T08n0223_摩訶般若波羅蜜經

大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

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

摩訶般若波羅蜜經卷第一

後秦龜茲國三藏鳩摩羅什譯

序品第一

如是我聞：

一時佛住王舍城耆阇崛山中，共摩訶比丘僧大數五千分，皆是阿羅漢——諸漏已盡無復煩惱，心得好解脫、慧得好解脫，其心調柔軟摩訶那伽，所作已辦，棄擔能擔逮得己利，盡諸有結，正智已得解脫——唯阿難在學地得須陀洹。復有五百比丘尼、優婆塞、優婆夷等，皆得聖諦。復有菩薩摩訶薩——皆得陀羅尼及諸三昧行，空、無相、無作，已得等忍、得無閡陀羅尼，悉是五通，言必信受無復懈怠，已舍利養名聞，說法無所悕望，度深法忍得無畏力，過諸魔事，一切業障悉得解脫。巧說因緣法。從阿僧祇劫以來發大誓願，顏色和悅，常先問訊，所語不粗，于大眾中而無所畏。無數億劫說法巧出，解了諸法如幻、如焰、如水中月、如虛空、如響、如揵闥婆城、如夢、如影、如鏡中像、如化，得無閡無所畏。悉知眾生心行所趣，以微妙慧而度脫之。意無掛閡，大忍成就，如實巧度。愿受無量諸佛國土，念無量國土諸佛三昧常現在前，能請無量諸佛。能斷種種見纏及

【現代漢語翻譯】現代漢語譯本《大般若波羅蜜經》第一卷後秦龜茲國三藏鳩摩羅什譯序品第一我是這樣聽說的：一時，佛住在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與大比丘僧團共五千人，他們都是阿羅漢（Arhat）——諸漏已盡，不再有煩惱，心得到很好的解脫，智慧得到很好的解脫，他們的心調柔如大象（Mahānāga），所作已辦，放下重擔，能擔負起責任，獲得自身的利益，斷盡了所有束縛，已經獲得正智解脫——只有阿難（Ānanda）還在學習階段，證得須陀洹（Srotaāpanna）果位。還有五百比丘尼（Bhikkhunī）、優婆塞（Upāsaka）、優婆夷（Upāsikā）等，都已證得聖諦。還有菩薩摩訶薩（Bodhisattva-mahāsattva）——都已獲得陀羅尼（Dhāraṇī）和各種三昧（Samādhi）的修行，空（Śūnyatā）、無相（Animitta）、無作（Apranihita），已獲得等忍（Kṣānti），獲得無礙陀羅尼，都具足五神通（Abhijñā），言語必定被信受，不再懈怠，已經捨棄利養和名聞，說法不求任何回報，深入法忍，獲得無畏的力量，超越一切魔事，一切業障都得到解脫。他們善巧地宣說因緣法。從無數劫以來發下大誓願，容顏和悅，常常先問候，說話不粗魯，在大眾中毫無畏懼。無數億劫以來，說法巧妙，通達諸法如幻、如焰、如水中月、如虛空、如響、如乾闥婆城（Gandharva-nagara）、如夢、如影、如鏡中像、如化，獲得無礙無畏。他們完全瞭解眾生的心行和趨向，用微妙的智慧來度脫他們。心無掛礙，成就大忍，如實巧妙地度化眾生。他們願意接受無量諸佛的國土，憶念無量國土諸佛的三昧常常在眼前顯現，能夠請來無量諸佛。能夠斷除種種見解的纏縛以及

【English Translation】 English version The Great Perfection of Wisdom Sutra, Volume 1 Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter 1: Introduction Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in the city of Rājagṛha, together with a great assembly of five thousand monks, all of whom were Arhats—their outflows were exhausted, they had no more afflictions, their minds were well liberated, their wisdom was well liberated, their minds were tamed and gentle like great elephants (Mahānāga), they had done what needed to be done, they had laid down their burdens, they were able to bear responsibilities, they had attained their own benefit, they had exhausted all fetters, they had attained right knowledge and liberation—only Ānanda was still in the stage of learning, having attained the fruit of Srotaāpanna. There were also five hundred nuns (Bhikkhunī), laymen (Upāsaka), and laywomen (Upāsikā), all of whom had attained the noble truths. There were also Bodhisattva-mahāsattvas—all of whom had attained Dhāraṇīs and the practice of various Samādhis, emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita), they had attained forbearance (Kṣānti), they had attained unobstructed Dhāraṇīs, they all possessed the five superknowledges (Abhijñā), their words were always believed, they were no longer lazy, they had abandoned the pursuit of gain and fame, they taught the Dharma without seeking any reward, they had deeply penetrated the forbearance of the Dharma, they had attained the power of fearlessness, they had overcome all demonic activities, all karmic obstacles were liberated. They skillfully expounded the law of dependent origination. From countless kalpas ago, they had made great vows, their countenances were gentle and pleasing, they always greeted others first, their speech was not harsh, and they were fearless in the assembly. For countless billions of kalpas, they had skillfully expounded the Dharma, understanding all dharmas as illusions, as flames, as the moon in water, as empty space, as echoes, as Gandharva cities (Gandharva-nagara), as dreams, as shadows, as images in a mirror, as transformations, they had attained unobstructed fearlessness. They fully understood the minds and tendencies of all beings, and they liberated them with subtle wisdom. Their minds were unattached, they had achieved great forbearance, and they skillfully liberated beings in accordance with reality. They were willing to receive the lands of countless Buddhas, they constantly remembered the Samādhis of the Buddhas in countless lands, and they were able to invite countless Buddhas. They were able to cut off the entanglements of various views and

諸煩惱，遊戲出生百千三昧——諸菩薩如是等種種無量功德成就，其名曰颰陀婆羅菩薩、罽那伽羅菩薩、導師菩薩、那羅達菩薩、星得菩薩、水天菩薩、主天菩薩、大意菩薩、益意菩薩、增意菩薩、不虛見菩薩、善進菩薩、勢勝菩薩、常勤菩薩、不捨精進菩薩、日藏菩薩、不缺意菩薩、觀世音菩薩、文殊師利菩薩、執寶印菩薩、常舉手菩薩、彌勒菩薩，如是等無量百千萬億那由他諸菩薩摩訶薩。一切菩薩皆是補處，紹尊位者。

爾時世尊自敷師子座，結跏趺坐，直身繫念在前，入三昧王三昧，一切三昧悉入其中。是時世尊從三昧安詳而起，以天眼觀視世界，舉身微笑，從足下千輻相輪中放六百萬億光明，足十指、兩踝、兩𨄔、兩膝、兩髀、腰脊腹脅背臍、心胸德字、肩臂手十指、項、口四十齒、鼻兩孔、兩眼、兩耳、白毫相、肉髻，各各放六百萬億光明。從是諸光出大光明，遍照三千大千國土；從三千大千國土，遍照東方如恒河沙等諸佛國土，南西北方四維上下亦復如是。若有眾生遇斯光者，必得阿耨多羅三藐三菩提。光明出過東方如恒河沙等諸佛國土，南西北方四維上下亦復如是。

爾時世尊舉身毛孔皆亦微笑而放諸光，遍照三千大千國土，復至十方如恒河沙等諸佛國土。若有眾生遇斯光者，必得阿耨

【現代漢語翻譯】現代漢語譯本：各種煩惱，如同遊戲般產生百千種三昧（禪定）。諸位菩薩成就瞭如此種種無量的功德，他們的名字是：颰陀婆羅菩薩（賢護菩薩）、罽那伽羅菩薩（金剛藏菩薩）、導師菩薩、那羅達菩薩（天授菩薩）、星得菩薩、水天菩薩、主天菩薩、大意菩薩、益意菩薩、增意菩薩、不虛見菩薩、善進菩薩、勢勝菩薩、常勤菩薩、不捨精進菩薩、日藏菩薩、不缺意菩薩、觀世音菩薩、文殊師利菩薩、執寶印菩薩、常舉手菩薩、彌勒菩薩，像這樣無量百千萬億那由他的諸位菩薩摩訶薩。所有菩薩都是候補佛位，將要繼承尊位的。那時，世尊親自鋪設獅子座，結跏趺坐，端正身體，將意念專注於前方，進入三昧王三昧（一切禪定之王），一切三昧都包含在其中。這時，世尊從禪定中安詳地起身，用天眼觀察世界，全身微笑，從足下的千輻輪相中放出六百萬億道光明，足十指、兩踝、兩脛、兩膝、兩股、腰脊腹脅背臍、心胸的德字、肩臂手十指、頸項、口中四十顆牙齒、鼻孔、雙眼、雙耳、白毫相、肉髻，各自放出六百萬億道光明。從這些光明中發出更大的光明，遍照三千大千國土；從三千大千國土，遍照東方如恒河沙數般的諸佛國土，南西北方四維上下也是如此。如果有眾生遇到這些光明，必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。光明超出東方如恒河沙數般的諸佛國土，南西北方四維上下也是如此。那時，世尊全身的毛孔也都微笑並放出各種光明，遍照三千大千國土，又到達十方如恒河沙數般的諸佛國土。如果有眾生遇到這些光明，必定能夠證得阿耨多

【English Translation】 English version: Various afflictions, like a game, give rise to hundreds of thousands of samadhis (meditative states). The Bodhisattvas, having accomplished such immeasurable merits, are named: Bhadra-pala Bodhisattva (Virtuous Protector Bodhisattva), Kancana-kara Bodhisattva (Golden Treasury Bodhisattva), Guide Bodhisattva, Narada Bodhisattva (Heavenly Gift Bodhisattva), Star-Obtained Bodhisattva, Water-Heaven Bodhisattva, Lord-Heaven Bodhisattva, Great-Intent Bodhisattva, Benefit-Intent Bodhisattva, Increase-Intent Bodhisattva, Not-False-View Bodhisattva, Good-Progress Bodhisattva, Power-Victory Bodhisattva, Constant-Diligence Bodhisattva, Not-Abandon-Vigor Bodhisattva, Sun-Treasury Bodhisattva, Not-Lacking-Intent Bodhisattva, Avalokitesvara Bodhisattva, Manjusri Bodhisattva, Holding-Jewel-Seal Bodhisattva, Constantly-Raising-Hand Bodhisattva, Maitreya Bodhisattva, and so on, immeasurable hundreds of thousands of millions of nayutas of Bodhisattva-Mahasattvas. All these Bodhisattvas are in the position of succession, those who will inherit the honored position. At that time, the World Honored One personally spread out the lion seat, sat in the lotus position, straightened his body, focused his mind in front, and entered the Samadhi King Samadhi (the king of all meditative states), in which all samadhis are contained. Then, the World Honored One arose peacefully from samadhi, observed the world with his heavenly eye, smiled with his whole body, and from the thousand-spoked wheel mark on the soles of his feet, emitted six million billion rays of light. From his ten toes, two ankles, two shanks, two knees, two thighs, waist, spine, abdomen, flanks, back, navel, the swastika on his chest, shoulders, arms, ten fingers, neck, forty teeth in his mouth, nostrils, two eyes, two ears, white hair mark, and the protuberance on the crown of his head, each emitted six million billion rays of light. From these lights, greater light emerged, illuminating the three thousand great thousand worlds; from the three thousand great thousand worlds, it illuminated the Buddha lands in the east as numerous as the sands of the Ganges River, and the same was true for the south, west, north, four intermediate directions, and above and below. If any sentient being encounters these lights, they will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). The light extended beyond the Buddha lands in the east as numerous as the sands of the Ganges River, and the same was true for the south, west, north, four intermediate directions, and above and below. At that time, the World Honored One's pores also smiled and emitted various lights, illuminating the three thousand great thousand worlds, and reaching the Buddha lands in the ten directions as numerous as the sands of the Ganges River. If any sentient being encounters these lights, they will surely attain Anuttara

多羅三藐三菩提。爾時世尊以常光明遍照三千大千國土，亦至東方如恒河沙等諸佛國土，乃至十方亦復如是。若有眾生遇斯光者，必得阿耨多羅三藐三菩提。

爾時世尊出廣長舌相，遍覆三千大千國土。熙怡微笑，從其舌根放無量千萬億光，是一一光化成千葉金色寶花。是諸花上皆有化佛，結跏趺坐說六波羅蜜。眾生聞者必得阿耨多羅三藐三菩提。復至十方如恒河沙等諸佛國土皆亦如是。

爾時世尊故在師子座入師子游戲三昧，以神通力感動三千大千國土六種震動，東踴西沒、西踴東沒、南踴北沒、北踴南沒、邊踴中沒、中踴邊沒，地皆柔軟，令眾生和悅。是三千大千國土中地獄、餓鬼、畜生及八難處，即時解脫得生天上。從四天王天處乃至他化自在天處，是諸天人自識宿命，皆大歡喜來詣佛所。頭面禮佛足卻住一面。如是十方如恒河沙等國土地皆六種震動，一切地獄、餓鬼、畜生及八難處即時解脫，得生天上齊第六天。爾時三千大千國土，眾生盲者得視，聾者得聽，啞者能言，狂者得正，亂者得定，裸者得衣，飢渴者得飽滿，病者得愈，形殘者得具足。一切眾生皆得等心，相視如父如母如兄如弟如姊如妹，亦如親族及善知識。是時眾生等行十善業道、凈修梵行，無諸瑕穢，恬然快樂，譬如比丘入第三禪

【現代漢語翻譯】現代漢語譯本：阿耨多羅三藐三菩提（無上正等正覺）。那時，世尊以恒常的光明遍照三千大千世界，也照到東方如恒河沙數般的諸佛國土，乃至十方都是如此。如果有眾生遇到這光明，必定能證得阿耨多羅三藐三菩提。那時，世尊伸出廣長舌相，覆蓋三千大千世界。他面帶喜悅的微笑，從舌根放出無量千萬億的光芒，每一道光都化成千葉金色寶花。這些花上都有化佛，結跏趺坐宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。眾生聽到這些教誨，必定能證得阿耨多羅三藐三菩提。這樣的情景也出現在十方如恒河沙數般的諸佛國土。那時，世尊仍然坐在獅子座上，進入獅子游戲三昧（一種禪定狀態），以神通力感動三千大千世界發生六種震動：東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，邊緣涌起中間沉沒，中間涌起邊緣沉沒。大地變得柔軟，使眾生感到和悅。在這三千大千世界中，地獄、餓鬼、畜生以及八難之處的眾生，立刻得到解脫，轉生到天上。從四天王天（欲界第一層天）到他化自在天（欲界第六層天），這些天人都能夠回憶起自己的前世，都非常歡喜地來到佛陀面前，頂禮佛足，然後退到一旁站立。像這樣，十方如恒河沙數般的國土都發生了六種震動，一切地獄、餓鬼、畜生以及八難之處的眾生都立刻得到解脫，轉生到第六天。那時，三千大千世界中的眾生，盲人能夠看見，聾人能夠聽見，啞巴能夠說話，瘋癲的人恢復正常，心緒混亂的人得到安定，裸體的人得到衣服，飢渴的人得到飽足，生病的人得到痊癒，殘疾的人得到健全。一切眾生都得到平等心，彼此相看如同父母兄弟姐妹，也像親戚和善知識。這時，眾生都奉行十善業道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），清凈地修行梵行（清凈的行為），沒有絲毫的瑕疵和污穢，安詳快樂，就像比丘進入第三禪（一種禪定境界）一樣。

【English Translation】 English version: Anuttara-samyak-sambodhi (supreme perfect enlightenment). At that time, the World Honored One illuminated the three thousand great thousand worlds with constant light, and also reached the Buddha lands in the east as numerous as the sands of the Ganges River, and so on in the ten directions. If any sentient beings encountered this light, they would surely attain Anuttara-samyak-sambodhi. At that time, the World Honored One extended his broad and long tongue, covering the three thousand great thousand worlds. With a joyful smile, he emitted immeasurable millions of billions of rays of light from the root of his tongue, and each ray of light transformed into a thousand-petaled golden treasure flower. On these flowers were manifested Buddhas, sitting in the lotus position, expounding the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Sentient beings who heard these teachings would surely attain Anuttara-samyak-sambodhi. This scene also appeared in the Buddha lands in the ten directions as numerous as the sands of the Ganges River. At that time, the World Honored One was still seated on the lion throne, entering the Lion's Play Samadhi (a state of meditative concentration), and with his supernatural power, he caused the three thousand great thousand worlds to shake in six ways: the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the edges rose and the center sank, and the center rose and the edges sank. The earth became soft, making sentient beings feel harmonious and joyful. In these three thousand great thousand worlds, the beings in hell, hungry ghosts, animals, and the eight difficult realms were immediately liberated and reborn in the heavens. From the Heaven of the Four Heavenly Kings (the first heaven of the desire realm) to the Heaven of Paranirmitavasavartin (the sixth heaven of the desire realm), these heavenly beings were able to recall their past lives, and they all came to the Buddha with great joy, bowed at his feet, and then stood aside. In this way, the lands in the ten directions as numerous as the sands of the Ganges River all experienced six kinds of shaking, and all beings in hell, hungry ghosts, animals, and the eight difficult realms were immediately liberated and reborn in the sixth heaven. At that time, in the three thousand great thousand worlds, the blind could see, the deaf could hear, the mute could speak, the insane became sane, the disturbed became calm, the naked received clothing, the hungry and thirsty were satisfied, the sick were healed, and the disabled became whole. All sentient beings attained equanimity, looking at each other as parents, siblings, relatives, and good friends. At this time, sentient beings all practiced the Ten Virtuous Deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being angry, and not being ignorant), purely cultivated Brahma-conduct (pure conduct), without any flaws or defilements, peaceful and happy, like a Bhikkhu entering the Third Dhyana (a state of meditative absorption).

皆得好慧，持戒自守不嬈眾生。

爾時世尊在師子座上坐，於三千大千國土中其德特尊，光明色像威德巍巍，遍至十方如恒河沙等諸佛國土。譬如須彌山王光色殊特，眾山無能及者。爾時，世尊以常身示此三千大千國土一切眾生。是時首陀會天、梵眾天、他化自在天、化樂天、兜率陀天、夜摩天、三十三天、四天王天及三千大千國土人與非人，以諸天花、天瓔珞、天澤香、天末香，天青蓮花、赤蓮花、白蓮花、紅蓮花、天樹葉香持詣佛所，是諸天花乃至天樹葉香以散佛上，所散寶花於此三千大千國土上，在虛空中化成大臺。是花臺邊垂諸瓔珞，雜色花蓋五色繽紛，是諸花蓋瓔珞遍滿三千大千世界。以是花蓋瓔珞嚴飾故，此三千大千國土皆作金色，及十方如恒河沙等諸佛國土皆亦如是。爾時三千大千國土及十方眾生，各各自唸佛獨為我說法不為餘人。

爾時世尊在師子座熙怡微笑，光從口出，遍照三千大千國土。以此光故，此間三千大千國土中眾生，皆見東方如恒河沙等諸佛及僧；彼間如恒河沙等國土中眾生，亦見此間三千大千國土中釋迦牟尼佛及諸大眾。南西北方四維上下亦復如是。

是時東方過如恒河沙等諸佛國土，其國最在邊國名多寶，佛號寶積，今現在為諸菩薩摩訶薩說般若波羅蜜。彼國有

【現代漢語翻譯】現代漢語譯本：都獲得美好的智慧，持守戒律，自我約束，不擾亂眾生。

那時，世尊坐在獅子座上，在三千大千世界中，他的德行特別尊貴，光明、色相、威德巍峨，遍及十方如恒河沙數般的諸佛國土。譬如須彌山王的光色特別殊勝，眾山都無法與之相比。當時，世尊以常身示現於這三千大千世界的一切眾生。這時，首陀會天（凈居天）、梵眾天（色界初禪天）、他化自在天（欲界頂層天）、化樂天（欲界第五層天）、兜率陀天（欲界第四層天）、夜摩天（欲界第三層天）、三十三天（欲界第二天）、四天王天（欲界第一層天）以及三千大千世界的人和非人，拿著各種天花、天瓔珞、天澤香、天末香，天青蓮花、赤蓮花、白蓮花、紅蓮花、天樹葉香來到佛陀所在之處，這些天花乃至天樹葉香散在佛陀身上，所散的寶花在這三千大千世界之上，在虛空中化成巨大的臺座。這花臺邊垂掛著各種瓔珞，雜色花蓋五彩繽紛，這些花蓋瓔珞遍滿三千大千世界。因為這些花蓋瓔珞的莊嚴裝飾，這三千大千世界都變成金色，以及十方如恒河沙數般的諸佛國土也都如此。當時，三千大千世界和十方眾生，各自都認為佛陀是單獨為自己說法，而不是為其他人。

那時，世尊在獅子座上喜悅微笑，光芒從口中發出，遍照三千大千世界。因為這光芒，此間三千大千世界中的眾生，都看見東方如恒河沙數般的諸佛和僧眾；彼間如恒河沙數般的國土中的眾生，也看見此間三千大千世界中的釋迦牟尼佛和諸大眾。南西北方、四維上下也都是如此。

這時，東方經過如恒河沙數般的諸佛國土，那個國家最邊遠，名為多寶，佛號寶積（意為積聚寶藏），現在正在為諸菩薩摩訶薩宣說般若波羅蜜（意為到達智慧彼岸的完美方法）。那個國家有

【English Translation】 English version: All obtain good wisdom, uphold the precepts, restrain themselves, and do not disturb sentient beings.

At that time, the World Honored One was seated on a lion throne, his virtue especially revered in the three thousand great thousand worlds. His light, form, and majestic power were magnificent, reaching all ten directions, like the Buddha lands as numerous as the sands of the Ganges River. It was like the light and color of Mount Sumeru, which was so unique that no other mountain could compare. At that time, the World Honored One manifested his ordinary body to all sentient beings in this three thousand great thousand worlds. Then, the Suddhavasa heavens (Pure Abodes), the Brahma heavens (First Dhyana heavens of the Form Realm), the Paranirmitavasavartin heavens (highest heavens of the Desire Realm), the Nirmanarati heavens (fifth heavens of the Desire Realm), the Tusita heavens (fourth heavens of the Desire Realm), the Yama heavens (third heavens of the Desire Realm), the Trayastrimsa heavens (second heavens of the Desire Realm), the Caturmaharajika heavens (first heavens of the Desire Realm), and the humans and non-humans of the three thousand great thousand worlds, brought various heavenly flowers, heavenly necklaces, heavenly fragrant ointments, heavenly powdered incense, heavenly blue lotuses, red lotuses, white lotuses, pink lotuses, and heavenly fragrant tree leaves to where the Buddha was. These heavenly flowers and even the heavenly fragrant tree leaves were scattered upon the Buddha. The scattered precious flowers transformed into a great platform in the sky above this three thousand great thousand worlds. From the edges of this flower platform hung various necklaces, and multi-colored flower canopies of five colors, these flower canopies and necklaces filled the three thousand great thousand worlds. Because of the magnificent adornment of these flower canopies and necklaces, this three thousand great thousand worlds all turned golden, and the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, were also like this. At that time, the sentient beings of the three thousand great thousand worlds and the ten directions each thought that the Buddha was teaching the Dharma solely for them, and not for others.

At that time, the World Honored One smiled joyfully on the lion throne, and light emanated from his mouth, illuminating the three thousand great thousand worlds. Because of this light, the sentient beings in this three thousand great thousand worlds saw the Buddhas and Sangha in the east, as numerous as the sands of the Ganges River; and the sentient beings in those lands, as numerous as the sands of the Ganges River, also saw Shakyamuni Buddha and the great assembly in this three thousand great thousand worlds. The same was true for the south, north, west, the four intermediate directions, and above and below.

At this time, passing through Buddha lands as numerous as the sands of the Ganges River to the east, the country that was most remote was named Many Treasures, and the Buddha was named Ratnakara (meaning 'Treasure Accumulation'), who was currently expounding the Prajnaparamita (meaning 'the perfection of wisdom that has reached the other shore') to the Bodhisattva Mahasattvas. That country had

菩薩名曰普明，見大光明、見地大動又見佛身，到寶積佛所白佛言：「世尊！今何因緣，有此光明照於世間，地大震動又見佛身？」

寶積佛報普明言：「善男子！西方度如恒河沙等國，有世界名娑婆，佛號釋迦牟尼，今現在欲為諸菩薩摩訶薩說般若波羅蜜。是其神力。」

是時普明菩薩白寶積佛言：「世尊！我今當往見釋迦牟尼佛禮拜供養，及見彼諸菩薩摩訶薩紹尊位者——皆得陀羅尼及諸三昧，于諸三昧而得自在。」

佛告普明：「欲往隨意，宜知是時。」

爾時，寶積佛以千葉金色蓮花與普明菩薩而告之曰：「善男子！汝以此花散釋迦牟尼佛上。生彼娑婆國中諸菩薩難勝難及，汝當一心以游彼國。」

爾時普明菩薩從寶積佛受千葉金色光明蓮花，與無數出家、在家菩薩及諸童男童女，俱共發引，皆供養恭敬尊重讚歎東方諸佛，持諸花香、瓔珞澤香、末香涂香、衣服幢蓋，向釋迦牟尼佛所。到已，頭面禮佛足一面立，白佛言：「世尊！寶積如來致問：『世尊！少惱少患、起居輕利、氣力安樂不？』又以此千葉金色蓮花供養世尊。」

爾時釋迦牟尼佛受是千葉金色蓮花，以散東方如恒河沙等諸國土中。佛所散寶花滿東方如恒河沙等諸佛國土，一一花上皆有菩薩結跏趺坐說六波

【現代漢語翻譯】現代漢語譯本：菩薩名為普明，他看見大光明，看見大地劇烈震動，又看見佛身。他來到寶積佛那裡，對佛說：『世尊！如今是什麼因緣，有這樣的光明照耀世間，大地劇烈震動，又看見佛身？』寶積佛告訴普明說：『善男子！在西方，經過像恒河沙一樣多的國土，有一個世界名為娑婆（Saha，意為堪忍），佛號釋迦牟尼（Sakyamuni），他現在正要為諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）。這是他的神力所致。』當時，普明菩薩對寶積佛說：『世尊！我現在應當前往拜見釋迦牟尼佛，禮拜供養，並見那些繼承尊位的菩薩摩訶薩——他們都獲得了陀羅尼（Dharani，總持）和各種三昧（Samadhi，禪定），在各種三昧中都能自在。』佛告訴普明：『你想去就去吧，應該知道時機。』當時，寶積佛將一千葉金色蓮花交給普明菩薩，並告訴他說：『善男子！你用這花散在釋迦牟尼佛身上。生在那個娑婆國中的菩薩們難以戰勝，難以企及，你應該一心前往那個國家。』當時，普明菩薩從寶積佛那裡接過一千葉金色光明蓮花，與無數出家、在家的菩薩以及童男童女一起出發，他們都供養、恭敬、尊重、讚歎東方諸佛，拿著各種花香、瓔珞（Yingluo，一種裝飾品）、澤香、末香、涂香、衣服、幢蓋，前往釋迦牟尼佛所在之處。到達后，他們頭面禮佛足，在一旁站立，對佛說：『世尊！寶積如來問候：『世尊！少惱少患，起居輕利，氣力安樂嗎？』又用這千葉金色蓮花供養世尊。』當時，釋迦牟尼佛接受了這千葉金色蓮花，將它散向東方如恒河沙一樣多的各個國土中。佛所散的寶花遍佈東方如恒河沙一樣多的諸佛國土，每一朵花上都有一位菩薩結跏趺坐，宣說六波羅蜜（Sadparamita，六度）。

【English Translation】 English version: A Bodhisattva named Puming saw a great light, saw the earth greatly shaking, and also saw the Buddha's body. He went to Buddha Baoji and said to the Buddha, 'World Honored One! What is the cause and condition that there is such light illuminating the world, the earth greatly shaking, and also seeing the Buddha's body?' Buddha Baoji told Puming, 'Good man! In the west, passing through countries as numerous as the sands of the Ganges River, there is a world named Saha (meaning 'enduring'), where the Buddha is named Sakyamuni. He is now about to expound the Prajnaparamita (Perfection of Wisdom) for all the Bodhisattva-Mahasattvas (Great Bodhisattvas). This is due to his divine power.' At that time, Bodhisattva Puming said to Buddha Baoji, 'World Honored One! I should now go to see Sakyamuni Buddha, pay homage and make offerings, and see those Bodhisattva-Mahasattvas who are inheriting the honored position—all of whom have attained Dharani (mantras) and various Samadhis (meditative states), and are free in all Samadhis.' The Buddha told Puming, 'If you wish to go, then go, and you should know the right time.' At that time, Buddha Baoji gave a thousand-petaled golden lotus flower to Bodhisattva Puming and told him, 'Good man! You should scatter this flower on Sakyamuni Buddha. The Bodhisattvas born in that Saha world are difficult to overcome and difficult to reach. You should go to that country with a single mind.' At that time, Bodhisattva Puming received the thousand-petaled golden luminous lotus flower from Buddha Baoji, and together with countless ordained and lay Bodhisattvas, as well as young boys and girls, they set out. They all made offerings, paid respects, honored, and praised the Buddhas of the East, carrying various flowers, incense, Yingluo (necklaces), fragrant ointments, powdered incense, perfumes, clothing, and banners, heading towards where Sakyamuni Buddha was. Upon arriving, they bowed their heads to the Buddha's feet, stood to one side, and said to the Buddha, 'World Honored One! Tathagata Baoji sends his regards: 'World Honored One! Are you free from troubles and illnesses, is your daily life light and easy, and is your strength and peace well?' And they offered this thousand-petaled golden lotus flower to the World Honored One.' At that time, Sakyamuni Buddha received the thousand-petaled golden lotus flower and scattered it towards the eastern lands as numerous as the sands of the Ganges River. The precious flowers scattered by the Buddha filled the Buddha lands of the East as numerous as the sands of the Ganges River. On each flower, there was a Bodhisattva sitting in the lotus position, expounding the Six Paramitas (Six Perfections).

羅蜜，聞此法者必至阿耨多羅三藐三菩提。諸出家、在家菩薩及諸童男童女，頭面禮釋迦牟尼佛足，各以供養具供養恭敬尊重讚歎釋迦牟尼佛。是諸出家、在家菩薩及諸童男童女，各各以善根福德力故，得供養釋迦牟尼佛多陀阿伽度、阿羅訶、三藐三佛陀。

南方度如恒河沙等諸佛國土，其國最在邊國名離一切憂，佛號無憂德，菩薩名離憂。西方度如恒河沙等諸佛國土，其國最在邊國名滅惡，佛號寶山，菩薩名儀意。北方度如恒河沙等諸佛國土，其國最在邊國名勝，佛號勝王，菩薩名德勝。下方度如恒河沙等諸佛國土，其國最在邊國名善，佛號善德，菩薩名花上。上方度如恒河沙等諸佛國土，其國最在邊國名喜，佛號喜德，菩薩名德喜。如是一切皆如東方。

爾時，是三千大千國土皆成為寶花遍䨱，地懸繒幡蓋，香樹花樹皆悉莊嚴。譬如花積世界普花佛國，妙德菩薩、善住意菩薩及余大威神諸菩薩皆在彼住。

爾時，佛知一切世界，若天世界、若魔世界、若梵世界，若沙門、婆羅門及天，若犍闥婆、人、阿修羅等，及諸菩薩摩訶薩紹尊位者，一切皆集。◎

佛知眾會已集，佛告舍利弗：「菩薩摩訶薩欲以一切種智知一切法，當習行般若波羅蜜。」

舍利弗白佛言：「世尊！菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本羅蜜（羅蜜：此處指代某位菩薩），聽聞此法的人必定會證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）。所有出家、在家的菩薩以及童男童女，都以頭面禮拜釋迦牟尼佛的足，各自用供養的器具供養、恭敬、尊重、讚歎釋迦牟尼佛。這些出家、在家的菩薩以及童男童女，各自憑藉善根福德的力量，得以供養釋迦牟尼佛多陀阿伽度（多陀阿伽度：如來）、阿羅訶（阿羅訶：應供）、三藐三佛陀（三藐三佛陀：正等覺）。南方度過如恒河沙數般的諸佛國土，其中最邊遠的國土名為離一切憂，佛號無憂德，菩薩名為離憂。西方度過如恒河沙數般的諸佛國土，其中最邊遠的國土名為滅惡，佛號寶山，菩薩名為儀意。北方度過如恒河沙數般的諸佛國土，其中最邊遠的國土名為勝，佛號勝王，菩薩名為德勝。下方度過如恒河沙數般的諸佛國土，其中最邊遠的國土名為善，佛號善德，菩薩名為花上。上方度過如恒河沙數般的諸佛國土，其中最邊遠的國土名為喜，佛號喜德，菩薩名為德喜。所有這些都和東方的情況一樣。那時，這三千大千世界都變成了寶花遍佈，地上懸掛著絲綢的幡蓋，香樹和花樹都裝飾得非常莊嚴。就像花積世界和普花佛國一樣，妙德菩薩、善住意菩薩以及其他具有大威神力的菩薩都住在那裡。那時，佛知道一切世界，無論是天界、魔界、梵界，還是沙門、婆羅門以及天人，無論是犍闥婆（犍闥婆：天上的樂神）、人、阿修羅（阿修羅：一種神道）等，以及所有繼承尊位的菩薩摩訶薩，都聚集在一起。佛知道大眾已經聚集，佛告訴舍利弗：『菩薩摩訶薩想要以一切種智（一切種智：佛陀所具有的智慧，能知一切法）瞭解一切法，應當修習般若波羅蜜（般若波羅蜜：到達智慧彼岸的方法）。』舍利弗對佛說：『世尊！菩薩摩訶薩』

【English Translation】 English version Romī (Romī: referring to a certain Bodhisattva), those who hear this Dharma will surely attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi: unsurpassed perfect enlightenment). All monastic and lay Bodhisattvas, as well as young boys and girls, bowed their heads to the feet of Śākyamuni Buddha, each offering, respecting, honoring, and praising Śākyamuni Buddha with their respective offerings. These monastic and lay Bodhisattvas, as well as young boys and girls, each through the power of their good roots and merits, were able to make offerings to Śākyamuni Buddha, the Tathāgata (Tathāgata: Thus Gone), Arhat (Arhat: Worthy One), Samyak-saṃbuddha (Samyak-saṃbuddha: Perfectly Enlightened One). To the south, passing through Buddha lands as numerous as the sands of the Ganges River, the most remote land is named 'Free from All Worries,' the Buddha is named 'Worry-Free Virtue,' and the Bodhisattva is named 'Free from Worry.' To the west, passing through Buddha lands as numerous as the sands of the Ganges River, the most remote land is named 'Extinguishing Evil,' the Buddha is named 'Treasure Mountain,' and the Bodhisattva is named 'Intent of Conduct.' To the north, passing through Buddha lands as numerous as the sands of the Ganges River, the most remote land is named 'Superior,' the Buddha is named 'Superior King,' and the Bodhisattva is named 'Superior Virtue.' Below, passing through Buddha lands as numerous as the sands of the Ganges River, the most remote land is named 'Good,' the Buddha is named 'Good Virtue,' and the Bodhisattva is named 'Upon the Flower.' Above, passing through Buddha lands as numerous as the sands of the Ganges River, the most remote land is named 'Joy,' the Buddha is named 'Joyful Virtue,' and the Bodhisattva is named 'Virtue of Joy.' All of these are like the situation in the east. At that time, this three-thousand great thousand world all became covered with precious flowers, with silk banners and canopies hanging from the ground, and fragrant trees and flower trees all adorned very beautifully. Just like the Flower Accumulation World and the Universal Flower Buddha Land, the Bodhisattva Wondrous Virtue, the Bodhisattva Good Dwelling Intent, and other Bodhisattvas with great divine powers all resided there. At that time, the Buddha knew that all the worlds, whether the heavenly realms, the demon realms, the Brahma realms, or the Śramaṇas, Brahmins, and heavenly beings, whether the Gandharvas (Gandharvas: celestial musicians), humans, Asuras (Asuras: a type of deity), etc., and all the Bodhisattva Mahāsattvas who were inheriting the honored positions, had all gathered together. The Buddha, knowing that the assembly had gathered, said to Śāriputra: 'Bodhisattva Mahāsattvas who wish to know all dharmas with all-knowing wisdom (all-knowing wisdom: the wisdom possessed by the Buddha, capable of knowing all dharmas) should practice Prajñāpāramitā (Prajñāpāramitā: the method of reaching the other shore of wisdom).' Śāriputra said to the Buddha: 'World Honored One! Bodhisattva Mahāsattvas'

云何欲以一切種智知一切法當習行般若波羅蜜？」

佛告舍利弗：「菩薩摩訶薩以不住法住般若波羅蜜中，以無所舍法應具足檀那波羅蜜，施者、受者及財物不可得故；罪不罪不可得故，應具足尸羅波羅蜜；心不動故，應具足羼提波羅蜜；身心精進不懈怠故，應具足毗梨耶波羅蜜；不亂不味故，應具足禪那波羅蜜；於一切法不著故，應具足般若波羅蜜。菩薩摩訶薩以不住法住般若波羅蜜中，不生故，應具足四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空三昧、無相三昧、無作三昧，四禪、四無量心、四無色定、八背舍、八勝處、九次第定、十一切處，九相——脹相、壞相、血涂相、膿爛相、青相、啖相、散相、骨相、燒相，唸佛、念法、念僧、念戒、念舍、念天、念入出息、念死，十想——無常想、苦想、無我想、食不凈想、一切世間不可樂想、死想、不凈想、斷想、離欲想、儘想，十一智——法智、比智、他心智、世智、苦智、集智、滅智、道智、盡智、無生智、如實智，三三昧——有覺有觀三昧、無覺有觀三昧、無覺無觀三昧，三根——未知欲知根、知根、知已根。舍利弗！菩薩摩訶薩欲遍知佛十力、四無所畏、四無閡智、十八不共法、大慈大悲，當習行般若波羅蜜。菩薩摩訶薩欲具足道

慧，當習行般若波羅蜜。菩薩摩訶薩欲以道慧具足道種慧，當習行般若波羅蜜。欲以道種慧具足一切智，當習行般若波羅蜜。欲以一切智具足一切種智，當習行般若波羅蜜。欲以一切種智斷煩惱習，當習行般若波羅蜜。舍利弗！菩薩摩訶薩應如是學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲上菩薩位，當學般若波羅蜜。欲過聲聞、辟支佛地住阿惟越致地，當學般若波羅蜜。菩薩摩訶薩欲住六神通，當學般若波羅蜜。欲知一切眾生意所趣向，當學般若波羅蜜。菩薩摩訶薩欲勝一切聲聞、辟支佛智慧，當學般若波羅蜜。欲得諸陀羅尼門諸三昧門，當學般若波羅蜜。一切求聲聞、辟支佛人佈施時，欲以隨喜心過其上者，當學般若波羅蜜。一切求聲聞、辟支佛人持戒時，欲以隨喜心過其上者，當學般若波羅蜜。一切求聲聞、辟支佛人三昧、智慧、解脫、解脫知見，欲以隨喜心過其上者，當學般若波羅蜜。一切求聲聞、辟支佛人諸禪定解脫三昧，欲以隨喜心過其上者，當學般若波羅蜜。菩薩摩訶薩行少施、少戒、少忍、少進、少禪、少智，欲以方便力迴向故而得無量無邊功德者，當學般若波羅蜜。菩薩摩訶薩欲行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，當學般若波羅蜜。菩薩摩訶薩欲使世

【現代漢語翻譯】現代漢語譯本：慧（指智慧），應當修習般若波羅蜜（paramita，意為到達彼岸的智慧）。菩薩摩訶薩（bodhisattva mahasattva，意為偉大的菩薩）想要以道慧（對道的智慧）圓滿道種慧（對道的種類和差別的智慧），應當修習般若波羅蜜。想要以道種慧圓滿一切智（對一切事物的智慧），應當修習般若波羅蜜。想要以一切智圓滿一切種智（對一切事物一切方面的智慧），應當修習般若波羅蜜。想要以一切種智斷除煩惱習氣，應當修習般若波羅蜜。舍利弗（Sariputra，佛陀的十大弟子之一）！菩薩摩訶薩應當這樣學習般若波羅蜜。再者，舍利弗！菩薩摩訶薩想要登上菩薩的果位，應當學習般若波羅蜜。想要超越聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界，安住于阿惟越致地（avaivartika-bhumi，不退轉的境界），應當學習般若波羅蜜。菩薩摩訶薩想要安住於六神通（六種超自然能力），應當學習般若波羅蜜。想要知道一切眾生的心意和趨向，應當學習般若波羅蜜。菩薩摩訶薩想要勝過一切聲聞、辟支佛的智慧，應當學習般若波羅蜜。想要獲得各種陀羅尼門（dharani-mukha，總持法門的入口）和三昧門（samadhi-mukha，禪定的入口），應當學習般若波羅蜜。一切求聲聞、辟支佛果位的人在佈施時，想要以隨喜心（mudita，對他人善行的歡喜）勝過他們，應當學習般若波羅蜜。一切求聲聞、辟支佛果位的人在持戒時，想要以隨喜心勝過他們，應當學習般若波羅蜜。一切求聲聞、辟支佛果位的人在三昧（samadhi，禪定）、智慧、解脫（vimukti，從煩惱中解脫）、解脫知見（vimukti-jnana-darsana，對解脫的智慧和見解）方面，想要以隨喜心勝過他們，應當學習般若波羅蜜。一切求聲聞、辟支佛果位的人在各種禪定、解脫、三昧方面，想要以隨喜心勝過他們，應當學習般若波羅蜜。菩薩摩訶薩即使行少量的佈施、持戒、忍辱、精進、禪定、智慧，想要以方便力（upaya-bala，善巧的方法）迴向而獲得無量無邊的功德，應當學習般若波羅蜜。菩薩摩訶薩想要修行檀那波羅蜜（dana-paramita，佈施的完美）、尸羅波羅蜜（sila-paramita，持戒的完美）、羼提波羅蜜（ksanti-paramita，忍辱的完美）、毗梨耶波羅蜜（virya-paramita，精進的完美）、禪那波羅蜜（dhyana-paramita，禪定的完美），應當學習般若波羅蜜。菩薩摩訶薩想要使世間

【English Translation】 English version: 'O Subhuti, one should practice the Prajnaparamita (perfection of wisdom). If a Bodhisattva Mahasattva (great bodhisattva) wishes to perfect the Path-wisdom (knowledge of the path) with the wisdom of the varieties of the path, he should practice the Prajnaparamita. If he wishes to perfect the All-wisdom (knowledge of all things) with the wisdom of the varieties of the path, he should practice the Prajnaparamita. If he wishes to perfect the All-knowing wisdom (knowledge of all aspects of all things) with the All-wisdom, he should practice the Prajnaparamita. If he wishes to cut off the habits of defilements with the All-knowing wisdom, he should practice the Prajnaparamita. Sariputra (one of the Buddha's ten chief disciples), a Bodhisattva Mahasattva should learn the Prajnaparamita in this way.' 'Furthermore, Sariputra, if a Bodhisattva Mahasattva wishes to ascend to the Bodhisattva stage, he should learn the Prajnaparamita. If he wishes to surpass the stages of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers) and dwell in the stage of Avaivartika (non-retrogression), he should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to dwell in the six supernormal powers, he should learn the Prajnaparamita. If he wishes to know the inclinations of all beings' minds, he should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to surpass the wisdom of all Sravakas and Pratyekabuddhas, he should learn the Prajnaparamita. If he wishes to obtain the gates of Dharanis (mantras) and the gates of Samadhis (meditative absorptions), he should learn the Prajnaparamita. If one who seeks the Sravaka or Pratyekabuddha path, when giving alms, wishes to surpass them with a mind of joy (mudita), he should learn the Prajnaparamita. If one who seeks the Sravaka or Pratyekabuddha path, when observing precepts, wishes to surpass them with a mind of joy, he should learn the Prajnaparamita. If one who seeks the Sravaka or Pratyekabuddha path, in terms of Samadhi, wisdom, liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darsana), wishes to surpass them with a mind of joy, he should learn the Prajnaparamita. If one who seeks the Sravaka or Pratyekabuddha path, in terms of various meditations, liberations, and Samadhis, wishes to surpass them with a mind of joy, he should learn the Prajnaparamita. If a Bodhisattva Mahasattva, even if practicing little giving, little morality, little patience, little effort, little meditation, and little wisdom, wishes to obtain immeasurable and boundless merits by directing them with skillful means (upaya-bala), he should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to practice Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of effort), and Dhyana Paramita (perfection of meditation), he should learn the Prajnaparamita. If a Bodhisattva Mahasattva wishes to make the world ...

世身體與佛相似，欲具足三十二相、八十隨形好，當學般若波羅蜜。欲生菩薩家、欲得童真地、欲得不離諸佛者，當學般若波羅蜜。欲以諸善根供養諸佛，恭敬尊重讚歎隨意成就，當學般若波羅蜜。欲滿一切眾生所愿，飲食、衣服、臥具、涂香、車乘、房舍、床榻、燈燭等，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲使如恒河沙等國土眾生，立於檀那波羅蜜，立於尸羅、羼提、毗梨耶、禪那、般若波羅蜜，當學般若波羅蜜。欲植一善根于佛福田中，至得阿耨多羅三藐三菩提不盡者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲令十方諸佛稱讚其名，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲一發意到十方如恒河沙等諸佛國土，當學般若波羅蜜

「複次，舍利弗！菩薩摩訶薩欲發一音使十方如恒河沙等諸佛國土聞聲，當學般若波羅蜜。

「複次，舍利弗！菩薩欲使諸佛國土不斷者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲住內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空，當學般若波羅蜜。菩薩摩訶薩欲知諸法因緣、次第緣、緣緣、增上

【現代漢語翻譯】現代漢語譯本如果想讓身體與佛陀相似，具足三十二相（佛陀的32種殊勝的身體特徵）和八十隨形好（佛陀的80種細微的身體特徵），應當修學般若波羅蜜（以智慧到達彼岸的方法）。如果想出生在菩薩的家庭，獲得童真菩薩的果位，不想離開諸佛，應當修學般若波羅蜜。如果想用各種善根供養諸佛，恭敬、尊重、讚歎，並隨意成就，應當修學般若波羅蜜。如果想滿足一切眾生的願望，包括飲食、衣服、臥具、涂香、車乘、房舍、床榻、燈燭等，應當修學般若波羅蜜。「再者，舍利弗（佛陀的十大弟子之一）！菩薩摩訶薩（偉大的菩薩）如果想讓如恒河沙數那樣多的國土的眾生，安住于檀那波羅蜜（佈施的完美），安住于尸羅（戒律的完美）、羼提（忍辱的完美）、毗梨耶（精進的完美）、禪那（禪定的完美）、般若波羅蜜（智慧的完美），應當修學般若波羅蜜。如果想在佛陀的福田中種植一個善根，直到獲得阿耨多羅三藐三菩提（無上正等正覺）都不會耗盡，應當修學般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想讓十方諸佛都稱讚他的名字，應當修學般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想一念之間到達十方如恒河沙數那樣多的諸佛國土，應當修學般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想發出一音聲，讓十方如恒河沙數那樣多的諸佛國土都能聽到，應當修學般若波羅蜜。「再者，舍利弗！菩薩如果想讓諸佛國土永不間斷，應當修學般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想安住于內空（內在的空性）、外空（外在的空性）、內外空（內外皆空的空性）、空空（對空性的執著的空性）、大空（廣大的空性）、第一義空（勝義諦的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（究竟的空性）、無始空（無始以來的空性）、散空（散壞的空性）、性空（自性的空性）、自相空（自相的空性）、諸法空（一切法的空性）、不可得空（不可得的空性）、無法空（無法的空性）、有法空（有法的空性）、無法有法空（無法和有法皆空的空性），應當修學般若波羅蜜。菩薩摩訶薩如果想知道諸法的因緣、次第緣、緣緣、增上緣，應當修學般若波羅蜜。

【English Translation】 English version If one wishes to have a body similar to the Buddha's, to be endowed with the thirty-two marks (the 32 auspicious physical characteristics of a Buddha) and eighty minor marks (the 80 minor physical characteristics of a Buddha), one should study the Prajnaparamita (the perfection of wisdom). If one wishes to be born into a Bodhisattva's family, to attain the stage of a pure Bodhisattva, and not to be separated from all Buddhas, one should study the Prajnaparamita. If one wishes to offer all kinds of good roots to all Buddhas, to be respectful, reverent, and praiseworthy, and to accomplish things at will, one should study the Prajnaparamita. If one wishes to fulfill all the wishes of all sentient beings, including food, clothing, bedding, fragrant ointments, vehicles, houses, beds, lamps, and candles, one should study the Prajnaparamita. Furthermore, Shariputra (one of the ten great disciples of the Buddha)! If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to establish beings in as many lands as there are sands in the Ganges River in the Danaparamita (the perfection of giving), in the Shila (the perfection of morality), in the Kshanti (the perfection of patience), in the Virya (the perfection of diligence), in the Dhyana (the perfection of meditation), and in the Prajnaparamita (the perfection of wisdom), one should study the Prajnaparamita. If one wishes to plant a single good root in the field of merit of the Buddha, which will not be exhausted until one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), one should study the Prajnaparamita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to have his name praised by all the Buddhas in the ten directions, one should study the Prajnaparamita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to reach the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, in a single thought, one should study the Prajnaparamita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to utter a single sound that can be heard in the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, one should study the Prajnaparamita. Furthermore, Shariputra! If a Bodhisattva wishes to ensure that the Buddha lands are never interrupted, one should study the Prajnaparamita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to abide in inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, scattered emptiness, nature emptiness, self-characteristic emptiness, emptiness of all dharmas, unattainable emptiness, emptiness of non-existence, emptiness of existence, and emptiness of both non-existence and existence, one should study the Prajnaparamita. If a Bodhisattva Mahasattva wishes to know the causes and conditions of all dharmas, the sequential conditions, the conditional conditions, and the dominant conditions, one should study the Prajnaparamita.

緣，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲知諸法如、法性、實際，當學般若波羅蜜。舍利弗！菩薩摩訶薩應如是住般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲數知三千大千國土中大地諸山微塵，當學般若波羅蜜。菩薩摩訶薩析一毛為百分，欲以一分毛盡舉三千大千國土中大海、江河、池泉諸水而不嬈水性，當學般若波羅蜜。三千大千國土中諸火一時皆然，譬如劫盡燒時，菩薩摩訶薩欲一吹令滅者，當學般若波羅蜜。三千大千國土中諸大風起，欲吹破三千大千國土及諸須彌山如摧腐草，菩薩摩訶薩欲以一指障其風力令不起者，當學般若波羅蜜。菩薩摩訶薩欲一結跏趺坐遍滿三千大千國土虛空，當學般若波羅蜜。菩薩摩訶薩欲以一毛舉三千大千國土中諸須彌山王，擲過他方無量阿僧祇諸佛國土不嬈眾生，欲以一食供養十方各如恒河沙等諸佛及僧，當學般若波羅蜜。欲以一衣花香瓔珞、末香涂香燒香、燈燭幢幡花蓋等供養諸佛及僧，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲使十方各如恒河沙等國土中眾生，悉具于戒、三昧、智慧、解脫、解脫知見，令得須陀洹果、斯陀含果、阿那含果、阿羅漢果，乃至令得無餘涅槃，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本緣起，應當學習般若波羅蜜（智慧的完美）。『再者，舍利弗（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）想要了解諸法的如（真如，事物的本性）、法性（法的本質）、實際（真實的境界），應當學習般若波羅蜜。舍利弗！菩薩摩訶薩應當這樣安住于般若波羅蜜。』『再者，舍利弗！菩薩摩訶薩想要數清三千大千國土（佛教宇宙觀中的一個宇宙）中大地、諸山微塵的數量，應當學習般若波羅蜜。菩薩摩訶薩將一根毛髮分成一百份，想要用其中一份毛髮舉起三千大千國土中的大海、江河、池泉等所有水，而不損害水的本性，應當學習般若波羅蜜。三千大千國土中的所有火同時燃燒，如同劫末（宇宙毀滅）時的大火，菩薩摩訶薩想要一口氣將其熄滅，應當學習般若波羅蜜。三千大千國土中颳起大風，想要吹毀三千大千國土以及須彌山（佛教宇宙觀中的中心山）如同摧毀腐爛的草，菩薩摩訶薩想要用一根手指阻擋風力使其不起，應當學習般若波羅蜜。菩薩摩訶薩想要以一個結跏趺坐（佛教坐姿）遍滿三千大千國土的虛空，應當學習般若波羅蜜。菩薩摩訶薩想要用一根毛髮舉起三千大千國土中的所有須彌山王，將其投擲到其他無量阿僧祇（極大的數字）諸佛國土，而不驚擾眾生，想要用一份食物供養十方各如恒河沙（極多的數量）的諸佛及僧眾，應當學習般若波羅蜜。想要用一件衣服、花香、瓔珞（裝飾品）、末香（粉末狀的香）、涂香（塗抹的香）、燒香、燈燭、幢幡（旗幟）、花蓋等供養諸佛及僧眾，應當學習般若波羅蜜。』『再者，舍利弗！菩薩摩訶薩想要使十方各如恒河沙等國土中的眾生，都具足戒（道德規範）、三昧（禪定）、智慧、解脫（從煩惱中解脫）、解脫知見（對解脫的認知），使他們證得須陀洹果（小乘初果）、斯陀含果（小乘二果）、阿那含果（小乘三果）、阿羅漢果（小乘四果），乃至使他們證得無餘涅槃（徹底的解脫），應當學習般若波羅蜜。』『再者，舍利弗！菩薩摩訶薩』

【English Translation】 English version Conditioned arising, one should learn Prajna Paramita (the perfection of wisdom). 'Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to know the suchness (tathata, the true nature of things), the dharma-nature (dharmata, the essence of dharma), and the actual reality (bhutakoti, the true realm) of all dharmas, he should learn Prajna Paramita. Shariputra! A Bodhisattva Mahasattva should abide in Prajna Paramita in this way.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to count the number of dust particles on the earth and mountains in the three thousand great thousand worlds (a cosmic system in Buddhist cosmology), he should learn Prajna Paramita. If a Bodhisattva Mahasattva divides one hair into one hundred parts, and wishes to use one part of that hair to lift all the waters of the great oceans, rivers, ponds, and springs in the three thousand great thousand worlds without disturbing the nature of water, he should learn Prajna Paramita. If all the fires in the three thousand great thousand worlds were to burn simultaneously, like the great fire at the end of a kalpa (cosmic destruction), and a Bodhisattva Mahasattva wished to extinguish them with one breath, he should learn Prajna Paramita. If great winds were to arise in the three thousand great thousand worlds, wishing to blow apart the three thousand great thousand worlds and Mount Sumeru (the central mountain in Buddhist cosmology) like crushing rotten grass, and a Bodhisattva Mahasattva wished to stop the wind with one finger so that it would not arise, he should learn Prajna Paramita. If a Bodhisattva Mahasattva wished to sit in a full lotus posture (a Buddhist sitting posture) that would fill the space of the three thousand great thousand worlds, he should learn Prajna Paramita. If a Bodhisattva Mahasattva wished to lift all the Mount Sumerus in the three thousand great thousand worlds with one hair, and throw them over to countless asamkhya (an extremely large number) Buddha lands in other directions without disturbing sentient beings, and wished to offer one meal to all the Buddhas and Sangha (monastic community) in the ten directions, each as numerous as the sands of the Ganges River, he should learn Prajna Paramita. If one wishes to offer clothes, fragrant flowers, necklaces, powdered incense, applied incense, burning incense, lamps, banners, and flower canopies to the Buddhas and Sangha, one should learn Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to enable all sentient beings in the lands of the ten directions, each as numerous as the sands of the Ganges River, to be fully endowed with precepts (moral conduct), samadhi (meditative concentration), wisdom, liberation (freedom from suffering), and the knowledge and vision of liberation, enabling them to attain the fruit of Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism), Sakadagami (once-returner, the second stage), Anagami (non-returner, the third stage), Arhat (worthy one, the fourth stage), and even enabling them to attain Parinirvana (complete liberation), he should learn Prajna Paramita.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva'

行般若波羅蜜佈施時，應如是分別：『如是佈施得大果報，如是佈施得生剎利大姓、婆羅門大姓、居士大家，如是佈施得生四天王天處、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，因是佈施得入初禪、二禪、三禪、四禪、無邊空處、無邊識處、無所有處、非有想非無想處，因是佈施得生八聖道分，因是佈施能得須陀洹道乃至佛道，當學般若波羅蜜。』

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜佈施時，以慧方便力故，能具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。」

舍利弗白佛言：「世尊！菩薩摩訶薩云何佈施時以慧方便力故，具足檀那波羅蜜乃至般若波羅蜜？」

佛告舍利弗：「施人、受人、財物不可得故，能具足檀那波羅蜜；罪、不罪不可得故，具足尸羅波羅蜜；心不動故，具足羼提波羅蜜；身心精進不懈怠故，具足毗梨耶波羅蜜；不亂不味故，具足禪那波羅蜜；知一切法不可得故，具足般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲得過去未來現在諸佛功德，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲到有為、無為法彼岸，當學般若波羅蜜。菩薩摩訶薩欲知過去未來現在諸法如、法相、無生際者，當學般若波羅

【現代漢語翻譯】現代漢語譯本當菩薩修行般若波羅蜜（智慧到彼岸）的佈施時，應當這樣分別思量：『像這樣的佈施能獲得巨大的果報，像這樣的佈施能投生到剎利（貴族）大姓、婆羅門（祭司）大姓、居士（富裕的在家信徒）大家，像這樣的佈施能投生到四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，因為這樣的佈施能進入初禪、二禪、三禪、四禪、無邊空處、無邊識處、無所有處、非有想非無想處，因為這樣的佈施能生起八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），因為這樣的佈施能證得須陀洹道（入流果）乃至佛道，應當修學般若波羅蜜。』『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜的佈施時，以智慧方便的力量，能圓滿佈施波羅蜜（檀那波羅蜜）、持戒波羅蜜（尸羅波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪那波羅蜜）、智慧波羅蜜（般若波羅蜜）。』舍利弗對佛說：『世尊！菩薩摩訶薩在佈施時，如何以智慧方便的力量，圓滿佈施波羅蜜乃至智慧波羅蜜呢？』佛告訴舍利弗：『因為施者、受者、財物都不可得，所以能圓滿佈施波羅蜜；因為罪與不罪都不可得，所以能圓滿持戒波羅蜜；因為心不動搖，所以能圓滿忍辱波羅蜜；因為身心精進不懈怠，所以能圓滿精進波羅蜜；因為不散亂也不昏昧，所以能圓滿禪定波羅蜜；因為知道一切法都不可得，所以能圓滿智慧波羅蜜。』『再者，舍利弗！菩薩摩訶薩想要獲得過去、未來、現在諸佛的功德，應當修學般若波羅蜜。』『再者，舍利弗！菩薩摩訶薩想要到達有為法、無為法的彼岸，應當修學般若波羅蜜。菩薩摩訶薩想要知道過去、未來、現在諸法的如（真如）、法相（諸法的本質）、無生際（不生不滅的境界），應當修學般若波羅蜜。』

【English Translation】 English version When a Bodhisattva practices giving (dana) with Prajna Paramita (perfection of wisdom), they should discern thus: 『Such giving yields great rewards; such giving leads to rebirth in great Kshatriya (warrior) families, great Brahmin (priest) families, or great householder (wealthy lay follower) families; such giving leads to rebirth in the realm of the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven; because of such giving, one can enter the first dhyana (meditative absorption), the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, or the sphere of neither perception nor non-perception; because of such giving, one can generate the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); because of such giving, one can attain the path of Srotapanna (stream-enterer) up to the path of Buddhahood; one should study Prajna Paramita.』『Furthermore, Shariputra! When a Bodhisattva Mahasattva practices giving with Prajna Paramita, through the power of skillful means of wisdom, they can perfect Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom).』 Shariputra said to the Buddha, 『World Honored One! How does a Bodhisattva Mahasattva, when giving, perfect Dana Paramita up to Prajna Paramita through the power of skillful means of wisdom?』 The Buddha told Shariputra, 『Because the giver, the receiver, and the gift are unattainable, one can perfect Dana Paramita; because sin and non-sin are unattainable, one can perfect Sila Paramita; because the mind is unmoving, one can perfect Kshanti Paramita; because body and mind are diligent and not lazy, one can perfect Virya Paramita; because one is neither distracted nor dull, one can perfect Dhyana Paramita; because one knows that all dharmas are unattainable, one can perfect Prajna Paramita.』『Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to obtain the merits of the Buddhas of the past, future, and present, they should study Prajna Paramita.』『Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to reach the other shore of conditioned and unconditioned dharmas, they should study Prajna Paramita. If a Bodhisattva Mahasattva wishes to know the suchness (tathata), the characteristics (lakshana), and the non-arising limit (anutpada) of the dharmas of the past, future, and present, they should study Prajna Paramita.』

蜜。

「複次，舍利弗！菩薩摩訶薩欲在一切聲聞、辟支佛前，欲給侍諸佛，欲為諸佛內眷屬，欲得大眷屬，欲得菩薩眷屬，欲凈報大施，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲不起慳心、破戒心、瞋恚心、懈怠心、亂心、癡心者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲使一切眾生立於佈施福處、持戒福處、修定福處、勸導福處，欲令眾生立於財福、法福者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲得五眼，當學般若波羅蜜。何等五眼？肉眼、天眼、慧眼、法眼、佛眼。菩薩摩訶薩欲以天眼見十方如恒河沙等國土中諸佛，欲以天耳聞十方諸佛所說法，欲知諸佛心，當學般若波羅蜜。欲聞十方諸佛所說法，聞已乃至阿耨多羅三藐三菩提不忘者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲見過去未來諸佛國土及見現在十方諸佛國土，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲聞十方諸佛所說十二部經——修多羅、祇夜、受記經、伽陀、憂陀那、因緣經、阿波陀那、如是語經、本生經、方廣經、未曾有經、論議經，諸聲聞等聞與不聞，盡欲誦受持者，當學般若波羅蜜。十方如恒河沙等世界中，諸佛所說法，已說、今說、當說，聞

【現代漢語翻譯】現代漢語譯本「再者，舍利弗（Sariputra）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）如果想超越一切聲聞（Sravaka，佛陀的弟子）、辟支佛（Pratyekabuddha，獨覺佛），想侍奉諸佛，想成為諸佛的內眷屬，想獲得龐大的眷屬，想獲得菩薩眷屬，想清凈地回報大布施，應當學習般若波羅蜜（Prajnaparamita，智慧的完美）。「再者，舍利弗！菩薩摩訶薩如果不想生起慳吝心、破戒心、嗔恚心、懈怠心、散亂心、愚癡心，應當學習般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想使一切眾生安立於佈施的福德之處、持戒的福德之處、修定的福德之處、勸導的福德之處，想令眾生安立於財富的福德、佛法的福德，應當學習般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想獲得五眼，應當學習般若波羅蜜。哪五眼呢？肉眼、天眼、慧眼、法眼、佛眼。菩薩摩訶薩如果想以天眼見到十方如恒河沙數般國土中的諸佛，想以天耳聽到十方諸佛所說的法，想知道諸佛的心意，應當學習般若波羅蜜。如果想聽聞十方諸佛所說的法，聽聞后乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）都不忘失，應當學習般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想見到過去、未來諸佛的國土，以及見到現在十方諸佛的國土，應當學習般若波羅蜜。「再者，舍利弗！菩薩摩訶薩如果想聽聞十方諸佛所說的十二部經——修多羅（Sutra，經）、祇夜（Geya，偈頌）、受記經（Vyakarana，授記）、伽陀（Gatha，諷誦偈）、憂陀那（Udana，自說偈）、因緣經（Nidana，因緣）、阿波陀那（Avadana，譬喻）、如是語經（Itivrttaka，本事）、本生經（Jataka，本生）、方廣經（Vaipulya，方廣）、未曾有經（Adbhuta-dharma，未曾有法）、論議經（Upadesha，論議），無論聲聞等是否聽聞過，都想誦持受持，應當學習般若波羅蜜。十方如恒河沙數般世界中，諸佛所說的法，已說、今說、當說，聽聞后乃至阿耨多羅三藐三菩提都不忘失，應當學習般若波羅蜜。

【English Translation】 English version 「Furthermore, Sariputra! If a Bodhisattva-mahasattva (great Bodhisattva) wishes to surpass all Sravakas (disciples of the Buddha) and Pratyekabuddhas (solitary Buddhas), wishes to attend to all Buddhas, wishes to be an intimate of all Buddhas, wishes to obtain a large retinue, wishes to obtain a Bodhisattva retinue, and wishes to purify the great giving in return, they should study the Prajnaparamita (perfection of wisdom). 「Furthermore, Sariputra! If a Bodhisattva-mahasattva does not wish to give rise to a mind of stinginess, a mind of breaking precepts, a mind of anger, a mind of laziness, a mind of distraction, or a mind of ignorance, they should study the Prajnaparamita. 「Furthermore, Sariputra! If a Bodhisattva-mahasattva wishes to establish all beings in the place of merit of giving, the place of merit of keeping precepts, the place of merit of practicing meditation, and the place of merit of exhortation, and wishes to establish beings in the merit of wealth and the merit of Dharma, they should study the Prajnaparamita. 「Furthermore, Sariputra! If a Bodhisattva-mahasattva wishes to obtain the five eyes, they should study the Prajnaparamita. What are the five eyes? The physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. If a Bodhisattva-mahasattva wishes to see with the heavenly eye the Buddhas in the lands as numerous as the sands of the Ganges in the ten directions, wishes to hear with the heavenly ear the Dharma spoken by the Buddhas in the ten directions, and wishes to know the minds of the Buddhas, they should study the Prajnaparamita. If they wish to hear the Dharma spoken by the Buddhas in the ten directions, and having heard it, not forget it until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should study the Prajnaparamita. 「Furthermore, Sariputra! If a Bodhisattva-mahasattva wishes to see the Buddha lands of the past and future, and to see the Buddha lands of the present in the ten directions, they should study the Prajnaparamita. 「Furthermore, Sariputra! If a Bodhisattva-mahasattva wishes to hear the twelve divisions of scriptures spoken by the Buddhas in the ten directions—Sutra (discourses), Geya (verses), Vyakarana (prophecies), Gatha (stanzas), Udana (inspired utterances), Nidana (accounts of origin), Avadana (parables), Itivrttaka (stories of past lives), Jataka (birth stories), Vaipulya (extensive scriptures), Adbhuta-dharma (marvelous teachings), and Upadesha (instructions)—whether the Sravakas have heard them or not, and wishes to recite and uphold them, they should study the Prajnaparamita. In the worlds as numerous as the sands of the Ganges in the ten directions, the Dharma spoken by the Buddhas, that which has been spoken, is being spoken, and will be spoken, having heard it, not forgetting it until Anuttara-samyak-sambodhi, they should study the Prajnaparamita.

已欲一切信持自行亦為他人說，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩，過去諸佛已說、未來諸佛當說，欲聞，聞已自利亦利他人，當學般若波羅蜜。十方如恒河沙等諸世界中間闇處，日月所不照處，欲持光明普照者，當學般若波羅蜜。十方如恒河沙等世界中，無有佛名、法名、僧名，欲使一切眾生皆得正見聞三寶名者，當學般若波羅蜜。菩薩摩訶薩欲令十方如恒河沙等諸世界中眾生，以我力故，盲者得視、聾者得聽、狂者得念、裸者得衣、飢渴者得飽滿，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩若欲令十方如恒河沙等世界中眾生諸在三惡趣者，以我力故皆得人身，當學般若波羅蜜。欲令十方如恒河沙等世界中眾生，以我力故，立於戒、三昧、智慧、解脫、解脫知見，令得須陀洹果乃至阿耨多羅三藐三菩提，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲學諸佛威儀者，當學般若波羅蜜。菩薩摩訶薩欲得如象王視觀，當學般若波羅蜜。菩薩作是愿：『使我行時離地四指、足不蹈地，我當共四天王天乃至阿迦尼吒天無量千萬億諸天眾，圍繞恭敬至菩提樹下。』當學般若波羅蜜。『我當於菩提樹下坐，四天王天乃至阿迦尼吒天，以天衣為座。』當學般若波羅蜜。『我得阿耨多羅

【現代漢語翻譯】現代漢語譯本：如果想要一切信受奉持，自己修行也為他人宣說，應當學習般若波羅蜜（paramita，意為「到彼岸」）。舍利弗（Sariputra，佛陀十大弟子之一）！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）如果想要過去諸佛已經宣說、未來諸佛將要宣說的法，聽聞后自己受益也利益他人，應當學習般若波羅蜜。如果想要讓十方如恒河沙數般的世界中，那些日月光芒無法照耀的黑暗之處，都充滿光明，應當學習般若波羅蜜。如果想要在十方如恒河沙數般的世界中，那些沒有佛名、法名、僧名的地方，讓一切眾生都能正確地聽聞三寶（佛、法、僧）之名，應當學習般若波羅蜜。菩薩摩訶薩如果想要讓十方如恒河沙數般的世界中的眾生，因為自己的力量，使盲人能夠看見，聾人能夠聽見，瘋癲的人恢復理智，裸體的人得到衣服，飢渴的人得到飽足，應當學習般若波羅蜜。舍利弗！菩薩摩訶薩如果想要讓十方如恒河沙數般的世界中，那些處於三惡道（地獄、餓鬼、畜生）的眾生，因為自己的力量都能夠轉生為人，應當學習般若波羅蜜。如果想要讓十方如恒河沙數般的世界中的眾生，因為自己的力量，能夠安住于戒律、禪定、智慧、解脫、解脫知見，使他們證得須陀洹果（srotaapanna，預流果）乃至阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當學習般若波羅蜜。舍利弗！菩薩摩訶薩如果想要學習諸佛的威儀，應當學習般若波羅蜜。菩薩摩訶薩如果想要得到如象王般的觀視，應當學習般若波羅蜜。菩薩發願：『愿我行走時離地四指，腳不踩地，我將與四天王天（catuhmaharajika-deva，四大天王所居之天）乃至阿迦尼吒天（akanistha-deva，色界頂天）無量千萬億諸天眾，圍繞恭敬地來到菩提樹下。』應當學習般若波羅蜜。『我將在菩提樹下坐，四天王天乃至阿迦尼吒天，將以天衣為我鋪設座位。』應當學習般若波羅蜜。『我證得阿耨多羅

【English Translation】 English version: If one wishes to fully believe, uphold, practice, and also preach to others, one should study the Prajna Paramita (paramita, meaning 'perfection of wisdom'). Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha)! If a Bodhisattva Mahasattva (bodhisattva mahasattva, a great bodhisattva) wishes to hear the teachings that past Buddhas have already spoken and future Buddhas will speak, and after hearing them, benefit themselves and others, they should study the Prajna Paramita. If one wishes to illuminate the dark places in the ten directions, in worlds as numerous as the sands of the Ganges River, places where the sun and moon do not shine, they should study the Prajna Paramita. If one wishes to enable all beings in the ten directions, in worlds as numerous as the sands of the Ganges River, where there is no mention of the names of the Buddha, the Dharma, or the Sangha, to correctly hear the names of the Three Jewels (Buddha, Dharma, Sangha), they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to enable beings in the ten directions, in worlds as numerous as the sands of the Ganges River, through their power, to enable the blind to see, the deaf to hear, the insane to regain their sanity, the naked to have clothes, and the hungry and thirsty to be satisfied, they should study the Prajna Paramita. Furthermore, Sariputra! If a Bodhisattva Mahasattva wishes to enable beings in the ten directions, in worlds as numerous as the sands of the Ganges River, who are in the three evil realms (hell, hungry ghosts, animals), to be reborn as humans through their power, they should study the Prajna Paramita. If one wishes to enable beings in the ten directions, in worlds as numerous as the sands of the Ganges River, through their power, to abide in precepts, samadhi, wisdom, liberation, and the knowledge and vision of liberation, enabling them to attain the Srotaapanna fruit (srotaapanna, stream-enterer) up to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), they should study the Prajna Paramita. Furthermore, Sariputra! If a Bodhisattva Mahasattva wishes to learn the dignified conduct of all Buddhas, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the vision of an elephant king, they should study the Prajna Paramita. A Bodhisattva makes this vow: 'May I walk four fingers above the ground, my feet not touching the earth, and may I, with countless millions of gods from the Four Heavenly Kings (catuhmaharajika-deva, the heaven of the Four Great Kings) up to the Akanistha Heaven (akanistha-deva, the highest heaven in the realm of form), be surrounded and revered as I go to the Bodhi tree.' They should study the Prajna Paramita. 'I will sit under the Bodhi tree, and the Four Heavenly Kings up to the Akanistha Heaven will spread heavenly garments for my seat.' They should study the Prajna Paramita. 'When I attain Anuttara-

三藐三菩提時，行住坐臥處欲使悉為金剛。』當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲出家日即成阿耨多羅三藐三菩提，即是日轉法輪，轉法輪時無量阿僧祇眾生遠塵離垢，諸法中得法眼凈，無量阿僧祇眾生一切法不受故，諸漏心得解脫，無量阿僧祇眾生於阿耨多羅三藐三菩提得不退轉，當學般若波羅蜜。我得阿耨多羅三藐三菩提時，以無量阿僧祇聲聞為僧，我一說法時便於座上盡得阿羅漢，當學般若波羅蜜。我當以無量阿僧祇菩薩摩訶薩為僧，我一說法時無量阿僧祇菩薩皆得阿惟越致，欲得壽命無量光明具足，當學般若波羅蜜。我成阿耨多羅三藐三菩提時，世界中無淫慾、瞋恚、愚癡亦無三毒之名，一切眾產生就如是智慧善、施善、戒善、定善、梵行善不嬈眾生，當學般若波羅蜜。使我般涅槃后，法無滅盡亦無滅盡之名，當學般若波羅蜜。我得阿耨多羅三藐三菩提時，十方如恒河沙等世界中眾生聞我名者，必得阿耨多羅三藐三菩提。欲得如是等功德者，當學般若波羅蜜。」◎

◎摩訶般若波羅蜜經奉缽品第二

佛告舍利弗：「若菩薩摩訶薩行般若波羅蜜能作是功德，是時四天王皆大歡喜，意念言：『我等當以四缽奉上菩薩，如前天王奉先佛缽。』三十三天乃至他化自在天亦皆歡喜，意

【現代漢語翻譯】現代漢語譯本『當證得無上正等正覺（anuttara-samyak-sambodhi）時，行、住、坐、臥之處都想使其成為金剛不壞。』應當學習般若波羅蜜（prajna-paramita）。『再者，舍利弗（Sariputra）！菩薩摩訶薩（bodhisattva-mahasattva）在出家之日即成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi），即是當日轉法輪（dharma-cakra），轉法輪時，無量阿僧祇（asamkhya）眾生遠離塵垢，在諸法中獲得法眼清凈，無量阿僧祇眾生因一切法不受而心得解脫，無量阿僧祇眾生於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）得不退轉，應當學習般若波羅蜜（prajna-paramita）。我證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）時，以無量阿僧祇聲聞（sravaka）為僧，我一說法時，他們便在座上盡得阿羅漢（arhat）果位，應當學習般若波羅蜜（prajna-paramita）。我當以無量阿僧祇菩薩摩訶薩（bodhisattva-mahasattva）為僧，我一說法時，無量阿僧祇菩薩皆得阿惟越致（avaivartika），想要壽命無量、光明具足，應當學習般若波羅蜜（prajna-paramita）。我成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）時，世界中沒有淫慾、瞋恚、愚癡，也沒有三毒之名，一切眾生都成就這樣的智慧，善於佈施、善於持戒、善於禪定、善於梵行，不惱害眾生，應當學習般若波羅蜜（prajna-paramita）。使我般涅槃（parinirvana）后，佛法沒有滅盡，也沒有滅盡之名，應當學習般若波羅蜜（prajna-paramita）。我證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）時，十方如恒河沙數等世界中的眾生，聽到我的名字，必定能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。想要獲得如此等功德者，應當學習般若波羅蜜（prajna-paramita）。』『摩訶般若波羅蜜經奉缽品第二』佛告舍利弗（Sariputra）：『若菩薩摩訶薩（bodhisattva-mahasattva）行般若波羅蜜（prajna-paramita）能作如此功德，這時四天王（caturmaharajika）都非常歡喜，心想：『我們應當以四缽奉上菩薩，如同先前天王奉獻給先佛的缽一樣。』三十三天（trayastrimsa）乃至他化自在天（paranirmitavasavartin）也都非常歡喜，心想：

【English Translation】 English version 'When attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), one should aspire to make all places of walking, standing, sitting, and lying down as indestructible as diamond.' One should study Prajna-paramita (perfection of wisdom). 'Furthermore, Sariputra! The Bodhisattva-Mahasattva (great bodhisattva) on the day of leaving home, immediately achieves Anuttara-samyak-sambodhi, and on that day turns the Dharma-cakra (wheel of Dharma). When turning the Dharma-cakra, immeasurable asamkhya (countless) beings are freed from dust and defilement, and in all dharmas (teachings), they attain the pure Dharma-eye. Immeasurable asamkhya beings, because they do not grasp at any dharma, their minds are liberated from all outflows. Immeasurable asamkhya beings attain non-retrogression in Anuttara-samyak-sambodhi. One should study Prajna-paramita. When I attain Anuttara-samyak-sambodhi, I will have immeasurable asamkhya Sravakas (hearers) as my Sangha (community). When I preach the Dharma once, they will all attain Arhatship (arahant) on the spot. One should study Prajna-paramita. I will have immeasurable asamkhya Bodhisattva-Mahasattvas as my Sangha. When I preach the Dharma once, immeasurable asamkhya Bodhisattvas will all attain Avaivartika (non-retrogression). If one desires immeasurable life and complete radiance, one should study Prajna-paramita. When I achieve Anuttara-samyak-sambodhi, there will be no lust, hatred, or ignorance in the world, nor even the name of the three poisons. All beings will achieve such wisdom, be skilled in giving, skilled in keeping precepts, skilled in meditation, skilled in pure conduct, and will not harm any beings. One should study Prajna-paramita. After my Parinirvana (final nirvana), the Dharma will not be extinguished, nor will there be the name of extinction. One should study Prajna-paramita. When I attain Anuttara-samyak-sambodhi, beings in the ten directions, in worlds as numerous as the sands of the Ganges, who hear my name, will surely attain Anuttara-samyak-sambodhi. Those who wish to obtain such merits should study Prajna-paramita.' 'The Second Chapter on Offering Bowls from the Maha Prajna Paramita Sutra' The Buddha said to Sariputra: 'If a Bodhisattva-Mahasattva practices Prajna-paramita and can accomplish such merits, then the Four Heavenly Kings (Caturmaharajika) will all be greatly delighted, thinking: 'We should offer four bowls to the Bodhisattva, just as the previous Heavenly Kings offered bowls to the previous Buddhas.' The Thirty-three Heavens (Trayastrimsa), and even the Paranirmitavasavartin (Heaven of the Gods who control the creations of others) will also be delighted, thinking:

念言：『我等當給侍供養菩薩，減損阿修羅種，增益諸天眾。』三千大千國土四天王天乃至阿迦尼吒天皆大歡喜，意念言：『我等當請是菩薩轉法輪。』舍利弗！是菩薩摩訶薩行般若波羅蜜增益六波羅蜜時，諸善男子、善女人各各歡喜，念言：『我等當爲是人作父母妻子、親族知識。』爾時四天王天乃至阿迦尼吒天皆大歡喜，各自念言：『我等當作方便，令是菩薩離於淫慾，從初發意常作童真，莫使與色慾共會，若受五慾障生梵天，何況阿耨多羅三藐三菩提。』以是故，舍利弗！菩薩摩訶薩斷淫慾出家者，應得阿耨多羅三藐三菩提非不斷。」

舍利弗白佛言：「世尊！菩薩摩訶薩要當有父母妻子、親族知識耶？」

佛告舍利弗：「或有菩薩有父母妻子、親族知識。或有菩薩從初發心斷淫慾修童真行，乃至得阿耨多羅三藐三菩提不犯色慾。或有菩薩方便力故受五欲已，出家得阿耨多羅三藐三菩提。譬如幻師若幻弟子，善知幻法幻作五欲于中共相娛樂。于汝意云何，是人於此五欲頗有實受不？」

舍利弗言：「不也，世尊！」

佛告舍利弗：「菩薩摩訶薩以方便力故化作五欲，于中受樂成就眾生，亦復如是。是菩薩摩訶薩不染于欲，種種因緣毀呰五欲，欲為熾然、欲為穢惡、欲為毀壞、欲為如怨

{ "translations": [ "現代漢語譯本", "他們想：『我們應當侍奉供養這位菩薩，減少阿修羅（Asura，一種好戰的神）的數量，增加諸天（Deva，天神）的數量。』三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個宇宙）的四天王天（Caturmaharajika，欲界第一層天）乃至阿迦尼吒天（Akanistha，色界頂層天）都非常歡喜，心想：『我們應當請這位菩薩轉法輪（Dharmacakra-pravartana，宣講佛法）。』舍利弗（Sariputra，佛陀十大弟子之一）！當這位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修行般若波羅蜜（Prajnaparamita，智慧的完美）增益六波羅蜜（Sat-paramita，六種到達彼岸的方法）時，諸位善男子、善女人都各自歡喜，心想：『我們應當做這個人的父母、妻子、親族、朋友。』那時，四天王天乃至阿迦尼吒天的諸天都非常歡喜，各自心想：『我們應當想辦法，讓這位菩薩遠離淫慾，從最初發心就一直保持童真，不要讓他與女人交合，如果受五欲（Panca-kama，色、聲、香、味、觸）的障礙，連生到梵天（Brahma-loka，色界天）都困難，更何況是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』因此，舍利弗！菩薩摩訶薩斷除淫慾出家修行，才能證得阿耨多羅三藐三菩提，而不是不斷除淫慾就能證得。」 , "舍利弗問佛說：『世尊！菩薩摩訶薩一定要有父母、妻子、親族、朋友嗎？』", "佛告訴舍利弗：『有的菩薩有父母、妻子、親族、朋友。有的菩薩從最初發心就斷除淫慾，修持童真之行，乃至證得阿耨多羅三藐三菩提都不犯淫慾。有的菩薩因為方便力的緣故，先受用五欲，然後出家證得阿耨多羅三藐三菩提。譬如幻術師或者幻術師的弟子，善於幻術，幻化出五欲與大家共同娛樂。你認為如何，這個人對於這五欲有真實的感受嗎？』", "舍利弗說：『沒有的，世尊！』", "佛告訴舍利弗：『菩薩摩訶薩因為方便力的緣故，幻化出五欲，在其中享受快樂，成就眾生，也是如此。這位菩薩摩訶薩不被慾望所污染，用種種因緣來斥責五欲，說慾望是熾熱的、慾望是污穢的、慾望是會毀壞的、慾望如同怨敵。』" ], "english_translations": [ "English version", "They thought: 『We should serve and make offerings to this Bodhisattva, reduce the number of Asuras (a type of warring deity), and increase the number of Devas (gods).』 The Caturmaharajika (the heaven of the Four Heavenly Kings) up to the Akanistha heaven (the highest heaven in the realm of form) in the Trisahasra-Mahasahasra-Lokadhatu (a great chiliocosm in Buddhist cosmology) were all very happy, thinking: 『We should invite this Bodhisattva to turn the Dharma wheel (Dharmacakra-pravartana, to preach the Dharma).』 Sariputra (one of the ten principal disciples of the Buddha)! When this Bodhisattva-Mahasattva (great Bodhisattva) practices Prajnaparamita (the perfection of wisdom) and increases the six Paramitas (the six perfections), all the good men and good women are each happy, thinking: 『We should be this person』s parents, wife, relatives, and friends.』 At that time, the Devas from the Caturmaharajika heaven up to the Akanistha heaven were all very happy, each thinking: 『We should find a way to make this Bodhisattva stay away from sexual desire, and from the initial aspiration always remain a virgin, not letting him have intercourse with women. If he is hindered by the five desires (Panca-kama, form, sound, smell, taste, and touch), it would be difficult even to be born in the Brahma-loka (the heaven of Brahma), let alone attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 Therefore, Sariputra! A Bodhisattva-Mahasattva who renounces sexual desire and leaves home to practice, should attain Anuttara-samyak-sambodhi, not one who does not renounce it.」", "Sariputra asked the Buddha: 『World Honored One! Must a Bodhisattva-Mahasattva have parents, a wife, relatives, and friends?』", "The Buddha told Sariputra: 『Some Bodhisattvas have parents, a wife, relatives, and friends. Some Bodhisattvas, from their initial aspiration, renounce sexual desire and practice celibacy, and even until they attain Anuttara-samyak-sambodhi, they do not commit sexual misconduct. Some Bodhisattvas, due to the power of skillful means, first enjoy the five desires, and then leave home to attain Anuttara-samyak-sambodhi. For example, a magician or a disciple of a magician, who is skilled in magic, conjures up the five desires and enjoys them with everyone. What do you think, does this person have a real experience of these five desires?』", "Sariputra said: 『No, World Honored One!』", "The Buddha told Sariputra: 『A Bodhisattva-Mahasattva, due to the power of skillful means, conjures up the five desires, enjoys happiness in them, and accomplishes sentient beings, it is also like this. This Bodhisattva-Mahasattva is not tainted by desire, and uses various reasons to criticize the five desires, saying that desire is burning, desire is filthy, desire is destructive, and desire is like an enemy.』" ] }

。是故，舍利弗！當知菩薩為眾生故受五欲。」

舍利弗白佛言：「菩薩摩訶薩云何應行般若波羅蜜？」

佛告舍利弗：「菩薩摩訶薩行般若波羅蜜時，不見菩薩、不見菩薩字，不見般若波羅蜜，亦不見我行般若波羅蜜，亦不見我不行般若波羅蜜。何以故？菩薩、菩薩字性空，空中無色，無受想行識；離色亦無空，離受想行識亦無空。色即是空，空即是色；受想行識即是空，空即是識。何以故？舍利弗！但有名字故謂為菩提，但有名字故謂為菩薩，但有名字故謂為空。所以者何？諸法實性無生無滅、無垢無凈故。菩薩摩訶薩如是行，亦不見生亦不見滅，亦不見垢亦不見凈。何以故？名字是因緣和合作法，但分別憶想假名說。是故菩薩摩訶薩行般若波羅蜜時，不見一切名字，不見故不著。」

摩訶般若波羅蜜經習應品第三(丹本名為習相應品)

佛告舍利弗：「菩薩摩訶薩行般若波羅蜜時，應如是思惟：『菩薩但有名字，佛亦但有字，般若波羅蜜亦但有字，色但有字，受想行識亦但有字。』舍利弗！如我但有字，一切我常不可得。眾生、壽者、命者、生者、養育眾數人者，作者、使作者，起者、使起者，受者、使受者，知者、見者，是一切皆不可得。不可得空故，但以名字說。菩薩摩訶薩亦如

【現代漢語翻譯】現代漢語譯本：因此，舍利弗！應當知道菩薩爲了眾生的緣故而接受五欲。舍利弗對佛說：『菩薩摩訶薩應該如何修行般若波羅蜜（智慧到彼岸）？』佛告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜時，不見菩薩，不見菩薩這個名稱，不見般若波羅蜜，也不見我修行般若波羅蜜，也不見我不修行般若波羅蜜。為什麼呢？菩薩和菩薩這個名稱的自性是空，空中沒有色（物質），沒有受（感受）、想（思維）、行（意志）、識（意識）；離開色也沒有空，離開受想行識也沒有空。色就是空，空就是色；受想行識就是空，空就是識。為什麼呢？舍利弗！只是因為有名字才稱為菩提（覺悟），只是因為有名字才稱為菩薩，只是因為有名字才稱為空。為什麼這樣說呢？因為諸法的真實自性是無生無滅、無垢無凈的。菩薩摩訶薩這樣修行，也不見生也不見滅，也不見垢也不見凈。為什麼呢？名字是因緣和合而成的法，只是分別憶想而假名說。因此，菩薩摩訶薩修行般若波羅蜜時，不見一切名字，因為不見所以不執著。』《摩訶般若波羅蜜經·習應品》第三（丹本名為習相應品）佛告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜時，應當這樣思維：『菩薩只是一個名字，佛也只是一個名字，般若波羅蜜也只是一個名字，色只是一個名字，受想行識也只是一個名字。』舍利弗！就像我只是一個名字，一切我都是不可得的。眾生、壽者（壽命存在者）、命者（有生命者）、生者（出生者）、養育眾數人者（養育眾多人者）、作者（行為者）、使作者（使他人行為者）、起者（發起者）、使起者（使他人發起者）、受者（接受者）、使受者（使他人接受者）、知者（知曉者）、見者（看見者），這一切都是不可得的。因為不可得的空性，所以只是用名字來說。菩薩摩訶薩也是這樣。

【English Translation】 English version: Therefore, Shariputra! It should be known that Bodhisattvas accept the five desires for the sake of sentient beings. Shariputra said to the Buddha, 'How should a Bodhisattva Mahasattva practice Prajna Paramita (Perfection of Wisdom)?' The Buddha told Shariputra, 'When a Bodhisattva Mahasattva practices Prajna Paramita, they do not see a Bodhisattva, do not see the name Bodhisattva, do not see Prajna Paramita, nor do they see that I practice Prajna Paramita, nor do they see that I do not practice Prajna Paramita. Why is that? The nature of Bodhisattva and the name Bodhisattva is empty; in emptiness, there is no form (matter), no sensation, no perception, no volition, no consciousness; apart from form, there is also no emptiness, and apart from sensation, perception, volition, and consciousness, there is also no emptiness. Form is emptiness, and emptiness is form; sensation, perception, volition, and consciousness are emptiness, and emptiness is consciousness. Why is that? Shariputra! It is only because of names that it is called Bodhi (Enlightenment), it is only because of names that it is called Bodhisattva, and it is only because of names that it is called emptiness. Why is it said so? Because the true nature of all dharmas is without birth and without death, without defilement and without purity. When a Bodhisattva Mahasattva practices in this way, they see neither birth nor death, neither defilement nor purity. Why is that? Names are dharmas that are formed by the combination of causes and conditions, and are only spoken of as provisional names through conceptualization and recollection. Therefore, when a Bodhisattva Mahasattva practices Prajna Paramita, they do not see any names, and because they do not see, they do not cling.' The Third Chapter, 'Practice and Correspondence' of the Mahaprajnaparamita Sutra (The Dan version is named 'Practice and Corresponding Chapter') The Buddha told Shariputra, 'When a Bodhisattva Mahasattva practices Prajna Paramita, they should think like this: 'Bodhisattva is just a name, Buddha is also just a name, Prajna Paramita is also just a name, form is just a name, sensation, perception, volition, and consciousness are also just names.' Shariputra! Just like I am just a name, all of me is unattainable. Sentient beings, those who have a lifespan, those who have life, those who are born, those who nurture many people, those who act, those who cause others to act, those who initiate, those who cause others to initiate, those who receive, those who cause others to receive, those who know, those who see, all of these are unattainable. Because of the unattainable emptiness, they are only spoken of by names. A Bodhisattva Mahasattva is also like this.

是行般若波羅蜜，不見我、不見眾生，乃至不見知者、見者，所說名字亦不可見。菩薩摩訶薩作如是行般若波羅蜜，除佛智慧，過一切聲聞、辟支佛上，用不可得空故。所以者何？是菩薩摩訶薩諸名字法、名字所著處，亦不可得故。舍利弗！菩薩摩訶薩能如是行，為行般若波羅蜜。譬如滿閻浮提竹麻稻茅，諸比丘其數如是，智慧如舍利弗、目揵連等，欲比菩薩行般若波羅蜜智慧，百分不及一，千分百千億分乃至算數、譬喻所不能及。何以故？菩薩摩訶薩用智慧度脫一切眾生故。舍利弗！置滿閻浮提如舍利弗、目揵連等。若滿三千大千國土如舍利弗、目揵連等，復置是事。若滿十方如恒河沙等國土如舍利弗、目揵連等智慧，欲比菩薩行般若波羅蜜智慧，百分不及一，千分百千億分乃至算數、譬喻所不能及。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜一日修智慧，出過一切聲聞、辟支佛上。」

舍利弗白佛言：「世尊！聲聞所有智慧，若須陀洹、斯陀含、阿那含、阿羅漢、辟支佛智慧、佛智慧，是諸眾智無有差別，不相違背無生性空。若法不相違背無生性空，是法無有別異。云何世尊言菩薩摩訶薩行般若波羅蜜一日修智慧出過聲聞、辟支佛上？」

佛告舍利弗：「于汝意云何？菩薩摩訶薩行般若波羅

【現代漢語翻譯】現代漢語譯本當菩薩摩訶薩（菩薩中的大菩薩）修行般若波羅蜜（以智慧到達彼岸）時，他不會執著于『我』，不會執著于『眾生』，甚至不會執著于『知者』和『見者』，所說的這些名稱也都是不可見的。菩薩摩訶薩這樣修行般若波羅蜜，除了佛的智慧，他超越了一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），因為他運用了不可得的空性。為什麼呢？因為菩薩摩訶薩所執著的那些名稱和概念，以及執著的地方，也都是不可得的。舍利弗（佛陀的弟子）！菩薩摩訶薩能夠這樣修行，才是修行般若波羅蜜。譬如，如果整個閻浮提（我們所居住的世界）都佈滿了竹子、麻、稻子、茅草，所有的比丘（出家修行的僧人）的數量也像這樣多，他們的智慧都像舍利弗、目犍連（佛陀的著名弟子）一樣，想要與菩薩修行般若波羅蜜的智慧相比，連百分之一都比不上，千分之一、百千億分之一，甚至用算數和比喻都無法比擬。為什麼呢？因為菩薩摩訶薩用智慧度脫一切眾生。舍利弗！就算整個閻浮提都充滿了像舍利弗、目犍連這樣的人，或者整個三千大千世界（佛教宇宙觀中的一個世界）都充滿了像舍利弗、目犍連這樣的人，再或者十方（指東、南、西、北、東南、西南、東北、西北、上、下）像恒河沙一樣多的國土都充滿了像舍利弗、目犍連這樣智慧的人，想要與菩薩修行般若波羅蜜的智慧相比，連百分之一都比不上，千分之一、百千億分之一，甚至用算數和比喻都無法比擬。

『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜一天所修的智慧，就超越了一切聲聞和辟支佛。』

舍利弗對佛說：『世尊！聲聞所擁有的智慧，無論是須陀洹（初果羅漢）、斯陀含（二果羅漢）、阿那含（三果羅漢）、阿羅漢（四果羅漢），還是辟支佛的智慧、佛的智慧，這些智慧之間沒有差別，不互相違背，都是無生性空。如果法不互相違背，都是無生性空，那麼這些法就沒有區別。為什麼世尊說菩薩摩訶薩修行般若波羅蜜一天所修的智慧就超越了聲聞和辟支佛呢？』

佛告訴舍利弗：『你認為如何？菩薩摩訶薩修行般若波羅蜜時，

【English Translation】 English version When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the perfection of wisdom), he does not cling to 'I', does not cling to 'sentient beings', and does not even cling to 'the knower' and 'the seer'. The names that are spoken are also not seen. A Bodhisattva Mahasattva practices Prajna Paramita in this way, and except for the wisdom of the Buddha, he surpasses all Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own), because he uses the unattainable emptiness. Why is this so? Because the names and concepts that the Bodhisattva Mahasattva clings to, and the places where he clings, are also unattainable. Shariputra (a disciple of the Buddha)! A Bodhisattva Mahasattva who can practice in this way is practicing Prajna Paramita. For example, if the entire Jambudvipa (the world we live in) were filled with bamboo, hemp, rice, and thatch, and the number of all Bhikkhus (monks who have left home to practice) were as many, and their wisdom were like that of Shariputra and Maudgalyayana (famous disciples of the Buddha), if one wanted to compare it to the wisdom of a Bodhisattva practicing Prajna Paramita, it would not even be one percent, not one thousandth, not one hundred millionth, and even calculations and metaphors could not compare. Why is this so? Because the Bodhisattva Mahasattva uses wisdom to liberate all sentient beings. Shariputra! Even if the entire Jambudvipa were filled with people like Shariputra and Maudgalyayana, or if the entire three thousand great thousand worlds (a world in Buddhist cosmology) were filled with people like Shariputra and Maudgalyayana, or if the ten directions (east, south, west, north, southeast, southwest, northeast, northwest, up, and down) were filled with lands as numerous as the sands of the Ganges River, all filled with people with the wisdom of Shariputra and Maudgalyayana, if one wanted to compare it to the wisdom of a Bodhisattva practicing Prajna Paramita, it would not even be one percent, not one thousandth, not one hundred millionth, and even calculations and metaphors could not compare.

'Furthermore, Shariputra! A Bodhisattva Mahasattva who practices Prajna Paramita for one day surpasses all Sravakas and Pratyekabuddhas in wisdom.'

Shariputra said to the Buddha, 'World Honored One! The wisdom possessed by Sravakas, whether it is the wisdom of a Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), or the wisdom of a Pratyekabuddha, or the wisdom of a Buddha, these wisdoms are not different, do not contradict each other, and are all empty of inherent existence. If dharmas do not contradict each other and are all empty of inherent existence, then these dharmas have no difference. Why does the World Honored One say that a Bodhisattva Mahasattva who practices Prajna Paramita for one day surpasses the Sravakas and Pratyekabuddhas in wisdom?'

The Buddha said to Shariputra, 'What do you think? When a Bodhisattva Mahasattva practices Prajna Paramita,

蜜一日修智慧，心念：『我行道慧益一切眾生，當以一切種智知一切法，度一切眾生。』諸聲聞、辟支佛智慧，為有是事不？」

舍利弗言：「不也，世尊！」

「舍利弗！于汝意云何？諸聲聞、辟支佛頗有是念：『我等當得阿耨多羅三藐三菩提，度一切眾生，令得無餘涅槃不？』」

舍利弗言：「不也，世尊！」

佛告舍利弗：「以是因緣故，當知諸聲聞、辟支佛智慧，欲比菩薩摩訶薩智慧，百分不及一，千分百千億分乃至算數、譬喻所不能及。舍利弗！于汝意云何？諸聲聞、辟支佛頗有是念：『我行六波羅蜜成就眾生、莊嚴國土，具佛十力、四無所畏、四無閡智、十八不共法，度脫無量阿僧祇眾生，令得涅槃不？』」

舍利弗言：「不也，世尊！」

佛告舍利弗：「菩薩摩訶薩能作是念：『我當行六波羅蜜乃至十八不共法，成阿耨多羅三藐三菩提，度脫無量阿僧祇眾生令得涅槃。』譬如螢火蟲不作是念：『我力能照閻浮提普令大明。』諸阿羅漢、辟支佛亦如是，不作是念：『我等行六波羅蜜乃至十八不共法，得阿耨多羅三藐三菩提，度脫無量阿僧祇眾生令得涅槃。』舍利弗！譬如日出時，光明遍照，閻浮提無不蒙明者。菩薩摩訶薩亦如是。行六波羅蜜乃至十八不共法，得阿

【現代漢語翻譯】現代漢語譯本蜜（菩薩名）一日修習智慧，心中想：『我修行菩薩道，以智慧利益一切眾生，應當以一切種智（佛的智慧）瞭解一切法，度脫一切眾生。』諸位聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的智慧，會有這樣的想法嗎？」舍利弗（佛陀的十大弟子之一）回答說：「不會的，世尊！」「舍利弗！你認為如何？諸位聲聞、辟支佛會有這樣的想法嗎：『我們應當證得阿耨多羅三藐三菩提（無上正等正覺），度脫一切眾生，使他們得到無餘涅槃（徹底的解脫）嗎？』」舍利弗回答說：「不會的，世尊！」佛告訴舍利弗：「因為這個緣故，應當知道諸位聲聞、辟支佛的智慧，想要與菩薩摩訶薩（大菩薩）的智慧相比，百分之一都比不上，千分之一、百千億分之一乃至用算數、譬喻都無法比擬。舍利弗！你認為如何？諸位聲聞、辟支佛會有這樣的想法嗎：『我修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），成就眾生、莊嚴國土，具足佛的十力（如實知是處非處力等）、四無所畏（正等覺無畏等）、四無礙智（法無礙智等）、十八不共法（佛獨有的十八種功德），度脫無量阿僧祇（極多的數量）眾生，使他們得到涅槃嗎？』」舍利弗回答說：「不會的，世尊！」佛告訴舍利弗：「菩薩摩訶薩能夠這樣想：『我應當修行六波羅蜜乃至十八不共法，成就阿耨多羅三藐三菩提，度脫無量阿僧祇眾生使他們得到涅槃。』譬如螢火蟲不會這樣想：『我的力量能夠照亮閻浮提（我們所居住的世界），使它完全光明。』諸位阿羅漢（斷除煩惱的人）、辟支佛也是這樣，不會這樣想：『我們修行六波羅蜜乃至十八不共法，證得阿耨多羅三藐三菩提，度脫無量阿僧祇眾生使他們得到涅槃。』舍利弗！譬如太陽出來的時候，光明普照，閻浮提沒有不被照亮的。菩薩摩訶薩也是這樣。修行六波羅蜜乃至十八不共法，證得阿

【English Translation】 English version A Bodhisattva named 'Honey' contemplated one day, 'I will practice the Bodhisattva path, using wisdom to benefit all sentient beings. I should understand all dharmas with the all-knowing wisdom (Buddha's wisdom) and liberate all sentient beings.' Do the wisdoms of the Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) have such thoughts?' Sariputra (one of the Buddha's ten great disciples) replied, 'No, World Honored One!' 'Sariputra! What do you think? Do the Sravakas and Pratyekabuddhas have the thought: 'We should attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), liberate all sentient beings, and lead them to Nirvana without remainder (complete liberation)?'" Sariputra replied, 'No, World Honored One!' The Buddha told Sariputra, 'Because of this reason, you should know that the wisdom of the Sravakas and Pratyekabuddhas, when compared to the wisdom of the Bodhisattva Mahasattvas (great Bodhisattvas), is not even one percent, not one thousandth, not one hundred millionth, not even comparable by calculation or analogy. Sariputra! What do you think? Do the Sravakas and Pratyekabuddhas have the thought: 'I will practice the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), accomplish sentient beings, adorn the land, possess the Ten Powers of the Buddha (power of knowing what is possible and impossible, etc.), the Four Fearlessnesses (fearlessness of perfect enlightenment, etc.), the Four Unimpeded Knowledges (unimpeded knowledge of the Dharma, etc.), the Eighteen Unique Qualities of the Buddha (eighteen unique virtues of the Buddha), liberate countless Asankhyeya (immeasurable number) sentient beings, and lead them to Nirvana?'" Sariputra replied, 'No, World Honored One!' The Buddha told Sariputra, 'The Bodhisattva Mahasattva can think: 'I should practice the Six Paramitas up to the Eighteen Unique Qualities, attain Anuttara-samyak-sambodhi, and liberate countless Asankhyeya sentient beings, leading them to Nirvana.' For example, a firefly does not think: 'My power can illuminate Jambudvipa (the world we live in), making it completely bright.' The Arhats (those who have eliminated afflictions) and Pratyekabuddhas are also like this, they do not think: 'We will practice the Six Paramitas up to the Eighteen Unique Qualities, attain Anuttara-samyak-sambodhi, and liberate countless Asankhyeya sentient beings, leading them to Nirvana.' Sariputra! For example, when the sun rises, its light shines everywhere, and Jambudvipa is completely illuminated. The Bodhisattva Mahasattva is also like this. Practicing the Six Paramitas up to the Eighteen Unique Qualities, attaining An

耨多羅三藐三菩提，度脫無量阿僧祇眾生令得涅槃。」

舍利弗白佛言：「云何菩薩摩訶薩過聲聞、辟支佛地，住阿惟越致地，凈于佛道？」

佛告舍利弗：「菩薩摩訶薩從初發意行六波羅蜜，住空、無相、無作法，能過一切聲聞、辟支佛地，住阿惟越致地，凈于佛道。」

舍利弗白佛言：「菩薩摩訶薩住何等地，能為諸聲聞、辟支佛作福田？」

佛告舍利弗：「菩薩摩訶薩從初發意行六波羅蜜，乃至坐道場，于其中間常為諸聲聞、辟支佛作福田。何以故？以有菩薩摩訶薩因緣故，世間諸善法生。何等是善法？所謂十善道、五戒、八分成就齋，四禪、四無量心、四無色定，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，盡現於世。以菩薩因緣故，六波羅蜜、十八空，佛十力、四無所畏、四無閡智、十八不共法、大慈大悲、一切種智，盡現於世。以菩薩因緣故，有剎利大姓、婆羅門大姓、居士大家，四天王天乃至非有想非無想天，皆現於世。以菩薩因緣故，有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛，皆現於世。」

舍利弗白佛言：「菩薩摩訶薩凈畢施福不？」

佛言：「不也。何以故？本已凈畢故。舍利弗！菩薩摩訶薩為大施主。施何等？施諸善法。何等

善法？十善道、五戒乃至十八不共法、一切種智，以是施與。」

舍利弗白佛言：「世尊！菩薩摩訶薩云何習應般若波羅蜜與般若波羅蜜相應？」

佛告舍利弗：「菩薩摩訶薩習應色空，是名與般若波羅蜜相應。習應受想行識空，是名與般若波羅蜜相應。複次，舍利弗！菩薩摩訶薩習應眼空，是名與般若波羅蜜相應。習應耳鼻舌身心空，是名與般若波羅蜜相應。習應色空，是名與般若波羅蜜相應。習應聲香味觸法空，是名與般若波羅蜜相應。習應眼界空、色界空、眼識界空，是名與般若波羅蜜相應。習應耳聲識、鼻香識、舌味識、身觸識、意法識界空，是名與般若波羅蜜相應。習應苦空，是名與般若波羅蜜相應。習應集滅道空，是名與般若波羅蜜相應。習應無明空，是名與般若波羅蜜相應。習應行、識、名色、六入、觸、受、愛、取、有、生、老死空，是名與般若波羅蜜相應。習應一切諸法空，若有為、若無為，是名與般若波羅蜜相應。複次，舍利弗！菩薩摩訶薩習應性空，是名與般若波羅蜜相應。如是，舍利弗！菩薩摩訶薩行般若波羅蜜習應七空，所謂性空、自相空、諸法空、無所得空、無法空、有法空、無法有法空，是名與般若波羅蜜相應。」

佛告舍利弗：「菩薩摩訶薩習應七空時，不見色

【現代漢語翻譯】現代漢語譯本：『善法，如十善道（十種善的行爲準則）、五戒（佛教的五項基本戒律）乃至十八不共法（佛陀獨有的十八種功德）、一切種智（佛陀所具有的對一切事物和現象的智慧），都以此來佈施。』舍利弗（佛陀的十大弟子之一）問佛說：『世尊！菩薩摩訶薩（偉大的菩薩）如何修習才能與般若波羅蜜（以智慧到達彼岸）相應呢？』佛告訴舍利弗：『菩薩摩訶薩修習應觀色為空，這叫做與般若波羅蜜相應。修習應觀受、想、行、識為空，這叫做與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩修習應觀眼為空，這叫做與般若波羅蜜相應。修習應觀耳、鼻、舌、身、心為空，這叫做與般若波羅蜜相應。修習應觀色為空，這叫做與般若波羅蜜相應。修習應觀聲、香、味、觸、法為空，這叫做與般若波羅蜜相應。修習應觀眼界為空、**空（原文如此，此處可能指代某種缺失或未明確的界限）、眼識界為空，這叫做與般若波羅蜜相應。修習應觀耳聲識、鼻香識、舌味識、身觸識、意法識界為空，這叫做與般若波羅蜜相應。修習應觀苦為空，這叫做與般若波羅蜜相應。修習應觀集、滅、道為空，這叫做與般若波羅蜜相應。修習應觀無明為空，這叫做與般若波羅蜜相應。修習應觀行、識、名色、六入、觸、受、愛、取、有、生、老死為空，這叫做與般若波羅蜜相應。修習應觀一切諸法為空，無論是有為法還是無為法，這叫做與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩修習應觀性為空，這叫做與般若波羅蜜相應。如此，舍利弗！菩薩摩訶薩行般若波羅蜜時，應修習七空，即所謂性空、自相空、諸法空、無所得空、無法空、有法空、無法有法空，這叫做與般若波羅蜜相應。』佛告訴舍利弗：『菩薩摩訶薩修習七空時，不見色』

【English Translation】 English version: 'Good dharmas, such as the Ten Good Paths (ten kinds of virtuous conduct), the Five Precepts (the five basic Buddhist precepts), and even the Eighteen Unique Qualities of a Buddha (eighteen unique merits of the Buddha), and the Omniscience (the Buddha's wisdom of all things and phenomena), are all given as offerings.' Sariputra (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! How should a Bodhisattva Mahasattva (a great Bodhisattva) practice to be in accordance with Prajna Paramita (perfection of wisdom)?' The Buddha told Sariputra, 'A Bodhisattva Mahasattva should practice contemplating form as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating feeling, perception, mental formations, and consciousness as empty, this is called being in accordance with Prajna Paramita. Furthermore, Sariputra! A Bodhisattva Mahasattva should practice contemplating the eye as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating the ear, nose, tongue, body, and mind as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating form as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating sound, smell, taste, touch, and dharma as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating the eye realm as empty, the ** realm as empty (as in the original text, possibly referring to a missing or undefined boundary), and the eye consciousness realm as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating the ear-sound consciousness, nose-smell consciousness, tongue-taste consciousness, body-touch consciousness, and mind-dharma consciousness realms as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating suffering as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating the origin, cessation, and path as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating ignorance as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating mental formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age, and death as empty, this is called being in accordance with Prajna Paramita. Practicing contemplating all dharmas as empty, whether conditioned or unconditioned, this is called being in accordance with Prajna Paramita. Furthermore, Sariputra! A Bodhisattva Mahasattva should practice contemplating nature as empty, this is called being in accordance with Prajna Paramita. Thus, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they should practice the seven emptinesses, namely, the emptiness of nature, the emptiness of self-nature, the emptiness of all dharmas, the emptiness of non-attainment, the emptiness of non-dharma, the emptiness of dharma, and the emptiness of non-dharma and dharma, this is called being in accordance with Prajna Paramita.' The Buddha told Sariputra, 'When a Bodhisattva Mahasattva practices the seven emptinesses, they do not see form.'

若相應若不相應，不見受想行識若相應若不相應，不見色若生相若滅相，不見受想行識若生相若滅相，不見色若垢相若凈相，不見受想行識若垢相若凈相，不見色與受合，不見受與想合，不見想與行合，不見行與識合。何以故？無有法與法合者，其性空故。舍利弗！色空中無有色，受想行識空中無有識。舍利弗！色空故無惱壞相，受空故無受相，想空故無知相，行空故無作相，識空故無覺相。何以故？舍利弗！色不異空、空不異色，色即是空、空即是色，受想行識亦如是。舍利弗！是諸法空相，不生不滅、不垢不凈、不增不減。是空法非過去、非未來、非現在，是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法，無眼界乃至無意識界，亦無無明亦無無明盡，乃至亦無老死亦無老死盡，無苦集滅道，亦無智亦無得，亦無須陀洹無須陀洹果，無斯陀含無斯陀含果，無阿那含無阿那含果，無阿羅漢無阿羅漢果，無辟支佛無辟支佛道，無佛亦無佛道。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。舍利弗！是菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜若相應若不相應，不見檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜若相應若不相應，亦不見色若相應若不相應，不見受想行識若相應

【現代漢語翻譯】現代漢語譯本：如果相應或者不相應，不見受、想、行、識（五蘊中的后四蘊）的相應或不相應，不見色（五蘊中的第一蘊）的生相或滅相，不見受、想、行、識的生相或滅相，不見色的垢相或凈相，不見受、想、行、識的垢相或凈相，不見色與受結合，不見受與想結合，不見想與行結合，不見行與識結合。為什麼呢？因為沒有法與法結合，它們的本性是空。舍利弗（佛陀的十大弟子之一，以智慧著稱）！色在空性中沒有色，受、想、行、識在空性中沒有識。舍利弗！色因為是空性所以沒有惱壞相，受因為是空性所以沒有感受相，想因為是空性所以沒有知覺相，行因為是空性所以沒有造作相，識因為是空性所以沒有覺知相。為什麼呢？舍利弗！色不異於空，空不異於色，色即是空，空即是色，受、想、行、識也是如此。舍利弗！這些法的空相，不生不滅，不垢不凈，不增不減。這空法不是過去，不是未來，不是現在，所以空中沒有色，沒有受、想、行、識，沒有眼、耳、鼻、舌、身、意（六根），沒有色、聲、香、味、觸、法（六塵），沒有眼界乃至沒有意識界，也沒有無明也沒有無明盡，乃至也沒有老死也沒有老死盡，沒有苦、集、滅、道（四聖諦），也沒有智慧也沒有獲得，也沒有須陀洹（小乘初果）也沒有須陀洹果，沒有斯陀含（小乘二果）也沒有斯陀含果，沒有阿那含（小乘三果）也沒有阿那含果，沒有阿羅漢（小乘四果）也沒有阿羅漢果，沒有辟支佛（獨覺）也沒有辟支佛道，沒有佛也沒有佛道。舍利弗！菩薩摩訶薩（發大乘心願的修行者）這樣修習，就叫做與般若波羅蜜（以空性智慧到達彼岸）相應。舍利弗！這位菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜的相應或不相應，不見檀那波羅蜜（佈施）、尸羅波羅蜜（持戒）、羼提波羅蜜（忍辱）、毗梨耶波羅蜜（精進）、禪那波羅蜜（禪定）的相應或不相應，也不見色的相應或不相應，不見受、想、行、識的相應或不相應。 English version: Whether in accordance or not in accordance, one does not see the accordance or non-accordance of sensation, perception, volition, and consciousness (the latter four of the five aggregates), one does not see the arising or ceasing of form (the first of the five aggregates), one does not see the arising or ceasing of sensation, perception, volition, and consciousness, one does not see the defiled or pure aspect of form, one does not see the defiled or pure aspect of sensation, perception, volition, and consciousness, one does not see form combining with sensation, one does not see sensation combining with perception, one does not see perception combining with volition, one does not see volition combining with consciousness. Why is that? Because there is no dharma that combines with another dharma, their nature is empty. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In emptiness, there is no form, in emptiness, there is no consciousness of sensation, perception, volition, and consciousness. Shariputra! Because form is empty, there is no aspect of destruction, because sensation is empty, there is no aspect of sensation, because perception is empty, there is no aspect of knowing, because volition is empty, there is no aspect of action, because consciousness is empty, there is no aspect of awareness. Why is that? Shariputra! Form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form, sensation, perception, volition, and consciousness are also like this. Shariputra! These are the empty aspects of all dharmas, they are neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. This emptiness is not past, not future, not present, therefore in emptiness there is no form, no sensation, perception, volition, and consciousness, no eye, ear, nose, tongue, body, mind (the six sense organs), no form, sound, smell, taste, touch, dharma (the six sense objects), no eye realm, up to no consciousness realm, also no ignorance and no end of ignorance, up to no old age and death and no end of old age and death, no suffering, accumulation, cessation, path (the Four Noble Truths), also no wisdom and no attainment, also no Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) and no fruit of Srotapanna, no Sakadagami (once-returner, the second stage of enlightenment in Theravada Buddhism) and no fruit of Sakadagami, no Anagami (non-returner, the third stage of enlightenment in Theravada Buddhism) and no fruit of Anagami, no Arhat (the fourth and final stage of enlightenment in Theravada Buddhism) and no fruit of Arhat, no Pratyekabuddha (solitary buddha) and no path of Pratyekabuddha, no Buddha and no path of Buddha. Shariputra! A Bodhisattva Mahasattva (a practitioner who has generated the aspiration for enlightenment for the benefit of all beings) practices like this, this is called being in accordance with Prajnaparamita (the perfection of wisdom that leads to the other shore through the understanding of emptiness). Shariputra! This Bodhisattva Mahasattva practices Prajnaparamita, does not see the accordance or non-accordance of Prajnaparamita, does not see the accordance or non-accordance of Dana Paramita (generosity), Sila Paramita (morality), Kshanti Paramita (patience), Virya Paramita (effort), Dhyana Paramita (meditation), also does not see the accordance or non-accordance of form, does not see the accordance or non-accordance of sensation, perception, volition, and consciousness.

【English Translation】 English version: Whether in accordance or not in accordance, one does not see the accordance or non-accordance of sensation, perception, volition, and consciousness (the latter four of the five aggregates), one does not see the arising or ceasing of form (the first of the five aggregates), one does not see the arising or ceasing of sensation, perception, volition, and consciousness, one does not see the defiled or pure aspect of form, one does not see the defiled or pure aspect of sensation, perception, volition, and consciousness, one does not see form combining with sensation, one does not see sensation combining with perception, one does not see perception combining with volition, one does not see volition combining with consciousness. Why is that? Because there is no dharma that combines with another dharma, their nature is empty. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! In emptiness, there is no form, in emptiness, there is no consciousness of sensation, perception, volition, and consciousness. Shariputra! Because form is empty, there is no aspect of destruction, because sensation is empty, there is no aspect of sensation, because perception is empty, there is no aspect of knowing, because volition is empty, there is no aspect of action, because consciousness is empty, there is no aspect of awareness. Why is that? Shariputra! Form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form, sensation, perception, volition, and consciousness are also like this. Shariputra! These are the empty aspects of all dharmas, they are neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. This emptiness is not past, not future, not present, therefore in emptiness there is no form, no sensation, perception, volition, and consciousness, no eye, ear, nose, tongue, body, mind (the six sense organs), no form, sound, smell, taste, touch, dharma (the six sense objects), no eye realm, up to no consciousness realm, also no ignorance and no end of ignorance, up to no old age and death and no end of old age and death, no suffering, accumulation, cessation, path (the Four Noble Truths), also no wisdom and no attainment, also no Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) and no fruit of Srotapanna, no Sakadagami (once-returner, the second stage of enlightenment in Theravada Buddhism) and no fruit of Sakadagami, no Anagami (non-returner, the third stage of enlightenment in Theravada Buddhism) and no fruit of Anagami, no Arhat (the fourth and final stage of enlightenment in Theravada Buddhism) and no fruit of Arhat, no Pratyekabuddha (solitary buddha) and no path of Pratyekabuddha, no Buddha and no path of Buddha. Shariputra! A Bodhisattva Mahasattva (a practitioner who has generated the aspiration for enlightenment for the benefit of all beings) practices like this, this is called being in accordance with Prajnaparamita (the perfection of wisdom that leads to the other shore through the understanding of emptiness). Shariputra! This Bodhisattva Mahasattva practices Prajnaparamita, does not see the accordance or non-accordance of Prajnaparamita, does not see the accordance or non-accordance of Dana Paramita (generosity), Sila Paramita (morality), Kshanti Paramita (patience), Virya Paramita (effort), Dhyana Paramita (meditation), also does not see the accordance or non-accordance of form, does not see the accordance or non-accordance of sensation, perception, volition, and consciousness.

若不相應，不見眼乃至意、色乃至法，眼色識界乃至意法識界若相應若不相應，不見四念處乃至八聖道分、佛十力乃至一切種智若相應若不相應。如是，舍利弗！當知菩薩摩訶薩與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，空不與空合，無相不與無相合，無作不與無作合。何以故？空、無相、無作無有合與不合。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，入諸法自相空，入已，色不作合不作不合，受想行識不作合不作不合，色不與前際合。何以故？不見前際故。色不與后際合。何以故？不見后際故。色不與現在合。何以故？不見現在故。受想行識亦如是。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，前際不與后際合，后際不與前際合，現在不與前際后際合，前際后際亦不與現在合，三際名空故。舍利弗！菩薩摩訶薩如是習應者，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，薩婆若不與過去世合。何以故？過去世不可見，何況薩婆若與過去世合。薩婆若不與未來世合。何以故？未來世不可見，何況薩婆若與未來世合。薩婆若不與現在世合。何以故？現在世不可見，何況薩婆若與

【現代漢語翻譯】現代漢語譯本：如果（菩薩）不與（般若波羅蜜）相應，就不能見到眼（感官）乃至意（思維）、色（形體）乃至法（事物），眼色識界（眼、色、識三者構成的界）乃至意法識界（意、法、識三者構成的界），無論相應還是不相應，都不能見到四念處（四種禪修方法）乃至八聖道分（八種修行正道）、佛十力（佛的十種力量）乃至一切種智（佛的一切智慧），無論相應還是不相應。舍利弗（佛陀的弟子）啊！應當知道，菩薩摩訶薩（偉大的菩薩）是與般若波羅蜜（智慧的完美）相應的。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，空（空性）不與空合，無相（無自性）不與無相合，無作（無為）不與無作合。為什麼呢？因為空、無相、無作沒有合與不合的概念。舍利弗！菩薩摩訶薩這樣修習，就叫做與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，進入諸法自相空（一切事物本質為空性）的境界，進入之後，色（形體）不作合也不作不合，受（感受）、想（思維）、行（意志）、識（意識）不作合也不作不合，色不與前際（過去）合。為什麼呢？因為不見前際的緣故。色不與后際（未來）合。為什麼呢？因為不見后際的緣故。色不與現在合。為什麼呢？因為不見現在的緣故。受、想、行、識也是如此。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，前際不與后際合，后際不與前際合，現在不與前際后際合，前際后際也不與現在合，因為三際（過去、現在、未來）的本質是空。舍利弗！菩薩摩訶薩這樣修習，就叫做與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，薩婆若（一切智）不與過去世合。為什麼呢？因為過去世不可見，何況薩婆若與過去世合。薩婆若不與未來世合。為什麼呢？因為未來世不可見，何況薩婆若與未來世合。薩婆若不與現在世合。為什麼呢？因為現在世不可見，何況薩婆若與

【English Translation】 English version: If (a Bodhisattva) does not accord with (Prajnaparamita), he does not see the eye (sense organ) nor the mind (thought), form (matter) nor dharma (phenomena), the eye-form-consciousness realm (the realm of eye, form, and consciousness) nor the mind-dharma-consciousness realm (the realm of mind, dharma, and consciousness), whether they accord or do not accord, he does not see the four foundations of mindfulness (four methods of meditation) nor the eightfold noble path (eight paths of righteous practice), the ten powers of the Buddha (ten powers of the Buddha) nor the omniscience (all-knowing wisdom of the Buddha), whether they accord or do not accord. Shariputra (a disciple of the Buddha)! You should know that a Bodhisattva Mahasattva (a great Bodhisattva) accords with Prajnaparamita (the perfection of wisdom). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, emptiness (sunyata) does not combine with emptiness, signlessness (animitta) does not combine with signlessness, non-action (apranihita) does not combine with non-action. Why? Because emptiness, signlessness, and non-action have no concept of combining or not combining. Shariputra! A Bodhisattva Mahasattva who practices in this way is said to accord with Prajnaparamita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, he enters the self-nature emptiness of all dharmas (the essence of all things is emptiness). Having entered, form (rupa) neither combines nor does not combine, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) neither combine nor do not combine. Form does not combine with the past (purvantakoti). Why? Because the past is not seen. Form does not combine with the future (aparantakoti). Why? Because the future is not seen. Form does not combine with the present. Why? Because the present is not seen. Feeling, perception, mental formations, and consciousness are also like this. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, the past does not combine with the future, the future does not combine with the past, the present does not combine with the past and future, and the past and future do not combine with the present, because the three times (past, present, future) are empty in nature. Shariputra! A Bodhisattva Mahasattva who practices in this way is said to accord with Prajnaparamita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, Sarvajna (omniscience) does not combine with the past. Why? Because the past is not visible, how much less can Sarvajna combine with the past. Sarvajna does not combine with the future. Why? Because the future is not visible, how much less can Sarvajna combine with the future. Sarvajna does not combine with the present. Why? Because the present is not visible, how much less can Sarvajna combine with

現在世合。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，色不與薩婆若合，色不可見故。受想行識亦如是。眼不與薩婆若合，眼不可見故。耳鼻舌身意亦如是。色不與薩婆若合，色不可見故。聲香味觸法亦如是。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，檀那波羅蜜不與薩婆若合，檀那波羅蜜不可見故。乃至般若波羅蜜亦如是。四念處不與薩婆若合，四念處不可見故。乃至八聖道分亦如是。佛十力乃至十八不共法不與薩婆若合，佛十力乃至十八不共法不可見故。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，佛不與薩婆若合，薩婆若不與佛合。菩提不與薩婆若合，薩婆若不與菩提合。何以故？佛即是薩婆若，薩婆若即是佛。菩提即是薩婆若，薩婆若即是菩提。舍利弗！菩薩摩訶薩行般若波羅蜜如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不習色有不習色無，受想行識亦如是。不習色有常不習色無常，受想行識亦如是。不習色苦不習色樂，受想行識亦如是。不習色我不習色非我，受

【現代漢語翻譯】現代漢語譯本：現在世尊開示說：『舍利弗！菩薩摩訶薩應當這樣修習，這叫做與般若波羅蜜相應。』『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，色（物質現象）不與薩婆若（一切智）相合，因為色是不可見的。受（感受）、想（概念）、行（意志）、識（意識）也是如此。眼（視覺器官）不與薩婆若相合，因為眼是不可見的。耳、鼻、舌、身、意（其他感官和思維器官）也是如此。色（物質現象）不與薩婆若相合，因為色是不可見的。聲、香、味、觸、法（其他感官對像和心理現象）也是如此。舍利弗！菩薩摩訶薩應當這樣修習，這叫做與般若波羅蜜相應。』『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，檀那波羅蜜（佈施波羅蜜）不與薩婆若相合，因為檀那波羅蜜是不可見的。乃至般若波羅蜜（智慧波羅蜜）也是如此。四念處（四種觀想方法）不與薩婆若相合，因為四念處是不可見的。乃至八聖道分（八正道）也是如此。佛十力（佛的十種力量）乃至十八不共法（佛的十八種不共特性）不與薩婆若相合，因為佛十力乃至十八不共法是不可見的。舍利弗！菩薩摩訶薩應當這樣修習，這叫做與般若波羅蜜相應。』『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，佛不與薩婆若相合，薩婆若不與佛相合。菩提（覺悟）不與薩婆若相合，薩婆若不與菩提相合。為什麼呢？因為佛即是薩婆若，薩婆若即是佛。菩提即是薩婆若，薩婆若即是菩提。舍利弗！菩薩摩訶薩修行般若波羅蜜應當這樣修習，這叫做與般若波羅蜜相應。』『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，不修習色（物質現象）的有，也不修習色的無，受、想、行、識（感受、概念、意志、意識）也是如此。不修習色的有常，也不修習色的無常，受、想、行、識也是如此。不修習色的苦，也不修習色的樂，受、想、行、識也是如此。不修習色的我，也不修習色的非我，受、想、行、識也是如此。

【English Translation】 English version: Now, the World Honored One said: 'Shariputra! A Bodhisattva Mahasattva should practice in this way; this is called being in accordance with Prajnaparamita (Perfection of Wisdom).' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, form (rupa) does not accord with Sarvajna (all-knowing wisdom), because form is not visible. Sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. The eye (caksu) does not accord with Sarvajna, because the eye is not visible. The ear, nose, tongue, body, and mind (other sense organs and the mind) are also like this. Form does not accord with Sarvajna, because form is not visible. Sound, smell, taste, touch, and dharma (other sense objects and mental phenomena) are also like this. Shariputra! A Bodhisattva Mahasattva should practice in this way; this is called being in accordance with Prajnaparamita.' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, Dana Paramita (Perfection of Giving) does not accord with Sarvajna, because Dana Paramita is not visible. And so it is with Prajna Paramita (Perfection of Wisdom). The Four Foundations of Mindfulness (smrtyupasthana) do not accord with Sarvajna, because the Four Foundations of Mindfulness are not visible. And so it is with the Eightfold Noble Path (aryastangamarga). The Ten Powers of the Buddha (dasabala) and the Eighteen Unique Qualities of the Buddha (avenikadharma) do not accord with Sarvajna, because the Ten Powers of the Buddha and the Eighteen Unique Qualities of the Buddha are not visible. Shariputra! A Bodhisattva Mahasattva should practice in this way; this is called being in accordance with Prajnaparamita.' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, the Buddha does not accord with Sarvajna, and Sarvajna does not accord with the Buddha. Bodhi (enlightenment) does not accord with Sarvajna, and Sarvajna does not accord with Bodhi. Why is that? Because the Buddha is Sarvajna, and Sarvajna is the Buddha. Bodhi is Sarvajna, and Sarvajna is Bodhi. Shariputra! A Bodhisattva Mahasattva should practice in this way when practicing Prajnaparamita; this is called being in accordance with Prajnaparamita.' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, he does not practice the existence of form, nor does he practice the non-existence of form; and so it is with sensation, perception, mental formations, and consciousness. He does not practice the permanence of form, nor does he practice the impermanence of form; and so it is with sensation, perception, mental formations, and consciousness. He does not practice the suffering of form, nor does he practice the happiness of form; and so it is with sensation, perception, mental formations, and consciousness. He does not practice the self of form, nor does he practice the non-self of form; and so it is with sensation, perception, mental formations, and consciousness.'

想行識亦如是。不習色寂滅不習色不寂滅，受想行識亦如是。不習色空不習色非空，受想行識亦如是。不習色有相不習色無相，受想行識亦如是。不習色有作不習色無作，受想行識亦如是。是菩薩摩訶薩行般若波羅蜜時不作是念：『我行般若波羅蜜、不行般若波羅蜜、非行非不行般若波羅蜜。』舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩不為般若波羅蜜故行般若波羅蜜，不為檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜故行般若波羅蜜，不為阿惟越致地故行般若波羅蜜，不為成就眾生故行般若波羅蜜，不為凈佛國土故行般若波羅蜜，不為佛十力、四無所畏、四無閡智、十八不共法故行般若波羅蜜，不為內空故行般若波羅蜜，不為外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、諸法空、自相空、不可得空、無法空、有法空、無法有法空故行般若波羅蜜，不為如、法性、實際故行般若波羅蜜。何以故？是菩薩摩訶薩行般若波羅蜜時，不壞諸法相故。如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不為如意神通故行般若波羅蜜，不為天耳故、不為他心智故、不為宿命

【現代漢語翻譯】現代漢語譯本：想、行、識也是如此。不修習色的寂滅，不修習色不寂滅，受、想、行、識也是如此。不修習色空，不修習色非空，受、想、行、識也是如此。不修習色有相，不修習色無相，受、想、行、識也是如此。不修習色有為，不修習色無為，受、想、行、識也是如此。當菩薩摩訶薩（偉大的菩薩）行般若波羅蜜（智慧的完美）時，不應作這樣的念頭：『我行般若波羅蜜，不行般若波羅蜜，非行非不行般若波羅蜜。』舍利弗（佛陀的弟子）！菩薩摩訶薩如此修習，這稱為與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩不是爲了般若波羅蜜的緣故而行般若波羅蜜，不是爲了檀那波羅蜜（佈施的完美）、尸羅波羅蜜（戒律的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）的緣故而行般若波羅蜜，不是爲了阿惟越致地（不退轉的境界）的緣故而行般若波羅蜜，不是爲了成就眾生的緣故而行般若波羅蜜，不是爲了清凈佛國土的緣故而行般若波羅蜜，不是爲了佛的十力、四無所畏、四無礙智、十八不共法的緣故而行般若波羅蜜，不是爲了內空的緣故而行般若波羅蜜，不是爲了外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、諸法空、自相空、不可得空、無法空、有法空、無法有法空的緣故而行般若波羅蜜，不是爲了如、法性、實際的緣故而行般若波羅蜜。為什麼呢？因為菩薩摩訶薩在行般若波羅蜜時，不破壞諸法的實相。如此修習，這稱為與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩行般若波羅蜜，不是爲了如意神通的緣故而行般若波羅蜜，不是爲了天耳的緣故，不是爲了他心智的緣故，不是爲了宿命

【English Translation】 English version: Sensation, perception, volition, and consciousness are also like this. Not practicing the cessation of form, not practicing the non-cessation of form; sensation, perception, volition, and consciousness are also like this. Not practicing the emptiness of form, not practicing the non-emptiness of form; sensation, perception, volition, and consciousness are also like this. Not practicing the characteristic of form, not practicing the non-characteristic of form; sensation, perception, volition, and consciousness are also like this. Not practicing the conditioned nature of form, not practicing the unconditioned nature of form; sensation, perception, volition, and consciousness are also like this. When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita (perfection of wisdom), they do not think: 『I practice Prajnaparamita, I do not practice Prajnaparamita, I neither practice nor do not practice Prajnaparamita.』 Shariputra (a disciple of the Buddha)! A Bodhisattva Mahasattva should practice in this way; this is called being in accordance with Prajnaparamita. Furthermore, Shariputra! A Bodhisattva Mahasattva does not practice Prajnaparamita for the sake of Prajnaparamita, does not practice Prajnaparamita for the sake of Danaparamita (perfection of giving), Shila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), does not practice Prajnaparamita for the sake of the Avinivartaniya stage (non-retrogression), does not practice Prajnaparamita for the sake of accomplishing sentient beings, does not practice Prajnaparamita for the sake of purifying Buddha lands, does not practice Prajnaparamita for the sake of the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, does not practice Prajnaparamita for the sake of inner emptiness, does not practice Prajnaparamita for the sake of outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, scattered emptiness, nature emptiness, emptiness of all dharmas, self-characteristic emptiness, unattainable emptiness, emptiness of non-existence, emptiness of existence, emptiness of both non-existence and existence, does not practice Prajnaparamita for the sake of Suchness, Dharmata, Reality. Why is that? Because when a Bodhisattva Mahasattva practices Prajnaparamita, they do not destroy the true nature of all dharmas. Practicing in this way is called being in accordance with Prajnaparamita. Furthermore, Shariputra! A Bodhisattva Mahasattva, practicing Prajnaparamita, does not practice Prajnaparamita for the sake of magical powers, does not practice Prajnaparamita for the sake of divine hearing, does not practice Prajnaparamita for the sake of knowing the minds of others, does not practice Prajnaparamita for the sake of knowing past lives

智故、不為天眼故、不為漏盡神通故行般若波羅蜜。何以故？菩薩摩訶薩行般若波羅蜜，尚不見般若波羅蜜，何況見菩薩神通。舍利弗！菩薩摩訶薩如是行，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不作是念：『我以如意神通飛到東方，供養恭敬如恒河沙等諸佛。』南西北方四維上下亦如是。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不作是念：『我以天耳聞十方諸佛所說法。』不作是念：『我以他心智知十方眾生心所念。』不作是念：『我以宿命通知十方眾生宿命所作。』不作是念：『我以天眼見十方眾生死此生彼。』舍利弗！菩薩摩訶薩如是行，是名與般若波羅蜜相應，亦能度無量阿僧祇眾生。舍利弗！菩薩摩訶薩能如是行般若波羅蜜，惡魔不能得其便，世間眾事所欲隨意，十方各如恒河沙等諸佛皆悉擁護是菩薩，令不墮聲聞、辟支佛地。四天王天乃至阿迦尼吒天皆亦擁護是菩薩，不令有閡。是菩薩所有重罪現世輕受。何以故？是菩薩摩訶薩用普慈加眾生故。舍利弗！菩薩摩訶薩如是行，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，疾得諸陀羅尼門、諸三昧門，所生處常值諸佛，乃至阿耨多羅三藐三菩提初不離見佛。舍利弗！菩

【現代漢語翻譯】現代漢語譯本：因為智慧的緣故，不爲了獲得天眼，不爲了獲得漏盡神通而修行般若波羅蜜（paramita，意為「到彼岸」）。為什麼呢？菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）修行般若波羅蜜時，尚且不見般若波羅蜜的存在，又怎麼會執著于菩薩的神通呢？舍利弗（Sariputra，佛陀的十大弟子之一）！菩薩摩訶薩這樣修行，才叫做與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，不會這樣想：『我用如意神通飛到東方，供養恭敬如恒河沙數那麼多的佛。』南西北方、四維上下也都是這樣。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，不會這樣想：『我用天耳聽到十方諸佛所說的法。』不會這樣想：『我用他心智知道十方眾生心中所想。』不會這樣想：『我用宿命通知道十方眾生過去所做的事情。』不會這樣想：『我用天眼看到十方眾生在此處死去又在彼處出生。』舍利弗！菩薩摩訶薩這樣修行，才叫做與般若波羅蜜相應，也能夠度化無量阿僧祇（asamkhya，意為「無數」）的眾生。舍利弗！菩薩摩訶薩能夠這樣修行般若波羅蜜，惡魔就不能找到機會來擾亂他，世間的一切事情都能如他所愿，十方如恒河沙數那麼多的佛都會擁護這位菩薩，使他不墮入聲聞（sravaka，意為「聽聞佛法而修行的人」）、辟支佛（pratyekabuddha，意為「獨自覺悟的人」）的境界。四天王天（catuharajika，佛教的欲界第一層天）乃至阿迦尼吒天（akanistha，色界頂層天）也都會擁護這位菩薩，不讓他有任何障礙。這位菩薩所犯的重罪，也會在今生減輕受報。為什麼呢？因為這位菩薩摩訶薩用普遍的慈悲心對待眾生的緣故。舍利弗！菩薩摩訶薩這樣修行，才叫做與般若波羅蜜相應。再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，很快就能得到各種陀羅尼門（dharani，意為「總持」，指能記住佛法教義的智慧）和各種三昧門（samadhi，意為「禪定」），所出生的地方常常能遇到諸佛，乃至證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）之前，都不會離開見到佛。

【English Translation】 English version: It is because of wisdom, not for the sake of obtaining the heavenly eye, nor for the sake of obtaining the extinction of outflows (leaks) through supernatural powers, that one practices Prajna Paramita (perfection of wisdom). Why is that? When a Bodhisattva Mahasattva (great bodhisattva) practices Prajna Paramita, they do not even see Prajna Paramita, so how could they be attached to the supernatural powers of a Bodhisattva? Sariputra (one of the Buddha's ten great disciples)! A Bodhisattva Mahasattva who practices in this way is said to be in accordance with Prajna Paramita. Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not think: 'I will use my supernatural power of wish fulfillment to fly to the east and make offerings and pay respects to as many Buddhas as there are sands in the Ganges River.' The same is true for the south, west, north, the four intermediate directions, and above and below. Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not think: 'I will use my heavenly ear to hear the Dharma spoken by the Buddhas in the ten directions.' They do not think: 'I will use my mind-reading wisdom to know what the beings in the ten directions are thinking.' They do not think: 'I will use my knowledge of past lives to know what the beings in the ten directions have done in their past lives.' They do not think: 'I will use my heavenly eye to see beings in the ten directions die here and be born there.' Sariputra! A Bodhisattva Mahasattva who practices in this way is said to be in accordance with Prajna Paramita, and is also able to liberate countless asamkhya (innumerable) beings. Sariputra! If a Bodhisattva Mahasattva is able to practice Prajna Paramita in this way, demons will not be able to find an opportunity to disturb them, all worldly affairs will go as they wish, and the Buddhas in the ten directions, as numerous as the sands of the Ganges River, will all protect this Bodhisattva, preventing them from falling into the realm of Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers). The Four Heavenly Kings (catuharajika, the first heaven of the desire realm) and even the Akanistha Heaven (the highest heaven of the form realm) will also protect this Bodhisattva, not allowing them to have any obstacles. The heavy sins that this Bodhisattva has committed will be lightly received in this lifetime. Why is that? It is because this Bodhisattva Mahasattva treats all beings with universal compassion. Sariputra! A Bodhisattva Mahasattva who practices in this way is said to be in accordance with Prajna Paramita. Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they will quickly obtain various Dharani (mantra) gates and various Samadhi (meditative absorption) gates. In every place they are born, they will always encounter Buddhas, and until they attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they will never be separated from seeing the Buddha.

薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不作是念：『有法與法若合若不合、若等若不等。』何以故？是菩薩摩訶薩不見是法與余法若合若不合、若等若不等。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不作是念：『我當疾得法性若不得。』何以故？法性非得相故。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不見有法出法性者。如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不作是念：『法性分別諸法。』如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不作是念：『是法能得法性若不得。』何以故？是菩薩不見用是法能得法性若不得。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，法性不與空合，空不與法性合。如是習應，是名與般若波羅蜜相應。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，眼界不與空合、空不與眼界合，色界不與空合、空不與色界合，眼

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（菩薩中的大菩薩）應如此修習，這稱為與般若波羅蜜（智慧的完美）相應。

『再者，舍利弗（佛陀的十大弟子之一）！菩薩摩訶薩在行般若波羅蜜時，不作這樣的念頭：』有法與法之間，若合若不合，若等若不等。』為什麼呢？因為這位菩薩摩訶薩不見此法與彼法之間，有合與不合、等與不等。舍利弗！菩薩摩訶薩應如此修習，這稱為與般若波羅蜜相應。

『再者，舍利弗！菩薩摩訶薩在行般若波羅蜜時，不作這樣的念頭：』我應當快速證得法性（諸法的真實本性），或者不能證得。』為什麼呢？因為法性不是一個可以被證得的相。舍利弗！菩薩摩訶薩應如此修習，這稱為與般若波羅蜜相應。

『再者，舍利弗！菩薩摩訶薩在行般若波羅蜜時，不見有任何法能超出法性。如此修習，這稱為與般若波羅蜜相應。

『再者，舍利弗！菩薩摩訶薩在行般若波羅蜜時，不作這樣的念頭：』法性會分別諸法。』如此修習，這稱為與般若波羅蜜相應。

『再者，舍利弗！菩薩摩訶薩在行般若波羅蜜時，不作這樣的念頭：』此法能夠證得法性，或者不能證得。』為什麼呢？因為這位菩薩不見用此法能夠證得法性，或者不能證得。舍利弗！菩薩摩訶薩應如此修習，這稱為與般若波羅蜜相應。

『再者，舍利弗！菩薩摩訶薩在行般若波羅蜜時，法性不與空（空性）相合，空也不與法性相合。如此修習，這稱為與般若波羅蜜相應。

『再者，舍利弗！菩薩摩訶薩在行般若波羅蜜時，眼界不與空相合，空也不與眼界相合，不與空相合，空也不與相合，眼

【English Translation】 English version Thus should a Bodhisattva-Mahasattva (a great Bodhisattva) train, this is called being in accordance with Prajnaparamita (the perfection of wisdom).

『Furthermore, Shariputra (one of Buddha's ten great disciples)! When a Bodhisattva-Mahasattva practices Prajnaparamita, he does not think: 『There are dharmas (phenomena) that either unite or do not unite, are equal or unequal.』 Why? Because this Bodhisattva-Mahasattva does not see that these dharmas either unite or do not unite, are equal or unequal with other dharmas. Shariputra! Thus should a Bodhisattva-Mahasattva train, this is called being in accordance with Prajnaparamita.』

『Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita, he does not think: 『I should quickly attain the Dharmata (the true nature of all phenomena), or not attain it.』 Why? Because Dharmata is not an aspect that can be attained. Shariputra! Thus should a Bodhisattva-Mahasattva train, this is called being in accordance with Prajnaparamita.』

『Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita, he does not see any dharma that goes beyond Dharmata. Thus should he train, this is called being in accordance with Prajnaparamita.』

『Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita, he does not think: 『Dharmata differentiates dharmas.』 Thus should he train, this is called being in accordance with Prajnaparamita.』

『Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita, he does not think: 『This dharma can attain Dharmata, or cannot attain it.』 Why? Because this Bodhisattva does not see that by using this dharma one can attain Dharmata, or cannot attain it. Shariputra! Thus should a Bodhisattva-Mahasattva train, this is called being in accordance with Prajnaparamita.』

『Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita, Dharmata does not unite with emptiness (sunyata), and emptiness does not unite with Dharmata. Thus should he train, this is called being in accordance with Prajnaparamita.』

『Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita, the eye-element does not unite with emptiness, and emptiness does not unite with the eye-element, does not unite with emptiness, and emptiness does not unite with , the eye

識界不與空合、空不與眼識界合，乃至意界不與空合、空不與意界合，法界不與空合、空不與法界合，意識界不與空合、空不與意識界合。是故，舍利弗！是空相應名為第一相應。舍利弗！空行菩薩摩訶薩不墮聲聞、辟支佛地，能凈佛土、成就眾生，疾得阿耨多羅三藐三菩提。舍利弗！諸相應中般若波羅蜜相應為最第一，最尊最勝最妙，為無有上。何以故？是菩薩摩訶薩行般若波羅蜜相應，所謂空、無相、無作故，當知是菩薩如受記無異、若近受記。舍利弗！菩薩摩訶薩如是相應者，能為無量阿僧祇眾生作益厚。是菩薩摩訶薩亦不作是念：『我與般若波羅蜜相應，諸佛當授我記，我當近受記，我當凈佛土，我得阿耨多羅三藐三菩提當轉法輪。』何以故？是菩薩摩訶薩不見有法出法性者，亦不見有法行般若波羅蜜，亦不見有法諸佛授記，亦不見有法得阿耨多羅三藐三菩提。何以故？菩薩摩訶薩行般若波羅蜜時，不生我相、眾生相乃至知者、見者相。何以故？眾生畢竟不生不滅故，眾生無有生無有滅。若法無有生相、無有滅相，云何有法當行般若波羅蜜？如是，舍利弗！菩薩摩訶薩不見眾生故，為行般若波羅蜜。眾生不受故、眾生空故、眾生不可得故、眾生離故，為行般若波羅蜜。舍利弗！菩薩摩訶薩于諸相應中為最第一

相應，所謂空相應，是空相應勝餘相應。菩薩摩訶薩如是習空，能生大慈大悲。菩薩摩訶薩如是習相應，不生慳心、不生犯戒心、不生瞋心、不生懈怠心、不生亂心、不生無智心。」

摩訶般若經卷第一大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二

後秦龜茲國三藏鳩摩羅什譯

往生品第四

舍利弗白佛言：「世尊！菩薩摩訶薩行般若波羅蜜能如是習相應者，從何處終來生此間？從此間終當生何處？」

佛告舍利弗：「是菩薩摩訶薩行般若波羅蜜能如是習相應者，或從他方佛國來生此間，或從兜率天上來生此間，或從人道中來生此間。舍利弗！從他方佛國來者，疾與般若波羅蜜相應。與般若波羅蜜相應故，捨身來生此間，諸深妙法皆現在前，后還與般若波羅蜜相應。在所生處，常值諸佛。舍利弗！有一生補處菩薩，兜率天上終來生是間。是菩薩不失六波羅蜜，隨所生處，一切陀羅尼門、諸三昧門疾現在前。舍利弗！有菩薩人中命終還生人中者，除阿惟越致。是菩薩根鈍，不能疾與般若波羅蜜相應，諸陀羅尼門、諸三昧門不能疾現在前。舍利弗！汝所問菩薩摩訶薩與般若波羅蜜相應，從此間終當生何處者？舍利弗！此菩薩摩訶薩從一

【現代漢語翻譯】現代漢語譯本相應地，所謂的空相應，是空相應勝過其他相應的修行。菩薩摩訶薩如果這樣修習空性，就能生起大慈大悲。菩薩摩訶薩如果這樣修習相應，就不會生起慳吝之心、不會生起犯戒之心、不會生起嗔恨之心、不會生起懈怠之心、不會生起散亂之心、不會生起愚癡之心。

《摩訶般若經》卷第一大正藏第08冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第二

後秦龜茲國三藏鳩摩羅什譯

往生品第四

舍利弗（佛陀十大弟子之一，以智慧著稱）問佛說：『世尊！菩薩摩訶薩（發大乘心，以救度眾生為己任的修行者）如果修行般若波羅蜜（以智慧到達彼岸）能夠這樣修習相應，是從哪裡結束生命來到這裡的？從這裡結束生命又將往生到哪裡？』

佛告訴舍利弗：『這位菩薩摩訶薩如果修行般若波羅蜜能夠這樣修習相應，或許是從其他佛國來到這裡，或許是從兜率天（欲界天中的第四層天，彌勒菩薩在此說法）來到這裡，或許是從人道中來到這裡。舍利弗！從其他佛國來的，很快就能與般若波羅蜜相應。因為與般若波羅蜜相應，所以捨棄原來的身體來到這裡，各種深奧微妙的佛法都會立刻顯現，之後還會繼續與般若波羅蜜相應。在所生之處，常常能遇到諸佛。舍利弗！有一生補處菩薩（指下一世將成佛的菩薩），從兜率天結束生命來到這裡。這位菩薩不會失去六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），無論生在何處，一切陀羅尼門（總持一切法門的修行方法）、各種三昧門（禪定境界的修行方法）都會迅速顯現。舍利弗！有菩薩在人道中結束生命又回到人道中的，除了阿惟越致（不退轉的菩薩）。這些菩薩根器比較遲鈍，不能很快與般若波羅蜜相應，各種陀羅尼門、各種三昧門也不能很快顯現。舍利弗！你所問的菩薩摩訶薩與般若波羅蜜相應，從這裡結束生命將往生到哪裡？舍利弗！這位菩薩摩訶薩從一』

【English Translation】 English version Accordingly, the so-called 'emptiness-correspondence' is the practice of emptiness-correspondence that surpasses other correspondences. If a Bodhisattva Mahasattva (a great being who seeks enlightenment for the benefit of all beings) practices emptiness in this way, they can generate great compassion and great mercy. If a Bodhisattva Mahasattva practices correspondence in this way, they will not generate a mind of stinginess, will not generate a mind of breaking precepts, will not generate a mind of anger, will not generate a mind of laziness, will not generate a mind of distraction, and will not generate a mind of ignorance.

The First Scroll of the Mahaprajnaparamita Sutra Taisho Tripitaka Volume 08, No. 0223, Mahaprajnaparamita Sutra

The Second Scroll of the Mahaprajnaparamita Sutra

Translated by Tripitaka Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty

Chapter Four: Rebirth

Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva practices Prajnaparamita (the perfection of wisdom) and can practice correspondence in this way, from where do they come to this world after their life ends? And where will they be reborn after their life ends here?'

The Buddha told Shariputra, 'If this Bodhisattva Mahasattva practices Prajnaparamita and can practice correspondence in this way, they may come here from other Buddha lands, or they may come here from the Tushita Heaven (the fourth heaven in the desire realm, where Maitreya Bodhisattva teaches), or they may come here from the human realm. Shariputra! Those who come from other Buddha lands quickly correspond with Prajnaparamita. Because they correspond with Prajnaparamita, they abandon their previous body and come here, and all profound and subtle Dharma will immediately manifest, and they will continue to correspond with Prajnaparamita. In the places where they are born, they will often encounter Buddhas. Shariputra! There are Bodhisattvas who are one life away from Buddhahood, who come here after their life ends in the Tushita Heaven. These Bodhisattvas do not lose the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and wherever they are born, all Dharani gates (methods of practice that encompass all Dharma) and all Samadhi gates (methods of practice for meditative states) will quickly manifest. Shariputra! There are Bodhisattvas who end their lives in the human realm and are reborn in the human realm, except for those who are Avaivartika (non-regressing Bodhisattvas). These Bodhisattvas have dull faculties and cannot quickly correspond with Prajnaparamita, and the various Dharani gates and Samadhi gates cannot quickly manifest. Shariputra! As for where the Bodhisattva Mahasattva who corresponds with Prajnaparamita will be reborn after their life ends here, as you asked, Shariputra! This Bodhisattva Mahasattva from one』

佛國至一佛國，常值諸佛，終不離諸佛。舍利弗！有菩薩摩訶薩不以方便入初禪乃至第四禪，亦行六波羅蜜。是菩薩摩訶薩得禪故生長壽天，隨彼壽終來生是間，得人身，值遇諸佛。是菩薩諸根不利。舍利弗！有菩薩摩訶薩入初禪乃至第四禪，亦行般若波羅蜜，不以方便故舍諸禪生欲界。是菩薩諸根亦鈍。舍利弗！有菩薩摩訶薩入初禪乃至第四禪，入慈心乃至舍，入虛空處乃至非有想非無想處，修四念處乃至八聖道分，行佛十力乃至大慈大悲。是菩薩用方便力不隨禪生，不隨無量心生，不隨四無色定生，在所有佛處於中生，常不離般若波羅蜜行。如是菩薩賢劫中當得阿耨多羅三藐三菩提。舍利弗！有菩薩摩訶薩入初禪乃至第四禪，入慈心乃至舍，入虛空處乃至非有想非無想處，以方便力故不隨禪生，還生欲界，若剎利大姓、婆羅門大姓、居士大家生，為成就眾生故。舍利弗！有菩薩摩訶薩入初禪乃至第四禪，入慈心乃至舍，入虛空處乃至非有想非無想處，以方便力故不隨禪生，或生四天王天處，或生三十三天、夜摩天、兜率陀天、化樂天、他化自在天，於是中成就眾生亦凈佛土，常值諸佛。舍利弗！有菩薩摩訶薩行般若波羅蜜，以方便力故入初禪，此間命終生梵天處作大梵王，從梵天處游一佛國至一佛國，在所有諸佛

【現代漢語翻譯】現代漢語譯本從一個佛國到另一個佛國，（菩薩）常能遇到諸佛，最終也不會離開諸佛。舍利弗（佛陀十大弟子之一，以智慧著稱）！有些菩薩摩訶薩（偉大的菩薩）不以方便法門進入初禪乃至第四禪，也修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。這樣的菩薩摩訶薩因為獲得禪定而生到長壽天，隨著壽命終結後來到這個世界，得到人身，遇到諸佛。這樣的菩薩諸根（指眼、耳、鼻、舌、身、意六根）不敏銳。舍利弗！有些菩薩摩訶薩進入初禪乃至第四禪，也修行般若波羅蜜（以智慧到達彼岸），不以方便法門而捨棄諸禪定，轉生到欲界。這樣的菩薩諸根也遲鈍。舍利弗！有些菩薩摩訶薩進入初禪乃至第四禪，進入慈心乃至舍心（四無量心：慈、悲、喜、舍），進入虛空處乃至非想非非想處（四無色定），修習四念處（身、受、心、法四種觀照）乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），修行佛的十力（如實知是處非處力等）乃至大慈大悲。這樣的菩薩運用方便之力，不隨著禪定而生，不隨著無量心而生，不隨著四無色定而生，在所有佛所在之處出生，常常不離開般若波羅蜜的修行。這樣的菩薩在賢劫（我們所處的時代）中應當證得阿耨多羅三藐三菩提（無上正等正覺）。舍利弗！有些菩薩摩訶薩進入初禪乃至第四禪，進入慈心乃至舍心，進入虛空處乃至非想非非想處，以方便之力不隨著禪定而生，還生到欲界，或者出生在剎帝利（古代印度四大種姓之一，武士階層）大姓、婆羅門（古代印度四大種姓之一，祭司階層）大姓、居士大家，爲了成就眾生。舍利弗！有些菩薩摩訶薩進入初禪乃至第四禪，進入慈心乃至舍心，進入虛空處乃至非想非非想處，以方便之力不隨著禪定而生，或者生到四天王天（欲界第一層天），或者生到三十三天（欲界第二層天）、夜摩天（欲界第三層天）、兜率陀天（欲界第四層天）、化樂天（欲界第五層天）、他化自在天（欲界第六層天），在這些地方成就眾生，也清凈佛土，常常遇到諸佛。舍利弗！有些菩薩摩訶薩修行般若波羅蜜，以方便之力進入初禪，在此間命終後生到梵天處（色界初禪天）作大梵王，從梵天處遊歷一個佛國到另一個佛國，在所有諸佛

【English Translation】 English version From one Buddha-land to another Buddha-land, (the Bodhisattva) constantly encounters all Buddhas, and ultimately does not depart from all Buddhas. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Some Bodhisattva-Mahasattvas (great Bodhisattvas) do not enter the first dhyana (meditative absorption) up to the fourth dhyana through skillful means, but also practice the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Such Bodhisattva-Mahasattvas, because of attaining dhyana, are born in the long-lived heavens. When their lifespan ends, they come to this world, obtain a human body, and encounter all Buddhas. Such Bodhisattvas have dull faculties (referring to the six senses: eyes, ears, nose, tongue, body, and mind). Shariputra! Some Bodhisattva-Mahasattvas enter the first dhyana up to the fourth dhyana, and also practice Prajna-paramita (wisdom to reach the other shore), without using skillful means, they abandon all dhyanas and are reborn in the desire realm. Such Bodhisattvas also have dull faculties. Shariputra! Some Bodhisattva-Mahasattvas enter the first dhyana up to the fourth dhyana, enter the loving-kindness up to equanimity (the four immeasurables: loving-kindness, compassion, joy, and equanimity), enter the sphere of infinite space up to the sphere of neither perception nor non-perception (the four formless absorptions), cultivate the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas) up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), practice the ten powers of the Buddha (such as the power to know what is possible and impossible) up to great loving-kindness and great compassion. Such Bodhisattvas, using the power of skillful means, are not born according to dhyana, not born according to the immeasurables, not born according to the four formless absorptions, but are born in all places where Buddhas are, and constantly do not depart from the practice of Prajna-paramita. Such Bodhisattvas, in this kalpa (eon), should attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Shariputra! Some Bodhisattva-Mahasattvas enter the first dhyana up to the fourth dhyana, enter loving-kindness up to equanimity, enter the sphere of infinite space up to the sphere of neither perception nor non-perception, and through the power of skillful means, are not born according to dhyana, but are reborn in the desire realm, or are born into great Kshatriya (one of the four major castes in ancient India, the warrior class) families, great Brahmin (one of the four major castes in ancient India, the priestly class) families, or great householder families, for the sake of accomplishing sentient beings. Shariputra! Some Bodhisattva-Mahasattvas enter the first dhyana up to the fourth dhyana, enter loving-kindness up to equanimity, enter the sphere of infinite space up to the sphere of neither perception nor non-perception, and through the power of skillful means, are not born according to dhyana, but are born in the heaven of the Four Heavenly Kings (the first heaven of the desire realm), or are born in the Trayastrimsa heaven (the second heaven of the desire realm), the Yama heaven (the third heaven of the desire realm), the Tusita heaven (the fourth heaven of the desire realm), the Nirmanarati heaven (the fifth heaven of the desire realm), or the Paranirmitavasavartin heaven (the sixth heaven of the desire realm). In these places, they accomplish sentient beings, also purify Buddha-lands, and constantly encounter all Buddhas. Shariputra! Some Bodhisattva-Mahasattvas practice Prajna-paramita, and through the power of skillful means, enter the first dhyana. After their life ends here, they are born in the Brahma heaven (the first dhyana heaven of the form realm) as a Great Brahma King. From the Brahma heaven, they travel from one Buddha-land to another Buddha-land, in all places where Buddhas are

得阿耨多羅三藐三菩提，未轉法輪者勸請令轉。舍利弗！有菩薩摩訶薩一生補處行般若波羅蜜，以方便力故入初禪乃至第四禪，入慈心乃至舍，入虛空處乃至非有想非無想處，修四念處乃至八聖道分，入空三昧無相無作三昧，不隨禪生，生有佛處修梵行。若生兜率天上，隨其壽終具足善根不失正念，與無數百千億萬諸天圍繞恭敬來生此間，得阿耨多羅三藐三菩提。

「複次，舍利弗！有菩薩摩訶薩得六神通，不生欲界、色界、無色界，從一佛國至一佛國，供養恭敬尊重讚歎諸佛。舍利弗！有菩薩摩訶薩遊戲神通，從一佛國至一佛國，所至到處無有聲聞、辟支佛乘，乃至無二乘之名。舍利弗！有菩薩摩訶薩遊戲神通，從一佛國至一佛國，所至到處其壽無量。舍利弗！有菩薩摩訶薩遊戲神通，從一國土至一國土，所至到處有無佛法僧處，贊佛法僧功德，諸眾生用聞佛名法名僧名故，於此命終生諸佛前。舍利弗！有菩薩摩訶薩初發意時，得初禪乃至第四禪，得四無量心、得四無色定，修四念處乃至十八不共法。是菩薩不生欲界、色界、無色界中，常生有益眾生之處。舍利弗！有菩薩摩訶薩初發意時行六波羅蜜，上菩薩位，得阿惟越致地。舍利弗！有菩薩摩訶薩初發意時，便得阿耨多羅三藐三菩提轉法輪，與無量阿僧祇

【現代漢語翻譯】現代漢語譯本獲得阿耨多羅三藐三菩提（無上正等正覺）后，對於那些尚未轉法輪（宣講佛法）的人，勸請他們開始轉法輪。舍利弗（佛陀的十大弟子之一）！有菩薩摩訶薩（大菩薩）處於一生補處（即將成佛的菩薩）的階段，修行般若波羅蜜（以智慧到達彼岸），憑藉方便力（善巧的方法）進入初禪乃至第四禪（四種禪定境界），進入慈心乃至舍（四種無量心），進入虛空處乃至非有想非無想處（四種無色定），修習四念處（四種觀想方法）乃至八聖道分（八種通往解脫的道路），進入空三昧（空性禪定）、無相三昧（無相禪定）、無作三昧（無愿禪定），不隨禪定而生，而是生於有佛陀教法的地方修行梵行（清凈的行為）。如果生於兜率天（欲界天之一），當其壽命終結時，會具足善根，不失正念，被無數百千億萬諸天圍繞恭敬，然後來到這個世界，獲得阿耨多羅三藐三菩提。「再者，舍利弗！有菩薩摩訶薩獲得六神通（六種超自然能力），不生於欲界（充滿慾望的世界）、色界（有形物質的世界）、無色界（沒有形體的世界），從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛。舍利弗！有菩薩摩訶薩運用神通，從一個佛國到另一個佛國，所到之處沒有聲聞乘（小乘佛教）、辟支佛乘（緣覺乘），甚至沒有二乘（聲聞乘和辟支佛乘）的名號。舍利弗！有菩薩摩訶薩運用神通，從一個佛國到另一個佛國，所到之處壽命無量。舍利弗！有菩薩摩訶薩運用神通，從一個國土到另一個國土，所到之處有佛法僧（佛教三寶）的地方，讚歎佛法僧的功德，眾生因為聽到佛的名號、法的名號、僧的名號，在此命終後會生到諸佛面前。舍利弗！有菩薩摩訶薩在初發菩提心（立志成佛）時，就獲得初禪乃至第四禪，獲得四無量心（慈悲喜捨），獲得四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），修習四念處乃至十八不共法（佛陀獨有的十八種功德）。這位菩薩不生於欲界、色界、無色界中，而是常生於對眾生有益的地方。舍利弗！有菩薩摩訶薩在初發菩提心時，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），登上菩薩的果位，獲得阿惟越致地（不退轉的境界）。舍利弗！有菩薩摩訶薩在初發菩提心時，就獲得阿耨多羅三藐三菩提，轉法輪，與無量阿僧祇（無數）的眾生結下善緣。」

【English Translation】 English version Having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), those who have not yet turned the wheel of Dharma (preached the teachings) are urged to do so. Shariputra (one of the Buddha's ten great disciples)! There are Bodhisattva-Mahasattvas (great Bodhisattvas) who, being in the stage of Ekajati-pratibaddha (one birth away from Buddhahood), practice Prajna-paramita (perfection of wisdom), and through the power of skillful means, enter the first Dhyana (meditative absorption) up to the fourth Dhyana, enter loving-kindness up to equanimity (the four immeasurables), enter the sphere of infinite space up to the sphere of neither perception nor non-perception (the four formless absorptions), cultivate the four foundations of mindfulness up to the eightfold noble path, enter the Samadhi of emptiness, the Samadhi of signlessness, and the Samadhi of wishlessness, and are not born according to their meditative states, but are born in places where there is the Buddha's teaching to practice pure conduct. If they are born in the Tushita Heaven (one of the heavens in the desire realm), when their lifespan ends, they will be endowed with good roots, not lose their right mindfulness, and surrounded and revered by countless hundreds of thousands of millions of gods, they will come to this world and attain Anuttara-samyak-sambodhi. Furthermore, Shariputra! There are Bodhisattva-Mahasattvas who have attained the six supernormal powers, and are not born in the desire realm, the form realm, or the formless realm, and travel from one Buddha-land to another, making offerings, revering, respecting, and praising the Buddhas. Shariputra! There are Bodhisattva-Mahasattvas who, through their supernormal powers, travel from one Buddha-land to another, and wherever they go, there are no Shravakas (hearers), Pratyekabuddhas (solitary realizers), or even the names of the two vehicles (Shravaka and Pratyekabuddha). Shariputra! There are Bodhisattva-Mahasattvas who, through their supernormal powers, travel from one Buddha-land to another, and wherever they go, their lifespans are immeasurable. Shariputra! There are Bodhisattva-Mahasattvas who, through their supernormal powers, travel from one land to another, and wherever they go, there are places with the Buddha, Dharma, and Sangha (the three jewels of Buddhism), and they praise the virtues of the Buddha, Dharma, and Sangha. Because beings hear the names of the Buddha, Dharma, and Sangha, they will be reborn in front of the Buddhas after their lives end. Shariputra! There are Bodhisattva-Mahasattvas who, when they first generate the Bodhicitta (the aspiration for enlightenment), attain the first Dhyana up to the fourth Dhyana, attain the four immeasurables (loving-kindness, compassion, joy, and equanimity), attain the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, and sphere of neither perception nor non-perception), cultivate the four foundations of mindfulness up to the eighteen unique qualities of a Buddha. These Bodhisattvas are not born in the desire realm, the form realm, or the formless realm, but are always born in places that are beneficial to beings. Shariputra! There are Bodhisattva-Mahasattvas who, when they first generate the Bodhicitta, practice the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), ascend to the Bodhisattva stage, and attain the Avinivartaniya stage (the stage of non-retrogression). Shariputra! There are Bodhisattva-Mahasattvas who, when they first generate the Bodhicitta, attain Anuttara-samyak-sambodhi, turn the wheel of Dharma, and form good connections with countless Asankhyeyas (innumerable) of beings.

眾生作益厚已入無餘涅槃，是佛般涅槃后，余法若住一劫若減一劫。舍利弗！有菩薩摩訶薩初發意時與般若波羅蜜相應，與無數百千億菩薩從一佛國至一佛國，為凈佛國土故。舍利弗！有菩薩摩訶薩行般若波羅蜜時，得四禪、四無量心、四無色定，遊戲其中入初禪，從初禪起入滅盡定，從滅盡定起乃至入四禪，從四禪起入滅盡定，從滅盡定起入虛空處，從虛空處起入滅盡定，從滅盡定起乃至入非有想非無想處，從非有想非無想處起入滅盡定。如是，舍利弗！菩薩摩訶薩行般若波羅蜜以方便力故入超越定。舍利弗！有菩薩摩訶薩行般若波羅蜜時，修四念處乃至十八不共法，不取須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，以方便力為度眾生故，起八聖道分。以是八聖道分，令得須陀洹果乃至辟支佛道。」

佛告舍利弗：「一切阿羅漢、辟支佛果及智，是菩薩摩訶薩無生法忍。舍利弗！是菩薩摩訶薩如是行般若波羅蜜，當知是阿惟越致地中住。舍利弗！有菩薩摩訶薩住六波羅蜜莊嚴兜率天道，當知是賢劫中菩薩。舍利弗！有菩薩摩訶薩修四禪乃至十八不共法，未證四諦，當知是菩薩一生補處。舍利弗！有菩薩摩訶薩無量阿僧祇劫修行得阿耨多羅三藐三菩提。舍利弗！有菩薩摩訶薩住六波羅蜜，常勤精進利

益眾生，不說無益之事。舍利弗！有菩薩摩訶薩行六波羅蜜，常勤精進利益眾生，從一佛國至一佛國斷眾生三惡道。舍利弗！有菩薩摩訶薩住六波羅蜜，以檀那為首安樂一切眾生。須飲食與飲食，衣服臥具、瓔珞花香、房舍燈燭，隨人所須盡給與之。舍利弗！有菩薩摩訶薩行般若波羅蜜時變身如佛，為地獄中眾生說法，為畜生、餓鬼中眾生說法。舍利弗！有菩薩摩訶薩行六波羅蜜時變身如佛，遍至十方如恒河沙等諸佛國土為眾生說法，亦供養諸佛及凈佛國土，聞諸佛說法。觀採十方凈妙國相而已，自起殊勝國土，其中菩薩摩訶薩皆是一生補處。舍利弗！有菩薩摩訶薩行六波羅蜜時，成就三十二相，諸根凈利。諸根凈利故眾人愛敬，以愛敬故漸以三乘法而度脫之。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時應學身清凈、口清凈。舍利弗！有菩薩摩訶薩行六波羅蜜時得諸根凈，以是凈根而不自高亦不下他。舍利弗！有菩薩摩訶薩從初發心住檀那波羅蜜、尸羅波羅蜜乃至阿惟越致地，終不墮三惡道。舍利弗！有菩薩摩訶薩從初發心乃至阿惟越致地，常不捨十善行。舍利弗！有菩薩摩訶薩住檀那波羅蜜、尸羅波羅蜜中，作轉輪聖王，安立眾生於十善道，亦以財物佈施眾生。舍利弗！有菩薩摩訶薩住檀那波羅蜜、尸羅波羅蜜，無

【現代漢語翻譯】現代漢語譯本利益眾生，不說無益之事。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！有菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法），常勤奮精進利益眾生，從一個佛國到另一個佛國，斷除眾生的三惡道（地獄、餓鬼、畜生）。舍利弗！有菩薩摩訶薩安住於六波羅蜜，以佈施（dāna）為首，安樂一切眾生。需要飲食的給予飲食，需要衣服臥具、瓔珞花香、房舍燈燭的，都隨其所需盡力給予。舍利弗！有菩薩摩訶薩修行般若波羅蜜（prajñā-pāramitā，智慧的完美）時，變身如佛，為地獄中的眾生說法，也為畜生、餓鬼中的眾生說法。舍利弗！有菩薩摩訶薩修行六波羅蜜時，變身如佛，遍至十方如恒河沙數般的諸佛國土為眾生說法，也供養諸佛，清凈佛國土，聽聞諸佛說法。觀察採擷十方清凈美好的國土景象后，自己建立殊勝的國土，其中的菩薩摩訶薩都是一生補處（ekajāti-pratibaddha，即將成佛的菩薩）。舍利弗！有菩薩摩訶薩修行六波羅蜜時，成就三十二相（dvātriṃśadvara-lakṣaṇa，佛陀的三十二種殊勝相貌），諸根清凈銳利。因為諸根清凈銳利，所以眾人愛戴敬仰，因為愛戴敬仰，所以逐漸用三乘法（聲聞乘、緣覺乘、菩薩乘）來度脫他們。如此，舍利弗！菩薩摩訶薩修行般若波羅蜜時，應當學習身清凈、口清凈。舍利弗！有菩薩摩訶薩修行六波羅蜜時，得到諸根清凈，以這清凈的諸根而不自高，也不貶低他人。舍利弗！有菩薩摩訶薩從初發心安住于佈施波羅蜜、持戒波羅蜜（śīla-pāramitā）乃至阿惟越致地（avaivartika-bhūmi，不退轉地），最終都不會墮入三惡道。舍利弗！有菩薩摩訶薩從初發心乃至阿惟越致地，常常不捨棄十善行（daśa-kuśala-karma-pathāḥ）。舍利弗！有菩薩摩訶薩安住于佈施波羅蜜、持戒波羅蜜中，作為轉輪聖王（cakravartin，統治世界的理想君主），安立眾生於十善道，也用財物佈施眾生。舍利弗！有菩薩摩訶薩安住于佈施波羅蜜、持戒波羅蜜，沒有

【English Translation】 English version Benefiting sentient beings, not speaking of useless matters. Śāriputra! There are bodhisattva-mahāsattvas practicing the six pāramitās, constantly diligently benefiting sentient beings, going from one Buddha-land to another, cutting off sentient beings from the three evil destinies (hell, hungry ghosts, and animals). Śāriputra! There are bodhisattva-mahāsattvas abiding in the six pāramitās, with giving (dāna) as the foremost, bringing peace and happiness to all sentient beings. They provide food and drink to those who need it, and clothing, bedding, ornaments, flowers, fragrances, houses, and lamps to those who require them, giving them everything they need. Śāriputra! There are bodhisattva-mahāsattvas who, when practicing the prajñā-pāramitā, transform their bodies into the form of a Buddha, teaching the Dharma to sentient beings in hell, and also teaching the Dharma to sentient beings in the animal and hungry ghost realms. Śāriputra! There are bodhisattva-mahāsattvas who, when practicing the six pāramitās, transform their bodies into the form of a Buddha, going to all the Buddha-lands in the ten directions, as numerous as the sands of the Ganges River, to teach the Dharma to sentient beings. They also make offerings to all the Buddhas, purify the Buddha-lands, and listen to the Buddhas teaching the Dharma. After observing and gathering the pure and wonderful aspects of the lands in the ten directions, they establish their own extraordinary lands, where all the bodhisattva-mahāsattvas are those who are one lifetime away from Buddhahood (ekajāti-pratibaddha). Śāriputra! There are bodhisattva-mahāsattvas who, when practicing the six pāramitās, achieve the thirty-two marks (dvātriṃśadvara-lakṣaṇa), and their sense faculties are pure and sharp. Because their sense faculties are pure and sharp, they are loved and respected by people. Because they are loved and respected, they gradually liberate them using the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Thus, Śāriputra! When bodhisattva-mahāsattvas practice the prajñā-pāramitā, they should learn to purify their body and purify their speech. Śāriputra! There are bodhisattva-mahāsattvas who, when practicing the six pāramitās, attain pure sense faculties. With these pure sense faculties, they neither exalt themselves nor belittle others. Śāriputra! There are bodhisattva-mahāsattvas who, from the initial arising of their aspiration, abide in the dāna-pāramitā and śīla-pāramitā, and even up to the avaivartika-bhūmi, will ultimately not fall into the three evil destinies. Śāriputra! There are bodhisattva-mahāsattvas who, from the initial arising of their aspiration up to the avaivartika-bhūmi, constantly do not abandon the ten virtuous actions (daśa-kuśala-karma-pathāḥ). Śāriputra! There are bodhisattva-mahāsattvas who, abiding in the dāna-pāramitā and śīla-pāramitā, become wheel-turning kings (cakravartin), establishing sentient beings in the ten virtuous paths, and also giving material possessions to sentient beings. Śāriputra! There are bodhisattva-mahāsattvas who, abiding in the dāna-pāramitā and śīla-pāramitā, have no

量千萬世作轉輪聖王，值遇無量百千諸佛，供養恭敬尊重讚歎。舍利弗！有菩薩摩訶薩常為眾生以法照明亦以自照，乃至阿耨多羅三藐三菩提終不離照明。舍利弗！是菩薩摩訶薩于佛法中已得尊重。舍利弗！以是故，菩薩摩訶薩行般若波羅蜜時，身、口、意不凈不令妄起。」

舍利弗白佛言：「世尊！云何菩薩身業不凈、口業不凈、意業不凈？」

佛告舍利弗：「若菩薩摩訶薩作是念：『是身、是口、是意。』如是取相作緣，舍利弗！是名身、口、意不凈。舍利弗！菩薩摩訶薩行般若波羅蜜時，不得身、不得口、不得意。舍利弗！菩薩摩訶薩行般若波羅蜜時，若得身、若得口、若得意，用是得身、口、意故，能生慳心、犯戒心、瞋心、懈心、亂心、愚心。當知是菩薩行六波羅蜜時，不能除身、口、意粗業。」

舍利弗白佛言：「世尊！菩薩摩訶薩云何除身、口、意粗業？」

佛告舍利弗：「若菩薩摩訶薩不得身、口、意，如是菩薩摩訶薩能除身、口、意粗業。複次，舍利弗！若菩薩摩訶薩從初發意行十善道，不生聲聞心、不生辟支佛心，如是菩薩摩訶薩能除身、口、意粗業。複次，舍利弗！有菩薩摩訶薩行般若波羅蜜凈佛道時，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那

【現代漢語翻譯】現代漢語譯本即使在千萬世中作為轉輪聖王（擁有統治世界的理想君主），遇到無數百千諸佛，供養、恭敬、尊重、讚歎他們。舍利弗（佛陀的十大弟子之一）！有菩薩摩訶薩（偉大的菩薩）常常爲了眾生以佛法照明，也用佛法自我照明，乃至證得阿耨多羅三藐三菩提（無上正等正覺）終不離開照明。舍利弗！這樣的菩薩摩訶薩在佛法中已經得到尊重。舍利弗！因此，菩薩摩訶薩在修行般若波羅蜜（以智慧到達彼岸）時，身、口、意不應不清凈，不應妄起雜念。舍利弗問佛說：『世尊！什麼是菩薩的身業不清凈、口業不清凈、意業不清凈？』佛告訴舍利弗：『如果菩薩摩訶薩這樣想：『這是身、這是口、這是意。』像這樣執著于相，以此為緣，舍利弗！這就叫做身、口、意不清凈。舍利弗！菩薩摩訶薩在修行般若波羅蜜時，不應執著于身、不應執著于口、不應執著于意。舍利弗！菩薩摩訶薩在修行般若波羅蜜時，如果執著于身、執著于口、執著于意，因為執著于身、口、意，就會產生慳吝心、犯戒心、嗔恨心、懈怠心、散亂心、愚癡心。應當知道，這樣的菩薩在修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時，不能去除身、口、意的粗重惡業。』舍利弗問佛說：『世尊！菩薩摩訶薩如何才能去除身、口、意的粗重惡業？』佛告訴舍利弗：『如果菩薩摩訶薩不執著于身、口、意，這樣的菩薩摩訶薩就能去除身、口、意的粗重惡業。再者，舍利弗！如果菩薩摩訶薩從最初發心修行十善道，不生起聲聞心（追求自我解脫的心）、不生起辟支佛心（追求獨自開悟的心），這樣的菩薩摩訶薩就能去除身、口、意的粗重惡業。再者，舍利弗！有菩薩摩訶薩在修行般若波羅蜜，清凈佛道時，修行檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那

【English Translation】 English version Even if one were to be a Chakravartin king (an ideal monarch who rules the world) for countless eons, encountering countless hundreds of thousands of Buddhas, making offerings, showing respect, reverence, and praise. Shariputra (one of the ten great disciples of the Buddha)! There are Bodhisattva Mahasattvas (great Bodhisattvas) who constantly illuminate beings with the Dharma, and also illuminate themselves with the Dharma, and until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they never depart from this illumination. Shariputra! Such Bodhisattva Mahasattvas have already gained respect in the Buddha Dharma. Shariputra! Therefore, when Bodhisattva Mahasattvas practice Prajna Paramita (perfection of wisdom), their body, speech, and mind should not be impure, and they should not give rise to false thoughts. Shariputra asked the Buddha, 'World Honored One! What are the impurities of a Bodhisattva's bodily actions, speech, and mind?' The Buddha told Shariputra, 'If a Bodhisattva Mahasattva thinks, 『This is the body, this is speech, this is the mind.』 If they cling to these forms and make them the basis, Shariputra! This is called the impurity of body, speech, and mind. Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, they should not cling to the body, not cling to speech, and not cling to the mind. Shariputra! When Bodhisattva Mahasattvas practice Prajna Paramita, if they cling to the body, cling to speech, or cling to the mind, because of this clinging to body, speech, and mind, they will give rise to miserliness, breaking precepts, anger, laziness, distraction, and ignorance. You should know that such Bodhisattvas, when practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), cannot remove the gross karmas of body, speech, and mind.' Shariputra asked the Buddha, 'World Honored One! How can Bodhisattva Mahasattvas remove the gross karmas of body, speech, and mind?' The Buddha told Shariputra, 'If Bodhisattva Mahasattvas do not cling to body, speech, and mind, such Bodhisattva Mahasattvas can remove the gross karmas of body, speech, and mind. Furthermore, Shariputra! If Bodhisattva Mahasattvas, from the initial arising of their intention, practice the Ten Virtuous Paths, and do not give rise to the Sravaka mind (the mind seeking self-liberation), and do not give rise to the Pratyekabuddha mind (the mind seeking solitary enlightenment), such Bodhisattva Mahasattvas can remove the gross karmas of body, speech, and mind. Furthermore, Shariputra! There are Bodhisattva Mahasattvas who, when practicing Prajna Paramita to purify the Buddha path, practice Dana Paramita (perfection of generosity), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana

波羅蜜，是名菩薩摩訶薩除身、口、意粗業。」

舍利弗白佛言：「世尊！何等是菩薩摩訶薩佛道？」

佛告舍利弗：「佛道者，若菩薩摩訶薩不得身、不得口、不得意，不得檀那波羅蜜、不得尸羅波羅蜜、不得羼提波羅蜜、不得毗梨耶波羅蜜、不得禪那波羅蜜、不得般若波羅蜜，不得聲聞、不得辟支佛、不得菩薩、不得佛，舍利弗！是名菩薩摩訶薩佛道。所謂一切諸法不可得故。舍利弗！有菩薩摩訶薩行六波羅蜜時無能壞者。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩行六波羅蜜時無能壞者？」

佛告舍利弗：「若菩薩摩訶薩行六波羅蜜時，不念有色乃至識，不念有眼乃至意，不念有色乃至法，不念有眼界乃至意識界，不念有四念處乃至八聖道分，不念有檀那波羅蜜乃至般若波羅蜜，不念有佛十力乃至十八不共法，不念有須陀洹果乃至阿羅漢果，不念有辟支佛乃至阿耨多羅三藐三菩提。舍利弗！菩薩摩訶薩如是行，增益六波羅蜜，無能壞者。舍利弗！有菩薩摩訶薩住般若波羅蜜中具足智慧，用是智慧，常不墮惡道，不生弊惡人中，不作貧窮人，所受身體不為人、天、阿修羅所憎惡。」

舍利弗白佛言：「世尊！何等是菩薩摩訶薩智慧？」

佛告舍利弗：「菩薩摩訶薩用是智

【現代漢語翻譯】現代漢語譯本：'波羅蜜'（Paramita，意為「到達彼岸」），是指菩薩摩訶薩（Bodhisattva-Mahasattva，意為「偉大的菩薩」）去除身、口、意所造的粗重業障的方法。舍利弗（Sariputra，佛陀的十大弟子之一）問佛陀：'世尊！什麼是菩薩摩訶薩的佛道？' 佛陀告訴舍利弗：'佛道是指，菩薩摩訶薩不執著于身、口、意，不執著于佈施波羅蜜（Dana-paramita）、持戒波羅蜜（Sila-paramita）、忍辱波羅蜜（Ksanti-paramita）、精進波羅蜜（Virya-paramita）、禪定波羅蜜（Dhyana-paramita）、般若波羅蜜（Prajna-paramita），不執著于聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）、菩薩、佛。舍利弗！這才是菩薩摩訶薩的佛道。因為一切諸法都是不可得的。舍利弗！有菩薩摩訶薩在修行六波羅蜜時，沒有任何事物可以破壞他。' 舍利弗問佛陀：'世尊！菩薩摩訶薩如何修行六波羅蜜才能不被破壞呢？' 佛陀告訴舍利弗：'如果菩薩摩訶薩在修行六波羅蜜時，不執著於色乃至識（五蘊），不執著于眼乃至意（六根），不執著於色乃至法（六塵），不執著于眼界乃至意識界（十八界），不執著於四念處乃至八聖道分（三十七道品），不執著于佈施波羅蜜乃至般若波羅蜜，不執著于佛的十力乃至十八不共法，不執著于須陀洹果（Srotapanna，預流果）乃至阿羅漢果（Arhat，無學果），不執著于辟支佛乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。舍利弗！菩薩摩訶薩這樣修行，才能增益六波羅蜜，沒有任何事物可以破壞他。舍利弗！有菩薩摩訶薩安住于般若波羅蜜中，具足智慧，用這種智慧，常常不墮入惡道，不生於卑劣惡人之中，不做貧窮之人，所受的身體不被人類、天人、阿修羅所憎惡。' 舍利弗問佛陀：'世尊！什麼是菩薩摩訶薩的智慧？' 佛陀告訴舍利弗：'菩薩摩訶薩用這種智慧'

【English Translation】 English version: 'Paramita' (meaning 'perfection' or 'crossing to the other shore') is the method by which a Bodhisattva-Mahasattva (a great Bodhisattva) removes the gross karmic actions of body, speech, and mind. Sariputra (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One, what is the Bodhisattva-Mahasattva's path to Buddhahood?' The Buddha told Sariputra, 'The path to Buddhahood is when a Bodhisattva-Mahasattva does not cling to body, speech, or mind; does not cling to Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of effort), Dhyana-paramita (perfection of meditation), or Prajna-paramita (perfection of wisdom); does not cling to Sravaka (hearers of the Dharma), Pratyekabuddha (solitary realizers), Bodhisattvas, or Buddhas. Sariputra, this is the Bodhisattva-Mahasattva's path to Buddhahood. It is because all dharmas are unattainable. Sariputra, there are Bodhisattva-Mahasattvas who, when practicing the six paramitas, cannot be destroyed by anything.' Sariputra asked the Buddha, 'World Honored One, how does a Bodhisattva-Mahasattva practice the six paramitas without being destroyed?' The Buddha told Sariputra, 'If a Bodhisattva-Mahasattva, when practicing the six paramitas, does not cling to form, up to consciousness (the five aggregates); does not cling to eye, up to mind (the six sense organs); does not cling to form, up to dharma (the six sense objects); does not cling to the eye realm, up to the mind-consciousness realm (the eighteen realms); does not cling to the four foundations of mindfulness, up to the eightfold noble path (the thirty-seven factors of enlightenment); does not cling to Dana-paramita, up to Prajna-paramita; does not cling to the ten powers of a Buddha, up to the eighteen unique qualities of a Buddha; does not cling to the Srotapanna fruit (stream-enterer), up to the Arhat fruit (one who has attained enlightenment); does not cling to Pratyekabuddha, up to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Sariputra, a Bodhisattva-Mahasattva who practices in this way increases the six paramitas and cannot be destroyed by anything. Sariputra, there are Bodhisattva-Mahasattvas who abide in Prajna-paramita, possessing wisdom. With this wisdom, they do not fall into evil paths, are not born among base and evil people, do not become poor, and their bodies are not hated by humans, devas, or asuras.' Sariputra asked the Buddha, 'World Honored One, what is the wisdom of a Bodhisattva-Mahasattva?' The Buddha told Sariputra, 'A Bodhisattva-Mahasattva uses this wisdom'

慧成就，見十方如恒河沙等諸佛、聽法、見僧，亦見嚴凈佛土。菩薩摩訶薩以是智慧，不作佛想，不作菩薩想，不作聲聞、辟支佛想，不作我想，不作佛國想。用是智慧，行檀那波羅蜜亦不得檀那波羅蜜，乃至行般若波羅蜜亦不得般若波羅蜜，行四念處亦不得四念處，乃至行十八不共法亦不得十八不共法。舍利弗！是名菩薩摩訶薩智慧。用是智慧，能具足一切法亦不得一切法。舍利弗！有菩薩摩訶薩行般若波羅蜜時凈於五眼：肉眼、天眼、慧眼、法眼、佛眼。」

舍利弗白佛言：「世尊。云何菩薩摩訶薩肉眼凈？」

佛告舍利弗：「有菩薩肉眼見百由旬，有菩薩肉眼見二百由旬，有菩薩肉眼見一閻浮提，有菩薩肉眼見二天下、三天下、四天下，有菩薩肉眼見小千國土，有菩薩肉眼見中千國土，有菩薩肉眼見三千大千國土。舍利弗！是為菩薩摩訶薩肉眼凈。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩天眼凈？」

佛告舍利弗：「有菩薩摩訶薩天眼見一切四天王天所見，見三十三天、夜摩天、兜率陀天、化樂天、他化自在天所見，見梵天王所見乃至阿迦尼吒天所見。菩薩天眼所見者，四天王天乃至阿迦尼吒天所不知不見。舍利弗！是菩薩摩訶薩天眼，見十方如恒河沙等諸國土中眾生死此生彼。

【現代漢語翻譯】現代漢語譯本：慧成就的菩薩，能見到十方如恒河沙數般眾多的佛，聽聞佛法，見到僧眾，也能見到莊嚴清凈的佛土。菩薩摩訶薩憑藉這種智慧，不執著于佛的形象，不執著于菩薩的形象，不執著于聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者）的形象，不執著于自我的形象，也不執著于佛國的形象。運用這種智慧，行佈施波羅蜜（檀那波羅蜜，到達佈施彼岸）時，也不執著于佈施波羅蜜；乃至行般若波羅蜜（到達智慧彼岸）時，也不執著于般若波羅蜜；修行四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）時，也不執著於四念處；乃至修行十八不共法（佛獨有的十八種功德）時，也不執著於十八不共法。舍利弗！這稱為菩薩摩訶薩的智慧。運用這種智慧，能圓滿一切法，卻也不執著於一切法。舍利弗！有菩薩摩訶薩在修行般若波羅蜜時，能清凈五眼：肉眼、天眼、慧眼、法眼、佛眼。舍利弗問佛說：『世尊，菩薩摩訶薩的肉眼如何清凈呢？』佛告訴舍利弗：『有的菩薩肉眼能見百由旬（古印度長度單位），有的菩薩肉眼能見二百由旬，有的菩薩肉眼能見一個閻浮提（南贍部洲，我們所居住的世界），有的菩薩肉眼能見二天下、三天下、四天下，有的菩薩肉眼能見小千國土，有的菩薩肉眼能見中千國土，有的菩薩肉眼能見三千大千國土。舍利弗！這就是菩薩摩訶薩的肉眼清凈。』舍利弗問佛說：『世尊，菩薩摩訶薩的天眼如何清凈呢？』佛告訴舍利弗：『有的菩薩摩訶薩天眼能見到一切四天王天（欲界第一層天）所見，能見到三十三天（欲界第二層天）、夜摩天（欲界第三層天）、兜率陀天（欲界第四層天）、化樂天（欲界第五層天）、他化自在天（欲界第六層天）所見，能見到梵天王（色界初禪天）所見，乃至阿迦尼吒天（色界頂層天）所見。菩薩天眼所見，是四天王天乃至阿迦尼吒天所不能知、不能見的。舍利弗！這位菩薩摩訶薩的天眼，能見到十方如恒河沙數般眾多國土中的眾生，在此處死去，又在彼處出生。』

【English Translation】 English version: A Bodhisattva who has achieved wisdom can see Buddhas in the ten directions, as numerous as the sands of the Ganges River, hear the Dharma, see the Sangha, and also see pure and adorned Buddha lands. A Bodhisattva Mahasattva, with this wisdom, does not cling to the idea of a Buddha, does not cling to the idea of a Bodhisattva, does not cling to the idea of a Sravaka (a disciple who attains enlightenment by hearing the teachings), a Pratyekabuddha (one who attains enlightenment on their own), does not cling to the idea of self, and does not cling to the idea of a Buddha land. Using this wisdom, when practicing Dana Paramita (the perfection of giving), they do not cling to Dana Paramita; and even when practicing Prajna Paramita (the perfection of wisdom), they do not cling to Prajna Paramita; when practicing the Four Foundations of Mindfulness (contemplation of the body, feelings, mind, and phenomena), they do not cling to the Four Foundations of Mindfulness; and even when practicing the Eighteen Unique Qualities of a Buddha, they do not cling to the Eighteen Unique Qualities. Shariputra! This is called the wisdom of a Bodhisattva Mahasattva. Using this wisdom, they can perfect all dharmas, yet they do not cling to any dharma. Shariputra! There are Bodhisattva Mahasattvas who, when practicing Prajna Paramita, purify the five eyes: the physical eye, the divine eye, the wisdom eye, the Dharma eye, and the Buddha eye. Shariputra asked the Buddha, 'World Honored One, how is the physical eye of a Bodhisattva Mahasattva purified?' The Buddha told Shariputra, 'Some Bodhisattvas' physical eyes can see a hundred yojanas (an ancient Indian unit of distance), some Bodhisattvas' physical eyes can see two hundred yojanas, some Bodhisattvas' physical eyes can see one Jambudvipa (the southern continent where we live), some Bodhisattvas' physical eyes can see two, three, or four continents, some Bodhisattvas' physical eyes can see a small chiliocosm, some Bodhisattvas' physical eyes can see a medium chiliocosm, and some Bodhisattvas' physical eyes can see a great chiliocosm. Shariputra! This is the purification of the physical eye of a Bodhisattva Mahasattva.' Shariputra asked the Buddha, 'World Honored One, how is the divine eye of a Bodhisattva Mahasattva purified?' The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas' divine eyes can see what all the Four Heavenly Kings (the first heaven of the desire realm) can see, can see what the Trayastrimsa Heaven (the second heaven of the desire realm), the Yama Heaven (the third heaven of the desire realm), the Tusita Heaven (the fourth heaven of the desire realm), the Nirmanarati Heaven (the fifth heaven of the desire realm), and the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm) can see, can see what the Brahma King (the first dhyana heaven of the form realm) can see, and even what the Akanistha Heaven (the highest heaven of the form realm) can see. What the Bodhisattva's divine eye sees is beyond what the Four Heavenly Kings and even the Akanistha Heaven can know or see. Shariputra! This Bodhisattva Mahasattva's divine eye can see beings in the ten directions, in lands as numerous as the sands of the Ganges River, dying here and being born there.'

舍利弗！是名菩薩摩訶薩天眼凈。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩慧眼凈？」

佛告舍利弗：「慧眼菩薩不作是念：『有法若有為若無為，若世間若出世間，若有漏若無漏。』是慧眼菩薩亦無法不見、無法不聞、無法不知、無法不識。舍利弗！是名菩薩摩訶薩慧眼凈。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩法眼凈？」

佛告舍利弗：「菩薩摩訶薩以法眼知是人隨信行、是人隨法行、是人無相行，是人行空解脫門、是人行無相解脫門、是人行無作解脫門得五根，得五根故得無間三昧，得無間三昧故得解脫智，得解脫智故斷三結——我見、疑、戒取——是人名須陀洹；是人得思惟道薄淫恚癡，當得斯陀含；增進思惟道斷淫恚癡，得阿那含；增進思惟道斷色染、無色染、無明、慢、掉，得阿羅漢。是人行空、無相、無作解脫門得五根，得五根故得無間三昧，得無間三昧故得解脫智，得解脫智故知所有集法皆是滅法，作辟支佛。是為菩薩摩訶薩法眼凈。

「複次，舍利弗！菩薩摩訶薩知是菩薩初發意，行檀那波羅蜜乃至行般若波羅蜜，成就信根、精進根，善根純厚用方便力故，為眾生受身，若生剎利大姓、若生婆羅門大姓、若生居士大家、若生四天王天處乃至他化自在天處

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra）！這稱為菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的天眼清凈。』

舍利弗問佛說：『世尊！菩薩摩訶薩的慧眼如何清凈？』

佛告訴舍利弗：『慧眼菩薩不會這樣想：『有法是有為的還是無為的，是世間的還是出世間的，是有漏的還是無漏的。』這位慧眼菩薩也沒有什麼法是看不見、聽不見、不知道、不認識的。舍利弗！這稱為菩薩摩訶薩的慧眼清凈。』

舍利弗問佛說：『世尊！菩薩摩訶薩的法眼如何清凈？』

佛告訴舍利弗：『菩薩摩訶薩以法眼知道這個人是隨信行（śraddhānusārin，隨信仰而修行的人），這個人是隨法行（dharmānusārin，隨教法而修行的人），這個人是無相行（animittacārin，修行無相法門的人），這個人修行空解脫門（śūnyatā-vimokṣa-mukha，以空性為解脫的法門），這個人修行無相解脫門（animitta-vimokṣa-mukha，以無相為解脫的法門），這個人修行無作解脫門（apraṇihita-vimokṣa-mukha，以無作為解脫的法門）而得到五根（pañcendriyāṇi，信、精進、念、定、慧五種能力），得到五根的緣故得到無間三昧（anantara-samādhi，無間斷的禪定），得到無間三昧的緣故得到解脫智（vimukti-jñāna，解脫的智慧），得到解脫智的緣故斷除三結（trīṇi saṃyojanāni，我見、疑、戒禁取見），這個人名為須陀洹（srota-āpanna，入流者）；這個人得到思惟道（bhāvanā-mārga，通過修行而證悟的道路）而使淫慾、嗔恚、愚癡變得微薄，將成為斯陀含（sakṛdāgāmin，一來者）；增進思惟道而斷除淫慾、嗔恚、愚癡，得到阿那含（anāgāmin，不還者）；增進思惟道而斷除色染（rūpa-rāga，對色界的貪染）、無色染（arūpa-rāga，對無色界的貪染）、無明（avidyā，對真理的無知）、慢（māna，傲慢）、掉舉（auddhatya，心神不定），得到阿羅漢（arhat，已斷除煩惱的聖者）。這個人修行空、無相、無作解脫門而得到五根，得到五根的緣故得到無間三昧，得到無間三昧的緣故得到解脫智，得到解脫智的緣故知道所有集法都是滅法，成為辟支佛（pratyekabuddha，獨覺者）。這就是菩薩摩訶薩的法眼清凈。

『再者，舍利弗！菩薩摩訶薩知道這位菩薩初發菩提心，修行檀那波羅蜜（dāna-pāramitā，佈施波羅蜜）乃至修行般若波羅蜜（prajñā-pāramitā，智慧波羅蜜），成就信根、精進根，善根純厚，運用方便力，爲了眾生而受生，如果生於剎帝利（kṣatriya，貴族）大姓、婆羅門（brāhmaṇa，祭司）大姓、居士大家、或者生於四天王天（cāturmahārājika-deva，四大天王所居之天）乃至他化自在天（paranirmitavaśavartin-deva，欲界第六天）之處。

【English Translation】 English version: 'Shariputra (Śāriputra)! This is called the Bodhisattva-mahasattva's (Bodhisattva-mahāsattva, great Bodhisattva) pure divine eye.'

Shariputra asked the Buddha, 'World Honored One! How is the Bodhisattva-mahasattva's wisdom eye pure?'

The Buddha told Shariputra, 'A Bodhisattva with the wisdom eye does not think like this: 「There is a dharma that is either conditioned or unconditioned, either worldly or beyond worldly, either with outflows or without outflows.」 This Bodhisattva with the wisdom eye also has no dharma that is unseen, unheard, unknown, or unrecognized. Shariputra! This is called the Bodhisattva-mahasattva's pure wisdom eye.'

Shariputra asked the Buddha, 'World Honored One! How is the Bodhisattva-mahasattva's Dharma eye pure?'

The Buddha told Shariputra, 'A Bodhisattva-mahasattva, with the Dharma eye, knows that this person is a follower of faith (śraddhānusārin, one who practices according to faith), this person is a follower of Dharma (dharmānusārin, one who practices according to the teachings), this person is a practitioner of no-sign (animittacārin, one who practices the dharma of no-sign), this person practices the door of emptiness liberation (śūnyatā-vimokṣa-mukha, the dharma of liberation through emptiness), this person practices the door of no-sign liberation (animitta-vimokṣa-mukha, the dharma of liberation through no-sign), this person practices the door of no-effort liberation (apraṇihita-vimokṣa-mukha, the dharma of liberation through no-effort) and attains the five roots (pañcendriyāṇi, the five faculties of faith, vigor, mindfulness, concentration, and wisdom), because of attaining the five roots, they attain the uninterrupted samadhi (anantara-samādhi, uninterrupted concentration), because of attaining the uninterrupted samadhi, they attain the wisdom of liberation (vimukti-jñāna, the wisdom of liberation), because of attaining the wisdom of liberation, they cut off the three fetters (trīṇi saṃyojanāni, self-view, doubt, and attachment to rites and rituals)—this person is called a Stream-enterer (srota-āpanna); this person attains the path of cultivation (bhāvanā-mārga, the path of realization through practice) and makes lust, hatred, and delusion thin, and will become a Once-returner (sakṛdāgāmin); advancing on the path of cultivation, they cut off lust, hatred, and delusion, and attain a Non-returner (anāgāmin); advancing on the path of cultivation, they cut off attachment to form (rūpa-rāga, attachment to the form realm), attachment to formlessness (arūpa-rāga, attachment to the formless realm), ignorance (avidyā, ignorance of the truth), pride (māna, arrogance), and restlessness (auddhatya, agitation), and attain an Arhat (arhat, a saint who has eliminated afflictions). This person practices the doors of emptiness, no-sign, and no-effort liberation and attains the five roots, because of attaining the five roots, they attain the uninterrupted samadhi, because of attaining the uninterrupted samadhi, they attain the wisdom of liberation, because of attaining the wisdom of liberation, they know that all conditioned dharmas are subject to cessation, and become a Pratyekabuddha (pratyekabuddha, a solitary enlightened one). This is the Bodhisattva-mahasattva's pure Dharma eye.'

'Furthermore, Shariputra! A Bodhisattva-mahasattva knows that this Bodhisattva has initially generated the aspiration for enlightenment, practices the Dana Paramita (dāna-pāramitā, perfection of giving) up to the Prajna Paramita (prajñā-pāramitā, perfection of wisdom), accomplishes the roots of faith and vigor, has pure and profound roots of goodness, and uses the power of skillful means to take birth for the sake of sentient beings, whether born into a great Kshatriya (kṣatriya, noble) family, a great Brahmin (brāhmaṇa, priestly) family, a great householder family, or born in the realm of the Four Heavenly Kings (cāturmahārājika-deva, the heaven of the Four Great Kings) up to the realm of the Paranirmitavasavartin Devas (paranirmitavaśavartin-deva, the sixth heaven of the desire realm).'

，是菩薩于其中住成就眾生，隨其所樂皆給施之，亦凈佛國土值遇諸佛，供養恭敬尊重讚歎，乃至阿耨多羅三藐三菩提亦不墮聲聞、辟支佛地。是名菩薩摩訶薩法眼凈。

「複次，舍利弗！菩薩摩訶薩知是菩薩于阿耨多羅三藐三菩提退，知是菩薩于阿耨多羅三藐三菩提不退；知是菩薩受阿耨多羅三藐三菩提記，知是菩薩未受阿耨多羅三藐三菩提記；知是菩薩到阿惟越致地，知是菩薩未到阿惟越致地；知是菩薩具足神通，知是菩薩未具足神通；知是菩薩以具足神通，飛到十方如恒河沙等世界見諸佛，供養恭敬尊重讚歎。知是菩薩未得神通、當得神通；知是菩薩當凈佛土、不凈佛土；是菩薩成就眾生、未成就眾生；是菩薩為諸佛所稱譽、所不稱譽；是菩薩親近諸佛、不親近諸佛；是菩薩壽命有量、壽命無量；是菩薩得佛時比丘眾有量、比丘眾無量；是菩薩得阿耨多羅三藐三菩提時以菩薩為僧、不以菩薩為僧；是菩薩當修苦行難行、不修苦行難行；是菩薩一生補處、未一生補處；是菩薩受最後身、未受最後身；是菩薩能坐道場、不能坐道場；是菩薩有魔、無魔。如是，舍利弗！是為菩薩摩訶薩法眼凈。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩佛眼凈？」

佛告舍利弗：「有菩薩摩訶薩求佛道，心次第

【現代漢語翻譯】現代漢語譯本：這是菩薩安住其中，成就眾生，隨眾生所喜好皆給予施捨，也清凈佛國土，值遇諸佛，供養、恭敬、尊重、讚歎，乃至證得阿耨多羅三藐三菩提（無上正等正覺）也不會墮入聲聞（聽聞佛法而悟道者）、辟支佛（不依師教，獨自悟道者）的境界。這稱為菩薩摩訶薩（大菩薩）的法眼清凈。「再者，舍利弗（佛陀十大弟子之一）！菩薩摩訶薩知道哪些菩薩會從阿耨多羅三藐三菩提退轉，知道哪些菩薩不會從阿耨多羅三藐三菩提退轉；知道哪些菩薩會得到阿耨多羅三藐三菩提的授記，知道哪些菩薩未得到阿耨多羅三藐三菩提的授記；知道哪些菩薩到達阿惟越致（不退轉）地，知道哪些菩薩未到達阿惟越致地；知道哪些菩薩具足神通，知道哪些菩薩未具足神通；知道哪些菩薩以具足的神通，飛到十方如恒河沙數般的世界去見諸佛，供養、恭敬、尊重、讚歎。知道哪些菩薩未得神通、將得神通；知道哪些菩薩將清凈佛土、不清凈佛土；知道哪些菩薩成就眾生、未成就眾生；知道哪些菩薩為諸佛所稱譽、所不稱譽；知道哪些菩薩親近諸佛、不親近諸佛；知道哪些菩薩壽命有量、壽命無量；知道哪些菩薩成佛時比丘眾有量、比丘眾無量；知道哪些菩薩證得阿耨多羅三藐三菩提時以菩薩為僧、不以菩薩為僧；知道哪些菩薩將修苦行難行、不修苦行難行；知道哪些菩薩是一生補處（下一世將成佛）、未一生補處；知道哪些菩薩受最後身、未受最後身；知道哪些菩薩能坐道場、不能坐道場；知道哪些菩薩有魔、無魔。如此，舍利弗！這就是菩薩摩訶薩的法眼清凈。」舍利弗對佛說：「世尊！什麼是菩薩摩訶薩的佛眼清凈呢？」佛告訴舍利弗：「有菩薩摩訶薩求佛道，心次第

【English Translation】 English version: This is where Bodhisattvas dwell, accomplishing sentient beings, giving according to their desires, also purifying Buddha lands, encountering Buddhas, making offerings, showing respect, reverence, and praise, and even upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), they will not fall into the realms of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). This is called the Dharma Eye Purity of a Bodhisattva-Mahasattva (Great Bodhisattva). Furthermore, Shariputra (one of the ten great disciples of the Buddha)! A Bodhisattva-Mahasattva knows which Bodhisattvas will regress from Anuttara-samyak-sambodhi, and which Bodhisattvas will not regress from Anuttara-samyak-sambodhi; knows which Bodhisattvas will receive the prediction of Anuttara-samyak-sambodhi, and which Bodhisattvas have not received the prediction of Anuttara-samyak-sambodhi; knows which Bodhisattvas have reached the Avinivartaniya (non-retrogressing) stage, and which Bodhisattvas have not reached the Avinivartaniya stage; knows which Bodhisattvas possess supernatural powers, and which Bodhisattvas do not possess supernatural powers; knows which Bodhisattvas, with their supernatural powers, fly to the ten directions, to worlds as numerous as the sands of the Ganges River, to see Buddhas, make offerings, show respect, reverence, and praise. Knows which Bodhisattvas have not attained supernatural powers, and will attain them; knows which Bodhisattvas will purify Buddha lands, and which will not purify Buddha lands; knows which Bodhisattvas accomplish sentient beings, and which do not accomplish sentient beings; knows which Bodhisattvas are praised by the Buddhas, and which are not praised by the Buddhas; knows which Bodhisattvas are close to the Buddhas, and which are not close to the Buddhas; knows which Bodhisattvas have limited lifespans, and which have unlimited lifespans; knows which Bodhisattvas, when they attain Buddhahood, will have a limited Sangha of Bhikkhus (monks), and which will have an unlimited Sangha of Bhikkhus; knows which Bodhisattvas, when they attain Anuttara-samyak-sambodhi, will have a Sangha of Bodhisattvas, and which will not have a Sangha of Bodhisattvas; knows which Bodhisattvas will practice asceticism and difficult practices, and which will not practice asceticism and difficult practices; knows which Bodhisattvas are in their last life before Buddhahood, and which are not in their last life before Buddhahood; knows which Bodhisattvas will receive their final body, and which have not received their final body; knows which Bodhisattvas can sit at the Bodhi tree, and which cannot sit at the Bodhi tree; knows which Bodhisattvas have Mara (demon), and which do not have Mara. Thus, Shariputra! This is the Dharma Eye Purity of a Bodhisattva-Mahasattva. Shariputra said to the Buddha, 'World Honored One! What is the Buddha Eye Purity of a Bodhisattva-Mahasattva?' The Buddha told Shariputra, 'There are Bodhisattva-Mahasattvas who seek the path of Buddhahood, their minds gradually'

入如金剛三昧，得一切種智，爾時成就十力、四無所畏、四無閡智、十八不共法、大慈大悲。是菩薩摩訶薩用一切種智，一切法中無法不見、無法不聞、無法不知、無法不識。舍利弗！是為菩薩摩訶薩得阿耨多羅三藐三菩提時佛眼凈。如是，舍利弗！菩薩摩訶薩欲得五眼，當學六波羅蜜。何以故？舍利弗！是六波羅蜜中攝一切善法，若聲聞法、辟支佛法、菩薩法、佛法。舍利弗！若有實語能攝一切善法者，般若波羅蜜是。舍利弗！般若波羅蜜能生五眼，菩薩學五眼者得阿耨多羅三藐三菩提。

「舍利弗！有菩薩摩訶薩行般若波羅蜜時修神通波羅蜜，以是神通波羅蜜受種種如意事，能動大地，變一身為無數身、無數身還為一身，隱顯自在，山壁樹木皆過無閡如行空中，履水如地、陵虛如鳥，出沒地中如出入水，身出煙焰如大火聚，身中出水如雪山水流，日月大德威力難當而能摩捫，乃至梵天身得自在，亦不著是如意神通。神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：『我得如意神通。』除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得如意神通智證。

「是菩薩以天耳凈過於人耳，聞二種聲：天聲、人聲，亦不著是天耳神通。天耳與聲及己身皆不可得，自性空故、自性

【現代漢語翻譯】現代漢語譯本：進入如金剛三昧（一種堅固的禪定狀態），獲得一切種智（對一切事物和現象的智慧），那時成就十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、大慈大悲。這位菩薩摩訶薩（偉大的菩薩）運用一切種智，在一切法中沒有不能看見的、沒有不能聽見的、沒有不能知道的、沒有不能認識的。舍利弗（佛陀的弟子）！這就是菩薩摩訶薩獲得阿耨多羅三藐三菩提（無上正等正覺）時佛眼清凈的狀態。如此，舍利弗！菩薩摩訶薩想要獲得五眼，應當修學六波羅蜜（六種到達彼岸的方法）。為什麼呢？舍利弗！這六波羅蜜中包含了一切善法，無論是聲聞法（小乘修行者的法）、辟支佛法（緣覺修行者的法）、菩薩法（菩薩的法）、佛法。舍利弗！如果有真實的語言能夠包含一切善法，那就是般若波羅蜜（智慧的完美）。舍利弗！般若波羅蜜能夠產生五眼，菩薩修學五眼就能獲得阿耨多羅三藐三菩提。舍利弗！有菩薩摩訶薩在修行般若波羅蜜時，也修習神通波羅蜜（神通的完美），憑藉這種神通波羅蜜，能夠接受各種如意的事情，能夠震動大地，能夠將一個身體變成無數個身體，無數個身體又變回一個身體，隱身顯身自在，穿過山壁樹木毫無阻礙如同在空中行走，在水面上行走如同在陸地上行走，在空中飛行如同鳥兒一樣，在地下出沒如同出入水中，身體發出煙焰如同巨大的火焰，身體中流出水如同雪山的水流，日月巨大的威力和力量難以抵擋卻能夠觸控，乃至在梵天（色界天頂）的身體中也能自在，也不執著于這種如意神通。神通的事情和自己的身體都是不可得的，因為自性是空的、自性是離的、自性是無生的。不產生這樣的念頭：『我獲得瞭如意神通。』除了爲了薩婆若（一切智）的心。如此，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，獲得如意神通的智慧和證悟。這位菩薩的天耳清凈勝過人耳，能夠聽到兩種聲音：天上的聲音和人間的聲音，也不執著于這種天耳神通。天耳和聲音以及自己的身體都是不可得的，因為自性是空的、自性

【English Translation】 English version: Entering the Samadhi of Vajra (a firm state of meditation), one attains Sarvajnana (the wisdom of all things and phenomena), at that time accomplishing the Ten Powers (ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearless confidence of a Buddha), the Four Unimpeded Knowledges (four kinds of unobstructed wisdom of a Buddha), the Eighteen Unique Dharmas (eighteen unique merits of a Buddha), great compassion and great mercy. This Bodhisattva Mahasattva (great Bodhisattva) uses Sarvajnana, in all dharmas there is nothing that cannot be seen, nothing that cannot be heard, nothing that cannot be known, nothing that cannot be recognized. Shariputra (a disciple of the Buddha)! This is the state of the Buddha's eye being pure when a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Thus, Shariputra! If a Bodhisattva Mahasattva wishes to attain the Five Eyes, he should study the Six Paramitas (six ways to reach the other shore). Why? Shariputra! These Six Paramitas encompass all good dharmas, whether it is the Dharma of Sravakas (the Dharma of Hinayana practitioners), the Dharma of Pratyekabuddhas (the Dharma of solitary practitioners), the Dharma of Bodhisattvas (the Dharma of Bodhisattvas), or the Dharma of Buddhas. Shariputra! If there is a true word that can encompass all good dharmas, it is Prajnaparamita (the perfection of wisdom). Shariputra! Prajnaparamita can generate the Five Eyes, and a Bodhisattva who studies the Five Eyes can attain Anuttara-samyak-sambodhi. Shariputra! There are Bodhisattva Mahasattvas who, while practicing Prajnaparamita, also cultivate the Paramita of Abhidhijnas (perfection of supernormal powers), and through this Paramita of Abhidhijnas, they can receive all kinds of wish-fulfilling things, they can shake the earth, they can transform one body into countless bodies, and countless bodies back into one body, they can appear and disappear at will, they can pass through mountains and trees without obstruction as if walking in the air, they can walk on water as if walking on land, they can fly in the air like birds, they can emerge from and enter the ground as if entering and leaving water, their bodies emit smoke and flames like a huge fire, water flows from their bodies like the water flowing from a snow mountain, they can touch the sun and moon whose great power and strength are difficult to withstand, and even in the body of Brahma (the top of the Form Realm), they can be at ease, and they do not cling to these wish-fulfilling supernormal powers. The matters of supernormal powers and their own bodies are all unattainable, because their nature is empty, their nature is detached, and their nature is unborn. They do not generate the thought: 'I have attained wish-fulfilling supernormal powers.' Except for the mind of Sarvajna (omniscience). Thus, Shariputra! Bodhisattva Mahasattvas, while practicing Prajnaparamita, attain the wisdom and realization of wish-fulfilling supernormal powers. This Bodhisattva's heavenly ear is purer than human ears, and can hear two kinds of sounds: heavenly sounds and human sounds, and they do not cling to this heavenly ear supernormal power. The heavenly ear and sounds, as well as their own bodies, are all unattainable, because their nature is empty, their nature is

離故、自性無生故。不作是念：『我有是天耳。』除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天耳神通智證。

「是菩薩如實知他眾生心，若欲心如實知欲心，離欲心如實知離欲心，瞋心如實知瞋心，離瞋心如實知離瞋心，癡心如實知癡心，離癡心如實知離癡心，渴愛心如實知渴愛心，無渴愛心如實知無渴愛心，有受心如實知有受心，無受心如實知無受心，攝心如實知攝心，散心如實知散心，小心如實知小心，大心如實知大心，定心如實知定心，亂心如實知亂心，解脫心如實知解脫心，不解脫心如實知不解脫心，有上心如實知有上心，無上心如實知無上心；亦不著是心。何以故。是心非心相，不可思議故、自性空故、自性離故、自性無生故。不作是念：『我得他心智證。』除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得他心神通智證。

「是菩薩以宿命智證通，念一心乃至百心，念一日乃至百日，念一月乃至百月，念一歲乃至百歲，念一劫乃至百劫、無數百劫、無數千劫、無數百千劫乃至無數百千萬億劫世。我是處，如是姓、如是名字、如是生、如是食、如是久住、如是壽限、如是長壽、如是受苦樂。我是中死生彼處，彼處死生是處，有相有因緣，亦不著是宿命神通。宿命

【現代漢語翻譯】現代漢語譯本：因為遠離了（一切）執著，自性本無生起。不應作此念頭：『我擁有天耳。』除非是爲了證得一切智（薩婆若，Sarvajna）。舍利弗（Sariputra）！菩薩摩訶薩（Bodhisattva-mahasattva）在修行般若波羅蜜（Prajnaparamita）時，才能獲得天耳神通智的證悟。這位菩薩如實地知曉其他眾生的心念，如果是有慾望的心，就如實知曉是有慾望的心；如果是沒有慾望的心，就如實知曉是沒有慾望的心；如果是嗔恨的心，就如實知曉是嗔恨的心；如果是沒有嗔恨的心，就如實知曉是沒有嗔恨的心；如果是愚癡的心，就如實知曉是愚癡的心；如果是沒有愚癡的心，就如實知曉是沒有愚癡的心；如果是渴愛的心，就如實知曉是渴愛的心；如果是沒有渴愛的心，就如實知曉是沒有渴愛的心；如果是有感受的心，就如實知曉是有感受的心；如果是沒有感受的心，就如實知曉是沒有感受的心；如果是專注的心，就如實知曉是專注的心；如果是散亂的心，就如實知曉是散亂的心；如果是小心量的心，就如實知曉是小心量的心；如果是大心量的心，就如實知曉是大心量的心；如果是禪定的心，就如實知曉是禪定的心；如果是散亂的心，就如實知曉是散亂的心；如果是解脫的心，就如實知曉是解脫的心；如果是不解脫的心，就如實知曉是不解脫的心；如果是有上的心，就如實知曉是有上的心；如果是無上的心，就如實知曉是無上的心；也不執著于這些心念。為什麼呢？因為這些心念並非真實的心相，是不可思議的，自性本空，自性遠離，自性無生。不應作此念頭：『我獲得了他心智的證悟。』除非是爲了證得一切智（薩婆若，Sarvajna）。舍利弗（Sariputra）！菩薩摩訶薩（Bodhisattva-mahasattva）在修行般若波羅蜜（Prajnaparamita）時，才能獲得他心神通智的證悟。這位菩薩以宿命智神通證悟，能憶念一心乃至百心，憶念一日乃至百日，憶念一月乃至百月，憶念一歲乃至百歲，憶念一劫乃至百劫、無數百劫、無數千劫、無數百千劫乃至無數百千萬億劫的世事。『我曾在某處，有這樣的姓氏、這樣的名字、這樣的出生、這樣的食物、這樣長久地居住、這樣的壽命、這樣長壽、這樣承受苦樂。我在此處死去，生於彼處；在彼處死去，生於此處。』有相有因緣，也不執著于這種宿命神通。宿命

【English Translation】 English version: Because of detachment and the non-arising of self-nature, one does not think, 『I have this divine ear.』 Except for the sake of the mind of Sarvajna (all-knowing), thus, Sariputra (舍利弗)! When a Bodhisattva-mahasattva (菩薩摩訶薩) practices Prajnaparamita (般若波羅蜜), he attains the divine ear supernormal knowledge. This Bodhisattva truly knows the minds of other beings. If it is a desirous mind, he truly knows it as a desirous mind; if it is a non-desirous mind, he truly knows it as a non-desirous mind; if it is an angry mind, he truly knows it as an angry mind; if it is a non-angry mind, he truly knows it as a non-angry mind; if it is a deluded mind, he truly knows it as a deluded mind; if it is a non-deluded mind, he truly knows it as a non-deluded mind; if it is a craving mind, he truly knows it as a craving mind; if it is a non-craving mind, he truly knows it as a non-craving mind; if it is a feeling mind, he truly knows it as a feeling mind; if it is a non-feeling mind, he truly knows it as a non-feeling mind; if it is a concentrated mind, he truly knows it as a concentrated mind; if it is a scattered mind, he truly knows it as a scattered mind; if it is a small mind, he truly knows it as a small mind; if it is a great mind, he truly knows it as a great mind; if it is a meditative mind, he truly knows it as a meditative mind; if it is a disturbed mind, he truly knows it as a disturbed mind; if it is a liberated mind, he truly knows it as a liberated mind; if it is a non-liberated mind, he truly knows it as a non-liberated mind; if it is a superior mind, he truly knows it as a superior mind; if it is a non-superior mind, he truly knows it as a non-superior mind; and he does not cling to these minds. Why? Because these minds are not real mind-forms, they are inconceivable, their self-nature is empty, their self-nature is detached, and their self-nature is non-arising. One does not think, 『I have attained the knowledge of others』 minds.』 Except for the sake of the mind of Sarvajna (all-knowing). Thus, Sariputra (舍利弗)! When a Bodhisattva-mahasattva (菩薩摩訶薩) practices Prajnaparamita (般若波羅蜜), he attains the supernormal knowledge of others』 minds. This Bodhisattva, through the supernormal knowledge of past lives, can recall one mind up to a hundred minds, recall one day up to a hundred days, recall one month up to a hundred months, recall one year up to a hundred years, recall one kalpa (劫) up to a hundred kalpas, countless hundreds of kalpas, countless thousands of kalpas, countless hundreds of thousands of kalpas, up to countless hundreds of millions of billions of kalpas of world events. 『I was in such a place, with such a surname, such a name, such a birth, such food, such a long dwelling, such a lifespan, such longevity, and such experiences of suffering and joy. I died in this place and was born in that place; I died in that place and was born in this place.』 There are forms and causes, but he does not cling to this supernormal knowledge of past lives. Past lives

神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：『我有是宿命神通。』除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得宿命神智證。

「是菩薩以天眼見眾生死時生時、端正醜陋、惡處好處、若大若小。知眾生隨業因緣，是諸眾生身惡業成就、口惡業成就、意惡業成就故，謗毀賢聖人，受邪見因緣故，身壞墮惡道生地獄中。是諸眾生身善業成就、口善業成就、意善業成就，不謗毀賢聖人，受正見因緣故，命終入善道生天上。亦不著是天眼通，天眼通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：『我有是天眼神通。』除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天眼神通智證。亦見十方如恒河沙等世界中眾生生死，乃至生天上。四神通亦如是。

「是菩薩摩訶薩漏盡神通，雖得漏盡神通，不墮聲聞、辟支佛地，乃至阿耨多羅三藐三菩提亦不依異法。亦不著是漏盡神通，漏盡神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：『我得漏盡神通。』除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得漏盡神通智證。

「如是，舍利弗！菩薩摩訶薩行般若波羅蜜時具足神通波羅蜜，具足神通波羅蜜已，

【現代漢語翻譯】現代漢語譯本神通之事以及自身都是不可得的，因為自性是空的、自性是離的、自性是無生的。不應作這樣的念頭：『我擁有宿命神通。』除非是爲了薩婆若（Sarvajna，一切智）之心。舍利弗（Sariputra）！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）在修行般若波羅蜜（Prajnaparamita，智慧到彼岸）時，才能證得宿命神通的智慧。這位菩薩以天眼觀察眾生的死亡和出生，他們的相貌是端正還是醜陋，所處的境遇是惡劣還是美好，以及他們的大小。他知道眾生是隨業力因緣而流轉的。這些眾生因為身惡業、口惡業、意惡業的成就，誹謗賢聖之人，接受邪見的因緣，所以身壞命終后墮入惡道，生於地獄之中。而那些眾生因為身善業、口善業、意善業的成就，不誹謗賢聖之人，接受正見的因緣，所以命終後進入善道，生於天上。他也不執著于這種天眼神通，天眼神通之事以及自身都是不可得的，因為自性是空的、自性是離的、自性是無生的。不應作這樣的念頭：『我擁有天眼神通。』除非是爲了薩婆若之心。舍利弗！菩薩摩訶薩在修行般若波羅蜜時，才能證得天眼神通的智慧。他也能看到十方如恒河沙數般的世界中眾生的生死，乃至生於天上。其他四種神通也是如此。這位菩薩摩訶薩證得漏盡神通（Asravaksaya-jnana，斷盡煩惱的神通），雖然證得了漏盡神通，卻不墮入聲聞（Sravaka，聽聞佛法而修行證果者）、辟支佛（Pratyekabuddha，獨覺）的境界，乃至對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）也不依賴其他方法。他也不執著于這種漏盡神通，漏盡神通之事以及自身都是不可得的，因為自性是空的、自性是離的、自性是無生的。不應作這樣的念頭：『我證得了漏盡神通。』除非是爲了薩婆若之心。舍利弗！菩薩摩訶薩在修行般若波羅蜜時，才能證得漏盡神通的智慧。舍利弗！菩薩摩訶薩在修行般若波羅蜜時，就具足了神通波羅蜜。具足神通波羅蜜之後，

【English Translation】 English version The matters of supernormal powers and one's own self are both unattainable, because their self-nature is empty, their self-nature is detached, and their self-nature is unborn. One should not have the thought: 『I possess the supernormal power of knowing past lives.』 Except for the sake of the mind of Sarvajna (all-knowing). Thus, Sariputra! A Bodhisattva-mahasattva (great Bodhisattva) attains the wisdom of the supernormal power of knowing past lives when practicing Prajnaparamita (perfection of wisdom). This Bodhisattva, with the divine eye, sees beings dying and being born, whether they are beautiful or ugly, in bad or good circumstances, whether they are large or small. He knows that beings transmigrate according to their karmic causes and conditions. These beings, because of their accomplishment of evil deeds of body, evil deeds of speech, and evil deeds of mind, slandering the virtuous and noble, and accepting the causes and conditions of wrong views, after their bodies break down, fall into evil paths and are born in hell. Those beings, because of their accomplishment of good deeds of body, good deeds of speech, and good deeds of mind, not slandering the virtuous and noble, and accepting the causes and conditions of right views, after their lives end, enter good paths and are born in heaven. He also does not cling to this divine eye power. The matters of divine eye power and one's own self are both unattainable, because their self-nature is empty, their self-nature is detached, and their self-nature is unborn. One should not have the thought: 『I possess the divine eye power.』 Except for the sake of the mind of Sarvajna. Thus, Sariputra! A Bodhisattva-mahasattva attains the wisdom of the divine eye power when practicing Prajnaparamita. He also sees the births and deaths of beings in the ten directions, in worlds as numerous as the sands of the Ganges River, even up to their births in heaven. The other four supernormal powers are also like this. This Bodhisattva-mahasattva attains the supernormal power of the extinction of outflows (Asravaksaya-jnana). Although he attains the supernormal power of the extinction of outflows, he does not fall into the realm of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), and he does not rely on other methods even for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). He also does not cling to this supernormal power of the extinction of outflows. The matters of the supernormal power of the extinction of outflows and one's own self are both unattainable, because their self-nature is empty, their self-nature is detached, and their self-nature is unborn. One should not have the thought: 『I have attained the supernormal power of the extinction of outflows.』 Except for the sake of the mind of Sarvajna. Thus, Sariputra! A Bodhisattva-mahasattva attains the wisdom of the supernormal power of the extinction of outflows when practicing Prajnaparamita. Thus, Sariputra! A Bodhisattva-mahasattva, when practicing Prajnaparamita, fulfills the perfection of supernormal powers. Having fulfilled the perfection of supernormal powers,

增益阿耨多羅三藐三菩提。

「舍利弗！有菩薩摩訶薩行般若波羅蜜時，住檀那波羅蜜凈薩婆若道，畢竟空，不生慳心故。舍利弗！有菩薩摩訶薩行般若波羅蜜時，住尸羅波羅蜜凈薩婆若道，畢竟空，罪不罪不著故。舍利弗！有菩薩摩訶薩行般若波羅蜜時，住羼提波羅蜜凈薩婆若道，畢竟空，不瞋故。舍利弗！有菩薩摩訶薩行般若波羅蜜時，住毗梨耶波羅蜜凈薩婆若道，畢竟空，身心精進不懈怠故。舍利弗！有菩薩摩訶薩行般若波羅蜜時，住禪那波羅蜜凈薩婆若道，畢竟空，不亂不味故。舍利弗！有菩薩摩訶薩行般若波羅蜜時，住般若波羅蜜凈薩婆若道，畢竟空，不生癡心故。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，住六波羅蜜凈薩婆若道，畢竟空故、不來不去故、不施不受故、非戒非犯故、非忍非瞋故、不進不怠故、不定不亂故、不智不愚故。爾時菩薩摩訶薩不分別佈施不佈施、持戒犯戒、忍辱瞋恚、精進懈怠、定心亂心、智慧愚癡，不分別毀害輕慢恭敬。何以故？舍利弗！無生法中無有受毀者、無有受害者、無有受輕慢恭敬者。舍利弗！菩薩摩訶薩行般若波羅蜜得如是諸功德，聲聞、辟支佛所無有，得是功德具足成就眾生、凈佛國土，得一切種智。複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，一切眾生

【現代漢語翻譯】現代漢語譯本增長無上正等正覺。『舍利弗！有菩薩摩訶薩修行般若波羅蜜時，安住于佈施波羅蜜（檀那波羅蜜，意為佈施的完美）清凈的薩婆若道（一切智之道），因為畢竟空，所以不生慳吝之心。舍利弗！有菩薩摩訶薩修行般若波羅蜜時，安住于持戒波羅蜜（尸羅波羅蜜，意為戒律的完美）清凈的薩婆若道，因為畢竟空，所以不執著于罪與非罪。舍利弗！有菩薩摩訶薩修行般若波羅蜜時，安住于忍辱波羅蜜（羼提波羅蜜，意為忍耐的完美）清凈的薩婆若道，因為畢竟空，所以不生嗔恨。舍利弗！有菩薩摩訶薩修行般若波羅蜜時，安住于精進波羅蜜（毗梨耶波羅蜜，意為精進的完美）清凈的薩婆若道，因為畢竟空，所以身心精進不懈怠。舍利弗！有菩薩摩訶薩修行般若波羅蜜時，安住于禪定波羅蜜（禪那波羅蜜，意為禪定的完美）清凈的薩婆若道，因為畢竟空，所以不散亂也不執著于禪味。舍利弗！有菩薩摩訶薩修行般若波羅蜜時，安住于般若波羅蜜（智慧的完美）清凈的薩婆若道，因為畢竟空，所以不生愚癡之心。如此，舍利弗！菩薩摩訶薩修行般若波羅蜜時，安住於六波羅蜜清凈的薩婆若道，因為畢竟空，所以不來不去，不施不接受，非戒非犯，非忍非嗔，不進不怠，不定不亂，不智不愚。那時，菩薩摩訶薩不分別佈施與不佈施、持戒與犯戒、忍辱與嗔恚、精進與懈怠、定心與亂心、智慧與愚癡，不分別譭謗、傷害、輕慢與恭敬。為什麼呢？舍利弗！在無生法中，沒有接受譭謗者，沒有接受傷害者，沒有接受輕慢恭敬者。舍利弗！菩薩摩訶薩修行般若波羅蜜，獲得如此種種功德，這些功德是聲聞、辟支佛所沒有的，獲得這些功德，能夠圓滿成就眾生、清凈佛國土，獲得一切種智。再次，舍利弗！菩薩摩訶薩修行般若波羅蜜時，一切眾生』

【English Translation】 English version Increases Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita (perfection of wisdom), he dwells in the Dana-paramita (perfection of giving) pure Sarvajna-path (path of omniscience), because it is ultimately empty, he does not generate a miserly mind. Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, he dwells in the Shila-paramita (perfection of morality) pure Sarvajna-path, because it is ultimately empty, he does not attach to sin or non-sin. Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, he dwells in the Kshanti-paramita (perfection of patience) pure Sarvajna-path, because it is ultimately empty, he does not become angry. Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, he dwells in the Virya-paramita (perfection of vigor) pure Sarvajna-path, because it is ultimately empty, his body and mind are diligent and not lazy. Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, he dwells in the Dhyana-paramita (perfection of meditation) pure Sarvajna-path, because it is ultimately empty, he is neither distracted nor attached to the taste of meditation. Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, he dwells in the Prajna-paramita pure Sarvajna-path, because it is ultimately empty, he does not generate a foolish mind. Thus, Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, he dwells in the six paramitas pure Sarvajna-path, because it is ultimately empty, therefore there is no coming and going, no giving and receiving, no precept and no violation, no patience and no anger, no diligence and no laziness, no concentration and no distraction, no wisdom and no foolishness. At that time, the Bodhisattva-Mahasattva does not distinguish between giving and not giving, keeping precepts and violating precepts, patience and anger, diligence and laziness, concentration and distraction, wisdom and foolishness, and does not distinguish between defamation, harm, contempt, and respect. Why is that? Shariputra! In the unproduced Dharma, there is no one who receives defamation, no one who receives harm, and no one who receives contempt or respect. Shariputra! A Bodhisattva-Mahasattva who practices Prajna-paramita obtains such merits, which are not possessed by Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and by obtaining these merits, he can fully accomplish sentient beings, purify the Buddha-lands, and obtain all-knowing wisdom. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices Prajna-paramita, all sentient beings』

中生等心。一切眾生中生等心已，得一切諸法等。得一切諸法等已，立一切眾生於諸法等中。是菩薩摩訶薩現世為十方諸佛所愛念，亦為一切菩薩一切聲聞、辟支佛所愛念。是菩薩在所生處，眼終不見不愛色，乃至意不覺不愛法。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，不減于阿耨多羅三藐三菩提。」

說是般若波羅蜜品時，三百比丘從座起，以所著衣上佛，發阿耨多羅三藐三菩提心——佛爾時微笑，種種色光從口中出。爾時，慧命阿難從座起，整衣服，合掌右膝著地，白佛言：「佛何因緣微笑？」佛告阿難：「是三百比丘，從是已后六十一劫當作佛，皆號名大相。是三百比丘舍此身，當生阿閦佛國。」——及六萬欲天子皆發阿耨多羅三藐三菩提心，于彌勒佛法中出家行佛道。

是時，佛之威神故，此間四部眾見十方面各千佛——是十方國土嚴凈，此娑婆國土所不及——爾時十千人作愿：「我等修凈願行，修凈願行故當生彼佛世界。」

爾時佛知是善男子深心，而佛微笑，種種光從口中出。阿難整衣服合掌白佛：「佛何因緣微笑？」

佛告阿難：「汝見是十千人不？」

阿難言：「見。」

佛言：「是十千人於此壽終，當生彼世界，終不離諸佛。后當作佛，皆號莊嚴王佛。」

【現代漢語翻譯】現代漢語譯本：菩薩對一切眾生生起平等心。當對一切眾生生起平等心后，就能通達一切諸法平等。通達一切諸法平等后，就能使一切眾生安住于諸法平等之中。這樣的菩薩摩訶薩，在現世會受到十方諸佛的愛念，也會受到一切菩薩、一切聲聞、辟支佛的愛念。這樣的菩薩無論生於何處，眼睛都不會看到不喜愛的色，乃至意念也不會覺察到不喜愛的法。舍利弗！菩薩摩訶薩如此行持般若波羅蜜，就不會減損對阿耨多羅三藐三菩提（無上正等正覺）的追求。當佛陀宣說般若波羅蜜品時，三百位比丘從座位上站起來，將所穿的衣服覆蓋在佛陀身上，併發起了阿耨多羅三藐三菩提心。這時，佛陀微笑，各種顏色的光芒從口中發出。當時，慧命阿難（佛陀的十大弟子之一）從座位上站起來，整理好衣服，合掌並右膝著地，向佛陀請示道：『佛陀為何微笑？』佛陀告訴阿難：『這三百位比丘，從今以後六十一劫將成佛，都名為大相。這三百位比丘捨棄此身，將往生阿閦佛（不動佛）的佛國。』同時，還有六萬欲界天子也發起了阿耨多羅三藐三菩提心，將在彌勒佛的教法中出家修行佛道。這時，由於佛陀的威神力，此處的四部眾（比丘、比丘尼、優婆塞、優婆夷）看到了十方各有一千尊佛——那些十方國土莊嚴清凈，是此娑婆國土所無法比擬的。當時，有一萬人發願：『我們修持清凈的願行，因為修持清凈的願行，我們應當往生到那些佛的世界。』這時，佛陀知道這些善男子內心深處的願望，於是佛陀微笑，各種光芒從口中發出。阿難整理好衣服，合掌向佛陀請示道：『佛陀為何微笑？』佛陀告訴阿難：『你看到這十千人了嗎？』阿難回答說：『看到了。』佛陀說：『這十千人在此世壽終后，將往生到那些世界，永遠不會離開諸佛。他們將來都會成佛，都名為莊嚴王佛。』

【English Translation】 English version: A Bodhisattva generates an equal mind towards all sentient beings. Having generated an equal mind towards all sentient beings, one attains equality in all dharmas. Having attained equality in all dharmas, one establishes all sentient beings in the equality of all dharmas. Such a Bodhisattva Mahasattva is loved and cherished by the Buddhas of the ten directions in this very life, and is also loved and cherished by all Bodhisattvas, all Pratyekabuddhas, and all Sravakas. Wherever such a Bodhisattva is born, their eyes will never see an unloved form, and even their mind will not perceive an unloved dharma. Thus, Shariputra! A Bodhisattva Mahasattva, practicing Prajnaparamita, does not diminish their pursuit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). When the Buddha was expounding the Prajnaparamita chapter, three hundred Bhikshus rose from their seats, covered the Buddha with their robes, and generated the mind of Anuttara-samyak-sambodhi. At that time, the Buddha smiled, and various colored lights emanated from his mouth. Then, the Venerable Ananda (one of the Buddha's ten great disciples) rose from his seat, adjusted his robes, joined his palms, and knelt on his right knee, asking the Buddha: 'For what reason does the Buddha smile?' The Buddha told Ananda: 'These three hundred Bhikshus will become Buddhas sixty-one kalpas from now, and they will all be named Mahalakshana (Great Sign). These three hundred Bhikshus, after abandoning this body, will be reborn in the Buddha-land of Akshobhya (Immovable Buddha).' At the same time, sixty thousand desire-realm devas also generated the mind of Anuttara-samyak-sambodhi and will leave home to practice the Buddha's path in the Dharma of Maitreya Buddha. At that time, due to the Buddha's majestic power, the four assemblies (Bhikshus, Bhikshunis, Upasakas, and Upasikas) here saw one thousand Buddhas in each of the ten directions—those lands in the ten directions were adorned and pure, incomparable to this Saha world. At that time, ten thousand people made the vow: 'We will cultivate pure vows and practices, and because of cultivating pure vows and practices, we should be reborn in those Buddha worlds.' At that time, the Buddha knew the deep aspirations of these good men, and so the Buddha smiled, and various lights emanated from his mouth. Ananda adjusted his robes, joined his palms, and asked the Buddha: 'For what reason does the Buddha smile?' The Buddha told Ananda: 'Do you see these ten thousand people?' Ananda replied: 'I see them.' The Buddha said: 'These ten thousand people, after their lives end here, will be reborn in those worlds, and will never be separated from the Buddhas. They will all become Buddhas in the future, and they will all be named Vyuha-raja Buddha (Adornment King Buddha).'

摩訶般若波羅蜜經嘆度品第五

爾時慧命舍利弗、慧命大目揵連、慧命須菩提、慧命摩訶迦葉如是等諸多知識比丘，及諸菩薩摩訶薩，諸優婆塞、優婆夷，從座起，合掌白佛言：「世尊！摩訶波羅蜜是菩薩摩訶薩般若波羅蜜，尊波羅蜜、第一波羅蜜、勝波羅蜜、妙波羅蜜、無上波羅蜜、無等波羅蜜、無等等波羅蜜、如虛空波羅蜜，是菩薩摩訶薩般若波羅蜜。世尊！自相空波羅蜜是菩薩摩訶薩般若波羅蜜。世尊！自性空波羅蜜是菩薩摩訶薩般若波羅蜜。諸法空波羅蜜、無法有法空波羅蜜、開一切功德波羅蜜、成就一切功德波羅蜜、不可壞波羅蜜是諸菩薩摩訶薩般若波羅蜜。諸菩薩摩訶薩行是般若波羅蜜無等等佈施，具足無等等檀那波羅蜜，得無等等身、得無等等法，所謂阿耨多羅三藐三菩提。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜亦如是。世尊本亦復行此般若波羅蜜，具足無等等六波羅蜜，得無等等法、得無等等色、得無等等受想行識，佛轉無等等法輪。過去佛亦如是行此般若波羅蜜，具足無等等佈施乃至轉無等等法輪。未來世佛亦行此般若波羅蜜，當作無等等佈施乃至當轉無等等法輪。以是故，世尊！菩薩摩訶薩欲度一切彼岸，當習行般若波羅蜜。世尊！是行般若波羅蜜菩

【現代漢語翻譯】現代漢語譯本《摩訶般若波羅蜜經·嘆度品第五》

那時，慧命舍利弗（智慧壽命的舍利弗）、慧命大目犍連（智慧壽命的大目犍連）、慧命須菩提（智慧壽命的須菩提）、慧命摩訶迦葉（智慧壽命的摩訶迦葉）等眾多有學識的比丘，以及諸位菩薩摩訶薩（大菩薩），諸位優婆塞（在家男居士）、優婆夷（在家女居士），從座位上起身，合掌向佛陀稟告說：『世尊！摩訶波羅蜜（偉大的到達彼岸的智慧）是菩薩摩訶薩（大菩薩）的般若波羅蜜（智慧的到達彼岸），是尊貴的波羅蜜、第一的波羅蜜、殊勝的波羅蜜、微妙的波羅蜜、無上的波羅蜜、無等的波羅蜜、無等等的波羅蜜、如同虛空的波羅蜜，是菩薩摩訶薩的般若波羅蜜。世尊！自相空波羅蜜（自身表象為空的到達彼岸的智慧）是菩薩摩訶薩的般若波羅蜜。世尊！自性空波羅蜜（自身本性為空的到達彼岸的智慧）是菩薩摩訶薩的般若波羅蜜。諸法空波羅蜜（一切事物為空的到達彼岸的智慧）、無法有法空波羅蜜（不存在的事物和存在的事物都為空的到達彼岸的智慧）、開啟一切功德的波羅蜜、成就一切功德的波羅蜜、不可破壞的波羅蜜，是諸位菩薩摩訶薩的般若波羅蜜。諸位菩薩摩訶薩修行這般若波羅蜜，進行無等等的佈施，圓滿無等等的檀那波羅蜜（佈施的到達彼岸），獲得無等等的身、獲得無等等的法，也就是阿耨多羅三藐三菩提（無上正等正覺）。尸羅波羅蜜（持戒的到達彼岸）、羼提波羅蜜（忍辱的到達彼岸）、毗梨耶波羅蜜（精進的到達彼岸）、禪那波羅蜜（禪定的到達彼岸）、般若波羅蜜（智慧的到達彼岸）也是如此。世尊您過去也修行這般若波羅蜜，圓滿無等等的六波羅蜜，獲得無等等的法、獲得無等等的色（物質）、獲得無等等的受（感受）、想（思維）、行（意志）、識（意識），佛陀您轉動無等等的法輪。過去的佛陀也如此修行這般若波羅蜜，圓滿無等等的佈施乃至轉動無等等的法輪。未來世的佛陀也將修行這般若波羅蜜，將進行無等等的佈施乃至將轉動無等等的法輪。因此，世尊！菩薩摩訶薩想要度過一切彼岸，應當修習般若波羅蜜。世尊！修行這般若波羅蜜的菩薩』

【English Translation】 English version The Perfection of Wisdom Sutra, Chapter 5: Praise of Crossing Over

At that time, the venerable Shariputra (Shariputra of wise life), the venerable Maha Maudgalyayana (Maha Maudgalyayana of wise life), the venerable Subhuti (Subhuti of wise life), the venerable Maha Kasyapa (Maha Kasyapa of wise life), and many other learned Bhikkhus (monks), as well as Bodhisattva Mahasattvas (great Bodhisattvas), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), rose from their seats, joined their palms, and said to the Buddha: 'World Honored One! The Maha Paramita (great perfection of crossing over) is the Bodhisattva Mahasattva's Prajna Paramita (perfection of wisdom), it is the venerable Paramita, the foremost Paramita, the supreme Paramita, the subtle Paramita, the unsurpassed Paramita, the unequaled Paramita, the incomparable Paramita, the Paramita like space, it is the Bodhisattva Mahasattva's Prajna Paramita. World Honored One! The self-nature emptiness Paramita is the Bodhisattva Mahasattva's Prajna Paramita. World Honored One! The self-essence emptiness Paramita is the Bodhisattva Mahasattva's Prajna Paramita. The emptiness of all dharmas Paramita, the emptiness of both existent and non-existent dharmas Paramita, the Paramita that opens all merits, the Paramita that accomplishes all merits, the indestructible Paramita, these are the Prajna Paramitas of the Bodhisattva Mahasattvas. The Bodhisattva Mahasattvas, practicing this Prajna Paramita, perform unequaled giving, fulfill the unequaled Dana Paramita (perfection of giving), attain the unequaled body, attain the unequaled Dharma, which is Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). The Sila Paramita (perfection of morality), the Kshanti Paramita (perfection of patience), the Virya Paramita (perfection of diligence), the Dhyana Paramita (perfection of meditation), and the Prajna Paramita (perfection of wisdom) are also like this. World Honored One, you also practiced this Prajna Paramita in the past, fulfilled the unequaled six Paramitas, attained the unequaled Dharma, attained the unequaled Rupa (form), attained the unequaled Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), and the Buddha turned the unequaled Dharma wheel. The Buddhas of the past also practiced this Prajna Paramita, fulfilled the unequaled giving, and turned the unequaled Dharma wheel. The Buddhas of the future will also practice this Prajna Paramita, will perform unequaled giving, and will turn the unequaled Dharma wheel. Therefore, World Honored One! Bodhisattva Mahasattvas who wish to cross over all the other shore should practice the Prajna Paramita. World Honored One! The Bodhisattva who practices this Prajna Paramita'

薩摩訶薩，一切世間天及人、阿修羅應當禮敬供養。」

佛告眾弟子及諸菩薩摩訶薩：「如是，如是！諸善男子！是行般若波羅蜜者，一切世間天及人、阿修羅應當作禮恭敬供養。何以故？因菩薩來故，出生人道天道，剎利大姓、婆羅門大姓、居士大家、轉輪聖王、四天王天乃至阿迦尼吒天，出生須陀洹乃至阿羅漢、辟支佛、諸佛。因菩薩來故，世間便有飲食、衣服、臥具、房舍、燈燭、摩尼、真珠、頗梨、琉璃、珊瑚、金銀等諸寶物生。舍利弗！世間所有樂具——若人中、若天上、若離欲樂——是一切樂具皆由菩薩有。何以故？舍利弗！菩薩摩訶薩行菩薩道時，住六波羅蜜，自行佈施亦以佈施成就眾生，乃至自行般若波羅蜜亦以般若波羅蜜成就眾生。舍利弗！是故菩薩摩訶薩為安樂一切眾生故出現於世。」

摩訶般若波羅蜜經舌相品第六

爾時世尊出舌相遍覆三千大千世界，從其舌相出無數無量色光明，普照十方如恒河沙等諸佛世界。是時，東方如恒河沙等世界中無量無數諸菩薩見是大光明，各各白其佛言：「世尊！是誰力故，有是大光明普照諸佛世界？」

諸佛告諸菩薩言：「諸善男子！西方有世界名娑婆，是中有佛名釋迦牟尼，是其舌相出大光明，普照東方如恒河沙等諸佛世界，南西

【現代漢語翻譯】現代漢語譯本『薩摩訶薩』（偉大的菩薩），一切世間的天人、阿修羅都應當禮敬供養。」

佛陀告訴眾弟子和諸位菩薩摩訶薩：『是這樣的，是這樣的！各位善男子！這位修行般若波羅蜜的菩薩，一切世間的天人、阿修羅都應當向他作禮、恭敬供養。為什麼呢？因為菩薩的到來，才有人道和天道的出現，才會有剎帝利大姓、婆羅門大姓、居士大家、轉輪聖王、四天王天乃至阿迦尼吒天，才會有須陀洹乃至阿羅漢、辟支佛、諸佛的出現。因為菩薩的到來，世間才會有飲食、衣服、臥具、房舍、燈燭、摩尼寶珠、珍珠、頗梨、琉璃、珊瑚、金銀等各種寶物的產生。舍利弗！世間所有令人快樂的事物——無論是人間的、天上的，還是超越慾望的快樂——這一切快樂的事物都因為有菩薩才存在。為什麼呢？舍利弗！菩薩摩訶薩在修行菩薩道時，安住於六波羅蜜，自己行佈施也用佈施來成就眾生，乃至自己行般若波羅蜜也用般若波羅蜜來成就眾生。舍利弗！因此，菩薩摩訶薩爲了安樂一切眾生才出現在世間。』

《摩訶般若波羅蜜經·舌相品第六》

那時，世尊伸出舌頭，舌相遍覆三千大千世界，從他的舌相中發出無數無量的各色光明，普遍照耀十方如恒河沙數般的諸佛世界。這時，東方如恒河沙數般的世界中，無數無量的菩薩們見到這大光明，各自向他們的佛陀說道：『世尊！是誰的力量，才有這樣的大光明普遍照耀諸佛世界？』

諸佛告訴諸菩薩們說：『各位善男子！西方有一個世界名為娑婆，那裡有一位佛陀名為釋迦牟尼，是他的舌相發出大光明，普遍照耀東方如恒河沙數般的諸佛世界，南方、西方、北方、四維上下也是如此。』

【English Translation】 English version 『Samahāsattva』 (Great Bodhisattva), all beings in the world, including gods, humans, and asuras, should pay homage and make offerings.」

The Buddha told his disciples and all the Bodhisattva Mahasattvas: 『It is so, it is so! Good men! This Bodhisattva who practices Prajna Paramita, all beings in the world, including gods, humans, and asuras, should bow to him, respect him, and make offerings. Why? Because of the coming of the Bodhisattva, the human and heavenly realms arise, and there are Kshatriya great families, Brahmin great families, householder great families, Wheel-Turning Sage Kings, the Four Heavenly Kings, and even the Akanistha Heaven. Because of the coming of the Bodhisattva, there are Srotapannas, Arhats, Pratyekabuddhas, and Buddhas. Because of the coming of the Bodhisattva, the world has food, clothing, bedding, houses, lamps, Mani jewels, pearls, crystal, lapis lazuli, coral, gold, silver, and other treasures. Shariputra! All the things that bring joy in the world—whether in the human realm, the heavenly realm, or the joy beyond desire—all these joyful things exist because of the Bodhisattva. Why? Shariputra! When a Bodhisattva Mahasattva practices the Bodhisattva path, he dwells in the Six Paramitas, practicing giving himself and also using giving to accomplish sentient beings, and even practicing Prajna Paramita himself and also using Prajna Paramita to accomplish sentient beings. Shariputra! Therefore, the Bodhisattva Mahasattva appears in the world for the sake of bringing peace and happiness to all sentient beings.』

The Sixth Chapter on the Tongue Sign from the Mahaprajnaparamita Sutra

At that time, the World Honored One extended his tongue, and the tongue sign covered the three thousand great thousand worlds. From his tongue sign, countless immeasurable lights of various colors emanated, universally illuminating the Buddha worlds in the ten directions, as numerous as the sands of the Ganges River. At this time, in the worlds to the east, as numerous as the sands of the Ganges River, countless Bodhisattvas saw this great light, and each asked their Buddha: 『World Honored One! By whose power is there such a great light universally illuminating the Buddha worlds?』

The Buddhas told the Bodhisattvas: 『Good men! In the west, there is a world called Saha, and there is a Buddha named Shakyamuni. It is his tongue sign that emits this great light, universally illuminating the Buddha worlds to the east, as numerous as the sands of the Ganges River, and also to the south, west, north, and the four intermediate directions, as well as above and below.』

北方四維上下亦復如是，為諸菩薩摩訶薩說般若波羅蜜故。」是時諸菩薩各白其佛言：「我欲往供養釋迦牟尼佛及諸菩薩摩訶薩，並欲聽般若波羅蜜。」諸佛告諸菩薩：「善男子！汝自知時。」

是時，諸菩薩摩訶薩持諸供養具，無量花蓋幢幡、瓔珞眾香、金銀寶花，向娑婆世界，詣釋迦牟尼佛所。爾時四天王諸天乃至阿迦尼吒諸天，各持天上天香末香澤香、天樹香葉香、天種種蓮花青赤紅白，向釋迦牟尼佛所。是諸菩薩摩訶薩及諸天所散諸花，於三千大千世界虛空中化成四柱大寶臺，種種異色莊嚴分明。

是時釋迦牟尼佛眾中有十萬億人，皆從座起，合掌白佛言：「世尊！我等於未來世中亦當得如是法，如今釋迦牟尼佛弟子、侍從、大眾、說法亦爾。」

是時，佛知善男子至心於一切諸法不生不滅、不出不作，得是法忍。佛便微笑，種種色光從口中出。

阿難白佛言：「世尊！何因緣故微笑？」

佛告阿難：「是眾中十萬億人，于諸法中得無生忍。是諸人于未來世，過六十八億劫當作佛，劫名花積，佛皆號覺花。」◎

摩訶般若波羅蜜經三假品第七

爾時佛告慧命須菩提：「汝當教諸菩薩摩訶薩般若波羅蜜，如諸菩薩摩訶薩所應成就般若波羅蜜。」

即時諸菩薩

【現代漢語翻譯】現代漢語譯本：北方、四維、上方和下方也是如此，爲了諸位菩薩摩訶薩宣說般若波羅蜜的緣故。」這時，諸位菩薩各自對他們的佛說：『我們想要去供養釋迦牟尼佛以及諸位菩薩摩訶薩，並且想要聽聞般若波羅蜜。』諸佛告訴諸位菩薩：『善男子！你們自己知道時機。』這時，諸位菩薩摩訶薩拿著各種供養的器具，無量的花蓋、幢幡、瓔珞、各種香、金銀寶花，向娑婆世界，來到釋迦牟尼佛所在之處。那時，四天王諸天乃至阿迦尼吒（Akanistha，色界最高天）諸天，各自拿著天上的天香末香澤香、天樹香葉香、天各種蓮花青赤紅白，來到釋迦牟尼佛所在之處。這些菩薩摩訶薩和諸天所散的花，在三千大千世界的虛空中化成四根大寶柱，各種不同的顏色莊嚴分明。這時，釋迦牟尼佛的聽眾中有十萬億人，都從座位上站起來，合掌對佛說：『世尊！我們將來也應當得到這樣的法，就像現在釋迦牟尼佛的弟子、侍從、大眾、說法一樣。』這時，佛知道善男子真心實意地對於一切諸法不生不滅、不出不作，得到了這種法忍。佛便微笑，各種顏色的光芒從口中發出。阿難（Ananda，佛陀十大弟子之一）對佛說：『世尊！是什麼因緣讓您微笑？』佛告訴阿難：『這聽眾中有十萬億人，在諸法中得到了無生忍。這些人將來，經過六十八億劫會成佛，劫的名字叫花積，佛的稱號都叫覺花。』《摩訶般若波羅蜜經》三假品第七這時，佛告訴慧命須菩提（Subhuti，佛陀十大弟子之一）：『你應當教導諸位菩薩摩訶薩般若波羅蜜，就像諸位菩薩摩訶薩所應當成就的般若波羅蜜一樣。』即時，諸位菩薩

【English Translation】 English version: 『The same is true for the north, the four intermediate directions, above and below, for the sake of explaining the Prajnaparamita (Perfection of Wisdom) to all the Bodhisattva-Mahasattvas.』 At that time, the Bodhisattvas each said to their Buddhas, 『We wish to go and make offerings to Shakyamuni Buddha and all the Bodhisattva-Mahasattvas, and we also wish to hear the Prajnaparamita.』 The Buddhas told the Bodhisattvas, 『Good men! You know the time yourselves.』 At that time, the Bodhisattva-Mahasattvas, holding various offering implements, countless flower canopies, banners, streamers, necklaces, various incenses, gold and silver precious flowers, went towards the Saha world, to where Shakyamuni Buddha was. At that time, the Four Heavenly Kings and the devas (gods) up to the Akanistha (highest heaven in the realm of form) devas, each holding heavenly incense powder, fragrant oils, fragrant tree leaves, and various heavenly lotuses of blue, red, and white, went to where Shakyamuni Buddha was. The flowers scattered by these Bodhisattva-Mahasattvas and devas transformed in the empty space of the three thousand great thousand worlds into four great jeweled pillars, adorned with various distinct colors. At that time, among Shakyamuni Buddha』s assembly, there were ten hundred million people, all of whom rose from their seats, joined their palms, and said to the Buddha, 『World Honored One! We too shall obtain such a Dharma in the future, just like the disciples, attendants, assembly, and Dharma teachings of Shakyamuni Buddha now.』 At that time, the Buddha knew that the good men had sincerely realized that all dharmas (phenomena) are neither produced nor destroyed, neither arising nor ceasing, and had attained this Dharma-kshanti (acceptance of the truth). The Buddha then smiled, and various colored lights came out from his mouth. Ananda (one of the ten great disciples of the Buddha) said to the Buddha, 『World Honored One! What is the cause and condition for your smile?』 The Buddha told Ananda, 『Among this assembly, ten hundred million people have attained the non-origination acceptance of dharmas. These people will become Buddhas in the future, after sixty-eight hundred million kalpas (eons), the kalpa will be named Flower Accumulation, and the Buddhas will all be named Awakened Flower.』 The Seventh Chapter on the Three Falsities of the Maha Prajnaparamita Sutra At that time, the Buddha said to the venerable Subhuti (one of the ten great disciples of the Buddha), 『You should teach the Prajnaparamita to the Bodhisattva-Mahasattvas, just as the Bodhisattva-Mahasattvas should accomplish the Prajnaparamita.』 Immediately, the Bodhisattvas

摩訶薩及聲聞大弟子、諸天等作是念：「慧命須菩提自以智慧力當爲諸菩薩摩訶薩說般若波羅蜜耶？為是佛力？」

慧命須菩提知諸菩薩摩訶薩大弟子、諸天心所念，語慧命舍利弗：「諸佛弟子所說法、所教授，皆是佛力。佛所說法、法相不相違背，是善男子學是法、得證此法。佛說如燈。舍利弗！一切聲聞、辟支佛實無是力能為菩薩摩訶薩說般若波羅蜜。」

爾時慧命須菩提白佛言：「世尊所說菩薩菩薩字，何等法名菩薩？世尊！我等不見是法名菩薩，云何教菩薩般若波羅蜜？」

佛告須菩提：「般若波羅蜜亦但有名字，名為般若波羅蜜。菩薩菩薩字亦但有名字，是名字不在內、不在外、不在中間。須菩提！譬如說我名和合故有，是我名不生不滅，但以世間名字故說。如眾生、壽者、命者、生者、養育者，眾數人作者使作者、起者使起者、受者使受者、知者見者等，和合法故有。是諸名不生不滅，但以世間名字故說。般若波羅蜜、菩薩菩薩字亦如是，皆和合故有，是亦不生不滅，但以世間名字故說。須菩提！譬如身和合故有，是亦不生不滅，但以世間名字故說。須菩提！譬如色受想行識亦和合故有，是亦不生不滅，但以世間名字故說。須菩提！般若波羅蜜、菩薩菩薩字亦如是，皆是和合故有，是

【現代漢語翻譯】現代漢語譯本：當時，大菩薩們、聲聞大弟子以及諸天等都在想：『尊者須菩提（Subhuti）是憑藉自己的智慧力為諸位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）宣說般若波羅蜜（Prajnaparamita，智慧的完美）呢？還是憑藉佛陀的力量？』尊者須菩提知道諸位菩薩摩訶薩、大弟子以及諸天的心中所想，便對尊者舍利弗（Sariputra）說：『諸佛弟子所說的法、所教導的法，都是佛陀的力量。佛陀所說的法，其法相不會互相違背，善男子學習此法，就能證得此法。佛陀的教導就像明燈一樣。舍利弗！一切聲聞（Sravaka，聲聞乘的修行者）、辟支佛（Pratyekabuddha，獨覺者）實際上都沒有這種力量能為菩薩摩訶薩宣說般若波羅蜜。』這時，尊者須菩提對佛陀說：『世尊所說的菩薩、菩薩這兩個字，是依據什麼法而稱為菩薩的呢？世尊！我們沒有看到有哪種法可以稱為菩薩，又如何教導菩薩般若波羅蜜呢？』佛陀告訴須菩提：『般若波羅蜜也只是一個名字，稱為般若波羅蜜。菩薩、菩薩這兩個字也只是一個名字，這個名字不在內、不在外、也不在中間。須菩提！譬如說，我的名字是因和合而有的，我的名字不生不滅，只是因為世俗的稱呼才這樣說。如同眾生（sattva）、壽者（jiva）、命者（posa）、生者（jantu）、養育者（pugaala），眾數人、作者、使作者、起者、使起者、受者、使受者、知者、見者等等，都是因和合而有。這些名字不生不滅，只是因為世俗的稱呼才這樣說。般若波羅蜜、菩薩、菩薩這兩個字也是如此，都是因和合而有，它們也不生不滅，只是因為世俗的稱呼才這樣說。須菩提！譬如身體是因和合而有的，它也不生不滅，只是因為世俗的稱呼才這樣說。須菩提！譬如色（rupa）、受（vedana）、想（samjna）、行（samskara）、識（vijnana）也是因和合而有的，它們也不生不滅，只是因為世俗的稱呼才這樣說。須菩提！般若波羅蜜、菩薩、菩薩這兩個字也是如此，都是因和合而有的，它們也』

【English Translation】 English version: At that time, the great Bodhisattvas, the great disciples who were Sravakas, and the Devas (gods) all thought: 『Is the venerable Subhuti (慧命須菩提) expounding the Prajnaparamita (般若波羅蜜, Perfection of Wisdom) to the Bodhisattva-mahasattvas (菩薩摩訶薩, great Bodhisattvas) by his own power of wisdom, or is it by the power of the Buddha?』 The venerable Subhuti, knowing what the Bodhisattva-mahasattvas, the great disciples, and the Devas were thinking, said to the venerable Sariputra (舍利弗): 『All the Dharma (法, teachings) that the Buddha's disciples speak and teach is by the power of the Buddha. The Dharma spoken by the Buddha does not contradict its own characteristics. A good man who learns this Dharma will attain this Dharma. The Buddha's teaching is like a lamp. Sariputra! All Sravakas (聲聞, Hearers) and Pratyekabuddhas (辟支佛, Solitary Buddhas) do not actually have the power to expound the Prajnaparamita to the Bodhisattva-mahasattvas.』 Then, the venerable Subhuti said to the Buddha: 『The words Bodhisattva, Bodhisattva, that the World Honored One speaks, what Dharma is called Bodhisattva? World Honored One! We do not see any Dharma that can be called Bodhisattva, so how can we teach Bodhisattvas the Prajnaparamita?』 The Buddha told Subhuti: 『Prajnaparamita is also just a name, called Prajnaparamita. The words Bodhisattva, Bodhisattva are also just names, and these names are not within, not without, and not in between. Subhuti! For example, it is said that my name exists because of combination, but my name is neither born nor does it die; it is only spoken because of worldly names. Like beings (sattva, 眾生), those who live (jiva, 壽者), those who have life (posa, 命者), those who are born (jantu, 生者), those who nurture (pugaala, 養育者), the multitude of people, the doers, the causers of doing, the risers, the causers of rising, the receivers, the causers of receiving, the knowers, the seers, and so on, all exist because of combination. These names are neither born nor do they die; they are only spoken because of worldly names. Prajnaparamita, the words Bodhisattva, Bodhisattva are also like this; they all exist because of combination, and they are neither born nor do they die; they are only spoken because of worldly names. Subhuti! For example, the body exists because of combination, and it is neither born nor does it die; it is only spoken because of worldly names. Subhuti! For example, form (rupa, 色), feeling (vedana, 受), perception (samjna, 想), mental formations (samskara, 行), and consciousness (vijnana, 識) also exist because of combination, and they are neither born nor do they die; they are only spoken because of worldly names. Subhuti! Prajnaparamita, the words Bodhisattva, Bodhisattva are also like this; they all exist because of combination, and they are』

亦不生不滅，但以世間名字故說。須菩提！譬如眼和合故有，是亦不生不滅，但以世間名字故說，是眼不在內、不在外、不在中間。耳鼻舌身意和合故有，是亦不生不滅，但以世間名字故說。色乃至法亦如是。眼界和合故有，是亦不生不滅，但以世間名字故說。乃至意識界亦如是。須菩提！般若波羅蜜、菩薩、菩薩字亦如是，皆和合故有，是亦不生不滅，但以世間名字故說，是名字不在內、不在外、不在中間。須菩提！譬如內身名為頭，但有名字，項肩臂脊脅髀膞腳皆和合故有，是法及名字亦不生不滅，但以名字故說，是名字亦不在內、亦不在外、不在中間。須菩提！般若波羅蜜、菩薩、菩薩字亦如是，皆和合故有，但以名字故說，是亦不生不滅，不在內、不在外、不在中間。須菩提！譬如外物草木枝葉莖節，如是一切但以名字故說，是法及名字亦不生不滅，非內、非外、非中間住。須菩提！般若波羅蜜、菩薩、菩薩字亦如是，皆和合故有，是法及名字亦不生不滅，非內、非外、非中間住。須菩提！譬如過去諸佛名和合故有，是亦不生不滅，但以名字故說，是亦非內、非外、非中間住。般若波羅蜜、菩薩、菩薩字亦如是。須菩提！譬如夢響影幻焰，佛所化，皆是和合故有，但以名字說，是法及名字不生不滅，非內、非

【現代漢語翻譯】現代漢語譯本：既不產生也不消滅，只是因為世俗的名稱才這樣說。須菩提（Subhuti）！譬如眼睛是因各種因素和合而存在，它也是不生不滅的，只是因為世俗的名稱才這樣說，這個眼睛不在內、不在外、也不在中間。耳朵、鼻子、舌頭、身體、意識也是因和合而存在，它們也是不生不滅的，只是因為世俗的名稱才這樣說。色（rupa，形色）乃至法（dharma，事物）也是如此。眼界（caksu-dhatu，視覺的領域）是因和合而存在，它也是不生不滅的，只是因為世俗的名稱才這樣說。乃至意識界（mano-vijnana-dhatu，意識的領域）也是如此。須菩提！般若波羅蜜（Prajnaparamita，智慧的完美）、菩薩（Bodhisattva，覺悟的修行者）、菩薩這個名稱也是如此，都是因和合而存在，它們也是不生不滅的，只是因為世俗的名稱才這樣說，這個名稱不在內、不在外、也不在中間。須菩提！譬如身體內部稱為頭，這只是一個名稱，脖子、肩膀、手臂、脊背、脅部、大腿、小腿、腳都是因和合而存在，這些法和名稱也是不生不滅的，只是因為名稱才這樣說，這個名稱也不在內、也不在外、也不在中間。須菩提！般若波羅蜜、菩薩、菩薩這個名稱也是如此，都是因和合而存在，只是因為名稱才這樣說，它們也是不生不滅的，不在內、不在外、也不在中間。須菩提！譬如外在的草木枝葉莖節，所有這些都只是因為名稱才這樣說，這些法和名稱也是不生不滅的，不住在內、不住在外、不住在中間。須菩提！般若波羅蜜、菩薩、菩薩這個名稱也是如此，都是因和合而存在，這些法和名稱也是不生不滅的，不住在內、不住在外、不住在中間。須菩提！譬如過去諸佛（Buddha，覺悟者）的名稱是因和合而存在，它們也是不生不滅的，只是因為名稱才這樣說，它們也不住在內、不住在外、不住在中間。般若波羅蜜、菩薩、菩薩這個名稱也是如此。須菩提！譬如夢、回聲、影子、幻象、火焰、佛所化現的事物，都是因和合而存在，只是因為名稱才這樣說，這些法和名稱不生不滅，不住在內、不住在外、不住在中間。 English version: They neither arise nor cease, but are spoken of due to worldly names. Subhuti! For example, the eye exists due to the combination of various factors, it also neither arises nor ceases, but is spoken of due to worldly names, and this eye is neither within, nor without, nor in between. The ear, nose, tongue, body, and mind also exist due to combination, they also neither arise nor cease, but are spoken of due to worldly names. Form (rupa) and even dharma (things) are also like this. The eye-element (caksu-dhatu) exists due to combination, it also neither arises nor ceases, but is spoken of due to worldly names. Even the mind-consciousness-element (mano-vijnana-dhatu) is also like this. Subhuti! Prajnaparamita (the perfection of wisdom), Bodhisattva (an enlightened being), and the name Bodhisattva are also like this, all exist due to combination, they also neither arise nor cease, but are spoken of due to worldly names, and this name is neither within, nor without, nor in between. Subhuti! For example, the inner body is called the head, this is just a name, the neck, shoulders, arms, back, ribs, thighs, calves, and feet all exist due to combination, these dharmas and names also neither arise nor cease, but are spoken of due to names, and this name is also neither within, nor without, nor in between. Subhuti! Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this, all exist due to combination, but are spoken of due to names, they also neither arise nor cease, and are neither within, nor without, nor in between. Subhuti! For example, external things like grass, trees, branches, leaves, stems, and joints, all these are spoken of due to names, these dharmas and names also neither arise nor cease, and do not dwell within, nor without, nor in between. Subhuti! Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this, all exist due to combination, these dharmas and names also neither arise nor cease, and do not dwell within, nor without, nor in between. Subhuti! For example, the names of past Buddhas (enlightened ones) exist due to combination, they also neither arise nor cease, but are spoken of due to names, and they also do not dwell within, nor without, nor in between. Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this. Subhuti! For example, dreams, echoes, shadows, illusions, flames, and things manifested by the Buddha, all exist due to combination, but are spoken of due to names, these dharmas and names neither arise nor cease, and do not dwell within, nor without, nor in between.

【English Translation】 They neither arise nor cease, but are spoken of due to worldly names. Subhuti! For example, the eye exists due to the combination of various factors, it also neither arises nor ceases, but is spoken of due to worldly names, and this eye is neither within, nor without, nor in between. The ear, nose, tongue, body, and mind also exist due to combination, they also neither arise nor cease, but are spoken of due to worldly names. Form and even dharma are also like this. The eye-element exists due to combination, it also neither arises nor ceases, but is spoken of due to worldly names. Even the mind-consciousness-element is also like this. Subhuti! Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this, all exist due to combination, they also neither arise nor cease, but are spoken of due to worldly names, and this name is neither within, nor without, nor in between. Subhuti! For example, the inner body is called the head, this is just a name, the neck, shoulders, arms, back, ribs, thighs, calves, and feet all exist due to combination, these dharmas and names also neither arise nor cease, but are spoken of due to names, and this name is also neither within, nor without, nor in between. Subhuti! Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this, all exist due to combination, but are spoken of due to names, they also neither arise nor cease, and are neither within, nor without, nor in between. Subhuti! For example, external things like grass, trees, branches, leaves, stems, and joints, all these are spoken of due to names, these dharmas and names also neither arise nor cease, and do not dwell within, nor without, nor in between. Subhuti! Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this, all exist due to combination, these dharmas and names also neither arise nor cease, and do not dwell within, nor without, nor in between. Subhuti! For example, the names of past Buddhas exist due to combination, they also neither arise nor cease, but are spoken of due to names, and they also do not dwell within, nor without, nor in between. Prajnaparamita, Bodhisattva, and the name Bodhisattva are also like this. Subhuti! For example, dreams, echoes, shadows, illusions, flames, and things manifested by the Buddha, all exist due to combination, but are spoken of due to names, these dharmas and names neither arise nor cease, and do not dwell within, nor without, nor in between.

外、非中間住。般若波羅蜜、菩薩、菩薩字亦如是。如是，須菩提！菩薩摩訶薩行般若波羅蜜，名假施設、受假施設、法假施設，如是應當學。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，不見色名字是常，不見受想行識名字是常。不見色名字無常，不見受想行識名字無常。不見色名字樂，不見色名字苦。不見色名字我，不見色名字無我。不見色名字空，不見色名字無相，不見色名字無作，不見色名字寂滅。不見色名字垢，不見色名字凈。不見色名字生，不見色名字滅。不見色名字內，不見色名字外，不見色名字中間住。受想行識亦如是。眼、色、眼識、眼觸，眼觸因緣生諸受，乃至意、法、意識、意觸，意觸因緣生諸受亦如是。何以故？菩薩摩訶薩行般若波羅蜜，般若波羅蜜字、菩薩菩薩字，有為性中亦不見，無為性中亦不見。菩薩摩訶薩行般若波羅蜜，是法皆不作分別。是菩薩行般若波羅蜜，住不壞法中修四念處時，不見般若波羅蜜、不見般若波羅蜜字，不見菩薩、不見菩薩字。乃至修十八不共法時，不見般若波羅蜜、不見般若波羅蜜字，不見菩薩、不見菩薩字。菩薩摩訶薩如是行般若波羅蜜時，但知諸法實相。諸法實相者，無垢無凈。如是，須菩提。菩薩摩訶薩行般若波羅蜜時，當作是知名字假施設

【現代漢語翻譯】現代漢語譯本不住于外，不住于非中間之處。『般若波羅蜜』（智慧的完美），『菩薩』（覺悟的存在），『菩薩』這個詞也是如此。須菩提，菩薩摩訶薩（偉大的菩薩）在行般若波羅蜜時，所說的名稱是假施設，所受的名稱是假施設，所依的法也是假施設，應當這樣學習。「再者，須菩提！菩薩摩訶薩在行般若波羅蜜時，不認為『色』（物質現象）的名字是常，不認為『受』（感受）、『想』（概念）、『行』（意志）、『識』（意識）的名字是常。不認為『色』的名字是無常，不認為『受想行識』的名字是無常。不認為『色』的名字是樂，不認為『色』的名字是苦。不認為『色』的名字是我，不認為『色』的名字是無我。不認為『色』的名字是空，不認為『色』的名字是無相，不認為『色』的名字是無作，不認為『色』的名字是寂滅。不認為『色』的名字是垢，不認為『色』的名字是凈。不認為『色』的名字是生，不認為『色』的名字是滅。不認為『色』的名字是內，不認為『色』的名字是外，不認為『色』的名字是住在中間。『受想行識』也是如此。眼、色、眼識、眼觸，眼觸因緣所生的諸受，乃至意、法、意識、意觸，意觸因緣所生的諸受也是如此。為什麼呢？菩薩摩訶薩在行般若波羅蜜時，『般若波羅蜜』這個詞，『菩薩』這個詞，在有為性中也見不到，在無為性中也見不到。菩薩摩訶薩在行般若波羅蜜時，對這些法都不作分別。當菩薩在行般若波羅蜜，安住于不壞的法中修四念處時，不見『般若波羅蜜』，不見『般若波羅蜜』這個詞，不見『菩薩』，不見『菩薩』這個詞。乃至修十八不共法時，不見『般若波羅蜜』，不見『般若波羅蜜』這個詞，不見『菩薩』，不見『菩薩』這個詞。菩薩摩訶薩這樣行般若波羅蜜時，只是了知諸法的實相。諸法的實相，是無垢無凈的。須菩提，菩薩摩訶薩在行般若波羅蜜時，應當這樣知道，名字是假施設。」

【English Translation】 English version Not dwelling externally, nor dwelling in a non-intermediate place. 『Prajnaparamita』 (Perfection of Wisdom), 『Bodhisattva』 (Enlightenment Being), the word 『Bodhisattva』 is also like this. Thus, Subhuti! When a Bodhisattva-Mahasattva (Great Bodhisattva) practices Prajnaparamita, the names spoken are provisional designations, the names received are provisional designations, and the Dharma relied upon is also a provisional designation; one should learn in this way. Furthermore, Subhuti! When a Bodhisattva-Mahasattva practices Prajnaparamita, they do not see the name of 『rupa』 (form, material phenomena) as permanent, nor do they see the names of 『vedana』 (feeling), 『samjna』 (perception), 『samskara』 (mental formations), and 『vijnana』 (consciousness) as permanent. They do not see the name of 『rupa』 as impermanent, nor do they see the names of 『vedana, samjna, samskara, and vijnana』 as impermanent. They do not see the name of 『rupa』 as pleasure, nor do they see the name of 『rupa』 as suffering. They do not see the name of 『rupa』 as self, nor do they see the name of 『rupa』 as non-self. They do not see the name of 『rupa』 as empty, nor do they see the name of 『rupa』 as without characteristics, nor do they see the name of 『rupa』 as without action, nor do they see the name of 『rupa』 as quiescence. They do not see the name of 『rupa』 as defiled, nor do they see the name of 『rupa』 as pure. They do not see the name of 『rupa』 as arising, nor do they see the name of 『rupa』 as ceasing. They do not see the name of 『rupa』 as internal, nor do they see the name of 『rupa』 as external, nor do they see the name of 『rupa』 as dwelling in the middle. The same is true for 『vedana, samjna, samskara, and vijnana』. The same is true for the eye, form, eye-consciousness, eye-contact, and the feelings arising from the conditions of eye-contact, and so on, up to the mind, mental objects, mind-consciousness, mind-contact, and the feelings arising from the conditions of mind-contact. Why is this so? When a Bodhisattva-Mahasattva practices Prajnaparamita, the word 『Prajnaparamita』, the word 『Bodhisattva』, are not seen in the conditioned realm, nor are they seen in the unconditioned realm. When a Bodhisattva-Mahasattva practices Prajnaparamita, they do not make distinctions about these Dharmas. When a Bodhisattva practices Prajnaparamita, dwelling in the indestructible Dharma and cultivating the Four Foundations of Mindfulness, they do not see 『Prajnaparamita』, do not see the word 『Prajnaparamita』, do not see 『Bodhisattva』, and do not see the word 『Bodhisattva』. Even when cultivating the Eighteen Unique Dharmas, they do not see 『Prajnaparamita』, do not see the word 『Prajnaparamita』, do not see 『Bodhisattva』, and do not see the word 『Bodhisattva』. When a Bodhisattva-Mahasattva practices Prajnaparamita in this way, they only know the true nature of all Dharmas. The true nature of all Dharmas is neither defiled nor pure. Thus, Subhuti, when a Bodhisattva-Mahasattva practices Prajnaparamita, they should know that names are provisional designations.

。知假名字已，不著色、不著受想行識，不著眼乃至意，不著色乃至法，不著眼識乃至不著意識，不著眼觸乃至不著意觸，不著眼觸因緣生受——若苦、若樂、若不苦不樂——乃至不著意觸因緣生受——若苦、若樂、若不苦不樂——不著有為性、不著無為性，不著檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，不著三十二相、不著菩薩身，不著菩薩肉眼乃至不著佛眼，不著智波羅蜜、不著神通波羅蜜，不著內空乃至不著無法有法空，不著成就眾生、不著凈佛國土、不著方便法。何以故？是諸法無著者，無著法、無著處，皆無故。如是，須菩提！菩薩摩訶薩行般若波羅蜜時，不著一切法，便增益檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，入菩薩位得阿惟越致地，具足菩薩神通，游一佛國至一佛國成就眾生，恭敬尊重讚歎諸佛，為凈佛國土，為見諸佛供養。供養之具，善根成就故隨意悉得。亦聞諸佛所說法，聞已乃至阿耨多羅三藐三菩提終不忘失，得諸陀羅尼門諸三昧門。如是，須菩提！菩薩摩訶薩行般若波羅蜜時！當知諸法名假施設。須菩提！于汝意云何，色是菩薩不？受想行識是菩薩不？」

「不也，世尊！」

「眼耳鼻舌身意

【現代漢語翻譯】現代漢語譯本：

知道這些只是假名之後，就不執著於色、受、想、行、識，不執著于眼乃至意，不執著於色乃至法，不執著于眼識乃至意識，不執著于眼觸乃至意觸，不執著于眼觸因緣所生的感受——無論是苦、樂、還是不苦不樂——乃至不執著于意觸因緣所生的感受——無論是苦、樂、還是不苦不樂——不執著于有為的性質，不執著于無為的性質，不執著于佈施波羅蜜（檀那波羅蜜，Dāna pāramitā，佈施的完美），持戒波羅蜜（尸羅波羅蜜，Śīla pāramitā，持戒的完美），忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā，忍辱的完美），精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā，精進的完美），禪定波羅蜜（禪那波羅蜜，Dhyāna pāramitā，禪定的完美），智慧波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美），不執著於三十二相，不執著于菩薩的身軀，不執著于菩薩的肉眼乃至佛眼，不執著于智波羅蜜，不執著于神通波羅蜜，不執著于內空乃至無法有法空，不執著于成就眾生，不執著于清凈佛土，不執著于方便法。為什麼呢？因為這些法都沒有執著的主體，沒有執著的法，也沒有執著的地方，一切都是空無的。須菩提！菩薩摩訶薩在修行般若波羅蜜時，不執著於一切法，就能增益佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜，進入菩薩的地位，得到不退轉的境界（阿惟越致地，Avinivartanīya-bhūmi），具足菩薩的神通，遊歷一個佛國到另一個佛國去成就眾生，恭敬尊重讚歎諸佛，爲了清凈佛土，爲了見到諸佛並供養。因為善根成就，所以供養的物品都能隨意得到。也能聽聞諸佛所說的法，聽聞之後乃至證得無上正等正覺（阿耨多羅三藐三菩提，Anuttarā-samyak-saṃbodhi）都不會忘失，得到各種陀羅尼門（Dharani，總持）和三昧門（Samādhi，禪定）。須菩提！菩薩摩訶薩在修行般若波羅蜜時，應當知道一切法都是假名安立的。須菩提！你認為如何，色是菩薩嗎？受、想、行、識是菩薩嗎？『不是的，世尊！』眼、耳、鼻、舌、身、意

【English Translation】 English version:

Having understood that these are merely provisional names, one does not cling to form, feeling, perception, mental formations, or consciousness; one does not cling to the eye, or even the mind; one does not cling to form, or even dharma; one does not cling to eye-consciousness, or even mind-consciousness; one does not cling to eye-contact, or even mind-contact; one does not cling to the feeling arising from eye-contact—whether it is painful, pleasant, or neither painful nor pleasant—or even the feeling arising from mind-contact—whether it is painful, pleasant, or neither painful nor pleasant; one does not cling to the conditioned nature, nor to the unconditioned nature; one does not cling to the perfection of giving (Dāna pāramitā), the perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), or the perfection of wisdom (Prajñā pāramitā); one does not cling to the thirty-two marks, nor to the body of a Bodhisattva; one does not cling to the physical eye of a Bodhisattva, or even the Buddha eye; one does not cling to the perfection of wisdom, nor to the perfection of supernormal powers; one does not cling to inner emptiness, or even the emptiness of no-dharma and dharma; one does not cling to the maturation of beings, nor to the purification of Buddha-lands, nor to skillful means. Why is this so? Because these dharmas have no clinger, no dharma to cling to, and no place to cling to; all are empty. Thus, Subhuti, when a Bodhisattva Mahasattva practices the perfection of wisdom, by not clinging to any dharma, they increase the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of meditation, and the perfection of wisdom. They enter the Bodhisattva stage, attain the stage of non-retrogression (Avinivartanīya-bhūmi), possess the supernormal powers of a Bodhisattva, travel from one Buddha-land to another to mature beings, respectfully honor and praise the Buddhas, for the sake of purifying Buddha-lands, and for the sake of seeing and making offerings to the Buddhas. Because of the accomplishment of good roots, they obtain all offerings at will. They also hear the dharma spoken by the Buddhas, and having heard it, they will not forget it until they attain unsurpassed, perfect enlightenment (Anuttarā-samyak-saṃbodhi), and they obtain the gates of dharani (Dharani) and the gates of samadhi (Samādhi). Thus, Subhuti, when a Bodhisattva Mahasattva practices the perfection of wisdom, one should know that all dharmas are provisionally established names. Subhuti, what do you think, is form a Bodhisattva? Are feeling, perception, mental formations, and consciousness a Bodhisattva? 'No, World Honored One!' Eye, ear, nose, tongue, body, mind

是菩薩不？」

「不也，世尊！」

「色聲香味觸法是菩薩不？」

「不也，世尊！」

「眼識乃至意識是菩薩不？」

「不也，世尊！」

「須菩提！于汝意云何，地種是菩薩不？」

「不也，世尊！」

「水火風空識種是菩薩不？」

「不也，世尊！」

「于須菩提意云何，無明是菩薩不？」

「不也，世尊！」

「乃至老死是菩薩不？」

「不也，世尊！」

「于須菩提意云何，離色離受想行識乃至離老死是菩薩不？」

「不也，世尊！」

「須菩提！于汝意云何，色如相是菩薩不？」

「不也，世尊！」

「乃至老死如相是菩薩不？」

「不也，世尊！」

「離色如相乃至離老死如相是菩薩不？」

「不也，世尊！」

佛告須菩提：「汝觀何等義，言色非菩薩乃至老死非菩薩？離色非菩薩乃至離老死非菩薩？色如相非菩薩乃至老死如相非菩薩？離色如相非菩薩乃至離老死如相非菩薩？」

須菩提言：「世尊！眾生畢竟不可得，何況當是菩薩。色不可得，何況色離色、色如離色如是菩薩，乃至老死不可得，何況老死離老死、老死如離老死如是菩薩。」

【現代漢語翻譯】現代漢語譯本『是菩薩嗎？』『不是的，世尊！』『色（物質現象）、聲（聲音）、香（氣味）、味（味道）、觸（觸感）、法（概念）是菩薩嗎？』『不是的，世尊！』『眼識（視覺意識）乃至意識（包括所有六種感官的意識）是菩薩嗎？』『不是的，世尊！』『須菩提（佛陀的弟子）！你認為如何，地種（地元素）是菩薩嗎？』『不是的，世尊！』『水、火、風、空、識種（水、火、風、空、意識元素）是菩薩嗎？』『不是的，世尊！』『須菩提，你認為如何，無明（對真理的無知）是菩薩嗎？』『不是的，世尊！』『乃至老死（衰老和死亡）是菩薩嗎？』『不是的，世尊！』『須菩提，你認為如何，離開色、受（感受）、想（思維）、行（意志）、識（意識）乃至離開老死是菩薩嗎？』『不是的，世尊！』『須菩提！你認為如何，色的如相（物質現象的真實本性）是菩薩嗎？』『不是的，世尊！』『乃至老死的如相是菩薩嗎？』『不是的，世尊！』『離開色的如相乃至離開老死的如相是菩薩嗎？』『不是的，世尊！』佛告訴須菩提：『你觀察了什麼道理，說色不是菩薩乃至老死不是菩薩？離開色不是菩薩乃至離開老死不是菩薩？色的如相不是菩薩乃至老死的如相不是菩薩？離開色的如相不是菩薩乃至離開老死的如相不是菩薩？』須菩提說：『世尊！眾生畢竟是不可得的，何況會是菩薩。色是不可得的，何況色離、色如離色是菩薩，乃至老死是不可得的，何況老死離老死、老死如離老死是菩薩。』

【English Translation】 English version 'Is a Bodhisattva?' 'No, World-Honored One!' 'Are form (material phenomena), sound, smell, taste, touch, and dharma (concepts) a Bodhisattva?' 'No, World-Honored One!' 'Is eye-consciousness (visual consciousness) and even consciousness (including all six senses' consciousness) a Bodhisattva?' 'No, World-Honored One!' 'Subhuti (a disciple of the Buddha)! What do you think, is the earth element a Bodhisattva?' 'No, World-Honored One!' 'Are water, fire, wind, space, and consciousness elements a Bodhisattva?' 'No, World-Honored One!' 'Subhuti, what do you think, is ignorance (ignorance of the truth) a Bodhisattva?' 'No, World-Honored One!' 'Even old age and death a Bodhisattva?' 'No, World-Honored One!' 'Subhuti, what do you think, is being apart from form, sensation, perception, volition, consciousness, and even being apart from old age and death a Bodhisattva?' 'No, World-Honored One!' 'Subhuti! What do you think, is the suchness of form (the true nature of material phenomena) a Bodhisattva?' 'No, World-Honored One!' 'Even the suchness of old age and death a Bodhisattva?' 'No, World-Honored One!' 'Is being apart from the suchness of form and even being apart from the suchness of old age and death a Bodhisattva?' 'No, World-Honored One!' The Buddha told Subhuti: 'What meaning do you observe, that you say form is not a Bodhisattva, and even old age and death are not a Bodhisattva? Being apart from form is not a Bodhisattva, and even being apart from old age and death is not a Bodhisattva? The suchness of form is not a Bodhisattva, and even the suchness of old age and death is not a Bodhisattva? Being apart from the suchness of form is not a Bodhisattva, and even being apart from the suchness of old age and death is not a Bodhisattva?' Subhuti said: 'World-Honored One! Sentient beings are ultimately unattainable, how much more so could they be a Bodhisattva. Form is unattainable, how much more so is form apart, form as apart from form a Bodhisattva, and even old age and death are unattainable, how much more so is old age and death apart from old age and death, old age and death as apart from old age and death a Bodhisattva.'

佛告須菩提：「善哉，善哉！如是，須菩提！菩薩摩訶薩、眾生不可得故，般若波羅蜜亦不可得。當作是學。于須菩提意云何，色是菩薩義不？」

「不也，世尊！受想行識是菩薩義不？」

「不也，世尊！」

「于須菩提意云何，色常是菩薩義不？」

「不也，世尊！」

「受想行識常是菩薩義不？」

「不也，世尊！」

「色無常是菩薩義不？」

「不也，世尊！」

「受想行識無常是菩薩義不？」

「不也，世尊！」

「色樂是菩薩義不？」

「不也，世尊！」

「受想行識樂是菩薩義不？」

「不也，世尊！」

「色苦是菩薩義不？」

「不也，世尊！」

「受想行識苦是菩薩義不？」

「不也，世尊！」

「色我是菩薩義不？」

「不也，世尊！受想行識我是菩薩義不？」

「不也，世尊！」

「色非我是菩薩義不？」

「不也，世尊！」

「受想行識非我是菩薩義不？」

「不也，世尊！」

「于須菩提意云何，色空是菩薩義不？」

「不也，世尊！」

「受想行識空是菩薩義不？」

「不也，世尊！」

【現代漢語翻譯】現代漢語譯本佛對須菩提說：『好啊，好啊！正是這樣，須菩提！菩薩摩訶薩（偉大的菩薩），因為眾生是不可得的，所以般若波羅蜜（以智慧到達彼岸）也是不可得的。應當這樣學習。須菩提，你認為如何，色（物質現象）是菩薩的意義嗎？』『不是的，世尊！受（感受）、想（思維）、行（意志）、識（意識）是菩薩的意義嗎？』『不是的，世尊！』『須菩提，你認為如何，色是常（永恒不變）的，是菩薩的意義嗎？』『不是的，世尊！』『受、想、行、識是常的，是菩薩的意義嗎？』『不是的，世尊！』『色是無常（變化不定）的，是菩薩的意義嗎？』『不是的，世尊！』『受、想、行、識是無常的，是菩薩的意義嗎？』『不是的，世尊！』『色是樂（快樂）的，是菩薩的意義嗎？』『不是的，世尊！』『受、想、行、識是樂的，是菩薩的意義嗎？』『不是的，世尊！』『色是苦（痛苦）的，是菩薩的意義嗎？』『不是的，世尊！』『受、想、行、識是苦的，是菩薩的意義嗎？』『不是的，世尊！』『色是我（自我）的，是菩薩的意義嗎？』『不是的，世尊！受、想、行、識是我（自我）的，是菩薩的意義嗎？』『不是的，世尊！』『色是非我（無我）的，是菩薩的意義嗎？』『不是的，世尊！』『受、想、行、識是非我（無我）的，是菩薩的意義嗎？』『不是的，世尊！』『須菩提，你認為如何，色是空（空性）的，是菩薩的意義嗎？』『不是的，世尊！』『受、想、行、識是空的，是菩薩的意義嗎？』『不是的，世尊！』

【English Translation】 English version The Buddha said to Subhuti, 'Excellent, excellent! It is so, Subhuti! Because Bodhisattva Mahasattvas (great Bodhisattvas) cannot obtain sentient beings, they also cannot obtain Prajna Paramita (perfection of wisdom). One should learn in this way. What do you think, Subhuti, is form (material phenomena) the meaning of a Bodhisattva?' 'No, World Honored One! Are feeling (sensation), perception (thought), volition (mental formations), and consciousness (awareness) the meaning of a Bodhisattva?' 'No, World Honored One!' 'What do you think, Subhuti, is form permanent (eternal), is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Are feeling, perception, volition, and consciousness permanent, is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Is form impermanent (changing), is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Are feeling, perception, volition, and consciousness impermanent, is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Is form pleasurable (pleasant), is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Are feeling, perception, volition, and consciousness pleasurable, is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Is form suffering (painful), is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Are feeling, perception, volition, and consciousness suffering, is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Is form self (ego), is that the meaning of a Bodhisattva?' 'No, World Honored One! Are feeling, perception, volition, and consciousness self, is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Is form non-self (no-ego), is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Are feeling, perception, volition, and consciousness non-self, is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'What do you think, Subhuti, is form empty (emptiness), is that the meaning of a Bodhisattva?' 'No, World Honored One!' 'Are feeling, perception, volition, and consciousness empty, is that the meaning of a Bodhisattva?' 'No, World Honored One!'

「色非空是菩薩義不？」

「不也，世尊！」

「受想行識非空是菩薩義不？」

「不也，世尊！」

「色相是菩薩義不？」

「不也，世尊！」

「受想行識相是菩薩義不？」

「不也，世尊！」

「色無相是菩薩義不？」

「不也，世尊！」

「受想行識無相是菩薩義不？」

「不也，世尊！」

「色作是菩薩義不？」

「不也，世尊！」

「受想行識作是菩薩義不？」

「不也，世尊！」

「色無作是菩薩義不？」

「不也，世尊！」

「受想行識無作是菩薩義不？」

「不也，世尊！乃至老死亦如是。」

佛告須菩提：「汝觀何等義，言色非菩薩義、受想行識非菩薩義，乃至色受想行識無作非菩薩義，乃至老死亦如是？」

須菩提白佛言：「世尊！色畢竟不可得，何況色是菩薩義，受想行識亦如是。世尊！色常畢竟不可得，何況色無常是菩薩義，乃至識亦如是。世尊！色樂畢竟不可得，何況色苦是菩薩義，乃至識亦如是。世尊！色我畢竟不可得，何況色非我是菩薩義，乃至識亦如是。世尊！色有畢竟不可得，何況色空是菩薩義，乃至識亦如是。世尊！色相畢竟不可

得，何況色無相是菩薩義，乃至識亦如是。世尊！色作畢竟不可得，何況色無作是菩薩義，乃至識亦如是。」

佛告須菩提：「善哉，善哉！如是，須菩提！菩薩摩訶薩行般若波羅蜜，色義不可得，受想行識義不可得乃至無作義不可得，當作是學般若波羅蜜。須菩提！汝言：『我不見是法名菩薩。』須菩提！諸法不見諸法。諸法不見法性，法性不見諸法。法性不見地種，地種不見法性。乃至識種不見法性，法性不見識種。法性不見眼色眼識性，眼色眼識性不見法性。乃至法性不見意法意識性，意法意識性不見法性。須菩提！有為性不見無為性，無為性不見有為性。何以故？離有為不可說無為，離無為不可說有為。如是，須菩提！菩薩摩訶薩行般若波羅蜜，于諸法無所見，是時不驚不畏不怖，心亦不沒不悔。何以故？是菩薩摩訶薩不見色受想行識故，不見眼乃至意，不見色乃至法，不見淫怒癡，不見無明乃至老死，不見我乃至知者見者，不見欲界、色界、無色界，不見聲聞心、辟支佛心，不見菩薩不見菩薩法，不見佛、不見佛法、不見佛道。是菩薩一切法不見故，不驚不畏不怖不沒不悔。」

須菩提白佛言：「世尊！何因緣故，是菩薩心不沒不悔？」

佛告須菩提：「菩薩摩訶薩一切心、心數法不可

【現代漢語翻譯】現代漢語譯本：「更何況色（rupa，物質現象）的無相（animitta，無特徵）是菩薩（bodhisattva，追求覺悟的修行者）的意義，乃至識（vijnana，意識）也是如此。世尊！色（rupa）的究竟不可得（atyantānupalabdhi，完全無法獲得）是確定的，更何況色的無作（anabhisaṃskāra，無為）是菩薩的意義，乃至識（vijnana）也是如此。」

佛陀告訴須菩提（Subhuti，佛陀的弟子）：「善哉，善哉！正是這樣，須菩提！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜（prajnaparamita，智慧的完美），色的意義不可得，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana）的意義不可得，乃至無作的意義不可得，應當這樣學習般若波羅蜜。須菩提！你說：『我沒有見到這種名為菩薩的法（dharma，現象）。』須菩提！諸法（dharma）不見諸法。諸法不見法性（dharmata，法的本性），法性不見諸法。法性不見地種（prthivi-dhatu，地元素），地種不見法性。乃至識種（vijnana-dhatu，識元素）不見法性，法性不見識種。法性不見眼色眼識性（caksu-rupa-vijnana-svabhava，眼、色、識的自性），眼色眼識性不見法性。乃至法性不見意法意識性（manas-dharma-vijnana-svabhava，意、法、識的自性），意法意識性不見法性。須菩提！有為性（samskrta-svabhava，有為的自性）不見無為性（asamskrta-svabhava，無為的自性），無為性不見有為性。為什麼呢？離開有為就不能說無為，離開無為就不能說有為。正是這樣，須菩提！菩薩摩訶薩修行般若波羅蜜，對於諸法無所見，這時不驚、不畏、不怖，心也不沉沒、不後悔。為什麼呢？因為這位菩薩摩訶薩不見色、受、想、行、識，不見眼乃至意，不見色乃至法，不見淫（raga，貪慾）、怒（dvesa，嗔恨）、癡（moha，愚癡），不見無明（avidya，無知）乃至老死（jaramarana，衰老和死亡），不見我（atman，自我）乃至知者、見者，不見欲界（kama-dhatu，慾望界）、色界（rupa-dhatu，物質界）、無色界（arupa-dhatu，非物質界），不見聲聞（sravaka，聽聞佛法者）心、辟支佛（pratyekabuddha，獨覺者）心，不見菩薩，不見菩薩法，不見佛（buddha，覺悟者），不見佛法，不見佛道。這位菩薩因為一切法都不可見，所以不驚、不畏、不怖、不沉沒、不後悔。」

須菩提對佛說：「世尊！是什麼因緣，使得這位菩薩心不沉沒、不後悔呢？」

佛陀告訴須菩提：「菩薩摩訶薩的一切心、心所法（citta-caitta-dharma，心和心理活動）都是不可得的。

【English Translation】 English version: 『Moreover, the non-characteristic (animitta) of form (rupa) is the meaning of a Bodhisattva (bodhisattva, one who seeks enlightenment), and so it is with consciousness (vijnana). World Honored One! It is certain that form (rupa) is ultimately unattainable (atyantānupalabdhi), let alone that the non-doing (anabhisaṃskāra) of form is the meaning of a Bodhisattva, and so it is with consciousness (vijnana).』

The Buddha said to Subhuti (Subhuti, a disciple of the Buddha), 『Excellent, excellent! It is so, Subhuti! When a Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great Bodhisattva) practices the Perfection of Wisdom (prajnaparamita), the meaning of form is unattainable, the meaning of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) is unattainable, and even the meaning of non-doing is unattainable. One should learn the Perfection of Wisdom in this way. Subhuti! You said, 「I do not see this dharma (dharma, phenomenon) called a Bodhisattva.」 Subhuti! Dharmas do not see dharmas. Dharmas do not see the nature of dharma (dharmata, the nature of phenomena), and the nature of dharma does not see dharmas. The nature of dharma does not see the earth element (prthivi-dhatu), and the earth element does not see the nature of dharma. And so on, the consciousness element (vijnana-dhatu) does not see the nature of dharma, and the nature of dharma does not see the consciousness element. The nature of dharma does not see the nature of eye, form, and eye-consciousness (caksu-rupa-vijnana-svabhava), and the nature of eye, form, and eye-consciousness does not see the nature of dharma. And so on, the nature of dharma does not see the nature of mind, dharma, and mind-consciousness (manas-dharma-vijnana-svabhava), and the nature of mind, dharma, and mind-consciousness does not see the nature of dharma. Subhuti! The nature of the conditioned (samskrta-svabhava) does not see the nature of the unconditioned (asamskrta-svabhava), and the nature of the unconditioned does not see the nature of the conditioned. Why is that? Because apart from the conditioned, one cannot speak of the unconditioned, and apart from the unconditioned, one cannot speak of the conditioned. It is so, Subhuti! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, he has no seeing of any dharmas. At this time, he is not startled, not afraid, not terrified, and his mind does not sink or regret. Why is that? Because this Bodhisattva-Mahasattva does not see form, feeling, perception, volition, or consciousness; he does not see the eye, and so on, up to the mind; he does not see form, and so on, up to dharma; he does not see lust (raga), anger (dvesa), or delusion (moha); he does not see ignorance (avidya), and so on, up to old age and death (jaramarana); he does not see self (atman), and so on, up to the knower and the seer; he does not see the desire realm (kama-dhatu), the form realm (rupa-dhatu), or the formless realm (arupa-dhatu); he does not see the mind of a Hearer (sravaka), or the mind of a Solitary Buddha (pratyekabuddha); he does not see a Bodhisattva, or the dharma of a Bodhisattva; he does not see a Buddha (buddha, the enlightened one), or the dharma of a Buddha, or the path of a Buddha. Because this Bodhisattva does not see any dharmas, he is not startled, not afraid, not terrified, does not sink, and does not regret.』

Subhuti said to the Buddha, 『World Honored One! What is the cause and condition that this Bodhisattva』s mind does not sink or regret?』

The Buddha said to Subhuti, 『All the mind and mental activities (citta-caitta-dharma) of a Bodhisattva-Mahasattva are unattainable.』

得不可見，以是故菩薩摩訶薩心不沒不悔。」

「世尊！云何菩薩心不驚不畏不怖？」

佛告須菩提：「是菩薩意及意識不可得不可見，以是故不驚不畏不怖。如是，須菩提！菩薩摩訶薩一切法不可得故應行般若波羅蜜。須菩提！菩薩摩訶薩一切行處，不得般若波羅蜜、不得菩薩、不得菩薩名亦不得菩薩心，即是教菩薩摩訶薩。」◎

摩訶般若經卷第二大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第三

後秦龜茲國三藏鳩摩羅什譯

◎勸學品第八

爾時須菩提白佛言：「世尊！菩薩摩訶薩欲具足檀那波羅蜜，當學般若波羅蜜，欲具足尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，當學般若波羅蜜。菩薩摩訶薩欲知色，當學般若波羅蜜，乃至欲知識，當學般若波羅蜜。欲知眼乃至意，欲知色乃至法，欲知眼識乃至意識，欲知眼觸乃至意觸，欲知眼觸因緣生受乃至意觸因緣生受，當學般若波羅蜜。欲斷淫怒癡，當學般若波羅蜜。菩薩摩訶薩欲斷身見、戒取、疑、淫慾、瞋恚，色愛、無色愛、調慢、無明等一切結使及纏，當學般若波羅蜜。欲斷四縛、四結、四顛倒，當學般若波羅蜜。欲知十善道，欲知四禪，欲知

【現代漢語翻譯】『因為（菩薩所證悟的）境界是不可見、不可得的，所以菩薩摩訶薩的心不會沮喪，也不會後悔。』

『世尊！為什麼菩薩的心不會驚慌、不會畏懼、不會恐怖呢？』

佛告訴須菩提：『這是因為菩薩的意和意識是不可得、不可見的，因此不會驚慌、不會畏懼、不會恐怖。須菩提！菩薩摩訶薩因為一切法都不可得，所以應當修行般若波羅蜜（智慧到彼岸）。須菩提！菩薩摩訶薩在一切修行之處，不執著于般若波羅蜜，不執著于菩薩，不執著于菩薩的名號，也不執著于菩薩的心，這就是教導菩薩摩訶薩的真諦。』

《摩訶般若經》卷第二大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第三

後秦龜茲國三藏鳩摩羅什譯

◎勸學品第八

這時，須菩提對佛說：『世尊！菩薩摩訶薩想要圓滿檀那波羅蜜（佈施到彼岸），應當學習般若波羅蜜；想要圓滿尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）、般若波羅蜜（智慧到彼岸），都應當學習般若波羅蜜。菩薩摩訶薩想要了解色（物質），應當學習般若波羅蜜；乃至想要了解識（意識），都應當學習般若波羅蜜。想要了解眼（根）乃至意（根），想要了解色（塵）乃至法（塵），想要了解眼識乃至意識，想要了解眼觸乃至意觸，想要了解眼觸因緣所生的感受乃至意觸因緣所生的感受，都應當學習般若波羅蜜。想要斷除淫慾、嗔怒、愚癡，應當學習般若波羅蜜。菩薩摩訶薩想要斷除身見（認為有真實自我的錯誤觀念）、戒取（執著于錯誤的戒律）、疑（對佛法真理的懷疑）、淫慾、嗔恚，色愛（對色界的貪愛）、無色愛（對無色界的貪愛）、調慢（驕慢）、無明等一切煩惱和纏縛，都應當學習般若波羅蜜。想要斷除四縛（貪慾、嗔恚、戒禁取、我見）、四結（貪慾、嗔恚、戒禁取、我見）、四顛倒（常、樂、我、凈的顛倒認知），都應當學習般若波羅蜜。想要了解十善道，想要了解四禪，想要了解

【English Translation】 'Because the (state realized by the Bodhisattva) is invisible and unattainable, therefore the Bodhisattva Mahasattva's mind will not be dejected or regretful.'

'World Honored One! Why is it that the Bodhisattva's mind is not startled, not fearful, and not terrified?'

The Buddha told Subhuti: 'It is because the Bodhisattva's intention and consciousness are unattainable and invisible, therefore they are not startled, not fearful, and not terrified. Subhuti! Because all dharmas are unattainable, the Bodhisattva Mahasattva should practice Prajna Paramita (wisdom to the other shore). Subhuti! In all places of practice, the Bodhisattva Mahasattva does not cling to Prajna Paramita, does not cling to Bodhisattva, does not cling to the name of Bodhisattva, and does not cling to the mind of Bodhisattva. This is the true teaching for Bodhisattva Mahasattvas.'

'The Mahaprajnaparamita Sutra, Volume 2' Taisho Tripitaka Volume 08, No. 0223, 'The Mahaprajnaparamita Sutra'

'The Mahaprajnaparamita Sutra, Volume 3'

Translated by Kumarajiva of the Three Pitakas of the Kingdom of Kucha in the Later Qin Dynasty

◎Chapter 8: Encouragement to Study

At that time, Subhuti said to the Buddha: 'World Honored One! If a Bodhisattva Mahasattva wishes to perfect Dana Paramita (perfection of giving), they should study Prajna Paramita; if they wish to perfect Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), they should all study Prajna Paramita. If a Bodhisattva Mahasattva wishes to understand rupa (form), they should study Prajna Paramita; and even if they wish to understand vijnana (consciousness), they should study Prajna Paramita. If they wish to understand the eye (faculty) and even the mind (faculty), if they wish to understand rupa (sense object) and even dharma (sense object), if they wish to understand eye consciousness and even mind consciousness, if they wish to understand eye contact and even mind contact, if they wish to understand the feelings arising from the conditions of eye contact and even the feelings arising from the conditions of mind contact, they should all study Prajna Paramita. If they wish to cut off lust, anger, and ignorance, they should study Prajna Paramita. If a Bodhisattva Mahasattva wishes to cut off self-view (the mistaken view of a real self), clinging to precepts, doubt (about the truth of the Dharma), lust, hatred, attachment to form, attachment to formlessness, conceit, ignorance, and all other fetters and entanglements, they should study Prajna Paramita. If they wish to cut off the four bonds (greed, hatred, clinging to precepts, and self-view), the four knots (greed, hatred, clinging to precepts, and self-view), and the four inversions (the inverted perceptions of permanence, pleasure, self, and purity), they should study Prajna Paramita. If they wish to understand the ten wholesome paths, if they wish to understand the four dhyanas, if they wish to understand

四無量心、四無色定、四念處乃至十八不共法，當學般若波羅蜜。菩薩摩訶薩欲入覺意三昧，當學般若波羅蜜。欲入六神通、九次第定、超越三昧，當學般若波羅蜜。欲得師子游戲三昧，當學般若波羅蜜。欲得師子奮迅三昧，欲得一切陀羅尼門，當學般若波羅蜜。菩薩摩訶薩欲得首楞嚴三昧、寶印三昧、妙月三昧、月幢相三昧、一切法印三昧、觀印三昧、畢法性三昧、畢住相三昧、如金剛三昧、入一切法門三昧、三昧王三昧、王印三昧、凈力三昧、高出三昧、必入一切辯才三昧、入諸法名三昧、觀十方三昧、諸陀羅尼門印三昧、一切法不忘三昧、攝一切法聚印三昧、虛空住三昧、三分清凈三昧、不退神通三昧、出缽三昧、諸三昧幢相三昧，欲得如是等諸三昧門，當學般若波羅蜜。複次，世尊！菩薩摩訶薩欲滿一切眾生愿，當學般若波羅蜜。欲得具足如是善根、常不墮惡趣，欲得不生卑賤之家，欲得不住聲聞、辟支佛地中，欲得不墮菩薩頂者，當學般若波羅蜜。」

爾時，慧命舍利弗問須菩提：「云何為菩薩摩訶薩墮頂？」

須菩提言：「舍利弗！若菩薩摩訶薩不以方便行六波羅蜜，入空、無相、無作三昧，不墮聲聞、辟支佛地，亦不入菩薩位，是名菩薩摩訶薩法生故墮頂。」

舍利弗問須菩提：「

【現代漢語翻譯】現代漢語譯本：菩薩爲了修習四無量心（慈、悲、喜、舍四種廣大的心境）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、四念處（身念處、受念處、心念處、法念處）乃至十八不共法（佛獨有的十八種功德），應當學習般若波羅蜜（以智慧到達彼岸的方法）。菩薩摩訶薩（偉大的菩薩）想要進入覺意三昧（使人覺悟的正定），應當學習般若波羅蜜。想要進入六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）、九次第定（從初禪到滅盡定的九種禪定）、超越三昧（超越一切禪定的境界），應當學習般若波羅蜜。想要獲得師子游戲三昧（如獅子般自在的遊戲三昧），應當學習般若波羅蜜。想要獲得師子奮迅三昧（如獅子般勇猛精進的三昧），想要獲得一切陀羅尼門（總持一切法門的智慧），應當學習般若波羅蜜。菩薩摩訶薩想要獲得首楞嚴三昧（一切事究竟堅固的三昧）、寶印三昧（如寶印般能印證一切法的三昧）、妙月三昧（如明月般清凈的三昧）、月幢相三昧（如月亮旗幟般的三昧）、一切法印三昧（能印證一切法的三昧）、觀印三昧（觀察一切法的三昧）、畢法性三昧（究竟了解法性的三昧）、畢住相三昧（究竟安住于實相的三昧）、如金剛三昧（如金剛般堅固的三昧）、入一切法門三昧（能進入一切法門的三昧）、三昧王三昧（三昧之王的三昧）、王印三昧（如國王印章般的三昧）、凈力三昧（清凈力量的三昧）、高出三昧（超越一切的三昧）、必入一切辯才三昧（必定獲得一切辯才的三昧）、入諸法名三昧（能進入一切法名的三昧）、觀十方三昧（能觀察十方的三昧）、諸陀羅尼門印三昧（能印證一切陀羅尼門的三昧）、一切法不忘三昧（對一切法不忘失的三昧）、攝一切法聚印三昧（能攝持一切法聚的三昧）、虛空住三昧（安住于虛空般的三昧）、三分清凈三昧（身口意三業清凈的三昧）、不退神通三昧（不退轉的神通三昧）、出缽三昧（從缽中出入的三昧）、諸三昧幢相三昧（如三昧旗幟般的三昧），想要獲得像這樣等諸多的三昧法門，應當學習般若波羅蜜。再者，世尊！菩薩摩訶薩想要滿足一切眾生的願望，應當學習般若波羅蜜。想要具足這樣的善根、常常不墮入惡道，想要不生在卑賤的家庭，想要不住在聲聞（聽聞佛法而得解脫的修行者）、辟支佛（不需佛陀教導而自行開悟者）的境界中，想要不墮入菩薩的頂峰（退轉），應當學習般若波羅蜜。」

當時，慧命舍利弗（佛陀的十大弟子之一，以智慧著稱）問須菩提（佛陀的十大弟子之一，以解空第一著稱）：「什麼是菩薩摩訶薩墮頂？」

須菩提說：「舍利弗！如果菩薩摩訶薩不以方便（善巧的方法）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），進入空（無自性）、無相（無形相）、無作（無造作）三昧，不墮入聲聞、辟支佛的境界，也不能進入菩薩的果位，這叫做菩薩摩訶薩因為法生而墮頂。」

舍利弗問須菩提：現代漢語譯本：'云何菩薩摩訶薩法生故墮頂？'

【English Translation】 English version: Bodhisattvas, in order to practice the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), the Four Formless Absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), the Four Foundations of Mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of phenomena), and even the Eighteen Unique Qualities of a Buddha, should study the Prajnaparamita (the perfection of wisdom). Bodhisattva-Mahasattvas (great bodhisattvas), wishing to enter the Samadhi of Awakening, should study the Prajnaparamita. Wishing to enter the Six Supernormal Powers (the divine eye, the divine ear, knowing the minds of others, remembering past lives, the power of magical transformation, and the extinction of all defilements), the Nine Successive Abidings (the nine stages of meditative absorption from the first dhyana to the cessation of feeling and perception), and the Samadhi of Transcendence, should study the Prajnaparamita. Wishing to attain the Lion's Play Samadhi (a samadhi of free and unhindered activity like a lion), should study the Prajnaparamita. Wishing to attain the Lion's Swift Advance Samadhi (a samadhi of vigorous and swift progress like a lion), wishing to attain all the Dharani Gates (the wisdom that holds all teachings), should study the Prajnaparamita. Bodhisattva-Mahasattvas, wishing to attain the Shurangama Samadhi (the samadhi of ultimate firmness in all matters), the Jewel Seal Samadhi (a samadhi that seals all dharmas like a jewel seal), the Wonderful Moon Samadhi (a samadhi as pure as the bright moon), the Moon Banner Samadhi (a samadhi like a moon banner), the Samadhi of All Dharma Seals (a samadhi that seals all dharmas), the Samadhi of Observation Seal (a samadhi that observes all dharmas), the Samadhi of the Completion of Dharma Nature (a samadhi that completely understands the nature of dharmas), the Samadhi of the Completion of Abiding in Characteristics (a samadhi that completely abides in the true nature of reality), the Vajra-like Samadhi (a samadhi as firm as a diamond), the Samadhi of Entering All Dharma Gates (a samadhi that can enter all dharma gates), the Samadhi King Samadhi (the samadhi of the king of samadhis), the King Seal Samadhi (a samadhi like the seal of a king), the Samadhi of Pure Power (a samadhi of pure power), the Samadhi of Exceeding All (a samadhi that transcends all), the Samadhi of Inevitably Attaining All Eloquence (a samadhi that inevitably attains all eloquence), the Samadhi of Entering the Names of All Dharmas (a samadhi that can enter the names of all dharmas), the Samadhi of Observing the Ten Directions (a samadhi that can observe the ten directions), the Samadhi of the Seals of All Dharani Gates (a samadhi that seals all dharani gates), the Samadhi of Not Forgetting All Dharmas (a samadhi that does not forget any dharmas), the Samadhi of Gathering All Dharma Clusters (a samadhi that gathers all dharma clusters), the Samadhi of Abiding in Space (a samadhi that abides in space), the Samadhi of Threefold Purity (a samadhi of purity in body, speech, and mind), the Samadhi of Non-Regression in Supernormal Powers (a samadhi of non-regression in supernormal powers), the Samadhi of Emerging from the Bowl (a samadhi of emerging from and entering a bowl), the Samadhi of the Banners of All Samadhis (a samadhi like the banners of samadhis), wishing to attain such samadhi gates, should study the Prajnaparamita. Furthermore, World Honored One! Bodhisattva-Mahasattvas, wishing to fulfill the wishes of all sentient beings, should study the Prajnaparamita. Wishing to be endowed with such roots of goodness, never to fall into evil destinies, wishing not to be born into lowly families, wishing not to abide in the stages of Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), wishing not to fall from the peak of the Bodhisattva path, should study the Prajnaparamita.」

At that time, the Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness), 「What is meant by a Bodhisattva-Mahasattva falling from the peak?」

Subhuti said, 「Sariputra! If a Bodhisattva-Mahasattva does not practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) with skillful means, and does not enter the Samadhi of Emptiness (no self-nature), No-Sign (no form), and No-Action (no fabrication), they will not fall into the stages of Sravakas and Pratyekabuddhas, nor will they enter the Bodhisattva stage. This is called a Bodhisattva-Mahasattva falling from the peak because of the arising of dharmas.」

Sariputra asked Subhuti: English version: 'How does a Bodhisattva-Mahasattva fall from the peak because of the arising of dharmas?'

云何名菩薩生？」

須菩提答舍利弗言：「生名法愛。」

舍利弗言：「何等法愛？」

須菩提言：「菩薩摩訶薩行般若波羅蜜，色是空受念著，受想行識是空受念著。舍利弗！是名菩薩摩訶薩順道法愛生。複次，舍利弗！菩薩摩訶薩色是無相受念著，受想行識是無相受念著。色是無作受念著，受想行識是無作受念著。色是寂滅受念著，受想行識是寂滅受念著。色是無常乃至識、色是苦乃至識、色是無我乃至識受念著。是為菩薩順道法愛生。是苦應知、集應斷、盡應證、道應修，是垢法、是凈法，是應近、是不應近，是菩薩所應行、是非菩薩所應行，是菩薩道、是非菩薩道，是菩薩學、是非菩薩學，是菩薩檀那波羅蜜乃至般若波羅蜜、是非菩薩檀那波羅蜜乃至般若波羅蜜，是菩薩方便、是非菩薩方便，是菩薩熟、是非菩薩熟。舍利弗！菩薩摩訶薩行般若波羅蜜，是諸法受念著，是為菩薩摩訶薩順道法愛生。」

舍利弗問須菩提：「云何名菩薩摩訶薩無生？」

須菩提言：「菩薩摩訶薩行般若波羅蜜時，內空中不見外空、外空中不見內空，外空中不見內外空、內外空中不見外空，內外空中不見空空、空空中不見內外空，空空中不見大空、大空中不見空空，大空中不見第一義空、第一義空

【現代漢語翻譯】現代漢語譯本：「什麼叫做菩薩的『生』呢？」須菩提回答舍利弗說：『所謂的『生』，是指對法的愛著。』舍利弗問：『什麼是對法的愛著呢？』須菩提說：『菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（智慧的完美）時，認為色（物質現象）是空而產生執著，受（感受）、想（概念）、行（意志）、識（意識）是空而產生執著。舍利弗！這叫做菩薩摩訶薩順應菩提道的對法的愛著而生。再者，舍利弗！菩薩摩訶薩認為色是無相而產生執著，受想行識是無相而產生執著。認為色是無作（不造作）而產生執著，受想行識是無作而產生執著。認為色是寂滅而產生執著，受想行識是寂滅而產生執著。認為色是無常乃至識，色是苦乃至識，色是無我乃至識而產生執著。這都是菩薩順應菩提道的對法的愛著而生。認為苦應該被瞭解，集（苦的根源）應該被斷除，滅（苦的止息）應該被證悟，道（滅苦的方法）應該被修行；認為這是垢法（不凈的法），這是凈法（清凈的法）；認為這是應該親近的，這是不應該親近的；認為這是菩薩應該修行的，這是非菩薩應該修行的；認為這是菩薩道，這是非菩薩道；認為這是菩薩學，這是非菩薩學；認為這是菩薩的檀那波羅蜜（佈施的完美）乃至般若波羅蜜，這是非菩薩的檀那波羅蜜乃至般若波羅蜜；認為這是菩薩的方便，這是非菩薩的方便；認為這是菩薩的成熟，這是非菩薩的成熟。舍利弗！菩薩摩訶薩在修行般若波羅蜜時，對這些法產生執著，這就是菩薩摩訶薩順應菩提道的對法的愛著而生。』舍利弗問須菩提：『什麼叫做菩薩摩訶薩的『無生』呢？』須菩提說：『菩薩摩訶薩在修行般若波羅蜜時，在內空中看不到外空，在外空中看不到內空，在外空中看不到內外空，在內外空中看不到外空，在內外空中看不到空空，在空空中看不到內外空，在空空中看不到大空，在大空中看不到空空，在大空中看不到第一義空，在第一義空

【English Translation】 English version: 『What is called the 『birth』 of a Bodhisattva?』 Subhuti answered Sariputra, 『What is called 『birth』 is the love of dharma.』 Sariputra said, 『What is the love of dharma?』 Subhuti said, 『When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita (perfection of wisdom), they become attached to the idea that form (material phenomena) is empty, and they become attached to the idea that feeling, perception, volition, and consciousness are empty. Sariputra! This is called the Bodhisattva Mahasattva』s birth from the love of dharma that accords with the path. Furthermore, Sariputra! A Bodhisattva Mahasattva becomes attached to the idea that form is without characteristics, and feeling, perception, volition, and consciousness are without characteristics. They become attached to the idea that form is uncreated, and feeling, perception, volition, and consciousness are uncreated. They become attached to the idea that form is quiescent, and feeling, perception, volition, and consciousness are quiescent. They become attached to the idea that form is impermanent, and so on up to consciousness; that form is suffering, and so on up to consciousness; that form is without self, and so on up to consciousness. This is the Bodhisattva』s birth from the love of dharma that accords with the path. They think that suffering should be understood, the cause of suffering should be abandoned, the cessation of suffering should be realized, and the path to the cessation of suffering should be practiced; that this is defiled dharma, and this is pure dharma; that this should be approached, and this should not be approached; that this is what a Bodhisattva should practice, and this is what a non-Bodhisattva should practice; that this is the Bodhisattva path, and this is not the Bodhisattva path; that this is the Bodhisattva』s learning, and this is not the Bodhisattva』s learning; that this is the Bodhisattva』s Dana Paramita (perfection of giving) up to Prajnaparamita, and this is not the Bodhisattva』s Dana Paramita up to Prajnaparamita; that this is the Bodhisattva』s skillful means, and this is not the Bodhisattva』s skillful means; that this is the Bodhisattva』s maturation, and this is not the Bodhisattva』s maturation. Sariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, they become attached to these dharmas. This is the Bodhisattva Mahasattva』s birth from the love of dharma that accords with the path.』 Sariputra asked Subhuti, 『What is called the 『non-birth』 of a Bodhisattva Mahasattva?』 Subhuti said, 『When a Bodhisattva Mahasattva practices Prajnaparamita, they do not see outer emptiness in inner emptiness, they do not see inner emptiness in outer emptiness, they do not see inner and outer emptiness in outer emptiness, they do not see outer emptiness in inner and outer emptiness, they do not see emptiness of emptiness in inner and outer emptiness, they do not see inner and outer emptiness in emptiness of emptiness, they do not see great emptiness in emptiness of emptiness, they do not see emptiness of emptiness in great emptiness, they do not see ultimate emptiness in great emptiness, in ultimate emptiness

中不見大空，第一義空中不見有為空、有為空中不見第一義空，有為空中不見無為空、無為空中不見有為空，無為空中不見畢竟空、畢竟空中不見無為空，畢竟空中不見無始空、無始空中不見畢竟空，無始空中不見散空、散空中不見無始空，散空中不見性空、性空中不見散空，性空中不見諸法空、諸法空中不見性空，諸法空中不見自相空、自相空中不見諸法空，自相空中不見不可得空、不可得空中不見自相空，不可得空中不見無法空、無法空中不見不可得空，無法空中不見有法空、有法空中不見無法空，有法空中不見無法有法空、無法有法空中不見有法空。舍利弗！菩薩摩訶薩行般若波羅蜜，得入菩薩位。

「複次，舍利弗！菩薩摩訶薩欲學般若波羅蜜，應如是學。不念色受想行識，不念眼乃至意，不念色乃至法，不念檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜乃至十八不共法。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，得是心不應念不應高，無等等心不應念不應高，大心不應念不應高。何以故？是心非心，心相常凈故。」

舍利弗語須菩提：「云何名心相常凈？」

須菩提言：「若菩薩知是心相，與淫怒癡不合不離，諸纏流縛若諸結使一切煩惱不合不離，聲

【現代漢語翻譯】現代漢語譯本：在『大空』（Mahāśūnyatā，指最大的空性）中看不到『有為空』（Saṃskṛta-śūnyatā，指有為法的空性），在『有為空』中看不到『第一義空』（Paramārtha-śūnyatā，指勝義諦的空性），在『有為空』中看不到『無為空』（Asaṃskṛta-śūnyatā，指無為法的空性），在『無為空』中看不到『有為空』，在『無為空』中看不到『畢竟空』（Atyanta-śūnyatā，指究竟的空性），在『畢竟空』中看不到『無為空』，在『畢竟空』中看不到『無始空』（Anavarāgra-śūnyatā，指無始的空性），在『無始空』中看不到『畢竟空』，在『無始空』中看不到『散空』（Vikṣepa-śūnyatā，指散亂的空性），在『散空』中看不到『無始空』，在『散空』中看不到『性空』（Prakṛti-śūnyatā，指自性的空性），在『性空』中看不到『散空』，在『性空』中看不到『諸法空』（Sarva-dharma-śūnyatā，指一切法的空性），在『諸法空』中看不到『性空』，在『諸法空』中看不到『自相空』（Svalakṣaṇa-śūnyatā，指自相的空性），在『自相空』中看不到『諸法空』，在『自相空』中看不到『不可得空』（Anupalabdhi-śūnyatā，指不可得的空性），在『不可得空』中看不到『自相空』，在『不可得空』中看不到『無法空』（Abhāva-śūnyatā，指無法的空性），在『無法空』中看不到『不可得空』，在『無法空』中看不到『有法空』（Bhāva-śūnyatā，指有法的空性），在『有法空』中看不到『無法空』，在『有法空』中看不到『無法有法空』（Bhāvābhāva-śūnyatā，指有法和無法的空性），在『無法有法空』中看不到『有法空』。舍利弗！菩薩摩訶薩修行般若波羅蜜，就能進入菩薩的果位。再者，舍利弗！菩薩摩訶薩想要學習般若波羅蜜，應當這樣學習：不執著於色、受、想、行、識，不執著于眼乃至意，不執著於色乃至法，不執著于檀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）、尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）、禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）、般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），乃至十八不共法。這樣，舍利弗！菩薩摩訶薩修行般若波羅蜜，就能得到不應執著、不應高舉的心，無等等的心不應執著、不應高舉，大心不應執著、不應高舉。為什麼呢？因為這個心不是真實的心，心的本性是清凈的。舍利弗問須菩提：『什麼叫做心相常凈？』須菩提說：『如果菩薩知道這個心相，與淫慾、嗔恚、愚癡不合也不離，與各種纏縛、流轉、結使、一切煩惱不合也不離，與聲聞、辟支佛地不合也不離，與菩薩地不合也不離，與如來地不合也不離。舍利弗！這就是菩薩摩訶薩的心相常凈。』

【English Translation】 English version: In 'Great Emptiness' (Mahāśūnyatā), one does not see 'Conditioned Emptiness' (Saṃskṛta-śūnyatā); in 'Conditioned Emptiness', one does not see 'Ultimate Emptiness' (Paramārtha-śūnyatā); in 'Conditioned Emptiness', one does not see 'Unconditioned Emptiness' (Asaṃskṛta-śūnyatā); in 'Unconditioned Emptiness', one does not see 'Conditioned Emptiness'; in 'Unconditioned Emptiness', one does not see 'Ultimate Emptiness' (Atyanta-śūnyatā); in 'Ultimate Emptiness', one does not see 'Unconditioned Emptiness'; in 'Ultimate Emptiness', one does not see 'Beginningless Emptiness' (Anavarāgra-śūnyatā); in 'Beginningless Emptiness', one does not see 'Ultimate Emptiness'; in 'Beginningless Emptiness', one does not see 'Dispersed Emptiness' (Vikṣepa-śūnyatā); in 'Dispersed Emptiness', one does not see 'Beginningless Emptiness'; in 'Dispersed Emptiness', one does not see 'Nature Emptiness' (Prakṛti-śūnyatā); in 'Nature Emptiness', one does not see 'Dispersed Emptiness'; in 'Nature Emptiness', one does not see 'Emptiness of All Dharmas' (Sarva-dharma-śūnyatā); in 'Emptiness of All Dharmas', one does not see 'Nature Emptiness'; in 'Emptiness of All Dharmas', one does not see 'Self-Characteristic Emptiness' (Svalakṣaṇa-śūnyatā); in 'Self-Characteristic Emptiness', one does not see 'Emptiness of All Dharmas'; in 'Self-Characteristic Emptiness', one does not see 'Unattainable Emptiness' (Anupalabdhi-śūnyatā); in 'Unattainable Emptiness', one does not see 'Self-Characteristic Emptiness'; in 'Unattainable Emptiness', one does not see 'Non-Existence Emptiness' (Abhāva-śūnyatā); in 'Non-Existence Emptiness', one does not see 'Unattainable Emptiness'; in 'Non-Existence Emptiness', one does not see 'Existence Emptiness' (Bhāva-śūnyatā); in 'Existence Emptiness', one does not see 'Non-Existence Emptiness'; in 'Existence Emptiness', one does not see 'Existence and Non-Existence Emptiness' (Bhāvābhāva-śūnyatā); in 'Existence and Non-Existence Emptiness', one does not see 'Existence Emptiness'. Shariputra! When a Bodhisattva Mahasattva practices Prajñāpāramitā, they attain the Bodhisattva stage. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to learn Prajñāpāramitā, they should learn in this way: not dwelling on form, feeling, perception, mental formations, and consciousness; not dwelling on the eye up to the mind; not dwelling on form up to dharma; not dwelling on Dāna-pāramitā (Perfection of Giving), Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Effort), Dhyāna-pāramitā (Perfection of Meditation), Prajñā-pāramitā (Perfection of Wisdom), and even the eighteen unique qualities of a Buddha. Thus, Shariputra! When a Bodhisattva Mahasattva practices Prajñāpāramitā, they attain a mind that should not be clung to or elevated, a mind that is incomparable should not be clung to or elevated, and a great mind should not be clung to or elevated. Why? Because this mind is not a real mind; the nature of the mind is always pure. Shariputra asked Subhuti, 'What is meant by the mind's nature being always pure?' Subhuti said, 'If a Bodhisattva knows the nature of the mind, it neither combines with nor separates from lust, anger, and ignorance; it neither combines with nor separates from the various entanglements, flows, fetters, and all afflictions; it neither combines with nor separates from the stages of Śrāvakas and Pratyekabuddhas; it neither combines with nor separates from the Bodhisattva stage; and it neither combines with nor separates from the Tathagata stage. Shariputra! This is what is meant by the mind's nature being always pure for a Bodhisattva Mahasattva.'

聞、辟支佛心不合不離。舍利弗！是名菩薩心相常凈。」

舍利弗語須菩提：「有是無心相心不？」

須菩提報舍利弗言：「無心相中，有心相、無心相可得不？」

舍利弗言：「不可得。」

須菩提言：「若不可得，不應問：『有是無心相心不？』」

舍利弗復問：「何等是無心相？」

須菩提言：「諸法不壞不分別，是名無心相。」

舍利弗復問須菩提：「但是心不壞不分別，色亦不壞不分別，乃至佛道亦不壞不分別耶？」

須菩提言：「若能知心相不壞不分別，是菩薩亦能知色乃至佛道不壞不分別。」

爾時，慧命舍利弗贊須菩提言：「善哉，善哉！汝真是佛子，從佛口生，從見法生，從法化生，取法分不取財分。法中自信身得證，如佛所說，得無諍三昧中汝最第一，實如佛所舉。須菩提！菩薩摩訶薩應如是學般若波羅蜜，是中亦當分別知。菩薩如汝所說行，則不離般若波羅蜜。須菩提！善男子、善女人，欲學聲聞地亦當應聞般若波羅蜜，持誦讀正憶念如說行；欲學辟支佛地亦當應聞般若波羅蜜，持誦讀正憶念如說行；欲學菩薩地亦當應聞般若波羅蜜，持誦讀正憶念如說行。何以故？是般若波羅蜜中廣說三乘，是中菩薩摩訶薩、聲聞、辟支佛當學。」

【現代漢語翻譯】現代漢語譯本：聽聞佛法，菩薩的心與辟支佛（獨覺佛）的心既不相合也不相離。舍利弗！這被稱為菩薩的心相常保清凈。舍利弗問須菩提：『是否存在一種無心相的心？』須菩提回答舍利弗說：『在無心相中，能找到有心相或無心相嗎？』舍利弗說：『找不到。』須菩提說：『如果找不到，就不應該問：『是否存在一種無心相的心？』』舍利弗又問：『什麼是無心相？』須菩提說：『諸法不壞滅、不分別，這稱為無心相。』舍利弗又問須菩提：『難道只是心不壞滅、不分別嗎？色（物質）也不壞滅、不分別，乃至佛道也不壞滅、不分別嗎？』須菩提說：『如果能理解心相不壞滅、不分別，這位菩薩也能理解色乃至佛道不壞滅、不分別。』這時，慧命舍利弗讚歎須菩提說：『太好了，太好了！你真是佛子，從佛口中生出，從見法而生，從法化生，取法的部分而不取財的部分。在法中自信，自身得以證悟，正如佛所說，在得無諍三昧中你最為第一，確實如佛所稱讚。須菩提！菩薩摩訶薩應當這樣學習般若波羅蜜，也應當在其中分別瞭解。菩薩如你所說那樣修行，就不會離開般若波羅蜜。須菩提！善男子、善女人，想要學習聲聞地（阿羅漢的境界）也應當聽聞般若波羅蜜，受持、誦讀、正確憶念並如所說修行；想要學習辟支佛地（獨覺佛的境界）也應當聽聞般若波羅蜜，受持、誦讀、正確憶念並如所說修行；想要學習菩薩地也應當聽聞般若波羅蜜，受持、誦讀、正確憶念並如所說修行。為什麼呢？因為這般若波羅蜜中廣泛講述了三乘（聲聞乘、辟支佛乘、菩薩乘），菩薩摩訶薩、聲聞、辟支佛都應當在其中學習。』

【English Translation】 English version: Hearing the Dharma, the mind of a Bodhisattva is neither in union nor separation with the mind of a Pratyekabuddha (a solitary Buddha). Shariputra! This is called the constant purity of the mind-aspect of a Bodhisattva. Shariputra asked Subhuti, 'Is there a mind that is of the aspect of no-mind?' Subhuti replied to Shariputra, 'Within the aspect of no-mind, can one find an aspect of mind or an aspect of no-mind?' Shariputra said, 'It cannot be found.' Subhuti said, 'If it cannot be found, one should not ask: 「Is there a mind that is of the aspect of no-mind?」' Shariputra then asked, 'What is the aspect of no-mind?' Subhuti said, 'That all dharmas are not destroyed and not discriminated is called the aspect of no-mind.' Shariputra further asked Subhuti, 'Is it only the mind that is not destroyed and not discriminated? Is it not also that form (matter) is not destroyed and not discriminated, and even the path of Buddhahood is not destroyed and not discriminated?' Subhuti said, 'If one can understand that the mind-aspect is not destroyed and not discriminated, this Bodhisattva can also understand that form, and even the path of Buddhahood, are not destroyed and not discriminated.' At that time, the venerable Shariputra praised Subhuti, saying, 'Excellent, excellent! You are truly a child of the Buddha, born from the Buddha's mouth, born from seeing the Dharma, born from the transformation of the Dharma, taking the share of the Dharma and not the share of wealth. In the Dharma, you have self-confidence, and you have attained realization yourself. As the Buddha has said, you are the foremost in attaining the Samadhi of non-contention, truly as the Buddha has praised. Subhuti! A Bodhisattva Mahasattva should learn the Prajnaparamita in this way, and should also understand it discriminatively. If a Bodhisattva practices as you have said, then he will not depart from the Prajnaparamita. Subhuti! Good men and good women, if they wish to learn the stage of a Sravaka (Arhat), they should also hear the Prajnaparamita, uphold it, recite it, correctly remember it, and practice as it is said; if they wish to learn the stage of a Pratyekabuddha (solitary Buddha), they should also hear the Prajnaparamita, uphold it, recite it, correctly remember it, and practice as it is said; if they wish to learn the stage of a Bodhisattva, they should also hear the Prajnaparamita, uphold it, recite it, correctly remember it, and practice as it is said. Why is this so? Because the Prajnaparamita extensively explains the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), and Bodhisattva Mahasattvas, Sravakas, and Pratyekabuddhas should all learn within it.'

摩訶般若波羅蜜經集散品第九

爾時，慧命須菩提白佛言：「世尊！我不覺不得是菩薩行般若波羅蜜，當爲誰說般若波羅蜜？世尊！我不得一切諸法集散，若我為菩薩作字言菩薩，或當有悔。世尊！是字不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。世尊！我不得色集散乃至識集散。若不可得，云何當作名字？世尊！以是因緣故，是字不住亦不不住。何以故？是字無所有故。世尊！我亦不得眼集散乃至意集散。若不可得，云何當作名字言是菩薩？世尊！是眼名字乃至意名字，不住亦不不住。何以故？是名字無所有故。以是故，是字不住亦不不住。世尊！我不得色集散乃至法集散。若不可得，云何當作名字言是菩薩？世尊！是色字乃至法字，不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。眼識乃至意識，眼觸乃至意觸，眼觸因緣生受，乃至意觸因緣生受亦如是。世尊！我不得無明集散，乃至不得老死集散。世尊！我不得無明盡集散，乃至不得老死盡集散。世尊！我不得淫怒癡集散，諸邪見集散皆亦如是。世尊！我不得六波羅蜜集散、四念處集散，乃至八聖道分集散，空、無相、無作集散，四禪、四無量心、四無色定集散，唸佛、念法、念僧、念戒、念舍、念天

【現代漢語翻譯】現代漢語譯本《摩訶般若波羅蜜經》集散品第九當時，慧命須菩提對佛說：『世尊！我沒有覺知，也沒有獲得菩薩行般若波羅蜜（智慧到彼岸），應當為誰說般若波羅蜜呢？世尊！我沒有獲得一切諸法的集散（聚集和消散），如果我為菩薩安立名稱說這是菩薩，或許會有人因此產生疑惑。世尊！這個名稱既不是常住的，也不是不常住的。為什麼呢？因為這個名稱本身是空無所有的。因此，這個名稱既不是常住的，也不是不常住的。世尊！我沒有獲得色（物質）的集散，乃至識（意識）的集散。如果這些都不可得，又怎麼能給它們安立名稱呢？世尊！因為這個緣故，這個名稱既不是常住的，也不是不常住的。為什麼呢？因為這個名稱本身是空無所有的。世尊！我也沒有獲得眼（視覺器官）的集散，乃至意（思維器官）的集散。如果這些都不可得，又怎麼能安立名稱說這是菩薩呢？世尊！這個眼的名字，乃至意的名字，既不是常住的，也不是不常住的。為什麼呢？因為這些名字本身是空無所有的。因此，這個名稱既不是常住的，也不是不常住的。世尊！我沒有獲得色（物質）的集散，乃至法（一切事物）的集散。如果這些都不可得，又怎麼能安立名稱說這是菩薩呢？世尊！這個色的名字，乃至法的名字，既不是常住的，也不是不常住的。為什麼呢？因為這個名稱本身是空無所有的。因此，這個名稱既不是常住的，也不是不常住的。眼識（視覺意識）乃至意識（思維意識），眼觸（視覺接觸）乃至意觸（思維接觸），眼觸因緣所生的感受，乃至意觸因緣所生的感受也是如此。世尊！我沒有獲得無明（無知）的集散，乃至沒有獲得老死（衰老和死亡）的集散。世尊！我沒有獲得無明滅盡的集散，乃至沒有獲得老死滅盡的集散。世尊！我沒有獲得淫慾、嗔怒、愚癡的集散，各種邪見的集散也是如此。世尊！我沒有獲得六波羅蜜（六種到彼岸的方法）的集散、四念處（四種禪修方法）的集散，乃至八聖道分（八種通往解脫的道路）的集散，空（空性）、無相（無特徵）、無作（無愿）的集散，四禪（四種禪定）、四無量心（四種慈悲心）、四無色定（四種無色禪定）的集散，唸佛（憶念佛陀）、念法（憶念佛法）、念僧（憶念僧團）、念戒（憶念戒律）、念舍（憶念佈施）、念天（憶念天神）

【English Translation】 English version The Ninth Chapter on Gathering and Scattering from the Mahāprajñāpāramitā Sūtra At that time, the venerable Subhuti said to the Buddha: 'World Honored One! I do not perceive or attain the Bodhisattva's practice of Prajñāpāramitā (Perfection of Wisdom). For whom should I speak of Prajñāpāramitā? World Honored One! I do not attain the gathering and scattering of all dharmas (phenomena). If I were to create a name for a Bodhisattva, saying, 'This is a Bodhisattva,' there might be regret. World Honored One! This name neither abides nor does not abide. Why is that? Because this name is without any inherent existence. Therefore, this name neither abides nor does not abide. World Honored One! I do not attain the gathering and scattering of form (rupa), up to and including consciousness (vijnana). If they are unattainable, how can names be given to them? World Honored One! Because of this reason, this name neither abides nor does not abide. Why is that? Because this name is without any inherent existence. World Honored One! I also do not attain the gathering and scattering of the eye (organ of sight), up to and including the mind (organ of thought). If they are unattainable, how can a name be given, saying, 'This is a Bodhisattva'? World Honored One! The name 'eye,' up to and including the name 'mind,' neither abides nor does not abide. Why is that? Because these names are without any inherent existence. Therefore, this name neither abides nor does not abide. World Honored One! I do not attain the gathering and scattering of form (rupa), up to and including dharma (all phenomena). If they are unattainable, how can a name be given, saying, 'This is a Bodhisattva'? World Honored One! The name 'form,' up to and including the name 'dharma,' neither abides nor does not abide. Why is that? Because this name is without any inherent existence. Therefore, this name neither abides nor does not abide. Eye-consciousness (visual consciousness), up to and including mind-consciousness (mental consciousness), eye-contact (visual contact), up to and including mind-contact (mental contact), the feeling born of the condition of eye-contact, up to and including the feeling born of the condition of mind-contact, are also like this. World Honored One! I do not attain the gathering and scattering of ignorance (avidya), up to and including the gathering and scattering of old age and death (jaramarana). World Honored One! I do not attain the gathering and scattering of the cessation of ignorance, up to and including the gathering and scattering of the cessation of old age and death. World Honored One! I do not attain the gathering and scattering of lust, anger, and delusion, and the gathering and scattering of all wrong views are also like this. World Honored One! I do not attain the gathering and scattering of the six pāramitās (perfections), the gathering and scattering of the four foundations of mindfulness (smrtyupasthana), up to and including the gathering and scattering of the eightfold noble path (aryastangamarga), the gathering and scattering of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita), the gathering and scattering of the four dhyanas (meditative absorptions), the four immeasurables (apramanas), the four formless absorptions (arupasamapatti), mindfulness of the Buddha (Buddhanusmrti), mindfulness of the Dharma (Dharmanusmrti), mindfulness of the Sangha (Sanghanusmrti), mindfulness of precepts (Silanusmrti), mindfulness of generosity (Caganusmrti), and mindfulness of the devas (Devanusmrti).

，念善念入出息、念身、念死集散。我亦不得佛十力，乃至十八不共法集散。世尊！我若不得六波羅蜜乃至十八不共法集散，云何當作字言是菩薩？世尊！是字不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。世尊！我不得如夢五陰集散，我亦不得如向如影如焰如化五受陰集散，亦如上說。世尊！我不得離集散，我不得寂滅不生不滅、不示不垢不凈集散。世尊！我不得如、法性、實際、法相、法位集散，亦如上說。我不得諸善不善法集散，我不得有為無為法、有漏無漏法集散，過去未來現在法集散，不過去不未來不現在法集散。何等是不過去不未來不現在？所謂無為法。世尊！我亦不得無為法集散。世尊！我亦不得佛集散。世尊！我亦不得十方如恒河沙等世界諸佛及菩薩、聲聞集散。世尊！若我不得諸佛集散，云何當教菩薩摩訶薩般若波羅蜜？世尊！是菩薩字，不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。世尊！我不得是諸法實相集散，云何當與菩薩作字言是菩薩？世尊！是諸法實相，名字不住亦不不住。何以故？是名字無所有故。以是故，是名字不住亦不不住。世尊！諸法因緣和合假名施設，所謂菩薩是名字，於五蔭中不可說，十二入、十八界乃至十八不共法中不可說，

【現代漢語翻譯】現代漢語譯本：我修習善念，專注于入息和出息，專注于身體，專注于死亡的聚集和消散。我也沒有獲得佛的十力（如來所擁有的十種智慧力量），乃至十八不共法（佛獨有的十八種功德）的聚集和消散。世尊！如果我沒有獲得六波羅蜜（菩薩修行的六種主要方法）乃至十八不共法的聚集和消散，我怎麼能被稱作菩薩呢？世尊！『菩薩』這個字是無所住的，也不是無所不住的。為什麼呢？因為這個字本身是空無所有的。因此，這個字既不是住也不是不住。世尊！我沒有獲得如夢幻般的五陰（構成個體存在的五種要素）的聚集和消散，我也沒有獲得如回聲、如影子、如火焰、如幻化般的五受陰（五陰中的受蘊）的聚集和消散，道理和上面說的一樣。世尊！我沒有獲得脫離聚集和消散的境界，我沒有獲得寂滅、不生不滅、不顯示、不垢不凈的聚集和消散。世尊！我沒有獲得如（真如）、法性（諸法實相）、實際（真理的真實性）、法相（諸法的表象）、法位（諸法所處的地位）的聚集和消散，道理和上面說的一樣。我沒有獲得諸善法和不善法的聚集和消散，我沒有獲得有為法和無為法、有漏法和無漏法的聚集和消散，過去、未來、現在法的聚集和消散，以及非過去、非未來、非現在法的聚集和消散。什麼是非過去、非未來、非現在呢？就是所謂的無為法。世尊！我也沒有獲得無為法的聚集和消散。世尊！我也沒有獲得佛的聚集和消散。世尊！我也沒有獲得十方如恒河沙數世界中諸佛以及菩薩、聲聞的聚集和消散。世尊！如果我沒有獲得諸佛的聚集和消散，我怎麼能教導菩薩摩訶薩（大菩薩）般若波羅蜜（以智慧到達彼岸）呢？世尊！『菩薩』這個字，是無所住的，也不是無所不住的。為什麼呢？因為這個字本身是空無所有的。因此，這個字既不是住也不是不住。世尊！我沒有獲得諸法實相（諸法的真實面貌）的聚集和消散，我怎麼能用『菩薩』這個字來稱呼菩薩呢？世尊！諸法實相這個名字，是無所住的，也不是無所不住的。為什麼呢？因為這個名字本身是空無所有的。因此，這個名字既不是住也不是不住。世尊！諸法是因緣和合而成的假名施設，所謂的菩薩只是一個名字，在五陰中不可說，在十二入（內六入和外六入）、十八界（六根、六塵、六識）乃至十八不共法中都不可說。

【English Translation】 English version: I cultivate good thoughts, focusing on the in-breath and out-breath, focusing on the body, focusing on the gathering and scattering of death. I also have not attained the ten powers of the Buddha (ten wisdom powers of the Tathagata), nor the gathering and scattering of the eighteen unshared dharmas (eighteen unique qualities of a Buddha). World Honored One! If I have not attained the six paramitas (six perfections practiced by Bodhisattvas) nor the gathering and scattering of the eighteen unshared dharmas, how can I be called a Bodhisattva? World Honored One! This word 'Bodhisattva' neither abides nor does not abide. Why is that? Because this word is without any inherent existence. Therefore, this word neither abides nor does not abide. World Honored One! I have not attained the gathering and scattering of the five skandhas (five aggregates that constitute an individual) as in a dream, nor have I attained the gathering and scattering of the five skandhas of feeling as in an echo, a shadow, a flame, or an illusion, and the same principle applies as above. World Honored One! I have not attained liberation from gathering and scattering, I have not attained the gathering and scattering of quiescence, non-arising and non-ceasing, non-showing and non-defilement and non-purity. World Honored One! I have not attained the gathering and scattering of suchness (tathata), dharma-nature (the true nature of all dharmas), reality (the true nature of reality), dharma-characteristics (the characteristics of dharmas), dharma-positions (the positions of dharmas), and the same principle applies as above. I have not attained the gathering and scattering of good and non-good dharmas, I have not attained the gathering and scattering of conditioned and unconditioned dharmas, defiled and undefiled dharmas, past, future, and present dharmas, and dharmas that are neither past, nor future, nor present. What are those that are neither past, nor future, nor present? They are the so-called unconditioned dharmas. World Honored One! I have also not attained the gathering and scattering of unconditioned dharmas. World Honored One! I have also not attained the gathering and scattering of the Buddha. World Honored One! I have also not attained the gathering and scattering of the Buddhas, Bodhisattvas, and Sravakas (hearers) in the ten directions, as numerous as the sands of the Ganges River. World Honored One! If I have not attained the gathering and scattering of the Buddhas, how can I teach the Bodhisattva Mahasattvas (great Bodhisattvas) the Prajna Paramita (perfection of wisdom)? World Honored One! This word 'Bodhisattva' neither abides nor does not abide. Why is that? Because this word is without any inherent existence. Therefore, this word neither abides nor does not abide. World Honored One! I have not attained the gathering and scattering of the true nature of all dharmas, how can I use the word 'Bodhisattva' to call a Bodhisattva? World Honored One! This name 'the true nature of all dharmas' neither abides nor does not abide. Why is that? Because this name is without any inherent existence. Therefore, this name neither abides nor does not abide. World Honored One! All dharmas are provisional designations established by the coming together of causes and conditions, the so-called Bodhisattva is just a name, it cannot be spoken of within the five skandhas, the twelve ayatanas (six internal and six external sense bases), the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses), nor even the eighteen unshared dharmas.

于和合法中亦無可說。世尊！譬如夢于諸法中不可說，向影焰化于諸法中亦不可說。譬如名虛空，亦無法中可說。世尊！如地水火風名，亦無法中可說。戒、三昧、智慧、解脫、解脫知見名，亦無法中可說。如須陀洹名字，乃至阿羅漢、辟支佛名字，亦無法中可說。如佛名、法名，亦無法中可說。所謂若善若不善，若常若無常，若苦若樂，若我若無我，若寂滅若離，若有若無。世尊！我以是義故，心悔一切諸法集散相不可得，云何為菩薩作字言是菩薩？世尊！是字不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。世尊！若菩薩摩訶薩聞作是說般若波羅蜜如是相如是義，心不沒不悔不驚不畏不怖，當知是菩薩必住阿惟越致性中，住不住法故。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，色中不應住，受想行識中不應住，眼耳鼻舌身意中不應住，色聲香味觸法中不應住，眼識乃至意識中不應住，眼觸乃至意觸中不應住，眼觸因緣生受乃至意觸因緣生受中不應住，地種水火風種空識種中不應住，無明乃至老死中不應住。何以故？世尊！色、色相空。受想行識、識相空。世尊！色空不名為色，離空亦無色。色即是空，空即是色。受想行識，識空不名為識，離空亦無識。識即是空，空即是識。乃至老

【現代漢語翻譯】現代漢語譯本：在和合之法中也沒有什麼可說的。世尊！譬如夢在諸法中不可說，如幻影、火焰、變化在諸法中也不可說。譬如名為虛空，在法中也沒有什麼可說。世尊！如地、水、火、風這些名稱，在法中也沒有什麼可說。戒、三昧（禪定）、智慧、解脫、解脫知見這些名稱，在法中也沒有什麼可說。如須陀洹（初果聖人）的名字，乃至阿羅漢（無學聖人）、辟支佛（獨覺）的名字，在法中也沒有什麼可說。如佛的名字、法的名字，在法中也沒有什麼可說。所謂善與不善，常與無常，苦與樂，我與無我，寂滅與離，有與無。世尊！我因為這個緣故，心中悔恨一切諸法集散的相狀不可得，如何為菩薩安立名字說這是菩薩呢？世尊！這個名字不住于任何地方，也不不處於任何地方。為什麼呢？因為這個名字本身沒有實體。因此，這個名字不住于任何地方，也不不處於任何地方。世尊！如果菩薩摩訶薩聽到有人說般若波羅蜜是這樣的相狀、這樣的意義，心中不沮喪、不後悔、不驚恐、不畏懼、不害怕，應當知道這位菩薩必定安住于阿惟越致（不退轉）的境界中，因為他安住于不住於法的境界中。再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該住在色（物質）中，不應該住在受、想、行、識（精神現象）中，不應該住在眼、耳、鼻、舌、身、意（六根）中，不應該住在色、聲、香、味、觸、法（六塵）中，不應該住在眼識乃至意識（六識）中，不應該住在眼觸乃至意觸（六觸）中，不應該住在眼觸因緣所生的感受乃至意觸因緣所生的感受中，不應該住在地、水、火、風、空、識（六大）中，不應該住在無明乃至老死（十二因緣）中。為什麼呢？世尊！色（物質）的自性是空，受、想、行、識的自性是空。世尊！色（物質）的空性不稱為色，離開空性也沒有色。色即是空，空即是色。受、想、行、識，識的空性不稱為識，離開空性也沒有識。識即是空，空即是識。乃至老死也是如此。

【English Translation】 English version: In the law of combination, there is nothing to be said. World Honored One! For example, a dream cannot be spoken of among all dharmas, just as illusions, flames, and transformations cannot be spoken of among all dharmas. For example, the name 'emptiness' cannot be spoken of within the law. World Honored One! Names like earth, water, fire, and wind cannot be spoken of within the law. Names like precepts, samadhi (meditation), wisdom, liberation, and the knowledge of liberation cannot be spoken of within the law. Names like Srotapanna (stream-enterer), up to Arhat (worthy one), and Pratyekabuddha (solitary buddha) cannot be spoken of within the law. Names like Buddha and Dharma cannot be spoken of within the law. That is, whether good or not good, permanent or impermanent, suffering or happiness, self or no-self, quiescence or detachment, existence or non-existence. World Honored One! Because of this meaning, my mind regrets that the characteristics of the gathering and scattering of all dharmas are unattainable. How can one establish a name for a Bodhisattva and say this is a Bodhisattva? World Honored One! This name neither abides nor does not abide. Why? Because this name has no substance. Therefore, this name neither abides nor does not abide. World Honored One! If a Bodhisattva Mahasattva hears someone say that Prajna Paramita has such characteristics and such meaning, and their mind does not become depressed, regretful, startled, fearful, or afraid, then it should be known that this Bodhisattva will surely abide in the state of Avaivartika (non-retrogression), because they abide in the state of not abiding in any dharma. Furthermore, World Honored One! When a Bodhisattva Mahasattva wishes to practice Prajna Paramita, they should not abide in form (materiality), they should not abide in sensation, perception, volition, or consciousness (mental phenomena), they should not abide in the eye, ear, nose, tongue, body, or mind (six sense organs), they should not abide in form, sound, smell, taste, touch, or dharma (six sense objects), they should not abide in eye consciousness up to mind consciousness (six consciousnesses), they should not abide in eye contact up to mind contact (six contacts), they should not abide in the feeling born from the condition of eye contact up to the feeling born from the condition of mind contact, they should not abide in earth, water, fire, wind, space, or consciousness (six elements), they should not abide in ignorance up to old age and death (twelve links of dependent origination). Why? World Honored One! The nature of form (materiality) is empty, and the nature of sensation, perception, volition, and consciousness is empty. World Honored One! The emptiness of form is not called form, and there is no form apart from emptiness. Form is emptiness, and emptiness is form. Sensation, perception, volition, and consciousness, the emptiness of consciousness is not called consciousness, and there is no consciousness apart from emptiness. Consciousness is emptiness, and emptiness is consciousness. The same is true up to old age and death.

死、老死相空。世尊！老死空不名老死，離空亦無老死。老死即是空，空即是老死。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，不應色中住，乃至老死中不應住。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，四念處中不應住。何以故？四念處、四念處相空。世尊！四念處空不名四念處，離空亦無四念處。四念處即是空，空即是四念處。乃至十八不共法亦如是。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，四念處乃至十八不共法中不應住。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，檀那波羅蜜中不應住，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜中不應住。何以故？檀那波羅蜜、檀那波羅蜜相空，乃至般若波羅蜜、般若波羅蜜相空。世尊！檀那波羅蜜空不名檀那波羅蜜，離空亦無檀那波羅蜜。檀那波羅蜜即是空，空即是檀那波羅蜜。乃至般若波羅蜜亦如是。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，不應六波羅蜜中住。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，文字中不應住。一字門、二字門如是種種字門中不應住。何以故？諸字、諸字相空故。亦如上說。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，諸神通中不應住。何以故？諸神通、

【現代漢語翻譯】現代漢語譯本：

死亡和老死也是空性的。世尊！老死是空性，所以不稱為老死；離開空性，也沒有老死。老死就是空性，空性就是老死。世尊！因為這個緣故，菩薩摩訶薩想要修行般若波羅蜜（智慧到彼岸），不應該執著於色（物質現象），乃至不應該執著于老死。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著於四念處（四種禪修方法）。為什麼呢？因為四念處和四念處的自性是空性的。世尊！四念處是空性，所以不稱為四念處；離開空性，也沒有四念處。四念處就是空性，空性就是四念處。乃至十八不共法（佛陀獨有的十八種功德）也是如此。世尊！因為這個緣故，菩薩摩訶薩想要修行般若波羅蜜，不應該執著於四念處乃至十八不共法。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著于檀那波羅蜜（佈施到彼岸），尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）、般若波羅蜜（智慧到彼岸）。為什麼呢？因為檀那波羅蜜和檀那波羅蜜的自性是空性的，乃至般若波羅蜜和般若波羅蜜的自性是空性的。世尊！檀那波羅蜜是空性，所以不稱為檀那波羅蜜；離開空性，也沒有檀那波羅蜜。檀那波羅蜜就是空性，空性就是檀那波羅蜜。乃至般若波羅蜜也是如此。世尊！因為這個緣故，菩薩摩訶薩想要修行般若波羅蜜，不應該執著於六波羅蜜（六種到彼岸的方法）。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著于文字。不應該執著於一個字的法門、兩個字的法門，以及各種各樣的字門。為什麼呢？因為所有的字和字的自性是空性的。也像上面所說的那樣。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著于各種神通。為什麼呢？因為各種神通和神通的自性是空性的。

【English Translation】 English version:

Death and old age are also empty. World Honored One! Old age and death are empty, therefore they are not called old age and death; apart from emptiness, there is also no old age and death. Old age and death are emptiness, and emptiness is old age and death. World Honored One! Because of this reason, a Bodhisattva Mahasattva (a great being on the path to enlightenment) who wishes to practice Prajna Paramita (perfection of wisdom) should not dwell in form (material phenomena), and should not dwell in old age and death.

Furthermore, World Honored One! A Bodhisattva Mahasattva who wishes to practice Prajna Paramita should not dwell in the Four Foundations of Mindfulness (four types of meditation). Why is that? Because the Four Foundations of Mindfulness and the nature of the Four Foundations of Mindfulness are empty. World Honored One! The Four Foundations of Mindfulness are empty, therefore they are not called the Four Foundations of Mindfulness; apart from emptiness, there are also no Four Foundations of Mindfulness. The Four Foundations of Mindfulness are emptiness, and emptiness is the Four Foundations of Mindfulness. The same is true for the Eighteen Unique Qualities of a Buddha (eighteen unique virtues of the Buddha). World Honored One! Because of this reason, a Bodhisattva Mahasattva who wishes to practice Prajna Paramita should not dwell in the Four Foundations of Mindfulness, nor in the Eighteen Unique Qualities of a Buddha.

Furthermore, World Honored One! A Bodhisattva Mahasattva who wishes to practice Prajna Paramita should not dwell in Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), or Prajna Paramita (perfection of wisdom). Why is that? Because Dana Paramita and the nature of Dana Paramita are empty, and so on, up to Prajna Paramita and the nature of Prajna Paramita are empty. World Honored One! Dana Paramita is empty, therefore it is not called Dana Paramita; apart from emptiness, there is also no Dana Paramita. Dana Paramita is emptiness, and emptiness is Dana Paramita. The same is true for Prajna Paramita. World Honored One! Because of this reason, a Bodhisattva Mahasattva who wishes to practice Prajna Paramita should not dwell in the Six Paramitas (six perfections).

Furthermore, World Honored One! A Bodhisattva Mahasattva who wishes to practice Prajna Paramita should not dwell in letters. They should not dwell in the one-letter dharma gate, the two-letter dharma gate, and various other letter dharma gates. Why is that? Because all letters and the nature of letters are empty. It is as described above.

Furthermore, World Honored One! A Bodhisattva Mahasattva who wishes to practice Prajna Paramita should not dwell in various supernormal powers. Why is that? Because various supernormal powers and the nature of supernormal powers are empty.

諸神通相空。神通空不名神通，離空亦無神通。神通即是空，空即是神通。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，諸神通中不應住。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，色是無常不應住，受想行識是無常不應住。何以故？無常、無常相空。世尊！無常空不名無常，離空亦無無常。無常即是空，空即是無常。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，色是無常不應住，受想行識是無常不應住。色是苦不應住，受想行識是苦不應住。色是無我不應住，受想行識是無我不應住。色是空不應住，受想行識是空不應住。色是寂滅不應住，受想行識是寂滅不應住。色是離不應住，受想行識是離不應住。亦如上說。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，如中不應住。何以故？如、如相空。世尊！如相空不名如，離空亦無如。如即是空，空即是如。世尊！菩薩摩訶薩欲行般若波羅蜜，法性、法相、法位、實際中不應住。何以故？實際、實際空。世尊！實際空不名實際，離空亦無實際。實際即是空，空即是實際。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，一切陀羅尼門中不應住，一切三昧門中不應住。何以故？陀羅尼門、陀羅尼門相空，三昧門、三昧門相空。世尊！陀羅尼門

【現代漢語翻譯】現代漢語譯本：諸種神通的本質是空性。神通的空性並不稱為神通，離開空性也沒有神通。神通即是空性，空性即是神通。世尊！因為這個緣故，菩薩摩訶薩想要修行般若波羅蜜（智慧的完美），就不應該執著于任何神通。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著於色（物質現象）是無常的，也不應該執著于受（感受）、想（概念）、行（意志）、識（意識）是無常的。為什麼呢？因為無常的本質是空性。世尊！無常的空性並不稱為無常，離開空性也沒有無常。無常即是空性，空性即是無常。世尊！因為這個緣故，菩薩摩訶薩想要修行般若波羅蜜，就不應該執著於色是無常的，也不應該執著于受、想、行、識是無常的。不應該執著於色是苦的，也不應該執著于受、想、行、識是苦的。不應該執著於色是無我的，也不應該執著于受、想、行、識是無我的。不應該執著於色是空的，也不應該執著于受、想、行、識是空的。不應該執著於色是寂滅的，也不應該執著于受、想、行、識是寂滅的。不應該執著於色是遠離的，也不應該執著于受、想、行、識是遠離的。道理和上面說的一樣。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著于『如』（真如，事物的真實本性）。為什麼呢？因為『如』的本質是空性。世尊！『如』的空性並不稱為『如』，離開空性也沒有『如』。『如』即是空性，空性即是『如』。世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著於法性（諸法的本性）、法相（諸法的現象）、法位（諸法的地位）、實際（真理的實際）。為什麼呢？因為實際的本質是空性。世尊！實際的空性並不稱為實際，離開空性也沒有實際。實際即是空性，空性即是實際。

再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，不應該執著於一切陀羅尼門（總持法門），也不應該執著於一切三昧門（禪定法門）。為什麼呢？因為陀羅尼門的本質是空性，三昧門的本質是空性。世尊！陀羅尼門

【English Translation】 English version: All supernormal powers are empty in nature. The emptiness of supernormal powers is not called supernormal powers, and apart from emptiness, there are no supernormal powers. Supernormal powers are emptiness, and emptiness is supernormal powers. World Honored One! Because of this reason, a Bodhisattva Mahasattva, wishing to practice Prajna Paramita (perfection of wisdom), should not dwell in any supernormal powers.

Furthermore, World Honored One! A Bodhisattva Mahasattva, wishing to practice Prajna Paramita, should not dwell on the impermanence of form (material phenomena), nor should they dwell on the impermanence of feeling, perception, volition, and consciousness. Why is that? Because impermanence is empty in nature. World Honored One! The emptiness of impermanence is not called impermanence, and apart from emptiness, there is no impermanence. Impermanence is emptiness, and emptiness is impermanence. World Honored One! Because of this reason, a Bodhisattva Mahasattva, wishing to practice Prajna Paramita, should not dwell on the impermanence of form, nor should they dwell on the impermanence of feeling, perception, volition, and consciousness. They should not dwell on the suffering of form, nor should they dwell on the suffering of feeling, perception, volition, and consciousness. They should not dwell on the non-self of form, nor should they dwell on the non-self of feeling, perception, volition, and consciousness. They should not dwell on the emptiness of form, nor should they dwell on the emptiness of feeling, perception, volition, and consciousness. They should not dwell on the quiescence of form, nor should they dwell on the quiescence of feeling, perception, volition, and consciousness. They should not dwell on the detachment of form, nor should they dwell on the detachment of feeling, perception, volition, and consciousness. The principle is the same as stated above.

Furthermore, World Honored One! A Bodhisattva Mahasattva, wishing to practice Prajna Paramita, should not dwell on 『Suchness』 (Tathata, the true nature of things). Why is that? Because the nature of 『Suchness』 is emptiness. World Honored One! The emptiness of 『Suchness』 is not called 『Suchness』, and apart from emptiness, there is no 『Suchness』. 『Suchness』 is emptiness, and emptiness is 『Suchness』. World Honored One! A Bodhisattva Mahasattva, wishing to practice Prajna Paramita, should not dwell on Dharma-nature (the nature of all dharmas), Dharma-characteristics (the phenomena of all dharmas), Dharma-position (the position of all dharmas), or Reality (the actuality of truth). Why is that? Because the nature of Reality is emptiness. World Honored One! The emptiness of Reality is not called Reality, and apart from emptiness, there is no Reality. Reality is emptiness, and emptiness is Reality.

Furthermore, World Honored One! A Bodhisattva Mahasattva, wishing to practice Prajna Paramita, should not dwell on all Dharani gates (gates of total retention), nor should they dwell on all Samadhi gates (gates of meditative concentration). Why is that? Because the nature of Dharani gates is emptiness, and the nature of Samadhi gates is emptiness. World Honored One! Dharani gates

、三昧門空不名陀羅尼門、三昧門，離空亦無陀羅尼、三昧門。陀羅尼、三昧門即是空，空即是陀羅尼、三昧門。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，如乃至陀羅尼、三昧門中不應住。

「世尊！如菩薩摩訶薩欲行般若波羅蜜，無方便故，以吾我心於色中住，是菩薩作色行。以吾我心於受想行識中住，是菩薩作識行。若菩薩作行者，不受般若波羅蜜，亦不具足般若波羅蜜。不具足般若波羅蜜故，不能得成就薩婆若。世尊！如菩薩摩訶薩欲行般若波羅蜜，無方便故，以吾我心於十二入乃至陀羅尼、三昧門中住，是菩薩作十二入乃至作陀羅尼、三昧門行。若菩薩作行者，不受般若波羅蜜，亦不具足般若波羅蜜。不具足般若波羅蜜故，不能得成就薩婆若。何以故？色是不受，受想行識是不受。色不受則非色，性空故。受想行識不受則非識，性空故。十二入是不受乃至陀羅尼、三昧門是不受，十二入不受則非十二入，乃至陀羅尼、三昧門不受則非陀羅尼、三昧門，性空故。般若波羅蜜亦不受，般若波羅蜜不受則非般若波羅蜜，性空故。如是菩薩摩訶薩欲行般若波羅蜜，應觀諸法性空。如是觀心無行處，是名菩薩摩訶薩不受三昧廣大之用，不與聲聞、辟支佛共。是薩婆若慧亦不受，內空故，外空、內外空、空

空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空故。何以故？是薩婆若不可以相行得，相行有垢故。何等是垢相？色相乃至陀羅尼、三昧門相，是名垢相。是相若受若修可得薩婆若者，先尼梵志於一切智中終不生信。云何為信？信般若波羅蜜分別解知稱量思惟，不以相法、不以無相法。如是先尼梵志不取相住信行中，用性空智入諸法相中，不受色，不受受想行識。何以故？諸法自相空故不可得受。是先尼梵志非內觀得故見是智慧，非外觀得故見是智慧，非內外觀得故見是智慧，亦不無智慧觀得故見是智慧。何以故？梵志不見是法，智者知法知處故。此梵志非內色中見是智慧，非內受想行識中見是智慧，非外色中見是智慧，非外受想行識中見是智慧，非內外色中見是智慧，非內外受想行識中見是智慧，亦不離色受想行識中見是智慧，內外空故。先尼梵志此中心得信解於一切智。以是故，梵志信諸法實相，一切法不可得故。如是信解已，無法可受。諸法無相，無憶念故。是梵志於諸法亦無所得，無取無舍，取捨不可得故。是梵志亦不念智慧，諸法相無念故。世尊！是名菩薩摩訶薩般若波羅蜜。此彼岸不度故，是菩薩色受想行識不受。一切法

【現代漢語翻譯】現代漢語譯本空（śūnyatā，指空性）、大空（mahāśūnyatā，指廣大的空性）、第一義空（paramārtha-śūnyatā，指究竟的空性）、有為空（saṃskṛta-śūnyatā，指有為法的空性）、無為空（asaṃskṛta-śūnyatā，指無為法的空性）、畢竟空（atyanta-śūnyatā，指徹底的空性）、無始空（anavarāgra-śūnyatā，指無始以來的空性）、散空（avakāśa-śūnyatā，指散壞的空性）、性空（prakṛti-śūnyatā，指自性的空性）、自相空（svalakṣaṇa-śūnyatā，指自相的空性）、諸法空（sarva-dharma-śūnyatā，指一切法的空性）、不可得空（anupalabdhi-śūnyatā，指不可得的空性）、無法空（abhāva-śūnyatā，指無法的空性）、有法空（bhāva-śūnyatā，指有法的空性）、無法有法空（abhāva-bhāva-śūnyatā，指無法和有法皆空的空性）。為什麼呢？因為一切智（sarvajña，指佛陀的智慧）不能通過有相的修行獲得，有相的修行是有垢染的。什麼是垢染之相呢？色相（rūpa-lakṣaṇa，指物質的相）、乃至陀羅尼（dhāraṇī，指總持）、三昧門相（samādhi-mukha-lakṣaṇa，指禪定的相），這些都稱為垢染之相。如果通過接受或修習這些相就能獲得一切智，那麼先尼梵志（Śainika，一位婆羅門）對於一切智是絕對不會生起信心的。什麼是信心呢？是對般若波羅蜜（prajñāpāramitā，指智慧的完美）的分別解知、稱量思惟，不以有相法，也不以無相法。像這樣，先尼梵志不執著于相，安住于信行中，運用性空智（prakṛti-śūnyatā-jñāna，指自性空的智慧）進入諸法之相中，不接受色（rūpa，指物質）、不接受受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識）。為什麼呢？因為諸法自性空，不可接受。這位先尼梵志不是通過內觀而見到智慧，不是通過外觀而見到智慧，不是通過內外觀察而見到智慧，也不是沒有智慧的觀察而見到智慧。為什麼呢？因為梵志不見此法，智者知法知處。這位梵志不是在內在的色中見到智慧，不是在內在的受想行識中見到智慧，不是在外在的色中見到智慧，不是在外在的受想行識中見到智慧，不是在內外色中見到智慧，不是在內外受想行識中見到智慧，也不是在離開色受想行識中見到智慧，因為內外皆空。先尼梵志心中因此對一切智生起信心和理解。因此，梵志相信諸法的實相，因為一切法都不可得。像這樣信解之後，就沒有什麼法可以接受。諸法無相，沒有憶念的緣故。這位梵志對於諸法也沒有任何所得，沒有取也沒有舍，因為取捨都不可得。這位梵志也不執著于智慧，因為諸法之相是無念的。世尊！這稱為菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）的般若波羅蜜。因為不度此彼岸，所以菩薩不接受色受想行識。一切法都是如此。

【English Translation】 English version 'Emptiness (śūnyatā), great emptiness (mahāśūnyatā), emptiness of the ultimate meaning (paramārtha-śūnyatā), emptiness of the conditioned (saṃskṛta-śūnyatā), emptiness of the unconditioned (asaṃskṛta-śūnyatā), ultimate emptiness (atyanta-śūnyatā), emptiness without beginning (anavarāgra-śūnyatā), scattered emptiness (avakāśa-śūnyatā), emptiness of nature (prakṛti-śūnyatā), emptiness of self-characteristics (svalakṣaṇa-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalabdhi-śūnyatā), emptiness of non-existence (abhāva-śūnyatā), emptiness of existence (bhāva-śūnyatā), emptiness of both non-existence and existence (abhāva-bhāva-śūnyatā). Why is this so? Because the all-knowing wisdom (sarvajña) cannot be attained through practice with characteristics, as practice with characteristics is defiled. What are the characteristics of defilement? The characteristic of form (rūpa-lakṣaṇa), and so on, up to the characteristics of dhāraṇī and the doors of samādhi (samādhi-mukha-lakṣaṇa), these are called characteristics of defilement. If by accepting or practicing these characteristics one could attain all-knowing wisdom, then Śainika the Brahmin would never have faith in all-knowing wisdom. What is faith? It is the discriminating understanding, measuring, and contemplating of prajñāpāramitā, not through dharmas with characteristics, nor through dharmas without characteristics. Thus, Śainika the Brahmin, not clinging to characteristics, dwells in the practice of faith, using the wisdom of emptiness of nature (prakṛti-śūnyatā-jñāna) to enter into the characteristics of all dharmas, not accepting form (rūpa), not accepting feeling (vedanā), perception (saṃjñā), volition (saṃskāra), or consciousness (vijñāna). Why is this so? Because the self-nature of all dharmas is empty, and cannot be accepted. This Śainika the Brahmin does not see this wisdom through inner observation, does not see this wisdom through outer observation, does not see this wisdom through inner and outer observation, nor does he see this wisdom through observation without wisdom. Why is this so? Because the Brahmin does not see this dharma, while the wise know the dharma and its place. This Brahmin does not see this wisdom in inner form, does not see this wisdom in inner feeling, perception, volition, or consciousness, does not see this wisdom in outer form, does not see this wisdom in outer feeling, perception, volition, or consciousness, does not see this wisdom in inner and outer form, does not see this wisdom in inner and outer feeling, perception, volition, or consciousness, nor does he see this wisdom apart from form, feeling, perception, volition, or consciousness, because both inner and outer are empty. In this way, Śainika the Brahmin gains faith and understanding in all-knowing wisdom. Therefore, the Brahmin believes in the true nature of all dharmas, because all dharmas are unattainable. Having understood in this way, there is no dharma to accept. All dharmas are without characteristics, and there is no recollection. This Brahmin also has no attainment in all dharmas, neither taking nor rejecting, because taking and rejecting are unattainable. This Brahmin also does not cling to wisdom, because the characteristics of all dharmas are without thought. World Honored One! This is called the prajñāpāramitā of a Bodhisattva-Mahāsattva. Because this shore is not crossed, the Bodhisattva does not accept form, feeling, perception, volition, or consciousness. All dharmas are like this.

不受故，乃至諸陀羅尼、三昧門亦不受。一切法不受故，是菩薩於是中亦不取涅槃，未具足四念處乃至八聖道分，未具足十力乃至十八不共法故。何以故？是四念處非四念處，乃至十八不共法非十八不共法，是諸法非法亦不非法，是名菩薩摩訶薩般若波羅蜜，色不受乃至十八不共法不受。

「複次，世尊！菩薩摩訶薩欲行般若波羅蜜，應如是思惟：『何者是般若波羅蜜？何以故名般若波羅蜜？是誰般若波羅蜜？』若菩薩摩訶薩行般若波羅蜜如是念：『若法無所有、不可得，是般若波羅蜜。』」

爾時舍利弗問須菩提：「何等法無所有、不可得？」

須菩提言：「般若波羅蜜，是法無所有、不可得；禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，是法無所有、不可得。內空故，外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空故。舍利弗！色法無所有、不可得，受想行識法無所有、不可得，內空法無所有、不可得，乃至無法有法空法無所有、不可得。舍利弗！四念處法無所有、不可得，乃至十八不共法無所有、不可得。舍利弗！諸神通法無所有、不可得，如如法無所有、不可得，

【現代漢語翻譯】現代漢語譯本：不受任何事物的影響，乃至所有的陀羅尼（總持，記憶法門）、三昧門（禪定法門）也不受影響。因為不受一切法的影響，所以這位菩薩也不會因此而證入涅槃，因為他還沒有圓滿四念處（四種觀想方法）乃至八聖道分（八種修行方法），沒有圓滿十力（佛的十種力量）乃至十八不共法（佛獨有的十八種功德）。為什麼呢？因為這四念處並非真正的四念處，乃至十八不共法也並非真正的十八不共法，這些法既不是法也不是非法，這就是菩薩摩訶薩的般若波羅蜜（以智慧到達彼岸），不受色（物質）的影響，乃至不受十八不共法的影響。『再者，世尊！菩薩摩訶薩想要修行般若波羅蜜，應當這樣思考：『什麼是般若波羅蜜？為什麼稱之為般若波羅蜜？是誰的般若波羅蜜？』如果菩薩摩訶薩在修行般若波羅蜜時這樣想：『如果某個法是無所有、不可得的，那就是般若波羅蜜。』這時，舍利弗問須菩提：『什麼法是無所有、不可得的？』須菩提說：『般若波羅蜜，這個法是無所有、不可得的；禪那波羅蜜（禪定到達彼岸）、毗梨耶波羅蜜（精進到達彼岸）、羼提波羅蜜（忍辱到達彼岸）、尸羅波羅蜜（持戒到達彼岸）、檀那波羅蜜（佈施到達彼岸），這些法都是無所有、不可得的。因為內空（內在的空性），所以外空（外在的空性）、內外空（內外皆空）、空空（空性的空性）、大空（廣大的空性）、第一義空（最究竟的空性）、有為空（有為法的空性）、無為空（無為法的空性）、畢竟空（徹底的空性）、無始空（無始以來的空性）、散空（散壞的空性）、性空（自性的空性）、自相空（自相的空性）、諸法空（一切法的空性）、不可得空（不可得的空性）、無法空（沒有法的空性）、有法空（有法的空性）、無法有法空（既沒有法也沒有有法的空性）。舍利弗！色法是無所有、不可得的，受想行識法是無所有、不可得的，內空法是無所有、不可得的，乃至無法有法空法是無所有、不可得的。舍利弗！四念處法是無所有、不可得的，乃至十八不共法是無所有、不可得的。舍利弗！諸神通法是無所有、不可得的，如如法是無所有、不可得的，'

【English Translation】 English version: Not being affected by anything, not even by all the Dharanis (mantras, mnemonic devices), or Samadhi doors (meditation methods). Because they are not affected by any Dharma, this Bodhisattva also does not attain Nirvana because they have not yet perfected the Four Foundations of Mindfulness (four types of contemplation) up to the Eightfold Noble Path (eight methods of practice), have not perfected the Ten Powers (ten powers of a Buddha) up to the Eighteen Unique Qualities (eighteen unique virtues of a Buddha). Why is that? Because these Four Foundations of Mindfulness are not truly the Four Foundations of Mindfulness, up to the Eighteen Unique Qualities are not truly the Eighteen Unique Qualities, these Dharmas are neither Dharma nor non-Dharma, this is the Prajnaparamita (perfection of wisdom) of the Bodhisattva Mahasattva, not affected by Rupa (form), up to not being affected by the Eighteen Unique Qualities. 'Furthermore, World Honored One! When a Bodhisattva Mahasattva wishes to practice Prajnaparamita, they should contemplate thus: 『What is Prajnaparamita? Why is it called Prajnaparamita? Whose Prajnaparamita is it?』 If a Bodhisattva Mahasattva, while practicing Prajnaparamita, thinks thus: 『If a Dharma is without any existence, unattainable, that is Prajnaparamita.』 At that time, Sariputra asked Subhuti: 『What Dharma is without any existence, unattainable?』 Subhuti said: 『Prajnaparamita, this Dharma is without any existence, unattainable; Dhyana Paramita (perfection of meditation), Virya Paramita (perfection of diligence), Ksanti Paramita (perfection of patience), Sila Paramita (perfection of morality), Dana Paramita (perfection of generosity), these Dharmas are without any existence, unattainable. Because of inner emptiness, therefore outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, complete emptiness, beginningless emptiness, scattered emptiness, nature emptiness, self-characteristic emptiness, emptiness of all dharmas, unattainable emptiness, emptiness of no dharma, emptiness of dharma, emptiness of neither dharma nor no dharma. Sariputra! Rupa (form) is without any existence, unattainable, Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness) are without any existence, unattainable, inner emptiness is without any existence, unattainable, up to neither dharma nor no dharma emptiness is without any existence, unattainable. Sariputra! The Four Foundations of Mindfulness are without any existence, unattainable, up to the Eighteen Unique Qualities are without any existence, unattainable. Sariputra! All supernatural powers are without any existence, unattainable, Suchness is without any existence, unattainable,』

法性、法相、法位、法住、實際法無所有、不可得。舍利弗！佛無所有、不可得，薩婆若法無所有、不可得，一切種智法無所有、不可得，內空乃至無法有法空故。舍利弗！若菩薩摩訶薩如是思惟、如是觀時，心不沒不悔不驚不畏不怖，當知是菩薩不離般若波羅蜜行。」

舍利弗問須菩提：「何因緣故，當知菩薩不離般若波羅蜜行？」

須菩提言：「色離色性，受想行識離識性，六波羅蜜離六波羅蜜性，乃至實際離實際性。」

舍利弗復問須菩提：「云何是色性？云何是受想行識性？云何乃至實際性？」

須菩提言：「無所有是色性，無所有是受想行識性，乃至無所有是實際性。舍利弗！以是因緣故，當知色離色性，受想行識離識性，乃至實際離實際性。舍利弗！色亦離色相，受想行識亦離識相，乃至實際亦離實際相。相亦離相，性亦離性。」

舍利弗問須菩提：「菩薩摩訶薩若如是學，得成就薩婆若耶？」

須菩提言：「如是，如是！舍利弗！若菩薩摩訶薩如是學，得成就薩婆若。何以故？以諸法不生、不成就故。」

舍利弗問須菩提：「何因緣故，諸法不生、不成就？」

須菩提言：「色色空，是色生、成就不可得。受想行識識空，是識生、成就不可得。乃至

【現代漢語翻譯】現代漢語譯本：法性（dharma-nature）、法相（dharma-characteristic）、法位（dharma-position）、法住（dharma-abiding）、實際（reality）之法皆無所有，不可得。舍利弗（Śāriputra）！佛（Buddha）無所有，不可得，薩婆若法（sarvajña-dharma，一切智之法）無所有，不可得，一切種智法（sarvākāra-jñāna-dharma，一切種類的智慧之法）無所有，不可得，因為內空（adhyātma-śūnyatā）乃至無法有法空（abhāva-svabhāva-śūnyatā）。舍利弗！若菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）如此思惟、如此觀照時，心不沮喪、不後悔、不驚恐、不畏懼、不害怕，當知此菩薩不離般若波羅蜜（prajñāpāramitā，智慧的完美）之行。舍利弗問須菩提（Subhūti）：『因何緣故，當知菩薩不離般若波羅蜜行？』須菩提言：『色（rūpa）離色性（rūpa-svabhāva），受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）離識性（vijñāna-svabhāva），六波羅蜜（ṣaṭ-pāramitā，六種完美）離六波羅蜜性（ṣaṭ-pāramitā-svabhāva），乃至實際（bhūta-koṭi）離實際性（bhūta-koṭi-svabhāva）。』舍利弗復問須菩提：『云何是色性？云何是受想行識性？云何乃至實際性？』須菩提言：『無所有是色性，無所有是受想行識性，乃至無所有是實際性。舍利弗！以是因緣故，當知色離色性，受想行識離識性，乃至實際離實際性。舍利弗！色亦離色相（rūpa-lakṣaṇa），受想行識亦離識相（vijñāna-lakṣaṇa），乃至實際亦離實際相（bhūta-koṭi-lakṣaṇa）。相亦離相，性亦離性。』舍利弗問須菩提：『菩薩摩訶薩若如此學習，得成就薩婆若（sarvajña，一切智）嗎？』須菩提言：『如是，如是！舍利弗！若菩薩摩訶薩如此學習，得成就薩婆若。何以故？以諸法不生、不成就故。』舍利弗問須菩提：『何因緣故，諸法不生、不成就？』須菩提言：『空（śūnyatā），是色生、成就不可得。受想行識識空，是識生、成就不可得。乃至』

【English Translation】 English version: Dharma-nature (dharma-svabhāva), dharma-characteristic (dharma-lakṣaṇa), dharma-position (dharma-sthiti), dharma-abiding (dharma-sthiti), and the reality (bhūta-koṭi) of dharmas are all without any inherent existence and are unattainable. Śāriputra! The Buddha (Buddha) is without any inherent existence and is unattainable, the dharma of sarvajña (sarvajña-dharma, the dharma of omniscience) is without any inherent existence and is unattainable, the dharma of sarvākāra-jñāna (sarvākāra-jñāna-dharma, the dharma of all-aspect wisdom) is without any inherent existence and is unattainable, because of inner emptiness (adhyātma-śūnyatā) up to the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā). Śāriputra! If a bodhisattva-mahāsattva (bodhisattva-mahāsattva, great bodhisattva) thinks and contemplates in this way, his mind will not be depressed, will not regret, will not be startled, will not be afraid, will not be terrified, then it should be known that this bodhisattva does not depart from the practice of prajñāpāramitā (prajñāpāramitā, perfection of wisdom). Śāriputra asked Subhūti: 'For what reason should it be known that a bodhisattva does not depart from the practice of prajñāpāramitā?' Subhūti said: 'Form (rūpa) is separate from the nature of form (rūpa-svabhāva), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are separate from the nature of consciousness (vijñāna-svabhāva), the six perfections (ṣaṭ-pāramitā) are separate from the nature of the six perfections (ṣaṭ-pāramitā-svabhāva), and even reality (bhūta-koṭi) is separate from the nature of reality (bhūta-koṭi-svabhāva).' Śāriputra again asked Subhūti: 'What is the nature of form? What is the nature of feeling, perception, mental formations, and consciousness? What is even the nature of reality?' Subhūti said: 'Non-existence is the nature of form, non-existence is the nature of feeling, perception, mental formations, and consciousness, and even non-existence is the nature of reality. Śāriputra! For this reason, it should be known that form is separate from the nature of form, feeling, perception, mental formations, and consciousness are separate from the nature of consciousness, and even reality is separate from the nature of reality. Śāriputra! Form is also separate from the characteristic of form (rūpa-lakṣaṇa), feeling, perception, mental formations, and consciousness are also separate from the characteristic of consciousness (vijñāna-lakṣaṇa), and even reality is also separate from the characteristic of reality (bhūta-koṭi-lakṣaṇa). Characteristics are also separate from characteristics, and natures are also separate from natures.' Śāriputra asked Subhūti: 'If a bodhisattva-mahāsattva learns in this way, will he attain sarvajña (sarvajña, omniscience)?' Subhūti said: 'Yes, yes! Śāriputra! If a bodhisattva-mahāsattva learns in this way, he will attain sarvajña. Why? Because all dharmas are not produced and not accomplished.' Śāriputra asked Subhūti: 'For what reason are all dharmas not produced and not accomplished?' Subhūti said: 'Emptiness (śūnyatā), the production and accomplishment of form are unattainable. The emptiness of feeling, perception, mental formations, and consciousness, the production and accomplishment of consciousness are unattainable. Even up to'

實際實際空，是實際生、成就不可得。舍利弗！菩薩摩訶薩如是學，漸近薩婆若，漸得身清凈、心清凈、相清凈。漸得身清凈、心清凈、相清凈故，是菩薩不生染心、不生瞋心、不生癡心、不生憍慢心、不生慳貪心、不生邪見心。是菩薩不生染心乃至不生邪見心故，終不生母人腹中，常得化生。從一佛國至一佛國，成就眾生、凈佛國土，乃至阿耨多羅三藐三菩提終不離諸佛。舍利弗！菩薩摩訶薩當作是行般若波羅蜜，當作是學般若波羅蜜。」◎

摩訶般若波羅蜜經相行品第十

爾時須菩提白佛言：「世尊！若菩薩摩訶薩無方便欲行般若波羅蜜，若行色為行相，若行受想行識為行相。若色是常行為行相，若受想行識是常行為行相。若色是無常行為行相，若受想行識是無常行為行相。若色是樂行為行相，若受想行識是樂行為行相。若色是苦行為行相，若受想行識是苦行為行相。若色是有行為行相，若受想行識是有行為行相。若色是空行為行相，若受想行識是空行為行相。若色是我行為行相，若受想行識是我行為行相。若色是無我行為行相，若受想行識是無我行為行相。若色是離行為行相，若受想行識是離行為行相。若色是寂滅行為行相，若受想行識是寂滅行為行相。世尊！若菩薩摩訶薩無方便行四念處為行相

【現代漢語翻譯】現代漢語譯本：實際的空性，是實際的生起和成就都不可得。舍利弗（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）如此學習，逐漸接近薩婆若（一切智），逐漸獲得身清凈、心清凈、相清凈。由於逐漸獲得身清凈、心清凈、相清凈，這位菩薩不會生起貪染之心、不會生起嗔恨之心、不會生起愚癡之心、不會生起驕慢之心、不會生起慳吝貪婪之心、不會生起邪見之心。這位菩薩由於不生起貪染之心乃至不生起邪見之心，最終不會在母親的腹中出生，常常得以化生。從一個佛國到另一個佛國，成就眾生、凈化佛土，乃至證得阿耨多羅三藐三菩提（無上正等正覺）最終都不會離開諸佛。舍利弗！菩薩摩訶薩應當如此修行般若波羅蜜（以智慧到達彼岸），應當如此學習般若波羅蜜。

《摩訶般若波羅蜜經》相行品第十

這時，須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！如果菩薩摩訶薩沒有方便（善巧的方法），想要修行般若波羅蜜，如果以色（物質現象）為行相，如果以受（感受）、想（思維）、行（意志）、識（分別）為行相。如果以色是常（永恒不變）為行相，如果以受想行識是常為行相。如果以色是無常（變化不定）為行相，如果以受想行識是無常為行相。如果以色是樂（快樂）為行相，如果以受想行識是樂為行相。如果以色是苦（痛苦）為行相，如果以受想行識是苦為行相。如果以色是有（存在）為行相，如果以受想行識是有為行相。如果以色是空（空性）為行相，如果以受想行識是空為行相。如果以色是我（自我）為行相，如果以受想行識是我為行相。如果以色是無我（非自我）為行相，如果以受想行識是無我為行相。如果以色是離（遠離）為行相，如果以受想行識是離為行相。如果以色是寂滅（涅槃）為行相，如果以受想行識是寂滅為行相。世尊！如果菩薩摩訶薩沒有方便，以修行四念處（身念處、受念處、心念處、法念處）為行相』

【English Translation】 English version: The actuality of emptiness is such that the actuality of arising and accomplishment are unattainable. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva Mahasattva (a great Bodhisattva) learns in this way, gradually approaching Sarvajna (omniscience), gradually attaining purity of body, purity of mind, and purity of form. Because of gradually attaining purity of body, purity of mind, and purity of form, this Bodhisattva does not give rise to a mind of attachment, does not give rise to a mind of anger, does not give rise to a mind of ignorance, does not give rise to a mind of arrogance, does not give rise to a mind of stinginess and greed, and does not give rise to a mind of wrong views. Because this Bodhisattva does not give rise to a mind of attachment, and so on, up to not giving rise to a mind of wrong views, he will ultimately not be born from a mother's womb, but will always be born through transformation. From one Buddha-land to another Buddha-land, he accomplishes sentient beings, purifies Buddha-lands, and until he attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), he will never be separated from all the Buddhas. Shariputra! A Bodhisattva Mahasattva should practice Prajna Paramita (perfection of wisdom) in this way, and should learn Prajna Paramita in this way.

Chapter Ten on the Practice of Characteristics from the Mahaprajnaparamita Sutra

At that time, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! If a Bodhisattva Mahasattva, without skillful means, wishes to practice Prajna Paramita, if he practices with form (material phenomena) as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as characteristics of practice. If he practices with form as permanent as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as permanent as a characteristic of practice. If he practices with form as impermanent as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as impermanent as a characteristic of practice. If he practices with form as pleasure as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as pleasure as a characteristic of practice. If he practices with form as suffering as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as suffering as a characteristic of practice. If he practices with form as existent as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as existent as a characteristic of practice. If he practices with form as empty as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as empty as a characteristic of practice. If he practices with form as self as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as self as a characteristic of practice. If he practices with form as non-self as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as non-self as a characteristic of practice. If he practices with form as detachment as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as detachment as a characteristic of practice. If he practices with form as quiescence (Nirvana) as a characteristic of practice, if he practices with feeling, perception, volition, and consciousness as quiescence as a characteristic of practice. World Honored One! If a Bodhisattva Mahasattva, without skillful means, practices the Four Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena) as a characteristic of practice.'

，乃至行十八不共法為行相。世尊！若菩薩摩訶薩行般若波羅蜜時作是念：『我行般若波羅蜜。』有所得行亦是行相。世尊！若菩薩摩訶薩作是念：『能如是行，是修行般若波羅蜜。』亦是行相。當知是菩薩摩訶薩行般若波羅蜜無方便。」

須菩提語舍利弗：「若菩薩摩訶薩行般若波羅蜜時，色受念妄解。若色受念妄解為色故作行，若為色故作行，不能得離生老病死憂悲苦惱及後世苦。若菩薩摩訶薩行般若波羅蜜時無方便，眼受念妄解乃至意，色乃至法，眼識界乃至意識界，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，四念處乃至十八不共法受念妄解，為十八不共法故作行。若為作行，是菩薩不能得離生老病死憂悲苦惱及後世苦。如是菩薩尚不能得聲聞、辟支佛地證，何況得阿耨多羅三藐三菩提，無有是處。舍利弗！當知是菩薩摩訶薩行般若波羅蜜無方便。」

舍利弗問須菩提：「云何當知菩薩摩訶薩行般若波羅蜜有方便？」

須菩提語舍利弗：「若菩薩摩訶薩欲行般若波羅蜜時，不行色、不行受想行識，不行色相、不行受想行識相。不行色受想行識常。不行色受想行識無常，不行色受想行識樂，不行色受想行識苦，不行色受想行識我，不行色受想行識無我，不行色受想行識空，不行色受想行

【現代漢語翻譯】現代漢語譯本：乃至以行持十八不共法（佛陀獨有的十八種功德）為行相。世尊！如果菩薩摩訶薩在行般若波羅蜜（以智慧到達彼岸）時，心中想著：『我正在行般若波羅蜜。』這種有所得的行持也是一種行相。世尊！如果菩薩摩訶薩心中想著：『能夠這樣修行，就是修行般若波羅蜜。』這也是一種行相。應當知道，這樣的菩薩摩訶薩在行般若波羅蜜時是沒有方便的。須菩提對舍利弗說：『如果菩薩摩訶薩在行般若波羅蜜時，對色（物質）、受（感受）、念（思維）產生虛妄的執著。如果因為對色的執著而修行，那麼就不能脫離生老病死、憂悲苦惱以及後世的痛苦。如果菩薩摩訶薩在行般若波羅蜜時沒有方便，對眼（視覺）乃至意（意識），對色乃至法（現象），對眼識界乃至意識界，對眼觸乃至意觸，對眼觸因緣所生的感受乃至意觸因緣所生的感受，對四念處（四種觀想方法）乃至十八不共法產生虛妄的執著，爲了十八不共法而修行。如果爲了這些而修行，那麼這位菩薩就不能脫離生老病死、憂悲苦惱以及後世的痛苦。這樣的菩薩甚至不能證得聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的果位，更何況證得阿耨多羅三藐三菩提（無上正等正覺），這是不可能的。舍利弗！應當知道，這樣的菩薩摩訶薩在行般若波羅蜜時是沒有方便的。』舍利弗問須菩提：『如何才能知道菩薩摩訶薩在行般若波羅蜜時是有方便的呢？』須菩提對舍利弗說：『如果菩薩摩訶薩想要行般若波羅蜜時，不執著於色、不執著于受想行識（五蘊），不執著於色相、不執著于受想行識相。不執著於色受想行識是常（永恒），不執著於色受想行識是無常（變化），不執著於色受想行識是樂（快樂），不執著於色受想行識是苦（痛苦），不執著於色受想行識是我（自我），不執著於色受想行識是無我（非自我），不執著於色受想行識是空（空性），不執著於色受想行識是

【English Translation】 English version: and even to practice the eighteen unique qualities of a Buddha (eighteen special attributes of a Buddha) as a characteristic of practice. World Honored One! If a Bodhisattva Mahasattva, while practicing Prajna Paramita (perfection of wisdom), thinks, 『I am practicing Prajna Paramita,』 this attachment to practice is also a characteristic of practice. World Honored One! If a Bodhisattva Mahasattva thinks, 『To practice in this way is to practice Prajna Paramita,』 this is also a characteristic of practice. It should be known that such a Bodhisattva Mahasattva is practicing Prajna Paramita without skillful means. Subhuti said to Sariputra, 『If a Bodhisattva Mahasattva, while practicing Prajna Paramita, has a false understanding of form (materiality), sensation, and thought. If they practice because of their attachment to form, they cannot be liberated from birth, old age, sickness, death, sorrow, grief, suffering, and future suffering. If a Bodhisattva Mahasattva practices Prajna Paramita without skillful means, and has a false understanding of the eye (vision) to the mind (consciousness), of form to phenomena, of the eye consciousness realm to the mind consciousness realm, of eye contact to mind contact, of the feeling arising from eye contact to the feeling arising from mind contact, of the four foundations of mindfulness (four ways of contemplation) to the eighteen unique qualities of a Buddha, and practices for the sake of the eighteen unique qualities. If they practice for these reasons, then this Bodhisattva cannot be liberated from birth, old age, sickness, death, sorrow, grief, suffering, and future suffering. Such a Bodhisattva cannot even attain the level of a Sravaka (one who attains enlightenment by hearing the teachings) or a Pratyekabuddha (one who attains enlightenment on their own), let alone attain Anuttara Samyak Sambodhi (supreme perfect enlightenment), there is no such possibility. Sariputra! It should be known that such a Bodhisattva Mahasattva is practicing Prajna Paramita without skillful means.』 Sariputra asked Subhuti, 『How can one know that a Bodhisattva Mahasattva is practicing Prajna Paramita with skillful means?』 Subhuti said to Sariputra, 『If a Bodhisattva Mahasattva wishes to practice Prajna Paramita, they do not cling to form, do not cling to sensation, perception, volition, and consciousness (the five aggregates), do not cling to the characteristics of form, do not cling to the characteristics of sensation, perception, volition, and consciousness. They do not cling to the idea that form, sensation, perception, volition, and consciousness are permanent, do not cling to the idea that form, sensation, perception, volition, and consciousness are impermanent, do not cling to the idea that form, sensation, perception, volition, and consciousness are pleasurable, do not cling to the idea that form, sensation, perception, volition, and consciousness are painful, do not cling to the idea that form, sensation, perception, volition, and consciousness are self, do not cling to the idea that form, sensation, perception, volition, and consciousness are non-self, do not cling to the idea that form, sensation, perception, volition, and consciousness are empty, do not cling to the idea that form, sensation, perception, volition, and consciousness are

識無相，不行色受想行識無作，不行色受想行識離，不行色受想行識寂滅。何以故？舍利弗！是色空為非色，離空無色、離色無空，色即是空、空即是色。受想行識空為非識，離空無識、離識無空，空即是識、識即是空。乃至十八不共法空為非十八不共法，離空無十八不共法、離十八不共法無空，空即是十八不共法、十八不共法即是空。如是，舍利弗！當知是菩薩摩訶薩行般若波羅蜜有方便。是菩薩摩訶薩如是行般若波羅蜜，能得阿耨多羅三藐三菩提。是菩薩摩訶薩行般若波羅蜜時，行亦不受、不行亦不受、行不行亦不受、非行非不行亦不受，不受亦不受。」

舍利弗語須菩提：「菩薩摩訶薩行般若波羅蜜時，何因緣故不受？」

須菩提言：「是般若波羅蜜自性不可得故不受。何以故？無所有法是般若波羅蜜。舍利弗！以是故，菩薩摩訶薩行般若波羅蜜，行亦不受、不行亦不受、行不行亦不受、非行非不行亦不受，不受亦不受。何以故？一切法性無所有，不隨諸法行，不受諸法相故。是名菩薩摩訶薩諸法無所受三昧廣大之用，不與聲聞辟支佛共。是菩薩摩訶薩行是三昧不離，疾得阿耨多羅三藐三菩提。」

舍利弗言：「但不離是三昧令菩薩摩訶薩疾得阿耨多羅三藐三菩提？更有餘三昧？」

【現代漢語翻譯】現代漢語譯本：

不執著于『識』的表象，不執著于『色』（物質）、『受』（感受）、『想』（概念）、『行』（意志）、『識』（意識）的無造作，不執著于『色』、『受』、『想』、『行』、『識』的脫離，不執著于『色』、『受』、『想』、『行』、『識』的寂滅。為什麼呢？舍利弗（Śāriputra）！這『色』的空性並非不是『色』，脫離了空性就沒有『色』，脫離了『色』就沒有空性，『色』就是空性，空性就是『色』。『受』、『想』、『行』、『識』的空性並非不是『識』，脫離了空性就沒有『識』，脫離了『識』就沒有空性，空性就是『識』，『識』就是空性。乃至十八不共法（aṣṭādaśāveṇikabuddhadharmā，佛的十八種不共功德）的空性並非不是十八不共法，脫離了空性就沒有十八不共法，脫離了十八不共法就沒有空性，空性就是十八不共法，十八不共法就是空性。如此，舍利弗！應當知道這是菩薩摩訶薩（bodhisattva-mahāsattva）修行般若波羅蜜（prajñāpāramitā，智慧的完美）的方便。這位菩薩摩訶薩如此修行般若波羅蜜，能夠證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。這位菩薩摩訶薩在修行般若波羅蜜時，對於『行』也不執著，對於『不行』也不執著，對於『行』和『不行』也不執著，對於『非行非不行』也不執著，對於『不執著』也不執著。

舍利弗問須菩提（Subhūti）：『菩薩摩訶薩在修行般若波羅蜜時，因為什麼因緣而不執著呢？』

須菩提回答說：『因為般若波羅蜜的自性是不可得的，所以不執著。為什麼呢？因為無所有法（abhāva-dharma）就是般若波羅蜜。舍利弗！因此，菩薩摩訶薩在修行般若波羅蜜時，對於『行』也不執著，對於『不行』也不執著，對於『行』和『不行』也不執著，對於『非行非不行』也不執著，對於『不執著』也不執著。為什麼呢？因為一切法的自性都是無所有的，不隨順諸法的執行，不執著諸法的表象。這被稱為菩薩摩訶薩諸法無所受三昧（sarva-dharma-anupalambha-samādhi，一切法不可得的禪定）的廣大作用，不與聲聞（śrāvaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨覺）共通。這位菩薩摩訶薩修行這個三昧而不離開，很快就能證得阿耨多羅三藐三菩提。』

舍利弗說：『難道僅僅是不離開這個三昧就能讓菩薩摩訶薩很快證得阿耨多羅三藐三菩提嗎？還有其他的三昧嗎？』 English version:

Do not adhere to the appearance of 'consciousness', do not adhere to the non-action of 'form' (rūpa, material), 'feeling' (vedanā), 'perception' (saṃjñā), 'volition' (saṃskāra), and 'consciousness' (vijñāna), do not adhere to the separation of 'form', 'feeling', 'perception', 'volition', and 'consciousness', do not adhere to the cessation of 'form', 'feeling', 'perception', 'volition', and 'consciousness'. Why is that? Śāriputra! The emptiness of this 'form' is not non-'form', without emptiness there is no 'form', without 'form' there is no emptiness, 'form' is emptiness, and emptiness is 'form'. The emptiness of 'feeling', 'perception', 'volition', and 'consciousness' is not non-'consciousness', without emptiness there is no 'consciousness', without 'consciousness' there is no emptiness, emptiness is 'consciousness', and 'consciousness' is emptiness. Even the emptiness of the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmā) is not non-eighteen unique qualities, without emptiness there are no eighteen unique qualities, without eighteen unique qualities there is no emptiness, emptiness is the eighteen unique qualities, and the eighteen unique qualities are emptiness. Thus, Śāriputra! You should know that this is the expedient means for a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva) practicing the Perfection of Wisdom (prajñāpāramitā). This Bodhisattva-Mahāsattva, practicing the Perfection of Wisdom in this way, can attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed complete and perfect enlightenment). When this Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they do not adhere to 'action', they do not adhere to 'non-action', they do not adhere to 'action and non-action', they do not adhere to 'neither action nor non-action', and they do not adhere to 'non-adherence'.

Śāriputra asked Subhūti: 'When a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, for what reason do they not adhere?'

Subhūti replied: 'Because the self-nature of the Perfection of Wisdom is unattainable, therefore they do not adhere. Why is that? Because the dharma of non-existence (abhāva-dharma) is the Perfection of Wisdom. Śāriputra! Therefore, when a Bodhisattva-Mahāsattva practices the Perfection of Wisdom, they do not adhere to 'action', they do not adhere to 'non-action', they do not adhere to 'action and non-action', they do not adhere to 'neither action nor non-action', and they do not adhere to 'non-adherence'. Why is that? Because the self-nature of all dharmas is non-existent, they do not follow the workings of dharmas, and they do not adhere to the appearances of dharmas. This is called the great function of the Bodhisattva-Mahāsattva's Samadhi of Non-Adherence to All Dharmas (sarva-dharma-anupalambha-samādhi), which is not shared with Śrāvakas (śrāvaka, disciples who hear the teachings) and Pratyekabuddhas (pratyekabuddha, solitary realizers). This Bodhisattva-Mahāsattva, practicing this samadhi without leaving it, will quickly attain Anuttarā-samyak-saṃbodhi.'

Śāriputra said: 'Is it only by not leaving this samadhi that a Bodhisattva-Mahāsattva can quickly attain Anuttarā-samyak-saṃbodhi? Are there other samadhis?'

【English Translation】 Do not perceive the absence of form, do not practice the non-action of form, feeling, perception, volition, and consciousness, do not practice the separation from form, feeling, perception, volition, and consciousness, do not practice the cessation of form, feeling, perception, volition, and consciousness. Why is that? Shariputra! The emptiness of form is not non-form, without emptiness there is no form, without form there is no emptiness, form is emptiness, and emptiness is form. The emptiness of feeling, perception, volition, and consciousness is not non-consciousness, without emptiness there is no consciousness, without consciousness there is no emptiness, emptiness is consciousness, and consciousness is emptiness. Even the emptiness of the eighteen unique qualities of a Buddha is not non-eighteen unique qualities, without emptiness there are no eighteen unique qualities, without eighteen unique qualities there is no emptiness, emptiness is the eighteen unique qualities, and the eighteen unique qualities are emptiness. Thus, Shariputra! You should know that this is the expedient means for a Bodhisattva-Mahasattva practicing the Perfection of Wisdom. This Bodhisattva-Mahasattva, practicing the Perfection of Wisdom in this way, can attain Anuttara-samyak-sambodhi. When this Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not adhere to action, they do not adhere to non-action, they do not adhere to action and non-action, they do not adhere to neither action nor non-action, and they do not adhere to non-adherence. Shariputra asked Subhuti: 'When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, for what reason do they not adhere?' Subhuti replied: 'Because the self-nature of the Perfection of Wisdom is unattainable, therefore they do not adhere. Why is that? Because the dharma of non-existence is the Perfection of Wisdom. Shariputra! Therefore, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not adhere to action, they do not adhere to non-action, they do not adhere to action and non-action, they do not adhere to neither action nor non-action, and they do not adhere to non-adherence. Why is that? Because the self-nature of all dharmas is non-existent, they do not follow the workings of dharmas, and they do not adhere to the appearances of dharmas. This is called the great function of the Bodhisattva-Mahasattva's Samadhi of Non-Adherence to All Dharmas, which is not shared with Shravakas and Pratyekabuddhas. This Bodhisattva-Mahasattva, practicing this samadhi without leaving it, will quickly attain Anuttara-samyak-sambodhi.' Shariputra said: 'Is it only by not leaving this samadhi that a Bodhisattva-Mahasattva can quickly attain Anuttara-samyak-sambodhi? Are there other samadhis?'

須菩提語舍利弗言：「更有諸三昧，菩薩摩訶薩行是三昧疾得阿耨多羅三藐三菩提。」

舍利弗言：「何等三昧，菩薩摩訶薩行是，疾得阿耨多羅三藐三菩提？」

須菩提言：「諸菩薩摩訶薩有三昧，名首楞嚴行，是三昧令菩薩摩訶薩疾得阿耨多羅三藐三菩提。有名寶印三昧、師子游戲三昧、妙月三昧、月幢相三昧、出諸法印三昧、觀頂三昧、畢法性三昧、畢幢相三昧、金剛三昧、入法印三昧、三昧王安立三昧、王印三昧、放光三昧、力進三昧、出生三昧、必入辯才三昧、入名字三昧、觀方三昧、陀羅尼印三昧、不忘三昧、攝諸法海印三昧、遍覆虛空三昧、金剛輪三昧、寶斷三昧、能照耀三昧、不求三昧三昧、無處住三昧、無心三昧、凈燈三昧、無邊明三昧、能作明三昧、普遍明三昧、堅凈諸三昧三昧、無垢明三昧、作樂三昧、電光三昧、無盡三昧、威德三昧、離盡三昧、不動三昧、莊嚴三昧、日光三昧、月凈三昧、凈明三昧、能作明三昧、作行三昧、知相三昧、如金剛三昧、心住三昧、遍照三昧、安立三昧、寶頂三昧、妙法印三昧、法等三昧、生喜三昧、到法頂三昧、能散三昧、壞諸法處三昧、字等相三昧、離字三昧、斷緣三昧、不壞三昧、無種相三昧、無處行三昧、離闇三昧、無去三昧、不動三昧、

【現代漢語翻譯】現代漢語譯本：須菩提對舍利弗說：『還有一些三昧（samadhi，禪定），菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）修行這些三昧，能迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』舍利弗問：『哪些三昧，菩薩摩訶薩修行這些，能迅速證得阿耨多羅三藐三菩提？』須菩提說：『諸菩薩摩訶薩有一種三昧，名為首楞嚴行（shurangama-samadhi，勇健定），這種三昧能令菩薩摩訶薩迅速證得阿耨多羅三藐三菩提。還有名為寶印三昧（ratna-mudra-samadhi）、師子游戲三昧（simha-vikridita-samadhi）、妙月三昧（subha-chandra-samadhi）、月幢相三昧（chandra-ketu-samadhi）、出諸法印三昧（sarva-dharma-mudra-nirharana-samadhi）、觀頂三昧（murdhabhisheka-samadhi）、畢法性三昧（dharma-svabhava-nishtha-samadhi）、畢幢相三昧（ketu-nishtha-samadhi）、金剛三昧（vajra-samadhi）、入法印三昧（dharma-mudra-pravesha-samadhi）、三昧王安立三昧（samadhi-raja-pratishthana-samadhi）、王印三昧（raja-mudra-samadhi）、放光三昧（prabha-moksha-samadhi）、力進三昧（bala-vikrama-samadhi）、出生三昧（utpada-samadhi）、必入辯才三昧（pratibhana-pravesha-samadhi）、入名字三昧（nama-pravesha-samadhi）、觀方三昧（dik-avalokana-samadhi）、陀羅尼印三昧（dharani-mudra-samadhi）、不忘三昧（asampramosha-samadhi）、攝諸法海印三昧（sarva-dharma-sagara-mudra-samadhi）、遍覆虛空三昧（gagananabhoga-samadhi）、金剛輪三昧（vajra-chakra-samadhi）、寶斷三昧（ratna-ccheda-samadhi）、能照耀三昧（prabha-karana-samadhi）、不求三昧三昧（anabhinivesha-samadhi）、無處住三昧（apratishthana-samadhi）、無心三昧（acitta-samadhi）、凈燈三昧（shuddha-pradipa-samadhi）、無邊明三昧（ananta-prabha-samadhi）、能作明三昧（prabha-karana-samadhi）、普遍明三昧（sarvatra-prabha-samadhi）、堅凈諸三昧三昧（dridha-shuddha-samadhi-samadhi）、無垢明三昧（vimala-prabha-samadhi）、作樂三昧（sukha-karana-samadhi）、電光三昧（vidyut-prabha-samadhi）、無盡三昧（akshaya-samadhi）、威德三昧（tejas-samadhi）、離盡三昧（viraga-nishtha-samadhi）、不動三昧（achala-samadhi）、莊嚴三昧（vyuha-samadhi）、日光三昧（surya-prabha-samadhi）、月凈三昧（chandra-vimala-samadhi）、凈明三昧（vimala-prabha-samadhi）、能作明三昧（prabha-karana-samadhi）、作行三昧（kriya-gamana-samadhi）、知相三昧（lakshana-jnana-samadhi）、如金剛三昧（vajropama-samadhi）、心住三昧（citta-sthana-samadhi）、遍照三昧（samanta-prabha-samadhi）、安立三昧（pratishthana-samadhi）、寶頂三昧（ratna-kuta-samadhi）、妙法印三昧（sad-dharma-mudra-samadhi）、法等三昧（dharma-samata-samadhi）、生喜三昧（priti-utpada-samadhi）、到法頂三昧（dharma-agra-gamana-samadhi）、能散三昧（vikirana-samadhi）、壞諸法處三昧（sarva-dharma-sthana-bheda-samadhi）、字等相三昧（akshara-samata-lakshana-samadhi）、離字三昧（akshara-virahita-samadhi）、斷緣三昧（pratyaya-ccheda-samadhi）、不壞三昧（avinasha-samadhi）、無種相三昧（abija-lakshana-samadhi）、無處行三昧（apratishthana-gamana-samadhi）、離闇三昧（tama-virahita-samadhi）、無去三昧（agata-samadhi）、不動三昧（achala-samadhi）。』

【English Translation】 English version: Subhuti said to Shariputra, 'There are other samadhis (meditative states) that, when practiced by a Bodhisattva-Mahasattva (great bodhisattva), will quickly lead to Anuttara-Samyak-Sambodhi (supreme perfect enlightenment).' Shariputra asked, 'Which samadhis, when practiced by a Bodhisattva-Mahasattva, will quickly lead to Anuttara-Samyak-Sambodhi?' Subhuti replied, 'There is a samadhi called Shurangama-samadhi (heroic march samadhi) that, when practiced by a Bodhisattva-Mahasattva, will quickly lead to Anuttara-Samyak-Sambodhi. There are also the Ratna-mudra-samadhi (jewel seal samadhi), Simha-vikridita-samadhi (lion's play samadhi), Subha-chandra-samadhi (beautiful moon samadhi), Chandra-ketu-samadhi (moon banner samadhi), Sarva-dharma-mudra-nirharana-samadhi (samadhi of issuing all dharma seals), Murdhabhisheka-samadhi (anointing the head samadhi), Dharma-svabhava-nishtha-samadhi (samadhi of abiding in the nature of dharma), Ketu-nishtha-samadhi (samadhi of abiding in the banner), Vajra-samadhi (diamond samadhi), Dharma-mudra-pravesha-samadhi (samadhi of entering the dharma seal), Samadhi-raja-pratishthana-samadhi (samadhi of the king of samadhis' establishment), Raja-mudra-samadhi (king's seal samadhi), Prabha-moksha-samadhi (samadhi of releasing light), Bala-vikrama-samadhi (samadhi of power and progress), Utpada-samadhi (samadhi of arising), Pratibhana-pravesha-samadhi (samadhi of entering eloquence), Nama-pravesha-samadhi (samadhi of entering names), Dik-avalokana-samadhi (samadhi of observing directions), Dharani-mudra-samadhi (samadhi of dharani seal), Asampramosha-samadhi (samadhi of non-forgetting), Sarva-dharma-sagara-mudra-samadhi (samadhi of the seal of the ocean of all dharmas), Gagananabhoga-samadhi (samadhi of pervading the sky), Vajra-chakra-samadhi (diamond wheel samadhi), Ratna-ccheda-samadhi (jewel cutting samadhi), Prabha-karana-samadhi (samadhi of making light), Anabhinivesha-samadhi (samadhi of non-attachment), Apratishthana-samadhi (samadhi of non-abiding), Acitta-samadhi (samadhi of no-mind), Shuddha-pradipa-samadhi (samadhi of pure lamp), Ananta-prabha-samadhi (samadhi of infinite light), Prabha-karana-samadhi (samadhi of making light), Sarvatra-prabha-samadhi (samadhi of universal light), Dridha-shuddha-samadhi-samadhi (samadhi of firm and pure samadhis), Vimala-prabha-samadhi (samadhi of immaculate light), Sukha-karana-samadhi (samadhi of making happiness), Vidyut-prabha-samadhi (samadhi of lightning light), Akshaya-samadhi (samadhi of inexhaustibility), Tejas-samadhi (samadhi of power), Viraga-nishtha-samadhi (samadhi of abiding in detachment), Achala-samadhi (samadhi of immovability), Vyuha-samadhi (samadhi of adornment), Surya-prabha-samadhi (samadhi of sun light), Chandra-vimala-samadhi (samadhi of pure moon), Vimala-prabha-samadhi (samadhi of immaculate light), Prabha-karana-samadhi (samadhi of making light), Kriya-gamana-samadhi (samadhi of action and movement), Lakshana-jnana-samadhi (samadhi of knowing characteristics), Vajropama-samadhi (samadhi like a diamond), Citta-sthana-samadhi (samadhi of mind abiding), Samanta-prabha-samadhi (samadhi of universal light), Pratishthana-samadhi (samadhi of establishment), Ratna-kuta-samadhi (samadhi of jewel peak), Sad-dharma-mudra-samadhi (samadhi of the seal of true dharma), Dharma-samata-samadhi (samadhi of equality of dharmas), Priti-utpada-samadhi (samadhi of arising joy), Dharma-agra-gamana-samadhi (samadhi of reaching the peak of dharma), Vikirana-samadhi (samadhi of scattering), Sarva-dharma-sthana-bheda-samadhi (samadhi of breaking the place of all dharmas), Akshara-samata-lakshana-samadhi (samadhi of the characteristic of equality of letters), Akshara-virahita-samadhi (samadhi of being without letters), Pratyaya-ccheda-samadhi (samadhi of cutting off conditions), Avinasha-samadhi (samadhi of non-destruction), Abija-lakshana-samadhi (samadhi of the characteristic of no seed), Apratishthana-gamana-samadhi (samadhi of moving without abiding), Tama-virahita-samadhi (samadhi of being without darkness), Agata-samadhi (samadhi of non-going), Achala-samadhi (samadhi of immovability).'

度緣三昧、集諸德三昧、住無心三昧、妙凈花三昧、覺意三昧、無量辯三昧、無等等三昧、度諸法三昧、分別諸法三昧、散疑三昧、無住處三昧、一相三昧、生行三昧、一行三昧、不一行三昧、妙行三昧、達一切有底散三昧、入言語三昧、離音聲字語三昧、然炬三昧、凈相三昧、破相三昧、一切種妙足三昧、不喜苦樂三昧、不盡行三昧、多陀羅尼三昧、取諸邪正相三昧、滅憎愛三昧、逆順三昧、凈光三昧、堅固三昧、滿月凈光三昧、大莊嚴三昧、能照一切世三昧、等三昧、無諍行三昧、無住處樂三昧、如住定三昧、壞身三昧、壞語如虛空三昧、離著如虛空不染三昧。舍利弗！是菩薩摩訶薩行是諸三昧，疾得阿耨多羅三藐三菩提。復有無量阿僧祇三昧門、陀羅尼門，菩薩摩訶薩學是三昧門、陀羅尼門，疾得阿耨多羅三藐三菩提。」

慧命須菩提隨佛心言：「當知諸菩薩摩訶薩行是三昧者，已為過去諸佛所授記，今現在十方諸佛亦授是菩薩記。是菩薩不見是諸三昧，亦不念是三昧，亦不念：『我當入是三昧，我今入是三昧，我已入是三昧。』是菩薩摩訶薩都無分別念。」

舍利弗問須菩提：「菩薩摩訶薩住是諸三昧已，從過去佛受記耶？」

須菩提報言：「不也，舍利弗！何以故？般若波羅蜜不異諸三

{ "translations": [ "現代漢語譯本", "度緣三昧（超越因緣的三昧）、集諸德三昧（彙集一切功德的三昧）、住無心三昧（安住于無心狀態的三昧）、妙凈花三昧（如美妙清凈之花般的三昧）、覺意三昧（覺悟心意的三昧）、無量辯三昧（擁有無量辯才的三昧）、無等等三昧（無與倫比的三昧）、度諸法三昧（超越一切法的三昧）、分別諸法三昧（分別一切法的三昧）、散疑三昧（消除疑惑的三昧）、無住處三昧（不住于任何處所的三昧）、一相三昧（證悟唯一實相的三昧）、生行三昧（生起修行之力的三昧）、一行三昧（專注於一行修持的三昧）、不一行三昧（不執著於一行修持的三昧）、妙行三昧（以微妙之行修持的三昧）、達一切有底散三昧（通達一切有為法皆散滅的三昧）、入言語三昧（進入言語表達的三昧）、離音聲字語三昧（超越音聲文字語言的三昧）、然炬三昧（如點燃火炬般照亮的三昧）、凈相三昧（清凈一切相的三昧）、破相三昧（破除一切相的三昧）、一切種妙足三昧（具足一切種類的微妙功德的三昧）、不喜苦樂三昧（不執著于苦樂感受的三昧）、不盡行三昧（修行永無止境的三昧）、多陀羅尼三昧（擁有多種陀羅尼的三昧）、取諸邪正相三昧（不執著于邪正之相的三昧）、滅憎愛三昧（滅除憎恨與愛慾的三昧）、逆順三昧（順逆皆自在的三昧）、凈光三昧（清凈光明的的三昧）、堅固三昧（堅定不移的三昧）、滿月凈光三昧（如滿月般清凈光明的的三昧）、大莊嚴三昧（以大功德莊嚴自身的三昧）、能照一切世三昧（能照亮一切世間的三昧）、等三昧（平等無二的三昧）、無諍行三昧（無諍無求的修行三昧）、無住處樂三昧（不住于任何處所的安樂三昧）、如住定三昧（如安住于禪定中的三昧）、壞身三昧（破除對身體執著的三昧）、壞語如虛空三昧（破除語言執著如虛空般的三昧）、離著如虛空不染三昧（離一切執著如虛空般不染著的三昧）。舍利弗！菩薩摩訶薩修行這些三昧，很快就能證得阿耨多羅三藐三菩提（無上正等正覺）。還有無量阿僧祇（無數）的三昧門、陀羅尼門，菩薩摩訶薩學習這些三昧門、陀羅尼門，很快就能證得阿耨多羅三藐三菩提。」， "慧命須菩提（佛陀弟子，以解空第一著稱）領會佛陀的心意說：「應當知道，諸位菩薩摩訶薩修行這些三昧，已經為過去諸佛所授記，現在十方諸佛也為這些菩薩授記。這些菩薩不執著于這些三昧，也不思念這些三昧，也不思念：『我將要進入這些三昧，我現在進入這些三昧，我已經進入這些三昧。』這些菩薩摩訶薩完全沒有分別念。」", "舍利弗（佛陀十大弟子之一，以智慧第一著稱）問須菩提：「菩薩摩訶薩安住于這些三昧之後，是從過去佛那裡得到授記的嗎？」", "須菩提回答說：「不是的，舍利弗！為什麼呢？般若波羅蜜（以空性智慧為核心的教義）與這些三昧並無差別。" ], "english_translations": [ "English version", "Samadhi of Transcending Conditions, Samadhi of Gathering All Virtues, Samadhi of Abiding in No-Mind, Samadhi of Wonderful Pure Flower, Samadhi of Awakened Intention, Samadhi of Immeasurable Eloquence, Samadhi of Unsurpassed Equality, Samadhi of Transcending All Dharmas, Samadhi of Discriminating All Dharmas, Samadhi of Dispelling Doubts, Samadhi of No Abiding Place, Samadhi of One Mark, Samadhi of Arising Practice, Samadhi of One Practice, Samadhi of Not One Practice, Samadhi of Wonderful Practice, Samadhi of Reaching the End of All Conditioned Things, Samadhi of Entering Language, Samadhi of Being Apart from Sound, Word, and Speech, Samadhi of Lighting a Torch, Samadhi of Pure Marks, Samadhi of Breaking Marks, Samadhi of All Kinds of Wonderful Perfection, Samadhi of Not Rejoicing in Suffering or Pleasure, Samadhi of Unending Practice, Samadhi of Many Dharanis, Samadhi of Not Grasping Right or Wrong Marks, Samadhi of Extinguishing Hatred and Love, Samadhi of Going with and Against the Flow, Samadhi of Pure Light, Samadhi of Firmness, Samadhi of Full Moon Pure Light, Samadhi of Great Adornment, Samadhi of Illuminating All Worlds, Samadhi of Equality, Samadhi of Non-Contention Practice, Samadhi of Joy in No Abiding Place, Samadhi of Abiding in Concentration, Samadhi of Destroying the Body, Samadhi of Destroying Speech Like Space, Samadhi of Being Apart from Attachment Like Space and Not Being Defiled. Shariputra! When Bodhisattva Mahasattvas practice these samadhis, they will quickly attain Anuttara-samyak-sambodhi. Furthermore, there are immeasurable asamkhya (countless) samadhi doors and dharani doors. When Bodhisattva Mahasattvas learn these samadhi doors and dharani doors, they will quickly attain Anuttara-samyak-sambodhi.", "The Venerable Subhuti, understanding the Buddha's intention, said: 'It should be known that when Bodhisattva Mahasattvas practice these samadhis, they have already received predictions from the Buddhas of the past, and now the Buddhas of the ten directions are also giving predictions to these Bodhisattvas. These Bodhisattvas do not cling to these samadhis, nor do they think about these samadhis, nor do they think: 'I will enter these samadhis, I am now entering these samadhis, I have already entered these samadhis.' These Bodhisattva Mahasattvas have no discriminating thoughts at all.'", "Shariputra asked Subhuti: 'After Bodhisattva Mahasattvas abide in these samadhis, do they receive predictions from the Buddhas of the past?'", "Subhuti replied: 'No, Shariputra! Why is that? Prajnaparamita (the doctrine centered on the wisdom of emptiness) is not different from these samadhis.'" ] }

昧，諸三昧不異般若波羅蜜。菩薩不異般若波羅蜜及三昧，般若波羅蜜及三昧不異菩薩。般若波羅蜜即是三昧，三昧即是般若波羅蜜。菩薩即是般若波羅蜜及三昧，般若波羅蜜及三昧即是菩薩。」

舍利弗語須菩提：「若三昧不異菩薩，菩薩不異三昧。三昧即是菩薩，菩薩即是三昧。菩薩云何知一切諸法等三昧？」

須菩提言：「若菩薩入是三昧，是時不作是念：『我以是法入是三昧。』以是因緣故，舍利弗！是菩薩于諸三昧不知不念。」

舍利弗言：「何以故不知不念？」

須菩提言：「諸三昧無所有故，是菩薩不知不念。」

爾時佛贊言：「善哉，善哉！須菩提！如我說汝行無諍三昧第一，與此義相應。菩薩摩訶薩應如是學般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，四念處乃至十八不共法亦應如是學。」

舍利弗白佛言：「世尊！菩薩摩訶薩如是學，為學般若波羅蜜耶？」

佛告舍利弗：「菩薩摩訶薩如是學，為學般若波羅蜜，是法不可得故。乃至學檀那波羅蜜，是法不可得故。學四念處乃至十八不共法，是法不可得故。」

舍利弗白佛言：「世尊！如是菩薩摩訶薩學般若波羅蜜，是法不可得耶？」

佛言：「如

【現代漢語翻譯】現代漢語譯本：

『三昧（Samadhi，禪定）與般若波羅蜜（Prajnaparamita，智慧的完成）沒有區別。菩薩（Bodhisattva，覺悟的修行者）與般若波羅蜜及三昧沒有區別，般若波羅蜜及三昧與菩薩沒有區別。般若波羅蜜就是三昧，三昧就是般若波羅蜜。菩薩就是般若波羅蜜及三昧，般若波羅蜜及三昧就是菩薩。』舍利弗（Sariputra，佛陀的弟子）對須菩提（Subhuti，佛陀的弟子）說：『如果三昧與菩薩沒有區別，菩薩與三昧沒有區別。三昧就是菩薩，菩薩就是三昧。菩薩如何知道一切諸法等同於三昧呢？』須菩提說：『如果菩薩進入這種三昧，那時不會產生這樣的念頭：』我以這種法進入這種三昧。』因為這個原因，舍利弗！這位菩薩對於諸三昧既不知也不念。』舍利弗說：『為什麼不知也不念呢？』須菩提說：『因為諸三昧是無所有的，所以這位菩薩既不知也不念。』這時，佛讚歎說：『善哉，善哉！須菩提！正如我所說，你修行無諍三昧第一，與這個道理相符。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應該這樣學習般若波羅蜜、禪那波羅蜜（Dhyana-paramita，禪定的完成）、毗梨耶波羅蜜（Virya-paramita，精進的完成）、羼提波羅蜜（Ksanti-paramita，忍辱的完成）、尸羅波羅蜜（Sila-paramita，戒律的完成）、檀那波羅蜜（Dana-paramita，佈施的完成），四念處（catvari smrtyupasthana，四種正念的修行）乃至十八不共法（astadasa avenika buddha dharma，佛陀獨有的十八種功德）也應該這樣學習。』舍利弗問佛說：『世尊！菩薩摩訶薩這樣學習，是學習般若波羅蜜嗎？』佛告訴舍利弗：『菩薩摩訶薩這樣學習，是學習般若波羅蜜，因為這種法是不可得的。乃至學習檀那波羅蜜，因為這種法是不可得的。學習四念處乃至十八不共法，因為這種法是不可得的。』舍利弗問佛說：『世尊！像這樣菩薩摩訶薩學習般若波羅蜜，這種法是不可得的嗎？』佛說：『是的，舍利弗！』

【English Translation】 English version:

'Samadhi (meditative absorption) is not different from Prajnaparamita (the perfection of wisdom). A Bodhisattva (an enlightened being) is not different from Prajnaparamita and Samadhi, and Prajnaparamita and Samadhi are not different from a Bodhisattva. Prajnaparamita is Samadhi, and Samadhi is Prajnaparamita. A Bodhisattva is Prajnaparamita and Samadhi, and Prajnaparamita and Samadhi are a Bodhisattva.' Sariputra (a disciple of the Buddha) said to Subhuti (a disciple of the Buddha), 'If Samadhi is not different from a Bodhisattva, and a Bodhisattva is not different from Samadhi, and Samadhi is a Bodhisattva, and a Bodhisattva is Samadhi, how does a Bodhisattva know that all dharmas (phenomena) are equal to Samadhi?' Subhuti said, 'If a Bodhisattva enters this Samadhi, at that time, he does not have this thought: 'I enter this Samadhi by this dharma.' Because of this reason, Sariputra! This Bodhisattva neither knows nor thinks about the various Samadhis.' Sariputra said, 'Why does he neither know nor think?' Subhuti said, 'Because the various Samadhis are without any inherent existence, this Bodhisattva neither knows nor thinks.' At that time, the Buddha praised, saying, 'Excellent, excellent! Subhuti! As I have said, you are foremost in practicing the Samadhi of non-contention, which is in accordance with this meaning. A Bodhisattva-Mahasattva (a great Bodhisattva) should learn Prajnaparamita, Dhyana-paramita (the perfection of meditation), Virya-paramita (the perfection of vigor), Ksanti-paramita (the perfection of patience), Sila-paramita (the perfection of morality), Dana-paramita (the perfection of generosity), the four smrtyupasthana (four foundations of mindfulness), and even the astadasa avenika buddha dharma (eighteen unique qualities of a Buddha) in this way.' Sariputra asked the Buddha, 'World Honored One! When a Bodhisattva-Mahasattva learns in this way, is he learning Prajnaparamita?' The Buddha told Sariputra, 'When a Bodhisattva-Mahasattva learns in this way, he is learning Prajnaparamita, because this dharma is unattainable. Even when learning Dana-paramita, because this dharma is unattainable. When learning the four smrtyupasthana and even the eighteen unique qualities of a Buddha, because this dharma is unattainable.' Sariputra asked the Buddha, 'World Honored One! When a Bodhisattva-Mahasattva learns Prajnaparamita in this way, is this dharma unattainable?' The Buddha said, 'Yes, Sariputra!'

是菩薩摩訶薩學般若波羅蜜，是法不可得。」

舍利弗言：「世尊！何等法不可得？」

佛言：「我不可得，乃至知者、見者不可得，畢竟凈故。五陰不可得，十二入不可得，十八界不可得，畢竟凈故。無明不可得，畢竟凈故。乃至老死不可得，畢竟凈故。苦諦不可得，畢竟凈故。集滅道諦不可得，畢竟凈故。欲界不可得，畢竟凈故。色界、無色界不可得，畢竟凈故。四念處不可得，畢竟凈故。乃至十八不共法不可得，畢竟凈故。六波羅蜜不可得，畢竟凈故。須陀洹不可得，畢竟凈故。斯陀含、阿那含、阿羅漢、辟支佛不可得，畢竟凈故。菩薩不可得，畢竟凈故。佛不可得，畢竟凈故。」

舍利弗白佛言：「世尊！何等是畢竟凈？」

佛言：「不出不生、無得無作，是名畢竟凈。」

舍利弗白佛言：「世尊！菩薩摩訶薩若如是學，為學何等法？」

佛告舍利弗：「菩薩摩訶薩如是學，于諸法無所學。何以故？舍利弗！諸法相不如凡人所著。」

舍利弗白佛言：「世尊！諸法實相云何有？」

佛言：「諸法無所有如是有，如是無所有。是事不知，名為無明。」

舍利弗白佛言：「世尊！何等無所有，是事不知名為無明？」

佛告舍利弗：「色受想行識無

【現代漢語翻譯】現代漢語譯本：『當菩薩摩訶薩學習般若波羅蜜（智慧的完美）時，會發現一切法都是不可得的。』舍利弗（佛陀的弟子）問：『世尊！什麼法是不可得的呢？』佛陀回答說：『我（自我）是不可得的，乃至知者、見者也是不可得的，因為它們本質上是清凈的。五蘊（色、受、想、行、識）是不可得的，十二入（眼、耳、鼻、舌、身、意及其對應的對象）是不可得的，十八界（六根、六塵、六識）是不可得的，因為它們本質上是清凈的。無明（對實相的無知）是不可得的，因為其本質是清凈的。乃至老死也是不可得的，因為其本質是清凈的。苦諦（苦的真理）是不可得的，因為其本質是清凈的。集諦（苦的起因）、滅諦（苦的止息）、道諦（通往苦的止息的道路）也是不可得的，因為它們本質上是清凈的。欲界（慾望的領域）是不可得的，因為其本質是清凈的。色界（物質的領域）、無色界（非物質的領域）也是不可得的，因為它們本質上是清凈的。四念處（身、受、心、法四種觀照）是不可得的，因為其本質是清凈的。乃至十八不共法（佛陀獨有的十八種功德）也是不可得的，因為其本質是清凈的。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是不可得的，因為其本質是清凈的。須陀洹（入流者）是不可得的，因為其本質是清凈的。斯陀含（一來者）、阿那含（不還者）、阿羅漢（無生者）、辟支佛（獨覺者）也是不可得的，因為它們本質上是清凈的。菩薩（覺悟的追求者）是不可得的，因為其本質是清凈的。佛（覺悟者）是不可得的，因為其本質是清凈的。』舍利弗問佛陀：『世尊！什麼是畢竟清凈呢？』佛陀回答說：『不出不生，無得無作，這被稱為畢竟清凈。』舍利弗問佛陀：『世尊！如果菩薩摩訶薩這樣學習，那他們是在學習什麼法呢？』佛陀告訴舍利弗：『菩薩摩訶薩這樣學習，實際上是對一切法無所學。為什麼呢？舍利弗！諸法的實相與凡夫所執著的並不相同。』舍利弗問佛陀：『世尊！諸法的實相是如何存在的呢？』佛陀說：『諸法無所有，就是這樣存在的，就是這樣無所有。不瞭解這一點，就叫做無明。』舍利弗問佛陀：『世尊！什麼無所有，不瞭解這一點就叫做無明呢？』佛陀告訴舍利弗：『色、受、想、行、識，無』

【English Translation】 English version: 'When a Bodhisattva Mahasattva practices Prajna Paramita (the perfection of wisdom), they realize that all dharmas are unattainable.' Sariputra (a disciple of the Buddha) asked: 'World Honored One! What dharmas are unattainable?' The Buddha replied: 'The 'I' (self) is unattainable, and even the knower and the seer are unattainable, because they are ultimately pure. The five skandhas (form, feeling, perception, mental formations, consciousness) are unattainable, the twelve ayatanas (the six sense organs and their corresponding objects) are unattainable, and the eighteen dhatus (the six sense organs, six sense objects, and six consciousnesses) are unattainable, because they are ultimately pure. Ignorance (avidya) is unattainable, because it is ultimately pure. Even old age and death are unattainable, because they are ultimately pure. The truth of suffering (dukkha satya) is unattainable, because it is ultimately pure. The truth of the origin of suffering (samudaya satya), the truth of the cessation of suffering (nirodha satya), and the truth of the path to the cessation of suffering (marga satya) are also unattainable, because they are ultimately pure. The desire realm (kama-dhatu) is unattainable, because it is ultimately pure. The form realm (rupa-dhatu) and the formless realm (arupa-dhatu) are also unattainable, because they are ultimately pure. The four foundations of mindfulness (body, feeling, mind, and dharmas) are unattainable, because they are ultimately pure. Even the eighteen unique qualities of a Buddha are unattainable, because they are ultimately pure. The six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are unattainable, because they are ultimately pure. A Srotapanna (stream-enterer) is unattainable, because they are ultimately pure. A Sakadagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), and a Pratyekabuddha (solitary buddha) are also unattainable, because they are ultimately pure. A Bodhisattva (enlightenment seeker) is unattainable, because they are ultimately pure. A Buddha (enlightened one) is unattainable, because they are ultimately pure.' Sariputra asked the Buddha: 'World Honored One! What is ultimate purity?' The Buddha replied: 'Not arising, not ceasing, without attainment, without action, this is called ultimate purity.' Sariputra asked the Buddha: 'World Honored One! If a Bodhisattva Mahasattva practices in this way, then what dharma are they practicing?' The Buddha told Sariputra: 'A Bodhisattva Mahasattva who practices in this way is actually not practicing any dharma. Why? Sariputra! The true nature of dharmas is not as ordinary people perceive them.' Sariputra asked the Buddha: 'World Honored One! How does the true nature of dharmas exist?' The Buddha said: 'Dharmas are non-existent, and that is how they exist, that is how they are non-existent. Not understanding this is called ignorance.' Sariputra asked the Buddha: 'World Honored One! What is non-existent, that not understanding it is called ignorance?' The Buddha told Sariputra: 'Form, feeling, perception, mental formations, consciousness, non'

所有，內空乃至無法有法空故。四念處乃至十八不共法無所有，內空乃至無法有法空故。是中凡夫以無明力渴愛故，妄見分別，說是無明。是凡夫為二邊所縛，是人不知不見諸法無所有，而憶想分別，著色乃至十八不共法。是人著故，于無所有法而作識知見，是凡人不知不見。何等不知不見？不知不見色，乃至十八不共法亦不知不見。以是故，墮凡夫數，如小兒，是人不出。於何不出？不出欲界、不出色界、不出無色界，不出聲聞、辟支佛法中。是人亦不信。不信何等？不信色空，乃至不信十八不共法空。是人不住。不住何等？不住檀那波羅蜜，乃至不住般若波羅蜜。不住阿惟越致地乃至十住、十八不共法。以是因緣故，名為凡夫如小兒，亦名著者。何等爲著？著色乃至識，著眼入乃至意入，著眼識界乃至意識界，著淫怒癡，著諸邪見，著四念處乃至著佛道。」

舍利弗白佛言：「世尊！菩薩摩訶薩作如是學，亦不學般若波羅蜜，不得薩婆若？」

佛語舍利弗：「菩薩摩訶薩作如是學，亦不學般若波羅蜜，不得薩婆若。」

舍利弗白佛言：「世尊！何以故，菩薩摩訶薩亦不學般若波羅蜜，不得薩婆若？」

佛告舍利弗：「菩薩摩訶薩無方便故，想念分別著般若波羅蜜、著禪那波羅蜜、毗梨耶

【現代漢語翻譯】現代漢語譯本：一切法，由於內空乃至無法有法空（一切法皆空）的緣故，都是空無所有的。四念處（觀察身、受、心、法四種對像）、乃至十八不共法（佛獨有的十八種功德）也都是空無所有的，因為內空乃至無法有法空（一切法皆空）的緣故。凡夫由於無明的力量和渴愛的驅使，妄見分別，認為有『無明』的存在。這些凡夫被二邊（有和無）所束縛，他們不知不見諸法皆空，卻執著于憶想分別，執著於色（物質）乃至十八不共法。由於執著，他們對空無所有的法產生認知和見解，這些凡夫是無知無見的。他們不知不見什麼呢？他們不知不見色，乃至十八不共法，也都是不知不見的。因此，他們墮入凡夫之列，如同小孩子一樣，無法從中解脫。他們無法從哪裡解脫呢？無法從欲界（慾望的世界）、（此處原文缺失，無法翻譯）、無（此處原文缺失，無法翻譯）解脫，也無法從聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的境界中解脫。這些人也不相信。不相信什麼呢？不相信色是空的，乃至不相信十八不共法是空的。這些人不住于。不住于什麼呢？不住于檀那波羅蜜（佈施的修行）、乃至不住于般若波羅蜜（智慧的修行）。不住于阿惟越致地（不退轉的菩薩果位）乃至十住（菩薩修行的十個階段）、十八不共法。因為這些原因，他們被稱為凡夫，如同小孩子一樣，也被稱為執著者。什麼是執著呢？執著於色乃至識（五蘊），執著于眼入乃至意入（六根），執著于眼識界乃至意識界（六識），執著于淫慾、嗔怒、愚癡，執著于各種邪見，執著於四念處乃至執著于佛道。舍利弗（佛陀的十大弟子之一）問佛說：『世尊！菩薩摩訶薩（偉大的菩薩）如果這樣學習，是不是就不需要學習般若波羅蜜，也無法證得薩婆若（一切智）呢？』佛告訴舍利弗說：『菩薩摩訶薩如果這樣學習，確實不需要學習般若波羅蜜，也無法證得薩婆若。』舍利弗問佛說：『世尊！為什麼菩薩摩訶薩不需要學習般若波羅蜜，也無法證得薩婆若呢？』佛告訴舍利弗說：『菩薩摩訶薩因為沒有方便（善巧的方法），所以會執著于般若波羅蜜，執著于禪那波羅蜜（禪定的修行），毗梨耶

【English Translation】 English version: All things are empty because of inner emptiness, up to the emptiness of non-existent things and existent things. The four foundations of mindfulness (observing the body, feelings, mind, and phenomena), up to the eighteen unique qualities of a Buddha, are also empty because of inner emptiness, up to the emptiness of non-existent things and existent things. Ordinary beings, due to the power of ignorance and the drive of craving, falsely perceive and discriminate, saying that there is 'ignorance'. These ordinary beings are bound by the two extremes (existence and non-existence). They do not know or see that all things are empty, but instead cling to thoughts and discriminations, clinging to form (matter) up to the eighteen unique qualities of a Buddha. Because of this clinging, they develop cognition and views about things that are empty. These ordinary beings are ignorant and do not see. What do they not know or see? They do not know or see that form, up to the eighteen unique qualities of a Buddha, are also not known or seen. Therefore, they fall into the category of ordinary beings, like children, unable to escape. From what do they not escape? They do not escape from the desire realm, (missing text in original, cannot translate), the formless realm, (missing text in original, cannot translate), nor from the realm of the Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). These people also do not believe. What do they not believe? They do not believe that form is empty, up to not believing that the eighteen unique qualities of a Buddha are empty. These people do not abide. In what do they not abide? They do not abide in Dana Paramita (the perfection of giving), up to not abiding in Prajna Paramita (the perfection of wisdom). They do not abide in the Avinivartaniya stage (the stage of non-retrogression for Bodhisattvas), up to the ten stages of a Bodhisattva's practice, and the eighteen unique qualities of a Buddha. Because of these reasons, they are called ordinary beings, like children, and are also called clingers. What is clinging? Clinging to form up to consciousness (the five aggregates), clinging to the eye base up to the mind base (the six sense bases), clinging to the eye consciousness realm up to the mind consciousness realm (the six consciousnesses), clinging to lust, anger, and delusion, clinging to various wrong views, clinging to the four foundations of mindfulness, and even clinging to the path of Buddhahood. Sariputra (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! If a Bodhisattva Mahasattva (a great Bodhisattva) practices in this way, does it mean they do not need to study Prajna Paramita and will not attain Sarvajna (omniscience)?' The Buddha told Sariputra, 'If a Bodhisattva Mahasattva practices in this way, they indeed do not need to study Prajna Paramita and will not attain Sarvajna.' Sariputra asked the Buddha, 'World Honored One! Why is it that a Bodhisattva Mahasattva does not need to study Prajna Paramita and will not attain Sarvajna?' The Buddha told Sariputra, 'Because a Bodhisattva Mahasattva lacks skillful means, they will cling to Prajna Paramita, cling to Dhyana Paramita (the perfection of meditation), and Viriya

波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，乃至十八不共法、一切種智想念分別著。以是因緣故，菩薩摩訶薩如是學，亦不學般若波羅蜜，不得薩婆若。」

舍利弗白佛言：「世尊！若菩薩摩訶薩如是學，不學般若波羅蜜，不得薩婆若？」

佛告舍利弗：「菩薩摩訶薩如是學，不學般若波羅蜜，不得薩婆若。」

舍利弗白佛言：「世尊！菩薩摩訶薩今云何應學般若波羅蜜，得薩婆若？」

佛告舍利弗：「若菩薩摩訶薩學般若波羅蜜時，不見般若波羅蜜。舍利弗！菩薩摩訶薩如是學般若波羅蜜，得薩婆若，以不可得故。」

舍利弗白佛言：「世尊！云何名不可得？」

佛言：「諸法內空乃至無法有法空故。」◎

摩訶般若經卷第三大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第四

後秦龜茲國三藏鳩摩羅什譯

◎幻學品第十一(丹本云幻人品)

爾時慧命須菩提白佛言：「世尊！若當有人問言：『幻人學般若波羅蜜，當得薩婆若不？幻人學禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，學四念處乃至十八不共法及一切種智，得薩婆若不？』我當云何答？」

佛告須菩提

【現代漢語翻譯】現代漢語譯本：菩薩如果執著于佈施（檀那波羅蜜）、持戒（尸羅波羅蜜）、忍辱（羼提波羅蜜）、精進（毗梨耶波羅蜜）、禪定（禪那波羅蜜）、智慧（般若波羅蜜），乃至十八不共法（佛的十八種不與其他聲聞、緣覺共通的功德）和一切種智（佛陀所證悟的智慧），並對此產生種種分別和執著，那麼，菩薩摩訶薩（大菩薩）即使這樣修行，也並非在修學般若波羅蜜，因此不能證得薩婆若（一切智）。舍利弗問佛說：『世尊，如果菩薩摩訶薩像這樣修行，不修學般若波羅蜜，就不能證得薩婆若嗎？』佛告訴舍利弗：『是的，菩薩摩訶薩如果像這樣修行，不修學般若波羅蜜，就不能證得薩婆若。』舍利弗又問佛說：『世尊，那麼菩薩摩訶薩現在應該如何修學般若波羅蜜，才能證得薩婆若呢？』佛告訴舍利弗：『如果菩薩摩訶薩在修學般若波羅蜜時，不見有般若波羅蜜可得，舍利弗，菩薩摩訶薩這樣修學般若波羅蜜，就能證得薩婆若，因為般若波羅蜜是不可得的。』舍利弗問佛說：『世尊，什麼叫做不可得呢？』佛說：『因為一切諸法都是內空（自身本性空無）乃至無法有法空（既無有法，也無非法，一切皆空）。』這時，慧命須菩提問佛說：『世尊，如果有人問：『幻化之人修學般若波羅蜜，能證得薩婆若嗎？幻化之人修學禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，修學四念處（身、受、心、法四種觀照）、乃至十八不共法和一切種智，能證得薩婆若嗎？』我應該如何回答？』佛告訴須菩提：

【English Translation】 English version: If a Bodhisattva is attached to giving (Dāna pāramitā), morality (Śīla pāramitā), patience (Kṣānti pāramitā), vigor (Vīrya pāramitā), meditation (Dhyāna pāramitā), wisdom (Prajñā pāramitā), and even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika buddha dharma) and the all-knowing wisdom (sarvajñatā), and generates various discriminations and attachments to these, then, even if the Bodhisattva Mahāsattva (great Bodhisattva) practices in this way, they are not actually practicing Prajñā pāramitā, and therefore cannot attain Sarvajña (all-knowing wisdom). Śāriputra asked the Buddha, 『World Honored One, if a Bodhisattva Mahāsattva practices in this way, not practicing Prajñā pāramitā, will they not attain Sarvajña?』 The Buddha told Śāriputra, 『Yes, if a Bodhisattva Mahāsattva practices in this way, not practicing Prajñā pāramitā, they will not attain Sarvajña.』 Śāriputra then asked the Buddha, 『World Honored One, then how should a Bodhisattva Mahāsattva practice Prajñā pāramitā now in order to attain Sarvajña?』 The Buddha told Śāriputra, 『If a Bodhisattva Mahāsattva, while practicing Prajñā pāramitā, does not see any Prajñā pāramitā to be attained, Śāriputra, a Bodhisattva Mahāsattva practicing Prajñā pāramitā in this way will attain Sarvajña, because Prajñā pāramitā is unattainable.』 Śāriputra asked the Buddha, 『World Honored One, what is meant by unattainable?』 The Buddha said, 『Because all dharmas are intrinsically empty (śūnyatā) even to the point of neither being a dharma nor a non-dharma (abhāva-svabhāva-śūnyatā), everything is empty.』 At that time, the venerable Subhuti asked the Buddha, 『World Honored One, if someone were to ask: 『Can an illusory person, by practicing Prajñā pāramitā, attain Sarvajña? Can an illusory person, by practicing Dhyāna pāramitā, Vīrya pāramitā, Kṣānti pāramitā, Śīla pāramitā, Dāna pāramitā, practicing the four foundations of mindfulness (smṛtyupasthāna), and even the eighteen unique qualities of a Buddha and the all-knowing wisdom, attain Sarvajña?』 How should I answer?』 The Buddha told Subhuti:

：「我還問汝，隨汝意答我。須菩提！于汝意云何，色與幻有異不？受想行識與幻有異不？」

須菩提言：「不也，世尊！」

佛言：「于汝意云何，眼與幻有異不？乃至意與幻有異不？色乃至法與幻有異不？眼界乃至意識界與幻有異不？眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，與幻有異不？」

須菩提言：「不也，世尊！」

「于汝意云何，四念處與幻有異不？乃至八聖道分與幻有異不？」

「不也，世尊！」

「于汝意云何，空、無相、無作與幻有異不？」

「不也，世尊！」

「須菩提！于汝意云何，檀那波羅蜜與幻有異不？乃至十八不共法與幻有異不？」

「不也，世尊！」

「須菩提！于汝意云何，阿耨多羅三藐三菩提與幻有異不？」

「不也，世尊！何以故？色不異幻、幻不異色，色即是幻、幻即是色。世尊！受想行識不異幻、幻不異受想行識，識即是幻、幻即是識。世尊！眼不異幻、幻不異眼，眼即是幻、幻即是眼。眼觸因緣生受乃至意觸因緣生受，亦如是。世尊！四念處不異幻、幻不異四念處，四念處即是幻、幻即是四念處。乃至阿耨多羅三藐三菩提不異幻、幻不異阿耨多羅三藐三菩提，阿耨多羅三藐三菩提即是幻、

【現代漢語翻譯】現代漢語譯本：『我還問你，隨你的意思回答我。須菩提（Subhuti）！依你的意思，色（rupa，物質現象）與幻（maya，虛幻）有區別嗎？受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）與幻有區別嗎？』須菩提回答說：『沒有，世尊（Bhagavan）！』佛說：『依你的意思，眼（caksu，視覺器官）與幻有區別嗎？乃至意（manas，思維器官）與幻有區別嗎？色乃至法（dharma，現象）與幻有區別嗎？眼界（caksur-dhatu，視覺界）乃至意識界（vijnana-dhatu，意識界）與幻有區別嗎？眼觸（caksu-samsparsa，視覺接觸）乃至意觸（manas-samsparsa，思維接觸），眼觸因緣生受（caksu-samsparsa-ja-vedana，視覺接觸所生感受）乃至意觸因緣生受（manas-samsparsa-ja-vedana，思維接觸所生感受），與幻有區別嗎？』須菩提回答說：『沒有，世尊！』『依你的意思，四念處（catvari-smrtyupasthanani，四種正念的修行）與幻有區別嗎？乃至八聖道分（arya-astangika-marga，八正道）與幻有區別嗎？』『沒有，世尊！』『依你的意思，空（sunyata，空性）、無相（animitta，無相）、無作（apranihita，無愿）與幻有區別嗎？』『沒有，世尊！』『須菩提！依你的意思，檀那波羅蜜（dana-paramita，佈施波羅蜜）與幻有區別嗎？乃至十八不共法（avenika-buddha-dharma，佛的十八種不共功德）與幻有區別嗎？』『沒有，世尊！』『須菩提！依你的意思，阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）與幻有區別嗎？』『沒有，世尊！為什麼呢？色與幻沒有區別，幻與色沒有區別，色就是幻，幻就是色。世尊！受想行識與幻沒有區別，幻與受想行識沒有區別，識就是幻，幻就是識。世尊！眼與幻沒有區別，幻與眼沒有區別，眼就是幻，幻就是眼。眼觸因緣生受乃至意觸因緣生受，也是這樣。世尊！四念處與幻沒有區別，幻與四念處沒有區別，四念處就是幻，幻就是四念處。乃至阿耨多羅三藐三菩提與幻沒有區別，幻與阿耨多羅三藐三菩提沒有區別，阿耨多羅三藐三菩提就是幻，幻就是阿耨多羅三藐三菩提。』

【English Translation】 English version: 'And I ask you further, answer me as you see fit. Subhuti! What do you think, is there a difference between form (rupa) and illusion (maya)? Is there a difference between feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) and illusion?' Subhuti said, 'No, Blessed One (Bhagavan)!' The Buddha said, 'What do you think, is there a difference between the eye (caksu) and illusion? And so on, is there a difference between the mind (manas) and illusion? Is there a difference between form and so on, and phenomena (dharma) and illusion? Is there a difference between the eye-element (caksur-dhatu) and so on, and the consciousness-element (vijnana-dhatu) and illusion? Is there a difference between eye-contact (caksu-samsparsa) and so on, and mind-contact (manas-samsparsa), and feeling born of eye-contact (caksu-samsparsa-ja-vedana) and so on, and feeling born of mind-contact (manas-samsparsa-ja-vedana), and illusion?' Subhuti said, 'No, Blessed One!' 'What do you think, is there a difference between the four foundations of mindfulness (catvari-smrtyupasthanani) and illusion? And so on, is there a difference between the eightfold noble path (arya-astangika-marga) and illusion?' 'No, Blessed One!' 'What do you think, is there a difference between emptiness (sunyata), signlessness (animitta), wishlessness (apranihita) and illusion?' 'No, Blessed One!' 'Subhuti! What do you think, is there a difference between the perfection of giving (dana-paramita) and illusion? And so on, is there a difference between the eighteen unique qualities of a Buddha (avenika-buddha-dharma) and illusion?' 'No, Blessed One!' 'Subhuti! What do you think, is there a difference between unsurpassed perfect enlightenment (anuttara-samyak-sambodhi) and illusion?' 'No, Blessed One! Why is that? Form is not different from illusion, illusion is not different from form, form is illusion, illusion is form. Blessed One! Feeling, perception, mental formations, and consciousness are not different from illusion, illusion is not different from feeling, perception, mental formations, and consciousness, consciousness is illusion, illusion is consciousness. Blessed One! The eye is not different from illusion, illusion is not different from the eye, the eye is illusion, illusion is the eye. Feeling born of eye-contact and so on, and feeling born of mind-contact are also like this. Blessed One! The four foundations of mindfulness are not different from illusion, illusion is not different from the four foundations of mindfulness, the four foundations of mindfulness are illusion, illusion is the four foundations of mindfulness. And so on, unsurpassed perfect enlightenment is not different from illusion, illusion is not different from unsurpassed perfect enlightenment, unsurpassed perfect enlightenment is illusion, illusion is unsurpassed perfect enlightenment.'

幻即是阿耨多羅三藐三菩提。」

佛告須菩提：「于汝意云何，幻有垢有凈不？」

「不也，世尊！」

「須菩提！于汝意云何，幻有生有滅不？」

「不也，世尊！」

「若幻不生不滅，是法能學般若波羅蜜、當得薩婆若不？」

「不也，世尊！」

「于汝意云何，五受蔭假名是菩薩不？」

「如是，世尊！」

「于汝意云何，五受蔭假名有生滅垢凈不？」

「不也，世尊！」

「于汝意云何，若法但有名字，非身非身業，非口非口業，非意非意業，不生不滅不垢不凈，如是法能學般若波羅蜜、得薩婆若不？」

「不也，世尊！」

「菩薩摩訶薩若能如是學般若波羅蜜，當得薩婆若，以無所得故。」

須菩提白佛言：「世尊！菩薩摩訶薩應如是學般若波羅蜜，得阿耨多羅三藐三菩提，如幻人學。何以故？世尊！當知五蔭即是幻人、幻人即是五蔭。」

佛告須菩提：「于汝意云何，是五蔭學般若波羅蜜，當得薩婆若不？」

「不也，世尊！何以故？是五蔭性無所有，無所有性亦不可得。」

佛告須菩提：「于汝意云何，如夢五蔭學般若波羅蜜，當得薩婆若不？」

「不也，世尊！何以故？夢性無所

【現代漢語翻譯】現代漢語譯本：『幻象』即是『阿耨多羅三藐三菩提』（無上正等正覺）。佛陀告訴須菩提：『你的想法如何？幻象有污垢或清凈嗎？』『不，世尊！』『須菩提！你的想法如何？幻象有生有滅嗎？』『不，世尊！』『如果幻象不生不滅，這種法能夠通過學習般若波羅蜜（智慧的完美）而獲得薩婆若（一切智）嗎？』『不能，世尊！』『你的想法如何？五受蘊（色、受、想、行、識五種構成要素）的假名是菩薩嗎？』『是的，世尊！』『你的想法如何？五受蘊的假名有生滅、污垢、清凈嗎？』『不，世尊！』『你的想法如何？如果一種法僅僅有名字，既不是身體，也不是身體的行為，既不是口，也不是口的行為，既不是意，也不是意的行為，不生不滅，不垢不凈，這樣的法能夠通過學習般若波羅蜜而獲得薩婆若嗎？』『不能，世尊！』『菩薩摩訶薩（偉大的菩薩）如果能夠這樣學習般若波羅蜜，就能獲得薩婆若，因為他們沒有任何執著。』須菩提對佛說：『世尊！菩薩摩訶薩應該像幻化的人一樣學習般若波羅蜜，從而獲得阿耨多羅三藐三菩提。為什麼呢？世尊！應當知道五蘊就是幻化的人，幻化的人就是五蘊。』佛陀告訴須菩提：『你的想法如何？這五蘊學習般若波羅蜜，能夠獲得薩婆若嗎？』『不能，世尊！為什麼呢？這五蘊的自性是空無所有的，而空無所有的自性也是不可得的。』佛陀告訴須菩提：『你的想法如何？像夢中的五蘊學習般若波羅蜜，能夠獲得薩婆若嗎？』『不能，世尊！為什麼呢？夢的自性是空無所有的。』

【English Translation】 English version: 'Illusion' is 'Anuttara Samyak Sambodhi' (supreme perfect enlightenment). The Buddha said to Subhuti, 'What do you think, does illusion have defilement or purity?' 'No, World Honored One!' 'Subhuti! What do you think, does illusion have arising or ceasing?' 'No, World Honored One!' 'If illusion neither arises nor ceases, can this dharma attain Sarvajna (all-knowing wisdom) by learning Prajnaparamita (perfection of wisdom)?' 'No, World Honored One!' 'What do you think, is the provisional name of the five skandhas (form, feeling, perception, mental formations, consciousness) a Bodhisattva?' 'Yes, World Honored One!' 'What do you think, does the provisional name of the five skandhas have arising, ceasing, defilement, or purity?' 'No, World Honored One!' 'What do you think, if a dharma only has a name, is neither body nor bodily action, neither mouth nor verbal action, neither mind nor mental action, neither arising nor ceasing, neither defiled nor pure, can such a dharma attain Sarvajna by learning Prajnaparamita?' 'No, World Honored One!' 'If a Bodhisattva Mahasattva (great Bodhisattva) can learn Prajnaparamita in this way, they will attain Sarvajna, because they have no attachment.' Subhuti said to the Buddha, 'World Honored One! A Bodhisattva Mahasattva should learn Prajnaparamita like an illusory person, and thus attain Anuttara Samyak Sambodhi. Why? World Honored One! It should be known that the five skandhas are the illusory person, and the illusory person is the five skandhas.' The Buddha said to Subhuti, 'What do you think, can these five skandhas attain Sarvajna by learning Prajnaparamita?' 'No, World Honored One! Why? The nature of these five skandhas is empty, and the nature of emptiness is also unattainable.' The Buddha said to Subhuti, 'What do you think, can the five skandhas in a dream attain Sarvajna by learning Prajnaparamita?' 'No, World Honored One! Why? The nature of a dream is empty.'

有，無所有性亦不可得。」

「于汝意云何，如向如影如焰如化五蔭學般若波羅蜜，當得薩婆若不？」

「不也，世尊！何以故？向影焰化性無所有，無所有性亦不可得。六情亦如是。世尊！五蔭即是六情、六情即是五蔭。如是法皆內空故不可得，乃至無法有法空故不可得。」

須菩提白佛言：「世尊！新發大乘意菩薩聞說般若波羅蜜，將無恐怖？」

佛告須菩提：「若新發大乘意菩薩于般若波羅蜜無方便，亦不得善知識，是菩薩或驚或怖或畏。」

須菩提白佛言：「世尊！何等是方便？菩薩行是方便，不驚不畏不怖。」

佛告須菩提：「有菩薩摩訶薩行般若波羅蜜，應薩婆若心，觀色無常相，是亦不可得。觀受想行識無常相，是亦不可得。須菩提！是名菩薩摩訶薩行般若波羅蜜有方便。

「複次，須菩提！菩薩摩訶薩應薩婆若心，觀色苦相，是亦不可得，受想行識亦如是。應薩婆若心，觀色無我相，是亦不可得，受想行識亦如是。

「複次，須菩提！菩薩摩訶薩應薩婆若心，觀色空相，是亦不可得，受想行識亦如是。觀色無相相，是亦不可得，受想行識亦如是。觀色無作相，是亦不可得，乃至識亦如是。觀色寂滅相，是亦不可得，乃至識亦如是。觀色離相，是亦

【現代漢語翻譯】現代漢語譯本：『有』和『無』的自性也是不可得的。『你認為如何？如果像幻象、影子、火焰、幻化一樣看待五蘊（色、受、想、行、識），並以此修學般若波羅蜜（智慧的完美），能證得薩婆若（一切智）嗎？』『不能，世尊！為什麼呢？因為幻象、影子、火焰、幻化的自性是空無所有的，而空無所有的自性也是不可得的。六情（眼、耳、鼻、舌、身、意）也是如此。世尊！五蘊即是六情，六情即是五蘊。這些法都是因為內空而不可得，乃至無法和有法都是空性而不可得。』須菩提（佛陀的十大弟子之一）對佛說：『世尊！新發大乘心意的菩薩聽到般若波羅蜜的教導，會不會感到恐懼呢？』佛告訴須菩提：『如果新發大乘心意的菩薩對於般若波羅蜜沒有方便法門，又沒有遇到善知識，這位菩薩可能會感到驚恐、害怕或畏懼。』須菩提對佛說：『世尊！什麼是方便法門？菩薩修行這種方便法門，就不會感到驚恐、害怕或畏懼。』佛告訴須菩提：『有菩薩摩訶薩（大菩薩）修行般若波羅蜜，應以薩婆若心（一切智之心），觀察色（物質）的無常相，這種觀察也是不可得的。觀察受（感受）、想（概念）、行（意志）、識（意識）的無常相，也是不可得的。須菩提！這稱為菩薩摩訶薩修行般若波羅蜜的方便法門。』『再者，須菩提！菩薩摩訶薩應以薩婆若心，觀察色的苦相，這種觀察也是不可得的，受、想、行、識也是如此。應以薩婆若心，觀察色的無我相，這種觀察也是不可得的，受、想、行、識也是如此。』『再者，須菩提！菩薩摩訶薩應以薩婆若心，觀察色的空相，這種觀察也是不可得的，受、想、行、識也是如此。觀察色的無相相，這種觀察也是不可得的，受、想、行、識也是如此。觀察色的無作相，這種觀察也是不可得的，乃至識也是如此。觀察色的寂滅相，這種觀察也是不可得的，乃至識也是如此。觀察色的離相，這種觀察也是不可得的，乃至識也是如此。』

【English Translation】 English version: 'The nature of 'existence' and 'non-existence' is also unattainable.' 'What do you think, if one studies Prajna Paramita (the perfection of wisdom) by viewing the five skandhas (form, feeling, perception, mental formations, consciousness) as like illusions, shadows, flames, and transformations, will one attain Sarvajna (omniscience)?' 'No, World Honored One! Why? Because the nature of illusions, shadows, flames, and transformations is empty and without substance, and the nature of emptiness is also unattainable. The six senses (eye, ear, nose, tongue, body, mind) are also like this. World Honored One! The five skandhas are the six senses, and the six senses are the five skandhas. These dharmas are all unattainable because of their inherent emptiness, and even the absence of dharma and the presence of dharma are unattainable because of their emptiness.' Subhuti (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! Will newly initiated Bodhisattvas of the Mahayana path be frightened upon hearing the teachings of Prajna Paramita?' The Buddha told Subhuti, 'If newly initiated Bodhisattvas of the Mahayana path do not have skillful means in Prajna Paramita and do not encounter good teachers, these Bodhisattvas may be startled, frightened, or fearful.' Subhuti said to the Buddha, 'World Honored One! What are these skillful means? If Bodhisattvas practice these skillful means, they will not be startled, frightened, or fearful.' The Buddha told Subhuti, 'There are Bodhisattva Mahasattvas (great Bodhisattvas) who practice Prajna Paramita, and with the mind of Sarvajna, they observe the impermanent nature of form (matter), and this observation is also unattainable. They observe the impermanent nature of feeling, perception, mental formations, and consciousness, and this is also unattainable. Subhuti! This is called the skillful means of Bodhisattva Mahasattvas practicing Prajna Paramita.' 'Furthermore, Subhuti! Bodhisattva Mahasattvas, with the mind of Sarvajna, observe the suffering nature of form, and this observation is also unattainable, and so it is with feeling, perception, mental formations, and consciousness. With the mind of Sarvajna, they observe the non-self nature of form, and this observation is also unattainable, and so it is with feeling, perception, mental formations, and consciousness.' 'Furthermore, Subhuti! Bodhisattva Mahasattvas, with the mind of Sarvajna, observe the empty nature of form, and this observation is also unattainable, and so it is with feeling, perception, mental formations, and consciousness. They observe the signless nature of form, and this observation is also unattainable, and so it is with feeling, perception, mental formations, and consciousness. They observe the non-arising nature of form, and this observation is also unattainable, and so it is with consciousness. They observe the peaceful nature of form, and this observation is also unattainable, and so it is with consciousness. They observe the detached nature of form, and this observation is also unattainable, and so it is with consciousness.'

不可得，乃至識亦如是。是名菩薩摩訶薩行般若波羅蜜有方便。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，觀色無常相，是亦不可得。觀色苦相、無我相、空相、無相相、無作相、寂滅相、離相，是亦不可得，受想行識亦如是。是時菩薩作是念：『我當爲一切眾生說是無常法，是亦不可得。當爲一切眾生說苦相，說無我相、空相、無相相、無作相、寂滅相、離相，是亦不可得。是名菩薩摩訶薩檀那波羅蜜。』

「複次，須菩提！菩薩摩訶薩不以聲聞、辟支佛心，觀色無常亦不可得。不以聲聞、辟支佛心，觀識無常亦不可得。不以聲聞、辟支佛心，觀色苦、無我、空、無相、無作、寂滅、離亦不可得，受想行識亦如是。是名菩薩摩訶薩尸羅波羅蜜。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，是諸法無常相，乃至離相忍欲樂。是名菩薩摩訶薩羼提波羅蜜。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，應薩婆若心，觀色無常相亦不可得，乃至離相亦不可得，受想行識亦如是。應薩婆若心不捨不息。是名菩薩摩訶薩毗梨耶波羅蜜。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，不起聲聞、辟支佛意及余不善心。是名菩薩摩訶薩禪那波羅蜜。

「複次，須菩提！菩薩摩訶薩行般

【現代漢語翻譯】現代漢語譯本不可得，乃至識（五蘊之一，指分別認識的能力）也是如此。這被稱為菩薩摩訶薩（偉大的菩薩）以方便之法行般若波羅蜜（通過智慧到達彼岸）。

『再者，須菩提（佛陀的弟子）！菩薩摩訶薩行般若波羅蜜時，觀察色（物質現象）的無常相，這也是不可得的。觀察色的苦相、無我相、空相、無相相、無作相、寂滅相、離相，這也是不可得的，受（感受）、想（概念）、行（意志）、識（分別認識的能力）也是如此。這時菩薩會這樣想：『我應當為一切眾生宣說這無常之法，這也是不可得的。應當為一切眾生宣說苦相，宣說無我相、空相、無相相、無作相、寂滅相、離相，這也是不可得的。』這被稱為菩薩摩訶薩的檀那波羅蜜（佈施的完美）。』

『再者，須菩提！菩薩摩訶薩不以聲聞（聽聞佛法而得道者）、辟支佛（不需他人教導，自行開悟者）的心，觀察色的無常也是不可得的。不以聲聞、辟支佛的心，觀察識的無常也是不可得的。不以聲聞、辟支佛的心，觀察色的苦、無我、空、無相、無作、寂滅、離也是不可得的，受想行識也是如此。這被稱為菩薩摩訶薩的尸羅波羅蜜（持戒的完美）。』

『再者，須菩提！菩薩摩訶薩行般若波羅蜜，對於諸法（一切事物）的無常相，乃至離相都安忍並樂於接受。這被稱為菩薩摩訶薩的羼提波羅蜜（忍辱的完美）。』

『再者，須菩提！菩薩摩訶薩行般若波羅蜜，應以薩婆若（一切智）之心，觀察色的無常相也是不可得的，乃至離相也是不可得的，受想行識也是如此。應以薩婆若之心不捨棄也不懈怠。這被稱為菩薩摩訶薩的毗梨耶波羅蜜（精進的完美）。』

『再者，須菩提！菩薩摩訶薩行般若波羅蜜，不生起聲聞、辟支佛的意念以及其他不善的心念。這被稱為菩薩摩訶薩的禪那波羅蜜（禪定的完美）。』

『再者，須菩提！菩薩摩訶薩行般

【English Translation】 English version Unattainable, even consciousness (one of the five aggregates, referring to the ability to distinguish) is also like this. This is called a Bodhisattva Mahasattva (a great Bodhisattva) practicing Prajna Paramita (perfection of wisdom) with skillful means.

'Furthermore, Subhuti (a disciple of the Buddha)! When a Bodhisattva Mahasattva practices Prajna Paramita, observing the impermanent nature of form (material phenomena), this is also unattainable. Observing the suffering nature, the non-self nature, the emptiness nature, the signlessness nature, the non-action nature, the peaceful nature, and the detachment nature of form, these are also unattainable, and so are feeling, perception, volition, and consciousness. At this time, the Bodhisattva thinks: 『I should explain this impermanent Dharma to all sentient beings, and this is also unattainable. I should explain the nature of suffering, the nature of non-self, the nature of emptiness, the nature of signlessness, the nature of non-action, the nature of peace, and the nature of detachment to all sentient beings, and these are also unattainable.』 This is called the Dana Paramita (perfection of giving) of a Bodhisattva Mahasattva.』

'Furthermore, Subhuti! A Bodhisattva Mahasattva, not with the mind of a Sravaka (one who attains enlightenment by hearing the Dharma) or Pratyekabuddha (one who attains enlightenment on their own without a teacher), observes the impermanence of form, which is also unattainable. Not with the mind of a Sravaka or Pratyekabuddha, observing the impermanence of consciousness is also unattainable. Not with the mind of a Sravaka or Pratyekabuddha, observing the suffering, non-self, emptiness, signlessness, non-action, peace, and detachment of form is also unattainable, and so are feeling, perception, volition, and consciousness. This is called the Sila Paramita (perfection of morality) of a Bodhisattva Mahasattva.』

'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they endure and delight in the impermanent nature of all dharmas (all things), up to and including the nature of detachment. This is called the Ksanti Paramita (perfection of patience) of a Bodhisattva Mahasattva.』

'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, with the mind of Sarvajna (all-knowing wisdom), observing the impermanent nature of form is also unattainable, up to and including the nature of detachment, and so are feeling, perception, volition, and consciousness. With the mind of Sarvajna, they do not abandon or slacken. This is called the Virya Paramita (perfection of diligence) of a Bodhisattva Mahasattva.』

'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not give rise to the thoughts of a Sravaka or Pratyekabuddha, nor any other unwholesome thoughts. This is called the Dhyana Paramita (perfection of meditation) of a Bodhisattva Mahasattva.』

'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Praj

若波羅蜜，如是思惟：『不以空色故色空，色即是空、空即是色，受想行識亦如是。不以空眼故眼空，眼即是空、空即是眼，乃至意觸因緣生受。不以空受故受空，受即是空、空即是受。不以空四念處故四念處空，四念處即是空、空即是四念處。乃至不以空十八不共法故十八不共法空，十八不共法即是空、空即是十八不共法。』如是，須菩提！菩薩摩訶薩行般若波羅蜜，不驚不畏不怖。」

須菩提白佛言：「世尊！何等是菩薩摩訶薩善知識守護故，聞說是般若波羅蜜，不驚不畏不怖？」

佛告須菩提：「菩薩摩訶薩善知識者，說色無常亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。說受想行識無常亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。須菩提！菩薩摩訶薩復有善知識，說色苦亦不可得，說受想行識苦亦不可得，說色無我、受想行識無我亦不可得，說色空、無相、無作、寂滅、離亦不可得，受想行識空、無相、無作、寂滅、離亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。須菩提！是名菩薩摩訶薩善知識。須菩提！菩薩摩訶薩復有善知識，說眼無常乃至離亦不可得，乃至意觸因緣生受，說無常乃至離亦不可得，持是善根不

【現代漢語翻譯】現代漢語譯本：若菩薩修行般若波羅蜜（智慧的完美），應如此思惟：『不是因為空性才使得色（物質現象）為空，色即是空，空即是色，受（感受）、想（概念）、行（意志）、識（意識）也是如此。不是因為空性才使得眼為空，眼即是空，空即是眼，乃至意觸因緣所生的感受也是如此。不是因為空性才使得受為空，受即是空，空即是受。不是因為空性才使得四念處（四種禪修方法）為空，四念處即是空，空即是四念處。乃至不是因為空性才使得十八不共法（佛的十八種獨特功德）為空，十八不共法即是空，空即是十八不共法。』須菩提！菩薩摩訶薩修行般若波羅蜜時，不會感到驚慌、畏懼或恐怖。」須菩提問佛說：『世尊！是什麼樣的善知識守護著菩薩摩訶薩，使他們聽聞這樣的般若波羅蜜時，不會感到驚慌、畏懼或恐怖呢？』佛告訴須菩提：『菩薩摩訶薩的善知識，會說色是無常的，並且不可執著，引導他們將此善根不導向聲聞（小乘修行者）、辟支佛（獨覺者）之道，而是導向一切智（佛的智慧）。這被稱為菩薩摩訶薩的善知識。他們會說受、想、行、識是無常的，並且不可執著，引導他們將此善根不導向聲聞、辟支佛之道，而是導向一切智。這被稱為菩薩摩訶薩的善知識。須菩提！菩薩摩訶薩還有一種善知識，他們會說色是苦的，並且不可執著，會說受、想、行、識是苦的，並且不可執著，會說色是無我的，受、想、行、識是無我的，並且不可執著，會說色是空、無相、無作、寂滅、離的，並且不可執著，受、想、行、識是空、無相、無作、寂滅、離的，並且不可執著，引導他們將此善根不導向聲聞、辟支佛之道，而是導向一切智。須菩提！這被稱為菩薩摩訶薩的善知識。須菩提！菩薩摩訶薩還有一種善知識，他們會說眼是無常的，乃至是離的，並且不可執著，乃至意觸因緣所生的感受，會說無常乃至是離的，並且不可執著，引導他們將此善根不

【English Translation】 English version: If a Bodhisattva practices Prajna Paramita (the perfection of wisdom), they should contemplate thus: 『It is not because of emptiness that form (material phenomena) is empty; form is emptiness, and emptiness is form. Sensation (feeling), perception, mental formations, and consciousness are also like this. It is not because of emptiness that the eye is empty; the eye is emptiness, and emptiness is the eye, and so on, up to the feeling born of the conditions of contact with the mind. It is not because of emptiness that feeling is empty; feeling is emptiness, and emptiness is feeling. It is not because of emptiness that the four foundations of mindfulness (four meditation practices) are empty; the four foundations of mindfulness are emptiness, and emptiness is the four foundations of mindfulness. And so on, it is not because of emptiness that the eighteen unique qualities of a Buddha (eighteen unshared qualities) are empty; the eighteen unique qualities are emptiness, and emptiness is the eighteen unique qualities.』 Thus, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, they will not be startled, afraid, or terrified.」 Subhuti said to the Buddha, 『World Honored One, what kind of good spiritual friends protect Bodhisattva Mahasattvas so that when they hear this Prajna Paramita, they are not startled, afraid, or terrified?』 The Buddha told Subhuti, 『The good spiritual friends of Bodhisattva Mahasattvas are those who say that form is impermanent and not to be grasped, guiding them to direct this root of goodness not towards the path of Sravakas (Hinayana practitioners) or Pratyekabuddhas (solitary realizers), but towards all-knowing wisdom (Buddha's wisdom). This is called a good spiritual friend of a Bodhisattva Mahasattva. They say that sensation, perception, mental formations, and consciousness are impermanent and not to be grasped, guiding them to direct this root of goodness not towards the path of Sravakas or Pratyekabuddhas, but towards all-knowing wisdom. This is called a good spiritual friend of a Bodhisattva Mahasattva. Subhuti, Bodhisattva Mahasattvas also have good spiritual friends who say that form is suffering and not to be grasped, who say that sensation, perception, mental formations, and consciousness are suffering and not to be grasped, who say that form is without self, and sensation, perception, mental formations, and consciousness are without self and not to be grasped, who say that form is empty, without characteristics, without action, tranquil, and detached, and not to be grasped, and that sensation, perception, mental formations, and consciousness are empty, without characteristics, without action, tranquil, and detached, and not to be grasped, guiding them to direct this root of goodness not towards the path of Sravakas or Pratyekabuddhas, but towards all-knowing wisdom. Subhuti, this is called a good spiritual friend of a Bodhisattva Mahasattva. Subhuti, Bodhisattva Mahasattvas also have good spiritual friends who say that the eye is impermanent, and so on, up to detachment, and not to be grasped, and up to the feeling born of the conditions of contact with the mind, who say that it is impermanent, and so on, up to detachment, and not to be grasped, guiding them to direct this root of goodness not

向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。須菩提！菩薩摩訶薩復有善知識，說修四念處法乃至離亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。須菩提！是名菩薩摩訶薩善知識。乃至說修十八不共法、修一切智亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。」

須菩提白佛言：「云何菩薩摩訶薩行般若波羅蜜無方便，隨惡知識，聞說是般若波羅蜜驚畏怖？」

佛告須菩提：「菩薩摩訶薩離一切智心，修般若波羅蜜，得是般若波羅蜜，念是般若波羅蜜，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，皆得皆念。複次，須菩提！菩薩摩訶薩離薩婆若心，觀色內空乃至無法有法空，觀受想行識內空乃至無法有法空，觀眼內空乃至無法有法空，乃至意觸因緣生受內空乃至無法有法空，于諸法空有所念有所得。複次，須菩提！菩薩摩訶薩行般若波羅蜜離薩婆若心，修四念處亦念亦得，乃至修十八不共法亦念亦得。如是，須菩提！菩薩摩訶薩行般若波羅蜜，以無方便故，聞是般若波羅蜜驚畏怖。」

須菩提白佛言：「世尊！云何菩薩摩訶薩隨惡知識，聞般若波羅蜜驚畏怖？」

佛告須菩提：「菩薩摩訶薩惡知識，教離般若

【現代漢語翻譯】現代漢語譯本：引導他們不趨向聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，靠自己覺悟的修行者）的道，而是趨向一切智（Sarvajñā，佛陀的智慧）。這被稱為菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的善知識（kalyāṇa-mitra，良師益友）。須菩提！菩薩摩訶薩還有一種善知識，他們講說修習四念處（catvāri smṛtyupasthānāni，四種觀照方法）的法門，乃至講說『離』也是不可得的，他們持守這種善根，不趨向聲聞、辟支佛的道，而是趨向一切智。須菩提！這被稱為菩薩摩訶薩的善知識。乃至講說修習十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德），修習一切智也是不可得的，他們持守這種善根，不趨向聲聞、辟支佛的道，而是趨向一切智。這被稱為菩薩摩訶薩的善知識。須菩提問佛說：『世尊，為什麼菩薩摩訶薩在修行般若波羅蜜（Prajñāpāramitā，以智慧到達彼岸）時，沒有方便（upāya，善巧的方法），跟隨惡知識（pāpa-mitra，不良的導師），聽到這種般若波羅蜜的教導會感到驚恐畏懼呢？』佛告訴須菩提：『菩薩摩訶薩如果心離一切智，卻修習般若波羅蜜，得到這種般若波羅蜜，憶念這種般若波羅蜜，以及禪那波羅蜜（Dhyāna-pāramitā，禪定到彼岸）、毗梨耶波羅蜜（Vīrya-pāramitā，精進到彼岸）、羼提波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）、尸羅波羅蜜（Śīla-pāramitā，持戒到彼岸）、檀那波羅蜜（Dāna-pāramitā，佈施到彼岸），都得到也都憶念。再者，須菩提！菩薩摩訶薩如果心離薩婆若（sarvajña，一切智者，指佛陀），觀察色（rūpa，物質）的內空，乃至觀察無法有法空，觀察受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）的內空，乃至觀察無法有法空，觀察眼（cakṣus，視覺器官）的內空，乃至觀察無法有法空，乃至觀察意觸因緣生受的內空，乃至觀察無法有法空，對於諸法空卻有所念有所得。再者，須菩提！菩薩摩訶薩在修行般若波羅蜜時，如果心離薩婆若，修習四念處也念也得，乃至修習十八不共法也念也得。像這樣，須菩提！菩薩摩訶薩在修行般若波羅蜜時，因為沒有方便的緣故，聽到這種般若波羅蜜的教導會感到驚恐畏懼。』須菩提問佛說：『世尊！為什麼菩薩摩訶薩跟隨惡知識，聽到般若波羅蜜的教導會感到驚恐畏懼呢？』佛告訴須菩提：『菩薩摩訶薩的惡知識，教導他們遠離般若』

【English Translation】 English version: Guiding them not towards the path of Śrāvakas (those who attain enlightenment through hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but towards Sarvajñā (the wisdom of a Buddha). This is called a kalyāṇa-mitra (good spiritual friend) of a Bodhisattva-mahāsattva (a great Bodhisattva). Furthermore, Subhuti, a Bodhisattva-mahāsattva has another kind of kalyāṇa-mitra, who speaks of practicing the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), even saying that 『separation』 is unattainable, and they hold onto this good root, not turning towards the path of Śrāvakas or Pratyekabuddhas, but towards Sarvajñā. Subhuti, this is called a kalyāṇa-mitra of a Bodhisattva-mahāsattva. Even speaking of practicing the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), and that the practice of Sarvajñā is also unattainable, they hold onto this good root, not turning towards the path of Śrāvakas or Pratyekabuddhas, but towards Sarvajñā. This is called a kalyāṇa-mitra of a Bodhisattva-mahāsattva. Subhuti asked the Buddha, 『World Honored One, why does a Bodhisattva-mahāsattva, when practicing Prajñāpāramitā (the perfection of wisdom), without skillful means (upāya), and following bad spiritual friends (pāpa-mitra), feel fear and terror upon hearing this teaching of Prajñāpāramitā?』 The Buddha told Subhuti, 『If a Bodhisattva-mahāsattva』s mind is separated from Sarvajñā, yet they practice Prajñāpāramitā, attain this Prajñāpāramitā, remember this Prajñāpāramitā, as well as Dhyāna-pāramitā (the perfection of meditation), Vīrya-pāramitā (the perfection of vigor), Kṣānti-pāramitā (the perfection of patience), Śīla-pāramitā (the perfection of morality), and Dāna-pāramitā (the perfection of generosity), they attain and remember all of these. Furthermore, Subhuti, if a Bodhisattva-mahāsattva』s mind is separated from sarvajña (the all-knowing one, referring to the Buddha), they observe the inner emptiness of form (rūpa), even observing the emptiness of no-dharma-having-dharma, they observe the inner emptiness of feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), even observing the emptiness of no-dharma-having-dharma, they observe the inner emptiness of the eye (cakṣus), even observing the emptiness of no-dharma-having-dharma, even observing the inner emptiness of feeling arising from the conditions of contact with the mind, even observing the emptiness of no-dharma-having-dharma, and yet they have thoughts and attainments regarding the emptiness of all dharmas. Furthermore, Subhuti, when a Bodhisattva-mahāsattva practices Prajñāpāramitā, if their mind is separated from sarvajña, they practice the Four Foundations of Mindfulness and both remember and attain them, and even practice the Eighteen Unique Qualities of a Buddha and both remember and attain them. Thus, Subhuti, when a Bodhisattva-mahāsattva practices Prajñāpāramitā, because they lack skillful means, they feel fear and terror upon hearing this teaching of Prajñāpāramitā.』 Subhuti asked the Buddha, 『World Honored One, why does a Bodhisattva-mahāsattva, following bad spiritual friends, feel fear and terror upon hearing the teaching of Prajñāpāramitā?』 The Buddha told Subhuti, 『The bad spiritual friends of a Bodhisattva-mahāsattva teach them to separate from Prajñā』

波羅蜜，離禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜。須菩提！是名菩薩摩訶薩惡知識。須菩提！菩薩摩訶薩復有惡知識，不說魔事、不說魔罪，不作是言：『惡魔作佛形像來，教菩薩離六波羅蜜。』語菩薩言：『善男子！用修般若波羅蜜為？用修禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜為？』當知是菩薩摩訶薩惡知識。

「複次，須菩提！惡魔復作佛形像到菩薩所，為說聲聞經若修妒路乃至憂波提舍，教詔分別演說如是經，不為說魔事魔罪，當知是菩薩摩訶薩惡知識。

「複次，須菩提！惡魔作佛形像到菩薩所，作是語：『善男子！汝無真菩薩心，亦非阿惟越致地，汝亦不能得阿耨多羅三藐三菩提。』不為說如是魔事魔罪，當知是菩薩惡知識。

「複次，須菩提！惡魔作佛形像到菩薩所，語菩薩言：『善男子！色空，無我、無我所，受想行識空，無我、無我所。眼空，無我、無我所。乃至意觸因緣生受空，無我、無我所。檀那波羅蜜空乃至般若波羅蜜空。四念處空乃至十八不共法空。汝用阿耨多羅三藐三菩提為？』如是魔事魔罪不說不教，當知是菩薩惡知識。

「複次，須菩提！惡魔作辟支佛身到菩薩所，語菩薩言：『善男子！十方皆

【現代漢語翻譯】現代漢語譯本：「須菩提，如果菩薩摩訶薩（大菩薩）不讚嘆般若波羅蜜（智慧到彼岸），反而讚歎遠離禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸），須菩提，這就是所謂的菩薩摩訶薩的惡知識（不良引導者）。須菩提，菩薩摩訶薩還有一種惡知識，他們不說魔事、不說魔罪，也不說：『惡魔會化作佛的形象來，教導菩薩遠離六波羅蜜。』他們反而對菩薩說：『善男子，修習般若波羅蜜有什麼用呢？修習禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜又有什麼用呢？』應當知道，這就是菩薩摩訶薩的惡知識。

「再者，須菩提，惡魔還會化作佛的形象來到菩薩面前，為他們宣說聲聞乘的經典，比如修妒路（契經）、乃至憂波提舍（論議），教導他們分別演說這些經典，卻不為他們講述魔事魔罪，應當知道，這就是菩薩摩訶薩的惡知識。

「再者，須菩提，惡魔還會化作佛的形象來到菩薩面前，說：『善男子，你沒有真正的菩薩心，也不是阿惟越致地（不退轉地），你也不能證得阿耨多羅三藐三菩提（無上正等正覺）。』他們不為菩薩講述這樣的魔事魔罪，應當知道，這就是菩薩的惡知識。

「再者，須菩提，惡魔還會化作佛的形象來到菩薩面前，對菩薩說：『善男子，色（物質）是空的，無我、無我所；受（感受）、想（思想）、行（行為）、識（意識）也是空的，無我、無我所。眼（根）是空的，無我、無我所。乃至意觸因緣所生的感受也是空的，無我、無我所。檀那波羅蜜是空的，乃至般若波羅蜜也是空的。四念處（四種觀想）是空的，乃至十八不共法（佛的十八種不共功德）也是空的。你還要阿耨多羅三藐三菩提做什麼呢？』像這樣的魔事魔罪，他們不說也不教導，應當知道，這就是菩薩的惡知識。

「再者，須菩提，惡魔還會化作辟支佛（獨覺）的身形來到菩薩面前，對菩薩說：『善男子，十方世界都是空的，沒有眾生，也沒有眾生所居住的地方。』像這樣的魔事魔罪，他們不說也不教導，應當知道，這就是菩薩的惡知識。」

【English Translation】 English version: 『Subhuti, if a Bodhisattva-Mahasattva (great Bodhisattva) does not praise Prajna-paramita (perfection of wisdom), but instead praises being apart from Dhyana-paramita (perfection of meditation), Virya-paramita (perfection of vigor), Kshanti-paramita (perfection of patience), Sila-paramita (perfection of morality), and Dana-paramita (perfection of generosity), Subhuti, this is what is called a bad friend of a Bodhisattva-Mahasattva. Subhuti, a Bodhisattva-Mahasattva also has bad friends who do not speak of demonic matters, do not speak of demonic offenses, and do not say: 『Demons will transform into the image of a Buddha to teach Bodhisattvas to abandon the six paramitas.』 Instead, they say to Bodhisattvas: 『Good man, what is the use of cultivating Prajna-paramita? What is the use of cultivating Dhyana-paramita, Virya-paramita, Kshanti-paramita, Sila-paramita, and Dana-paramita?』 You should know that this is a bad friend of a Bodhisattva-Mahasattva.』

『Furthermore, Subhuti, demons will also transform into the image of a Buddha and come to the Bodhisattva, expounding the Sutras of the Sravaka vehicle, such as Sutras (discourses) and Upadeshas (treatises), teaching them to separately expound these Sutras, but not telling them about demonic matters and demonic offenses. You should know that this is a bad friend of a Bodhisattva-Mahasattva.』

『Furthermore, Subhuti, demons will also transform into the image of a Buddha and come to the Bodhisattva, saying: 『Good man, you do not have a true Bodhisattva heart, nor are you on the Avinivartaniya-bhumi (stage of non-retrogression), and you cannot attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 They do not tell the Bodhisattva about such demonic matters and demonic offenses. You should know that this is a bad friend of a Bodhisattva.』

『Furthermore, Subhuti, demons will also transform into the image of a Buddha and come to the Bodhisattva, saying to the Bodhisattva: 『Good man, form (rupa) is empty, without self, without what belongs to self; sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also empty, without self, without what belongs to self. The eye (organ) is empty, without self, without what belongs to self. Even the feeling arising from the contact of the mind is empty, without self, without what belongs to self. Dana-paramita is empty, even Prajna-paramita is empty. The four foundations of mindfulness (smrtyupasthana) are empty, even the eighteen unique qualities of a Buddha (avenika-dharma) are empty. What do you need Anuttara-samyak-sambodhi for?』 They do not speak of or teach such demonic matters and demonic offenses. You should know that this is a bad friend of a Bodhisattva.』

『Furthermore, Subhuti, demons will also transform into the form of a Pratyekabuddha (solitary Buddha) and come to the Bodhisattva, saying to the Bodhisattva: 『Good man, the ten directions are all empty, there are no sentient beings, nor are there places where sentient beings dwell.』 They do not speak of or teach such demonic matters and demonic offenses. You should know that this is a bad friend of a Bodhisattva.』

空，是中無佛、無菩薩、無聲聞。』如是魔事魔罪不說不教，當知是菩薩摩訶薩惡知識。

「複次，須菩提！惡魔作和上阿阇梨身來到菩薩所，教離菩薩道，教離一切種智，教離四念處乃至八聖道分，教離檀那波羅蜜，乃至教離十八不共法，教入空、無相、無作，作是言：『善男子！汝修念是諸法得聲聞證，用阿耨多羅三藐三菩提為？』如是魔事魔罪不說不教，當知是菩薩惡知識。

「複次，須菩提！惡魔作父母形像到菩薩所，語菩薩言：『子！汝為須陀洹果證故勤精進，乃至阿羅漢果證故勤精進。汝用阿耨多羅三藐三菩提為？求阿耨多羅三藐三菩提，當受無量阿僧祇劫生死，截手截腳受諸苦痛。』如是魔事魔罪不說不教，當知是菩薩惡知識。

「複次，須菩提！惡魔作比丘形像到菩薩所，語菩薩言：『眼無常可得法乃至意無常可得法，眼苦、眼無我，眼空、無相、無作、寂滅、離說可得法，乃至意亦如是。』用有所得法說四念處，乃至用有所得法說十八不共法。須菩提！如是魔事魔罪不說不教，當知是菩薩惡知識，知已當遠離之。」

摩訶般若波羅蜜經句義品第十二

爾時須菩提白佛言：「世尊！云何為菩薩句義？」

佛告須菩提：「無句義是菩薩句義。何以故？阿耨多羅三

【現代漢語翻譯】現代漢語譯本：『空』，是指其中沒有佛、沒有菩薩、沒有聲聞。如果對於這樣的魔事魔罪不加以說明和教導，應當知道這是菩薩摩訶薩的惡知識。再者，須菩提！惡魔會化作和尚或阿阇梨（老師）的形象來到菩薩面前，教導他們離開菩薩道，離開一切種智（佛陀的智慧），離開四念處（身、受、心、法四種觀想），乃至八聖道分（八種通往解脫的正確道路），離開檀那波羅蜜（佈施的完美），乃至離開十八不共法（佛陀獨有的十八種功德），教導他們進入空、無相、無作的狀態，並說：『善男子！你修習這些法門可以獲得聲聞的果位，何必追求阿耨多羅三藐三菩提（無上正等正覺）呢？』如果對於這樣的魔事魔罪不加以說明和教導，應當知道這是菩薩的惡知識。再者，須菩提！惡魔會化作父母的形象來到菩薩面前，對菩薩說：『孩子！你爲了須陀洹果（初果）的證悟而勤奮精進，乃至爲了阿羅漢果（四果）的證悟而勤奮精進。你何必追求阿耨多羅三藐三菩提呢？追求阿耨多羅三藐三菩提，將會經歷無量阿僧祇劫的生死輪迴，遭受斷手斷腳的各種痛苦。』如果對於這樣的魔事魔罪不加以說明和教導，應當知道這是菩薩的惡知識。再者，須菩提！惡魔會化作比丘的形象來到菩薩面前，對菩薩說：『眼睛是無常的，可以觀察到法，乃至意識也是無常的，可以觀察到法。眼睛是苦的、無我的，眼睛是空、無相、無作、寂滅、離說的，可以觀察到法，乃至意識也是如此。』他們用有所得的法來說四念處，乃至用有所得的法來說十八不共法。須菩提！如果對於這樣的魔事魔罪不加以說明和教導，應當知道這是菩薩的惡知識，知道后應當遠離他們。《摩訶般若波羅蜜經》句義品第十二這時，須菩提問佛說：『世尊！什麼是菩薩的句義？』佛告訴須菩提：『沒有句義就是菩薩的句義。為什麼呢？阿耨多羅三藐三菩提（無上正等正覺）

【English Translation】 English version: 'Emptiness' means there is no Buddha, no Bodhisattva, and no Sravaka within it. If such demonic acts and offenses are not explained or taught, know that this is an evil friend for a Bodhisattva-Mahasattva. Furthermore, Subhuti! Evil demons may appear to Bodhisattvas in the form of a preceptor or Acharya (teacher), teaching them to abandon the Bodhisattva path, to abandon all-knowing wisdom (Buddha's wisdom), to abandon the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas), even the eightfold noble path (eight correct paths to liberation), to abandon Dana Paramita (perfection of giving), even to abandon the eighteen unique qualities of a Buddha, teaching them to enter into emptiness, signlessness, and non-action, saying: 'Good man! By practicing these dharmas, you can attain the Sravaka's fruit, why strive for Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' If such demonic acts and offenses are not explained or taught, know that this is an evil friend for a Bodhisattva. Furthermore, Subhuti! Evil demons may appear to Bodhisattvas in the form of their parents, saying to the Bodhisattva: 'Child! You diligently strive for the attainment of the Srotapanna fruit (first fruit), even diligently strive for the attainment of the Arhat fruit (fourth fruit). Why strive for Anuttara-samyak-sambodhi? Seeking Anuttara-samyak-sambodhi will lead you through countless asamkhya kalpas of birth and death, suffering the pain of having your hands and feet cut off.' If such demonic acts and offenses are not explained or taught, know that this is an evil friend for a Bodhisattva. Furthermore, Subhuti! Evil demons may appear to Bodhisattvas in the form of a Bhikkhu, saying to the Bodhisattva: 'The eye is impermanent, a dharma that can be observed, even the mind is impermanent, a dharma that can be observed. The eye is suffering, without self, the eye is empty, signless, non-action, tranquil, beyond description, a dharma that can be observed, even the mind is the same.' They use dharmas that are attained to explain the four foundations of mindfulness, even use dharmas that are attained to explain the eighteen unique qualities of a Buddha. Subhuti! If such demonic acts and offenses are not explained or taught, know that this is an evil friend for a Bodhisattva, and upon knowing this, one should stay away from them. The Twelfth Chapter on the Meaning of Phrases in the Mahaprajnaparamita Sutra At that time, Subhuti asked the Buddha: 'World Honored One! What is the meaning of a Bodhisattva's phrase?' The Buddha told Subhuti: 'No meaning is the meaning of a Bodhisattva's phrase. Why? Anuttara-samyak-sambodhi (supreme perfect enlightenment)'

藐三菩提無有義處亦無我，以是故，無句義是菩薩句義。須菩提！譬如鳥飛虛空無有跡，菩薩句義無所有亦如是。須菩提！譬如夢中所見無處所，菩薩句義無所有亦如是。須菩提！譬如幻無有實義，如焰、如響、如影、如佛所化無有實義，菩薩句義無所有亦如是。須菩提！譬如如、法性、法相、法位、實際無有義，菩薩句義無所有亦如是。須菩提！譬如幻人色無有義，幻人受想行識無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人眼無有義，乃至意無有義。須菩提！如幻人色無有義，乃至法無有義。眼觸因緣生受，乃至意觸因緣生受無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人行內空時無有義，乃至行無法有法空無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人行四念處乃至十八不共法無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如多陀阿伽度、阿羅訶、三藐三佛陀色無有義，是色無有故，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如多陀阿伽度、阿羅訶、三藐三佛陀受想行識無有義，是識無有故，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛眼無處所乃至

【現代漢語翻譯】現代漢語譯本須菩提（Subhuti）！無上正等正覺（anuttara-samyak-sambodhi）既沒有確定的意義，也沒有一個『我』的概念。因此，『無句義』才是菩薩的真實意義。須菩提！就像鳥在空中飛翔不留痕跡一樣，菩薩的真實意義也是無所有，空無一物。須菩提！就像夢中所見的事物沒有真實的處所一樣，菩薩的真實意義也是無所有，空無一物。須菩提！就像幻術所變的事物沒有真實的意義，像火焰、回聲、影子、佛所化現的事物都沒有真實的意義一樣，菩薩的真實意義也是無所有，空無一物。須菩提！就像『如』（tathata）、法性（dharmata）、法相（dharma-laksana）、法位（dharma-sthiti）、實際（bhutakoti）這些概念本身沒有確定的意義一樣，菩薩的真實意義也是無所有，空無一物。須菩提！就像幻化的人的色（rupa）沒有真實的意義，幻化的人的受（vedana）、想（samjna）、行（samskara）、識（vijnana）也沒有真實的意義一樣，菩薩摩訶薩（bodhisattva-mahasattva）在修行般若波羅蜜（prajna-paramita）時，菩薩的真實意義也是無所有，空無一物。須菩提！就像幻化的人的眼（caksu）沒有真實的意義，乃至意（manas）也沒有真實的意義一樣。須菩提！就像幻化的人的色（rupa）沒有真實的意義，乃至法（dharma）也沒有真實的意義一樣。眼觸（caksu-samsparsa）因緣所生的受（vedana），乃至意觸（manas-samsparsa）因緣所生的受也沒有真實的意義。菩薩摩訶薩在修行般若波羅蜜時，菩薩的真實意義也是無所有，空無一物。須菩提！就像幻化的人在修行內空（adhyatma-sunyata）時沒有真實的意義，乃至修行無法有法空（abhava-svabhava-sunyata）時也沒有真實的意義一樣，菩薩摩訶薩在修行般若波羅蜜時，菩薩的真實意義也是無所有，空無一物。須菩提！就像幻化的人在修行四念處（catvari-smrtyupasthanani）乃至十八不共法（asta-dasa-avenika-buddha-dharma）時沒有真實的意義一樣，菩薩摩訶薩在修行般若波羅蜜時，菩薩的真實意義也是無所有，空無一物。須菩提！就像如來（tathagata）、應供（arhat）、正等覺（samyak-sambuddha）的色（rupa）沒有真實的意義，因為色本身是空無的，所以菩薩摩訶薩在修行般若波羅蜜時，菩薩的真實意義也是無所有，空無一物。須菩提！就像如來、應供、正等覺的受、想、行、識沒有真實的意義，因為識本身是空無的，所以菩薩摩訶薩在修行般若波羅蜜時，菩薩的真實意義也是無所有，空無一物。須菩提！就像佛眼（buddha-caksu）沒有處所，乃至……

【English Translation】 English version Subhuti! The supreme perfect enlightenment (anuttara-samyak-sambodhi) has no fixed meaning, nor is there a concept of 'self'. Therefore, 'meaninglessness of words' is the true meaning of a Bodhisattva. Subhuti! Just as a bird flying in the sky leaves no trace, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as things seen in a dream have no real place, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as things created by illusion have no real meaning, like flames, echoes, shadows, and things manifested by the Buddha have no real meaning, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as concepts like 'suchness' (tathata), 'dharma-nature' (dharmata), 'dharma-characteristics' (dharma-laksana), 'dharma-position' (dharma-sthiti), and 'ultimate reality' (bhutakoti) themselves have no fixed meaning, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as the form (rupa) of an illusory person has no real meaning, and the feelings (vedana), perceptions (samjna), mental formations (samskara), and consciousness (vijnana) of an illusory person have no real meaning, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom (prajna-paramita), the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as the eye (caksu) of an illusory person has no real meaning, and even the mind (manas) has no real meaning. Subhuti! Just as the form (rupa) of an illusory person has no real meaning, and even dharma has no real meaning. The feeling (vedana) arising from the condition of eye-contact (caksu-samsparsa), and even the feeling arising from the condition of mind-contact (manas-samsparsa) have no real meaning. When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as an illusory person has no real meaning when practicing inner emptiness (adhyatma-sunyata), and even when practicing the emptiness of the non-existence of inherent existence (abhava-svabhava-sunyata), when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as an illusory person has no real meaning when practicing the four foundations of mindfulness (catvari-smrtyupasthanani), and even the eighteen unique qualities of a Buddha (asta-dasa-avenika-buddha-dharma), when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as the form (rupa) of a Tathagata, Arhat, Samyak-sambuddha has no real meaning, because form itself is empty, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as the feelings, perceptions, mental formations, and consciousness of a Tathagata, Arhat, Samyak-sambuddha have no real meaning, because consciousness itself is empty, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, the true meaning of a Bodhisattva is also without any existence, empty of all things. Subhuti! Just as the Buddha's eye (buddha-caksu) has no location, and even...

意無處所，色乃至法無處所，眼觸乃至意觸因緣生受無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛內空無處所，乃至無法有法空無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛四念處無處所，乃至十八不共法無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如有為性中無無為性義，無為性中無有為性義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如不生不滅義無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如不作不出不得不垢不凈無處所，菩薩句義無所有亦如是。」

須菩提白佛言：「何法不生不滅故無處所？何法不作不出不得不垢不凈故無處所？」

佛告須菩提：「色不生不滅故無處所，受想行識不生不滅故無處所，乃至不垢不凈亦如是。入界不生不滅故無處所，乃至不垢不凈亦如是。四念處不生不滅故無處所，乃至不垢不凈亦如是，乃至十八不共法不生不滅故無處所，乃至不垢不凈亦如是。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如四念處凈義畢竟不可得，須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如四正勤乃至

【現代漢語翻譯】現代漢語譯本：

『意』沒有處所，『色』乃至『法』都沒有處所，『眼觸』乃至『意觸』因緣所生的『受』也沒有處所。菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同佛的『內空』沒有處所，乃至『無法有法空』沒有處所，菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同佛的『四念處』沒有處所，乃至『十八不共法』沒有處所，菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同『有為性』中沒有『無為性』的意義，『無為性』中沒有『有為性』的意義，菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同『不生不滅』的意義沒有處所，菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同『不作』、『不出』、『不得不垢不凈』沒有處所，『菩薩』這個詞的意義也是無所有的，也是如此。』

須菩提對佛說：『什麼法是不生不滅所以沒有處所？什麼法是不作、不出、不得不垢不凈所以沒有處所？』

佛告訴須菩提：『色不生不滅所以沒有處所，受、想、行、識不生不滅所以沒有處所，乃至不垢不凈也是如此。入界不生不滅所以沒有處所，乃至不垢不凈也是如此。四念處不生不滅所以沒有處所，乃至不垢不凈也是如此，乃至十八不共法不生不滅所以沒有處所，乃至不垢不凈也是如此。須菩提！菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同四念處的清凈意義畢竟不可得，須菩提！菩薩摩訶薩在修行般若波羅蜜時，『菩薩』這個詞的意義也是無所有的，也是如此。須菩提！如同四正勤乃至

【English Translation】 English version:

'Mind' has no location, 'form' (rupa) and even 'dharma' have no location, the 'feeling' (vedana) arising from the conditions of 'eye contact' (caksu-samsparsa) and even 'mind contact' (manah-samsparsa) has no location. When a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as the Buddha's 'inner emptiness' (adhyatma-sunyata) has no location, and even 'the emptiness of the non-existent and the existent' (abhava-svabhava-sunyata) has no location, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as the Buddha's 'four foundations of mindfulness' (cattaro satipatthana) have no location, and even the 'eighteen unique qualities of a Buddha' (asta-dasa-avenika-buddha-dharma) have no location, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as in the 'conditioned nature' (samskrta-svabhava) there is no meaning of 'unconditioned nature' (asamskrta-svabhava), and in the 'unconditioned nature' there is no meaning of 'conditioned nature', when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as the meaning of 'non-arising and non-ceasing' (anutpada-anirodha) has no location, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as 'non-doing' (akara), 'non-coming forth' (anirhata), 'neither defiled nor pure' (anupalepa-avyavadana) have no location, the meaning of the term 'Bodhisattva' is also without any existence, it is like that.'

Subhuti said to the Buddha, 'What dharma is without location because it is non-arising and non-ceasing? What dharma is without location because it is non-doing, non-coming forth, neither defiled nor pure?'

The Buddha told Subhuti, 'Form is without location because it is non-arising and non-ceasing, feeling, perception, mental formations, and consciousness are without location because they are non-arising and non-ceasing, and so on, even to neither defiled nor pure. The elements (dhatu) are without location because they are non-arising and non-ceasing, and so on, even to neither defiled nor pure. The four foundations of mindfulness are without location because they are non-arising and non-ceasing, and so on, even to neither defiled nor pure, and even the eighteen unique qualities of a Buddha are without location because they are non-arising and non-ceasing, and so on, even to neither defiled nor pure. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as the meaning of the purity of the four foundations of mindfulness is ultimately unattainable, Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also without any existence, it is like that. Subhuti! Just as the four right exertions and so on

十八不共法凈義畢竟不可得，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如凈中我不可得，我無所有故。乃至凈中知者見者不可得，知見無所有故。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！譬如日出時無有黑闇，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！譬如劫燒時無一切物，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！佛戒中無破戒。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛定中無亂心，佛慧中無愚癡，佛解脫中無不解脫，佛解脫知見中無不解脫知見。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！譬如佛光中日月光不現，佛光中四王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵眾天，乃至阿迦貳吒天光不現。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。何以故？是阿耨多羅三藐三菩提、菩薩、菩薩句義，是一切法皆不合不散、無色無形無對，一相所謂無相。如是，須菩提！菩薩摩訶薩一切法無閡相中，應當學亦應當知。」

須菩提白佛言：「世尊！何等是一切法？云何一切法中無閡相應學應知？」

佛告須菩提：「一

【現代漢語翻譯】現代漢語譯本：須菩提，十八不共法（佛的十八種不與其他聲聞、緣覺共通的功德）的清凈之義，畢竟是不可得的。菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（以智慧到達彼岸）時，菩薩這個概念的意義也是空無所有的，也是如此。須菩提，就像在清凈之中，『我』是不可得的，因為『我』是空無所有的。乃至在清凈之中，知者、見者也是不可得的，因為知見是空無所有的。須菩提，菩薩摩訶薩在修行般若波羅蜜時，菩薩這個概念的意義也是空無所有的，也是如此。須菩提，譬如太陽升起時，沒有黑暗，菩薩摩訶薩在修行般若波羅蜜時，菩薩這個概念的意義也是空無所有的，也是如此。須菩提，譬如劫火燃燒時，一切事物都不存在，菩薩摩訶薩在修行般若波羅蜜時，菩薩這個概念的意義也是空無所有的，也是如此。須菩提，在佛的戒律中，沒有破戒。須菩提，菩薩摩訶薩在修行般若波羅蜜時，菩薩這個概念的意義也是空無所有的，也是如此。須菩提，就像在佛的禪定中沒有散亂的心，在佛的智慧中沒有愚癡，在佛的解脫中沒有不解脫，在佛的解脫知見中沒有不解脫的知見。須菩提，菩薩摩訶薩在修行般若波羅蜜時，菩薩這個概念的意義也是空無所有的，也是如此。須菩提，譬如在佛的光芒中，日月的光芒不顯現，在佛的光芒中，四王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵眾天，乃至阿迦尼吒天（色界最高天）的光芒都不顯現。須菩提，菩薩摩訶薩在修行般若波羅蜜時，菩薩這個概念的意義也是空無所有的，也是如此。為什麼呢？因為這阿耨多羅三藐三菩提（無上正等正覺）、菩薩、菩薩的概念的意義，是一切法都不合不散、無色無形無對，只有一個相，那就是無相。須菩提，菩薩摩訶薩在一切法無障礙的相中，應當學習，也應當瞭解。』

須菩提對佛說：『世尊，什麼是一切法？如何在一切法中學習和了解無障礙的相應？』

佛告訴須菩提：『一』

【English Translation】 English version: Subhuti, the purity of the eighteen unique qualities of a Buddha (the eighteen qualities of a Buddha not shared with Sravakas or Pratyekabuddhas) is ultimately unattainable. When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom), the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Subhuti, just as in purity, 'I' is unattainable, because 'I' is without substance. Even in purity, the knower and the seer are unattainable, because knowing and seeing are without substance. Subhuti, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Subhuti, just as when the sun rises, there is no darkness, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Subhuti, just as when a cosmic fire burns, all things do not exist, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Subhuti, in the precepts of the Buddha, there is no breaking of precepts. Subhuti, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Subhuti, just as in the Buddha's samadhi (meditative absorption), there is no distracted mind, in the Buddha's wisdom, there is no ignorance, in the Buddha's liberation, there is no non-liberation, in the Buddha's knowledge and vision of liberation, there is no non-liberation knowledge and vision. Subhuti, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Subhuti, just as in the light of the Buddha, the light of the sun and moon does not appear, in the light of the Buddha, the light of the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, the Paranirmitavasavartin Heaven, the Brahma Heaven, and even the Akanistha Heaven (the highest heaven in the realm of form) does not appear. Subhuti, when a Bodhisattva Mahasattva practices Prajnaparamita, the meaning of the term 'Bodhisattva' is also empty and without substance, it is just like that. Why is this so? Because this Anuttara-samyak-sambodhi (unexcelled complete enlightenment), Bodhisattva, and the meaning of the term 'Bodhisattva', are all dharmas (phenomena) that neither combine nor disperse, are without color, form, or counterpart, and have only one characteristic, which is no-characteristic. Thus, Subhuti, a Bodhisattva Mahasattva should learn and understand in the aspect of all dharmas being without obstruction.'

Subhuti said to the Buddha, 'World Honored One, what are all dharmas? How should one learn and understand the corresponding aspect of non-obstruction in all dharmas?'

The Buddha told Subhuti, 'One.'

切法者，善法不善法、記法無記法、世間法出世間法、有漏法無漏法、有為法無為法、共法不共法。須菩提！是名一切法。菩薩摩訶薩是一切法無閡相中應學應知。」

須菩提白佛言：「世尊！何等名世間善法？」

佛告須菩提：「世間善法者，孝順父母，供養沙門婆羅門，敬事尊長，佈施福處、持戒福處、修禪福處，勸導福事，方便生福德，世間十善道，九相——脹相、血相、壞相、膿爛相、青相、啖相、散相、骨相、燒相——四禪、四無量心、四無色定，唸佛、念法、念僧、念戒、念舍、念天、念善、念安般、念身、念死，是名世間善法。何等不善法？奪他命、不與取、邪淫、妄語、兩舌、惡口、非時語、貪、惱害、邪見，是十不善道等，是名不善法。何等記法？若善法若不善法，是名記法。何等無記法？無記身業、口業、意業，無記四大，無記五蔭、十二入、十八界，無記報，是名無記法。何等名世間法？世間法者，五蔭、十二入、十八界，十善道，四禪、四無量心、四無色定，是名世間法。何等名出世間法？四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空解脫門、無相解脫門、無作解脫門，三無漏根——未知欲知根、知根、知已根，三三昧——有覺有觀三昧、無覺有觀三昧、無

【現代漢語翻譯】現代漢語譯本：

所謂『一切法』，包括善法、不善法、有記法、無記法、世間法、出世間法、有漏法、無漏法、有為法、無為法、共法、不共法。須菩提！這就是所謂的一切法。菩薩摩訶薩應當在對一切法無所障礙的認知中學習和了解。須菩提問佛說：『世尊！什麼是世間善法？』佛告訴須菩提：『世間善法是指孝順父母，供養沙門（出家修行者）和婆羅門（祭司），尊敬長輩，佈施于能帶來福報的地方，持戒能帶來福報的地方，修禪能帶來福報的地方，勸導他人行善，方便地積累福德，世間的十善道，九種觀想——脹相、血相、壞相、膿爛相、青相、啖相、散相、骨相、燒相——四禪（初禪、二禪、三禪、四禪）、四無量心（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），唸佛、念法、念僧、念戒、念舍、念天、念善、念安般（數息觀）、念身、念死，這些都稱為世間善法。什麼是不善法呢？奪取他人生命、偷盜、邪淫、妄語、兩舌、惡口、非時語、貪婪、惱害、邪見，這十種不善道等等，都稱為不善法。什麼是記法呢？無論是善法還是不善法，都稱為記法。什麼是無記法呢？無記的身業、口業、意業，無記的四大（地、水、火、風），無記的五蘊（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）、十八界（六根、六塵、六識），無記的果報，這些都稱為無記法。什麼是世間法呢？世間法是指五蘊、十二入、十八界，十善道，四禪、四無量心、四無色定，這些都稱為世間法。什麼是出世間法呢？四念處（身念處、受念處、心念處、法念處）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲如意足、精進如意足、心如意足、觀如意足）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、定覺分、舍覺分、念覺分）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），空解脫門、無相解脫門、無作解脫門，三種無漏根——未知當知根、已知根、知已根，三種三昧——有覺有觀三昧、無覺有觀三昧、無覺無觀三昧，這些都稱為出世間法。』

【English Translation】 English version:

'All dharmas' include good dharmas, bad dharmas, specified dharmas, unspecified dharmas, worldly dharmas, transcendental dharmas, defiled dharmas, undefiled dharmas, conditioned dharmas, unconditioned dharmas, common dharmas, and uncommon dharmas. Subhuti! These are called all dharmas. Bodhisattva Mahasattvas should learn and understand within the unobstructed perception of all dharmas. Subhuti asked the Buddha, 'World Honored One! What are worldly good dharmas?' The Buddha told Subhuti, 'Worldly good dharmas are filial piety towards parents, offerings to Sramanas (ascetics) and Brahmins (priests), respect for elders, giving to places that bring merit, upholding precepts that bring merit, practicing meditation that brings merit, encouraging others to do good, skillfully accumulating merit, the ten worldly good paths, the nine contemplations—the bloated stage, the blood stage, the decaying stage, the festering stage, the bluish stage, the gnawed stage, the scattered stage, the skeletal stage, the burnt stage—the four Dhyanas (first, second, third, and fourth Dhyana), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four formless attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of precepts, mindfulness of giving, mindfulness of the heavens, mindfulness of goodness, mindfulness of Anapanasati (mindfulness of breathing), mindfulness of the body, and mindfulness of death. These are called worldly good dharmas. What are bad dharmas? Taking the lives of others, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, malice, and wrong views. These ten bad paths, and so on, are called bad dharmas. What are specified dharmas? Whether they are good or bad dharmas, they are called specified dharmas. What are unspecified dharmas? Unspecified bodily actions, verbal actions, and mental actions, the unspecified four great elements (earth, water, fire, and wind), the unspecified five aggregates (form, feeling, perception, mental formations, and consciousness), the twelve sense bases (the six sense organs and their corresponding six sense objects), the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses), and unspecified karmic results. These are called unspecified dharmas. What are worldly dharmas? Worldly dharmas are the five aggregates, the twelve sense bases, the eighteen realms, the ten good paths, the four Dhyanas, the four immeasurable minds, and the four formless attainments. These are called worldly dharmas. What are transcendental dharmas? The four foundations of mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas), the four right exertions (preventing the arising of unwholesome states, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), the four bases of power (zeal, effort, mind, and investigation), the five faculties (faith, effort, mindfulness, concentration, and wisdom), the five powers (the power of faith, the power of effort, the power of mindfulness, the power of concentration, and the power of wisdom), the seven factors of enlightenment (investigation of dharmas, effort, joy, tranquility, concentration, equanimity, and mindfulness), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the emptiness liberation gate, the signless liberation gate, the wishless liberation gate, the three undefiled roots—the root of 'I will know', the root of 'I know', and the root of 'I have known', the three samadhis—samadhi with initial and sustained thought, samadhi with sustained thought but without initial thought, and samadhi without initial and sustained thought. These are called transcendental dharmas.'

覺無觀三昧——明解脫念慧正憶八背舍。何等八？色觀色，是初背舍。內無色相外觀色，是二背舍。凈背捨身作證，是三背舍。過一切色相故，滅有對相故，一切異相不念故，入無邊虛空處，是四背舍。過一切無邊虛空處，入一切無邊識處，是五背舍。過一切無邊識處，入無所有處，是六背舍。過一切無所有處，入非有想非無想處，是七背舍。過一切非有想非無想處，入滅受想定，是八背舍。九次第定。何等九？離欲離惡不善法，有覺有觀，離生喜樂，入初禪。滅諸覺觀內清凈故，一心無覺無觀定生喜樂，入第二禪。離喜故行舍受身樂，聖人能說能捨念行樂，入第三禪。斷苦樂故，先滅憂喜故，不苦不樂舍念凈，入第四禪。過一切色相故，滅有對相故，一切異相不念故，入無邊虛空處。過一切無邊虛空處，入無邊識處。過一切無邊識處，入無所有處。過一切無所有處，入非有想非無想處。過一切非有想非無想處，入滅受想定。復有出世間法，內空乃至無法有法空，佛十力、四無所畏、四無礙智、十八不共法、一切智，是名出世間法。何等為有漏法？五受蔭、十二入、十八界，六種六觸、六受，四禪乃至四無色定，是名有漏法。何等為無漏法？四念處乃至十八不共法及一切智，是名無漏法。何等為有為法？若法生住滅，

【現代漢語翻譯】現代漢語譯本：覺無觀三昧（一種禪定狀態）——明瞭脫念慧，正確憶念八背舍（八種解脫的禪定）。哪八種呢？觀色（觀察物質）之色（物質的本性），是初背舍。內心沒有物質的形象，而向外觀看物質，是第二背舍。通過凈背舍（通過凈化達到解脫）身體作證，是第三背舍。超越一切物質的形象，滅除有對的形象，不念一切不同的形象，進入無邊虛空處（無限虛空的狀態），是第四背舍。超越一切無邊虛空處，進入一切無邊識處（無限意識的狀態），是第五背舍。超越一切無邊識處，進入無所有處（一無所有的狀態），是第六背舍。超越一切無所有處，進入非有想非無想處（既非有想也非無想的狀態），是第七背舍。超越一切非有想非無想處，進入滅受想定（滅盡感受和思想的禪定），是第八背舍。還有九次第定（九種次第的禪定）。哪九種呢？遠離慾望，遠離邪惡不善的法，有覺（初步的思考）有觀（深入的觀察），因遠離而生喜樂，進入初禪。滅除一切覺觀，內心清凈，一心無覺無觀，定中生喜樂，進入第二禪。遠離喜樂，行舍受（保持平靜），身體感受快樂，聖人能說能捨，念行快樂，進入第三禪。斷除苦樂，先滅憂喜，不苦不樂，舍念清凈，進入第四禪。超越一切物質的形象，滅除有對的形象，不念一切不同的形象，進入無邊虛空處。超越一切無邊虛空處，進入無邊識處。超越一切無邊識處，進入無所有處。超越一切無所有處，進入非有想非無想處。超越一切非有想非無想處，進入滅受想定。還有出世間法（超越世俗的法），內空（內在的空性）乃至無法有法空（既無法也無法的空性），佛十力（佛的十種力量）、四無所畏（佛的四種無畏）、四無礙智（佛的四種無礙智慧）、十八不共法（佛的十八種不共之法）、一切智（佛的一切智慧），這些稱為出世間法。什麼是有漏法（受煩惱污染的法）？五受蔭（五種構成存在的要素）、十二入（十二種感官和對像）、十八界（十八種構成存在的要素）、六種六觸（六種感官接觸）、六受（六種感受）、四禪乃至四無色定（四種禪定和四種無色定），這些稱為有漏法。什麼是無漏法（不受煩惱污染的法）？四念處（四種正念的修行）乃至十八不共法及一切智，這些稱為無漏法。什麼是有為法（因緣和合而生的法）？如果法有生、住、滅的過程，

【English Translation】 English version: The Samadhi (state of meditative absorption) of Non-Perception and Non-Observation—clearly understanding the wisdom of liberation, correctly recollecting the Eight Deliverances (eight meditative states of liberation). What are the eight? Observing form (materiality) as form (the nature of materiality), is the first deliverance. Internally having no form, but externally observing form, is the second deliverance. Realizing the purification of the body through the pure deliverance, is the third deliverance. Transcending all forms, extinguishing the perception of resistance, not dwelling on any different perceptions, entering the realm of boundless space, is the fourth deliverance. Transcending the realm of boundless space, entering the realm of boundless consciousness, is the fifth deliverance. Transcending the realm of boundless consciousness, entering the realm of nothingness, is the sixth deliverance. Transcending the realm of nothingness, entering the realm of neither perception nor non-perception, is the seventh deliverance. Transcending the realm of neither perception nor non-perception, entering the cessation of perception and feeling, is the eighth deliverance. There are also the Nine Successive Abidings (nine successive meditative states). What are the nine? Separated from desire, separated from evil and unwholesome states, with initial thought and sustained thought, joy and happiness born of separation, entering the first dhyana (meditative absorption). With the cessation of initial and sustained thought, with inner purity, with one-pointedness without initial and sustained thought, joy and happiness born of concentration, entering the second dhyana. With the fading of joy, practicing equanimity, experiencing bodily pleasure, the noble ones can speak of and relinquish, mindful of the practice of happiness, entering the third dhyana. With the abandoning of pain and pleasure, with the prior cessation of sorrow and joy, neither pain nor pleasure, equanimity and mindfulness purified, entering the fourth dhyana. Transcending all forms, extinguishing the perception of resistance, not dwelling on any different perceptions, entering the realm of boundless space. Transcending the realm of boundless space, entering the realm of boundless consciousness. Transcending the realm of boundless consciousness, entering the realm of nothingness. Transcending the realm of nothingness, entering the realm of neither perception nor non-perception. Transcending the realm of neither perception nor non-perception, entering the cessation of perception and feeling. Furthermore, there are supramundane dharmas (transcendental teachings), inner emptiness to the emptiness of both dharma and non-dharma, the Ten Powers of the Buddha, the Four Assurances, the Four Unimpeded Knowledges, the Eighteen Unique Qualities of a Buddha, and Omniscience, these are called supramundane dharmas. What are the defiled dharmas (dharmas subject to defilements)? The Five Aggregates of clinging, the Twelve Sense Bases, the Eighteen Elements, the six kinds of six contacts, the six kinds of feelings, the four dhyanas up to the four formless absorptions, these are called defiled dharmas. What are the undefiled dharmas (dharmas free from defilements)? The Four Foundations of Mindfulness up to the Eighteen Unique Qualities of a Buddha and Omniscience, these are called undefiled dharmas. What are conditioned dharmas (dharmas that arise due to conditions)? If a dharma has arising, abiding, and ceasing,

欲界、色界、無色界，五蔭乃至意觸因緣生受，四念處乃至十八不共法及一切智，是名有為法。何等為無為法？不生不住不滅，若染盡、瞋盡、癡盡，如、不異、法相、法性、法位、實際，是名無為法。何等為共法？四禪、四無量心、四無色定，如是等是名共法。何等名不共法？四念處乃至十八不共法，是名不共法。菩薩摩訶薩於是自相空法中，不應著不動故，菩薩亦應知一切法不二相不動故，是名菩薩義。」

摩訶般若波羅蜜經金剛品第十三(丹本云摩訶薩品)

爾時須菩提白佛言：「世尊！何以故名為摩訶薩？」

佛告須菩提：「是菩薩于必定眾中為上首，是故名摩訶薩。」

須菩提白佛言：「世尊！何等為必定眾，是菩薩摩訶薩而為上首？」

佛告須菩提：「必定眾者，性地人八人，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，初發心菩薩乃至阿惟越致地菩薩。須菩提！是為必定眾菩薩為上首。菩薩摩訶薩於是中生大心，不可壞如金剛，當爲必定眾作上首。」

須菩提白佛言：「世尊！何等是菩薩摩訶薩生大心，不可壞如金剛？」

佛告須菩提：「菩薩摩訶薩應生如是心：『我當於無量生死中大誓莊嚴，我應當舍一切所有，我應當等心於一切眾生，我應當以三乘度

【現代漢語翻譯】現代漢語譯本：欲界（kāmadhātu）、色界（rūpadhātu）、無色界（arūpadhātu），五蘊（pañcaskandha）乃至意觸因緣所生的感受，四念處（catvāri smṛtyupasthānāni）乃至十八不共法（aṣṭādaśa āveṇikā buddhadharmāḥ）以及一切智（sarvajñatā），這些稱為有為法（saṃskṛta dharma）。什麼是無為法（asaṃskṛta dharma）？不生、不住、不滅，如果貪慾滅盡、嗔恨滅盡、愚癡滅盡，如如（tathatā）、不異、法相（dharmalakṣaṇa）、法性（dharmatā）、法位（dharmasthiti）、實際（bhūtakoti），這些稱為無為法。什麼是共法（sādhāraṇa dharma）？四禪（catvāri dhyānāni）、四無量心（catvāri apramāṇāni）、四無色定（catasra ārūpyasamāpattayaḥ），這些稱為共法。什麼是不共法（asādhāraṇa dharma）？四念處乃至十八不共法，這些稱為不共法。菩薩摩訶薩（bodhisattva mahāsattva）在這些自性空的法中，不應執著不動，菩薩也應了知一切法不二相不動，這稱為菩薩的意義。

《摩訶般若波羅蜜經·金剛品第十三》（丹本云摩訶薩品）

這時，須菩提（Subhūti）對佛說：『世尊！為什麼稱為摩訶薩（mahāsattva）？』

佛告訴須菩提：『這位菩薩（bodhisattva）在必定眾（niyata-rāśi）中為首，所以稱為摩訶薩。』

須菩提對佛說：『世尊！什麼是必定眾，這位菩薩摩訶薩為首？』

佛告訴須菩提：『必定眾是指性地人（gotrabhū）八人，須陀洹（srotaāpanna）、斯陀含（sakṛdāgāmin）、阿那含（anāgāmin）、阿羅漢（arhat）、辟支佛（pratyekabuddha），初發心菩薩乃至阿惟越致地（avaivartika-bhūmi）菩薩。須菩提！這些是必定眾，菩薩為首。菩薩摩訶薩在其中生起大心，堅不可摧如金剛，應當為必定眾作首領。』

須菩提對佛說：『世尊！什麼是菩薩摩訶薩生起大心，堅不可摧如金剛？』

佛告訴須菩提：『菩薩摩訶薩應當生起這樣的心：『我應當在無量生死中以大誓願莊嚴自己，我應當捨棄一切所有，我應當以平等心對待一切眾生，我應當以三乘（triyāna）度化眾生。』

【English Translation】 English version: The desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu), the five aggregates (pañcaskandha) up to the feeling born of the contact of mind, the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ), and all-knowing wisdom (sarvajñatā), these are called conditioned dharmas (saṃskṛta dharma). What are unconditioned dharmas (asaṃskṛta dharma)? They are not born, do not abide, and do not cease; if the taint of desire is exhausted, the taint of hatred is exhausted, the taint of delusion is exhausted, suchness (tathatā), non-difference, the characteristics of dharmas (dharmalakṣaṇa), the nature of dharmas (dharmatā), the position of dharmas (dharmasthiti), and the limit of reality (bhūtakoti), these are called unconditioned dharmas. What are common dharmas (sādhāraṇa dharma)? The four dhyānas (catvāri dhyānāni), the four immeasurables (catvāri apramāṇāni), and the four formless attainments (catasra ārūpyasamāpattayaḥ), these are called common dharmas. What are uncommon dharmas (asādhāraṇa dharma)? The four foundations of mindfulness up to the eighteen unique qualities of a Buddha, these are called uncommon dharmas. A Bodhisattva Mahasattva (bodhisattva mahāsattva), in these dharmas that are empty of self-nature, should not be attached and unmoving; a Bodhisattva should also know that all dharmas are non-dual and unmoving, this is called the meaning of a Bodhisattva.

The Diamond Chapter, Thirteenth of the Mahāprajñāpāramitā Sūtra (The Dan version calls it the Mahāsattva Chapter)

At that time, Subhūti (Subhūti) said to the Buddha, 'World Honored One! Why is one called a Mahāsattva (mahāsattva)?'

The Buddha told Subhūti, 'This Bodhisattva (bodhisattva) is the leader among the assembly of the assured (niyata-rāśi), therefore he is called a Mahāsattva.'

Subhūti said to the Buddha, 'World Honored One! What is the assembly of the assured, of which this Bodhisattva Mahasattva is the leader?'

The Buddha told Subhūti, 'The assembly of the assured refers to the eight types of people of the lineage (gotrabhū): a Stream-enterer (srotaāpanna), a Once-returner (sakṛdāgāmin), a Non-returner (anāgāmin), an Arhat (arhat), a Pratyekabuddha (pratyekabuddha), and Bodhisattvas from the initial aspiration up to the stage of non-retrogression (avaivartika-bhūmi). Subhūti! These are the assembly of the assured, of which the Bodhisattva is the leader. A Bodhisattva Mahasattva generates a great mind within this assembly, unbreakable like a diamond, and should be the leader of the assembly of the assured.'

Subhūti said to the Buddha, 'World Honored One! What is it that a Bodhisattva Mahasattva generates a great mind, unbreakable like a diamond?'

The Buddha told Subhūti, 'A Bodhisattva Mahasattva should generate this kind of mind: 『I shall adorn myself with great vows in countless births and deaths, I shall give up all possessions, I shall treat all sentient beings with an equal mind, and I shall liberate sentient beings with the three vehicles (triyāna).』'

脫一切眾生，令入無餘涅槃。我度一切眾生已，無有乃至一人入涅槃者。我應當解一切諸法不生相，我應當純以薩婆若心行六波羅蜜，我應當學智慧了達一切法，我應當了達諸法一相智門，我應當了達乃至無量相智門。』須菩提！是名菩薩摩訶薩生大心，不可壞如金剛。是菩薩摩訶薩住是心中，于諸必定眾而為上首，是法用無所得故。須菩提！菩薩摩訶薩應生如是心：『我當代十方一切眾生，若地獄眾生、若畜生眾生、若餓鬼眾生，受苦痛，為一一眾生無量百千億劫代受地獄中苦，乃至是眾生入無餘涅槃。以是法故，為是眾生受諸勤苦。是眾生入無餘涅槃已，然後自種善根，無量百千億阿僧祇劫當得阿耨多羅三藐三菩提。』須菩提！是為菩薩摩訶薩生大心，不可壞如金剛，住是心中為必定眾作上首。複次，須菩提！菩薩摩訶薩生大快心，住是大快心中為必定眾作上首。」

須菩提白佛言：「世尊！何等是菩薩摩訶薩大快心？」

佛言：「菩薩摩訶薩從初發意乃至阿耨多羅三藐三菩提，不生染心、瞋恚心、愚癡心，不生慢心，不生聲聞、辟支佛心，是名菩薩摩訶薩大快心。住是心中為必定眾作上首，亦不念有是心。複次，須菩提！菩薩摩訶薩應生不動心。」

須菩提白佛言：「云何名不動心？」

【現代漢語翻譯】現代漢語譯本：『我要解脫一切眾生，讓他們進入無餘涅槃（完全的寂滅）。我已經度化了一切眾生，但實際上沒有哪怕一個人真正進入涅槃。我應當理解一切諸法不生不滅的真相，我應當以一切智（薩婆若）之心修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），我應當學習智慧以通達一切法，我應當通達諸法一相智門（認識到一切法本質上是相同的智慧），我應當通達乃至無量相智門（認識到一切法在不同層面上的智慧）。』須菩提！這叫做菩薩摩訶薩（偉大的菩薩）生起大心，堅不可摧如同金剛。這位菩薩摩訶薩安住于這種心中，在所有必定成佛的眾生中成為領導者，這是因為他運用這種法時沒有任何執著。須菩提！菩薩摩訶薩應當生起這樣的心：『我應當代替十方一切眾生，無論是地獄眾生、畜生眾生、還是餓鬼眾生，承受痛苦，為每一個眾生在無量百千億劫中代替他們承受地獄中的痛苦，直到這些眾生進入無餘涅槃。因為這個法，我為這些眾生承受各種勤苦。這些眾生進入無餘涅槃后，我才開始種下善根，在無量百千億阿僧祇劫后才能證得阿耨多羅三藐三菩提（無上正等正覺）。』須菩提！這就是菩薩摩訶薩生起的大心，堅不可摧如同金剛，安住于這種心中，成為必定成佛的眾生的領導者。此外，須菩提！菩薩摩訶薩生起大歡喜心，安住于這種大歡喜心中，成為必定成佛的眾生的領導者。」須菩提對佛說：『世尊！什麼是菩薩摩訶薩的大歡喜心？』佛說：『菩薩摩訶薩從最初發心直到證得阿耨多羅三藐三菩提，不生起貪染心、嗔恚心、愚癡心，不生起傲慢心，不生起聲聞（小乘修行者）、辟支佛（獨覺）之心，這叫做菩薩摩訶薩的大歡喜心。安住于這種心中，成為必定成佛的眾生的領導者，並且不執著于這種心的存在。此外，須菩提！菩薩摩訶薩應當生起不動心。』須菩提對佛說：『什麼叫做不動心？』

【English Translation】 English version: 『I will liberate all sentient beings, causing them to enter into Nirvana without remainder (complete extinction). I have already liberated all sentient beings, yet there is not even one who has actually entered Nirvana. I should understand the non-arising nature of all dharmas (phenomena), I should practice the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) with the mind of Sarvajna (omniscience), I should learn wisdom to comprehend all dharmas, I should comprehend the wisdom gate of the one characteristic of all dharmas (realizing the essential sameness of all phenomena), I should comprehend even the wisdom gate of immeasurable characteristics (realizing the wisdom of all phenomena at different levels).』 Subhuti! This is called the Bodhisattva Mahasattva (great Bodhisattva) generating a great mind, indestructible like a diamond. This Bodhisattva Mahasattva dwells in this mind, becoming the leader among all those who are certain to attain Buddhahood, because he uses this dharma without any attachment. Subhuti! A Bodhisattva Mahasattva should generate such a mind: 『I should take the place of all sentient beings in the ten directions, whether they are beings in hell, beings in the animal realm, or beings in the realm of hungry ghosts, enduring suffering, for each and every being, for immeasurable hundreds of thousands of millions of kalpas (eons), I will take their place in enduring the suffering of hell, until these beings enter Nirvana without remainder. Because of this dharma, I endure all kinds of hardships for these beings. After these beings have entered Nirvana without remainder, then I will plant good roots, and after immeasurable hundreds of thousands of millions of asamkhyeya (incalculable) kalpas, I will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 Subhuti! This is the great mind generated by a Bodhisattva Mahasattva, indestructible like a diamond, dwelling in this mind, becoming the leader of those who are certain to attain Buddhahood. Furthermore, Subhuti! A Bodhisattva Mahasattva generates a great joyful mind, dwelling in this great joyful mind, becoming the leader of those who are certain to attain Buddhahood.」 Subhuti said to the Buddha, 『World Honored One! What is the great joyful mind of a Bodhisattva Mahasattva?』 The Buddha said, 『From the initial generation of the aspiration for enlightenment until the attainment of Anuttara-samyak-sambodhi, a Bodhisattva Mahasattva does not generate a mind of greed, a mind of anger, a mind of ignorance, does not generate a mind of arrogance, does not generate the mind of a Sravaka (Hearer, a Hinayana practitioner) or a Pratyekabuddha (Solitary Buddha), this is called the great joyful mind of a Bodhisattva Mahasattva. Dwelling in this mind, becoming the leader of those who are certain to attain Buddhahood, and not being attached to the existence of this mind. Furthermore, Subhuti! A Bodhisattva Mahasattva should generate an immovable mind.』 Subhuti said to the Buddha, 『What is called an immovable mind?』

佛言：「常念一切種智心，亦不念有是心，是名菩薩摩訶薩不動心。

「複次，須菩提。菩薩摩訶薩於一切眾生中，應生利益安樂心。云何名利益安樂心？救濟一切眾生，不捨一切眾生，是事亦不念有是心，是名菩薩摩訶薩於一切眾生中生利益安樂心。如是，須菩提！是菩薩摩訶薩行般若波羅蜜，于必定眾中最為上首。

「複次，須菩提！菩薩摩訶薩應當行欲法喜法、樂法心。何等是法？所謂不破諸法實相是名為法。何等名欲法喜法？信法、忍法、受法，是名欲法喜法。何等名樂法？常修行是法，是名樂法。如是，須菩提！菩薩摩訶薩行般若波羅蜜，于必定眾中能為上首，是法用無所得故。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，住內空乃至無法有法空，能為必定眾作上首，是法用無所得故。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，住四念處中乃至住十八不共法中，能為必定眾作上首，是法用無所得故。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，住如金剛三昧乃至離著虛空不染三昧中住，于必定眾作上首，是法用無所得故。如是，須菩提！菩薩摩訶薩住是諸法中，能為必定眾作上首。以是因緣，故名為摩訶薩。」◎

◎摩訶般若波羅蜜經樂說品第十

【現代漢語翻譯】現代漢語譯本佛陀說：『要常念一切種智（sarvajñāna，指佛陀的智慧）之心，但也不執著于有這個心，這稱為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的不動心。』『再者，須菩提（Subhuti）。菩薩摩訶薩對於一切眾生，應當生起利益安樂之心。什麼叫做利益安樂心呢？就是救濟一切眾生，不捨棄任何眾生，但也不執著于有這個心，這稱為菩薩摩訶薩對於一切眾生生起利益安樂心。如此，須菩提！這樣的菩薩摩訶薩修行般若波羅蜜（prajñāpāramitā，智慧到彼岸），在必定成佛的眾生中最為殊勝。』『再者，須菩提！菩薩摩訶薩應當修行欲法、喜法、樂法之心。什麼是法呢？就是不破壞諸法實相，這稱為法。什麼叫做欲法、喜法呢？就是信法、忍法、受法，這稱為欲法、喜法。什麼叫做樂法呢？就是常常修行這些法，這稱為樂法。如此，須菩提！菩薩摩訶薩修行般若波羅蜜，在必定成佛的眾生中能夠成為最殊勝的，這是因為對這些法的使用沒有執著。』『再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，安住于內空（adhyātma-śūnyatā）乃至無法有法空（abhāva-svabhāva-śūnyatā），能夠成為必定成佛的眾生中最殊勝的，這是因為對這些法的使用沒有執著。』『再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，安住於四念處（catvāri smṛtyupasthānāni）中，乃至安住於十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ）中，能夠成為必定成佛的眾生中最殊勝的，這是因為對這些法的使用沒有執著。』『再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，安住于如金剛三昧（vajropama-samādhi）乃至離著虛空不染三昧（vivikta-ākāśa-anupalepa-samādhi）中，在必定成佛的眾生中成為最殊勝的，這是因為對這些法的使用沒有執著。如此，須菩提！菩薩摩訶薩安住于這些法中，能夠成為必定成佛的眾生中最殊勝的。因為這個緣故，所以稱為摩訶薩。』

【English Translation】 English version The Buddha said, 'Constantly contemplate the mind of all-knowing wisdom (sarvajñāna), yet do not cling to the notion of having such a mind. This is called the immovable mind of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great bodhisattva).' 'Furthermore, Subhuti (Subhuti), a Bodhisattva-Mahasattva should generate a mind of benefit and happiness towards all sentient beings. What is meant by a mind of benefit and happiness? It is to rescue all sentient beings, not abandoning any of them, yet not clinging to the notion of having such a mind. This is called a Bodhisattva-Mahasattva generating a mind of benefit and happiness towards all sentient beings. Thus, Subhuti, such a Bodhisattva-Mahasattva, practicing Prajnaparamita (prajñāpāramitā, perfection of wisdom), is the foremost among those destined for Buddhahood.' 'Furthermore, Subhuti, a Bodhisattva-Mahasattva should practice the mind of desiring the Dharma, delighting in the Dharma, and enjoying the Dharma. What is the Dharma? It is not destroying the true nature of all dharmas, this is called the Dharma. What is meant by desiring the Dharma and delighting in the Dharma? It is believing in the Dharma, enduring the Dharma, and receiving the Dharma, this is called desiring the Dharma and delighting in the Dharma. What is meant by enjoying the Dharma? It is constantly practicing these dharmas, this is called enjoying the Dharma. Thus, Subhuti, a Bodhisattva-Mahasattva, practicing Prajnaparamita, can be the foremost among those destined for Buddhahood, because there is no attachment to the use of these dharmas.' 'Furthermore, Subhuti, when a Bodhisattva-Mahasattva practices Prajnaparamita, abiding in inner emptiness (adhyātma-śūnyatā) up to the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā), they can be the foremost among those destined for Buddhahood, because there is no attachment to the use of these dharmas.' 'Furthermore, Subhuti, when a Bodhisattva-Mahasattva practices Prajnaparamita, abiding in the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to abiding in the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), they can be the foremost among those destined for Buddhahood, because there is no attachment to the use of these dharmas.' 'Furthermore, Subhuti, when a Bodhisattva-Mahasattva practices Prajnaparamita, abiding in the diamond-like samadhi (vajropama-samādhi) up to abiding in the samadhi of detachment from space and non-contamination (vivikta-ākāśa-anupalepa-samādhi), they become the foremost among those destined for Buddhahood, because there is no attachment to the use of these dharmas. Thus, Subhuti, a Bodhisattva-Mahasattva abiding in these dharmas can be the foremost among those destined for Buddhahood. For this reason, they are called Mahasattvas.'

四(丹本作斷見品)

爾時慧命舍利弗白佛言：「世尊！我亦欲說所以為摩訶薩。」

佛告舍利弗：「便說。」

舍利弗言：「我見、眾生見、壽見、命見，生見、養育見，眾數見、人見，作見、使作見，起見、使起見，受見、使受見，知者見、見者見，斷見、常見，有見、無見，蔭見、入見、界見，諦見、因緣見，四念處見乃至十八不共法見，佛道見、成就眾生見、凈佛國土見、佛見、轉法輪見，為斷如是諸見故而為說法，是名摩訶薩。」

須菩提語舍利弗言：「何因緣故，色見是妄見？何因緣故，受想行識乃至轉法輪見是名妄見？」

舍利弗語須菩提：「菩薩摩訶薩行般若波羅蜜時，無方便故得色生見，用有所得故；得受想行識乃至轉法輪生見，用有所得故。是中菩薩摩訶薩行般若波羅蜜，以方便力斷諸見網故而為說法，用無所得故。」

爾時須菩提白佛言：「世尊！我亦欲說所以為摩訶薩。」

佛言：「便說。」

須菩提言：「世尊！是阿耨多羅三藐三菩提心，無等等心，不共聲聞、辟支佛心。何以故？是一切智心無漏不繫故，是一切智心無漏不繫中亦不著，以是因緣故，名摩訶薩。」

舍利弗語須菩提：「何等為菩薩摩訶薩無等等心，不共聲聞、辟

【現代漢語翻譯】現代漢語譯本當時，慧命舍利弗（Sariputra）對佛說：『世尊！我也想說說什麼是摩訶薩（Mahasattva，大菩薩）。』佛告訴舍利弗：『說吧。』舍利弗說：『我見（認為有「我」的見解）、眾生見（認為有「眾生」的見解）、壽見（認為有壽命的見解）、命見（認為有生命的見解），生見（認為有出生的見解）、養育見（認為有養育的見解），眾數見（認為有眾多數量的見解）、人見（認為有「人」的見解），作見（認為有「造作」的見解）、使作見（認為有「使令造作」的見解），起見（認為有「生起」的見解）、使起見（認為有「使令生起」的見解），受見（認為有「感受」的見解）、使受見（認為有「使令感受」的見解），知者見（認為有「知者」的見解）、見者見（認為有「見者」的見解），斷見（認為一切斷滅的見解）、常見（認為一切常住的見解），有見（認為「有」的見解）、無見（認為「無」的見解），蔭見（認為有「五蘊」的見解）、入見（認為有「六入」的見解）、界見（認為有「十八界」的見解），諦見（認為有「四諦」的見解）、因緣見（認為有「因緣」的見解），四念處見（認為有「四念處」的見解）乃至十八不共法見（認為有「十八不共法」的見解），佛道見（認為有「佛道」的見解）、成就眾生見（認為有「成就眾生」的見解）、凈佛國土見（認為有「清凈佛國土」的見解）、佛見（認為有「佛」的見解）、轉法輪見（認為有「轉法輪」的見解），爲了斷除這些見解而說法，這叫做摩訶薩。』須菩提（Subhuti）對舍利弗說：『因為什麼緣故，色見（認為色是實有的見解）是虛妄的見解？因為什麼緣故，受、想、行、識（五蘊）乃至轉法輪見是虛妄的見解？』舍利弗對須菩提說：『菩薩摩訶薩在修行般若波羅蜜（Prajnaparamita，智慧到彼岸）時，因為沒有方便（善巧的方法），所以產生色見，是因為有所得的緣故；產生受、想、行、識乃至轉法輪見，也是因為有所得的緣故。而菩薩摩訶薩在修行般若波羅蜜時，以方便力斷除各種見解的羅網，所以才說法，是因為無所得的緣故。』當時，須菩提對佛說：『世尊！我也想說說什麼是摩訶薩。』佛說：『說吧。』須菩提說：『世尊！這阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），是無等等的心，是不與聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，獨自覺悟的修行者）共通的心。為什麼呢？因為這是一切智心（Sarvajna，一切智慧）無漏不繫縛的緣故，而且這無漏不繫縛的一切智心中也不執著，因為這個緣故，叫做摩訶薩。』舍利弗對須菩提說：『什麼是菩薩摩訶薩無等等心，不與聲聞、辟支佛共通的心？』

【English Translation】 English version At that time, the venerable Sariputra said to the Buddha, 'World Honored One, I also wish to speak about what constitutes a Mahasattva (Great Being).' The Buddha said to Sariputra, 'Then speak.' Sariputra said, 'The view of self, the view of beings, the view of lifespan, the view of life, the view of birth, the view of nurturing, the view of multitude, the view of person, the view of doing, the view of causing to do, the view of arising, the view of causing to arise, the view of receiving, the view of causing to receive, the view of the knower, the view of the seer, the view of annihilation, the view of permanence, the view of existence, the view of non-existence, the view of aggregates, the view of sense bases, the view of elements, the view of truths, the view of conditions, the view of the four foundations of mindfulness, up to the view of the eighteen unshared qualities of a Buddha, the view of the path of Buddhahood, the view of accomplishing beings, the view of purifying Buddha lands, the view of the Buddha, the view of turning the wheel of Dharma. To abandon these views, one teaches the Dharma. This is called a Mahasattva.' Subhuti said to Sariputra, 'For what reason is the view of form a false view? For what reason are the views of feeling, perception, mental formations, consciousness, up to the view of turning the wheel of Dharma, called false views?' Sariputra said to Subhuti, 'When a Bodhisattva Mahasattva practices Prajnaparamita (Perfection of Wisdom), due to the lack of skillful means, the view of form arises because of attachment to something; the views of feeling, perception, mental formations, consciousness, up to the view of turning the wheel of Dharma, arise because of attachment to something. When a Bodhisattva Mahasattva practices Prajnaparamita, with the power of skillful means, they break the net of views and teach the Dharma, because of non-attachment to anything.' At that time, Subhuti said to the Buddha, 'World Honored One, I also wish to speak about what constitutes a Mahasattva.' The Buddha said, 'Then speak.' Subhuti said, 'World Honored One, this mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is a mind without equal, a mind not shared with Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Why? Because this is the mind of Sarvajna (Omniscience), which is without outflows and not bound. Moreover, in this mind of Sarvajna, which is without outflows and not bound, there is no attachment. For this reason, it is called a Mahasattva.' Sariputra said to Subhuti, 'What is the mind of a Bodhisattva Mahasattva that is without equal and not shared with Sravakas and Pratyekabuddhas?'

支佛心？」

須菩提言：「菩薩摩訶薩從初發意以來，終不見法有生有滅、有增有減、有垢有凈。舍利弗！若法無生無滅乃至無垢無凈，是中無聲聞心、無辟支佛心、無阿耨多羅三藐三菩提心、無佛心。舍利弗！是名菩薩摩訶薩無等等心，不共聲聞、辟支佛心。」

舍利弗語須菩提：「如須菩提說，一切智心、無漏心、不繫心中亦不著。須菩提！色亦不著，受想行識亦不著，四念處亦不著，乃至十八不共法亦不著。何以但說是心不著？」

須菩提言：「如是，如是！舍利弗！色亦不著，乃至十八不共法亦不著。」

舍利弗語須菩提：「凡夫人心亦無漏、不繫，性空故，諸聲聞、辟支佛心、諸佛心亦無漏、不繫，性空故。」

須菩提言：「如是，舍利弗！」

舍利弗言須菩提：「若色亦無漏、不繫，性空故。受想行識亦無漏、不繫，性空故。乃至意觸因緣生受亦無漏，不繫，性空故？」

須菩提言：「爾。」

舍利弗言：「四念處亦無漏、不繫，性空故。乃至十八不共法亦無漏、不繫，性空故？」

須菩提言：「爾。如舍利弗所言，凡夫人心亦無漏、不繫，性空故。乃至十八不共法亦無漏、不繫，性空故。」

舍利弗語須菩提：「如須菩提所說，空無心

【現代漢語翻譯】現代漢語譯本『辟支佛（Pratyekabuddha，獨覺或緣覺）的心是什麼？』須菩提（Subhuti）說：『菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）從最初發心以來，始終不見任何法有生有滅、有增有減、有垢有凈。舍利弗（Sariputra）！如果法無生無滅，乃至無垢無凈，其中就沒有聲聞（Sravaka，聽聞佛法而修行的人）的心、沒有辟支佛的心、沒有阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的心、沒有佛的心。舍利弗！這被稱為菩薩摩訶薩無等等的心，不與聲聞、辟支佛的心相同。』舍利弗問須菩提：『如你所說，一切智心（Sarvajna-citta，佛陀的智慧心）、無漏心（Anasrava-citta，沒有煩惱的心）、不繫心（Asakta-citta，不執著的心）中也不執著。須菩提！色（Rupa，物質現象）也不執著，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也不執著，四念處（Catu-smrti-upasthana，四種觀想方法）也不執著，乃至十八不共法（Asta-dasa-avenika-dharma，佛陀獨有的十八種功德）也不執著。為什麼只說心不執著呢？』須菩提說：『是的，是的！舍利弗！色也不執著，乃至十八不共法也不執著。』舍利弗問須菩提：『凡夫的心也無漏、不繫，因為其性本空；諸聲聞、辟支佛的心、諸佛的心也無漏、不繫，因為其性本空。』須菩提說：『是的，舍利弗！』舍利弗問須菩提：『如果色也無漏、不繫，因為其性本空。受、想、行、識也無漏、不繫，因為其性本空。乃至意觸因緣所生的受也無漏、不繫，因為其性本空？』須菩提說：『是的。』舍利弗問：『四念處也無漏、不繫，因為其性本空。乃至十八不共法也無漏、不繫，因為其性本空？』須菩提說：『是的。正如舍利弗所說，凡夫的心也無漏、不繫，因為其性本空。乃至十八不共法也無漏、不繫，因為其性本空。』舍利弗問須菩提：『如你所說，空無心』

【English Translation】 English version 'What is the mind of a Pratyekabuddha (a solitary Buddha or one who achieves enlightenment on their own)?' Subhuti said, 'A Bodhisattva-mahasattva (a great Bodhisattva) from the very first moment of their aspiration, never sees any dharma (phenomena) as having birth or death, increase or decrease, defilement or purity. Sariputra! If dharmas have no birth or death, and are even without defilement or purity, then there is no mind of a Sravaka (a disciple who hears the teachings), no mind of a Pratyekabuddha, no mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and no mind of a Buddha. Sariputra! This is called the incomparable mind of a Bodhisattva-mahasattva, which is not shared with the minds of Sravakas or Pratyekabuddhas.' Sariputra asked Subhuti, 'As you say, the mind of all-knowing wisdom (Sarvajna-citta), the mind without outflows (Anasrava-citta), and the unattached mind (Asakta-citta) are also not attached. Subhuti! Form (Rupa) is also not attached, feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are also not attached, the four foundations of mindfulness (Catu-smrti-upasthana) are also not attached, and even the eighteen unique qualities of a Buddha (Asta-dasa-avenika-dharma) are also not attached. Why do you only say that the mind is not attached?' Subhuti said, 'Yes, yes! Sariputra! Form is also not attached, and even the eighteen unique qualities are also not attached.' Sariputra asked Subhuti, 'The minds of ordinary beings are also without outflows and unattached, because their nature is empty; the minds of Sravakas, Pratyekabuddhas, and Buddhas are also without outflows and unattached, because their nature is empty.' Subhuti said, 'Yes, Sariputra!' Sariputra asked Subhuti, 'If form is also without outflows and unattached, because its nature is empty. Feeling, perception, volition, and consciousness are also without outflows and unattached, because their nature is empty. Even the feeling arising from the condition of contact with the mind is without outflows and unattached, because its nature is empty?' Subhuti said, 'Yes.' Sariputra asked, 'The four foundations of mindfulness are also without outflows and unattached, because their nature is empty. Even the eighteen unique qualities are also without outflows and unattached, because their nature is empty?' Subhuti said, 'Yes. As Sariputra said, the minds of ordinary beings are also without outflows and unattached, because their nature is empty. Even the eighteen unique qualities are also without outflows and unattached, because their nature is empty.' Sariputra asked Subhuti, 'As you say, emptiness is without mind'

故不著是心。須菩提！色無故不著色，受想行識乃至意觸因緣生受無故不著受。四念處無故不著四念處，乃至十八不共法無故不著十八不共法。」

須菩提言：「如是，舍利弗！色無故色中不著，乃至十八不共法無故十八不共法中不著。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，以阿耨多羅三藐三菩提心，無等等心，不共聲聞辟支佛心，不念有是心亦不著是心，用一切法無所有故。以是故，名摩訶薩。」

摩訶般若波羅蜜經辯才品第十五(丹本名為富樓那品)

爾時富樓那彌多羅尼子白佛言：「世尊！我亦樂說所以為摩訶薩。」

佛言：「便說。」

富樓那彌多羅尼子言：「是菩薩大誓莊嚴，是菩薩發趣大乘，是菩薩乘于大乘，以是故，是菩薩名摩訶薩。」

舍利弗語富樓那言：「云何名菩薩摩訶薩大誓莊嚴？」

富樓那語舍利弗：「菩薩摩訶薩不分別為爾所人故，住檀那波羅蜜、行檀那波羅蜜。為一切眾生故，住檀那波羅蜜、行檀那波羅蜜。不為爾所人故，住尸羅波羅蜜、行屍羅波羅蜜，羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。為一切眾生故，住般若波羅蜜、行般若波羅蜜。菩薩摩訶薩大誓莊嚴，不齊限眾生，我當度若干人不度餘人？不言：『我令若

【現代漢語翻譯】因此，不執著于這個心。須菩提！因為色（物質現象）的空性，所以不執著於色；受（感受）、想（概念）、行（意志）、識（意識）乃至意觸因緣所生的受，因為它們的空性，所以不執著于受。四念處（四種觀想方法）因為它們的空性，所以不執著於四念處，乃至十八不共法（佛獨有的十八種功德）因為它們的空性，所以不執著於十八不共法。須菩提說：『是的，舍利弗！因為色的空性，所以不執著於色；乃至十八不共法的空性，所以不執著於十八不共法。是的，舍利弗！菩薩摩訶薩在修行般若波羅蜜（智慧的完美）時，以阿耨多羅三藐三菩提心（無上正等正覺之心），無等等心（無與倫比的心），不與聲聞（小乘修行者）和辟支佛（獨覺者）相同的心，不認為有這樣的心，也不執著于這樣的心，因為一切法都是空無所有的。因此，被稱為摩訶薩（大菩薩）。』《摩訶般若波羅蜜經·辯才品第十五》（丹本名為富樓那品）當時，富樓那彌多羅尼子（佛陀的弟子）對佛說：『世尊！我也樂意說出為什麼被稱為摩訶薩。』佛說：『那就說吧。』富樓那彌多羅尼子說：『這位菩薩以大誓願莊嚴自己，這位菩薩發心趣向大乘（菩薩乘），這位菩薩乘坐于大乘，因此，這位菩薩被稱為摩訶薩。』舍利弗（佛陀的弟子）對富樓那說：『如何稱為菩薩摩訶薩以大誓願莊嚴自己？』富樓那對舍利弗說：『菩薩摩訶薩不會分別說爲了這些人，而安住于檀那波羅蜜（佈施的完美）、修行檀那波羅蜜。而是爲了所有眾生，安住于檀那波羅蜜、修行檀那波羅蜜。不會爲了這些人，而安住于尸羅波羅蜜（持戒的完美）、修行尸羅波羅蜜，羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜。而是爲了所有眾生，安住于般若波羅蜜、修行般若波羅蜜。菩薩摩訶薩以大誓願莊嚴自己，不會限定眾生，說我應當度化若干人，而不度化其餘的人？也不會說：『我令若

【English Translation】 Therefore, one does not cling to this mind. Subhuti! Because of the emptiness of form (rupa), one does not cling to form; because of the emptiness of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), and even the feeling arising from the contact of the mind with its objects, one does not cling to feeling. Because of the emptiness of the four foundations of mindfulness (smrtyupasthana), one does not cling to the four foundations of mindfulness, and so on, up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma), because of their emptiness, one does not cling to the eighteen unique qualities of a Buddha. Subhuti said, 'Yes, Sariputra! Because of the emptiness of form, one does not cling to form; and so on, up to the emptiness of the eighteen unique qualities of a Buddha, one does not cling to the eighteen unique qualities of a Buddha. Yes, Sariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita (perfection of wisdom), with the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), a mind that is incomparable, a mind that is not shared with Sravakas (hearers) and Pratyekabuddhas (solitary realizers), one does not think that there is such a mind, nor does one cling to such a mind, because all dharmas (phenomena) are empty of inherent existence. Therefore, one is called a Mahasattva (great being).' The Fifteenth Chapter on Eloquence of the Mahaprajnaparamita Sutra (The Dan version is named the Purna Chapter) At that time, Purna Maitrayaniputra (a disciple of the Buddha) said to the Buddha, 'World Honored One! I also would like to explain why one is called a Mahasattva.' The Buddha said, 'Then speak.' Purna Maitrayaniputra said, 'This Bodhisattva is adorned with great vows, this Bodhisattva has set forth towards the Mahayana (Great Vehicle), this Bodhisattva rides upon the Mahayana, therefore, this Bodhisattva is called a Mahasattva.' Sariputra (a disciple of the Buddha) said to Purna, 'How is a Bodhisattva-Mahasattva said to be adorned with great vows?' Purna said to Sariputra, 'A Bodhisattva-Mahasattva does not discriminate, saying that for the sake of these people, one dwells in the perfection of giving (dana-paramita) and practices the perfection of giving. But for the sake of all beings, one dwells in the perfection of giving and practices the perfection of giving. One does not say that for the sake of these people, one dwells in the perfection of morality (sila-paramita) and practices the perfection of morality, the perfection of patience (ksanti-paramita), the perfection of vigor (virya-paramita), the perfection of meditation (dhyana-paramita), and the perfection of wisdom (prajna-paramita). But for the sake of all beings, one dwells in the perfection of wisdom and practices the perfection of wisdom. A Bodhisattva-Mahasattva is adorned with great vows, not limiting beings, saying, 'I shall liberate so many people and not liberate the rest?' Nor does one say, 'I shall make those'

幹人至阿耨多羅三藐三菩提，餘人不至。』是菩薩摩訶薩普為一切眾生故大誓莊嚴。復作是念：『我當自具足檀那波羅蜜，亦令一切眾生行檀那波羅蜜。自具足尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，自具足般若波羅蜜，亦令一切眾生行般若波羅蜜。』

「複次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，所有佈施應薩婆若心，共一切眾生迴向阿耨多羅三藐三菩提。舍利弗！是名菩薩摩訶薩行檀那波羅蜜時檀那波羅蜜大誓莊嚴。複次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心佈施，不向聲聞、辟支佛地。舍利弗！是名菩薩摩訶薩行檀那波羅蜜時尸羅波羅蜜大誓莊嚴。複次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心佈施，是諸施法信忍欲，是名行檀那波羅蜜時羼提波羅蜜大誓莊嚴。複次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心佈施，勤修不息，是名行檀那波羅蜜時毗梨耶波羅蜜大誓莊嚴。複次，舍利弗！菩薩摩訶薩行檀那波羅蜜時！應薩婆若心佈施！攝心不起聲聞、辟支佛意，是名行檀那波羅蜜時禪那波羅蜜大誓莊嚴。複次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心佈施，觀諸法如幻，不得施者、不得所施物、不得受者，是名行檀那波羅蜜時般若波羅蜜大誓莊嚴。

【現代漢語翻譯】現代漢語譯本：『如果只有我一個人達到阿耨多羅三藐三菩提（無上正等正覺），而其他人不能達到。』這是菩薩摩訶薩爲了所有眾生所發的大誓願的莊嚴。他們又這樣想：『我應當自己圓滿檀那波羅蜜（佈施波羅蜜），也讓所有眾生修行檀那波羅蜜。自己圓滿尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜），自己圓滿般若波羅蜜（智慧波羅蜜），也讓所有眾生修行般若波羅蜜。』『再者，舍利弗！菩薩摩訶薩在修行檀那波羅蜜時，所有佈施都應以薩婆若（一切智）之心，與一切眾生一起迴向阿耨多羅三藐三菩提。舍利弗！這稱為菩薩摩訶薩在修行檀那波羅蜜時，檀那波羅蜜的大誓願莊嚴。再者，舍利弗！菩薩摩訶薩在修行檀那波羅蜜時，應以薩婆若之心佈施，不求聲聞、辟支佛的果位。舍利弗！這稱為菩薩摩訶薩在修行檀那波羅蜜時，尸羅波羅蜜的大誓願莊嚴。再者，舍利弗！菩薩摩訶薩在修行檀那波羅蜜時，應以薩婆若之心佈施，對這些佈施之法生起信心、忍耐和慾望，這稱為修行檀那波羅蜜時羼提波羅蜜的大誓願莊嚴。再者，舍利弗！菩薩摩訶薩在修行檀那波羅蜜時，應以薩婆若之心佈施，勤奮修行而不懈怠，這稱為修行檀那波羅蜜時毗梨耶波羅蜜的大誓願莊嚴。再者，舍利弗！菩薩摩訶薩在修行檀那波羅蜜時，應以薩婆若之心佈施，攝持心念不起聲聞、辟支佛的念頭，這稱為修行檀那波羅蜜時禪那波羅蜜的大誓願莊嚴。再者，舍利弗！菩薩摩訶薩在修行檀那波羅蜜時，應以薩婆若之心佈施，觀察一切法如幻，不執著于施者、所施物和受者，這稱為修行檀那波羅蜜時般若波羅蜜的大誓願莊嚴。』

【English Translation】 English version: 『If only I alone were to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and others could not.』 This is the great vow adornment of the Bodhisattva Mahasattva for the sake of all sentient beings. They further think: 『I should myself perfect Dana Paramita (perfection of giving), and also cause all sentient beings to practice Dana Paramita. I should myself perfect Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and I should myself perfect Prajna Paramita (perfection of wisdom), and also cause all sentient beings to practice Prajna Paramita.』『Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, all giving should be with the mind of Sarvajna (omniscience), and together with all sentient beings, be dedicated towards Anuttara-samyak-sambodhi. Shariputra! This is called the great vow adornment of Dana Paramita when a Bodhisattva Mahasattva practices Dana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, giving should be with the mind of Sarvajna, not seeking the grounds of Sravakas or Pratyekabuddhas. Shariputra! This is called the great vow adornment of Sila Paramita when a Bodhisattva Mahasattva practices Dana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, giving should be with the mind of Sarvajna, and faith, patience, and desire should arise for these acts of giving, this is called the great vow adornment of Ksanti Paramita when practicing Dana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, giving should be with the mind of Sarvajna, and diligent practice without ceasing, this is called the great vow adornment of Virya Paramita when practicing Dana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, giving should be with the mind of Sarvajna, and the mind should be collected, not giving rise to thoughts of Sravakas or Pratyekabuddhas, this is called the great vow adornment of Dhyana Paramita when practicing Dana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dana Paramita, giving should be with the mind of Sarvajna, observing all dharmas as illusions, not grasping at the giver, the gift, or the receiver, this is called the great vow adornment of Prajna Paramita when practicing Dana Paramita.』

如是，舍利弗！菩薩摩訶薩應薩婆若心，不取不得諸波羅蜜相，當知是菩薩摩訶薩大誓莊嚴。

「複次，舍利弗。菩薩摩訶薩行屍羅波羅蜜時，應薩婆若心佈施，共一切眾生迴向阿耨多羅三藐三菩提，是名菩薩摩訶薩行屍羅波羅蜜時檀那波羅蜜。複次，舍利弗！菩薩摩訶薩行屍羅波羅蜜時，是諸法信忍欲，是名菩薩摩訶薩行屍羅波羅蜜時羼提波羅蜜。複次，舍利弗！菩薩摩訶薩行屍羅波羅蜜時，勤修不息，是名菩薩摩訶薩行屍羅波羅蜜時毗梨耶波羅蜜。複次，舍利弗！菩薩摩訶薩行屍羅波羅蜜時，不受聲聞、辟支佛心，是名菩薩摩訶薩行屍羅波羅蜜時禪那波羅蜜。複次，舍利弗！菩薩摩訶薩行屍羅波羅蜜時，觀一切法如幻，亦不念有是戒，用無所得故，是名菩薩摩訶薩行屍羅波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行屍羅波羅蜜時攝諸波羅蜜，以是故名大誓莊嚴。

「複次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心佈施，共一切眾生迴向阿耨多羅三藐三菩提，是為菩薩摩訶薩行羼提波羅蜜時檀那波羅蜜。複次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，不受聲聞、辟支佛心，但受薩婆若心，是名菩薩摩訶薩行羼提波羅蜜時尸羅波羅蜜。複次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心

【現代漢語翻譯】現代漢語譯本：『舍利弗（Śāriputra，佛陀十大弟子之一）！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）應當以求得薩婆若（sarvajña，一切智）的心，不執取也不捨棄諸波羅蜜（pāramitā，到彼岸）的表相，應當知道，這就是菩薩摩訶薩的大誓願莊嚴。』

『再者，舍利弗！菩薩摩訶薩在修行尸羅波羅蜜（śīla-pāramitā，持戒到彼岸）時，應當以求得薩婆若的心佈施，與一切眾生共同迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），這稱為菩薩摩訶薩在修行尸羅波羅蜜時的檀那波羅蜜（dāna-pāramitā，佈施到彼岸）。再者，舍利弗！菩薩摩訶薩在修行尸羅波羅蜜時，對於一切法生起信忍和欲求，這稱為菩薩摩訶薩在修行尸羅波羅蜜時的羼提波羅蜜（kṣānti-pāramitā，忍辱到彼岸）。再者，舍利弗！菩薩摩訶薩在修行尸羅波羅蜜時，勤奮修行而不懈怠，這稱為菩薩摩訶薩在修行尸羅波羅蜜時的毗梨耶波羅蜜（vīrya-pāramitā，精進到彼岸）。再者，舍利弗！菩薩摩訶薩在修行尸羅波羅蜜時，不接受聲聞（śrāvaka，聽聞佛法而修行者）、辟支佛（pratyekabuddha，獨覺）的心，這稱為菩薩摩訶薩在修行尸羅波羅蜜時的禪那波羅蜜（dhyāna-pāramitā，禪定到彼岸）。再者，舍利弗！菩薩摩訶薩在修行尸羅波羅蜜時，觀察一切法如幻象，也不執著于有戒律的存在，因為知道一切法都是無所得的，這稱為菩薩摩訶薩在修行尸羅波羅蜜時的般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。如此，舍利弗！菩薩摩訶薩在修行尸羅波羅蜜時，就攝持了所有的波羅蜜，因此稱為大誓願莊嚴。』

『再者，舍利弗！菩薩摩訶薩在修行羼提波羅蜜時，應當以求得薩婆若的心佈施，與一切眾生共同迴向阿耨多羅三藐三菩提，這稱為菩薩摩訶薩在修行羼提波羅蜜時的檀那波羅蜜。再者，舍利弗！菩薩摩訶薩在修行羼提波羅蜜時，不接受聲聞、辟支佛的心，只接受薩婆若的心，這稱為菩薩摩訶薩在修行羼提波羅蜜時的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩在修行羼提波羅蜜時，應當以求得薩婆若的心

【English Translation】 English version: 'Thus it is, Śāriputra! A Bodhisattva-Mahāsattva, with the mind set on Sarvajña, should neither grasp nor reject the characteristics of the Pāramitās. Know that this is the great vow adornment of a Bodhisattva-Mahāsattva.'

'Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā, he should give with the mind set on Sarvajña, and dedicate it together with all sentient beings towards Anuttarā-samyak-saṃbodhi. This is called the Dāna-pāramitā when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā. Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā, he has faith, acceptance, and desire for all dharmas. This is called the Kṣānti-pāramitā when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā. Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā, he practices diligently without ceasing. This is called the Vīrya-pāramitā when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā. Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā, he does not accept the mind of a Śrāvaka or Pratyekabuddha. This is called the Dhyāna-pāramitā when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā. Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā, he observes all dharmas as illusions, and does not cling to the existence of precepts, because he understands that all dharmas are without attainment. This is called the Prajñā-pāramitā when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā. Thus, Śāriputra, when a Bodhisattva-Mahāsattva practices the Śīla-pāramitā, he encompasses all the Pāramitās, and therefore it is called the great vow adornment.'

'Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Kṣānti-pāramitā, he should give with the mind set on Sarvajña, and dedicate it together with all sentient beings towards Anuttarā-samyak-saṃbodhi. This is called the Dāna-pāramitā when a Bodhisattva-Mahāsattva practices the Kṣānti-pāramitā. Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Kṣānti-pāramitā, he does not accept the mind of a Śrāvaka or Pratyekabuddha, but only accepts the mind of Sarvajña. This is called the Śīla-pāramitā when a Bodhisattva-Mahāsattva practices the Kṣānti-pāramitā. Furthermore, Śāriputra, when a Bodhisattva-Mahāsattva practices the Kṣānti-pāramitā, he should with the mind set on Sarvajña

，身心精進不休息，是名菩薩摩訶薩行羼提波羅蜜時毗梨耶波羅蜜。複次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，攝心一處，雖有苦事心不散亂，是名菩薩摩訶薩行羼提波羅蜜時禪那波羅蜜。複次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心，觀諸法空，無作者、無受者，若有呵罵割截者，心如幻如夢，是名菩薩摩訶薩行羼提波羅蜜時般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩行毗梨耶波羅蜜時，應薩婆若心佈施，時不令身心懈怠，是名菩薩摩訶薩行毗梨耶波羅蜜時檀那波羅蜜。複次，舍利弗！菩薩摩訶薩行毗梨耶波羅蜜時，應薩婆若心，始終具足清凈持戒，是名菩薩摩訶薩行毗梨耶波羅蜜時尸羅波羅蜜。複次，舍利弗！菩薩摩訶薩行毗梨耶波羅蜜時，應薩婆若心，修行忍辱，是名菩薩摩訶薩行毗梨耶波羅蜜時羼提波羅蜜。複次，舍利弗！菩薩摩訶薩行毗梨耶波羅蜜時，應薩婆若心，攝心離欲入諸禪定，是名菩薩摩訶薩行毗梨耶波羅蜜時禪那波羅蜜。複次，舍利弗！菩薩摩訶薩行毗梨耶波羅蜜時，應薩婆若心，不取一切諸法相，于不取相亦不著，是名菩薩摩訶薩行毗梨耶波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行毗梨耶波羅蜜時攝諸波羅蜜。

「複次，舍利弗！菩薩摩訶薩行禪那波羅蜜

【現代漢語翻譯】現代漢語譯本：『此外，舍利弗！菩薩摩訶薩在修行忍辱波羅蜜（Kshanti Paramita，忍辱到彼岸）時，身心精進不懈怠，這稱為菩薩摩訶薩在修行忍辱波羅蜜時，同時也在修行精進波羅蜜（Virya Paramita，精進到彼岸）。此外，舍利弗！菩薩摩訶薩在修行忍辱波羅蜜時，能夠攝心一處，即使遇到痛苦的事情，心也不會散亂，這稱為菩薩摩訶薩在修行忍辱波羅蜜時，同時也在修行禪那波羅蜜（Dhyana Paramita，禪定到彼岸）。此外，舍利弗！菩薩摩訶薩在修行忍辱波羅蜜時，應當以求得一切智慧（Sarvajna）的心，觀察一切法皆是空性，沒有作者，也沒有受者。如果有呵斥、謾罵、割截等行為，菩薩的心應如幻如夢，這稱為菩薩摩訶薩在修行忍辱波羅蜜時，同時也在修行般若波羅蜜（Prajna Paramita，智慧到彼岸）。』『此外，舍利弗！菩薩摩訶薩在修行精進波羅蜜時，應當以求得一切智慧的心來佈施，不讓身心懈怠，這稱為菩薩摩訶薩在修行精進波羅蜜時，同時也在修行佈施波羅蜜（Dana Paramita，佈施到彼岸）。此外，舍利弗！菩薩摩訶薩在修行精進波羅蜜時，應當以求得一切智慧的心，始終具足清凈地持戒，這稱為菩薩摩訶薩在修行精進波羅蜜時，同時也在修行持戒波羅蜜（Shila Paramita，持戒到彼岸）。此外，舍利弗！菩薩摩訶薩在修行精進波羅蜜時，應當以求得一切智慧的心，修行忍辱，這稱為菩薩摩訶薩在修行精進波羅蜜時，同時也在修行忍辱波羅蜜。此外，舍利弗！菩薩摩訶薩在修行精進波羅蜜時，應當以求得一切智慧的心，攝心離欲，進入各種禪定，這稱為菩薩摩訶薩在修行精進波羅蜜時，同時也在修行禪那波羅蜜。此外，舍利弗！菩薩摩訶薩在修行精進波羅蜜時，應當以求得一切智慧的心，不執取一切諸法的表象，對於不執取相也不執著，這稱為菩薩摩訶薩在修行精進波羅蜜時，同時也在修行般若波羅蜜。如此，舍利弗！菩薩摩訶薩在修行精進波羅蜜時，就攝持了所有的波羅蜜。』『此外，舍利弗！菩薩摩訶薩在修行禪那波羅蜜』

【English Translation】 English version: 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Patience (Kshanti Paramita), they diligently exert themselves in body and mind without rest. This is called a Bodhisattva Mahasattva practicing the Paramita of Patience while also practicing the Paramita of Effort (Virya Paramita). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Patience, they concentrate their mind in one place, and even when faced with suffering, their mind does not become scattered. This is called a Bodhisattva Mahasattva practicing the Paramita of Patience while also practicing the Paramita of Meditation (Dhyana Paramita). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Patience, they should, with a mind seeking all wisdom (Sarvajna), observe that all dharmas are empty, without a maker or a receiver. If there are those who scold, curse, or cut, the Bodhisattva's mind should be like an illusion or a dream. This is called a Bodhisattva Mahasattva practicing the Paramita of Patience while also practicing the Paramita of Wisdom (Prajna Paramita).' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Effort, they should give with a mind seeking all wisdom, without letting their body and mind become lazy. This is called a Bodhisattva Mahasattva practicing the Paramita of Effort while also practicing the Paramita of Giving (Dana Paramita). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Effort, they should, with a mind seeking all wisdom, always fully maintain pure precepts. This is called a Bodhisattva Mahasattva practicing the Paramita of Effort while also practicing the Paramita of Morality (Shila Paramita). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Effort, they should, with a mind seeking all wisdom, practice patience. This is called a Bodhisattva Mahasattva practicing the Paramita of Effort while also practicing the Paramita of Patience. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Effort, they should, with a mind seeking all wisdom, gather their mind, detach from desires, and enter into various meditations. This is called a Bodhisattva Mahasattva practicing the Paramita of Effort while also practicing the Paramita of Meditation. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Effort, they should, with a mind seeking all wisdom, not grasp onto the appearances of any dharmas, and not be attached to the non-grasping of appearances. This is called a Bodhisattva Mahasattva practicing the Paramita of Effort while also practicing the Paramita of Wisdom. Thus, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Effort, they encompass all the Paramitas.' 'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Paramita of Meditation'

時，應薩婆若心，定心佈施不令心亂，是名菩薩摩訶薩行禪那波羅蜜時檀那波羅蜜。複次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，持戒、禪定力故，破戒諸法不令得入，是名菩薩摩訶薩行禪那波羅蜜時尸羅波羅蜜。複次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，慈悲定故忍諸惱害，是名菩薩摩訶薩行禪那波羅蜜時羼提波羅蜜。複次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，于禪不味不著，常求增進，從一禪至一禪，是名菩薩摩訶薩行禪那波羅蜜時毗梨耶波羅蜜。複次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，於一切法無所依止，亦不隨禪生，是名菩薩摩訶薩行禪那波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行禪那波羅蜜時攝諸波羅蜜。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心佈施，內外所有無所愛惜，不見與者、受者及以財物，是名菩薩摩訶薩行般若波羅蜜時檀那波羅蜜。複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，持戒、破戒二事不見故，是名菩薩摩訶薩行般若波羅蜜時尸羅波羅蜜。複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，不見呵者、罵者、打者、殺者，亦不見用是空能忍辱，是名菩薩摩訶薩行般若波羅

【現代漢語翻譯】現代漢語譯本那時，菩薩摩訶薩（偉大的菩薩）以求得一切智慧的心，以禪定之心佈施，不讓心散亂，這稱為菩薩摩訶薩在修行禪那波羅蜜（禪定到彼岸）時所行的檀那波羅蜜（佈施到彼岸）。再者，舍利弗（佛陀的弟子）！菩薩摩訶薩在修行禪那波羅蜜時，應以求得一切智慧的心，憑藉持戒和禪定的力量，使破戒的種種行為無法侵入，這稱為菩薩摩訶薩在修行禪那波羅蜜時所行的尸羅波羅蜜（持戒到彼岸）。再者，舍利弗！菩薩摩訶薩在修行禪那波羅蜜時，應以求得一切智慧的心，以慈悲的禪定力忍受各種惱害，這稱為菩薩摩訶薩在修行禪那波羅蜜時所行的羼提波羅蜜（忍辱到彼岸）。再者，舍利弗！菩薩摩訶薩在修行禪那波羅蜜時，應以求得一切智慧的心，不貪戀禪定的滋味，不執著于禪定，常常尋求進步，從一個禪定進入另一個禪定，這稱為菩薩摩訶薩在修行禪那波羅蜜時所行的毗梨耶波羅蜜（精進到彼岸）。再者，舍利弗！菩薩摩訶薩在修行禪那波羅蜜時，應以求得一切智慧的心，對於一切法都不依賴執著，也不隨禪定而生，這稱為菩薩摩訶薩在修行禪那波羅蜜時所行的般若波羅蜜（智慧到彼岸）。如此，舍利弗！菩薩摩訶薩在修行禪那波羅蜜時，就攝持了所有的波羅蜜。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，應以求得一切智慧的心佈施，對於內外所有的一切都不吝惜，不執著于施與者、接受者以及財物，這稱為菩薩摩訶薩在修行般若波羅蜜時所行的檀那波羅蜜。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，應以求得一切智慧的心，因為不見持戒和破戒這兩種對立的事物，這稱為菩薩摩訶薩在修行般若波羅蜜時所行的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，應以求得一切智慧的心，不見呵斥者、謾罵者、毆打者、殺害者，也不認為自己是用空性來忍辱，這稱為菩薩摩訶薩在修行般若波羅蜜時所行的羼提波羅蜜。

【English Translation】 English version At that time, a Bodhisattva Mahasattva (great Bodhisattva), with the mind seeking all wisdom, practices giving with a concentrated mind, not allowing the mind to be disturbed. This is called the Dana Paramita (perfection of giving) when a Bodhisattva Mahasattva practices Dhyana Paramita (perfection of meditation). Furthermore, Shariputra (a disciple of the Buddha)! When a Bodhisattva Mahasattva practices Dhyana Paramita, with the mind seeking all wisdom, through the power of upholding precepts and meditation, prevents the various acts of breaking precepts from entering. This is called the Shila Paramita (perfection of morality) when a Bodhisattva Mahasattva practices Dhyana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dhyana Paramita, with the mind seeking all wisdom, through the power of compassionate meditation, endures all harms. This is called the Kshanti Paramita (perfection of patience) when a Bodhisattva Mahasattva practices Dhyana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dhyana Paramita, with the mind seeking all wisdom, does not crave the taste of meditation, does not cling to meditation, constantly seeks progress, moving from one meditation to another. This is called the Virya Paramita (perfection of diligence) when a Bodhisattva Mahasattva practices Dhyana Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dhyana Paramita, with the mind seeking all wisdom, does not rely on or cling to any dharma, nor does it arise with meditation. This is called the Prajna Paramita (perfection of wisdom) when a Bodhisattva Mahasattva practices Dhyana Paramita. Thus, Shariputra! When a Bodhisattva Mahasattva practices Dhyana Paramita, he encompasses all the Paramitas. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, with the mind seeking all wisdom, gives without any attachment to anything internal or external, not seeing the giver, the receiver, or the gift. This is called the Dana Paramita when a Bodhisattva Mahasattva practices Prajna Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, with the mind seeking all wisdom, does not see the duality of upholding precepts and breaking precepts. This is called the Shila Paramita when a Bodhisattva Mahasattva practices Prajna Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, with the mind seeking all wisdom, does not see the one who scolds, the one who curses, the one who hits, or the one who kills, nor does he see himself using emptiness to endure. This is called the Kshanti Paramita when a Bodhisattva Mahasattva practices Prajna Paramita.

蜜時羼提波羅蜜。複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，觀諸法畢竟空，以大悲心故行諸善法，是名菩薩摩訶薩行般若波羅蜜時毗梨耶波羅蜜。複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心入禪定，觀諸禪離相、空相、無相相、無作相，是名菩薩摩訶薩行般若波羅蜜時禪那波羅蜜。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時攝諸波羅蜜。舍利弗！如是名為菩薩摩訶薩大誓莊嚴。是大誓莊嚴菩薩，十方諸佛歡喜，于大眾中稱名讚歎：『某國土某菩薩摩訶薩大誓莊嚴，成就眾生、凈佛國土。』」

慧命舍利弗問富樓那彌多羅尼子：「云何菩薩摩訶薩發趣大乘？」

富樓那語舍利弗：「菩薩摩訶薩行六波羅蜜時，離諸欲、離諸惡不善法，有覺有觀離生喜樂入初禪，乃至入第四禪中，以慈廣大無二無量無怨恨、無惱心行，遍滿一方、二三四方四維上下，遍一切世間；悲、喜、舍心亦如是。是菩薩入禪時、起時，諸禪無量心及支共一切眾生迴向薩婆若，是名菩薩摩訶薩禪那波羅蜜發趣大乘。是菩薩摩訶薩住禪無量心，作是念：『我當得一切種智，為斷一切眾生煩惱故當說法。』是名菩薩摩訶薩行禪那波羅蜜時檀那波羅蜜。若菩薩摩訶薩應薩婆若心，修初禪住初禪，二三四禪亦如是，不

【現代漢語翻譯】現代漢語譯本蜜時（指精進）羼提（忍辱）波羅蜜（到彼岸）。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）時，應當以求得一切智慧的心，觀察諸法畢竟空（一切現象的本質是空性），以大悲心（對眾生的大慈悲）的緣故修行各種善法，這稱為菩薩摩訶薩在修行般若波羅蜜時修行毗梨耶波羅蜜（精進到彼岸）。再者，舍利弗！菩薩摩訶薩在修行般若波羅蜜時，應當以求得一切智慧的心進入禪定，觀察各種禪定離相（沒有執著于禪定的形式）、空相（禪定的本質是空性）、無相相（沒有可以被執著的相）、無作相（沒有造作的相），這稱為菩薩摩訶薩在修行般若波羅蜜時修行禪那波羅蜜（禪定到彼岸）。如此，舍利弗！菩薩摩訶薩在修行般若波羅蜜時攝持各種波羅蜜。舍利弗！這稱為菩薩摩訶薩的大誓莊嚴（以大愿來莊嚴自己）。這樣的大誓莊嚴菩薩，十方諸佛都歡喜，在大眾中稱讚他的名字：『某國土的某菩薩摩訶薩大誓莊嚴，成就眾生、清凈佛國土。』慧命（指智慧）舍利弗問富樓那彌多羅尼子（佛陀的弟子）說：『菩薩摩訶薩如何發起趣向大乘（菩薩的乘）？』富樓那對舍利弗說：『菩薩摩訶薩在修行六波羅蜜時，遠離各種慾望、遠離各種惡不善法，有覺有觀（初步的禪定狀態）而生起喜樂，進入初禪，乃至進入第四禪中，以慈心（希望眾生快樂）廣大無二無量無怨恨、無惱害的心修行，遍滿一方、二三四方四維上下，遍滿一切世間；悲心（希望眾生脫離痛苦）、喜心（為眾生的快樂而高興）、舍心（平等對待一切眾生）也是如此。這是菩薩在入禪時、出禪時，將各種禪定、無量心以及禪定的支分，與一切眾生一起迴向於一切智慧，這稱為菩薩摩訶薩的禪那波羅蜜發起趣向大乘。這位菩薩摩訶薩安住于禪定無量心，這樣想：『我應當獲得一切種智（佛陀的智慧），爲了斷除一切眾生的煩惱而說法。』這稱為菩薩摩訶薩在修行禪那波羅蜜時修行檀那波羅蜜（佈施到彼岸）。如果菩薩摩訶薩應當以求得一切智慧的心，修習初禪安住于初禪，二三四禪也是如此，不

【English Translation】 English version The perfection of kshanti (patience) paramita (perfection) at the time of vigor. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), he should, with the mind of seeking all-knowing wisdom, observe that all dharmas are ultimately empty, and with great compassion, practice all good dharmas. This is called a Bodhisattva Mahasattva practicing Virya Paramita (perfection of vigor) while practicing Prajna Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, he should, with the mind of seeking all-knowing wisdom, enter into samadhi (meditative absorption), and observe that all samadhis are free from characteristics, empty of characteristics, without characteristics, and without action. This is called a Bodhisattva Mahasattva practicing Dhyana Paramita (perfection of meditation) while practicing Prajna Paramita. Thus, Shariputra! A Bodhisattva Mahasattva, while practicing Prajna Paramita, encompasses all the paramitas. Shariputra! This is called the great vow adornment of a Bodhisattva Mahasattva. Such a Bodhisattva with great vow adornment is rejoiced by all the Buddhas in the ten directions, who praise his name in the assembly: 『Such and such a Bodhisattva Mahasattva in such and such a land is adorned with great vows, accomplishing sentient beings and purifying the Buddha land.』 The venerable Shariputra asked Purna Maitrayaniputra: 『How does a Bodhisattva Mahasattva embark on the Great Vehicle?』 Purna said to Shariputra: 『When a Bodhisattva Mahasattva practices the six paramitas, he abandons all desires, abandons all evil and unwholesome dharmas, and with initial application and sustained application, he enters the first dhyana, experiencing joy and happiness born of detachment, and so on, until he enters the fourth dhyana. He practices with a mind of loving-kindness, which is vast, immeasurable, without enmity, and without ill-will, pervading one direction, two, three, four directions, the four intermediate directions, above and below, pervading all the world. The same is true for compassion, joy, and equanimity. When this Bodhisattva enters and emerges from samadhi, he dedicates all the samadhis, immeasurable minds, and the factors of samadhi, together with all sentient beings, to all-knowing wisdom. This is called a Bodhisattva Mahasattva』s Dhyana Paramita embarking on the Great Vehicle. This Bodhisattva Mahasattva, abiding in the immeasurable mind of samadhi, thinks: 『I shall attain all-knowing wisdom, and I shall teach the Dharma in order to cut off the afflictions of all sentient beings.』 This is called a Bodhisattva Mahasattva practicing Dana Paramita (perfection of giving) while practicing Dhyana Paramita. If a Bodhisattva Mahasattva, with the mind of seeking all-knowing wisdom, cultivates the first dhyana and abides in the first dhyana, and so on for the second, third, and fourth dhyanas, without

受余心，所謂聲聞、辟支佛心，是名菩薩摩訶薩行禪那波羅蜜時尸羅波羅蜜。若菩薩摩訶薩應薩婆若心入諸禪，作是念：『我為斷一切眾生煩惱故當說法。』是諸心欲樂忍，是名菩薩摩訶薩行禪那波羅蜜時羼提波羅蜜。若菩薩摩訶薩應薩婆若心入諸禪，諸善根皆迴向薩婆若，勤修不息，是名菩薩摩訶薩行禪那波羅蜜時毗梨耶波羅蜜。若菩薩摩訶薩應薩婆若心入四禪及支，觀無常相、苦相、無我相、空相、無相相、無作相，共一切眾生迴向薩婆若，是名菩薩摩訶薩行禪那波羅蜜時般若波羅蜜。舍利弗！是名菩薩摩訶薩發趣大乘。

「複次，菩薩摩訶薩發趣大乘行慈心，作是念：『我當安樂一切眾生入悲心，我當救濟一切眾生入喜心，我當度一切眾生入舍心，我當令一切眾生得諸漏盡。』是名菩薩摩訶薩行無量心時檀那波羅蜜。

「複次，菩薩摩訶薩是諸禪無量心，不向聲聞、辟支佛地，但迴向薩婆若，是名菩薩摩訶薩行無量心時尸羅波羅蜜。複次，舍利弗！菩薩摩訶薩行四無量心，不貪聲聞、辟支佛地，但忍樂欲薩婆若，是名菩薩摩訶薩行無量心時羼提波羅蜜。若菩薩摩訶薩應薩婆若心，行四無量心，但行清凈行，是名菩薩摩訶薩行無量心時毗梨耶波羅蜜。複次，菩薩摩訶薩入禪入無量心時，亦不隨禪無量

【現代漢語翻譯】現代漢語譯本『接受』其餘的心，即所謂的聲聞（Śrāvakayāna，指聽聞佛陀教誨而得解脫的修行者）、辟支佛（Pratyekabuddha，指獨自悟道而未宣講佛法的修行者）之心，這被稱為菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心願利益眾生的菩薩）在修行禪那波羅蜜（Dhyāna-pāramitā，指禪定到彼岸）時所行的尸羅波羅蜜（Śīla-pāramitā，指持戒到彼岸）。如果菩薩摩訶薩以求得薩婆若（Sarvajña，指一切智）之心進入各種禪定，並這樣想：『我爲了斷除一切眾生的煩惱，應當說法。』這些心所產生的欲樂和忍耐，被稱為菩薩摩訶薩在修行禪那波羅蜜時所行的羼提波羅蜜（Kṣānti-pāramitā，指忍辱到彼岸）。如果菩薩摩訶薩以求得薩婆若之心進入各種禪定，將所有善根都回向薩婆若，勤奮修行而不懈怠，這被稱為菩薩摩訶薩在修行禪那波羅蜜時所行的毗梨耶波羅蜜（Vīrya-pāramitā，指精進到彼岸）。如果菩薩摩訶薩以求得薩婆若之心進入四禪（catuḥ-dhyāna，指色界四種禪定）及其支分，觀察無常相、苦相、無我相、空相、無相相、無作相，並與一切眾生一起迴向薩婆若，這被稱為菩薩摩訶薩在修行禪那波羅蜜時所行的般若波羅蜜（Prajñā-pāramitā，指智慧到彼岸）。舍利弗（Śāriputra，佛陀十大弟子之一）！這被稱為菩薩摩訶薩發心趣向大乘（Mahāyāna，指菩薩乘）。『再者，菩薩摩訶薩發心趣向大乘，修行慈心，這樣想：『我應當使一切眾生安樂。』進入悲心，『我應當救濟一切眾生。』進入喜心，『我應當度脫一切眾生。』進入舍心，『我應當使一切眾生得到諸漏盡。』這被稱為菩薩摩訶薩在修行無量心（apramāṇa-citta，指慈、悲、喜、舍四種無量心）時所行的檀那波羅蜜（Dāna-pāramitā，指佈施到彼岸）。『再者，菩薩摩訶薩的這些禪定和無量心，不趨向聲聞、辟支佛的境界，只回向薩婆若，這被稱為菩薩摩訶薩在修行無量心時所行的尸羅波羅蜜。再者，舍利弗！菩薩摩訶薩修行四無量心，不貪求聲聞、辟支佛的境界，只是忍耐並樂於追求薩婆若，這被稱為菩薩摩訶薩在修行無量心時所行的羼提波羅蜜。如果菩薩摩訶薩以求得薩婆若之心，修行四無量心，只是行持清凈的修行，這被稱為菩薩摩訶薩在修行無量心時所行的毗梨耶波羅蜜。再者，菩薩摩訶薩進入禪定和無量心時，也不隨禪定和無量心而行。

【English Translation】 English version 『Accepting』 the remaining minds, namely the minds of the Śrāvakayāna (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddha (those who attain enlightenment on their own without teaching others), this is called the Śīla-pāramitā (perfection of morality) practiced by a Bodhisattva-mahāsattva (a great being who aspires to benefit all sentient beings) when practicing Dhyāna-pāramitā (perfection of meditation). If a Bodhisattva-mahāsattva enters various meditations with the mind seeking Sarvajña (omniscience), and thinks, 『I should teach the Dharma in order to cut off the afflictions of all sentient beings,』 the desire and patience arising from these minds are called the Kṣānti-pāramitā (perfection of patience) practiced by a Bodhisattva-mahāsattva when practicing Dhyāna-pāramitā. If a Bodhisattva-mahāsattva enters various meditations with the mind seeking Sarvajña, and dedicates all roots of good to Sarvajña, diligently practicing without laziness, this is called the Vīrya-pāramitā (perfection of vigor) practiced by a Bodhisattva-mahāsattva when practicing Dhyāna-pāramitā. If a Bodhisattva-mahāsattva enters the four dhyānas (four stages of meditation in the realm of form) and their branches with the mind seeking Sarvajña, observes the characteristics of impermanence, suffering, non-self, emptiness, signlessness, and non-action, and dedicates them to Sarvajña together with all sentient beings, this is called the Prajñā-pāramitā (perfection of wisdom) practiced by a Bodhisattva-mahāsattva when practicing Dhyāna-pāramitā. Śāriputra (one of the ten great disciples of the Buddha)! This is called a Bodhisattva-mahāsattva setting forth towards the Mahāyāna (the Great Vehicle). 『Furthermore, a Bodhisattva-mahāsattva, setting forth towards the Mahāyāna, practices loving-kindness, thinking, 『I should bring happiness to all sentient beings.』 Entering compassion, 『I should rescue all sentient beings.』 Entering joy, 『I should liberate all sentient beings.』 Entering equanimity, 『I should enable all sentient beings to attain the exhaustion of outflows.』 This is called the Dāna-pāramitā (perfection of giving) practiced by a Bodhisattva-mahāsattva when practicing the immeasurable minds (apramāṇa-citta, the four immeasurable minds of loving-kindness, compassion, joy, and equanimity). 『Furthermore, these meditations and immeasurable minds of a Bodhisattva-mahāsattva do not incline towards the realms of Śrāvakas or Pratyekabuddhas, but are only dedicated to Sarvajña. This is called the Śīla-pāramitā practiced by a Bodhisattva-mahāsattva when practicing the immeasurable minds. Furthermore, Śāriputra! A Bodhisattva-mahāsattva, practicing the four immeasurable minds, does not crave the realms of Śrāvakas or Pratyekabuddhas, but only endures and delights in seeking Sarvajña. This is called the Kṣānti-pāramitā practiced by a Bodhisattva-mahāsattva when practicing the immeasurable minds. If a Bodhisattva-mahāsattva, with the mind seeking Sarvajña, practices the four immeasurable minds, and only engages in pure practice, this is called the Vīrya-pāramitā practiced by a Bodhisattva-mahāsattva when practicing the immeasurable minds. Furthermore, when a Bodhisattva-mahāsattva enters meditation and the immeasurable minds, they do not follow the meditation and immeasurable minds.

心生，是名菩薩摩訶薩行無量心時方便般若波羅蜜。舍利弗！是名菩薩摩訶薩發趣大乘。

「複次，舍利弗！菩薩摩訶薩發趣大乘，一切種修四念處乃至一切種修八聖道分，一切種修三解脫門乃至十八不共法，是名菩薩摩訶薩發趣大乘。

「複次，舍利弗！菩薩摩訶薩內空中智慧用無所得故，乃至無法有法空中智慧用無所得故，是名菩薩摩訶薩發趣大乘。複次，舍利弗！菩薩摩訶薩一切法中不亂不定智慧，是名菩薩摩訶薩發趣大乘。複次，舍利弗！菩薩摩訶薩發趣大乘，非常非無常智慧，非樂非苦、非實非空、非我非無我智慧，是名菩薩摩訶薩發趣大乘，用無所得故。複次，舍利弗！菩薩摩訶薩智不行過去世、不行未來世、不行現在世，亦非不知三世，是名菩薩摩訶薩發趣大乘，用無所得故。複次，菩薩摩訶薩發趣大乘，智不行欲界、不行色界、不行無色界，亦非不知欲界、色界、無色界，用無所得故，是名菩薩摩訶薩發趣大乘。複次，菩薩摩訶薩發趣大乘，智不行世間法、不行出世間法，不行有為法、不行無為法，不行有漏法、不行無漏法，亦非不知世間法、出世間法，有為無為法、有漏無漏法，用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘。」

摩訶般若波羅蜜經乘乘品第十六

爾時

【現代漢語翻譯】現代漢語譯本：

心念生起，這就是菩薩摩訶薩（菩薩中的大菩薩）在修行無量心時所用的方便般若波羅蜜（以智慧達到彼岸的方法）。舍利弗（佛陀的十大弟子之一）！這叫做菩薩摩訶薩發心趣向大乘（佛教的最高教義）。再者，舍利弗！菩薩摩訶薩發心趣向大乘，在一切方面修習四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），乃至在一切方面修習八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），在一切方面修習三解脫門（空解脫門、無相解脫門、無愿解脫門），乃至十八不共法（佛陀獨有的十八種功德），這叫做菩薩摩訶薩發心趣向大乘。再者，舍利弗！菩薩摩訶薩在內空中運用智慧，因為沒有獲得任何東西，乃至在無法有法空中運用智慧，因為沒有獲得任何東西，這叫做菩薩摩訶薩發心趣向大乘。再者，舍利弗！菩薩摩訶薩在一切法中，擁有不混亂、不執著的智慧，這叫做菩薩摩訶薩發心趣向大乘。再者，舍利弗！菩薩摩訶薩發心趣向大乘，擁有非恒常也非無常的智慧，非快樂也非痛苦、非真實也非空虛、非有我也非無我的智慧，這叫做菩薩摩訶薩發心趣向大乘，因為沒有獲得任何東西。再者，舍利弗！菩薩摩訶薩的智慧不行於過去世、不行於未來世、不行於現在世，也不是不知道三世，這叫做菩薩摩訶薩發心趣向大乘，因為沒有獲得任何東西。再者，菩薩摩訶薩發心趣向大乘，智慧不行於欲界（眾生有情慾的境界）、不行於色界（眾生有物質的境界）、不行於無色界（眾生無物質的境界），也不是不知道欲界、色界、無色界，因為沒有獲得任何東西，這叫做菩薩摩訶薩發心趣向大乘。再者，菩薩摩訶薩發心趣向大乘，智慧不行於世間法（凡俗的法則）、不行於出世間法（超越凡俗的法則），不行於有為法（因緣和合而生的法）、不行於無為法（非因緣和合而生的法），不行於有漏法（有煩惱的法）、不行於無漏法（無煩惱的法），也不是不知道世間法、出世間法，有為法、無為法，有漏法、無漏法，因為沒有獲得任何東西。舍利弗！這叫做菩薩摩訶薩發心趣向大乘。《摩訶般若波羅蜜經》乘乘品第十六那時

【English Translation】 English version:

The arising of the mind is called the Bodhisattva Mahasattva's (a great Bodhisattva among Bodhisattvas) expedient Prajna Paramita (the perfection of wisdom method to reach the other shore) when practicing immeasurable minds. Shariputra (one of the Buddha's ten great disciples)! This is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana (the highest teaching of Buddhism). Furthermore, Shariputra! When a Bodhisattva Mahasattva aspires to embark on the Mahayana, they cultivate the Four Foundations of Mindfulness (contemplation of the body as impure, of feelings as suffering, of the mind as impermanent, and of phenomena as selfless) in all aspects, up to and including cultivating the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration) in all aspects, cultivating the Three Doors of Liberation (emptiness, signlessness, and wishlessness) in all aspects, up to and including the Eighteen Unique Qualities of a Buddha, this is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana. Furthermore, Shariputra! When a Bodhisattva Mahasattva uses wisdom in inner emptiness, because nothing is obtained, up to and including using wisdom in the emptiness of the non-existent and the existent, because nothing is obtained, this is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana. Furthermore, Shariputra! When a Bodhisattva Mahasattva has wisdom that is not confused or attached in all dharmas, this is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana. Furthermore, Shariputra! When a Bodhisattva Mahasattva aspires to embark on the Mahayana, they possess wisdom that is neither permanent nor impermanent, neither pleasurable nor painful, neither real nor empty, neither self nor non-self, this is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana, because nothing is obtained. Furthermore, Shariputra! The wisdom of a Bodhisattva Mahasattva does not operate in the past, does not operate in the future, does not operate in the present, and is also not ignorant of the three times, this is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana, because nothing is obtained. Furthermore, when a Bodhisattva Mahasattva aspires to embark on the Mahayana, their wisdom does not operate in the desire realm (the realm of beings with desires), does not operate in the form realm (the realm of beings with material form), does not operate in the formless realm (the realm of beings without material form), and is also not ignorant of the desire realm, the form realm, and the formless realm, because nothing is obtained, this is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana. Furthermore, when a Bodhisattva Mahasattva aspires to embark on the Mahayana, their wisdom does not operate in worldly dharmas (mundane laws), does not operate in transcendental dharmas (laws beyond the mundane), does not operate in conditioned dharmas (dharmas arising from causes and conditions), does not operate in unconditioned dharmas (dharmas not arising from causes and conditions), does not operate in defiled dharmas (dharmas with afflictions), does not operate in undefiled dharmas (dharmas without afflictions), and is also not ignorant of worldly dharmas, transcendental dharmas, conditioned dharmas, unconditioned dharmas, defiled dharmas, and undefiled dharmas, because nothing is obtained. Shariputra! This is called the Bodhisattva Mahasattva's aspiration to embark on the Mahayana. Chapter Sixteen on the Vehicle of the Mahaprajnaparamita Sutra At that time

慧命舍利弗問富樓那：「云何名菩薩摩訶薩乘于大乘？」

富樓那答舍利弗言：「菩薩摩訶薩行般若波羅蜜時，乘檀那波羅蜜，亦不得檀波羅蜜，亦不得菩薩，亦不得受者，是法用無所得故，是名菩薩摩訶薩乘檀那波羅蜜。菩薩摩訶薩行般若波羅蜜時，乘尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，乘般若波羅蜜亦不得般若波羅蜜，亦不得菩薩，是法用無所得故，是為菩薩摩訶薩乘于般若波羅蜜。如是，舍利弗！是為菩薩摩訶薩乘于大乘。

「複次，舍利弗。菩薩摩訶薩摩訶衍一心應薩婆若，修四念處法法壞故，乃至一心應薩婆若，修十八不共法法壞故，是亦不可得。如是，舍利弗！是名菩薩摩訶薩乘于大乘。複次，舍利弗！菩薩摩訶薩作是念：『菩薩但有名字，眾生不可得故。』是名菩薩摩訶薩乘于大乘。

「複次，舍利弗！若菩薩摩訶薩作是念：『色但有名字，色不可得故。受想行識但有名字，識不可得故。眼但有名字，眼不可得故。乃至意亦如是。四念處但有名字，四念處不可得故。乃至八聖道分但有名字，八聖道分不可得故。內空但有名字，內空不可得故。乃至無法有法空但有名字，無法有法空不可得故。乃至十八不共法但有名字，十八不共法不可得故。諸法如但有名字，如不

【現代漢語翻譯】現代漢語譯本慧命舍利弗（智慧第一的佛陀弟子）問富樓那（佛陀十大弟子之一）: 『如何稱之為菩薩摩訶薩（大菩薩）乘于大乘（大乘佛法）？』富樓那回答舍利弗說：『菩薩摩訶薩在修行般若波羅蜜（以智慧到達彼岸）時，乘著檀那波羅蜜（佈施的到達彼岸），但也不執著于檀那波羅蜜，也不執著于菩薩，也不執著于接受佈施者，因為這些法都是以無所得為用，這稱為菩薩摩訶薩乘著檀那波羅蜜。菩薩摩訶薩在修行般若波羅蜜時，乘著尸羅波羅蜜（持戒的到達彼岸）、羼提波羅蜜（忍辱的到達彼岸）、毗梨耶波羅蜜（精進的到達彼岸）、禪那波羅蜜（禪定的到達彼岸），乘著般若波羅蜜時也不執著于般若波羅蜜，也不執著于菩薩，因為這些法都是以無所得為用，這稱為菩薩摩訶薩乘著般若波羅蜜。如此，舍利弗！這就是菩薩摩訶薩乘于大乘。』『再者，舍利弗。菩薩摩訶薩以大乘之心專注于薩婆若（一切智），修習四念處（四種觀想方法）時，因為法的空性而不住於法，乃至以大乘之心專注于薩婆若，修習十八不共法（佛陀獨有的十八種功德）時，因為法的空性而不住於法，這些都是不可執著的。如此，舍利弗！這稱為菩薩摩訶薩乘于大乘。再者，舍利弗！菩薩摩訶薩這樣想：『菩薩只是一個名稱，因為眾生是不可得的。』這稱為菩薩摩訶薩乘于大乘。『再者，舍利弗！如果菩薩摩訶薩這樣想：『色（物質現象）只是一個名稱，因為色是不可得的。受（感受）、想（思維）、行（意志）、識（意識）也只是一個名稱，因為識是不可得的。眼（視覺器官）只是一個名稱，因為眼是不可得的。乃至意（思維器官）也是如此。四念處只是一個名稱，因為四念處是不可得的。乃至八聖道分（達到解脫的八種方法）只是一個名稱，因為八聖道分是不可得的。內空（內在的空性）只是一個名稱，因為內空是不可得的。乃至無法有法空（既非有也非無的空性）只是一個名稱，因為無法有法空是不可得的。乃至十八不共法只是一個名稱，因為十八不共法是不可得的。諸法如（真如）只是一個名稱，因為真如是不可得的。』

【English Translation】 English version The venerable Shariputra (foremost in wisdom among the Buddha's disciples) asked Purna (one of the Buddha's ten great disciples): 'What is it called when a Bodhisattva Mahasattva (great Bodhisattva) rides the Great Vehicle (Mahayana Buddhism)?' Purna replied to Shariputra, 'When a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), he rides the Dana Paramita (perfection of giving), yet he does not cling to Dana Paramita, nor to the Bodhisattva, nor to the recipient, because these dharmas are used with non-attainment. This is called a Bodhisattva Mahasattva riding the Dana Paramita. When a Bodhisattva Mahasattva practices Prajna Paramita, he rides the Shila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and when riding Prajna Paramita, he does not cling to Prajna Paramita, nor to the Bodhisattva, because these dharmas are used with non-attainment. Thus, Shariputra! This is how a Bodhisattva Mahasattva rides the Great Vehicle.' 'Furthermore, Shariputra, a Bodhisattva Mahasattva, with a Mahayana mind, focuses on Sarvajna (omniscience), and when practicing the Four Foundations of Mindfulness (four types of contemplation), he does not abide in the dharma because of the emptiness of dharmas, and even when focusing on Sarvajna, and practicing the Eighteen Unique Qualities of a Buddha (eighteen unique merits of the Buddha), he does not abide in the dharma because of the emptiness of dharmas, these are all unattainable. Thus, Shariputra! This is called a Bodhisattva Mahasattva riding the Great Vehicle. Furthermore, Shariputra! A Bodhisattva Mahasattva thinks thus: 'Bodhisattva is just a name, because sentient beings are unattainable.' This is called a Bodhisattva Mahasattva riding the Great Vehicle.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva thinks thus: 'Rupa (material phenomena) is just a name, because rupa is unattainable. Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are just names, because vijnana is unattainable. The eye (visual organ) is just a name, because the eye is unattainable. And so it is with the mind (thinking organ). The Four Foundations of Mindfulness are just a name, because the Four Foundations of Mindfulness are unattainable. And so it is with the Eightfold Noble Path (eight methods to achieve liberation), which is just a name, because the Eightfold Noble Path is unattainable. Inner emptiness (internal emptiness) is just a name, because inner emptiness is unattainable. And so it is with the emptiness of neither existence nor non-existence, which is just a name, because the emptiness of neither existence nor non-existence is unattainable. And so it is with the Eighteen Unique Qualities of a Buddha, which are just a name, because the Eighteen Unique Qualities of a Buddha are unattainable. Suchness (Tathata) of all dharmas is just a name, because suchness is unattainable.'

可得故。法相、法性、法位、實際但有名字，實際不可得故。阿耨多羅三藐三菩提及佛但有名字，佛不可得故。』如是，舍利弗！是名菩薩摩訶薩乘于大乘。

「複次，舍利弗！若菩薩摩訶薩從初發意以來，具足菩薩神通成就眾生，從一佛國至一佛國，恭敬供養尊重讚歎諸佛，從諸佛聽受法教，所謂菩薩大乘。是菩薩乘是大乘，從一佛國至一佛國，凈佛國土、成就眾生，初無佛國想亦無眾生想。此人住不二法中，為眾生受身，隨其所應，自變其形而教化之，乃至一切智終不離菩薩乘。是名菩薩乘是乘。得一切種智已轉法輪，聲聞、辟支佛及天、龍、鬼神、阿修羅、世間人民所不能轉。爾時十方如恒河沙等諸佛，皆歡喜稱名讚歎，作是言：『某方某國某菩薩摩訶薩，乘于大乘，得一切種智轉法輪。』舍利弗！是名菩薩摩訶薩乘于大乘。」◎

摩訶般若波羅蜜經卷第四大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第五

後秦龜茲國三藏鳩摩羅什譯

◎莊嚴品第十七

爾時須菩提白佛言：「世尊！菩薩摩訶薩大莊嚴，何等是大莊嚴？何等菩薩能大莊嚴？」

佛語須菩提：「菩薩摩訶薩摩訶衍大莊嚴，所謂檀那波羅蜜乃至般若波羅蜜莊嚴

【現代漢語翻譯】現代漢語譯本：『可以得到嗎？』（不能。）法相（dharma-lakṣaṇa，法的表象）、法性（dharma-svabhāva，法的本質）、法位（dharma-sthiti，法的安立處）、實際（bhūta-koṭi，真如的實際）都只是名字，實際上是不可得的。阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）以及佛也只是名字，佛是不可得的。』舍利弗！這就是菩薩摩訶薩乘于大乘的含義。『再者，舍利弗！如果菩薩摩訶薩從最初發心以來，具足菩薩的神通，成就眾生，從一個佛國到另一個佛國，恭敬供養、尊重讚歎諸佛，從諸佛那裡聽受法教，這就是所謂菩薩的大乘。這個菩薩所乘的大乘，從一個佛國到另一個佛國，清凈佛土、成就眾生，心中既沒有佛國的概念，也沒有眾生的概念。這個人安住于不二法中，爲了眾生而受生，隨應眾生的根器，自己變化形體來教化他們，乃至證得一切智（sarvajñatā，佛陀的智慧）始終不離菩薩乘。這就是菩薩所乘的大乘。當他證得一切種智（sarvākāra-jñatā，佛陀的圓滿智慧）后，便開始轉法輪（dharma-cakra-pravartana，宣講佛法），這是聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）以及天、龍、鬼神、阿修羅、世間人民所不能轉的。那時，十方如恒河沙數般的諸佛，都會歡喜地稱名讚歎，說：『某方某國的某位菩薩摩訶薩，乘于大乘，證得一切種智，開始轉法輪。』舍利弗！這就是菩薩摩訶薩乘于大乘的含義。』《摩訶般若波羅蜜經》卷第四大正藏第08冊 No. 0223 《摩訶般若波羅蜜經》《摩訶般若波羅蜜經》卷第五後秦龜茲國三藏鳩摩羅什譯 ◎莊嚴品第十七這時，須菩提問佛說：『世尊！菩薩摩訶薩的大莊嚴是什麼？什麼樣的菩薩能夠成就大莊嚴？』佛告訴須菩提：『菩薩摩訶薩的大莊嚴，就是摩訶衍（mahāyāna，大乘）的大莊嚴，也就是檀那波羅蜜（dāna-pāramitā，佈施波羅蜜）乃至般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）的莊嚴。』

【English Translation】 English version: 'Is it obtainable?' (No.) Dharma-lakṣaṇa (the characteristics of dharmas), dharma-svabhāva (the nature of dharmas), dharma-sthiti (the position of dharmas), and bhūta-koṭi (the limit of reality) are just names; in reality, they are unobtainable. Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) and Buddha are also just names; Buddha is unobtainable.' Thus, Śāriputra, this is what is meant by a Bodhisattva Mahāsattva riding the Great Vehicle. 'Furthermore, Śāriputra, if a Bodhisattva Mahāsattva, from the initial arising of their aspiration, is endowed with the supernormal powers of a Bodhisattva, accomplishes sentient beings, goes from one Buddha-land to another, respectfully makes offerings to, honors, and praises all Buddhas, and receives teachings from the Buddhas, this is what is called the Great Vehicle of a Bodhisattva. This Great Vehicle that the Bodhisattva rides, going from one Buddha-land to another, purifies Buddha-lands and accomplishes sentient beings, without having any concept of a Buddha-land or any concept of sentient beings. This person dwells in the non-dual dharma, takes birth for the sake of sentient beings, transforms their form according to what is appropriate, and teaches them, and until they attain sarvajñatā (omniscience), they never depart from the Bodhisattva Vehicle. This is what is meant by the Bodhisattva Vehicle being the Vehicle. Having attained sarvākāra-jñatā (all-knowing wisdom), they turn the Dharma wheel (dharma-cakra-pravartana), which cannot be turned by śrāvakas (hearers), pratyekabuddhas (solitary realizers), or gods, dragons, ghosts, asuras, or people of the world. At that time, all the Buddhas in the ten directions, as numerous as the sands of the Ganges, will joyfully proclaim their names and praise them, saying: 'A certain Bodhisattva Mahāsattva in a certain country in a certain direction, riding the Great Vehicle, has attained sarvākāra-jñatā and is turning the Dharma wheel.' Śāriputra, this is what is meant by a Bodhisattva Mahāsattva riding the Great Vehicle.' The Mahāprajñāpāramitā Sūtra, Volume 4 Taisho Tripitaka Volume 08, No. 0223, The Mahāprajñāpāramitā Sūtra The Mahāprajñāpāramitā Sūtra, Volume 5 Translated by Kumārajīva of the Later Qin Kuche Kingdom ◎Chapter 17: Adornment At that time, Subhūti said to the Buddha: 'World Honored One, what is the great adornment of a Bodhisattva Mahāsattva? What kind of Bodhisattva can achieve great adornment?' The Buddha said to Subhūti: 'The great adornment of a Bodhisattva Mahāsattva is the great adornment of the Mahāyāna (Great Vehicle), which is the adornment of dāna-pāramitā (perfection of giving) up to prajñā-pāramitā (perfection of wisdom).'

，四念處莊嚴乃至八聖道分，內空莊嚴乃至無法有法空，十力乃至十八不共法及一切種智莊嚴，變身如佛莊嚴。光明遍照三千大千國土，亦照東方如恒河沙等國土，南西北方四維上下亦復如是。三千大千國土六種震動，亦動東方如恒河沙等諸國土，南西北方四維上下亦復如是。是菩薩摩訶薩住檀那波羅蜜摩訶衍大莊嚴。是三千大千國土變為琉璃，化作轉輪聖王，須食與食、須飲與飲，衣服臥具、花香瓔珞、搗香澤香、房舍燈燭醫藥，種種所須盡給與之。與已而為說法，所謂應六波羅蜜。眾生聞是法者，終不離六波羅蜜，乃至阿耨多羅三藐三菩提。如是，須菩提！是名菩薩摩訶薩摩訶衍大莊嚴。須菩提！譬如工幻師、若幻師弟子，於四衢道中化作大眾，於前須食與食、須飲與飲，乃至種種所須盡給與之？于須菩提意云何，是幻師實有眾生有所與不？」

須菩提言：「不也，世尊！」

「須菩提！菩薩摩訶薩亦如是，化作轉輪聖王，種種具足，須食與食、須飲與飲，乃至種種所須盡給與之。雖有所施，實無所與。何以故？須菩提！諸法相如幻故。複次，須菩提！菩薩摩訶薩住尸羅波羅蜜，現生轉輪聖王家，以十善道教化眾生，有以四禪、四無量心、四無色定、四念處乃至十八不共法教化眾生。眾生聞是法者，

【現代漢語翻譯】現代漢語譯本：以四念處（sì niàn chù，四種觀照的修行方法）的莊嚴，乃至八聖道分（bā shèng dào fèn，通往解脫的八種正確方法）的莊嚴，以內空（nèi kōng，對內空的觀照）的莊嚴，乃至無法有法空（wú fǎ yǒu fǎ kōng，一切法皆空的境界）的莊嚴，以十力（shí lì，佛陀的十種力量）乃至十八不共法（shí bā bù gòng fǎ，佛陀獨有的十八種功德）及一切種智（yī qiè zhǒng zhì，佛陀的智慧）的莊嚴，變化身體如佛一般莊嚴。光明遍照三千大千國土（sān qiān dà qiān guó tǔ，佛教宇宙觀中的一個世界），也照耀東方如恒河沙數（héng hé shā shù，數量極多）的國土，南西北方四維上下也同樣如此。三千大千國土發生六種震動，也震動東方如恒河沙數般的諸國土，南西北方四維上下也同樣如此。這是菩薩摩訶薩（pú sà mó hē sà，偉大的菩薩）安住于檀那波羅蜜（dān nà bō luó mì，佈施的完美）摩訶衍（mó hē yǎn，大乘）的大莊嚴。這三千大千國土變為琉璃，化作轉輪聖王（zhuǎn lún shèng wáng，擁有統治世界的理想君主），需要食物就給予食物，需要飲品就給予飲品，衣服臥具、花香瓔珞、搗香澤香、房舍燈燭醫藥，種種所需都盡力給予。給予之後為他們說法，所說的是應合六波羅蜜（liù bō luó mì，六種到達彼岸的修行方法）的法。眾生聽聞此法，最終不會離開六波羅蜜，乃至阿耨多羅三藐三菩提（ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）。須菩提（xū pú tí，佛陀的弟子）！這就是菩薩摩訶薩摩訶衍的大莊嚴。須菩提！譬如工幻師或者幻師的弟子，在十字路口變化出大眾，在他們面前需要食物就給予食物，需要飲品就給予飲品，乃至種種所需都盡力給予。須菩提，你認為如何？這個幻師真的有眾生被給予嗎？」須菩提說：『不是的，世尊！』『須菩提！菩薩摩訶薩也像這樣，變化成轉輪聖王，種種都具足，需要食物就給予食物，需要飲品就給予飲品，乃至種種所需都盡力給予。雖然有所施捨，實際上並沒有什麼被給予。為什麼呢？須菩提！諸法的實相就像幻化一樣。再次，須菩提！菩薩摩訶薩安住于尸羅波羅蜜（shī luó bō luó mì，持戒的完美），顯現出生在轉輪聖王的家中，以十善道（shí shàn dào，十種善行）教化眾生，有的以四禪（sì chán，四種禪定）、四無量心（sì wú liàng xīn，四種無限的慈悲心）、四無色定（sì wú sè dìng，四種無色界的禪定）、四念處乃至十八不共法教化眾生。眾生聽聞此法，

【English Translation】 English version: Adorned with the four foundations of mindfulness (sì niàn chù), up to the eightfold noble path (bā shèng dào fèn), adorned with inner emptiness (nèi kōng), up to the emptiness of no-dharma and dharma (wú fǎ yǒu fǎ kōng), adorned with the ten powers (shí lì) up to the eighteen unique qualities of a Buddha (shí bā bù gòng fǎ) and the all-knowing wisdom (yī qiè zhǒng zhì), transforming the body to be as majestic as a Buddha. The light shines throughout the three thousand great thousand world systems (sān qiān dà qiān guó tǔ), and also illuminates the lands to the east as numerous as the sands of the Ganges River (héng hé shā shù), and likewise to the south, north, west, four intermediate directions, above and below. The three thousand great thousand world systems experience six kinds of earthquakes, and also shake the lands to the east as numerous as the sands of the Ganges River, and likewise to the south, north, west, four intermediate directions, above and below. This is the great adornment of a Bodhisattva Mahasattva (pú sà mó hē sà) abiding in the perfection of giving (dān nà bō luó mì) of the Mahayana (mó hē yǎn). These three thousand great thousand world systems transform into lapis lazuli, manifesting as a Universal Monarch (zhuǎn lún shèng wáng), providing food when needed, drink when needed, clothing, bedding, flowers, garlands, powdered incense, fragrant oils, houses, lamps, candles, and medicine, fulfilling all their needs. Having given these, they teach the Dharma, which is in accordance with the six perfections (liù bō luó mì). Those who hear this Dharma will never depart from the six perfections, up to the attainment of Anuttara-samyak-sambodhi (ā nòu duō luó sān miǎo sān pú tí). Thus, Subhuti (xū pú tí)! This is called the great adornment of a Bodhisattva Mahasattva of the Mahayana. Subhuti! It is like a magician or a disciple of a magician, who conjures a crowd at a crossroads, and before them, provides food when needed, drink when needed, and fulfills all their needs. Subhuti, what do you think? Does the magician truly have beings to whom he gives things? Subhuti said, 'No, World Honored One!' 'Subhuti! A Bodhisattva Mahasattva is also like this, transforming into a Universal Monarch, complete in all aspects, providing food when needed, drink when needed, and fulfilling all their needs. Although there is giving, in reality, there is nothing given. Why is that? Subhuti! The true nature of all dharmas is like an illusion. Furthermore, Subhuti! A Bodhisattva Mahasattva abiding in the perfection of morality (shī luó bō luó mì), manifests birth in the family of a Universal Monarch, teaching beings with the ten virtuous paths (shí shàn dào), some with the four dhyanas (sì chán), the four immeasurables (sì wú liàng xīn), the four formless absorptions (sì wú sè dìng), the four foundations of mindfulness, up to the eighteen unique qualities of a Buddha. Those who hear this Dharma,

至阿耨多羅三藐三菩提終不離是法。譬如幻師、若幻師弟子，於四衢道中化作大眾，以十善道教化令行，又以四禪、四無量心、四無色定、四念處乃至十八不共法教化令行。須菩提，于汝意云何，是幻師實有眾生教令行十善道乃至行十八不共法不？」

須菩提言：「不也，世尊！」

「須菩提！菩薩摩訶薩亦如是，以十善道教化眾生令行乃至十八不共法，實無眾生行十善道乃至十八不共法。何以故？諸法相如幻故。須菩提！是名菩薩摩訶薩大莊嚴。複次，須菩提！菩薩摩訶薩住羼提波羅蜜，教化眾生令行羼提波羅蜜。須菩提！云何菩薩摩訶薩住羼提波羅蜜，教化眾生令行羼提波羅蜜？須菩提！菩薩摩訶薩從初發心已來如是大莊嚴，若一切眾生罵詈刀杖傷害，菩薩摩訶薩於此中不起一念，亦教一切眾生行此忍辱。譬若幻師、若幻師弟子，於四衢道中化作大眾，令行忍辱，余如上說。須菩提！是名菩薩摩訶薩大莊嚴。複次，須菩提！菩薩摩訶薩住毗梨耶波羅蜜，教一切眾生令行毗梨耶波羅蜜。須菩提！云何菩薩摩訶薩住毗梨耶波羅蜜，教一切眾生令行毗梨耶波羅蜜？須菩提！菩薩摩訶薩應薩婆若心，身心精進教化眾生。譬如幻師、若幻師弟子，於四衢道中化作大眾，教令行身心精進，余如上說。是名菩薩摩訶

【現代漢語翻譯】現代漢語譯本達到阿耨多羅三藐三菩提（無上正等正覺）最終也不會離開這些法。譬如幻術師或者幻術師的弟子，在十字路口變幻出大眾，用十善道教導他們修行，又用四禪、四無量心、四無色定、四念處乃至十八不共法教導他們修行。須菩提，你認為怎麼樣，這個幻術師真的有眾生被教導去修行十善道乃至十八不共法嗎？須菩提回答說：『不是的，世尊！』『須菩提！菩薩摩訶薩（大菩薩）也是這樣，用十善道教化眾生讓他們修行，乃至十八不共法，實際上並沒有眾生在修行十善道乃至十八不共法。為什麼呢？因為諸法的實相就像幻象一樣。須菩提！這叫做菩薩摩訶薩的大莊嚴。再次，須菩提！菩薩摩訶薩安住于羼提波羅蜜（忍辱波羅蜜），教化眾生讓他們修行羼提波羅蜜。須菩提！菩薩摩訶薩如何安住于羼提波羅蜜，教化眾生讓他們修行羼提波羅蜜呢？須菩提！菩薩摩訶薩從最初發心以來就是這樣的大莊嚴，如果一切眾生辱罵、用刀杖傷害，菩薩摩訶薩在這種情況下不起一絲嗔恨，也教導一切眾生修行這種忍辱。譬如幻術師或者幻術師的弟子，在十字路口變幻出大眾，讓他們修行忍辱，其餘的就像上面所說。須菩提！這叫做菩薩摩訶薩的大莊嚴。再次，須菩提！菩薩摩訶薩安住于毗梨耶波羅蜜（精進波羅蜜），教導一切眾生讓他們修行毗梨耶波羅蜜。須菩提！菩薩摩訶薩如何安住于毗梨耶波羅蜜，教導一切眾生讓他們修行毗梨耶波羅蜜呢？須菩提！菩薩摩訶薩應當以求得薩婆若（一切智）的心，身心精進地教化眾生。譬如幻術師或者幻術師的弟子，在十字路口變幻出大眾，教導他們修行身心精進，其餘的就像上面所說。這叫做菩薩摩訶

【English Translation】 English version Ultimately, reaching Anuttara-samyak-sambodhi (supreme perfect enlightenment) does not depart from these dharmas. For example, a magician or a disciple of a magician, in a crossroads, conjures up a crowd, teaches them to practice the ten wholesome paths, and further teaches them to practice the four dhyanas, four immeasurables, four formless attainments, four foundations of mindfulness, and even the eighteen unique dharmas. Subhuti, what do you think, does this magician truly have beings who are taught to practice the ten wholesome paths and even the eighteen unique dharmas? Subhuti replied: 'No, World Honored One!' 'Subhuti! The Bodhisattva Mahasattva (great Bodhisattva) is also like this, using the ten wholesome paths to teach sentient beings to practice, and even the eighteen unique dharmas, but in reality, there are no sentient beings practicing the ten wholesome paths or even the eighteen unique dharmas. Why? Because the true nature of all dharmas is like an illusion. Subhuti! This is called the great adornment of the Bodhisattva Mahasattva. Furthermore, Subhuti! The Bodhisattva Mahasattva dwells in Kshanti Paramita (patience perfection), teaching sentient beings to practice Kshanti Paramita. Subhuti! How does the Bodhisattva Mahasattva dwell in Kshanti Paramita, teaching sentient beings to practice Kshanti Paramita? Subhuti! The Bodhisattva Mahasattva, from the initial arising of the aspiration, is of such great adornment, that if all sentient beings insult, curse, or harm with swords and sticks, the Bodhisattva Mahasattva does not arise a single thought of anger, and also teaches all sentient beings to practice this patience. For example, a magician or a disciple of a magician, in a crossroads, conjures up a crowd, and teaches them to practice patience, the rest is as mentioned above. Subhuti! This is called the great adornment of the Bodhisattva Mahasattva. Furthermore, Subhuti! The Bodhisattva Mahasattva dwells in Virya Paramita (diligence perfection), teaching all sentient beings to practice Virya Paramita. Subhuti! How does the Bodhisattva Mahasattva dwell in Virya Paramita, teaching all sentient beings to practice Virya Paramita? Subhuti! The Bodhisattva Mahasattva should, with the mind seeking Sarvajna (omniscience), diligently teach sentient beings with body and mind. For example, a magician or a disciple of a magician, in a crossroads, conjures up a crowd, and teaches them to practice diligence of body and mind, the rest is as mentioned above. This is called the Bodhisattva Maha'

薩大莊嚴。複次，須菩提！菩薩摩訶薩住禪那波羅蜜，教一切眾生令行禪那波羅蜜。須菩提！云何菩薩摩訶薩住禪那波羅蜜，教一切眾生令行禪那波羅蜜？須菩提！菩薩摩訶薩住諸法等中，不見法若亂若定。如是，須菩提！菩薩摩訶薩住禪那波羅蜜，教一切眾生令行禪那波羅蜜，乃至阿耨多羅三藐三菩提終不離禪那波羅蜜。譬如工幻師、若幻師弟子，於四衢道中化作大眾，教令行禪那波羅蜜，余如上說。須菩提！是名菩薩摩訶薩大莊嚴。複次，須菩提！菩薩摩訶薩住般若波羅蜜，教一切眾生令行般若波羅蜜，須菩提！云何菩薩摩訶薩住般若波羅蜜，教一切眾生令行般若波羅蜜？須菩提！菩薩摩訶薩行般若波羅蜜時，無有法得此岸彼岸。如是菩薩摩訶薩住般若波羅蜜中，教一切眾生令行般若波羅蜜。譬如工幻師、若幻師弟子。於四衢道中化作大眾，教令行般若波羅蜜。須菩提！是名菩薩摩訶薩大莊嚴。

「複次，須菩提！菩薩摩訶薩大莊嚴，十方如恒河沙等國土中眾生隨其所應自變其身，住檀那波羅蜜乃至般若波羅蜜，亦教眾生令行檀那波羅蜜乃至般若波羅蜜。是眾生行是法，乃至阿耨多羅三藐三菩提終不離是法。須菩提！譬如工幻師、若幻師弟子，於四衢道中化作眾生，教令行六波羅蜜，余如上說。如是，須菩

【現代漢語翻譯】現代漢語譯本再者，須菩提！菩薩摩訶薩安住于禪那波羅蜜（禪定到彼岸），教導一切眾生修行禪那波羅蜜。須菩提！菩薩摩訶薩如何安住于禪那波羅蜜，教導一切眾生修行禪那波羅蜜呢？須菩提！菩薩摩訶薩安住于諸法平等之中，不見有法是散亂或禪定的。如此，須菩提！菩薩摩訶薩安住于禪那波羅蜜，教導一切眾生修行禪那波羅蜜，乃至證得阿耨多羅三藐三菩提（無上正等正覺）終不離禪那波羅蜜。譬如工幻師或幻師弟子，在十字路口幻化出大眾，教導他們修行禪那波羅蜜，其餘的如前所述。須菩提！這名為菩薩摩訶薩的大莊嚴。再者，須菩提！菩薩摩訶薩安住于般若波羅蜜（智慧到彼岸），教導一切眾生修行般若波羅蜜。須菩提！菩薩摩訶薩如何安住于般若波羅蜜，教導一切眾生修行般若波羅蜜呢？須菩提！菩薩摩訶薩修行般若波羅蜜時，沒有法可以得到此岸或彼岸。如此，菩薩摩訶薩安住于般若波羅蜜中，教導一切眾生修行般若波羅蜜。譬如工幻師或幻師弟子，在十字路口幻化出大眾，教導他們修行般若波羅蜜。須菩提！這名為菩薩摩訶薩的大莊嚴。再者，須菩提！菩薩摩訶薩的大莊嚴，在十方如恒河沙數般的國土中，眾生隨其所應變現自身，安住于檀那波羅蜜（佈施到彼岸）乃至般若波羅蜜，也教導眾生修行檀那波羅蜜乃至般若波羅蜜。這些眾生修行這些法，乃至證得阿耨多羅三藐三菩提終不離這些法。須菩提！譬如工幻師或幻師弟子，在十字路口幻化出眾生，教導他們修行六波羅蜜，其餘的如前所述。如此，須菩

【English Translation】 English version Furthermore, Subhuti! A Bodhisattva Mahasattva, abiding in Dhyana Paramita (Perfection of Meditation), teaches all sentient beings to practice Dhyana Paramita. Subhuti! How does a Bodhisattva Mahasattva, abiding in Dhyana Paramita, teach all sentient beings to practice Dhyana Paramita? Subhuti! A Bodhisattva Mahasattva abides in the equality of all dharmas, not seeing any dharma as either disturbed or concentrated. Thus, Subhuti! A Bodhisattva Mahasattva, abiding in Dhyana Paramita, teaches all sentient beings to practice Dhyana Paramita, and until attaining Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), never departs from Dhyana Paramita. It is like a skilled illusionist or a disciple of an illusionist, who conjures a crowd at a crossroads and teaches them to practice Dhyana Paramita, the rest is as described above. Subhuti! This is called the great adornment of a Bodhisattva Mahasattva. Furthermore, Subhuti! A Bodhisattva Mahasattva, abiding in Prajna Paramita (Perfection of Wisdom), teaches all sentient beings to practice Prajna Paramita. Subhuti! How does a Bodhisattva Mahasattva, abiding in Prajna Paramita, teach all sentient beings to practice Prajna Paramita? Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, there is no dharma to be obtained on this shore or the other shore. Thus, a Bodhisattva Mahasattva, abiding in Prajna Paramita, teaches all sentient beings to practice Prajna Paramita. It is like a skilled illusionist or a disciple of an illusionist, who conjures a crowd at a crossroads and teaches them to practice Prajna Paramita. Subhuti! This is called the great adornment of a Bodhisattva Mahasattva. Furthermore, Subhuti! The great adornment of a Bodhisattva Mahasattva is that in the lands as numerous as the sands of the Ganges in the ten directions, sentient beings transform their bodies according to their needs, abiding in Dana Paramita (Perfection of Giving) up to Prajna Paramita, and also teach sentient beings to practice Dana Paramita up to Prajna Paramita. These sentient beings practice these dharmas, and until attaining Anuttara Samyak Sambodhi, never depart from these dharmas. Subhuti! It is like a skilled illusionist or a disciple of an illusionist, who conjures sentient beings at a crossroads and teaches them to practice the six Paramitas, the rest is as described above. Thus, Subhuti!

提！是名菩薩摩訶薩大莊嚴。複次，須菩提！菩薩摩訶薩大莊嚴，應薩婆若心，不生是念：『我教若干人住檀那波羅蜜，不教若干人住檀那波羅蜜。』乃至般若波羅蜜亦如是。不生是念：『我教若干人住四念處，不教若干人住四念處。』乃至十八不共法亦如是。亦不生是念：『我教若干人令得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、一切種智，亦不教若干人令得須陀洹果乃至一切種智。我當令無量無邊阿僧祇眾生，住檀那波羅蜜乃至般若波羅蜜，立眾生於四念處乃至十八不共法，令無量無邊阿僧祇眾生得須陀洹果乃至一切種智。』譬如工幻師、若幻師弟子，於四衢道中化作大眾，教令行六波羅蜜乃至得一切種智，余如上說。須菩提！是名菩薩摩訶薩大莊嚴。」

爾時須菩提白佛言：「世尊！如我從佛所聞義，菩薩摩訶薩無大莊嚴為大莊嚴，諸法自相空故。所謂色色相空，受想行識識相空，眼眼相空乃至意意相空，色色相空乃至法法相空，眼識眼識相空乃至意識意識相空，眼觸眼觸相空乃至意觸意觸相空。眼觸因緣生受受相空乃至意觸因緣生受受相空。世尊！檀那波羅蜜檀那波羅蜜相空乃至般若波羅蜜般若波羅蜜相空，內空內空相空乃至無法有法空無法有法空相空，四念處四念處相空乃至十八不共

【現代漢語翻譯】現代漢語譯本：須菩提！這就是菩薩摩訶薩的大莊嚴。再者，須菩提！菩薩摩訶薩的大莊嚴，應以求得一切智慧（薩婆若）的心，不生起這樣的念頭：『我教導某些人修行佈施波羅蜜（檀那波羅蜜），不教導某些人修行佈施波羅蜜。』乃至般若波羅蜜（般若波羅蜜）也是如此。不生起這樣的念頭：『我教導某些人安住於四念處，不教導某些人安住於四念處。』乃至十八不共法也是如此。也不生起這樣的念頭：『我教導某些人證得須陀洹果（須陀洹果）、斯陀含果（斯陀含果）、阿那含果（阿那含果）、阿羅漢果（阿羅漢果）、辟支佛道（辟支佛道）、一切種智（一切種智），也不教導某些人證得須陀洹果乃至一切種智。我應當令無量無邊阿僧祇的眾生，安住于佈施波羅蜜乃至般若波羅蜜，使眾生安住於四念處乃至十八不共法，令無量無邊阿僧祇的眾生證得須陀洹果乃至一切種智。』譬如工幻師或幻師的弟子，在十字路口變化出大眾，教導他們修行六波羅蜜乃至證得一切種智，其餘的如上面所說。須菩提！這就是菩薩摩訶薩的大莊嚴。這時，須菩提對佛說：『世尊！依我從佛所聽聞的道理，菩薩摩訶薩以無大莊嚴為大莊嚴，因為一切法的自性是空性的。所謂的色（色）相空，受想行識（受想行識）的識相空，眼（眼）的眼相空乃至意（意）的意相空，色（色）相空乃至法（法）的法相空，眼識（眼識）的眼識相空乃至意識（意識）的意識相空，眼觸（眼觸）的眼觸相空乃至意觸（意觸）的意觸相空。眼觸因緣所生的感受（受）的受相空乃至意觸因緣所生的感受的受相空。世尊！佈施波羅蜜（檀那波羅蜜）的佈施波羅蜜相空乃至般若波羅蜜（般若波羅蜜）的般若波羅蜜相空，內空（內空）的內空相空乃至無法有法空（無法有法空）的無法有法空相空，四念處（四念處）的四念處相空乃至十八不共

【English Translation】 English version: 'Subhuti, this is called the great adornment of a Bodhisattva-Mahasattva. Furthermore, Subhuti, the great adornment of a Bodhisattva-Mahasattva should be with the mind of seeking all wisdom (Sarvajna), not giving rise to the thought: 『I will teach some people to abide in the perfection of giving (Dana Paramita), and not teach some people to abide in the perfection of giving.』 Likewise, it is the same for the perfection of wisdom (Prajna Paramita). Not giving rise to the thought: 『I will teach some people to abide in the four foundations of mindfulness, and not teach some people to abide in the four foundations of mindfulness.』 Likewise, it is the same for the eighteen unique qualities of a Buddha. Also, not giving rise to the thought: 『I will teach some people to attain the fruit of a Stream-enterer (Srotapanna), the fruit of a Once-returner (Sakrdagamin), the fruit of a Non-returner (Anagamin), the fruit of an Arhat (Arhat), the path of a Pratyekabuddha (Pratyekabuddha), and all-knowing wisdom (Sarvajna), and not teach some people to attain the fruit of a Stream-enterer up to all-knowing wisdom. I should cause immeasurable, boundless, asamkhya beings to abide in the perfection of giving up to the perfection of wisdom, establish beings in the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, and cause immeasurable, boundless, asamkhya beings to attain the fruit of a Stream-enterer up to all-knowing wisdom.』 For example, a magician or a disciple of a magician, in the middle of a crossroads, transforms into a great crowd, teaching them to practice the six perfections up to attaining all-knowing wisdom, the rest is as described above. Subhuti, this is called the great adornment of a Bodhisattva-Mahasattva.' At that time, Subhuti said to the Buddha: 『World Honored One, according to the meaning I have heard from the Buddha, a Bodhisattva-Mahasattva takes no great adornment as great adornment, because the self-nature of all dharmas is empty. What is called the emptiness of form (Rupa), the emptiness of the consciousness aspect of feeling, perception, volition, and consciousness (Vedana, Samjna, Samskara, Vijnana), the emptiness of the eye (Eye) aspect of the eye, up to the emptiness of the mind (Mind) aspect of the mind, the emptiness of form (Rupa) up to the emptiness of the dharma (Dharma) aspect of dharma, the emptiness of the eye consciousness (Eye consciousness) aspect of eye consciousness up to the emptiness of the mind consciousness (Mind consciousness) aspect of mind consciousness, the emptiness of the eye contact (Eye contact) aspect of eye contact up to the emptiness of the mind contact (Mind contact) aspect of mind contact. The emptiness of the feeling (Vedana) aspect of feeling arising from the condition of eye contact up to the emptiness of the feeling aspect of feeling arising from the condition of mind contact. World Honored One, the emptiness of the perfection of giving (Dana Paramita) aspect of the perfection of giving up to the emptiness of the perfection of wisdom (Prajna Paramita) aspect of the perfection of wisdom, the emptiness of the emptiness of inner (Inner emptiness) aspect of inner emptiness up to the emptiness of the emptiness of non-existence and existence (Non-existence and existence emptiness) aspect of non-existence and existence emptiness, the emptiness of the four foundations of mindfulness (Four foundations of mindfulness) aspect of the four foundations of mindfulness up to the eighteen unique

法十八不共法相空，菩薩菩薩相空。世尊！以是因緣故，當知菩薩摩訶薩無大莊嚴為大莊嚴。」

佛告須菩提：「如是，如是！如汝所言。須菩提！薩婆若非作法，眾生亦非作法，菩薩為是眾生大莊嚴。」

須菩提白佛言：「世尊！何因緣故，薩婆若非作法，是眾生亦非作法，菩薩為是眾生大莊嚴？」

佛語須菩提：「作者不可得故，薩婆若非作非起法，是諸眾生亦非作非起法。何以故？須菩提！色非作非不作，受想行識非作非不作，眼非作非不作乃至意非作非不作。色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，非作非不作。須菩提！我非作非不作，乃至知者、見者非作非不作。何以故？是諸法畢竟不可得故。須菩提！夢非作非不作。何以故？畢竟不可得故。幻、響、影、焰、化非作非不作。何以故？畢竟不可得故。須菩提！內空非作非不作，畢竟不可得故。乃至無法有法空非作非不作，畢竟不可得故。須菩提！四念處非作非不作，畢竟不可得故。乃至十八不共法非作非不作。何以故？是法皆畢竟不可得故。須菩提！諸法如、法相、法性、法住、法位、實際非作非不作，畢竟不可得故。須菩提！菩薩非作非不作，畢竟不可得故。薩婆若及一切種智非作非不作，畢竟不

【現代漢語翻譯】現代漢語譯本：佛陀的十八不共法（佛陀獨有的十八種功德）的自性是空，菩薩的自性也是空。世尊！因為這個緣故，應當知道菩薩摩訶薩（大菩薩）不以世俗的莊嚴為莊嚴，而是以其內在的智慧和慈悲為大莊嚴。佛陀告訴須菩提：『是的，是的！正如你所說。須菩提！一切智（薩婆若，指佛陀的智慧）不是人為造作的，眾生也不是人為造作的，菩薩以這種對眾生的慈悲為大莊嚴。』須菩提問佛陀：『世尊！是什麼原因導致一切智不是人為造作的，眾生也不是人為造作的，而菩薩以這種對眾生的慈悲為大莊嚴呢？』佛陀告訴須菩提：『因為作者是不可得的，所以一切智不是人為造作或生起的法，眾生也不是人為造作或生起的法。為什麼呢？須菩提！色（物質）不是人為造作或不造作的，受、想、行、識（精神現象）也不是人為造作或不造作的；眼不是人為造作或不造作的，乃至意也不是人為造作或不造作的。色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸因緣所生的感受乃至意觸因緣所生的感受，都不是人為造作或不造作的。須菩提！我不是人為造作或不造作的，乃至知者、見者也不是人為造作或不造作的。為什麼呢？因為這些法畢竟是不可得的。須菩提！夢不是人為造作或不造作的。為什麼呢？因為它畢竟是不可得的。幻、響、影、焰、化（比喻虛幻的事物）不是人為造作或不造作的。為什麼呢？因為它們畢竟是不可得的。須菩提！內空（內在的空性）不是人為造作或不造作的，因為它畢竟是不可得的。乃至無法有法空（既非有也非無的空性）不是人為造作或不造作的，因為它畢竟是不可得的。須菩提！四念處（四種禪修方法）不是人為造作或不造作的，因為它畢竟是不可得的。乃至十八不共法不是人為造作或不造作的。為什麼呢？因為這些法都是畢竟不可得的。須菩提！諸法如（諸法的真實狀態）、法相（諸法的特徵）、法性（諸法的本質）、法住（諸法的存在）、法位（諸法的地位）、實際（真理的實際）不是人為造作或不造作的，因為它們畢竟是不可得的。須菩提！菩薩不是人為造作或不造作的，因為它畢竟是不可得的。一切智及一切種智（佛陀的智慧）不是人為造作或不造作的，因為它畢竟是不可得的。

【English Translation】 English version: The eighteen unique qualities of a Buddha (Buddha's eighteen unique virtues) are empty in nature, and the nature of a Bodhisattva is also empty. World Honored One! Because of this reason, it should be known that a Bodhisattva Mahasattva (Great Bodhisattva) does not consider worldly adornments as great adornments, but rather their inner wisdom and compassion as great adornments. The Buddha told Subhuti, 'Yes, yes! Just as you have said. Subhuti! Omniscience (Sarvajna, referring to the wisdom of the Buddha) is not something created, and sentient beings are also not something created. A Bodhisattva's great adornment is this compassion for sentient beings.' Subhuti asked the Buddha, 'World Honored One! What is the reason that Omniscience is not something created, and sentient beings are also not something created, and that a Bodhisattva's great adornment is this compassion for sentient beings?' The Buddha told Subhuti, 'Because the creator is unattainable, Omniscience is not a dharma that is created or arises, and these sentient beings are also not dharmas that are created or arise. Why is that? Subhuti! Form (materiality) is neither created nor uncreated, and feeling, perception, volition, and consciousness (mental phenomena) are neither created nor uncreated; the eye is neither created nor uncreated, and even the mind is neither created nor uncreated. Form and all dharmas, eye consciousness and all consciousness, eye contact and all contact, the feelings arising from the conditions of eye contact and the feelings arising from the conditions of mind contact, are neither created nor uncreated. Subhuti! I am neither created nor uncreated, and even the knower and the seer are neither created nor uncreated. Why is that? Because these dharmas are ultimately unattainable. Subhuti! A dream is neither created nor uncreated. Why is that? Because it is ultimately unattainable. Illusion, echo, shadow, flame, and transformation (metaphors for illusory things) are neither created nor uncreated. Why is that? Because they are ultimately unattainable. Subhuti! Inner emptiness is neither created nor uncreated, because it is ultimately unattainable. Even the emptiness of neither existence nor non-existence is neither created nor uncreated, because it is ultimately unattainable. Subhuti! The four foundations of mindfulness (four types of meditation) are neither created nor uncreated, because they are ultimately unattainable. Even the eighteen unique qualities of a Buddha are neither created nor uncreated. Why is that? Because these dharmas are all ultimately unattainable. Subhuti! The suchness of all dharmas, the characteristics of dharmas, the nature of dharmas, the abiding of dharmas, the position of dharmas, and the reality of truth are neither created nor uncreated, because they are ultimately unattainable. Subhuti! A Bodhisattva is neither created nor uncreated, because it is ultimately unattainable. Omniscience and all-knowing wisdom (the wisdom of the Buddha) are neither created nor uncreated, because they are ultimately unattainable.'

可得故。以是因緣故，須菩提！薩婆若非作非起法，是眾生亦非作非起法，菩薩為是眾生大莊嚴。」

爾時須菩提白佛言：「如我觀佛所說義，世尊！色無縛無脫，受想行識無縛無脫。」

爾時富樓那彌多羅尼子語須菩提：「色是無縛無脫，受想行識是無縛無脫。」

須菩提言：「如是，如是！色是無縛無脫，受想行識是無縛無脫。」

富樓那問須菩提：「何等色無縛無脫？何等受想行識無縛無脫？」

須菩提言：「如夢色無縛無脫，如夢受想行識無縛無脫，如向如影如幻如焰如化色受想行識無縛無脫。富樓那彌多羅尼子！過去色無縛無脫，過去受想行識無縛無脫。未來色無縛無脫，未來受想行識無縛無脫。現在色無縛無脫，現在受想行識無縛無脫。何以故無縛無脫？是色無所有故無縛無脫，受想行識無所有故無縛無脫，離故、寂滅故、不生故無縛無脫。富樓那！善色受想行識亦無縛無脫，不善色受想行識無縛無脫，無記色無縛無脫、無記受想行識無縛無脫，世間出世間、有漏無漏色無縛無脫，受想行識亦無縛無脫。何以故？無所有故、離故、寂滅故、不生故無縛無脫。富樓那！一切法亦無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。富樓那！檀那波羅蜜無縛無脫，尸羅波羅

【現代漢語翻譯】現代漢語譯本：可以這樣理解。因為這個緣故，須菩提！一切智（薩婆若，指佛的智慧）不是造作的，也不是生起的法，眾生也不是造作的，也不是生起的法，菩薩爲了這些眾生而成為偉大的莊嚴。這時，須菩提對佛說：『依我理解佛所說的道理，世尊！色（物質現象）沒有束縛也沒有解脫，受（感受）、想（思維）、行（意志）、識（意識）也沒有束縛也沒有解脫。』這時，富樓那彌多羅尼子對須菩提說：『色沒有束縛也沒有解脫，受、想、行、識沒有束縛也沒有解脫。』須菩提說：『是的，是的！色沒有束縛也沒有解脫，受、想、行、識沒有束縛也沒有解脫。』富樓那問須菩提：『什麼樣的色沒有束縛也沒有解脫？什麼樣的受、想、行、識沒有束縛也沒有解脫？』須菩提說：『如同夢中的色沒有束縛也沒有解脫，如同夢中的受、想、行、識沒有束縛也沒有解脫，如同回聲、影子、幻象、火焰、化現的色、受、想、行、識沒有束縛也沒有解脫。富樓那彌多羅尼子！過去的色沒有束縛也沒有解脫，過去的受、想、行、識沒有束縛也沒有解脫。未來的色沒有束縛也沒有解脫，未來的受、想、行、識沒有束縛也沒有解脫。現在的色沒有束縛也沒有解脫，現在的受、想、行、識沒有束縛也沒有解脫。為什麼沒有束縛也沒有解脫呢？因為色是無所有的，所以沒有束縛也沒有解脫，受、想、行、識是無所有的，所以沒有束縛也沒有解脫，因為它們是遠離的、寂滅的、不生的，所以沒有束縛也沒有解脫。富樓那！善的色、受、想、行、識也沒有束縛也沒有解脫，不善的色、受、想、行、識也沒有束縛也沒有解脫，無記的色沒有束縛也沒有解脫，無記的受、想、行、識也沒有束縛也沒有解脫，世間的、出世間的、有漏的、無漏的色沒有束縛也沒有解脫，受、想、行、識也沒有束縛也沒有解脫。為什麼呢？因為它們是無所有的、遠離的、寂滅的、不生的，所以沒有束縛也沒有解脫。富樓那！一切法也沒有束縛也沒有解脫，因為它們是無所有的、遠離的、寂滅的、不生的，所以沒有束縛也沒有解脫。富樓那！佈施波羅蜜（檀那波羅蜜，指佈施的完美）沒有束縛也沒有解脫，持戒波羅蜜（尸羅波羅

【English Translation】 English version: It can be understood this way. Because of this reason, Subhuti! Sarvajna (the wisdom of the Buddha) is neither a created nor an arising dharma, and sentient beings are neither created nor arising dharmas. Bodhisattvas become great adornments for these sentient beings. At that time, Subhuti said to the Buddha, 'According to my understanding of the meaning of what the Buddha has said, World Honored One! Rupa (material phenomena) has neither bondage nor liberation, and vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) have neither bondage nor liberation.' At that time, Purna Maitrayaniputra said to Subhuti, 'Rupa has neither bondage nor liberation, and vedana, samjna, samskara, and vijnana have neither bondage nor liberation.' Subhuti said, 'Yes, yes! Rupa has neither bondage nor liberation, and vedana, samjna, samskara, and vijnana have neither bondage nor liberation.' Purna asked Subhuti, 'What kind of rupa has neither bondage nor liberation? What kind of vedana, samjna, samskara, and vijnana have neither bondage nor liberation?' Subhuti said, 'Like the rupa in a dream, there is neither bondage nor liberation; like the vedana, samjna, samskara, and vijnana in a dream, there is neither bondage nor liberation; like the rupa, vedana, samjna, samskara, and vijnana of an echo, a shadow, an illusion, a flame, or a transformation, there is neither bondage nor liberation. Purna Maitrayaniputra! Past rupa has neither bondage nor liberation, and past vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Future rupa has neither bondage nor liberation, and future vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Present rupa has neither bondage nor liberation, and present vedana, samjna, samskara, and vijnana have neither bondage nor liberation. Why is there neither bondage nor liberation? Because rupa is without any inherent existence, therefore there is neither bondage nor liberation; vedana, samjna, samskara, and vijnana are without any inherent existence, therefore there is neither bondage nor liberation; because they are detached, extinguished, and unarisen, therefore there is neither bondage nor liberation. Purna! Good rupa, vedana, samjna, samskara, and vijnana also have neither bondage nor liberation; unwholesome rupa, vedana, samjna, samskara, and vijnana have neither bondage nor liberation; indeterminate rupa has neither bondage nor liberation, and indeterminate vedana, samjna, samskara, and vijnana have neither bondage nor liberation; mundane and supramundane, defiled and undefiled rupa have neither bondage nor liberation, and vedana, samjna, samskara, and vijnana also have neither bondage nor liberation. Why? Because they are without any inherent existence, detached, extinguished, and unarisen, therefore there is neither bondage nor liberation. Purna! All dharmas also have neither bondage nor liberation, because they are without any inherent existence, detached, extinguished, and unarisen, therefore there is neither bondage nor liberation. Purna! Dana paramita (the perfection of giving) has neither bondage nor liberation, sila paramita (the perfection of morality)

蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜無縛無脫，無所有故、離故、寂滅不生故無縛無脫。富樓那！內空亦無縛無脫乃至無法有法空亦無縛無脫，四念處無縛無脫乃至十八不共法無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。阿耨多羅三藐三菩提無縛無脫，一切智、一切種智無縛無脫，菩薩無縛無脫，佛亦無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。富樓那！諸法如、法相、法性、法住、法位、實際、無為法無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。富樓那！是名菩薩摩訶薩無縛無脫。檀那波羅蜜乃至般若波羅蜜，四念處乃至一切種智，無縛無脫。是菩薩摩訶薩住無縛無脫檀那波羅蜜中乃至住無縛無脫般若波羅蜜，住無縛無脫四念處乃至住無縛無脫一切種智，無縛無脫成就眾生，無縛無脫凈佛國土，無縛無脫諸佛當供養，無縛無脫當聽法，無縛無脫諸佛終不離。無縛無脫諸神通終不離，無縛無脫五眼終不離，無縛無脫陀羅尼門終不離，無縛無脫諸三昧門終不離，無縛無脫當生道種智，無縛無脫當得一切種智，無縛無脫法輪轉，無縛無脫眾生安立三乘。如是，富樓那！菩薩摩訶薩行無縛無脫六波羅蜜，當知一切法無縛無脫，無所有故、離故、寂滅故、不生故。富樓那

！是名菩薩摩訶薩無縛無脫大莊嚴。」◎

◎摩訶般若波羅蜜經問乘品第十八(丹本名為摩訶衍品)

爾時須菩提白佛言：「世尊！何等是菩薩摩訶薩摩訶衍？云何當知菩薩摩訶薩發趣大乘？是乘發何處？是乘至何處？當住何處？誰當乘是乘出者？」

佛告須菩提：「汝問何等是菩薩摩訶衍？須菩提！六波羅蜜是菩薩摩訶薩摩訶衍。何等六？檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。云何名檀那波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，內外所有佈施共一切眾生迴向阿耨多羅三藐三菩提，用無所得故。須菩提！是名菩薩摩訶薩檀那波羅蜜。云何名尸羅波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，自行十善道亦教他行十善道，以無所得故。是名菩薩摩訶薩尸羅波羅蜜。云何名羼提波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，自具足忍辱亦教他行忍辱，以無所得故。是名菩薩摩訶薩羼提波羅蜜。云何名毗梨耶波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，行五波羅蜜勤修不息，亦安立一切眾生於五波羅蜜，以無所得故。是名菩薩摩訶薩毗梨耶波羅蜜。云何名禪那波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，自以方便入諸禪不隨禪生，亦教他令入諸禪，以無所得故

【現代漢語翻譯】現代漢語譯本：『這就是名為菩薩摩訶薩的無縛無脫的大莊嚴。』

◎《摩訶般若波羅蜜經·問乘品第十八》（丹本名為《摩訶衍品》）

這時，須菩提對佛說：『世尊！什麼是菩薩摩訶薩的摩訶衍（大乘）？如何得知菩薩摩訶薩發心趣向大乘？這乘從何處發起？這乘到達何處？將停留在何處？誰將乘坐這乘而出離？』

佛告訴須菩提：『你問什麼是菩薩摩訶衍？須菩提！六波羅蜜（六度）就是菩薩摩訶薩的摩訶衍。哪六種呢？檀那波羅蜜（佈施度）、尸羅波羅蜜（持戒度）、羼提波羅蜜（忍辱度）、毗梨耶波羅蜜（精進度）、禪那波羅蜜（禪定度）、般若波羅蜜（智慧度）。什麼叫做檀那波羅蜜？須菩提！菩薩摩訶薩以應一切智（薩婆若）之心，將內外所有佈施，與一切眾生迴向阿耨多羅三藐三菩提（無上正等正覺），因為沒有執著所得的緣故。須菩提！這就叫做菩薩摩訶薩的檀那波羅蜜。什麼叫做尸羅波羅蜜？須菩提！菩薩摩訶薩以應一切智之心，自己奉行十善道，也教導他人奉行十善道，因為沒有執著所得的緣故。這就叫做菩薩摩訶薩的尸羅波羅蜜。什麼叫做羼提波羅蜜？須菩提！菩薩摩訶薩以應一切智之心，自己具足忍辱，也教導他人行忍辱，因為沒有執著所得的緣故。這就叫做菩薩摩訶薩的羼提波羅蜜。什麼叫做毗梨耶波羅蜜？須菩提！菩薩摩訶薩以應一切智之心，修行五波羅蜜（佈施、持戒、忍辱、精進、禪定）勤奮不懈，也安立一切眾生於五波羅蜜，因為沒有執著所得的緣故。這就叫做菩薩摩訶薩的毗梨耶波羅蜜。什麼叫做禪那波羅蜜？須菩提！菩薩摩訶薩以應一切智之心，自己以方便入于各種禪定，但不隨禪定而生，也教導他人進入各種禪定，因為沒有執著所得的緣故。

【English Translation】 English version: 'This is called the great adornment of a Bodhisattva Mahasattva, who is without bondage and without liberation.'

◎ Chapter 18, 'Inquiry about the Vehicle,' of the 'Mahaprajnaparamita Sutra' (The Dan version is named 'Mahayana Chapter')

At that time, Subhuti said to the Buddha: 'World Honored One, what is the Mahayana (Great Vehicle) of a Bodhisattva Mahasattva? How does one know that a Bodhisattva Mahasattva has set forth towards the Great Vehicle? From where does this vehicle arise? Where does this vehicle reach? Where will it abide? Who will ride this vehicle to liberation?'

The Buddha told Subhuti: 'You ask what is the Mahayana of a Bodhisattva? Subhuti, the Six Paramitas (Perfections) are the Mahayana of a Bodhisattva Mahasattva. What are the six? Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom). What is called Dana Paramita? Subhuti, a Bodhisattva Mahasattva, with a mind that accords with Sarvajna (all-knowing wisdom), dedicates all internal and external giving to all sentient beings, directing it towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), because there is no attachment to what is obtained. Subhuti, this is called the Dana Paramita of a Bodhisattva Mahasattva. What is called Sila Paramita? Subhuti, a Bodhisattva Mahasattva, with a mind that accords with Sarvajna, practices the ten virtuous paths himself and also teaches others to practice the ten virtuous paths, because there is no attachment to what is obtained. This is called the Sila Paramita of a Bodhisattva Mahasattva. What is called Ksanti Paramita? Subhuti, a Bodhisattva Mahasattva, with a mind that accords with Sarvajna, is himself complete in patience and also teaches others to practice patience, because there is no attachment to what is obtained. This is called the Ksanti Paramita of a Bodhisattva Mahasattva. What is called Virya Paramita? Subhuti, a Bodhisattva Mahasattva, with a mind that accords with Sarvajna, practices the five Paramitas (giving, morality, patience, effort, and meditation) diligently and without ceasing, and also establishes all sentient beings in the five Paramitas, because there is no attachment to what is obtained. This is called the Virya Paramita of a Bodhisattva Mahasattva. What is called Dhyana Paramita? Subhuti, a Bodhisattva Mahasattva, with a mind that accords with Sarvajna, himself enters into various meditations through skillful means, but does not arise with the meditations, and also teaches others to enter into various meditations, because there is no attachment to what is obtained.

。是名菩薩摩訶薩禪那波羅蜜。云何名般若波羅蜜？須菩提！菩薩摩訶薩以應薩婆若心，不著一切法亦觀一切法性，以無所得故，亦教他不著一切法亦觀一切法性，以無所得故。是名菩薩摩訶薩般若波羅蜜。須菩提！是為菩薩摩訶薩摩訶衍。

「複次，須菩提！菩薩摩訶薩復有摩訶衍，所謂內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空。」

須菩提白佛言：「何等為內空？」

佛言：「內法名眼耳鼻舌身意。眼眼空，非常非滅故。何以故？性自爾。耳耳空、鼻鼻空、舌舌空、身身空、意意空，非常非滅故。何以故？性自爾。是名內空。何等為外空？外法名色聲香味觸法。色色空，非常非滅故。何以故？性自爾。聲聲空、香香空、味味空、觸觸空、法法空，非常非滅故。何以故？性自爾。是名外空。何等為內外空？內外法名內六入、外六入。內法內法空，非常非滅故。何以故？性自爾。外法外法空，非常非滅故。何以故？性自爾。是名內外空。何等為空空？一切法空，是空亦空，非常非滅故。何以故？性自爾。是名空空。何等為大空？東方東方相空，非常非滅故。何以故？性自爾。南西北方

【現代漢語翻譯】現代漢語譯本：這就是菩薩摩訶薩的禪那波羅蜜（禪定到彼岸）。什麼是般若波羅蜜（智慧到彼岸）呢？須菩提！菩薩摩訶薩以應證一切智的心，不執著一切法，也觀察一切法的本性，因為無所得的緣故，也教導他人不執著一切法，也觀察一切法的本性，因為無所得的緣故。這就是菩薩摩訶薩的般若波羅蜜。須菩提！這就是菩薩摩訶薩的摩訶衍（大乘）。再者，須菩提！菩薩摩訶薩還有摩訶衍，即所謂內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空。須菩提問佛說：『什麼是內空？』佛說：『內法指的是眼、耳、鼻、舌、身、意。眼是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。耳是空的，鼻是空的，舌是空的，身是空的，意是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。這叫做內空。什麼是外空？外法指的是色、聲、香、味、觸、法。色是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。聲是空的，香是空的，味是空的，觸是空的，法是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。這叫做外空。什麼是內外空？內外法指的是內六入（眼、耳、鼻、舌、身、意）和外六入（色、聲、香、味、觸、法）。內法是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。外法是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。這叫做內外空。什麼是空空？一切法是空的，這個空也是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。這叫做空空。什麼是大空？東方和東方之相是空的，因為不是常住也不是斷滅。為什麼呢？因為本性如此。南方、西方、北方

【English Translation】 English version: This is called the Bodhisattva Mahasattva's Dhyana Paramita (perfection of meditation). What is Prajna Paramita (perfection of wisdom)? Subhuti! A Bodhisattva Mahasattva, with a mind that seeks to attain all-knowingness, does not cling to any dharma, and also observes the nature of all dharmas, because of non-attainment, also teaches others not to cling to any dharma, and also to observe the nature of all dharmas, because of non-attainment. This is called the Bodhisattva Mahasattva's Prajna Paramita. Subhuti! This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva. Furthermore, Subhuti! A Bodhisattva Mahasattva also has the Mahayana, which is called inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, scattered emptiness, nature emptiness, self-nature emptiness, emptiness of all dharmas, unattainable emptiness, emptiness of non-dharma, emptiness of dharma, emptiness of non-dharma and dharma. Subhuti asked the Buddha, 'What is inner emptiness?' The Buddha said, 'Inner dharmas refer to the eye, ear, nose, tongue, body, and mind. The eye is empty, because it is neither permanent nor annihilated. Why? Because it is its nature. The ear is empty, the nose is empty, the tongue is empty, the body is empty, the mind is empty, because they are neither permanent nor annihilated. Why? Because it is their nature. This is called inner emptiness. What is outer emptiness? Outer dharmas refer to form, sound, smell, taste, touch, and dharma. Form is empty, because it is neither permanent nor annihilated. Why? Because it is its nature. Sound is empty, smell is empty, taste is empty, touch is empty, dharma is empty, because they are neither permanent nor annihilated. Why? Because it is their nature. This is called outer emptiness. What is inner-outer emptiness? Inner-outer dharmas refer to the six inner entrances (eye, ear, nose, tongue, body, mind) and the six outer entrances (form, sound, smell, taste, touch, dharma). Inner dharmas are empty, because they are neither permanent nor annihilated. Why? Because it is their nature. Outer dharmas are empty, because they are neither permanent nor annihilated. Why? Because it is their nature. This is called inner-outer emptiness. What is emptiness of emptiness? All dharmas are empty, and this emptiness is also empty, because it is neither permanent nor annihilated. Why? Because it is its nature. This is called emptiness of emptiness. What is great emptiness? The aspect of the east and the east is empty, because it is neither permanent nor annihilated. Why? Because it is its nature. The south, west, north

四維上下南西北方四維上下空，非常非滅故。何以故？性自爾。是名大空。何等為第一義空？第一義名涅槃。涅槃涅槃空，非常非滅故。何以故？性自爾。是名第一義空。何等為有為空？有為法名欲界色界無色界。欲界欲界空，色界色界空，無色界無色界空，非常非滅故。何以故？性自爾。是名有為空。何等為無為空？無為法名若無生相無住相無滅相。無為法無為法空，非常非滅故。何以故？性自爾。是為無為空。何等為畢竟空？畢竟名諸法畢竟不可得，非常非滅故。何以故？性自爾。是名畢竟空。何等為無始空？若法初來處不可得，非常非滅故。何以故？性自爾。是名無始空。何等為散空？散名諸法無滅。非常非滅故。何以故？性自爾。是為散空。何等為性空？一切法性，若有為法性若無為法性，是性非聲聞、辟支佛所作，非佛所作亦非餘人所作，是性性空，非常非滅故。何以故？性自爾。是名性空。何等為自相空？自相名色壞相、受受相、想取相、行作相、識識相，如是等有為無為法各各自相空，非常非滅故。何以故？性自爾。是名自相空。何等為諸法空？諸法名色受想行識，眼耳鼻舌身意，色聲香味觸法，眼界色界眼識界，乃至意界法界意識界。是諸法諸法空，非常非滅故。何以故？性自爾。是為諸法空。何等

【現代漢語翻譯】現代漢語譯本：四維上下（指東、南、西、北、上、下）和四維之間的空間都是空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為大空。什麼是第一義空？第一義指的是涅槃（佛教術語，指解脫的境界）。涅槃的涅槃也是空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為第一義空。什麼是有為空？有為法指的是欲界（佛教術語，指眾生有慾望的生存界）。欲界的欲界是空，有為的空，無為的空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為有為空。什麼是無為空？無為法指的是沒有生相、沒有住相、沒有滅相。無為法的無為法是空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為無為空。什麼是畢竟空？畢竟指的是一切法最終都不可得，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為畢竟空。什麼是無始空？指的是一切法的初始來源都不可得，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為無始空。什麼是散空？散指的是一切法沒有滅，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為散空。什麼是性空？一切法的本性，無論是屬於有為法的本性還是無為法的本性，這種本性不是聲聞（佛教術語，指聽聞佛法而修行的人）、辟支佛（佛教術語，指獨自覺悟的人）所創造的，也不是佛所創造的，更不是其他人所創造的，這種本性本身就是空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為性空。什麼是自相空？自相指的是色（佛教術語，指物質現象）的壞滅相、受（佛教術語，指感受）的感受相、想（佛教術語，指思維）的取相、行（佛教術語，指意志活動）的造作相、識（佛教術語，指意識）的識別相，像這樣有為法和無為法各自的自相都是空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為自相空。什麼是諸法空？諸法指的是色、受、想、行、識，眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，眼界（佛教術語，指眼根所對的境界）、眼識界（佛教術語，指眼識所對的境界），乃至意界（佛教術語，指意根所對的境界）、法界（佛教術語，指法塵所對的境界）、意識界（佛教術語，指意識所對的境界）。這些諸法本身是空，既不是常住不變，也不是斷滅的。為什麼呢？因為它們的本性就是如此。這被稱為諸法空。什麼是

【English Translation】 English version: The space of the four cardinal directions, up and down, and the four intermediate directions is empty, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Great Emptiness. What is the Emptiness of the First Principle? The First Principle refers to Nirvana (Buddhist term, referring to the state of liberation). The Nirvana of Nirvana is also empty, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Emptiness of the First Principle. What is the Emptiness of the Conditioned? Conditioned phenomena refer to the Desire Realm (Buddhist term, referring to the realm of existence where beings have desires). The Desire Realm of the Desire Realm is empty, the emptiness of the conditioned, the emptiness of the unconditioned, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Emptiness of the Conditioned. What is the Emptiness of the Unconditioned? Unconditioned phenomena refer to the absence of the characteristic of arising, the absence of the characteristic of abiding, and the absence of the characteristic of ceasing. The unconditioned of the unconditioned is empty, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Emptiness of the Unconditioned. What is the Ultimate Emptiness? Ultimate refers to the fact that all phenomena are ultimately unattainable, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Ultimate Emptiness. What is the Beginningless Emptiness? It refers to the fact that the initial origin of all phenomena is unattainable, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Beginningless Emptiness. What is the Dispersed Emptiness? Dispersed refers to the fact that all phenomena do not cease, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Dispersed Emptiness. What is the Emptiness of Nature? The nature of all phenomena, whether it is the nature of conditioned phenomena or the nature of unconditioned phenomena, this nature is not created by Sravakas (Buddhist term, referring to those who practice by hearing the Dharma), Pratyekabuddhas (Buddhist term, referring to those who attain enlightenment on their own), nor by the Buddha, nor by anyone else. This nature itself is empty, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Emptiness of Nature. What is the Emptiness of Self-Characteristics? Self-characteristics refer to the characteristic of decay of form (Buddhist term, referring to material phenomena), the characteristic of feeling of sensation (Buddhist term, referring to feeling), the characteristic of grasping of perception (Buddhist term, referring to perception), the characteristic of formation of volition (Buddhist term, referring to volitional activities), and the characteristic of recognition of consciousness (Buddhist term, referring to consciousness). Like this, the self-characteristics of each of the conditioned and unconditioned phenomena are empty, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Emptiness of Self-Characteristics. What is the Emptiness of All Phenomena? All phenomena refer to form, sensation, perception, volition, consciousness, eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, the eye realm (Buddhist term, referring to the realm of the eye sense), the eye consciousness realm (Buddhist term, referring to the realm of eye consciousness), up to the mind realm (Buddhist term, referring to the realm of the mind sense), the dharma realm (Buddhist term, referring to the realm of dharma objects), and the mind consciousness realm (Buddhist term, referring to the realm of mind consciousness). These all phenomena are empty, neither permanent nor annihilated. Why is that? Because it is its nature. This is called the Emptiness of All Phenomena. What is

為不可得空？求諸法不可得是不可得空。非常非滅故。何以故？性自爾。是名不可得空。何等為無法空？若法無，是亦空，非常非滅故。何以故？性自爾。是名無法空。何等為有法空？有法名諸法和合中有自性相，是有法空，非常非滅故。何以故？性自爾。是名有法空。何等為無法有法空？諸法中無法，諸法和合中有自性相，是無法有法空，非常非滅故。何以故？性自爾。是名無法有法空。

「複次，須菩提！法法相空，無法無法相空，自法自法相空，他法他法相空。何等名法法相空？法名五蔭，五蔭空，是名法法相空。何等名無法無法相空？無法名無為法，是名無法無法空。何等名自法自法空？諸法自法空，是空非知作、非見作，是名自法自法空。何等名他法他法空？若佛出、若佛未出，法住、法相、法位、法性、如、實際，過此諸法空，是名他法他法空。是名菩薩摩訶薩摩訶衍。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂名首楞嚴三昧、寶印三昧、師子游戲三昧、妙月三昧、月幢相三昧、出諸法三昧、觀頂三昧、畢法性三昧、畢幢相三昧、金剛三昧、入法印三昧、三昧王安立三昧、放光三昧、力進三昧、高出三昧、必入辯才三昧、釋名字三昧、觀方三昧、陀羅尼印三昧、無誑三昧、攝諸法海三昧、

【現代漢語翻譯】現代漢語譯本：什麼是不可得空？尋求諸法而不可得，這就是不可得空。它不是常有的，也不是斷滅的，為什麼呢？因為它的本性就是如此。這稱為不可得空。什麼是無法空？如果法不存在，這也是空，它不是常有的，也不是斷滅的，為什麼呢？因為它的本性就是如此。這稱為無法空。什麼是有法空？有法指的是諸法和合中具有自性之相，這就是有法空，它不是常有的，也不是斷滅的，為什麼呢？因為它的本性就是如此。這稱為有法空。什麼是無法有法空？諸法中沒有法，諸法和合中具有自性之相，這就是無法有法空，它不是常有的，也不是斷滅的，為什麼呢？因為它的本性就是如此。這稱為無法有法空。再者，須菩提！法與法之間的空性，無法與無法之間的空性，自法與自法之間的空性，他法與他法之間的空性。什麼是法與法之間的空性？法指的是五蘊（色、受、想、行、識），五蘊是空的，這稱為法與法之間的空性。什麼是無法與無法之間的空性？無法指的是無為法（不生不滅的法），這稱為無法與無法之間的空性。什麼是自法與自法之間的空性？諸法自身的空性，這種空性不是由知覺或見解所造作的，這稱為自法與自法之間的空性。什麼是他法與他法之間的空性？無論是佛出世還是佛未出世，法住、法相、法位、法性、如、實際（真如實相），超越這些諸法的空性，這稱為他法與他法之間的空性。這就是菩薩摩訶薩的摩訶衍（大乘）。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是首楞嚴三昧（一切事究竟堅固三昧）、寶印三昧（如寶印能印一切法的三昧）、師子游戲三昧（如獅子王遊戲自在的三昧）、妙月三昧（如十五月圓滿清凈的三昧）、月幢相三昧（如月幢般清涼的三昧）、出諸法三昧（能出生一切諸法的三昧）、觀頂三昧（能觀一切法頂的三昧）、畢法性三昧（究竟諸法自性的三昧）、畢幢相三昧（究竟幢相的三昧）、金剛三昧（如金剛般堅固的三昧）、入法印三昧（能入一切法印的三昧）、三昧王安立三昧（能安立一切三昧王的三昧）、放光三昧（能放光明的三昧）、力進三昧（能精進修行的三昧）、高出三昧（能高出一切的三昧）、必入辯才三昧（必定能獲得辯才的三昧）、釋名字三昧（能解釋一切名字的三昧）、觀方三昧（能觀察一切方向的三昧）、陀羅尼印三昧（能持一切陀羅尼的三昧）、無誑三昧（不虛妄的三昧）、攝諸法海三昧（能攝一切法海的三昧）。

【English Translation】 English version: What is the emptiness of the unattainable? Seeking all dharmas and finding them unattainable is the emptiness of the unattainable. It is neither permanent nor annihilated. Why? Because its nature is such. This is called the emptiness of the unattainable. What is the emptiness of non-existence? If a dharma does not exist, that is also emptiness. It is neither permanent nor annihilated. Why? Because its nature is such. This is called the emptiness of non-existence. What is the emptiness of existence? Existence refers to the self-nature aspect within the combination of all dharmas. This is the emptiness of existence. It is neither permanent nor annihilated. Why? Because its nature is such. This is called the emptiness of existence. What is the emptiness of non-existence and existence? Among all dharmas, there is no dharma, and within the combination of all dharmas, there is a self-nature aspect. This is the emptiness of non-existence and existence. It is neither permanent nor annihilated. Why? Because its nature is such. This is called the emptiness of non-existence and existence. Furthermore, Subhuti! The emptiness of dharma-dharma, the emptiness of non-dharma-non-dharma, the emptiness of self-dharma-self-dharma, and the emptiness of other-dharma-other-dharma. What is the emptiness of dharma-dharma? Dharma refers to the five skandhas (form, feeling, perception, mental formations, and consciousness). The five skandhas are empty. This is called the emptiness of dharma-dharma. What is the emptiness of non-dharma-non-dharma? Non-dharma refers to unconditioned dharmas (dharmas that are neither born nor die). This is called the emptiness of non-dharma-non-dharma. What is the emptiness of self-dharma-self-dharma? The emptiness of dharmas themselves is not created by perception or views. This is called the emptiness of self-dharma-self-dharma. What is the emptiness of other-dharma-other-dharma? Whether a Buddha appears or does not appear, the abiding of dharma, the characteristics of dharma, the position of dharma, the nature of dharma, suchness, and reality (true suchness), the emptiness that transcends these dharmas is called the emptiness of other-dharma-other-dharma. This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva. Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the Shurangama Samadhi (the samadhi of ultimate firmness in all matters), the Jewel Seal Samadhi (the samadhi that can seal all dharmas like a jewel seal), the Lion's Game Samadhi (the samadhi of freedom like a lion king playing), the Wonderful Moon Samadhi (the samadhi of perfect purity like the full moon), the Moon Banner Samadhi (the samadhi of coolness like a moon banner), the Samadhi of Emerging All Dharmas (the samadhi that can give rise to all dharmas), the Samadhi of Observing the Summit (the samadhi that can observe the summit of all dharmas), the Samadhi of Completing the Nature of Dharma (the samadhi of completing the nature of all dharmas), the Samadhi of Completing the Banner Aspect (the samadhi of completing the banner aspect), the Vajra Samadhi (the samadhi that is firm like a vajra), the Samadhi of Entering the Dharma Seal (the samadhi that can enter all dharma seals), the Samadhi of Establishing the King of Samadhis (the samadhi that can establish all kings of samadhis), the Samadhi of Emitting Light (the samadhi that can emit light), the Samadhi of Vigorous Progress (the samadhi of diligently practicing), the Samadhi of Exceeding High (the samadhi that can exceed all), the Samadhi of Certainly Entering Eloquence (the samadhi that will certainly attain eloquence), the Samadhi of Explaining Names (the samadhi that can explain all names), the Samadhi of Observing Directions (the samadhi that can observe all directions), the Dharani Seal Samadhi (the samadhi that can hold all dharanis), the Samadhi of Non-Deception (the samadhi that is not deceptive), and the Samadhi of Embracing the Ocean of All Dharmas (the samadhi that can embrace the ocean of all dharmas).

遍覆虛空三昧、金剛輪三昧、寶斷三昧、能照三昧、不求三昧、無住三昧、無心三昧、凈燈三昧、無邊明三昧、能作明三昧、普照明三昧、堅凈諸三昧三昧、無垢明三昧、歡喜三昧、電光三昧、無盡三昧、威德三昧、離盡三昧、不動三昧、不退三昧、日燈三昧、月凈三昧、凈明三昧、能作明三昧、作行三昧、知相三昧、如金剛三昧、心住三昧、普明三昧、安立三昧、寶聚三昧、妙法印三昧、法等三昧、斷喜三昧、到法頂三昧、能散三昧、分別諸法句三昧、字等相三昧、離字三昧、斷緣三昧、不壞三昧、無種相三昧、無處行三昧、離朦昧三昧、無去三昧、不變異三昧、度緣三昧、集諸功德三昧、住無心三昧、凈妙華三昧、覺意三昧、無量辯三昧、無等等三昧、度諸法三昧、分別諸法三昧、散疑三昧、無處三昧、一莊嚴三昧、生行三昧、一行三昧、不一行三昧、妙行三昧、達一切有底散三昧、入名語三昧、離音聲字語三昧、然炬三昧、凈相三昧、破相三昧、一切種妙足三昧、不喜苦樂三昧、無盡相三昧、陀羅尼三昧、攝諸邪正相三昧、滅憎愛三昧、逆順三昧、凈光三昧、堅固三昧、滿月凈光三昧、大莊嚴三昧、能照一切世三昧、三昧等三昧、攝一切有諍無諍三昧、不樂一切住處三昧、如住定三昧、壞身衰三昧、壞語如虛空

【現代漢語翻譯】現代漢語譯本遍覆虛空三昧（Pianfu Xukong Sanmei，指一種禪定狀態，其境界如同遍佈虛空的廣大），金剛輪三昧（Jinganglun Sanmei，指一種禪定狀態，其堅固如金剛輪），寶斷三昧（Baoduan Sanmei，指一種禪定狀態，能斷除煩惱如珍寶），能照三昧（Nengzhao Sanmei，指一種禪定狀態，能照見一切），不求三昧（Buqiu Sanmei，指一種禪定狀態，不執著于任何追求），無住三昧（Wuzhu Sanmei，指一種禪定狀態，不住于任何處所），無心三昧（Wuxin Sanmei，指一種禪定狀態，心中無任何念頭），凈燈三昧（Jingdeng Sanmei，指一種禪定狀態，如明凈的燈光），無邊明三昧（Wubianming Sanmei，指一種禪定狀態，光明無邊），能作明三昧（Nengzuoming Sanmei，指一種禪定狀態，能產生光明），普照明三昧（Puzhaoming Sanmei，指一種禪定狀態，普遍照亮一切），堅凈諸三昧三昧（Jianjingzhu Sanmei Sanmei，指一種禪定狀態，堅固清凈的各種禪定），無垢明三昧（Wugouming Sanmei，指一種禪定狀態，光明無垢），歡喜三昧（Huanxi Sanmei，指一種禪定狀態，充滿歡喜），電光三昧（Dianguang Sanmei，指一種禪定狀態，如電光般迅速），無盡三昧（Wujin Sanmei，指一種禪定狀態，無有窮盡），威德三昧（Weide Sanmei，指一種禪定狀態，具有威德），離盡三昧（Lijin Sanmei，指一種禪定狀態，遠離一切執著），不動三昧（Budong Sanmei，指一種禪定狀態，心不動搖），不退三昧（Butui Sanmei，指一種禪定狀態，永不退轉），日燈三昧（Rideng Sanmei，指一種禪定狀態，如日光般明亮），月凈三昧（Yuejing Sanmei，指一種禪定狀態，如月光般清凈），凈明三昧（Jingming Sanmei，指一種禪定狀態，清凈明亮），能作明三昧（Nengzuoming Sanmei，指一種禪定狀態，能產生光明），作行三昧（Zuoxing Sanmei，指一種禪定狀態，能付諸行動），知相三昧（Zhixiang Sanmei，指一種禪定狀態，能知曉萬物之相），如金剛三昧（Rujingang Sanmei，指一種禪定狀態，堅固如金剛），心住三昧（Xinzhui Sanmei，指一種禪定狀態，心安住于定），普明三昧（Puming Sanmei，指一種禪定狀態，普遍明亮），安立三昧（Anli Sanmei，指一種禪定狀態，能安立一切），寶聚三昧（Baoju Sanmei，指一種禪定狀態，如珍寶聚集），妙法印三昧（Miaofayin Sanmei，指一種禪定狀態，如妙法之印），法等三昧（Fadeng Sanmei，指一種禪定狀態，與法平等），斷喜三昧（Duanxi Sanmei，指一種禪定狀態，斷除喜悅），到法頂三昧（Daofading Sanmei，指一種禪定狀態，到達法的頂峰），能散三昧（Nengsan Sanmei，指一種禪定狀態，能散除煩惱），分別諸法句三昧（Fenbiezhufa Ju Sanmei，指一種禪定狀態，能分別諸法之句），字等相三昧（Zidengxiang Sanmei，指一種禪定狀態，與文字之相平等），離字三昧（Lizi Sanmei，指一種禪定狀態，遠離文字），斷緣三昧（Duanyuan Sanmei，指一種禪定狀態，斷除因緣），不壞三昧（Buhuai Sanmei，指一種禪定狀態，不會壞滅），無種相三昧（Wuzhongxiang Sanmei，指一種禪定狀態，無有種子之相），無處行三昧（Wuchuxing Sanmei，指一種禪定狀態，無處可去），離朦昧三昧（Limengmei Sanmei，指一種禪定狀態，遠離朦朧），無去三昧（Wuqu Sanmei，指一種禪定狀態，無有去處），不變異三昧（Bubianyi Sanmei，指一種禪定狀態，不會變異），度緣三昧（Duyuan Sanmei，指一種禪定狀態，度脫因緣），集諸功德三昧（Jizhu Gongde Sanmei，指一種禪定狀態，聚集各種功德），住無心三昧（Zhuwuxin Sanmei，指一種禪定狀態，安住于無心），凈妙華三昧（Jingmiaohua Sanmei，指一種禪定狀態，如清凈美妙的花朵），覺意三昧（Jueyi Sanmei，指一種禪定狀態，覺悟之意），無量辯三昧（Wuliangbian Sanmei，指一種禪定狀態，具有無量辯才），無等等三昧（Wudengdeng Sanmei，指一種禪定狀態，無與倫比），度諸法三昧（Duzhufa Sanmei，指一種禪定狀態，度脫諸法），分別諸法三昧（Fenbiezhufa Sanmei，指一種禪定狀態，分別諸法），散疑三昧（Sanyi Sanmei，指一種禪定狀態，散除疑惑），無處三昧（Wuchu Sanmei，指一種禪定狀態，無處可住），一莊嚴三昧（Yizhuangyan Sanmei，指一種禪定狀態，以一莊嚴），生行三昧（Shengxing Sanmei，指一種禪定狀態，產生行動），一行三昧（Yixing Sanmei，指一種禪定狀態，唯一行動），不一行三昧（Buyixing Sanmei，指一種禪定狀態，非唯一行動），妙行三昧（Miaoxing Sanmei，指一種禪定狀態，美妙的行動），達一切有底散三昧（Dayiqieyoudi Sanmei，指一種禪定狀態，達到一切有底的散），入名語三昧（Rumingyu Sanmei，指一種禪定狀態，進入名語），離音聲字語三昧（Liyinshengziyu Sanmei，指一種禪定狀態，遠離音聲文字語言），然炬三昧（Ranju Sanmei，指一種禪定狀態，如點燃火炬），凈相三昧（Jingxiang Sanmei，指一種禪定狀態，清凈之相），破相三昧（Poxiang Sanmei，指一種禪定狀態，破除一切相），一切種妙足三昧（Yiqiezhong Miaozu Sanmei，指一種禪定狀態，一切種類的美妙圓滿），不喜苦樂三昧（Buxiku Le Sanmei，指一種禪定狀態，不喜苦樂），無盡相三昧（Wujinxiang Sanmei，指一種禪定狀態，無盡之相），陀羅尼三昧（Tuoluoni Sanmei，指一種禪定狀態，總持一切），攝諸邪正相三昧（Shezhu Xiezhengxiang Sanmei，指一種禪定狀態，攝取一切邪正之相），滅憎愛三昧（Mie Zengai Sanmei，指一種禪定狀態，滅除憎恨和愛慾），逆順三昧（Nishun Sanmei，指一種禪定狀態，逆行和順行），凈光三昧（Jingguang Sanmei，指一種禪定狀態，清凈之光），堅固三昧（Jiangu Sanmei，指一種禪定狀態，堅固不壞），滿月凈光三昧（Manyue Jingguang Sanmei，指一種禪定狀態，如滿月般清凈的光芒），大莊嚴三昧（Dazhuangyan Sanmei，指一種禪定狀態，大莊嚴），能照一切世三昧（Nengzhao Yiqieshi Sanmei，指一種禪定狀態，能照亮一切世間），三昧等三昧（Sanmei Deng Sanmei，指一種禪定狀態，與三昧平等），攝一切有諍無諍三昧（She Yiqie Youzheng Wuzheng Sanmei，指一種禪定狀態，攝取一切有諍無諍），不樂一切住處三昧（Bule Yiqie Zhuchu Sanmei，指一種禪定狀態，不樂於任何住處），如住定三昧（Ruzhu Ding Sanmei，指一種禪定狀態，如安住于禪定），壞身衰三昧（Huaishenshuai Sanmei，指一種禪定狀態，壞滅身體的衰敗），壞語如虛空（Huaiyu Ruxukong，指一種禪定狀態，語言如虛空般消散）

【English Translation】 English version Samadhi of Pervading the Void (Pianfu Xukong Sanmei, a state of meditation that is as vast as the void), Samadhi of the Vajra Wheel (Jinganglun Sanmei, a state of meditation as firm as a vajra wheel), Samadhi of Precious Severance (Baoduan Sanmei, a state of meditation that cuts off afflictions like precious jewels), Samadhi of Illumination (Nengzhao Sanmei, a state of meditation that illuminates everything), Samadhi of Non-Seeking (Buqiu Sanmei, a state of meditation that does not cling to any pursuit), Samadhi of Non-Abiding (Wuzhu Sanmei, a state of meditation that does not abide anywhere), Samadhi of No-Mind (Wuxin Sanmei, a state of meditation with no thoughts in the mind), Samadhi of Pure Lamp (Jingdeng Sanmei, a state of meditation like a clear lamp), Samadhi of Boundless Light (Wubianming Sanmei, a state of meditation with boundless light), Samadhi of Generating Light (Nengzuoming Sanmei, a state of meditation that generates light), Samadhi of Universal Illumination (Puzhaoming Sanmei, a state of meditation that universally illuminates everything), Samadhi of Firm and Pure Samadhis (Jianjingzhu Sanmei Sanmei, a state of meditation that is firm and pure in various samadhis), Samadhi of Immaculate Light (Wugouming Sanmei, a state of meditation with immaculate light), Samadhi of Joy (Huanxi Sanmei, a state of meditation filled with joy), Samadhi of Lightning (Dianguang Sanmei, a state of meditation as swift as lightning), Samadhi of Infinity (Wujin Sanmei, a state of meditation that is infinite), Samadhi of Majestic Virtue (Weide Sanmei, a state of meditation with majestic virtue), Samadhi of Exhaustion of Separation (Lijin Sanmei, a state of meditation that is free from all attachments), Samadhi of Immovability (Budong Sanmei, a state of meditation where the mind does not waver), Samadhi of Non-Regression (Butui Sanmei, a state of meditation that never regresses), Samadhi of Sun Lamp (Rideng Sanmei, a state of meditation as bright as sunlight), Samadhi of Moon Purity (Yuejing Sanmei, a state of meditation as pure as moonlight), Samadhi of Pure Brightness (Jingming Sanmei, a state of meditation that is pure and bright), Samadhi of Generating Light (Nengzuoming Sanmei, a state of meditation that generates light), Samadhi of Action (Zuoxing Sanmei, a state of meditation that can be put into action), Samadhi of Knowing Characteristics (Zhixiang Sanmei, a state of meditation that knows the characteristics of all things), Samadhi Like Vajra (Rujingang Sanmei, a state of meditation as firm as a vajra), Samadhi of Mind Abiding (Xinzhui Sanmei, a state of meditation where the mind abides in concentration), Samadhi of Universal Brightness (Puming Sanmei, a state of meditation that is universally bright), Samadhi of Establishment (Anli Sanmei, a state of meditation that can establish everything), Samadhi of Treasure Accumulation (Baoju Sanmei, a state of meditation like a gathering of treasures), Samadhi of Wonderful Dharma Seal (Miaofayin Sanmei, a state of meditation like the seal of wonderful dharma), Samadhi of Dharma Equality (Fadeng Sanmei, a state of meditation that is equal to the dharma), Samadhi of Severing Joy (Duanxi Sanmei, a state of meditation that cuts off joy), Samadhi of Reaching the Peak of Dharma (Daofading Sanmei, a state of meditation that reaches the peak of dharma), Samadhi of Dispersion (Nengsan Sanmei, a state of meditation that can disperse afflictions), Samadhi of Discriminating Dharma Phrases (Fenbiezhufa Ju Sanmei, a state of meditation that can discriminate the phrases of dharma), Samadhi of Letter Equality (Zidengxiang Sanmei, a state of meditation that is equal to the characteristics of letters), Samadhi of Detachment from Letters (Lizi Sanmei, a state of meditation that is detached from letters), Samadhi of Severing Conditions (Duanyuan Sanmei, a state of meditation that cuts off conditions), Samadhi of Non-Destruction (Buhuai Sanmei, a state of meditation that will not be destroyed), Samadhi of No Seed Characteristics (Wuzhongxiang Sanmei, a state of meditation with no seed characteristics), Samadhi of No Place to Go (Wuchuxing Sanmei, a state of meditation with no place to go), Samadhi of Detachment from Obscurity (Limengmei Sanmei, a state of meditation that is detached from obscurity), Samadhi of No Going (Wuqu Sanmei, a state of meditation with no going), Samadhi of Non-Change (Bubianyi Sanmei, a state of meditation that does not change), Samadhi of Transcending Conditions (Duyuan Sanmei, a state of meditation that transcends conditions), Samadhi of Gathering Merits (Jizhu Gongde Sanmei, a state of meditation that gathers various merits), Samadhi of Abiding in No-Mind (Zhuwuxin Sanmei, a state of meditation that abides in no-mind), Samadhi of Pure Wonderful Flower (Jingmiaohua Sanmei, a state of meditation like a pure and wonderful flower), Samadhi of Awakening Intention (Jueyi Sanmei, a state of meditation of awakening intention), Samadhi of Immeasurable Eloquence (Wuliangbian Sanmei, a state of meditation with immeasurable eloquence), Samadhi of Incomparability (Wudengdeng Sanmei, a state of meditation that is incomparable), Samadhi of Transcending All Dharmas (Duzhufa Sanmei, a state of meditation that transcends all dharmas), Samadhi of Discriminating All Dharmas (Fenbiezhufa Sanmei, a state of meditation that discriminates all dharmas), Samadhi of Dispersing Doubts (Sanyi Sanmei, a state of meditation that disperses doubts), Samadhi of No Place (Wuchu Sanmei, a state of meditation with no place to abide), Samadhi of One Adornment (Yizhuangyan Sanmei, a state of meditation with one adornment), Samadhi of Generating Action (Shengxing Sanmei, a state of meditation that generates action), Samadhi of One Action (Yixing Sanmei, a state of meditation of one action), Samadhi of Non-One Action (Buyixing Sanmei, a state of meditation of non-one action), Samadhi of Wonderful Action (Miaoxing Sanmei, a state of meditation of wonderful action), Samadhi of Reaching the Bottom of All Existence (Dayiqieyoudi Sanmei, a state of meditation that reaches the bottom of all existence), Samadhi of Entering Names and Words (Rumingyu Sanmei, a state of meditation that enters names and words), Samadhi of Detachment from Sound, Letters, and Words (Liyinshengziyu Sanmei, a state of meditation that is detached from sound, letters, and words), Samadhi of Kindling a Torch (Ranju Sanmei, a state of meditation like kindling a torch), Samadhi of Pure Characteristics (Jingxiang Sanmei, a state of meditation of pure characteristics), Samadhi of Breaking Characteristics (Poxiang Sanmei, a state of meditation that breaks all characteristics), Samadhi of All Kinds of Wonderful Perfection (Yiqiezhong Miaozu Sanmei, a state of meditation of all kinds of wonderful perfection), Samadhi of Non-Joy in Suffering and Pleasure (Buxiku Le Sanmei, a state of meditation that does not rejoice in suffering or pleasure), Samadhi of Endless Characteristics (Wujinxiang Sanmei, a state of meditation of endless characteristics), Samadhi of Dharani (Tuoluoni Sanmei, a state of meditation that holds everything), Samadhi of Gathering All Evil and Right Characteristics (Shezhu Xiezhengxiang Sanmei, a state of meditation that gathers all evil and right characteristics), Samadhi of Extinguishing Hatred and Love (Mie Zengai Sanmei, a state of meditation that extinguishes hatred and love), Samadhi of Reverse and Forward (Nishun Sanmei, a state of meditation of reverse and forward), Samadhi of Pure Light (Jingguang Sanmei, a state of meditation of pure light), Samadhi of Firmness (Jiangu Sanmei, a state of meditation that is firm and unbreakable), Samadhi of Full Moon Pure Light (Manyue Jingguang Sanmei, a state of meditation like the pure light of a full moon), Samadhi of Great Adornment (Dazhuangyan Sanmei, a state of meditation of great adornment), Samadhi of Illuminating All Worlds (Nengzhao Yiqieshi Sanmei, a state of meditation that illuminates all worlds), Samadhi Equal to Samadhi (Sanmei Deng Sanmei, a state of meditation that is equal to samadhi), Samadhi of Gathering All Contentious and Non-Contentious (She Yiqie Youzheng Wuzheng Sanmei, a state of meditation that gathers all contentious and non-contentious), Samadhi of Not Rejoicing in Any Abiding Place (Bule Yiqie Zhuchu Sanmei, a state of meditation that does not rejoice in any abiding place), Samadhi Like Abiding in Concentration (Ruzhu Ding Sanmei, a state of meditation like abiding in concentration), Samadhi of Destroying the Decay of the Body (Huaishenshuai Sanmei, a state of meditation that destroys the decay of the body), Speech Destroyed Like the Void (Huaiyu Ruxukong, a state of meditation where speech vanishes like the void)

三昧、離著虛空不染三昧。

「云何名首楞嚴三昧？知諸三昧行處，是名首楞嚴三昧。云何名寶印三昧？住是三昧能印諸三昧，是名寶印三昧。云何名師子游戲三昧？住是三昧能遊戲諸三昧中如師子，是名師子游戲三昧。云何名妙月三昧？住是三昧能照諸三昧如凈月，是名妙月三昧。云何名月幢相三昧？住是三昧能持諸三昧相，是名月幢相三昧。云何名出諸法三昧？住是三昧能出生諸三昧，是名出諸法三昧。云何名觀頂三昧？住是三昧能觀諸三昧頂，是名觀頂三昧。云何名畢法性三昧？住是三昧決定知法性，是名畢法性三昧。云何名畢幢相三昧？住是三昧能持諸三昧幢，是名畢幢相三昧。云何名金剛三昧？住是三昧能破諸三昧，是名金剛三昧。云何名入法印三昧？住是三昧入諸法印，是名入法印三昧。云何名三昧王安立三昧？住是三昧，一切諸三昧中安立住如王，是名三昧王安立三昧。云何名放光三昧？住是三昧能放光照諸三昧，是名放光三昧。云何名力進三昧？住是三昧，于諸三昧能作勢力，是名力進三昧。云何名高出三昧？住是三昧能增長諸三昧，是名高出三昧。云何名必入辯才三昧？住是三昧能辯說諸三昧，是名必入辯才三昧。云何名釋名字三昧？住是三昧能釋諸三昧名字，是名釋名字三昧。云何名觀方

【現代漢語翻譯】現代漢語譯本三昧（Samadhi，禪定），離著虛空不染三昧（a Samadhi that is not attached to the void）。

『什麼是首楞嚴三昧（Śūraṃgama Samadhi，勇健三昧）？』知道所有三昧的修行之處，這稱為首楞嚴三昧。『什麼是寶印三昧（Ratnamudrā Samadhi，寶印禪定）？』安住於此三昧能印證所有三昧，這稱為寶印三昧。『什麼是師子游戲三昧（Siṃhavikrīḍita Samadhi，獅子奮迅三昧）？』安住於此三昧能像獅子一樣在所有三昧中游戲，這稱為師子游戲三昧。『什麼是妙月三昧（Candraprabha Samadhi，月光三昧）？』安住於此三昧能像清凈的月亮一樣照耀所有三昧，這稱為妙月三昧。『什麼是月幢相三昧（Candradhvaja Samadhi，月幢相禪定）？』安住於此三昧能持有所有三昧的相，這稱為月幢相三昧。『什麼是出諸法三昧（Sarvadharma-nirhāri Samadhi，出生一切法三昧）？』安住於此三昧能出生所有三昧，這稱為出諸法三昧。『什麼是觀頂三昧（Śikhāgra Samadhi，觀頂禪定）？』安住於此三昧能觀察所有三昧的頂端，這稱為觀頂三昧。『什麼是畢法性三昧（Dharmatānta Samadhi，究竟法性三昧）？』安住於此三昧能確定地知道法性，這稱為畢法性三昧。『什麼是畢幢相三昧（Dvajāgra Samadhi，究竟幢相三昧）？』安住於此三昧能持有所有三昧的幢，這稱為畢幢相三昧。『什麼是金剛三昧（Vajra Samadhi，金剛禪定）？』安住於此三昧能破除所有三昧，這稱為金剛三昧。『什麼是入法印三昧（Dharmamudrāvatāra Samadhi，入法印禪定）？』安住於此三昧能進入所有法印，這稱為入法印三昧。『什麼是三昧王安立三昧（Samādhirāja-pratiṣṭhāna Samadhi，三昧王安立禪定）？』安住於此三昧，在所有三昧中安立住如國王，這稱為三昧王安立三昧。『什麼是放光三昧（Prabhāṃkara Samadhi，放光禪定）？』安住於此三昧能放出光明照耀所有三昧，這稱為放光三昧。『什麼是力進三昧（Balavardhana Samadhi，力增進三昧）？』安住於此三昧，對於所有三昧能產生力量，這稱為力進三昧。『什麼是高出三昧（Udgata Samadhi，高舉三昧）？』安住於此三昧能增長所有三昧，這稱為高出三昧。『什麼是必入辯才三昧（Pratibhāna-prāpta Samadhi，必得辯才三昧）？』安住於此三昧能辯說所有三昧，這稱為必入辯才三昧。『什麼是釋名字三昧（Nirukti Samadhi，解釋名字三昧）？』安住於此三昧能解釋所有三昧的名字，這稱為釋名字三昧。『什麼是觀方

【English Translation】 English version Samadhi (meditative absorption), a Samadhi that is not attached to the void.

'What is called Śūraṃgama Samadhi (Heroic Progress Samadhi)?' Knowing the practice of all Samadhis, this is called Śūraṃgama Samadhi. 'What is called Ratnamudrā Samadhi (Jewel Seal Samadhi)?' Abiding in this Samadhi can seal all Samadhis, this is called Ratnamudrā Samadhi. 'What is called Siṃhavikrīḍita Samadhi (Lion's Play Samadhi)?' Abiding in this Samadhi can play in all Samadhis like a lion, this is called Siṃhavikrīḍita Samadhi. 'What is called Candraprabha Samadhi (Moonlight Samadhi)?' Abiding in this Samadhi can illuminate all Samadhis like a pure moon, this is called Candraprabha Samadhi. 'What is called Candradhvaja Samadhi (Moon Banner Samadhi)?' Abiding in this Samadhi can hold the characteristics of all Samadhis, this is called Candradhvaja Samadhi. 'What is called Sarvadharma-nirhāri Samadhi (Emergence of All Dharmas Samadhi)?' Abiding in this Samadhi can give rise to all Samadhis, this is called Sarvadharma-nirhāri Samadhi. 'What is called Śikhāgra Samadhi (Summit Samadhi)?' Abiding in this Samadhi can observe the summit of all Samadhis, this is called Śikhāgra Samadhi. 'What is called Dharmatānta Samadhi (Ultimate Nature of Dharma Samadhi)?' Abiding in this Samadhi can definitively know the nature of Dharma, this is called Dharmatānta Samadhi. 'What is called Dvajāgra Samadhi (Banner Peak Samadhi)?' Abiding in this Samadhi can hold the banners of all Samadhis, this is called Dvajāgra Samadhi. 'What is called Vajra Samadhi (Diamond Samadhi)?' Abiding in this Samadhi can break all Samadhis, this is called Vajra Samadhi. 'What is called Dharmamudrāvatāra Samadhi (Entry into Dharma Seal Samadhi)?' Abiding in this Samadhi can enter all Dharma seals, this is called Dharmamudrāvatāra Samadhi. 'What is called Samādhirāja-pratiṣṭhāna Samadhi (King of Samadhis Establishment Samadhi)?' Abiding in this Samadhi, one is established in all Samadhis like a king, this is called Samādhirāja-pratiṣṭhāna Samadhi. 'What is called Prabhāṃkara Samadhi (Light-emitting Samadhi)?' Abiding in this Samadhi can emit light to illuminate all Samadhis, this is called Prabhāṃkara Samadhi. 'What is called Balavardhana Samadhi (Power-increasing Samadhi)?' Abiding in this Samadhi, one can generate power in all Samadhis, this is called Balavardhana Samadhi. 'What is called Udgata Samadhi (Exalted Samadhi)?' Abiding in this Samadhi can increase all Samadhis, this is called Udgata Samadhi. 'What is called Pratibhāna-prāpta Samadhi (Attainment of Eloquence Samadhi)?' Abiding in this Samadhi can eloquently speak about all Samadhis, this is called Pratibhāna-prāpta Samadhi. 'What is called Nirukti Samadhi (Explanation of Names Samadhi)?' Abiding in this Samadhi can explain the names of all Samadhis, this is called Nirukti Samadhi. 'What is called Observation of Directions

三昧？住是三昧能觀諸三昧方，是名觀方三昧。云何名陀羅尼印三昧？住是三昧持諸三昧印，是名陀羅尼印三昧。云何名無誑三昧？住是三昧於諸三昧不欺誑，是名無誑三昧。云何名攝諸法海三昧？住是三昧，能攝諸三昧如大海水，是名攝諸法海三昧。云何名遍覆虛空三昧？住是三昧，遍覆諸三昧如虛空，是名遍覆虛空三昧。云何名金剛輪三昧？住是三昧能持諸三昧分，是名金剛輪三昧。云何名斷寶三昧？住是三昧斷諸三昧煩惱垢，是名斷寶三昧。云何名能照三昧？住是三昧，能以光明顯照諸三昧，是名能照三昧。云何名不求三昧？住是三昧無法可求，是名不求三昧。云何名無住三昧？住是三昧中不見一切法住，是名無住三昧。云何名無心三昧？住是三昧，心心數法不行，是名無心三昧。云何名凈燈三昧？住是三昧，于諸三昧中作明如燈，是名凈燈三昧。云何名無邊明三昧？住是三昧，與諸三昧作無邊明，是名無邊明三昧。云何名能作明三昧？住是三昧，即時能為諸三昧作明，是名能作明三昧。云何名普照明三昧？住是三昧即能照諸三昧門，是名普照明三昧。云何名堅凈諸三昧三昧？住是三昧能堅凈諸三昧相，是名堅凈諸三昧三昧。云何名無垢明三昧？住是三昧能除諸三昧垢，亦能照一切三昧，是名無垢明三昧。云何

【現代漢語翻譯】現代漢語譯本什麼是三昧（Samadhi，禪定）？安住于這種三昧，能夠觀察所有三昧的方位，這稱為觀方三昧。什麼是陀羅尼印三昧（Dharani-mudra Samadhi，總持印禪定）？安住于這種三昧，能夠持有所有三昧的印記，這稱為陀羅尼印三昧。什麼是無誑三昧（Aviparita Samadhi，不虛妄禪定）？安住于這種三昧，對於所有三昧不欺騙、不虛妄，這稱為無誑三昧。什麼是攝諸法海三昧（Sarva-dharma-sagara Samadhi，攝一切法海禪定）？安住于這種三昧，能夠攝取所有三昧，如同大海容納眾水，這稱為攝諸法海三昧。什麼是遍覆虛空三昧（Sarva-akasa-spharana Samadhi，遍覆虛空禪定）？安住于這種三昧，能夠遍覆所有三昧，如同虛空一般，這稱為遍覆虛空三昧。什麼是金剛輪三昧（Vajra-cakra Samadhi，金剛輪禪定）？安住于這種三昧，能夠持有所有三昧的部分，這稱為金剛輪三昧。什麼是斷寶三昧（Ratna-ccheda Samadhi，斷寶禪定）？安住于這種三昧，能夠斷除所有三昧的煩惱垢染，這稱為斷寶三昧。什麼是能照三昧（Prabha-kara Samadhi，能照禪定）？安住于這種三昧，能夠以光明明顯照耀所有三昧，這稱為能照三昧。什麼是不求三昧（Anabhilapa Samadhi，不求禪定）？安住于這種三昧，沒有任何法可以尋求，這稱為不求三昧。什麼是無住三昧（Apratisthita Samadhi，無住禪定）？安住于這種三昧中，不見任何法的住處，這稱為無住三昧。什麼是無心三昧（Acitta Samadhi，無心禪定）？安住于這種三昧，心和心所法都不執行，這稱為無心三昧。什麼是凈燈三昧（Suddha-pradipa Samadhi，凈燈禪定）？安住于這種三昧，在所有三昧中，像燈一樣照明，這稱為凈燈三昧。什麼是無邊明三昧（Ananta-prabha Samadhi，無邊明禪定）？安住于這種三昧，為所有三昧帶來無邊的光明，這稱為無邊明三昧。什麼是能作明三昧（Prabha-kara Samadhi，能作明禪定）？安住于這種三昧，能夠即時為所有三昧帶來光明，這稱為能作明三昧。什麼是普照明三昧（Sarva-aloka-kara Samadhi，普照明禪定）？安住于這種三昧，能夠照亮所有三昧的門徑，這稱為普照明三昧。什麼是堅凈諸三昧三昧（Drdha-visuddha-sarva-samadhi Samadhi，堅凈一切禪定禪定）？安住于這種三昧，能夠堅固清凈所有三昧的相狀，這稱為堅凈諸三昧三昧。什麼是無垢明三昧（Vimala-prabha Samadhi，無垢明禪定）？安住于這種三昧，能夠去除所有三昧的垢染，也能照耀一切三昧，這稱為無垢明三昧。

【English Translation】 English version What is Samadhi (禪定)? Abiding in this Samadhi, one can observe the directions of all Samadhis, this is called Observation of Directions Samadhi. What is Dharani-mudra Samadhi (陀羅尼印禪定)? Abiding in this Samadhi, one can hold the seals of all Samadhis, this is called Dharani-mudra Samadhi. What is Aviparita Samadhi (無誑禪定)? Abiding in this Samadhi, one does not deceive or mislead with respect to all Samadhis, this is called Aviparita Samadhi. What is Sarva-dharma-sagara Samadhi (攝諸法海禪定)? Abiding in this Samadhi, one can gather all Samadhis like the ocean containing all waters, this is called Sarva-dharma-sagara Samadhi. What is Sarva-akasa-spharana Samadhi (遍覆虛空禪定)? Abiding in this Samadhi, one can pervade all Samadhis like the void, this is called Sarva-akasa-spharana Samadhi. What is Vajra-cakra Samadhi (金剛輪禪定)? Abiding in this Samadhi, one can hold the parts of all Samadhis, this is called Vajra-cakra Samadhi. What is Ratna-ccheda Samadhi (斷寶禪定)? Abiding in this Samadhi, one can cut off the defilements of all Samadhis, this is called Ratna-ccheda Samadhi. What is Prabha-kara Samadhi (能照禪定)? Abiding in this Samadhi, one can illuminate all Samadhis with clear light, this is called Prabha-kara Samadhi. What is Anabhilapa Samadhi (不求禪定)? Abiding in this Samadhi, there is no dharma to seek, this is called Anabhilapa Samadhi. What is Apratisthita Samadhi (無住禪定)? Abiding in this Samadhi, one does not see any abiding place of any dharma, this is called Apratisthita Samadhi. What is Acitta Samadhi (無心禪定)? Abiding in this Samadhi, the mind and mental functions do not operate, this is called Acitta Samadhi. What is Suddha-pradipa Samadhi (凈燈禪定)? Abiding in this Samadhi, one illuminates like a lamp among all Samadhis, this is called Suddha-pradipa Samadhi. What is Ananta-prabha Samadhi (無邊明禪定)? Abiding in this Samadhi, one brings boundless light to all Samadhis, this is called Ananta-prabha Samadhi. What is Prabha-kara Samadhi (能作明禪定)? Abiding in this Samadhi, one can immediately bring light to all Samadhis, this is called Prabha-kara Samadhi. What is Sarva-aloka-kara Samadhi (普照明禪定)? Abiding in this Samadhi, one can illuminate the gateways of all Samadhis, this is called Sarva-aloka-kara Samadhi. What is Drdha-visuddha-sarva-samadhi Samadhi (堅凈一切禪定禪定)? Abiding in this Samadhi, one can solidify and purify the characteristics of all Samadhis, this is called Drdha-visuddha-sarva-samadhi Samadhi. What is Vimala-prabha Samadhi (無垢明禪定)? Abiding in this Samadhi, one can remove the defilements of all Samadhis and also illuminate all Samadhis, this is called Vimala-prabha Samadhi.

名歡喜三昧？住是三昧能受諸三昧喜，是名歡喜三昧。云何名電光三昧？住是三昧，照諸三昧如電光，是名電光三昧。云何名無盡三昧？住是三昧，于諸三昧不見盡，是名無盡三昧。云何名威德三昧？住是三昧，于諸三昧威德照然，是名威德三昧。云何名離盡三昧？住是三昧不見諸三昧盡，是名離盡三昧。云何名不動三昧？住是三昧，令諸三昧不動不戲，是名不動三昧。云何名不退三昧？住是三昧能不見諸三昧退，是名不退三昧。云何名日燈三昧？住是三昧放光照諸三昧門，是名日燈三昧。云何名月凈三昧？住是三昧能除諸三昧闇，是名月凈三昧。云何名凈明三昧？住是三昧，于諸三昧得四無闇智，是名凈明三昧。云何名能作明三昧？住是三昧，于諸三昧門能作明，是名能作明三昧。云何名作行三昧？住是三昧，能令諸三昧各有所作，是名作行三昧。云何名知相三昧？住是三昧見諸三昧知相，是名知相三昧。云何名如金剛三昧？住是三昧，能貫達諸法亦不見達，是名如金剛三昧。云何名心住三昧？住是三昧，心不動不轉不惱，亦不念有是心，是名心住三昧。云何名普明三昧？住是三昧普見諸三昧明，是名普明三昧。云何名安立三昧？住是三昧，于諸三昧安立不動，是名安立三昧。云何名寶聚三昧？住是三昧，普見諸三

【現代漢語翻譯】現代漢語譯本什麼是『歡喜三昧』（Samadhi of Joy）？安住於此三昧，能領受諸三昧的喜悅，這稱為『歡喜三昧』。什麼是『電光三昧』（Samadhi of Lightning）？安住於此三昧，照見諸三昧如電光一般，這稱為『電光三昧』。什麼是『無盡三昧』（Samadhi of Infinity）？安住於此三昧，對於諸三昧不見其盡頭，這稱為『無盡三昧』。什麼是『威德三昧』（Samadhi of Majestic Virtue）？安住於此三昧，對於諸三昧威德光明照耀，這稱為『威德三昧』。什麼是『離盡三昧』（Samadhi of Detachment from Exhaustion）？安住於此三昧，不見諸三昧的窮盡，這稱為『離盡三昧』。什麼是『不動三昧』（Samadhi of Immovability）？安住於此三昧，使諸三昧不動搖不戲論，這稱為『不動三昧』。什麼是『不退三昧』（Samadhi of Non-Regression）？安住於此三昧，能不見諸三昧的退失，這稱為『不退三昧』。什麼是『日燈三昧』（Samadhi of Sun Lamp）？安住於此三昧，放出光明照耀諸三昧之門，這稱為『日燈三昧』。什麼是『月凈三昧』（Samadhi of Moon Purity）？安住於此三昧，能消除諸三昧的黑暗，這稱為『月凈三昧』。什麼是『凈明三昧』（Samadhi of Pure Brightness）？安住於此三昧，對於諸三昧獲得四種無暗的智慧，這稱為『凈明三昧』。什麼是『能作明三昧』（Samadhi of Ability to Create Light）？安住於此三昧，對於諸三昧之門能產生光明，這稱為『能作明三昧』。什麼是『作行三昧』（Samadhi of Performing Action）？安住於此三昧，能使諸三昧各自有所作為，這稱為『作行三昧』。什麼是『知相三昧』（Samadhi of Knowing Characteristics）？安住於此三昧，能見到諸三昧的特性，這稱為『知相三昧』。什麼是『如金剛三昧』（Samadhi Like Diamond）？安住於此三昧，能貫穿通達諸法，卻不見有貫穿，這稱為『如金剛三昧』。什麼是『心住三昧』（Samadhi of Mind Abiding）？安住於此三昧，心不動搖、不轉變、不煩惱，也不執著于有此心，這稱為『心住三昧』。什麼是『普明三昧』（Samadhi of Universal Brightness）？安住於此三昧，普遍見到諸三昧的光明，這稱為『普明三昧』。什麼是『安立三昧』（Samadhi of Establishment）？安住於此三昧，對於諸三昧安立不動搖，這稱為『安立三昧』。什麼是『寶聚三昧』（Samadhi of Treasure Accumulation）？安住於此三昧，普遍見到諸三

【English Translation】 English version What is called the 'Samadhi of Joy' (Nandisamadhi)? Abiding in this samadhi, one can receive the joy of all samadhis; this is called the 'Samadhi of Joy'. What is called the 'Samadhi of Lightning' (Vidyutsamadhi)? Abiding in this samadhi, one illuminates all samadhis like lightning; this is called the 'Samadhi of Lightning'. What is called the 'Samadhi of Infinity' (Anantasamadhi)? Abiding in this samadhi, one sees no end to all samadhis; this is called the 'Samadhi of Infinity'. What is called the 'Samadhi of Majestic Virtue' (Tejasamadhi)? Abiding in this samadhi, one's majestic virtue shines brightly upon all samadhis; this is called the 'Samadhi of Majestic Virtue'. What is called the 'Samadhi of Detachment from Exhaustion' (Nihsesasamadhi)? Abiding in this samadhi, one does not see the exhaustion of all samadhis; this is called the 'Samadhi of Detachment from Exhaustion'. What is called the 'Samadhi of Immovability' (Acalasamadhi)? Abiding in this samadhi, one makes all samadhis unmoving and without play; this is called the 'Samadhi of Immovability'. What is called the 'Samadhi of Non-Regression' (Aparinamisamadhi)? Abiding in this samadhi, one does not see the regression of all samadhis; this is called the 'Samadhi of Non-Regression'. What is called the 'Samadhi of Sun Lamp' (Adityadipasamadhi)? Abiding in this samadhi, one emits light that illuminates the gates of all samadhis; this is called the 'Samadhi of Sun Lamp'. What is called the 'Samadhi of Moon Purity' (Candrasuddhisamadhi)? Abiding in this samadhi, one can remove the darkness of all samadhis; this is called the 'Samadhi of Moon Purity'. What is called the 'Samadhi of Pure Brightness' (Vimalaprabhasamadhi)? Abiding in this samadhi, one obtains the four wisdoms without darkness regarding all samadhis; this is called the 'Samadhi of Pure Brightness'. What is called the 'Samadhi of Ability to Create Light' (Prabhakarasamadhi)? Abiding in this samadhi, one can create light at the gates of all samadhis; this is called the 'Samadhi of Ability to Create Light'. What is called the 'Samadhi of Performing Action' (Kriyasamadhi)? Abiding in this samadhi, one can make all samadhis each have their own actions; this is called the 'Samadhi of Performing Action'. What is called the 'Samadhi of Knowing Characteristics' (Laksanasamadhi)? Abiding in this samadhi, one sees the characteristics of all samadhis; this is called the 'Samadhi of Knowing Characteristics'. What is called the 'Samadhi Like Diamond' (Vajropamasamadhi)? Abiding in this samadhi, one can penetrate and understand all dharmas, yet does not see any penetration; this is called the 'Samadhi Like Diamond'. What is called the 'Samadhi of Mind Abiding' (Cittasthitisamadhi)? Abiding in this samadhi, the mind does not move, does not change, is not troubled, and does not even conceive of having a mind; this is called the 'Samadhi of Mind Abiding'. What is called the 'Samadhi of Universal Brightness' (Sarvaprabhasamadhi)? Abiding in this samadhi, one universally sees the brightness of all samadhis; this is called the 'Samadhi of Universal Brightness'. What is called the 'Samadhi of Establishment' (Pratisthitasamadhi)? Abiding in this samadhi, one is established and unmoving in all samadhis; this is called the 'Samadhi of Establishment'. What is called the 'Samadhi of Treasure Accumulation' (Ratnakarasamadhi)? Abiding in this samadhi, one universally sees all

昧如見寶聚，是名寶聚三昧。云何名妙法印三昧？住是三昧，能印諸三昧，以無印印故，是名妙法印三昧。云何名法等三昧？住是三昧，觀諸法等無法不等，是名法等三昧。云何名斷喜三昧？住是三昧斷一切法中喜，是名斷喜三昧。云何名到法頂三昧？住是三昧，滅諸法闇亦在諸三昧上，是名到法頂三昧。云何名能散三昧？住是三昧中能破散諸法，是名能散三昧。云何名分別諸法句三昧？住是三昧，分別諸三昧諸法句，是名分別諸法句三昧。云何名字等相三昧？住是三昧得諸三昧字等，是名字等相三昧。云何名離字三昧？住是三昧，諸三昧中乃至不見一字，是名離字三昧。云何名斷緣三昧？住是三昧斷諸三昧緣，是名斷緣三昧。云何名不壞三昧？住是三昧，不得諸法變異，是名不壞三昧。云何名無種相三昧？住是三昧不見諸法種種，是名無種相三昧。云何名無處行三昧？住是三昧不見諸三昧處，是名無處行三昧。云何名離矇昧三昧？住是三昧，離諸三昧微闇，是名離朦昧三昧。云何名無去三昧？住是三昧，不見一切三昧去相，是名無去三昧。云何名不變異三昧？住是三昧，不見諸三昧變異相，是名不變異三昧。云何名度緣三昧？住是三昧，度一切三昧緣境界，是名度緣三昧。云何名集諸功德三昧？住是三昧集諸三昧功

【現代漢語翻譯】現代漢語譯本如同看見寶藏聚集，這被稱為寶聚三昧（Baoju Sanmei，意為寶藏聚集的禪定）。什麼叫做妙法印三昧（Miaofayin Sanmei，意為以微妙之法印證的禪定）？安住於此三昧，能印證一切三昧，以無印證之印證，所以稱為妙法印三昧。什麼叫做法等三昧（Fadeng Sanmei，意為諸法平等的禪定）？安住於此三昧，觀察諸法平等，無有不平等，所以稱為法等三昧。什麼叫做斷喜三昧（Duanxi Sanmei，意為斷除喜悅的禪定）？安住於此三昧，斷除一切法中的喜悅，所以稱為斷喜三昧。什麼叫做到法頂三昧（Daofading Sanmei，意為到達法之頂峰的禪定）？安住於此三昧，滅除諸法之黑暗，並且處於一切三昧之上，所以稱為到法頂三昧。什麼叫做能散三昧（Nengsan Sanmei，意為能夠破散的禪定）？安住於此三昧中，能夠破散一切法，所以稱為能散三昧。什麼叫做分別諸法句三昧（Fenbie Zhufa Ju Sanmei，意為分別諸法語句的禪定）？安住於此三昧，分別諸三昧和諸法語句，所以稱為分別諸法句三昧。什麼叫做字等相三昧（Zi Dengxiang Sanmei，意為文字等同之相的禪定）？安住於此三昧，獲得諸三昧的文字等同，所以稱為字等相三昧。什麼叫做離字三昧（Lizi Sanmei，意為脫離文字的禪定）？安住於此三昧，在諸三昧中乃至不見一個字，所以稱為離字三昧。什麼叫做斷緣三昧（Duanyuan Sanmei，意為斷除因緣的禪定）？安住於此三昧，斷除諸三昧的因緣，所以稱為斷緣三昧。什麼叫做不壞三昧（Buhuai Sanmei，意為不壞滅的禪定）？安住於此三昧，不執著于諸法的變異，所以稱為不壞三昧。什麼叫做無種相三昧（Wuzhongxiang Sanmei，意為無種種相的禪定）？安住於此三昧，不見諸法的種種相，所以稱為無種相三昧。什麼叫做無處行三昧（Wuchuxing Sanmei，意為無處可行的禪定）？安住於此三昧，不見諸三昧的處所，所以稱為無處行三昧。什麼叫做離矇昧三昧（Limengmei Sanmei，意為脫離矇昧的禪定）？安住於此三昧，脫離諸三昧的微細黑暗，所以稱為離矇昧三昧。什麼叫做無去三昧（Wuqu Sanmei，意為無所去的禪定）？安住於此三昧，不見一切三昧的去相，所以稱為無去三昧。什麼叫做不變異三昧（Bubianyi Sanmei，意為不變異的禪定）？安住於此三昧，不見諸三昧的變異之相，所以稱為不變異三昧。什麼叫做度緣三昧（Duyuan Sanmei，意為度脫因緣的禪定）？安住於此三昧，度脫一切三昧的因緣境界，所以稱為度緣三昧。什麼叫做集諸功德三昧（Ji Zhugongde Sanmei，意為積聚功德的禪定）？安住於此三昧，積聚諸三昧的功德

【English Translation】 English version It is like seeing a gathering of treasures, this is called the Treasure Gathering Samadhi (Baoju Sanmei). What is called the Wonderful Dharma Seal Samadhi (Miaofayin Sanmei)? Abiding in this samadhi, one can seal all samadhis, using no seal to seal, therefore it is called the Wonderful Dharma Seal Samadhi. What is called the Dharma Equality Samadhi (Fadeng Sanmei)? Abiding in this samadhi, one observes that all dharmas are equal, without inequality, therefore it is called the Dharma Equality Samadhi. What is called the Cessation of Joy Samadhi (Duanxi Sanmei)? Abiding in this samadhi, one ceases joy in all dharmas, therefore it is called the Cessation of Joy Samadhi. What is called the Reaching the Peak of Dharma Samadhi (Daofading Sanmei)? Abiding in this samadhi, one extinguishes the darkness of all dharmas and is above all samadhis, therefore it is called the Reaching the Peak of Dharma Samadhi. What is called the Ability to Scatter Samadhi (Nengsan Sanmei)? Abiding in this samadhi, one can break and scatter all dharmas, therefore it is called the Ability to Scatter Samadhi. What is called the Discriminating Phrases of All Dharmas Samadhi (Fenbie Zhufa Ju Sanmei)? Abiding in this samadhi, one discriminates all samadhis and phrases of all dharmas, therefore it is called the Discriminating Phrases of All Dharmas Samadhi. What is called the Sameness of Letters Samadhi (Zi Dengxiang Sanmei)? Abiding in this samadhi, one obtains the sameness of letters of all samadhis, therefore it is called the Sameness of Letters Samadhi. What is called the Detachment from Letters Samadhi (Lizi Sanmei)? Abiding in this samadhi, in all samadhis, one does not even see a single letter, therefore it is called the Detachment from Letters Samadhi. What is called the Cessation of Conditions Samadhi (Duanyuan Sanmei)? Abiding in this samadhi, one ceases the conditions of all samadhis, therefore it is called the Cessation of Conditions Samadhi. What is called the Imperishable Samadhi (Buhuai Sanmei)? Abiding in this samadhi, one does not grasp the changes of all dharmas, therefore it is called the Imperishable Samadhi. What is called the Without Variety of Appearances Samadhi (Wuzhongxiang Sanmei)? Abiding in this samadhi, one does not see the variety of appearances of all dharmas, therefore it is called the Without Variety of Appearances Samadhi. What is called the Without Place to Go Samadhi (Wuchuxing Sanmei)? Abiding in this samadhi, one does not see the places of all samadhis, therefore it is called the Without Place to Go Samadhi. What is called the Detachment from Obscurity Samadhi (Limengmei Sanmei)? Abiding in this samadhi, one detaches from the subtle darkness of all samadhis, therefore it is called the Detachment from Obscurity Samadhi. What is called the Without Going Samadhi (Wuqu Sanmei)? Abiding in this samadhi, one does not see the going aspect of all samadhis, therefore it is called the Without Going Samadhi. What is called the Unchanging Samadhi (Bubianyi Sanmei)? Abiding in this samadhi, one does not see the changing aspect of all samadhis, therefore it is called the Unchanging Samadhi. What is called the Transcending Conditions Samadhi (Duyuan Sanmei)? Abiding in this samadhi, one transcends the conditioned realms of all samadhis, therefore it is called the Transcending Conditions Samadhi. What is called the Gathering All Merits Samadhi (Ji Zhugongde Sanmei)? Abiding in this samadhi, one gathers the merits of all samadhis

德，是名集諸功德三昧。云何名住無心三昧？住是三昧，于諸三昧心不入，是名住無心三昧。云何名凈妙花三昧？住是三昧，令諸三昧得凈妙如花，是名凈妙花三昧。云何名覺意三昧？住是三昧，諸三昧中得七覺分，是名覺意三昧。云何名無量辯三昧？住是三昧，于諸法中得無量辯，是名無量辯三昧。云何名無等等三昧？住是三昧，諸三昧中得無等等相，是名無等等三昧。云何名度諸法三昧？住是三昧，度一切三界，是名度諸法三昧。云何名分別諸法三昧？住是三昧，諸三昧及諸法分別見，是名分別諸法三昧。云何名散疑三昧？住是三昧得散諸法疑，是名散疑三昧。云何名無住處三昧？住是三昧，不見諸法住處，是名無住處三昧。云何名一莊嚴三昧？住是三昧，終不見諸法二相，是名一莊嚴三昧。云何名生行三昧？住是三昧，不見諸行生，是名生行三昧。云何名一行三昧？住是三昧，不見諸三昧此岸彼岸，是名一行三昧。云何名不一行三昧？住是三昧，不見諸三昧一相，是名不一行三昧。云何名妙行三昧？住是三昧，不見諸三昧二相，是名妙行三昧。云何名達一切有底散三昧？住是三昧，入一切有、一切三昧，智慧通達，亦無所達，是名達一切有底散三昧。云何名入名語三昧？住是三昧，入一切三昧名語，是名入名語

【現代漢語翻譯】現代漢語譯本：『德』，被稱為是彙集各種功德的三昧（samadhi，禪定）。什麼叫做『住無心三昧』？安住於此三昧，對於其他三昧心不執著，這叫做『住無心三昧』。什麼叫做『凈妙花三昧』？安住於此三昧，使其他三昧變得像花一樣清凈美妙，這叫做『凈妙花三昧』。什麼叫做『覺意三昧』？安住於此三昧，在各種三昧中獲得七覺支（sapta bodhyanga，七種覺悟的因素），這叫做『覺意三昧』。什麼叫做『無量辯三昧』？安住於此三昧，對於一切法獲得無量的辯才，這叫做『無量辯三昧』。什麼叫做『無等等三昧』？安住於此三昧，在各種三昧中獲得無與倫比的境界，這叫做『無等等三昧』。什麼叫做『度諸法三昧』？安住於此三昧，超越一切三界（triloka，欲界、色界、無色界），這叫做『度諸法三昧』。什麼叫做『分別諸法三昧』？安住於此三昧，能夠分別觀察各種三昧和一切法，這叫做『分別諸法三昧』。什麼叫做『散疑三昧』？安住於此三昧，能夠消除對於一切法的疑惑，這叫做『散疑三昧』。什麼叫做『無住處三昧』？安住於此三昧，不見一切法的住處，這叫做『無住處三昧』。什麼叫做『一莊嚴三昧』？安住於此三昧，最終不見一切法的二相（dualistic nature），這叫做『一莊嚴三昧』。什麼叫做『生行三昧』？安住於此三昧，不見諸行的生起，這叫做『生行三昧』。什麼叫做『一行三昧』？安住於此三昧，不見各種三昧的此岸和彼岸，這叫做『一行三昧』。什麼叫做『不一行三昧』？安住於此三昧，不見各種三昧的單一相，這叫做『不一行三昧』。什麼叫做『妙行三昧』？安住於此三昧，不見各種三昧的二相，這叫做『妙行三昧』。什麼叫做『達一切有底散三昧』？安住於此三昧，進入一切有（bhava，存在）、一切三昧，智慧通達，也無所執著，這叫做『達一切有底散三昧』。什麼叫做『入名語三昧』？安住於此三昧，進入一切三昧的名詞和語言，這叫做『入名語三昧』。

【English Translation】 English version: 『Virtue』 is named the samadhi (meditative absorption) that gathers all merits. What is called 『dwelling in no-mind samadhi』? Dwelling in this samadhi, the mind does not enter into other samadhis; this is called 『dwelling in no-mind samadhi』. What is called 『pure and wonderful flower samadhi』? Dwelling in this samadhi, it causes other samadhis to become pure and wonderful like a flower; this is called 『pure and wonderful flower samadhi』. What is called 『awakening intention samadhi』? Dwelling in this samadhi, one obtains the seven factors of enlightenment (sapta bodhyanga) among all samadhis; this is called 『awakening intention samadhi』. What is called 『limitless eloquence samadhi』? Dwelling in this samadhi, one obtains limitless eloquence regarding all dharmas (teachings); this is called 『limitless eloquence samadhi』. What is called 『unequalled samadhi』? Dwelling in this samadhi, one obtains an unequalled state among all samadhis; this is called 『unequalled samadhi』. What is called 『transcending all dharmas samadhi』? Dwelling in this samadhi, one transcends all three realms (triloka); this is called 『transcending all dharmas samadhi』. What is called 『discriminating all dharmas samadhi』? Dwelling in this samadhi, one sees and discriminates all samadhis and all dharmas; this is called 『discriminating all dharmas samadhi』. What is called 『dispelling doubt samadhi』? Dwelling in this samadhi, one obtains the dispelling of doubts about all dharmas; this is called 『dispelling doubt samadhi』. What is called 『no-abiding-place samadhi』? Dwelling in this samadhi, one does not see the abiding place of any dharma; this is called 『no-abiding-place samadhi』. What is called 『one adornment samadhi』? Dwelling in this samadhi, one ultimately does not see the dualistic nature of any dharma; this is called 『one adornment samadhi』. What is called 『arising action samadhi』? Dwelling in this samadhi, one does not see the arising of any actions; this is called 『arising action samadhi』. What is called 『one practice samadhi』? Dwelling in this samadhi, one does not see the near shore or far shore of any samadhi; this is called 『one practice samadhi』. What is called 『not-one-practice samadhi』? Dwelling in this samadhi, one does not see the single nature of any samadhi; this is called 『not-one-practice samadhi』. What is called 『wonderful practice samadhi』? Dwelling in this samadhi, one does not see the dual nature of any samadhi; this is called 『wonderful practice samadhi』. What is called 『reaching the bottom of all existence and scattering samadhi』? Dwelling in this samadhi, one enters all existence (bhava), all samadhis, and wisdom penetrates, yet there is nothing to grasp; this is called 『reaching the bottom of all existence and scattering samadhi』. What is called 『entering name and language samadhi』? Dwelling in this samadhi, one enters the names and language of all samadhis; this is called 『entering name and language samadhi』.

三昧。云何名離音聲字語三昧？住是三昧，不見諸三昧音聲字語，是名離音聲字語三昧。云何名然炬三昧？住是三昧威德照明如炬，是名然炬三昧。云何名凈相三昧？住是三昧凈諸三昧相，是名凈相三昧。云何名破相三昧？住是三昧，不見諸三昧相，是名破相三昧。云何名一切種妙足三昧？住是三昧，一切諸三昧種皆具足，是名一切種妙足三昧。云何名不喜苦樂三昧？住是三昧，不見諸三昧苦樂，是名不喜苦樂三昧。云何名無盡相三昧？住是三昧，不見諸三昧盡，是名無盡相三昧。云何名多陀羅尼三昧？住是三昧能持諸三昧，是名多陀羅尼三昧。云何名攝諸邪正相三昧？住是三昧，于諸三昧不見邪正相，是名攝諸邪正相三昧。云何名滅憎愛三昧？住是三昧，不見諸三昧憎愛，是名滅憎愛三昧。云何名逆順三昧？住是三昧，不見諸法諸三昧逆順，是名逆順三昧。云何名凈光三昧？住是三昧，不得諸三昧明垢，是名凈光三昧？云何名堅固三昧？住是三昧，不得諸三昧不堅固，是名堅固三昧。云何名滿月凈光三昧？住是三昧，諸三昧滿足如月十五日，是名滿月凈光三昧。云何名大莊嚴三昧？住是三昧，大莊嚴成就諸三昧，是名大莊嚴三昧。云何名能照一切世三昧？住是三昧，諸三昧及一切法能照，是名能照一切世三昧。云何

【現代漢語翻譯】現代漢語譯本什麼是離音聲字語三昧（samadhi，禪定）？安住於此三昧，不執著于其他三昧的音聲、文字和語言，這稱為離音聲字語三昧。什麼是然炬三昧？安住於此三昧，其威德光明如火炬般照耀，這稱為然炬三昧。什麼是凈相三昧？安住於此三昧，能凈化所有三昧的表象，這稱為凈相三昧。什麼是破相三昧？安住於此三昧，不執著于任何三昧的表象，這稱為破相三昧。什麼是一切種妙足三昧？安住於此三昧，具備所有三昧的種類，這稱為一切種妙足三昧。什麼是不喜苦樂三昧？安住於此三昧，不執著于任何三昧的苦樂感受，這稱為不喜苦樂三昧。什麼是無盡相三昧？安住於此三昧，不執著于任何三昧的終結，這稱為無盡相三昧。什麼是多陀羅尼三昧（dharani，總持）？安住於此三昧，能持守所有三昧，這稱為多陀羅尼三昧。什麼是攝諸邪正相三昧？安住於此三昧，對於所有三昧，不執著于邪正的分別，這稱為攝諸邪正相三昧。什麼是滅憎愛三昧？安住於此三昧，不執著于任何三昧的憎恨和愛戀，這稱為滅憎愛三昧。什麼是逆順三昧？安住於此三昧，不執著于諸法和三昧的逆向和順向，這稱為逆順三昧。什麼是凈光三昧？安住於此三昧，不執著于任何三昧的明亮和污垢，這稱為凈光三昧。什麼是堅固三昧？安住於此三昧，不執著于任何三昧的不堅固，這稱為堅固三昧。什麼是滿月凈光三昧？安住於此三昧，所有三昧都圓滿如十五的滿月，這稱為滿月凈光三昧。什麼是大莊嚴三昧？安住於此三昧，能以大莊嚴成就所有三昧，這稱為大莊嚴三昧。什麼是能照一切世三昧？安住於此三昧，能照亮所有三昧和一切法，這稱為能照一切世三昧。

【English Translation】 English version What is the samadhi (meditative absorption) called 'Separation from Sound, Words, and Language'? Abiding in this samadhi, one does not perceive the sounds, words, and language of other samadhis. This is called 'Separation from Sound, Words, and Language' samadhi. What is the 'Burning Torch' samadhi? Abiding in this samadhi, one's majestic virtue shines like a torch. This is called 'Burning Torch' samadhi. What is the 'Pure Appearance' samadhi? Abiding in this samadhi, one purifies the appearances of all samadhis. This is called 'Pure Appearance' samadhi. What is the 'Breaking Appearance' samadhi? Abiding in this samadhi, one does not perceive the appearances of any samadhis. This is called 'Breaking Appearance' samadhi. What is the 'All-Kinds-Perfect' samadhi? Abiding in this samadhi, all kinds of samadhis are fully present. This is called 'All-Kinds-Perfect' samadhi. What is the 'Non-Delight in Suffering and Pleasure' samadhi? Abiding in this samadhi, one does not perceive the suffering and pleasure of any samadhis. This is called 'Non-Delight in Suffering and Pleasure' samadhi. What is the 'Endless Appearance' samadhi? Abiding in this samadhi, one does not perceive the end of any samadhis. This is called 'Endless Appearance' samadhi. What is the 'Many Dharani' (mantra) samadhi? Abiding in this samadhi, one can uphold all samadhis. This is called 'Many Dharani' samadhi. What is the 'Gathering All Wrong and Right Appearances' samadhi? Abiding in this samadhi, one does not perceive the wrong and right appearances in any samadhis. This is called 'Gathering All Wrong and Right Appearances' samadhi. What is the 'Extinguishing Hatred and Love' samadhi? Abiding in this samadhi, one does not perceive hatred and love in any samadhis. This is called 'Extinguishing Hatred and Love' samadhi. What is the 'Reverse and Forward' samadhi? Abiding in this samadhi, one does not perceive the reverse and forward of dharmas and samadhis. This is called 'Reverse and Forward' samadhi. What is the 'Pure Light' samadhi? Abiding in this samadhi, one does not perceive the brightness and defilement of any samadhis. This is called 'Pure Light' samadhi. What is the 'Firm' samadhi? Abiding in this samadhi, one does not perceive the non-firmness of any samadhis. This is called 'Firm' samadhi. What is the 'Full Moon Pure Light' samadhi? Abiding in this samadhi, all samadhis are as complete as the full moon on the fifteenth day. This is called 'Full Moon Pure Light' samadhi. What is the 'Great Adornment' samadhi? Abiding in this samadhi, one achieves all samadhis with great adornment. This is called 'Great Adornment' samadhi. What is the 'Able to Illuminate All Worlds' samadhi? Abiding in this samadhi, one can illuminate all samadhis and all dharmas. This is called 'Able to Illuminate All Worlds' samadhi.

名三昧等三昧？住是三昧，于諸三昧不得定亂相，是名三昧等三昧。云何名攝一切有諍無諍三昧？住是三昧，能使諸三昧不分別有諍無諍，是名攝一切有諍無諍三昧。云何名不樂一切住處三昧？住是三昧，不見諸三昧依處，是名不樂一切住處三昧。云何名如住定三昧？住是三昧不過諸三昧如相，是名如住定三昧。云何名壞身衰三昧？住是三昧不得身相，是名壞身衰三昧。云何名壞語如虛空三昧？住是三昧，不見諸三昧語業如虛空，是名壞語如虛空三昧。云何名離著虛空不染三昧？住是三昧，見諸法如虛空無閡，亦不染是三昧，是名離著虛空不染三昧。須菩提！是名菩薩摩訶薩摩訶衍。」◎

◎摩訶般若波羅蜜經廣乘品第十九(丹本名為四念處品)

佛告須菩提：「菩薩摩訶薩摩訶衍，所謂四念處。何等四？須菩提！菩薩摩訶薩內身中循身觀，亦無身覺，以不可得故；外身中、內外身中循身觀，亦無身覺，以不可得故。勤精進一心，除世間貪憂。內受內心內法，外受外心外法，內外受內外心內外法，循法觀，亦無法覺，以不可得故。勤精進一心，除世間貪憂。須菩提！菩薩摩訶薩云何內身中循身觀？須菩提！若菩薩摩訶薩行時知行、住時知住、坐時知坐、臥時知臥，知身所行如是知。須菩提！菩薩摩訶薩如

【現代漢語翻譯】現代漢語譯本什麼是名為『三昧等三昧』的三昧？安住於此三昧，對於其他三昧不會產生固定或混亂的執著，這被稱為『三昧等三昧』。什麼是名為『攝一切有諍無諍三昧』的三昧？安住於此三昧，能使所有三昧不分別有諍或無諍，這被稱為『攝一切有諍無諍三昧』。什麼是名為『不樂一切住處三昧』的三昧？安住於此三昧，不會看到任何三昧的依處，這被稱為『不樂一切住處三昧』。什麼是名為『如住定三昧』的三昧？安住於此三昧，不會超越所有三昧的如實之相，這被稱為『如住定三昧』。什麼是名為『壞身衰三昧』的三昧？安住於此三昧，不會執著于身體的表象，這被稱為『壞身衰三昧』。什麼是名為『壞語如虛空三昧』的三昧？安住於此三昧，不會看到所有三昧的語言行為如同虛空，這被稱為『壞語如虛空三昧』。什麼是名為『離著虛空不染三昧』的三昧？安住於此三昧，看到所有法如同虛空般無礙，也不會被此三昧所染著，這被稱為『離著虛空不染三昧』。須菩提！這就是菩薩摩訶薩的摩訶衍（大乘）。』

《摩訶般若波羅蜜經·廣乘品第十九》（丹本名為四念處品）

佛告須菩提：『菩薩摩訶薩的摩訶衍（大乘），就是所謂的四念處。哪四種呢？須菩提！菩薩摩訶薩在自身內觀察身體，但並不執著于身體的感受，因為身體是不可得的；在自身外、自身內外觀察身體，也不執著于身體的感受，因為身體是不可得的。勤奮精進，一心一意，去除世間的貪慾和憂愁。在自身內感受、內心、內法，在自身外感受、外心、外法，在自身內外感受、內外心、內外法，觀察法，也不執著於法的感受，因為法是不可得的。勤奮精進，一心一意，去除世間的貪慾和憂愁。須菩提！菩薩摩訶薩如何進行內身中循身觀呢？須菩提！如果菩薩摩訶薩行走時知道自己在行走，站立時知道自己在站立，坐著時知道自己在坐著，躺臥時知道自己在躺臥，知道身體的各種行為，像這樣去了解。須菩提！菩薩摩訶薩就像

【English Translation】 English version What is the Samadhi called 『Samadhi Equal to Samadhis』? Abiding in this Samadhi, one does not have fixed or confused attachments to other Samadhis; this is called 『Samadhi Equal to Samadhis』. What is the Samadhi called 『Samadhi that Gathers All with and without Disputes』? Abiding in this Samadhi, one can make all Samadhis not distinguish between those with disputes and those without disputes; this is called 『Samadhi that Gathers All with and without Disputes』. What is the Samadhi called 『Samadhi that Does Not Delight in Any Abiding Place』? Abiding in this Samadhi, one does not see any place where Samadhis rely; this is called 『Samadhi that Does Not Delight in Any Abiding Place』. What is the Samadhi called 『Samadhi that Abides as it is』? Abiding in this Samadhi, one does not go beyond the true nature of all Samadhis; this is called 『Samadhi that Abides as it is』. What is the Samadhi called 『Samadhi that Destroys the Decline of the Body』? Abiding in this Samadhi, one does not grasp the appearance of the body; this is called 『Samadhi that Destroys the Decline of the Body』. What is the Samadhi called 『Samadhi that Destroys Speech Like Emptiness』? Abiding in this Samadhi, one does not see the verbal actions of all Samadhis as being like emptiness; this is called 『Samadhi that Destroys Speech Like Emptiness』. What is the Samadhi called 『Samadhi that is Detached from Emptiness and Undefiled』? Abiding in this Samadhi, one sees all dharmas as unobstructed like emptiness, and is not defiled by this Samadhi; this is called 『Samadhi that is Detached from Emptiness and Undefiled』. Subhuti! This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva.』

The Nineteenth Chapter of the Mahaprajnaparamita Sutra, 『The Chapter on the Great Vehicle』 (The Dan version is called 『The Chapter on the Four Foundations of Mindfulness』)

The Buddha said to Subhuti, 『The Mahayana (Great Vehicle) of the Bodhisattva Mahasattva is what is called the Four Foundations of Mindfulness. What are the four? Subhuti! The Bodhisattva Mahasattva observes the body within oneself, but does not cling to the feeling of the body, because the body is unattainable; observes the body outside oneself, and the body both inside and outside oneself, and does not cling to the feeling of the body, because the body is unattainable. Diligently and with focused mind, one removes worldly greed and sorrow. One experiences feelings, mind, and dharmas within oneself, feelings, mind, and dharmas outside oneself, and feelings, mind, and dharmas both inside and outside oneself, observing dharmas, and does not cling to the feeling of dharmas, because dharmas are unattainable. Diligently and with focused mind, one removes worldly greed and sorrow. Subhuti! How does the Bodhisattva Mahasattva observe the body within oneself? Subhuti! If the Bodhisattva Mahasattva knows that one is walking when walking, knows that one is standing when standing, knows that one is sitting when sitting, knows that one is lying down when lying down, knows the various actions of the body, and understands in this way. Subhuti! The Bodhisattva Mahasattva is like

是內身中循身觀，勤精進一心，除世間貪憂，以不可得故。複次，須菩提！菩薩摩訶薩若來若去、視瞻一心、屈申俯仰、服僧伽梨、執持衣缽、飲食臥息、坐立睡覺、語默、入出禪定，亦常一心。如是，須菩提！菩薩摩訶薩行般若波羅蜜，內身中循身觀，以不可得故。複次，須菩提！菩薩摩訶薩內身中循身觀時，一心念，入息時知入息、出息時知出息，入息長時知入息長、出息長時知出息長、入息短時知入息短、出息短時知出息短。譬如旋師、若旋師弟子，繩長知長、繩短知短。菩薩摩訶薩亦如是，一心念，入息時知入息、出息時知出息，入息長時知入息長、出息長時知出息長、入息短時知入息短、出息短時知出息短。如是，須菩提！菩薩摩訶薩內身中循身觀，勤精進一心，除世間貪憂，以不可得故。

「複次，須菩提！菩薩摩訶薩觀身四大，作是念：『身中有地大水大火大風大，譬如屠牛師、若屠牛弟子，以刀殺牛，分作四分。作四分已，若立若坐觀此四分。』菩薩摩訶薩亦如是，行般若波羅蜜時，種種觀身四大——地大水大火大風大。如是，須菩提！菩薩摩訶薩內身中循身觀，以不可得故。

「複次，須菩提！菩薩摩訶薩觀內身，從足至頂周匝薄皮，種種不凈充滿身中，作是念：『身中有發毛爪齒、

【現代漢語翻譯】現代漢語譯本：『是這樣在自身中進行身觀，勤勉精進，一心專注，去除世間的貪慾和憂愁，因為這一切都是不可得的。』『再者，須菩提！菩薩摩訶薩無論是來還是去，觀看時都保持一心，屈身伸展、俯身仰頭，穿著僧伽梨（僧侶的袈裟），拿著衣缽（僧侶的用具），飲食、臥息、坐立、睡覺、說話、沉默、進入禪定和出離禪定，也常常保持一心。』『須菩提！菩薩摩訶薩這樣修行般若波羅蜜（智慧的完美），在自身中進行身觀，因為這一切都是不可得的。』『再者，須菩提！菩薩摩訶薩在自身中進行身觀時，一心念著，吸氣時知道自己在吸氣，呼氣時知道自己在呼氣，吸氣長時知道吸氣長，呼氣長時知道呼氣長，吸氣短時知道吸氣短，呼氣短時知道呼氣短。』『譬如一個繩匠，或者繩匠的弟子，知道繩子長時知道繩子長，繩子短時知道繩子短。菩薩摩訶薩也是這樣，一心念著，吸氣時知道自己在吸氣，呼氣時知道自己在呼氣，吸氣長時知道吸氣長，呼氣長時知道呼氣長，吸氣短時知道吸氣短，呼氣短時知道呼氣短。』『須菩提！菩薩摩訶薩這樣在自身中進行身觀，勤勉精進，一心專注，去除世間的貪慾和憂愁，因為這一切都是不可得的。』『再者，須菩提！菩薩摩訶薩觀察身體的四大（地、水、火、風），這樣想：『身體中有地大、水大、火大、風大，譬如一個屠牛師，或者屠牛的弟子，用刀殺牛，把牛分成四份。分成四份后，無論是站著還是坐著，都觀察這四份。』『菩薩摩訶薩也是這樣，在修行般若波羅蜜時，種種觀察身體的四大——地大、水大、火大、風大。』『須菩提！菩薩摩訶薩這樣在自身中進行身觀，因為這一切都是不可得的。』『再者，須菩提！菩薩摩訶薩觀察自身，從腳底到頭頂，周圍覆蓋著薄皮，身體內部充滿了各種不凈之物，這樣想：『身體中有頭髮、毛髮、指甲、牙齒、』

【English Translation】 English version: 'It is thus observing the body within oneself, diligently striving with a focused mind, removing worldly greed and sorrow, because all of this is unattainable.' 'Furthermore, Subhuti! Whether a Bodhisattva Mahasattva comes or goes, they maintain a focused mind while looking, bending and stretching, bowing and raising their head, wearing the sanghati (monk's robe), holding the alms bowl, eating, resting, sitting, standing, sleeping, speaking, being silent, entering and leaving meditative states, they also always maintain a focused mind.' 'Thus, Subhuti! A Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), observing the body within oneself, because all of this is unattainable.' 'Furthermore, Subhuti! When a Bodhisattva Mahasattva observes the body within oneself, with a focused mind, they are aware of inhaling when inhaling, aware of exhaling when exhaling, aware of a long inhalation when inhaling long, aware of a long exhalation when exhaling long, aware of a short inhalation when inhaling short, aware of a short exhalation when exhaling short.' 'Just like a rope maker, or a disciple of a rope maker, knows when the rope is long and knows when the rope is short. A Bodhisattva Mahasattva is also like this, with a focused mind, they are aware of inhaling when inhaling, aware of exhaling when exhaling, aware of a long inhalation when inhaling long, aware of a long exhalation when exhaling long, aware of a short inhalation when inhaling short, aware of a short exhalation when exhaling short.' 'Thus, Subhuti! A Bodhisattva Mahasattva observes the body within oneself, diligently striving with a focused mind, removing worldly greed and sorrow, because all of this is unattainable.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva observes the four great elements (earth, water, fire, wind) of the body, thinking: 『Within the body, there are the earth element, water element, fire element, and wind element, just like a butcher, or a disciple of a butcher, who kills a cow with a knife and divides it into four parts. After dividing it into four parts, whether standing or sitting, they observe these four parts.』' 'A Bodhisattva Mahasattva is also like this, when practicing Prajna Paramita, they observe the four great elements of the body in various ways—earth element, water element, fire element, and wind element.' 'Thus, Subhuti! A Bodhisattva Mahasattva observes the body within oneself, because all of this is unattainable.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva observes the inner body, from the soles of the feet to the top of the head, covered all around by a thin skin, the body is filled with various impurities, thinking: 『Within the body, there are hair, body hair, nails, teeth,』'

薄皮厚皮、筋肉骨髓、脾腎心膽、肝肺小腸大腸胃脬、屎尿垢汗淚涕涎唾膿血、黃白淡癊肪𦙽腦膜。』譬如田夫倉中隔盛雜谷，種種充滿稻麻黍粟豆麥，明眼之人開倉即知是麻是黍、是稻是粟、是麥是豆，分別悉知。菩薩摩訶薩亦如是，觀是身從足至頂周匝薄皮，種種不凈充滿身中，發毛爪齒乃至腦膜。如是，須菩提！菩薩摩訶薩觀內身，勤精進一心，除世間貪憂，以不可得故。

「複次，須菩提！菩薩摩訶薩若見是棄死人身，一日二日至於五日，膀脹青瘀膿汁流出，自念：『我身亦如是相、如是法，未脫此法。』如是，須菩提！菩薩摩訶薩內身中循身觀，勤精進一心，除世間貪憂，以不可得故。複次，須菩提！菩薩摩訶薩若見是棄死人身，若六日若七日，烏鴟雕鷲、豺狼狐狗，如是等種種禽獸攫裂食之，自念：『我身如是相、如是法，未脫此法。』如是，須菩提！菩薩摩訶薩內身中循身觀，勤精進一心，除世間貪憂，以不可得故。複次，須菩提！菩薩摩訶薩若見是棄死人身，種種禽獸食已不凈爛臭，自念：『我身如是相、如是法，未脫此法。』乃至除世間貪憂。複次，須菩提！菩薩摩訶薩若見是棄死人身，骨璅血肉涂染筋骨相連，自念：『我身如是相、如是法，未脫此法。』乃至除世間貪憂。複次，須菩提！

【現代漢語翻譯】現代漢語譯本：『薄皮和厚皮、肌肉和骨髓、脾臟、腎臟、心臟和膽囊、肝臟和肺臟、小腸和大腸、胃和膀胱、糞便、尿液、污垢、汗水、眼淚、鼻涕、唾液、膿液和血液、黃色和白色的脂肪、腦膜。』譬如農夫的倉庫里分隔存放著各種穀物，裡面裝滿了稻子、麻、黍、粟、豆子、麥子，明眼人打開倉庫就知道哪些是麻、哪些是黍、哪些是稻、哪些是粟、哪些是麥、哪些是豆子，能夠清楚地分辨。菩薩摩訶薩（偉大的菩薩）也是這樣，觀察這個身體，從腳底到頭頂，周圍都是薄皮，各種不凈的東西充滿了身體，頭髮、毛髮、指甲、牙齒，乃至腦膜。須菩提（佛陀的弟子）！菩薩摩訶薩這樣觀察自己的身體，勤奮精進，一心一意，去除世間的貪慾和憂愁，因為這些都是不可得的。『再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人身體，一天、兩天，甚至五天，身體腫脹、青紫、膿液流出，就想到：『我的身體也是這樣的形態、這樣的規律，沒有脫離這種規律。』須菩提！菩薩摩訶薩這樣在自己的身體中進行循身觀，勤奮精進，一心一意，去除世間的貪慾和憂愁，因為這些都是不可得的。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人身體，如果是六天或七天，被烏鴉、老鷹、雕、鷲、豺狼、狐貍、狗等各種禽獸撕裂吞食，就想到：『我的身體也是這樣的形態、這樣的規律，沒有脫離這種規律。』須菩提！菩薩摩訶薩這樣在自己的身體中進行循身觀，勤奮精進，一心一意，去除世間的貪慾和憂愁，因為這些都是不可得的。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人身體，被各種禽獸吃過後，變得不乾淨、腐爛、惡臭，就想到：『我的身體也是這樣的形態、這樣的規律，沒有脫離這種規律。』乃至去除世間的貪慾和憂愁。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人身體，骨頭散落，血肉塗抹，筋骨相連，就想到：『我的身體也是這樣的形態、這樣的規律，沒有脫離這種規律。』乃至去除世間的貪慾和憂愁。

【English Translation】 English version: 『Thin skin and thick skin, muscles and bone marrow, spleen, kidneys, heart and gallbladder, liver and lungs, small intestine and large intestine, stomach and bladder, feces, urine, dirt, sweat, tears, mucus, saliva, pus and blood, yellow and white fat, meninges.』 Just like a farmer's granary is divided to store various grains, filled with rice, hemp, millet, foxtail millet, beans, and wheat. A person with clear vision can open the granary and know which is hemp, which is millet, which is rice, which is foxtail millet, which is wheat, and which is beans, distinguishing them clearly. A Bodhisattva Mahasattva (a great Bodhisattva) is also like this, observing this body, from the soles of the feet to the top of the head, surrounded by thin skin, with various impurities filling the body, hair, nails, teeth, and even the meninges. Thus, Subhuti (a disciple of the Buddha)! A Bodhisattva Mahasattva observes their own body in this way, diligently and with focused mind, removing worldly greed and sorrow, because these are unattainable. 『Furthermore, Subhuti! If a Bodhisattva Mahasattva sees an abandoned dead body, one day, two days, or even five days old, swollen, bruised, with pus flowing out, they think: 『My body is also of this form, of this nature, not free from this nature.』 Thus, Subhuti! A Bodhisattva Mahasattva observes their own body in this way, diligently and with focused mind, removing worldly greed and sorrow, because these are unattainable. Furthermore, Subhuti! If a Bodhisattva Mahasattva sees an abandoned dead body, if it is six or seven days old, torn apart and eaten by crows, eagles, vultures, jackals, foxes, dogs, and other various birds and beasts, they think: 『My body is also of this form, of this nature, not free from this nature.』 Thus, Subhuti! A Bodhisattva Mahasattva observes their own body in this way, diligently and with focused mind, removing worldly greed and sorrow, because these are unattainable. Furthermore, Subhuti! If a Bodhisattva Mahasattva sees an abandoned dead body, after being eaten by various birds and beasts, becoming unclean, rotten, and foul-smelling, they think: 『My body is also of this form, of this nature, not free from this nature.』 And so on, removing worldly greed and sorrow. Furthermore, Subhuti! If a Bodhisattva Mahasattva sees an abandoned dead body, with bones scattered, flesh and blood smeared, and tendons connecting the bones, they think: 『My body is also of this form, of this nature, not free from this nature.』 And so on, removing worldly greed and sorrow.

菩薩摩訶薩若見是棄死人身，骨璅血肉已離筋骨相連，自念：『我身如是相、如是法，未脫此法。』乃至除世間貪憂。複次，須菩提！菩薩摩訶薩若見是棄死人身，骨璅已散在地，自念：『我身如是相、如是法，未脫此法。』如是，須菩提！菩薩摩訶薩觀內身，乃至除世間貪憂。複次，須菩提！菩薩摩訶薩若見是棄死人身，骨散在地腳骨異處，𨄔骨髀骨、腰骨脅骨、脊骨手骨、項骨髑髏各各異處，自念：『我身如是相、如是法，未脫此法。』如是，須菩提！菩薩摩訶薩觀內身，乃至除世間貪憂。複次，須菩提！菩薩摩訶薩見是棄死人骨在地歲久，風吹日曝色白如貝，自念：『我身如是相、如是法，未脫此法。』如是，須菩提！菩薩摩訶薩觀內身，乃至除世間貪憂，以不可得故。複次，須菩提！菩薩摩訶薩見是棄死人骨在地歲久，其色如鴿，腐朽爛壞與土共合，自念：『我身如是相、如是法，未脫此法。』如是，須菩提！菩薩摩訶薩內身中循身觀，勤精進一心，除世間貪憂，以不可得故。外身、內外身亦如是，受念處、心念處、法念處亦應如是廣說。須菩提！是名菩薩摩訶薩摩訶衍。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂四正勤。何等四？須菩提！菩薩摩訶薩未生諸惡不善法為不生故，欲生勤精進攝心行道

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩如果看到被遺棄的死人身體，骨骼和血肉已經分離，但筋骨還相連，會這樣想：『我的身體也是這樣的形態、這樣的規律，還沒有脫離這種規律。』這樣一直到去除世間的貪慾和憂愁。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人身體，骨骼已經散落在地上，會這樣想：『我的身體也是這樣的形態、這樣的規律，還沒有脫離這種規律。』須菩提！菩薩摩訶薩這樣觀察自己的身體，一直到去除世間的貪慾和憂愁。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人身體，骨頭散落在地上，腳骨在不同的地方，踝骨、大腿骨、腰骨、肋骨、脊椎骨、手骨、頸骨、頭骨各自在不同的地方，會這樣想：『我的身體也是這樣的形態、這樣的規律，還沒有脫離這種規律。』須菩提！菩薩摩訶薩這樣觀察自己的身體，一直到去除世間的貪慾和憂愁。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人骨頭在地上經過多年，被風吹日曬，顏色變得像貝殼一樣白，會這樣想：『我的身體也是這樣的形態、這樣的規律，還沒有脫離這種規律。』須菩提！菩薩摩訶薩這樣觀察自己的身體，一直到去除世間的貪慾和憂愁，因為一切都是不可得的。再者，須菩提！菩薩摩訶薩如果看到被遺棄的死人骨頭在地上經過多年，顏色像鴿子一樣，腐爛損壞與泥土混合在一起，會這樣想：『我的身體也是這樣的形態、這樣的規律，還沒有脫離這種規律。』須菩提！菩薩摩訶薩在自己的身體中按照身體的實相觀察，勤奮精進，一心一意，去除世間的貪慾和憂愁，因為一切都是不可得的。觀察外在的身體、內在和外在的身體也是這樣，受念處、心念處、法念處也應該這樣廣泛地說明。須菩提！這叫做菩薩摩訶薩的摩訶衍（大乘）。再者，須菩提！菩薩摩訶薩的摩訶衍（大乘），就是所謂的四正勤。哪四種呢？須菩提！菩薩摩訶薩對於尚未產生的各種惡和不善法，爲了不讓它們產生，想要生起勤奮精進的心，攝持心念，修行正道。

【English Translation】 English version If a Bodhisattva-Mahasattva sees an abandoned dead body, with the bones and flesh separated, but the tendons still connecting the bones, they think: 『My body is of such a form, such a nature, and has not escaped this nature.』 Thus, they eliminate worldly greed and sorrow. Furthermore, Subhuti! If a Bodhisattva-Mahasattva sees an abandoned dead body, with the bones scattered on the ground, they think: 『My body is of such a form, such a nature, and has not escaped this nature.』 Thus, Subhuti! A Bodhisattva-Mahasattva observes their own body, and thus eliminates worldly greed and sorrow. Furthermore, Subhuti! If a Bodhisattva-Mahasattva sees an abandoned dead body, with the bones scattered on the ground, the foot bones in different places, the ankle bones, thigh bones, hip bones, rib bones, spine bones, hand bones, neck bones, and skull each in different places, they think: 『My body is of such a form, such a nature, and has not escaped this nature.』 Thus, Subhuti! A Bodhisattva-Mahasattva observes their own body, and thus eliminates worldly greed and sorrow. Furthermore, Subhuti! If a Bodhisattva-Mahasattva sees abandoned dead bones on the ground for many years, bleached white like shells by the wind and sun, they think: 『My body is of such a form, such a nature, and has not escaped this nature.』 Thus, Subhuti! A Bodhisattva-Mahasattva observes their own body, and thus eliminates worldly greed and sorrow, because all is unattainable. Furthermore, Subhuti! If a Bodhisattva-Mahasattva sees abandoned dead bones on the ground for many years, their color like that of a pigeon, decayed and rotten, mixed with the earth, they think: 『My body is of such a form, such a nature, and has not escaped this nature.』 Thus, Subhuti! A Bodhisattva-Mahasattva observes the body in their own body, diligently and with focused mind, eliminating worldly greed and sorrow, because all is unattainable. The same applies to observing the external body, and the internal and external body. The same should be extensively explained for the mindfulness of feelings, mindfulness of mind, and mindfulness of dharmas. Subhuti! This is called the Mahayana (Great Vehicle) of a Bodhisattva-Mahasattva. Furthermore, Subhuti! The Mahayana (Great Vehicle) of a Bodhisattva-Mahasattva is the so-called Four Right Exertions. What are the four? Subhuti! A Bodhisattva-Mahasattva, for the sake of preventing the arising of unwholesome and evil dharmas that have not yet arisen, desires to generate diligence and effort, to control the mind, and to practice the path.

；已生諸惡不善法為斷故，欲生勤精進攝心行道；未生諸善法為生故，欲生勤精進攝心行道；已生諸善法為住、不失、修滿、增廣故，欲生勤精進攝心行道。以不可得故。須菩提！是名菩薩摩訶薩摩訶衍。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂四如意分。何等四？欲定斷行成就修如意分，心定斷行成就修如意分，精進定斷行成就修如意分，思惟定斷行成就修如意分，以不可得故。須菩提！是名菩薩摩訶薩摩訶衍。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂五根。何等五？信根、精進根、念根、定根、慧根，是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂五力。何等五？信力、精進力、念力、定力、慧力，是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂七覺分。何等七？菩薩摩訶薩修念覺分，依離、依無染、向涅槃，擇法覺分、精進覺分、喜覺分、除覺分、定覺分、舍覺分，依離、依無染、向涅槃，以不可得故，是名菩薩摩訶薩摩訶衍。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂八聖道分。何等八？正見、正思惟、正語、正業、正命、正精進、正念、正定，是名菩薩摩訶薩摩訶衍，以不可得故。

【現代漢語翻譯】現代漢語譯本：爲了斷除已經產生的各種惡和不善之法，菩薩想要生起勤奮精進，攝持心念修行正道；爲了生起尚未產生的各種善法，菩薩想要生起勤奮精進，攝持心念修行正道；爲了使已經產生的各種善法得以住持、不失壞、修習圓滿、增長廣大，菩薩想要生起勤奮精進，攝持心念修行正道。因為這些都是不可得的緣故。須菩提！這被稱為菩薩摩訶薩（偉大的菩薩）的摩訶衍（大乘）。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是四如意分（四種能使禪定成就的修行方法）。是哪四種呢？欲定斷行成就修如意分（通過願望和禪定來斷除煩惱，成就修行），心定斷行成就修如意分（通過心念和禪定來斷除煩惱，成就修行），精進定斷行成就修如意分（通過精進和禪定來斷除煩惱，成就修行），思惟定斷行成就修如意分（通過思惟和禪定來斷除煩惱，成就修行），因為這些都是不可得的緣故。須菩提！這被稱為菩薩摩訶薩的摩訶衍。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是五根（五種能生善法的根本）。是哪五種呢？信根（對佛法僧的信心）、精進根（精進修行）、念根（正念）、定根（禪定）、慧根（智慧），這被稱為菩薩摩訶薩的摩訶衍，因為這些都是不可得的緣故。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是五力（五種能破除障礙的力量）。是哪五種呢？信力（信心的力量）、精進力（精進的力量）、念力（正念的力量）、定力（禪定的力量）、慧力（智慧的力量），這被稱為菩薩摩訶薩的摩訶衍，因為這些都是不可得的緣故。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是七覺分（七種覺悟的因素）。是哪七種呢？菩薩摩訶薩修習念覺分（覺悟正念），依于遠離、依于無染、趨向涅槃；擇法覺分（覺悟選擇正確的法）、精進覺分（覺悟精進）、喜覺分（覺悟喜悅）、除覺分（覺悟去除煩惱）、定覺分（覺悟禪定）、舍覺分（覺悟捨棄），依于遠離、依于無染、趨向涅槃，因為這些都是不可得的緣故，這被稱為菩薩摩訶薩的摩訶衍。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是八聖道分（八種通向解脫的聖道）。是哪八種呢？正見（正確的見解）、正思惟（正確的思考）、正語（正確的言語）、正業（正確的行為）、正命（正確的謀生方式）、正精進（正確的精進）、正念（正確的念頭）、正定（正確的禪定），這被稱為菩薩摩訶薩的摩訶衍，因為這些都是不可得的緣故。

【English Translation】 English version: To abandon the already arisen evil and unwholesome dharmas, the Bodhisattva wishes to generate diligence and vigor, to gather the mind and practice the path; to generate the unarisen wholesome dharmas, the Bodhisattva wishes to generate diligence and vigor, to gather the mind and practice the path; to maintain, not lose, cultivate to perfection, and expand the already arisen wholesome dharmas, the Bodhisattva wishes to generate diligence and vigor, to gather the mind and practice the path. Because these are unattainable. Subhuti! This is called the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva). Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the four bases of psychic power (four methods to achieve meditative concentration). What are the four? The base of psychic power achieved through desire and concentration to abandon (desire-samadhi-prahana-samskara-samadhi), the base of psychic power achieved through mind and concentration to abandon (citta-samadhi-prahana-samskara-samadhi), the base of psychic power achieved through vigor and concentration to abandon (virya-samadhi-prahana-samskara-samadhi), and the base of psychic power achieved through contemplation and concentration to abandon (mimamsa-samadhi-prahana-samskara-samadhi), because these are unattainable. Subhuti! This is called the Mahayana of the Bodhisattva Mahasattva. Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the five roots (five fundamental factors that generate wholesome dharmas). What are the five? The root of faith (faith in the Buddha, Dharma, and Sangha), the root of vigor (diligent practice), the root of mindfulness (right mindfulness), the root of concentration (meditative concentration), and the root of wisdom (wisdom), this is called the Mahayana of the Bodhisattva Mahasattva, because these are unattainable. Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the five powers (five powers that break through obstacles). What are the five? The power of faith (power of faith), the power of vigor (power of diligence), the power of mindfulness (power of right mindfulness), the power of concentration (power of meditative concentration), and the power of wisdom (power of wisdom), this is called the Mahayana of the Bodhisattva Mahasattva, because these are unattainable. Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the seven factors of enlightenment (seven factors of awakening). What are the seven? The Bodhisattva Mahasattva cultivates the factor of mindfulness enlightenment (awakening to right mindfulness), relying on detachment, relying on non-attachment, and moving towards Nirvana; the factor of dharma-discrimination enlightenment (awakening to choosing the right dharma), the factor of vigor enlightenment (awakening to diligence), the factor of joy enlightenment (awakening to joy), the factor of tranquility enlightenment (awakening to removing afflictions), the factor of concentration enlightenment (awakening to meditative concentration), and the factor of equanimity enlightenment (awakening to equanimity), relying on detachment, relying on non-attachment, and moving towards Nirvana, because these are unattainable, this is called the Mahayana of the Bodhisattva Mahasattva. Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the eightfold noble path (eight paths leading to liberation). What are the eight? Right view (correct understanding), right thought (correct thinking), right speech (correct speech), right action (correct behavior), right livelihood (correct way of earning a living), right effort (correct diligence), right mindfulness (correct mindfulness), and right concentration (correct meditative concentration), this is called the Mahayana of the Bodhisattva Mahasattva, because these are unattainable.

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂三三昧。何等三？空、無相、無作三昧。空三昧名諸法自相空，是名空解脫門。無相名壞諸法相不憶不念，是名無相解脫門。無作名諸法中不願作，是名無作解脫門。是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂苦智、集智、滅智、道智、盡智、無生智、法智、比智、世智、他心智、如實智。云何名苦智？知苦不生，是名苦智。云何名集智？知集應斷，是名集智。云何名滅智？知苦滅，是名滅智。云何名道智？知八聖道分，是名道智。云何名盡智？知諸淫恚癡盡，是名盡智。云何名無生智？知諸有中無生，是名無生智。云何名法智？知五蔭本事，是名法智。云何名比智？知眼無常乃至意觸因緣生受無常，是名比智。云何名世智？知因緣名字，是名世智。云何名他心智？知他眾生心，是名他心智。云何名如實智？諸佛一切種智，是名如實智。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂三根：未知欲知根、知根、智者根。云何名未知欲知根？諸學人未得果信根、精進根、念根、定根、慧根，是名未知欲知根。云何名知根？諸學人得果信根乃至慧根，是名知根。云何名智者根？諸無

【現代漢語翻譯】現代漢語譯本：「再者，須菩提！菩薩摩訶薩（菩薩中的大菩薩）的摩訶衍（大乘），指的是三種三昧（禪定）。是哪三種呢？空三昧、無相三昧、無作三昧。空三昧是指諸法（一切事物）的自性是空，這稱為空解脫門。無相是指破除諸法的表象，不執著于念頭，這稱為無相解脫門。無作是指在諸法中不希求造作，這稱為無作解脫門。這被稱為菩薩摩訶薩的摩訶衍，因為這些都是不可得的。「再者，須菩提！菩薩摩訶薩的摩訶衍，指的是苦智、集智、滅智、道智、盡智、無生智、法智、比智、世智、他心智、如實智。什麼叫做苦智？知道苦的本性是不生，這稱為苦智。什麼叫做集智？知道苦的根源應該斷除，這稱為集智。什麼叫做滅智？知道苦的止息，這稱為滅智。什麼叫做道智？知道八聖道分，這稱為道智。什麼叫做盡智？知道一切淫慾、嗔恚、愚癡都已斷盡，這稱為盡智。什麼叫做無生智？知道在一切存在中沒有生起，這稱為無生智。什麼叫做法智？知道五蘊（色、受、想、行、識）的本性，這稱為法智。什麼叫做比智？知道眼是無常，乃至意觸因緣所生的感受也是無常，這稱為比智。什麼叫做世智？知道因緣和名字，這稱為世智。什麼叫做他心智？知道其他眾生的心念，這稱為他心智。什麼叫做如實智？諸佛的一切種智，這稱為如實智。須菩提！這被稱為菩薩摩訶薩的摩訶衍，因為這些都是不可得的。「再者，須菩提！菩薩摩訶薩的摩訶衍，指的是三種根：未知欲知根、知根、智者根。什麼叫做未知欲知根？那些還在學習的人，尚未證得果位的信根、精進根、念根、定根、慧根，這稱為未知欲知根。什麼叫做知根？那些已經證得果位的學習者，他們的信根乃至慧根，這稱為知根。什麼叫做智者根？那些無

【English Translation】 English version: Furthermore, Subhuti, the Mahayana (Great Vehicle) of a Bodhisattva Mahasattva (a great Bodhisattva) refers to the three Samadhis (meditative absorptions). What are the three? The Samadhi of Emptiness, the Samadhi of No-Sign, and the Samadhi of No-Action. The Samadhi of Emptiness means that the self-nature of all dharmas (phenomena) is empty; this is called the gate of liberation through emptiness. No-Sign means destroying the appearances of all dharmas, not remembering or thinking about them; this is called the gate of liberation through no-sign. No-Action means not desiring to act within all dharmas; this is called the gate of liberation through no-action. This is called the Mahayana of a Bodhisattva Mahasattva, because it is unattainable. Furthermore, Subhuti, the Mahayana of a Bodhisattva Mahasattva refers to the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, the knowledge of the path to the cessation of suffering, the knowledge of the exhaustion of defilements, the knowledge of non-arising, the knowledge of dharma, the knowledge of comparison, worldly knowledge, the knowledge of others' minds, and the knowledge of reality. What is called the knowledge of suffering? Knowing that the nature of suffering is non-arising; this is called the knowledge of suffering. What is called the knowledge of the origin of suffering? Knowing that the origin of suffering should be eliminated; this is called the knowledge of the origin of suffering. What is called the knowledge of the cessation of suffering? Knowing the cessation of suffering; this is called the knowledge of the cessation of suffering. What is called the knowledge of the path? Knowing the Eightfold Noble Path; this is called the knowledge of the path. What is called the knowledge of the exhaustion of defilements? Knowing that all lust, hatred, and delusion are exhausted; this is called the knowledge of the exhaustion of defilements. What is called the knowledge of non-arising? Knowing that there is no arising in all existences; this is called the knowledge of non-arising. What is called the knowledge of dharma? Knowing the nature of the five skandhas (form, feeling, perception, mental formations, and consciousness); this is called the knowledge of dharma. What is called the knowledge of comparison? Knowing that the eye is impermanent, and even the feelings arising from the contact of the mind are impermanent; this is called the knowledge of comparison. What is called worldly knowledge? Knowing the causes and conditions and names; this is called worldly knowledge. What is called the knowledge of others' minds? Knowing the minds of other beings; this is called the knowledge of others' minds. What is called the knowledge of reality? The omniscient wisdom of all Buddhas; this is called the knowledge of reality. Subhuti, this is called the Mahayana of a Bodhisattva Mahasattva, because it is unattainable. Furthermore, Subhuti, the Mahayana of a Bodhisattva Mahasattva refers to the three roots: the root of the desire to know what is not yet known, the root of knowledge, and the root of the wise. What is called the root of the desire to know what is not yet known? For those who are still learning, the roots of faith, diligence, mindfulness, concentration, and wisdom, which have not yet attained fruition; this is called the root of the desire to know what is not yet known. What is called the root of knowledge? For those learners who have attained fruition, their roots of faith, and so on up to wisdom; this is called the root of knowledge. What is called the root of the wise? Those who are without

學人——若阿羅漢、若辟支佛、諸佛——信根乃至慧根，是名智者根。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂三三昧。何等三？有覺有觀三昧、無覺有觀三昧、無覺無觀三昧。云何名有覺有觀三昧？離諸欲、離惡不善法，有覺有觀，離生喜樂入初禪，是名有覺有觀三昧。云何名無覺有觀三昧？初禪二禪中間，是名無覺有觀三昧。云何名無覺無觀三昧？從二禪乃至非有想非無想定，是名無覺無觀三昧。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂十念。何等十？唸佛、念法、念僧、念戒、念舍、念天、念善、念出入息、念身、念死。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂四禪、四無量心、四無色定、八背舍、九次第定。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂佛十力。何等十？佛如實知一切法是處不是處相，一力也。如實知他眾生過去未來現在諸業、諸受法，知造業處、知因緣、知報，二力也。如實知諸禪解脫三昧定垢凈分別相，三力也。如實知他眾生諸根上下相，四力也。如實知他眾生

【現代漢語翻譯】現代漢語譯本：學人——無論是阿羅漢（已證得無生，不再輪迴的聖者）、辟支佛（不需他人教導，自己開悟的聖者）、還是諸佛——他們的信根乃至慧根，都稱為智者的根基。須菩提！這被稱為菩薩摩訶薩（偉大的菩薩）的摩訶衍（大乘），因為它不可執著。「再者，須菩提！菩薩摩訶薩的摩訶衍，指的是三種三昧（禪定）。是哪三種呢？有覺有觀三昧、無覺有觀三昧、無覺無觀三昧。什麼叫做有覺有觀三昧呢？就是離開各種慾望、離開不善的惡法，有覺有觀，因離開（欲界）而生起喜樂，進入初禪，這叫做有覺有觀三昧。什麼叫做無覺有觀三昧呢？就是初禪和二禪之間的狀態，這叫做無覺有觀三昧。什麼叫做無覺無觀三昧呢？就是從二禪到非想非非想定的狀態，這叫做無覺無觀三昧。須菩提！這被稱為菩薩摩訶薩的摩訶衍，因為它不可執著。「再者，須菩提！菩薩摩訶薩的摩訶衍，指的是十念。是哪十種呢？唸佛、念法、念僧、念戒、念舍、念天、念善、念出入息、念身、念死。須菩提！這被稱為菩薩摩訶薩的摩訶衍，因為它不可執著。「再者，須菩提！菩薩摩訶薩的摩訶衍，指的是四禪、四無量心、四無色定、八背舍、九次第定。須菩提！這被稱為菩薩摩訶薩的摩訶衍，因為它不可執著。「再者，須菩提！菩薩摩訶薩的摩訶衍，指的是佛的十力。是哪十種呢？佛如實地知道一切法是處（合理的）或不是處（不合理的）的相狀，這是第一力。如實地知道其他眾生過去、未來、現在的各種業、各種受法，知道造業的處所、知道因緣、知道果報，這是第二力。如實地知道各種禪定、解脫、三昧、定的染污和清凈的分別相，這是第三力。如實地知道其他眾生諸根的優劣，這是第四力。如實地知道其他眾生

【English Translation】 English version: Disciples—whether they are Arhats (saints who have attained no-birth and are no longer in the cycle of rebirth), Pratyekabuddhas (saints who attain enlightenment on their own without a teacher), or all Buddhas—their roots of faith, even up to the root of wisdom, are called the roots of the wise. Subhuti! This is called the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (great Bodhisattva), because it is unattainable. 「Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the three Samadhis (meditative states). What are the three? The Samadhi with initial and sustained thought, the Samadhi without initial thought but with sustained thought, and the Samadhi without initial or sustained thought. What is called the Samadhi with initial and sustained thought? It is when one leaves all desires, leaves evil and unwholesome dharmas, has initial and sustained thought, and, due to leaving (the desire realm), joy and happiness arise, entering the first Dhyana (meditative absorption); this is called the Samadhi with initial and sustained thought. What is called the Samadhi without initial thought but with sustained thought? It is the state between the first and second Dhyanas; this is called the Samadhi without initial thought but with sustained thought. What is called the Samadhi without initial or sustained thought? It is the state from the second Dhyana up to the state of neither perception nor non-perception; this is called the Samadhi without initial or sustained thought. Subhuti! This is called the Mahayana of the Bodhisattva Mahasattva, because it is unattainable. 「Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the ten recollections. What are the ten? Recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of generosity, recollection of the devas, recollection of goodness, recollection of in-and-out breathing, recollection of the body, and recollection of death. Subhuti! This is called the Mahayana of the Bodhisattva Mahasattva, because it is unattainable. 「Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the four Dhyanas, the four immeasurables, the four formless absorptions, the eight liberations, and the nine successive abidings. Subhuti! This is called the Mahayana of the Bodhisattva Mahasattva, because it is unattainable. 「Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the ten powers of the Buddha. What are the ten? The Buddha truly knows the characteristics of all dharmas as to whether they are possible or impossible, this is the first power. Truly knowing the various karmas and various experiences of other beings in the past, future, and present, knowing the place where karma is created, knowing the causes and conditions, and knowing the results, this is the second power. Truly knowing the characteristics of the defilement and purity of various Dhyanas, liberations, Samadhis, and meditative states, this is the third power. Truly knowing the superior and inferior faculties of other beings, this is the fourth power. Truly knowing the minds of other beings

種種欲解，五力也。如實知世間種種無數性，六力也。如實知一切至處道，七力也。知種種宿命有相有因緣——一世二世乃至百千世劫，初劫盡我在彼眾生中生，如是姓、如是名，如是飲食苦樂、壽命長短。彼中死，是間生。是間死，還生是間。此間生，名姓、飲食苦樂、壽命長短亦如是——八力也。佛天眼凈過諸天眼，見眾生死時生時，端正醜陋、若大若小、若墮惡道若墮善道，如是業因緣受報，是諸眾生惡身業成就、惡口業成就、惡意業成就，謗毀聖人，受邪見業因緣故，身壞死時入惡道生地獄中。是諸眾生身善業成就、口善業成就、意善業成就，不謗毀聖人，受正見因緣故，身壞死時入善道生天上。九力也。佛如實知諸漏盡故，無漏心解脫、無漏慧解脫，現在法中自證知入是法，所謂我生已盡、梵行已作，從今世不復見後世。十力也。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂四無所畏。何等四？佛作誠言：『我是一切正智人。』若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：『是法不知。』乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能

【現代漢語翻譯】現代漢語譯本種種欲解，是五力（五種力量）的表現。如實地知曉世間種種無數的性質，是六力（六種力量）的表現。如實地知曉一切通往涅槃的道路，是七力（七種力量）的表現。知曉種種宿命，包括其形態和因緣——一世、二世乃至百千世劫，最初的劫數中，我曾在那些眾生中出生，有著這樣的姓氏、這樣的名字，這樣的飲食、苦樂、壽命長短。在那裡死去，又在這裡出生。在這裡死去，又再次在那裡出生。在這裡出生，其姓名、飲食、苦樂、壽命長短也都是如此——這是八力（八種力量）的表現。佛的天眼清凈，超越了所有天人的眼睛，能看見眾生死去和出生，他們的相貌端正或醜陋，體型大小，墮入惡道或善道，都是因為各自的業力因緣而受報。這些眾生因為造作惡身業、惡口業、惡意業，誹謗聖人，接受邪見，所以身壞命終後會墮入惡道，進入地獄。而那些眾生因為造作善身業、善口業、善意業，不誹謗聖人，接受正見，所以身壞命終後會進入善道，升入天界。這是九力（九種力量）的表現。佛如實地知曉諸漏已盡，因此獲得無漏的心解脫和無漏的智慧解脫，在現世中親自證悟並進入這種境界，即所謂『我生已盡，梵行已立，從今世不再有來世』。這是十力（十種力量）的表現。須菩提！這就是菩薩摩訶薩（大菩薩）的摩訶衍（大乘），因為它不可得的緣故。再者，須菩提！菩薩摩訶薩的摩訶衍，是指四無所畏。哪四種呢？佛作誠實之言：『我是一切正智之人。』如果有沙門（出家修行者）、婆羅門（祭司），或者天人、魔、梵天，或者其他任何眾生，如實地質疑說：『你對這個法並不知曉。』乃至連一絲微小的畏懼之相都不會出現。因此，我能安穩自在，無所畏懼，安住在聖主的地位，在大眾之中發出獅子吼，轉動法輪。那些沙門、婆羅門，或者天人、魔、梵天，或者其他任何眾生，實際上都不能

【English Translation】 English version Various desires and understandings are the manifestation of the five powers (five strengths). To truly know the various countless natures of the world is the manifestation of the six powers (six strengths). To truly know all the paths leading to Nirvana is the manifestation of the seven powers (seven strengths). To know various past lives, including their forms and causes—one life, two lives, even hundreds of thousands of kalpas (eons), in the very first kalpa, I was born among those beings, having such a surname, such a name, such food, such joys and sorrows, and such a lifespan. Dying there, I was born here. Dying here, I was born there again. Being born here, my name, food, joys and sorrows, and lifespan are also like that—this is the manifestation of the eight powers (eight strengths). The Buddha's heavenly eye is pure, surpassing the eyes of all devas (gods), and can see beings dying and being born, their appearances being handsome or ugly, their sizes being large or small, falling into evil paths or good paths, all due to their respective karmic causes and effects. These beings, because they commit evil deeds with their bodies, mouths, and minds, slander the sages, and accept wrong views, will fall into evil paths and enter hell after their bodies break and their lives end. Those beings, because they commit good deeds with their bodies, mouths, and minds, do not slander the sages, and accept right views, will enter good paths and ascend to the heavens after their bodies break and their lives end. This is the manifestation of the nine powers (nine strengths). The Buddha truly knows that all outflows are exhausted, thus attaining the outflow-free liberation of mind and the outflow-free liberation of wisdom, personally realizing and entering this state in the present life, which is called, 'My birth is exhausted, the holy life is established, and from this life, there will be no future life.' This is the manifestation of the ten powers (ten strengths). Subhuti! This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva), because it is unattainable. Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the four fearlessnesses. What are the four? The Buddha makes a truthful statement: 'I am the one with all right knowledge.' If there are sramanas (ascetics), brahmins (priests), or devas (gods), maras (demons), brahmas (creator gods), or any other beings, who truthfully question, 'You do not know this dharma (teaching),' not even a trace of fear will arise. Therefore, I can be secure and fearless, dwelling in the position of a holy lord, roaring like a lion in the assembly, and turning the wheel of dharma. Those sramanas, brahmins, or devas, maras, brahmas, or any other beings, cannot actually

轉。一無畏也。佛作誠言：『我一切漏盡。』若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：『是漏不盡。』乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。二無畏也。佛作誠言：『我說障法。』若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：『受是法不障道。』乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。三無畏也。佛作誠言：『我所說聖道能出世間，隨是行能盡苦。』若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：『行是道不能出世間、不能盡苦。』乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。四無畏也。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂四無閡智。何等四？義無閡、法無閡、辭無閡、樂說無閡。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩

【現代漢語翻譯】現代漢語譯本第一無畏是：佛陀真實地說：『我已經斷盡一切煩惱。』如果有任何沙門（出家修行者）、婆羅門（祭司），或者天神、魔、梵天，或者其他任何眾生，能夠如實反駁說：『你的煩惱沒有斷盡。』甚至連一絲這樣的畏懼之相都看不到。因此，我才能安穩自在，無所畏懼，安住在聖者的地位，在大眾之中發出獅子吼，轉動法輪。那些沙門、婆羅門，或者天神、魔、梵天，或者其他任何眾生，實際上都不能轉動法輪。第二無畏是：佛陀真實地說：『我所說的法會障礙修行。』如果有任何沙門、婆羅門，或者天神、魔、梵天，或者其他任何眾生，能夠如實反駁說：『接受這個法不會障礙修行。』甚至連一絲這樣的畏懼之相都看不到。因此，我才能安穩自在，無所畏懼，安住在聖者的地位，在大眾之中發出獅子吼，轉動法輪。那些沙門、婆羅門，或者天神、魔、梵天，或者其他任何眾生，實際上都不能轉動法輪。第三無畏是：佛陀真實地說：『我所說的聖道能夠使人出離世間，跟隨這個道修行能夠斷盡痛苦。』如果有任何沙門、婆羅門，或者天神、魔、梵天，或者其他任何眾生，能夠如實反駁說：『修行這個道不能出離世間，不能斷盡痛苦。』甚至連一絲這樣的畏懼之相都看不到。因此，我才能安穩自在，無所畏懼，安住在聖者的地位，在大眾之中發出獅子吼，轉動法輪。那些沙門、婆羅門，或者天神、魔、梵天，或者其他任何眾生，實際上都不能轉動法輪。第四無畏是：須菩提！這就是所謂的菩薩摩訶薩（大菩薩）的摩訶衍（大乘），因為它不可得。再者，須菩提！菩薩摩訶薩的摩訶衍，指的是四無礙智。哪四種呢？義無礙智、法無礙智、辭無礙智、樂說無礙智。須菩提！這就是所謂的菩薩摩訶薩的摩訶衍，因為它不可得。再者，須菩提！菩薩摩訶薩的摩訶衍...

【English Translation】 English version The first fearlessness is: The Buddha truthfully declares: 'I have exhausted all defilements.' If any śramaṇa (wandering ascetic), brāhmaṇa (priest), or deva (god), māra (demon), brahma (creator god), or any other being, could truthfully refute, saying: 'Your defilements are not exhausted,' not even a trace of such fear is seen. Therefore, I am secure and fearless, abiding in the position of a holy one, roaring the lion's roar in the assembly, turning the Dharma wheel. Those śramaṇas, brāhmaṇas, or devas, māras, brahmas, or any other beings, cannot actually turn the Dharma wheel. The second fearlessness is: The Buddha truthfully declares: 'I speak of dharmas that obstruct the path.' If any śramaṇa, brāhmaṇa, or deva, māra, brahma, or any other being, could truthfully refute, saying: 'Accepting this dharma does not obstruct the path,' not even a trace of such fear is seen. Therefore, I am secure and fearless, abiding in the position of a holy one, roaring the lion's roar in the assembly, turning the Dharma wheel. Those śramaṇas, brāhmaṇas, or devas, māras, brahmas, or any other beings, cannot actually turn the Dharma wheel. The third fearlessness is: The Buddha truthfully declares: 'The holy path I speak of can lead out of the world, and following this path can end suffering.' If any śramaṇa, brāhmaṇa, or deva, māra, brahma, or any other being, could truthfully refute, saying: 'Practicing this path cannot lead out of the world, cannot end suffering,' not even a trace of such fear is seen. Therefore, I am secure and fearless, abiding in the position of a holy one, roaring the lion's roar in the assembly, turning the Dharma wheel. Those śramaṇas, brāhmaṇas, or devas, māras, brahmas, or any other beings, cannot actually turn the Dharma wheel. The fourth fearlessness is: Subhuti! This is what is called the Mahāyāna (Great Vehicle) of the Bodhisattva Mahāsattva (Great Bodhisattva), because it is unattainable. Furthermore, Subhuti! The Mahāyāna of the Bodhisattva Mahāsattva refers to the four unobstructed wisdoms. What are the four? Unobstructed wisdom of meaning, unobstructed wisdom of dharma, unobstructed wisdom of language, and unobstructed wisdom of eloquence. Subhuti! This is what is called the Mahāyāna of the Bodhisattva Mahāsattva, because it is unattainable. Furthermore, Subhuti! The Mahāyāna of the Bodhisattva Mahāsattva...

訶衍，所謂十八不共法。何等十八？一、諸佛身無失，二、口無失，三、念無失，四、無異相，五、無不定心，六、無不知己舍心，七、欲無減，八、精進無減，九、念無減，十、慧無減，十一、解脫無減，十二、解脫知見無減，十三、一切身業隨智慧行，十四、一切口業隨智慧行，十五、一切意業隨智慧行，十六、智慧知見過去世無閡無障，十七、智慧知見未來世無閡無障，十八、智慧知見現在世無閡無障。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。

「複次，須菩提！菩薩摩訶薩摩訶衍，所謂字等語等諸字入門。何等為字等語等諸字入門？阿字門，一切法初不生故。羅字門，一切法離垢故。波字門，一切法第一義故。遮字門，一切法終不可得故，諸法不終不生故。那字門，諸法離名，性相不得不失故。邏字門，諸法度世間故，亦愛支因緣滅故。陀字門，諸法善心生故，亦施相故。婆字門，諸法婆字離故。荼字門，諸法荼字凈故。沙字門，諸法六自在王性清凈故。和字門，入諸法語言道斷故。多字門，入諸法如相不動故。夜字門，入諸法如實不生故。咤字門，入諸法折伏不可得故。迦字門，入諸法作者不可得故。娑字門，入諸法時不可得故，諸法時來轉故。磨字門，入諸法我所不可得故。伽字門，入諸法

【現代漢語翻譯】現代漢語譯本：須菩提，所謂十八不共法（佛獨有的十八種功德）。哪十八種呢？一、諸佛的身體沒有過失，二、口語沒有過失，三、念頭沒有過失，四、沒有與衆不同的外貌，五、沒有不定的心，六、沒有不知道捨棄的心，七、慾望不會減少，八、精進不會減少，九、正念不會減少，十、智慧不會減少，十一、解脫不會減少，十二、解脫知見不會減少，十三、一切身業都隨智慧而行，十四、一切口業都隨智慧而行，十五、一切意業都隨智慧而行，十六、以智慧知見過去世沒有障礙，十七、以智慧知見未來世沒有障礙，十八、以智慧知見現在世沒有障礙。須菩提！這就是菩薩摩訶薩（大菩薩）的摩訶衍（大乘），因為不可得的緣故。

「再者，須菩提！菩薩摩訶薩的摩訶衍，就是所謂的字等語等諸字入門。什麼是字等語等諸字入門呢？阿字門，表示一切法最初不生。羅字門，表示一切法遠離垢染。波字門，表示一切法是第一義諦。遮字門，表示一切法最終不可得，諸法不終不生。那字門，表示諸法離名，自性與相狀不得不失。邏字門，表示諸法度脫世間，也表示愛支因緣滅盡。陀字門，表示諸法善心生起，也表示佈施的相狀。婆字門，表示諸法遠離婆字。荼字門，表示諸法荼字清凈。沙字門，表示諸法六自在王（指六根）的自性清凈。和字門，表示進入諸法語言道斷絕。多字門，表示進入諸法如如不動的相狀。夜字門，表示進入諸法如實不生。咤字門，表示進入諸法折伏不可得。迦字門，表示進入諸法作者不可得。娑字門，表示進入諸法時間不可得，諸法隨時間流轉。磨字門，表示進入諸法我所不可得。伽字門，表示進入諸法

【English Translation】 English version: Subhuti, these are the so-called eighteen unique qualities of a Buddha (eighteen exclusive merits of a Buddha). What are the eighteen? First, the body of all Buddhas has no faults; second, their speech has no faults; third, their mindfulness has no faults; fourth, they have no different appearances; fifth, they have no wavering mind; sixth, they have no mind that does not know how to give up; seventh, their desire does not diminish; eighth, their diligence does not diminish; ninth, their mindfulness does not diminish; tenth, their wisdom does not diminish; eleventh, their liberation does not diminish; twelfth, their knowledge and vision of liberation do not diminish; thirteenth, all bodily actions follow wisdom; fourteenth, all verbal actions follow wisdom; fifteenth, all mental actions follow wisdom; sixteenth, with wisdom and knowledge, there is no obstruction in the past; seventeenth, with wisdom and knowledge, there is no obstruction in the future; eighteenth, with wisdom and knowledge, there is no obstruction in the present. Subhuti! This is called the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva), because it is unattainable.

Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva is the so-called entry through letters, words, and all letters. What is the entry through letters, words, and all letters? The 'a' letter gate signifies that all dharmas are initially unborn. The 'ra' letter gate signifies that all dharmas are free from defilement. The 'pa' letter gate signifies that all dharmas are the ultimate truth. The 'ca' letter gate signifies that all dharmas are ultimately unattainable, and that dharmas neither end nor begin. The 'na' letter gate signifies that dharmas are without names, and their nature and characteristics cannot be lost. The 'la' letter gate signifies that dharmas liberate the world, and also signifies the cessation of the cause of attachment. The 'dha' letter gate signifies that good thoughts arise from dharmas, and also signifies the aspect of giving. The 'bha' letter gate signifies that dharmas are separate from the letter 'bha'. The 'tha' letter gate signifies that dharmas are pure through the letter 'tha'. The 'sa' letter gate signifies that the nature of the six self-mastering kings (referring to the six senses) is pure. The 'ha' letter gate signifies entering the cessation of the path of language in all dharmas. The 'da' letter gate signifies entering the unmoving aspect of all dharmas. The 'ya' letter gate signifies entering the true non-arising of all dharmas. The 'ta' letter gate signifies entering the unattainable subjugation of all dharmas. The 'ka' letter gate signifies entering the unattainable agent of all dharmas. The 'sa' letter gate signifies entering the unattainable time of all dharmas, as dharmas change with time. The 'ma' letter gate signifies entering the unattainable self of all dharmas. The 'ga' letter gate signifies entering all dharmas

去者不可得故。他字門，入諸法處不可得故。阇字門，入諸法生不可得故。𤿺字門，入諸法𤿺字不可得故。馱字門，入諸法性不可得故。賒字門，入諸法定不可得故。呿字門，入諸法虛空不可得故。叉字門，入諸法盡不可得故。哆字門，入諸法有不可得故。若字門，入諸法智不可得故。拖字門，入諸法拖字不可得故。婆字門，入諸法破壞不可得故。車字門，入諸法欲不可得故，如影五陰亦不可得故。摩字門，入諸法摩字不可得故。火字門，入諸法喚不可得故。嗟字門，入諸法嗟字不可得故。伽字門，入諸法厚不可得故。他字門，入諸法處不可得故。拏字門，入諸法不來不去不立不坐不臥故。頗字門，入諸法遍不可得故。歌字門，入諸法聚不可得故。醝字門，入諸法醝字不可得故。遮字門，入諸法行不可得故。咤字門，入諸法傴不可得故。荼字門，入諸法邊竟處故不終不生，過荼無字可說。何以故？更無字故。諸字無礙，無名亦滅，不可說不可示、不可見不可書。須菩提！當知一切諸法如虛空。須菩提！是名陀羅尼門。所謂阿字義，若菩薩摩訶薩，是諸字門印阿字印，若聞若受若誦若讀、若持若為他說，如是知當得二十功德。何等二十？得強識念，得慚愧，得堅固心，得經旨趣，得智慧，得樂說無礙，易得諸餘陀羅尼門

【現代漢語翻譯】現代漢語譯本：『去』（qu）字門，因為『去』不可得。『他』（ta）字門，因為諸法所處之處不可得。『阇』（she）字門，因為諸法生起不可得。『𤿺』（cha）字門，因為諸法中的『𤿺』字不可得。『馱』（tuo）字門，因為諸法的自性不可得。『賒』（she）字門，因為諸法的定性不可得。『呿』（qu）字門，因為諸法的虛空性不可得。『叉』（cha）字門，因為諸法的滅盡不可得。『哆』（duo）字門，因為諸法的存在不可得。『若』（ruo）字門，因為諸法的智慧不可得。『拖』（tuo）字門，因為諸法中的『拖』字不可得。『婆』（po）字門，因為諸法的破壞性不可得。『車』（che）字門，因為諸法的慾望不可得，如同影子般的五蘊也是不可得的。『摩』（mo）字門，因為諸法中的『摩』字不可得。『火』（huo）字門，因為諸法的呼喚不可得。『嗟』（jie）字門，因為諸法中的『嗟』字不可得。『伽』（qie）字門，因為諸法的厚重不可得。『他』（ta）字門，因為諸法所處之處不可得。『拏』（na）字門，因為諸法不來不去，不立不坐不臥。『頗』（po）字門，因為諸法的普遍性不可得。『歌』（ge）字門，因為諸法的聚集不可得。『醝』（cuo）字門，因為諸法中的『醝』字不可得。『遮』（zhe）字門，因為諸法的執行不可得。『咤』（zha）字門，因為諸法的傴僂不可得。『荼』（tu）字門，因為諸法的邊際處既不終結也不生起，超越『荼』字，沒有字可以言說。為什麼呢？因為沒有其他字了。所有字都無障礙，名字也滅盡，不可說、不可示、不可見、不可書寫。須菩提！應當知道一切諸法都如虛空。須菩提！這稱為陀羅尼門（dharani-gate，總持法門）。所謂『阿』（a）字的意義，如果菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），以這些字門印證『阿』字印，如果聽聞、接受、背誦、讀誦、受持，或者為他人解說，這樣的人應當知道會獲得二十種功德。是哪二十種呢？獲得強記的念力，獲得慚愧心，獲得堅固的心，獲得經文的旨趣，獲得智慧，獲得樂說無礙的辯才，容易獲得其他陀羅尼門。

【English Translation】 English version: The gate of the letter 『qu』 (去), because 『going』 is unattainable. The gate of the letter 『ta』 (他), because the place where all dharmas reside is unattainable. The gate of the letter 『she』 (阇), because the arising of all dharmas is unattainable. The gate of the letter 『cha』 (𤿺), because the letter 『cha』 in all dharmas is unattainable. The gate of the letter 『tuo』 (馱), because the nature of all dharmas is unattainable. The gate of the letter 『she』 (賒), because the fixed nature of all dharmas is unattainable. The gate of the letter 『qu』 (呿), because the emptiness of all dharmas is unattainable. The gate of the letter 『cha』 (叉), because the extinction of all dharmas is unattainable. The gate of the letter 『duo』 (哆), because the existence of all dharmas is unattainable. The gate of the letter 『ruo』 (若), because the wisdom of all dharmas is unattainable. The gate of the letter 『tuo』 (拖), because the letter 『tuo』 in all dharmas is unattainable. The gate of the letter 『po』 (婆), because the destructibility of all dharmas is unattainable. The gate of the letter 『che』 (車), because the desire of all dharmas is unattainable, just as the five skandhas (五蘊) like a shadow are also unattainable. The gate of the letter 『mo』 (摩), because the letter 『mo』 in all dharmas is unattainable. The gate of the letter 『huo』 (火), because the calling of all dharmas is unattainable. The gate of the letter 『jie』 (嗟), because the letter 『jie』 in all dharmas is unattainable. The gate of the letter 『qie』 (伽), because the thickness of all dharmas is unattainable. The gate of the letter 『ta』 (他), because the place where all dharmas reside is unattainable. The gate of the letter 『na』 (拏), because all dharmas neither come nor go, neither stand nor sit nor lie down. The gate of the letter 『po』 (頗), because the pervasiveness of all dharmas is unattainable. The gate of the letter 『ge』 (歌), because the gathering of all dharmas is unattainable. The gate of the letter 『cuo』 (醝), because the letter 『cuo』 in all dharmas is unattainable. The gate of the letter 『zhe』 (遮), because the movement of all dharmas is unattainable. The gate of the letter 『zha』 (咤), because the hunching of all dharmas is unattainable. The gate of the letter 『tu』 (荼), because the boundary of all dharmas neither ends nor arises, beyond the letter 『tu』, there is no letter that can be spoken. Why? Because there are no other letters. All letters are unobstructed, names are also extinguished, unutterable, unshowable, unseeable, unwriteable. Subhuti (須菩提)! You should know that all dharmas are like empty space. Subhuti! This is called the dharani-gate (陀羅尼門). As for the meaning of the letter 『a』 (阿), if a Bodhisattva-Mahasattva (菩薩摩訶薩) seals the 『a』 seal with these letter gates, if they hear, accept, recite, read, uphold, or explain it to others, such a person should know that they will obtain twenty merits. What are the twenty? They obtain strong memory, obtain shame and remorse, obtain a firm mind, obtain the meaning of the scriptures, obtain wisdom, obtain eloquence without hindrance, and easily obtain other dharani-gates.

，得無疑悔心，得聞善不喜聞惡不怒，得不高不下住心無增無減，得善巧知眾生語，得巧分別五陰、十二入、十八界、十二因緣、四緣、四諦，得巧分別眾生諸根利鈍，得巧知他心，得巧分別日月歲節，得巧分別天耳通，得巧分別宿命通，得巧分別生死通，得能巧說是處非處，得巧知往來坐起等身威儀。須菩提！是陀羅尼門字門、阿字門等，是名菩薩摩訶薩摩訶衍。」◎

摩訶般若經卷第五大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第六

後秦龜茲國三藏鳩摩羅什譯

◎發趣品第二十

佛告須菩提：「汝問：『云何菩薩摩訶薩大乘發趣？』若菩薩摩訶薩行六波羅蜜時，從一地至一地，是名菩薩摩訶薩大乘發趣。」

須菩提白佛言：「世尊！云何菩薩摩訶薩從一地至一地？」

佛言：「菩薩摩訶薩知一切法無來去相，亦無有法若來若去、若至若不至、諸法相不滅故。菩薩摩訶薩于諸地不念不思惟，而修治地業亦不見地。何等菩薩摩訶薩治地業？菩薩摩訶薩住初地時行十事：一者、深心堅固、用無所得故。二者、於一切眾生中等心，眾生不可得故。三者、佈施、施者、受者不可得故。四者、親近善知識，亦不自高。五者、求法，一

【現代漢語翻譯】現代漢語譯本：獲得無疑無悔的信心，聽到善事不喜悅，聽到惡事不憤怒，保持心境不高不低，無增無減，能夠巧妙地瞭解眾生的語言，能夠巧妙地分辨五蘊（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、四緣（因緣、等無間緣、所緣緣、增上緣）、四諦（苦諦、集諦、滅諦、道諦），能夠巧妙地分辨眾生諸根的利鈍，能夠巧妙地知道他人的心意，能夠巧妙地分辨日月歲節，能夠巧妙地分辨天耳通，能夠巧妙地分辨宿命通，能夠巧妙地分辨生死通，能夠巧妙地說出是處非處，能夠巧妙地知道往來坐起等身體的威儀。須菩提！這些陀羅尼門（總持法門）、字門（文字法門）、阿字門（梵文字母『阿』所代表的法門）等，就叫做菩薩摩訶薩（大菩薩）的摩訶衍（大乘）。

《摩訶般若經》卷第五大正藏第08冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第六

後秦龜茲國三藏鳩摩羅什譯

◎發趣品第二十

佛告訴須菩提：『你問：『菩薩摩訶薩（大菩薩）如何趣向大乘？』如果菩薩摩訶薩在修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）時，從一個地（菩薩的修行階段）到另一個地，這就叫做菩薩摩訶薩趣向大乘。』

須菩提對佛說：『世尊！菩薩摩訶薩如何從一個地到另一個地？』

佛說：『菩薩摩訶薩知道一切法沒有來去之相，也沒有任何法是來或去、是到或不到的，因為諸法的實相是不生不滅的。菩薩摩訶薩對於諸地不執著、不思慮，而修治地業，也不見有地。什麼樣的菩薩摩訶薩修治地業呢？菩薩摩訶薩住在初地時修行十件事：第一，深心堅固，因為知道一切法都是無所得的。第二，對於一切眾生平等對待，因為眾生是不可得的。第三，佈施，因為施者、受者和所施之物都是不可得的。第四，親近善知識，也不自高自大。第五，求法，一心求法，不求名利。

【English Translation】 English version: Having obtained a heart of unwavering faith and no regret, hearing good things without joy and bad things without anger, maintaining a mind that is neither high nor low, without increase or decrease, being able to skillfully understand the languages of sentient beings, being able to skillfully distinguish the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm; form realm, sound realm, smell realm, taste realm, touch realm, dharma realm; eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), the four conditions (causal condition, immediate condition, object condition, dominant condition), the four noble truths (truth of suffering, truth of the origin of suffering, truth of the cessation of suffering, truth of the path to the cessation of suffering), being able to skillfully distinguish the sharpness and dullness of the faculties of sentient beings, being able to skillfully know the minds of others, being able to skillfully distinguish the cycles of the sun, moon, and years, being able to skillfully distinguish the divine ear, being able to skillfully distinguish past lives, being able to skillfully distinguish the cycle of birth and death, being able to skillfully speak about what is right and wrong, being able to skillfully know the bodily deportment of coming, going, sitting, and standing. Subhuti! These dharani gates (gates of total retention), letter gates (gates of letters), A-letter gates (gates represented by the Sanskrit letter 'A'), etc., are called the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva).

The Fifth Scroll of the Mahaprajnaparamita Sutra Taisho Tripitaka Volume 08 No. 0223 Mahaprajnaparamita Sutra

The Sixth Scroll of the Mahaprajnaparamita Sutra

Translated by Tripitaka Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty

◎ Chapter Twenty on Progress

The Buddha said to Subhuti: 'You asked: 'How does a Bodhisattva Mahasattva (Great Bodhisattva) progress in the Mahayana (Great Vehicle)?' If a Bodhisattva Mahasattva, while practicing the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), progresses from one bhumi (stage of bodhisattva practice) to another, this is called a Bodhisattva Mahasattva progressing in the Mahayana.'

Subhuti said to the Buddha: 'World Honored One! How does a Bodhisattva Mahasattva progress from one bhumi to another?'

The Buddha said: 'A Bodhisattva Mahasattva knows that all dharmas have no coming or going aspect, and that there is no dharma that comes or goes, arrives or does not arrive, because the true nature of dharmas is non-arising and non-ceasing. A Bodhisattva Mahasattva does not cling to or contemplate the bhumis, but cultivates the practices of the bhumis, and does not see any bhumi. What kind of Bodhisattva Mahasattva cultivates the practices of the bhumis? A Bodhisattva Mahasattva, when dwelling in the first bhumi, practices ten things: First, having a deep and firm mind, because they know that all dharmas are unobtainable. Second, treating all sentient beings equally, because sentient beings are unobtainable. Third, practicing generosity, because the giver, the receiver, and the gift are all unobtainable. Fourth, associating with good spiritual friends, and not being arrogant. Fifth, seeking the Dharma, seeking the Dharma wholeheartedly, not seeking fame or gain.

切法不可得故。六者、常出家，家不可得故。七者、愛樂佛身，相好不可得故。八者、演出法教，諸法分別不可得故。九者、破憍慢，法生慧不可得故。十者、實語，諸語不可得故。菩薩摩訶薩如是初地中住，修治十事治地業。

「複次，須菩提！菩薩摩訶薩住二地中常念八法。何等八？一者、戒清凈。二者、知恩報恩。三者、住忍辱力。四者、受歡喜。五者、不捨一切眾生。六者、入大悲心。七者、信師恭敬咨受。八者、勤求諸波羅蜜。須菩提！是名菩薩摩訶薩住二地中滿足八法。

「複次，須菩提！菩薩摩訶薩住三地中行五法。何等五？一者、多學問，無厭足。二者、凈法施，亦不自高。三者、凈佛國土，亦不自高。四者、受世間無量勤苦，不以為厭。五者、住慚愧處。須菩提！是名菩薩摩訶薩住三地中應滿足五法。

「複次，須菩提！菩薩摩訶薩住四地中應受行不捨十法。何等十？一者、不捨阿蘭若住處。二者、少欲。三者、知足。四者、不捨頭陀功德。五者、不捨戒。六者、穢惡諸欲。七者、厭世間心，順涅槃心。八者、舍一切所有。九者、心不沒。十者、不惜一切物。須菩提！是名菩薩摩訶薩住四地中不捨十法。

「複次，須菩提！菩薩摩訶薩住五地中遠離十二法。何等十二？一

【現代漢語翻譯】現代漢語譯本六、因為沒有『切法』（斷除煩惱的方法）可得，所以要經常出家，因為沒有『家』（執著的居所）可得。七、愛慕佛身，因為『相好』（佛的莊嚴相貌）不可得。八、演說佛法教義，因為『諸法』（一切事物）的分別不可得。九、破除驕慢，因為『法生慧』（通過佛法產生的智慧）不可得。十、說真實語，因為『諸語』（一切言語）不可得。菩薩摩訶薩像這樣安住于初地，修習這十種治理地業的方法。『再者，須菩提！菩薩摩訶薩安住於二地時，常念八法。是哪八法呢？一、戒律清凈。二、知恩報恩。三、安住于忍辱的力量。四、接受歡喜。五、不捨棄一切眾生。六、進入大悲心。七、信奉師長，恭敬請教。八、勤求各種波羅蜜（到達彼岸的方法）。須菩提！這名為菩薩摩訶薩安住於二地時圓滿的八法。』『再者，須菩提！菩薩摩訶薩安住於三地時，修行五法。是哪五法呢？一、廣學多聞，永不滿足。二、清凈地佈施佛法，也不因此而自高自大。三、清凈佛國土，也不因此而自高自大。四、承受世間無量的勤勞辛苦，不因此而感到厭倦。五、安住于慚愧之心。須菩提！這名為菩薩摩訶薩安住於三地時應圓滿的五法。』『再者，須菩提！菩薩摩訶薩安住於四地時，應受持不捨棄十法。是哪十法呢？一、不捨棄阿蘭若（寂靜處）的住所。二、少欲。三、知足。四、不捨棄頭陀（苦行）的功德。五、不捨棄戒律。六、厭惡各種污穢的慾望。七、厭離世間的心，順從涅槃的心。八、捨棄一切所有。九、心不沉沒。十、不吝惜一切事物。須菩提！這名為菩薩摩訶薩安住於四地時不捨棄的十法。』『再者，須菩提！菩薩摩訶薩安住於五地時，遠離十二法。是哪十二法呢？一』

【English Translation】 English version Sixth, because the 'cutting method' (method of eliminating afflictions) is unattainable, one should always leave home, because 'home' (a place of attachment) is unattainable. Seventh, loving the Buddha's body, because the 'marks and excellences' (the Buddha's majestic features) are unattainable. Eighth, expounding the Dharma teachings, because the distinctions of 'all dharmas' (all things) are unattainable. Ninth, breaking down arrogance, because 'wisdom arising from the Dharma' is unattainable. Tenth, speaking truthfully, because 'all speech' is unattainable. Bodhisattva Mahasattvas, dwelling in the first ground in this way, cultivate these ten practices for governing the ground. 'Furthermore, Subhuti! When Bodhisattva Mahasattvas dwell in the second ground, they constantly contemplate eight dharmas. What are these eight? First, purity of precepts. Second, knowing and repaying kindness. Third, dwelling in the power of patience. Fourth, receiving joy. Fifth, not abandoning all sentient beings. Sixth, entering into great compassion. Seventh, believing in the teacher, respectfully seeking instruction. Eighth, diligently seeking all paramitas (methods of reaching the other shore). Subhuti! These are called the eight dharmas that Bodhisattva Mahasattvas fulfill when dwelling in the second ground.' 'Furthermore, Subhuti! When Bodhisattva Mahasattvas dwell in the third ground, they practice five dharmas. What are these five? First, extensive learning, never being satisfied. Second, purely giving the Dharma, and not being arrogant because of it. Third, purifying the Buddha-land, and not being arrogant because of it. Fourth, enduring immeasurable toil and hardship of the world, without being weary of it. Fifth, dwelling in a state of shame and remorse. Subhuti! These are called the five dharmas that Bodhisattva Mahasattvas should fulfill when dwelling in the third ground.' 'Furthermore, Subhuti! When Bodhisattva Mahasattvas dwell in the fourth ground, they should uphold and not abandon ten dharmas. What are these ten? First, not abandoning the dwelling place of Aranya (a quiet place). Second, having few desires. Third, being content. Fourth, not abandoning the merits of dhuta (ascetic practices). Fifth, not abandoning precepts. Sixth, detesting all defiled desires. Seventh, having a mind that is weary of the world, and a mind that is in accordance with Nirvana. Eighth, giving up all possessions. Ninth, not having a sinking mind. Tenth, not being stingy with anything. Subhuti! These are called the ten dharmas that Bodhisattva Mahasattvas do not abandon when dwelling in the fourth ground.' 'Furthermore, Subhuti! When Bodhisattva Mahasattvas dwell in the fifth ground, they stay away from twelve dharmas. What are these twelve? First,'

者、遠離親白衣。二者、遠離比丘尼。三者、遠離慳惜他家。四者、遠離無益談說。五者、遠離瞋恚。六者、遠離自大。七者、遠離蔑人。八者、遠離十不善道。九者、遠離大慢。十者、遠離自用。十一者、遠離顛倒。十二者、遠離淫怒癡。須菩提！是為菩薩摩訶薩住五地中遠離十二事。

「複次，須菩提！菩薩摩訶薩住六地中當具足六法。何等六？所謂六波羅蜜。復有六法所不應為。何等六？一者、不作聲聞、辟支佛意。二者、佈施不應生憂心。三者、見有所索心不沒。四者、所有物佈施。五者、佈施之後心不悔。六者、不疑深法。須菩提！是名菩薩摩訶薩住六地中應滿具六法、遠離六法。

「複次，須菩提！菩薩摩訶薩住七地中應遠離二十法所不應著。何等二十？一者、不著我。二者、不著眾生。三者、不著壽命。四者、不著眾數乃至知者見者。五者、不著斷見。六者、不著常見。七者、不應作相。八者、不應作因見。九者、不著名色。十者、不著五陰。十一者、不著十八界。十二者不著十二入。十三者、不著三界。十四者、不作著處。十五者、不作所期處。十六者、不作依處。十七者、不著依佛見。十八者、不著依法見。十九者、不著依僧見。二十者、不著依戒見。是二十法所不應著。復有二十法

【現代漢語翻譯】現代漢語譯本：須菩提！菩薩摩訶薩安住于第五地時，應當遠離十二件事。第一，遠離親近在家的白衣人。第二，遠離親近比丘尼（女性出家人）。第三，遠離吝嗇，不捨得給予他人。第四，遠離無益的談論。第五，遠離嗔恨。第六，遠離自大。第七，遠離輕蔑他人。第八，遠離十種不善的行為（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。第九，遠離極度的傲慢。第十，遠離固執己見。第十一，遠離顛倒的見解。第十二，遠離淫慾、嗔恨和愚癡。須菩提！這就是菩薩摩訶薩安住于第五地時應當遠離的十二件事。

「再者，須菩提！菩薩摩訶薩安住于第六地時，應當具足六種法。是哪六種呢？就是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。還有六種不應當做的事。是哪六種呢？第一，不應生起聲聞（小乘修行者）、辟支佛（獨覺）的心意。第二，佈施時不應產生憂愁的心。第三，見到有人來乞求時，內心不應退縮。第四，應當將自己所有的東西佈施出去。第五，佈施之後內心不應後悔。第六，不應懷疑甚深的佛法。須菩提！這就是菩薩摩訶薩安住于第六地時應當圓滿具足的六種法，以及應當遠離的六種法。

「再者，須菩提！菩薩摩訶薩安住于第七地時，應當遠離二十種不應執著的事。是哪二十種呢？第一，不執著于『我』。第二，不執著于『眾生』。第三，不執著于『壽命』。第四，不執著于『人』、『數』，乃至『知者』、『見者』等概念。第五，不執著于斷滅見。第六，不執著于常見。第七，不應執著于『相』。第八，不應執著于『因』的見解。第九，不執著于名色（物質和精神現象）。第十，不執著於五陰（色、受、想、行、識）。第十一，不執著於十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）。第十二，不執著於十二入（內六入：眼、耳、鼻、舌、身、意；外六入：色、聲、香、味、觸、法）。第十三，不執著於三界（欲界、色界、無色界）。第十四，不應將任何事物視為執著之處。第十五，不應將任何事物視為期望之處。第十六，不應將任何事物視為依靠之處。第十七，不執著于依靠佛的見解。第十八，不執著于依靠法的見解。第十九，不執著于依靠僧的見解。第二十，不執著于依靠戒的見解。這二十種法是不應執著的。還有二十種法

【English Translation】 English version: Subhuti, when a Bodhisattva Mahasattva dwells in the fifth ground, they should stay away from twelve things. First, they should stay away from close association with lay white-clothed people. Second, they should stay away from close association with Bhikshunis (female monastics). Third, they should stay away from being stingy and unwilling to give to others. Fourth, they should stay away from useless talk. Fifth, they should stay away from anger. Sixth, they should stay away from arrogance. Seventh, they should stay away from looking down on others. Eighth, they should stay away from the ten non-virtuous actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views). Ninth, they should stay away from great pride. Tenth, they should stay away from being self-willed. Eleventh, they should stay away from inverted views. Twelfth, they should stay away from lust, anger, and ignorance. Subhuti, these are the twelve things that a Bodhisattva Mahasattva should stay away from when dwelling in the fifth ground.

Furthermore, Subhuti, when a Bodhisattva Mahasattva dwells in the sixth ground, they should fulfill six dharmas. What are the six? They are the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). There are also six things that should not be done. What are the six? First, they should not give rise to the intention of a Sravaka (Hearer) or Pratyekabuddha (Solitary Realizer). Second, when giving, they should not generate a sorrowful mind. Third, when seeing someone begging, their mind should not shrink back. Fourth, they should give away all their possessions. Fifth, after giving, their mind should not have regrets. Sixth, they should not doubt the profound Dharma. Subhuti, these are the six dharmas that a Bodhisattva Mahasattva should fulfill when dwelling in the sixth ground, and the six dharmas they should stay away from.

Furthermore, Subhuti, when a Bodhisattva Mahasattva dwells in the seventh ground, they should stay away from twenty things they should not be attached to. What are the twenty? First, they should not be attached to 『self』. Second, they should not be attached to 『sentient beings』. Third, they should not be attached to 『lifespan』. Fourth, they should not be attached to 『person』, 『number』, or even the concepts of 『knower』 and 『seer』. Fifth, they should not be attached to annihilationism. Sixth, they should not be attached to eternalism. Seventh, they should not be attached to 『form』. Eighth, they should not be attached to the view of 『cause』. Ninth, they should not be attached to name and form (material and mental phenomena). Tenth, they should not be attached to the five skandhas (form, feeling, perception, mental formations, and consciousness). Eleventh, they should not be attached to the eighteen realms (the six sense organs, the six sense objects, and the six consciousnesses). Twelfth, they should not be attached to the twelve entrances (the six internal sense bases and the six external sense bases). Thirteenth, they should not be attached to the three realms (desire realm, form realm, and formless realm). Fourteenth, they should not regard anything as a place of attachment. Fifteenth, they should not regard anything as a place of expectation. Sixteenth, they should not regard anything as a place of reliance. Seventeenth, they should not be attached to the view of relying on the Buddha. Eighteenth, they should not be attached to the view of relying on the Dharma. Nineteenth, they should not be attached to the view of relying on the Sangha. Twentieth, they should not be attached to the view of relying on precepts. These are the twenty dharmas that should not be attached to. There are also twenty dharmas

應具足滿。何等二十？一者、具足空。二者、無相證。三者、知無作。四者、三分清凈。五者、一切眾生中慈悲智具足。六者、不念一切眾生。七者、一切法等觀，是中亦不著。八者、知諸法實相，是事亦不念。九者、無生法忍。十者、無生智。十一者、說諸法一相。十二者、破分別相。十三者、轉憶想。十四者、轉見。十五者、轉煩惱。十六者、等定慧地。十七者、調意。十八者、心寂滅。十九者、無閡智。二十者、不染愛。須菩提！是名菩薩摩訶薩住七地中應具足二十法。

「複次，須菩提！菩薩摩訶薩住八地中應具足五法。何等五？順入眾生心。遊戲諸神通。見諸佛國。如所見佛國，自莊嚴其國。如實觀佛身，自莊嚴佛身。是五法具足滿。複次，須菩提！菩薩摩訶薩住八地中復具足五法。何等五？知上下諸根。凈佛國土。入如幻三昧。常入三昧。隨眾生所應善根受身。須菩提！是為菩薩摩訶薩住八地中具足五法。

「複次，須菩提！菩薩摩訶薩住九地中應具足十二法。何等十二？受無邊世界所度之分。菩薩得如所愿。知諸天、龍、夜叉、揵闥婆語而為說法。處胎成就。家成就。所產生就。姓成就。眷屬成就。出生成就。出家成就。莊嚴佛樹成就。一切諸善功德成滿具足。須菩提！是名菩薩摩訶薩住

【現代漢語翻譯】現代漢語譯本：

應圓滿具足。哪二十種？第一，具足空性（śūnyatā）。第二，證悟無相（animitta）。第三，了知無作（apraṇihita）。第四，三方面清凈。第五，在一切眾生中具足慈悲和智慧。第六，不執著於一切眾生。第七，平等看待一切法，並且不執著于其中。第八，了知諸法的實相，並且不執著於此事。第九，獲得無生法忍（anutpattika-dharma-kṣānti）。第十，獲得無生智。第十一，宣說諸法一相。第十二，破除分別之相。第十三，轉變憶想。第十四，轉變見解。第十五，轉變煩惱。第十六，平等安住于定慧之地。第十七，調伏心意。第十八，心入寂滅。第十九，獲得無礙智。第二十，不染著于愛慾。須菩提！這名為菩薩摩訶薩安住於七地中應具足的二十種法。

『再者，須菩提！菩薩摩訶薩安住於八地中應具足五種法。哪五種？順應眾生的心意。自在遊戲于各種神通。見到諸佛的國土。如同所見到的佛國，自己也莊嚴自己的國土。如實觀察佛身，自己也莊嚴佛身。這五種法圓滿具足。再者，須菩提！菩薩摩訶薩安住於八地中又具足五種法。哪五種？了知上下諸根。清凈佛國土。入如幻三昧（māyopama-samādhi）。常入三昧。隨眾生所應的善根而受生。須菩提！這是菩薩摩訶薩安住於八地中具足的五種法。

『再者，須菩提！菩薩摩訶薩安住於九地中應具足十二種法。哪十二種？接受無邊世界所度化的眾生。菩薩能夠如願。了知諸天、龍、夜叉（yakṣa）、乾闥婆（gandharva）的語言併爲他們說法。處胎成就。家成就。所產生就。姓成就。眷屬成就。出生成就。出家成就。莊嚴菩提樹成就。一切諸善功德圓滿具足。須菩提！這名為菩薩摩訶薩安住于九地中應具足的十二種法。』

【English Translation】 English version:

Should be fully accomplished. What are the twenty? First, to be fully accomplished in emptiness (śūnyatā). Second, to realize the signless (animitta). Third, to know the non-arising (apraṇihita). Fourth, to be pure in three aspects. Fifth, to be fully accomplished in compassion and wisdom among all sentient beings. Sixth, not to be attached to any sentient beings. Seventh, to view all dharmas equally, and not to be attached to them. Eighth, to know the true nature of all dharmas, and not to be attached to this matter. Ninth, to obtain the forbearance of non-arising dharmas (anutpattika-dharma-kṣānti). Tenth, to obtain the wisdom of non-arising. Eleventh, to proclaim that all dharmas are of one sign. Twelfth, to break the signs of discrimination. Thirteenth, to transform recollection. Fourteenth, to transform views. Fifteenth, to transform afflictions. Sixteenth, to be equally established in the grounds of samadhi and wisdom. Seventeenth, to tame the mind. Eighteenth, the mind enters into quiescence. Nineteenth, to obtain unobstructed wisdom. Twentieth, not to be tainted by desire. Subhuti! These are the twenty dharmas that a Bodhisattva Mahasattva should be fully accomplished in when dwelling in the seventh ground.

'Furthermore, Subhuti! A Bodhisattva Mahasattva dwelling in the eighth ground should be fully accomplished in five dharmas. What are the five? To accord with the minds of sentient beings. To freely play with various supernormal powers. To see the Buddha lands. As the Buddha lands are seen, to adorn one's own land. To truly observe the Buddha's body, and to adorn one's own body. These five dharmas are fully accomplished. Furthermore, Subhuti! A Bodhisattva Mahasattva dwelling in the eighth ground is also fully accomplished in five dharmas. What are the five? To know the superior and inferior faculties. To purify the Buddha lands. To enter the illusion-like samadhi (māyopama-samādhi). To constantly enter samadhi. To receive a body according to the good roots of sentient beings. Subhuti! These are the five dharmas that a Bodhisattva Mahasattva is fully accomplished in when dwelling in the eighth ground.

'Furthermore, Subhuti! A Bodhisattva Mahasattva dwelling in the ninth ground should be fully accomplished in twelve dharmas. What are the twelve? To receive the share of beings to be liberated in boundless worlds. The Bodhisattva can fulfill their wishes. To know the languages of devas, nagas, yakshas, and gandharvas and to teach them the Dharma. To accomplish the womb. To accomplish the family. To accomplish the birth. To accomplish the lineage. To accomplish the retinue. To accomplish the birth. To accomplish the renunciation. To accomplish the adornment of the Bodhi tree. All good merits are fully accomplished. Subhuti! These are the twelve dharmas that a Bodhisattva Mahasattva should be fully accomplished in when dwelling in the ninth ground.'

九地中應具足十二法。

「須菩提！十地菩薩當知如佛。」

爾時慧命須菩提白佛言：「世尊！云何菩薩摩訶薩深心治地業？」

佛言：「菩薩摩訶薩應薩婆若心集一切善根，是名菩薩摩訶薩深心治地業。」

「云何菩薩於一切眾生中等心？」

佛言：「若菩薩摩訶薩應薩婆若心生四無量心，所謂慈、悲、喜、舍，是名於一切眾生中等心。」

「云何菩薩修佈施？」

佛言：「菩薩施與一切眾生，無所分別，是名修佈施。」

「云何菩薩親近善知識？」

佛言：「能教人入薩婆若中住。如是善知識親近咨受恭敬供養，是名親近善知識。」

「云何菩薩求法？」

佛言：「菩薩應薩婆若心求法，不墮聲聞、辟支佛地，是名求法。」

「云何菩薩常出家治地業？」

佛言：「菩薩世世不雜心出家，佛法中出家，無能障閡者，是名常出家治地業。」

「云何菩薩愛樂佛身治地業？」

佛言：「若菩薩見佛身相，乃至阿耨多羅三藐三菩提終不離唸佛，是名愛樂佛身治地業。」

「云何菩薩演出法教治地業？」

佛言：「菩薩若佛現在、若佛滅度后，為眾生說法，初中后善，妙義好語凈潔純具，所謂修多羅乃至憂波

【現代漢語翻譯】現代漢語譯本九地中應當具備十二種法。『須菩提！十地菩薩應當像佛一樣被認知。』這時，慧命須菩提對佛說：『世尊！菩薩摩訶薩如何以深心來治理地業？』佛說：『菩薩摩訶薩應當以求一切智慧（薩婆若）的心來積聚一切善根，這稱為菩薩摩訶薩以深心治理地業。』『菩薩如何對一切眾生持有平等心？』佛說：『如果菩薩摩訶薩應當以求一切智慧（薩婆若）的心生起四無量心，即慈、悲、喜、舍，這稱為對一切眾生持有平等心。』『菩薩如何修習佈施？』佛說：『菩薩給予一切眾生，沒有分別，這稱為修習佈施。』『菩薩如何親近善知識？』佛說：『能夠教導人進入一切智慧（薩婆若）中安住的人，這樣的善知識應當親近、請教、恭敬供養，這稱為親近善知識。』『菩薩如何求法？』佛說：『菩薩應當以求一切智慧（薩婆若）的心求法，不墮入聲聞、辟支佛的境界，這稱為求法。』『菩薩如何常出家治理地業？』佛說：『菩薩世世不以雜亂的心出家，在佛法中出家，沒有能阻礙的，這稱為常出家治理地業。』『菩薩如何愛樂佛身治理地業？』佛說：『如果菩薩見到佛的身相，乃至證得無上正等正覺（阿耨多羅三藐三菩提）終不離唸佛，這稱為愛樂佛身治理地業。』『菩薩如何演說佛法教導治理地業？』佛說：『菩薩無論在佛在世或佛滅度后，為眾生說法，初善、中善、后善，義理微妙，言辭美好，清凈純粹，即所謂修多羅乃至優波提舍（Upa-deśa），這稱為演說佛法教導治理地業。』

【English Translation】 English version There should be twelve dharmas fully possessed in the nine grounds. 'Subhuti! Bodhisattvas of the ten grounds should be known as like the Buddha.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva cultivate the ground with a profound mind?' The Buddha said, 'A Bodhisattva Mahasattva should gather all good roots with the mind of seeking all wisdom (Sarvajna), this is called a Bodhisattva Mahasattva cultivating the ground with a profound mind.' 'How does a Bodhisattva have an equal mind towards all sentient beings?' The Buddha said, 'If a Bodhisattva Mahasattva should generate the four immeasurable minds, namely loving-kindness, compassion, joy, and equanimity, with the mind of seeking all wisdom (Sarvajna), this is called having an equal mind towards all sentient beings.' 'How does a Bodhisattva practice giving?' The Buddha said, 'A Bodhisattva gives to all sentient beings without discrimination, this is called practicing giving.' 'How does a Bodhisattva associate with good teachers?' The Buddha said, 'One who can teach people to abide in all wisdom (Sarvajna). Such a good teacher should be approached, consulted, respected, and offered to, this is called associating with good teachers.' 'How does a Bodhisattva seek the Dharma?' The Buddha said, 'A Bodhisattva should seek the Dharma with the mind of seeking all wisdom (Sarvajna), not falling into the grounds of Sravakas or Pratyekabuddhas, this is called seeking the Dharma.' 'How does a Bodhisattva constantly cultivate the ground by renouncing home life?' The Buddha said, 'A Bodhisattva renounces home life in every life without a mixed mind, renouncing home life in the Buddha Dharma, with nothing able to obstruct it, this is called constantly cultivating the ground by renouncing home life.' 'How does a Bodhisattva love and delight in the Buddha's body to cultivate the ground?' The Buddha said, 'If a Bodhisattva sees the Buddha's physical form, and until attaining Anuttara-samyak-sambodhi, never departs from mindfulness of the Buddha, this is called loving and delighting in the Buddha's body to cultivate the ground.' 'How does a Bodhisattva expound the Dharma teachings to cultivate the ground?' The Buddha said, 'Whether the Buddha is present or after the Buddha's parinirvana, a Bodhisattva speaks the Dharma for sentient beings, good in the beginning, good in the middle, and good in the end, with profound meanings, beautiful words, pure and complete, namely the Sutras and even the Upa-deśa, this is called expounding the Dharma teachings to cultivate the ground.'

提舍，是名演出法教治地業。」

「云何菩薩破于憍慢治地業？」

佛言：「菩薩破是憍慢故，終不生下賤家，是名破于憍慢治地業。」

「云何菩薩實語治地業？」

佛言：「菩薩如所說行，是名實語治地業。是為菩薩摩訶薩初住地中修行十事治地業。」

「云何菩薩戒清凈？」

「若菩薩摩訶薩不念聲聞、辟支佛心及諸破戒、障佛道法，是名戒清凈。」

「云何菩薩知恩報恩？」

「若菩薩摩訶薩行菩薩道，乃至小恩尚不忘何況多，是名知恩報恩。」

「云何菩薩住忍辱力？」

「若菩薩於一切眾生無瞋無惱，是名住忍辱力。」

「云何菩薩受歡喜？」

「所謂成就眾生以此為喜，是名受歡喜。」

「云何菩薩不捨一切眾生？」

「若菩薩念欲救一切眾生故，是名不捨一切眾生。」

「云何菩薩入大悲心？」

「若菩薩如是念：『我為一一眾生故，如恒河沙等劫地獄中受勤苦，乃至是人得佛道入涅槃。』如是名為為一切十方眾生忍苦，是名入大悲心。」

「云何菩薩信師恭敬咨受？」

「若菩薩于諸師如世尊想，是名信師恭敬咨受。」

「云何菩薩勤求諸波羅蜜？」

「若菩薩一

【現代漢語翻譯】現代漢語譯本『提舍（Tisha），這就是所謂的演說佛法教化眾生，奠定修行基礎。』『菩薩如何破除驕慢，奠定修行基礎呢？』佛說：『菩薩破除驕慢，最終不會執著於世俗的家，這就是破除驕慢，奠定修行基礎。』『菩薩如何以真實之語，奠定修行基礎呢？』佛說：『菩薩所說與所行一致，這就是以真實之語，奠定修行基礎。這是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）初住地修行十事，奠定修行基礎。』『菩薩如何持戒清凈呢？』『如果菩薩摩訶薩不念聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的心，以及不念那些破戒、障礙佛道之法，這就是持戒清凈。』『菩薩如何知恩報恩呢？』『如果菩薩摩訶薩行菩薩道，即使是小恩也不忘，何況大恩，這就是知恩報恩。』『菩薩如何安住于忍辱的力量呢？』『如果菩薩對一切眾生沒有嗔恨和惱怒，這就是安住于忍辱的力量。』『菩薩如何感受歡喜呢？』『所謂成就眾生以此為喜，這就是感受歡喜。』『菩薩如何不捨棄一切眾生呢？』『如果菩薩念著要救度一切眾生，這就是不捨棄一切眾生。』『菩薩如何進入大悲心呢？』『如果菩薩這樣想：『我爲了每一個眾生，如同恒河沙數劫一樣在地獄中受苦，直到這個人得佛道入涅槃。』這樣就是爲了一切十方眾生忍受痛苦，這就是進入大悲心。』『菩薩如何信奉師長，恭敬請教呢？』『如果菩薩把諸位師長看作世尊（Buddha，佛陀）一樣，這就是信奉師長，恭敬請教。』『菩薩如何勤求諸波羅蜜（Paramita，到達彼岸的方法）呢？』『如果菩薩一心』

【English Translation】 English version 'Tisha, this is called expounding the Dharma to teach and transform beings, establishing the foundation for practice.' 'How does a Bodhisattva break down arrogance and establish the foundation for practice?' The Buddha said, 'When a Bodhisattva breaks down arrogance, they ultimately do not cling to a worldly home. This is called breaking down arrogance and establishing the foundation for practice.' 'How does a Bodhisattva establish the foundation for practice with truthful speech?' The Buddha said, 'When a Bodhisattva's words and actions are consistent, this is called establishing the foundation for practice with truthful speech. This is how a Bodhisattva-Mahasattva (great Bodhisattva) cultivates ten things in the first stage of dwelling, establishing the foundation for practice.' 'How does a Bodhisattva maintain pure precepts?' 'If a Bodhisattva-Mahasattva does not dwell on the minds of Sravakas (hearers of the Dharma), Pratyekabuddhas (solitary realizers), or on those who have broken precepts and obstruct the path to Buddhahood, this is called maintaining pure precepts.' 'How does a Bodhisattva know and repay kindness?' 'If a Bodhisattva-Mahasattva, while practicing the Bodhisattva path, does not forget even small kindnesses, let alone great ones, this is called knowing and repaying kindness.' 'How does a Bodhisattva abide in the power of patience?' 'If a Bodhisattva has no anger or annoyance towards all beings, this is called abiding in the power of patience.' 'How does a Bodhisattva experience joy?' 'So-called achieving the well-being of beings and taking joy in it, this is called experiencing joy.' 'How does a Bodhisattva not abandon all beings?' 'If a Bodhisattva is mindful of wanting to save all beings, this is called not abandoning all beings.' 'How does a Bodhisattva enter into great compassion?' 'If a Bodhisattva thinks like this: 『For the sake of each and every being, I would endure suffering in hell for as many kalpas (eons) as there are sands in the Ganges River, until that person attains Buddhahood and enters Nirvana.』 This is called enduring suffering for all beings in the ten directions, and this is entering into great compassion.' 'How does a Bodhisattva believe in their teachers and respectfully seek guidance?' 'If a Bodhisattva regards their teachers as the World Honored One (Buddha), this is called believing in their teachers and respectfully seeking guidance.' 'How does a Bodhisattva diligently seek the Paramitas (perfections)?' 'If a Bodhisattva single-mindedly'

心求諸波羅蜜無異事，是名勤求諸波羅蜜。是為菩薩摩訶薩住二地中滿足八法。」

「◎云何菩薩摩訶薩多學問無厭足？」

「諸佛所說法，若此間世界、若十方世界諸佛所說法，盡欲聞持，是名多學問無厭足。」

「云何菩薩凈法施？」

「有所法施乃至不求阿耨多羅三藐三菩提，何況餘事，是名不求名利法施。」

「云何菩薩凈佛國土？」

「以諸善根迴向凈佛國土，是名凈佛國土。」

「云何菩薩受世間無量勤苦不以為厭？」

「諸善根備具故，能成就眾生亦莊嚴佛土，乃至具足薩婆若，終不疲厭，是名受無量勤苦不以為厭。」

「云何菩薩住慚愧處？」

「恥諸聲聞、辟支佛意，是名住慚愧處。是為菩薩摩訶薩住三地中滿足五法。」

「云何菩薩不捨阿練若住處？」

「能過聲聞辟支佛地，是名不捨阿練若住處。」

「云何菩薩少欲？」

「乃至阿耨多羅三藐三菩提尚不欲，何況余欲，是名少欲。」

「云何菩薩知足？」

「得一切種智，是名知足。」

「云何菩薩不捨頭陀功德？」

「觀諸深法忍，是名不捨頭陀功德。」

「云何菩薩不捨戒？」

「不取戒相，是名不捨戒

【現代漢語翻譯】現代漢語譯本：心中追求諸波羅蜜（paramita，意為「到彼岸」）時，不執著于其他事情，這稱為勤求諸波羅蜜。這是菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）安住於二地時圓滿的八種法。「菩薩摩訶薩如何才能做到博學而不知滿足呢？」「諸佛所說的法，無論是此世界還是十方世界諸佛所說的法，都想要聽聞並受持，這稱為博學而不知滿足。」「菩薩如何做到清凈的法佈施呢？」「有所法佈施，乃至不求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」），更何況其他事情，這稱為不求名利的法佈施。」「菩薩如何才能清凈佛國土呢？」「以諸善根迴向清凈佛國土，這稱為清凈佛國土。」「菩薩如何才能承受世間無量的勤苦而不感到厭倦呢？」「因為具備諸善根，能夠成就眾生，也能夠莊嚴佛土，乃至具足薩婆若（sarvajna，意為「一切智」），終不疲厭，這稱為承受無量勤苦而不感到厭倦。」「菩薩如何安住于慚愧之處呢？」「以羞恥于聲聞（sravaka，意為「聽聞者」）、辟支佛（pratyekabuddha，意為「獨覺者」）的意念為恥，這稱為安住于慚愧之處。這是菩薩摩訶薩安住於三地時圓滿的五種法。」「菩薩如何才能不捨棄阿練若（aranya，意為「寂靜處」）的住處呢？」「能夠超越聲聞、辟支佛的境界，這稱為不捨棄阿練若的住處。」「菩薩如何才能做到少欲呢？」「乃至對於阿耨多羅三藐三菩提尚且沒有慾望，更何況其他的慾望，這稱為少欲。」「菩薩如何才能做到知足呢？」「獲得一切種智，這稱為知足。」「菩薩如何才能不捨棄頭陀（dhuta，意為「苦行」）的功德呢？」「觀察諸深法忍，這稱為不捨棄頭陀的功德。」「菩薩如何才能不捨棄戒呢？」「不執著于戒相，這稱為不捨棄戒。」

【English Translation】 English version: When the mind seeks the various paramitas (perfections, meaning 'to the other shore'), it does not cling to other matters; this is called diligently seeking the paramitas. This is how a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the second ground, fulfilling the eight dharmas. 「How does a Bodhisattva Mahasattva become learned without being satisfied?」「All the dharmas spoken by the Buddhas, whether in this world or in the ten directions, all the dharmas spoken by the Buddhas, one desires to hear and uphold them; this is called being learned without being satisfied.」「How does a Bodhisattva practice pure dharma giving?」「When giving the dharma, one does not even seek Anuttara-samyak-sambodhi (supreme perfect enlightenment), let alone other things; this is called giving the dharma without seeking fame or gain.」「How does a Bodhisattva purify a Buddha-land?」「By dedicating all roots of goodness towards purifying a Buddha-land; this is called purifying a Buddha-land.」「How does a Bodhisattva endure immeasurable hardships of the world without being weary?」「Because one possesses all roots of goodness, one can accomplish sentient beings and also adorn Buddha-lands, even to the point of attaining Sarvajna (omniscience), one will never be weary; this is called enduring immeasurable hardships without being weary.」「How does a Bodhisattva dwell in a place of shame and remorse?」「To be ashamed of the thoughts of Sravakas (hearers) and Pratyekabuddhas (solitary realizers); this is called dwelling in a place of shame and remorse. This is how a Bodhisattva Mahasattva dwells in the third ground, fulfilling the five dharmas.」「How does a Bodhisattva not abandon the dwelling place of Aranya (secluded place)?」「Being able to surpass the realms of Sravakas and Pratyekabuddhas; this is called not abandoning the dwelling place of Aranya.」「How does a Bodhisattva practice having few desires?」「One does not even desire Anuttara-samyak-sambodhi, let alone other desires; this is called having few desires.」「How does a Bodhisattva practice contentment?」「Attaining all-knowing wisdom; this is called contentment.」「How does a Bodhisattva not abandon the merits of Dhuta (ascetic practices)?」「Observing the deep forbearance of the dharmas; this is called not abandoning the merits of Dhuta.」「How does a Bodhisattva not abandon the precepts?」「Not clinging to the characteristics of the precepts; this is called not abandoning the precepts.」

。」

「云何菩薩穢惡諸欲？」

「欲心不生故，是名穢惡諸欲。」

「云何菩薩厭世間心、順涅槃心？」

「知一切法不作故，是名厭世間心、順涅槃心。」

「云何菩薩舍一切所有？不惜內外諸法故，是名舍一切所有。」

「云何菩薩心不沒？」

「二種識處心不生故，是名心不沒。」

「云何菩薩不惜一切物？」

「於一切物不著不念，是名不惜一切物。是為菩薩於四地中不捨十法。」

「云何菩薩遠離親白衣？」

「菩薩出家所生，從一佛國至一佛國，常出家剃頭著染衣，是名遠離親白衣。」

「云何菩薩遠離比丘尼？」

「不共比丘尼住，乃至彈指頃亦不生念，是名遠離比丘尼。」

「云何菩薩遠離慳惜他家？」

「菩薩如是思惟：『我應安樂眾生，他今助我安樂，云何生慳？』是名遠離慳惜他家。」

「云何菩薩遠離無益談處？」

「若有談處或生聲聞、辟支佛心，我當遠離，是名遠離無益談處。」

「云何菩薩遠離瞋恚？」

「不令瞋心、惱心、鬥心得入，是名遠離瞋恚。」

「云何菩薩遠離自大？」

「所謂不見內法故，是名遠離自大。」

「云何菩薩

【現代漢語翻譯】現代漢語譯本『什麼是菩薩所厭惡的各種慾望？』『因為慾望之心不生起，這被稱為厭惡的各種慾望。』『什麼是菩薩厭離世間的心，以及順應涅槃的心？』『因為知道一切法都不造作，這被稱為厭離世間的心，以及順應涅槃的心。』『什麼是菩薩捨棄一切所有？』『因為不吝惜內外一切諸法，這被稱為捨棄一切所有。』『什麼是菩薩的心不沉沒？』『因為兩種識處的心不生起，這被稱為心不沉沒。』『什麼是菩薩不吝惜一切事物？』『因為對一切事物不執著不思念，這被稱為不吝惜一切事物。這就是菩薩在四地中不捨棄的十種法。』『什麼是菩薩遠離親近的在家俗人？』『菩薩出家所生，從一個佛國到另一個佛國，常常出家剃頭穿著染色的衣服，這被稱為遠離親近的在家俗人。』『什麼是菩薩遠離比丘尼（bhikṣuṇī，女性出家人）？』『不與比丘尼同住，乃至彈指之間也不生起念頭，這被稱為遠離比丘尼。』『什麼是菩薩遠離吝惜他人的財物？』『菩薩這樣思惟：『我應當使眾生安樂，他們現在幫助我安樂，怎麼能生起吝惜之心呢？』這被稱為遠離吝惜他人的財物。』『什麼是菩薩遠離無益的談論之處？』『如果有談論之處會生起聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）之心，我就應當遠離，這被稱為遠離無益的談論之處。』『什麼是菩薩遠離嗔恚？』『不讓嗔心、惱心、鬥心進入，這被稱為遠離嗔恚。』『什麼是菩薩遠離自大？』『因為不見內法，這被稱為遠離自大。』『什麼是菩薩』

【English Translation】 English version 'What are the defiled desires of a Bodhisattva?' 'Because the mind of desire does not arise, this is called defiled desires.' 'What is the Bodhisattva's mind that is weary of the world, and the mind that is in accordance with Nirvana?' 'Because one knows that all dharmas are uncreated, this is called the mind that is weary of the world, and the mind that is in accordance with Nirvana.' 'What is it for a Bodhisattva to relinquish all possessions?' 'Because one does not begrudge internal and external dharmas, this is called relinquishing all possessions.' 'What is it for a Bodhisattva's mind not to sink?' 'Because the mind does not arise in the two places of consciousness, this is called the mind not sinking.' 'What is it for a Bodhisattva not to begrudge all things?' 'Because one is not attached to or mindful of all things, this is called not begrudging all things. This is the ten dharmas that a Bodhisattva does not abandon in the four grounds.' 'What is it for a Bodhisattva to stay away from close laypeople?' 'A Bodhisattva, born into a monastic life, goes from one Buddha-land to another, always leaving home, shaving their head, and wearing dyed robes. This is called staying away from close laypeople.' 'What is it for a Bodhisattva to stay away from bhikṣuṇīs (female monastics)?' 'Not dwelling with bhikṣuṇīs, and not even having a thought for the time it takes to snap one's fingers, this is called staying away from bhikṣuṇīs.' 'What is it for a Bodhisattva to stay away from being stingy with others' possessions?' 'A Bodhisattva thinks thus: 『I should bring happiness to sentient beings, and they are now helping me to be happy, how can I be stingy?』 This is called staying away from being stingy with others' possessions.' 'What is it for a Bodhisattva to stay away from useless places of discussion?' 'If there is a place of discussion that would give rise to the mind of a śrāvaka (a hearer of the Dharma) or a pratyekabuddha (a solitary Buddha), I should stay away from it. This is called staying away from useless places of discussion.' 'What is it for a Bodhisattva to stay away from anger?' 'Not allowing the mind of anger, vexation, or conflict to enter, this is called staying away from anger.' 'What is it for a Bodhisattva to stay away from self-aggrandizement?' 'Because one does not see internal dharmas, this is called staying away from self-aggrandizement.' 'What is it for a Bodhisattva'

遠離篾人？」

「所謂不見外法故，是名遠離篾人。」

「云何菩薩遠離十不善道？」

「是十不善道能障八聖道，何況阿耨多羅三藐三菩提，是名遠離十不善道。」

「云何菩薩遠離大慢？」

「是菩薩不見法可作大慢者，是名遠離大慢。」

「云何菩薩遠離自用？」

「是菩薩不見是法可自用者，是名遠離自用。」

「云何菩薩遠離顛倒？」

「顛倒處不可得故，是名遠離顛倒。」

「云何菩薩遠離淫怒癡？」

「淫怒癡處不可見故，是名遠離淫怒癡。是為菩薩住五地中遠離十二法。」

「云何菩薩住六地中具足六法？」

「所謂六波羅蜜。諸佛及聲聞、辟支佛住六波羅蜜中能度彼岸，是名具足六法。」

「云何菩薩不作聲聞、辟支佛意？」

「作是念：『聲聞、辟支佛意，非阿耨多羅三藐三菩提道。』」

「云何菩薩佈施不生憂心？」

「作是念：『此非阿耨多羅三藐三菩提道。』」

「云何菩薩見有所索心不沒？」

「作是念：『此非阿耨多羅三藐三菩提道。』」

「云何菩薩所有物佈施？」

「菩薩初發心時佈施，不言：『是可與；是不可與。』」

「云何菩

【現代漢語翻譯】現代漢語譯本『如何遠離篾人？』『因為不見有外在的法，所以稱為遠離篾人。』『菩薩如何遠離十不善道？』『這十不善道能障礙八聖道，更何況是阿耨多羅三藐三菩提（無上正等正覺），所以稱為遠離十不善道。』『菩薩如何遠離大慢？』『這位菩薩不見有任何法可以讓他產生大慢，所以稱為遠離大慢。』『菩薩如何遠離自用？』『這位菩薩不見有任何法可以讓他自用，所以稱為遠離自用。』『菩薩如何遠離顛倒？』『因為顛倒的處所不可得，所以稱為遠離顛倒。』『菩薩如何遠離淫慾、嗔怒、愚癡？』『因為淫慾、嗔怒、愚癡的處所不可見，所以稱為遠離淫慾、嗔怒、愚癡。這就是菩薩住在第五地中遠離的十二種法。』『菩薩住在第六地中如何具足六法？』『就是所謂的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。諸佛以及聲聞、辟支佛（獨覺）住在六波羅蜜中能夠度過彼岸，所以稱為具足六法。』『菩薩如何不生起聲聞、辟支佛的心意？』『他會這樣想：『聲聞、辟支佛的心意，不是通往阿耨多羅三藐三菩提（無上正等正覺）的道路。』『菩薩佈施時如何不生憂愁？』『他會這樣想：『這（佈施）不是通往阿耨多羅三藐三菩提（無上正等正覺）的道路。』『菩薩見到有人索取時，心如何不退縮？』『他會這樣想：『這（被索取）不是通往阿耨多羅三藐三菩提（無上正等正覺）的道路。』『菩薩如何佈施所有之物？』『菩薩在初發心佈施時，不會說：『這個可以給；那個不可以給。』『菩薩如何

【English Translation】 English version 'How does one distance oneself from the 'Miet' (a derogatory term for those who are considered outsiders)?' 'It is called distancing oneself from the 'Miet' because one does not see any external dharma (law, teaching).' 'How does a Bodhisattva distance themselves from the ten non-virtuous paths?' 'These ten non-virtuous paths can obstruct the eight noble paths, let alone Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore it is called distancing oneself from the ten non-virtuous paths.' 'How does a Bodhisattva distance themselves from great arrogance?' 'This Bodhisattva does not see any dharma that can cause them to have great arrogance, therefore it is called distancing oneself from great arrogance.' 'How does a Bodhisattva distance themselves from self-will?' 'This Bodhisattva does not see any dharma that can cause them to be self-willed, therefore it is called distancing oneself from self-will.' 'How does a Bodhisattva distance themselves from perversion?' 'Because the place of perversion cannot be found, it is called distancing oneself from perversion.' 'How does a Bodhisattva distance themselves from lust, anger, and ignorance?' 'Because the place of lust, anger, and ignorance cannot be seen, it is called distancing oneself from lust, anger, and ignorance. This is how a Bodhisattva, dwelling in the fifth stage, distances themselves from twelve dharmas.' 'How does a Bodhisattva, dwelling in the sixth stage, fulfill six dharmas?' 'These are the so-called six Paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Buddhas, as well as Sravakas (hearers) and Pratyekabuddhas (solitary realizers), dwell in the six Paramitas and are able to cross to the other shore, therefore it is called fulfilling six dharmas.' 'How does a Bodhisattva not generate the intention of a Sravaka or Pratyekabuddha?' 'They think: 『The intention of a Sravaka or Pratyekabuddha is not the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment).』' 'How does a Bodhisattva not feel sorrow when giving?' 'They think: 『This (giving) is not the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment).』' 'How does a Bodhisattva not shrink back when they see someone asking for something?' 'They think: 『This (being asked) is not the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment).』' 'How does a Bodhisattva give away all their possessions?' 'When a Bodhisattva first generates the intention to give, they do not say: 『This can be given; that cannot be given.』' 'How does a Bodhisattva'

薩佈施之後心不悔？」

「慈悲力故。」

「云何菩薩不疑深法？」

「信功德力故。是為菩薩住六地中遠離六法。」

「云何菩薩不著我？」

「畢竟無我故。」

「云何菩薩不著眾生、不著壽命、不著眾數乃至知者、見者？」

「是諸法畢竟不可得故。」

「云何菩薩不著斷見？」

「無有法斷，諸法畢竟不生故。」

「云何菩薩不著常見？」

「若法不生，是不作常。」

「云何菩薩不應取相？」

「無諸煩惱故。」

「云何菩薩不應作因見？」

「諸見不可見故。」

「云何菩薩不著名色？」

「名色處相無故。」

「云何菩薩不著五陰、不著十八界、不著十二入？」

「是諸法性無故。」

「云何菩薩不著三界？」

「三界性無故。」

「云何菩薩不應作著心？云何菩薩不應作愿？云何菩薩不應作依止？」

「是諸法性無故。」

「云何菩薩不著依佛見？」

「作依見不見佛故。」

「云何菩薩不著依法見？」

「法不可見故。」

「云何菩薩不著依僧見？」

「僧相無為，不可依故。」

「云何菩薩不著

【現代漢語翻譯】現代漢語譯本『佈施之後，內心不會後悔嗎？』『因為慈悲的力量。』『為什麼菩薩不會懷疑甚深的佛法？』『因為相信功德的力量。這就是菩薩安住于第六地時遠離的六種法。』『為什麼菩薩不會執著于自我？』『因為畢竟沒有自我。』『為什麼菩薩不會執著于眾生、壽命、眾數，乃至知者、見者？』『因為這些法畢竟是不可得的。』『為什麼菩薩不會執著于斷見？』『因為沒有法可以斷滅，諸法畢竟不生。』『為什麼菩薩不會執著于常見？』『如果法不生，就不是常。』『為什麼菩薩不應該執取相？』『因為沒有諸煩惱。』『為什麼菩薩不應該產生因的見解？』『因為諸見是不可見的。』『為什麼菩薩不執著名色（nama-rupa，指精神和物質現象）？』『因為名色之處的相是無有的。』『為什麼菩薩不執著於五陰（skandha，構成個體存在的五種要素）、十八界（dhatu，感官、對像和意識的十八種範疇）、十二入（ayatana，感官和對象的十二種處所）？』『因為這些法的自性是無有的。』『為什麼菩薩不執著於三界（triloka，欲界、色界、無色界）？』『因為三界的自性是無有的。』『為什麼菩薩不應該產生執著的心？為什麼菩薩不應該產生願望？為什麼菩薩不應該產生依止？』『因為這些法的自性是無有的。』『為什麼菩薩不執著于依佛的見解？』『因為產生依止的見解就見不到佛。』『為什麼菩薩不執著于依法的見解？』『因為法是不可見的。』『為什麼菩薩不執著于依僧的見解？』『因為僧的相是無為的，不可依止。』『為什麼菩薩不執著于』

【English Translation】 English version 'After giving, does the mind not regret?' 'Because of the power of compassion.' 'Why does a Bodhisattva not doubt the profound Dharma?' 'Because of believing in the power of merit. This is how a Bodhisattva, dwelling in the sixth stage, is free from the six dharmas.' 'Why does a Bodhisattva not cling to self?' 'Because ultimately there is no self.' 'Why does a Bodhisattva not cling to sentient beings, lifespan, number, or even knowers and seers?' 'Because these dharmas are ultimately unattainable.' 'Why does a Bodhisattva not cling to the view of annihilation?' 'Because there is no dharma to be annihilated, and all dharmas are ultimately unarisen.' 'Why does a Bodhisattva not cling to the view of permanence?' 'If a dharma does not arise, it is not permanent.' 'Why should a Bodhisattva not grasp at characteristics?' 'Because there are no afflictions.' 'Why should a Bodhisattva not generate the view of cause?' 'Because all views are invisible.' 'Why does a Bodhisattva not cling to nama-rupa (name and form, referring to mental and physical phenomena)?' 'Because the characteristics of the place of nama-rupa are non-existent.' 'Why does a Bodhisattva not cling to the five skandhas (aggregates that constitute individual existence), the eighteen dhatus (elements of sense, object, and consciousness), and the twelve ayatanas (sense bases and their objects)?' 'Because the nature of these dharmas is non-existent.' 'Why does a Bodhisattva not cling to the three realms (triloka, the realms of desire, form, and formlessness)?' 'Because the nature of the three realms is non-existent.' 'Why should a Bodhisattva not generate a clinging mind? Why should a Bodhisattva not generate a wish? Why should a Bodhisattva not generate reliance?' 'Because the nature of these dharmas is non-existent.' 'Why does a Bodhisattva not cling to the view of relying on the Buddha?' 'Because generating the view of reliance does not see the Buddha.' 'Why does a Bodhisattva not cling to the view of relying on the Dharma?' 'Because the Dharma is invisible.' 'Why does a Bodhisattva not cling to the view of relying on the Sangha?' 'Because the nature of the Sangha is unconditioned and cannot be relied upon.' 'Why does a Bodhisattva not cling to'

依戒見？」

「罪無罪不著故。是為菩薩住七地中二十法所不應著。」

「云何菩薩應具足空？」

「具足諸法自相空故。」

「云何菩薩無相證？」

「不念諸相故。」

「云何菩薩知無作？」

「於三界中不作故。」

「云何菩薩三分清凈？」

「十善道具足故。」

「云何菩薩一切眾生中慈悲智具足？」

「得大悲故。」

「云何菩薩不念一切眾生？」

「凈國土具足故。」

「云何菩薩一切法等觀？」

「于諸法不損益故。」

「云何菩薩知諸法實相？」

「諸法實相無知故。」

「云何菩薩無生忍？」

「為諸法不生不滅，不作忍故。」

「云何菩薩無生智？」

「知名色不生故。」

「云何菩薩說諸法一相？」

「心不行二相故。」

「云何菩薩破分別相？」

「一切法不分別故。」

「云何菩薩轉憶想？」

「小大無量想轉故。」

「云何菩薩轉見？」

「于聲聞、辟支佛地見轉故。」

「云何菩薩轉煩惱？」

「斷諸煩惱故。」

「云何菩薩等定慧地？」

「所謂得一切種智故。

【現代漢語翻譯】現代漢語譯本『依戒律的觀點來看呢？』『因為不執著于罪與非罪。這就是菩薩住在第七地時，不應該執著的二十種法。』『菩薩應該如何具足空性呢？』『因為具足了諸法各自的自性空。』『菩薩如何證得無相呢？』『因為不執著于任何相。』『菩薩如何了知無作呢？』『因為在三界中不造作。』『菩薩如何達到三分清凈呢？』『因為具足了十善道。』『菩薩如何在一切眾生中具足慈悲和智慧呢？』『因為獲得了大悲心。』『菩薩為何不執著於一切眾生呢？』『因為凈土已經具足。』『菩薩如何平等看待一切法呢？』『因為對於諸法不增不減。』『菩薩如何了知諸法的實相呢？』『因為諸法的實相是無知的。』『菩薩如何獲得無生忍呢？』『因為對於諸法的不生不滅，不作忍。』『菩薩如何獲得無生智呢？』『因爲了知名色是不生的。』『菩薩如何說諸法是一相呢？』『因為心不執行於二相。』『菩薩如何破除分別相呢？』『因為對一切法不作分別。』『菩薩如何轉變憶想呢？』『因為大小無量的憶想都轉變了。』『菩薩如何轉變見解呢？』『因為從聲聞（Sravaka）、辟支佛（Pratyekabuddha）的境界見解轉變了。』『菩薩如何轉變煩惱呢？』『因為斷除了所有的煩惱。』『菩薩如何平等地處於定慧之地呢？』『因為獲得了所謂的一切種智。』

【English Translation】 English version 'According to the view of precepts?' 'Because they do not cling to sin or non-sin. This is why Bodhisattvas dwelling in the seventh ground should not cling to these twenty dharmas.' 'How should a Bodhisattva fulfill emptiness?' 'Because they fulfill the emptiness of the self-nature of all dharmas.' 'How does a Bodhisattva realize no-form?' 'Because they do not dwell on any forms.' 'How does a Bodhisattva know non-action?' 'Because they do not act in the three realms.' 'How does a Bodhisattva achieve threefold purity?' 'Because they fulfill the ten virtuous paths.' 'How does a Bodhisattva fulfill compassion and wisdom in all sentient beings?' 'Because they have attained great compassion.' 'Why does a Bodhisattva not cling to all sentient beings?' 'Because the pure land is already fulfilled.' 'How does a Bodhisattva view all dharmas equally?' 'Because they neither increase nor decrease any dharmas.' 'How does a Bodhisattva know the true nature of all dharmas?' 'Because the true nature of all dharmas is unknowable.' 'How does a Bodhisattva attain the forbearance of non-arising?' 'Because they forbear the non-arising and non-ceasing of all dharmas.' 'How does a Bodhisattva attain the wisdom of non-arising?' 'Because they know that name and form do not arise.' 'How does a Bodhisattva say that all dharmas are of one form?' 'Because the mind does not operate in two forms.' 'How does a Bodhisattva break through the appearance of discrimination?' 'Because they do not discriminate any dharmas.' 'How does a Bodhisattva transform recollection?' 'Because the recollections of small, large, and immeasurable are transformed.' 'How does a Bodhisattva transform views?' 'Because they transform the views from the grounds of Sravakas (hearers) and Pratyekabuddhas (solitary realizers).' 'How does a Bodhisattva transform afflictions?' 'Because they have cut off all afflictions.' 'How does a Bodhisattva equally abide in the ground of samadhi and wisdom?' 'Because they have attained what is called all-knowing wisdom.'

」

「云何菩薩調意？」

「於三界不動故。」

「云何菩薩心寂滅？」

「制六根故。」

「云何菩薩無閡智？」

「得佛眼故。」

「云何菩薩不染愛？」

「舍六塵故。是為菩薩住七地中具足二十法。」

「云何菩薩順入眾生心？」

「菩薩以一心知一切眾生心及心數法。」

「云何菩薩遊戲諸神通？」

「以是神通從一佛國至一佛國，亦不作佛國想。」

「云何菩薩觀諸佛國？」

「自住其國見無量諸佛國，亦無佛國想。」

「云何菩薩如所見佛國，自莊嚴其國？」

「住轉輪聖王地，遍至三千大千世界，以自莊嚴。」

「云何菩薩如實觀佛身？」

「如實觀法身故。是為菩薩住八地中具足五法。」

「云何菩薩知上下諸根？」

「菩薩住佛十力，知一切眾生上下諸根。」

「云何菩薩凈佛國土？」

「凈眾生故。」

「云何菩薩如幻三昧？」

「住是三昧能成辦一切事，亦不生心相故。」

「云何菩薩常入三昧？」

「菩薩得報生三昧故。」

「云何菩薩隨眾生所應善根受身？」

「菩薩知眾生所應生善根而為受身，成

【現代漢語翻譯】現代漢語譯本『如何菩薩調伏心意？』『因為對三界不動搖。』『如何菩薩心入寂滅？』『因為制伏六根（眼、耳、鼻、舌、身、意）。』『如何菩薩具有無礙的智慧？』『因為獲得了佛眼。』『如何菩薩不染著愛慾？』『因為捨棄了六塵（色、聲、香、味、觸、法）。這是菩薩安住於七地時所具足的二十種法。』『如何菩薩順應進入眾生的心？』『菩薩以一心了知一切眾生的心及其心所法。』『如何菩薩遊戲于各種神通？』『以這些神通從一個佛國到另一個佛國，也不生起對佛國的執著。』『如何菩薩觀察諸佛國土？』『自己安住于自己的國土，見到無量諸佛國土，也不生起對佛國土的執著。』『如何菩薩像所見到的佛國土那樣，莊嚴自己的國土？』『安住于轉輪聖王（擁有統治世界的理想君主）的地位，遍至三千大千世界，以此來莊嚴自己的國土。』『如何菩薩如實地觀察佛身？』『因為如實地觀察法身（佛的真理之身）。這是菩薩安住於八地時所具足的五種法。』『如何菩薩了知上下眾生的根器？』『菩薩安住于佛的十力（佛的十種智慧力量），了知一切眾生上、中、下不同的根器。』『如何菩薩清凈佛國土？』『因為清凈眾生。』『如何菩薩入如幻三昧（如夢幻般的三昧）？』『安住于這種三昧，能夠成就一切事情，也不生起任何心相。』『如何菩薩常入三昧？』『菩薩因為獲得報生三昧（因果報應而自然獲得的禪定）。』『如何菩薩隨順眾生所應有的善根而受生？』『菩薩知道眾生所應生起的善根，而為他們受生，成就他們的善根。』

【English Translation】 English version 'How does a Bodhisattva tame their mind?' 'By not being moved by the three realms (desire realm, form realm, formless realm).' 'How does a Bodhisattva's mind attain quiescence?' 'By controlling the six senses (eyes, ears, nose, tongue, body, and mind).' 'How does a Bodhisattva possess unobstructed wisdom?' 'By attaining the Buddha eye.' 'How does a Bodhisattva not become attached to love?' 'By abandoning the six sense objects (form, sound, smell, taste, touch, and mental objects). These are the twenty qualities that a Bodhisattva possesses while dwelling in the seventh stage.' 'How does a Bodhisattva enter into the minds of sentient beings?' 'A Bodhisattva, with a single mind, knows the minds of all sentient beings and their mental states.' 'How does a Bodhisattva play with various supernormal powers?' 'With these supernormal powers, they travel from one Buddha-land to another, without forming any attachment to the Buddha-lands.' 'How does a Bodhisattva observe the Buddha-lands?' 'While dwelling in their own land, they see countless Buddha-lands, without forming any attachment to the Buddha-lands.' 'How does a Bodhisattva adorn their own land like the Buddha-lands they have seen?' 'By dwelling in the position of a Chakravartin King (an ideal ruler who governs the world), they travel throughout the three thousand great thousand worlds, and thus adorn their own land.' 'How does a Bodhisattva truly observe the Buddha's body?' 'By truly observing the Dharmakaya (the truth body of the Buddha). These are the five qualities that a Bodhisattva possesses while dwelling in the eighth stage.' 'How does a Bodhisattva know the different capacities of sentient beings?' 'A Bodhisattva, dwelling in the ten powers of the Buddha (ten kinds of wisdom and power), knows the superior, middling, and inferior capacities of all sentient beings.' 'How does a Bodhisattva purify the Buddha-land?' 'By purifying sentient beings.' 'How does a Bodhisattva enter the illusion-like Samadhi (meditative state)?' 'By dwelling in this Samadhi, they can accomplish all things, without giving rise to any mental phenomena.' 'How does a Bodhisattva constantly enter Samadhi?' 'Because the Bodhisattva has attained the Samadhi of rebirth (meditative state naturally attained through karmic retribution).' 'How does a Bodhisattva take rebirth according to the good roots that sentient beings should have?' 'The Bodhisattva knows the good roots that sentient beings should develop, and takes rebirth for them, thus fulfilling their good roots.'

就眾生故。是為菩薩住八地中具足五法。」

「云何菩薩受無邊世界所度之分？」

「十方無量世界中眾生，如諸佛法所應度者而度脫之。」

「云何菩薩得如所愿？」

「得六波羅蜜具足故。」

「云何菩薩知諸天、龍、夜叉、揵闥婆語？」

「辭辯力故。」

「云何菩薩胎產生就？

「菩薩世世常化生故。

「云何菩薩家成就？」

「常在大家生故。」

「云何菩薩所產生就？」

「若剎利家生、若婆羅門家生故。」

「云何菩薩姓成就？」

「如過去菩薩所生姓，從此中生故。」

「云何菩薩眷屬成就？」

「純諸菩薩摩訶薩為眷屬故。」

「云何菩薩出生成就？」

「生時光明遍照無量無邊世界，亦不取相故。」

「云何菩薩出家成就？」

「出家時無量百千億諸天侍從出家，是一切眾生必至三乘。」

「云何菩薩莊嚴佛樹成就？」

「是菩提樹以黃金為根，七寶為莖節枝葉，莖節枝葉光明遍照十方阿僧祇三千大千世界。」

「云何菩薩一切諸善功德成滿具足？」

「菩薩得眾生清凈，佛國亦凈。是為菩薩住九地中具足十二法。」

「云何菩

【現代漢語翻譯】現代漢語譯本『爲了眾生的緣故，這就是菩薩安住于第八地時所具足的五種法。』『菩薩如何接受無邊世界所度化的眾生？』『在十方無量世界中的眾生，如同諸佛所教導的法那樣，應當被度脫。』『菩薩如何能夠如願以償？』『因為具足六波羅蜜（六種到達彼岸的方法）的緣故。』『菩薩如何知道諸天、龍、夜叉（一種鬼神）、揵闥婆（一種天神）的語言？』『因為具有辭辯能力。』『菩薩如何成就胎生？』『菩薩世世代代常常是化生（非胎生）的。』『菩薩如何成就家庭？』『常常出生在大家族中。』『菩薩如何成就所生之處？』『或者出生在剎利（貴族）家，或者出生在婆羅門（祭司）家。』『菩薩如何成就姓氏？』『如同過去菩薩所出生的姓氏，從此中出生。』『菩薩如何成就眷屬？』『純粹以諸菩薩摩訶薩（大菩薩）為眷屬。』『菩薩如何成就出生？』『出生時，光明遍照無量無邊的世界，也不執著于這種現象。』『菩薩如何成就出家？』『出家時，無量百千億諸天侍從出家，這一切眾生必定會到達三乘（聲聞乘、緣覺乘、菩薩乘）。』『菩薩如何成就莊嚴菩提樹？』『這菩提樹以黃金為根，七寶為莖節枝葉，莖節枝葉的光明遍照十方阿僧祇（無數）三千大千世界。』『菩薩如何使一切諸善功德圓滿具足？』『菩薩得到眾生清凈，佛國也清凈。這就是菩薩安住于第九地時所具足的十二種法。』『菩薩如何』

【English Translation】 English version 'It is for the sake of sentient beings that the Bodhisattva, dwelling in the eighth stage, possesses these five qualities.' 'How does a Bodhisattva receive the share of beings to be liberated in boundless worlds?' 'In the immeasurable worlds of the ten directions, sentient beings are liberated according to the Dharma taught by the Buddhas.' 'How does a Bodhisattva achieve their wishes?' 'By perfecting the six Paramitas (six perfections or ways to cross over).' 'How does a Bodhisattva understand the languages of Devas (gods), Nagas (dragons), Yakshas (a type of spirit), and Gandharvas (a type of celestial musician)?' 'Through the power of eloquence.' 'How is the Bodhisattva's birth accomplished?' 'Bodhisattvas are always born through transformation in every lifetime.' 'How is the Bodhisattva's family accomplished?' 'They are always born into great families.' 'How is the Bodhisattva's place of birth accomplished?' 'They are born either into a Kshatriya (warrior/noble) family or a Brahmin (priest) family.' 'How is the Bodhisattva's lineage accomplished?' 'They are born into the same lineage as past Bodhisattvas.' 'How is the Bodhisattva's retinue accomplished?' 'Their retinue consists purely of Bodhisattva Mahasattvas (great Bodhisattvas).' 'How is the Bodhisattva's birth accomplished?' 'At the time of birth, light illuminates immeasurable and boundless worlds, yet they do not cling to this phenomenon.' 'How is the Bodhisattva's renunciation accomplished?' 'At the time of renunciation, countless hundreds of thousands of billions of Devas follow them, and all these beings will surely reach the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana).' 'How is the Bodhisattva's adornment of the Bodhi tree accomplished?' 'This Bodhi tree has roots of gold, stems and branches of seven treasures, and the light from its stems and branches illuminates the ten directions, as many as asamkhya (countless) three-thousand great thousand worlds.' 'How does the Bodhisattva accomplish the complete fulfillment of all virtuous merits?' 'The Bodhisattva attains the purity of sentient beings, and the Buddha-land is also pure. This is how the Bodhisattva, dwelling in the ninth stage, possesses these twelve qualities.' 'How does the Bodhisattva'

薩住十地中當知如佛？」

「若菩薩摩訶薩具足六波羅蜜、四念處，乃至十八不共法、一切種智具足滿，斷一切煩惱及習，是名菩薩摩訶薩住十地中當知如佛。須菩提！菩薩摩訶薩住是十地中，以方便力故行六波羅蜜，行四念處乃至十八不共法，過干慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地，過是九地住于佛地，是為菩薩十地。如是，須菩提！是名菩薩摩訶薩大乘發趣。」

摩訶般若波羅蜜經出到品第二十一

佛告須菩提：「汝所問：『是乘何處出？至何處住？』者。」佛言：「是乘從三界中出，至薩婆若中住，以不二法故。何以故？摩訶衍、薩婆若是二法，不合不散、無色無形無對，一相所謂無相。若人慾使實際出，是人為欲使無相法出。若人慾使如、法性、不可思議性出，是人為欲使無相法出。若人慾使色空出，是人為欲使無相法出。若人慾使受想行識空出，是人為欲使無相法出。何以故？須菩提！色空相不出三界亦不住薩婆若。受想行識空相不出三界亦不住薩婆若。所以者何？色色相空，受想行識識相空故。若人慾使眼空出，是人為欲使無相法出。若人慾使耳鼻舌身意空出，是人為欲使無相法出。若人慾使乃至意觸因緣生受空出，是人為欲使無相法出。何以故

【現代漢語翻譯】現代漢語譯本「菩薩安住於十地時，應當如何理解他們如同佛陀？」「如果菩薩摩訶薩（偉大的菩薩）圓滿了六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）、四念處（四種觀想方法，即身念處、受念處、心念處、法念處），乃至十八不共法（佛陀獨有的十八種功德）、一切種智（佛陀所具有的對一切事物和現象的智慧）都圓滿具足，斷除了一切煩惱和習氣，那麼這位菩薩摩訶薩安住於十地時，就應當被理解為如同佛陀。須菩提！菩薩摩訶薩安住于這十地中，以方便之力修行六波羅蜜，修行四念處乃至十八不共法，超越干慧地（初入道的階段）、性地（證悟真如的階段）、八人地（預流果的階段）、見地（見道的階段）、薄地（薄欲界的階段）、離欲地（離欲界的階段）、已作地（已完成修行的階段）、辟支佛地（獨覺的階段）、菩薩地（菩薩的階段），超越這九地而安住于佛地，這就是菩薩的十地。須菩提！這就是菩薩摩訶薩大乘的進趣。」

《摩訶般若波羅蜜經》出到品第二十一

佛陀告訴須菩提：「你所問的『這個乘（指大乘）從何處出發？到達何處安住？』的問題。」佛陀說：「這個乘從三界（欲界、色界、無色界）中出發，到達薩婆若（一切智，佛陀的智慧）中安住，因為不二法（非此非彼，超越對立的真理）的緣故。為什麼呢？大乘和薩婆若雖然是兩個概念，但它們不合不散，無色無形，無有對立，它們的本質是一相，即無相。如果有人想要使實際（真如的本體）顯現出來，這個人就是想要使無相法顯現出來。如果有人想要使如（真如）、法性（諸法的本性）、不可思議性顯現出來，這個人就是想要使無相法顯現出來。如果有人想要使色空（物質的空性）顯現出來，這個人就是想要使無相法顯現出來。如果有人想要使受、想、行、識（構成生命的五蘊）的空性顯現出來，這個人就是想要使無相法顯現出來。為什麼呢？須菩提！色空的相既不從三界中出來，也不安住在薩婆若中。受、想、行、識空的相既不從三界中出來，也不安住在薩婆若中。這是為什麼呢？因為相是空的，受、想、行、識的相也是空的。如果有人想要使眼空顯現出來，這個人就是想要使無相法顯現出來。如果有人想要使耳、鼻、舌、身、意空顯現出來，這個人就是想要使無相法顯現出來。如果有人想要使乃至意觸因緣所生的感受空顯現出來，這個人就是想要使無相法顯現出來。為什麼呢？

【English Translation】 English version 『When Bodhisattvas dwell in the ten grounds, how should they be understood as being like Buddhas?』『If a Bodhisattva-Mahasattva (great Bodhisattva) fully possesses the six Paramitas (perfections, namely generosity, morality, patience, vigor, meditation, and wisdom), the four Smrtyupasthanas (foundations of mindfulness, namely mindfulness of body, feelings, mind, and dharmas), up to the eighteen Avenika Buddhadharmas (unique qualities of a Buddha), and the Sarvakarajnata (omniscience, the wisdom of a Buddha) is fully complete, having cut off all afflictions and habits, then this Bodhisattva-Mahasattva, dwelling in the ten grounds, should be understood as being like a Buddha. Subhuti! Bodhisattva-Mahasattvas, dwelling in these ten grounds, practice the six Paramitas with skillful means, practice the four Smrtyupasthanas up to the eighteen Avenika Buddhadharmas, and transcend the stages of Dry Insight Ground, Nature Ground, Eighth Person Ground, Seeing Ground, Thin Ground, Detachment Ground, Accomplished Ground, Pratyekabuddha Ground, and Bodhisattva Ground. Having transcended these nine grounds, they dwell in the Buddha Ground. These are the ten grounds of a Bodhisattva. Thus, Subhuti! This is called the great vehicle of a Bodhisattva-Mahasattva』s progress.』

Chapter 21, 『Emergence and Arrival』 of the Mahaprajnaparamita Sutra

The Buddha said to Subhuti, 『Regarding your question: 「From where does this vehicle (referring to the Mahayana) emerge? Where does it dwell?」』 The Buddha said, 『This vehicle emerges from the three realms (desire realm, form realm, formless realm) and dwells in Sarvajnata (omniscience, the wisdom of a Buddha), because of the non-dual dharma (the truth beyond duality). Why is that? Although Mahayana and Sarvajnata are two concepts, they neither combine nor separate, are without color or form, and have no opposite. Their essence is one aspect, which is no-aspect. If someone wants to make actuality (the essence of reality) appear, that person wants to make the no-aspect dharma appear. If someone wants to make Suchness (Tathata), Dharmata (the nature of dharmas), or the Inconceivable Nature appear, that person wants to make the no-aspect dharma appear. If someone wants to make the emptiness of form appear, that person wants to make the no-aspect dharma appear. If someone wants to make the emptiness of feeling, perception, volition, and consciousness (the five aggregates that constitute life) appear, that person wants to make the no-aspect dharma appear. Why is that? Subhuti! The aspect of the emptiness of form neither emerges from the three realms nor dwells in Sarvajnata. The aspect of the emptiness of feeling, perception, volition, and consciousness neither emerges from the three realms nor dwells in Sarvajnata. Why is that? Because aspects are empty, and the aspects of feeling, perception, volition, and consciousness are also empty. If someone wants to make the emptiness of the eye appear, that person wants to make the no-aspect dharma appear. If someone wants to make the emptiness of the ear, nose, tongue, body, and mind appear, that person wants to make the no-aspect dharma appear. If someone wants to make the emptiness of the feeling arising from the contact of the mind appear, that person wants to make the no-aspect dharma appear. Why is that?』

？須菩提！眼空不出三界亦不住薩婆若，乃至意觸因緣生受空不出三界亦不住薩婆若。所以者何？眼眼相空，乃至意觸因緣生受意觸因緣生受相空故。若人慾使夢出，是人為欲使無相法出。若人慾使幻、焰、響、影、化出，是人為欲使無相法出。何以故？須菩提！夢相不出三界亦不住薩婆若，幻、焰、響、影、化相亦不出三界亦不住薩婆若。須菩提！若人慾使檀那波羅蜜出，是人為欲使無相法出。若人慾使尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜出，是人為欲使無相法出。何以故？檀那波羅蜜相不出三界亦不住薩婆若，尸羅波羅蜜乃至般若波羅蜜不出三界亦不住薩婆若。所以者何？檀那波羅蜜檀那波羅蜜相空，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜般若波羅蜜相空故。若人慾使內空出乃至無法有法空出，是人為欲使無相法出。何以故？須菩提！內空相乃至無法有法空相不出三界亦不住薩婆若。所以者何？內空內空性空乃至無法有法空無法有法空性空故。若人慾使四念處出，是人為欲使無相法出。何以故？四念處性不出三界亦不住薩婆若。所以者何？四念處性四念處性空故。若人慾使四正勤、四如意足、五根、五力、七覺分、八聖道分出，是人為欲使無相法出。何

【現代漢語翻譯】現代漢語譯本：須菩提！眼（視覺器官）的空性既不超出三界（欲界、色界、無色界），也不停留在薩婆若（一切智），乃至意觸（意識接觸）因緣所生的感受的空性，既不超出三界，也不停留在薩婆若。這是為什麼呢？因為眼與眼相的空性，乃至意觸因緣所生的感受與意觸因緣所生的感受相的空性。如果有人想讓夢境顯現出來，這個人就是想讓無相之法顯現出來。如果有人想讓幻象、火焰、回聲、影子、化現顯現出來，這個人就是想讓無相之法顯現出來。為什麼呢？須菩提！夢境的相既不超出三界，也不停留在薩婆若，幻象、火焰、回聲、影子、化現的相既不超出三界，也不停留在薩婆若。須菩提！如果有人想讓檀那波羅蜜（佈施波羅蜜）顯現出來，這個人就是想讓無相之法顯現出來。如果有人想讓尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）顯現出來，這個人就是想讓無相之法顯現出來。為什麼呢？檀那波羅蜜的相既不超出三界，也不停留在薩婆若，尸羅波羅蜜乃至般若波羅蜜的相既不超出三界，也不停留在薩婆若。這是為什麼呢？因為檀那波羅蜜與檀那波羅蜜相的空性，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜與般若波羅蜜相的空性。如果有人想讓內空（內在的空性）顯現出來，乃至無法有法空（既非有也非無的空性）顯現出來，這個人就是想讓無相之法顯現出來。為什麼呢？須菩提！內空的相乃至無法有法空的相既不超出三界，也不停留在薩婆若。這是為什麼呢？因為內空的自性是空，乃至無法有法空的自性是空。如果有人想讓四念處（身、受、心、法四種觀察）顯現出來，這個人就是想讓無相之法顯現出來。為什麼呢？四念處的自性既不超出三界，也不停留在薩婆若。這是為什麼呢？因為四念處的自性是空。如果有人想讓四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧五種能力）、五力（信、精進、念、定、慧五種力量）、七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路）顯現出來，這個人就是想讓無相之法顯現出來。

【English Translation】 English version: Subhuti, the emptiness of the eye (organ of sight) neither transcends the three realms (desire realm, form realm, formless realm) nor abides in Sarvajna (all-knowing wisdom), and even the emptiness of the feeling arising from the condition of eye-contact neither transcends the three realms nor abides in Sarvajna. Why is that? Because the eye and the form of the eye are empty, and even the feeling arising from the condition of eye-contact and the form of the feeling arising from the condition of eye-contact are empty. If someone wishes to make a dream appear, that person wishes to make the formless dharma appear. If someone wishes to make an illusion, a flame, an echo, a shadow, or a transformation appear, that person wishes to make the formless dharma appear. Why is that? Subhuti, the form of a dream neither transcends the three realms nor abides in Sarvajna, and the forms of illusion, flame, echo, shadow, and transformation neither transcend the three realms nor abide in Sarvajna. Subhuti, if someone wishes to make Dana Paramita (perfection of giving) appear, that person wishes to make the formless dharma appear. If someone wishes to make Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), or Prajna Paramita (perfection of wisdom) appear, that person wishes to make the formless dharma appear. Why is that? The form of Dana Paramita neither transcends the three realms nor abides in Sarvajna, and the forms of Sila Paramita up to Prajna Paramita neither transcend the three realms nor abide in Sarvajna. Why is that? Because Dana Paramita and the form of Dana Paramita are empty, and Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita and the form of Prajna Paramita are empty. If someone wishes to make inner emptiness appear, up to the emptiness of neither existence nor non-existence appear, that person wishes to make the formless dharma appear. Why is that? Subhuti, the form of inner emptiness up to the form of the emptiness of neither existence nor non-existence neither transcends the three realms nor abides in Sarvajna. Why is that? Because the nature of inner emptiness is empty, up to the nature of the emptiness of neither existence nor non-existence is empty. If someone wishes to make the four foundations of mindfulness (contemplation of body, feeling, mind, and dharma) appear, that person wishes to make the formless dharma appear. Why is that? The nature of the four foundations of mindfulness neither transcends the three realms nor abides in Sarvajna. Why is that? Because the nature of the four foundations of mindfulness is empty. If someone wishes to make the four right efforts (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen), the four bases of psychic power (desire, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (faith, vigor, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharma, vigor, joy, tranquility, concentration, and equanimity), or the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) appear, that person wishes to make the formless dharma appear.

以故？八聖道分性不出三界不住薩婆若。所以者何？八聖道分性八聖道分性空故。乃至十八不共法亦如是。須菩提！若人慾使阿羅漢出生處，是人為欲使無相法出。若人慾使辟支佛出生處，是人為欲使無相法出。若人慾使多陀阿伽度、阿羅訶、三藐三佛陀出生處，是人為欲使無相法出。何以故？阿羅漢性、辟支佛性佛性不出三界亦不住薩婆若。所以者何？阿羅漢性阿羅漢性空、辟支佛性辟支佛性空、佛性佛性空故。若人慾使須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、佛道、一切種智出，是人為欲使無相法出。如上說。若人慾使名字、假名施設相、但有語言出，是人為欲使無相法出。何以故？名字空不出三界亦不住薩婆若。所以者何？名字相名字相空故。乃至施設亦如是。是人慾使不生不滅法、不垢不凈無作法出，是人為欲使無相法出。何以故？不生乃至無作法性不出三界亦不住薩婆若。所以者何？不生性乃至無作性性空故。須菩提！以是因緣故，摩訶衍從三界中出，至薩婆若中，住不動故。

「須菩提！汝所問：『是乘至何處住？』者，須菩提！是大乘無住處。何以故？一切法無住相故，是乘若住不住法住。須菩提！譬如法性不生不滅、不垢不凈無、相無作，非住非不住。須菩提！是乘亦如是，非

【現代漢語翻譯】現代漢語譯本：

為什麼呢？因為八聖道分的自性不超出三界，也不停留在薩婆若（一切智）。這是什麼原因呢？因為八聖道分的自性是空性的。乃至十八不共法也是如此。須菩提！如果有人想要使阿羅漢（斷盡煩惱，不再輪迴的聖者）的出生之處顯現，這個人就是想要使無相法顯現。如果有人想要使辟支佛（不依師教，自悟的聖者）的出生之處顯現，這個人就是想要使無相法顯現。如果有人想要使多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）的出生之處顯現，這個人就是想要使無相法顯現。為什麼呢？因為阿羅漢的自性、辟支佛的自性、佛的自性都不超出三界，也不停留在薩婆若。這是什麼原因呢？因為阿羅漢的自性是空性的，辟支佛的自性是空性的，佛的自性是空性的。如果有人想要使須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果、辟支佛道、佛道、一切種智顯現，這個人就是想要使無相法顯現。如同上面所說。如果有人想要使名字、假名施設相、只是語言顯現，這個人就是想要使無相法顯現。為什麼呢？因為名字是空性的，不超出三界，也不停留在薩婆若。這是什麼原因呢？因為名字的自性是空性的。乃至施設也是如此。這個人想要使不生不滅法、不垢不凈無作法顯現，這個人就是想要使無相法顯現。為什麼呢？因為不生乃至無作法的自性不超出三界，也不停留在薩婆若。這是什麼原因呢？因為不生性乃至無作性是空性的。須菩提！因為這個緣故，摩訶衍（大乘）從三界中出，到達薩婆若中，安住不動。

須菩提！你所問的：『這個乘會停留在哪裡？』須菩提！這個大乘沒有停留之處。為什麼呢？因為一切法都沒有停留的相狀，這個乘如果停留，就是停留在不住法上。須菩提！譬如法性不生不滅、不垢不凈、無相無作，既不是停留也不是不停留。須菩提！這個乘也是如此，既不是停留也不是不停留。 English version:

Why is that? Because the nature of the Eightfold Noble Path does not go beyond the Three Realms, nor does it abide in Sarvajna (all-knowing wisdom). What is the reason for this? Because the nature of the Eightfold Noble Path is empty. Even the eighteen unique qualities of a Buddha are the same. Subhuti, if someone wants to make the place of birth of an Arhat (a saint who has extinguished all defilements and is no longer subject to rebirth) appear, that person is trying to make the formless Dharma appear. If someone wants to make the place of birth of a Pratyekabuddha (a self-enlightened saint who does not rely on a teacher) appear, that person is trying to make the formless Dharma appear. If someone wants to make the place of birth of a Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) appear, that person is trying to make the formless Dharma appear. Why is that? Because the nature of an Arhat, the nature of a Pratyekabuddha, and the nature of a Buddha do not go beyond the Three Realms, nor do they abide in Sarvajna. What is the reason for this? Because the nature of an Arhat is empty, the nature of a Pratyekabuddha is empty, and the nature of a Buddha is empty. If someone wants to make the fruit of a Srotapanna (stream-enterer), the fruit of a Sakrdagamin (once-returner), the fruit of an Anagamin (non-returner), the fruit of an Arhat, the path of a Pratyekabuddha, the path of a Buddha, and all-knowing wisdom appear, that person is trying to make the formless Dharma appear. As mentioned above. If someone wants to make names, provisional designations, and mere language appear, that person is trying to make the formless Dharma appear. Why is that? Because names are empty, they do not go beyond the Three Realms, nor do they abide in Sarvajna. What is the reason for this? Because the nature of names is empty. Even designations are the same. If someone wants to make the unarisen and unceasing Dharma, the undefiled and unpurified, and the unconditioned Dharma appear, that person is trying to make the formless Dharma appear. Why is that? Because the nature of the unarisen and the unconditioned Dharma does not go beyond the Three Realms, nor does it abide in Sarvajna. What is the reason for this? Because the nature of the unarisen and the unconditioned is empty. Subhuti, for this reason, the Mahayana (Great Vehicle) emerges from the Three Realms and reaches Sarvajna, where it abides without moving.

Subhuti, regarding your question, 'Where does this vehicle abide?' Subhuti, this Great Vehicle has no abiding place. Why is that? Because all dharmas have no abiding characteristic, if this vehicle abides, it abides in the non-abiding Dharma. Subhuti, just as the nature of Dharma is unarisen and unceasing, undefiled and unpurified, without form and without action, neither abiding nor non-abiding. Subhuti, this vehicle is also like that, neither abiding nor non-abiding.

【English Translation】 Why? Because the nature of the Eightfold Noble Path does not go beyond the Three Realms, nor does it abide in Sarvajna. What is the reason? Because the nature of the Eightfold Noble Path is empty. Even the eighteen unique qualities of a Buddha are the same. Subhuti! If someone wants to make the place of birth of an Arhat appear, that person is trying to make the formless Dharma appear. If someone wants to make the place of birth of a Pratyekabuddha appear, that person is trying to make the formless Dharma appear. If someone wants to make the place of birth of a Tathagata, Arhat, Samyaksambuddha appear, that person is trying to make the formless Dharma appear. Why? Because the nature of an Arhat, the nature of a Pratyekabuddha, and the nature of a Buddha do not go beyond the Three Realms, nor do they abide in Sarvajna. What is the reason? Because the nature of an Arhat is empty, the nature of a Pratyekabuddha is empty, and the nature of a Buddha is empty. If someone wants to make the fruit of a Srotapanna, the fruit of a Sakrdagamin, the fruit of an Anagamin, the fruit of an Arhat, the path of a Pratyekabuddha, the path of a Buddha, and all-knowing wisdom appear, that person is trying to make the formless Dharma appear. As mentioned above. If someone wants to make names, provisional designations, and mere language appear, that person is trying to make the formless Dharma appear. Why? Because names are empty, they do not go beyond the Three Realms, nor do they abide in Sarvajna. What is the reason? Because the nature of names is empty. Even designations are the same. If someone wants to make the unarisen and unceasing Dharma, the undefiled and unpurified, and the unconditioned Dharma appear, that person is trying to make the formless Dharma appear. Why? Because the nature of the unarisen and the unconditioned Dharma does not go beyond the Three Realms, nor does it abide in Sarvajna. What is the reason? Because the nature of the unarisen and the unconditioned is empty. Subhuti! For this reason, the Mahayana emerges from the Three Realms and reaches Sarvajna, where it abides without moving. Subhuti! Regarding your question, 'Where does this vehicle abide?' Subhuti! This Great Vehicle has no abiding place. Why? Because all dharmas have no abiding characteristic, if this vehicle abides, it abides in the non-abiding Dharma. Subhuti! Just as the nature of Dharma is unarisen and unceasing, undefiled and unpurified, without form and without action, neither abiding nor non-abiding. Subhuti! This vehicle is also like that, neither abiding nor non-abiding.

住非不住。何以故？法性相非住非不住。所以者何？法性相空故，乃至無作性無作性空故。諸餘法亦如是。須菩提！以是因緣故，是乘無所住。以不住法、不動法故。

「須菩提！汝所問：『誰當乘是乘出？』者，無有人乘是乘出者。何以故？是乘及出者，所用法及出時，是一切法皆無所有。若一切法無所有，用何等法當出？何以故？我不可得乃至知者、見者不可得，畢竟凈故。不可思議性不可得，畢竟凈故。陰入界不可得，畢竟凈故。檀那波羅蜜不可得，畢竟凈故。乃至般若波羅蜜不可得，畢竟凈故。內空不可得，畢竟凈故。乃至無法有法空不可得，畢竟凈故。四念處不可得，乃至十八不共法不可得，畢竟凈故。須陀洹不可得，乃至阿羅漢、辟支佛、菩薩、佛不可得，畢竟凈故。須陀洹果乃至阿羅漢果、辟支佛道、佛道、一切種智不可得，畢竟凈故。不生不滅、不垢不凈、無起無作不可得，畢竟凈故。過去世未來現在世生住滅不可得，畢竟凈故。增減不可得，畢竟凈故。何法不可得故不可得？法性不可得故不可得，如、實際、不可思議性、法相、法位、檀那波羅蜜不可得故不可得，乃至般若波羅蜜不可得故不可得。內空不可得故不可得，乃至無法有法空不可得故不可得。四念處不可得故不可得，乃至十八不共

【現代漢語翻譯】現代漢語譯本住也不是不住也不是。為什麼呢？因為法的自性既不是住也不是不住。這是為什麼呢？因為法的自性是空性的，乃至無作的自性也是空性的。其他一切法也是如此。須菩提！因為這個緣故，這個乘（指菩薩乘）是無所住的。因為它不住于任何法，也不動搖于任何法。『須菩提！你所問的：』誰將乘坐這個乘而出去？『，實際上沒有人乘坐這個乘而出去。為什麼呢？因為這個乘以及出去的人，所使用的法以及出去的時間，這一切法都是空無所有的。如果一切法都是空無所有的，那麼用什麼法才能出去呢？為什麼呢？因為我（指佛）是不可得的，乃至知者、見者也是不可得的，因為它們畢竟是清凈的。不可思議的自性是不可得的，因為它畢竟是清凈的。五蘊、十二入、十八界是不可得的，因為它們畢竟是清凈的。佈施波羅蜜（檀那波羅蜜，Dāna pāramitā）是不可得的，因為它畢竟是清凈的。乃至般若波羅蜜（Prajñā pāramitā）是不可得的，因為它畢竟是清凈的。內空是不可得的，因為它畢竟是清凈的。乃至無法有法空是不可得的，因為它畢竟是清凈的。四念處是不可得的，乃至十八不共法是不可得的，因為它們畢竟是清凈的。須陀洹（Srotāpanna，入流果）是不可得的，乃至阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）、菩薩（Bodhisattva，覺有情）、佛（Buddha，覺者）是不可得的，因為它們畢竟是清凈的。須陀洹果乃至阿羅漢果、辟支佛道、佛道、一切種智是不可得的，因為它們畢竟是清凈的。不生不滅、不垢不凈、無起無作是不可得的，因為它們畢竟是清凈的。過去世、未來世、現在世的生住滅是不可得的，因為它們畢竟是清凈的。增減是不可得的，因為它們畢竟是清凈的。什麼法不可得所以不可得呢？因為法性是不可得的所以不可得，如（Tathatā，真如）、實際（Bhūtakoti，真實邊際）、不可思議性、法相、法位、佈施波羅蜜是不可得的所以不可得，乃至般若波羅蜜是不可得的所以不可得。內空是不可得的所以不可得，乃至無法有法空是不可得的所以不可得。四念處是不可得的所以不可得，乃至十八不共

【English Translation】 English version It is neither dwelling nor non-dwelling. Why is that? Because the nature of Dharma is neither dwelling nor non-dwelling. Why is this so? Because the nature of Dharma is empty, even the nature of non-action is empty. All other dharmas are also like this. Subhuti! Because of this reason, this vehicle (referring to the Bodhisattva vehicle) has no dwelling place. Because it does not dwell in any dharma, nor does it move from any dharma. 『Subhuti! What you asked: 『Who will ride this vehicle and go forth?』 In reality, there is no one who rides this vehicle and goes forth. Why is that? Because this vehicle and the one who goes forth, the dharma used and the time of going forth, all these dharmas are empty of any inherent existence. If all dharmas are empty, then by what dharma can one go forth? Why is that? Because I (referring to the Buddha) am unattainable, even the knower and the seer are unattainable, because they are ultimately pure. The inconceivable nature is unattainable, because it is ultimately pure. The five aggregates, the twelve entrances, and the eighteen realms are unattainable, because they are ultimately pure. The perfection of giving (Dāna pāramitā) is unattainable, because it is ultimately pure. Even the perfection of wisdom (Prajñā pāramitā) is unattainable, because it is ultimately pure. Inner emptiness is unattainable, because it is ultimately pure. Even the emptiness of non-existent and existent dharmas is unattainable, because it is ultimately pure. The four foundations of mindfulness are unattainable, even the eighteen unique qualities of a Buddha are unattainable, because they are ultimately pure. A stream-enterer (Srotāpanna) is unattainable, even an Arhat, a Pratyekabuddha, a Bodhisattva, and a Buddha are unattainable, because they are ultimately pure. The fruit of a stream-enterer, even the fruit of an Arhat, the path of a Pratyekabuddha, the path of a Buddha, and all-knowing wisdom are unattainable, because they are ultimately pure. Non-arising and non-ceasing, non-defilement and non-purity, non-origination and non-action are unattainable, because they are ultimately pure. The arising, abiding, and ceasing of the past, future, and present are unattainable, because they are ultimately pure. Increase and decrease are unattainable, because they are ultimately pure. What dharma is unattainable because it is unattainable? Because the nature of Dharma is unattainable, therefore it is unattainable, suchness (Tathatā), the limit of reality (Bhūtakoti), the inconceivable nature, the characteristics of Dharma, the position of Dharma, the perfection of giving are unattainable, therefore they are unattainable, even the perfection of wisdom is unattainable, therefore it is unattainable. Inner emptiness is unattainable, therefore it is unattainable, even the emptiness of non-existent and existent dharmas is unattainable, therefore it is unattainable. The four foundations of mindfulness are unattainable, therefore they are unattainable, even the eighteen unique

法不可得故不可得。須陀洹不可得故不可得，乃至佛不可得故不可得。須陀洹果不可得故不可得，乃至佛道不可得故不可得。不生不滅乃至不起不作不可得故不可得。

「複次，須菩提！初地不可得故不可得，乃至第十地不可得故不可得，畢竟凈故。云何為初地乃至十地？所謂干慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地。內空中初地不可得，乃至無法有法空中，初地不可得。內空乃至無法有法空中，第二第三第四第五第六第七第八第九第十地不可得。何以故？須菩提！初地非得非不得，乃至十地非得非不得，畢竟凈故。內空乃至無法有法空中，成就眾生不可得，畢竟凈故。內空乃至無法有法空中，凈佛國土不可得，畢竟凈故。內空乃至無法有法空中，五眼不可得，畢竟凈故。如是，須菩提！菩薩摩訶薩以一切諸法不可得故，乘是摩訶衍出三界，住薩婆若。」◎

摩訶般若波羅蜜經◎勝出品第二十二

慧命須菩提白佛言：「世尊！摩訶衍摩訶衍者，勝出一切世間及諸天、人、阿修羅。世尊！是摩訶衍與虛空等，如虛空受無量無邊阿僧祇眾生，摩訶衍亦如是，受無量無邊阿僧祇眾生。世尊！是摩訶衍不見來處、不見去處、不見住處，是摩訶衍前際不可得、后際不可

【現代漢語翻譯】現代漢語譯本法（dharma）不可得，所以不可得。須陀洹（Srotapanna，預流果）不可得，所以不可得，乃至佛（Buddha）不可得，所以不可得。須陀洹果（Srotapanna-phala）不可得，所以不可得，乃至佛道（Buddha-marga）不可得，所以不可得。不生不滅乃至不起不作不可得，所以不可得。

『再者，須菩提（Subhuti）！初地（Bhumis，菩薩修行階位的第一階）不可得，所以不可得，乃至第十地（菩薩修行階位的第十階）不可得，所以不可得，因為畢竟清凈。什麼是初地乃至十地？它們是干慧地（Sukla-vipasyana-bhumi）、性地（Gotra-bhumi）、八人地（Astamaka-bhumi）、見地（Darsana-bhumi）、薄地（Tanu-bhumi）、離欲地（Vitaraga-bhumi）、已作地（Krtavi-bhumi）、辟支佛地（Pratyekabuddha-bhumi）、菩薩地（Bodhisattva-bhumi）、佛地（Buddha-bhumi）。在內空（adhyatma-sunyata）中，初地不可得，乃至在無法有法空（abhava-svabhava-sunyata）中，初地不可得。在內空乃至無法有法空中，第二、第三、第四、第五、第六、第七、第八、第九、第十地都不可得。為什麼呢？須菩提！初地非得非不得，乃至十地非得非不得，因為畢竟清凈。在內空乃至無法有法空中，成就眾生不可得，因為畢竟清凈。在內空乃至無法有法空中，清凈佛國土不可得，因為畢竟清凈。在內空乃至無法有法空中，五眼（panca-caksuh）不可得，因為畢竟清凈。如此，須菩提！菩薩摩訶薩（Bodhisattva-mahasattva）因為一切諸法不可得，所以乘著這摩訶衍（Mahayana，大乘）出離三界（trai-dhatuka），安住于薩婆若（sarvajna，一切智）。』

《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra）◎勝出品第二十二

慧命須菩提對佛說：『世尊！摩訶衍（Mahayana，大乘），摩訶衍，是勝出一切世間以及諸天、人、阿修羅（asura）的。世尊！這摩訶衍與虛空相等，如同虛空容納無量無邊阿僧祇（asamkhya）眾生，摩訶衍也如此，容納無量無邊阿僧祇眾生。世尊！這摩訶衍不見來處、不見去處、不見住處，這摩訶衍前際不可得、后際不可得。』

【English Translation】 English version Dharma (law) is unattainable, therefore it is unattainable. Srotapanna (stream-enterer) is unattainable, therefore it is unattainable, even up to Buddha is unattainable, therefore it is unattainable. Srotapanna-phala (the fruit of stream-entry) is unattainable, therefore it is unattainable, even up to Buddha-marga (the path of Buddhahood) is unattainable, therefore it is unattainable. Non-arising and non-ceasing, even non-acting and non-making are unattainable, therefore they are unattainable.

'Furthermore, Subhuti! The first Bhumi (stage of Bodhisattva practice) is unattainable, therefore it is unattainable, even up to the tenth Bhumi is unattainable, therefore it is unattainable, because of ultimate purity. What are the first to tenth Bhumis? They are Sukla-vipasyana-bhumi (stage of dry insight), Gotra-bhumi (stage of lineage), Astamaka-bhumi (stage of the eighth person), Darsana-bhumi (stage of seeing), Tanu-bhumi (stage of thinning), Vitaraga-bhumi (stage of detachment), Krtavi-bhumi (stage of accomplished action), Pratyekabuddha-bhumi (stage of Pratyekabuddha), Bodhisattva-bhumi (stage of Bodhisattva), and Buddha-bhumi (stage of Buddha). In adhyatma-sunyata (inner emptiness), the first Bhumi is unattainable, even in abhava-svabhava-sunyata (emptiness of non-existence and existence), the first Bhumi is unattainable. In inner emptiness up to emptiness of non-existence and existence, the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth Bhumis are unattainable. Why is that? Subhuti! The first Bhumi is neither attainable nor unattainable, even up to the tenth Bhumi is neither attainable nor unattainable, because of ultimate purity. In inner emptiness up to emptiness of non-existence and existence, accomplishing sentient beings is unattainable, because of ultimate purity. In inner emptiness up to emptiness of non-existence and existence, purifying Buddha-lands is unattainable, because of ultimate purity. In inner emptiness up to emptiness of non-existence and existence, the five eyes (panca-caksuh) are unattainable, because of ultimate purity. Thus, Subhuti! Bodhisattva-mahasattva, because all dharmas are unattainable, therefore, riding on this Mahayana (Great Vehicle), transcends the three realms (trai-dhatuka), and dwells in sarvajna (omniscience).'

Mahaprajnaparamita Sutra ◎ Chapter 22: Superiority

The venerable Subhuti said to the Buddha: 'World Honored One! Mahayana, Mahayana, is superior to all the world and the gods, humans, and asuras. World Honored One! This Mahayana is equal to space, just as space accommodates countless asamkhya (incalculable) sentient beings, so too does Mahayana accommodate countless asamkhya sentient beings. World Honored One! This Mahayana is not seen to come from anywhere, not seen to go anywhere, not seen to dwell anywhere, the past limit of this Mahayana is unattainable, the future limit is unattainable.'

得、中際不可得，三世等是摩訶衍。世尊！以是故是乘名摩訶衍。」

佛告須菩提：「如是，如是！菩薩摩訶薩摩訶衍，所謂六波羅蜜，檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，是名菩薩摩訶薩摩訶衍。複次，須菩提！菩薩摩訶薩摩訶衍，一切陀羅尼門、一切三昧門，所謂首楞嚴三昧乃至離著虛空不染三昧，是名菩薩摩訶薩摩訶衍。複次，須菩提！菩薩摩訶薩摩訶衍，所謂內空乃至無法有法空，是名菩薩摩訶薩摩訶衍。複次，須菩提！菩薩摩訶薩摩訶衍，所謂四念處乃至十八不共法，是名菩薩摩訶薩摩訶衍。如須菩提所言，是摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若欲界當有實、不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以欲界虛妄憶想分別和合名字等，有一切無常想無法。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！色界、無色界若當實有不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以色界、無色界虛妄憶想分別和合名字等，有一切無常破壞相無法。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。

【現代漢語翻譯】現代漢語譯本：『過去、現在、未來三際都不可得，三世平等，這就是摩訶衍（大乘）。世尊！因此，這個乘才名為摩訶衍。』佛告訴須菩提：『是的，是的！菩薩摩訶薩（大菩薩）的摩訶衍，就是所謂的六波羅蜜（六度），檀那波羅蜜（佈施度）、尸羅波羅蜜（持戒度）、羼提波羅蜜（忍辱度）、毗梨耶波羅蜜（精進度）、禪那波羅蜜（禪定度）、般若波羅蜜（智慧度），這稱為菩薩摩訶薩的摩訶衍。』『再者，須菩提！菩薩摩訶薩的摩訶衍，是一切陀羅尼門（總持法門）、一切三昧門（禪定法門），即所謂的首楞嚴三昧（勇健定）乃至離著虛空不染三昧（不執著于空性的禪定），這稱為菩薩摩訶薩的摩訶衍。』『再者，須菩提！菩薩摩訶薩的摩訶衍，就是所謂的內空（內六根空）乃至無法有法空（一切法皆空），這稱為菩薩摩訶薩的摩訶衍。』『再者，須菩提！菩薩摩訶薩的摩訶衍，就是所謂的四念處（身受心法四種觀照）乃至十八不共法（佛獨有的十八種功德），這稱為菩薩摩訶薩的摩訶衍。』『正如須菩提所說，這摩訶衍勝出一切世間以及諸天、人、阿修羅（非天）。須菩提！如果欲界（眾生慾望所處的境界）有真實、不虛妄、不異於真理、不顛倒、有常、不壞的相、不是無法的，那麼這摩訶衍就不能勝出一切世間以及諸天、人、阿修羅。須菩提！因為欲界是虛妄的憶想分別和合的名字等，一切都是無常的，沒有不變的法。因此，摩訶衍才能勝出一切世間以及諸天、人、阿修羅。』『須菩提！色界（眾生色慾所處的境界）、無色界（眾生無色慾所處的境界）如果真實存在，不虛妄、不異於真理、不顛倒、有常、不壞的相、不是無法的，那麼這摩訶衍就不能勝出一切世間以及諸天、人、阿修羅。須菩提！因為色界、無色界是虛妄的憶想分別和合的名字等，一切都是無常的，有破壞的相，沒有不變的法。因此，摩訶衍才能勝出一切世間以及諸天、人、阿修羅。』

【English Translation】 English version: 'The past, present, and future are unattainable; the three times are equal, and this is the Mahayana (Great Vehicle). World Honored One! Therefore, this vehicle is called the Mahayana.' The Buddha told Subhuti, 'So it is, so it is! The Mahayana of a Bodhisattva Mahasattva (Great Bodhisattva) is what is called the Six Paramitas (Six Perfections): Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom). This is called the Mahayana of a Bodhisattva Mahasattva.' 'Furthermore, Subhuti! The Mahayana of a Bodhisattva Mahasattva is all Dharani doors (mantra gateways), all Samadhi doors (meditation gateways), namely the Surangama Samadhi (Heroic March Samadhi) up to the Samadhi of Non-Attachment to Emptiness, which is called the Mahayana of a Bodhisattva Mahasattva.' 'Furthermore, Subhuti! The Mahayana of a Bodhisattva Mahasattva is what is called inner emptiness (emptiness of the six internal sense bases) up to the emptiness of no-dharma and dharma (emptiness of all phenomena), which is called the Mahayana of a Bodhisattva Mahasattva.' 'Furthermore, Subhuti! The Mahayana of a Bodhisattva Mahasattva is what is called the Four Foundations of Mindfulness (contemplation of body, feeling, mind, and dharma) up to the Eighteen Unique Qualities of a Buddha, which is called the Mahayana of a Bodhisattva Mahasattva.' 'As Subhuti has said, this Mahayana surpasses all the worlds, including gods, humans, and asuras (demi-gods). Subhuti! If the desire realm (realm of beings with desires) were real, not false, not different from truth, not inverted, permanent, with an indestructible form, and not without dharma, then this Mahayana could not surpass all the worlds, including gods, humans, and asuras. Subhuti! Because the desire realm is a false combination of thoughts, discriminations, and names, etc., everything is impermanent, and there is no unchanging dharma. Therefore, the Mahayana surpasses all the worlds, including gods, humans, and asuras.' 'Subhuti! If the form realm (realm of beings with form) and the formless realm (realm of beings without form) were real, not false, not different from truth, not inverted, permanent, with an indestructible form, and not without dharma, then this Mahayana could not surpass all the worlds, including gods, humans, and asuras. Subhuti! Because the form realm and the formless realm are false combinations of thoughts, discriminations, and names, etc., everything is impermanent, with a destructible form, and there is no unchanging dharma. Therefore, the Mahayana surpasses all the worlds, including gods, humans, and asuras.'

須菩提！若色當實有、不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以色虛妄憶想分別和合名字等，有一切無常破壞相無法。以是故，是摩訶衍勝出一切世間及諸天、人、阿修羅。受想行識亦如是。須菩提！若眼乃至意，色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，若當實有、不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以眼乃至意觸因緣生受虛妄憶想分別和合名字等，有一切無常破壞相無法。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若法性是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以法性無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若如、實際、不可思議性是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以如、實際、不可思議性無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若檀那波羅蜜是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以檀那波羅蜜無法非法，以是故，摩訶衍勝出一切世間及諸天、

【現代漢語翻譯】現代漢語譯本須菩提！如果色（rupa，物質現象）真實存在、不虛妄、不與真理相異、不顛倒、具有恒常、不壞的相狀、不是空無的，那麼這摩訶衍（Mahayana，大乘）就不能超越一切世間以及諸天、人、阿修羅（asura，非天）。須菩提！因為色是虛妄的，是憶想分別和合而成的名字等，具有一切無常、破壞的相狀，是空無的。因此，這摩訶衍才能超越一切世間以及諸天、人、阿修羅。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此。須菩提！如果眼（caksu，視覺器官）乃至意（manas，思維器官），色（rupa，物質現象）乃至法（dharma，現象），眼識（caksur-vijnana，視覺意識）乃至意識（mano-vijnana，思維意識），眼觸（caksu-samsparsa，視覺接觸）乃至意觸（mano-samsparsa，思維接觸），眼觸因緣所生之受乃至意觸因緣所生之受，如果這些真實存在、不虛妄、不與真理相異、不顛倒、具有恒常、不壞的相狀、不是空無的，那麼這摩訶衍就不能超越一切世間以及諸天、人、阿修羅。須菩提！因為眼乃至意觸因緣所生之受是虛妄的，是憶想分別和合而成的名字等，具有一切無常、破壞的相狀，是空無的。因此，摩訶衍才能超越一切世間以及諸天、人、阿修羅。須菩提！如果法性（dharmata，諸法實性）是有法而非空無的，那麼這摩訶衍就不能超越一切世間以及諸天、人、阿修羅。須菩提！因為法性既非有法也非空無，因此，摩訶衍才能超越一切世間以及諸天、人、阿修羅。須菩提！如果如（tathata，真如）、實際（bhutakoti，實性）、不可思議性是有法而非空無的，那麼這摩訶衍就不能超越一切世間以及諸天、人、阿修羅。須菩提！因為如、實際、不可思議性既非有法也非空無，因此，摩訶衍才能超越一切世間以及諸天、人、阿修羅。須菩提！如果檀那波羅蜜（dana-paramita，佈施波羅蜜）是有法而非空無的，那麼這摩訶衍就不能超越一切世間以及諸天、人、阿修羅。因為檀那波羅蜜既非有法也非空無，因此，摩訶衍才能超越一切世間以及諸天、

【English Translation】 English version Subhuti, if form (rupa) were truly existent, not false, not different from the truth, not inverted, having a permanent, indestructible nature, and not non-existent, then this Mahayana (Great Vehicle) could not surpass all the worlds, including gods, humans, and asuras (demigods). Subhuti, because form is false, a combination of conceptualizations and names, etc., having all impermanent, destructive characteristics, and is non-existent, therefore, this Mahayana surpasses all the worlds, including gods, humans, and asuras. The same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Subhuti, if the eye (caksu) and so on up to the mind (manas), form (rupa) and so on up to phenomena (dharma), eye-consciousness (caksur-vijnana) and so on up to mind-consciousness (mano-vijnana), eye-contact (caksu-samsparsa) and so on up to mind-contact (mano-samsparsa), the feeling born of eye-contact and so on up to the feeling born of mind-contact, if these were truly existent, not false, not different from the truth, not inverted, having a permanent, indestructible nature, and not non-existent, then this Mahayana could not surpass all the worlds, including gods, humans, and asuras. Subhuti, because the feeling born of eye-contact and so on up to the feeling born of mind-contact is false, a combination of conceptualizations and names, etc., having all impermanent, destructive characteristics, and is non-existent, therefore, the Mahayana surpasses all the worlds, including gods, humans, and asuras. Subhuti, if the nature of phenomena (dharmata) were existent and not non-existent, then this Mahayana could not surpass all the worlds, including gods, humans, and asuras. Subhuti, because the nature of phenomena is neither existent nor non-existent, therefore, the Mahayana surpasses all the worlds, including gods, humans, and asuras. Subhuti, if suchness (tathata), the limit of reality (bhutakoti), and the inconceivable nature were existent and not non-existent, then this Mahayana could not surpass all the worlds, including gods, humans, and asuras. Subhuti, because suchness, the limit of reality, and the inconceivable nature are neither existent nor non-existent, therefore, the Mahayana surpasses all the worlds, including gods, humans, and asuras. Subhuti, if the perfection of giving (dana-paramita) were existent and not non-existent, then this Mahayana could not surpass all the worlds, including gods, humans, and asuras. Because the perfection of giving is neither existent nor non-existent, therefore, the Mahayana surpasses all the worlds, including gods,

人、阿修羅。若尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以尸羅波羅蜜乃至般若波羅蜜無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若內空乃至無法有法空是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以內空乃至無法有法空無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若四念處乃至十八不共法是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以四念處乃至十八不共法無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若性人法是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以性人法無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若八人法、須陀洹法、斯陀含法、阿那含法、阿羅漢法、辟支佛法、佛法是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以八人法乃至佛法無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若性地人是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以性地人無法非法，以是故，摩訶衍

【現代漢語翻譯】現代漢語譯本：須菩提，如果佈施波羅蜜（Dāna pāramitā，到達彼岸的佈施）、持戒波羅蜜（Śīla pāramitā，到達彼岸的持戒）、忍辱波羅蜜（Kṣānti pāramitā，到達彼岸的忍辱）、精進波羅蜜（Vīrya pāramitā，到達彼岸的精進）、禪定波羅蜜（Dhyāna pāramitā，到達彼岸的禪定）、智慧波羅蜜（Prajñā pāramitā，到達彼岸的智慧）是有實體而非無實體的，那麼大乘（Mahāyāna）就不能超越一切世間以及諸天、人、阿修羅（Asura，一種神道）。因為佈施波羅蜜乃至智慧波羅蜜既非有實體也非無實體，因此，大乘才能超越一切世間以及諸天、人、阿修羅。須菩提，如果內空（adhyātma-śūnyatā，內在的空性）乃至無法有法空（abhāva-svabhāva-śūnyatā，不存在自性的空性）是有實體而非無實體的，那麼大乘就不能超越一切世間以及諸天、人、阿修羅。因為內空乃至無法有法空既非有實體也非無實體，因此，大乘才能超越一切世間以及諸天、人、阿修羅。須菩提，如果四念處（catvāri smṛtyupasthānāni，四種專注的修行）乃至十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德）是有實體而非無實體的，那麼大乘就不能超越一切世間以及諸天、人、阿修羅。因為四念處乃至十八不共法既非有實體也非無實體，因此，大乘才能超越一切世間以及諸天、人、阿修羅。須菩提，如果性人法（prakṛti-puruṣa-dharma，本性與人的法則）是有實體而非無實體的，那麼大乘就不能超越一切世間以及諸天、人、阿修羅。因為性人法既非有實體也非無實體，因此，大乘才能超越一切世間以及諸天、人、阿修羅。須菩提，如果八人法（aṣṭa-puruṣa-dharma，八種聖者之法）、須陀洹法（srotaāpanna-dharma，入流者的法則）、斯陀含法（sakṛdāgāmin-dharma，一來者的法則）、阿那含法（anāgāmin-dharma，不還者的法則）、阿羅漢法（arhat-dharma，阿羅漢的法則）、辟支佛法（pratyekabuddha-dharma，辟支佛的法則）、佛法（buddha-dharma，佛陀的法則）是有實體而非無實體的，那麼大乘就不能超越一切世間以及諸天、人、阿修羅。因為八人法乃至佛法既非有實體也非無實體，因此，大乘才能超越一切世間以及諸天、人、阿修羅。須菩提，如果性地人（prakṛti-bhūmi-puruṣa，本性之地的修行者）是有實體而非無實體的，那麼大乘就不能超越一切世間以及諸天、人、阿修羅。因為性地人既非有實體也非無實體，因此，大乘才能超越一切世間。

【English Translation】 English version: Subhuti, if the perfection of giving (Dāna pāramitā), the perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), and the perfection of wisdom (Prajñā pāramitā) were things that have substance and are not without substance, then the Mahāyāna could not surpass all the worlds and the gods, humans, and asuras. Because the perfection of giving up to the perfection of wisdom are neither things with substance nor without substance, therefore, the Mahāyāna surpasses all the worlds and the gods, humans, and asuras. Subhuti, if the emptiness of the internal (adhyātma-śūnyatā) up to the emptiness of the non-existence of inherent existence (abhāva-svabhāva-śūnyatā) were things that have substance and are not without substance, then the Mahāyāna could not surpass all the worlds and the gods, humans, and asuras. Because the emptiness of the internal up to the emptiness of the non-existence of inherent existence are neither things with substance nor without substance, therefore, the Mahāyāna surpasses all the worlds and the gods, humans, and asuras. Subhuti, if the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ) were things that have substance and are not without substance, then the Mahāyāna could not surpass all the worlds and the gods, humans, and asuras. Because the four foundations of mindfulness up to the eighteen unique qualities of a Buddha are neither things with substance nor without substance, therefore, the Mahāyāna surpasses all the worlds and the gods, humans, and asuras. Subhuti, if the nature of person's dharma (prakṛti-puruṣa-dharma) were things that have substance and are not without substance, then the Mahāyāna could not surpass all the worlds and the gods, humans, and asuras. Because the nature of person's dharma is neither a thing with substance nor without substance, therefore, the Mahāyāna surpasses all the worlds and the gods, humans, and asuras. Subhuti, if the eight types of noble persons' dharma (aṣṭa-puruṣa-dharma), the dharma of a stream-enterer (srotaāpanna-dharma), the dharma of a once-returner (sakṛdāgāmin-dharma), the dharma of a non-returner (anāgāmin-dharma), the dharma of an arhat (arhat-dharma), the dharma of a pratyekabuddha (pratyekabuddha-dharma), and the dharma of a Buddha (buddha-dharma) were things that have substance and are not without substance, then the Mahāyāna could not surpass all the worlds and the gods, humans, and asuras. Because the eight types of noble persons' dharma up to the dharma of a Buddha are neither things with substance nor without substance, therefore, the Mahāyāna surpasses all the worlds and the gods, humans, and asuras. Subhuti, if the person of the nature ground (prakṛti-bhūmi-puruṣa) were things that have substance and are not without substance, then the Mahāyāna could not surpass all the worlds and the gods, humans, and asuras. Because the person of the nature ground is neither a thing with substance nor without substance, therefore, the Mahāyāna surpasses all the worlds.

勝出一切世間及諸天、人、阿修羅。須菩提！若八人法、須陀洹乃至佛是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以八人乃至佛無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若一切世間及諸天、人、阿修羅是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以一切世間及諸天人阿修羅無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若菩薩摩訶薩從初發心乃至道場，于其中間諸心若是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以菩薩從初發心乃至道場，于其中間諸心無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若菩薩摩訶薩如金剛慧是有法非無法者，是菩薩摩訶薩不能知一切結使及習，無法非法得一切種智。須菩提！以菩薩摩訶薩如金剛慧無法非法，是故菩薩知一切結使及習無法非法，得一切種智。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若諸佛三十二相是有法非無法者，諸佛威德不能照然勝出一切世間及諸天、人、阿修羅。須菩提！以諸佛三十二相無法非法，以是故，諸佛威德照然勝出一切世間及諸天、人、阿修羅。須菩提！若諸佛光明是有法非無法者，諸

佛光明不能普照如恒河沙等國土。須菩提！以諸佛光明無法非法，以是故，諸佛能以光明普照如恒河沙等國土。須菩提！若諸佛六十種莊嚴音聲是有法非無法者，諸佛不能以六十種莊嚴音聲遍至十方無量阿僧祇國土。須菩提！以諸佛六十種莊嚴音聲無法非法，以是故，諸佛能以六十種莊嚴音聲遍至十方無量阿僧祇國土。須菩提！諸佛法輪若當是有法非無法者，諸佛不能轉法輪，諸沙門、婆羅門，若天、若魔、若梵及世間餘眾所不能如法轉者。須菩提！以諸佛法輪無法非法，以是故，諸佛轉法輪，諸沙門、婆羅門，若天、若魔、若梵及世間餘眾不能如法轉者。須菩提！諸佛為眾生轉法輪，是眾生若實有法非無法者，不能令是眾生於無餘涅槃而般涅槃。須菩提！以諸佛為眾生轉法輪，是眾生無法非法，以是故，能令眾生於無餘涅槃中，已滅今滅當滅。」◎

摩訶般若波羅蜜經等空品第二十三(丹本作含受品)

佛告須菩提：「汝所言衍與空等。如是，如是！須菩提！摩訶衍與虛空等。須菩提！如虛空無東方，無南方西方北方四維上下。須菩提！摩訶衍亦如是，無東方，無南方西方北方四維上下。須菩提！如虛空非長非短、非方非圓。須菩提！摩訶衍亦如是，非長非短、非方非圓。須菩提！如虛空非青非黃非赤

【現代漢語翻譯】現代漢語譯本佛陀的光明不能普遍照耀像恒河沙那樣多的國土。須菩提（佛陀的十大弟子之一）！因為諸佛的光明既不是有法也不是無法，因此，諸佛才能以光明普遍照耀像恒河沙那樣多的國土。須菩提！如果諸佛的六十種莊嚴音聲是有法而不是無法，諸佛就不能以六十種莊嚴音聲遍及十方無量阿僧祇（極大的數字）國土。須菩提！因為諸佛的六十種莊嚴音聲既不是有法也不是無法，因此，諸佛才能以六十種莊嚴音聲遍及十方無量阿僧祇國土。須菩提！如果諸佛的法輪（佛法的教義）是有法而不是無法，諸佛就不能轉法輪，那些沙門（出家修道者）、婆羅門（古印度祭司）、天人、魔、梵天以及世間其他眾生都不能如法轉法輪。須菩提！因為諸佛的法輪既不是有法也不是無法，因此，諸佛才能轉法輪，那些沙門、婆羅門、天人、魔、梵天以及世間其他眾生都不能如法轉法輪。須菩提！諸佛為眾生轉法輪，如果這些眾生實際上是有法而不是無法，就不能使這些眾生在無餘涅槃（徹底的解脫）中般涅槃（進入涅槃）。須菩提！因為諸佛為眾生轉法輪，這些眾生既不是有法也不是無法，因此，才能使眾生在無餘涅槃中，已經滅度、正在滅度、將要滅度。

《摩訶般若波羅蜜經》（大乘佛教經典）等空品第二十三（丹本中為含受品）

佛陀告訴須菩提：『你所說的「衍」與空相等，是這樣的，是這樣的！須菩提！大乘（佛教的教義）與虛空相等。須菩提！就像虛空沒有東方，沒有南方、西方、北方、四維（東南、東北、西南、西北）、上方、下方一樣。須菩提！大乘也是這樣，沒有東方，沒有南方、西方、北方、四維、上方、下方。須菩提！就像虛空不是長也不是短，不是方也不是圓一樣。須菩提！大乘也是這樣，不是長也不是短，不是方也不是圓。須菩提！就像虛空不是青色也不是黃色也不是紅色一樣。

【English Translation】 English version The Buddha's light cannot universally illuminate lands as numerous as the sands of the Ganges River. Subhuti (one of the Buddha's ten great disciples)! Because the light of all Buddhas is neither 'dharma' (existing) nor 'adharma' (non-existing), therefore, the Buddhas can universally illuminate lands as numerous as the sands of the Ganges River with their light. Subhuti! If the sixty kinds of majestic sounds of the Buddhas were 'dharma' and not 'adharma', the Buddhas could not reach countless Asankhya (immense number) lands in the ten directions with their sixty kinds of majestic sounds. Subhuti! Because the sixty kinds of majestic sounds of the Buddhas are neither 'dharma' nor 'adharma', therefore, the Buddhas can reach countless Asankhya lands in the ten directions with their sixty kinds of majestic sounds. Subhuti! If the Dharma wheel (teachings of Buddhism) of the Buddhas were 'dharma' and not 'adharma', the Buddhas could not turn the Dharma wheel, and those Shramanas (ascetics), Brahmins (ancient Indian priests), Devas (gods), Maras (demons), Brahmas (creator gods), and other beings in the world could not turn it according to the Dharma. Subhuti! Because the Dharma wheel of the Buddhas is neither 'dharma' nor 'adharma', therefore, the Buddhas can turn the Dharma wheel, and those Shramanas, Brahmins, Devas, Maras, Brahmas, and other beings in the world cannot turn it according to the Dharma. Subhuti! When the Buddhas turn the Dharma wheel for sentient beings, if these sentient beings were actually 'dharma' and not 'adharma', they could not attain Parinirvana (complete liberation) in Nirvana without remainder (ultimate state of enlightenment). Subhuti! Because the Buddhas turn the Dharma wheel for sentient beings, and these sentient beings are neither 'dharma' nor 'adharma', therefore, they can attain Nirvana without remainder, having already been extinguished, being extinguished now, and will be extinguished in the future.

The Twenty-third Chapter on Equality with Emptiness from the 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra) (Chapter on Acceptance in the Dan version)

The Buddha said to Subhuti: 'What you said about the 'yana' (vehicle) being equal to emptiness is correct, it is correct! Subhuti! The Mahayana (Great Vehicle, teachings of Buddhism) is equal to space. Subhuti! Just as space has no east, no south, west, north, four intermediate directions (southeast, northeast, southwest, northwest), above, or below. Subhuti! The Mahayana is also like this, having no east, no south, west, north, four intermediate directions, above, or below. Subhuti! Just as space is neither long nor short, neither square nor round. Subhuti! The Mahayana is also like this, neither long nor short, neither square nor round. Subhuti! Just as space is neither blue nor yellow nor red.

非白非黑。摩訶衍亦如是，非青非黃非赤非白非黑。以是故，說摩訶衍與空等。須菩提！如虛空非過去、非未來、非現在。摩訶衍亦如是，非過去、非未來、非現在。以是故，說摩訶衍與空等。須菩提！如虛空不增不減。摩訶衍亦如是，亦不增亦不減。須菩提！如虛空無垢無凈。摩訶衍亦如是，無垢無凈。須菩提！如虛空無生無滅、無住無異。摩訶衍亦如是，無生無滅、無住無異。須菩提！如虛空非善非不善、非記非無記。摩訶衍亦如是，非善非不善、非記非無記。以是故，說摩訶衍與空等。如虛空無見無聞、無覺無識。摩訶衍亦如是，無見無聞、無覺無識。如虛空不可知不可識不可見、不可斷不可證不可修。摩訶衍亦如是，不可知不可識不可見、不可斷不可證不可修。以是故，說摩訶衍與空等。如虛空非染相非離相。摩訶衍亦如是，非染相非離相。如虛空不繫欲界、不繫色界、不繫無色界。摩訶衍亦如是，不繫欲界、不繫色界、不繫無色界。如虛空無初發心亦無二三四五六七八九第十心。摩訶衍亦如是，無初發心乃至無第十心。如虛空無干慧地、性人地、八人地、見地、薄地、離欲地、已作地。摩訶衍亦如是，無干慧地乃至已辦地。如虛空無須陀洹果、無斯陀含果、無阿那含果、無阿羅漢果。摩訶衍亦如是，無須陀

【現代漢語翻譯】現代漢語譯本：既不是白色也不是黑色。摩訶衍（Mahayana，大乘）也是如此，既不是青色也不是黃色，不是紅色也不是白色，也不是黑色。因此，說摩訶衍與空性相等。須菩提（Subhuti，佛陀的弟子）！如同虛空沒有過去、沒有未來、沒有現在。摩訶衍也是如此，沒有過去、沒有未來、沒有現在。因此，說摩訶衍與空性相等。須菩提！如同虛空不增加也不減少。摩訶衍也是如此，不增加也不減少。須菩提！如同虛空沒有污垢也沒有清凈。摩訶衍也是如此，沒有污垢也沒有清凈。須菩提！如同虛空沒有生也沒有滅，沒有住也沒有異。摩訶衍也是如此，沒有生也沒有滅，沒有住也沒有異。須菩提！如同虛空既不是善也不是不善，既不是有記也不是無記。摩訶衍也是如此，既不是善也不是不善，既不是有記也不是無記。因此，說摩訶衍與空性相等。如同虛空沒有見也沒有聞，沒有覺也沒有識。摩訶衍也是如此，沒有見也沒有聞，沒有覺也沒有識。如同虛空不可知、不可識、不可見，不可斷、不可證、不可修。摩訶衍也是如此，不可知、不可識、不可見，不可斷、不可證、不可修。因此，說摩訶衍與空性相等。如同虛空沒有染相也沒有離相。摩訶衍也是如此，沒有染相也沒有離相。如同虛空不繫縛于欲界、不繫縛於色界、不繫縛于無色界。摩訶衍也是如此，不繫縛于欲界、不繫縛於色界、不繫縛于無色界。如同虛空沒有初發心，也沒有第二、第三、第四、第五、第六、第七、第八、第九、第十心。摩訶衍也是如此，沒有初發心，乃至沒有第十心。如同虛空沒有干慧地（Kshanti-bhumi，忍地）、性人地（Gotrabhu-bhumi，種性地）、八人地（Astamaka-bhumi，第八人地）、見地（Darshana-bhumi，見道地）、薄地（Tanukarana-bhumi，薄地）、離欲地（Vitaraga-bhumi，離欲地）、已作地（Krtavi-bhumi，已作地）。摩訶衍也是如此，沒有干慧地，乃至沒有已辦地。如同虛空沒有須陀洹果（Srotapanna-phala，入流果）、沒有斯陀含果（Sakrdagamin-phala，一來果）、沒有阿那含果（Anagamin-phala，不還果）、沒有阿羅漢果（Arhat-phala，無學果）。摩訶衍也是如此，沒有須陀洹果

【English Translation】 English version: It is neither white nor black. The Mahayana (Great Vehicle) is also like this, it is neither blue nor yellow, neither red nor white nor black. Therefore, it is said that the Mahayana is equal to emptiness. Subhuti (a disciple of the Buddha)! Just as space has no past, no future, and no present. The Mahayana is also like this, it has no past, no future, and no present. Therefore, it is said that the Mahayana is equal to emptiness. Subhuti! Just as space neither increases nor decreases. The Mahayana is also like this, it neither increases nor decreases. Subhuti! Just as space has no defilement and no purity. The Mahayana is also like this, it has no defilement and no purity. Subhuti! Just as space has no birth and no death, no abiding and no change. The Mahayana is also like this, it has no birth and no death, no abiding and no change. Subhuti! Just as space is neither good nor not good, neither determinate nor indeterminate. The Mahayana is also like this, it is neither good nor not good, neither determinate nor indeterminate. Therefore, it is said that the Mahayana is equal to emptiness. Just as space has no seeing and no hearing, no feeling and no knowing. The Mahayana is also like this, it has no seeing and no hearing, no feeling and no knowing. Just as space is unknowable, unrecognizable, invisible, unseverable, unachievable, and uncultivable. The Mahayana is also like this, it is unknowable, unrecognizable, invisible, unseverable, unachievable, and uncultivable. Therefore, it is said that the Mahayana is equal to emptiness. Just as space has no defiled aspect and no undefiled aspect. The Mahayana is also like this, it has no defiled aspect and no undefiled aspect. Just as space is not bound to the desire realm, not bound to the form realm, and not bound to the formless realm. The Mahayana is also like this, it is not bound to the desire realm, not bound to the form realm, and not bound to the formless realm. Just as space has no initial aspiration, and no second, third, fourth, fifth, sixth, seventh, eighth, ninth, or tenth aspiration. The Mahayana is also like this, it has no initial aspiration, and no tenth aspiration. Just as space has no stage of heat (Kshanti-bhumi), no stage of lineage (Gotrabhu-bhumi), no stage of the eighth person (Astamaka-bhumi), no stage of seeing (Darshana-bhumi), no stage of thinning (Tanukarana-bhumi), no stage of detachment (Vitaraga-bhumi), and no stage of completion (Krtavi-bhumi). The Mahayana is also like this, it has no stage of heat, and no stage of completion. Just as space has no fruit of Srotapanna (stream-enterer), no fruit of Sakrdagamin (once-returner), no fruit of Anagamin (non-returner), and no fruit of Arhat (worthy one). The Mahayana is also like this, it has no fruit of Srotapanna

洹果乃至無阿羅漢果。如虛空無聲聞地、無辟支佛地、無佛地。摩訶衍亦如是，無聲聞地乃至佛地。以是故，說摩訶衍與虛空等。如虛空非色非無色、非可見非不可見、非有對非無對、非合非散。摩訶衍亦如是，非色非無色、非可見非不可見、非有對非無對、非合非散。以是故，說摩訶衍與空等。須菩提！如虛空非常非無常、非樂非苦、非我非無我。摩訶衍亦如是，非常非無常、非樂非苦、非我非無我。以是故，說摩訶衍與空等。須菩提！如虛空非空非不空、非相非無相、非作非無作。摩訶衍亦如是，非空非不空、非相非無相、非作非無作。以是故，說摩訶衍與空等。須菩提！如虛空非寂滅非不寂滅、非離非不離。摩訶衍亦如是，非寂滅非不寂滅、非離非不離。以是故，說摩訶衍與空等。須菩提！如虛空非闇非明。摩訶衍亦如是，非闇非明。以是故，說摩訶衍與空等。須菩提！如虛空非可得非不可得。摩訶衍亦如是，非可得非不可得。以是故，說摩訶衍與空等。須菩提！如虛空非可說非不可說。摩訶衍亦如是，非可說非不可說。以是故，說摩訶衍與空等。須菩提。以是諸因緣故。說摩訶衍與空等。須菩提！如汝所言：『如虛空受無量無邊阿僧祇眾生，摩訶衍亦受無量無邊阿僧祇眾生。』如是，如是！須菩提！眾生無有

【現代漢語翻譯】現代漢語譯本乃至沒有阿羅漢果（Arahantaphala，斷盡煩惱，證得解脫的果位）。如同虛空沒有聲聞地（Śrāvakabhūmi，聲聞乘的修行境界）、沒有辟支佛地（Pratyekabuddhabhūmi，緣覺乘的修行境界）、沒有佛地（Buddhabhūmi，佛的境界）。大乘（Mahāyāna）也是如此，沒有聲聞地乃至佛地。因此，說大乘與虛空相等。如同虛空非色（rūpa，物質）非無色（arūpa，非物質）、非可見非不可見、非有對（pratigha，有障礙）非無對、非合非散。大乘也是如此，非色非無色、非可見非不可見、非有對非無對、非合非散。因此，說大乘與空相等。須菩提！如同虛空非常（nitya，恒常）非無常（anitya，無常）、非樂（sukha，快樂）非苦（duhkha，痛苦）、非我（ātman，實體）非無我（anātman，無實體）。大乘也是如此，非常非無常、非樂非苦、非我非無我。因此，說大乘與空相等。須菩提！如同虛空非空（śūnya，空性）非不空、非相（nimitta，表象）非無相、非作（kṛta，造作）非無作。大乘也是如此，非空非不空、非相非無相、非作非無作。因此，說大乘與空相等。須菩提！如同虛空非寂滅（śānta，寂靜）非不寂滅、非離（vivikta，遠離）非不離。大乘也是如此，非寂滅非不寂滅、非離非不離。因此，說大乘與空相等。須菩提！如同虛空非黑暗（tama，黑暗）非光明（āloka，光明）。大乘也是如此，非黑暗非光明。因此，說大乘與空相等。須菩提！如同虛空非可得非不可得。大乘也是如此，非可得非不可得。因此，說大乘與空相等。須菩提！如同虛空非可說非不可說。大乘也是如此，非可說非不可說。因此，說大乘與空相等。須菩提！因為這些因緣，所以說大乘與空相等。須菩提！正如你所說：『如同虛空容納無量無邊阿僧祇（asaṃkhya，無數）眾生，大乘也容納無量無邊阿僧祇眾生。』是的，是的！須菩提！眾生實際上並不存在。

【English Translation】 English version Even to the absence of the Arhat fruit (Arahantaphala, the fruit of liberation attained by eradicating all defilements). Just as space has no Śrāvakabhūmi (the stage of a Hearer), no Pratyekabuddhabhūmi (the stage of a Solitary Buddha), and no Buddhabhūmi (the stage of a Buddha). The Mahāyāna is also like this, having no Śrāvakabhūmi up to Buddhabhūmi. Therefore, it is said that the Mahāyāna is equal to space. Just as space is neither form (rūpa, material) nor formless (arūpa, immaterial), neither visible nor invisible, neither with obstruction (pratigha, with hindrance) nor without obstruction, neither combined nor dispersed. The Mahāyāna is also like this, neither form nor formless, neither visible nor invisible, neither with obstruction nor without obstruction, neither combined nor dispersed. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as space is neither permanent (nitya, eternal) nor impermanent (anitya, transient), neither pleasure (sukha, happiness) nor pain (duhkha, suffering), neither self (ātman, a permanent self) nor non-self (anātman, no permanent self). The Mahāyāna is also like this, neither permanent nor impermanent, neither pleasure nor pain, neither self nor non-self. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as space is neither empty (śūnya, emptiness) nor not empty, neither sign (nimitta, appearance) nor signless, neither made (kṛta, created) nor unmade. The Mahāyāna is also like this, neither empty nor not empty, neither sign nor signless, neither made nor unmade. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as space is neither tranquil (śānta, peaceful) nor not tranquil, neither detached (vivikta, separated) nor not detached. The Mahāyāna is also like this, neither tranquil nor not tranquil, neither detached nor not detached. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as space is neither darkness (tama, obscurity) nor light (āloka, illumination). The Mahāyāna is also like this, neither darkness nor light. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as space is neither attainable nor unattainable. The Mahāyāna is also like this, neither attainable nor unattainable. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as space is neither expressible nor inexpressible. The Mahāyāna is also like this, neither expressible nor inexpressible. Therefore, it is said that the Mahāyāna is equal to emptiness. Subhuti! Because of these reasons, it is said that the Mahāyāna is equal to emptiness. Subhuti! Just as you said: 『Just as space accommodates immeasurable, boundless, countless (asaṃkhya, innumerable) beings, the Mahāyāna also accommodates immeasurable, boundless, countless beings.』 Yes, yes! Subhuti! Beings do not actually exist.

故，當知虛空無有。虛空無有故，當知摩訶衍亦無有。以是因緣故，摩訶衍受無量無邊阿僧祇眾生。何以故？是眾生、虛空、摩訶衍，是法皆不可得故。

「複次，須菩提！摩訶衍無所有故，當知阿僧祇無所有。阿僧祇無所有故，當知無量無所有。無量無所有故，當知無邊無所有。無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？是眾生、虛空、摩訶衍、阿僧祇、無量、無邊，是一切法不可得故。

「複次，須菩提！我無所有乃至知者、見者無所有故，當知如、法、性實際無所有。如、法性、實際無所有故，當知乃至無量，無邊，阿僧祇無所有。無量，無邊，阿僧祇無所有故，當知一切法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？是眾生乃至知者、見者、實際，乃至無量、無邊、阿僧祇，是一切法不可得故。

「複次，須菩提！我無所有乃至知者、見者無所有故，當知不可思議性無所有。不可思議性無所有故，當知色受想行識無所有。色受想行識無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無所有。阿僧祇無所有故，當知無量無所有。無量無所有故，當知無邊無所

【現代漢語翻譯】現代漢語譯本因此，應當知道虛空（空間）是沒有實體的。因為虛空沒有實體，應當知道摩訶衍（大乘）也沒有實體。因為這個緣故，摩訶衍接引無量無邊的阿僧祇（無數）眾生。為什麼呢？因為眾生、虛空、摩訶衍，這些法都是不可得的。

『再者，須菩提！因為摩訶衍沒有實體，應當知道阿僧祇沒有實體。因為阿僧祇沒有實體，應當知道無量沒有實體。因為無量沒有實體，應當知道無邊沒有實體。因為無邊沒有實體，應當知道一切諸法都沒有實體。因為這個緣故，須菩提！這個摩訶衍接引無量無邊的阿僧祇眾生。為什麼呢？因為眾生、虛空、摩訶衍、阿僧祇、無量、無邊，這一切法都是不可得的。

『再者，須菩提！因為我沒有實體，乃至知者、見者沒有實體，應當知道如（真如）、法（法性）、性實際（實相）沒有實體。因為如、法性、實際沒有實體，應當知道乃至無量、無邊、阿僧祇沒有實體。因為無量、無邊、阿僧祇沒有實體，應當知道一切法都沒有實體。因為這個緣故，須菩提！這個摩訶衍接引無量無邊的阿僧祇眾生。為什麼呢？因為眾生乃至知者、見者、實際，乃至無量、無邊、阿僧祇，這一切法都是不可得的。

『再者，須菩提！因為我沒有實體，乃至知者、見者沒有實體，應當知道不可思議性沒有實體。因為不可思議性沒有實體，應當知道色（物質）、受（感受）、想（概念）、行（意志）、識（意識）沒有實體。因為色、受、想、行、識沒有實體，應當知道虛空沒有實體。因為虛空沒有實體，應當知道摩訶衍沒有實體。因為摩訶衍沒有實體，應當知道阿僧祇沒有實體。因為阿僧祇沒有實體，應當知道無量沒有實體。因為無量沒有實體，應當知道無邊沒有實體。

【English Translation】 English version Therefore, it should be known that emptiness (space) has no substance. Because emptiness has no substance, it should be known that Mahayana (the Great Vehicle) also has no substance. For this reason, Mahayana receives countless asamkhya (innumerable) beings. Why? Because beings, emptiness, and Mahayana, these dharmas are all unattainable.

'Furthermore, Subhuti! Because Mahayana has no substance, it should be known that asamkhya has no substance. Because asamkhya has no substance, it should be known that immeasurable has no substance. Because immeasurable has no substance, it should be known that boundless has no substance. Because boundless has no substance, it should be known that all dharmas have no substance. For this reason, Subhuti! This Mahayana receives countless asamkhya beings. Why? Because beings, emptiness, Mahayana, asamkhya, immeasurable, boundless, all these dharmas are unattainable.'

'Furthermore, Subhuti! Because I have no substance, and even the knower and the seer have no substance, it should be known that Suchness (Tathata), Dharma (Dharmata), and Reality (Bhuta-koti) have no substance. Because Suchness, Dharmata, and Reality have no substance, it should be known that even immeasurable, boundless, and asamkhya have no substance. Because immeasurable, boundless, and asamkhya have no substance, it should be known that all dharmas have no substance. For this reason, Subhuti! This Mahayana receives countless asamkhya beings. Why? Because beings, even the knower, the seer, Reality, even immeasurable, boundless, and asamkhya, all these dharmas are unattainable.'

'Furthermore, Subhuti! Because I have no substance, and even the knower and the seer have no substance, it should be known that the inconceivable nature has no substance. Because the inconceivable nature has no substance, it should be known that form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) have no substance. Because form, feeling, perception, mental formations, and consciousness have no substance, it should be known that emptiness has no substance. Because emptiness has no substance, it should be known that Mahayana has no substance. Because Mahayana has no substance, it should be known that asamkhya has no substance. Because asamkhya has no substance, it should be known that immeasurable has no substance. Because immeasurable has no substance, it should be known that boundless has no substance.'

有。無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！當知摩訶衍受無量無邊阿僧祇眾生。何以故？須菩提！我乃至知者、見者等一切法皆不可得故。

「複次，須菩提！我無所有乃至知者、見者無所有故，當知眼無所有，耳鼻舌身意無所有。眼乃至意無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無所有。阿僧祇無所有故，當知無量無所有。無量無所有故，當知無邊無所有。無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！摩訶衍受無量無邊阿僧祇眾生。何以故？須菩提！我乃至一切諸法皆不可得故。

「複次，須菩提！我無所有乃至知者、見者無所有故，當知檀那波羅蜜無所有，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜無所有。般若波羅蜜無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知無量無邊阿僧祇無所有。無量無邊阿僧祇無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。

「複次，須菩提！我無所有乃至知者、見者無所有故，當知內空無所有，乃至無法有法空無所有。

【現代漢語翻譯】現代漢語譯本：有。因為無邊無所有，應當知道一切諸法都是無所有的。因為這個緣故，須菩提！應當知道摩訶衍（大乘）接引無量無邊阿僧祇（無數）眾生。為什麼呢？須菩提！因為我乃至知者、見者等一切法都是不可得的。複次，須菩提！因為我無所有乃至知者、見者無所有，應當知道眼無所有，耳鼻舌身意無所有。因為眼乃至意無所有，應當知道虛空無所有。因為虛空無所有，應當知道摩訶衍無所有。因為摩訶衍無所有，應當知道阿僧祇無所有。因為阿僧祇無所有，應當知道無量無所有。因為無量無所有，應當知道無邊無所有。因為無邊無所有，應當知道一切諸法無所有。因為這個緣故，須菩提！摩訶衍接引無量無邊阿僧祇眾生。為什麼呢？須菩提！因為我乃至一切諸法都是不可得的。複次，須菩提！因為我無所有乃至知者、見者無所有，應當知道檀那波羅蜜（佈施波羅蜜）無所有，尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）無所有。因為般若波羅蜜無所有，應當知道虛空無所有。因為虛空無所有，應當知道摩訶衍無所有。因為摩訶衍無所有，應當知道無量無邊阿僧祇無所有。因為無量無邊阿僧祇無所有，應當知道一切諸法無所有。因為這個緣故，須菩提！這個摩訶衍接引無量無邊阿僧祇眾生。為什麼呢？因為我、眾生乃至一切諸法都是不可得的。複次，須菩提！因為我無所有乃至知者、見者無所有，應當知道內空無所有，乃至無法有法空無所有。

【English Translation】 English version: Yes. Because there is no limit and nothing exists, it should be known that all dharmas (phenomena) are without existence. For this reason, Subhuti! It should be known that the Mahayana (Great Vehicle) receives immeasurable, boundless, asamkhya (countless) beings. Why is that? Subhuti! Because even I, the knower, the seer, and all dharmas are unattainable. Furthermore, Subhuti! Because I am without existence, even the knower and the seer are without existence, it should be known that the eye is without existence, the ear, nose, tongue, body, and mind are without existence. Because the eye and even the mind are without existence, it should be known that space is without existence. Because space is without existence, it should be known that the Mahayana is without existence. Because the Mahayana is without existence, it should be known that asamkhya is without existence. Because asamkhya is without existence, it should be known that immeasurable is without existence. Because immeasurable is without existence, it should be known that boundless is without existence. Because boundless is without existence, it should be known that all dharmas are without existence. For this reason, Subhuti! The Mahayana receives immeasurable, boundless, asamkhya beings. Why is that? Subhuti! Because even I and all dharmas are unattainable. Furthermore, Subhuti! Because I am without existence, even the knower and the seer are without existence, it should be known that Dana Paramita (Perfection of Giving) is without existence, Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Vigor), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom) are without existence. Because Prajna Paramita is without existence, it should be known that space is without existence. Because space is without existence, it should be known that the Mahayana is without existence. Because the Mahayana is without existence, it should be known that immeasurable, boundless, asamkhya is without existence. Because immeasurable, boundless, asamkhya is without existence, it should be known that all dharmas are without existence. For this reason, Subhuti! This Mahayana receives immeasurable, boundless, asamkhya beings. Why is that? Because I, beings, and even all dharmas are unattainable. Furthermore, Subhuti! Because I am without existence, even the knower and the seer are without existence, it should be known that inner emptiness is without existence, and even the emptiness of non-existent and existent dharmas is without existence.

無法有法空無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無量無邊無所有。阿僧祇無量無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。

「複次，須菩提。我、眾生乃至知者、見者無所有故，當知四念處無所有。四念處無所有故，乃至十八不共法無所有。十八不共法無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無量無邊無所有。阿僧祇無量無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。

「複次，須菩提！我、眾生無所有乃至知者、見者無所有故，當知性地無所有，乃至已作地無所有。已作地無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無量無邊無所有。阿僧祇無量無邊無所有故，當知一切諸法無所有。以是因緣故，是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。

「複次，須菩提！我、眾生乃至知者、見者無所有故，當知須陀洹無所有

【現代漢語翻譯】現代漢語譯本：因為沒有所謂的『法』，一切皆空無所有，所以應當明白虛空也是空無所有。因為虛空空無所有，所以應當明白摩訶衍（大乘）也是空無所有。因為摩訶衍空無所有，所以應當明白阿僧祇（無數）無量無邊也是空無所有。因為阿僧祇無量無邊空無所有，所以應當明白一切諸法都是空無所有。因為這個緣故，須菩提！這摩訶衍能度無量無邊阿僧祇的眾生。為什麼呢？因為我、眾生乃至一切諸法都是不可得的。

再者，須菩提。因為我、眾生乃至知者、見者都是空無所有，所以應當明白四念處也是空無所有。因為四念處空無所有，乃至十八不共法也是空無所有。因為十八不共法空無所有，所以應當明白虛空也是空無所有。因為虛空空無所有，所以應當明白摩訶衍也是空無所有。因為摩訶衍空無所有，所以應當明白阿僧祇無量無邊也是空無所有。因為阿僧祇無量無邊空無所有，所以應當明白一切諸法都是空無所有。因為這個緣故，須菩提！這摩訶衍能度無量無邊阿僧祇的眾生。為什麼呢？因為我、眾生乃至一切諸法都是不可得的。

再者，須菩提！因為我、眾生空無所有乃至知者、見者空無所有，所以應當明白性地（自性之地）空無所有，乃至已作地（已成就之地）空無所有。因為已作地空無所有，所以應當明白虛空也是空無所有。因為虛空空無所有，所以應當明白摩訶衍也是空無所有。因為摩訶衍空無所有，所以應當明白阿僧祇無量無邊也是空無所有。因為阿僧祇無量無邊空無所有，所以應當明白一切諸法都是空無所有。因為這個緣故，這摩訶衍能度無量無邊阿僧祇的眾生。為什麼呢？因為我、眾生乃至一切諸法都是不可得的。

再者，須菩提！因為我、眾生乃至知者、見者空無所有，所以應當明白須陀洹（入流果）空無所有。 English version: Because there is no such thing as 『dharma』 (law, phenomena), everything is empty and without substance, therefore it should be understood that even space is empty and without substance. Because space is empty and without substance, it should be understood that Mahayana (the Great Vehicle) is also empty and without substance. Because Mahayana is empty and without substance, it should be understood that asamkhya (innumerable), immeasurable and boundless are also empty and without substance. Because asamkhya, immeasurable and boundless are empty and without substance, it should be understood that all dharmas are empty and without substance. For this reason, Subhuti! This Mahayana can liberate countless, immeasurable, and asamkhya beings. Why? Because 『I』, sentient beings, and even all dharmas are unattainable.

Furthermore, Subhuti. Because 『I』, sentient beings, and even the knower and the seer are all empty and without substance, it should be understood that the four foundations of mindfulness are also empty and without substance. Because the four foundations of mindfulness are empty and without substance, even the eighteen unique qualities of a Buddha are empty and without substance. Because the eighteen unique qualities of a Buddha are empty and without substance, it should be understood that space is also empty and without substance. Because space is empty and without substance, it should be understood that Mahayana is also empty and without substance. Because Mahayana is empty and without substance, it should be understood that asamkhya, immeasurable and boundless are also empty and without substance. Because asamkhya, immeasurable and boundless are empty and without substance, it should be understood that all dharmas are empty and without substance. For this reason, Subhuti! This Mahayana can liberate countless, immeasurable, and asamkhya beings. Why? Because 『I』, sentient beings, and even all dharmas are unattainable.

Furthermore, Subhuti! Because 『I』 and sentient beings are empty and without substance, and even the knower and the seer are empty and without substance, it should be understood that the nature-ground (the ground of inherent nature) is empty and without substance, and even the made-ground (the ground of accomplishment) is empty and without substance. Because the made-ground is empty and without substance, it should be understood that space is also empty and without substance. Because space is empty and without substance, it should be understood that Mahayana is also empty and without substance. Because Mahayana is empty and without substance, it should be understood that asamkhya, immeasurable and boundless are also empty and without substance. Because asamkhya, immeasurable and boundless are empty and without substance, it should be understood that all dharmas are empty and without substance. For this reason, this Mahayana can liberate countless, immeasurable, and asamkhya beings. Why? Because 『I』, sentient beings, and even all dharmas are unattainable.

Furthermore, Subhuti! Because 『I』, sentient beings, and even the knower and the seer are empty and without substance, it should be understood that a Srotapanna (stream-enterer) is empty and without substance.

【English Translation】 English version: Because there is no such thing as 'dharma', everything is empty and without substance, therefore it should be understood that even space is empty and without substance. Because space is empty and without substance, it should be understood that Mahayana (the Great Vehicle) is also empty and without substance. Because Mahayana is empty and without substance, it should be understood that asamkhya (innumerable), immeasurable and boundless are also empty and without substance. Because asamkhya, immeasurable and boundless are empty and without substance, it should be understood that all dharmas are empty and without substance. For this reason, Subhuti! This Mahayana can liberate countless, immeasurable, and asamkhya beings. Why? Because 'I', sentient beings, and even all dharmas are unattainable. Furthermore, Subhuti. Because 'I', sentient beings, and even the knower and the seer are all empty and without substance, it should be understood that the four foundations of mindfulness are also empty and without substance. Because the four foundations of mindfulness are empty and without substance, even the eighteen unique qualities of a Buddha are empty and without substance. Because the eighteen unique qualities of a Buddha are empty and without substance, it should be understood that space is also empty and without substance. Because space is empty and without substance, it should be understood that Mahayana is also empty and without substance. Because Mahayana is empty and without substance, it should be understood that asamkhya, immeasurable and boundless are also empty and without substance. Because asamkhya, immeasurable and boundless are empty and without substance, it should be understood that all dharmas are empty and without substance. For this reason, Subhuti! This Mahayana can liberate countless, immeasurable, and asamkhya beings. Why? Because 'I', sentient beings, and even all dharmas are unattainable. Furthermore, Subhuti! Because 'I' and sentient beings are empty and without substance, and even the knower and the seer are empty and without substance, it should be understood that the nature-ground (the ground of inherent nature) is empty and without substance, and even the made-ground (the ground of accomplishment) is empty and without substance. Because the made-ground is empty and without substance, it should be understood that space is also empty and without substance. Because space is empty and without substance, it should be understood that Mahayana is also empty and without substance. Because Mahayana is empty and without substance, it should be understood that asamkhya, immeasurable and boundless are also empty and without substance. Because asamkhya, immeasurable and boundless are empty and without substance, it should be understood that all dharmas are empty and without substance. For this reason, this Mahayana can liberate countless, immeasurable, and asamkhya beings. Why? Because 'I', sentient beings, and even all dharmas are unattainable. Furthermore, Subhuti! Because 'I', sentient beings, and even the knower and the seer are empty and without substance, it should be understood that a Srotapanna (stream-enterer) is empty and without substance.

。須陀洹無所有故，當知斯陀含無所有。斯陀含無所有故，當知阿那含無所有。阿那含無所有故，當知阿羅漢無所有。阿羅漢無所有故，當知乃至一切諸法無所有。以是因緣故，須菩提！摩訶衍受無量無邊阿僧祇眾生。何以故？須菩提！我乃至一切諸法皆不可得故。

「複次，須菩提！我乃至知者、見者無所有故，當知聲聞乘無所有。聲聞乘無所有故，當知辟支佛乘無所有。辟支佛乘無所有故，當知佛乘無所有。佛乘無所有故，當知聲聞人無所有。聲聞人無所有故，當知須陀洹無所有。須陀洹無所有故，乃至佛無所有。佛無所有故，當知一切種智無所有。一切種智無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知乃至一切諸法無所有。以是因緣故，是摩訶衍受無量無邊阿僧祇眾生。何以故？我乃至一切諸法皆不可得故。須菩提！譬如涅槃性中受無量無邊阿僧祇眾生，是摩訶衍亦受無量無邊阿僧祇眾生。以是因緣故，須菩提！如虛空受無量無邊阿僧祇眾生，是摩訶衍亦如是受無量無邊阿僧祇眾生。

「須菩提！汝所言：『是摩訶衍不見來處、不見去處、不見住處。』如是，如是！須菩提！是摩訶衍不見來處、不見去處、不見住處。何以故？須菩提！一切諸法不動相故。

【現代漢語翻譯】現代漢語譯本：須陀洹（Srota-apanna，入流果）因為沒有執著，應當知道斯陀含（Sakrdagamin，一來果）也沒有執著。斯陀含因為沒有執著，應當知道阿那含（Anagamin，不還果）也沒有執著。阿那含因為沒有執著，應當知道阿羅漢（Arhat，無學果）也沒有執著。阿羅漢因為沒有執著，應當知道乃至一切諸法都沒有執著。因為這個緣故，須菩提！大乘（Mahayana）接引無量無邊阿僧祇（asamkhya，無數）眾生。為什麼呢？須菩提！因為我乃至一切諸法都不可得的緣故。再者，須菩提！因為我乃至知者、見者都沒有執著，應當知道聲聞乘（Sravakayana）沒有執著。聲聞乘沒有執著，應當知道辟支佛乘（Pratyekabuddhayana）沒有執著。辟支佛乘沒有執著，應當知道佛乘（Buddhayana）沒有執著。佛乘沒有執著，應當知道聲聞人沒有執著。聲聞人沒有執著，應當知道須陀洹沒有執著。須陀洹沒有執著，乃至佛也沒有執著。佛沒有執著，應當知道一切種智（sarvajnata，佛陀的智慧）沒有執著。一切種智沒有執著，應當知道虛空沒有執著。虛空沒有執著，應當知道大乘沒有執著。大乘沒有執著，應當知道乃至一切諸法都沒有執著。因為這個緣故，這個大乘接引無量無邊阿僧祇眾生。為什麼呢？因為我乃至一切諸法都不可得的緣故。須菩提！譬如涅槃（Nirvana）的自性中接引無量無邊阿僧祇眾生，這個大乘也接引無量無邊阿僧祇眾生。因為這個緣故，須菩提！如同虛空接引無量無邊阿僧祇眾生，這個大乘也如此接引無量無邊阿僧祇眾生。須菩提！你所說：『這個大乘不見來處、不見去處、不見住處。』是的，是的！須菩提！這個大乘不見來處、不見去處、不見住處。為什麼呢？須菩提！因為一切諸法都是不動的相的緣故。

【English Translation】 English version: Because Srota-apanna (stream-enterer) has no attachment, it should be known that Sakrdagamin (once-returner) has no attachment. Because Sakrdagamin has no attachment, it should be known that Anagamin (non-returner) has no attachment. Because Anagamin has no attachment, it should be known that Arhat (worthy one) has no attachment. Because Arhat has no attachment, it should be known that even all dharmas have no attachment. Because of this reason, Subhuti! The Mahayana (Great Vehicle) receives countless asamkhya (incalculable) beings. Why is that? Subhuti! Because even I and all dharmas are unattainable. Furthermore, Subhuti! Because even I, the knower and the seer, have no attachment, it should be known that the Sravakayana (Hearer Vehicle) has no attachment. Because the Sravakayana has no attachment, it should be known that the Pratyekabuddhayana (Solitary Buddha Vehicle) has no attachment. Because the Pratyekabuddhayana has no attachment, it should be known that the Buddhayana (Buddha Vehicle) has no attachment. Because the Buddhayana has no attachment, it should be known that the Sravaka (Hearer) has no attachment. Because the Sravaka has no attachment, it should be known that Srota-apanna has no attachment. Because Srota-apanna has no attachment, even the Buddha has no attachment. Because the Buddha has no attachment, it should be known that sarvajnata (Buddha's omniscience) has no attachment. Because sarvajnata has no attachment, it should be known that space has no attachment. Because space has no attachment, it should be known that the Mahayana has no attachment. Because the Mahayana has no attachment, it should be known that even all dharmas have no attachment. Because of this reason, this Mahayana receives countless asamkhya beings. Why is that? Because even I and all dharmas are unattainable. Subhuti! Just as in the nature of Nirvana, countless asamkhya beings are received, so too does this Mahayana receive countless asamkhya beings. Because of this reason, Subhuti! Just as space receives countless asamkhya beings, so too does this Mahayana receive countless asamkhya beings. Subhuti! What you said: 'This Mahayana is not seen to come from anywhere, not seen to go anywhere, and not seen to abide anywhere,' is true, is true! Subhuti! This Mahayana is not seen to come from anywhere, not seen to go anywhere, and not seen to abide anywhere. Why is that? Subhuti! Because all dharmas are of an unmoving nature.

是法無來處、無去處、無住處。何以故？須菩提！色無所從來亦無所去亦無所住，受想行識無所從來亦無所去亦無所住。須菩提！色法無所從來亦無所去亦無所住，受想行識法無所從來亦無所去亦無所住。須菩提！色如無所從來亦無所去亦無所住，受想行識如無所從來亦無所去亦無所住。須菩提！色性無所從來亦無所去亦無所住，受想行識性無所從來亦無所去亦無所住。須菩提！色相無所從來亦無所去亦無所住，受想行識相無所從來亦無所去亦無所住。須菩提！眼、眼法、眼如、眼性、眼相無所從來亦無所去亦無所住，耳鼻舌身意、意法、意如、意性、意相無所從來亦無所去亦無所住。色聲香味觸法亦如是。須菩提！地種、地種法、地種如、地種性、地種相無所從來亦無所去亦無所住，水火風空識種、識種法、識種如、識種性、識種相亦如是。須菩提！如、如法、如如、如性、如相無所從來亦無所去亦無所住。須菩提！實際、實際法、實際如、實際性、實際相無所從來亦無所去亦無所住。須菩提！不可思議、不可思議法、不可思議如、不可思議性、不可思議相無所從來亦無所去亦無所住。須菩提！檀那波羅蜜、檀那波羅蜜法、檀那波羅蜜如、檀那波羅蜜性、檀那波羅蜜相無所從來亦無所去亦無所住，尸羅波羅蜜羼提波

羅蜜毗梨耶波羅蜜禪那波羅蜜般若波羅蜜、般若波羅蜜法、般若波羅蜜如、般若波羅蜜性、般若波羅蜜相無所從來亦無所去亦無所住。須菩提！四念處、四念處法、四念處如、四念處性、四念處相無所從來亦無所去亦無所住。乃至十八不共法亦如是。須菩提！菩薩、菩薩法、菩薩如、菩薩性、菩薩相無所從來亦無所去亦無所住。佛、佛法、佛如、佛性、佛相無所從來亦無所去亦無所住。阿耨多羅三藐三菩提，阿耨多羅三藐三菩提法、如、性、相無所從來亦無所去亦無所住。須菩提！有為法、有為法法、有為法如、有為法性、有為法相無所從來亦無所去亦無所住。須菩提！無為法、無為法法、無為法如、無為法性、無為法相無所從來亦無所去亦無所住。以是因緣故，須菩提！是摩訶衍不見來處、不見去處、不見住處。

「須菩提！汝所言：『是摩訶衍前際不可得、后際不可得、中際不可得，是衍名三世等。以是故，說名摩訶衍。』如是，如是！須菩提！是摩訶衍前際不可得、后際不可得、中際不可得，是衍名三世等。以是故，說名摩訶衍。何以故？須菩提！過去世過去世空，未來世未來世空，現在世現在世空，三世等三世等空，摩訶衍摩訶衍空，菩薩菩薩空。何以故？須菩提！是空非一非二非三非四非五非異。以

【現代漢語翻譯】現代漢語譯本須菩提！佈施波羅蜜（Dāna pāramitā，到達佈施彼岸）、持戒波羅蜜（Śīla pāramitā，到達持戒彼岸）、忍辱波羅蜜（Kṣānti pāramitā，到達忍辱彼岸）、精進波羅蜜（Vīrya pāramitā，到達精進彼岸）、禪定波羅蜜（Dhyāna pāramitā，到達禪定彼岸）、般若波羅蜜（Prajñā pāramitā，到達智慧彼岸），般若波羅蜜的法、般若波羅蜜的如、般若波羅蜜的性、般若波羅蜜的相，都無所從來，也無所去，也無所住。須菩提！四念處（catvāri smṛtyupasthānāni，四種觀想處）、四念處的法、四念處的如、四念處的性、四念處的相，都無所從來，也無所去，也無所住。乃至十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共功德）也是如此。須菩提！菩薩、菩薩的法、菩薩的如、菩薩的性、菩薩的相，都無所從來，也無所去，也無所住。佛、佛的法、佛的如、佛的性、佛的相，都無所從來，也無所去，也無所住。阿耨多羅三藐三菩提（anuttarā samyaksaṃbodhi，無上正等正覺），阿耨多羅三藐三菩提的法、如、性、相，都無所從來，也無所去，也無所住。須菩提！有為法（saṃskṛta dharma，因緣和合而生的法）、有為法的法、有為法的如、有為法的性、有為法的相，都無所從來，也無所去，也無所住。須菩提！無為法（asaṃskṛta dharma，非因緣和合而生的法）、無為法的法、無為法的如、無為法的性、無為法的相，都無所從來，也無所去，也無所住。因為這個緣故，須菩提！這摩訶衍（mahāyāna，大乘）不見來處、不見去處、不見住處。『須菩提！你所說：』這摩訶衍前際（過去）不可得、后際（未來）不可得、中際（現在）不可得，這衍名為三世等。因此，說名為摩訶衍。』是的，是的！須菩提！這摩訶衍前際不可得、后際不可得、中際不可得，這衍名為三世等。因此，說名為摩訶衍。為什麼呢？須菩提！過去世的過去世是空，未來世的未來世是空，現在世的現在世是空，三世等的三世等是空，摩訶衍的摩訶衍是空，菩薩的菩薩是空。為什麼呢？須菩提！這空不是一，不是二，不是三，不是四，不是五，不是異。

【English Translation】 English version Subhuti! The perfection of giving (Dāna pāramitā), the perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), the perfection of wisdom (Prajñā pāramitā), the dharma of the perfection of wisdom, the suchness of the perfection of wisdom, the nature of the perfection of wisdom, the characteristic of the perfection of wisdom, all have no coming from, no going to, and no abiding. Subhuti! The four foundations of mindfulness (catvāri smṛtyupasthānāni), the dharma of the four foundations of mindfulness, the suchness of the four foundations of mindfulness, the nature of the four foundations of mindfulness, the characteristic of the four foundations of mindfulness, all have no coming from, no going to, and no abiding. Even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ) are the same. Subhuti! A Bodhisattva, the dharma of a Bodhisattva, the suchness of a Bodhisattva, the nature of a Bodhisattva, the characteristic of a Bodhisattva, all have no coming from, no going to, and no abiding. A Buddha, the dharma of a Buddha, the suchness of a Buddha, the nature of a Buddha, the characteristic of a Buddha, all have no coming from, no going to, and no abiding. Anuttarā samyaksaṃbodhi (unexcelled perfect enlightenment), the dharma of anuttarā samyaksaṃbodhi, the suchness, the nature, the characteristic, all have no coming from, no going to, and no abiding. Subhuti! Conditioned dharmas (saṃskṛta dharma), the dharma of conditioned dharmas, the suchness of conditioned dharmas, the nature of conditioned dharmas, the characteristic of conditioned dharmas, all have no coming from, no going to, and no abiding. Subhuti! Unconditioned dharmas (asaṃskṛta dharma), the dharma of unconditioned dharmas, the suchness of unconditioned dharmas, the nature of unconditioned dharmas, the characteristic of unconditioned dharmas, all have no coming from, no going to, and no abiding. Because of this reason, Subhuti! This Mahayana (mahāyāna) is not seen to have a place of coming, not seen to have a place of going, and not seen to have a place of abiding. 'Subhuti! What you said: 『This Mahayana has no obtainable past limit, no obtainable future limit, no obtainable present limit, this vehicle is called equal to the three times. Therefore, it is called Mahayana.』 Yes, yes! Subhuti! This Mahayana has no obtainable past limit, no obtainable future limit, no obtainable present limit, this vehicle is called equal to the three times. Therefore, it is called Mahayana. Why is that? Subhuti! The past of the past is empty, the future of the future is empty, the present of the present is empty, the equal of the three times is empty, the Mahayana of the Mahayana is empty, the Bodhisattva of the Bodhisattva is empty. Why is that? Subhuti! This emptiness is not one, not two, not three, not four, not five, not different.'

是故，說名三世等是菩薩摩訶薩摩訶衍。是衍中等不等相不可得故，染不染不可得、瞋不瞋不可得、癡不癡不可得、慢不慢不可得，乃至一切善法不善法不可得。是衍中常不可得、無常不可得，樂不可得、苦不可得，實不可得、空不可得，我不可得、無我不可得，欲界不可得、色界不可得、無色界不可得，度欲界不可得、度色界不可得、度無色界不可得。何以故？是摩訶衍自法不可得故。須菩提！過去色過去色空，未來現在色未來現在色空，過去受想行識過去受想行識空，未來現在受想行識未來現在受想行識空，空中過去色不可得。何以故？空中空亦不可得，何況空中過去色可得。空中未來現在色不可得。何以故？空中空亦不可得，何況空中未來現在色可得。空中過去受想行識不可得。何以故？空中空亦不可得，何況空中過去受想行識可得。空中未來現在受想行識不可得。何以故？空中空亦不可得，何況空中未來現在受想行識可得。須菩提！過去檀那波羅蜜不可得，未來檀那波羅蜜不可得，現在檀那波羅蜜不可得。三世等中檀那波羅蜜亦不可得。何以故？等中過去世不可得，未來世不可得，現在世不可得。等中等亦不可得，何況等中過去世未來世現在世可得。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般

【現代漢語翻譯】現代漢語譯本：因此，說三世平等是菩薩摩訶薩（菩薩中的大菩薩）的摩訶衍（大乘）。因為這大乘中平等與不平等的相狀都不可得，染與不染不可得，瞋與不瞋不可得，癡與不癡不可得，慢與不慢不可得，乃至一切善法與不善法都不可得。這大乘中常與無常不可得，樂與苦不可得，實與空不可得，我與無我不可得，欲界與非欲界不可得，度脫欲界與非度脫欲界不可得。為什麼呢？因為這摩訶衍的自性是不可得的。須菩提！過去的色是過去的色空，未來和現在的色是未來和現在的色空，過去的受想行識是過去的受想行識空，未來和現在的受想行識是未來和現在的受想行識空，在空中過去的色是不可得的。為什麼呢？因為在空中空也是不可得的，何況在空中過去的色是可得的。在空中未來和現在的色是不可得的。為什麼呢？因為在空中空也是不可得的，何況在空中未來和現在的色是可得的。在空中過去的受想行識是不可得的。為什麼呢？因為在空中空也是不可得的，何況在空中過去的受想行識是可得的。在空中未來和現在的受想行識是不可得的。為什麼呢？因為在空中空也是不可得的，何況在空中未來和現在的受想行識是可得的。須菩提！過去的檀那波羅蜜（佈施波羅蜜）不可得，未來的檀那波羅蜜不可得，現在的檀那波羅蜜不可得。三世平等中檀那波羅蜜也是不可得的。為什麼呢？因為在平等中過去世不可得，未來世不可得，現在世不可得。在平等中平等也是不可得的，何況在平等中過去世、未來世、現在世是可得的。尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）也是如此。現代漢語譯本：若菩薩摩訶薩行般若波羅蜜時，不應見色，不應見受想行識，不應見眼，不應見耳鼻舌身意，不應見色聲香味觸法，不應見眼界，不應見耳鼻舌身意界，不應見色界，不應見聲香味觸法界，不應見眼識界，不應見耳鼻舌身意識界，不應見地界，不應見水火風空識界，不應見無明，不應見行，不應見識，不應見名色，不應見六入，不應見觸，不應見受，不應見愛，不應見取，不應見有，不應見生，不應見老死，不應見檀那波羅蜜，不應見尸羅波羅蜜，不應見羼提波羅蜜，不應見毗梨耶波羅蜜，不應見禪那波羅蜜，不應見般若波羅蜜，不應見內空，不應見外空，不應見內外空，不應見空空，不應見大空，不應見第一義空，不應見有為空，不應見無為空，不應見畢竟空，不應見無散空，不應見本性空，不應見自相空，不應見一切法空，不應見不可得空，不應見無性空，不應見無性自性空，不應見四念處，不應見四正勤，不應見四神足，不應見五根，不應見五力，不應見七覺支，不應見八聖道支，不應見佛十力，不應見四無所畏，不應見四無礙解，不應見十八不共法，不應見三十二相，不應見八十隨形好，不應見一切陀羅尼門，不應見一切三摩地門，不應見預流果，不應見一來果，不應見不還果，不應見阿羅漢果，不應見辟支佛道，不應見一切菩薩行，不應見諸佛無上菩提。須菩提！菩薩摩訶薩行般若波羅蜜時，應如是行。是名菩薩摩訶薩行般若波羅蜜。

【English Translation】 English version: Therefore, it is said that the equality of the three times is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (a great Bodhisattva). Because in this Mahayana, the characteristics of equality and inequality are unattainable, defilement and non-defilement are unattainable, anger and non-anger are unattainable, delusion and non-delusion are unattainable, pride and non-pride are unattainable, and even all wholesome and unwholesome dharmas are unattainable. In this Mahayana, permanence and impermanence are unattainable, pleasure and pain are unattainable, reality and emptiness are unattainable, self and non-self are unattainable, the desire realm and the non-desire realm are unattainable, liberation from the desire realm and non-liberation from the desire realm are unattainable. Why? Because the self-nature of this Mahayana is unattainable. Subhuti! The past form is the emptiness of past form, the future and present form is the emptiness of future and present form, the past feeling, perception, volition, and consciousness are the emptiness of past feeling, perception, volition, and consciousness, the future and present feeling, perception, volition, and consciousness are the emptiness of future and present feeling, perception, volition, and consciousness. In emptiness, past form is unattainable. Why? Because in emptiness, emptiness itself is also unattainable, how much more so is past form attainable in emptiness. In emptiness, future and present form are unattainable. Why? Because in emptiness, emptiness itself is also unattainable, how much more so are future and present form attainable in emptiness. In emptiness, past feeling, perception, volition, and consciousness are unattainable. Why? Because in emptiness, emptiness itself is also unattainable, how much more so are past feeling, perception, volition, and consciousness attainable in emptiness. In emptiness, future and present feeling, perception, volition, and consciousness are unattainable. Why? Because in emptiness, emptiness itself is also unattainable, how much more so are future and present feeling, perception, volition, and consciousness attainable in emptiness. Subhuti! The past Dana Paramita (Perfection of Giving) is unattainable, the future Dana Paramita is unattainable, the present Dana Paramita is unattainable. In the equality of the three times, Dana Paramita is also unattainable. Why? Because in equality, the past time is unattainable, the future time is unattainable, the present time is unattainable. In equality, equality itself is also unattainable, how much more so are the past, future, and present times attainable in equality. The same applies to Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom). English version: When a Bodhisattva Mahasattva practices Prajna Paramita, he should not see form, should not see feeling, perception, volition, and consciousness, should not see the eye, should not see the ear, nose, tongue, body, and mind, should not see form, sound, smell, taste, touch, and dharmas, should not see the eye realm, should not see the ear, nose, tongue, body, and mind realms, should not see the form realm, should not see the sound, smell, taste, touch, and dharma realms, should not see the eye consciousness realm, should not see the ear, nose, tongue, body, and mind consciousness realms, should not see the earth element, should not see the water, fire, wind, space, and consciousness elements, should not see ignorance, should not see formations, should not see consciousness, should not see name and form, should not see the six entrances, should not see contact, should not see feeling, should not see craving, should not see grasping, should not see becoming, should not see birth, should not see old age and death, should not see Dana Paramita, should not see Sila Paramita, should not see Ksanti Paramita, should not see Virya Paramita, should not see Dhyana Paramita, should not see Prajna Paramita, should not see inner emptiness, should not see outer emptiness, should not see inner and outer emptiness, should not see emptiness of emptiness, should not see great emptiness, should not see ultimate emptiness, should not see conditioned emptiness, should not see unconditioned emptiness, should not see ultimate emptiness, should not see non-dispersive emptiness, should not see essential emptiness, should not see self-nature emptiness, should not see emptiness of all dharmas, should not see unattainable emptiness, should not see non-nature emptiness, should not see non-nature self-nature emptiness, should not see the four foundations of mindfulness, should not see the four right exertions, should not see the four bases of psychic power, should not see the five roots, should not see the five powers, should not see the seven factors of enlightenment, should not see the eightfold noble path, should not see the ten powers of the Buddha, should not see the four fearlessnesses, should not see the four analytical knowledges, should not see the eighteen unique qualities of a Buddha, should not see the thirty-two marks of a great being, should not see the eighty minor marks, should not see all dharani gates, should not see all samadhi gates, should not see the stream-enterer fruit, should not see the once-returner fruit, should not see the non-returner fruit, should not see the Arhat fruit, should not see the Pratyekabuddha path, should not see all Bodhisattva practices, should not see the unsurpassed Bodhi of all Buddhas. Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, he should practice in this way. This is called the Bodhisattva Mahasattva's practice of Prajna Paramita.

若波羅蜜亦如是。

「複次，須菩提！過去世中四念處不可得，乃至過去世中十八不共法不可得。未來世現在世亦如是。複次，須菩提！三世等中四念處不可得，三世等中乃至十八不共法亦不可得。何以故？等中過去世四念處不可得，等中未來世四念處不可得，等中現在世四念處不可得。乃至十八不共法亦如是。等中等亦不可得，何況等中過去世四念處，未來現在世四念處可得。等中等亦不可得，何況等中過去世乃至十八不共法可得。未來現在世乃至十八不共法亦如是。複次，須菩提！過去世凡夫人不可得，未來世現在世中凡夫人不可得。三世等中凡夫人亦不可得。何以故？眾生不可得，乃至知者、見者不可得故。過去世中聲聞、辟支佛、菩薩、佛不可得，未來現在世聲聞、辟支佛、菩薩、佛不可得。三世等中聲聞、辟支佛、菩薩、佛不可得。何以故？眾生不可得乃至知者、見者不可得故。如是，須菩提！菩薩摩訶薩住般若波羅蜜中學三世等相，當具足一切種智，是名菩薩摩訶薩摩訶衍。所謂三世等相，菩薩摩訶薩住是衍中，勝一切世間及諸天、人、阿修羅，成就薩婆若。」

爾時須菩提白佛言：「世尊！善哉，善哉！是菩薩摩訶薩摩訶衍。何以故？過去諸菩薩摩訶薩是衍中學得一切種智，未來世諸菩薩

【現代漢語翻譯】現代漢語譯本若般若波羅蜜（prajnaparamita，智慧的完美）也是如此。「再者，須菩提！過去世的四念處（catuh-smrtyupasthana，四種正念的修行）不可得，乃至過去世的十八不共法（avenika-dharma，佛陀獨有的十八種功德）不可得。未來世和現在世也是如此。再者，須菩提！在三世（過去、現在、未來）的平等性中，四念處不可得，在三世的平等性中，乃至十八不共法也不可得。為什麼呢？在平等性中，過去世的四念處不可得，在平等性中，未來世的四念處不可得，在平等性中，現在世的四念處不可得。乃至十八不共法也是如此。在平等性中的平等性也不可得，何況在平等性中過去世的四念處，未來和現在世的四念處可得呢？在平等性中的平等性也不可得，何況在平等性中過去世乃至十八不共法可得呢？未來和現在世乃至十八不共法也是如此。再者，須菩提！過去世的凡夫人不可得，未來世和現在世中的凡夫人不可得。在三世的平等性中，凡夫人也不可得。為什麼呢？因為眾生不可得，乃至知者、見者不可得的緣故。過去世中的聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）、菩薩（bodhisattva，追求覺悟的修行者）、佛（buddha，覺悟者）不可得，未來和現在世的聲聞、辟支佛、菩薩、佛也不可得。在三世的平等性中，聲聞、辟支佛、菩薩、佛也不可得。為什麼呢？因為眾生不可得，乃至知者、見者不可得的緣故。須菩提！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）安住于般若波羅蜜中學習三世的平等性，應當具足一切種智（sarvajnata，對一切事物和現象的智慧），這被稱為菩薩摩訶薩的摩訶衍（mahayana，大乘）。所謂三世的平等性，菩薩摩訶薩安住於此大乘中，勝過一切世間以及諸天、人、阿修羅（asura，非天），成就薩婆若（sarvajna，一切智）。」爾時，須菩提對佛說：「世尊！善哉，善哉！這是菩薩摩訶薩的摩訶衍。為什麼呢？過去諸菩薩摩訶薩在此大乘中學習而獲得一切種智，未來世的諸菩薩

【English Translation】 English version The perfection of wisdom (prajnaparamita) is also like this. Furthermore, Subhuti! The four foundations of mindfulness (catuh-smrtyupasthana) in the past are unattainable, and even the eighteen unique qualities of a Buddha (avenika-dharma) in the past are unattainable. The future and present are also like this. Furthermore, Subhuti! In the equality of the three times (past, present, and future), the four foundations of mindfulness are unattainable, and in the equality of the three times, even the eighteen unique qualities are unattainable. Why is that? In equality, the four foundations of mindfulness in the past are unattainable, in equality, the four foundations of mindfulness in the future are unattainable, and in equality, the four foundations of mindfulness in the present are unattainable. Even the eighteen unique qualities are like this. Equality within equality is also unattainable, how much more so are the four foundations of mindfulness in the past, future, and present attainable within equality? Equality within equality is also unattainable, how much more so are the past, and even the eighteen unique qualities attainable within equality? The future and present, and even the eighteen unique qualities are also like this. Furthermore, Subhuti! Ordinary people in the past are unattainable, and ordinary people in the future and present are unattainable. In the equality of the three times, ordinary people are also unattainable. Why is that? Because sentient beings are unattainable, and even the knower and seer are unattainable. Sravakas (hearers of the teachings), pratyekabuddhas (solitary realizers), bodhisattvas (beings on the path to enlightenment), and Buddhas (enlightened ones) in the past are unattainable, and sravakas, pratyekabuddhas, bodhisattvas, and Buddhas in the future and present are unattainable. In the equality of the three times, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas are also unattainable. Why is that? Because sentient beings are unattainable, and even the knower and seer are unattainable. Thus, Subhuti! Bodhisattva-mahasattvas (great bodhisattvas) abide in the perfection of wisdom, learning the equality of the three times, and should fully possess all-knowing wisdom (sarvajnata). This is called the Mahayana (great vehicle) of the bodhisattva-mahasattva. The so-called equality of the three times, bodhisattva-mahasattvas abide in this vehicle, surpassing all the world and the gods, humans, and asuras (demigods), and attain sarvajna (omniscience)." At that time, Subhuti said to the Buddha, 'World Honored One! Excellent, excellent! This is the Mahayana of the bodhisattva-mahasattva. Why is that? Because the bodhisattva-mahasattvas of the past learned in this vehicle and attained all-knowing wisdom, and the bodhisattvas of the future

摩訶薩亦是衍中學當得一切種智。世尊！今十方無量阿僧祇國土中諸菩薩摩訶薩亦是衍中學得一切種智。以是故，世尊！是衍實是菩薩摩訶薩摩訶衍。」

佛告須菩提：「如是，如是！過去未來現在諸佛是摩訶衍中學，已得一切種智，當得、今得。」◎

摩訶般若經卷第六

佛告須菩提：「汝所問：『是乘何處出？至何處住？』者。佛言是乘從三界中出，至薩婆若中住，以不二法故。何以故？摩訶衍、薩婆若是二法俱不合不散、無色無形無對，一相所謂無相。若人慾出無相法，為欲出實際。若欲出無相法，為欲出如、法性、不可思議性。若欲出無相法，為欲出色空，為欲出受想行識空。何以故？須菩提！色空相不出三界亦不住薩婆若，受想行識空相不出三界亦不住薩婆若。所以者何？色色相空，受想行識識相空故。若欲出無相法，為欲出眼空，為欲出耳鼻舌身意空，為欲出乃至眼觸因緣生受空，耳鼻舌身意觸因緣生受空。何以故？須菩提！眼空不出三界亦不住薩婆若，乃至意觸因緣生受空不出三界亦不住薩婆若。所以者何？眼眼相空，乃至意觸因緣生受，意觸因緣生受相空故。若欲出無相法，為欲出夢，為欲出幻、焰、響、影、佛所化。何以故？須菩提！夢相不出三界亦不住薩婆若，幻、焰、響、

【現代漢語翻譯】現代漢語譯本：摩訶薩（菩薩的尊稱）也是從這個大乘中學習，才能獲得一切種智（佛的智慧）。世尊！現在十方無量阿僧祇（極大的數字）國土中的菩薩摩訶薩也是從這個大乘中學習，才能獲得一切種智。因此，世尊！這個大乘確實是菩薩摩訶薩的大乘。佛告訴須菩提：『是的，是的！過去、未來、現在諸佛都是從這個大乘中學習，已經獲得、將要獲得、現在獲得一切種智。』《摩訶般若經》卷第六佛告訴須菩提：『你問的「這個乘從哪裡出來？到哪裡安住？」這個問題。佛說，這個乘從三界（欲界、色界、無色界）中出來，到薩婆若（一切智）中安住，因為是不二法（超越對立的真理）的緣故。為什麼呢？大乘和薩婆若這兩個法，既不合也不散，沒有顏色，沒有形狀，沒有對立，只有一個相，那就是無相。如果有人想要出離無相法，就是想要出離實際（真理的本質）。如果想要出離無相法，就是想要出離如（真如）、法性（法的本性）、不可思議性（無法想像的性質）。如果想要出離無相法，就是想要出離色空（物質的空性），想要出離受、想、行、識空（精神現象的空性）。為什麼呢？須菩提！色空之相既不出離三界，也不安住于薩婆若，受、想、行、識空之相既不出離三界，也不安住于薩婆若。這是為什麼呢？因為色相是空的，受、想、行、識的相也是空的。如果想要出離無相法，就是想要出離眼空（視覺的空性），想要出離耳、鼻、舌、身、意空（聽覺、嗅覺、味覺、觸覺、意識的空性），想要出離乃至眼觸因緣所生的感受空，耳、鼻、舌、身、意觸因緣所生的感受空。為什麼呢？須菩提！眼空既不出離三界，也不安住于薩婆若，乃至意觸因緣所生的感受空既不出離三界，也不安住于薩婆若。這是為什麼呢？因為眼和眼相是空的，乃至意觸因緣所生的感受和意觸因緣所生的感受相是空的。如果想要出離無相法，就是想要出離夢，想要出離幻、焰、響、影、佛所化（佛的化現）。為什麼呢？須菩提！夢相既不出離三界，也不安住于薩婆若，幻、焰、響、

【English Translation】 English version: The Mahasattvas (great beings, referring to Bodhisattvas) also learn from this Mahayana (Great Vehicle) to attain Sarvajna (all-knowing wisdom of a Buddha). World Honored One! Now, the Bodhisattva Mahasattvas in the immeasurable Asamkhya (countless) lands of the ten directions also learn from this Mahayana to attain Sarvajna. Therefore, World Honored One! This Mahayana is indeed the Mahayana of the Bodhisattva Mahasattvas. The Buddha said to Subhuti: 'So it is, so it is! The Buddhas of the past, future, and present learn from this Mahayana, have attained, will attain, and are now attaining Sarvajna.' The Sixth Chapter of the Mahaprajnaparamita Sutra The Buddha said to Subhuti: 'As for your question, 「Where does this vehicle come from? Where does it abide?」 The Buddha said, this vehicle comes from the Three Realms (desire realm, form realm, formless realm) and abides in Sarvajna, because of the non-dual dharma (truth beyond duality). Why is that? Mahayana and Sarvajna, these two dharmas, neither unite nor separate, have no color, no form, no opposition, and have one characteristic, which is no-characteristic. If one wishes to depart from the no-characteristic dharma, it is to depart from reality (the essence of truth). If one wishes to depart from the no-characteristic dharma, it is to depart from Suchness (Tathata), Dharmata (the nature of dharma), and the inconceivable nature. If one wishes to depart from the no-characteristic dharma, it is to depart from the emptiness of form, to depart from the emptiness of feeling, perception, volition, and consciousness. Why is that? Subhuti! The characteristic of the emptiness of form neither departs from the Three Realms nor abides in Sarvajna, the characteristic of the emptiness of feeling, perception, volition, and consciousness neither departs from the Three Realms nor abides in Sarvajna. Why is that? Because the characteristic of form is empty, and the characteristics of feeling, perception, volition, and consciousness are also empty. If one wishes to depart from the no-characteristic dharma, it is to depart from the emptiness of the eye, to depart from the emptiness of the ear, nose, tongue, body, and mind, to depart from even the emptiness of the feeling arising from the contact of the eye, and the emptiness of the feeling arising from the contact of the ear, nose, tongue, body, and mind. Why is that? Subhuti! The emptiness of the eye neither departs from the Three Realms nor abides in Sarvajna, and even the emptiness of the feeling arising from the contact of the mind neither departs from the Three Realms nor abides in Sarvajna. Why is that? Because the eye and the characteristic of the eye are empty, and even the feeling arising from the contact of the mind and the characteristic of the feeling arising from the contact of the mind are empty. If one wishes to depart from the no-characteristic dharma, it is to depart from dreams, to depart from illusions, flames, echoes, shadows, and the transformations of the Buddha. Why is that? Subhuti! The characteristic of dreams neither departs from the Three Realms nor abides in Sarvajna, illusions, flames, echoes,

影、化相不出三界亦不住薩婆若。須菩提！若欲出無相法，為欲出檀那波羅蜜。若欲出無相法，為欲出尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。何以故？檀那波羅蜜相不出三界亦不住薩婆若，尸羅波羅蜜乃至般若波羅蜜不出三界亦不住薩婆若。何以故？檀那波羅蜜檀那波羅蜜性空，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜般若波羅蜜性空。若欲出無相法，為欲出內空乃至無法有法空。何以故？須菩提！內空性乃至無法有法空性不出三界亦不住薩婆若。所以者何？內空性內空性空，乃至無法有法空性無法有法空性空故。若欲出無相法，為欲出四念處。何以故？四念處性不出三界亦不住薩婆若。所以者何？四念處性四念處性空。若欲出無相法，為欲出四正勤、四如意足、五根、五力、七覺分、八聖道分。何以故？八聖道分性不出三界亦不住薩婆若。所以者何？八聖道分性八聖道分性空故，乃至十八不共法亦如是。須菩提！若欲出無相法，為欲出阿羅漢生處，為欲出辟支佛生處，為欲出多陀阿伽度、阿羅呵、三藐三佛陀生處。何以故？阿羅漢性、辟支佛性、佛性不出三界亦不住薩婆若。所以者何？阿羅漢性阿羅漢性空、辟支佛性辟支佛性空、佛性佛性空。若欲出無相法

，為欲出須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、佛道、一切種智。何以故？須陀洹果乃至一切種智性不出三界亦不住薩婆若。所以者何？須陀洹果乃至一切種智一切種智性空故。若欲出無相法，為欲出名字、假名施設相、但有言語。何以故？名字不出三界亦不住薩婆若。所以者何？名字相名字相空故。乃至施設亦如是。若欲出無相法，為欲出不生不滅、不垢不凈、無起無作法。」大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第七

後秦龜茲國三藏鳩摩羅什譯

◎會宗品第二十四

爾時慧命富樓那彌多羅尼子白佛言：「世尊！佛使須菩提為諸菩薩摩訶薩說般若波羅蜜，今乃說摩訶衍為？」

須菩提白佛言：「世尊！我說摩訶衍，將無離般若波羅蜜耶？」

佛言：「不也，須菩提！汝說摩訶衍，隨般若波羅蜜不離。何以故？一切所有善法、助道法，若聲聞法、若辟支佛法、若菩薩法、若佛法，是一切法皆攝入般若波羅蜜中。」

須菩提白佛言：「世尊！何等諸善法、助道法、聲聞法、辟支佛法、菩薩法、佛法，皆攝入般若波羅蜜中？」

佛告須菩提：「所謂檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅

【現代漢語翻譯】現代漢語譯本：爲了想要證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道）、佛道、一切種智（佛陀的智慧）。為什麼呢？須陀洹果乃至一切種智的自性都不出離三界（欲界、色界、無色界），也不安住于薩婆若（一切智）。這是為什麼呢？因為須陀洹果乃至一切種智，一切種智的自性都是空性的。如果想要出離無相法，就是想要出離名字、假名施設的相狀，這些都只是言語表達。為什麼呢？名字不出離三界，也不安住于薩婆若。這是為什麼呢？因為名字的相狀，名字的相狀是空性的。乃至施設也是如此。如果想要出離無相法，就是想要出離不生不滅、不垢不凈、無起無作的法。

《大正藏》第08冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第七

後秦龜茲國三藏鳩摩羅什譯

◎會宗品第二十四

當時，慧命富樓那彌多羅尼子問佛說：『世尊！佛陀讓須菩提為諸菩薩摩訶薩宣說般若波羅蜜，現在又說摩訶衍（大乘），這是為什麼呢？』

須菩提問佛說：『世尊！我說摩訶衍，難道會離開般若波羅蜜嗎？』

佛說：『不會的，須菩提！你說摩訶衍，是隨順般若波羅蜜的，沒有離開。為什麼呢？一切所有的善法、助道法，無論是聲聞法、辟支佛法、菩薩法、還是佛法，這一切法都包含在般若波羅蜜之中。』

須菩提問佛說：『世尊！哪些善法、助道法、聲聞法、辟支佛法、菩薩法、佛法，都包含在般若波羅蜜之中呢？』

佛告訴須菩提說：『就是所謂的檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅

【English Translation】 English version: In order to attain the Srotaapanna-phala (stream-enterer fruit), Sakrdagamin-phala (once-returner fruit), Anagamin-phala (non-returner fruit), Arhat-phala (Arhat fruit), Pratyekabuddha-marga (path of the solitary Buddha), Buddha-marga (path of the Buddha), and Sarvajnata (omniscience). Why is that? The nature of the Srotaapanna-phala up to Sarvajnata does not go beyond the three realms (desire realm, form realm, formless realm), nor does it abide in Sarvajnata. Why is that? Because the Srotaapanna-phala up to Sarvajnata, the nature of Sarvajnata, is empty. If one wishes to go beyond the formless dharma, it is to go beyond names, the characteristics of provisional designations, which are merely verbal expressions. Why is that? Names do not go beyond the three realms, nor do they abide in Sarvajnata. Why is that? Because the characteristic of names, the characteristic of names, is empty. Even provisional designations are like this. If one wishes to go beyond the formless dharma, it is to go beyond the dharma of non-arising and non-ceasing, non-defilement and non-purity, non-origination and non-action.』

Taisho Tripitaka Vol. 08, No. 0223, Mahaprajnaparamita Sutra

Mahaprajnaparamita Sutra, Volume 7

Translated by Kumarajiva of Kucha, Later Qin Dynasty

Chapter 24: The Convergence of Teachings

At that time, the venerable Purna Maitrayaniputra said to the Buddha, 『World Honored One! The Buddha has asked Subhuti to explain the Prajnaparamita to the Bodhisattva Mahasattvas, but now you are speaking of the Mahayana (Great Vehicle)?』

Subhuti said to the Buddha, 『World Honored One! When I speak of the Mahayana, will I be deviating from the Prajnaparamita?』

The Buddha said, 『No, Subhuti! When you speak of the Mahayana, you are following the Prajnaparamita, not deviating from it. Why is that? All good dharmas, dharmas that aid the path, whether they are the dharmas of the Sravakas, the dharmas of the Pratyekabuddhas, the dharmas of the Bodhisattvas, or the dharmas of the Buddhas, all these dharmas are included within the Prajnaparamita.』

Subhuti said to the Buddha, 『World Honored One! Which good dharmas, dharmas that aid the path, dharmas of the Sravakas, dharmas of the Pratyekabuddhas, dharmas of the Bodhisattvas, and dharmas of the Buddhas are all included within the Prajnaparamita?』

The Buddha told Subhuti, 『They are what is called Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor),

蜜、禪那波羅蜜、般若波羅蜜，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空、無相、無作解脫門，佛十力、四無所畏、四無閡智、大慈大悲、十八不共法，無錯謬相常舍行。須菩提！是諸餘善法、助道法，若聲聞法、若辟支佛法、若菩薩法、若佛法，皆攝入般若波羅蜜中。須菩提！若菩薩摩訶薩摩訶衍，若般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，若色受想行識，眼色眼識、眼觸眼觸因緣生諸受，乃至意法意識、意觸意觸因緣生諸受，地種乃至識種，四念處乃至八聖道分，空、無相、無作解脫門，及諸善法，若有漏若無漏、若有為若無為，若苦諦、集諦、滅諦、道諦，若欲界、若色界、若無色界，若內空乃至無法有法空，諸三昧門、諸陀羅尼門，佛十力乃至十八不共法，若佛法、佛法性、如、實際、不可思議性、涅槃，是一切諸法皆不合不散、無色無形無對無閡無等，一相所謂無相。須菩提！以是因緣故，汝所說摩訶衍隨順般若波羅蜜。何以故？須菩提！摩訶衍不異般若波羅蜜，般若波羅蜜不異摩訶衍，般若波羅蜜、摩訶衍無二無別。檀那波羅蜜不異摩訶衍，摩訶衍不異檀那波羅蜜，檀那波羅蜜、摩訶衍無二無別。乃至禪那波羅蜜亦如是。須菩提！四念處

不異摩訶衍，摩訶衍不異四念處，四念處、摩訶衍無二無別。乃至十八不共法不異摩訶衍，摩訶衍不異十八不共法，十八不共法、摩訶衍無二無別。以是因緣故，須菩提！汝說摩訶衍即是說般若波羅蜜。」◎

摩訶般若波羅蜜經十無品第二十五

慧命須菩提白佛言：「世尊！菩薩摩訶薩前際不可得，后際不可得，中際不可得，色無邊故，當知菩薩摩訶薩亦無邊。受想行識無邊故，當知菩薩摩訶薩亦無邊。色是菩薩摩訶薩，是亦不可得。受想行識是菩薩摩訶薩，是亦不可得。如是，世尊！於一切種、一切處求菩薩不可得。世尊！我當教何等菩薩摩訶薩般若波羅蜜？世尊！菩薩摩訶薩但有名字。如說我名字，我畢竟不生。如我諸法亦如是無自性。何等色畢竟不生？何等受想行識畢竟不生？世尊！是畢竟不生不名為色，是畢竟不生不名為受想行識。世尊！若畢竟不生法，當教是般若波羅蜜耶？離畢竟不生亦無菩薩行阿耨多羅三藐三菩提。若菩薩聞作是說，心不沒不悔不驚不怖不畏，當知是菩薩摩訶薩能行般若波羅蜜。」

舍利弗問須菩提：「何因緣故，言菩薩摩訶薩前際不可得，后際不可得，中際不可得？須菩提！何因緣故，言色無邊故，當知菩薩亦無邊。受想行識無邊故，當知菩薩亦無邊。須菩提！何

【現代漢語翻譯】現代漢語譯本：『不異於摩訶衍（大乘），摩訶衍不異於四念處（四種觀想的修行方法），四念處與摩訶衍無二無別。乃至十八不共法（佛陀獨有的十八種功德）不異於摩訶衍，摩訶衍不異於十八不共法，十八不共法與摩訶衍無二無別。因為這個緣故，須菩提！你說摩訶衍就是說般若波羅蜜（以智慧到達彼岸）。』

《摩訶般若波羅蜜經》十無品第二十五

慧命須菩提對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）的前際（過去）不可得，后際（未來）不可得，中際（現在）不可得，因為色（物質現象）是無邊的，應當知道菩薩摩訶薩也是無邊的。受（感受）、想（概念）、行（意志）、識（意識）是無邊的，應當知道菩薩摩訶薩也是無邊的。色是菩薩摩訶薩，這也是不可得的。受想行識是菩薩摩訶薩，這也是不可得的。像這樣，世尊！在一切種類、一切地方尋求菩薩都不可得。世尊！我應當教導什麼樣的菩薩摩訶薩般若波羅蜜呢？世尊！菩薩摩訶薩只是一個名字。就像說我的名字，我畢竟不生。像我一樣，一切法也是沒有自性的。什麼樣的色是畢竟不生的？什麼樣的受想行識是畢竟不生的？世尊！這畢竟不生不叫做色，這畢竟不生不叫做受想行識。世尊！如果對於畢竟不生的法，要教導這個般若波羅蜜嗎？離開畢竟不生，也沒有菩薩修行阿耨多羅三藐三菩提（無上正等正覺）。如果菩薩聽到這樣的說法，心裡不沮喪、不後悔、不驚慌、不害怕、不畏懼，應當知道這個菩薩摩訶薩能夠修行般若波羅蜜。』

舍利弗問須菩提：『因為什麼緣故，說菩薩摩訶薩的前際不可得，后際不可得，中際不可得？須菩提！因為什麼緣故，說色是無邊的，應當知道菩薩也是無邊的。受想行識是無邊的，應當知道菩薩也是無邊的。須菩提！為什麼說色是菩薩摩訶薩，這也是不可得的？受想行識是菩薩摩訶薩，這也是不可得的？』

【English Translation】 English version: 'It is not different from Mahayana (the Great Vehicle), Mahayana is not different from the Four Foundations of Mindfulness, the Four Foundations of Mindfulness and Mahayana are not two and not different. Even the Eighteen Unique Qualities of a Buddha are not different from Mahayana, Mahayana is not different from the Eighteen Unique Qualities of a Buddha, the Eighteen Unique Qualities of a Buddha and Mahayana are not two and not different. Because of this reason, Subhuti! Your saying of Mahayana is the same as saying Prajnaparamita (the perfection of wisdom).'

The Twenty-fifth Chapter on the Ten Non-existences in the Mahaprajnaparamita Sutra

The Venerable Subhuti said to the Buddha: 'World Honored One! The past limit of a Bodhisattva Mahasattva (a great Bodhisattva) is unattainable, the future limit is unattainable, the present limit is unattainable, because form (material phenomena) is boundless, it should be known that a Bodhisattva Mahasattva is also boundless. Because sensation, perception, volition, and consciousness are boundless, it should be known that a Bodhisattva Mahasattva is also boundless. Form is a Bodhisattva Mahasattva, and this is also unattainable. Sensation, perception, volition, and consciousness are a Bodhisattva Mahasattva, and this is also unattainable. Thus, World Honored One! In all kinds and in all places, seeking a Bodhisattva is unattainable. World Honored One! What kind of Bodhisattva Mahasattva should I teach Prajnaparamita? World Honored One! A Bodhisattva Mahasattva is just a name. Just like saying my name, I ultimately do not arise. Like me, all dharmas are also without self-nature. What kind of form is ultimately not arising? What kind of sensation, perception, volition, and consciousness are ultimately not arising? World Honored One! This ultimately not arising is not called form, this ultimately not arising is not called sensation, perception, volition, and consciousness. World Honored One! If for a dharma that is ultimately not arising, should this Prajnaparamita be taught? Apart from the ultimately not arising, there is also no Bodhisattva practicing Anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment). If a Bodhisattva hears such a teaching and his mind is not depressed, not regretful, not startled, not afraid, not fearful, it should be known that this Bodhisattva Mahasattva is able to practice Prajnaparamita.'

Sariputra asked Subhuti: 'For what reason is it said that the past limit of a Bodhisattva Mahasattva is unattainable, the future limit is unattainable, and the present limit is unattainable? Subhuti! For what reason is it said that because form is boundless, it should be known that a Bodhisattva is also boundless? Because sensation, perception, volition, and consciousness are boundless, it should be known that a Bodhisattva is also boundless. Subhuti! Why is it said that form is a Bodhisattva Mahasattva, and this is also unattainable? Sensation, perception, volition, and consciousness are a Bodhisattva Mahasattva, and this is also unattainable?'

因緣故，言色是菩薩，是亦不可得，受想行識是菩薩，是亦不可得？須菩提！何因緣故，言於一切種、一切處菩薩不可得，當教何等菩薩般若波羅蜜？須菩提！何因緣故，言菩薩摩訶薩但有名字？須菩提！何因緣故，言如說我名字，我畢竟不生？如我諸法亦如是無自性。何等色畢竟不生？何等受想行識畢竟不生？須菩提！何因緣故，言畢竟不生不名為色，畢竟不生不名為受想行識？須菩提！何因緣故，言若畢竟不生法，當教是般若波羅蜜耶？須菩提！何因緣故，言離畢竟不生亦無菩薩行阿耨多羅三藐三菩提？須菩提！何因緣故，言若菩薩聞作是說，心不沒不悔不驚不怖不畏，若能如是行，是名菩薩摩訶薩行般若波羅蜜？」

爾時須菩提報舍利弗言：「眾生無所有故，菩薩前際不可得。眾生空故，菩薩前際不可得。眾生離故，菩薩前際不可得。舍利弗！色無有故，菩薩前際不可得；受想行識無有故，菩薩前際不可得。色空故，菩薩前際不可得；受想行識空故，菩薩前際不可得。色離故，菩薩前際不可得；受想行識離故，菩薩前際不可得。舍利弗！色性無故，菩薩前際不可得；受想行識性無故，菩薩前際不可得。舍利弗！檀那波羅蜜無有故，菩薩前際不可得；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、

【現代漢語翻譯】現代漢語譯本：因為因緣的緣故，說色（物質現象）是菩薩，這也是不可得的；受（感受）、想（概念）、行（意志）、識（意識）是菩薩，這也是不可得的嗎？須菩提！因為什麼因緣的緣故，說在一切種類、一切處所菩薩都不可得，應當教導什麼樣的菩薩般若波羅蜜（智慧的完美）呢？須菩提！因為什麼因緣的緣故，說菩薩摩訶薩（偉大的菩薩）只是一個名字？須菩提！因為什麼因緣的緣故，說如我所說的名字，我畢竟不生？如我所說的諸法也是這樣沒有自性。什麼樣的色畢竟不生？什麼樣的受、想、行、識畢竟不生？須菩提！因為什麼因緣的緣故，說畢竟不生不稱為色，畢竟不生不稱為受、想、行、識？須菩提！因為什麼因緣的緣故，說如果畢竟不生法，應當教導這是般若波羅蜜嗎？須菩提！因為什麼因緣的緣故，說離開畢竟不生也沒有菩薩修行阿耨多羅三藐三菩提（無上正等正覺）？須菩提！因為什麼因緣的緣故，說如果菩薩聽到這樣說，心中不沮喪、不後悔、不驚恐、不害怕、不畏懼，如果能夠這樣修行，這稱為菩薩摩訶薩修行般若波羅蜜？」這時，須菩提回答舍利弗說：『因為眾生無所有，所以菩薩的前際（過去）不可得。因為眾生是空的，所以菩薩的前際不可得。因為眾生是離的，所以菩薩的前際不可得。舍利弗！因為色沒有，所以菩薩的前際不可得；因為受、想、行、識沒有，所以菩薩的前際不可得。因為色是空的，所以菩薩的前際不可得；因為受、想、行、識是空的，所以菩薩的前際不可得。因為色是離的，所以菩薩的前際不可得；因為受、想、行、識是離的，所以菩薩的前際不可得。舍利弗！因為色的自性沒有，所以菩薩的前際不可得；因為受、想、行、識的自性沒有，所以菩薩的前際不可得。舍利弗！因為檀那波羅蜜（佈施的完美）沒有，所以菩薩的前際不可得；因為尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）』

【English Translation】 English version: 'Because of conditions, is it said that form (rupa) is a Bodhisattva, and that is also unattainable; are feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) Bodhisattvas, and that is also unattainable? Subhuti! For what reason is it said that in all kinds and all places, a Bodhisattva is unattainable, and what kind of Bodhisattva should be taught the Prajnaparamita (perfection of wisdom)? Subhuti! For what reason is it said that a Bodhisattva Mahasattva (great Bodhisattva) is just a name? Subhuti! For what reason is it said that as I say my name, I ultimately do not arise? Like me, all dharmas are also without self-nature. What kind of form ultimately does not arise? What kind of feeling, perception, mental formations, and consciousness ultimately do not arise? Subhuti! For what reason is it said that what ultimately does not arise is not called form, and what ultimately does not arise is not called feeling, perception, mental formations, and consciousness? Subhuti! For what reason is it said that if there is a dharma that ultimately does not arise, should this be taught as Prajnaparamita? Subhuti! For what reason is it said that apart from what ultimately does not arise, there is no Bodhisattva practicing Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Subhuti! For what reason is it said that if a Bodhisattva hears this said, their mind does not become dejected, does not regret, does not become startled, does not become afraid, and does not become terrified, and if they can practice in this way, this is called a Bodhisattva Mahasattva practicing Prajnaparamita?' At that time, Subhuti replied to Sariputra, 'Because beings are without anything, the past limit of a Bodhisattva is unattainable. Because beings are empty, the past limit of a Bodhisattva is unattainable. Because beings are separate, the past limit of a Bodhisattva is unattainable. Sariputra! Because form does not exist, the past limit of a Bodhisattva is unattainable; because feeling, perception, mental formations, and consciousness do not exist, the past limit of a Bodhisattva is unattainable. Because form is empty, the past limit of a Bodhisattva is unattainable; because feeling, perception, mental formations, and consciousness are empty, the past limit of a Bodhisattva is unattainable. Because form is separate, the past limit of a Bodhisattva is unattainable; because feeling, perception, mental formations, and consciousness are separate, the past limit of a Bodhisattva is unattainable. Sariputra! Because the nature of form does not exist, the past limit of a Bodhisattva is unattainable; because the nature of feeling, perception, mental formations, and consciousness does not exist, the past limit of a Bodhisattva is unattainable. Sariputra! Because the Dana Paramita (perfection of giving) does not exist, the past limit of a Bodhisattva is unattainable; because the Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation)'

般若波羅蜜無有故，菩薩前際不可得。何以故？舍利弗！空中前際不可得，后際不可得，中際不可得。空不異菩薩，菩薩不異前際。舍利弗！空、菩薩、前際是諸法無二無別。以是因緣故，舍利弗！菩薩前際不可得。舍利弗！檀那波羅蜜空故，檀那波羅蜜離故，檀那波羅蜜性無故，菩薩前際不可得；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜空故，般若波羅蜜離故，般若波羅蜜性無故，菩薩前際不可得。何以故？舍利弗！空中前際不可得，后際不可得，中際不可得。空不異菩薩亦不異前際。舍利弗！空、菩薩、前際無二無別。以是因緣故，舍利弗！菩薩、前際不可得。

「複次，舍利弗！內空無所有故，菩薩前際不可得，乃至無法有法空無所有故，菩薩前際不可得；內空空故，內空離故，內空性無故，乃至無法有法空空故、離故、性無故，菩薩前際不可得。余如上說。

「複次，舍利弗！四念處無所有故，菩薩前際不可得；四念處空故、離故、性無故，菩薩前際不可得。乃至十八不共法無所有故，菩薩前際不可得；十八不共法空故、離故、性無故，菩薩前際不可得。余如上說。以是因緣故，舍利弗！菩薩前際不可得。◎

「複次，舍利弗！一切三昧門、一切陀羅尼門無有故

【現代漢語翻譯】現代漢語譯本：因為般若波羅蜜（智慧的完美）的空性，菩薩的過去際是不可得的。為什麼呢？舍利弗！因為在空性中，過去際不可得，未來際不可得，現在際也不可得。空性與菩薩沒有不同，菩薩與過去際也沒有不同。舍利弗！空性、菩薩和過去際，這些法是無二無別的。因為這個原因，舍利弗！菩薩的過去際是不可得的。舍利弗！因為檀那波羅蜜（佈施的完美）的空性，檀那波羅蜜的離性，檀那波羅蜜的自性不存在，所以菩薩的過去際是不可得的；尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美）的空性，般若波羅蜜的離性，般若波羅蜜的自性不存在，所以菩薩的過去際是不可得的。為什麼呢？舍利弗！因為在空性中，過去際不可得，未來際不可得，現在際也不可得。空性與菩薩沒有不同，也與過去際沒有不同。舍利弗！空性、菩薩和過去際是無二無別的。因為這個原因，舍利弗！菩薩的過去際是不可得的。

「再者，舍利弗！因為內空的無所有，菩薩的過去際是不可得的，乃至無法有法空的無所有，菩薩的過去際是不可得的；因為內空的空性，內空的離性，內空的自性不存在，乃至無法有法空的空性、離性、自性不存在，菩薩的過去際是不可得的。其餘的如上面所說。

「再者，舍利弗！因為四念處（四種觀想的修行）的無所有，菩薩的過去際是不可得的；因為四念處的空性、離性、自性不存在，菩薩的過去際是不可得的。乃至十八不共法（佛的十八種不共的功德）的無所有，菩薩的過去際是不可得的；因為十八不共法的空性、離性、自性不存在，菩薩的過去際是不可得的。其餘的如上面所說。因為這個原因，舍利弗！菩薩的過去際是不可得的。」

「再者，舍利弗！一切三昧門（一切禪定的法門）、一切陀羅尼門（一切總持的法門）的無有，所以...

【English Translation】 English version: Because of the emptiness of Prajnaparamita (perfection of wisdom), the past limit of a Bodhisattva is unattainable. Why is that? Shariputra! Because in emptiness, the past limit is unattainable, the future limit is unattainable, and the present limit is unattainable. Emptiness is not different from a Bodhisattva, and a Bodhisattva is not different from the past limit. Shariputra! Emptiness, a Bodhisattva, and the past limit, these dharmas are non-dual and non-different. Because of this reason, Shariputra! The past limit of a Bodhisattva is unattainable. Shariputra! Because of the emptiness of Danaparamita (perfection of giving), the detachment of Danaparamita, and the non-existence of the nature of Danaparamita, the past limit of a Bodhisattva is unattainable; because of the emptiness of Silaparamita (perfection of morality), Kshantiparamita (perfection of patience), Viryaparamita (perfection of diligence), Dhyanaparamita (perfection of meditation), and Prajnaparamita (perfection of wisdom), the detachment of Prajnaparamita, and the non-existence of the nature of Prajnaparamita, the past limit of a Bodhisattva is unattainable. Why is that? Shariputra! Because in emptiness, the past limit is unattainable, the future limit is unattainable, and the present limit is unattainable. Emptiness is not different from a Bodhisattva, nor is it different from the past limit. Shariputra! Emptiness, a Bodhisattva, and the past limit are non-dual and non-different. Because of this reason, Shariputra! The past limit of a Bodhisattva is unattainable.

Furthermore, Shariputra! Because of the non-existence of inner emptiness, the past limit of a Bodhisattva is unattainable, and even the non-existence of the emptiness of the dharma of non-existence and existence, the past limit of a Bodhisattva is unattainable; because of the emptiness of inner emptiness, the detachment of inner emptiness, and the non-existence of the nature of inner emptiness, and even the emptiness, detachment, and non-existence of the nature of the emptiness of the dharma of non-existence and existence, the past limit of a Bodhisattva is unattainable. The rest is as described above.

Furthermore, Shariputra! Because of the non-existence of the Four Foundations of Mindfulness (four practices of contemplation), the past limit of a Bodhisattva is unattainable; because of the emptiness, detachment, and non-existence of the nature of the Four Foundations of Mindfulness, the past limit of a Bodhisattva is unattainable. And even because of the non-existence of the Eighteen Unique Qualities of a Buddha (eighteen unique virtues of a Buddha), the past limit of a Bodhisattva is unattainable; because of the emptiness, detachment, and non-existence of the nature of the Eighteen Unique Qualities of a Buddha, the past limit of a Bodhisattva is unattainable. The rest is as described above. Because of this reason, Shariputra! The past limit of a Bodhisattva is unattainable.

Furthermore, Shariputra! Because of the non-existence of all Samadhi Gates (all gates of meditation) and all Dharani Gates (all gates of total retention), therefore...

，菩薩前際不可得；三昧門、陀羅尼門空故、離故、性無故，菩薩前際不可得。余如上說。

「複次，舍利弗！法性無有故，菩薩前際不可得；法性空故、離故、性無故，菩薩前際不可得。余如上說。

「複次，舍利弗！如無有故、空故、離故、性無故，實際無有故、空故、離故、性無故，不可思議性無有故、空故、離故、性無故，菩薩前際不可得。余如上說。

「複次，舍利弗！聲聞無有故，菩薩前際不可得；聲聞空故、離故、性無故，菩薩前際不可得。辟支佛無有故、空故、離故、性無故，菩薩前際不可得。佛無有故、空故、離故、性無故，菩薩前際不可得。阿耨多羅三藐三菩提無有故乃至性無故，菩薩前際不可得。複次，一切種智無有故乃至性無故，菩薩前際不可得。何以故？舍利弗！空，前際不可得，后際不可得，中際不可得，菩薩不可得。舍利弗！空不異菩薩亦不異前際。空、菩薩、前際，是諸法無二無別。以是因緣故，舍利弗！菩薩前際不可得，后際、中際亦如是。

「如舍利弗言，色無邊故，當知菩薩亦無邊，受想行識無邊故，當知菩薩亦無邊。舍利弗！色如虛空，受想行識如虛空。何以故？舍利弗！如虛空，邊不可得、中不可得。無邊無中故，但說名虛空。如是，舍利弗！

【現代漢語翻譯】現代漢語譯本：菩薩的過去際是不可得的；因為三昧門（samādhi-mukha，禪定之門）、陀羅尼門（dhāraṇī-mukha，總持之門）是空性的、遠離的、自性不存在的，所以菩薩的過去際是不可得的。其餘的說法如前所述。再者，舍利弗！因為法性（dharma-tā，諸法的本性）不存在，所以菩薩的過去際是不可得的；因為法性是空性的、遠離的、自性不存在的，所以菩薩的過去際是不可得的。其餘的說法如前所述。再者，舍利弗！因為如不存在、空性、遠離、自性不存在，實際（bhūta-koṭi，真如的究竟）不存在、空性、遠離、自性不存在，不可思議性不存在、空性、遠離、自性不存在，所以菩薩的過去際是不可得的。其餘的說法如前所述。再者，舍利弗！因為聲聞（śrāvaka，聽聞佛法而修行的人）不存在，所以菩薩的過去際是不可得的；因為聲聞是空性的、遠離的、自性不存在的，所以菩薩的過去際是不可得的。因為辟支佛（pratyekabuddha，獨覺佛）不存在、空性、遠離、自性不存在，所以菩薩的過去際是不可得的。因為佛不存在、空性、遠離、自性不存在，所以菩薩的過去際是不可得的。因為阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）不存在乃至自性不存在，所以菩薩的過去際是不可得的。再者，因為一切種智（sarva-jñatā，佛陀的智慧）不存在乃至自性不存在，所以菩薩的過去際是不可得的。為什麼呢？舍利弗！因為空性，過去際不可得，未來際不可得，現在際不可得，菩薩也不可得。舍利弗！空性與菩薩沒有不同，也與過去際沒有不同。空性、菩薩、過去際，這些法是無二無別的。因為這個原因，舍利弗！菩薩的過去際是不可得的，未來際、現在際也是如此。正如舍利弗所說，因為色（rūpa，物質）是無邊的，應當知道菩薩也是無邊的，受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）是無邊的，應當知道菩薩也是無邊的。舍利弗！色如虛空，受、想、行、識如虛空。為什麼呢？舍利弗！如同虛空，邊不可得、中不可得。因為無邊無中，所以只稱之為虛空。如此，舍利弗！

【English Translation】 English version: The past limit of a Bodhisattva is unattainable; because the samādhi-mukha (gate of concentration), and dhāraṇī-mukha (gate of retention) are empty, detached, and without inherent nature, therefore the past limit of a Bodhisattva is unattainable. The rest is as said above. Furthermore, Śāriputra! Because dharma-tā (the nature of phenomena) does not exist, the past limit of a Bodhisattva is unattainable; because dharma-tā is empty, detached, and without inherent nature, the past limit of a Bodhisattva is unattainable. The rest is as said above. Furthermore, Śāriputra! Because like non-existence, emptiness, detachment, and without inherent nature, the bhūta-koṭi (the ultimate reality) does not exist, is empty, detached, and without inherent nature, the inconceivable nature does not exist, is empty, detached, and without inherent nature, therefore the past limit of a Bodhisattva is unattainable. The rest is as said above. Furthermore, Śāriputra! Because a śrāvaka (hearer) does not exist, the past limit of a Bodhisattva is unattainable; because a śrāvaka is empty, detached, and without inherent nature, the past limit of a Bodhisattva is unattainable. Because a pratyekabuddha (solitary buddha) does not exist, is empty, detached, and without inherent nature, the past limit of a Bodhisattva is unattainable. Because a Buddha does not exist, is empty, detached, and without inherent nature, the past limit of a Bodhisattva is unattainable. Because anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) does not exist, up to and including without inherent nature, the past limit of a Bodhisattva is unattainable. Furthermore, because sarva-jñatā (all-knowing wisdom) does not exist, up to and including without inherent nature, the past limit of a Bodhisattva is unattainable. Why is that? Śāriputra! Because of emptiness, the past limit is unattainable, the future limit is unattainable, the present limit is unattainable, and a Bodhisattva is unattainable. Śāriputra! Emptiness is not different from a Bodhisattva, nor is it different from the past limit. Emptiness, a Bodhisattva, and the past limit, these dharmas are non-dual and not separate. Because of this reason, Śāriputra! The past limit of a Bodhisattva is unattainable, and the future limit and present limit are also like this. As Śāriputra said, because rūpa (form) is boundless, it should be known that a Bodhisattva is also boundless, vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) are boundless, it should be known that a Bodhisattva is also boundless. Śāriputra! Form is like space, feeling, perception, mental formations, and consciousness are like space. Why is that? Śāriputra! Like space, the edge is unattainable, the middle is unattainable. Because there is no edge and no middle, it is only called space. Thus, Śāriputra!

色，邊不可得、中不可得，是色空故，空中亦無邊亦無中。受想行識，邊不可得、中不可得，識空故，空中亦無邊亦無中。以是因緣故，舍利弗！色無邊故，當知菩薩亦無邊；受想行識無邊故，當知菩薩亦無邊。乃至十八不共法亦如是。

「如舍利弗言，色是菩薩，是亦不可得；受想行識是菩薩，是亦不可得。舍利弗！色色相空，受想行識識相空。檀那波羅蜜檀那波羅蜜相空，乃至般若波羅蜜亦如是。內空內空相空，乃至無法有法空無法有法空相空。四念處四念處相空，乃至十八不共法十八不共法相空。如、法性、實際、不可思議性不可思議性相空。三昧門三昧門相空，陀羅尼門陀羅尼門相空，一切智一切智相空，道智道智相空，一切種智一切種智相空。聲聞乘聲聞乘相空，辟支佛乘辟支佛乘相空，佛乘佛乘相空。聲聞人聲聞人相空，辟支佛人辟支佛人相空，佛佛相空。空中色不可得，受想行識不可得。以是因緣故，舍利弗！色是菩薩，是亦不可得；受想行識是菩薩，是亦不可得。

「如舍利弗言，何因緣故，於一切種、一切處菩薩不可得，當教何等菩薩般若波羅蜜？舍利弗！色色中不可得，色受中不可得；受受中不可得，受色中不可得，受想中不可得；想想中不可得，想色受中不可得，想行中不可得；

行行中不可得，行色受想中不可得，行識中不可得；識識中不可得，識色受想行中不可得。舍利弗！眼眼中不可得，眼耳中不可得；耳耳中不可得，耳眼中不可得，耳鼻中不可得；鼻鼻中不可得，鼻眼耳中不可得，鼻舌中不可得；舌舌中不可得，舌眼耳鼻中不可得，舌身中不可得；身身中不可得，身眼耳鼻舌中不可得，身意中不可得；意意中不可得，意眼耳鼻舌身中不可得。六入、六識、六觸，六觸因緣生受亦如是。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切三昧門、一切陀羅尼門，性法乃至辟支佛法，初地乃至十地，一切智、道種智、一切種智亦如是。須陀洹乃至阿羅漢、辟支佛、菩薩、佛亦如是。菩薩菩薩中不可得，菩薩般若波羅蜜中不可得；般若波羅蜜般若波羅蜜中不可得，般若波羅蜜菩薩中不可得，般若波羅蜜中教化無所有不可得；教化中教化無所有不可得，教化中菩薩及般若波羅蜜無所有不可得。舍利弗！如是一切法無所有不可得。以是因緣故，於一切種、一切處菩薩不可得，當教何等菩薩般若波羅蜜？

「如舍利弗言，何因緣故，說菩薩摩訶薩但有假名？舍利弗！色是假名，受想行識是假名。色名非色，受想行識名非識。何以故？名名相空，若空則非菩薩。以

【現代漢語翻譯】現代漢語譯本：行在行中不可得，行在色、受、想中不可得，行在識中不可得；識在識中不可得，識在色、受、想、行中不可得。舍利弗！眼在眼中不可得，眼在耳中不可得；耳在耳中不可得，耳在眼中不可得，耳在鼻中不可得；鼻在鼻中不可得，鼻在眼、耳中不可得，鼻在舌中不可得；舌在舌中不可得，舌在眼、耳、鼻中不可得，舌在身中不可得；身在身中不可得，身在眼、耳、鼻、舌中不可得，身在意中不可得；意在意中不可得，意在眼、耳、鼻、舌、身中不可得。六入、六識、六觸，六觸因緣所生的感受也是如此。檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜），內空乃至無法有法空，四念處乃至十八不共法，一切三昧門、一切陀羅尼門，性法乃至辟支佛法，初地乃至十地，一切智、道種智、一切種智也是如此。須陀洹（入流果）乃至阿羅漢（無學果）、辟支佛、菩薩、佛也是如此。菩薩在菩薩中不可得，菩薩在般若波羅蜜中不可得；般若波羅蜜在般若波羅蜜中不可得，般若波羅蜜在菩薩中不可得，般若波羅蜜中教化無所有不可得；教化在教化無所有中不可得，教化在菩薩及般若波羅蜜無所有中不可得。舍利弗！像這樣一切法都是無所有不可得的。因為這個緣故，在一切種類、一切處所菩薩都不可得，應當教導什麼樣的菩薩般若波羅蜜呢？正如舍利弗所說，因為什麼緣故，說菩薩摩訶薩只是一個假名呢？舍利弗！色是假名，受、想、行、識是假名。色名為非色，受、想、行、識名為非識。為什麼呢？名是名相空，如果空就不是菩薩。因為這個緣故，菩薩摩訶薩只是一個假名。

【English Translation】 English version: Form is not attainable within form, form is not attainable within feeling, perception, or volition, form is not attainable within consciousness; consciousness is not attainable within consciousness, consciousness is not attainable within form, feeling, perception, or volition. Shariputra! The eye is not attainable within the eye, the eye is not attainable within the ear; the ear is not attainable within the ear, the ear is not attainable within the eye, the ear is not attainable within the nose; the nose is not attainable within the nose, the nose is not attainable within the eye or ear, the nose is not attainable within the tongue; the tongue is not attainable within the tongue, the tongue is not attainable within the eye, ear, or nose, the tongue is not attainable within the body; the body is not attainable within the body, the body is not attainable within the eye, ear, nose, or tongue, the body is not attainable within the mind; the mind is not attainable within the mind, the mind is not attainable within the eye, ear, nose, tongue, or body. The six entrances, the six consciousnesses, the six contacts, and the feelings arising from the conditions of the six contacts are also like this. Dana Paramita (Perfection of Giving) up to Prajna Paramita (Perfection of Wisdom), inner emptiness up to the emptiness of no-thing and no-thingness, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all samadhi gates, all dharani gates, the nature of things up to the Pratyekabuddha Dharma, the first bhumi up to the tenth bhumi, all-knowing wisdom, the wisdom of the path, and all-knowing wisdom are also like this. Srotapanna (Stream-enterer) up to Arhat (Worthy One), Pratyekabuddha, Bodhisattva, and Buddha are also like this. A Bodhisattva is not attainable within a Bodhisattva, a Bodhisattva is not attainable within Prajna Paramita; Prajna Paramita is not attainable within Prajna Paramita, Prajna Paramita is not attainable within a Bodhisattva, the teaching of no-thingness within Prajna Paramita is not attainable; the teaching of no-thingness is not attainable within the teaching, the teaching of no-thingness within a Bodhisattva and Prajna Paramita is not attainable. Shariputra! All dharmas are like this, no-thingness and unattainable. Because of this reason, in all kinds and all places, a Bodhisattva is not attainable, what kind of Bodhisattva should be taught Prajna Paramita? As Shariputra said, for what reason is it said that a Bodhisattva Mahasattva is just a provisional name? Shariputra! Form is a provisional name, feeling, perception, volition, and consciousness are provisional names. Form is named as non-form, feeling, perception, volition, and consciousness are named as non-consciousness. Why? Because names are empty of inherent nature, if empty, then it is not a Bodhisattva. Because of this reason, a Bodhisattva Mahasattva is just a provisional name.

是因緣故，舍利弗！菩薩但有假名。複次，舍利弗！檀那波羅蜜但有名字，名字中非有檀那波羅蜜，檀那波羅蜜中非有名字。以是因緣故，菩薩但有假名。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜但有名字，名字中無有般若波羅蜜，般若波羅蜜中無有名字。以是因緣故，菩薩但有假名。舍利弗！內空但有名字，乃至無法有法空但有名字。名字中無內空，內空中無名字。何以故？名字、內空俱不可得。乃至無法有法空亦如是。以是因緣故，舍利弗！菩薩但有假名。舍利弗！四念處但有名字，乃至十八不共法但有名字。一切三昧門、一切陀羅尼門，乃至一切種智亦如是。以是因緣故，舍利弗！我說菩薩但有假名。

「如舍利弗言，何因緣故，說我名字畢竟不生？舍利弗！我畢竟不可得，云何當有生？乃至知者、見者畢竟不可得，云何當有生？舍利弗！色畢竟不可得，云何當有生？受想行識畢竟不可得，云何當有生？眼畢竟不可得，乃至意觸因緣生受畢竟不可得，云何當有生？檀那波羅蜜畢竟不可得，乃至般若波羅蜜畢竟不可得，云何當有生！內空畢竟不可得，乃至無法有法空畢竟不可得，云何當有生？四念處畢竟不可得，乃至十八不共法畢竟不可得，云何當有生？諸三昧門、諸陀羅尼門畢

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊，因為因緣的緣故，菩薩（Bodhisattva，發願成佛的修行者）只是一個假名。再者，舍利弗啊，佈施波羅蜜（Dāna pāramitā，六波羅蜜之一，指佈施的圓滿）只是一個名稱，名稱中沒有佈施波羅蜜，佈施波羅蜜中也沒有名稱。因為這個緣故，菩薩只是一個假名。持戒波羅蜜（Śīla pāramitā，六波羅蜜之一，指持戒的圓滿）、忍辱波羅蜜（Kṣānti pāramitā，六波羅蜜之一，指忍辱的圓滿）、精進波羅蜜（Vīrya pāramitā，六波羅蜜之一，指精進的圓滿）、禪定波羅蜜（Dhyāna pāramitā，六波羅蜜之一，指禪定的圓滿）、般若波羅蜜（Prajñā pāramitā，六波羅蜜之一，指智慧的圓滿）都只是名稱，名稱中沒有般若波羅蜜，般若波羅蜜中也沒有名稱。因為這個緣故，菩薩只是一個假名。舍利弗啊，內空（adhyātma-śūnyatā，十八空之一，指內在的空性）只是一個名稱，乃至無法有法空（abhāva-svabhāva-śūnyatā，十八空之一，指無法和有法的空性）也只是一個名稱。名稱中沒有內空，內空中也沒有名稱。為什麼呢？因為名稱和內空都不可得。乃至無法有法空也是如此。因為這個緣故，舍利弗啊，菩薩只是一個假名。舍利弗啊，四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法）只是一個名稱，乃至十八不共法（aṣṭādaśa āveṇika buddhā dharmāḥ，佛陀獨有的十八種功德）也只是一個名稱。一切三昧門（samādhi-mukha，進入禪定的方法）、一切陀羅尼門（dhāraṇī-mukha，總持一切法的方法），乃至一切種智（sarvākārajñatā，佛陀所具有的一切智慧）也是如此。因為這個緣故，舍利弗啊，我說菩薩只是一個假名。

正如舍利弗所說，因為什麼緣故，說我的名字畢竟不生？舍利弗啊，我畢竟不可得，怎麼會有生呢？乃至知者、見者畢竟不可得，怎麼會有生呢？舍利弗啊，色（rūpa，五蘊之一，指物質）畢竟不可得，怎麼會有生呢？受（vedanā，五蘊之一，指感受）、想（saṃjñā，五蘊之一，指概念）、行（saṃskāra，五蘊之一，指意志）、識（vijñāna，五蘊之一，指意識）畢竟不可得，怎麼會有生呢？眼（cakṣus，六根之一，指視覺器官）畢竟不可得，乃至意觸因緣生受（manas-sparśa-pratyaya-vedanā，由意識接觸產生的感受）畢竟不可得，怎麼會有生呢？佈施波羅蜜畢竟不可得，乃至般若波羅蜜畢竟不可得，怎麼會有生呢？內空畢竟不可得，乃至無法有法空畢竟不可得，怎麼會有生呢？四念處畢竟不可得，乃至十八不共法畢竟不可得，怎麼會有生呢？諸三昧門、諸陀羅尼門畢竟不可得，怎麼會有生呢？

【English Translation】 English version: Because of conditions, Śāriputra, a Bodhisattva is merely a provisional name. Furthermore, Śāriputra, the perfection of giving (Dāna pāramitā) is merely a name; within the name there is no perfection of giving, and within the perfection of giving there is no name. Because of this reason, a Bodhisattva is merely a provisional name. The perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), and the perfection of wisdom (Prajñā pāramitā) are merely names; within the name there is no perfection of wisdom, and within the perfection of wisdom there is no name. Because of this reason, a Bodhisattva is merely a provisional name. Śāriputra, inner emptiness (adhyātma-śūnyatā) is merely a name, and so on, up to the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā) is merely a name. Within the name there is no inner emptiness, and within inner emptiness there is no name. Why is that? Because neither the name nor inner emptiness can be obtained. And so it is with the emptiness of non-existence and existence. Because of this reason, Śāriputra, a Bodhisattva is merely a provisional name. Śāriputra, the four foundations of mindfulness (catvāri smṛtyupasthānāni) are merely a name, and so on, up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika buddhā dharmāḥ) are merely a name. All doors to samadhi (samādhi-mukha), all doors to dharani (dhāraṇī-mukha), and so on, up to all-knowing wisdom (sarvākārajñatā) are also like this. Because of this reason, Śāriputra, I say that a Bodhisattva is merely a provisional name.

As Śāriputra said, for what reason is it said that my name is ultimately unborn? Śāriputra, I am ultimately unobtainable, how could there be birth? And so on, the knower and the seer are ultimately unobtainable, how could there be birth? Śāriputra, form (rūpa) is ultimately unobtainable, how could there be birth? Feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are ultimately unobtainable, how could there be birth? The eye (cakṣus) is ultimately unobtainable, and so on, up to the feeling born of contact with the mind (manas-sparśa-pratyaya-vedanā) is ultimately unobtainable, how could there be birth? The perfection of giving is ultimately unobtainable, and so on, up to the perfection of wisdom is ultimately unobtainable, how could there be birth? Inner emptiness is ultimately unobtainable, and so on, up to the emptiness of non-existence and existence is ultimately unobtainable, how could there be birth? The four foundations of mindfulness are ultimately unobtainable, and so on, up to the eighteen unique qualities of a Buddha are ultimately unobtainable, how could there be birth? All doors to samadhi and all doors to dharani are ultimately unobtainable, how could there be birth?

竟不可得，云何當有生？聲聞乃至佛畢竟不可得，云何當有生？以是因緣故，舍利弗！我說如我名字，我亦畢竟不生。

「如舍利弗所言，如我諸法亦如是無自性。舍利弗！諸法和合生故無自性。舍利弗！何等和合生無自性？舍利弗！色和合生無自性，受想行識和合生無自性。眼和合生無自性，乃至意和合生無自性。色乃至法，眼界乃至法界，地種乃至識種，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，和合生無自性。檀那波羅蜜乃至般若波羅蜜，和合生無自性。四念處乃至十八不共法，和合生無自性。複次，舍利弗！一切法無常亦不失。」

舍利弗問須菩提：「何等法無常亦不失？」

須菩提言：「色無常亦不失，受想行識無常亦不失。何以故？法若無常，即是動相、即是空相。以是因緣故，舍利弗！一切有為法無常亦不失。複次，舍利弗！若有漏法、若無漏法，若有記法、若無記法。何以故？若法無常，即是動相、即是空相。以是因緣故，舍利弗！一切作法無常亦不失。複次，舍利弗！一切法非常非滅。」

舍利弗言：「何等法非常非滅？」

須菩提言：「色非常非滅。何以故？性自爾。受想行識非常非滅。何以故？性自爾。乃至意觸因緣生受非常非滅。何以故？性自爾。以

【現代漢語翻譯】現代漢語譯本：既然（諸法）終究不可得，又怎麼會有生起呢？聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）乃至佛（Buddha，指覺悟者）終究不可得，又怎麼會有生起呢？因為這個緣故，舍利弗（Śāriputra，佛陀的十大弟子之一）！我說如同我的名字，我也是終究不生的。正如舍利弗所說，我的諸法也是這樣沒有自性。舍利弗！諸法因和合而生，所以沒有自性。舍利弗！什麼和合而生沒有自性呢？舍利弗！色（Rūpa，指物質現象）和合而生沒有自性，受（Vedanā，指感受）、想（Saṃjñā，指概念）、行（Saṃskāra，指意志）、識（Vijñāna，指意識）和合而生沒有自性。眼（Cakṣus，指視覺器官）和合而生沒有自性，乃至意（Manas，指思維器官）和合而生沒有自性。色乃至法（Dharma，指一切事物和現象），眼界（Cakṣur-dhātu，指視覺的範圍）乃至法界（Dharma-dhātu，指一切事物和現象的範圍），地種（Pṛthivī-dhātu，指地元素）乃至識種（Vijñāna-dhātu，指意識元素），眼觸（Cakṣuḥ-sparśa，指視覺接觸）乃至意觸（Manaḥ-sparśa，指思維接觸），眼觸因緣所生之受乃至意觸因緣所生之受，和合而生沒有自性。檀那波羅蜜（Dāna-pāramitā，指佈施的完美）乃至般若波羅蜜（Prajñā-pāramitā，指智慧的完美），和合而生沒有自性。四念處（Catvāri smṛtyupasthānāni，指四種觀想方法）乃至十八不共法（Aṣṭādaśa āveṇikā buddhā dharmāḥ，指佛陀獨有的十八種功德），和合而生沒有自性。再次，舍利弗！一切法無常，也不會消失。舍利弗問須菩提（Subhūti，佛陀的十大弟子之一）：『什麼法是無常也不會消失的？』須菩提說：『色是無常也不會消失，受、想、行、識是無常也不會消失。為什麼呢？如果法是無常的，那就是動相、就是空相。因為這個緣故，舍利弗！一切有為法（Saṃskṛta-dharma，指因緣和合而生的事物）是無常也不會消失的。再次，舍利弗！無論是有漏法（Sāsrava-dharma，指有煩惱的法）、還是無漏法（Anāsrava-dharma，指沒有煩惱的法），無論是有記法（Vyākṛta-dharma，指可以被明確定義的法）、還是無記法（Avyākṛta-dharma，指無法被明確定義的法）。為什麼呢？如果法是無常的，那就是動相、就是空相。因為這個緣故，舍利弗！一切造作之法是無常也不會消失的。再次，舍利弗！一切法不是常住的，也不是斷滅的。』舍利弗說：『什麼法不是常住的，也不是斷滅的？』須菩提說：『色不是常住的，也不是斷滅的。為什麼呢？因為它的本性就是如此。受、想、行、識不是常住的，也不是斷滅的。為什麼呢？因為它的本性就是如此。乃至意觸因緣所生之受不是常住的，也不是斷滅的。為什麼呢？因為它的本性就是如此。因為這個緣故，舍利弗！一切法不是常住的，也不是斷滅的。』

【English Translation】 English version: Since (all dharmas) are ultimately unattainable, how can there be arising? Śrāvakas (those who practice by listening to the Buddha's teachings), and even Buddhas (the enlightened ones), are ultimately unattainable, how can there be arising? Because of this reason, Śāriputra! I say that just like my name, I am also ultimately unborn. As Śāriputra said, my dharmas are also like this, without self-nature. Śāriputra! Dharmas arise from the combination of conditions, therefore they have no self-nature. Śāriputra! What arises from the combination of conditions without self-nature? Śāriputra! Rūpa (form, material phenomena) arises from the combination of conditions without self-nature, Vedanā (feeling), Saṃjñā (perception), Saṃskāra (mental formations), and Vijñāna (consciousness) arise from the combination of conditions without self-nature. Cakṣus (eye, visual organ) arises from the combination of conditions without self-nature, and even Manas (mind, mental organ) arises from the combination of conditions without self-nature. Rūpa and even Dharma (all things and phenomena), Cakṣur-dhātu (the realm of vision) and even Dharma-dhātu (the realm of all things and phenomena), Pṛthivī-dhātu (earth element) and even Vijñāna-dhātu (consciousness element), Cakṣuḥ-sparśa (visual contact) and even Manaḥ-sparśa (mental contact), the feeling arising from the condition of visual contact and even the feeling arising from the condition of mental contact, arise from the combination of conditions without self-nature. Dāna-pāramitā (perfection of giving) and even Prajñā-pāramitā (perfection of wisdom), arise from the combination of conditions without self-nature. Catvāri smṛtyupasthānāni (four foundations of mindfulness) and even Aṣṭādaśa āveṇikā buddhā dharmāḥ (eighteen unique qualities of a Buddha), arise from the combination of conditions without self-nature. Furthermore, Śāriputra! All dharmas are impermanent, and they do not disappear. Śāriputra asked Subhūti: 'What dharmas are impermanent and do not disappear?' Subhūti said: 'Rūpa is impermanent and does not disappear, Vedanā, Saṃjñā, Saṃskāra, and Vijñāna are impermanent and do not disappear. Why? If a dharma is impermanent, then it is a state of movement, it is a state of emptiness. Because of this reason, Śāriputra! All Saṃskṛta-dharmas (conditioned phenomena) are impermanent and do not disappear. Furthermore, Śāriputra! Whether it is Sāsrava-dharma (defiled dharma) or Anāsrava-dharma (undefiled dharma), whether it is Vyākṛta-dharma (defined dharma) or Avyākṛta-dharma (undefined dharma). Why? If a dharma is impermanent, then it is a state of movement, it is a state of emptiness. Because of this reason, Śāriputra! All created dharmas are impermanent and do not disappear. Furthermore, Śāriputra! All dharmas are neither permanent nor annihilated.' Śāriputra said: 'What dharmas are neither permanent nor annihilated?' Subhūti said: 'Rūpa is neither permanent nor annihilated. Why? Because its nature is like that. Vedanā, Saṃjñā, Saṃskāra, and Vijñāna are neither permanent nor annihilated. Why? Because its nature is like that. Even the feeling arising from the condition of mental contact is neither permanent nor annihilated. Why? Because its nature is like that. Because of this reason, Śāriputra! All dharmas are neither permanent nor annihilated.'

是因緣故，舍利弗！諸法和合生無自性。

「如舍利弗所言，何因緣故，色畢竟不生？受想行識畢竟不生？」

須菩提言：「色非作法，受想行識非作法。何以故？作者不可得故。舍利弗！眼非作法。何以故？作者不可得故。乃至意亦如是。眼界乃至意觸因緣生受亦如是。複次，舍利弗！一切諸法皆非起非作。何以故？作者不可得故。以是因緣故，舍利弗！色畢竟不生，受想行識畢竟不生。

「如舍利弗所言，何因緣故，畢竟不生是不名為色，畢竟不生是不名受想行識？」

須菩提言：「色性空，是空無生無滅無住異。受想行識性空，是空無生無滅無住異。眼乃至一切有為法性空，是空無生無滅無住異。以是因緣故，舍利弗！畢竟不生不名色，畢竟不生不名受想行識。

「如舍利弗所言，何因緣故，畢竟不生法當教是般若波羅蜜耶？」

須菩提言：「畢竟不生即是般若波羅蜜，般若波羅蜜即是畢竟不生。般若波羅蜜、畢竟不生無二無別。以是因緣故，舍利弗！我說畢竟不生當教是般若波羅蜜耶？

「如舍利弗所言，何因緣故，離畢竟不生無菩薩行阿耨多羅三藐三菩提？」

須菩提言：「菩薩摩訶薩行般若波羅蜜時，不見畢竟不生異般若波羅蜜，亦不見畢竟不生異菩

【現代漢語翻譯】現代漢語譯本：舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）啊，正是因為因緣和合的緣故，一切法都是和合而生，沒有獨立的自性。

舍利弗所說，是什麼因緣導致色（rūpa，物質現象）畢竟不生？受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也畢竟不生呢？

須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）說：『色不是被造作出來的法，受、想、行、識也不是被造作出來的法。為什麼呢？因為沒有造作者可以找到。舍利弗，眼（cakṣus，視覺器官）不是被造作出來的法。為什麼呢？因為沒有造作者可以找到。乃至意（manas，思維器官）也是如此。眼界（cakṣur-dhātu，視覺的範圍）乃至意觸（manaḥ-sparśa，意識的接觸）因緣所生的感受也是如此。』『再者，舍利弗，一切諸法都不是生起或被造作的。為什麼呢？因為沒有造作者可以找到。因為這個緣故，舍利弗，色畢竟不生，受、想、行、識也畢竟不生。』

舍利弗所說，是什麼因緣導致畢竟不生不被稱為色，畢竟不生不被稱為受、想、行、識呢？

須菩提說：『色的自性是空（śūnyatā），這種空是無生無滅、無住無異的。受、想、行、識的自性是空，這種空是無生無滅、無住無異的。眼乃至一切有為法（saṃskṛta-dharma，因緣和合而生的法）的自性是空，這種空是無生無滅、無住無異的。因為這個緣故，舍利弗，畢竟不生不被稱為色，畢竟不生不被稱為受、想、行、識。』

舍利弗所說，是什麼因緣導致畢竟不生的法應當被教導為般若波羅蜜（prajñāpāramitā，智慧的完美）呢？

須菩提說：『畢竟不生就是般若波羅蜜，般若波羅蜜就是畢竟不生。般若波羅蜜和畢竟不生沒有二樣，沒有差別。因為這個緣故，舍利弗，我說畢竟不生應當被教導為般若波羅蜜。』

舍利弗所說，是什麼因緣導致離開畢竟不生就沒有菩薩（bodhisattva，追求覺悟的修行者）的行持，不能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）呢？

須菩提說：『菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在行持般若波羅蜜時，不認為畢竟不生和般若波羅蜜是不同的，也不認為畢竟不生和菩薩行持是不同的。

【English Translation】 English version: It is because of conditions, Śāriputra! All dharmas (phenomena) arise from the combination of conditions and have no inherent self-nature.

As Śāriputra said, what is the reason that form (rūpa) ultimately does not arise? And that feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) ultimately do not arise?

Subhūti said: 'Form is not a created dharma, and feeling, perception, mental formations, and consciousness are not created dharmas. Why? Because no creator can be found. Śāriputra, the eye (cakṣus) is not a created dharma. Why? Because no creator can be found. And so it is with the mind (manas). The feelings arising from the conditions of the eye-sphere (cakṣur-dhātu) up to mind-contact (manaḥ-sparśa) are also like this.' 'Furthermore, Śāriputra, all dharmas are neither arising nor created. Why? Because no creator can be found. For this reason, Śāriputra, form ultimately does not arise, and feeling, perception, mental formations, and consciousness ultimately do not arise.'

As Śāriputra said, what is the reason that ultimate non-arising is not called form, and ultimate non-arising is not called feeling, perception, mental formations, and consciousness?

Subhūti said: 'The nature of form is emptiness (śūnyatā), and this emptiness is without arising, without ceasing, without abiding, and without change. The nature of feeling, perception, mental formations, and consciousness is emptiness, and this emptiness is without arising, without ceasing, without abiding, and without change. The nature of the eye up to all conditioned dharmas (saṃskṛta-dharma) is emptiness, and this emptiness is without arising, without ceasing, without abiding, and without change. For this reason, Śāriputra, ultimate non-arising is not called form, and ultimate non-arising is not called feeling, perception, mental formations, and consciousness.'

As Śāriputra said, what is the reason that the dharma of ultimate non-arising should be taught as prajñāpāramitā (perfection of wisdom)?

Subhūti said: 'Ultimate non-arising is prajñāpāramitā, and prajñāpāramitā is ultimate non-arising. Prajñāpāramitā and ultimate non-arising are not two, they are not different. For this reason, Śāriputra, I say that ultimate non-arising should be taught as prajñāpāramitā.'

As Śāriputra said, what is the reason that apart from ultimate non-arising, there is no bodhisattva (a being striving for enlightenment) practice and no attainment of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)?

Subhūti said: 'When a bodhisattva-mahāsattva (great bodhisattva) practices prajñāpāramitā, they do not see ultimate non-arising as different from prajñāpāramitā, nor do they see ultimate non-arising as different from the bodhisattva's practice.'

薩。畢竟不生及菩薩無二無別。不見畢竟不生異色。何以故？是畢竟不生及色無二無別。不見畢竟不生異受想行識。何以故？畢竟不生、受想行識無二無別。乃至一切種智亦如是。以是因緣故，舍利弗！離畢竟不生無菩薩行阿耨多羅三藐三菩提。

「如舍利弗所言，何因緣故，菩薩聞作是說，心不沒不悔不驚不怖不畏，是名菩薩行般若波羅蜜？」

須菩提言：「菩薩摩訶薩不見諸法有覺知想，見一切諸法如夢、如響、如幻、如焰、如影、如化。舍利弗！以是因緣故，菩薩聞作是說，心不沒不悔不驚不怖不畏。」

須菩提白佛言：「世尊！菩薩摩訶薩行般若波羅蜜如是觀諸法，是時菩薩摩訶薩不受色、不示色、不住色、不著色，亦不言是色。受想行識亦不受、不示、不住、不著，亦不言是受想行識。眼不受、不示、不住、不著、亦不言是眼。耳鼻舌身意不受、不示、不住、不著，亦不言是意。檀那波羅蜜不受，不示，不住，不著，亦不言是檀那波羅蜜。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，不受、不示、不住、不著，亦不言是般若波羅蜜。內空不受、不示、不住、不著，亦不言是內空。乃至無法有法空亦如是。複次，世尊！菩薩摩訶薩行般若波羅蜜時，四念處不受、不

【現代漢語翻譯】現代漢語譯本薩。畢竟不生（指諸法實相，不生不滅）與菩薩（指追求覺悟的修行者）沒有分別。看不到畢竟不生與色（指物質現象）有差異。為什麼呢？因為畢竟不生與色沒有分別。看不到畢竟不生與受（指感受）、想（指思維）、行（指意志）、識（指意識）有差異。為什麼呢？因為畢竟不生與受想行識沒有分別。乃至一切種智（指佛陀的智慧）也是如此。因為這個原因，舍利弗（佛陀的弟子）！離開畢竟不生就沒有菩薩行，也就無法證得阿耨多羅三藐三菩提（指無上正等正覺）。『正如舍利弗所說，因為什麼原因，菩薩聽到這樣的說法，內心不會沮喪、不會後悔、不會驚慌、不會恐懼、不會害怕，這才是菩薩行般若波羅蜜（指以智慧到達彼岸的修行）？』須菩提（佛陀的弟子）說：『菩薩摩訶薩（指偉大的菩薩）看不到諸法有覺知和思想，他們看到一切諸法都像夢、像回聲、像幻象、像火焰、像影子、像變化。舍利弗！因為這個原因，菩薩聽到這樣的說法，內心不會沮喪、不會後悔、不會驚慌、不會恐懼、不會害怕。』須菩提對佛說：『世尊！菩薩摩訶薩行般若波羅蜜時，這樣觀察諸法，這時菩薩摩訶薩不接受色，不顯示色，不住於色，不執著於色，也不說這是色。受想行識也不接受、不顯示、不住、不執著，也不說這是受想行識。眼不接受、不顯示、不住、不執著，也不說這是眼。耳鼻舌身意不接受、不顯示、不住、不執著，也不說這是意。檀那波羅蜜（指佈施的修行）不接受、不顯示、不住、不執著，也不說這是檀那波羅蜜。尸羅波羅蜜（指持戒的修行）、羼提波羅蜜（指忍辱的修行）、毗梨耶波羅蜜（指精進的修行）、禪那波羅蜜（指禪定的修行）、般若波羅蜜，不接受、不顯示、不住、不執著，也不說這是般若波羅蜜。內空（指內在的空性）不接受、不顯示、不住、不執著，也不說這是內空。乃至無法有法空（指一切法皆空的空性）也是如此。再次，世尊！菩薩摩訶薩行般若波羅蜜時，四念處（指四種觀想方法）不接受、不

【English Translation】 English version Sa. Ultimately, non-arising (referring to the true nature of all phenomena, neither arising nor ceasing) and Bodhisattva (referring to a practitioner seeking enlightenment) are not different. One does not see any difference between ultimate non-arising and form (referring to material phenomena). Why is that? Because ultimate non-arising and form are not different. One does not see any difference between ultimate non-arising and sensation (referring to feeling), perception (referring to thought), volition (referring to will), and consciousness (referring to awareness). Why is that? Because ultimate non-arising and sensation, perception, volition, and consciousness are not different. Even the all-knowing wisdom (referring to the wisdom of the Buddha) is the same. For this reason, Shariputra (a disciple of the Buddha)! Without ultimate non-arising, there is no Bodhisattva practice, and one cannot attain Anuttara-samyak-sambodhi (referring to unsurpassed, complete, and perfect enlightenment). 'As Shariputra said, for what reason does a Bodhisattva, upon hearing such teachings, not become discouraged, not regretful, not alarmed, not fearful, and not afraid? This is called the Bodhisattva's practice of Prajna Paramita (referring to the practice of reaching the other shore through wisdom).' Subhuti (a disciple of the Buddha) said: 'A Bodhisattva Mahasattva (referring to a great Bodhisattva) does not see any cognition or thought in phenomena; they see all phenomena as like a dream, like an echo, like an illusion, like a flame, like a shadow, like a transformation. Shariputra! For this reason, a Bodhisattva, upon hearing such teachings, does not become discouraged, does not regret, does not become alarmed, does not fear, and is not afraid.' Subhuti said to the Buddha: 'World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita, observing phenomena in this way, at that time, the Bodhisattva does not accept form, does not show form, does not dwell in form, does not cling to form, and does not say that this is form. Sensation, perception, volition, and consciousness are also not accepted, not shown, not dwelled in, not clung to, and it is not said that this is sensation, perception, volition, and consciousness. The eye is not accepted, not shown, not dwelled in, not clung to, and it is not said that this is the eye. The ear, nose, tongue, body, and mind are not accepted, not shown, not dwelled in, not clung to, and it is not said that this is the mind. Dana Paramita (referring to the practice of giving) is not accepted, not shown, not dwelled in, not clung to, and it is not said that this is Dana Paramita. Sila Paramita (referring to the practice of morality), Kshanti Paramita (referring to the practice of patience), Virya Paramita (referring to the practice of diligence), Dhyana Paramita (referring to the practice of meditation), and Prajna Paramita are not accepted, not shown, not dwelled in, not clung to, and it is not said that this is Prajna Paramita. Inner emptiness (referring to the emptiness of the self) is not accepted, not shown, not dwelled in, not clung to, and it is not said that this is inner emptiness. Even the emptiness of no-law and law (referring to the emptiness of all phenomena) is the same. Furthermore, World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita, the four foundations of mindfulness (referring to four types of contemplation) are not accepted, not

示、不住、不著，亦不言是四念處。乃至十八不共法不受、不示、不住、不著，亦不言是十八不共法。一切三昧門、一切陀羅尼門乃至一切種智，不受、不示、不住、不著，亦不言是一切種智。複次，世尊！菩薩摩訶薩行般若波羅蜜時，不見色乃至不見一切種智。何以故？色不生是非色，受想行識不生是非識。眼不生是非眼，耳鼻舌身意不生是非意。檀那波羅蜜不生是非檀那波羅蜜，乃至般若波羅蜜不生是非般若波羅蜜。何以故？色、不生不二不別。乃至般若波羅蜜、不生不二不別。內空、不生是非內空，乃至無法有法空不生是非無法有法空。何以故？內空乃至無法有法空、不生不二不別。世尊！四念處不生非四念處。何以故？四念處、不生不二不別。何以故？世尊！是不生法非一非二非三非異。以是故，四念處、不生不二不別。乃至十八不共法不生非十八不共法。何以故。十八不共法、不生不二不別。何以故？世尊！是不生法非一非二非三非異。以是故，十八不共法不生非十八不共法。世尊！如不生是非如，乃至不可思議性不生是非不可思議性。世尊！是阿耨多羅三藐三菩提不生，一切智、一切種智不生是非一切種智。何以故？是阿耨多羅三藐三菩提乃至一切種智、不生不二不別。何以故？世尊！是不生非一非二非

【現代漢語翻譯】現代漢語譯本：不展示、不住留、不執著，也不說這是四念處（四種禪修方法）。乃至十八不共法（佛陀獨有的十八種功德）不受持、不展示、不住留、不執著，也不說這是十八不共法。一切三昧門（各種禪定之門）、一切陀羅尼門（各種總持之門）乃至一切種智（佛陀的智慧），不受持、不展示、不住留、不執著，也不說這是一切種智。再者，世尊！菩薩摩訶薩（偉大的菩薩）在行般若波羅蜜（以智慧到達彼岸）時，不見色（物質現象）乃至不見一切種智。為什麼呢？色不生，不是非色；受（感受）、想（概念）、行（意志）、識（意識）不生，不是非識。眼不生，不是非眼；耳、鼻、舌、身、意不生，不是非意。檀那波羅蜜（佈施的完美）不生，不是非檀那波羅蜜；乃至般若波羅蜜不生，不是非般若波羅蜜。為什麼呢？色，不生，不二，不別。乃至般若波羅蜜，不生，不二，不別。內空（內在的空性）不生，不是非內空；乃至無法有法空（一切法皆空的空性）不生，不是非無法有法空。為什麼呢？內空乃至無法有法空，不生，不二，不別。世尊！四念處不生，不是非四念處。為什麼呢？四念處，不生，不二，不別。為什麼呢？世尊！這不生之法，非一，非二，非三，非異。因此，四念處，不生，不二，不別。乃至十八不共法不生，不是非十八不共法。為什麼呢？十八不共法，不生，不二，不別。為什麼呢？世尊！這不生之法，非一，非二，非三，非異。因此，十八不共法不生，不是非十八不共法。世尊！如（真如）不生，不是非如；乃至不可思議性不生，不是非不可思議性。世尊！這阿耨多羅三藐三菩提（無上正等正覺）不生，一切智（佛陀的智慧）、一切種智不生，不是非一切種智。為什麼呢？這阿耨多羅三藐三菩提乃至一切種智，不生，不二，不別。為什麼呢？世尊！這不生之法，非一，非二，非

【English Translation】 English version: Not showing, not dwelling, not clinging, nor saying that these are the four foundations of mindfulness (four ways of meditation). Even the eighteen unique qualities of a Buddha (eighteen unique virtues of the Buddha) are not accepted, not shown, not dwelled upon, not clung to, nor said to be the eighteen unique qualities of a Buddha. All samadhi doors (various doors of meditation), all dharani doors (various doors of total retention), and even all-knowing wisdom (Buddha's wisdom), are not accepted, not shown, not dwelled upon, not clung to, nor said to be all-knowing wisdom. Furthermore, World Honored One! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita (perfection of wisdom), they do not see form (material phenomena), nor even all-knowing wisdom. Why is that? Form does not arise, it is not non-form; sensation, perception, volition, and consciousness do not arise, they are not non-consciousness. The eye does not arise, it is not non-eye; ear, nose, tongue, body, and mind do not arise, they are not non-mind. Dana Paramita (perfection of giving) does not arise, it is not non-Dana Paramita; even Prajna Paramita does not arise, it is not non-Prajna Paramita. Why is that? Form, does not arise, is not dual, is not separate. Even Prajna Paramita, does not arise, is not dual, is not separate. Inner emptiness (inner emptiness) does not arise, it is not non-inner emptiness; even the emptiness of no-dharma and dharma (emptiness of all dharmas) does not arise, it is not non-emptiness of no-dharma and dharma. Why is that? Inner emptiness and even the emptiness of no-dharma and dharma, do not arise, are not dual, are not separate. World Honored One! The four foundations of mindfulness do not arise, they are not non-four foundations of mindfulness. Why is that? The four foundations of mindfulness, do not arise, are not dual, are not separate. Why is that? World Honored One! This non-arising dharma is not one, not two, not three, not different. Therefore, the four foundations of mindfulness, do not arise, are not dual, are not separate. Even the eighteen unique qualities of a Buddha do not arise, they are not non-eighteen unique qualities of a Buddha. Why is that? The eighteen unique qualities of a Buddha, do not arise, are not dual, are not separate. Why is that? World Honored One! This non-arising dharma is not one, not two, not three, not different. Therefore, the eighteen unique qualities of a Buddha do not arise, they are not non-eighteen unique qualities of a Buddha. World Honored One! Suchness (Tathata) does not arise, it is not non-suchness; even inconceivable nature does not arise, it is not non-inconceivable nature. World Honored One! This Anuttara Samyak Sambodhi (unexcelled perfect enlightenment) does not arise, all-wisdom (Buddha's wisdom), all-knowing wisdom does not arise, it is not non-all-knowing wisdom. Why is that? This Anuttara Samyak Sambodhi and even all-knowing wisdom, do not arise, are not dual, are not separate. Why is that? World Honored One! This non-arising is not one, not two, not

三非異。以是故，乃至一切種智不生非一切種智。世尊！色不滅相是非色。何以故？色及不滅相不二不別。何以故？世尊！是不滅法非一非二非三非異。以是故，色不滅相是非色，受想行識不滅相是非識。何以故？識及不滅不二不別。何以故？世尊！是不滅法非一非二非三非異。以是故，識不滅是非識。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法亦如是。世尊！以是故，色入無二法數，受想行識入無二法數，乃至一切種智入無二法數。」◎

摩訶般若波羅蜜經◎無生品第二十六

爾時慧命舍利弗語須菩提：「菩薩摩訶薩行般若波羅蜜觀諸法。何等是菩薩？何等是般若波羅蜜？何等是觀？」

須菩提語舍利弗：「汝所問何等是菩薩？為阿耨多羅三藐三菩提，是人發大心，以是故名為菩薩。亦知一切法、一切種相，是中亦不著。知色相亦不著，乃至知十八不共法相亦不著。」

舍利弗問須菩提：「何等為一切法相？」

須菩提言：「若以名字因緣和合等知諸法，是色是聲香味觸法、是內是外、是有為法是無為法，以是名字相語言知諸法，是名知諸法相。如舍利弗所問，何等是般若波羅蜜？遠離故是名般若波羅蜜。何等法遠離？遠離陰、界、入，遠離檀那波羅

【現代漢語翻譯】現代漢語譯本：

三者並非不同。因此，乃至一切種智（佛陀的智慧）不生起，也並非不是一切種智。世尊！色的不滅之相併非色。為什麼呢？因為色和不滅之相不二不別。為什麼呢？世尊！這不滅之法非一非二非三非異。因此，色的不滅之相併非色，受、想、行、識的不滅之相也並非識。為什麼呢？因為識和不滅之相不二不別。為什麼呢？世尊！這不滅之法非一非二非三非異。因此，識的不滅之相併非識。檀那波羅蜜（佈施的完美）乃至般若波羅蜜（智慧的完美），內空乃至無法有法空，四念處乃至十八不共法也是如此。世尊！因此，色歸入無二之法數，受、想、行、識歸入無二之法數，乃至一切種智歸入無二之法數。

《摩訶般若波羅蜜經》無生品第二十六

當時，慧命舍利弗問須菩提：『菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（智慧的完美）時，如何觀察諸法？什麼是菩薩？什麼是般若波羅蜜？什麼是觀察？』

須菩提對舍利弗說：『你問什麼是菩薩？爲了阿耨多羅三藐三菩提（無上正等正覺），這個人發起了大心，因此被稱為菩薩。他也知道一切法、一切種相，但對此也不執著。知道色相也不執著，乃至知道十八不共法相也不執著。』

舍利弗問須菩提：『什麼是一切法相？』

須菩提說：『如果通過名字、因緣和合等來了解諸法，知道這是色、聲、香、味、觸、法，這是內、這是外，這是有為法、這是無為法，通過這些名字相和語言來了解諸法，這就叫做了解諸法相。正如舍利弗所問，什麼是般若波羅蜜？因為遠離，所以叫做般若波羅蜜。遠離什麼法呢？遠離陰、界、入，遠離檀那波羅蜜（佈施的完美）』現代漢語譯本：蜜乃至般若波羅蜜，遠離四念處乃至十八不共法，是名般若波羅蜜。』

【English Translation】 English version:

The three are not different. Therefore, even if all-knowing wisdom (Buddha's wisdom) does not arise, it is not that it is not all-knowing wisdom. World Honored One! The non-extinction aspect of form is not form. Why? Because form and the non-extinction aspect are not two and not separate. Why? World Honored One! This non-extinction dharma is neither one, nor two, nor three, nor different. Therefore, the non-extinction aspect of form is not form, and the non-extinction aspect of sensation, perception, volition, and consciousness is not consciousness. Why? Because consciousness and the non-extinction aspect are not two and not separate. Why? World Honored One! This non-extinction dharma is neither one, nor two, nor three, nor different. Therefore, the non-extinction aspect of consciousness is not consciousness. Dāna pāramitā (perfection of giving) up to prajñā pāramitā (perfection of wisdom), emptiness of the internal up to emptiness of no-dharma and dharma, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha are also like this. World Honored One! Therefore, form enters the category of non-dual dharmas, sensation, perception, volition, and consciousness enter the category of non-dual dharmas, and even all-knowing wisdom enters the category of non-dual dharmas.

Mahāprajñāpāramitā Sūtra, Chapter 26 on Non-Arising

At that time, the venerable Śāriputra asked Subhūti: 'When a Bodhisattva Mahāsattva (great Bodhisattva) practices prajñā pāramitā (perfection of wisdom), how does he observe all dharmas? What is a Bodhisattva? What is prajñā pāramitā? What is observation?'

Subhūti said to Śāriputra: 'What you ask about, what is a Bodhisattva? For Anuttarā-samyak-sambodhi (unexcelled perfect enlightenment), this person has generated a great mind, therefore he is called a Bodhisattva. He also knows all dharmas, all aspects, but he does not cling to them. He knows the aspect of form but does not cling to it, and even knows the aspects of the eighteen unique qualities of a Buddha but does not cling to them.'

Śāriputra asked Subhūti: 'What are the aspects of all dharmas?'

Subhūti said: 'If one understands all dharmas through names, conditions, and combinations, knowing that this is form, sound, smell, taste, touch, and dharma, this is internal, this is external, this is conditioned dharma, this is unconditioned dharma, and understands all dharmas through these names and language, this is called understanding the aspects of all dharmas. As Śāriputra asked, what is prajñā pāramitā? Because of detachment, it is called prajñā pāramitā. What dharma is detached from? Detached from the skandhas, dhātus, and āyatanas, detached from dāna pāramitā (perfection of giving)' English version: up to prajñā pāramitā, detached from the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, this is called prajñā pāramitā.'

蜜乃至禪那波羅蜜，遠離內空乃至無法有法空。以是故，遠離名般若波羅蜜。複次，遠離四念處，乃至遠離十八不共法，遠離一切智。以是因緣故，遠離名般若波羅蜜。如舍利弗所問，何等是觀？舍利弗！菩薩摩訶薩行般若波羅蜜時，觀色非常非無常、非樂非苦、非我非無我、非空非不空、非相非無相、非作非無作、非寂滅非不寂滅、非離非不離，受想行識亦如是。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切三昧門、一切陀羅尼門乃至一切種智，觀非常非無常、非樂非苦、非我非無我、非空非不空、非相非無相、非作非無作、非寂滅非不寂滅、非離非不離。舍利弗！是名菩薩摩訶薩行般若波羅蜜時觀諸法。」

舍利弗問須菩提：「何因緣故，色不生是非色，受想行識不生是非識，乃至一切種智不生是非一切種智？」

須菩提言：「色色相空，色空中無色無生。以是因緣故，色不生是非色；受想行識識相空，識空中無識無生。以是因緣故，受想行識不生是非受想行識。舍利弗！檀那波羅蜜檀那波羅蜜相空，檀那波羅蜜空中無檀那波羅蜜無生；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜般若波羅蜜相空，般若波羅蜜空中無般若波羅蜜無生。以是因

【現代漢語翻譯】現代漢語譯本遠離佈施波羅蜜（Dāna pāramitā，到達佈施彼岸）乃至禪那波羅蜜（Dhyāna pāramitā，到達禪定彼岸），遠離內空（adhyātma-śūnyatā，內法空）乃至無法有法空（abhāva-svabhāva-śūnyatā，無自性空）。因此，稱為遠離般若波羅蜜（Prajñā pāramitā，到達智慧彼岸）。此外，遠離四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法），乃至遠離十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共功德），遠離一切智（sarvajñatā，佛的一切智慧）。因為這個原因，稱為遠離般若波羅蜜。正如舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）所問，什麼是觀？舍利弗！菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）在修行般若波羅蜜時，觀察色（rūpa，物質現象）非常非無常、非樂非苦、非我非無我、非空非不空、非相非無相、非作非無作、非寂滅非不寂滅、非離非不離，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也是如此。佈施波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切三昧門（samādhi-mukha，禪定之門）、一切陀羅尼門（dhāraṇī-mukha，總持之門）乃至一切種智（sarvākārajñatā，佛的一切智慧），觀察非常非無常、非樂非苦、非我非無我、非空非不空、非相非無相、非作非無作、非寂滅非不寂滅、非離非不離。舍利弗！這稱為菩薩摩訶薩在修行般若波羅蜜時觀察諸法。舍利弗問須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）：『因為什麼因緣，色不生為非色，受想行識不生為非識，乃至一切種智不生為非一切種智？』須菩提說：『相是空的，色在空中無色無生。因為這個因緣，色不生為非色；受想行識的相是空的，識在空中無識無生。因為這個因緣，受想行識不生為非受想行識。舍利弗！佈施波羅蜜的相是空的，佈施波羅蜜在空中無佈施波羅蜜無生；持戒波羅蜜（śīla pāramitā，到達持戒彼岸）、忍辱波羅蜜（kṣānti pāramitā，到達忍辱彼岸）、精進波羅蜜（vīrya pāramitā，到達精進彼岸）、禪那波羅蜜、般若波羅蜜的相是空的，般若波羅蜜在空中無般若波羅蜜無生。因為這個因

【English Translation】 English version It is apart from the perfection of giving (Dāna pāramitā) up to the perfection of meditation (Dhyāna pāramitā), apart from inner emptiness (adhyātma-śūnyatā) up to the emptiness of the non-existence of inherent existence (abhāva-svabhāva-śūnyatā). Therefore, it is called being apart from the perfection of wisdom (Prajñā pāramitā). Furthermore, it is apart from the four foundations of mindfulness (catvāri smṛtyupasthānāni), up to being apart from the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ), and apart from all-knowingness (sarvajñatā). For this reason, it is called being apart from the perfection of wisdom. As Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) asked, what is observation? Śāriputra! When a Bodhisattva Mahasattva (a great Bodhisattva) practices the perfection of wisdom, he observes that form (rūpa) is neither permanent nor impermanent, neither pleasure nor pain, neither self nor non-self, neither empty nor non-empty, neither characterized nor uncharacterized, neither made nor unmade, neither tranquil nor non-tranquil, neither separate nor non-separate; and so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). The perfection of giving up to the perfection of wisdom, inner emptiness up to the emptiness of the non-existence of inherent existence, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all doors of samadhi (samādhi-mukha), all doors of dharani (dhāraṇī-mukha), up to all-knowingness (sarvākārajñatā), are observed as neither permanent nor impermanent, neither pleasure nor pain, neither self nor non-self, neither empty nor non-empty, neither characterized nor uncharacterized, neither made nor unmade, neither tranquil nor non-tranquil, neither separate nor non-separate. Śāriputra! This is called the observation of all dharmas when a Bodhisattva Mahasattva practices the perfection of wisdom. Śāriputra asked Subhūti (one of the Buddha's ten great disciples, known as foremost in understanding emptiness): 'For what reason does form not arise as non-form, feeling, perception, mental formations, and consciousness not arise as non-consciousness, up to all-knowingness not arise as non-all-knowingness?' Subhūti said: 'The characteristic is empty; in the emptiness of form, there is no form and no arising. For this reason, form does not arise as non-form; the characteristic of feeling, perception, mental formations, and consciousness is empty; in the emptiness of consciousness, there is no consciousness and no arising. For this reason, feeling, perception, mental formations, and consciousness do not arise as non-feeling, non-perception, non-mental formations, and non-consciousness. Śāriputra! The characteristic of the perfection of giving is empty; in the emptiness of the perfection of giving, there is no perfection of giving and no arising; the perfection of morality (śīla pāramitā), the perfection of patience (kṣānti pāramitā), the perfection of vigor (vīrya pāramitā), the perfection of meditation, the characteristic of the perfection of wisdom is empty; in the emptiness of the perfection of wisdom, there is no perfection of wisdom and no arising. For this reason,

緣故，舍利弗！般若波羅蜜不生是非般若波羅蜜。內空乃至無法有法空，四念處乃至十八不共法、一切種智亦如是。以是因緣故，內空不生是非內空，乃至一切種智不生是非一切種智。」

舍利弗問須菩提：「汝何因緣故，言色不二是非色，受想行識不二是非識，乃至一切種智不二是非一切種智？」

須菩提答言：「所有色所有不二，所有受想行識所有不二，是一切法皆不合不散、無色無形無對，一相所謂無相。眼乃至一切種智亦如是。以是因緣故，舍利弗！色不二是非色，受想行識不二是非識，乃至一切種智不二是非一切種智。」

舍利弗問須菩提：「何因緣故，言是色入無二法數，受想行識入無二法數，乃至一切種智入無二法數？」

須菩提答言：「色不異無生、無生不異色，色即是無生、無生即是色。受想行識不異無生、無生不異識，識即是無生、無生即是識。以是因緣故，舍利弗！色入無二法數，受想行識入無二法數，乃至一切種智亦如是。」

爾時須菩提白佛言：「世尊！若菩薩摩訶薩行般若波羅蜜如是觀諸法，是時見色無生，畢竟凈故；見受想行識無生，畢竟凈故。見我無生乃至知者、見者無生，畢竟凈故。見檀那波羅蜜無生乃至般若波羅蜜無生，畢竟凈故。見內空無生

【現代漢語翻譯】現代漢語譯本：「緣故，舍利弗（Śāriputra）！般若波羅蜜（Prajñāpāramitā，智慧的完美）不產生『是』或『非』的般若波羅蜜。內空（adhyātma-śūnyatā，內在的空性）乃至無法有法空（abhāva-svabhāva-śūnyatā，無自性的空性），四念處（catvāri smṛtyupasthānāni，四種正念的修行）乃至十八不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛陀獨有的十八種功德）、一切種智（sarvākārajñatā，對一切事物和現象的智慧）也是如此。因為這個原因，內空不產生『是』或『非』的內空，乃至一切種智不產生『是』或『非』的一切種智。」

舍利弗問須菩提（Subhūti）：「你因為什麼緣故，說色（rūpa，物質現象）不二（advaya，非二元）是非色，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不二是非識，乃至一切種智不二是非一切種智？」

須菩提回答說：「所有色和所有不二，所有受想行識和所有不二，這一切法都不合不散、無色無形無對，只有一個相，那就是無相。眼（cakṣus）乃至一切種智也是如此。因為這個原因，舍利弗！色不二是非色，受想行識不二是非識，乃至一切種智不二是非一切種智。」

舍利弗問須菩提：「因為什麼緣故，說色進入無二法數，受想行識進入無二法數，乃至一切種智進入無二法數？」

須菩提回答說：「色不異無生（anutpāda，不生），無生不異色，色即是無生，無生即是色。受想行識不異無生，無生不異識，識即是無生，無生即是識。因為這個原因，舍利弗！色進入無二法數，受想行識進入無二法數，乃至一切種智也是如此。」

這時，須菩提對佛說：「世尊！如果菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜時這樣觀察諸法，這時他會看到色無生，因為它是畢竟清凈的；看到受想行識無生，因為它是畢竟清凈的。看到我（ātman）無生，乃至知者、見者無生，因為它是畢竟清凈的。看到檀那波羅蜜（dāna-pāramitā，佈施的完美）無生，乃至般若波羅蜜無生，因為它是畢竟清凈的。看到內空無生

【English Translation】 English version: 『For this reason, Śāriputra! Prajñāpāramitā (Perfection of Wisdom) does not give rise to a Prajñāpāramitā that is 『is』 or 『is not』. Inner emptiness (adhyātma-śūnyatā) and even the emptiness of non-existence of inherent nature (abhāva-svabhāva-śūnyatā), the four foundations of mindfulness (catvāri smṛtyupasthānāni) and even the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ), and all-knowing wisdom (sarvākārajñatā) are also like this. Because of this reason, inner emptiness does not give rise to an inner emptiness that is 『is』 or 『is not』, and even all-knowing wisdom does not give rise to an all-knowing wisdom that is 『is』 or 『is not.』』

Śāriputra asked Subhūti: 『For what reason do you say that form (rūpa) is non-dual (advaya) and not form, that feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are non-dual and not consciousness, and even that all-knowing wisdom is non-dual and not all-knowing wisdom?』

Subhūti replied: 『All form and all that is non-dual, all feeling, perception, mental formations, and consciousness and all that is non-dual, all these dharmas neither combine nor disperse, are without color, without form, without opposition, and have one characteristic, which is no characteristic. The eye (cakṣus) and even all-knowing wisdom are also like this. For this reason, Śāriputra! Form is non-dual and not form, feeling, perception, mental formations, and consciousness are non-dual and not consciousness, and even all-knowing wisdom is non-dual and not all-knowing wisdom.』

Śāriputra asked Subhūti: 『For what reason do you say that form enters the category of non-dual dharmas, feeling, perception, mental formations, and consciousness enter the category of non-dual dharmas, and even all-knowing wisdom enters the category of non-dual dharmas?』

Subhūti replied: 『Form is not different from non-arising (anutpāda), non-arising is not different from form, form is non-arising, and non-arising is form. Feeling, perception, mental formations, and consciousness are not different from non-arising, non-arising is not different from consciousness, consciousness is non-arising, and non-arising is consciousness. For this reason, Śāriputra! Form enters the category of non-dual dharmas, feeling, perception, mental formations, and consciousness enter the category of non-dual dharmas, and even all-knowing wisdom is also like this.』

At that time, Subhūti said to the Buddha: 『World Honored One! If a Bodhisattva-Mahāsattva (great Bodhisattva) practices Prajñāpāramitā and observes all dharmas in this way, then he sees that form is non-arising because it is ultimately pure; he sees that feeling, perception, mental formations, and consciousness are non-arising because they are ultimately pure. He sees that the self (ātman) is non-arising, and even the knower and the seer are non-arising, because they are ultimately pure. He sees that the perfection of giving (dāna-pāramitā) is non-arising, and even the perfection of wisdom is non-arising, because they are ultimately pure. He sees that inner emptiness is non-arising

乃至無法有法空無生，畢竟凈故。見四念處無生乃至十八不共法無生，畢竟凈故。見一切三昧、一切陀羅尼無生，畢竟凈故。乃至見一切種智無生，畢竟凈故。見凡人凡人法無生，畢竟凈故。見須陀洹須陀洹法、斯陀含斯陀含法、阿那含阿那含法、阿羅漢阿羅漢法、辟支佛辟支佛法、菩薩菩薩法、佛佛法無生，畢竟凈故。」

舍利弗語須菩提：「如我聞須菩提所說義，色是不生，受想行識是不生，乃至佛佛法是不生。若爾者，今不應得須陀洹須陀洹果、斯陀含斯陀含果、阿那含阿那含果、阿羅漢阿羅漢果、辟支佛辟支佛道，不應得菩薩摩訶薩一切種智，亦無六道別異，亦不得菩薩摩訶薩五種菩提。須菩提！若一切法不生相，何以故須陀洹為斷三結故修道？斯陀含為薄淫恚癡故修道？阿那含為斷五下分結故修道？阿羅漢為斷五上分結故修道？辟支佛為辟支佛法故修道？何以故菩薩摩訶薩作難行為眾生受種種苦？何以故佛得阿耨多羅三藐三菩提？何以故佛轉法輪？」

須菩提語舍利弗：「我不欲令無生法有所得，我亦不欲令無生法中得須陀洹須陀洹果，乃至不欲令無生法中得阿羅漢阿羅漢果、辟支佛辟支佛道。我亦不欲令菩薩作難行為眾生受種種苦，菩薩亦不以難行心行道。何以故？舍利弗！生難心苦心不能

【現代漢語翻譯】現代漢語譯本：乃至見到無法可說其有，實則空無，無生，畢竟清凈的。見到四念處（觀察身、受、心、法四種對像）無生，乃至十八不共法（佛獨有的十八種功德）無生，畢竟清凈的。見到一切三昧（禪定）、一切陀羅尼（總持）無生，畢竟清凈的。乃至見到一切種智（佛陀的智慧）無生，畢竟清凈的。見到凡夫和凡夫的法無生，畢竟清凈的。見到須陀洹（入流果）和須陀洹的法、斯陀含（一來果）和斯陀含的法、阿那含（不還果）和阿那含的法、阿羅漢（無學果）和阿羅漢的法、辟支佛（獨覺）和辟支佛的法、菩薩和菩薩的法、佛和佛的法無生，畢竟清凈的。舍利弗問須菩提：『據我所聽，須菩提所說的道理是，色不生，受、想、行、識不生，乃至佛和佛的法都不生。如果這樣，那麼現在就不應該有須陀洹的須陀洹果、斯陀含的斯陀含果、阿那含的阿那含果、阿羅漢的阿羅漢果、辟支佛的辟支佛道，不應該有菩薩摩訶薩（大菩薩）的一切種智，也沒有六道（天、人、阿修羅、地獄、餓鬼、畜生）的差別，也得不到菩薩摩訶薩的五種菩提（發心菩提、伏心菩提、明心菩提、出到菩提、無上菩提）。須菩提！如果一切法都是不生之相，那麼為什麼須陀洹要爲了斷除三結（身見、戒禁取見、疑）而修道？斯陀含要爲了減輕淫慾、嗔恚、愚癡而修道？阿那含要爲了斷除五下分結（身見、戒禁取見、疑、貪慾、嗔恚）而修道？阿羅漢要爲了斷除五上分結（色界貪、無色界貪、掉舉、慢、無明）而修道？辟支佛要爲了辟支佛法而修道？為什麼菩薩摩訶薩要行難行之苦，為眾生承受種種痛苦？為什麼佛能證得阿耨多羅三藐三菩提（無上正等正覺）？為什麼佛要轉法輪（宣說佛法）？』須菩提對舍利弗說：『我不是要讓無生法有所得，我也不想在無生法中得到須陀洹的須陀洹果，乃至不想在無生法中得到阿羅漢的阿羅漢果、辟支佛的辟支佛道。我也不想讓菩薩行難行之苦，為眾生承受種種痛苦，菩薩也不是以難行之心來修行。為什麼呢？舍利弗！生起難行之心、痛苦之心，不能

【English Translation】 English version: Even seeing that there is no dharma that can be said to exist, it is actually empty, unborn, and ultimately pure. Seeing the four foundations of mindfulness (contemplation of the body, feelings, mind, and dharmas) as unborn, and even the eighteen unique qualities of a Buddha as unborn, they are ultimately pure. Seeing all samadhis (meditative states) and all dharanis (mantras) as unborn, they are ultimately pure. Even seeing the omniscient wisdom (Buddha's wisdom) as unborn, it is ultimately pure. Seeing ordinary people and the dharmas of ordinary people as unborn, they are ultimately pure. Seeing Srotapannas (stream-enterers) and the dharmas of Srotapannas, Sakrdagamins (once-returners) and the dharmas of Sakrdagamins, Anagamins (non-returners) and the dharmas of Anagamins, Arhats (worthy ones) and the dharmas of Arhats, Pratyekabuddhas (solitary realizers) and the dharmas of Pratyekabuddhas, Bodhisattvas and the dharmas of Bodhisattvas, and Buddhas and the dharmas of Buddhas as unborn, they are ultimately pure.』 Sariputra said to Subhuti, 『According to what I have heard, the meaning of what Subhuti has said is that form is unborn, feeling, perception, mental formations, and consciousness are unborn, and even Buddhas and the dharmas of Buddhas are unborn. If that is so, then there should not be the fruit of Srotapannas, the fruit of Sakrdagamins, the fruit of Anagamins, the fruit of Arhats, the path of Pratyekabuddhas, there should not be the omniscient wisdom of Bodhisattva Mahasattvas (great Bodhisattvas), there should be no distinction between the six realms (gods, humans, asuras, hell beings, hungry ghosts, and animals), and the five Bodhisattvas' Bodhis (aspiring Bodhi, subduing Bodhi, clarifying Bodhi, emerging Bodhi, and supreme Bodhi) should not be attained. Subhuti! If all dharmas are of the nature of non-birth, then why do Srotapannas cultivate the path to sever the three fetters (self-view, clinging to rites and rituals, and doubt)? Why do Sakrdagamins cultivate the path to weaken lust, hatred, and delusion? Why do Anagamins cultivate the path to sever the five lower fetters (self-view, clinging to rites and rituals, doubt, sensual desire, and hatred)? Why do Arhats cultivate the path to sever the five higher fetters (desire for form realm, desire for formless realm, restlessness, conceit, and ignorance)? Why do Pratyekabuddhas cultivate the path for the dharma of Pratyekabuddhas? Why do Bodhisattva Mahasattvas engage in difficult practices and endure various sufferings for sentient beings? Why does a Buddha attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Why does a Buddha turn the wheel of Dharma (teach the Dharma)?』 Subhuti said to Sariputra, 『I do not wish to have anything attained in the unborn dharma, nor do I wish to attain the fruit of Srotapannas in the unborn dharma, nor even the fruit of Arhats or the path of Pratyekabuddhas in the unborn dharma. I also do not wish for Bodhisattvas to engage in difficult practices and endure various sufferings for sentient beings, nor do Bodhisattvas practice the path with a mind of difficulty. Why is that? Sariputra! A mind of difficulty and suffering cannot

利益無量阿僧祇眾生。舍利弗！今菩薩憐愍眾生，于眾生如父母兄弟想，如兒子及己身想。如是能利益無量阿僧祇眾生，用無所得故。所以者何？菩薩摩訶薩應生如是心：『如我一切處、一切種不可得，內外法亦如是。』若生如是想則無難心苦心。何以故？是菩薩於一切種、一切處、一切法不受故。舍利弗！我亦不欲令無生中佛得阿耨多羅三藐三菩提，亦不欲令無生中轉法輪，亦不欲令以無生法得道。」

舍利弗語須菩提：「今欲令以生法得道、以無生法得道？」

須菩提語舍利弗：「我不欲令以生法得道。」

舍利弗言：「今須菩提欲令以無生法得道？」

須菩提言：「我亦不欲令以無生法得道。」

舍利弗言：「如須菩提所說，無知無得。」

須菩提言：「有知有得不以二法。今以世間名字故有知有得，世間名字故，有須陀洹乃至阿羅漢、辟支佛、諸佛。第一實義中無知無得，無須陀洹乃至無佛。」

「須菩提！若世間名字故有知有得，六道別異亦世間名字故有；非以第一實義耶？」

須菩提言：「如是，如是！舍利弗！如世間名字故有知有得，六道別異亦世間名字故有；非以第一實義。何以故？舍利弗！第一實義中無業無報、無生無滅、無凈無垢。」

{ "translations": [ "現代漢語譯本", "利益無量無數的眾生。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！現在的菩薩憐憫眾生，對待眾生如同父母兄弟，如同兒子和自己一樣。這樣能夠利益無量無數的眾生，因為他們不執著于所得到的利益。為什麼呢？菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）應當生起這樣的心念：『正如我的一切處、一切種都不可得，內外之法也是如此。』如果生起這樣的想法，就不會有困難和痛苦的心。為什麼呢？因為這位菩薩在一切種類、一切處所、一切法上都不執著。舍利弗！我也不希望在無生之中佛陀證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），也不希望在無生之中轉法輪（dharma-cakra，佛陀的教法），也不希望以無生之法得道。」 , "舍利弗問須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）說：『現在你希望以生法得道，還是以無生法得道？』", "須菩提回答舍利弗說：『我不希望以生法得道。』", "舍利弗說：『那麼須菩提你希望以無生法得道嗎？』", "須菩提說：『我也不希望以無生法得道。』", "舍利弗說：『按照須菩提你所說，就是無知無得。』", "須菩提說：『有知有得，但不是以二法（生法和無生法）來理解。現在因為世俗的名稱，所以說有知有得，因為世俗的名稱，所以有須陀洹（srota-āpanna，入流果）、乃至阿羅漢（arhat，無學果）、辟支佛（pratyekabuddha，緣覺）、諸佛。在第一義諦（paramārtha-satya，勝義諦）中，沒有知也沒有得，沒有須陀洹乃至沒有佛。』", "『須菩提！如果因為世俗的名稱所以有知有得，那麼六道（gati，眾生輪迴的六種去處）的差別也是因為世俗的名稱而有；而不是因為第一義諦嗎？』", "須菩提說：『是的，是的！舍利弗！正如因為世俗的名稱所以有知有得，六道的差別也是因為世俗的名稱而有；而不是因為第一義諦。為什麼呢？舍利弗！在第一義諦中，沒有業也沒有報應，沒有生也沒有滅，沒有清凈也沒有污垢。』" ], "english_translations": [ "English version", "Benefiting immeasurable, countless sentient beings. Śāriputra! Now, Bodhisattvas have compassion for sentient beings, regarding them as parents and siblings, as their own children and themselves. In this way, they can benefit immeasurable, countless sentient beings, because they do not cling to what they have gained. Why is this so? Bodhisattva-mahāsattvas should generate this thought: 『Just as my every place and every kind are unattainable, so are the internal and external dharmas.』 If such a thought arises, there will be no difficult or painful mind. Why is this? Because this Bodhisattva does not cling to any kind, any place, or any dharma. Śāriputra! I also do not wish for a Buddha to attain Anuttarā-samyak-saṃbodhi in the unarisen, nor do I wish to turn the Dharma wheel in the unarisen, nor do I wish to attain the path through the unarisen dharma.」", "Śāriputra asked Subhūti: 『Now, do you wish to attain the path through the arisen dharma or through the unarisen dharma?』", "Subhūti replied to Śāriputra: 『I do not wish to attain the path through the arisen dharma.』", "Śāriputra said: 『Then, do you, Subhūti, wish to attain the path through the unarisen dharma?』", "Subhūti said: 『I also do not wish to attain the path through the unarisen dharma.』", "Śāriputra said: 『According to what you, Subhūti, have said, there is no knowing and no attaining.』", "Subhūti said: 『There is knowing and attaining, but not through the two dharmas (arisen and unarisen). Now, because of worldly names, there is knowing and attaining; because of worldly names, there are Srota-āpannas, Arhats, Pratyekabuddhas, and Buddhas. In the ultimate truth, there is no knowing and no attaining, no Srota-āpanna, and no Buddha.』", "『Subhūti! If because of worldly names there is knowing and attaining, then the differences of the six realms are also because of worldly names; and not because of the ultimate truth?』", "Subhūti said: 『Yes, yes! Śāriputra! Just as because of worldly names there is knowing and attaining, the differences of the six realms are also because of worldly names; and not because of the ultimate truth. Why is this? Śāriputra! In the ultimate truth, there is no karma and no retribution, no arising and no ceasing, no purity and no defilement.』" ] }

舍利弗語須菩提：「不生法生？生法生？」

須菩提言：「我不欲令不生法生，亦不欲令生法生。」

舍利弗言：「何等不生法不欲令生？」

須菩提言：「色是不生法，自性空不欲令生；受想行識是不生法，自性空不欲令生。乃至阿耨多羅三藐三菩提是不生法，自性空不欲令生。」

舍利弗語須菩提：「生生？不生生？」

須菩提言：「非生生亦非不生生。何以故？舍利弗！生、不生是二法不合不散、無色無形無對，一相所謂無相。舍利弗！以是因緣故，非生生亦非不生生。」

爾時舍利弗語須菩提：「須菩提樂說無生法及無生相。」

須菩提語舍利弗：「我樂說無生法亦樂說無生相。何以故？諸無生法、無生相及樂說語言，是一切法皆不合不散、無色無形無對，一相所謂無相。」

舍利弗語須菩提：「汝樂說不生法亦樂說不生相，是樂說語言亦不生？」

須菩提言：「如是，如是！舍利弗！何以故？舍利弗！色不生，受想行識不生。眼不生乃至意不生，地種不生乃至識種不生，身行不生、口行不生、意行不生，檀那波羅蜜不生乃至一切種智不生。以是因緣故，舍利弗！我樂說不生法亦樂說不生相，是樂說語言亦不生。」

爾時舍利弗語須菩提：

【現代漢語翻譯】現代漢語譯本舍利弗問須菩提：『不生之法會生嗎？已生之法會再生嗎？』須菩提回答說：『我不希望不生之法生起，也不希望已生之法再生。』舍利弗問：『什麼是不生之法，你不希望它生起呢？』須菩提回答說：『色（物質現象）是不生之法，其自性是空，我不希望它生起；受（感受）、想（概念）、行（意志）、識（意識）是不生之法，其自性是空，我不希望它們生起。乃至阿耨多羅三藐三菩提（無上正等正覺）是不生之法，其自性是空，我不希望它生起。』舍利弗問須菩提：『是已生之法再生，還是不生之法再生？』須菩提回答說：『既不是已生之法再生，也不是不生之法再生。為什麼呢？舍利弗！生與不生這兩種法不合不散，無色無形無對，它們的本質是同一的，即無相。舍利弗！因為這個緣故，所以既不是已生之法再生，也不是不生之法再生。』這時，舍利弗對須菩提說：『須菩提，你喜歡談論無生之法和無生之相。』須菩提對舍利弗說：『我喜歡談論無生之法，也喜歡談論無生之相。為什麼呢？因為一切無生之法、無生之相以及談論它們的語言，都是不合不散，無色無形無對，它們的本質是同一的，即無相。』舍利弗問須菩提：『你喜歡談論不生之法，也喜歡談論不生之相，那麼你談論這些的語言也是不生的嗎？』須菩提回答說：『是的，是的！舍利弗！為什麼呢？舍利弗！色不生，受想行識不生。眼不生乃至意不生，地種不生乃至識種不生，身行不生、口行不生、意行不生，檀那波羅蜜（佈施波羅蜜）不生乃至一切種智（佛陀的智慧）不生。因為這個緣故，舍利弗！我喜歡談論不生之法，也喜歡談論不生之相，那麼我談論這些的語言也是不生的。』這時，舍利弗對須菩提說：

【English Translation】 English version Shariputra asked Subhuti: 'Does the unarisen dharma arise? Does the arisen dharma arise again?' Subhuti replied: 'I do not wish for the unarisen dharma to arise, nor do I wish for the arisen dharma to arise again.' Shariputra asked: 'What is the unarisen dharma that you do not wish to arise?' Subhuti replied: 'Form (rupa) is an unarisen dharma, its self-nature is empty, and I do not wish for it to arise; sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are unarisen dharmas, their self-nature is empty, and I do not wish for them to arise. Even Anuttara-samyak-sambodhi (supreme perfect enlightenment) is an unarisen dharma, its self-nature is empty, and I do not wish for it to arise.' Shariputra asked Subhuti: 'Is it the arisen that arises, or the unarisen that arises?' Subhuti replied: 'It is neither the arisen that arises, nor the unarisen that arises. Why? Shariputra! Arisen and unarisen, these two dharmas neither combine nor disperse, they are without color, without form, without opposition, their essence is one, which is called no-mark. Shariputra! Because of this reason, it is neither the arisen that arises, nor the unarisen that arises.' Then, Shariputra said to Subhuti: 'Subhuti, you like to talk about the unarisen dharma and the unarisen mark.' Subhuti said to Shariputra: 'I like to talk about the unarisen dharma, and I also like to talk about the unarisen mark. Why? Because all unarisen dharmas, unarisen marks, and the language used to talk about them, neither combine nor disperse, they are without color, without form, without opposition, their essence is one, which is called no-mark.' Shariputra asked Subhuti: 'You like to talk about the unarisen dharma, and you also like to talk about the unarisen mark, then is the language you use to talk about these also unarisen?' Subhuti replied: 'Yes, yes! Shariputra! Why? Shariputra! Form is unarisen, sensation, perception, mental formations, and consciousness are unarisen. The eye is unarisen, and so on up to the mind is unarisen, the earth element is unarisen, and so on up to the consciousness element is unarisen, bodily action is unarisen, verbal action is unarisen, mental action is unarisen, Dana Paramita (perfection of giving) is unarisen, and so on up to all-knowing wisdom (Buddha's wisdom) is unarisen. Because of this reason, Shariputra! I like to talk about the unarisen dharma, and I also like to talk about the unarisen mark, then the language I use to talk about these is also unarisen.' Then, Shariputra said to Subhuti:

「須菩提于說法人中應最在上。何以故？須菩提隨所問皆能答。」

須菩提言：「諸法無所依故。」

舍利弗語須菩提：「云何諸法無所依？」

須菩提言：「色性常空，不依內、不依外、不依兩中間；受想行識性常空，不依內、不依外、不依兩中間。眼耳鼻舌身意性常空，不依內、不依外、不依兩中間；色性常空乃至法性常空，不依內、不依外、不依兩中間。檀那波羅蜜性常空乃至般若波羅蜜性常空，不依內、不依外、不依兩中間。內空性常空乃至無法有法空性常空，不依內、不依外、不依兩中間。舍利弗！四念處性常空乃至一切種智性常空，不依內、不依外、不依兩中間。以是因緣故，舍利弗！一切諸法無所依，性常空故。如是，舍利弗！菩薩摩訶薩行六波羅蜜時，應凈色受想行識，乃至應凈一切種智。」

舍利弗問須菩提：「菩薩摩訶薩云何行六波羅蜜時凈菩薩道？」

須菩提言：「有世間檀那波羅蜜，有出世間檀那波羅蜜。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，有世間、有出世間。」

舍利弗問須菩提：「云何世間檀那波羅蜜？云何出世間檀那波羅蜜？」

須菩提言：「若菩薩摩訶薩作施主，能施沙門、婆羅門、貧窮乞人，須食與

【現代漢語翻譯】現代漢語譯本『須菩提（Subhuti）在說法的人中應當是最優秀的。』為什麼呢？因為須菩提無論被問到什麼都能回答。須菩提說：『一切法都沒有所依賴的。』舍利弗（Sariputra）問須菩提：『為什麼說一切法都沒有所依賴的呢？』須菩提說：『色（rupa）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間；受（vedana）、想（samjna）、行（samskara）、識（vijnana）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間。眼（caksu）、耳（srotra）、鼻（ghrana）、舌（jihva）、身（kaya）、意（manas）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間；色（rupa）的自性本來就是空，乃至法（dharma）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間。佈施波羅蜜（danaparamita）的自性本來就是空，乃至般若波羅蜜（prajnaparamita）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間。內空（adhyatma-sunyata）的自性本來就是空，乃至無法有法空（abhava-svabhava-sunyata）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間。舍利弗！四念處（catuh-smrtyupasthana）的自性本來就是空，乃至一切種智（sarvakarajnata）的自性本來就是空，不依賴於內，不依賴於外，也不依賴於內外之間。因為這個緣故，舍利弗！一切諸法都沒有所依賴，因為它們的自性本來就是空。所以，舍利弗！菩薩摩訶薩在修行六波羅蜜時，應當清凈色、受、想、行、識，乃至應當清凈一切種智。』舍利弗問須菩提：『菩薩摩訶薩在修行六波羅蜜時，如何清凈菩薩道呢？』須菩提說：『有世間的佈施波羅蜜，有出世間的佈施波羅蜜。持戒波羅蜜（silaparamita）、忍辱波羅蜜（ksantiparamita）、精進波羅蜜（viryaparamita）、禪定波羅蜜（dhyanaparamita）、般若波羅蜜，也有世間的，也有出世間的。』舍利弗問須菩提：『什麼是世間的佈施波羅蜜？什麼又是出世間的佈施波羅蜜？』須菩提說：『如果菩薩摩訶薩作為施主，能夠佈施給沙門（sramana）、婆羅門（brahmana）、貧窮的乞丐，需要食物就給他們食物，需要衣服就給他們衣服，需要臥具就給他們臥具，需要醫藥就給他們醫藥，需要燈火就給他們燈火，需要一切資生之具就給他們一切資生之具，但心中不執著于佈施，不執著于受施者，也不執著于所施之物，舍利弗！這就是世間的佈施波羅蜜。』

【English Translation】 English version 'Subhuti (Subhuti) should be the foremost among those who preach the Dharma.' Why is that? Because Subhuti can answer whatever he is asked. Subhuti said, 'All dharmas have no dependence.' Sariputra (Sariputra) asked Subhuti, 'Why is it said that all dharmas have no dependence?' Subhuti said, 'The nature of form (rupa) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two; the nature of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two. The nature of the eye (caksu), ear (srotra), nose (ghrana), tongue (jihva), body (kaya), and mind (manas) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two; the nature of form (rupa) is always empty, and so on until the nature of dharma (dharma) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two. The nature of the perfection of giving (danaparamita) is always empty, and so on until the nature of the perfection of wisdom (prajnaparamita) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two. The nature of internal emptiness (adhyatma-sunyata) is always empty, and so on until the nature of the emptiness of non-existence and existence (abhava-svabhava-sunyata) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two. Sariputra! The nature of the four foundations of mindfulness (catuh-smrtyupasthana) is always empty, and so on until the nature of all-knowing wisdom (sarvakarajnata) is always empty, not depending on the internal, not depending on the external, and not depending on the space between the two. Because of this reason, Sariputra! All dharmas have no dependence, because their nature is always empty. Therefore, Sariputra! When a Bodhisattva Mahasattva practices the six perfections, he should purify form, feeling, perception, mental formations, and consciousness, and so on until he should purify all-knowing wisdom.' Sariputra asked Subhuti, 'How does a Bodhisattva Mahasattva purify the Bodhisattva path when practicing the six perfections?' Subhuti said, 'There is worldly perfection of giving, and there is transcendental perfection of giving. The perfection of morality (silaparamita), the perfection of patience (ksantiparamita), the perfection of vigor (viryaparamita), the perfection of meditation (dhyanaparamita), and the perfection of wisdom (prajnaparamita), there are worldly and transcendental ones.' Sariputra asked Subhuti, 'What is the worldly perfection of giving? And what is the transcendental perfection of giving?' Subhuti said, 'If a Bodhisattva Mahasattva, as a donor, can give to sramanas (sramana), brahmins (brahmana), and poor beggars, giving them food when they need food, giving them clothing when they need clothing, giving them bedding when they need bedding, giving them medicine when they need medicine, giving them light when they need light, giving them all the necessities of life when they need all the necessities of life, but in his mind, he does not cling to the act of giving, does not cling to the recipient, and does not cling to the things given, Sariputra! This is the worldly perfection of giving.'

食，須飲與飲，須衣與衣，臥具床榻房舍、香華瓔珞醫藥，種種所須資生之物，若妻子國土、頭目手足支節等內外之物，盡以給施。施時作是念：『我與彼取，我不慳貪。我為施主，我能捨一切。我隨佛教施，我行檀那波羅蜜。』作是施已，用得法與一切眾生共之，迴向阿耨多羅三藐三菩提，念言：『是佈施因緣，令眾生得今世樂，后當令得入涅槃樂。』是人佈施有三礙。何等三？我相、他相、施相。著是三相佈施，是名世間檀那波羅蜜。何因緣故名世間？於世間中不動不出，是名世間檀那波羅蜜。云何名出世間檀那波羅蜜？所謂三分清凈。何等三？菩薩摩訶薩佈施時，我不可得、不見受者、施物不可得亦不望報，是名菩薩摩訶薩三分清凈檀那波羅蜜。複次，舍利弗！菩薩摩訶薩佈施時，施與一切眾生，眾生亦不可得。以此佈施迴向阿耨多羅三藐三菩提，乃至不見微細法相。舍利弗！是名出世間檀那波羅蜜。何以故名為出世間？於世間中能動能出，是故名出世間檀那波羅蜜。尸羅波羅蜜有所依是名世間尸羅波羅蜜，無所依是為出世間尸羅波羅蜜。余如檀那波羅蜜說。羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜有所依是名世間，無所依是名出世間。余亦如檀那波羅蜜中說。如是，舍利弗！菩薩摩訶薩行六波羅

【現代漢語翻譯】現代漢語譯本食物，需要吃的時候就給吃，需要喝的時候就給喝，需要衣服的時候就給衣服，臥具床榻房舍、香花瓔珞醫藥，各種所需的資生物品，乃至妻子國土、頭目手足肢體等內外之物，都全部施捨出去。施捨時這樣想：『我給予他們，我不吝嗇貪婪。我是施主，我能捨棄一切。我隨從佛的教導施捨，我修行檀那波羅蜜（佈施的完美）。』做完佈施后，用所獲得的功德與一切眾生分享，迴向阿耨多羅三藐三菩提（無上正等正覺），心中想著：『這佈施的因緣，能讓眾生得到今世的快樂，將來還能讓他們進入涅槃的快樂。』這種人的佈施有三種障礙。是哪三種呢？我相、他相、施相。執著于這三種相的佈施，稱為世間檀那波羅蜜。因為什麼緣故稱為世間？因為在世間中不動搖不超出，所以稱為世間檀那波羅蜜。什麼叫做超出世間的檀那波羅蜜呢？就是所謂的三分清凈。是哪三種呢？菩薩摩訶薩佈施時，我不可得、不見受施者、施捨的物品不可得也不期望回報，這稱為菩薩摩訶薩三分清凈檀那波羅蜜。再者，舍利弗！菩薩摩訶薩佈施時，施捨給一切眾生，眾生也是不可得的。用這種佈施迴向阿耨多羅三藐三菩提，乃至不見微細的法相。舍利弗！這稱為超出世間的檀那波羅蜜。為什麼稱為超出世間？因為在世間中能夠動搖能夠超出，所以稱為超出世間的檀那波羅蜜。尸羅波羅蜜（持戒的完美）有所依是稱為世間尸羅波羅蜜，無所依是稱為超出世間尸羅波羅蜜。其餘的就像檀那波羅蜜所說的那樣。羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美）有所依是稱為世間，無所依是稱為超出世間。其餘的也像檀那波羅蜜中所說的那樣。像這樣，舍利弗！菩薩摩訶薩修行六波羅蜜（六種到達彼岸的修行）

【English Translation】 English version Food, when needed, give food; drink, when needed, give drink; clothing, when needed, give clothing; bedding, couches, dwellings, fragrant flowers, necklaces, medicine, and all kinds of necessary life-sustaining items, even wives, lands, heads, eyes, hands, feet, limbs, and other internal and external things, all should be given away. When giving, one should think: 『I give to them, I am not stingy or greedy. I am the giver, I can give up everything. I give according to the Buddha's teachings, I practice Dāna pāramitā (perfection of giving).』 After giving, one should share the merits gained with all sentient beings, dedicating them to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), thinking: 『This cause of giving will enable sentient beings to attain happiness in this life, and in the future, it will enable them to enter the happiness of Nirvana.』 Such a person's giving has three obstacles. What are the three? The perception of self, the perception of others, and the perception of giving. Giving while attached to these three perceptions is called worldly Dāna pāramitā. Why is it called worldly? Because it does not move or go beyond the world, it is called worldly Dāna pāramitā. What is called transcendent Dāna pāramitā? It is what is called the three-fold purity. What are the three? When a Bodhisattva Mahāsattva gives, the self is unattainable, the recipient is not seen, the object of giving is unattainable, and there is no expectation of reward. This is called the Bodhisattva Mahāsattva's three-fold purity Dāna pāramitā. Furthermore, Śāriputra! When a Bodhisattva Mahāsattva gives, he gives to all sentient beings, and sentient beings are also unattainable. With this giving, he dedicates it to Anuttarā-samyak-saṃbodhi, and does not even see subtle aspects of the Dharma. Śāriputra! This is called transcendent Dāna pāramitā. Why is it called transcendent? Because it can move and go beyond the world, therefore it is called transcendent Dāna pāramitā. Śīla pāramitā (perfection of morality) with dependence is called worldly Śīla pāramitā, without dependence is called transcendent Śīla pāramitā. The rest is as described in Dāna pāramitā. Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of effort), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom) with dependence are called worldly, without dependence are called transcendent. The rest is also as described in Dāna pāramitā. Thus, Śāriputra! A Bodhisattva Mahāsattva practices the six pāramitās (six perfections of practice).

蜜時凈菩薩道。」

舍利弗問須菩提：「云何菩薩摩訶薩為阿耨多羅三藐三菩提道？」

須菩提言：「四念處是菩薩摩訶薩為阿耨多羅三藐三菩提道，乃至八聖道分，空解脫門、無相解脫門、無作解脫門，內空乃至無法有法空，一切三昧門、一切陀羅尼門，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲。舍利弗！是名菩薩摩訶薩為阿耨多羅三藐三菩提道。」

爾時舍利弗贊須菩提言：「善哉，善哉！何等波羅蜜力？」

須菩提言：「是般若波羅蜜力。所以者何？般若波羅蜜能生一切諸善法，若聲聞法、辟支佛法、菩薩法、佛法。舍利弗！般若波羅蜜能受一切諸善法，聲聞法、辟支佛法、菩薩法、佛法。舍利弗！過去諸佛行般若波羅蜜得阿耨多羅三藐三菩提，未來諸佛亦行般若波羅蜜當得阿耨多羅三藐三菩提。舍利弗！今現在十方諸國土中諸佛亦行是般若波羅蜜得阿耨多羅三藐三菩提。舍利弗！若菩薩摩訶薩聞說般若波羅蜜時不疑不難，當知是菩薩摩訶薩行菩薩道。行菩薩道者救一切眾生故，心不捨一切眾生。以無所得故，是菩薩常應不離是念，所謂大悲念。」

舍利弗復問：「欲使菩薩摩訶薩常不離是念，所謂大悲念。若菩薩摩訶薩常不離大悲念，今一切眾生皆當作菩薩。何

【現代漢語翻譯】現代漢語譯本：蜜時凈菩薩的道路。」

舍利弗問須菩提：『菩薩摩訶薩如何修行才能達到阿耨多羅三藐三菩提（無上正等正覺）的道路？』

須菩提回答說：『四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）是菩薩摩訶薩修行以達到阿耨多羅三藐三菩提的道路，乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），空解脫門、無相解脫門、無作解脫門，內空乃至無法有法空，一切三昧門（各種禪定法門）、一切陀羅尼門（總持法門），佛的十力（如實知是處非處力等）、四無所畏（正等覺無畏等）、四無礙智（法無礙智等）、十八不共法（佛獨有的十八種功德）、大慈大悲。舍利弗！這些就是菩薩摩訶薩修行以達到阿耨多羅三藐三菩提的道路。』

這時，舍利弗讚歎須菩提說：『說得好啊，說得好啊！這是什麼波羅蜜（到彼岸）的力量？』

須菩提說：『這是般若波羅蜜（智慧到彼岸）的力量。為什麼呢？因為般若波羅蜜能生出一切善法，無論是聲聞法、辟支佛法、菩薩法還是佛法。舍利弗！般若波羅蜜能接受一切善法，無論是聲聞法、辟支佛法、菩薩法還是佛法。舍利弗！過去的諸佛修行般若波羅蜜而證得阿耨多羅三藐三菩提，未來的諸佛也將修行般若波羅蜜而證得阿耨多羅三藐三菩提。舍利弗！現在十方國土中的諸佛也是修行般若波羅蜜而證得阿耨多羅三藐三菩提。舍利弗！如果菩薩摩訶薩聽聞般若波羅蜜時，不懷疑也不退縮，應當知道這位菩薩摩訶薩正在修行菩薩道。修行菩薩道的人是爲了救度一切眾生，心中不捨棄一切眾生。因為沒有執著，所以這位菩薩應當常常不離這個念頭，也就是大悲念。』

舍利弗又問：『要使菩薩摩訶薩常常不離這個念頭，也就是大悲念。如果菩薩摩訶薩常常不離大悲念，那麼現在一切眾生都應當成為菩薩了。為什麼呢？』

【English Translation】 English version: The path of the Bodhisattva who is pure in the moment of honey.」

Shariputra asked Subhuti, 'How does a Bodhisattva Mahasattva practice the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

Subhuti replied, 'The Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless) are the path for a Bodhisattva Mahasattva to attain Anuttara-samyak-sambodhi, and so are the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Empty Liberation Gate, the Signless Liberation Gate, the Wishless Liberation Gate, inner emptiness up to the emptiness of no-law and no-non-law, all Samadhi Gates (various meditative practices), all Dharani Gates (mantra practices), the Ten Powers of the Buddha (power of knowing what is possible and impossible, etc.), the Four Fearlessnesses (fearlessness of perfect enlightenment, etc.), the Four Unimpeded Knowledges (unimpeded knowledge of the Dharma, etc.), the Eighteen Unique Qualities of a Buddha, great loving-kindness and great compassion. Shariputra! These are what is called the path of a Bodhisattva Mahasattva to Anuttara-samyak-sambodhi.'

At that time, Shariputra praised Subhuti, saying, 'Excellent, excellent! What is the power of this Paramita (perfection)?'

Subhuti said, 'This is the power of Prajna Paramita (perfection of wisdom). Why? Because Prajna Paramita can generate all good dharmas, whether they are the dharmas of Sravakas (hearers), Pratyekabuddhas (solitary realizers), Bodhisattvas, or Buddhas. Shariputra! Prajna Paramita can receive all good dharmas, whether they are the dharmas of Sravakas, Pratyekabuddhas, Bodhisattvas, or Buddhas. Shariputra! The Buddhas of the past attained Anuttara-samyak-sambodhi by practicing Prajna Paramita, and the Buddhas of the future will also attain Anuttara-samyak-sambodhi by practicing Prajna Paramita. Shariputra! The Buddhas in the ten directions in the present also attain Anuttara-samyak-sambodhi by practicing this Prajna Paramita. Shariputra! If a Bodhisattva Mahasattva, upon hearing about Prajna Paramita, does not doubt or shrink back, it should be known that this Bodhisattva Mahasattva is practicing the Bodhisattva path. Those who practice the Bodhisattva path do so to save all sentient beings, and their minds do not abandon any sentient beings. Because of non-attachment, this Bodhisattva should always not be separated from this thought, which is the thought of great compassion.'

Shariputra further asked, 'To make a Bodhisattva Mahasattva always not be separated from this thought, which is the thought of great compassion. If a Bodhisattva Mahasattva is always not separated from the thought of great compassion, then all sentient beings should now become Bodhisattvas. Why is that?'

以故？須菩提！一切眾生亦不離諸念故。」

須菩提言：「善哉，善哉！舍利弗！汝欲難我而成我義。何以故？眾生無故念亦無，眾生性無故念性亦無，眾生法無故念法亦無，眾生離故念亦離，眾生空故念亦空，眾生不可知故念亦不可知。舍利弗！色無故念亦無，色性無故念性亦無，色法無故念法亦無，色離故念亦離，色空故念亦空，色不可知故念亦不可知；受想行識亦如是。眼乃至意，色乃至法，地種乃至識種，檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切三昧門、一切陀羅尼門，一切智、一切種智乃至阿耨多羅三藐三菩提無故念亦無，乃至阿耨多羅三藐三菩提不可知故念亦不可知。舍利弗！菩薩摩訶薩行是道，我欲使不離是念，所謂大悲念。」

爾時佛贊須菩提言：「善哉，善哉！是菩薩摩訶薩般若波羅蜜，其有說者亦當如是說。汝所說般若波羅蜜，皆是承佛意故。菩薩摩訶薩學般若波羅蜜，應如汝所說學。」

須菩提說是般若波羅蜜品時，三千大千國土六種震動：東踴西沒，西踴東沒，南踴北沒，北踴南沒，中踴邊沒，邊踴中沒。爾時佛微笑。須菩提白佛：「何因緣故笑？」

佛告須菩提：「如我於此國土說般若波羅蜜，東方無量阿僧祇國土中諸佛

【現代漢語翻譯】現代漢語譯本：「因為什麼呢？須菩提！一切眾生也都不離各種念頭。」

須菩提說：「太好了，太好了！舍利弗！你想要為難我，反而成就了我的義理。為什麼呢？因為眾生不存在，所以念頭也不存在；眾生的本性不存在，所以念頭的本性也不存在；眾生的法不存在，所以念頭的法也不存在；眾生脫離了，所以念頭也脫離了；眾生是空性的，所以念頭也是空性的；眾生不可知，所以念頭也是不可知的。舍利弗！色（物質現象）不存在，所以念頭也不存在；色的本性不存在，所以念頭的本性也不存在；色的法不存在，所以念頭的法也不存在；色脫離了，所以念頭也脫離了；色是空性的，所以念頭也是空性的；色不可知，所以念頭也是不可知的；受（感受）、想（思維）、行（意志）、識（意識）也是如此。眼（眼根）乃至意（意根），色（色塵）乃至法（法塵），地種（地元素）乃至識種（識元素），檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜），內空（內空性）乃至無法有法空（無法存在和有法存在的空性），四念處（四種觀想）乃至十八不共法（佛的十八種不共功德），一切三昧門（一切禪定之門）、一切陀羅尼門（一切總持之門），一切智（一切智慧）、一切種智（一切種類智慧）乃至阿耨多羅三藐三菩提（無上正等正覺）不存在，所以念頭也不存在，乃至阿耨多羅三藐三菩提不可知，所以念頭也是不可知的。舍利弗！菩薩摩訶薩（大菩薩）行持這條道路，我想要使他們不離這個念頭，也就是大悲的念頭。」

這時，佛讚歎須菩提說：「太好了，太好了！這是菩薩摩訶薩的般若波羅蜜（智慧波羅蜜），凡是宣說的人也應當這樣宣說。你所說的般若波羅蜜，都是承蒙佛的旨意。菩薩摩訶薩學習般若波羅蜜，應當像你所說的那樣學習。」

須菩提宣說這個般若波羅蜜品時，三千大千世界發生了六種震動：東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，中間涌起邊緣沉沒，邊緣涌起中間沉沒。這時，佛笑了。須菩提問佛：「因為什麼緣故笑呢？」

佛告訴須菩提：「就像我在這國土宣說般若波羅蜜，東方無量阿僧祇（無數）國土中的諸佛 English version: 'Why is that? Subhuti! All sentient beings are also not apart from various thoughts.'

Subhuti said, 'Excellent, excellent! Shariputra! You wish to challenge me, but instead you are fulfilling my meaning. Why is that? Because sentient beings do not exist, therefore thoughts also do not exist; the nature of sentient beings does not exist, therefore the nature of thoughts also does not exist; the dharma of sentient beings does not exist, therefore the dharma of thoughts also does not exist; sentient beings are detached, therefore thoughts are also detached; sentient beings are empty, therefore thoughts are also empty; sentient beings are unknowable, therefore thoughts are also unknowable. Shariputra! Form (material phenomena) does not exist, therefore thoughts also do not exist; the nature of form does not exist, therefore the nature of thoughts also does not exist; the dharma of form does not exist, therefore the dharma of thoughts also does not exist; form is detached, therefore thoughts are also detached; form is empty, therefore thoughts are also empty; form is unknowable, therefore thoughts are also unknowable; sensation, perception, volition, and consciousness are also like this. The eye (eye faculty) up to the mind (mind faculty), form (form object) up to dharma (dharma object), the earth element up to the consciousness element, Dana Paramita (perfection of giving) up to Prajna Paramita (perfection of wisdom), inner emptiness up to the emptiness of no-dharma and dharma, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all samadhi doors, all dharani doors, all wisdom, all-knowing wisdom up to Anuttara Samyak Sambodhi (unexcelled perfect enlightenment) do not exist, therefore thoughts also do not exist, up to Anuttara Samyak Sambodhi is unknowable, therefore thoughts are also unknowable. Shariputra! Bodhisattva Mahasattvas (great Bodhisattvas) practice this path, I wish to make them not depart from this thought, which is the thought of great compassion.'

At that time, the Buddha praised Subhuti, saying, 'Excellent, excellent! This is the Prajna Paramita (perfection of wisdom) of Bodhisattva Mahasattvas, and those who speak of it should also speak in this way. The Prajna Paramita you have spoken of is all in accordance with the Buddha's intention. Bodhisattva Mahasattvas who study Prajna Paramita should study as you have spoken.'

When Subhuti was speaking this chapter on Prajna Paramita, the three thousand great thousand world systems shook in six ways: the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the center rose and the edges sank, the edges rose and the center sank. At this time, the Buddha smiled. Subhuti asked the Buddha, 'For what reason do you smile?'

The Buddha told Subhuti, 'Just as I am speaking Prajna Paramita in this land, the Buddhas in countless Asankhya (innumerable) lands to the east'

【English Translation】 'Why is that? Subhuti! All sentient beings are also not apart from various thoughts.' Subhuti said, 'Excellent, excellent! Shariputra! You wish to challenge me, but instead you are fulfilling my meaning. Why is that? Because sentient beings do not exist, therefore thoughts also do not exist; the nature of sentient beings does not exist, therefore the nature of thoughts also does not exist; the dharma of sentient beings does not exist, therefore the dharma of thoughts also does not exist; sentient beings are detached, therefore thoughts are also detached; sentient beings are empty, therefore thoughts are also empty; sentient beings are unknowable, therefore thoughts are also unknowable. Shariputra! Form (material phenomena) does not exist, therefore thoughts also do not exist; the nature of form does not exist, therefore the nature of thoughts also does not exist; the dharma of form does not exist, therefore the dharma of thoughts also does not exist; form is detached, therefore thoughts are also detached; form is empty, therefore thoughts are also empty; form is unknowable, therefore thoughts are also unknowable; sensation, perception, volition, and consciousness are also like this. The eye (eye faculty) up to the mind (mind faculty), form (form object) up to dharma (dharma object), the earth element up to the consciousness element, Dana Paramita (perfection of giving) up to Prajna Paramita (perfection of wisdom), inner emptiness up to the emptiness of no-dharma and dharma, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all samadhi doors, all dharani doors, all wisdom, all-knowing wisdom up to Anuttara Samyak Sambodhi (unexcelled perfect enlightenment) do not exist, therefore thoughts also do not exist, up to Anuttara Samyak Sambodhi is unknowable, therefore thoughts are also unknowable. Shariputra! Bodhisattva Mahasattvas (great Bodhisattvas) practice this path, I wish to make them not depart from this thought, which is the thought of great compassion.' At that time, the Buddha praised Subhuti, saying, 'Excellent, excellent! This is the Prajna Paramita (perfection of wisdom) of Bodhisattva Mahasattvas, and those who speak of it should also speak in this way. The Prajna Paramita you have spoken of is all in accordance with the Buddha's intention. Bodhisattva Mahasattvas who study Prajna Paramita should study as you have spoken.' When Subhuti was speaking this chapter on Prajna Paramita, the three thousand great thousand world systems shook in six ways: the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, the center rose and the edges sank, the edges rose and the center sank. At this time, the Buddha smiled. Subhuti asked the Buddha, 'For what reason do you smile?' The Buddha told Subhuti, 'Just as I am speaking Prajna Paramita in this land, the Buddhas in countless Asankhya (innumerable) lands to the east'

亦為諸菩薩摩訶薩說般若波羅蜜，南西北方四維上下亦說是般若波羅蜜。說是般若波羅蜜品時，十二那由他諸天人得無生法忍。十方諸佛說是般若波羅蜜時，無量阿僧祇眾生亦發阿耨多羅三藐三菩提心。」

摩訶般若波羅蜜經問住品第二十七(丹本作天主品)

爾時三千大千世界諸四天王天等，各與無數百千億諸天俱來在會中。三千大千世界諸釋提桓因等，諸忉利天、須夜摩天王等，諸夜摩天、兜率陀天王等，諸兜率陀天、須涅蜜陀天王等，諸妙化天、婆舍跋提天王等，諸自在行天各與無數百千億諸天俱來在會中。三千大千世界諸梵天王等，乃至首陀婆諸天等，各與無數百千億諸天俱來在會中。是諸四天王天乃至首陀婆諸天，業報生身光明，于佛常光百分千分千萬億分不能及一，乃至不可以算數譬喻為比。世尊光明最勝最妙最上第一，諸天業報光明在佛光邊不照不現，譬如燋柱比閻浮檀金。

爾時釋提桓因白大德須菩提：「是三千大千世界諸四天王天乃至首陀婆諸天，一切和合欲聽須菩提說般若波羅蜜義。須菩提！菩薩摩訶薩云何應住般若波羅蜜中？何等是菩薩摩訶薩般若波羅蜜？云何菩薩摩訶薩應行般若波羅蜜？」

須菩提語釋提桓因言：「憍尸迦！我今當承順佛意、承佛神力，為諸菩薩

【現代漢語翻譯】現代漢語譯本：也為諸位菩薩摩訶薩宣說般若波羅蜜（paramita，意為「到彼岸」），在東南西北四方和上下也宣說般若波羅蜜。在宣說般若波羅蜜品時，有十二那由他（nayuta，數量單位，意為「億」）諸天人證得無生法忍（anutpattika-dharma-ksanti，意為「對不生不滅的真理的領悟」）。十方諸佛宣說般若波羅蜜時，無量阿僧祇（asamkhya，數量單位，意為「無數」）眾生也發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，意為「無上正等正覺之心」）。

《摩訶般若波羅蜜經》住品第二十七（丹本為天主品）

當時，三千大千世界（trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的最大世界）的諸四天王天（caturmaharajika-deva，欲界第一層天）等，各自與無數百千億諸天一同來到法會中。三千大千世界的諸釋提桓因（Sakradevanam Indra，忉利天主）等，諸忉利天（Trayastrimsa-deva，欲界第二層天）、須夜摩天王（Suyama-deva-raja，夜摩天主）等，諸夜摩天（Yama-deva，欲界第三層天）、兜率陀天王（Tusita-deva-raja，兜率天主）等，諸兜率陀天（Tusita-deva，欲界第四層天）、須涅蜜陀天王（Sunirmita-deva-raja，化樂天主）等，諸妙化天（Nirmanarati-deva，欲界第五層天）、婆舍跋提天王（Vasavartin-deva-raja，他化自在天主）等，諸自在行天，各自與無數百千億諸天一同來到法會中。三千大千世界的諸梵天王（Brahma-deva-raja，色界初禪天主）等，乃至首陀婆諸天（Suddhavasa-deva，色界五凈居天），各自與無數百千億諸天一同來到法會中。這些四天王天乃至首陀婆諸天，他們業報所生的光明，在佛陀的常光面前，百分、千分、千萬億分都不能及一，乃至無法用算數譬喻來比擬。世尊的光明最為殊勝、最為微妙、最為至上、最為第一，諸天業報的光明在佛光旁邊，不能照耀，不能顯現，譬如焦柱比之閻浮檀金（jambudvipa-gold，一種純金）。

當時，釋提桓因對大德須菩提（Subhuti，佛陀十大弟子之一，解空第一）說：『這三千大千世界的諸四天王天乃至首陀婆諸天，都想一起聽須菩提宣說般若波羅蜜的意義。須菩提！菩薩摩訶薩（bodhisattva-mahasattva，意為「大菩薩」）應當如何安住于般若波羅蜜中？什麼是菩薩摩訶薩的般若波羅蜜？菩薩摩訶薩應當如何行般若波羅蜜？』

須菩提對釋提桓因說：『憍尸迦（Kausika，釋提桓因的別稱）！我現在將承順佛陀的旨意，憑藉佛陀的神力，為諸位菩薩

【English Translation】 English version: Also, for all the Bodhisattva-Mahasattvas, he preached the Prajna-paramita (perfection of wisdom), and in the four directions, north, south, east, and west, as well as above and below, he also preached the Prajna-paramita. When the chapter on Prajna-paramita was being preached, twelve nayutas (a unit of large number, meaning 'hundred million') of gods and humans attained the Anutpattika-dharma-ksanti (the acceptance of the non-arising of all dharmas). When the Buddhas of the ten directions preached the Prajna-paramita, countless asamkhyas (a unit of large number, meaning 'innumerable') of beings also generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment).

The Mahaprajnaparamita Sutra, Chapter 27 on Abiding (Dan version: Chapter on the Lord of Gods)

At that time, the Four Heavenly Kings (Caturmaharajika-deva) and others of the three thousand great thousand worlds (trisahasra-maha-sahasra-lokadhatu), each with countless hundreds of thousands of billions of gods, came to the assembly. The Sakradevanam Indra (Lord of the Trayastrimsa Heaven) and others of the three thousand great thousand worlds, the Trayastrimsa-devas (the Thirty-three Gods), the Suyama-deva-raja (King of the Yama Heaven) and others, the Yama-devas, the Tusita-deva-raja (King of the Tusita Heaven) and others, the Tusita-devas, the Sunirmita-deva-raja (King of the Nirmanarati Heaven) and others, the Nirmanarati-devas, the Vasavartin-deva-raja (King of the Paranirmitavasavartin Heaven) and others, the Paranirmitavasavartin-devas, each with countless hundreds of thousands of billions of gods, came to the assembly. The Brahma-deva-rajas (Kings of the Brahma Heaven) and others of the three thousand great thousand worlds, up to the Suddhavasa-devas (Pure Abodes), each with countless hundreds of thousands of billions of gods, came to the assembly. The light of these Four Heavenly Kings and up to the Suddhavasa-devas, which was born from their karmic retribution, could not compare to even one percent, one thousandth, one ten-millionth, or one hundred-millionth of the Buddha's constant light, and could not even be compared by any number or analogy. The World Honored One's light was the most supreme, the most subtle, the most excellent, and the most foremost. The light of the gods' karmic retribution, when next to the Buddha's light, could not shine or appear, just like a charred pillar compared to Jambudvipa gold (a kind of pure gold).

At that time, Sakradevanam Indra said to the great virtuous Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness): 'These Four Heavenly Kings and up to the Suddhavasa-devas of the three thousand great thousand worlds, all together wish to hear Subhuti explain the meaning of Prajna-paramita. Subhuti! How should a Bodhisattva-Mahasattva abide in Prajna-paramita? What is the Prajna-paramita of a Bodhisattva-Mahasattva? How should a Bodhisattva-Mahasattva practice Prajna-paramita?'

Subhuti said to Sakradevanam Indra: 'Kausika (another name for Sakradevanam Indra)! I will now follow the Buddha's intention and rely on the Buddha's divine power to explain to all the Bodhisattvas.'

摩訶薩說般若波羅蜜。如菩薩摩訶薩所應住般若波羅蜜中，諸天子！今未發阿耨多羅三藐三菩提心者應當發心。諸天子若入聲聞正位，是人不能發阿耨多羅三藐三菩提心。何以故？與生死作障隔故。是人若發阿耨多羅三藐三菩提心者，我亦隨喜。所以者何？上人應更求上法，我終不斷其功德。憍尸迦！何等是般若波羅蜜？菩薩摩訶薩應薩婆若心，念色無常、念色苦、念色空、念色無我，念色如病、如敗癰瘡、如箭入身，痛惱衰壞憂畏不安，以無所得故。受想行識亦如是。眼耳鼻舌身意，地種水火風空識種，觀無常乃至憂畏不安，是亦無所得故。觀色寂滅離、不生不滅、不垢不凈，受想行識亦如是。觀地種乃至識種寂滅離、不生不滅、不垢不凈，亦無所得故。

「複次，憍尸迦！菩薩摩訶薩應薩婆若心，觀無明緣諸行，乃至老死因緣大苦聚集，亦無所得故。觀無明滅故諸行滅，乃至生滅故老死滅，老死滅故憂悲苦惱大苦聚滅，以無所得故。

「複次，憍尸迦！菩薩摩訶薩應薩婆若心，修四念處，以無所得故。乃至修佛十力、十八不共法，以無所得故。

「複次，憍尸迦！菩薩摩訶薩應薩婆若心，行檀那波羅蜜，以無所得故。行屍羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，以無所得故。

【現代漢語翻譯】現代漢語譯本：摩訶薩（偉大的菩薩）宣說般若波羅蜜（智慧的完美）。諸位天子！菩薩摩訶薩（偉大的菩薩）應當安住于般若波羅蜜中。現在尚未發起阿耨多羅三藐三菩提心（無上正等正覺之心）的人，應當發起此心。諸位天子，如果有人進入聲聞（小乘）的果位，這個人就不能發起阿耨多羅三藐三菩提心。為什麼呢？因為他與生死之間形成了障礙。如果這個人發起阿耨多羅三藐三菩提心，我也隨喜讚歎。為什麼呢？因為上等的人應該追求更高的法，我終究不會斷絕他的功德。憍尸迦（帝釋天）！什麼是般若波羅蜜呢？菩薩摩訶薩應當以薩婆若心（一切智心），觀想色（物質）是無常的、是苦的、是空的、是無我的，觀想色如疾病、如潰爛的瘡、如箭入身，帶來痛苦、衰敗、憂慮、恐懼和不安，因為沒有獲得任何實在的自性。受（感受）、想（思維）、行（意志）、識（意識）也是如此。眼、耳、鼻、舌、身、意，地、水、火、風、空、識這六種元素，觀想它們都是無常的，乃至帶來憂慮和不安，這也是因為沒有獲得任何實在的自性。觀想色是寂滅的、遠離的、不生不滅的、不垢不凈的，受、想、行、識也是如此。觀想地、水、火、風、空、識這六種元素是寂滅的、遠離的、不生不滅的、不垢不凈的，這也是因為沒有獲得任何實在的自性。再者，憍尸迦！菩薩摩訶薩應當以薩婆若心，觀想無明（無知）緣起諸行（行為），乃至老死因緣導致大苦聚集，這也是因為沒有獲得任何實在的自性。觀想無明滅盡，諸行也滅盡，乃至生滅導致老死滅盡，老死滅盡導致憂悲苦惱大苦聚集滅盡，因為沒有獲得任何實在的自性。再者，憍尸迦！菩薩摩訶薩應當以薩婆若心，修習四念處（身、受、心、法四種觀照），因為沒有獲得任何實在的自性。乃至修習佛的十力（佛的十種力量）、十八不共法（佛獨有的十八種功德），因為沒有獲得任何實在的自性。再者，憍尸迦！菩薩摩訶薩應當以薩婆若心，行檀那波羅蜜（佈施的完美），因為沒有獲得任何實在的自性。行屍羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美），因為沒有獲得任何實在的自性。

【English Translation】 English version: The Mahasattva (great Bodhisattva) speaks of Prajna Paramita (the perfection of wisdom). O sons of gods! Bodhisattva Mahasattvas (great Bodhisattvas) should abide in Prajna Paramita. Those who have not yet generated the mind of Anuttara Samyak Sambodhi (the mind of unsurpassed, right, and complete enlightenment) should generate this mind now. O sons of gods, if someone enters the position of a Sravaka (Hearer, a follower of the Hinayana path), that person cannot generate the mind of Anuttara Samyak Sambodhi. Why is that? Because they have created a barrier with samsara (the cycle of birth and death). If that person generates the mind of Anuttara Samyak Sambodhi, I will also rejoice in it. Why is that? Because a superior person should seek a superior Dharma (teaching), and I will never cut off their merit. Kausika (Indra)! What is Prajna Paramita? Bodhisattva Mahasattvas should, with the mind of Sarvajna (all-knowing wisdom), contemplate that rupa (form) is impermanent, is suffering, is empty, is without self, contemplate that rupa is like a disease, like a festering sore, like an arrow piercing the body, bringing pain, decay, worry, fear, and unease, because there is nothing to be attained. Vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also like this. Eye, ear, nose, tongue, body, mind, the elements of earth, water, fire, wind, space, and consciousness, contemplate that they are all impermanent, even bringing worry and unease, and this is also because there is nothing to be attained. Contemplate that rupa is quiescent, detached, neither arising nor ceasing, neither defiled nor pure, and vedana, samjna, samskara, and vijnana are also like this. Contemplate that the elements of earth, water, fire, wind, space, and consciousness are quiescent, detached, neither arising nor ceasing, neither defiled nor pure, and this is also because there is nothing to be attained. Furthermore, Kausika! Bodhisattva Mahasattvas should, with the mind of Sarvajna, contemplate that ignorance (avidya) conditions actions (samskaras), and so on, until old age and death condition the great accumulation of suffering, and this is also because there is nothing to be attained. Contemplate that with the cessation of ignorance, actions also cease, and so on, until the cessation of birth leads to the cessation of old age and death, and the cessation of old age and death leads to the cessation of the great accumulation of sorrow, grief, and suffering, because there is nothing to be attained. Furthermore, Kausika! Bodhisattva Mahasattvas should, with the mind of Sarvajna, cultivate the four foundations of mindfulness (mindfulness of body, feeling, mind, and dharmas), because there is nothing to be attained. And so on, cultivate the ten powers of the Buddha, the eighteen unique qualities of the Buddha, because there is nothing to be attained. Furthermore, Kausika! Bodhisattva Mahasattvas should, with the mind of Sarvajna, practice Dana Paramita (the perfection of giving), because there is nothing to be attained. Practice Sila Paramita (the perfection of morality), Ksanti Paramita (the perfection of patience), Virya Paramita (the perfection of vigor), Dhyana Paramita (the perfection of meditation), because there is nothing to be attained.

「複次，憍尸迦！菩薩摩訶薩行般若波羅蜜時，作是觀：『但諸法諸法共相因緣潤益增長分別校計，是中無我無我所，菩薩迴向心不在阿耨多羅三藐三菩提心中，阿耨多羅三藐三菩提心不在迴向心中，迴向心於阿耨多羅三藐三菩提心中不可得，阿耨多羅三藐三菩提心於迴向心中不可得。』菩薩雖觀一切法，亦無法可得，是名菩薩摩訶薩般若波羅蜜。」

釋提桓因問大德須菩提：「云何菩薩迴向心不在阿耨多羅三藐三菩提心中？云何阿耨多羅三藐三菩提心不在迴向心中？云何迴向心於阿耨多羅三藐三菩提心中不可得？云何阿耨多羅三藐三菩提心於迴向心中不可得？」

須菩提語釋提桓因言：「憍尸迦！迴向心、阿耨多羅三藐三菩提心非心是非心相，非心相中不可迴向。是非心相常非心相，不可思議相常不可思議相，是名菩薩摩訶薩般若波羅蜜。」

爾時佛贊須菩提言：「善哉，善哉！須菩提！汝為諸菩薩摩訶薩說般若波羅蜜，安慰諸菩薩摩訶薩心。」

須菩提白佛言：「世尊！我應報恩，不應不報恩。過去諸佛及諸弟子，為諸菩薩說六波羅蜜示教利喜，世尊爾時亦在中學得阿耨多羅三藐三菩提。我今亦當為諸菩薩說六波羅蜜示教利喜，令得阿耨多羅三藐三菩提。」

爾時須菩提語釋

【現代漢語翻譯】現代漢語譯本『再者，憍尸迦（帝釋天的別名）！菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（以智慧到達彼岸）時，這樣觀察：『一切諸法（現象）都是相互因緣，互相滋潤增長，分別計算而來的，其中沒有我，也沒有我所擁有的東西。菩薩的迴向心（將功德迴向給眾生的心）不在阿耨多羅三藐三菩提心（無上正等正覺的心）中，阿耨多羅三藐三菩提心也不在迴向心中，迴向心在阿耨多羅三藐三菩提心中不可得，阿耨多羅三藐三菩提心在迴向心中也不可得。』菩薩雖然觀察一切法，也無法得到任何法，這叫做菩薩摩訶薩的般若波羅蜜。』釋提桓因（帝釋天的別名）問大德須菩提（佛陀的十大弟子之一）：『為什麼菩薩的迴向心不在阿耨多羅三藐三菩提心中？為什麼阿耨多羅三藐三菩提心不在迴向心中？為什麼迴向心在阿耨多羅三藐三菩提心中不可得？為什麼阿耨多羅三藐三菩提心在迴向心中不可得？』須菩提對釋提桓因說：『憍尸迦！迴向心和阿耨多羅三藐三菩提心，都不是心，也不是非心之相。在非心之相中，無法迴向。非心之相永遠是非心之相，不可思議之相永遠是不可思議之相，這叫做菩薩摩訶薩的般若波羅蜜。』這時，佛陀讚歎須菩提說：『說得好啊，說得好啊！須菩提！你為諸菩薩摩訶薩宣說般若波羅蜜，安慰了諸菩薩摩訶薩的心。』須菩提對佛陀說：『世尊！我應該報恩，不應該不報恩。過去的諸佛和他們的弟子，為諸菩薩宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），開示教導，令他們歡喜，世尊您當時也在其中學習，最終證得了阿耨多羅三藐三菩提。我現在也應當為諸菩薩宣說六波羅蜜，開示教導，令他們歡喜，從而證得阿耨多羅三藐三菩提。』這時，須菩提對釋提桓因說：

【English Translation】 English version 'Furthermore, Kausika (another name for Indra)! When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the perfection of wisdom), he observes thus: 『All dharmas (phenomena) are mutually conditioned, mutually nourishing and growing, and are distinguished and calculated. There is no self and nothing belonging to self in them. The Bodhisattva's mind of dedication (the mind of dedicating merit to all beings) is not in the mind of Anuttara Samyak Sambodhi (the mind of unsurpassed perfect enlightenment), and the mind of Anuttara Samyak Sambodhi is not in the mind of dedication. The mind of dedication is unattainable in the mind of Anuttara Samyak Sambodhi, and the mind of Anuttara Samyak Sambodhi is unattainable in the mind of dedication.』 Although a Bodhisattva observes all dharmas, he cannot attain any dharma. This is called the Prajna Paramita of a Bodhisattva Mahasattva.』 Shakra Devanam Indra (another name for Indra) asked the venerable Subhuti (one of the Buddha's ten great disciples): 『Why is the Bodhisattva's mind of dedication not in the mind of Anuttara Samyak Sambodhi? Why is the mind of Anuttara Samyak Sambodhi not in the mind of dedication? Why is the mind of dedication unattainable in the mind of Anuttara Samyak Sambodhi? Why is the mind of Anuttara Samyak Sambodhi unattainable in the mind of dedication?』 Subhuti said to Shakra Devanam Indra: 『Kausika! The mind of dedication and the mind of Anuttara Samyak Sambodhi are neither mind nor non-mind. In the state of non-mind, there is no dedication. The state of non-mind is always the state of non-mind, and the state of inconceivable is always the state of inconceivable. This is called the Prajna Paramita of a Bodhisattva Mahasattva.』 At that time, the Buddha praised Subhuti, saying: 『Excellent, excellent! Subhuti! You have explained Prajna Paramita to the Bodhisattva Mahasattvas, comforting their minds.』 Subhuti said to the Buddha: 『World Honored One! I should repay the kindness, and should not fail to repay the kindness. The Buddhas of the past and their disciples taught the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) to the Bodhisattvas, showing them the way and making them happy. At that time, you, World Honored One, were also learning among them and attained Anuttara Samyak Sambodhi. Now, I should also teach the six Paramitas to the Bodhisattvas, showing them the way and making them happy, so that they may attain Anuttara Samyak Sambodhi.』 At that time, Subhuti said to Shakra Devanam Indra:

提桓因言：「憍尸迦！汝今當聽菩薩摩訶薩般若波羅蜜中，如所應住、所不應住。憍尸迦！色色空，受想行識受想行識空。菩薩菩薩空。是色空、菩薩空不二不別，受想行識空、菩薩空不二不別。憍尸迦！菩薩摩訶薩般若波羅蜜中應如是住。複次，眼眼空乃至意意空，菩薩菩薩空。眼空乃至菩薩空不二不別。六塵亦如是。地種地種空，乃至識種識種空。菩薩菩薩空。憍尸迦！地種空乃至識種空、菩薩空不二不別。憍尸迦！菩薩摩訶薩般若波羅蜜中應如是住。無明無明空，乃至老死老死空。無明滅無明滅空，乃至老死滅老死滅空。菩薩菩薩空。憍尸迦！無明空乃至老死空，無明滅空乃至老死滅空，菩薩空不二不別。憍尸迦！菩薩摩訶薩般若波羅蜜中應如是住。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切三昧門、一切陀羅尼門，聲聞乘、辟支佛乘、佛乘，聲聞、辟支佛、菩薩、佛亦如是，一切種智一切種智空。菩薩菩薩空。一切種智空、菩薩空不二不別。憍尸迦！菩薩摩訶薩般若波羅蜜中應如是住。」

爾時釋提桓因問須菩提：「云何般若波羅蜜中所不應住？」

須菩提言：「憍尸迦！菩薩摩訶薩不應色中住。以有所得故。不應受想行識中住。以有所得故。不應眼中住乃

【現代漢語翻譯】現代漢語譯本釋提桓因說：『憍尸迦（帝釋天的別名）！你現在應當聽聞菩薩摩訶薩（偉大的菩薩）在般若波羅蜜（智慧的完美）中，應該如何安住，以及不應該如何安住。憍尸迦！空（無自性），受、想、行、識（五蘊）是空，受、想、行、識的空性也是空。菩薩的空性也是空。色（物質現象）的空性與菩薩的空性不二不別，受、想、行、識的空性與菩薩的空性不二不別。憍尸迦！菩薩摩訶薩在般若波羅蜜中應當這樣安住。』『再者，眼（視覺器官）的空性乃至意（思維器官）的空性，菩薩的空性也是空。眼的空性乃至意的空性與菩薩的空性不二不別。六塵（色、聲、香、味、觸、法）也是如此。地種（地元素）的空性，乃至識種（意識元素）的空性，菩薩的空性也是空。憍尸迦！地種的空性乃至識種的空性與菩薩的空性不二不別。憍尸迦！菩薩摩訶薩在般若波羅蜜中應當這樣安住。』『無明（無知）的空性，乃至老死（衰老和死亡）的空性。無明滅（無明的止息）的空性，乃至老死滅（老死的止息）的空性。菩薩的空性也是空。憍尸迦！無明的空性乃至老死的空性，無明滅的空性乃至老死滅的空性，與菩薩的空性不二不別。憍尸迦！菩薩摩訶薩在般若波羅蜜中應當這樣安住。』『檀那波羅蜜（佈施的完美）乃至般若波羅蜜，內空（內在的空性）乃至無法有法空（無法和有法的空性），四念處（四種禪修方法）乃至十八不共法（佛陀獨有的十八種功德），一切三昧門（一切禪定之門）、一切陀羅尼門（一切總持之門），聲聞乘（聲聞的修行道）、辟支佛乘（獨覺的修行道）、佛乘（佛的修行道），聲聞、辟支佛、菩薩、佛也是如此，一切種智（佛的一切智慧）的空性。菩薩的空性也是空。一切種智的空性與菩薩的空性不二不別。憍尸迦！菩薩摩訶薩在般若波羅蜜中應當這樣安住。』當時，釋提桓因問須菩提：『在般若波羅蜜中，什麼是不應該安住的呢？』須菩提說：『憍尸迦！菩薩摩訶薩不應該安住在色中，因為有所得的執著。不應該安住在受、想、行、識中，因為有所得的執著。不應該安住在眼中，乃至不應該安住在意中，因為有所得的執著。

【English Translation】 English version Śakra said: 'Kauśika (another name for Indra)! You should now listen to how a Bodhisattva Mahāsattva (a great Bodhisattva) should abide and not abide in Prajñāpāramitā (the perfection of wisdom). Kauśika! Emptiness (śūnyatā), the aggregates of form, feeling, perception, mental formations, and consciousness are empty. The emptiness of form, feeling, perception, mental formations, and consciousness is also empty. The emptiness of a Bodhisattva is also empty. The emptiness of form and the emptiness of a Bodhisattva are non-dual and not different; the emptiness of feeling, perception, mental formations, and consciousness and the emptiness of a Bodhisattva are non-dual and not different. Kauśika! A Bodhisattva Mahāsattva should abide in Prajñāpāramitā in this way.' 'Furthermore, the emptiness of the eye (visual organ) up to the emptiness of the mind (mental organ), the emptiness of a Bodhisattva is also empty. The emptiness of the eye up to the emptiness of the mind are non-dual and not different from the emptiness of a Bodhisattva. The six sense objects (form, sound, smell, taste, touch, and mental objects) are also like this. The emptiness of the earth element up to the emptiness of the consciousness element, the emptiness of a Bodhisattva is also empty. Kauśika! The emptiness of the earth element up to the emptiness of the consciousness element are non-dual and not different from the emptiness of a Bodhisattva. Kauśika! A Bodhisattva Mahāsattva should abide in Prajñāpāramitā in this way.' 'The emptiness of ignorance (avidyā) up to the emptiness of old age and death (jarā-maraṇa). The emptiness of the cessation of ignorance up to the emptiness of the cessation of old age and death. The emptiness of a Bodhisattva is also empty. Kauśika! The emptiness of ignorance up to the emptiness of old age and death, the emptiness of the cessation of ignorance up to the emptiness of the cessation of old age and death, are non-dual and not different from the emptiness of a Bodhisattva. Kauśika! A Bodhisattva Mahāsattva should abide in Prajñāpāramitā in this way.' 'Dāna pāramitā (the perfection of giving) up to Prajñāpāramitā, the emptiness of the internal up to the emptiness of the non-existent and existent, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all samādhi doors (all doors of concentration), all dhāraṇī doors (all doors of retention), the Śrāvakayāna (the path of the hearers), the Pratyekabuddhayāna (the path of the solitary realizers), the Buddhayāna (the path of the Buddhas), the Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas are also like this, the emptiness of all-knowing wisdom (sarvajñatā). The emptiness of a Bodhisattva is also empty. The emptiness of all-knowing wisdom and the emptiness of a Bodhisattva are non-dual and not different. Kauśika! A Bodhisattva Mahāsattva should abide in Prajñāpāramitā in this way.' Then, Śakra asked Subhūti: 'In Prajñāpāramitā, what should one not abide in?' Subhūti said: 'Kauśika! A Bodhisattva Mahāsattva should not abide in form, because of attachment to something obtained. One should not abide in feeling, perception, mental formations, and consciousness, because of attachment to something obtained. One should not abide in the eye, up to not abiding in the mind, because of attachment to something obtained.'

至不應意中住，不應色中住乃至不應法中住。眼識乃至意識，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受中不應住。以有所得故。地種乃至識種中不應住。以有所得故。檀那波羅蜜乃至般若波羅蜜，四念處乃至十八不共法中不應住。以有所得故。須陀洹果中不應住。以有所得故。乃至阿羅漢果、辟支佛道、菩薩道、佛道、一切種智中不應住。以有所得故。

「複次，憍尸迦！菩薩摩訶薩，色是常不應住，色是無常不應住，受想行識亦如是。色若樂若苦、若凈若不凈、若我若無我、若空若不空、若寂滅若不寂滅、若離若不離不應住。以有所得故。受想行識亦如是。

「複次，憍尸迦！菩薩摩訶薩，須陀洹果無為相、斯陀含果無為相、阿那含果無為相、阿羅漢果無為相不應住。辟支佛道無為相、佛道無為相不應住。須陀洹福田不應住，斯陀含、阿那含、阿羅漢、辟支佛、佛福田不應住。

「複次，憍尸迦！菩薩摩訶薩初地中不應住。以有所得故。乃至十地中不應住，以有所得故。

「複次，菩薩摩訶薩住初發心中，我當具足檀那波羅蜜不應住。乃至我當具足般若波羅蜜不應住。具足六波羅蜜當入菩薩位不應住。入菩薩位已當住阿惟越致地不應住。菩薩當具足五神通不應住。以有所得故。菩薩

【現代漢語翻譯】現代漢語譯本：不應住在不合意的事物中，不應住在色（物質現象）中，乃至不應住在法（精神現象）中。眼識乃至意識，眼觸乃至意觸，由眼觸因緣所生的感受乃至由意觸因緣所生的感受中，都不應住留，因為有所執著。地種（地元素）乃至識種（識元素）中不應住留，因為有所執著。佈施波羅蜜（檀那波羅蜜，到達佈施彼岸）乃至般若波羅蜜（到達智慧彼岸），四念處（四種觀想方法）乃至十八不共法（佛陀獨有的十八種功德）中不應住留，因為有所執著。須陀洹果（初果，入流果）中不應住留，因為有所執著。乃至阿羅漢果（無學果）、辟支佛道（緣覺道）、菩薩道、佛道、一切種智（佛陀的智慧）中不應住留，因為有所執著。再者，憍尸迦（帝釋）！菩薩摩訶薩，不應住於色是常的觀念，不應住於色是無常的觀念，受、想、行、識也是如此。不應住於色是樂的、苦的、凈的、不凈的、我的、無我的、空的、不空的、寂滅的、不寂滅的、離的、不離的觀念，因為有所執著。受、想、行、識也是如此。再者，憍尸迦！菩薩摩訶薩，不應住于須陀洹果的無為相（不生不滅的境界），不應住於斯陀含果（二果，一來果）的無為相，不應住于阿那含果（三果，不還果）的無為相，不應住于阿羅漢果的無為相。不應住于辟支佛道的無為相，不應住于佛道的無為相。不應住于須陀洹的福田（功德之源），不應住於斯陀含、阿那含、阿羅漢、辟支佛、佛的福田。再者，憍尸迦！菩薩摩訶薩，不應住于初地（菩薩十地中的第一地），因為有所執著。乃至不應住於十地，因為有所執著。再者，菩薩摩訶薩，在初發菩提心時，不應住于『我當具足佈施波羅蜜』的觀念，乃至不應住于『我當具足般若波羅蜜』的觀念。具足六波羅蜜（六種到達彼岸的方法）當入菩薩位時不應住留。入菩薩位后當住阿惟越致地（不退轉地）時不應住留。菩薩當具足五神通時不應住留，因為有所執著。

【English Translation】 English version: One should not dwell in what is displeasing, one should not dwell in form (rupa), nor even in dharma (mental phenomena). One should not dwell in eye-consciousness, nor even in mind-consciousness; in eye-contact, nor even in mind-contact; in the feeling born of eye-contact, nor even in the feeling born of mind-contact, because of attachment. One should not dwell in the earth element (dhatu), nor even in the consciousness element, because of attachment. One should not dwell in generosity paramita (dana paramita, perfection of giving), nor even in wisdom paramita (prajna paramita, perfection of wisdom); in the four foundations of mindfulness, nor even in the eighteen unique qualities of a Buddha, because of attachment. One should not dwell in the fruit of a stream-enterer (srotaapanna, first stage of enlightenment), because of attachment. Nor should one dwell in the fruit of an arhat (arahant, fully enlightened being), the path of a pratyekabuddha (solitary enlightened one), the path of a bodhisattva, the path of a Buddha, or in omniscient wisdom, because of attachment. Furthermore, Kausika (Indra)! A bodhisattva mahasattva should not dwell in the notion that form is permanent, nor should they dwell in the notion that form is impermanent. The same is true for feeling, perception, mental formations, and consciousness. One should not dwell in the notion that form is pleasurable, painful, pure, impure, self, non-self, empty, non-empty, peaceful, non-peaceful, separate, or non-separate, because of attachment. The same is true for feeling, perception, mental formations, and consciousness. Furthermore, Kausika! A bodhisattva mahasattva should not dwell in the unconditioned nature of the fruit of a stream-enterer, nor in the unconditioned nature of the fruit of a once-returner (sakadagamin, second stage of enlightenment), nor in the unconditioned nature of the fruit of a non-returner (anagamin, third stage of enlightenment), nor in the unconditioned nature of the fruit of an arhat. One should not dwell in the unconditioned nature of the path of a pratyekabuddha, nor in the unconditioned nature of the path of a Buddha. One should not dwell in the field of merit of a stream-enterer, nor in the field of merit of a once-returner, a non-returner, an arhat, a pratyekabuddha, or a Buddha. Furthermore, Kausika! A bodhisattva mahasattva should not dwell in the first bhumi (first of the ten bodhisattva stages), because of attachment. Nor should they dwell in the tenth bhumi, because of attachment. Furthermore, a bodhisattva mahasattva, upon first generating the bodhicitta (mind of enlightenment), should not dwell in the notion, 'I shall perfect generosity paramita,' nor even in the notion, 'I shall perfect wisdom paramita.' One should not dwell in the notion of entering the bodhisattva stage upon perfecting the six paramitas (six perfections). Having entered the bodhisattva stage, one should not dwell in the notion of abiding in the avivartika bhumi (stage of non-retrogression). A bodhisattva should not dwell in the notion of perfecting the five supernormal powers, because of attachment.

住五神通已，我當游無量阿僧祇佛國土，禮敬供養諸佛聽法，聽法已為他人說。菩薩摩訶薩如是不應住，以有所得故。如諸佛國土嚴凈，我亦當莊嚴國土不應住。以有所得故。成就眾生令入佛道不應住。到無量阿僧祇國土諸佛所，尊重愛敬供養，以香華瓔珞澤香搗香、幢幡華蓋、百千億種寶衣供養諸佛不應住。以有所得故。我當令無量阿僧祇眾生髮阿耨多羅三藐三菩提心，如是菩薩不應住。我當生五眼——肉眼、天眼、慧眼、法眼、佛眼——不應住。我當生一切三昧門不應住。隨所欲遊戲諸三昧不應住。我當生一切陀羅尼門不應住。我當得佛十力不應住。我當得四無所畏、四無礙智、十八不共法不應住。我當具足大慈大悲不應住。我當具足三十二相不應住。我當具足八十隨形好不應住。以有所得故。是八人是信行人、是法行人，如是不應住。須陀洹極七世生不應住。家家不應住。須陀洹命終垢盡不應住。須陀洹中間入涅槃不應住。是人向斯陀含果證不應住。是人斯陀含一來入涅槃不應住。是人向阿那含果證不應住。斯陀含一種不應住。是人阿那含彼間入涅槃不應住。是人向阿羅漢果證不應住。是人阿羅漢今世入無餘涅槃不應住。是辟支佛不應住。過聲聞、辟支佛地，我當住菩薩地不應住。道種智中不應住。以有所得故

。一切種、一切法知已，斷諸煩惱及習不應住。佛得阿耨多羅三藐三菩提當轉法輪不應住。作佛事度無量阿僧祇眾生入涅槃不應住。四如意足中不應住。入是三昧住如恒河沙等劫壽不應住。我當得壽命無央數劫不應住。三十二相一一相百福莊嚴不應住。我一世界如十方恒河沙等世界不應住。我三千大千世界純是金剛不應住。我菩提樹當出如是香，眾生聞者無有淫慾瞋恚愚癡，亦無聲聞、辟支佛心，是一切人必當得阿耨多羅三藐三菩提。若眾生聞是香者，身病意病皆悉除盡不應住。當使我世界中無有色受想行識名字不應住。當使我世界中無有檀那波羅蜜名字乃至無有般若波羅蜜名字，當使我世界中無有四念處名字乃至無有十八不共法名字，亦無須陀洹名字乃至無有佛名字不應住。以有所得故。何以故？諸佛得阿耨多羅三藐三菩提時，一切諸法無所得故。如是，憍尸迦！菩薩于般若波羅蜜中不應住，以有所得故。」

爾時舍利弗心念：「菩薩今云何應住般若波羅蜜中？」

須菩提知舍利弗心所念，語舍利弗言：「于汝意云何，諸佛何所住？」

舍利弗語須菩提：「諸佛法無有住處。諸佛不色中住，不受想行識中住，不有為性中住，不無為性中住，不四念處中住，乃至不十八不共法中住，不一切種智中住

【現代漢語翻譯】現代漢語譯本：'通曉一切種類、一切法之後，斷除所有煩惱和習氣，不應執著於此。佛陀證得阿耨多羅三藐三菩提（無上正等正覺）后，轉法輪（宣講佛法）不應執著於此。行佛事，度化無量阿僧祇（無數）眾生進入涅槃（寂滅），不應執著於此。四如意足（四種禪定）不應執著於此。進入這種三昧（禪定），住如恒河沙數劫的壽命，不應執著於此。我將獲得無量數劫的壽命，不應執著於此。三十二相（佛陀的三十二種殊勝相貌）每一相都由百福莊嚴，不應執著於此。我一個世界如同十方恒河沙數世界，不應執著於此。我的三千大千世界純粹是金剛（堅固不壞），不應執著於此。我的菩提樹將散發出這樣的香氣，眾生聞到后，將沒有淫慾、嗔恚、愚癡，也沒有聲聞、辟支佛的心，所有這些人必定會證得阿耨多羅三藐三菩提。如果眾生聞到這種香氣，身上的疾病和心中的疾病都會完全消除，不應執著於此。應當使我的世界中沒有色、受、想、行、識（五蘊）的名字，不應執著於此。應當使我的世界中沒有檀那波羅蜜（佈施波羅蜜）的名字，乃至沒有般若波羅蜜（智慧波羅蜜）的名字，應當使我的世界中沒有四念處（四種觀想）的名字，乃至沒有十八不共法（佛陀獨有的十八種功德）的名字，也沒有須陀洹（初果聖人）的名字，乃至沒有佛的名字，不應執著於此。因為有所得的緣故。為什麼呢？諸佛證得阿耨多羅三藐三菩提時，一切諸法都是無所得的緣故。憍尸迦（帝釋天）！菩薩在般若波羅蜜中不應執著，因為有所得的緣故。' 當時，舍利弗（佛陀的十大弟子之一，以智慧著稱）心中想：『菩薩現在應該如何安住于般若波羅蜜中呢？』須菩提（佛陀的十大弟子之一，以解空第一著稱）知道舍利弗心中所想，對舍利弗說：『你認為如何，諸佛住在哪裡呢？』舍利弗對須菩提說：『諸佛的法沒有住處。諸佛不住在色（物質）中，不住在受、想、行、識（精神現象）中，不住在有為性（因緣和合的現象）中，不住在無為性（非因緣和合的現象）中，不住在四念處中，乃至不住在十八不共法中，不住在一切種智（佛陀的智慧）中。』

【English Translation】 English version: 'Having known all kinds and all dharmas, one should not dwell on cutting off all afflictions and habits. After the Buddha attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), one should not dwell on turning the Dharma wheel (teaching the Dharma). One should not dwell on performing Buddha's work, delivering immeasurable asamkhya (countless) beings into Nirvana (liberation). One should not dwell on the four bases of psychic power (four kinds of meditative concentration). One should not dwell on entering this samadhi (meditative state) and living for as many kalpas (eons) as the sands of the Ganges River. One should not dwell on the fact that I will obtain a lifespan of countless kalpas. One should not dwell on the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), each mark adorned with a hundred blessings. One should not dwell on the fact that my one world is like worlds as numerous as the sands of the Ganges River in the ten directions. One should not dwell on the fact that my three thousand great thousand worlds are purely made of vajra (indestructible). My Bodhi tree will emit such a fragrance that beings who smell it will be free from lust, anger, and ignorance, and will not have the minds of Sravakas (hearers) or Pratyekabuddhas (solitary realizers); all these people will surely attain Anuttara-samyak-sambodhi. If beings smell this fragrance, their physical and mental illnesses will be completely eradicated, and one should not dwell on this. One should make it so that in my world there are no names for form, feeling, perception, mental formations, and consciousness (the five aggregates), and one should not dwell on this. One should make it so that in my world there are no names for Dana Paramita (perfection of giving), and even no names for Prajna Paramita (perfection of wisdom), one should make it so that in my world there are no names for the four foundations of mindfulness, and even no names for the eighteen unique qualities of a Buddha, nor the name of a Srotapanna (stream-enterer), and even no name of a Buddha, and one should not dwell on this. Because of having something to attain. Why? Because when the Buddhas attain Anuttara-samyak-sambodhi, all dharmas are without attainment. Thus, Kausika (Indra)! A Bodhisattva should not dwell in Prajna Paramita, because of having something to attain.' At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) thought in his mind: 'How should a Bodhisattva now dwell in Prajna Paramita?' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) knew what Sariputra was thinking and said to Sariputra: 'What do you think, where do the Buddhas dwell?' Sariputra said to Subhuti: 'The Dharma of the Buddhas has no dwelling place. The Buddhas do not dwell in form (materiality), do not dwell in feeling, perception, mental formations, and consciousness (mental phenomena), do not dwell in conditioned nature (phenomena arising from causes and conditions), do not dwell in unconditioned nature (phenomena not arising from causes and conditions), do not dwell in the four foundations of mindfulness, and even do not dwell in the eighteen unique qualities of a Buddha, and do not dwell in all-knowing wisdom (the wisdom of a Buddha).'

。」

「舍利弗！菩薩摩訶薩般若波羅蜜中應如是住。如諸佛住，于諸法中非住非不住。舍利弗！菩薩摩訶薩般若波羅蜜中應如是學！我當住不住法故。」

爾時會中有諸天子作是念：「諸夜叉語言字句所說尚可了知，須菩提所說語言論議解釋般若波羅蜜了不可知。」

須菩提知諸天子心所念，語諸天子：「不解不知耶？」

諸天子言：「大德！不解不知。」

須菩提語諸天子：「汝等法應不知我無所論說，乃至我不說一字亦無聽者。何以故？諸字非般若波羅蜜，般若波羅蜜中無聽者，諸佛阿耨多羅三藐三菩提無字無說。諸天子！如佛化作化人，是化人復化作四部眾——比丘、比丘尼、優婆塞、優婆夷——化人於四部眾中說法。于汝意云何，是中有說者、有聽者、有知者不？」

諸天子言：「不也，大德！」

須菩提言：「一切法皆如化，此中無說者、無聽者、無知者。諸天子！譬如人夢中見佛說法，于汝意云何，是中有說者、有聽者、有知者不？」

諸天子言：「不也，大德！」

須菩提語諸天子：「一切諸法皆如夢，無說、無聽、無知者。諸天子！譬如二人在大深澗，各住一面贊佛法眾，有二響出。于諸天子意云何，是二響展轉相解不？」

諸天

【現代漢語翻譯】現代漢語譯本『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在般若波羅蜜（prajñāpāramitā，智慧的完美）中應當這樣安住：如同諸佛安住一樣，對於一切法（dharma，事物、現象）既不住著也不不著。舍利弗！菩薩摩訶薩在般若波羅蜜中應當這樣學習：我應當安住于不住之法。』當時，會中有一些天子（deva-putra，天界的神子）這樣想：『那些夜叉（yakṣa，一種鬼神）所說的語言文字尚且可以理解，而須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）所說的語言論議，解釋般若波羅蜜，卻完全無法理解。』須菩提知道這些天子心中所想，就對他們說：『你們是不理解，不知道嗎？』天子們說：『大德（bhaddanta，對年長或有德者的尊稱）！我們不理解，不知道。』須菩提對天子們說：『你們依法應當不理解，因為我沒有在說什麼，甚至我沒有說一個字，也沒有聽者。為什麼呢？因為文字不是般若波羅蜜，般若波羅蜜中沒有聽者，諸佛的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）沒有文字，沒有言說。天子們！比如佛陀化現出一個化人，這個化人又化現出四部眾——比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）——化人在四部眾中說法。你們認為如何，這裡面有說者、有聽者、有知者嗎？』天子們說：『沒有，大德！』須菩提說：『一切法都如幻化，這裡面沒有說者、沒有聽者、沒有知者。天子們！比如有人在夢中見到佛陀說法，你們認為如何，這裡面有說者、有聽者、有知者嗎？』天子們說：『沒有，大德！』須菩提對天子們說：『一切諸法都如夢幻，沒有說者、沒有聽者、沒有知者。天子們！比如有兩個人站在大深澗的兩邊，各自讚嘆佛法僧三寶，發出兩種迴響。你們認為如何，這兩種迴響能夠互相理解嗎？』天子們

【English Translation】 English version 『Śāriputra! A bodhisattva-mahāsattva should dwell in the perfection of wisdom (prajñāpāramitā) in this way: just as the Buddhas dwell, they neither dwell in nor not dwell in any dharmas (phenomena). Śāriputra! A bodhisattva-mahāsattva should learn in the perfection of wisdom in this way: 「I shall dwell in the dharma of non-dwelling.」』 At that time, some deva-putras (sons of gods) in the assembly thought: 『The words and phrases spoken by the yakṣas (a type of spirit) can still be understood, but the words and discussions spoken by Subhūti, explaining the perfection of wisdom, are completely incomprehensible.』 Subhūti, knowing what the deva-putras were thinking, said to them: 『Do you not understand, do you not know?』 The deva-putras said: 『Venerable Sir (bhaddanta)! We do not understand, we do not know.』 Subhūti said to the deva-putras: 『According to the Dharma, you should not understand, because I am not saying anything, and even if I do not say a single word, there is no listener. Why? Because words are not the perfection of wisdom, in the perfection of wisdom there is no listener, and the anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) of the Buddhas has no words, no speech. Deva-putras! For example, if the Buddha were to create a created person, and that created person were to create the four assemblies—bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen)—and the created person were to teach the Dharma to the four assemblies. What do you think, is there a speaker, a listener, or a knower here?』 The deva-putras said: 『No, Venerable Sir!』 Subhūti said: 『All dharmas are like illusions, there is no speaker, no listener, and no knower here. Deva-putras! For example, if someone sees the Buddha teaching the Dharma in a dream, what do you think, is there a speaker, a listener, or a knower here?』 The deva-putras said: 『No, Venerable Sir!』 Subhūti said to the deva-putras: 『All dharmas are like dreams, there is no speaker, no listener, and no knower. Deva-putras! For example, if two people stand on opposite sides of a deep ravine, each praising the Buddha, Dharma, and Sangha, and two echoes arise. What do you think, can these two echoes understand each other?』 The deva-putras

子言：「不也，大德！」

須菩提語諸天子：「一切法亦如是，無說、無聽、無知者。諸天子！譬如工幻師於四衢道中化作佛及四部眾，于中說法。于諸天子意云何，是中有說者、有聽者、有知者不？」

諸天子言：「不也，大德！」

須菩提語諸天子：「一切諸法如幻，無說者、無聽者、無知者。」

爾時諸天子心念：「須菩提所說欲令易解，轉深轉妙。」

須菩提知諸天子心所念，語諸天子言：「色非深非妙，受想行識非深非妙。色性非深非妙，受想行識性非深非妙。眼性乃至意性，色性乃至法性，眼界性乃至意界性，眼識乃至意識，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切諸三昧門、一切諸陀羅尼門，乃至一切種智、一切種智性，非深非妙。」

諸天子復作是念：「是所說法中不說色，不說受想行識，不說眼乃至意觸因緣生受，不說檀那波羅蜜乃至般若波羅蜜，不說內空乃至無法有法空，不說四念處乃至十八不共法，不說陀羅尼門三昧門乃至一切種智，不說須陀洹果乃至阿羅漢果，不說辟支佛道，不說阿耨多羅三藐三菩提道。是法中不說名字語言。」

須菩提知諸天子心所念

【現代漢語翻譯】現代漢語譯本：須菩提說：『不是這樣的，大德！』須菩提對諸位天子說：『一切法也是如此，沒有說法的，沒有聽法的，也沒有知曉法的。諸位天子！譬如一個魔術師在十字路口變幻出佛和四部大眾，在其中說法。諸位天子，你們認為如何，其中有說法的人、有聽法的人、有知曉法的人嗎？』諸位天子說：『不是這樣的，大德！』須菩提對諸位天子說：『一切諸法都如幻象，沒有說法的人，沒有聽法的人，也沒有知曉法的人。』這時，諸位天子心中想：『須菩提所說的道理想要容易理解，卻反而越來越深奧微妙。』須菩提知道諸位天子心中所想，對諸位天子說：『色（物質現象）不是深奧也不是微妙，受（感受）、想（思維）、行（意志）、識（意識）也不是深奧也不是微妙。色的本性不是深奧也不是微妙，受想行識的本性也不是深奧也不是微妙。眼（視覺器官）的本性乃至意（思維器官）的本性，色的本性乃至法（一切事物）的本性，眼界（視覺範圍）的本性乃至意界（思維範圍）的本性，眼識（視覺意識）乃至意識，眼觸（視覺接觸）乃至意觸（思維接觸），眼觸因緣所生的感受乃至意觸因緣所生的感受。檀那波羅蜜（佈施的完美）乃至般若波羅蜜（智慧的完美），內空（內在的空性）乃至無法有法空（既無有也無無有的空性），四念處（四種觀想）乃至十八不共法（佛陀獨有的十八種功德），一切諸三昧門（各種禪定之門）、一切諸陀羅尼門（各種總持之門），乃至一切種智（佛陀的智慧）、一切種智的本性，都不是深奧也不是微妙。』諸位天子又這樣想：『這所說的法中，沒有說色，沒有說受想行識，沒有說眼乃至意觸因緣所生的感受，沒有說檀那波羅蜜乃至般若波羅蜜，沒有說內空乃至無法有法空，沒有說四念處乃至十八不共法，沒有說陀羅尼門三昧門乃至一切種智，沒有說須陀洹果（初果）乃至阿羅漢果（無學果），沒有說辟支佛道（緣覺道），沒有說阿耨多羅三藐三菩提道（無上正等正覺之道）。這法中沒有說名字語言。』須菩提知道諸位天子心中所想。

【English Translation】 English version: Subhuti said, 'No, great worthy one!' Subhuti said to the devas, 'All dharmas are like this, there is no speaker, no listener, and no knower. Devas! It is like a magician who, in the middle of a crossroads, conjures a Buddha and a fourfold assembly, and preaches the Dharma among them. What do you think, devas, is there a speaker, a listener, or a knower among them?' The devas said, 'No, great worthy one!' Subhuti said to the devas, 'All dharmas are like illusions, there is no speaker, no listener, and no knower.' At that time, the devas thought in their minds, 'What Subhuti is saying, intending to make it easy to understand, is becoming increasingly profound and subtle.' Subhuti, knowing what the devas were thinking, said to them, 'Form (material phenomena) is neither profound nor subtle, sensation, perception, volition, and consciousness are neither profound nor subtle. The nature of form is neither profound nor subtle, the nature of sensation, perception, volition, and consciousness is neither profound nor subtle. The nature of the eye (visual organ) up to the nature of the mind (mental organ), the nature of form up to the nature of dharma (all things), the nature of the eye realm up to the nature of the mind realm, eye consciousness up to mind consciousness, eye contact up to mind contact, the feeling born of the condition of eye contact up to the feeling born of the condition of mind contact. Dana paramita (perfection of giving) up to prajna paramita (perfection of wisdom), inner emptiness up to the emptiness of neither existence nor non-existence, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, all the samadhi gates (gates of meditation), all the dharani gates (gates of mantras), up to all-knowing wisdom (Buddha's wisdom), and the nature of all-knowing wisdom, are neither profound nor subtle.' The devas again thought, 'In this Dharma that is being spoken, there is no mention of form, no mention of sensation, perception, volition, and consciousness, no mention of the feeling born of the condition of eye contact up to mind contact, no mention of dana paramita up to prajna paramita, no mention of inner emptiness up to the emptiness of neither existence nor non-existence, no mention of the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, no mention of the dharani gates, samadhi gates up to all-knowing wisdom, no mention of the srotaapanna fruit (stream-enterer) up to the arhat fruit (arahantship), no mention of the pratyekabuddha path (path of solitary realizer), no mention of the anuttara samyak sambodhi path (path of unsurpassed perfect enlightenment). In this Dharma, there is no mention of names or language.' Subhuti knew what the devas were thinking.

，語諸天子言：「如是，如是！諸天子！是法中諸佛阿耨多羅三藐三菩提不可說相，是中無說者、無聽者、無知者。以是故，諸天子！善男子、善女人慾住須陀洹果欲證須陀洹果者，是人不離是忍。斯陀含、阿那含、阿羅漢果、辟支佛道、佛道，欲住欲證不離是忍。如是，諸天子！菩薩摩訶薩從初發心般若波羅蜜中應作如是住，以無說無聽故。」◎

摩訶般若經卷第七大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第八

後秦龜茲國三藏鳩摩羅什譯

◎幻聽品第二十八(丹本作幻人聽法品)

爾時諸天子心念：「應用何等人聽須菩提所說法？」

須菩提知諸天子心所念，語諸天子言：「如幻化人聽法，我應用如是人。何以故？如是人無聞無聽、無知無證故。」

諸天子語須菩提：「是眾生如幻，聽法者亦如幻；眾生如化，聽法者亦如化耶？」

「如是，如是！諸天子！眾生如幻，聽法者亦如幻；眾生如化，聽法者亦如化。諸天子！我如幻如夢，眾生乃至知者、見者亦如幻如夢。諸天子！色如幻如夢，受想行識如幻如夢，眼乃至意觸因緣生受如幻如夢。內空乃至無法有法空、檀那波羅蜜乃至般若波羅蜜，如幻如夢。諸天子！四

【現代漢語翻譯】現代漢語譯本：佛對諸天子說：『是這樣的，是這樣的！諸天子！這法中所說的諸佛阿耨多羅三藐三菩提（無上正等正覺）的境界是不可言說的，其中沒有說法者、沒有聽法者、沒有知曉者。因此，諸天子！善男子、善女人想要安住于須陀洹果（預流果），想要證得須陀洹果，這個人不能離開這種忍。斯陀含（一來果）、阿那含（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道）、佛道，想要安住想要證得，都不能離開這種忍。是這樣的，諸天子！菩薩摩訶薩從最初發心時，就應該在般若波羅蜜（智慧到彼岸）中這樣安住，因為沒有說者，沒有聽者。』

《摩訶般若經》卷第七大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第八

後秦龜茲國三藏鳩摩羅什譯

◎幻聽品第二十八（丹本作幻人聽法品）

當時，諸天子心中想：『應該用什麼樣的人來聽須菩提所說的法呢？』

須菩提知道諸天子心中所想，對諸天子說：『就像幻化出來的人聽法一樣，我應該用這樣的人。為什麼呢？因為這樣的人沒有聽聞、沒有聽受、沒有知曉、沒有證悟。』

諸天子對須菩提說：『眾生如幻，聽法的人也如幻；眾生如化，聽法的人也如化嗎？』

『是這樣的，是這樣的！諸天子！眾生如幻，聽法的人也如幻；眾生如化，聽法的人也如化。諸天子！我如幻如夢，眾生乃至知者、見者也如幻如夢。諸天子！色（物質）如幻如夢，受（感受）、想（思想）、行（行為）、識（意識）如幻如夢，眼乃至意觸因緣所生的感受如幻如夢。內空（內六處空）乃至無法有法空（一切法空）、檀那波羅蜜（佈施到彼岸）乃至般若波羅蜜（智慧到彼岸），如幻如夢。諸天子！四

【English Translation】 English version: The Buddha said to the gods, 'It is so, it is so! Gods! The aspects of the Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) of all Buddhas in this Dharma are inexpressible; there is no speaker, no listener, and no knower within it. Therefore, gods! If a good man or good woman wishes to abide in the Srotaapanna-phala (stream-enterer fruit) or wishes to attain the Srotaapanna-phala, that person does not depart from this forbearance. The Sakrdagamin (once-returner), Anagamin (non-returner), Arhat-phala (Arhat fruit), Pratyekabuddha-yana (solitary-buddha path), and Buddha-yana (Buddha path), if one wishes to abide in or attain them, one does not depart from this forbearance. Thus, gods! A Bodhisattva-Mahasattva, from the initial arising of the mind, should abide in the Prajna-paramita (perfection of wisdom) in this way, because there is no speaker and no listener.'

The Seventh Scroll of the Maha Prajna Paramita Sutra Taisho Tripitaka Volume 08 No. 0223 Maha Prajna Paramita Sutra

The Eighth Scroll of the Maha Prajna Paramita Sutra

Translated by Tripitaka Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty

◎Chapter 28: The Illusion of Hearing (Dan version: The Illusion of People Hearing the Dharma)

At that time, the gods thought in their minds, 'What kind of person should be used to listen to the Dharma that Subhuti is speaking?'

Subhuti, knowing what the gods were thinking, said to them, 'Just like an illusionary person listening to the Dharma, I should use such a person. Why? Because such a person has no hearing, no listening, no knowing, and no attainment.'

The gods said to Subhuti, 'If sentient beings are like illusions, then those who listen to the Dharma are also like illusions; if sentient beings are like transformations, then those who listen to the Dharma are also like transformations?'

'It is so, it is so! Gods! Sentient beings are like illusions, and those who listen to the Dharma are also like illusions; sentient beings are like transformations, and those who listen to the Dharma are also like transformations. Gods! I am like an illusion and a dream, and sentient beings, even those who know and see, are also like illusions and dreams. Gods! Rupa (form) is like an illusion and a dream, vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are like illusions and dreams, and the feelings arising from the contact of the eye and so on with the mind are like illusions and dreams. Inner emptiness (emptiness of the six internal sense bases) and so on, up to the emptiness of all dharmas, Dana-paramita (perfection of giving) and so on, up to Prajna-paramita (perfection of wisdom), are like illusions and dreams. Gods! The four

念處乃至十八不共法如幻如夢，須陀洹果如幻如夢，斯陀含果、阿那含果、阿羅漢果、辟支佛道，如幻如夢。諸天子！佛道如幻如夢。」

爾時諸天子問須菩提：「汝說佛道如幻如夢，汝說涅槃亦復如幻如夢耶？」

須菩提語諸天子：「我說佛道如幻如夢，我說涅槃亦如幻如夢。若當有法勝於涅槃者，我說亦復如幻如夢。何以故？諸天子！是幻夢、涅槃不二不別。」

爾時慧命舍利弗、摩訶目揵連、摩訶拘絺羅、摩訶迦旃延、富樓那彌多羅尼子、摩訶迦葉，及無數千菩薩，問須菩提：「般若波羅蜜如是甚深，難見難解難知、寂滅微妙。誰當受者？」

爾時阿難語諸大弟子及諸菩薩：「阿惟越致諸菩薩摩訶薩，能受是甚深難見難解難知、寂滅微妙般若波羅蜜；正見成就人，漏盡阿羅漢所愿已滿亦能信受。複次，善男子、善女人，多見佛于諸佛所，多供養，種善根，親近善知識，有利根，是人能受，不言是法非法。」

須菩提言：「不以空分別色，不以色分別空，受想行識亦如是。不以無相、無作分別色，不以色分別無相、無作，受想行識亦如是。不以無生無滅、寂滅、離分別色，不以色分別無生無滅、寂滅、離，受想行識亦如是。眼乃至意觸因緣生受亦如是。檀那波羅蜜乃至般若波羅蜜

【現代漢語翻譯】現代漢語譯本：『四念處（觀察身、受、心、法的四種禪修方法）乃至十八不共法（佛獨有的十八種功德）都如幻如夢，須陀洹果（小乘初果）如幻如夢，斯陀含果（小乘二果）、阿那含果（小乘三果）、阿羅漢果（小乘四果）、辟支佛道（緣覺的修行道路），都如幻如夢。諸位天子！佛道也如幻如夢。』當時，諸位天子問須菩提：『你說佛道如幻如夢，那麼你說涅槃（佛教的最高境界）也如幻如夢嗎？』須菩提對諸位天子說：『我說佛道如幻如夢，我說涅槃也如幻如夢。如果有什麼法勝過涅槃，我也說它如幻如夢。為什麼呢？諸位天子！幻夢和涅槃沒有差別，不是兩個不同的東西。』當時，慧命舍利弗（佛陀十大弟子之一，以智慧著稱）、摩訶目犍連（佛陀十大弟子之一，以神通著稱）、摩訶拘絺羅（佛陀弟子，以辯才著稱）、摩訶迦旃延（佛陀弟子，以論議著稱）、富樓那彌多羅尼子（佛陀弟子，以說法著稱）、摩訶迦葉（佛陀十大弟子之一，以頭陀行著稱），以及無數千位菩薩，問須菩提：『般若波羅蜜（以智慧到達彼岸）如此深奧，難以見到，難以理解，難以知曉，寂靜而微妙。誰能接受它呢？』當時，阿難（佛陀十大弟子之一，以多聞著稱）對諸位大弟子和菩薩們說：『阿惟越致（不退轉）的菩薩摩訶薩（大菩薩）能夠接受這甚深、難以見到、難以理解、難以知曉、寂靜微妙的般若波羅蜜；正見成就的人，漏盡（斷除煩惱）的阿羅漢，所愿已經滿足的人，也能夠信受。此外，善男子、善女人，多次見到佛，在諸佛那裡多次供養，種下善根，親近善知識，具有利根的人，能夠接受，不會說這個法是法或非法。』須菩提說：『不以空來分別色，不以色來分別空，受、想、行、識也是這樣。不以無相、無作來分別色，不以色來分別無相、無作，受、想、行、識也是這樣。不以無生無滅、寂滅、離來分別色，不以色來分別無生無滅、寂滅、離，受、想、行、識也是這樣。眼乃至意觸因緣所生的感受也是這樣。檀那波羅蜜（佈施的修行）乃至般若波羅蜜（智慧的修行）也是這樣。』

【English Translation】 English version: 『The four foundations of mindfulness (observing the body, feelings, mind, and phenomena), up to the eighteen unique qualities of a Buddha, are like illusions and dreams. The fruit of a Stream-enterer (Sotapanna, the first stage of enlightenment in Theravada Buddhism) is like an illusion and a dream. The fruit of a Once-returner (Sakadagami), the fruit of a Non-returner (Anagami), the fruit of an Arhat (the fourth and final stage of enlightenment in Theravada Buddhism), and the path of a Pratyekabuddha (a solitary enlightened being) are all like illusions and dreams. O sons of the gods! The path of a Buddha is also like an illusion and a dream.』 At that time, the sons of the gods asked Subhuti, 『You say the path of a Buddha is like an illusion and a dream. Do you also say that Nirvana (the ultimate state of liberation) is like an illusion and a dream?』 Subhuti said to the sons of the gods, 『I say the path of a Buddha is like an illusion and a dream, and I say that Nirvana is also like an illusion and a dream. If there were a dharma (teaching) superior to Nirvana, I would also say that it is like an illusion and a dream. Why? O sons of the gods! Illusions, dreams, and Nirvana are not two separate things; they are not different.』 At that time, the venerable Shariputra (one of the Buddha's ten principal disciples, known for his wisdom), Maha Maudgalyayana (one of the Buddha's ten principal disciples, known for his psychic powers), Maha Kaushtila (a disciple of the Buddha, known for his eloquence), Maha Katyayana (a disciple of the Buddha, known for his skill in debate), Purna Maitrayaniputra (a disciple of the Buddha, known for his preaching), Maha Kasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), and countless thousands of Bodhisattvas asked Subhuti, 『The Prajnaparamita (the perfection of wisdom) is so profound, difficult to see, difficult to understand, difficult to know, tranquil, and subtle. Who can receive it?』 At that time, Ananda (one of the Buddha's ten principal disciples, known for his memory) said to the great disciples and Bodhisattvas, 『The Bodhisattva Mahasattvas (great Bodhisattvas) who are Avaivartika (non-retrogressing) can receive this profound, difficult to see, difficult to understand, difficult to know, tranquil, and subtle Prajnaparamita. Those who have attained right view, the Arhats who have exhausted their outflows (of defilements), and those whose wishes are fulfilled can also accept it. Furthermore, good men and good women who have seen the Buddha many times, made offerings to the Buddhas many times, planted good roots, associated with good spiritual friends, and have sharp faculties can receive it and will not say that this dharma is dharma or not dharma.』 Subhuti said, 『One does not distinguish form by emptiness, nor does one distinguish emptiness by form. The same is true for feeling, perception, mental formations, and consciousness. One does not distinguish form by the absence of characteristics or by the absence of activity, nor does one distinguish the absence of characteristics or the absence of activity by form. The same is true for feeling, perception, mental formations, and consciousness. One does not distinguish form by non-arising, non-cessation, tranquility, or detachment, nor does one distinguish non-arising, non-cessation, tranquility, or detachment by form. The same is true for feeling, perception, mental formations, and consciousness. The feelings arising from the contact of the eye, up to the mind, are also like this. The same is true for the Dana Paramita (the perfection of giving) up to the Prajna Paramita (the perfection of wisdom).』

，內空乃至無法有法空，四念處乃至十八不共法，一切三昧門、一切陀羅尼門，須陀洹乃至阿羅漢、辟支佛、佛、一切智，不以空分別一切智，不以一切智分別空，不以空分別一切種智，不以一切種智分別空，無相、無作、無生無滅、寂滅、離亦如是。」

須菩提語諸天子言：「是般若波羅蜜甚深，誰能受者？是般若波羅蜜中無法可示、無法可說。若無法可示、無法可說，受人亦不可得。」

爾時舍利弗語須菩提言：「般若波羅蜜中廣說三乘之教及護持菩薩之教。從初發意地乃至十地，檀那波羅蜜乃至般若波羅蜜，四念處乃至八聖道分，佛十力乃至十八不共法護持菩薩之教。菩薩摩訶薩如是行般若波羅蜜，常化生，不失神通，游諸佛國具足善根，隨其所欲供養諸佛即得如願，從諸佛所聽受法教，乃至薩婆若初不斷絕，未曾離三昧時。當得捷疾辯、利辯、不盡辯、不可斷辯、隨應辯、義辯、一切世間最上辯。」

須菩提言：「如是，如是！如舍利弗言，般若波羅蜜廣說三乘之教及護持菩薩之教，乃至菩薩摩訶薩得一切世間最上辯，不可得故。我乃至知者、見者不可得，色受想行識、檀那波羅蜜乃至般若波羅蜜不可得，內空乃至無法有法空不可得，四念處乃至八聖道分、佛十力乃至一切種智，亦不可得

【現代漢語翻譯】現代漢語譯本：『空』的內涵乃至『無法有法空』（指一切法皆空，連『有法』的『空』也不存在），四念處（四種觀想方法）乃至十八不共法（佛獨有的十八種功德），一切三昧門（各種禪定方法）、一切陀羅尼門（各種總持法門），須陀洹（初果羅漢）乃至阿羅漢（無學羅漢）、辟支佛（緣覺）、佛、一切智（佛的智慧），不以『空』來分別『一切智』，不以『一切智』來分別『空』，不以『空』來分別『一切種智』（佛的一切智慧），不以『一切種智』來分別『空』，無相、無作、無生無滅、寂滅、離也是如此。須菩提對諸天子說：『這般若波羅蜜（以空性為核心的智慧）非常深奧，誰能領受呢？這般若波羅蜜中沒有法可以指示，沒有法可以言說。如果無法指示、無法言說，那麼領受的人也是不可得的。』這時，舍利弗對須菩提說：『般若波羅蜜中廣泛講述了三乘（聲聞乘、緣覺乘、菩薩乘）的教義，以及護持菩薩的教義。從初發意地（菩薩初發菩提心）乃至十地（菩薩修行的十個階段），檀那波羅蜜（佈施）乃至般若波羅蜜（智慧），四念處乃至八聖道分（八種修行方法），佛十力（佛的十種力量）乃至十八不共法，都用來護持菩薩的教義。菩薩摩訶薩（大菩薩）這樣修行般若波羅蜜，常常化生，不失去神通，遊歷諸佛國土，具足善根，隨心所欲供養諸佛，就能如願，從諸佛那裡聽受法教，乃至證得薩婆若（一切智）都不會中斷，從未離開三昧（禪定）的狀態。當獲得捷疾辯（快速的辯才）、利辯（敏銳的辯才）、不盡辯（無窮盡的辯才）、不可斷辯（不可阻斷的辯才）、隨應辯（隨順根機的辯才）、義辯（義理的辯才）、一切世間最上辯（世間最殊勝的辯才）。』須菩提說：『是的，是的！正如舍利弗所說，般若波羅蜜廣泛講述了三乘的教義以及護持菩薩的教義，乃至菩薩摩訶薩獲得一切世間最上辯，都是不可得的。我乃至知者、見者都是不可得的，色受想行識（五蘊）、檀那波羅蜜乃至般若波羅蜜都是不可得的，內空乃至無法有法空都是不可得的，四念處乃至八聖道分、佛十力乃至一切種智，也都是不可得的。』

【English Translation】 English version: 'Emptiness' internally, even to the point of 'no-law-having-law emptiness' (meaning all dharmas are empty, even the 'emptiness' of 'having dharmas' does not exist), the four foundations of mindfulness (four types of contemplation) up to the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha), all samadhi gates (various methods of meditation), all dharani gates (various methods of total retention), Srotaapanna (stream-enterer) up to Arhat (non-learner Arhat), Pratyekabuddha (solitary realizer), Buddha, all-knowing wisdom (Buddha's wisdom), one does not distinguish all-knowing wisdom by 'emptiness', one does not distinguish 'emptiness' by all-knowing wisdom, one does not distinguish all-knowing wisdom by 'emptiness', one does not distinguish 'emptiness' by all-knowing wisdom, the unconditioned, the non-action, the non-arising and non-ceasing, the quiescence, the detachment are also like this. Subhuti said to the devas: 'This Prajnaparamita (wisdom centered on emptiness) is very profound, who can receive it? In this Prajnaparamita, there is no dharma that can be shown, no dharma that can be spoken. If there is no dharma that can be shown, no dharma that can be spoken, then the receiver is also unattainable.' At that time, Sariputra said to Subhuti: 'In Prajnaparamita, the teachings of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the teachings that protect Bodhisattvas are widely explained. From the initial intention ground (the initial aspiration of Bodhi) up to the ten grounds (ten stages of Bodhisattva practice), Dana Paramita (giving) up to Prajna Paramita (wisdom), the four foundations of mindfulness up to the eightfold noble path (eight methods of practice), the ten powers of a Buddha (ten powers of a Buddha) up to the eighteen unique qualities of a Buddha, all are used to protect the teachings of Bodhisattvas. Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita in this way, they are often born through transformation, they do not lose their supernatural powers, they travel to the Buddha lands, they are endowed with good roots, they can make offerings to the Buddhas as they wish, and they can receive the Dharma teachings from the Buddhas, and even when they attain Sarvajna (all-knowing wisdom), they will not be interrupted, and they will never leave the state of samadhi (meditation). They will obtain quick eloquence, sharp eloquence, inexhaustible eloquence, unbreakable eloquence, responsive eloquence, eloquence of meaning, and the most supreme eloquence in all the world.' Subhuti said: 'Yes, yes! As Sariputra said, Prajnaparamita widely explains the teachings of the three vehicles and the teachings that protect Bodhisattvas, even to the point that Bodhisattva Mahasattvas obtain the most supreme eloquence in all the world, all of which are unattainable. Even the knower and the seer are unattainable, form, feeling, perception, mental formations, consciousness (the five aggregates), Dana Paramita up to Prajna Paramita are unattainable, internal emptiness up to no-law-having-law emptiness are unattainable, the four foundations of mindfulness up to the eightfold noble path, the ten powers of a Buddha up to all-knowing wisdom, are also unattainable.'

故。」

舍利弗語須菩提：「何因緣故，般若波羅蜜中廣說三乘而不可得？何因緣故，般若波羅蜜中護持菩薩？何因緣故，菩薩摩訶薩得捷疾辯乃至一切世間最上辯？不可得故。」

須菩提語舍利弗言：「以內空故，般若波羅蜜廣說三乘不可得。外空乃至無法有法空故，廣說三乘不可得。內空故，護持菩薩乃至一切世間最上辯。不可得故。外空乃至無法有法空故，護持菩薩乃至一切世間最上辯。不可得故。」◎

摩訶般若波羅蜜經散花品第二十九

爾時釋提桓因及三千大千世界中四天王天乃至阿迦尼吒諸天，作是念：「慧命須菩提為雨法雨。我等寧可化作花，散佛、菩薩摩訶薩、比丘僧、須菩提及般若波羅蜜上。」即時釋提桓因及三千大千世界中諸天，化作花，散佛、菩薩摩訶薩、比丘僧及須菩提上，亦供養般若波羅蜜。是時三千大千世界花悉周遍于虛空中，化成花臺，端嚴殊妙。

須菩提心念：「是諸天子所散花，天上未曾見如是花比，是花是化花、非樹生花。是諸天子所散花，從心樹生、非樹生花。」

釋提桓因知須菩提心所念，語須菩提言：「大德！是花非生花亦非意樹生。」

須菩提語釋提桓因言：「憍尸迦！汝言是華非生花亦非意樹生。憍尸迦！是花若非生法

【現代漢語翻譯】現代漢語譯本因此。舍利弗問須菩提：『因為什麼緣故，在般若波羅蜜中廣泛宣說三乘（聲聞乘、緣覺乘、菩薩乘）卻不可得？因為什麼緣故，在般若波羅蜜中護持菩薩？因為什麼緣故，菩薩摩訶薩能得到快速的辯才乃至一切世間最上的辯才？』回答是：『因為不可得的緣故。』須菩提對舍利弗說：『因為內空（對內五蘊的空性認知）的緣故，般若波羅蜜廣泛宣說三乘不可得。從外空（對外六塵的空性認知）乃至無法有法空（對一切法空性的認知）的緣故，廣泛宣說三乘不可得。因為內空的緣故，護持菩薩乃至一切世間最上的辯才。因為不可得的緣故。從外空乃至無法有法空的緣故，護持菩薩乃至一切世間最上的辯才。因為不可得的緣故。』《摩訶般若波羅蜜經》散花品第二十九當時，釋提桓因（帝釋天）以及三千大千世界中四天王天乃至阿迦尼吒天（色界頂天）的諸天，心中想：『慧命須菩提將要降下法雨。我們不如化作花，散在佛、菩薩摩訶薩、比丘僧、須菩提以及般若波羅蜜上。』隨即，釋提桓因以及三千大千世界中的諸天，化作花，散在佛、菩薩摩訶薩、比丘僧以及須菩提上，也用來供養般若波羅蜜。當時，三千大千世界的花都遍佈虛空，化成花臺，端莊美妙。須菩提心中想：『這些天子所散的花，天上從未見過如此的花，這些花是化現的花，不是樹上生的花。這些天子所散的花，是從心樹生的，不是樹上生的花。』釋提桓因知道須菩提心中所想，對須菩提說：『大德！這些花不是自然生長的花，也不是意樹（心中想像的樹）生的花。』須菩提對釋提桓因說：『憍尸迦（帝釋天的別稱）！你說這些花不是自然生長的花，也不是意樹生的花。憍尸迦！如果這些花不是生法（有生滅的法）』

【English Translation】 English version Therefore. Shariputra asked Subhuti: 'For what reason is it that the Prajnaparamita extensively speaks of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) yet they are unattainable? For what reason does the Prajnaparamita protect Bodhisattvas? For what reason do Bodhisattva Mahasattvas attain swift eloquence, even the supreme eloquence in all the world?' The answer is: 'Because of their unattainability.' Subhuti said to Shariputra: 'Because of inner emptiness (the realization of the emptiness of the inner five aggregates), the Prajnaparamita extensively speaks of the unattainability of the three vehicles. From outer emptiness (the realization of the emptiness of the outer six sense objects) to the emptiness of no-dharma and dharma (the realization of the emptiness of all dharmas), it extensively speaks of the unattainability of the three vehicles. Because of inner emptiness, it protects Bodhisattvas, even to the supreme eloquence in all the world. Because of their unattainability. From outer emptiness to the emptiness of no-dharma and dharma, it protects Bodhisattvas, even to the supreme eloquence in all the world. Because of their unattainability.' The Twenty-ninth Chapter on Scattering Flowers from the Mahaprajnaparamita Sutra At that time, Shakra Devanam Indra (Indra, the king of the gods) and the gods of the Four Heavenly Kings up to the Akanistha Heaven (the highest heaven in the realm of form) in the three thousand great thousand worlds, thought: 'The venerable Subhuti is about to rain down the Dharma rain. We should transform into flowers and scatter them upon the Buddha, Bodhisattva Mahasattvas, the Sangha of Bhikshus, Subhuti, and the Prajnaparamita.' Immediately, Shakra Devanam Indra and the gods of the three thousand great thousand worlds transformed into flowers and scattered them upon the Buddha, Bodhisattva Mahasattvas, the Sangha of Bhikshus, and Subhuti, and also offered them to the Prajnaparamita. At that time, the flowers of the three thousand great thousand worlds filled the void, transforming into flower platforms, dignified and wonderful. Subhuti thought: 'These flowers scattered by the gods, such flowers have never been seen in the heavens. These flowers are transformed flowers, not flowers born from trees. These flowers scattered by the gods are born from the mind-tree, not flowers born from trees.' Shakra Devanam Indra, knowing what Subhuti was thinking, said to Subhuti: 'Venerable one! These flowers are neither naturally grown flowers nor flowers born from the mind-tree.' Subhuti said to Shakra Devanam Indra: 'Kausika (another name for Indra)! You say these flowers are neither naturally grown flowers nor flowers born from the mind-tree. Kausika! If these flowers are not born from a dharma (a phenomenon that arises and ceases)'

，不名為花。」

釋提桓因語須菩提言：「大德！但是花不生，色亦不生，受想行識亦不生。」

須菩提言：「憍尸迦！非但是花不生，色亦不生。若不生，是不名為色。受想行識亦不生，若不生是不名為識。六入、六識、六觸，六觸因緣生諸受亦如是。檀那波羅蜜不生，若不生，是不名檀那波羅蜜。乃至般若波羅蜜不生，若不生，是不名般若波羅蜜。內空不生，若不生，是不名內空。乃至無法有法空不生，若不生，是不名無法有法空。四念處不生，若不生，是不名四念處。乃至十八不共法不生，若不生，是不名十八不共法。乃至一切種智不生，若不生，是不名一切種智。」

爾時釋提桓因心念：「是慧命須菩提，其智甚深，不壞假名而說諸法相。」

佛知釋提桓因心所念，語釋提桓因言：「如是，如是！憍尸迦！須菩提其智甚深，不壞假名而說諸法相。」

釋提桓因白佛言：「世尊！大德須菩提云何不壞假名而說諸法相？」

佛告釋提桓因：「色但假名，須菩提不壞假名而說諸法相。受想行識但假名，須菩提亦不壞假名而說諸法相。所以者何？是諸法相無壞不壞故，須菩提所說亦無壞不壞。眼乃至意觸因緣生諸受亦如是。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四

【現代漢語翻譯】現代漢語譯本：『不應稱之為花。』釋提桓因（Śakra devānām indra，天神之王）對須菩提（Subhūti，佛陀的弟子）說：『大德！不僅是花不生，色（rūpa，物質現象）也不生，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也不生。』須菩提說：『憍尸迦（Kauśika，釋提桓因的別名）！不僅是花不生，色也不生。若不生，就不應稱之為色。受、想、行、識也不生，若不生，就不應稱之為識。六入（ṣaḍāyatana，六根）、六識（ṣaḍvijñāna，六種意識）、六觸（ṣaṭsparśa，六種接觸），六觸因緣所生的諸受也是如此。檀那波羅蜜（dāna-pāramitā，佈施波羅蜜）不生，若不生，就不應稱之為檀那波羅蜜。乃至般若波羅蜜（prajñā-pāramitā，智慧波羅蜜）不生，若不生，就不應稱之為般若波羅蜜。內空（adhyātma-śūnyatā，內空性）不生，若不生，就不應稱之為內空。乃至無法有法空（abhāva-svabhāva-śūnyatā，無法有法空性）不生，若不生，就不應稱之為無法有法空。四念處（catvāri smṛtyupasthānāni，四種念住）不生，若不生，就不應稱之為四念處。乃至十八不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛的十八種不共法）不生，若不生，就不應稱之為十八不共法。乃至一切種智（sarvākārajñatā，一切種類的智慧）不生，若不生，就不應稱之為一切種智。』這時，釋提桓因心中想：『這位慧命須菩提，他的智慧如此深邃，不破壞假名而闡述諸法實相。』佛陀知道釋提桓因心中所想，對釋提桓因說：『正是如此，正是如此！憍尸迦！須菩提的智慧非常深邃，不破壞假名而闡述諸法實相。』釋提桓因對佛說：『世尊！大德須菩提是如何不破壞假名而闡述諸法實相的呢？』佛陀告訴釋提桓因：『色只是假名，須菩提不破壞假名而闡述諸法實相。受、想、行、識也只是假名，須菩提也不破壞假名而闡述諸法實相。這是為什麼呢？因為這些諸法實相沒有破壞與不破壞的分別，所以須菩提所說的也沒有破壞與不破壞的分別。眼（cakṣus，眼根）乃至意（manas，意根）觸因緣所生的諸受也是如此。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四

【English Translation】 English version: 'It should not be called a flower.' Śakra devānām indra (釋提桓因, King of the Gods) said to Subhūti (須菩提, a disciple of the Buddha): 'Great Virtue! Not only is a flower not born, but form (rūpa, 色, material phenomena) is also not born, nor are feeling (vedanā, 受), perception (saṃjñā, 想), mental formations (saṃskāra, 行), and consciousness (vijñāna, 識) born.' Subhūti said: 'Kauśika (憍尸迦, another name for Śakra)! Not only is a flower not born, but form is also not born. If it is not born, it should not be called form. Feeling, perception, mental formations, and consciousness are also not born; if they are not born, they should not be called consciousness. The six sense bases (ṣaḍāyatana, 六入), the six consciousnesses (ṣaḍvijñāna, 六識), the six contacts (ṣaṭsparśa, 六觸), and the various feelings arising from the conditions of the six contacts are also like this. The perfection of giving (dāna-pāramitā, 檀那波羅蜜) is not born; if it is not born, it should not be called the perfection of giving. Likewise, the perfection of wisdom (prajñā-pāramitā, 般若波羅蜜) is not born; if it is not born, it should not be called the perfection of wisdom. Inner emptiness (adhyātma-śūnyatā, 內空) is not born; if it is not born, it should not be called inner emptiness. Likewise, the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā, 無法有法空) is not born; if it is not born, it should not be called the emptiness of non-existence and existence. The four foundations of mindfulness (catvāri smṛtyupasthānāni, 四念處) are not born; if they are not born, they should not be called the four foundations of mindfulness. Likewise, the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, 十八不共法) are not born; if they are not born, they should not be called the eighteen unique qualities of a Buddha. Likewise, all-knowing wisdom (sarvākārajñatā, 一切種智) is not born; if it is not born, it should not be called all-knowing wisdom.' At that time, Śakra thought in his mind: 'This venerable Subhūti, his wisdom is so profound, he explains the characteristics of all dharmas without destroying conventional designations.' The Buddha, knowing what Śakra was thinking, said to Śakra: 'It is so, it is so! Kauśika! Subhūti's wisdom is very profound; he explains the characteristics of all dharmas without destroying conventional designations.' Śakra said to the Buddha: 'World Honored One! How does the venerable Subhūti explain the characteristics of all dharmas without destroying conventional designations?' The Buddha told Śakra: 'Form is merely a conventional designation, and Subhūti explains the characteristics of all dharmas without destroying conventional designations. Feeling, perception, mental formations, and consciousness are also merely conventional designations, and Subhūti also explains the characteristics of all dharmas without destroying conventional designations. Why is this so? Because these characteristics of all dharmas have no distinction of being destroyed or not destroyed, therefore what Subhūti says also has no distinction of being destroyed or not destroyed. The various feelings arising from the conditions of eye (cakṣus, 眼根) to mind (manas, 意根) contact are also like this. The perfection of giving to the perfection of wisdom, inner emptiness to the emptiness of non-existence and existence, the four

念處乃至十八不共法亦如是。須陀洹果乃至阿羅漢果，辟支佛道、菩薩道、佛道，一切智、一切種智，亦如是。須陀洹乃至阿羅漢、辟支佛佛是但假名，須菩提不壞假名而說諸法相。何以故？是諸法相無壞不壞故，須菩提所說亦無壞不壞。如是，憍尸迦！須菩提不壞假名而說諸法相。」

須菩提語釋提桓因言：「如是，如是！憍尸迦！如佛所說，諸法但假名。菩薩摩訶薩當作是知，諸法但假名。應如是學般若波羅蜜。憍尸迦！菩薩摩訶薩作如是學，為不學色、不學受想行識。何以故？不見色當可學者，不見受想行識當可學者。菩薩摩訶薩如是學，為不學檀那波羅蜜。何以故？不見檀那波羅蜜當可學者。乃至不學般若波羅蜜。何以故？不見般若波羅蜜當可學者。如是學，為不學內空乃至無法有法空。何以故？不見內空乃至無法有法空當可學者。如是學，為不學四念處乃至十八不共法。何以故？不見四念處乃至十八不共法當可學者。如是學，為不學須陀洹果乃至一切種智。何以故？不見須陀洹果乃至一切種智當可學者。」

爾時釋提桓因語須菩提言：「菩薩摩訶薩何因緣故，不見色乃至不見一切種智？」

須菩提言：「色色空乃至一切種智一切種智空。憍尸迦！色空不學色空，乃至一切種智空不學一切

【現代漢語翻譯】現代漢語譯本：

『念處』（四念處，佛教修行方法）乃至『十八不共法』（佛獨有的十八種功德）也是如此。『須陀洹果』（初果，小乘佛教修行第一階段的果位）乃至『阿羅漢果』（四果，小乘佛教修行最高果位），『辟支佛道』（緣覺乘，不依佛陀教導而自行開悟的修行道）、『菩薩道』（大乘佛教修行道）、『佛道』（成佛之道），『一切智』（聲聞、緣覺所證的智慧）、『一切種智』（佛所證的智慧），也是如此。『須陀洹』乃至『阿羅漢』、『辟支佛』只是假名，須菩提不執著于假名而宣說諸法實相。為什麼呢？因為這些法相無所謂壞與不壞，所以須菩提所說的也無所謂壞與不壞。憍尸迦（帝釋天）！須菩提不執著于假名而宣說諸法實相。』須菩提對釋提桓因說：『是的，是的！憍尸迦！正如佛所說，一切法都只是假名。菩薩摩訶薩應當這樣理解，一切法都只是假名。應當這樣學習般若波羅蜜（以智慧到達彼岸的方法）。憍尸迦！菩薩摩訶薩這樣學習，就是不學習色（物質）、不學習受（感受）、想（思維）、行（意志）、識（意識）。為什麼呢？因為沒有可見的色可以學習，沒有可見的受想行識可以學習。菩薩摩訶薩這樣學習，就是不學習檀那波羅蜜（佈施的修行）。為什麼呢？因為沒有可見的檀那波羅蜜可以學習。乃至不學習般若波羅蜜。為什麼呢？因為沒有可見的般若波羅蜜可以學習。這樣學習，就是不學習內空（內六根的空性）乃至無法有法空（一切法皆空的空性）。為什麼呢？因為沒有可見的內空乃至無法有法空可以學習。這樣學習，就是不學習四念處乃至十八不共法。為什麼呢？因為沒有可見的四念處乃至十八不共法可以學習。這樣學習，就是不學習須陀洹果乃至一切種智。為什麼呢？因為沒有可見的須陀洹果乃至一切種智可以學習。』這時，釋提桓因對須菩提說：『菩薩摩訶薩因為什麼緣故，不見色乃至不見一切種智呢？』須菩提說：『因為空乃至一切種智都是空。憍尸迦！色空不學習色空，乃至一切種智空不學習一切種智空。

【English Translation】 English version:

'The four foundations of mindfulness' (the four mindfulness practices) and even the 'eighteen unique qualities of a Buddha' (eighteen unique virtues of a Buddha) are also like this. 'The fruit of a Stream-enterer' (the first stage of enlightenment in Theravada Buddhism) and even 'the fruit of an Arhat' (the highest stage of enlightenment in Theravada Buddhism), 'the path of a Pratyekabuddha' (the path of a solitary enlightened one, who achieves enlightenment without the guidance of a Buddha), 'the path of a Bodhisattva' (the path of a Bodhisattva in Mahayana Buddhism), 'the path of a Buddha' (the path to Buddhahood), 'all-knowing wisdom' (the wisdom attained by Sravakas and Pratyekabuddhas), 'all-knowing wisdom of a Buddha' (the wisdom attained by a Buddha), are also like this. 'Stream-enterer' and even 'Arhat', 'Pratyekabuddha' are just provisional names. Subhuti does not cling to provisional names while explaining the true nature of all dharmas. Why? Because these characteristics of dharmas are neither destructible nor indestructible, so what Subhuti says is also neither destructible nor indestructible. Kausika (Indra)! Subhuti does not cling to provisional names while explaining the true nature of all dharmas.' Subhuti said to Sakra, the lord of gods: 'Yes, yes! Kausika! Just as the Buddha said, all dharmas are just provisional names. A Bodhisattva Mahasattva should understand this, that all dharmas are just provisional names. One should learn the Perfection of Wisdom (Prajnaparamita) in this way. Kausika! When a Bodhisattva Mahasattva learns in this way, it means not learning form (materiality), not learning feeling, perception, mental formations, and consciousness. Why? Because there is no visible form to learn, no visible feeling, perception, mental formations, and consciousness to learn. When a Bodhisattva Mahasattva learns in this way, it means not learning the Perfection of Giving (Dana Paramita). Why? Because there is no visible Perfection of Giving to learn. And even not learning the Perfection of Wisdom. Why? Because there is no visible Perfection of Wisdom to learn. Learning in this way means not learning inner emptiness (the emptiness of the six inner sense bases) and even the emptiness of non-existence and existence (the emptiness of all dharmas). Why? Because there is no visible inner emptiness and even the emptiness of non-existence and existence to learn. Learning in this way means not learning the four foundations of mindfulness and even the eighteen unique qualities of a Buddha. Why? Because there are no visible four foundations of mindfulness and even the eighteen unique qualities of a Buddha to learn. Learning in this way means not learning the fruit of a Stream-enterer and even the all-knowing wisdom of a Buddha. Why? Because there is no visible fruit of a Stream-enterer and even the all-knowing wisdom of a Buddha to learn.' At that time, Sakra, the lord of gods, said to Subhuti: 'For what reason does a Bodhisattva Mahasattva not see form and even not see the all-knowing wisdom of a Buddha?' Subhuti said: 'Because emptiness and even the all-knowing wisdom of a Buddha are all empty. Kausika! The emptiness of form does not learn the emptiness of form, and even the emptiness of the all-knowing wisdom of a Buddha does not learn the emptiness of the all-knowing wisdom of a Buddha.'

種智空。憍尸迦！若如是不學空，是名學空，以不二故。是菩薩摩訶薩學色空，以不二故，乃至學一切種智空，不二故。若學色空不二故，乃至學一切種智空不二故，是菩薩摩訶薩能學檀那波羅蜜，不二故。乃至能學般若波羅蜜，不二故。能學四念處，不二故。乃至能學十八不共法，不二故。能學須陀洹果，不二故。乃至能學一切種智，不二故。是菩薩能學無量無邊阿僧祇佛法，若能學無量無邊阿僧祇佛法，是菩薩不為色增學不為色減學。乃至不為一切種智增學，不為一切種智減學。若不為色增減學，乃至不為一切種智增減學，是菩薩不為色受學，不為色滅學，亦不為受想行識受學，亦不為滅學。乃至一切種智，亦不為受學，亦不為滅學。」

舍利弗語須菩提：「菩薩摩訶薩如是學，不為受色學，不為滅色學。乃至一切種智，亦不為受學，亦不為滅學。」

須菩提言：「菩薩摩訶薩若如是學，不為受色學，不為滅色學。乃至一切種智，亦不為受學，亦不為滅學。須菩提！何因緣故，菩薩摩訶薩不為受色學，不為滅色學？乃至一切種智，亦不為受學，亦不為滅學？」

須菩提言：「是色不可受亦無受色者，乃至一切種智不可受亦無受者，內外空故。如是，舍利弗！菩薩摩訶薩一切法不受故，能到一切

【現代漢語翻譯】現代漢語譯本：『一切種智』（sarvajnata，指佛陀所證悟的智慧）也是空性的。憍尸迦（Kausika，帝釋天的別名）！如果像這樣不學習空性，那才叫做學習空性，因為它是『不二』（advaya，非二元對立）的。這位菩薩摩訶薩學習『色』（rupa，物質現象）的空性，因為它是『不二』的，乃至學習『一切種智』的空性，也是因為『不二』的緣故。如果學習『色』的空性，因為『不二』的緣故，乃至學習『一切種智』的空性，因為『不二』的緣故，這位菩薩摩訶薩就能學習『檀那波羅蜜』（dana-paramita，佈施波羅蜜），因為『不二』的緣故。乃至能學習『般若波羅蜜』（prajna-paramita，智慧波羅蜜），因為『不二』的緣故。能學習『四念處』（catvari smrtyupasthanani，四種觀想的修行方法），因為『不二』的緣故。乃至能學習『十八不共法』（asta-dasa avenika buddha dharma，佛陀獨有的十八種功德），因為『不二』的緣故。能學習『須陀洹果』（srota-apanna-phala，預流果），因為『不二』的緣故。乃至能學習『一切種智』，因為『不二』的緣故。這位菩薩能學習無量無邊的阿僧祇（asamkhya，無數）佛法。如果能學習無量無邊的阿僧祇佛法，這位菩薩不會爲了『色』的增長而學習，也不會爲了『色』的減少而學習。乃至不會爲了『一切種智』的增長而學習，也不會爲了『一切種智』的減少而學習。如果不爲了『色』的增減而學習，乃至不爲了『一切種智』的增減而學習，這位菩薩不會爲了『色』的接受而學習，也不會爲了『色』的滅除而學習，也不會爲了『受』（vedana，感受）、『想』（samjna，知覺）、『行』（samskara，意志）、『識』（vijnana，意識）的接受而學習，也不會爲了它們的滅除而學習。乃至對於『一切種智』，也不會爲了接受而學習，也不會爲了滅除而學習。」舍利弗（Sariputra，佛陀的十大弟子之一）對須菩提（Subhuti，佛陀的十大弟子之一）說：『菩薩摩訶薩像這樣學習，不爲了接受『色』而學習，不爲了滅除『色』而學習。乃至對於『一切種智』，也不爲了接受而學習，也不爲了滅除而學習。』須菩提說：『菩薩摩訶薩如果像這樣學習，不爲了接受『色』而學習，不爲了滅除『色』而學習。乃至對於『一切種智』，也不爲了接受而學習，也不爲了滅除而學習。須菩提！是什麼因緣，使得菩薩摩訶薩不爲了接受『色』而學習，不爲了滅除『色』而學習？乃至對於『一切種智』，也不爲了接受而學習，也不爲了滅除而學習？』須菩提說：『這『色』是不可接受的，也沒有接受『色』的人，乃至『一切種智』是不可接受的，也沒有接受者，因為內外都是空性的緣故。舍利弗！菩薩摩訶薩因為一切法都不接受，所以能到達一切。』

【English Translation】 English version: The 『all-knowing wisdom』 (sarvajnata) is also empty. Kausika! If one does not learn emptiness in this way, that is called learning emptiness, because it is 『non-dual』 (advaya). This Bodhisattva Mahasattva learns the emptiness of 『form』 (rupa), because it is 『non-dual』, and even learns the emptiness of 『all-knowing wisdom』, also because of 『non-duality』. If one learns the emptiness of 『form』 because of 『non-duality』, and even learns the emptiness of 『all-knowing wisdom』 because of 『non-duality』, this Bodhisattva Mahasattva can learn 『dana-paramita』 (perfection of giving), because of 『non-duality』. Even to learn 『prajna-paramita』 (perfection of wisdom), because of 『non-duality』. Able to learn the 『four foundations of mindfulness』 (catvari smrtyupasthanani), because of 『non-duality』. Even to learn the 『eighteen unique qualities of a Buddha』 (asta-dasa avenika buddha dharma), because of 『non-duality』. Able to learn the 『fruit of a stream-enterer』 (srota-apanna-phala), because of 『non-duality』. Even to learn 『all-knowing wisdom』, because of 『non-duality』. This Bodhisattva can learn immeasurable and boundless asamkhya (countless) Buddha-dharmas. If one can learn immeasurable and boundless asamkhya Buddha-dharmas, this Bodhisattva does not learn for the increase of 『form』, nor does one learn for the decrease of 『form』. Even not learning for the increase of 『all-knowing wisdom』, nor learning for the decrease of 『all-knowing wisdom』. If one does not learn for the increase or decrease of 『form』, even not learning for the increase or decrease of 『all-knowing wisdom』, this Bodhisattva does not learn for the acceptance of 『form』, nor does one learn for the cessation of 『form』, nor does one learn for the acceptance of 『feeling』 (vedana), 『perception』 (samjna), 『mental formations』 (samskara), 『consciousness』 (vijnana), nor does one learn for their cessation. Even for 『all-knowing wisdom』, one does not learn for acceptance, nor does one learn for cessation.」 Sariputra said to Subhuti: 『A Bodhisattva Mahasattva learns in this way, not learning for the acceptance of 『form』, not learning for the cessation of 『form』. Even for 『all-knowing wisdom』, one does not learn for acceptance, nor does one learn for cessation.』 Subhuti said: 『If a Bodhisattva Mahasattva learns in this way, not learning for the acceptance of 『form』, not learning for the cessation of 『form』. Even for 『all-knowing wisdom』, one does not learn for acceptance, nor does one learn for cessation. Subhuti! What is the reason that a Bodhisattva Mahasattva does not learn for the acceptance of 『form』, nor does one learn for the cessation of 『form』? Even for 『all-knowing wisdom』, one does not learn for acceptance, nor does one learn for cessation?』 Subhuti said: 『This 『form』 is not acceptable, nor is there an acceptor of 『form』, even 『all-knowing wisdom』 is not acceptable, nor is there an acceptor, because both internally and externally are empty. Sariputra! Because a Bodhisattva Mahasattva does not accept all dharmas, one can reach all.』

種智。」

是時舍利弗語須菩提：「菩薩摩訶薩如是學般若波羅蜜，能到一切種智耶？」

須菩提言：「菩薩摩訶薩如是學般若波羅蜜，能到一切種智，一切法不受故。」

舍利弗語須菩提：「若菩薩摩訶薩於一切法不受不滅學者，菩薩摩訶薩云何能到一切種智？」

須菩提言：「菩薩摩訶薩行般若波羅蜜，不見色生不見色滅，不見色受不見色不受，不見色垢不見色凈，不見色增不見色減。何以故？舍利弗！色色性空故，受想行識亦不見生亦不見滅，亦不見受亦不見不受，亦不見垢亦不見凈，亦不見增亦不見減。何以故？識識性空故。乃至一切種智，亦不見生亦不見滅，亦不見受亦不見不受，亦不見垢亦不見凈，亦不見增亦不見減。何以故？一切種智一切種智性空故。如是，舍利弗！菩薩摩訶薩為一切法不生不滅、不受不捨、不垢不凈、不合不散、不增不減故，學般若波羅蜜，能到一切種智。無所學、無所到故。」

爾時釋提桓因語舍利弗：「菩薩摩訶薩般若波羅蜜當於何處求？」

舍利弗言：「菩薩摩訶薩般若波羅蜜，當於〈須菩提品〉中求。」

釋提桓因語須菩提：「是汝神力使舍利弗言：『菩薩摩訶薩般若波羅蜜，當於〈須菩提品〉中求。』？」

須菩提語

【現代漢語翻譯】現代漢語譯本『一切種智』（sarvajnata，指佛陀所證悟的對一切事物和現象的全面、徹底的智慧）。這時，舍利弗問須菩提：『菩薩摩訶薩如果這樣修學般若波羅蜜，能夠達到一切種智嗎？』須菩提回答說：『菩薩摩訶薩如果這樣修學般若波羅蜜，能夠達到一切種智，因為對一切法都不執著。』舍利弗問須菩提：『如果菩薩摩訶薩對於一切法都不執著生滅，那麼菩薩摩訶薩如何能夠達到一切種智呢？』須菩提回答說：『菩薩摩訶薩在修行般若波羅蜜時，不見色（rupa，物質現象）的生起，也不見色的滅去；不見色被接受，也不見色不被接受；不見色的污垢，也不見色的清凈；不見色的增加，也不見色的減少。為什麼呢？舍利弗！因為色的自性是空（sunyata）的。受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此，不見生起，不見滅去；不見被接受，不見不被接受；不見污垢，不見清凈；不見增加，不見減少。為什麼呢？因為識的自性是空的。乃至一切種智，也不見生起，不見滅去；不見被接受，不見不被接受；不見污垢，不見清凈；不見增加，不見減少。為什麼呢？因為一切種智的自性是空的。如此，舍利弗！菩薩摩訶薩爲了使一切法不生不滅、不被接受也不被捨棄、不污垢也不清凈、不合也不散、不增也不減，而修學般若波羅蜜，才能達到一切種智。因為沒有所學，也沒有所到達。』這時，釋提桓因（Sakra devanam indra，天神之王）問舍利弗：『菩薩摩訶薩的般若波羅蜜應當在哪裡求得？』舍利弗回答說：『菩薩摩訶薩的般若波羅蜜，應當在《須菩提品》中求得。』釋提桓因問須菩提：『是你的神力使得舍利弗說：「菩薩摩訶薩的般若波羅蜜，應當在《須菩提品》中求得」嗎？』須菩提回答說：

【English Translation】 English version 'All-knowing wisdom' (sarvajnata, referring to the Buddha's enlightenment, which is a comprehensive and thorough wisdom of all things and phenomena). At that time, Sariputra asked Subhuti, 'If a Bodhisattva Mahasattva studies Prajnaparamita in this way, can they attain all-knowing wisdom?' Subhuti replied, 'If a Bodhisattva Mahasattva studies Prajnaparamita in this way, they can attain all-knowing wisdom, because they do not cling to any dharma (phenomena).' Sariputra asked Subhuti, 'If a Bodhisattva Mahasattva does not cling to the arising or ceasing of any dharma, how can they attain all-knowing wisdom?' Subhuti replied, 'When a Bodhisattva Mahasattva practices Prajnaparamita, they do not see the arising of form (rupa, material phenomena), nor do they see the ceasing of form; they do not see form being accepted, nor do they see form not being accepted; they do not see the defilement of form, nor do they see the purity of form; they do not see the increase of form, nor do they see the decrease of form. Why is that? Sariputra! Because the nature of form is emptiness (sunyata). The same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); they do not see arising, nor do they see ceasing; they do not see being accepted, nor do they see not being accepted; they do not see defilement, nor do they see purity; they do not see increase, nor do they see decrease. Why is that? Because the nature of consciousness is emptiness. Even all-knowing wisdom, they do not see arising, nor do they see ceasing; they do not see being accepted, nor do they see not being accepted; they do not see defilement, nor do they see purity; they do not see increase, nor do they see decrease. Why is that? Because the nature of all-knowing wisdom is emptiness. Thus, Sariputra! A Bodhisattva Mahasattva studies Prajnaparamita in order to make all dharmas neither arising nor ceasing, neither accepted nor rejected, neither defiled nor pure, neither combined nor scattered, neither increasing nor decreasing, and thus they can attain all-knowing wisdom. Because there is nothing to learn and nothing to attain.' At that time, Sakra devanam indra (the king of the gods) asked Sariputra, 'Where should a Bodhisattva Mahasattva seek Prajnaparamita?' Sariputra replied, 'A Bodhisattva Mahasattva should seek Prajnaparamita in the Subhuti Chapter.' Sakra devanam indra asked Subhuti, 'Is it your divine power that made Sariputra say, 「A Bodhisattva Mahasattva should seek Prajnaparamita in the Subhuti Chapter」?' Subhuti replied,

釋提桓因：「非我神力。」

釋提桓因語須菩提：「是誰神力？」

須菩提言：「是佛神力。」

釋提桓因言：「一切法皆無受處，何以故言：『是佛神力。』？離無受處相，如來不可得；離如，如來亦不可得。」

須菩提語釋提桓因言：「如是，如是！憍尸迦！離無受處相，如來不可得；離如，如來亦不可得。無受處相中如來不可得，如中如來不可得。色如中如來如不可得，如來如中色如不可得。色法相中如來法相不可得，如來法相中色法相不可得。受想行識法相中，乃至一切種智如法，亦如是。憍尸迦！如來色如中不合不散，受想行識如中不合不散。如來離色如不合不散，離受想行識如不合不散。乃至一切種智亦如是。如來色法相中不合不散，受想行識法相中不合不散。如來離色法相中不合不散，離受想行識法相中不合不散。乃至一切種智亦如是。憍尸迦！如是等一切法中不合不散，是佛神力用無所受法故。如憍尸迦言：『菩薩摩訶薩般若波羅蜜，當於何處求？』憍尸迦！不應色中求般若波羅蜜，亦不應離色求般若波羅蜜。不應受想行識中求，亦不應離受想行識求。何以故？是般若波羅蜜、色受想行識，是一切法皆不合不散、無色無形無對，一相所謂無相。乃至一切種智中不應求般若波

【現代漢語翻譯】現代漢語譯本釋提桓因（Śakra devānām indra，帝釋天）說：『這不是我的神力。』釋提桓因問須菩提（Subhūti）說：『這是誰的神力？』須菩提說：『這是佛的神力。』釋提桓因說：『一切法都沒有接受之處，為什麼說「這是佛的神力」呢？離開無接受之處的相，如來（Tathāgata，佛的稱號）是不可得的；離開如（tathatā，真如），如來也是不可得的。』須菩提對釋提桓因說：『是的，是的！憍尸迦（Kauśika，釋提桓因的別名）！離開無接受之處的相，如來是不可得的；離開如，如來也是不可得的。在無接受之處的相中，如來是不可得的；在如中，如來是不可得的。在色的如中，如來如是不可得的；在如來如中，色的如是不可得的。在色法相中，如來法相是不可得的；在如來法相中，色法相是不可得的。在受、想、行、識法相中，乃至一切種智（sarvajñatā，佛的一切智慧）如法，也是如此。憍尸迦！如來在色的如中不合不散，在受、想、行、識的如中不合不散。如來離開色的如不合不散，離開受、想、行、識的如不合不散。乃至一切種智也是如此。如來在色法相中不合不散，在受、想、行、識法相中不合不散。如來離開色法相不合不散，離開受、想、行、識法相不合不散。乃至一切種智也是如此。憍尸迦！在這樣的一切法中不合不散，這是佛的神力，因為法是無所受的。正如憍尸迦所說：『菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的般若波羅蜜（prajñāpāramitā，智慧的完美）應當在何處求？』憍尸迦！不應在色中求般若波羅蜜，也不應離開色求般若波羅蜜。不應在受、想、行、識中求，也不應離開受、想、行、識求。為什麼呢？這般若波羅蜜、色、受、想、行、識，是一切法，都不合不散、無色無形無對，一相，即所謂無相。乃至一切種智中不應求般若波羅蜜。』

【English Translation】 English version Śakra devānām indra (釋提桓因, the king of gods) said, 'This is not my divine power.' Śakra devānām indra asked Subhūti (須菩提), 'Whose divine power is this?' Subhūti said, 'This is the divine power of the Buddha.' Śakra devānām indra said, 'All dharmas (法, phenomena) have no place of reception, so why say, 「This is the divine power of the Buddha?」 Apart from the characteristic of no place of reception, the Tathāgata (如來, the thus-gone one, an epithet of the Buddha) is unattainable; apart from suchness (tathatā, 如), the Tathāgata is also unattainable.' Subhūti said to Śakra devānām indra, 'So it is, so it is! Kauśika (憍尸迦, another name for Śakra)! Apart from the characteristic of no place of reception, the Tathāgata is unattainable; apart from suchness, the Tathāgata is also unattainable. In the characteristic of no place of reception, the Tathāgata is unattainable; in suchness, the Tathāgata is unattainable. In the suchness of form, the suchness of the Tathāgata is unattainable; in the suchness of the Tathāgata, the suchness of form is unattainable. In the characteristic of form-dharma, the characteristic of the Tathāgata-dharma is unattainable; in the characteristic of the Tathāgata-dharma, the characteristic of form-dharma is unattainable. In the characteristics of feeling, perception, volition, and consciousness-dharma, and even in the dharma of all-knowing wisdom (sarvajñatā, 一切種智), it is also like this. Kauśika! The Tathāgata neither combines nor disperses in the suchness of form, and neither combines nor disperses in the suchness of feeling, perception, volition, and consciousness. The Tathāgata neither combines nor disperses apart from the suchness of form, and neither combines nor disperses apart from the suchness of feeling, perception, volition, and consciousness. Even all-knowing wisdom is like this. The Tathāgata neither combines nor disperses in the characteristic of form-dharma, and neither combines nor disperses in the characteristic of feeling, perception, volition, and consciousness-dharma. The Tathāgata neither combines nor disperses apart from the characteristic of form-dharma, and neither combines nor disperses apart from the characteristic of feeling, perception, volition, and consciousness-dharma. Even all-knowing wisdom is like this. Kauśika! In all such dharmas, there is neither combining nor dispersing; this is the divine power of the Buddha because the dharma is without reception. As Kauśika said, 「Where should a Bodhisattva-Mahāsattva (菩薩摩訶薩, great bodhisattva) seek prajñāpāramitā (般若波羅蜜, perfection of wisdom)?」 Kauśika! One should not seek prajñāpāramitā in form, nor should one seek prajñāpāramitā apart from form. One should not seek it in feeling, perception, volition, and consciousness, nor should one seek it apart from feeling, perception, volition, and consciousness. Why? This prajñāpāramitā, form, feeling, perception, volition, and consciousness, are all dharmas that neither combine nor disperse, are without color, without form, without opposition, and are of one characteristic, which is called no-characteristic. One should not seek prajñāpāramitā even in all-knowing wisdom.'

羅蜜，亦不應離一切種智求般若波羅蜜。何以故？是般若波羅蜜、一切種智，是一切法皆不合不散、無色無形無對、一相所謂無相。何以故？般若波羅蜜非色亦非離色，非受想行識亦非離受想行識，乃至非一切種智亦非離一切種智。般若波羅蜜非色如亦非離色如，非受想行識如亦非離受想行識如。般若波羅蜜非色法亦非離色法，非受想行識法亦非離受想行識法，乃至非一切種智如亦非離一切種智如。般若波羅蜜非一切種智法亦非離一切種智法。何以故？憍尸迦！是一切法皆無所有、不可得。以無所有、不可得故，般若波羅蜜非色亦非離色，非色如亦非離色如，非色法亦非離色法，乃至非一切種智亦非離一切種智，非一切種智如亦非離一切種智如，非一切種智法亦非離一切種智法。」

釋提桓因語須菩提：「是摩訶波羅蜜，是菩薩摩訶薩般若波羅蜜；無量波羅蜜、無邊波羅蜜，是菩薩摩訶薩般若波羅蜜。諸須陀洹須陀洹果，從是般若波羅蜜中學成。乃至諸阿羅漢阿羅漢果、諸辟支佛辟支佛道、諸菩薩摩訶薩，皆從是般若波羅蜜中學成。能成就眾生、凈佛國土；得阿耨多羅三藐三菩提，皆從是學成。」

須菩提語釋提桓因言：「如是，如是！憍尸迦！是摩訶波羅蜜，是菩薩摩訶薩般若波羅蜜。無量波羅蜜、無

【現代漢語翻譯】現代漢語譯本：羅蜜（指般若波羅蜜），也不應該離開一切種智（指佛的智慧）去尋求般若波羅蜜。為什麼呢？因為這般若波羅蜜和一切種智，是一切法都不合不散、無色無形無對、一相（指空性）的，所謂的無相。為什麼呢？般若波羅蜜不是色（指物質現象），也不是離開色而存在的；不是受、想、行、識（指精神現象），也不是離開受、想、行、識而存在的；乃至不是一切種智，也不是離開一切種智而存在的。般若波羅蜜不是色如（指色的真如），也不是離開色如而存在的；不是受、想、行、識如，也不是離開受、想、行、識如而存在的。般若波羅蜜不是色法（指色所代表的法），也不是離開色法而存在的；不是受、想、行、識法，也不是離開受、想、行、識法而存在的；乃至不是一切種智如，也不是離開一切種智如而存在的。般若波羅蜜不是一切種智法，也不是離開一切種智法而存在的。為什麼呢？憍尸迦（指帝釋天）！因為一切法都是無所有、不可得的。因為無所有、不可得的緣故，般若波羅蜜不是色，也不是離開色而存在的；不是色如，也不是離開色如而存在的；不是色法，也不是離開色法而存在的；乃至不是一切種智，也不是離開一切種智而存在的；不是一切種智如，也不是離開一切種智如而存在的；不是一切種智法，也不是離開一切種智法而存在的。釋提桓因（指帝釋天）對須菩提說：『這是摩訶波羅蜜（指偉大的般若波羅蜜），是菩薩摩訶薩（指大菩薩）的般若波羅蜜；是無量波羅蜜、無邊波羅蜜，是菩薩摩訶薩的般若波羅蜜。所有須陀洹（指初果聖人）和須陀洹果，都是從這般若波羅蜜中學習成就的。乃至所有阿羅漢（指無學聖人）和阿羅漢果、所有辟支佛（指獨覺）和辟支佛道、所有菩薩摩訶薩，都是從這般若波羅蜜中學習成就的。能夠成就眾生、清凈佛國土；獲得阿耨多羅三藐三菩提（指無上正等正覺），都是從這裡學習成就的。』須菩提對釋提桓因說：『是的，是的！憍尸迦！這是摩訶波羅蜜，是菩薩摩訶薩的般若波羅蜜。是無量波羅蜜、無邊波羅蜜，是』

【English Translation】 English version: Nor should one seek Prajna Paramita (Perfection of Wisdom) apart from Sarvajnata (Buddha's omniscience). Why? Because this Prajna Paramita and Sarvajnata are such that all dharmas (phenomena) neither unite nor disperse, are without color, form, or counterpart, and are of one characteristic, which is called no-characteristic. Why? Prajna Paramita is neither form nor separate from form; neither feeling, perception, volition, consciousness nor separate from feeling, perception, volition, consciousness; and even neither Sarvajnata nor separate from Sarvajnata. Prajna Paramita is neither the suchness of form nor separate from the suchness of form; neither the suchness of feeling, perception, volition, consciousness nor separate from the suchness of feeling, perception, volition, consciousness. Prajna Paramita is neither the dharma of form nor separate from the dharma of form; neither the dharma of feeling, perception, volition, consciousness nor separate from the dharma of feeling, perception, volition, consciousness; and even neither the suchness of Sarvajnata nor separate from the suchness of Sarvajnata. Prajna Paramita is neither the dharma of Sarvajnata nor separate from the dharma of Sarvajnata. Why? Kausika (Indra)! Because all dharmas are without any existence and are unattainable. Because they are without any existence and are unattainable, Prajna Paramita is neither form nor separate from form; neither the suchness of form nor separate from the suchness of form; neither the dharma of form nor separate from the dharma of form; and even neither Sarvajnata nor separate from Sarvajnata; neither the suchness of Sarvajnata nor separate from the suchness of Sarvajnata; neither the dharma of Sarvajnata nor separate from the dharma of Sarvajnata. Shakra Devanam Indra (Indra, the king of gods) said to Subhuti: 'This is Maha Paramita (the great Perfection of Wisdom), this is the Prajna Paramita of Bodhisattva Mahasattvas (great Bodhisattvas); it is immeasurable Paramita, boundless Paramita, it is the Prajna Paramita of Bodhisattva Mahasattvas. All Srotapannas (stream-enterers) and the fruit of Srotapanna are accomplished through learning from this Prajna Paramita. And even all Arhats (worthy ones) and the fruit of Arhat, all Pratyekabuddhas (solitary realizers) and the path of Pratyekabuddha, all Bodhisattva Mahasattvas, are all accomplished through learning from this Prajna Paramita. They are able to accomplish sentient beings, purify Buddha lands; and attain Anuttara Samyak Sambodhi (unexcelled perfect enlightenment), all are accomplished through learning from this.' Subhuti said to Shakra Devanam Indra: 'So it is, so it is! Kausika! This is Maha Paramita, this is the Prajna Paramita of Bodhisattva Mahasattvas. It is immeasurable Paramita, boundless Paramita, it is'

邊波羅蜜，是菩薩摩訶薩般若波羅蜜。從是中學成須陀洹果乃至阿羅漢果、辟支佛道、諸菩薩摩訶薩，從是般若波羅蜜中學成。能成就眾生、凈佛國土，得阿耨多羅三藐三菩提——已得、今得、當得。憍尸迦！色大故，般若波羅蜜亦大。何以故？是色前際不可得、后際不可得、中際不可得。受想行識大故，般若波羅蜜亦大。何以故？受想行識前際不可得、后際不可得、中際不可得。乃至一切種智亦如是。以是因緣故，憍尸迦！是摩訶波羅蜜是菩薩摩訶薩般若波羅蜜。憍尸迦！色無量故，般若波羅蜜無量。何以故？色量不可得故。憍尸迦！譬如虛空量不可得，色亦如是，量不可得。虛空無量故，色無量。色無量故，般若波羅蜜無量。受想行識乃至一切種智無量故，般若波羅蜜無量。何以故？一切種智量不可得。譬如虛空量不可得，一切種智亦如是，量不可得。虛空無量故，一切種智無量。一切種智無量故，般若波羅蜜無量。以是因緣故，憍尸迦！是菩薩摩訶薩般若波羅蜜無量。憍尸迦！色無邊故，諸菩薩摩訶薩般若波羅蜜無邊。何以故？憍尸迦！是色前際不可得、后際不可得、中際不可得。受想行識無邊故，般若波羅蜜無邊。何以故？受想行識前際、后際、中際皆不可得故。乃至一切種智無邊故，般若波羅蜜無邊。何以

【現代漢語翻譯】現代漢語譯本邊波羅蜜（般若波羅蜜的別稱），是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜（智慧的完美）。從這般若波羅蜜中學習，可以成就須陀洹果（預流果）乃至阿羅漢果（無學果）、辟支佛道（緣覺道）、諸菩薩摩訶薩，都是從這般若波羅蜜中學習成就的。它能成就眾生、凈化佛國土，獲得阿耨多羅三藐三菩提（無上正等正覺）——已得、今得、當得。憍尸迦（帝釋）！色（物質現象）廣大，所以般若波羅蜜也廣大。為什麼呢？因為這色的前際（過去）不可得、后際（未來）不可得、中際（現在）不可得。受（感受）、想（概念）、行（意志）、識（意識）廣大，所以般若波羅蜜也廣大。為什麼呢？因為受想行識的前際不可得、后際不可得、中際不可得。乃至一切種智（佛陀的智慧）也是如此。因為這個原因，憍尸迦！這摩訶波羅蜜（偉大的波羅蜜）是菩薩摩訶薩的般若波羅蜜。憍尸迦！色無量，所以般若波羅蜜也無量。為什麼呢？因為色的量不可得。憍尸迦！譬如虛空的量不可得，色也是這樣，量不可得。虛空無量，所以色無量。色無量，所以般若波羅蜜無量。受想行識乃至一切種智無量，所以般若波羅蜜無量。為什麼呢？因為一切種智的量不可得。譬如虛空的量不可得，一切種智也是這樣，量不可得。虛空無量，所以一切種智無量。一切種智無量，所以般若波羅蜜無量。因為這個原因，憍尸迦！這菩薩摩訶薩的般若波羅蜜無量。憍尸迦！色無邊，所以諸菩薩摩訶薩的般若波羅蜜無邊。為什麼呢？憍尸迦！因為這色的前際不可得、后際不可得、中際不可得。受想行識無邊，所以般若波羅蜜無邊。為什麼呢？因為受想行識的前際、后際、中際都不可得。乃至一切種智無邊，所以般若波羅蜜無邊。為什麼呢？

【English Translation】 English version The 'Pāramitā of the Edge' (a synonym for Prajñāpāramitā), is the Prajñāpāramitā (perfection of wisdom) of the Bodhisattva Mahāsattvas (great Bodhisattvas). From learning this Prajñāpāramitā, one can achieve the Srotāpanna fruit (stream-enterer), up to the Arhat fruit (arahantship), Pratyekabuddha path (path of the solitary buddha), and all Bodhisattva Mahāsattvas, all are achieved through learning this Prajñāpāramitā. It can accomplish sentient beings, purify Buddha lands, and attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) – already attained, now attained, and to be attained. Kauśika (Indra)! Because form (material phenomena) is vast, so too is Prajñāpāramitā vast. Why is that? Because the prior limit (past) of this form is unattainable, the posterior limit (future) is unattainable, and the middle limit (present) is unattainable. Because feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are vast, so too is Prajñāpāramitā vast. Why is that? Because the prior limit of feeling, perception, volition, and consciousness is unattainable, the posterior limit is unattainable, and the middle limit is unattainable. Even the omniscient wisdom (Buddha's wisdom) is the same. For this reason, Kauśika! This Mahāpāramitā (great perfection) is the Prajñāpāramitā of the Bodhisattva Mahāsattvas. Kauśika! Because form is immeasurable, so too is Prajñāpāramitā immeasurable. Why is that? Because the measure of form is unattainable. Kauśika! Just as the measure of space is unattainable, so too is form, its measure is unattainable. Because space is immeasurable, so too is form immeasurable. Because form is immeasurable, so too is Prajñāpāramitā immeasurable. Because feeling, perception, volition, consciousness, and even omniscient wisdom are immeasurable, so too is Prajñāpāramitā immeasurable. Why is that? Because the measure of omniscient wisdom is unattainable. Just as the measure of space is unattainable, so too is omniscient wisdom, its measure is unattainable. Because space is immeasurable, so too is omniscient wisdom immeasurable. Because omniscient wisdom is immeasurable, so too is Prajñāpāramitā immeasurable. For this reason, Kauśika! This Prajñāpāramitā of the Bodhisattva Mahāsattvas is immeasurable. Kauśika! Because form is boundless, so too is the Prajñāpāramitā of the Bodhisattva Mahāsattvas boundless. Why is that? Kauśika! Because the prior limit of this form is unattainable, the posterior limit is unattainable, and the middle limit is unattainable. Because feeling, perception, volition, and consciousness are boundless, so too is Prajñāpāramitā boundless. Why is that? Because the prior limit, posterior limit, and middle limit of feeling, perception, volition, and consciousness are all unattainable. Even because omniscient wisdom is boundless, so too is Prajñāpāramitā boundless. Why is that?

故？一切種智前、后、中際皆不可得故。以是因緣故，憍尸迦！是般若波羅蜜無邊，色無邊，乃至一切種智無邊。複次，憍尸迦！緣無邊故，般若波羅蜜無邊。」

「須菩提！云何緣無邊故，般若波羅蜜無邊？」

須菩提言：「緣一切無邊法故，般若波羅蜜無邊。」

「云何緣一切無邊法故，般若波羅蜜無邊？」

須菩提言：「緣無邊法性故，般若波羅蜜無邊。複次，憍尸迦！緣無邊如故，般若波羅蜜無邊。」

釋提桓因言：「云何緣無邊如故，般若波羅蜜無邊？」

須菩提言：「如無邊故，緣亦無邊；緣無邊故，如亦無邊。以是因緣故，諸菩薩摩訶薩般若波羅蜜無邊。複次，憍尸迦！眾生無邊故，般若波羅蜜無邊。」

釋提桓因問須菩提：「云何眾生無邊故，般若波羅蜜無邊？」

須菩提言：「于意云何，何等法名眾生？」

釋提桓因言：「無有法名眾生，假名故為眾生。是名字本無有法亦無所趣，強為作名。」

「憍尸迦！于汝意云何，是般若波羅蜜中說眾生有實不？」

釋提桓因言：「無也。」

「憍尸迦！若般若波羅蜜實不說眾生，無邊亦不可得。憍尸迦！于汝意云何，佛如恒河沙劫壽說眾生眾生名字。頗有眾生法有生有滅不？

【現代漢語翻譯】現代漢語譯本為什麼呢？因為一切種智（Buddha's omniscience）的前際、后際、中際都不可得。因為這個緣故，憍尸迦（Kausika，即釋提桓因的別稱）！這般若波羅蜜（Prajnaparamita，智慧的完美）是無邊的，色（rupa，物質現象）是無邊的，乃至一切種智是無邊的。再者，憍尸迦！因為緣（pratyaya，條件）是無邊的，所以般若波羅蜜也是無邊的。須菩提（Subhuti）！為什麼說因為緣是無邊的，所以般若波羅蜜是無邊的呢？須菩提說：『因為緣一切無邊法（dharma，現象）的緣故，所以般若波羅蜜是無邊的。』『為什麼說因為緣一切無邊法的緣故，所以般若波羅蜜是無邊的呢？』須菩提說：『因為緣無邊法性（dharmata，法的本性）的緣故，所以般若波羅蜜是無邊的。再者，憍尸迦！因為緣無邊如（tathata，真如）的緣故，所以般若波羅蜜是無邊的。』釋提桓因（Sakra devanam Indra）說：『為什麼說因為緣無邊如的緣故，所以般若波羅蜜是無邊的呢？』須菩提說：『因為如是無邊的，所以緣也是無邊的；因為緣是無邊的，所以如也是無邊的。因為這個緣故，諸菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的般若波羅蜜是無邊的。再者，憍尸迦！因為眾生（sattva，有情）是無邊的，所以般若波羅蜜是無邊的。』釋提桓因問須菩提：『為什麼說因為眾生是無邊的，所以般若波羅蜜是無邊的呢？』須菩提說：『你認為如何，什麼法叫做眾生？』釋提桓因說：『沒有法叫做眾生，只是假名叫做眾生。這個名字本來沒有法，也沒有所指，只是勉強給它安立一個名字。』『憍尸迦！你認為如何，這般若波羅蜜中說眾生有實體嗎？』釋提桓因說：『沒有。』『憍尸迦！如果般若波羅蜜實際上不說眾生，那麼無邊也是不可得的。憍尸迦！你認為如何，佛像恒河沙數劫那樣長的時間說眾生、眾生的名字，難道有眾生法是有生有滅的嗎？』

【English Translation】 English version Why is that? Because the beginning, middle, and end of all-knowing wisdom (sarvajna, Buddha's omniscience) are unattainable. For this reason, Kausika (another name for Sakra devanam Indra)! This Prajnaparamita (perfection of wisdom) is boundless, form (rupa, material phenomena) is boundless, and even all-knowing wisdom is boundless. Furthermore, Kausika! Because conditions (pratyaya) are boundless, Prajnaparamita is also boundless. Subhuti! How is it that because conditions are boundless, Prajnaparamita is boundless? Subhuti said: 'Because it is conditioned by all boundless dharmas (phenomena), Prajnaparamita is boundless.' 'How is it that because it is conditioned by all boundless dharmas, Prajnaparamita is boundless?' Subhuti said: 'Because it is conditioned by the boundless nature of dharmas (dharmata), Prajnaparamita is boundless. Furthermore, Kausika! Because it is conditioned by boundless suchness (tathata), Prajnaparamita is boundless.' Sakra devanam Indra said: 'How is it that because it is conditioned by boundless suchness, Prajnaparamita is boundless?' Subhuti said: 'Because suchness is boundless, conditions are also boundless; because conditions are boundless, suchness is also boundless. For this reason, the Prajnaparamita of all Bodhisattva-mahasattvas (great Bodhisattvas) is boundless. Furthermore, Kausika! Because sentient beings (sattva) are boundless, Prajnaparamita is boundless.' Sakra devanam Indra asked Subhuti: 'How is it that because sentient beings are boundless, Prajnaparamita is boundless?' Subhuti said: 'What do you think, what dharma is called a sentient being?' Sakra devanam Indra said: 'There is no dharma called a sentient being; it is just a provisional name. This name originally has no dharma, nor does it refer to anything; it is just a name given arbitrarily.' 'Kausika! What do you think, does this Prajnaparamita say that sentient beings have a real substance?' Sakra devanam Indra said: 'No.' 'Kausika! If Prajnaparamita does not actually speak of sentient beings, then boundlessness is also unattainable. Kausika! What do you think, if the Buddha speaks of the names of sentient beings for as many kalpas as there are sands in the Ganges River, is there a dharma of sentient beings that has arising and ceasing?'

」

釋提桓因言：「不也。」

「何以故？眾生從本已來常清凈故。以是因緣故，憍尸迦！眾生無邊故，當知般若波羅蜜亦無邊。」

摩訶般若波羅蜜經三嘆品第三十(丹本作顧視品)

爾時諸天王及諸天、諸梵王及諸梵天、伊賒那天及諸神仙並諸天女，同時三反稱歎：「快哉，快哉！慧命須菩提所說法，皆是佛出世間因緣恩力演布是教。若有菩薩摩訶薩行是般若波羅蜜不遠離者，我輩視是人如佛。何以故？是般若波羅蜜中雖無法可得——所謂色受想行識乃至一切種智；而有三乘之教——所謂聲聞乘、辟支佛乘、佛乘。」

爾時佛告諸天子：「如是，如是！諸天子！如汝所言，是般若波羅蜜中雖無法可得——所謂色受想行識乃至一切種智；而有三乘之教——所謂聲聞乘辟支佛乘佛乘。諸天子！若有菩薩摩訶薩行是般若波羅蜜不遠離者，視是人當如佛。以無所得故。何以故？是般若波羅蜜中廣說三乘之教，所謂聲聞、辟支佛、佛乘。檀那波羅蜜中佛不可得，離檀那波羅蜜佛亦不可得。乃至般若波羅蜜中佛不可得，離般若波羅蜜佛亦不可得。內空乃至無法有法空，四念處乃至十八不共法，一切種智亦如是。」

佛語諸天子：「菩薩摩訶薩若能學是一切法，所謂檀那波羅蜜乃至一切種

【現代漢語翻譯】現代漢語譯本釋提桓因（Śakra devānām indra，帝釋天）說：『不是這樣的。』『為什麼呢？因為眾生從根本上來說就是清凈的。因為這個原因，憍尸迦（Kauśika，釋提桓因的別名）！眾生是無邊的，應當知道般若波羅蜜（Prajñāpāramitā，智慧到彼岸）也是無邊的。』《摩訶般若波羅蜜經》三嘆品第三十（丹本為顧視品）當時，諸天王以及諸天、諸梵王以及諸梵天、伊賒那天（Īśāna，自在天）以及諸神仙和諸天女，同時三次稱讚說：『太好了，太好了！慧命須菩提（Subhūti，佛陀的十大弟子之一，解空第一）所說的法，都是佛陀出世的因緣和恩德力量所宣揚的教導。如果有菩薩摩訶薩（菩薩中的大菩薩）修行這般若波羅蜜而不遠離，我們看待這個人就如同看待佛陀一樣。為什麼呢？因為這般若波羅蜜中雖然沒有法可以得到——所謂色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，表象）、行（saṃskāra，意志）、識（vijñāna，意識），乃至一切種智（sarvajñatā，佛陀的智慧）；但有三乘的教導——所謂聲聞乘（Śrāvakayāna，聽聞佛法而修行的乘）、辟支佛乘（Pratyekabuddhayāna，獨自覺悟的乘）、佛乘（Buddhayāna，成佛的乘）。』當時，佛陀告訴諸天子：『是的，是的！諸天子！正如你們所說，這般若波羅蜜中雖然沒有法可以得到——所謂色、受、想、行、識，乃至一切種智；但有三乘的教導——所謂聲聞乘、辟支佛乘、佛乘。諸天子！如果有菩薩摩訶薩修行這般若波羅蜜而不遠離，看待這個人應當如同看待佛陀一樣。因為無所得的緣故。為什麼呢？因為這般若波羅蜜中廣泛宣說了三乘的教導，所謂聲聞、辟支佛、佛乘。佈施波羅蜜（Dānapāramitā，佈施到彼岸）中佛不可得，離開佈施波羅蜜佛也不可得。乃至般若波羅蜜中佛不可得，離開般若波羅蜜佛也不可得。內空（adhyātma-śūnyatā，內法空）乃至無法有法空（abhāva-svabhāva-śūnyatā，無自性空），四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法）乃至十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛陀獨有的十八種功德），一切種智也是如此。』佛陀告訴諸天子：『菩薩摩訶薩如果能夠學習這一切法，所謂佈施波羅蜜乃至一切種智，

【English Translation】 English version Śakra devānām indra (釋提桓因, the lord of the gods) said, 'It is not so.' 'Why is that? Because sentient beings are fundamentally pure from the beginning. For this reason, Kauśika (憍尸迦, another name for Śakra)! Because sentient beings are boundless, it should be known that Prajñāpāramitā (般若波羅蜜, the perfection of wisdom) is also boundless.' The Thirtieth Chapter, 'Three Praises,' of the Mahāprajñāpāramitā Sūtra (the Dan version is 'Looking Around') At that time, the kings of the gods, the gods, the kings of the Brahmās, the Brahmās, Īśāna (伊賒那天, a deity), the immortals, and the goddesses, all together praised three times, saying, 'Excellent, excellent! The Dharma spoken by the venerable Subhūti (須菩提, one of the Buddha's ten great disciples, foremost in understanding emptiness) is all the teaching proclaimed by the Buddha's causes and conditions for appearing in the world and by the power of his grace. If there is a Bodhisattva Mahāsattva (菩薩摩訶薩, a great Bodhisattva) who practices this Prajñāpāramitā without abandoning it, we will regard this person as we would regard the Buddha. Why is that? Because in this Prajñāpāramitā, although there is no Dharma to be obtained—that is, form (rūpa, 色), feeling (vedanā, 受), perception (saṃjñā, 想), mental formations (saṃskāra, 行), and consciousness (vijñāna, 識), up to and including all-knowing wisdom (sarvajñatā, 一切種智); yet there are the teachings of the three vehicles—that is, the Śrāvakayāna (聲聞乘, the vehicle of the hearers), the Pratyekabuddhayāna (辟支佛乘, the vehicle of the solitary realizers), and the Buddhayāna (佛乘, the vehicle of the Buddhas).' At that time, the Buddha said to the gods, 'It is so, it is so! Gods! As you have said, in this Prajñāpāramitā, although there is no Dharma to be obtained—that is, form, feeling, perception, mental formations, and consciousness, up to and including all-knowing wisdom; yet there are the teachings of the three vehicles—that is, the Śrāvakayāna, the Pratyekabuddhayāna, and the Buddhayāna. Gods! If there is a Bodhisattva Mahāsattva who practices this Prajñāpāramitā without abandoning it, this person should be regarded as the Buddha. Because of non-attainment. Why is that? Because in this Prajñāpāramitā, the teachings of the three vehicles are extensively explained, that is, the Śrāvaka, the Pratyekabuddha, and the Buddha vehicles. In Dānapāramitā (檀那波羅蜜, the perfection of giving), the Buddha cannot be obtained, and apart from Dānapāramitā, the Buddha also cannot be obtained. Likewise, in Prajñāpāramitā, the Buddha cannot be obtained, and apart from Prajñāpāramitā, the Buddha also cannot be obtained. Inner emptiness (adhyātma-śūnyatā, 內空) up to and including the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā, 無法有法空), the four foundations of mindfulness (catvāri smṛtyupasthānāni, 四念處) up to and including the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, 十八不共法), and all-knowing wisdom are also like this.' The Buddha said to the gods, 'If a Bodhisattva Mahāsattva can learn all these Dharmas, that is, Dānapāramitā up to and including all-knowing wisdom,'

智，以是事故，當視是菩薩摩訶薩如佛。諸天子！我昔于然燈佛時，花嚴城內四衢道頭見佛聞法，即得不離檀那波羅蜜行，不離尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜行。不離內空乃至無法有法空，四念處乃至八聖道分。不離四禪、四無量心、四無色定、一切三昧門、一切陀羅尼門。不離四無所畏、佛十力、四無礙智、十八不共法、大慈大悲，及余無量諸佛法行。無所得故。是時然燈佛記我當來世過一阿僧祇劫當作佛，號釋迦牟尼多陀阿伽度、阿羅訶、三藐三佛陀、毗侈遮羅那、修伽度、路伽憊、無上士、調御丈夫、天人師、佛世尊。」

爾時諸天子白佛言：「世尊！甚希有是般若波羅蜜，能令諸菩薩摩訶薩得薩婆若，於色不取不捨故，于受想行識不取不捨故，乃至一切種智不取不捨故。」

爾時佛觀四眾和合——比丘、比丘尼、優婆塞、優婆夷——及諸菩薩摩訶薩，並四天王天乃至阿迦尼吒諸天皆會坐。普觀是已，佛告釋提桓因言：「憍尸迦！若菩薩摩訶薩、若比丘、若比丘尼、若優婆塞、若優婆夷、若諸天子、若諸天女，是般若波羅蜜，若聽受持親近讀誦、為他說正憶念、不離薩婆若心，諸天子！是人，魔若魔民不能得其便。何以故？是善男子、善女人，諦了知色空，空

【現代漢語翻譯】現代漢語譯本：智者應當如此看待菩薩摩訶薩，如同看待佛陀一般。諸位天子！我過去在燃燈佛（Dipamkara Buddha）時期，在花嚴城內的十字路口見到佛陀並聽聞佛法，當下就獲得了不離佈施波羅蜜（dāna pāramitā）的修行，不離持戒波羅蜜（śīla pāramitā）、忍辱波羅蜜（kṣānti pāramitā）、精進波羅蜜（vīrya pāramitā）、禪定波羅蜜（dhyāna pāramitā）、般若波羅蜜（prajñā pāramitā）的修行。不離內空乃至無法有法空，不離四念處乃至八聖道分。不離四禪、四無量心、四無色定、一切三昧門、一切陀羅尼門。不離四無所畏、佛十力、四無礙智、十八不共法、大慈大悲，以及其他無量諸佛法行。因為無所得的緣故。當時燃燈佛授記我，當來世過一個阿僧祇劫后將成佛，號為釋迦牟尼（Śākyamuni）多陀阿伽度（Tathāgata）、阿羅訶（Arhat）、三藐三佛陀（Samyaksaṃbuddha）、毗侈遮羅那（Vidyācarana-saṃpanna）、修伽度（Sugata）、路伽憊（Lokavid）、無上士（Anuttara）、調御丈夫（Purusadamyasarathi）、天人師（Śāstādevamanuṣyāṇāṃ）、佛世尊（Buddha-bhagavat）。當時，諸位天子對佛說：『世尊！這般若波羅蜜真是稀有，能使諸菩薩摩訶薩獲得一切智（sarvajña），因為對於色不執取也不捨棄，對於受、想、行、識也不執取也不捨棄，乃至對於一切種智也不執取也不捨棄。』當時，佛陀觀察四眾弟子——比丘、比丘尼、優婆塞、優婆夷——以及諸菩薩摩訶薩，還有四天王天乃至阿迦尼吒天（Akaniṣṭha）的諸天都聚集在一起。普遍觀察之後，佛陀告訴釋提桓因（Śakra devānām indra）說：『憍尸迦（Kauśika）！如果菩薩摩訶薩、比丘、比丘尼、優婆塞、優婆夷、諸天子、諸天女，對於這般若波羅蜜，如果聽聞、受持、親近、讀誦、為他人解說、正確憶念、不離一切智之心，諸位天子！這樣的人，魔及其眷屬都不能找到機會加害。為什麼呢？因為這位善男子、善女人，真實了知色是空，空

【English Translation】 English version: Therefore, one should regard these Bodhisattva-Mahasattvas as one would regard a Buddha. O sons of gods! In the past, when I was with Dipamkara Buddha, I saw the Buddha and heard the Dharma at the crossroads in the city of Flower Adornment, and immediately I attained the practice of not being separated from the Dana Paramita (perfection of giving), not being separated from the Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom). Not being separated from inner emptiness up to the emptiness of no-dharma and dharma, not being separated from the four foundations of mindfulness up to the eightfold noble path. Not being separated from the four dhyanas, the four immeasurables, the four formless absorptions, all samadhi gates, and all dharani gates. Not being separated from the four fearlessnesses, the ten powers of the Buddha, the four unobstructed knowledges, the eighteen unique qualities, great compassion and great kindness, and all other immeasurable Buddha-Dharma practices. Because there is nothing to be attained. At that time, Dipamkara Buddha prophesied that in the future, after one asamkhya kalpa, I would become a Buddha, named Sakyamuni Tathagata, Arhat, Samyaksambuddha, Vidyacarana-sampanna, Sugata, Lokavid, Anuttara, Purusadamyasarathi, Sasta devamanusyanam, Buddha-bhagavat. At that time, the sons of gods said to the Buddha, 'O World Honored One! This Prajna Paramita is truly rare, it can enable all Bodhisattva-Mahasattvas to attain Sarvajna (all-knowing wisdom), because they do not grasp or abandon form, they do not grasp or abandon feeling, perception, volition, and consciousness, and they do not grasp or abandon even all-knowing wisdom.' At that time, the Buddha observed the four assemblies—bhikshus, bhikshunis, upasakas, and upasikas—as well as all the Bodhisattva-Mahasattvas, and all the gods from the Four Heavenly Kings up to the Akaniṣṭha heavens were gathered. After observing all of them, the Buddha said to Sakra devanam indra, 'O Kausika! If a Bodhisattva-Mahasattva, a bhikshu, a bhikshuni, an upasaka, an upasika, sons of gods, or daughters of gods, regarding this Prajna Paramita, if they listen, receive, uphold, draw near, recite, explain it to others, correctly remember it, and do not depart from the mind of all-knowing wisdom, O sons of gods! Such a person, Mara and his people cannot find an opportunity to harm them. Why? Because this good man or good woman truly understands that form is empty, emptiness

不能得空便，無相不能得無相便，無作不能得無作便。諦了知受想行識空，空不能得空便，乃至無作不能得無作便。乃至諦了知一切種智空，空不能得空便，乃至無作不能得無作便。何以故？是諸法自相性不可得，無事可得便，誰受惱者？

「複次，憍尸迦！是善男子、善女人，人非人不能得其便。何以故？是善男子、善女人，一切眾生中善修慈心，悲、喜、舍心，以無所得故。憍尸迦！是善男子、善女人，終不橫死。何以故？是善男子、善女人行檀那波羅蜜，於一切眾生等心供給故。

「複次，憍尸迦！三千大千世界四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、光音天、遍凈天、廣果天，是諸天中有發阿耨多羅三藐三菩提心者，未聞是般若波羅蜜、未受持親近，是諸天子今應聞受持親近讀誦、正憶念、不離薩婆若心。

「複次，憍尸迦！諸善男子、善女人聞是般若波羅蜜，受持親近讀誦、正憶念、不離薩婆若心，是諸善男子、善女人，若在空舍、若在曠野、若人住處，終不怖畏。何以故？是善男子、善女人明於內空，以無所得故。明於外空乃至無法有法空，以無所得故。」

爾時三千大千世界中諸四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，

【現代漢語翻譯】現代漢語譯本：『不能因為空性而獲得空性，無相不能因為無相而獲得無相，無作不能因為無作而獲得無作。如果真正瞭解受（vedana）、想（samjna）、行（samskara）、識（vijnana）是空性的，那麼空性本身不能因為空性而獲得空性，乃至無作也不能因為無作而獲得無作。乃至如果真正瞭解一切種智（sarvajnata，佛陀的智慧）是空性的，那麼空性本身不能因為空性而獲得空性，乃至無作也不能因為無作而獲得無作。為什麼呢？因為這些法的自性是不可得的，沒有什麼可以被獲得，誰會因此而感到煩惱呢？』『再者，憍尸迦（Kausika，帝釋天）！善男子、善女人不會被人或非人所趁。為什麼呢？因為這些善男子、善女人在一切眾生中善修慈心（maitri）、悲心（karuna）、喜心（mudita）、舍心（upeksa），因為他們沒有任何執著。憍尸迦！這些善男子、善女人不會橫死。為什麼呢？因為這些善男子、善女人行檀那波羅蜜（dana-paramita，佈施的完美），對一切眾生都平等地給予。』『再者，憍尸迦！三千大千世界中的四天王天（Caturmaharajika-kayika，四大天王所居之天）、三十三天（Trayastrimsa，帝釋天所居之天）、夜摩天（Yama，夜摩天王所居之天）、兜率陀天（Tusita，彌勒菩薩所居之天）、化樂天（Nirmanarati，樂於變化之天）、他化自在天（Paranirmita-vasavartin，能自在變化之天）、梵天（Brahma，色界初禪天）、光音天（Abhasvara，色界二禪天）、遍凈天（Subhakrtsna，色界三禪天）、廣果天（Brhatphala，色界四禪天），這些天界中有發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的，如果他們沒有聽聞過這部般若波羅蜜（prajna-paramita，智慧的完美），沒有受持親近，那麼這些天子現在應當聽聞、受持、親近、讀誦、正確憶念，不離薩婆若心（sarvajna-citta，一切智之心）。』『再者，憍尸迦！如果善男子、善女人聽聞這部般若波羅蜜，受持、親近、讀誦、正確憶念，不離薩婆若心，那麼這些善男子、善女人，無論在空屋、曠野還是人群居住的地方，都不會感到恐懼。為什麼呢？因為這些善男子、善女人明瞭內空（adhyatma-sunyata，內在的空性），因為他們沒有任何執著。他們明瞭外空（bahirdha-sunyata，外在的空性），乃至無法有法空（abhava-svabhava-sunyata，無自性空），因為他們沒有任何執著。』當時，三千大千世界中的四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，

【English Translation】 English version: 'Emptiness cannot be obtained through emptiness, non-characteristic cannot be obtained through non-characteristic, and non-action cannot be obtained through non-action. If one truly understands that feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are empty, then emptiness itself cannot be obtained through emptiness, and even non-action cannot be obtained through non-action. Furthermore, if one truly understands that all-knowing wisdom (sarvajnata, the wisdom of the Buddha) is empty, then emptiness itself cannot be obtained through emptiness, and even non-action cannot be obtained through non-action. Why is this so? Because the self-nature of these dharmas is unattainable, there is nothing to be obtained, so who would suffer from affliction?' 'Moreover, Kausika (Indra, the king of gods)! Good men and good women cannot be taken advantage of by humans or non-humans. Why is this so? Because these good men and good women cultivate loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa) well among all beings, because they have no attachments. Kausika! These good men and good women will not die an untimely death. Why is this so? Because these good men and good women practice the perfection of giving (dana-paramita), providing equally to all beings.' 'Furthermore, Kausika! In the great trichiliocosm, the heavens of the Four Great Kings (Caturmaharajika-kayika, the heaven of the Four Heavenly Kings), the Thirty-three Heavens (Trayastrimsa, the heaven of Indra), the Yama Heaven (Yama, the heaven of the Yama King), the Tusita Heaven (Tusita, the heaven of Maitreya Bodhisattva), the Nirmanarati Heaven (Nirmanarati, the heaven of those who delight in transformation), the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the heaven of those who have power over others' transformations), the Brahma Heaven (Brahma, the first dhyana heaven of the form realm), the Abhasvara Heaven (Abhasvara, the second dhyana heaven of the form realm), the Subhakrtsna Heaven (Subhakrtsna, the third dhyana heaven of the form realm), and the Brhatphala Heaven (Brhatphala, the fourth dhyana heaven of the form realm), among these heavens, those who have generated the mind of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment), if they have not heard this Prajna-paramita (prajna-paramita, the perfection of wisdom), have not received, embraced, and drawn near to it, then these heavenly beings should now hear, receive, embrace, draw near to, recite, correctly remember, and not depart from the mind of all-knowing wisdom (sarvajna-citta, the mind of omniscience).' 'Furthermore, Kausika! If good men and good women hear this Prajna-paramita, receive, embrace, draw near to, recite, correctly remember, and do not depart from the mind of all-knowing wisdom, then these good men and good women, whether in an empty house, in a wilderness, or in a place where people live, will not feel fear. Why is this so? Because these good men and good women are clear about inner emptiness (adhyatma-sunyata, the emptiness of the internal), because they have no attachments. They are clear about outer emptiness (bahirdha-sunyata, the emptiness of the external), and even the emptiness of non-existence and existence (abhava-svabhava-sunyata, the emptiness of non-self-nature), because they have no attachments.' At that time, the heavens of the Four Great Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmita-vasavartin Heaven in the great trichiliocosm,

乃至首陀婆諸天，白佛言：「世尊！是善男子、善女人能受持般若波羅蜜，親近讀誦、正憶念、不離薩婆若心者，我等常當守護。何以故？世尊！以菩薩摩訶薩因緣故，斷三惡道、斷天人貧、斷諸災患疾病飢餓。以菩薩因緣故，便有十善道現於世間，四禪、四無量心、四無色定，檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，內空乃至無法有法空，四念處乃至一切種智。以菩薩因緣故，世間便有剎利大姓、婆羅門大姓、居士大家、諸王及轉輪聖王，四天王天乃至阿迦尼吒天。以菩薩因緣故，有須陀洹須陀洹果乃至阿羅漢阿羅漢果、辟支佛辟支佛道。以菩薩因緣故，有成就眾生、凈佛國土，便有諸佛出現於世，便有轉法輪，知有佛寶、法寶、比丘僧寶。世尊！以是因緣故，一切世間諸天及人、阿修羅，應守護是菩薩摩訶薩。」

佛語釋提桓因：「如是，如是！憍尸迦！以菩薩摩訶薩因緣故，斷三惡道乃至三寶出現於世。以是故，諸天及人、阿修羅，常應守護供養、恭敬尊重讚歎是菩薩摩訶薩。憍尸迦！供養恭敬尊重讚歎是菩薩摩訶薩，即是供養我。以是故，是諸菩薩摩訶薩，諸天及人、阿修羅，常應守護供養、恭敬尊重讚歎。憍尸迦！若三千大千世界滿中聲聞、辟支佛，譬如竹

【現代漢語翻譯】現代漢語譯本乃至首陀婆（Suddhavasa，凈居天）諸天，對佛說：『世尊！如果善男子、善女人能夠受持般若波羅蜜（Prajnaparamita，智慧的完美），親近讀誦、正確憶念、不離薩婆若（Sarvajna，一切智）之心，我們常常應當守護他們。為什麼呢？世尊！因為菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的緣故，能夠斷除三惡道（地獄、餓鬼、畜生），斷除天人和人間的貧困，斷除各種災禍疾病飢餓。因為菩薩的緣故，世間便有十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不邪見）顯現，四禪（色界四種禪定）、四無量心（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），檀那波羅蜜（Dana-paramita，佈施的完美）、尸羅波羅蜜（Sila-paramita，持戒的完美）、羼提波羅蜜（Ksanti-paramita，忍辱的完美）、毗梨耶波羅蜜（Virya-paramita，精進的完美）、禪那波羅蜜（Dhyana-paramita，禪定的完美）、般若波羅蜜，內空（Adhyatma-sunyata，內空的空性）乃至無法有法空（Abhava-svabhava-sunyata，無法有法的空性），四念處（身念處、受念處、心念處、法念處）乃至一切種智（Sarvakarajnata，對一切事物和現象的智慧）。因為菩薩的緣故，世間便有剎利（Ksatriya，貴族）大姓、婆羅門（Brahmana，祭司）大姓、居士大家、諸王以及轉輪聖王（Cakravartin，統治世界的理想君主），四天王天（Caturmaharajika，四大天王所居之天）乃至阿迦尼吒天（Akanistha，色界最高天）。因為菩薩的緣故，有須陀洹（Srotapanna，入流者）須陀洹果（Srotapatti-phala，入流果）乃至阿羅漢（Arhat，應供）阿羅漢果（Arhat-phala，阿羅漢果）、辟支佛（Pratyekabuddha，獨覺）辟支佛道（Pratyekabuddha-yana，獨覺道）。因為菩薩的緣故，能夠成就眾生、清凈佛國土，便有諸佛出現於世，便有轉法輪（Dharmacakra-pravartana，佛陀的教法傳播），知道有佛寶（Buddha-ratna，佛陀的寶藏）、法寶（Dharma-ratna，佛法的寶藏）、比丘僧寶（Sangha-ratna，僧團的寶藏）。世尊！因為這個緣故，一切世間諸天以及人、阿修羅（Asura，非天），都應當守護這位菩薩摩訶薩。』佛對釋提桓因（Sakra devanam Indra，帝釋天）說：『是的，是的！憍尸迦（Kausika，帝釋天的別名）！因為菩薩摩訶薩的緣故，能夠斷除三惡道乃至三寶（佛、法、僧）出現於世。因此，諸天以及人、阿修羅，常常應當守護供養、恭敬尊重讚歎這位菩薩摩訶薩。憍尸迦！供養恭敬尊重讚歎這位菩薩摩訶薩，就是供養我。因此，這些菩薩摩訶薩，諸天以及人、阿修羅，常常應當守護供養、恭敬尊重讚歎。憍尸迦！如果三千大千世界（Trisahasra-mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）充滿聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛，譬如竹林

【English Translation】 English version Even the Suddhavasa (Pure Abodes) gods said to the Buddha: 'World Honored One! If a good man or good woman can uphold the Prajnaparamita (Perfection of Wisdom), be close to it, recite it, correctly remember it, and not depart from the mind of Sarvajna (All-Knowing), we will always protect them. Why is that? World Honored One! Because of the Bodhisattva-mahasattva (Great Bodhisattva), the three evil paths (hell, hungry ghosts, animals) are cut off, poverty among gods and humans is cut off, and all disasters, diseases, and hunger are cut off. Because of the Bodhisattva, the ten good paths (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not having wrong views) appear in the world, as well as the four Dhyanas (meditative absorptions), the four immeasurable minds (loving-kindness, compassion, joy, equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the Dana-paramita (perfection of giving), the Sila-paramita (perfection of morality), the Ksanti-paramita (perfection of patience), the Virya-paramita (perfection of vigor), the Dhyana-paramita (perfection of meditation), the Prajnaparamita, the inner emptiness (Adhyatma-sunyata) up to the emptiness of non-existence and existence (Abhava-svabhava-sunyata), the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena) up to the all-knowing wisdom (Sarvakarajnata). Because of the Bodhisattva, there are great Kshatriya (warrior) families, great Brahmin (priest) families, great householder families, kings, and the Cakravartin (universal monarch), the Caturmaharajika (Heaven of the Four Great Kings) up to the Akanistha (highest heaven in the realm of form). Because of the Bodhisattva, there are Srotapannas (stream-enterers) and the Srotapatti-phala (fruit of stream-entry) up to Arhats (worthy ones) and the Arhat-phala (fruit of Arhatship), Pratyekabuddhas (solitary realizers) and the Pratyekabuddha-yana (path of solitary realization). Because of the Bodhisattva, there is the accomplishment of sentient beings, the purification of Buddha lands, and Buddhas appear in the world, the turning of the Dharma wheel (Dharmacakra-pravartana), and the knowledge of the Buddha-ratna (jewel of the Buddha), the Dharma-ratna (jewel of the Dharma), and the Sangha-ratna (jewel of the Sangha). World Honored One! For this reason, all the gods, humans, and Asuras (demigods) in the world should protect this Bodhisattva-mahasattva.' The Buddha said to Sakra devanam Indra (Indra, king of the gods): 'So it is, so it is! Kausika (another name for Indra)! Because of the Bodhisattva-mahasattva, the three evil paths are cut off, and the three jewels (Buddha, Dharma, Sangha) appear in the world. Therefore, the gods, humans, and Asuras should always protect, make offerings to, respect, honor, and praise this Bodhisattva-mahasattva. Kausika! Making offerings to, respecting, honoring, and praising this Bodhisattva-mahasattva is the same as making offerings to me. Therefore, these Bodhisattva-mahasattvas, the gods, humans, and Asuras should always protect, make offerings to, respect, honor, and praise. Kausika! If the three thousand great thousand worlds (Trisahasra-mahasahasra-lokadhatu) were filled with Sravakas (hearers of the Dharma) and Pratyekabuddhas, like a bamboo forest

葦稻麻叢林。若有善男子、善女人供養恭敬、尊重讚歎。不如供養恭敬尊重讚歎初發心菩薩摩訶薩不離六波羅蜜所得福德。何以故？不以聲聞、辟支佛因緣故，有菩薩摩訶薩及諸佛出現於世。以有菩薩摩訶薩因緣故，有聲聞、辟支佛、諸佛出現於世。以是故，憍尸迦！是諸菩薩摩訶薩，一切世間諸天及人、阿修羅，常應守護供養恭敬尊重讚歎。」

摩訶般若波羅蜜經滅諍品第三十一(丹本名為現功德品)

爾時釋提桓因白佛言：「世尊！甚奇希有。諸菩薩摩訶薩，是般若波羅蜜若聞受持、親近讀誦、為他說、正憶念時，得如是今世功德。亦成就眾生、嚴凈佛國土。從一佛國至一佛國供養諸佛，所欲供養之具隨意即得。從諸佛聞法，至得阿耨多羅三藐三菩提終不中忘。亦得家成就、母成就、產生就、眷屬成就、相成就、光明成就、眼成就、耳成就、三昧成就、陀羅尼成就。是菩薩以方便力故，變身如佛，從一國至一國到無佛處，贊檀那波羅蜜乃至般若波羅蜜，贊四禪、四無量心、四無色定，贊四念處乃至十八不共法，以方便力而為說法，以三乘法度脫眾生，所謂聲聞、辟支佛、佛乘。世尊！快哉希有。受持般若波羅蜜，為已總攝五波羅蜜乃至十八不共法，亦攝須陀洹果乃至阿羅漢果、辟支佛道、佛道，一切

【現代漢語翻譯】現代漢語譯本如同供養葦草、稻穀、麻叢林，如果有善男子、善女人供養、恭敬、尊重、讚歎這些，不如供養、恭敬、尊重、讚歎初發心的菩薩摩訶薩（菩薩中的大修行者），他們不離六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）所獲得的福德。為什麼呢？不是因為聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的因緣，才有菩薩摩訶薩和諸佛出現在世間。而是因為有菩薩摩訶薩的因緣，才有聲聞、辟支佛、諸佛出現在世間。因此，憍尸迦（帝釋天的別名）！這些菩薩摩訶薩，一切世間諸天、人和阿修羅（一種神道眾生），應當常常守護、供養、恭敬、尊重、讚歎他們。

《摩訶般若波羅蜜經·滅諍品第三十一》（丹本名為現功德品）

這時，釋提桓因（帝釋天的別名）對佛說：『世尊！真是太奇特稀有了。諸菩薩摩訶薩，如果聽聞、受持、親近、讀誦、為他人宣說、正確憶念這般若波羅蜜（以智慧到達彼岸的方法），就能獲得如此今生的功德。也能成就眾生、莊嚴清凈佛國土。從一個佛國到另一個佛國供養諸佛，所想供養的物品都能隨意得到。從諸佛那裡聽聞佛法，直到獲得阿耨多羅三藐三菩提（無上正等正覺）最終都不會忘記。也能獲得家庭成就、母親成就、出生成就、眷屬成就、相貌成就、光明成就、眼睛成就、耳朵成就、三昧（禪定）成就、陀羅尼（總持）成就。這些菩薩以方便力，變身如同佛，從一個佛國到另一個佛國，到達沒有佛的地方，讚歎檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜，讚歎四禪（四種禪定）、四無量心（慈悲喜捨）、四無色定（四種無色界禪定），讚歎四念處（身受心法四種觀照）乃至十八不共法（佛獨有的十八種功德），以方便力而為眾生說法，用三乘法度脫眾生，也就是聲聞乘、辟支佛乘、佛乘。世尊！真是太快慰稀有了。受持般若波羅蜜，就等於總攝了五波羅蜜乃至十八不共法，也攝取了須陀洹果（初果）乃至阿羅漢果（四果）、辟支佛道、佛道，一切。』

【English Translation】 English version Like offering to reeds, rice paddies, and hemp forests, if there are good men and good women who offer, respect, honor, and praise these, it is not as meritorious as offering, respecting, honoring, and praising a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) who has just begun their practice and does not depart from the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Why is this so? It is not because of the conditions of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken on their own) that Bodhisattva Mahasattvas and Buddhas appear in the world. Rather, it is because of the conditions of Bodhisattva Mahasattvas that Sravakas, Pratyekabuddhas, and Buddhas appear in the world. Therefore, Kausika (another name for Indra)! These Bodhisattva Mahasattvas, all the gods, humans, and Asuras (a type of divine being) in the world, should always protect, offer to, respect, honor, and praise them.

The Mahaprajnaparamita Sutra, Chapter 31 on the Cessation of Disputes (also known as the Chapter on Manifesting Merits in the Dan version)

At that time, Sakra, Lord of the Devas (another name for Indra), said to the Buddha: 'World Honored One! It is truly wondrous and rare. If Bodhisattva Mahasattvas hear, uphold, draw near, recite, explain to others, and correctly contemplate this Prajnaparamita (the method of reaching the other shore through wisdom), they will obtain such merits in this life. They will also accomplish sentient beings and adorn and purify Buddha lands. From one Buddha land to another, they can offer to all Buddhas, and whatever they wish to offer will be obtained at will. From hearing the Dharma from the Buddhas, until they attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they will never forget. They will also attain family accomplishment, mother accomplishment, birth accomplishment, retinue accomplishment, appearance accomplishment, light accomplishment, eye accomplishment, ear accomplishment, samadhi (meditation) accomplishment, and dharani (total retention) accomplishment. These Bodhisattvas, through their skillful means, can transform their bodies to be like Buddhas, and from one Buddha land to another, they can go to places where there are no Buddhas, and praise the Dana Paramita (the perfection of generosity) up to the Prajna Paramita, praise the four dhyanas (four stages of meditation), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (four stages of formless meditation), praise the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas) up to the eighteen unique qualities of a Buddha, and through skillful means, they teach the Dharma to sentient beings, liberating them with the three vehicles, namely the Sravaka vehicle, the Pratyekabuddha vehicle, and the Buddha vehicle. World Honored One! It is truly joyful and rare. Upholding the Prajnaparamita is equivalent to encompassing the five paramitas up to the eighteen unique qualities of a Buddha, and also encompassing the Srotapanna fruit (the first fruit) up to the Arhat fruit (the fourth fruit), the Pratyekabuddha path, and the Buddha path, everything.'

智、一切種智。」

佛告釋提桓因：「如是，如是！憍尸迦！持般若波羅蜜，為已總攝五波羅蜜乃至一切種智。複次，憍尸迦！是般若波羅蜜受持親近讀誦、為他說、正憶念，是善男子、善女人所得今世功德，汝一心諦聽。」

釋提桓因言：「唯然，世尊！受教。」

佛告釋提桓因言：「憍尸迦！若有外道諸梵志、若魔若魔民、若增上慢人，欲乖錯破壞菩薩般若波羅蜜心。是諸人適生此心，即時滅去，終不從愿。何以故？憍尸迦！菩薩摩訶薩長夜行檀那波羅蜜，行屍羅、羼提、毗梨耶、禪那、般若波羅蜜。以眾生長夜貪諍故，菩薩悉舍內外物，安立眾生於檀那波羅蜜中。以眾生長夜破戒故，菩薩悉舍內外法，安立眾生於戒。以眾生長夜斗諍故，菩薩悉舍內外法，安立眾生於忍辱。以眾生長夜懈怠故，菩薩悉舍內外法，安立眾生於精進。以眾生長夜亂心故，菩薩悉舍內外法，安立眾生於禪那。以眾生長夜愚癡故，菩薩悉舍內外法，安立眾生於般若波羅蜜。以眾生長夜為愛結故流轉生死，是菩薩摩訶薩以方便力斷眾生愛結，安立眾生於四禪、四無量心、四無色定，四念處乃至八聖道分，空、無相、無作三昧。安立眾生於須陀洹果乃至阿羅漢果、辟支佛道、佛道。憍尸迦！是為菩薩摩訶薩行般若波羅蜜得

【現代漢語翻譯】現代漢語譯本：佛陀說：『智慧，是指一切種智（對一切事物和現象的全面、徹底的智慧）。』佛陀告訴釋提桓因（帝釋天）：『是的，是的！憍尸迦（釋提桓因的別名）！受持般若波羅蜜（以智慧到達彼岸的方法），就等於總攝了五波羅蜜（佈施、持戒、忍辱、精進、禪定）乃至一切種智。』『再者，憍尸迦！如果有人受持、親近、讀誦、為他人解說、正確憶念這般若波羅蜜，那麼這個善男子、善女人今生所獲得的功德，你一心仔細聽。』釋提桓因說：『是的，世尊！我願意聽受教誨。』佛陀告訴釋提桓因說：『憍尸迦！如果有外道、婆羅門、魔、魔民、或增上慢的人，想要擾亂、破壞菩薩的般若波羅蜜心，這些人剛一生起這種念頭，就會立刻消失，最終不能如願。為什麼呢？憍尸迦！菩薩摩訶薩（偉大的菩薩）長久以來修行檀那波羅蜜（佈施的修行），修行尸羅（持戒）、羼提（忍辱）、毗梨耶（精進）、禪那（禪定）、般若波羅蜜（智慧）。因為眾生長久以來貪婪爭鬥，菩薩就捨棄一切內外之物，使眾生安住于檀那波羅蜜中。因為眾生長久以來破戒，菩薩就捨棄一切內外之法，使眾生安住于戒律中。因為眾生長久以來爭鬥，菩薩就捨棄一切內外之法，使眾生安住于忍辱中。因為眾生長久以來懈怠，菩薩就捨棄一切內外之法，使眾生安住于精進中。因為眾生長久以來心亂，菩薩就捨棄一切內外之法，使眾生安住于禪定中。因為眾生長久以來愚癡，菩薩就捨棄一切內外之法，使眾生安住于般若波羅蜜中。因為眾生長久以來被愛慾束縛而流轉生死，這位菩薩摩訶薩就以方便之力斷除眾生的愛慾束縛，使眾生安住於四禪、四無量心（慈、悲、喜、舍）、四無色定，四念處乃至八聖道分，空、無相、無作三昧。使眾生安住于須陀洹果（入流果）乃至阿羅漢果（無學果）、辟支佛道（緣覺道）、佛道。憍尸迦！這就是菩薩摩訶薩修行般若波羅蜜所獲得的功德。』

【English Translation】 English version: The Buddha said, 'Wisdom, refers to the All-Knowing Wisdom (the comprehensive and thorough wisdom of all things and phenomena).' The Buddha told Śakra Devānām Indra (the ruler of the gods): 'Yes, yes! Kauśika (another name for Śakra Devānām Indra)! Holding the Prajñāpāramitā (the method of reaching the other shore through wisdom), is equivalent to encompassing the five pāramitās (dāna, śīla, kṣānti, vīrya, dhyāna) and even the All-Knowing Wisdom.' 'Furthermore, Kauśika! If someone upholds, draws near, recites, explains to others, and correctly contemplates this Prajñāpāramitā, then the merits that this good man or good woman obtains in this life, listen carefully with one mind.' Śakra Devānām Indra said, 'Yes, World Honored One! I am willing to listen and receive your teachings.' The Buddha told Śakra Devānām Indra, 'Kauśika! If there are non-Buddhists, Brahmins, demons, demon people, or arrogant people who want to disturb and destroy the Bodhisattva's mind of Prajñāpāramitā, as soon as these people generate such a thought, it will immediately disappear, and they will ultimately not succeed. Why? Kauśika! The Bodhisattva Mahāsattva (great Bodhisattva) has long practiced Dāna Pāramitā (the practice of giving), practiced Śīla (morality), Kṣānti (patience), Vīrya (diligence), Dhyāna (meditation), and Prajñāpāramitā (wisdom). Because sentient beings have long been greedy and contentious, the Bodhisattva gives up all internal and external things, and establishes sentient beings in Dāna Pāramitā. Because sentient beings have long broken precepts, the Bodhisattva gives up all internal and external dharmas, and establishes sentient beings in morality. Because sentient beings have long been fighting, the Bodhisattva gives up all internal and external dharmas, and establishes sentient beings in patience. Because sentient beings have long been lazy, the Bodhisattva gives up all internal and external dharmas, and establishes sentient beings in diligence. Because sentient beings have long been distracted, the Bodhisattva gives up all internal and external dharmas, and establishes sentient beings in meditation. Because sentient beings have long been ignorant, the Bodhisattva gives up all internal and external dharmas, and establishes sentient beings in Prajñāpāramitā. Because sentient beings have long been bound by the knot of love and have been transmigrating in samsara, this Bodhisattva Mahāsattva uses skillful means to break the knot of love of sentient beings, and establishes sentient beings in the four dhyānas, the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions, the four foundations of mindfulness, and even the eightfold noble path, the samādhis of emptiness, signlessness, and non-action. He establishes sentient beings in the Srotaāpanna fruit (stream-enterer), up to the Arhat fruit (non-learner), the Pratyekabuddha path (solitary enlightened one), and the Buddha path. Kauśika! This is the merit that the Bodhisattva Mahāsattva obtains by practicing Prajñāpāramitā.'

現世功德、後世功德，得阿耨多羅三藐三菩提、轉法輪，所愿滿足入無餘涅槃。憍尸迦！是為菩薩摩訶薩後世功德。

「複次，憍尸迦！善男子、善女人，是般若波羅蜜若聞受持親近讀誦、為他說、正憶念，其所住處，魔若魔民、若外道梵志、增上慢人，欲輕毀難問破壞般若波羅蜜，終不能成。其人噁心轉滅，功德轉增，聞是般若波羅蜜故，漸以三乘道得盡眾苦。譬如，憍尸迦！有藥名摩祇。有蛇饑行索食，見蟲欲啖。蟲趣藥所，藥氣力故，蛇不能前，即自還去。何以故？以是藥力能勝毒故。憍尸迦！摩祇藥有如是力。是善男子、善女人，是般若波羅蜜若聞受持親近讀誦、為他說、正憶念，若有種種斗諍起，欲來破壞者，以般若波羅蜜威力故，隨所起處即疾消滅。其人即生善心增益功德。何以故？是般若波羅蜜能滅諸法諍亂。何等諸法？所謂淫、怒、癡、無明乃至大苦聚、諸蓋結使纏。我見、人見、眾生見，斷見常見、垢見凈見、有見無見。如是一切諸見，慳貪犯戒、瞋恚懈怠、亂意無智，常想樂想凈想我想，如是等愛行，著色著受想行識，著檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，著內空、外空、內外空乃至無法有法空，著四念處乃至十八不共法，著一切智、一切種

【現代漢語翻譯】現代漢語譯本：現世的功德、後世的功德，獲得阿耨多羅三藐三菩提（無上正等正覺）、轉法輪（宣講佛法），所愿都能滿足，最終進入無餘涅槃（徹底的寂滅）。憍尸迦（帝釋天）！這就是菩薩摩訶薩（大菩薩）後世的功德。再者，憍尸迦！善男子、善女人，如果聽聞、受持、親近、讀誦、為他人宣說、正確憶念這《般若波羅蜜》（以智慧到達彼岸的方法），他們所居住的地方，魔或魔的眷屬、外道梵志（不信奉佛教的修行人）、增上慢人（自以為是的人），想要輕視、誹謗、刁難、破壞《般若波羅蜜》，最終都不能成功。這些人的惡念會消滅，功德會增長，因為聽聞《般若波羅蜜》的緣故，逐漸通過三乘道（聲聞乘、緣覺乘、菩薩乘）得以徹底擺脫一切痛苦。譬如，憍尸迦！有一種藥名叫摩祇。一條飢餓的蛇出來覓食，看到蟲子想要吃掉。蟲子跑到藥的旁邊，因為藥的氣力，蛇不能靠近，就自己回去了。為什麼呢？因為這藥的力量能夠戰勝毒性。憍尸迦！摩祇藥有這樣的力量。善男子、善女人，如果聽聞、受持、親近、讀誦、為他人宣說、正確憶念這《般若波羅蜜》，如果有各種爭鬥發生，想要來破壞，因為《般若波羅蜜》的威力，在發生的地方就會迅速消滅。這些人就會生起善心，增長功德。為什麼呢？因為這《般若波羅蜜》能夠消滅一切法的爭論。哪些法呢？就是淫慾、嗔怒、愚癡、無明，乃至大苦聚集、各種煩惱、結縛、纏繞。我見、人見、眾生見，斷見、常見、垢見、凈見、有見、無見。像這樣的一切見解，慳貪、犯戒、嗔恚、懈怠、散亂、無智慧，常想、樂想、凈想、我想，像這樣的愛慾行為，執著於色、受、想、行、識，執著于檀那波羅蜜（佈施）、尸羅波羅蜜（持戒）、羼提波羅蜜（忍辱）、毗梨耶波羅蜜（精進）、禪那波羅蜜（禪定）、般若波羅蜜（智慧），執著于內空、外空、內外空，乃至無法有法空，執著於四念處，乃至十八不共法，執著於一切智、一切種智。

【English Translation】 English version: The merits of this life, the merits of future lives, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), turning the Dharma wheel (preaching the Dharma), fulfilling all wishes, and finally entering Nirvana without remainder (complete extinction). Kausika (Indra)! These are the merits of a Bodhisattva-Mahasattva (great Bodhisattva) in future lives. Furthermore, Kausika! If good men and good women hear, receive, keep close, read, recite, explain to others, and correctly contemplate this Prajna-paramita (the perfection of wisdom), in the place where they dwell, demons or their retinues, non-Buddhist Brahmins (practitioners who do not follow Buddhism), and those with excessive pride, who wish to despise, slander, challenge, or destroy the Prajna-paramita, will ultimately fail. The evil thoughts of these people will be extinguished, and their merits will increase. Because of hearing the Prajna-paramita, they will gradually be able to completely escape all suffering through the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). For example, Kausika! There is a medicine called Maghi. A hungry snake goes out to seek food and sees an insect it wants to eat. The insect goes near the medicine, and because of the power of the medicine, the snake cannot approach and goes back on its own. Why? Because the power of this medicine can overcome poison. Kausika! The Maghi medicine has such power. If good men and good women hear, receive, keep close, read, recite, explain to others, and correctly contemplate this Prajna-paramita, and if various conflicts arise, intending to destroy it, because of the power of the Prajna-paramita, they will quickly disappear at the place where they arise. These people will then generate good thoughts and increase their merits. Why? Because this Prajna-paramita can extinguish all disputes of dharmas. What dharmas? Namely, lust, anger, ignorance, and delusion, even the accumulation of great suffering, all afflictions, bonds, and entanglements. The view of self, the view of others, the view of sentient beings, the view of annihilation, the view of permanence, the view of defilement, the view of purity, the view of existence, the view of non-existence. All such views, stinginess, breaking precepts, anger, laziness, distraction, lack of wisdom, the thought of permanence, the thought of pleasure, the thought of purity, the thought of self, such actions of desire, attachment to form, feeling, perception, volition, and consciousness, attachment to Dana-paramita (giving), Sila-paramita (morality), Ksanti-paramita (patience), Virya-paramita (effort), Dhyana-paramita (meditation), Prajna-paramita (wisdom), attachment to inner emptiness, outer emptiness, inner and outer emptiness, even the emptiness of no-dharma and dharma, attachment to the four foundations of mindfulness, even the eighteen unique qualities of a Buddha, attachment to all-knowing wisdom, and all-knowing wisdom of all kinds.

智，著涅槃。是一切法諍亂，盡能消滅不令增長。

「複次，憍尸迦！三千大千世界中諸四天王天、諸釋提桓因、諸梵天王乃至阿迦尼吒天，常守護是善男子、善女人能聞受持般若波羅蜜，供養讀誦、為他說、正憶念般若波羅蜜者。十方現在諸佛亦共擁護是善男子、善女人能聞受持、供養讀誦、為他說、正憶念般若波羅蜜者。是善男子、善女人，不善法滅，善法轉增。所謂檀那波羅蜜轉增，以無所得故。乃至般若波羅蜜轉增，以無所得故。內空轉增，乃至無法有法空轉增，以無所得故。四念處乃至十八不共法轉增，以無所得故。諸三昧門、諸陀羅尼門、一切智、一切種智轉增，以無所得故。是善男子、善女人所說，人皆信受。親友堅固。不說無益之語，不為瞋恚所覆，不為憍慢、慳貪、嫉妒所覆。是人自不殺生，教人不殺生，讚歎不殺生法，亦歡喜讚歎不殺生者。自遠離不與取，亦教人遠離不與取，贊遠離不與取法，亦歡喜讚歎遠離不與取者。自不邪淫，教人不邪淫，贊不邪淫法，亦歡喜讚歎不邪淫者。自不妄語，教人不妄語，贊不妄語法，亦歡喜讚歎不妄語者。兩舌、惡口、無利益語亦如是。自不貪，教人不貪，贊不貪法，亦歡喜讚歎不貪者。不瞋惱、不邪見亦如是。自行檀那波羅蜜，教人行檀那波羅蜜，贊

【現代漢語翻譯】現代漢語譯本：智慧，執著于涅槃（佛教術語，指脫離輪迴的境界）。這是一切法（佛教術語，指宇宙間的一切事物和現象）爭論混亂的根源，能夠完全消滅，不讓它增長。『再者，憍尸迦（帝釋天的別名）！三千大千世界（佛教宇宙觀中的一個宇宙單位）中的諸四天王天（佛教欲界第一層天）、諸釋提桓因（帝釋天的別名）、諸梵天王（色界初禪天的天主）乃至阿迦尼吒天（色界最高層天），常常守護那些能夠聽聞、接受、奉持《般若波羅蜜》（佛教重要經典，意為「到達彼岸的智慧」）的善男子、善女人，供養、讀誦、為他人宣說、正確憶念《般若波羅蜜》的人。十方現在諸佛（佛教中指所有佛）也共同擁護那些能夠聽聞、接受、奉持、供養、讀誦、為他人宣說、正確憶念《般若波羅蜜》的善男子、善女人。這些善男子、善女人，不善的法（佛教術語，指不好的行為和思想）會消滅，善的法（佛教術語，指好的行為和思想）會轉而增長。所謂的佈施波羅蜜（佛教術語，指佈施的完美境界）會增長，因為沒有執著；乃至般若波羅蜜會增長，因為沒有執著。內空（佛教術語，指內在的空性）會增長，乃至無法有法空（佛教術語，指一切法皆空的境界）會增長，因為沒有執著。四念處（佛教術語，指四種觀修方法）乃至十八不共法（佛教術語，指佛獨有的十八種功德）會增長，因為沒有執著。諸三昧門（佛教術語，指各種禪定方法）、諸陀羅尼門（佛教術語，指各種咒語和總持法門）、一切智（佛教術語，指佛的智慧）、一切種智（佛教術語，指佛對一切事物和現象的智慧）會增長，因為沒有執著。這些善男子、善女人所說的話，人們都會相信接受。親友關係穩固。不說沒有意義的話，不被嗔恚所覆蓋，不被驕慢、慳貪、嫉妒所覆蓋。這個人自己不殺生，教導他人不殺生，讚歎不殺生的法，也歡喜讚歎不殺生的人。自己遠離不與取（佛教術語，指偷盜），也教導他人遠離不與取，讚歎遠離不與取的法，也歡喜讚歎遠離不與取的人。自己不邪淫，教導他人不邪淫，讚歎不邪淫的法，也歡喜讚歎不邪淫的人。自己不妄語，教導他人不妄語，讚歎不妄語的法，也歡喜讚歎不妄語的人。兩舌、惡口、無利益的語言也是如此。自己不貪，教導他人不貪，讚歎不貪的法，也歡喜讚歎不貪的人。不嗔惱、不邪見也是如此。自己修行佈施波羅蜜，教導他人修行佈施波羅蜜，讚歎

【English Translation】 English version: Wisdom, clinging to Nirvana (a Buddhist term referring to the state of liberation from the cycle of rebirth). This is the root of all disputes and confusions about all dharmas (a Buddhist term referring to all things and phenomena in the universe), and it can be completely eliminated, preventing it from growing. 『Furthermore, Kausika (another name for Indra, the king of gods)! The Four Heavenly Kings (the first layer of the desire realm in Buddhist cosmology), the Shakra Devanam Indra (another name for Indra), the Brahma Kings (the lords of the first dhyana heaven in the form realm), and even the Akanistha Heaven (the highest heaven in the form realm) in the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology), constantly protect those good men and good women who can hear, accept, uphold the Prajnaparamita (an important Buddhist scripture, meaning 'the perfection of wisdom that has reached the other shore'), make offerings, recite, explain to others, and correctly contemplate the Prajnaparamita. The Buddhas (referring to all Buddhas in Buddhism) of the ten directions also jointly protect those good men and good women who can hear, accept, uphold, make offerings, recite, explain to others, and correctly contemplate the Prajnaparamita. For these good men and good women, unwholesome dharmas (a Buddhist term referring to bad actions and thoughts) will be extinguished, and wholesome dharmas (a Buddhist term referring to good actions and thoughts) will increase. The so-called Dana Paramita (a Buddhist term referring to the perfection of giving) will increase because there is no attachment; and even Prajnaparamita will increase because there is no attachment. Inner emptiness (a Buddhist term referring to the emptiness of inherent existence) will increase, and even the emptiness of both existence and non-existence (a Buddhist term referring to the state where all dharmas are empty) will increase because there is no attachment. The Four Foundations of Mindfulness (a Buddhist term referring to four methods of contemplation) and even the Eighteen Unique Qualities of a Buddha (a Buddhist term referring to the eighteen unique merits of a Buddha) will increase because there is no attachment. The various Samadhi Gates (a Buddhist term referring to various methods of meditation), the various Dharani Gates (a Buddhist term referring to various mantras and methods of total retention), Omniscience (a Buddhist term referring to the wisdom of a Buddha), and All-Knowing Wisdom (a Buddhist term referring to the wisdom of a Buddha regarding all things and phenomena) will increase because there is no attachment. What these good men and good women say, people will believe and accept. The relationships with friends and family will be strong. They do not speak meaningless words, are not overcome by anger, and are not overcome by pride, stinginess, or jealousy. This person does not kill, teaches others not to kill, praises the dharma of not killing, and also rejoices in praising those who do not kill. They refrain from taking what is not given (a Buddhist term referring to stealing), teach others to refrain from taking what is not given, praise the dharma of refraining from taking what is not given, and also rejoice in praising those who refrain from taking what is not given. They do not engage in sexual misconduct, teach others not to engage in sexual misconduct, praise the dharma of not engaging in sexual misconduct, and also rejoice in praising those who do not engage in sexual misconduct. They do not lie, teach others not to lie, praise the dharma of not lying, and also rejoice in praising those who do not lie. The same is true for divisive speech, harsh speech, and meaningless speech. They are not greedy, teach others not to be greedy, praise the dharma of not being greedy, and also rejoice in praising those who are not greedy. The same is true for not being angry and not having wrong views. They practice Dana Paramita, teach others to practice Dana Paramita, and praise

檀那波羅蜜法，亦歡喜讚歎行檀那波羅蜜者。自行屍羅波羅蜜，教人行屍羅波羅蜜，贊尸羅波羅蜜法，亦歡喜讚歎行屍羅波羅蜜者。自行羼提波羅蜜，教人行羼提波羅蜜，贊羼提波羅蜜法，亦歡喜讚歎行羼提波羅蜜者。自行毗梨耶波羅蜜，教人行毗梨耶波羅蜜，贊毗梨耶波羅蜜法，亦歡喜讚歎行毗梨耶波羅蜜者。自行禪那波羅蜜，教人行禪那波羅蜜，贊禪那波羅蜜法，亦歡喜讚歎行禪那波羅蜜者。自行般若波羅蜜，教人行般若波羅蜜，贊般若波羅蜜法，亦歡喜讚歎行般若波羅蜜者。自修內空，教人修內空，贊內空法，亦歡喜讚歎修內空者。乃至自修無法有法空，教人修無法有法空，贊無法有法空法，亦歡喜讚歎修無法有法空者。自入一切三昧中，教人入一切三昧中，贊一切三昧法，亦歡喜讚歎行一切三昧者。自得陀羅尼，教人得陀羅尼，贊陀羅尼法，亦歡喜讚歎得陀羅尼者。自入初禪，教人入初禪，贊初禪法，亦歡喜讚歎入初禪者。二禪、三禪、四禪亦如是。自入慈心中，教人入慈心，贊慈心法，亦歡喜讚歎入慈心者。悲、喜、舍心亦如是。自入無邊空處，教人入無邊空處，贊無邊空處法，亦歡喜讚歎入無邊空處者。無邊識處、無所有處、非有想非無想處亦如是。自修四念處，教人修四念處，贊四念處法，亦歡喜讚歎

【現代漢語翻譯】現代漢語譯本實踐佈施波羅蜜（檀那波羅蜜，Dāna pāramitā，意為佈施的完美），也歡喜讚歎實踐佈施波羅蜜的人。自己實踐持戒波羅蜜（尸羅波羅蜜，Śīla pāramitā，意為戒律的完美），教導他人實踐持戒波羅蜜，讚歎持戒波羅蜜的法，也歡喜讚歎實踐持戒波羅蜜的人。自己實踐忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā，意為忍耐的完美），教導他人實踐忍辱波羅蜜，讚歎忍辱波羅蜜的法，也歡喜讚歎實踐忍辱波羅蜜的人。自己實踐精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā，意為精進的完美），教導他人實踐精進波羅蜜，讚歎精進波羅蜜的法，也歡喜讚歎實踐精進波羅蜜的人。自己實踐禪定波羅蜜（禪那波羅蜜，Dhyāna pāramitā，意為禪定的完美），教導他人實踐禪定波羅蜜，讚歎禪定波羅蜜的法，也歡喜讚歎實踐禪定波羅蜜的人。自己實踐般若波羅蜜（般若波羅蜜，Prajñā pāramitā，意為智慧的完美），教導他人實踐般若波羅蜜，讚歎般若波羅蜜的法，也歡喜讚歎實踐般若波羅蜜的人。自己修習內空（內空，ādhyātma-śūnyatā，意為內在的空性），教導他人修習內空，讚歎內空的法，也歡喜讚歎修習內空的人。乃至自己修習無法有法空（無法有法空，abhāva-svabhāva-śūnyatā，意為不存在自性的空性），教導他人修習無法有法空，讚歎無法有法空的法，也歡喜讚歎修習無法有法空的人。自己進入一切三昧（三昧，samādhi，意為禪定）中，教導他人進入一切三昧中，讚歎一切三昧的法，也歡喜讚歎修行一切三昧的人。自己獲得陀羅尼（陀羅尼，dhāraṇī，意為總持），教導他人獲得陀羅尼，讚歎陀羅尼的法，也歡喜讚歎獲得陀羅尼的人。自己進入初禪（初禪，prathama-dhyāna，意為初級禪定），教導他人進入初禪，讚歎初禪的法，也歡喜讚歎進入初禪的人。二禪、三禪、四禪也是如此。自己進入慈心（慈心，maitrī，意為慈愛）中，教導他人進入慈心，讚歎慈心的法，也歡喜讚歎進入慈心的人。悲心、喜心、舍心也是如此。自己進入無邊空處（無邊空處，ākāśānantyāyatana，意為無限虛空處），教導他人進入無邊空處，讚歎無邊空處的法，也歡喜讚歎進入無邊空處的人。無邊識處、無所有處、非有想非無想處也是如此。自己修習四念處（四念處，catvāri smṛtyupasthānāni，意為四種正念的修行），教導他人修習四念處，讚歎四念處的法，也歡喜讚歎修習四念處的人。

【English Translation】 English version Practicing the perfection of giving (Dāna pāramitā), and also rejoicing in and praising those who practice the perfection of giving. Personally practicing the perfection of morality (Śīla pāramitā), teaching others to practice the perfection of morality, praising the Dharma of the perfection of morality, and also rejoicing in and praising those who practice the perfection of morality. Personally practicing the perfection of patience (Kṣānti pāramitā), teaching others to practice the perfection of patience, praising the Dharma of the perfection of patience, and also rejoicing in and praising those who practice the perfection of patience. Personally practicing the perfection of vigor (Vīrya pāramitā), teaching others to practice the perfection of vigor, praising the Dharma of the perfection of vigor, and also rejoicing in and praising those who practice the perfection of vigor. Personally practicing the perfection of meditation (Dhyāna pāramitā), teaching others to practice the perfection of meditation, praising the Dharma of the perfection of meditation, and also rejoicing in and praising those who practice the perfection of meditation. Personally practicing the perfection of wisdom (Prajñā pāramitā), teaching others to practice the perfection of wisdom, praising the Dharma of the perfection of wisdom, and also rejoicing in and praising those who practice the perfection of wisdom. Personally cultivating inner emptiness (ādhyātma-śūnyatā), teaching others to cultivate inner emptiness, praising the Dharma of inner emptiness, and also rejoicing in and praising those who cultivate inner emptiness. Even personally cultivating the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā), teaching others to cultivate the emptiness of non-existence and existence, praising the Dharma of the emptiness of non-existence and existence, and also rejoicing in and praising those who cultivate the emptiness of non-existence and existence. Personally entering into all samādhis (samādhi), teaching others to enter into all samādhis, praising the Dharma of all samādhis, and also rejoicing in and praising those who practice all samādhis. Personally attaining dhāraṇīs (dhāraṇī), teaching others to attain dhāraṇīs, praising the Dharma of dhāraṇīs, and also rejoicing in and praising those who attain dhāraṇīs. Personally entering the first dhyāna (prathama-dhyāna), teaching others to enter the first dhyāna, praising the Dharma of the first dhyāna, and also rejoicing in and praising those who enter the first dhyāna. The second, third, and fourth dhyānas are also the same. Personally entering into loving-kindness (maitrī), teaching others to enter into loving-kindness, praising the Dharma of loving-kindness, and also rejoicing in and praising those who enter into loving-kindness. Compassion, joy, and equanimity are also the same. Personally entering the sphere of infinite space (ākāśānantyāyatana), teaching others to enter the sphere of infinite space, praising the Dharma of the sphere of infinite space, and also rejoicing in and praising those who enter the sphere of infinite space. The sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also the same. Personally cultivating the four foundations of mindfulness (catvāri smṛtyupasthānāni), teaching others to cultivate the four foundations of mindfulness, praising the Dharma of the four foundations of mindfulness, and also rejoicing in and praising those who cultivate the four foundations of mindfulness.

修四念處者。四正勤、四如意足、五根、五力、七覺分、八聖道分亦如是。自修空、無相、無作三昧，教人修空、無相、無作三昧，贊空、無相、無作三昧法，亦歡喜讚歎修空、無相、無作三昧者。自入八背舍，教人入八背舍，贊八背舍法，亦歡喜讚歎入八背舍者。自入九次第定，教人入九次第定，贊九次第定法，亦歡喜讚歎入九次第定者。自修佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，亦如是。自行無謬錯法，自行常舍法，教人行無謬錯法、常舍法，贊無錯謬法、常舍法法，亦歡喜讚歎行無錯謬法、常舍法者。自得一切種智，教人得一切種智，贊一切種智法，亦歡喜讚歎得一切種智者。是菩薩摩訶薩行六波羅蜜時，所有佈施與眾生共已，迴向阿耨多羅三藐三菩提，以無所得故。所有持戒忍辱精進禪定智慧，與眾生共已，迴向阿耨多羅三藐三菩提，以無所得故。是善男子、善女人，如是行六波羅蜜時，作是念：『我若不佈施，當生貧窮家，不能成就眾生、凈佛國土，亦不能得一切種智。我若不持戒，當生三惡道中，尚不得人身，何況能成就眾生、凈佛國土、得一切種智。我若不修忍辱，則當諸根毀壞色不具足，不能得菩薩具足色身，眾生見者必至阿耨多羅三藐三菩提，亦不能得以具足色身成就眾生、凈佛

國土、得一切種智。我若懈怠，不能得菩薩道，亦不能得成就眾生、凈佛國土、得一切種智。我若亂心，不能得生諸禪定，不能以此禪定成就眾生、凈佛國土、得一切種智。我若無智，不能得方便智，以方便智過聲聞、辟支佛地，成就眾生、凈佛國土、得一切種智。』是菩薩復如是思惟：『我不應隨慳貪故，不具足檀那波羅蜜。不應隨犯戒故，不具足尸羅波羅蜜。不應隨瞋恚故，不具足羼提波羅蜜。不應隨懈怠故，不具足毗梨耶波羅蜜。不應隨亂意故，不具足禪那波羅蜜。不應隨癡心故，不具足般若波羅蜜。若不具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，我終不能成就一切種智。』如是善男子、善女人，是般若波羅蜜受持親近讀誦、為他說、正憶念，亦不離薩婆若心，得是今世後世功德。」

釋提桓因白佛言：「世尊！希有。是菩薩摩訶薩般若波羅蜜，為迴向薩婆若心故亦為不高心故。」

佛告釋提桓因言：「憍尸迦！云何菩薩摩訶薩般若波羅蜜，為迴向薩婆若心故亦為不高心故？」

釋提桓因白佛言：「世尊！菩薩摩訶薩，若行世間檀那波羅蜜，佈施諸佛、辟支佛、聲聞及諸貧窮乞丐行路人。是菩薩無方便故，生高心。若行世間尸羅波羅蜜，言：『我

{ "translations": [ "現代漢語譯本", "『如果我懈怠，就不能證得菩薩道，也不能成就眾生、清凈佛土、獲得一切種智（sarvajñāna，指佛陀所具有的對一切事物和現象的徹底、全面的智慧）。如果我心散亂，就不能生起各種禪定，也不能用這些禪定來成就眾生、清凈佛土、獲得一切種智。如果我沒有智慧，就不能獲得方便智（upāya-jñāna，指善巧方便的智慧），不能用方便智超越聲聞（śrāvaka，指聽聞佛法而修行的人）、辟支佛（pratyekabuddha，指獨自覺悟的修行者）的境界，成就眾生、清凈佛土、獲得一切種智。』這位菩薩又這樣思惟：『我不應該因為慳貪，而不圓滿佈施波羅蜜（dāna-pāramitā，指佈施的完美境界）。不應該因為犯戒，而不圓滿持戒波羅蜜（śīla-pāramitā，指持戒的完美境界）。不應該因為嗔恚，而不圓滿忍辱波羅蜜（kṣānti-pāramitā，指忍辱的完美境界）。不應該因為懈怠，而不圓滿精進波羅蜜（vīrya-pāramitā，指精進的完美境界）。不應該因為心散亂，而不圓滿禪定波羅蜜（dhyāna-pāramitā，指禪定的完美境界）。不應該因為愚癡，而不圓滿般若波羅蜜（prajñā-pāramitā，指智慧的完美境界）。如果不能圓滿佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜，我終究不能成就一切種智。』像這樣的善男子、善女人，受持、親近、讀誦、為他人解說、正確憶念這般若波羅蜜，也不離薩婆若心（sarvajñā-citta，指追求一切種智的心），就能獲得今生和來世的功德。」， "", "釋提桓因（Śakra devānām indra，指帝釋天）對佛說：『世尊！真是稀有。這位菩薩摩訶薩（bodhisattva-mahāsattva，指大菩薩）的般若波羅蜜，是爲了迴向薩婆若心，也是爲了不生起高慢心。』", "", "佛告訴釋提桓因說：『憍尸迦（Kauśika，釋提桓因的別名）！為什麼說菩薩摩訶薩的般若波羅蜜，是爲了迴向薩婆若心，也是爲了不生起高慢心呢？』", "", "釋提桓因對佛說：『世尊！菩薩摩訶薩，如果行世間的佈施波羅蜜，佈施給諸佛、辟支佛、聲聞以及貧窮乞丐、行路人。這位菩薩因為沒有方便智，就會生起高慢心。如果行世間的持戒波羅蜜，就會說：『我" ], "english_translations": [ "English version", "'If I am lazy, I cannot attain the Bodhisattva path, nor can I accomplish the sentient beings, purify the Buddha lands, and attain all-knowing wisdom (sarvajñāna). If my mind is distracted, I cannot generate various samādhis (meditative states), nor can I use these samādhis to accomplish sentient beings, purify the Buddha lands, and attain all-knowing wisdom. If I lack wisdom, I cannot attain skillful means wisdom (upāya-jñāna), nor can I use skillful means wisdom to surpass the stages of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), accomplish sentient beings, purify the Buddha lands, and attain all-knowing wisdom.' This Bodhisattva further contemplates: 'I should not, due to stinginess, fail to perfect the perfection of giving (dāna-pāramitā). I should not, due to breaking precepts, fail to perfect the perfection of morality (śīla-pāramitā). I should not, due to anger, fail to perfect the perfection of patience (kṣānti-pāramitā). I should not, due to laziness, fail to perfect the perfection of vigor (vīrya-pāramitā). I should not, due to a distracted mind, fail to perfect the perfection of meditation (dhyāna-pāramitā). I should not, due to ignorance, fail to perfect the perfection of wisdom (prajñā-pāramitā). If I do not perfect the perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of meditation, and the perfection of wisdom, I will ultimately not be able to attain all-knowing wisdom.' Such good men and good women, who uphold, draw near to, recite, explain to others, and correctly remember this Prajñāpāramitā, and do not depart from the mind of seeking all-knowing wisdom (sarvajñā-citta), will obtain merits in this life and the next.'", "", "Śakra devānām indra (the king of gods) said to the Buddha: 'World Honored One! It is rare. This Bodhisattva-Mahāsattva's (great Bodhisattva) Prajñāpāramitā is for the purpose of dedicating to the mind of all-knowing wisdom, and also for the purpose of not generating arrogance.'", "", "The Buddha said to Śakra devānām indra: 'Kauśika (another name for Śakra)! How is it that the Bodhisattva-Mahāsattva's Prajñāpāramitā is for the purpose of dedicating to the mind of all-knowing wisdom, and also for the purpose of not generating arrogance?'", "", "Śakra devānām indra said to the Buddha: 'World Honored One! If a Bodhisattva-Mahāsattva practices the worldly perfection of giving, giving to Buddhas, Pratyekabuddhas, Śrāvakas, and to poor beggars and travelers, this Bodhisattva, because of lacking skillful means wisdom, will generate arrogance. If they practice the worldly perfection of morality, they will say: 'I" ] }

行屍羅波羅蜜，我能具足尸羅波羅蜜。』無方便故，生高心。言：『我行羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，我行般若波羅蜜，我修般若波羅蜜。』以是世間般若波羅蜜無方便故，生高心。世尊！菩薩修世間四念處時，自念言：『我修四念處，我具足四念處。』無方便力故，生高心。『我修四正勤、四如意足、五根、五力、七覺分、八聖道分。』自念言：『我修空、無相、無作三昧。我修一切三昧門，當得一切陀羅尼門。我修佛十力、四無所畏、十八不共法，我當成就眾生，我當凈佛國土，我當得一切種智。』著吾我，無方便力故，生高心。世尊！如是菩薩摩訶薩行世間善法，著吾我故，生高心。世尊！若菩薩摩訶薩行出世間檀那波羅蜜，不得施者、不得受者、不得施物。如是菩薩摩訶薩行出世間檀那波羅蜜。為迴向薩婆若故，亦不生高心。行屍羅波羅蜜，尸羅不可得。行羼提波羅蜜，羼提不可得。行毗梨耶波羅蜜，毗梨耶不可得。行禪那波羅蜜，禪那不可得。行般若波羅蜜，般若不可得。修四念處，四念處不可得。乃至修十八不共法，十八不共法不可得。修大慈大悲，大慈大悲不可得。乃至修一切種智，一切種智不可得。世尊！如是菩薩摩訶薩般若波羅蜜，為迴向薩婆若故亦為不生高心故。」

摩訶般

【現代漢語翻譯】現代漢語譯本：『我正在修行佈施波羅蜜（檀那波羅蜜，意為到達彼岸的佈施），我能圓滿佈施波羅蜜。』因為沒有方便（善巧的方法），就生起高慢心。又說：『我修行持戒波羅蜜（尸羅波羅蜜，意為到達彼岸的持戒）、忍辱波羅蜜（羼提波羅蜜，意為到達彼岸的忍辱）、精進波羅蜜（毗梨耶波羅蜜，意為到達彼岸的精進）、禪定波羅蜜（禪那波羅蜜，意為到達彼岸的禪定），我修行般若波羅蜜（意為到達彼岸的智慧），我修習般若波羅蜜。』因為這種世間的般若波羅蜜沒有方便，就生起高慢心。世尊！菩薩在修習世間四念處時，自己想：『我修習四念處，我圓滿了四念處。』因為沒有方便力，就生起高慢心。『我修習四正勤、四如意足、五根、五力、七覺分、八聖道分。』自己想：『我修習空、無相、無作三昧。我修習一切三昧門，將獲得一切陀羅尼門。我修習佛的十力、四無所畏、十八不共法，我將成就眾生，我將清凈佛國土，我將獲得一切種智。』執著於我，因為沒有方便力，就生起高慢心。世尊！像這樣，菩薩摩訶薩修行世間善法，因為執著於我，就生起高慢心。世尊！如果菩薩摩訶薩修行出世間的佈施波羅蜜，不執著于施者、不執著于受者、不執著于所施之物。這樣的菩薩摩訶薩修行出世間的佈施波羅蜜。爲了迴向一切智（薩婆若），也不生起高慢心。修行持戒波羅蜜，持戒是不可得的。修行忍辱波羅蜜，忍辱是不可得的。修行精進波羅蜜，精進是不可得的。修行禪定波羅蜜，禪定是不可得的。修行般若波羅蜜，般若是不可得的。修習四念處，四念處是不可得的。乃至修習十八不共法，十八不共法是不可得的。修習大慈大悲，大慈大悲是不可得的。乃至修習一切種智，一切種智是不可得的。世尊！像這樣的菩薩摩訶薩的般若波羅蜜，爲了迴向一切智，也爲了不生起高慢心。」摩訶般若波羅蜜

【English Translation】 English version: 『I am practicing Dāna pāramitā (the perfection of giving, reaching the other shore of giving), I can fulfill Dāna pāramitā.』 Because of the lack of skillful means, they develop arrogance. They say: 『I practice Śīla pāramitā (the perfection of morality, reaching the other shore of morality), Kṣānti pāramitā (the perfection of patience, reaching the other shore of patience), Vīrya pāramitā (the perfection of vigor, reaching the other shore of vigor), Dhyāna pāramitā (the perfection of meditation, reaching the other shore of meditation), I practice Prajñā pāramitā (the perfection of wisdom, reaching the other shore of wisdom), I cultivate Prajñā pāramitā.』 Because this worldly Prajñā pāramitā lacks skillful means, they develop arrogance. World Honored One! When a Bodhisattva cultivates the worldly Four Foundations of Mindfulness, they think to themselves: 『I cultivate the Four Foundations of Mindfulness, I have fulfilled the Four Foundations of Mindfulness.』 Because of the lack of skillful means, they develop arrogance. 『I cultivate the Four Right Exertions, the Four Bases of Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Noble Path.』 They think to themselves: 『I cultivate the Samadhi of Emptiness, Signlessness, and Non-action. I cultivate all Samadhi gates, I will attain all Dharani gates. I cultivate the Ten Powers of the Buddha, the Four Fearlessnesses, the Eighteen Unique Qualities of a Buddha, I will liberate sentient beings, I will purify the Buddha-land, I will attain Omniscience.』 They cling to the notion of 『I』, and because of the lack of skillful means, they develop arrogance. World Honored One! In this way, when a Bodhisattva Mahāsattva practices worldly virtuous deeds, because of clinging to the notion of 『I』, they develop arrogance. World Honored One! If a Bodhisattva Mahāsattva practices the transcendental Dāna pāramitā, they do not cling to the giver, the receiver, or the gift. Such a Bodhisattva Mahāsattva practices the transcendental Dāna pāramitā. In order to dedicate it to Omniscience (Sarvajña), they also do not develop arrogance. Practicing Śīla pāramitā, Śīla is unattainable. Practicing Kṣānti pāramitā, Kṣānti is unattainable. Practicing Vīrya pāramitā, Vīrya is unattainable. Practicing Dhyāna pāramitā, Dhyāna is unattainable. Practicing Prajñā pāramitā, Prajñā is unattainable. Cultivating the Four Foundations of Mindfulness, the Four Foundations of Mindfulness are unattainable. Even cultivating the Eighteen Unique Qualities of a Buddha, the Eighteen Unique Qualities of a Buddha are unattainable. Cultivating great loving-kindness and great compassion, great loving-kindness and great compassion are unattainable. Even cultivating Omniscience, Omniscience is unattainable. World Honored One! The Prajñā pāramitā of such a Bodhisattva Mahāsattva, in order to dedicate it to Omniscience, and also in order not to develop arrogance.」 Mahāprajñāpāramitā

若經卷第八大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

◎摩訶般若波羅蜜經卷第九

後秦龜茲國三藏鳩摩羅什譯

大明品第三十二(丹本作寶塔品)

爾時佛告釋提桓因言：「若有善男子、善女人聞是深般若波羅蜜，受持親近讀誦、正憶念、不離薩婆若心、兩陣戰時，是善男子、善女人誦般若波羅蜜故，入軍陣中終不失命，刀箭不傷。何以故？是善男子、善女人長夜行六波羅蜜，自除淫慾刀箭，亦除他人淫慾刀箭；自除瞋恚刀箭，亦除他人瞋恚刀箭；自除愚癡刀箭，亦除他人愚癡刀箭；自除邪見刀箭，亦除他人邪見刀箭；自除纏垢刀箭，亦除他人纏垢刀箭；自除諸結使刀箭，亦除他人結使刀箭。憍尸迦！以是因緣，是善男子、善女人不為刀箭所傷。

「複次，憍尸迦！是善男子、善女人聞是深般若波羅蜜，受持親近讀誦、正憶念、不離薩婆若心。若以毒藥熏、若以蠱道、若以火坑、若以深水、若欲刀殺、若與其毒，如是眾惡皆不能傷。何以故？是般若波羅蜜是大明咒，是無上明咒。若善男子、善女人於是明咒中學，自不惱身，亦不惱他，亦不兩惱。何以故？是善男子、善女人，不得我、不得眾生、不得壽命，乃至知者、見者皆不可得。不得色受想行識，乃至一

【現代漢語翻譯】現代漢語譯本《摩訶般若波羅蜜經》卷第九後秦龜茲國三藏鳩摩羅什譯大明品第三十二（丹本作寶塔品）那時，佛告訴釋提桓因（Śakra devānām indra，帝釋天）說：『如果有善男子、善女人聽聞這甚深的般若波羅蜜（Prajñāpāramitā，智慧的完成），受持、親近、讀誦、正確憶念，不離一切智心（sarvajña-citta，遍知一切的心），在兩軍交戰時，這位善男子、善女人因為誦持般若波羅蜜的緣故，進入軍陣中終究不會喪命，刀箭不能傷害。為什麼呢？因為這位善男子、善女人長久以來修行六波羅蜜（ṣaṭ pāramitā，六種到達彼岸的方法），自己除去了淫慾的刀箭，也除去了他人淫慾的刀箭；自己除去了瞋恚的刀箭，也除去了他人瞋恚的刀箭；自己除去了愚癡的刀箭，也除去了他人愚癡的刀箭；自己除去了邪見的刀箭，也除去了他人邪見的刀箭；自己除去了纏縛的污垢刀箭，也除去了他人纏縛的污垢刀箭；自己除去了各種煩惱的刀箭，也除去了他人煩惱的刀箭。憍尸迦（Kauśika，釋提桓因的別名）！因為這個緣故，這位善男子、善女人不會被刀箭所傷害。』『再者，憍尸迦！這位善男子、善女人聽聞這甚深的般若波羅蜜，受持、親近、讀誦、正確憶念，不離一切智心。如果用毒藥熏、用蠱術、用火坑、用深水、想要用刀殺、或者給他毒藥，像這樣的種種惡事都不能傷害他。為什麼呢？因為這般若波羅蜜是大明咒（mahāvidyā-mantra，偉大的明咒），是無上明咒（anuttara-vidyā-mantra，至高無上的明咒）。如果善男子、善女人在這明咒中學習，自己不惱害身體，也不惱害他人，也不兩者都惱害。為什麼呢？因為這位善男子、善女人，不執著於我（ātman，自我）、不執著于眾生（sattva，有情）、不執著于壽命（jīvita，生命），乃至知者、見者都不可得。不執著於色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），乃至一'

【English Translation】 English version The Perfection of Wisdom in the Great Vehicle Sutra, Scroll 9 Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter 32: The Great Illumination (also known as the Stupa Chapter in the Dan version) At that time, the Buddha said to Śakra devānām indra (釋提桓因, the lord of the gods): 『If there are good men or good women who hear this profound Prajñāpāramitā (般若波羅蜜, the perfection of wisdom), receive, uphold, draw near to, recite, correctly recollect, and do not depart from the mind of sarvajña (薩婆若, all-knowing), when two armies are at war, these good men or good women, by reciting the Prajñāpāramitā, will not lose their lives when entering the battle array, and swords and arrows will not harm them. Why is that? Because these good men or good women have long practiced the six pāramitās (六波羅蜜, six perfections), they have removed the swords and arrows of their own lust, and also removed the swords and arrows of others' lust; they have removed the swords and arrows of their own anger, and also removed the swords and arrows of others' anger; they have removed the swords and arrows of their own ignorance, and also removed the swords and arrows of others' ignorance; they have removed the swords and arrows of their own wrong views, and also removed the swords and arrows of others' wrong views; they have removed the swords and arrows of their own defilements, and also removed the swords and arrows of others' defilements; they have removed the swords and arrows of their own fetters, and also removed the swords and arrows of others' fetters. Kauśika (憍尸迦, another name for Śakra)! Because of this reason, these good men or good women will not be harmed by swords and arrows.』『Furthermore, Kauśika! These good men or good women who hear this profound Prajñāpāramitā, receive, uphold, draw near to, recite, correctly recollect, and do not depart from the mind of sarvajña. If they are poisoned, or subjected to sorcery, or thrown into a fire pit, or deep water, or if someone wants to kill them with a sword, or give them poison, such evils will not harm them. Why is that? Because this Prajñāpāramitā is the great vidyā-mantra (大明咒, great mantra of knowledge), it is the anuttara-vidyā-mantra (無上明咒, unsurpassed mantra of knowledge). If good men or good women learn in this mantra, they will not harm themselves, nor harm others, nor harm both. Why is that? Because these good men or good women do not grasp at the self (ātman, 我), do not grasp at sentient beings (sattva, 眾生), do not grasp at life (jīvita, 壽命), and even the knower and the seer are unattainable. They do not grasp at form (rūpa, 色), feeling (vedanā, 受), perception (saṃjñā, 想), mental formations (saṃskāra, 行), or consciousness (vijñāna, 識), and even one』

切種智亦不可得。以不得故，不自惱身，亦不惱他，亦不兩惱。學是大明咒故，得阿耨多羅三藐三菩提，觀一切眾生心隨意說法。何以故？過去諸佛學是大明咒得阿耨多羅三藐三菩提，當來諸佛學是大明咒當得阿耨多羅三藐三菩提，今現在諸佛學是大明咒得阿耨多羅三藐三菩提。

「複次，憍尸迦！般若波羅蜜若有但書寫經卷于舍供養，不受不讀不誦不說、不正憶念，是處若人若非人，不能得其便。何以故？是般若波羅蜜為三千大千世界中諸四天王諸天乃至阿迦尼吒諸天子，及十方無量阿僧祇世界中諸四天王天乃至阿迦尼吒諸天所守護故。是般若波羅蜜所止處，諸天皆來供養、恭敬尊重讚歎禮拜已去。是善男子、善女人但書寫般若波羅蜜于舍供養，不受不讀不誦不說、不正憶念，今世得如是功德。譬如若人若畜生來入菩提樹下諸邊內外，設有人非人持惡意來，不能得其便。何以故？是處過去諸佛于中得阿耨多羅三藐三菩提，未來諸佛、現在諸佛亦于中得阿耨多羅三藐三菩提。得佛已，施一切眾生無恐無畏，令無量阿僧祇眾生受天上人中福樂，亦令無量阿僧祇眾生得須陀洹果，乃至得阿耨多羅三藐三菩提。以般若波羅蜜力故，是處得恭敬禮拜，花香瓔珞搗香澤香幢蓋伎樂供養。」

釋提桓因白佛言：「世尊

【現代漢語翻譯】現代漢語譯本：對於一切種智（sarvajnata，指佛陀所證悟的智慧）也是不可執著的。因為不執著，所以不會自我煩惱，也不會煩惱他人，也不會兩者都煩惱。學習這個偉大的明咒（指般若波羅蜜多），就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），並且能觀察一切眾生的心意，隨其根性說法。為什麼呢？因為過去諸佛學習這個偉大的明咒而證得阿耨多羅三藐三菩提，未來諸佛學習這個偉大的明咒也將證得阿耨多羅三藐三菩提，現在諸佛也是學習這個偉大的明咒而證得阿耨多羅三藐三菩提。

「再者，憍尸迦（Kauśika，帝釋天的別名）！如果般若波羅蜜（prajñāpāramitā，智慧的完美）的經卷只是被書寫下來供奉在家中，而不去受持、讀誦、宣說、如理作意，那麼這個地方，無論是人還是非人，都不能從中找到機會作祟。為什麼呢？因為這部般若波羅蜜受到三千大千世界中諸四天王（Caturmahārājakāyikas）諸天，乃至阿迦尼吒（Akaniṣṭha）諸天子，以及十方無量阿僧祇世界中諸四天王天乃至阿迦尼吒諸天的守護。般若波羅蜜所在之處，諸天都會前來供養、恭敬、尊重、讚歎、禮拜之後離去。如果善男子、善女人只是書寫般若波羅蜜供奉在家中，而不去受持、讀誦、宣說、如理作意，今生就能獲得這樣的功德。譬如，如果人或畜生來到菩提樹（bodhi tree）下，無論內外，即使有人或非人懷有惡意前來，也不能從中找到機會作祟。為什麼呢？因為這個地方是過去諸佛在此證得阿耨多羅三藐三菩提的地方，未來諸佛、現在諸佛也都在此證得阿耨多羅三藐三菩提。成佛之後，他們會給予一切眾生無恐無畏，使無量阿僧祇眾生享受天上人間的福樂，也使無量阿僧祇眾生證得須陀洹果（srota-āpanna，預流果），乃至證得阿耨多羅三藐三菩提。因為般若波羅蜜的力量，這個地方會得到恭敬禮拜，以及花香、瓔珞、搗香、澤香、幢幡、寶蓋、伎樂等供養。」

釋提桓因（Śakra devānām indra，帝釋天）對佛說：「世尊！」

【English Translation】 English version: The all-knowing wisdom (sarvajnata) is also unattainable. Because it is unattainable, one does not afflict oneself, nor does one afflict others, nor does one afflict both. By learning this great mantra (referring to the Prajñāpāramitā), one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), and one can observe the minds of all sentient beings and teach according to their capacities. Why is this so? Because past Buddhas learned this great mantra and attained Anuttara-samyak-sambodhi, future Buddhas will learn this great mantra and attain Anuttara-samyak-sambodhi, and present Buddhas also learn this great mantra and attain Anuttara-samyak-sambodhi.

Furthermore, Kauśika (another name for Indra)! If the scriptures of the Prajñāpāramitā (perfection of wisdom) are merely written down and enshrined in a home, without being received, read, recited, spoken, or properly contemplated, then in that place, neither humans nor non-humans can find an opportunity to cause harm. Why is this so? Because this Prajñāpāramitā is protected by the Four Heavenly Kings (Caturmahārājakāyikas) and the gods of the three thousand great thousand worlds, up to the Akaniṣṭha gods, as well as the Four Heavenly Kings and the gods up to the Akaniṣṭha gods in the immeasurable Asamkhya worlds of the ten directions. Wherever the Prajñāpāramitā is located, the gods will come to make offerings, pay respects, honor, praise, and bow before departing. If a good man or good woman merely writes down the Prajñāpāramitā and enshrines it in their home, without receiving, reading, reciting, speaking, or properly contemplating it, they will attain such merit in this life. For example, if a human or animal comes to the Bodhi tree, whether inside or outside, even if a human or non-human comes with malicious intent, they cannot find an opportunity to cause harm. Why is this so? Because this is the place where past Buddhas attained Anuttara-samyak-sambodhi, and future Buddhas and present Buddhas also attain Anuttara-samyak-sambodhi here. Having attained Buddhahood, they bestow fearlessness upon all sentient beings, enabling countless Asamkhya beings to enjoy the blessings of heaven and the human realm, and also enabling countless Asamkhya beings to attain the Srota-āpanna fruit (stream-enterer), and even to attain Anuttara-samyak-sambodhi. Because of the power of the Prajñāpāramitā, this place receives respectful worship, as well as offerings of flowers, incense, garlands, powdered incense, fragrant oils, banners, canopies, and music.

Śakra devānām indra (Indra, the king of the gods) said to the Buddha, 'World Honored One!'

！若善男子、善女人書寫般若波羅蜜，花香瓔珞乃至伎樂供養。若有人佛般涅槃后，若供養舍利，若起塔供養恭敬尊重讚歎、花香瓔珞乃至伎樂供養。是二何者得福多？」

佛告釋提桓因：「我還問汝，隨汝意答我。于汝意云何，如佛得一切種智及得是身，從何道學得是一切種智、得是身？」

釋提桓因白佛言：「佛從般若波羅蜜中學得一切種智及相好身。」

佛告釋提桓因言：「如是，如是！憍尸迦！佛從般若波羅蜜中學得一切種智。憍尸迦！不以相好身名為佛，得一切種智故名為佛。憍尸迦！是佛一切種智從般若波羅蜜中生。以是故，憍尸迦！是佛身，一切種智所依處，佛因是身得一切種智。善男子！當作是思惟：『是身一切種智所依處。』是故我涅槃后，舍利當得供養。

「複次，憍尸迦！善男子、善女人若聞是般若波羅蜜，書寫受持親近讀誦、正憶念，花香瓔珞搗香澤香幢蓋伎樂，恭敬供養、尊重讚歎。是善男子、善女人則為供養一切種智。以是故，憍尸迦！若有善男子、善女人書是般若波羅蜜，若受持親近讀誦說、正憶念，恭敬尊重讚歎，花香瓔珞乃至伎樂供養。若復有善男子、善女人，佛般涅槃后供養舍利起塔，香花乃至伎樂恭敬尊重讚歎。若有善男子、善女人，書持是般若波

【現代漢語翻譯】現代漢語譯本：『如果善男子、善女人書寫《般若波羅蜜》（Prajnaparamita，智慧的完美），用鮮花、香、瓔珞（一種裝飾品）乃至音樂供養。如果有人在佛陀般涅槃（parinirvana，最終的涅槃）后，供養舍利（sarira，佛陀的遺骨），或者建造佛塔供養，恭敬尊重讚歎，用鮮花、香、瓔珞乃至音樂供養。這兩種行為哪一個得到的福報更多？』佛陀告訴釋提桓因（Sakra devanam Indra，天神之王）說：『我反問你，隨你的意思回答我。你認為如何，佛陀得到一切種智（sarvajna，一切智）以及得到這個身體，是從什麼道學得一切種智、得到這個身體的？』釋提桓因對佛陀說：『佛陀是從《般若波羅蜜》中學得一切種智以及相好之身（lakshana，佛陀的殊勝特徵）。』佛陀告訴釋提桓因說：『是這樣，是這樣！憍尸迦（Kausika，釋提桓因的別名）！佛陀是從《般若波羅蜜》中學得一切種智。憍尸迦！不是因為相好之身才被稱為佛陀，而是因為得到一切種智才被稱為佛陀。憍尸迦！佛陀的一切種智是從《般若波羅蜜》中產生的。因此，憍尸迦！佛陀的身體是一切種智所依之處，佛陀因為這個身體而得到一切種智。善男子！應當這樣思維：『這個身體是一切種智所依之處。』因此，我涅槃后，舍利應當得到供養。『再者，憍尸迦！善男子、善女人如果聽聞這部《般若波羅蜜》，書寫、受持、親近、讀誦、正確憶念，用鮮花、香、瓔珞、搗香、澤香、幢幡、寶蓋、音樂，恭敬供養、尊重讚歎。這位善男子、善女人就等於供養了一切種智。因此，憍尸迦！如果有善男子、善女人書寫這部《般若波羅蜜》，或者受持、親近、讀誦、宣說、正確憶念，恭敬尊重讚歎，用鮮花、瓔珞乃至音樂供養。如果又有善男子、善女人，在佛陀般涅槃后供養舍利，建造佛塔，用香花乃至音樂恭敬尊重讚歎。如果有善男子、善女人，書寫、受持這部《般若波羅蜜》』

【English Translation】 English version: 'If a good man or good woman writes the Prajnaparamita (Perfection of Wisdom), and makes offerings with flowers, incense, garlands, and even music. If someone, after the Buddha's parinirvana (final nirvana), makes offerings to the sarira (relics of the Buddha), or builds a stupa for offerings, with reverence, respect, praise, and offerings of flowers, incense, garlands, and even music. Which of these two actions yields more merit?' The Buddha said to Sakra devanam Indra (King of the Gods): 'I will ask you in return, answer me as you see fit. What do you think, how did the Buddha attain sarvajna (omniscience) and this body? From which path did he learn to attain sarvajna and this body?' Sakra devanam Indra replied to the Buddha: 'The Buddha learned sarvajna and the body with auspicious marks (lakshana) from the Prajnaparamita.' The Buddha said to Sakra devanam Indra: 'It is so, it is so! Kausika (another name for Sakra)! The Buddha learned sarvajna from the Prajnaparamita. Kausika! It is not because of the body with auspicious marks that one is called a Buddha, but because of attaining sarvajna that one is called a Buddha. Kausika! The Buddha's sarvajna arises from the Prajnaparamita. Therefore, Kausika! The Buddha's body is the place where sarvajna resides, and the Buddha attained sarvajna because of this body. Good man! You should think thus: 『This body is the place where sarvajna resides.』 Therefore, after my parinirvana, the sarira should receive offerings.' 'Furthermore, Kausika! If a good man or good woman hears this Prajnaparamita, writes it, upholds it, draws near to it, recites it, correctly remembers it, and makes offerings with flowers, incense, garlands, powdered incense, fragrant oils, banners, canopies, and music, with reverence, respect, and praise. This good man or good woman is then making offerings to sarvajna. Therefore, Kausika! If there is a good man or good woman who writes this Prajnaparamita, or upholds it, draws near to it, recites it, proclaims it, correctly remembers it, with reverence, respect, and praise, and makes offerings with flowers, garlands, and even music. If there is also a good man or good woman who, after the Buddha's parinirvana, makes offerings to the sarira, builds a stupa, and makes offerings with incense, flowers, and even music, with reverence, respect, and praise. If there is a good man or good woman who writes and upholds this Prajnaparamita...'

羅蜜，恭敬尊重讚歎，花香瓔珞乃至伎樂供養。是人得福多。何以故？是般若波羅蜜中生五波羅蜜，生內空乃至無法有法空、四念處乃至十八不共法，一切三昧、一切禪定、一切陀羅尼門，皆從般若波羅蜜中生。成就眾生、凈佛國土，皆從般若波羅蜜中生。菩薩家成就色成就、資生之物成就、眷屬成就、大慈大悲成就，皆從般若波羅蜜中生。剎利大姓、婆羅門大姓、居士大家，皆從般若波羅蜜中生。四天王天乃至阿迦尼吒天，須陀洹乃至阿羅漢、辟支佛、諸菩薩摩訶薩、諸佛、諸佛一切種智，皆從般若波羅蜜中生。」

爾時釋提桓因白佛言：「世尊！閻浮提人不供養是般若波羅蜜，不恭敬不尊重不讚嘆，為不知供養多所利益耶？」

佛告釋提桓因言：「憍尸迦！于汝意云何，閻浮提中幾所人信佛不壞，信法、信僧不壞？幾所人于佛無疑、於法無疑、于僧無疑？幾所人于佛決了，於法、于僧決了？」

釋提桓因白佛言：「世尊！閻浮提人于佛法僧得不壞信少，于佛法僧無疑決了亦少。」

「憍尸迦！于汝意云何，閻浮提幾所人得三十七品、三解脫門、八背舍、九次第定、四無礙智、六神通？閻浮提幾所人斷三結故得須陀洹道？幾所人斷三結，亦淫瞋癡薄故，得斯陀含道？幾所人斷五下分結得阿

【現代漢語翻譯】現代漢語譯本：如果有人對般若波羅蜜（智慧的完美）恭敬尊重讚歎，用鮮花、香、瓔珞甚至音樂來供養，這個人會獲得很多福報。為什麼呢？因為五種波羅蜜（佈施、持戒、忍辱、精進、禪定）都從般若波羅蜜中產生，內空（內在的空性）乃至無法有法空（既沒有存在也沒有不存在的空性）、四念處（身、受、心、法四種觀察）乃至十八不共法（佛陀獨有的十八種功德），一切三昧（禪定）、一切禪定、一切陀羅尼門（總持法門），都從般若波羅蜜中產生。成就眾生、凈化佛土，都從般若波羅蜜中產生。菩薩的家族成就色身、資生之物、眷屬、大慈大悲，都從般若波羅蜜中產生。剎帝利（貴族）大姓、婆羅門（祭司）大姓、居士大家，都從般若波羅蜜中產生。四天王天乃至阿迦尼吒天（色界最高天），須陀洹（入流果）乃至阿羅漢（無學果）、辟支佛（獨覺）、諸菩薩摩訶薩（大菩薩）、諸佛、諸佛的一切種智（佛陀的智慧），都從般若波羅蜜中產生。這時，釋提桓因（帝釋天）對佛說：『世尊！閻浮提（我們所居住的世界）的人不供養般若波羅蜜，不恭敬不尊重不讚嘆，是因為不知道供養般若波羅蜜會帶來很多利益嗎？』佛告訴釋提桓因說：『憍尸迦（帝釋天的別名）！你認為怎麼樣，閻浮提中有多少人相信佛的教誨不會壞滅，相信佛法、僧團不會壞滅？有多少人對佛沒有疑惑，對佛法沒有疑惑，對僧團沒有疑惑？有多少人對佛有決定的信心，對佛法、僧團有決定的信心？』釋提桓因對佛說：『世尊！閻浮提的人對佛法僧有不壞的信心很少，對佛法僧沒有疑惑、有決定的信心也很少。』『憍尸迦！你認為怎麼樣，閻浮提有多少人證得三十七道品（通往解脫的三十七種修行方法）、三解脫門（空、無相、無愿）、八背舍（八種禪定）、九次第定（九種禪定）、四無礙智（四種無礙的智慧）、六神通（六種超自然能力）？閻浮提有多少人因為斷除了三結（身見、戒禁取見、疑）而證得須陀洹道？有多少人斷除了三結，並且貪慾、嗔恚、愚癡也變得薄弱，而證得斯陀含道？有多少人斷除了五下分結（身見、戒禁取見、疑、貪慾、嗔恚）而證得阿那含道？』

【English Translation】 English version: If someone reveres, respects, praises, and makes offerings with flowers, incense, garlands, and even music to Prajnaparamita (the perfection of wisdom), that person will gain much merit. Why? Because the five Paramitas (generosity, morality, patience, diligence, and meditation) arise from Prajnaparamita, as do inner emptiness to the emptiness of neither existence nor non-existence, the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena) to the eighteen unique qualities of a Buddha, all Samadhis (meditative states), all meditations, and all Dharani gates (mantra gateways), all arise from Prajnaparamita. The accomplishment of sentient beings and the purification of Buddha lands all arise from Prajnaparamita. The Bodhisattva's family's accomplishments of physical form, necessities of life, retinue, great compassion, all arise from Prajnaparamita. The great Kshatriya (noble) families, the great Brahmin (priest) families, and the great householder families all arise from Prajnaparamita. The Four Heavenly Kings' Heaven to the Akanistha Heaven (the highest heaven in the realm of form), Srotapanna (stream-enterer) to Arhat (worthy one), Pratyekabuddha (solitary buddha), all Bodhisattva Mahasattvas (great bodhisattvas), all Buddhas, and all the omniscient wisdom of all Buddhas, all arise from Prajnaparamita. At that time, Shakra Devanam Indra (the king of the gods) said to the Buddha, 'World Honored One! The people of Jambudvipa (the world we live in) do not make offerings to Prajnaparamita, do not revere, respect, or praise it. Is it because they do not know that making offerings to Prajnaparamita brings many benefits?' The Buddha said to Shakra Devanam Indra, 'Kausika (another name for Shakra)! What do you think, how many people in Jambudvipa believe that the Buddha's teachings will not be destroyed, believe that the Dharma and the Sangha will not be destroyed? How many people have no doubt about the Buddha, no doubt about the Dharma, and no doubt about the Sangha? How many people have firm faith in the Buddha, firm faith in the Dharma, and firm faith in the Sangha?' Shakra Devanam Indra said to the Buddha, 'World Honored One! In Jambudvipa, there are few people who have indestructible faith in the Buddha, Dharma, and Sangha, and there are also few who have no doubt and have firm faith in the Buddha, Dharma, and Sangha.' 'Kausika! What do you think, how many people in Jambudvipa have attained the thirty-seven factors of enlightenment (thirty-seven practices leading to liberation), the three doors of liberation (emptiness, signlessness, wishlessness), the eight liberations (eight meditative states), the nine successive abidings (nine meditative states), the four unobstructed knowledges (four kinds of unimpeded wisdom), and the six supernormal powers (six supernatural abilities)? How many people in Jambudvipa have attained the Srotapanna path by cutting off the three fetters (self-view, clinging to rites and rituals, and doubt)? How many people have cut off the three fetters and have also weakened their greed, hatred, and delusion, and have attained the Sakadagami path? How many people have cut off the five lower fetters (self-view, clinging to rites and rituals, doubt, greed, and hatred) and have attained the Anagami path?'

那含道？幾所人斷五上分結故得阿羅漢道？閻浮提幾所人求辟支佛？幾所人發阿耨多羅三藐三菩提心？」

釋提桓因白佛言：「世尊！閻浮提中少所人得三十七品，乃至少所人發阿耨多羅三藐三菩提心。」

佛告釋提桓因言：「如是，如是！憍尸迦！少所人信佛不壞、信法不壞、信僧不壞，少所人于佛無疑、於法無疑、于僧無疑，少所人于佛決了、於法決了、于僧決了。憍尸迦！亦少所人得三十七品、三解脫門、八背舍、九次第定、四無礙智、六神通。憍尸迦！亦少所人斷三結得須陀洹，斷三結亦淫瞋癡薄得斯陀含，斷五下分結得阿那含，斷五上分結得阿羅漢。少所人求辟支佛，於是中亦少所人發阿耨多羅三藐三菩提心，于發心中亦少所人行菩薩道。何以故？是眾生前世不見佛、不聞法、不供養比丘僧，不佈施、不持戒、不忍辱、不精進、不禪定、不智慧，不聞內空外空乃至無法有法空，亦不聞不修四念處乃至十八不共法，亦不聞不修諸三昧門、諸陀羅尼門，亦不修一切智、一切種智。憍尸迦！以是因緣故，當知少所眾生信佛不壞、信法不壞、信僧不壞，乃至少所眾生求辟支佛道，於是中少所眾生髮阿耨多羅三藐三菩提心，于發心中少所眾生行菩薩道，於是中亦少所眾生得阿耨多羅三藐三菩提。憍尸迦！

我以佛眼見東方無量阿僧祇眾生髮心行阿耨多羅三藐三菩提行菩薩道，是眾生遠離般若波羅蜜方便力故，若一若二住阿惟越致地，多墮聲聞、辟支佛地。南西北方四維上下亦復如是。以是故、憍尸迦！善男子、善女人發心求阿耨多羅三藐三菩提者，應聞般若波羅蜜，應受持親近讀誦說、正憶念。受持親近讀誦說、正憶念已，當書經卷，恭敬供養尊重讚歎，花香瓔珞乃至伎樂。諸餘善法入般若波羅蜜中者，亦應聞受持乃至正憶念。何等是諸餘善法？所謂檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，內空外空乃至無法有法空，諸三昧門、諸陀羅尼門，四念處乃至十八不共法、大慈大悲。如是等無量諸善法，皆入般若波羅蜜中，是亦應聞受持乃至正憶念。何以故？是善男子、善女人當如是念：『佛本為菩薩時，如是行、如是學，所謂般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，內空乃至無法有法空，諸三昧門、諸陀羅尼門，四念處乃至十八不共法、大慈大悲。如是等無量諸佛法，我等亦應隨學。何以故？般若波羅蜜是我等所尊，禪那波羅蜜乃至無量諸餘善法亦是我等所尊。此是諸佛法印，諸辟支佛、阿羅漢、阿那含、斯陀含、須陀洹法印。諸佛學是般若波羅蜜乃

至一切種智得度彼岸，諸辟支佛、阿羅漢、阿那含、斯陀含、須陀洹亦學是般若波羅蜜乃至一切智得度彼岸。』以是故，憍尸迦！若善男子、善女人，若佛在世、若般涅槃后，應依止般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，乃至一切種智亦應依止。何以故？是般若波羅蜜乃至一切種智，是諸聲聞、辟支佛、菩薩摩訶薩及一切世間天、人、阿修羅所可依止。憍尸迦！若有善男子、善女人，佛般涅槃后為供養佛故，作七寶塔高一由旬，天香天花天瓔珞天搗香天澤香天衣天幢蓋天伎樂，供養恭敬尊重讚歎。憍尸迦！于汝意云何，是善男子、善女人從是因緣得福多不？」

釋提桓因言：「世尊！甚多，甚多！」

佛言：「不如是善男子、善女人聞是般若波羅蜜，書寫受持親近、正憶念、不離薩婆若心，亦恭敬尊重讚歎，若華香瓔珞搗香澤香幢蓋伎樂供養。是善男子、善女人福德多。」

佛告憍尸迦：「置一七寶塔。若善男子、善女人供養佛故，佛般涅槃后滿閻浮提起七寶塔，皆高一由旬，恭敬尊重讚歎，香花瓔珞幢蓋伎樂供養。憍尸迦！于汝意云何，是善男子、善女人得福多不？」

釋提桓因言：「世尊！其福甚多。」

佛言：「不如是善男子、善女

【現代漢語翻譯】現代漢語譯本：『爲了達到一切種智（sarvajnata，指佛陀所具有的對一切事物和現象的完全、徹底的智慧）的彼岸，諸辟支佛（pratyekabuddha，指獨自覺悟，不依賴他人教導而證悟的修行者）、阿羅漢（arhat，指已斷除一切煩惱，達到解脫的聖者）、阿那含（anagamin，指不再返回欲界受生的聖者）、斯陀含（sakrdagamin，指還需返回欲界受生一次的聖者）、須陀洹（srotapanna，指已入聖道之流的聖者）也學習這般若波羅蜜（prajnaparamita，指以智慧到達彼岸的修行方法），乃至一切智（sarvajna，與一切種智同義）以達到彼岸。』因此，憍尸迦（kausika，即帝釋天）！無論是善男子還是善女人，無論佛陀在世還是涅槃之後，都應當依止般若波羅蜜、禪那波羅蜜（dhyanaparamita，指以禪定到達彼岸的修行方法）、毗梨耶波羅蜜（viryaparamita，指以精進到達彼岸的修行方法）、羼提波羅蜜（ksantiparamita，指以忍辱到達彼岸的修行方法）、尸羅波羅蜜（silaparamita，指以持戒到達彼岸的修行方法）、檀那波羅蜜（danaparamita，指以佈施到達彼岸的修行方法），乃至一切種智也應當依止。為什麼呢？因為這般若波羅蜜乃至一切種智，是諸聲聞（sravaka，指聽聞佛陀教法而修行的弟子）、辟支佛、菩薩摩訶薩（bodhisattvamahasattva，指發願救度一切眾生的大菩薩）以及一切世間天、人、阿修羅（asura，指一種具有神力但性情暴躁的眾生）所可以依止的。憍尸迦！如果有善男子、善女人，在佛陀涅槃后爲了供養佛陀，建造一座七寶塔，高一由旬（yojana，古代印度長度單位），用天香、天花、天瓔珞、天搗香、天澤香、天衣、天幢蓋、天伎樂來供養、恭敬、尊重、讚歎。憍尸迦！你認為如何，這位善男子、善女人從這個因緣得到的福德多不多呢？」釋提桓因（sakradevanamindra，即帝釋天）說：『世尊！非常多，非常多！』佛陀說：『不如這位善男子、善女人聽聞這般若波羅蜜，書寫、受持、親近、正確憶念、不離薩婆若心（sarvajna-citta，指求得一切智的心），也恭敬、尊重、讚歎，用華香、瓔珞、搗香、澤香、幢蓋、伎樂來供養。這位善男子、善女人的福德更多。』佛陀告訴憍尸迦：『先放下一座七寶塔。如果有善男子、善女人爲了供養佛陀，在佛陀涅槃后，在整個閻浮提（jambudvipa，指我們所居住的這個世界）都建滿七寶塔，都高一由旬，恭敬、尊重、讚歎，用香花、瓔珞、幢蓋、伎樂來供養。憍尸迦！你認為如何，這位善男子、善女人得到的福德多不多呢？』釋提桓因說：『世尊！他們的福德非常多。』佛陀說：『不如這位善男子、善女人』

【English Translation】 English version: 『To reach the other shore of all-knowing wisdom (sarvajnata), the Pratyekabuddhas (those who attain enlightenment on their own), Arhats (those who have attained liberation), Anagamins (those who do not return to the desire realm), Sakrdagamins (those who return to the desire realm once more), and Srotapannas (those who have entered the stream of enlightenment) also learn this Prajnaparamita (the perfection of wisdom), even all-knowing wisdom (sarvajna) to reach the other shore.』 Therefore, Kausika (Indra)! Whether it is a good man or a good woman, whether the Buddha is alive or after his Nirvana, one should rely on Prajnaparamita, Dhyanaparamita (the perfection of meditation), Viryaparamita (the perfection of effort), Ksantiparamita (the perfection of patience), Silaparamita (the perfection of morality), Danaparamita (the perfection of generosity), and even all-knowing wisdom. Why? Because this Prajnaparamita and even all-knowing wisdom are what the Sravakas (disciples who hear the Buddha's teachings), Pratyekabuddhas, Bodhisattva-Mahasattvas (great Bodhisattvas who vow to save all beings), and all the beings in the world, including gods, humans, and Asuras (a type of powerful but wrathful beings), can rely on. Kausika! If there is a good man or a good woman who, after the Buddha's Nirvana, builds a seven-jeweled stupa one yojana (an ancient Indian unit of distance) high to make offerings to the Buddha, using heavenly incense, heavenly flowers, heavenly garlands, heavenly powdered incense, heavenly scented oil, heavenly clothes, heavenly banners, and heavenly music to make offerings, respect, honor, and praise. Kausika! What do you think, is the merit that this good man or good woman gains from this cause great or not?』 Sakradevanamindra (Indra) said, 『World Honored One! Very much, very much!』 The Buddha said, 『It is not as much as the merit of this good man or good woman who hears this Prajnaparamita, writes it down, receives it, keeps it close, correctly remembers it, does not depart from the mind of all-knowing wisdom (sarvajna-citta), and also respects, honors, and praises it, making offerings with flowers, incense, garlands, powdered incense, scented oil, banners, and music. The merit of this good man or good woman is greater.』 The Buddha told Kausika, 『Put aside one seven-jeweled stupa. If a good man or a good woman, for the sake of making offerings to the Buddha, after the Buddha's Nirvana, fills the entire Jambudvipa (the world we live in) with seven-jeweled stupas, all one yojana high, and makes offerings with respect, honor, and praise, using flowers, incense, garlands, banners, and music. Kausika! What do you think, is the merit that this good man or good woman gains great or not?』 Sakradevanamindra said, 『World Honored One! Their merit is very great.』 The Buddha said, 『It is not as much as the merit of this good man or good woman』

人如前供養般若波羅蜜其福多。憍尸迦！復置一閻浮提滿中七寶塔。有善男子、善女人供養佛故，佛般涅槃后滿四天下起七寶塔，皆高一由旬供養如前。憍尸迦！于汝意云何，是善男子、善女人其福多不？」

釋提桓因言：「甚多，甚多。」

佛言：「不如是善男子、善女人書持般若波羅蜜，恭敬尊重讚歎，花香乃至伎樂供養，其福甚多。憍尸迦！復置四天下滿中七寶塔。若有善男子、善女人，供養佛故，佛般涅槃后滿小千國土起七寶塔，皆高一由旬，供養如前。憍尸迦！于汝意云何，是善男子、善女人其福多不？」

釋提桓因言：「甚多。」

佛言：「不如是善男子、善女人書是般若波羅蜜，受持恭敬尊重讚歎，花香乃至伎樂供養，其福甚多。憍尸迦！復置小千國土滿中七寶塔。若有善男子、善女人，供養佛故，佛般涅槃后滿二千中國土起七寶塔，皆高一由旬，供養如前。故不如供養般若波羅蜜其福甚多。復置二千中國土七寶塔。若有善男子、善女人，供養佛故，佛般涅槃后滿三千大千國土中起七寶塔，皆高一由旬，盡形壽供養天華天香天瓔珞，乃至天伎樂供養。于汝意云何，是善男子、善女人得福多不？」

釋提桓因言：「世尊！甚多，甚多！」

佛言：「不如是善男子、

【現代漢語翻譯】現代漢語譯本佛陀說：『如果有人像之前那樣供養《般若波羅蜜》（Prajnaparamita，智慧的完美），他的福德會很多。』憍尸迦（Kausika，帝釋天）啊！假設又有人用七寶填滿整個閻浮提（Jambudvipa，南贍部洲）並建造寶塔。如果有善男子、善女人爲了供養佛陀，在佛陀般涅槃（Parinirvana，圓寂）后，在整個四天下（四大洲）建造七寶塔，這些塔都高一由旬（Yojana，古印度長度單位），並像之前那樣供養。憍尸迦啊！你認為如何，這些善男子、善女人的福德多不多？』釋提桓因（Sakra devanam Indra，帝釋天）說：『非常多，非常多。』佛陀說：『不如這些善男子、善女人書寫、受持《般若波羅蜜》，恭敬、尊重、讚歎，用鮮花、香料乃至音樂供養，他們的福德更多。憍尸迦啊！假設又有人用七寶填滿整個四天下並建造寶塔。如果有善男子、善女人爲了供養佛陀，在佛陀般涅槃后，在整個小千國土（Small Chiliocosm，小千世界）建造七寶塔，這些塔都高一由旬，並像之前那樣供養。憍尸迦啊！你認為如何，這些善男子、善女人的福德多不多？』釋提桓因說：『非常多。』佛陀說：『不如這些善男子、善女人書寫《般若波羅蜜》，受持、恭敬、尊重、讚歎，用鮮花、香料乃至音樂供養，他們的福德更多。憍尸迦啊！假設又有人用七寶填滿整個小千國土並建造寶塔。如果有善男子、善女人爲了供養佛陀，在佛陀般涅槃后，在整個二千中國土（Medium Chiliocosm，中千世界）建造七寶塔，這些塔都高一由旬，並像之前那樣供養。所以，不如供養《般若波羅蜜》的福德多。假設又有人在二千中國土建造七寶塔。如果有善男子、善女人爲了供養佛陀，在佛陀般涅槃后，在整個三千大千國土（Great Chiliocosm，大千世界）中建造七寶塔，這些塔都高一由旬，盡其一生用天花、天香、天瓔珞，乃至天樂供養。你認為如何，這些善男子、善女人得到的福德多不多？』釋提桓因說：『世尊！非常多，非常多！』佛陀說：『不如這些善男子、善女人書寫、受持、讀誦、通利《般若波羅蜜》，恭敬、尊重、讚歎，用鮮花、香料乃至音樂供養，他們的福德更多。』

【English Translation】 English version The Buddha said, 'If someone were to offer gifts as before to the Prajnaparamita (Perfection of Wisdom), their merit would be great.' Kausika (Indra, King of the Gods)! Suppose someone were to fill the entire Jambudvipa (the Southern Continent) with seven treasures and build pagodas. If a virtuous man or woman, for the sake of honoring the Buddha, were to build seven-treasure pagodas throughout the four continents after the Buddha's Parinirvana (final passing), each pagoda being one yojana (ancient Indian unit of distance) high, and offer gifts as before. Kausika! What do you think, would the merit of these virtuous men and women be great or not?' Sakra devanam Indra (Indra, King of the Gods) said, 'Very great, very great.' The Buddha said, 'It would not be as great as the merit of those virtuous men and women who write, uphold, respect, honor, and praise the Prajnaparamita, and offer gifts of flowers, incense, and even music. Kausika! Suppose someone were to fill the entire four continents with seven treasures and build pagodas. If a virtuous man or woman, for the sake of honoring the Buddha, were to build seven-treasure pagodas throughout the Small Chiliocosm after the Buddha's Parinirvana, each pagoda being one yojana high, and offer gifts as before. Kausika! What do you think, would the merit of these virtuous men and women be great or not?' Sakra devanam Indra said, 'Very great.' The Buddha said, 'It would not be as great as the merit of those virtuous men and women who write the Prajnaparamita, uphold, respect, honor, and praise it, and offer gifts of flowers, incense, and even music. Kausika! Suppose someone were to fill the entire Small Chiliocosm with seven treasures and build pagodas. If a virtuous man or woman, for the sake of honoring the Buddha, were to build seven-treasure pagodas throughout the Medium Chiliocosm after the Buddha's Parinirvana, each pagoda being one yojana high, and offer gifts as before. Therefore, the merit of offering to the Prajnaparamita is greater. Suppose someone were to build seven-treasure pagodas in the Medium Chiliocosm. If a virtuous man or woman, for the sake of honoring the Buddha, were to build seven-treasure pagodas throughout the Great Chiliocosm after the Buddha's Parinirvana, each pagoda being one yojana high, and offer gifts of heavenly flowers, heavenly incense, heavenly garlands, and even heavenly music for their entire life. What do you think, would the merit of these virtuous men and women be great or not?' Sakra devanam Indra said, 'World Honored One! Very great, very great!' The Buddha said, 'It would not be as great as the merit of those virtuous men and women who write, uphold, read, understand, respect, honor, and praise the Prajnaparamita, and offer gifts of flowers, incense, and even music. Their merit would be greater.'

善女人書是般若波羅蜜，受持恭敬尊重讚歎，香花乃至伎樂供養，其福甚多。復置三千大千國土中七寶塔。若三千大千國土中眾生，一一眾生供養佛故，佛般涅槃后各起七寶塔，恭敬尊重讚歎華香乃至伎樂供養。若有善男子、善女人書持般若波羅蜜，乃至正憶念、不離薩婆若心，亦恭敬尊重讚歎花香瓔珞乃至伎樂供養，是人得福甚多。」

釋提桓因白佛言：「如是，如是！世尊！若人供養恭敬尊重讚歎是般若波羅蜜，則為供養過去未來現在諸佛。世尊！若十方如恒河沙等國土中眾生，一一眾生供養佛故，佛般涅槃后各起七寶塔，高一由旬。是人若一劫、若減一劫，恭敬尊重讚歎，花香乃至伎樂供養。世尊！是善男子、善女人得福多不？」

佛言：「甚多。」

釋提桓因言：「若有善男子、善女人書持是般若波羅蜜，乃至正憶念，亦恭敬尊重讚歎，花香乃至伎樂供養，其福大多。何以故？世尊！一切善法皆入般若波羅蜜中，所謂十善道，四禪，四無量心，四無色定，三十七品，三解脫門——空、無相、無作，四諦——苦諦、集諦、滅諦、道諦，六神通，八背舍，九次第定，檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，內空乃至無法有法空，諸三昧門、諸陀羅尼門

【現代漢語翻譯】現代漢語譯本：'善女人，書寫《般若波羅蜜》（Prajnaparamita，智慧的完美）並受持、恭敬、尊重、讚歎，用香花乃至音樂供養，其福德非常多。再假設在三千大千世界（一個巨大的宇宙系統）中建立七寶塔。如果三千大千世界中的每一個眾生都因為供養佛陀，在佛陀涅槃后各自建造七寶塔，並恭敬、尊重、讚歎，用鮮花、香料乃至音樂供養。如果有善男子、善女人書寫、受持《般若波羅蜜》，乃至正確地憶念，不離對薩婆若（Sarvajna，一切智）的追求，也恭敬、尊重、讚歎，用鮮花、瓔珞乃至音樂供養，這個人得到的福德非常多。' 釋提桓因（Sakra devanam Indra，天神之王）對佛陀說：『是的，是的！世尊！如果有人供養、恭敬、尊重、讚歎這部《般若波羅蜜》，就等於供養了過去、未來、現在的一切諸佛。世尊！如果十方如恒河沙數（Ganges river sand，極多的意思）的國土中的每一個眾生，都因為供養佛陀，在佛陀涅槃后各自建造高一由旬（Yojana，古代印度長度單位）的七寶塔。這個人如果在一劫（Kalpa，極長的時間單位）或少於一劫的時間裡，恭敬、尊重、讚歎，用鮮花、香料乃至音樂供養。世尊！這個善男子、善女人得到的福德多嗎？』佛陀說：『非常多。』釋提桓因說：『如果有善男子、善女人書寫、受持這部《般若波羅蜜》，乃至正確地憶念，也恭敬、尊重、讚歎，用鮮花、香料乃至音樂供養，他們的福德非常多。為什麼呢？世尊！一切善法都包含在《般若波羅蜜》中，例如十善道（十種善行），四禪（四種禪定），四無量心（慈、悲、喜、舍四種心境），四無色定（四種無色界的禪定），三十七品（三十七道品，通往解脫的修行方法），三解脫門（空、無相、無作三種解脫法門），四諦（苦諦、集諦、滅諦、道諦），六神通（六種超自然能力），八背舍（八種解脫方法），九次第定（九種次第禪定），檀那波羅蜜（Dana paramita，佈施的完美），尸羅波羅蜜（Sila paramita，持戒的完美），羼提波羅蜜（Ksanti paramita，忍辱的完美），毗梨耶波羅蜜（Virya paramita，精進的完美），禪那波羅蜜（Dhyana paramita，禪定的完美），般若波羅蜜（Prajna paramita，智慧的完美），內空（Adhyatma sunyata，內空的空性）乃至無法有法空（Abhava svabhava sunyata，無法和有法的空性），各種三昧門（Samadhi，禪定之門），各種陀羅尼門（Dharani，總持之門）。』

【English Translation】 English version: 'Good woman, if one writes, upholds, reveres, respects, praises, and makes offerings of incense, flowers, and even music to the Prajnaparamita (Perfection of Wisdom), the merit is very great. Furthermore, suppose one were to place seven-jeweled pagodas in a three-thousand-great-thousand world system (a vast cosmic system). If each being in that three-thousand-great-thousand world system, because of making offerings to the Buddha, were to each build a seven-jeweled pagoda after the Buddha's Parinirvana (final passing away), and were to revere, respect, praise, and make offerings of flowers, incense, and even music, then if a good man or good woman were to write, uphold, and even correctly recollect the Prajnaparamita, not departing from the mind of Sarvajna (all-knowing wisdom), and were to also revere, respect, praise, and make offerings of flowers, garlands, and even music, that person would gain very great merit.' Sakra devanam Indra (King of the Gods) said to the Buddha, 'So it is, so it is! World Honored One! If a person makes offerings, reveres, respects, and praises this Prajnaparamita, it is equivalent to making offerings to all the Buddhas of the past, future, and present. World Honored One! If each being in the lands of the ten directions, as numerous as the sands of the Ganges River (an immeasurable number), were to make offerings to the Buddha, and after the Buddha's Parinirvana, were to each build a seven-jeweled pagoda one Yojana (an ancient Indian unit of distance) in height, and if that person were to revere, respect, praise, and make offerings of flowers, incense, and even music for one Kalpa (an extremely long period of time) or less than one Kalpa, World Honored One, would that good man or good woman gain much merit?' The Buddha said, 'Very much.' Sakra devanam Indra said, 'If a good man or good woman were to write, uphold this Prajnaparamita, and even correctly recollect it, and were to also revere, respect, praise, and make offerings of flowers, incense, and even music, their merit would be very great. Why is that? World Honored One! All good dharmas (teachings) are included within the Prajnaparamita, such as the ten good paths of action, the four Dhyanas (meditative absorptions), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, the thirty-seven factors of enlightenment, the three doors of liberation (emptiness, signlessness, and wishlessness), the four noble truths (suffering, origin, cessation, and path), the six supernormal powers, the eight liberations, the nine successive abidings, the Dana paramita (perfection of giving), the Sila paramita (perfection of morality), the Ksanti paramita (perfection of patience), the Virya paramita (perfection of vigor), the Dhyana paramita (perfection of meditation), the Prajna paramita (perfection of wisdom), the emptiness of the internal (Adhyatma sunyata), up to the emptiness of non-existence and existence (Abhava svabhava sunyata), all the doors of Samadhi (meditative concentration), and all the doors of Dharani (mantras).'

，佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，一切智、道種智、一切種智。世尊！是名一切諸佛法印。是法中，一切聲聞及辟支佛，過去未來現在諸佛，學是法得度彼岸。」

摩訶般若波羅蜜經述成品第三十三

爾時佛告釋提桓因言：「如是，如是！憍尸迦！是諸善男子、善女人書持是般若波羅蜜經卷，受學親近讀誦說、正憶念，加復供養華香瓔珞搗香澤香幢蓋伎樂，當得無量無數不可思議不可稱量無邊福德。何以故？諸佛一切智、一切種智，皆從般若波羅蜜中生。諸菩薩摩訶薩禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，皆從般若波羅蜜中生。內空乃至無法有法空，四念處乃至十八不共法，皆從般若波羅蜜中生。諸佛五眼皆從般若波羅蜜中生。成就眾生、凈佛國土，道種智、一切種智諸佛法，皆從般若波羅蜜中生。聲聞乘、辟支佛乘、佛乘，皆從般若波羅蜜中生。以是故，憍尸迦！善男子、善女人書持是般若波羅蜜經卷，親近讀誦說、正憶念，加復供養花香乃至伎樂，過出前供養七寶塔，百分千分萬分百千萬分不及一，乃至算數、譬喻所不能及。何以故？憍尸迦！若般若波羅蜜在於世者，佛寶、法寶、比丘僧寶終不滅。若般若波羅蜜在於世者，十善道、四禪、四無

【現代漢語翻譯】現代漢語譯本：佛的十力（如來所具有的十種智慧力量）、四無所畏（佛在眾中說法無所畏懼的四種自信）、四無礙智（佛陀所具有的四種通達無礙的智慧）、大慈大悲（佛陀給予眾生快樂和解除痛苦的偉大心願）、十八不共法（佛陀獨有的十八種功德）、一切智（通曉一切法的智慧）、道種智（通曉修行成佛之道的智慧）、一切種智（通曉一切法和一切道的智慧）。世尊！這些被稱為一切諸佛的法印。通過修習這些法，一切聲聞（聽聞佛法而修行的人）和辟支佛（不需佛陀教導，自己覺悟的人），以及過去、未來、現在的諸佛，都能由此得度，到達彼岸。

《摩訶般若波羅蜜經·述成品》第三十三

這時，佛告訴釋提桓因（帝釋天）說：『是的，是的！憍尸迦（釋提桓因的別名）！這些善男子、善女人書寫、受持這部《般若波羅蜜經》，學習、親近、讀誦、宣說、正確憶念，再加上用鮮花、香、瓔珞、搗香、澤香、幢幡、寶蓋、伎樂等供養，將獲得無量無數、不可思議、不可稱量、無邊的福德。為什麼呢？諸佛的一切智、一切種智，都從《般若波羅蜜》中產生。諸菩薩摩訶薩（偉大的菩薩）的禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸），都從《般若波羅蜜》中產生。內空（對內五蘊的空性認知）乃至無法有法空（對一切法空性的認知），四念處（四種觀想方法）乃至十八不共法，都從《般若波羅蜜》中產生。諸佛的五眼（肉眼、天眼、慧眼、法眼、佛眼）都從《般若波羅蜜》中產生。成就眾生、清凈佛土、道種智、一切種智等諸佛的法，都從《般若波羅蜜》中產生。聲聞乘（聲聞的修行方式）、辟支佛乘（辟支佛的修行方式）、佛乘（菩薩的修行方式），都從《般若波羅蜜》中產生。因此，憍尸迦！善男子、善女人書寫、受持這部《般若波羅蜜經》，親近、讀誦、宣說、正確憶念，再加上用鮮花、香乃至伎樂等供養，所獲得的功德，遠遠超過供養七寶塔的功德，百分、千分、萬分、百千萬分都比不上，乃至用算數、譬喻都無法比擬。為什麼呢？憍尸迦！如果《般若波羅蜜》在世間流傳，佛寶、法寶、比丘僧寶就不會滅絕。如果《般若波羅蜜》在世間流傳，十善道（十種善行）、四禪（四種禪定）、四無量心（慈、悲、喜、舍四種心境）

【English Translation】 English version: The ten powers of the Buddha (the ten wisdom powers of the Tathagata), the four fearlessnesses (the four confidences of the Buddha in speaking in the assembly), the four unobstructed knowledges (the four unobstructed wisdoms of the Buddha), great loving-kindness and great compassion (the great wish of the Buddha to give happiness and relieve suffering to all beings), the eighteen unique qualities of a Buddha (the eighteen unique merits of the Buddha), all-knowing wisdom (wisdom that understands all dharmas), the wisdom of the path (wisdom that understands the path to Buddhahood), and all-knowing wisdom (wisdom that understands all dharmas and all paths). World Honored One! These are called the Dharma seals of all Buddhas. In this Dharma, all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken by themselves without a Buddha's teaching), as well as the Buddhas of the past, future, and present, learn this Dharma and attain liberation, reaching the other shore.

Chapter 33, 'The Exposition of the Perfection of Wisdom' from the Mahaprajnaparamita Sutra

At that time, the Buddha said to Sakra, Lord of the Devas: 'So it is, so it is! Kausika (another name for Sakra)! These good men and good women who write, uphold, study, draw near, recite, expound, and correctly remember this Prajnaparamita Sutra, and further offer flowers, incense, garlands, powdered incense, perfumed incense, banners, canopies, and music, will obtain immeasurable, countless, inconceivable, incalculable, and boundless merit. Why is that? The all-knowing wisdom and all-knowing wisdom of all Buddhas arise from the Prajnaparamita. The Paramitas of the Bodhisattva Mahasattvas, such as the Dhyana Paramita (perfection of meditation), Virya Paramita (perfection of diligence), Ksanti Paramita (perfection of patience), Sila Paramita (perfection of morality), and Dana Paramita (perfection of generosity), all arise from the Prajnaparamita. The emptiness of the internal (the understanding of the emptiness of the five aggregates) up to the emptiness of no-dharma and dharma (the understanding of the emptiness of all dharmas), the four foundations of mindfulness (four methods of contemplation) up to the eighteen unique qualities of a Buddha, all arise from the Prajnaparamita. The five eyes of the Buddhas (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye) all arise from the Prajnaparamita. The accomplishment of sentient beings, the purification of Buddha lands, the wisdom of the path, the all-knowing wisdom, and all the Buddhas' dharmas, all arise from the Prajnaparamita. The Sravaka Vehicle (the path of the Sravakas), the Pratyekabuddha Vehicle (the path of the Pratyekabuddhas), and the Buddha Vehicle (the path of the Bodhisattvas), all arise from the Prajnaparamita. Therefore, Kausika! Good men and good women who write, uphold this Prajnaparamita Sutra, draw near, recite, expound, and correctly remember it, and further offer flowers, incense, and even music, the merit they obtain far surpasses the merit of offering a seven-jeweled stupa, by a hundred, a thousand, a ten thousand, a hundred thousand times, and even by calculation or analogy, it cannot be compared. Why is that? Kausika! If the Prajnaparamita is present in the world, the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel will never perish. If the Prajnaparamita is present in the world, the ten virtuous paths (ten virtuous actions), the four dhyanas (four stages of meditation), the four immeasurables (loving-kindness, compassion, joy, and equanimity)

量心、四無色定，檀那波羅蜜乃至般若波羅蜜，四念處乃至十八不共法，一切智、一切種智，皆現於世。若般若波羅蜜在於世者，世間便有剎利大姓、婆羅門大姓、居士大家，四天王天乃至阿迦尼吒諸天，須陀洹果乃至阿羅漢果，辟支佛道、菩薩摩訶薩、無上佛道，轉法輪，成就眾生、凈佛國土。」

摩訶般若波羅蜜經勸持品第三十四

爾時三千大千國土所有四天王天乃至阿迦尼吒天語釋提桓因，諸天言：「應受是般若波羅蜜，應持應親近應讀誦說、正憶念。何以故？受持般若波羅蜜乃至正憶念故，一切所修集善法當具足滿，增益諸天眾、減損阿修羅。諸天子受持般若波羅蜜乃至正憶念故，佛種不斷，法種、僧種不斷。佛種、法種、僧種不斷故，便有檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜皆現於世。四念處乃至十八不共法、菩薩道皆現於世。須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、佛道，須陀洹乃至佛皆現於世。」

爾時佛告釋提桓因言：「憍尸迦！汝當受是般若波羅蜜，持讀誦說、正憶念。何以故？若諸阿修羅生心欲與三十三天共鬥。憍尸迦！汝爾時當誦唸般若波羅蜜，諸阿修羅噁心即滅更不復生。憍尸迦！若諸天子、天女五死相現時，

【現代漢語翻譯】現代漢語譯本『量心』（衡量心識）、『四無色定』（四種無色界的禪定），『檀那波羅蜜』（佈施的完美）乃至『般若波羅蜜』（智慧的完美），『四念處』（四種觀想的修行）乃至『十八不共法』（佛陀獨有的十八種功德），『一切智』（對一切法的智慧）、『一切種智』（對一切法的各個方面的智慧），都將顯現於世。如果『般若波羅蜜』存在於世，世間就會有剎利大姓（貴族）、婆羅門大姓（祭司）、居士大家（富有的在家修行人），四天王天乃至阿迦尼吒諸天（色界最高層天），須陀洹果（入流果）乃至阿羅漢果（無學果），辟支佛道（緣覺的道）、菩薩摩訶薩（偉大的菩薩）、無上佛道（佛的道），轉法輪（宣講佛法），成就眾生、凈化佛國土。

《摩訶般若波羅蜜經·勸持品第三十四》

那時，三千大千世界所有四天王天乃至阿迦尼吒天的諸天對釋提桓因（帝釋天）說：『應當接受這部般若波羅蜜，應當受持、親近、讀誦、宣說、正確憶念。為什麼呢？因為受持般若波羅蜜乃至正確憶念的緣故，一切所修集的善法都將具足圓滿，增益諸天眾、減損阿修羅。諸天子受持般若波羅蜜乃至正確憶念的緣故，佛種不斷，法種、僧種不斷。佛種、法種、僧種不斷故，便有檀那波羅蜜、尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜都將顯現於世。四念處乃至十八不共法、菩薩道都將顯現於世。須陀洹果、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果、辟支佛道、佛道，須陀洹乃至佛都將顯現於世。』

那時，佛告訴釋提桓因說：『憍尸迦（帝釋天的別名）！你應當接受這部般若波羅蜜，受持、讀誦、宣說、正確憶念。為什麼呢？如果諸阿修羅生起想要與三十三天共鬥的心。憍尸迦！你那時應當誦唸般若波羅蜜，諸阿修羅的噁心就會立即熄滅不再生起。憍尸迦！如果諸天子、天女出現五種衰敗的徵兆時，』

【English Translation】 English version 'Measure of Mind', the 'Four Formless Absorptions', 'Dāna pāramitā' (perfection of giving) up to 'Prajñā pāramitā' (perfection of wisdom), the 'Four Foundations of Mindfulness' up to the 'Eighteen Unique Qualities of a Buddha', 'Omniscience' (wisdom of all phenomena), 'All-knowingness' (wisdom of all aspects of all phenomena), all will appear in the world. If 'Prajñā pāramitā' exists in the world, then there will be great Kshatriya families (nobles), great Brahmin families (priests), great householder families (wealthy lay practitioners), the Four Heavenly Kings up to the gods of Akanistha (highest heaven in the Form Realm), the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat (one who has attained enlightenment), the path of Pratyekabuddha (solitary realizer), Bodhisattva Mahāsattvas (great Bodhisattvas), the unsurpassed path of Buddhahood, turning the wheel of Dharma (teaching the Dharma), accomplishing sentient beings, and purifying Buddha lands.

The Mahāprajñāpāramitā Sūtra, Chapter 34: Exhortation to Uphold

At that time, all the gods of the Four Heavenly Kings up to the Akanistha heavens in the three thousand great thousand worlds spoke to Śakra Devānām Indra (Indra, the king of gods): 'You should receive this Prajñā pāramitā, you should uphold, draw near to, read, recite, and correctly remember it. Why? Because by upholding Prajñā pāramitā up to correctly remembering it, all the good dharmas that are cultivated will be fully perfected, the assembly of gods will be increased, and the Asuras will be diminished. Because the sons and daughters of the gods uphold Prajñā pāramitā up to correctly remembering it, the Buddha lineage will not be cut off, the Dharma lineage and the Sangha lineage will not be cut off. Because the Buddha lineage, the Dharma lineage, and the Sangha lineage are not cut off, then there will be Dāna pāramitā, Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of diligence), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā all appearing in the world. The Four Foundations of Mindfulness up to the Eighteen Unique Qualities of a Buddha, and the Bodhisattva path will all appear in the world. The fruit of Srotapanna, the fruit of Sakṛdāgāmin (once-returner), the fruit of Anāgāmin (non-returner), the fruit of Arhat, the path of Pratyekabuddha, the path of Buddhahood, Srotapanna up to Buddha will all appear in the world.'

At that time, the Buddha said to Śakra Devānām Indra: 'Kauśika (another name for Indra)! You should receive this Prajñā pāramitā, uphold, read, recite, and correctly remember it. Why? If the Asuras give rise to the thought of wanting to fight with the Thirty-three Heavens. Kauśika! At that time, you should recite Prajñā pāramitā, and the evil thoughts of the Asuras will immediately cease and not arise again. Kauśika! If the sons and daughters of the gods show the five signs of decay, '

當墮不如意處。汝當於其前誦讀般若波羅蜜。是諸天子、天女聞般若波羅蜜功德故，還生本處。何以故？聞般若波羅蜜有大利益故。

「複次，憍尸迦！若有善男子、善女人，若諸天子、天女，聞是般若波羅蜜經耳。是功德故，漸當得阿耨多羅三藐三菩提。何以故？憍尸迦！過去諸佛及弟子，皆學是般若波羅蜜，得阿耨多羅三藐三菩提，入無餘涅槃。憍尸迦！未來世諸佛、今現在十方諸佛及弟子，皆學是般若波羅蜜，得阿耨多羅三藐三菩提，入無餘涅槃。何以故？憍尸迦！是般若波羅蜜攝一切善法，若聲聞法、若辟支佛法、若菩薩法、若佛法。」

釋提桓因白佛言：「世尊！般若波羅蜜是大明咒、無上明咒、無等等明咒。何以故？世尊！是般若波羅蜜能除一切不善，能與一切善法。」

佛語釋提桓因言：「如是，如是！憍尸迦！般若波羅蜜是大明咒、無上明咒、無等等明咒。何以故？憍尸迦！過去諸佛因是明咒故，得阿耨多羅三藐三菩提。未來世諸佛、今現在十方諸佛，亦因是明咒，得阿耨多羅三藐三菩提。因是明咒故，世間便有十善道，便有四禪、四無量心、四無色定，便有檀那波羅蜜乃至般若波羅蜜，四念處乃至十八不共法，便有法性、如、法相、法住、法位、實際，便有五眼，須陀洹果乃至

【現代漢語翻譯】現代漢語譯本當（眾生）墮入不如意之處時，你應該在他們面前誦讀《般若波羅蜜》（Prajnaparamita，意為智慧的完美）。這些天子、天女因為聽聞《般若波羅蜜》的功德，就會返回他們原來的居所。為什麼呢？因為聽聞《般若波羅蜜》有巨大的利益。「再者，憍尸迦（Kaushika，帝釋天的別名）！如果有善男子、善女人，或者諸天子、天女，聽聞這部《般若波羅蜜經》，憑藉這個功德，他們將逐漸獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺）。為什麼呢？憍尸迦！過去的諸佛和他們的弟子，都學習這部《般若波羅蜜》，才獲得阿耨多羅三藐三菩提，進入無餘涅槃（Nirvana，意為寂滅）。憍尸迦！未來世的諸佛、現在十方世界的諸佛以及他們的弟子，也都學習這部《般若波羅蜜》，才獲得阿耨多羅三藐三菩提，進入無餘涅槃。為什麼呢？憍尸迦！這部《般若波羅蜜》攝持一切善法，無論是聲聞法（Shravaka-yana，意為聲聞乘）、辟支佛法（Pratyekabuddha-yana，意為緣覺乘）、菩薩法（Bodhisattva-yana，意為菩薩乘）還是佛法（Buddha-yana，意為佛乘）。」釋提桓因（Shakra Devanam Indra，帝釋天）對佛說：「世尊！《般若波羅蜜》是偉大的明咒、無上的明咒、無與倫比的明咒。為什麼呢？世尊！這部《般若波羅蜜》能夠去除一切不善，能夠給予一切善法。」佛告訴釋提桓因說：「是的，是的！憍尸迦！《般若波羅蜜》是偉大的明咒、無上的明咒、無與倫比的明咒。為什麼呢？憍尸迦！過去的諸佛因為這個明咒，才獲得阿耨多羅三藐三菩提。未來世的諸佛、現在十方世界的諸佛，也因為這個明咒，才獲得阿耨多羅三藐三菩提。因為這個明咒，世間才有了十善道，才有了四禪（Dhyana，意為禪定）、四無量心（Brahmavihara，意為四梵住）、四無色定（Arupa-samapatti，意為無色界定），才有了檀那波羅蜜（Dana-paramita，意為佈施波羅蜜）乃至般若波羅蜜，四念處（Smrtyupasthana，意為四念住）乃至十八不共法（Asta-dasa-avenika-buddha-dharma，意為佛的十八不共法），才有了法性（Dharmata，意為法的本性）、如（Tathata，意為真如）、法相（Dharma-lakshana，意為法的相狀）、法住（Dharma-sthiti，意為法的住立）、法位（Dharma-pada，意為法的地位）、實際（Bhuta-koti，意為真如實際），才有了五眼（Panca-cakshus，意為五種眼力），須陀洹果（Srotaapanna-phala，意為預流果）乃至……」

【English Translation】 English version When (beings) fall into unpleasant circumstances, you should recite the Prajnaparamita (Perfection of Wisdom) before them. These devas (gods) and devis (goddesses), hearing the merit of the Prajnaparamita, will return to their original abodes. Why is that? Because hearing the Prajnaparamita brings great benefit. Furthermore, Kaushika (another name for Indra, the king of gods)! If there are good men, good women, or devas and devis who hear this Prajnaparamita Sutra, by this merit, they will gradually attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is that? Kaushika! The Buddhas of the past and their disciples all learned this Prajnaparamita, and thus attained Anuttara-samyak-sambodhi and entered Nirvana (extinction of suffering) without remainder. Kaushika! The Buddhas of the future, the Buddhas of the present in the ten directions, and their disciples also learn this Prajnaparamita, and thus attain Anuttara-samyak-sambodhi and enter Nirvana without remainder. Why is that? Kaushika! This Prajnaparamita encompasses all good dharmas, whether it be the Shravaka-yana (Vehicle of Hearers), the Pratyekabuddha-yana (Vehicle of Solitary Buddhas), the Bodhisattva-yana (Vehicle of Bodhisattvas), or the Buddha-yana (Vehicle of Buddhas). Shakra Devanam Indra (Indra, the king of gods) said to the Buddha, 'World Honored One! The Prajnaparamita is the great mantra, the unsurpassed mantra, the unequaled mantra. Why is that? World Honored One! This Prajnaparamita can remove all unwholesome things and can give all wholesome dharmas.' The Buddha said to Shakra Devanam Indra, 'So it is, so it is! Kaushika! The Prajnaparamita is the great mantra, the unsurpassed mantra, the unequaled mantra. Why is that? Kaushika! The Buddhas of the past, because of this mantra, attained Anuttara-samyak-sambodhi. The Buddhas of the future, the Buddhas of the present in the ten directions, also because of this mantra, attained Anuttara-samyak-sambodhi. Because of this mantra, the world has the ten wholesome paths, the four Dhyanas (meditative absorptions), the four Brahmaviharas (immeasurable minds), the four Arupa-samapattis (formless absorptions), the Dana-paramita (perfection of giving) up to the Prajnaparamita, the four Smrtyupasthanas (foundations of mindfulness) up to the eighteen Asta-dasa-avenika-buddha-dharmas (eighteen unique qualities of a Buddha), the Dharmata (suchness of dharma), the Tathata (thusness), the Dharma-lakshana (characteristics of dharma), the Dharma-sthiti (abiding of dharma), the Dharma-pada (position of dharma), the Bhuta-koti (limit of reality), the five Panca-cakshus (five eyes), the Srotaapanna-phala (fruit of stream-enterer) up to...'

阿羅漢果、辟支佛道，一切智、一切種智。憍尸迦！菩薩摩訶薩因緣故，十善出於世間。四禪、四無量心乃至一切種智，須陀洹乃至諸佛出於世間。譬如月滿照明，星宿亦能照明。如是，憍尸迦！一切世間善法、正法，十善乃至一切種智，若諸佛不出時，皆從菩薩生。是菩薩摩訶薩方便力，皆從般若波羅蜜生。是菩薩摩訶薩以是方便力，行檀那波羅蜜乃至禪那波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，不證聲聞、辟支佛地，亦能成就眾生、凈佛國土，壽命成就、國土成就、菩薩眷屬成就，得一切種智，皆從般若波羅蜜生。

「複次，憍尸迦。若善男子、善女人聞般若波羅蜜，受持親近乃至正憶念，是人當得今世後世功德成就。」

釋提桓因白佛言：「世尊！何等是善男子、善女人受持般若波羅蜜乃至正憶念，得今世功德？」

佛告釋提桓因言：「若有善男子、善女人受持般若波羅蜜乃至正憶念，終不中毒死，兵刃不傷、水火不害，乃至四百四病所不能中；除其宿命業報。

「複次，憍尸迦！若有官事起，是善男子、善女人讀誦是般若波羅蜜故，往至官所，無能譴責者。何以故？是般若波羅蜜威力故。若善男子、善女人誦讀是般若波羅蜜，到王所若太子、大臣所。王及太子、大臣

【現代漢語翻譯】現代漢語譯本阿羅漢果（Arhat-phala，指斷盡煩惱，證得涅槃的聖者所證的果位）、辟支佛道（Pratyekabuddha-marga，指不依師教，獨自悟道的修行者所證的道）、一切智（Sarvajñāna，指佛陀所具有的遍知一切的智慧）、一切種智（Sarvākārajñāna，指佛陀所具有的通達一切事物及其差別的智慧）。憍尸迦（Kauśika，即帝釋天）啊！菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心、行菩薩道的偉大修行者）因緣的緣故，十善（daśa-kuśala，指身口意所行的十種善業）才出現於世間。四禪（catvāri dhyānāni，指色界四種禪定）、四無量心（catvāri apramāṇāni，指慈、悲、喜、舍四種廣大的心）、乃至一切種智，須陀洹（Srotaāpanna，指入流果，初果聖者）乃至諸佛才出現於世間。譬如滿月能夠照明，星宿也能夠照明。像這樣，憍尸迦！一切世間的善法、正法，十善乃至一切種智，如果諸佛不出世的時候，都從菩薩產生。這是菩薩摩訶薩方便力的作用，都從般若波羅蜜（Prajñāpāramitā，指以智慧到達彼岸的修行方法）產生。這位菩薩摩訶薩以這種方便力，修行檀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）乃至禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），內空（adhyātma-śūnyatā，指對內五蘊的空性認知）乃至無法有法空（abhāva-svabhāva-śūnyatā，指對一切法無自性的空性認知），四念處（catvāri smṛtyupasthānāni，指身、受、心、法四種念住）乃至十八不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，指佛陀獨有的十八種功德），不證得聲聞（Śrāvaka，指聽聞佛法而修行的弟子）、辟支佛的果位，也能成就眾生、清凈佛國土，壽命成就、國土成就、菩薩眷屬成就，得到一切種智，都從般若波羅蜜產生。『再者，憍尸迦。如果善男子、善女人聽聞般若波羅蜜，受持、親近乃至正確憶念，這個人應當得到今生和來世的功德成就。』釋提桓因（Śakra devānām indraḥ，即帝釋天）對佛說：『世尊！什麼是善男子、善女人受持般若波羅蜜乃至正確憶念，得到今生功德？』佛告訴釋提桓因說：『如果有善男子、善女人受持般若波羅蜜乃至正確憶念，最終不會被毒藥毒死，不會被兵器傷害，不會被水火傷害，乃至四百四病都不能侵擾；除非是他們宿命的業報。』『再者，憍尸迦！如果有官司發生，這位善男子、善女人因為讀誦這部般若波羅蜜的緣故，前往官府，沒有人能夠責難他。為什麼呢？這是因為般若波羅蜜的威力。如果善男子、善女人誦讀這部般若波羅蜜，到達國王、太子、大臣那裡。國王以及太子、大臣

【English Translation】 English version The fruit of Arhatship (Arhat-phala, the state attained by a saint who has extinguished all defilements and attained Nirvana), the path of Pratyekabuddha (Pratyekabuddha-marga, the path attained by a practitioner who achieves enlightenment independently without a teacher), Sarvajñāna (all-knowing wisdom, the wisdom possessed by the Buddha), and Sarvākārajñāna (the wisdom of knowing all aspects of things, the wisdom possessed by the Buddha). Kauśika (Śakra, the lord of the gods)! It is because of the causes and conditions of the Bodhisattva-mahāsattva (a great practitioner who has generated the aspiration for enlightenment and practices the Bodhisattva path) that the ten wholesome actions (daśa-kuśala, the ten wholesome actions of body, speech, and mind) appear in the world. The four dhyānas (catvāri dhyānāni, the four meditative absorptions of the form realm), the four immeasurables (catvāri apramāṇāni, the four boundless states of loving-kindness, compassion, joy, and equanimity), and even Sarvākārajñāna, Srotaāpanna (the stream-enterer, the first stage of enlightenment) and even all Buddhas appear in the world. Just as the full moon illuminates, so do the stars illuminate. Likewise, Kauśika! All wholesome and righteous dharmas in the world, from the ten wholesome actions to Sarvākārajñāna, if the Buddhas do not appear, all arise from the Bodhisattvas. This is the power of the Bodhisattva-mahāsattva's skillful means, all arising from Prajñāpāramitā (the perfection of wisdom, the practice of reaching the other shore through wisdom). This Bodhisattva-mahāsattva, through this power of skillful means, practices Dāna-pāramitā (the perfection of giving) up to Dhyāna-pāramitā (the perfection of meditation), inner emptiness (adhyātma-śūnyatā, the realization of the emptiness of the inner five aggregates) up to the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā, the realization of the emptiness of inherent existence of all phenomena), the four foundations of mindfulness (catvāri smṛtyupasthānāni, the four foundations of mindfulness on body, feeling, mind, and phenomena) up to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhadharmāḥ, the eighteen unique qualities of a Buddha), without attaining the stages of Śrāvaka (a disciple who practices by listening to the teachings) or Pratyekabuddha, can also accomplish sentient beings, purify Buddha lands, accomplish longevity, accomplish Buddha lands, accomplish Bodhisattva retinues, and attain Sarvākārajñāna, all arising from Prajñāpāramitā. 『Furthermore, Kauśika, if a good man or good woman hears the Prajñāpāramitā, upholds it, draws near to it, and even correctly recollects it, that person will attain the merits of this life and future lives.』 Śakra devānām indraḥ (the lord of the gods, also known as Indra) said to the Buddha, 『World Honored One! What are the merits of this life that a good man or good woman attains by upholding the Prajñāpāramitā and even correctly recollecting it?』 The Buddha said to Śakra devānām indraḥ, 『If a good man or good woman upholds the Prajñāpāramitā and even correctly recollects it, they will ultimately not die from poison, will not be harmed by weapons, will not be harmed by water or fire, and even the four hundred and four diseases will not be able to affect them; except for the karmic retribution of their past lives.』『Furthermore, Kauśika! If a lawsuit arises, this good man or good woman, because of reciting this Prajñāpāramitā, will go to the government office, and no one will be able to condemn them. Why is that? It is because of the power of the Prajñāpāramitā. If a good man or good woman recites this Prajñāpāramitā, and goes to the king, the crown prince, or the ministers. The king, the crown prince, and the ministers

皆歡喜問訊和意共語。何以故？是諸善男子、善女人常有慈悲喜捨，心向眾生故。憍尸迦！若善男子、善女人受持般若波羅蜜乃至正憶念，得如是等種種今世功德。憍尸迦！何等是善男子、善女人得後世功德？是善男子善女人終不離十善道、四禪、四無量心、四無色定、六波羅蜜、四念處乃至十八不共法。是人終不墮三惡道，受身貌具。終不生貧窮下賤、工師、除廁人、擔死人家。常得三十二相，常得化生，生諸現在佛國。終不離菩薩神通，若欲從一佛國至一佛國，供養諸佛、聽諸佛法，即得隨意所游佛國。能成就眾生、凈佛國土。漸得阿耨多羅三藐三菩提。憍尸迦！是名後世功德。以是故，憍尸迦！善男子、善女人應當受持是般若波羅蜜，親近讀誦說、正憶念，花香乃至伎樂供養，常不離薩婆若心。是善男子、善女人乃至阿耨多羅三藐三菩提，得今世後世功德成就。」

摩訶般若波羅蜜經遣異品第三十五(丹梵志品)

爾時諸外道異學梵志來向佛所，欲求佛短。是時釋提桓因心念：「是諸外道梵志來向佛所，欲求佛短。我今當誦唸從佛所受般若波羅蜜。是諸外道梵志等，終不能中道作礙，斷說般若波羅蜜。」釋提桓因作是念已，即誦般若波羅蜜。是時諸外道梵志遙繞佛複道還去。

時舍利弗心念

【現代漢語翻譯】現代漢語譯本他們都歡喜地問候佛陀，並和睦地交談。為什麼呢？因為這些善男子、善女人常懷慈悲喜捨之心，心繫眾生。憍尸迦（帝釋天）！如果善男子、善女人受持般若波羅蜜，乃至正確地憶念，就能獲得如此種種今生的功德。憍尸迦！什麼是善男子、善女人所獲得的後世功德呢？這些善男子、善女人最終不會離開十善道、四禪、四無量心、四無色定、六波羅蜜、四念處乃至十八不共法。這些人最終不會墮入三惡道，所受之身相貌端正。最終不會出生在貧窮之家、工匠之家、清潔廁所之人、搬運死屍之人的家中。他們常常獲得三十二相，常常化生，出生在諸佛的現在佛國。最終不會離開菩薩的神通，如果想要從一個佛國到另一個佛國，供養諸佛、聽聞諸佛的教法，就能隨意到達所想去的佛國。能夠成就眾生、清凈佛土。逐漸獲得阿耨多羅三藐三菩提（無上正等正覺）。憍尸迦！這被稱為後世的功德。因此，憍尸迦！善男子、善女人應當受持這部般若波羅蜜，親近、讀誦、宣說、正確憶念，用鮮花、香料乃至音樂供養，心中常不離薩婆若（一切智）之心。這些善男子、善女人乃至獲得阿耨多羅三藐三菩提，都能成就今生和後世的功德。」

《摩訶般若波羅蜜經·遣異品第三十五》（丹梵志品）

那時，一些外道異學梵志來到佛陀所在之處，想要找佛陀的過失。當時，釋提桓因（帝釋天）心中想：『這些外道梵志來到佛陀這裡，想要找佛陀的過失。我現在應當誦唸從佛陀那裡聽聞的般若波羅蜜。這些外道梵志等，最終不能中途阻礙，斷絕宣說般若波羅蜜。』釋提桓因這樣想后，就誦唸般若波羅蜜。當時，那些外道梵志遠遠地繞著佛陀，又返回去了。

這時，舍利弗心中想：

【English Translation】 English version They all joyfully greeted the Buddha and conversed harmoniously. Why is this? It is because these good men and good women always possess loving-kindness, compassion, joy, and equanimity, and their hearts are directed towards all beings. Kausika (Indra)! If good men and good women uphold the Prajnaparamita, even to the point of correct mindfulness, they will attain such various merits in this present life. Kausika! What are the merits that good men and good women attain in their future lives? These good men and good women will ultimately not depart from the ten paths of wholesome action, the four dhyanas, the four immeasurable minds, the four formless absorptions, the six paramitas, the four foundations of mindfulness, and even the eighteen unique qualities of a Buddha. These people will ultimately not fall into the three evil realms, and their bodies will be well-formed. They will ultimately not be born into poor families, artisan families, families of those who clean toilets, or families of those who carry corpses. They will always attain the thirty-two marks of a great being, will always be born through transformation, and will be born in the present Buddha-lands. They will ultimately not depart from the supernormal powers of a Bodhisattva. If they wish to travel from one Buddha-land to another, to make offerings to the Buddhas and listen to their teachings, they will be able to travel to any Buddha-land they desire. They will be able to bring beings to maturity and purify Buddha-lands. They will gradually attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Kausika! This is called the merit of future lives. Therefore, Kausika! Good men and good women should uphold this Prajnaparamita, draw near to it, recite it, expound it, correctly remember it, and make offerings with flowers, incense, and even music, and their minds should always be inseparable from the mind of Sarvajna (omniscience). These good men and good women, even until they attain Anuttara-samyak-sambodhi, will achieve the merits of both this life and future lives.」

The Mahaprajnaparamita Sutra, Chapter 35: The Section on Dismissing Differences (The Section on the Brahmin Dan)

At that time, some non-Buddhist Brahmins of different schools came to where the Buddha was, wanting to find fault with the Buddha. At that time, Sakra, Lord of the Devas (Indra), thought: 『These non-Buddhist Brahmins have come to where the Buddha is, wanting to find fault with the Buddha. Now I should recite the Prajnaparamita that I heard from the Buddha. These non-Buddhist Brahmins, etc., will ultimately not be able to obstruct it midway and cut off the exposition of the Prajnaparamita.』 After Sakra thought this, he recited the Prajnaparamita. At that time, those non-Buddhist Brahmins circled around the Buddha from afar and then returned.

At this time, Sariputra thought:

：「是中何因緣，諸外道梵志遙繞佛複道還去？」

佛知舍利弗心念，告舍利弗：「是釋提桓因誦唸般若波羅蜜。以是因緣故，諸外道梵志遙繞佛複道還去。舍利弗！是諸外道梵志，我不見一念善心。是諸外道梵志，持噁心來欲索佛短。舍利弗！我不見說般若波羅蜜時，一切世間若天若魔若梵、若沙門眾婆羅門眾中，有持惡意來能得短者。何以故？舍利弗！是三千大千國土中，諸四天王天乃至阿迦尼吒天，諸聲聞、辟支佛、諸菩薩摩訶薩，守護是般若波羅蜜。所以者何？是諸天人皆從般若波羅蜜中生故。

「複次，舍利弗！十方如恒河沙等國土中，諸佛及聲聞、辟支佛、菩薩摩訶薩、諸天龍鬼神等，皆守護是般若波羅蜜。所以者何？是諸佛等皆從般若波羅蜜中生故。」爾時惡魔心念：「今佛四眾現前集會，亦有欲界色界諸天子，是中必有菩薩摩訶薩受記當得阿耨多羅三藐三菩提。我寧可至佛所破壞其意。」

是時惡魔化作四種兵來至佛所，爾時釋提桓因心念：「是四種兵，或是惡魔化作，欲來向佛。何以故？是四種兵嚴飾，頻婆娑羅王四種兵所不類，波斯匿王四種兵所不類，諸釋子四種兵所不類，諸梨昌四種兵皆所不類，此是惡魔化作四種兵。是惡魔長夜索佛便，欲惱眾生。我寧可誦唸般若波羅蜜

【現代漢語翻譯】現代漢語譯本：「這是什麼因緣，使得那些外道梵志遠遠地繞著佛走，又退回去了呢？」佛知道舍利弗（Śāriputra）心中的想法，告訴舍利弗說：「這是釋提桓因（Śakra devānām indra）在誦唸般若波羅蜜（Prajñāpāramitā）。因為這個因緣，那些外道梵志遠遠地繞著佛走，又退回去了。舍利弗！這些外道梵志，我沒有見到他們有一念善心。這些外道梵志，懷著噁心來想要找佛的過失。舍利弗！我沒有見到在宣說般若波羅蜜時，一切世間，無論是天、魔、梵，還是沙門（śramaṇa）眾、婆羅門（brāhmaṇa）眾中，有懷著惡意來能夠找到過失的。為什麼呢？舍利弗！在這三千大千世界中，從諸四天王天（Cāturmahārājika）乃至阿迦尼吒天（Akaniṣṭha），所有的聲聞（śrāvaka）、辟支佛（pratyekabuddha）、菩薩摩訶薩（bodhisattva-mahāsattva），都在守護這般若波羅蜜。這是為什麼呢？因為這些天人都是從般若波羅蜜中產生的。」「再者，舍利弗！在十方如恒河沙數那樣多的國土中，諸佛以及聲聞、辟支佛、菩薩摩訶薩、諸天龍鬼神等，都在守護這般若波羅蜜。這是為什麼呢？因為這些佛等都是從般若波羅蜜中產生的。」這時，惡魔心中想：「現在佛的四眾弟子都在面前，也有欲界（kāmadhātu）的諸天子，其中必定有菩薩摩訶薩被授記將來會證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。我寧可到佛那裡去破壞他們的意願。」這時，惡魔化作四種軍隊來到佛的面前。這時，釋提桓因心中想：「這四種軍隊，或許是惡魔變化出來的，想要來攻擊佛。為什麼呢？這四種軍隊的裝飾，和頻婆娑羅王（Bimbisāra）的四種軍隊不同，和波斯匿王（Prasenajit）的四種軍隊不同，和諸釋子（Śākya）的四種軍隊不同，和諸梨昌（Licchavi）的四種軍隊都不同，這一定是惡魔變化出來的四種軍隊。這個惡魔長久以來都在尋找佛的破綻，想要惱害眾生。我寧可誦唸般若波羅蜜。」

【English Translation】 English version: 「What is the cause and condition that those non-Buddhist ascetics and Brahmins circled the Buddha from afar and then retreated?」 The Buddha, knowing Śāriputra's thoughts, said to Śāriputra, 「It is because Śakra devānām indra is reciting the Prajñāpāramitā. Because of this cause and condition, those non-Buddhist ascetics and Brahmins circled the Buddha from afar and then retreated. Śāriputra! Among these non-Buddhist ascetics and Brahmins, I have not seen a single thought of goodness. These non-Buddhist ascetics and Brahmins came with evil intentions, seeking to find fault with the Buddha. Śāriputra! I have not seen that when the Prajñāpāramitā is being expounded, in all the world, whether among gods, demons, Brahmās, or among the śramaṇa and brāhmaṇa assemblies, anyone with evil intentions can find fault. Why is that? Śāriputra! In this three-thousand great thousand world system, from the Cāturmahārājika heavens up to the Akaniṣṭha heavens, all the śrāvakas, pratyekabuddhas, and bodhisattva-mahāsattvas are protecting this Prajñāpāramitā. Why is that? Because all these gods and humans are born from the Prajñāpāramitā.」「Furthermore, Śāriputra! In the ten directions, in lands as numerous as the sands of the Ganges River, all the Buddhas, as well as śrāvakas, pratyekabuddhas, bodhisattva-mahāsattvas, gods, dragons, and spirits, are protecting this Prajñāpāramitā. Why is that? Because all these Buddhas and others are born from the Prajñāpāramitā.」 At that time, the evil demon thought, 「Now the Buddha's fourfold assembly is present, and there are also gods of the kāmadhātu. Among them, there must be bodhisattva-mahāsattvas who have received predictions that they will attain anuttarā-samyak-saṃbodhi. I would rather go to the Buddha and disrupt their intentions.」 At that time, the evil demon transformed into four kinds of troops and came to the Buddha. At that time, Śakra devānām indra thought, 「These four kinds of troops are perhaps transformed by the evil demon, intending to attack the Buddha. Why is that? The decorations of these four kinds of troops are different from those of King Bimbisāra's four kinds of troops, different from those of King Prasenajit's four kinds of troops, different from those of the Śākya's four kinds of troops, and different from those of the Licchavi's four kinds of troops. These must be the four kinds of troops transformed by the evil demon. This evil demon has long been seeking the Buddha's weakness, wanting to trouble sentient beings. I would rather recite the Prajñāpāramitā.」

。」釋提桓因即時誦唸般若波羅蜜，惡魔聞其所誦，漸漸複道還去。

爾時會中四天王諸天子乃至阿迦尼吒諸天子，化作天花于虛空中而散佛上，作是言：「世尊！愿令般若波羅蜜久住閻浮提。所以者何？閻浮提人受持般若波羅蜜，隨所住時，佛寶亦住不滅，法寶、僧寶亦住不滅。」

爾時十方如恒河沙等世界中諸天，亦皆散花，作是言：「世尊！愿令般若波羅蜜久住閻浮提。若般若波羅蜜久住，佛、法、僧亦當久住，亦分別知菩薩摩訶薩道。複次，所在住處善男子、善女人，有書持般若波羅蜜經卷，是處則為照明、已離諸冥。」

佛告釋提桓因等諸天子：「如是，如是！憍尸迦及諸天子！閻浮提人受持般若波羅蜜，隨所住時，佛寶如是住，法寶、僧寶亦如是住。乃至在所住處善男子、善女人，有書持般若波羅蜜經卷，是處則為照明、已離諸冥。」

爾時諸天子化作天花散佛上，作是言：「世尊！若有善男子、善女人受持般若波羅蜜乃至正憶念，魔若魔民不能得其便。世尊！我等亦當擁護是善男子、善女人。何以故？若善男子、善女人受持般若波羅蜜乃至正憶念，我等視是人如佛、若次佛。」

是時釋提桓因白佛言：「世尊！善男子、善女人受持般若波羅蜜乃至正憶念者，當知是人先

【現代漢語翻譯】現代漢語譯本：釋提桓因（Śakra devānām indra，帝釋天）立刻誦唸般若波羅蜜（Prajñāpāramitā，智慧到彼岸），惡魔聽到他誦唸，漸漸地退回原路離去。當時法會中的四天王（Caturmahārājakāyika，四大天王）諸天子乃至阿迦尼吒（Akaniṣṭha，色界頂天）諸天子，化作天花在虛空中散佈在佛陀身上，說道：『世尊！愿般若波羅蜜長久住世在閻浮提（Jambudvīpa，我們所居住的這個世界）。為什麼呢？因為閻浮提的人受持般若波羅蜜，無論住在哪裡，佛寶（Buddha-ratna，佛陀的教法）也會住世不滅，法寶（Dharma-ratna，佛陀的教法）和僧寶（Saṃgha-ratna，僧團）也會住世不滅。』當時十方如恒河沙數般的世界中的諸天，也紛紛散花，說道：『世尊！愿般若波羅蜜長久住世在閻浮提。如果般若波羅蜜長久住世，佛、法、僧也會長久住世，也能分別瞭解菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的道。此外，無論在何處，如果有善男子、善女人書寫、受持般若波羅蜜經卷，那個地方就會被照亮，遠離一切黑暗。』佛陀告訴釋提桓因等諸天子：『是的，是的！憍尸迦（Kauśika，釋提桓因的別名）以及諸天子！閻浮提的人受持般若波羅蜜，無論住在哪裡，佛寶就會如此住世，法寶、僧寶也會如此住世。乃至在任何地方，如果有善男子、善女人書寫、受持般若波羅蜜經卷，那個地方就會被照亮，遠離一切黑暗。』當時諸天子化作天花散佈在佛陀身上，說道：『世尊！如果有善男子、善女人受持般若波羅蜜乃至正確憶念，魔（Māra，魔王）或魔民都不能得其方便。世尊！我們也應當擁護這些善男子、善女人。為什麼呢？如果善男子、善女人受持般若波羅蜜乃至正確憶念，我們看待這些人如同佛陀，或者如同未來的佛陀。』這時，釋提桓因對佛陀說：『世尊！善男子、善女人受持般若波羅蜜乃至正確憶念的人，應當知道這個人先前

【English Translation】 English version: Śakra devānām indra (Shakra, the lord of gods) immediately recited the Prajñāpāramitā (Perfection of Wisdom), and the evil demon, hearing his recitation, gradually retreated and went back the way he came. At that time, the four heavenly kings (Caturmahārājakāyika) and their sons, as well as the sons of the gods of Akaniṣṭha (the highest heaven in the realm of form), transformed into heavenly flowers and scattered them in the sky over the Buddha, saying: 'World Honored One! May the Prajñāpāramitā long abide in Jambudvīpa (the world we live in). Why is that? Because when the people of Jambudvīpa uphold the Prajñāpāramitā, wherever they dwell, the Buddha-ratna (the jewel of the Buddha) will also abide and not perish, and the Dharma-ratna (the jewel of the Dharma) and the Saṃgha-ratna (the jewel of the Sangha) will also abide and not perish.' At that time, the gods from worlds as numerous as the sands of the Ganges also scattered flowers, saying: 'World Honored One! May the Prajñāpāramitā long abide in Jambudvīpa. If the Prajñāpāramitā long abides, the Buddha, Dharma, and Sangha will also long abide, and one will also be able to discern the path of the Bodhisattva-mahāsattva (great Bodhisattva). Furthermore, wherever a good man or good woman dwells, if they write and uphold the Prajñāpāramitā scriptures, that place will be illuminated and free from all darkness.' The Buddha said to Śakra devānām indra and the other gods: 'So it is, so it is! Kauśika (another name for Śakra) and all you gods! When the people of Jambudvīpa uphold the Prajñāpāramitā, wherever they dwell, the Buddha-ratna will thus abide, and the Dharma-ratna and Saṃgha-ratna will also thus abide. Even in any place where a good man or good woman writes and upholds the Prajñāpāramitā scriptures, that place will be illuminated and free from all darkness.' At that time, the gods transformed into heavenly flowers and scattered them over the Buddha, saying: 'World Honored One! If there is a good man or good woman who upholds the Prajñāpāramitā and even correctly remembers it, Māra (the demon king) or his minions will not be able to take advantage of them. World Honored One! We will also protect these good men and good women. Why is that? If a good man or good woman upholds the Prajñāpāramitā and even correctly remembers it, we regard these people as the Buddha, or as future Buddhas.' At that time, Śakra devānām indra said to the Buddha: 'World Honored One! A good man or good woman who upholds the Prajñāpāramitā and even correctly remembers it, it should be known that this person previously'

世于佛所作功德多，親近供養諸佛，為善知識所護。世尊！諸佛一切智應當從般若波羅蜜中求，般若波羅蜜亦當從一切智中求。所以者何？般若波羅蜜不異一切智，一切智不異般若波羅蜜，般若波羅蜜、一切智不二不別。是故我等視是人即是佛、若次佛。」

佛告釋提桓因言：「如是，如是！憍尸迦！諸佛一切智即是般若波羅蜜，般若波羅蜜即是一切智。何以故？憍尸迦！諸佛一切智皆從般若波羅蜜中生。般若波羅蜜不異一切智，一切智不異般若波羅蜜，般若波羅蜜、一切智不二不別。」

摩訶般若波羅蜜經尊導品第三十六(丹阿難稱譽品)

爾時慧命阿難白佛言：「世尊！何以不稱譽檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜乃至十八不共法，但稱譽般若波羅蜜？」

佛告阿難：「般若波羅蜜於五波羅蜜乃至十八不共法為尊導。阿難！于汝意云何，不迴向薩婆若佈施得稱檀那波羅蜜不？」

「不也，世尊！」

「不迴向薩婆若尸羅、羼提、毗梨耶、禪那、智慧，是般若波羅蜜不？」

「不也，世尊！」

「以是故知，般若波羅蜜於五波羅蜜乃至十八不共法為尊導，是故稱譽。」

阿難白佛言：「世尊！云何佈施迴向薩婆若作檀那波

【現代漢語翻譯】現代漢語譯本：世尊，那些在佛陀那裡積累了許多功德，親近供養諸佛，並受到善知識護佑的人，他們所作的功德是如此之多。世尊！諸佛的一切智慧應當從般若波羅蜜（智慧的完美）中求得，而般若波羅蜜也應當從一切智慧中求得。這是為什麼呢？因為般若波羅蜜與一切智慧沒有不同，一切智慧與般若波羅蜜也沒有不同，般若波羅蜜和一切智慧兩者不是二元對立，也沒有分別。因此，我們看待這樣的人，就如同看待佛陀，或者如同看待即將成佛的人一樣。佛陀告訴釋提桓因（帝釋天）說：『是的，是的！憍尸迦（帝釋天的別名）！諸佛的一切智慧就是般若波羅蜜，般若波羅蜜就是一切智慧。為什麼呢？憍尸迦！諸佛的一切智慧都從般若波羅蜜中產生。般若波羅蜜與一切智慧沒有不同，一切智慧與般若波羅蜜也沒有不同，般若波羅蜜和一切智慧兩者不是二元對立，也沒有分別。』《摩訶般若波羅蜜經》尊導品第三十六（丹阿難稱譽品）當時，慧命阿難（佛陀的十大弟子之一）對佛陀說：『世尊！為什麼您不稱讚佈施波羅蜜（慷慨的完美）、持戒波羅蜜（道德的完美）、忍辱波羅蜜（忍耐的完美）、精進波羅蜜（努力的完美）、禪定波羅蜜（冥想的完美），乃至十八不共法（佛陀獨有的十八種功德），而只稱贊般若波羅蜜呢？』佛陀告訴阿難說：『般若波羅蜜對於五波羅蜜乃至十八不共法來說，是引導者。阿難！你認為，不迴向薩婆若（一切智）的佈施，能被稱為佈施波羅蜜嗎？』『不能，世尊！』『不迴向薩婆若的持戒、忍辱、精進、禪定、智慧，是般若波羅蜜嗎？』『不能，世尊！』『因此可知，般若波羅蜜對於五波羅蜜乃至十八不共法來說，是引導者，所以才稱讚它。』阿難對佛陀說：『世尊！如何將佈施迴向薩婆若，才能成為佈施波羅蜜呢？』

【English Translation】 English version: 'World Honored One, those who have accumulated much merit at the Buddha's place, have been close to and made offerings to all Buddhas, and are protected by virtuous teachers, their merits are so great. World Honored One! The all-knowing wisdom of all Buddhas should be sought from Prajna Paramita (perfection of wisdom), and Prajna Paramita should also be sought from all-knowing wisdom. Why is that? Because Prajna Paramita is not different from all-knowing wisdom, and all-knowing wisdom is not different from Prajna Paramita. Prajna Paramita and all-knowing wisdom are neither dual nor separate. Therefore, we view such a person as if they were a Buddha, or as if they were a Buddha-to-be.' The Buddha told Shakra Devanam Indra (the king of gods): 'So it is, so it is! Kausika (another name for Shakra)! The all-knowing wisdom of all Buddhas is Prajna Paramita, and Prajna Paramita is all-knowing wisdom. Why is that? Kausika! The all-knowing wisdom of all Buddhas arises from Prajna Paramita. Prajna Paramita is not different from all-knowing wisdom, and all-knowing wisdom is not different from Prajna Paramita. Prajna Paramita and all-knowing wisdom are neither dual nor separate.' The Thirty-sixth Chapter on the Guide of the Great Prajna Paramita Sutra (Dan Ananda's Praise Chapter) At that time, the Venerable Ananda (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! Why do you not praise Dana Paramita (perfection of generosity), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), and even the eighteen unique qualities of a Buddha, but only praise Prajna Paramita?' The Buddha told Ananda: 'Prajna Paramita is the guide for the five Paramitas and even the eighteen unique qualities. Ananda! What do you think, can giving that is not dedicated to Sarvajna (all-knowing wisdom) be called Dana Paramita?' 'No, World Honored One!' 'Is morality, patience, effort, meditation, and wisdom that are not dedicated to Sarvajna, Prajna Paramita?' 'No, World Honored One!' 'Therefore, it is known that Prajna Paramita is the guide for the five Paramitas and even the eighteen unique qualities, and that is why it is praised.' Ananda said to the Buddha: 'World Honored One! How can giving be dedicated to Sarvajna to become Dana Paramita?'

羅蜜，乃至作般若波羅蜜？」

佛告阿難：「以無二法佈施迴向薩婆若，是名檀那波羅蜜。以不生不可得故迴向薩婆若佈施，是名檀那波羅蜜。乃至以無二法智慧迴向薩婆若，是名般若波羅蜜。以不生不可得故迴向薩婆若智慧，是名般若波羅蜜。」

阿難白佛言：「世尊！云何以不二法迴向薩婆若佈施，是名檀那波羅蜜。乃至以不二法迴向薩婆若智慧，是名般若波羅蜜？」

佛告阿難：「以色不二法故，受想行識不二法故，乃至阿耨多羅三藐三菩提不二法故。」

「世尊！云何色不二法乃至阿耨多羅三藐三菩提不二法？」

佛言：「色色相空。何以故？檀那波羅蜜、色不二不別，乃至阿耨多羅三藐三菩提、檀那波羅蜜不二不別。五波羅蜜亦如是。以是故，阿難！但稱譽般若波羅蜜。於五波羅蜜乃至一切種智為尊導。阿難！譬如大地，以種散中，得因緣和合便生。是諸種子依地而生。如是，阿難！五波羅蜜依般若波羅蜜得生，四念處乃至一切種智亦依般若波羅蜜得生。以是故，阿難！般若波羅蜜於五波羅蜜乃至十八不共法為尊導。」

爾時釋提桓因白佛言：「世尊！佛說善男子、善女人受持般若波羅蜜乃至正憶念者，功德未盡。何以故？受持般若波羅蜜乃至正憶念，則受三世諸佛

【現代漢語翻譯】現代漢語譯本：阿難問：『如何修行佈施，乃至修行般若波羅蜜（prajñāpāramitā，智慧的完美）？』佛陀告訴阿難：『以無二法（沒有對立的法）佈施，迴向薩婆若（sarvajña，一切智），這稱為檀那波羅蜜（dānapāramitā，佈施的完美）。以不生（不產生）不可得（不可執著）的緣故，迴向薩婆若佈施，這稱為檀那波羅蜜。乃至以無二法智慧迴向薩婆若，這稱為般若波羅蜜。以不生不可得的緣故，迴向薩婆若智慧，這稱為般若波羅蜜。』阿難對佛說：『世尊！如何以不二法迴向薩婆若佈施，這稱為檀那波羅蜜。乃至如何以不二法迴向薩婆若智慧，這稱為般若波羅蜜？』佛陀告訴阿難：『以色（rūpa，物質）不二法故，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不二法故，乃至阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）不二法故。』『世尊！如何色不二法，乃至阿耨多羅三藐三菩提不二法？』佛陀說：『相（lakṣaṇa，特徵）是空的。為什麼呢？檀那波羅蜜、色不二不別，乃至阿耨多羅三藐三菩提、檀那波羅蜜不二不別。五波羅蜜（pañca pāramitā，五種完美）也是如此。因此，阿難！但稱讚般若波羅蜜。對於五波羅蜜乃至一切種智（sarvākārajñatā，一切智智）來說，它是尊貴的引導。阿難！譬如大地，將種子散播其中，得到因緣和合便會生長。這些種子依地而生。如此，阿難！五波羅蜜依般若波羅蜜而生，四念處（catvāri smṛtyupasthānāni，四種正念）乃至一切種智也依般若波羅蜜而生。因此，阿難！般若波羅蜜對於五波羅蜜乃至十八不共法（aṣṭādaśa āveṇikā buddhā dharmā，佛的十八種不共法）來說，是尊貴的引導。』那時，釋提桓因（Śakra devānām indra，天帝）對佛說：『世尊！佛說善男子、善女人受持般若波羅蜜乃至正憶念者，功德未盡。為什麼呢？受持般若波羅蜜乃至正憶念，則受三世諸佛（過去、現在、未來）的加持。』

【English Translation】 English version: Ānanda asked: 'How does one practice giving, and even practice prajñāpāramitā (perfection of wisdom)?' The Buddha told Ānanda: 'By dedicating giving to sarvajña (omniscience) with the non-dual dharma (no opposing dharmas), this is called dānapāramitā (perfection of giving). By dedicating giving to sarvajña because of non-arising and non-attainment, this is called dānapāramitā. Even by dedicating wisdom to sarvajña with the non-dual dharma, this is called prajñāpāramitā. By dedicating wisdom to sarvajña because of non-arising and non-attainment, this is called prajñāpāramitā.' Ānanda said to the Buddha: 'World Honored One! How is it that by dedicating giving to sarvajña with the non-dual dharma, this is called dānapāramitā? And how is it that by dedicating wisdom to sarvajña with the non-dual dharma, this is called prajñāpāramitā?' The Buddha told Ānanda: 'Because of the non-dual dharma of rūpa (form), because of the non-dual dharma of vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), and even because of the non-dual dharma of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).' 'World Honored One! How is the non-dual dharma of rūpa, and even the non-dual dharma of anuttarā-samyak-saṃbodhi?' The Buddha said: 'Characteristics (lakṣaṇa) are empty. Why? Dānapāramitā and rūpa are non-dual and not separate, and even anuttarā-samyak-saṃbodhi and dānapāramitā are non-dual and not separate. The five pāramitās (five perfections) are also like this. Therefore, Ānanda! Only praise prajñāpāramitā. For the five pāramitās and even sarvākārajñatā (omniscience), it is the honored guide. Ānanda! It is like the earth, when seeds are scattered in it, they grow when conditions come together. These seeds grow depending on the earth. Likewise, Ānanda! The five pāramitās arise depending on prajñāpāramitā, and the four smṛtyupasthānāni (four foundations of mindfulness) and even sarvākārajñatā also arise depending on prajñāpāramitā. Therefore, Ānanda! Prajñāpāramitā is the honored guide for the five pāramitās and even the aṣṭādaśa āveṇikā buddhā dharmā (eighteen unique qualities of a Buddha).' At that time, Śakra devānām indra (king of the gods) said to the Buddha: 'World Honored One! The Buddha said that the merit of a good man or good woman who upholds prajñāpāramitā and even correctly remembers it is inexhaustible. Why? Because upholding prajñāpāramitā and even correctly remembering it, they receive the blessings of the Buddhas of the three times (past, present, and future).'

無上道。所以者何？欲得薩婆若當從般若波羅蜜中求，欲得般若波羅蜜當從薩婆若中求。世尊！受持般若波羅蜜乃至正憶念故，十善道現於世間，四禪、四無量心、四無色定乃至十八不共法現於世間。受持般若波羅蜜乃至正憶念故，世間便有剎利大姓、婆羅門大姓、居士大家，四天王天乃至阿迦尼吒諸天。受持般若波羅蜜乃至正憶念故，便有須陀洹乃至阿羅漢、辟支佛、菩薩摩訶薩。受持般若波羅蜜乃至正憶念故，諸佛出於世間。」

爾時佛告釋提桓因言：「憍尸迦！善男子、善女人受持般若波羅蜜乃至正憶念，我不說但有爾所功德。何以故？憍尸迦！是善男子、善女人受持般若波羅蜜乃至正憶念、不離薩婆若心，無量戒眾成就，定眾、慧眾、解脫眾、解脫知見眾成就。複次，憍尸迦！是善男子、善女人能受持般若波羅蜜乃至正憶念、不離薩婆若心，當知是人為如佛。複次，憍尸迦！一切聲聞、辟支佛，所有戒眾、定眾、智眾、解脫眾、解脫知見眾，不及是善男子、善女人戒眾乃至解脫知見眾，百分千分百千萬億分，乃至算數、譬喻所不能及。何以故？是善男子、善女人，于聲聞、辟支佛地中心得解脫，更不求大乘法故。複次，憍尸迦！若有善男子、善女人書持般若波羅蜜經卷，供養恭敬尊重，華香瓔珞乃至伎

【現代漢語翻譯】現代漢語譯本：「什麼是無上之道？原因是，想要獲得薩婆若（一切智），應當從般若波羅蜜（智慧的完美）中尋求；想要獲得般若波羅蜜，應當從薩婆若中尋求。世尊！因為受持般若波羅蜜乃至正確憶念的緣故，十善道（十種善行）才會在世間顯現，四禪（四種禪定）、四無量心（慈悲喜捨四種心境）、四無色定（四種無色界禪定）乃至十八不共法（佛陀獨有的十八種功德）才會在世間顯現。因為受持般若波羅蜜乃至正確憶念的緣故，世間才會有剎利大姓（貴族）、婆羅門大姓（祭司）、居士大家（富裕的在家信徒），四天王天（欲界第一層天）乃至阿迦尼吒諸天（色界最高層天）。因為受持般若波羅蜜乃至正確憶念的緣故，才會有須陀洹（入流果）、乃至阿羅漢（無學果）、辟支佛（獨覺）、菩薩摩訶薩（大菩薩）。因為受持般若波羅蜜乃至正確憶念的緣故，諸佛才會出現於世間。」

那時，佛陀告訴釋提桓因（帝釋天）說：「憍尸迦（釋提桓因的別名）！善男子、善女人受持般若波羅蜜乃至正確憶念，我不是說只有這些功德。為什麼呢？憍尸迦！這些善男子、善女人受持般若波羅蜜乃至正確憶念、不離薩婆若心，無量的戒眾（持戒的功德）成就，定眾（禪定的功德）、慧眾（智慧的功德）、解脫眾（解脫的功德）、解脫知見眾（解脫的智慧和見解的功德）成就。再者，憍尸迦！這些善男子、善女人能夠受持般若波羅蜜乃至正確憶念、不離薩婆若心，應當知道這個人如同佛一樣。再者，憍尸迦！一切聲聞（聽聞佛法而修行的人）、辟支佛，所有的戒眾、定眾、智眾、解脫眾、解脫知見眾，都比不上這些善男子、善女人的戒眾乃至解脫知見眾，百分、千分、百千萬億分，乃至算數、譬喻都無法比擬。為什麼呢？這些善男子、善女人，在聲聞、辟支佛的境界中內心得到解脫，不再追求大乘佛法。再者，憍尸迦！如果有善男子、善女人書寫、受持般若波羅蜜經卷，供養、恭敬、尊重，用鮮花、香、瓔珞乃至伎樂供養，

【English Translation】 English version: 『What is the unsurpassed path? The reason is that if one wishes to attain Sarvajna (all-knowing wisdom), one should seek it from Prajnaparamita (the perfection of wisdom); if one wishes to attain Prajnaparamita, one should seek it from Sarvajna. World Honored One! Because of upholding Prajnaparamita, even to right mindfulness, the ten virtuous paths appear in the world, the four Dhyanas (meditative absorptions), the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, and even the eighteen unique qualities of a Buddha appear in the world. Because of upholding Prajnaparamita, even to right mindfulness, there are Kshatriya (warrior) great families, Brahmin (priest) great families, and householder great families in the world, the Four Heavenly Kings and even the Akanistha heavens (the highest heaven in the realm of form). Because of upholding Prajnaparamita, even to right mindfulness, there are Srotapannas (stream-enterers), even to Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and Bodhisattva Mahasattvas (great Bodhisattvas). Because of upholding Prajnaparamita, even to right mindfulness, Buddhas appear in the world.』

At that time, the Buddha said to Shakra Devanam Indra (Indra, the king of the gods): 『Kaushika (another name for Shakra)! If a good man or good woman upholds Prajnaparamita, even to right mindfulness, I do not say that there are only these merits. Why is that? Kaushika! These good men and good women uphold Prajnaparamita, even to right mindfulness, and do not depart from the mind of Sarvajna, they achieve immeasurable precepts, the aggregates of Samadhi (meditative concentration), the aggregates of wisdom, the aggregates of liberation, and the aggregates of the knowledge and vision of liberation. Furthermore, Kaushika! If these good men and good women can uphold Prajnaparamita, even to right mindfulness, and do not depart from the mind of Sarvajna, know that this person is like a Buddha. Furthermore, Kaushika! All the precepts, Samadhi, wisdom, liberation, and knowledge and vision of liberation of all Shravakas (hearers of the teachings) and Pratyekabuddhas, cannot compare to the precepts, even to the knowledge and vision of liberation, of these good men and good women, not even by a hundredth, a thousandth, a hundred millionth, or even by calculation or analogy. Why is that? These good men and good women, having attained liberation in their hearts in the realm of Shravakas and Pratyekabuddhas, no longer seek the Mahayana (Great Vehicle) Dharma. Furthermore, Kaushika! If there are good men and good women who write and uphold the Prajnaparamita Sutra, offer it with respect and reverence, with flowers, incense, garlands, and even music,

樂，亦得今世後世功德。」

爾時釋提桓因白佛言：「世尊！是善男子、善女人受持般若波羅蜜乃至正憶念、不離薩婆若心，供養般若波羅蜜，恭敬尊重，華香乃至伎樂。我常當守護是人。」

佛告釋提桓因：「憍尸迦！是善男子、善女人慾讀誦說是般若波羅蜜時，無量百千諸天皆來聽法。是善男子、善女人說般若波羅蜜法，諸天子益其膽力。是諸法師若疲極不欲說法，諸天益其膽力故便能更說。善男子、善女人受是般若波羅蜜乃至正憶念，供養花香乃至伎樂故，亦得是今世功德。複次，憍尸迦！是善男子、善女人於四部眾中說般若波羅蜜時，心無怯弱；若有論難亦無畏想。何以故？是善男子、善女人為般若波羅蜜所護持故。般若波羅蜜中亦分別一切法，若世間若出世間、若有漏若無漏、若善若不善、若有為若無為、若聲聞法若辟支佛法、若菩薩法若佛法。善男子、善女人住內空乃至住無法有法空故，不見有能難般若波羅蜜者，亦不見受難者，亦不見般若波羅蜜。如是善男子、善女人為般若波羅蜜所擁護故，無有能難壞者。複次，善男子、善女人受持般若波羅蜜乃至正憶念時，不沒不畏不怖。何以故？是善男子、善女人不見是法沒者、恐怖者。憍尸迦！善男子、善女人受持般若波羅蜜乃至正憶念，花香供

【現代漢語翻譯】現代漢語譯本：也能獲得今生和來世的功德。

那時，釋提桓因（Śakra devānām indra，帝釋天）對佛說：『世尊！這些善男子、善女人受持般若波羅蜜（Prajñāpāramitā，智慧的完美）乃至正確憶念、不離薩婆若（sarvajña，一切智）之心，供養般若波羅蜜，恭敬尊重，用鮮花、香料乃至音樂供養。我常常應當守護這些人。』

佛告訴釋提桓因：『憍尸迦（Kauśika，釋提桓因的別名）！這些善男子、善女人想要讀誦這部般若波羅蜜時，無數百千諸天都會來聽法。這些善男子、善女人宣說般若波羅蜜法時，諸天子會增加他們的膽量和力量。這些法師如果疲憊不堪不想說法，諸天會增加他們的膽量和力量，使他們能夠繼續宣說。善男子、善女人受持這部般若波羅蜜乃至正確憶念，用鮮花、香料乃至音樂供養，也能獲得今生的功德。』

『再者，憍尸迦！這些善男子、善女人在四部眾（比丘、比丘尼、優婆塞、優婆夷）中宣說般若波羅蜜時，心中不會怯懦；如果有辯論，也不會感到畏懼。為什麼呢？因為這些善男子、善女人受到般若波羅蜜的護持。般若波羅蜜中也分別說明一切法，無論是世間的還是出世間的，無論是有漏的還是無漏的，無論是善的還是不善的，無論是有為的還是無為的，無論是聲聞法（Śrāvakayāna，小乘）還是辟支佛法（Pratyekabuddhayāna，緣覺乘），無論是菩薩法（Bodhisattvayāna，菩薩乘）還是佛法（Buddhayāna，佛乘）。善男子、善女人安住于內空（adhyātma-śūnyatā）乃至安住于無法有法空（abhāva-svabhāva-śūnyatā），所以看不到有能難倒般若波羅蜜的人，也看不到受難的人，也看不到般若波羅蜜本身。像這樣的善男子、善女人因為受到般若波羅蜜的擁護，所以沒有人能夠難倒或破壞他們。』

『再者，善男子、善女人受持般若波羅蜜乃至正確憶念時，不會沉沒、不會畏懼、不會恐怖。為什麼呢？因為這些善男子、善女人看不到有法會沉沒、會恐怖。憍尸迦！善男子、善女人受持般若波羅蜜乃至正確憶念，用鮮花、香料供養』

【English Translation】 English version: and also obtain merits in this life and the next.

At that time, Śakra devānām indra (Shakra, the lord of gods) said to the Buddha: 'World Honored One! These good men and good women who uphold the Prajñāpāramitā (Perfection of Wisdom), even to the point of correct mindfulness, not departing from the mind of sarvajña (omniscience), make offerings to the Prajñāpāramitā, with reverence and respect, using flowers, incense, and even music. I shall always protect these people.'

The Buddha said to Śakra devānām indra: 'Kauśika (another name for Shakra)! When these good men and good women wish to recite this Prajñāpāramitā, countless hundreds of thousands of devas (gods) will come to listen to the Dharma. When these good men and good women expound the Dharma of Prajñāpāramitā, the devaputras (sons of gods) will increase their courage and strength. If these Dharma masters are exhausted and do not wish to speak, the devas will increase their courage and strength, enabling them to continue speaking. Good men and good women who uphold this Prajñāpāramitā, even to the point of correct mindfulness, and make offerings with flowers, incense, and even music, also obtain merits in this life.'

'Furthermore, Kauśika! When these good men and good women expound the Prajñāpāramitā among the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), their minds will not be timid; if there is debate, they will not feel fear. Why is this? Because these good men and good women are protected by the Prajñāpāramitā. The Prajñāpāramitā also distinguishes all dharmas, whether worldly or otherworldly, whether with outflows or without outflows, whether good or not good, whether conditioned or unconditioned, whether the Śrāvakayāna (Vehicle of Hearers) or the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), whether the Bodhisattvayāna (Bodhisattva Vehicle) or the Buddhayāna (Buddha Vehicle). Good men and good women who abide in inner emptiness (adhyātma-śūnyatā) and even abide in the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā), therefore, do not see anyone who can challenge the Prajñāpāramitā, nor do they see those who are challenged, nor do they see the Prajñāpāramitā itself. Such good men and good women, because they are protected by the Prajñāpāramitā, no one can challenge or destroy them.'

'Furthermore, when good men and good women uphold the Prajñāpāramitā, even to the point of correct mindfulness, they will not sink, will not fear, and will not be terrified. Why is this? Because these good men and good women do not see any dharma that will sink or cause terror. Kauśika! Good men and good women who uphold the Prajñāpāramitā, even to the point of correct mindfulness, make offerings with flowers and incense.'

養乃至幡蓋，亦得是現世功德。

「複次，憍尸迦！善男子、善女人受持般若波羅蜜乃至正憶念，書持經卷，花香供養乃至幡蓋，是人為父母所愛，宗親知識所念，諸沙門婆羅門所敬，十方諸佛及菩薩摩訶薩、辟支佛、阿羅漢乃至須陀洹所愛敬，一切世間若天、若魔、若梵及阿修羅等皆亦愛敬。是人行檀那波羅蜜，檀那波羅蜜無有斷絕時。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，亦無有斷絕時。修內空不斷乃至修無法有法空不斷，修四念處不斷乃至修十八不共法不斷，修諸三昧門不斷，修諸陀羅尼門不斷，修諸菩薩神通不斷，成就眾生、凈佛國土不斷，乃至修一切種智不斷。是人亦能降伏難論譭謗。善男子、善女人受持般若波羅蜜乃至正憶念、不離薩婆若心，書持經卷，香花供養乃至幡蓋，亦得是今世後世功德。

「複次，憍尸迦！善男子、善女人書持經卷，在所處三千大千世界中，所有諸四天王天，發阿耨多羅三藐三菩提心者，皆來到是處見般若波羅蜜，受讀誦說，供養禮拜還去。三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、無蔭行天、福德天、廣果天，發

【現代漢語翻譯】現代漢語譯本：供養乃至幡蓋，也能獲得現世的功德。

『再者，憍尸迦（Indra，帝釋天）！善男子、善女人受持《般若波羅蜜》（Prajnaparamita，智慧的完美）乃至正確憶念，書寫並持有經卷，用鮮花香料供養乃至幡蓋，這個人會被父母所愛，被宗族親友所思念，被所有沙門（Sramana，出家修行者）和婆羅門（Brahmana，祭司）所尊敬，被十方諸佛以及菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）、辟支佛（Pratyekabuddha，獨覺者）、阿羅漢（Arhat，已證悟者）乃至須陀洹（Srotapanna，入流者）所愛敬，一切世間，無論是天、魔、梵天以及阿修羅（Asura，非天）等，都會愛敬此人。這個人修行檀那波羅蜜（Dana-paramita，佈施的完美），檀那波羅蜜不會有斷絕的時候。尸羅波羅蜜（Sila-paramita，戒律的完美）、羼提波羅蜜（Ksanti-paramita，忍辱的完美）、毗梨耶波羅蜜（Virya-paramita，精進的完美）、禪那波羅蜜（Dhyana-paramita，禪定的完美）、般若波羅蜜，也不會有斷絕的時候。修習內空（Adhyatma-sunyata，內空的空性）不會斷絕，乃至修習無法有法空（Abhava-svabhava-sunyata，無自性空）不會斷絕，修習四念處（Catu-smrtyupasthana，四種正念）不會斷絕，乃至修習十八不共法（Asta-dasa-avenika-dharma，佛的十八種不共功德）不會斷絕，修習諸三昧門（Samadhi-mukha，禪定之門）不會斷絕，修習諸陀羅尼門（Dharani-mukha，總持之門）不會斷絕，修習諸菩薩神通不會斷絕，成就眾生、凈化佛土不會斷絕，乃至修習一切種智（Sarvakarajnata，一切智慧）不會斷絕。這個人也能降伏難論和譭謗。善男子、善女人受持《般若波羅蜜》乃至正確憶念、不離薩婆若心（Sarvajna-citta，一切智之心），書寫並持有經卷，用香花供養乃至幡蓋，也能獲得今世和後世的功德。

『再者，憍尸迦！善男子、善女人書寫並持有經卷，在他們所處的三千大千世界中，所有諸四天王天（Caturmaharajika-deva，四大天王天）中，發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，都會來到這裡見到《般若波羅蜜》，受持讀誦，供養禮拜后離去。三十三天（Trayastrimsa-deva，三十三天）、夜摩天（Yama-deva，夜摩天）、兜率陀天（Tusita-deva，兜率天）、化樂天（Nirmanarati-deva，化樂天）、他化自在天（Paranirmita-vasavartin-deva，他化自在天），梵眾天（Brahma-parisadya-deva，梵眾天）、梵輔天（Brahma-purohita-deva，梵輔天）、梵會天（Maha-brahma-deva，大梵天）、大梵天（Maha-brahma-deva，大梵天）、光天（Abha-deva，光天）、少光天（Parittabha-deva，少光天）、無量光天（Apramanabha-deva，無量光天）、光音天（Abhasvara-deva，光音天）、凈天（Subha-krtsna-deva，凈天）、少凈天（Paritta-subha-deva，少凈天）、無量凈天（Apramana-subha-deva，無量凈天）、遍凈天（Subha-krtsna-deva，遍凈天）、無蔭行天（Anabhraka-deva，無雲天）、福德天（Punya-prasava-deva，福德天）、廣果天（Brhatphala-deva，廣果天），發

【English Translation】 English version: Even the offering of banners and canopies can bring about present-life merits.

'Furthermore, Kausika (Indra)! If a virtuous man or woman upholds the Prajnaparamita (Perfection of Wisdom), even to the point of correctly recollecting it, writing and keeping the scriptures, making offerings of flowers and incense, even banners and canopies, that person will be loved by their parents, remembered by their relatives and friends, respected by all Sramanas (ascetics) and Brahmanas (priests), loved and revered by all Buddhas of the ten directions, as well as Bodhisattva-Mahasattvas (great Bodhisattvas), Pratyekabuddhas (solitary realizers), Arhats (enlightened ones), and even Srotapannas (stream-enterers). All beings in the world, whether they are gods, demons, Brahmas, or Asuras (demigods), will also love and respect this person. This person practices Dana-paramita (perfection of giving), and the Dana-paramita will never be interrupted. The same is true for Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of vigor), Dhyana-paramita (perfection of meditation), and Prajnaparamita. The practice of inner emptiness (Adhyatma-sunyata) will not be interrupted, nor will the practice of the emptiness of non-existence and existence (Abhava-svabhava-sunyata). The practice of the four foundations of mindfulness (Catu-smrtyupasthana) will not be interrupted, nor will the practice of the eighteen unique qualities of a Buddha (Asta-dasa-avenika-dharma). The practice of the doors of samadhi (Samadhi-mukha) will not be interrupted, nor will the practice of the doors of dharani (Dharani-mukha). The practice of the bodhisattva's supernormal powers will not be interrupted, nor will the work of accomplishing sentient beings and purifying Buddha lands, even to the point of practicing all-knowing wisdom (Sarvakarajnata). This person can also subdue difficult arguments and slander. If a virtuous man or woman upholds the Prajnaparamita, even to the point of correctly recollecting it, without departing from the mind of all-knowing wisdom (Sarvajna-citta), writing and keeping the scriptures, making offerings of flowers and incense, even banners and canopies, they will also obtain merits in this life and the next.

'Furthermore, Kausika! If a virtuous man or woman writes and keeps the scriptures, in the three thousand great thousand worlds where they are located, all those in the Caturmaharajika-deva (Heaven of the Four Great Kings) who have generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) will come to this place to see the Prajnaparamita, receive, recite, and explain it, make offerings and prostrations, and then leave. The same is true for the Trayastrimsa-deva (Heaven of the Thirty-Three), Yama-deva (Yama Heaven), Tusita-deva (Tusita Heaven), Nirmanarati-deva (Heaven of Enjoying Transformations), Paranirmita-vasavartin-deva (Heaven of Controlling the Transformations of Others), Brahma-parisadya-deva (Brahma Assembly Heaven), Brahma-purohita-deva (Brahma Ministers Heaven), Maha-brahma-deva (Great Brahma Heaven), Abha-deva (Heaven of Light), Parittabha-deva (Heaven of Limited Light), Apramanabha-deva (Heaven of Immeasurable Light), Abhasvara-deva (Heaven of Radiant Light), Subha-krtsna-deva (Heaven of Pure Glory), Paritta-subha-deva (Heaven of Limited Purity), Apramana-subha-deva (Heaven of Immeasurable Purity), Subha-krtsna-deva (Heaven of Universal Purity), Anabhraka-deva (Cloudless Heaven), Punya-prasava-deva (Heaven of Merit), Brhatphala-deva (Heaven of Great Fruition), those who have generated

阿耨多羅三藐三菩提心者，皆來到是處見般若波羅蜜，受讀誦說，供養禮拜還去。凈居諸天，所謂無誑天、無熱天、妙見天、喜見天、色究竟天，皆來到是處見是般若波羅蜜，受讀誦說，供養禮拜還去。

「複次，憍尸迦！十方世界中諸四天王天乃至廣果天，發阿耨多羅三藐三菩提心，及凈居天並余諸天龍鬼神、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽亦來見般若波羅蜜，受讀誦說，供養禮拜還去。是善男子、善女人應作是念：『十方世界中諸四天王天乃至廣果天，發阿耨多羅三藐三菩提心，及凈居天並余諸天龍鬼神、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽來見般若波羅蜜，受讀誦說，供養禮拜。我則法施已。』憍尸迦！三千大千世界中所有諸四天王天乃至阿迦尼吒天，及十方世界中諸四天王天乃至阿迦尼吒天，發阿耨多羅三藐三菩提心者，擁護是善男子、善女人，諸惡不能得便，除其宿命重罪。憍尸迦！是善男子、善女人亦得是今世功德。所謂諸天子發阿耨多羅三藐三菩提心，皆來到是處。何以故？憍尸迦！諸天子發阿耨多羅三藐三菩提心，欲救護一切眾生、不捨一切眾生、安樂一切眾生故。」

爾時釋提桓因白佛言：「世尊！善男子、善女人云何當知諸四天王天乃至阿迦尼吒天來，及十方

【現代漢語翻譯】現代漢語譯本那些發起了阿耨多羅三藐三菩提心（無上正等正覺之心）的人，都來到這裡瞻仰《般若波羅蜜》（以智慧到達彼岸的法門），接受、讀誦、宣說，供養和禮拜，然後離去。凈居天的諸位天神，包括無誑天、無熱天、妙見天、喜見天和色究竟天，也都來到這裡瞻仰這部《般若波羅蜜》，接受、讀誦、宣說，供養和禮拜，然後離去。『此外，憍尸迦（帝釋天）！十方世界中，從四天王天到廣果天的諸位天神，發起了阿耨多羅三藐三菩提心，以及凈居天的諸位天神，還有其他諸如天龍、鬼神、揵闥婆（香神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等，也都來瞻仰《般若波羅蜜》，接受、讀誦、宣說，供養和禮拜，然後離去。這些善男子、善女人應當這樣想：『十方世界中，從四天王天到廣果天的諸位天神，發起了阿耨多羅三藐三菩提心，以及凈居天的諸位天神，還有其他諸如天龍、鬼神、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等，都來瞻仰《般若波羅蜜》，接受、讀誦、宣說，供養和禮拜。我這便是做了法佈施。』憍尸迦！三千大千世界中所有的四天王天到阿迦尼吒天，以及十方世界中所有的四天王天到阿迦尼吒天，那些發起了阿耨多羅三藐三菩提心的人，都會擁護這些善男子、善女人，使他們不受邪惡侵擾，並消除他們宿世的深重罪業。憍尸迦！這些善男子、善女人也能獲得今生的功德。這是因為諸位天子發起了阿耨多羅三藐三菩提心，都來到這裡。為什麼呢？憍尸迦！諸位天子發起了阿耨多羅三藐三菩提心，是爲了救護一切眾生、不捨棄一切眾生、安樂一切眾生。』這時，釋提桓因（帝釋天）對佛說：『世尊！善男子、善女人如何才能知道四天王天到阿迦尼吒天的諸位天神，以及十方

【English Translation】 English version Those who have generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment) all come to this place to see the Prajna-paramita (the perfection of wisdom that leads to the other shore), receive, recite, preach, make offerings, and bow in reverence, and then depart. The gods of the Pure Abodes, namely the gods of Avrha, Atapa, Sudrsha, Sudarsana, and Akanistha, also come to this place to see this Prajna-paramita, receive, recite, preach, make offerings, and bow in reverence, and then depart. 『Furthermore, Kausika (Indra)! In the ten directions, the gods from the Four Heavenly Kings to the Brahma Heaven, who have generated the Anuttara-samyak-sambodhi-citta, as well as the gods of the Pure Abodes and other gods, dragons, ghosts, gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpents), also come to see the Prajna-paramita, receive, recite, preach, make offerings, and bow in reverence, and then depart. These good men and good women should think thus: 「In the ten directions, the gods from the Four Heavenly Kings to the Brahma Heaven, who have generated the Anuttara-samyak-sambodhi-citta, as well as the gods of the Pure Abodes and other gods, dragons, ghosts, gandharvas, asuras, garudas, kinnaras, and mahoragas, come to see the Prajna-paramita, receive, recite, preach, make offerings, and bow in reverence. I have thus made a Dharma offering.」 Kausika! In the three thousand great thousand worlds, all the gods from the Four Heavenly Kings to the Akanistha Heaven, and in the ten directions, all the gods from the Four Heavenly Kings to the Akanistha Heaven, who have generated the Anuttara-samyak-sambodhi-citta, will protect these good men and good women, so that they will not be harmed by evil, and will eliminate their heavy karmic debts from past lives. Kausika! These good men and good women will also obtain the merits of this present life. This is because the gods who have generated the Anuttara-samyak-sambodhi-citta all come to this place. Why is this so? Kausika! The gods who have generated the Anuttara-samyak-sambodhi-citta do so in order to save all sentient beings, not abandon any sentient beings, and bring happiness to all sentient beings.』 At that time, Sakra, Lord of the Devas (Indra), said to the Buddha: 『World Honored One! How should good men and good women know that the gods from the Four Heavenly Kings to the Akanistha Heaven, and those from the ten directions

國土中諸四天王天乃至阿迦尼吒天來，見般若波羅蜜，受讀誦說，供養禮拜？」

時佛告釋提桓因：「憍尸迦！若善男子、善女人見大凈光明，必知有大德諸天來見般若波羅蜜，受讀誦說，供養禮拜時。複次，憍尸迦！善男子、善女人若聞異妙香，必知有大德諸天來見般若波羅蜜，受讀誦說，供養禮拜時。複次，憍尸迦。善男子、善女人行凈潔故，諸天來到其處見般若波羅蜜，受讀誦說，供養歡喜禮拜。是中有小鬼輩即時出去，不能堪任是大德諸天威德故。以是大德諸天來故。是善男子、善女人生大心，以是故，般若波羅蜜所住處，四面不應有諸不凈，應當然燈燒香、散眾名花、眾香塗地、眾蓋幢幡種種嚴飾。複次，憍尸迦！善男子、善女人說法時終無疲極，自覺身輕心樂。隨法偃息，臥覺安隱無諸惡夢。夢中見諸佛三十二相、八十隨形好，比丘僧恭敬圍繞而為說法。在諸佛邊聽受法教，所謂六波羅蜜、四念處乃至十八不共法。分別六波羅蜜義，分別四念處，乃至十八不共法亦分別其義。亦見菩提樹莊嚴殊妙，見諸菩薩趣菩提樹得阿耨多羅三藐三菩提，見諸佛成已轉法輪，見百千萬菩薩共集法論議：應如是求薩婆若；應如是成就眾生；應如是凈佛國土。亦見十方無數百千萬億諸佛，亦聞其名號某方某國某佛，若

【現代漢語翻譯】現代漢語譯本：『國土中，從四天王天乃至阿迦尼吒天來的天人，他們會來觀看、受持、讀誦、宣說《般若波羅蜜》，並進行供養和禮拜嗎？』這時，佛陀告訴釋提桓因：『憍尸迦！如果善男子、善女人見到大凈光明，必定知道是有大德行的諸天來觀看、受持、讀誦、宣說《般若波羅蜜》，並進行供養和禮拜的時候。再者，憍尸迦！如果善男子、善女人聞到奇異美妙的香氣，必定知道是有大德行的諸天來觀看、受持、讀誦、宣說《般若波羅蜜》，並進行供養和禮拜的時候。再者，憍尸迦！善男子、善女人因為行為清凈，諸天會來到他們所在之處，觀看、受持、讀誦、宣說《般若波羅蜜》，並歡喜地進行禮拜。這時，一些小鬼就會立即離開，因為他們無法承受這些大德諸天的威德。因為這些大德諸天的到來，這些善男子、善女人會生起大心。因此，《般若波羅蜜》所在之處，四面不應該有任何不潔凈的東西，應該點燃燈火，焚燒香，散佈各種名貴的花朵，用各種香料塗抹地面，用各種寶蓋、幢幡進行莊嚴裝飾。再者，憍尸迦！善男子、善女人在說法時，永遠不會感到疲憊，會自覺身心輕安快樂。他們會隨順佛法休息，睡臥時感到安穩，沒有各種惡夢。在夢中，他們會見到諸佛的三十二相（佛陀的32種殊勝外貌特徵）、八十隨形好（佛陀的80種細微美好特徵），比丘僧眾恭敬圍繞著佛陀，聽聞佛陀說法。他們會在諸佛身邊聽受佛法教誨，也就是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四念處（身念處、受念處、心念處、法念處），乃至十八不共法（佛陀獨有的十八種功德）。他們會分別解釋六波羅蜜的含義，分別解釋四念處，乃至十八不共法，也會分別解釋它們的含義。他們也會見到菩提樹（佛陀成道之樹）莊嚴殊妙，見到諸菩薩走向菩提樹，證得阿耨多羅三藐三菩提（無上正等正覺），見到諸佛成道後轉法輪（宣說佛法），見到成百上千的菩薩聚集在一起討論佛法：應該如何求得薩婆若（一切智），應該如何成就眾生，應該如何清凈佛國土。他們也會見到十方無數百千萬億的諸佛，也會聽到他們的名號，知道某方某國的某佛，如果』

【English Translation】 English version: 'Do the devas from the Four Heavenly Kings' Heaven up to the Akanistha Heaven come to this land, see the Prajnaparamita, receive, recite, and preach it, and make offerings and prostrations?' Then the Buddha said to Shakra, Lord of the Devas: 'Kausika! If a good man or good woman sees a great pure light, they will surely know that devas of great virtue have come to see the Prajnaparamita, receive, recite, and preach it, and make offerings and prostrations. Furthermore, Kausika! If a good man or good woman smells a strange and wonderful fragrance, they will surely know that devas of great virtue have come to see the Prajnaparamita, receive, recite, and preach it, and make offerings and prostrations. Furthermore, Kausika! Because good men and good women practice purity, the devas will come to their place, see the Prajnaparamita, receive, recite, and preach it, and joyfully make prostrations. At that time, some small ghosts will immediately leave, because they cannot bear the majestic power of these devas of great virtue. Because of the coming of these devas of great virtue, these good men and good women will generate great minds. Therefore, the place where the Prajnaparamita is located should not have any unclean things on all four sides. Lamps should be lit, incense should be burned, various precious flowers should be scattered, the ground should be smeared with various fragrances, and various canopies and banners should be used for decoration. Furthermore, Kausika! When good men and good women preach the Dharma, they will never feel tired, and they will feel their bodies light and their minds joyful. They will rest in accordance with the Dharma, and when they sleep, they will feel peaceful and have no bad dreams. In their dreams, they will see the thirty-two marks of a Buddha (32 major marks of a Buddha), the eighty minor marks (80 minor marks of a Buddha), and the Sangha of monks respectfully surrounding the Buddha, listening to the Buddha preach the Dharma. They will listen to the teachings of the Dharma by the Buddhas, namely the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the Four Foundations of Mindfulness (mindfulness of body, feeling, mind, and phenomena), and even the Eighteen Unique Qualities of a Buddha (18 unique qualities of a Buddha). They will separately explain the meaning of the Six Paramitas, separately explain the Four Foundations of Mindfulness, and even the Eighteen Unique Qualities of a Buddha, and they will also separately explain their meanings. They will also see the Bodhi tree (the tree under which the Buddha attained enlightenment) adorned with splendor, see the Bodhisattvas going to the Bodhi tree, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), see the Buddhas turning the Dharma wheel (preaching the Dharma) after attaining enlightenment, and see hundreds of thousands of Bodhisattvas gathering together to discuss the Dharma: how one should seek Sarvajna (omniscience), how one should accomplish sentient beings, and how one should purify the Buddha-land. They will also see countless hundreds of thousands of millions of Buddhas in the ten directions, and they will also hear their names, knowing that a certain Buddha is in a certain direction in a certain country, if'

干百千萬菩薩、若干百千萬聲聞恭敬圍繞說法。復見十方無數百千萬億諸佛般涅槃。復見無數百千萬億諸佛七寶塔，見供養諸塔，恭敬尊重讚歎，香花乃至幡蓋。憍尸迦！是善男子、善女人，見如是善夢，臥安覺安。諸天益其氣力，自覺身體輕便，不大貪著飲食、衣服、臥具、湯藥，於四供養其心輕微。譬如比丘坐禪，從禪定起心與定合，不貪著飲食，其心輕微。何以故？憍尸迦！諸天法應以諸味之精益其氣力故。十方諸佛及天龍鬼神、阿修羅、揵闥婆、迦樓羅、緊那羅、摩睺羅伽，亦益其氣力。如是，憍尸迦！善男子、善女人慾得今世如是功德，應當受持般若波羅蜜，親近讀誦說、正憶念，亦不離薩婆若心。憍尸迦！善男子、善女人雖不能受持乃至正憶念，應當書持經卷，恭敬供養，尊重讚歎，香花瓔珞乃至幡蓋。憍尸迦！若善男子、善女人聞是般若波羅蜜，受持讀誦說、正憶念，書經卷，恭敬供養，尊重讚歎，花香乃至幡蓋。是善男子、善女人功德甚多。勝於供養十方諸佛及弟子，恭敬尊重讚歎，衣服、飲食、臥具、湯藥；諸佛及弟子般涅槃後起七寶塔，恭敬供養尊重讚歎，花香乃至幡蓋。」◎

摩訶般若經卷第九大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經

卷第十

◎後秦龜茲國三藏鳩摩羅什譯

◎法稱品第三十七

佛告釋提桓因言：「憍尸迦！若滿閻浮提佛舍利作一分，復有人書般若波羅蜜經卷作一分。二分之中，汝取何所？」

釋提桓因白佛言：「世尊！若滿閻浮提佛舍利作一分，般若波羅蜜經卷作一分。二分之中，我寧取般若波羅蜜經卷。何以故？世尊！我于佛舍利非不恭敬、非不尊重。世尊！以是舍利從般若波羅蜜中生，般若波羅蜜修熏故，是舍利得供養恭敬尊重讚歎。」

爾時舍利弗問釋提桓因：「憍尸迦！是般若波羅蜜不可取，無色無形無對，一相所謂無相。汝云何欲取？何以故？是般若波羅蜜不為取故出，不為舍故出，不為增減聚散、損益垢凈故出。是般若波羅蜜不與諸佛法，不捨凡人法；不與辟支佛法、阿羅漢法學法，不捨凡人法；不與無為性，不捨有為性；不與內空乃至無法有法空，不與四念處乃至一切種智，不捨凡人法。」

釋提桓因語舍利弗：「如是，如是！舍利弗！若有人知是般若波羅蜜，不與諸佛法、不捨凡人法，乃至不與一切種智、不捨凡人法。是菩薩摩訶薩能行般若波羅蜜、能修般若波羅蜜。何以故？般若波羅蜜不行二法相故。不二法相是般若波羅蜜，不二法相是禪那波羅蜜乃至檀那波羅蜜。」

【現代漢語翻譯】現代漢語譯本第十卷

後秦龜茲國三藏鳩摩羅什譯

法稱品第三十七

佛告訴釋提桓因（Śakra devānām indra）說：『憍尸迦（Kauśika）！如果用裝滿閻浮提（Jambudvīpa）的佛舍利（Buddha's relics）作為一份，另有人書寫《般若波羅蜜經》（Prajñāpāramitā Sūtra）作為一份。這兩份之中，你選擇哪一份？』

釋提桓因稟告佛說：『世尊！如果用裝滿閻浮提的佛舍利作為一份，《般若波羅蜜經》經卷作為一份。這兩份之中，我寧願選擇《般若波羅蜜經》經卷。為什麼呢？世尊！我對於佛舍利並非不恭敬、並非不尊重。世尊！因為這些舍利是從《般若波羅蜜》中產生的，《般若波羅蜜》的修習薰陶，所以這些舍利才得以被供養、恭敬、尊重和讚歎。』

這時，舍利弗（Śāriputra）問釋提桓因：『憍尸迦！這《般若波羅蜜》是不可執取的，它無色無形無對，其本質是無相。你如何想要執取它呢？為什麼呢？這《般若波羅蜜》不是爲了執取而出現，不是爲了捨棄而出現，不是爲了增減、聚集、分散、損害、利益、污垢、清凈而出現。《般若波羅蜜》不給予諸佛法，不捨棄凡人法；不給予辟支佛（Pratyekabuddha）法、阿羅漢（Arhat）法、學法，不捨棄凡人法；不給予無為性，不捨棄有為性；不給予內空乃至無法有法空，不給予四念處（catuḥsmṛtyupasthāna）乃至一切種智（sarvajñatā），不捨棄凡人法。』

釋提桓因對舍利弗說：『是的，是的！舍利弗！如果有人知道這《般若波羅蜜》，不給予諸佛法、不捨棄凡人法，乃至不給予一切種智、不捨棄凡人法。這位菩薩摩訶薩（Bodhisattva-mahāsattva）就能行《般若波羅蜜》，能修《般若波羅蜜》。為什麼呢？因為《般若波羅蜜》不行二法相的緣故。不二法相就是《般若波羅蜜》，不二法相就是禪那波羅蜜（dhyāna-pāramitā）乃至檀那波羅蜜（dāna-pāramitā）。』

【English Translation】 English version Chapter Ten

Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha during the Later Qin Dynasty

Chapter Thirty-Seven: The Discourse on Dharma's Name

The Buddha said to Śakra devānām indra: 'Kauśika! If one were to fill Jambudvīpa with Buddha's relics and make it one portion, and another were to write a scroll of the Prajñāpāramitā Sūtra and make it one portion. Between these two portions, which would you choose?'

Śakra devānām indra replied to the Buddha: 'World Honored One! If one were to fill Jambudvīpa with Buddha's relics and make it one portion, and a scroll of the Prajñāpāramitā Sūtra were made another portion. Between these two portions, I would rather choose the scroll of the Prajñāpāramitā Sūtra. Why is that? World Honored One! It is not that I am not respectful or reverent towards the Buddha's relics. World Honored One! Because these relics arise from the Prajñāpāramitā, and through the cultivation and influence of the Prajñāpāramitā, these relics are worthy of offerings, respect, reverence, and praise.'

At that time, Śāriputra asked Śakra devānām indra: 'Kauśika! This Prajñāpāramitā is not something that can be grasped, it is without color, without form, without opposition, its essence is non-form. How do you intend to grasp it? Why is that? This Prajñāpāramitā does not arise for the sake of grasping, nor does it arise for the sake of abandoning, nor does it arise for the sake of increase, decrease, gathering, scattering, harm, benefit, defilement, or purity. The Prajñāpāramitā does not give to the Dharma of the Buddhas, nor does it abandon the Dharma of ordinary beings; it does not give to the Dharma of Pratyekabuddhas, Arhats, or those in training, nor does it abandon the Dharma of ordinary beings; it does not give to the unconditioned nature, nor does it abandon the conditioned nature; it does not give to inner emptiness up to the emptiness of no-dharma and dharma, it does not give to the four foundations of mindfulness up to all-knowing wisdom, nor does it abandon the Dharma of ordinary beings.'

Śakra devānām indra said to Śāriputra: 'Yes, yes! Śāriputra! If someone understands this Prajñāpāramitā, that it does not give to the Dharma of the Buddhas nor abandon the Dharma of ordinary beings, up to that it does not give to all-knowing wisdom nor abandon the Dharma of ordinary beings. This Bodhisattva-mahāsattva can practice the Prajñāpāramitā, can cultivate the Prajñāpāramitā. Why is that? Because the Prajñāpāramitā does not practice the characteristic of dualistic dharmas. The characteristic of non-duality is the Prajñāpāramitā, the characteristic of non-duality is the dhyāna-pāramitā up to the dāna-pāramitā.'

爾時佛贊釋提桓因言：「善哉，善哉！憍尸迦！如汝所說，般若波羅蜜不行二法相故。不二法相是般若波羅蜜，不二法相是禪那波羅蜜乃至檀那波羅蜜。憍尸迦！若人慾得法性二相者，是人為欲得般若波羅蜜二相。何以故？憍尸迦！法性、般若波羅蜜無二無別，乃至檀那波羅蜜亦如是。若人慾得實際不可思議性二相者，是人為欲得般若波羅蜜二相。何以故？般若波羅蜜、不可思議性無二無別。」

釋提桓因白佛言：「世尊！一切世間人及諸天、阿修羅，應禮拜供養般若波羅蜜。何以故？諸菩薩摩訶薩般若波羅蜜中學得阿耨多羅三藐三菩提。世尊！我常在善法堂上坐，若我不在座時，諸天子來供養我故，為我坐處作禮，繞竟還去。諸天子作是念：『釋提桓因在是處坐，為諸三十三天說法故。』如是，世尊！在所處書是般若波羅蜜經卷，受持讀誦、為他演說，是處十方世界中諸天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，皆來禮拜般若波羅蜜，供養已去。何以故？是般若波羅蜜中生諸佛，及生一切眾生樂具故。諸佛舍利亦是一切種智住處因緣。以是故，世尊！二分中我取般若波羅蜜。

「複次，世尊。我若受持讀誦般若波羅蜜，心深入法中。我是時不見怖畏相。何以故？世尊！是般

【現代漢語翻譯】現代漢語譯本那時，佛陀讚歎釋提桓因（Śakra devānām indra，帝釋天）說：『善哉，善哉！憍尸迦（Kauśika，釋提桓因的別名）！正如你所說，般若波羅蜜（Prajñāpāramitā，智慧的完美）不執著於二法之相。不二法相即是般若波羅蜜，不二法相即是禪那波羅蜜（Dhyānapāramitā，禪定的完美），乃至檀那波羅蜜（Dānapāramitā，佈施的完美）。憍尸迦！如果有人想要獲得法性（Dharmatā，諸法的本性）的二相，這個人就是想要獲得般若波羅蜜的二相。為什麼呢？憍尸迦！法性與般若波羅蜜無二無別，乃至檀那波羅蜜也是如此。如果有人想要獲得實際（Bhūtakoti，真如實性）不可思議性（Acintya，不可思議的性質）的二相，這個人就是想要獲得般若波羅蜜的二相。為什麼呢？般若波羅蜜與不可思議性無二無別。』釋提桓因對佛說：『世尊！一切世間的人以及諸天、阿修羅（Asura，非天），都應該禮拜供養般若波羅蜜。為什麼呢？諸菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）從般若波羅蜜中學習而獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。世尊！我常常在善法堂上坐著，如果我不在座位上時，諸天子爲了供養我，會向我的座位禮拜，繞行之後才離開。諸天子會這樣想：『釋提桓因坐在這裡，是爲了給三十三天（Trāyastriṃśa，欲界第二天）說法。』同樣地，世尊！凡是書寫般若波羅蜜經卷的地方，受持讀誦、為他人演說的地方，十方世界中的諸天、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）都會前來禮拜般若波羅蜜，供養之後才離開。為什麼呢？因為般若波羅蜜中產生諸佛，以及產生一切眾生所需的快樂之物。諸佛的舍利也是一切種智（Sarvajñatā，一切智慧）的住處因緣。因此，世尊！在這兩者之間，我選擇般若波羅蜜。『再者，世尊。如果我受持讀誦般若波羅蜜，內心深入法中，那時我就不會見到任何恐懼的現象。為什麼呢？世尊！這是因為般

【English Translation】 English version At that time, the Buddha praised Śakra devānām indra, saying: 'Excellent, excellent! Kauśika! As you have said, the Prajñāpāramitā does not adhere to the characteristics of duality. The characteristic of non-duality is the Prajñāpāramitā, the characteristic of non-duality is the Dhyānapāramitā, and so on, up to the Dānapāramitā. Kauśika! If someone desires to obtain the dual characteristics of Dharmatā, that person desires to obtain the dual characteristics of Prajñāpāramitā. Why is that? Kauśika! Dharmatā and Prajñāpāramitā are non-dual and not different, and so it is up to Dānapāramitā. If someone desires to obtain the dual characteristics of the inconceivable nature of Bhūtakoti, that person desires to obtain the dual characteristics of Prajñāpāramitā. Why is that? Prajñāpāramitā and the inconceivable nature are non-dual and not different.' Śakra devānām indra said to the Buddha: 'World Honored One! All people in the world, as well as the gods and Asuras, should bow down and make offerings to the Prajñāpāramitā. Why is that? The Bodhisattva-mahāsattvas learn from the Prajñāpāramitā and attain Anuttarā-samyak-saṃbodhi. World Honored One! I often sit in the Hall of Good Dharma. If I am not in my seat, the gods come to make offerings to me, bow to my seat, and leave after circumambulating it. The gods think: 『Śakra devānām indra sits here to preach the Dharma to the Trāyastriṃśa gods.』 Similarly, World Honored One! Wherever the Prajñāpāramitā sutra is written, wherever it is recited and explained to others, the gods, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, and Mahoragas from the ten directions of the world will come to bow down to the Prajñāpāramitā and leave after making offerings. Why is that? Because the Buddhas are born from the Prajñāpāramitā, and all the things that bring happiness to all beings are born from it. The relics of the Buddhas are also the cause and condition for the dwelling place of Sarvajñatā. Therefore, World Honored One! Between the two, I choose the Prajñāpāramitā.' 'Furthermore, World Honored One. If I uphold, recite, and delve deeply into the Dharma through the Prajñāpāramitā, then I will not see any signs of fear. Why is that? World Honored One! This is because the Prajñāpāramitā'

若波羅蜜無相無貌、無言無說。世尊！無相無貌、無言無說，是般若波羅蜜，乃至是一切種智。世尊！般若波羅蜜若當有相非無相者，諸佛不應知一切法無相無貌、無言無說，得阿耨多羅三藐三菩提。為弟子說諸法亦無相無貌、無言無說。世尊！以般若波羅蜜實是無相無貌、無言無說故。諸佛知一切諸法無相無貌、無言無說，得阿耨多羅三藐三菩提，為弟子說諸法亦無相無貌、無言無說。以是故，世尊！是般若波羅蜜，一切世間諸天、人、阿修羅，應恭敬供養尊重讚歎，香華瓔珞乃至幡蓋。

「複次，世尊！若有人受持般若波羅蜜，親近讀誦說、正憶念及書，供養華香乃至幡蓋，是人不墮地獄、畜生、餓鬼道中，不墮聲聞、辟支佛地，乃至得阿耨多羅三藐三菩提常見諸佛，從一佛國至一佛國供養諸佛，恭敬尊重讚歎，華香乃至幡蓋。

「複次，世尊！滿三千大千世界佛舍利作一分，書般若波羅蜜經卷作一分。是二分中，我故取般若波羅蜜。何以故？世尊！是般若波羅蜜中生諸佛舍利。以是故，舍利得供養恭敬尊重讚歎。是善男子、善女人供養恭敬舍利故，受天上、人中福樂，常不墮三惡道，如所愿，漸以三乘法入涅槃。是故，世尊！若有見現在佛、若見般若波羅蜜經卷，等無異。何以故？世尊！是般若波

【現代漢語翻譯】現代漢語譯本：如果般若波羅蜜（Prajnaparamita，智慧的完美）沒有形相、沒有外貌，無法用言語表達，也無法用語言描述。世尊！沒有形相、沒有外貌，無法用言語表達，也無法用語言描述，這就是般若波羅蜜，乃至是一切種智（Sarvajnata，對一切事物和現象的完全理解）。世尊！如果般若波羅蜜有形相而不是沒有形相，那麼諸佛就不應該知道一切法（Dharma，宇宙的真理或法則）沒有形相、沒有外貌，無法用言語表達，也無法用語言描述，從而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。也不會為弟子們宣說諸法也沒有形相、沒有外貌，無法用言語表達，也無法用語言描述。世尊！正因為般若波羅蜜實際上沒有形相、沒有外貌，無法用言語表達，也無法用語言描述，所以諸佛才能知道一切諸法沒有形相、沒有外貌，無法用言語表達，也無法用語言描述，從而證得阿耨多羅三藐三菩提，併爲弟子們宣說諸法也沒有形相、沒有外貌，無法用言語表達，也無法用語言描述。因此，世尊！這般若波羅蜜，一切世間的天人、人類、阿修羅（Asura，半神）都應該恭敬供養、尊重讚歎，用香、花、瓔珞乃至幡蓋來供奉。

再者，世尊！如果有人受持般若波羅蜜，親近、讀誦、宣說、正確憶念並書寫，用鮮花、香乃至幡蓋來供養，這個人就不會墮入地獄、畜生、餓鬼道中，也不會墮入聲聞（Sravaka，通過聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，獨自證悟的佛）的境界，乃至最終證得阿耨多羅三藐三菩提，並能常見諸佛，從一個佛國到另一個佛國供養諸佛，恭敬尊重讚歎，用鮮花、香乃至幡蓋來供奉。

再者，世尊！如果將三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）的佛舍利（Buddha's relics，佛陀的遺骨）作為一份，將書寫的般若波羅蜜經卷作為一份。在這兩份中，我仍然選擇般若波羅蜜。為什麼呢？世尊！因為般若波羅蜜中產生諸佛舍利。因此，舍利才值得供養、恭敬、尊重和讚歎。這些善男子、善女人供養恭敬舍利，會得到天上和人間的福樂，永遠不會墮入三惡道，並且如他們所愿，逐漸通過三乘法（Triyana，聲聞乘、緣覺乘、菩薩乘）進入涅槃（Nirvana，解脫）。因此，世尊！如果有人見到現在的佛，或者見到般若波羅蜜經卷，兩者是等同沒有差別的。為什麼呢？世尊！因為般若波羅蜜

【English Translation】 English version: If the Prajnaparamita (Perfection of Wisdom) has no form, no appearance, cannot be spoken of, and cannot be described. World Honored One! That which has no form, no appearance, cannot be spoken of, and cannot be described, is the Prajnaparamita, and even the Sarvajnata (all-knowing wisdom). World Honored One! If the Prajnaparamita had form and was not without form, then the Buddhas should not know that all Dharmas (teachings or phenomena) have no form, no appearance, cannot be spoken of, and cannot be described, and thus attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Nor would they teach their disciples that all Dharmas have no form, no appearance, cannot be spoken of, and cannot be described. World Honored One! Because the Prajnaparamita is truly without form, without appearance, cannot be spoken of, and cannot be described, the Buddhas know that all Dharmas have no form, no appearance, cannot be spoken of, and cannot be described, and thus attain Anuttara-samyak-sambodhi, and teach their disciples that all Dharmas have no form, no appearance, cannot be spoken of, and cannot be described. Therefore, World Honored One! This Prajnaparamita should be revered, offered to, respected, and praised by all beings in the world, including gods, humans, and Asuras (demigods), with incense, flowers, garlands, and even banners and canopies.

Furthermore, World Honored One! If someone upholds the Prajnaparamita, draws near to it, recites it, speaks of it, correctly remembers it, and writes it, offering it with flowers, incense, and even banners and canopies, that person will not fall into the hells, the animal realm, or the realm of hungry ghosts, nor will they fall into the stages of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), and will eventually attain Anuttara-samyak-sambodhi, constantly seeing the Buddhas, going from one Buddha-land to another to make offerings to the Buddhas, respecting, honoring, and praising them, with flowers, incense, and even banners and canopies.

Furthermore, World Honored One! If the Buddha's relics (Buddha's remains) of the Trisahasra-Mahasahasra-lokadhatu (a great world system) were made into one portion, and the written Prajnaparamita scriptures were made into another portion. Of these two portions, I would still choose the Prajnaparamita. Why is that? World Honored One! Because the Buddha's relics are born from the Prajnaparamita. Therefore, the relics are worthy of being offered to, respected, honored, and praised. These good men and good women, by offering to and respecting the relics, will receive blessings and happiness in the heavens and among humans, will never fall into the three evil realms, and as they wish, will gradually enter Nirvana (liberation) through the three vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana). Therefore, World Honored One! If one sees the present Buddha or sees the Prajnaparamita scriptures, they are equal and without difference. Why is that? World Honored One! Because the Prajnaparamita

羅蜜與佛無二無別故。

「複次，世尊！如佛住三事示現說十二部經——修多羅、祇夜乃至優波提舍。復有善男子、善女人受持誦說是般若波羅蜜，等無異。何以故？世尊！是般若波羅蜜中生三事示現及十二部經——修多羅乃至優波提舍——故。

「複次，世尊！十方諸佛住三事示現說十二部經——修多羅乃至優波提舍。復有人受般若波羅蜜為他人說，等無有異。何以故？般若波羅蜜中生諸佛，亦生十二部經——修多羅乃至優波提舍。

「複次，世尊！若有供養十方如恒河沙等世界中諸佛！恭敬尊重讚歎！華香乃至幡蓋。復有人書般若波羅蜜經卷！恭敬尊重讚歎！華香乃至幡蓋。其福正等。何以故？十方諸佛皆從般若波羅蜜中生。

「複次，世尊！善男子、善女人聞是般若波羅蜜，受持讀誦、正憶念，亦為他人說。是人不墮地獄道，畜生、餓鬼道，亦不墮聲聞、辟支佛地。何以故？當知是善男子、善女人正住阿惟越致地中故。是般若波羅蜜遠離一切苦惱衰病。

「複次，世尊！若有善男子、善女人書是般若波羅蜜經卷，受持親近供養，恭敬尊重讚歎。是人離諸恐怖。世尊！譬如負債人親近國王供給左右，債主反更供養恭敬是人，是人不復畏怖。何以故？世尊！此人依近於王，憑恃有力

【現代漢語翻譯】現代漢語譯本：般若波羅蜜（Prajnaparamita）與佛陀沒有分別。

『再者，世尊！如同佛陀以三種示現（三事示現）宣說十二部經——修多羅（Sutra）、祇夜（Geya）乃至優波提舍（Upadesha）。又如果有善男子、善女人受持、誦讀、宣說這部般若波羅蜜，其功德是等同無異的。為什麼呢？世尊！因為這般若波羅蜜中生出三種示現以及十二部經——修多羅乃至優波提舍。』

『再者，世尊！十方諸佛以三種示現宣說十二部經——修多羅乃至優波提舍。又有人受持般若波羅蜜併爲他人宣說，其功德是等同無異的。為什麼呢？因為般若波羅蜜中生出諸佛，也生出十二部經——修多羅乃至優波提舍。』

『再者，世尊！如果有人供養十方如恒河沙數世界中的諸佛！恭敬、尊重、讚歎！用鮮花、香料乃至幡蓋等供養。又有人書寫般若波羅蜜經卷！恭敬、尊重、讚歎！用鮮花、香料乃至幡蓋等供養。這兩種供養的福德是完全相等的。為什麼呢？因為十方諸佛都是從般若波羅蜜中產生的。』

『再者，世尊！善男子、善女人聽聞這部般若波羅蜜，受持、讀誦、正確憶念，也為他人宣說。這個人不會墮入地獄道、畜生道、餓鬼道，也不會墮入聲聞、辟支佛的境界。為什麼呢？應當知道這位善男子、善女人正安住在阿惟越致（Avivartika）的境界中。這部般若波羅蜜遠離一切苦惱、衰敗和疾病。』

『再者，世尊！如果有善男子、善女人書寫這部般若波羅蜜經卷，受持、親近、供養，恭敬、尊重、讚歎。這個人會遠離一切恐怖。世尊！譬如一個負債的人親近國王，侍奉左右，債主反而會更加供養、恭敬這個人，這個人不再感到畏懼。為什麼呢？世尊！因為這個人依附於國王，憑藉著強大的力量。』

【English Translation】 English version: Prajnaparamita (Perfection of Wisdom) is not different from the Buddha.

'Furthermore, World Honored One! Just as the Buddha dwells in the three manifestations (three kinds of display) and expounds the twelve divisions of scriptures—Sutra, Geya, and even Upadesha. If there are good men or good women who receive, uphold, recite, and explain this Prajnaparamita, their merit is equal and without difference. Why is that? World Honored One! Because from this Prajnaparamita arise the three manifestations and the twelve divisions of scriptures—Sutra, and even Upadesha.'

'Furthermore, World Honored One! The Buddhas of the ten directions dwell in the three manifestations and expound the twelve divisions of scriptures—Sutra, and even Upadesha. If someone receives Prajnaparamita and explains it to others, their merit is equal and without difference. Why is that? Because from Prajnaparamita arise all Buddhas, and also the twelve divisions of scriptures—Sutra, and even Upadesha.'

'Furthermore, World Honored One! If someone makes offerings to the Buddhas in the ten directions, as numerous as the sands of the Ganges River! With reverence, respect, and praise! With flowers, incense, and even banners and canopies. And if someone writes the Prajnaparamita scripture! With reverence, respect, and praise! With flowers, incense, and even banners and canopies. The merit of these two offerings is exactly equal. Why is that? Because all the Buddhas of the ten directions arise from Prajnaparamita.'

'Furthermore, World Honored One! If good men or good women hear this Prajnaparamita, receive, uphold, recite, and correctly remember it, and also explain it to others. This person will not fall into the hell realm, the animal realm, or the hungry ghost realm, nor will they fall into the realm of Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas). Why is that? It should be known that this good man or good woman is dwelling in the stage of Avivartika (non-retrogression). This Prajnaparamita is far from all suffering, decay, and disease.'

'Furthermore, World Honored One! If there are good men or good women who write this Prajnaparamita scripture, receive, uphold, draw near, make offerings, with reverence, respect, and praise. This person will be free from all fear. World Honored One! It is like a debtor who draws near to the king and serves him, the creditor will instead make offerings and show respect to this person, and this person will no longer be afraid. Why is that? World Honored One! Because this person relies on the king, depending on his powerful strength.'

故。如是，世尊！諸佛舍利，般若波羅蜜修熏故，得供養恭敬。世尊！當知般若波羅蜜如王，舍利如負債人。負債人依王故得供養，舍利亦依般若波羅蜜修熏故得供養。世尊！當知諸佛一切種智亦以般若波羅蜜修熏故得成就。以是故，世尊！二分中我取般若波羅蜜。何以故？世尊！般若波羅蜜中生諸佛舍利三十二相，般若波羅蜜中亦生佛十力、四無所畏、四無礙智、十八不共法、大慈大悲。世尊！般若波羅蜜中生五波羅蜜，使得波羅蜜名字。般若波羅蜜中生諸佛一切種智。

「複次，世尊！所在三千大千世界中，若有受持供養，恭敬尊重讚歎般若波羅蜜，是處若人若非人不能得其便，是人漸漸得入涅槃。世尊！般若波羅蜜為大利益如是，於三千大千世界中能作佛事。世尊！在所處有般若波羅蜜則為有佛。世尊！譬如無價摩尼珠寶，在所住處非人不得其便。若男子、女人有熱病，以是寶著身上，熱病即時除愈。若有風病、若有冷病、若有雜熱風冷病，以寶著身上，皆悉除愈。若闇中，是寶能令明。熱時能令涼，寒時能令溫。寶所住處，其地不寒不熱，時節和適。其處亦無諸餘毒螫。若男子、女人為毒蛇所螫，以寶示之，毒即除滅。

「複次，世尊！若男子、女人眼痛膚翳盲瞽，以寶近之，即時除愈。若有癩

【現代漢語翻譯】現代漢語譯本：是的，世尊！諸佛的舍利之所以能得到供養和恭敬，是因為它們受到了般若波羅蜜（智慧的完美）的修習和薰陶。世尊！應當知道，般若波羅蜜就像國王，而舍利就像欠債的人。欠債的人依靠國王才能得到供養，舍利也因為依靠般若波羅蜜的修習和薰陶才能得到供養。世尊！應當知道，諸佛的一切種智（對一切事物和現象的全面、徹底的智慧）也是通過般若波羅蜜的修習和薰陶才得以成就的。因此，世尊！在這兩者之中，我選擇般若波羅蜜。為什麼呢？世尊！因為般若波羅蜜中產生了諸佛舍利的三十二相（佛陀的身體所具有的三十二種殊勝的特徵），般若波羅蜜中也產生了佛的十力（佛陀所具有的十種力量）、四無所畏（佛陀在說法時所具有的四種無所畏懼的自信）、四無礙智（佛陀所具有的四種無礙的智慧）、十八不共法（佛陀所獨有的十八種功德）、大慈大悲。世尊！般若波羅蜜中產生了五波羅蜜（佈施、持戒、忍辱、精進、禪定五種到達彼岸的方法），使得它們獲得了波羅蜜的名字。般若波羅蜜中產生了諸佛的一切種智。再者，世尊！在任何三千大千世界（佛教宇宙觀中的一個宇宙單位）中，如果有受持、供養、恭敬、尊重和讚歎般若波羅蜜的地方，那麼那裡的人或非人就不能夠從中作梗，這個人會逐漸進入涅槃（解脫）。世尊！般若波羅蜜的利益如此巨大，它能在三千大千世界中成就佛事。世尊！在任何地方有般若波羅蜜，那裡就如同有佛一樣。世尊！譬如無價的摩尼珠寶（一種珍貴的寶珠），在它所住的地方，非人就不能夠從中作梗。如果男子或女人有熱病，把這顆寶珠放在身上，熱病就會立刻痊癒。如果有風病、冷病、或者混合的熱風冷病，把寶珠放在身上，也都會痊癒。如果在黑暗中，這顆寶珠能夠帶來光明。在炎熱的時候，它能帶來涼爽，在寒冷的時候，它能帶來溫暖。寶珠所住的地方，氣候不冷不熱，時節適宜。那個地方也沒有各種毒蟲的侵擾。如果男子或女人被毒蛇咬傷，把寶珠給他們看，毒就會立刻消除。再者，世尊！如果男子或女人的眼睛疼痛、有翳障、或者失明，把寶珠靠近他們，就會立刻痊癒。如果有麻風病

【English Translation】 English version: Yes, World Honored One! The relics of the Buddhas are honored and revered because they have been cultivated and imbued with the perfection of wisdom (Prajnaparamita). World Honored One! It should be known that Prajnaparamita is like a king, and the relics are like debtors. Debtors rely on the king to receive offerings, and relics also receive offerings because they rely on the cultivation and imbuement of Prajnaparamita. World Honored One! It should be known that the omniscient wisdom (the complete and thorough wisdom of all things and phenomena) of all Buddhas is also achieved through the cultivation and imbuement of Prajnaparamita. Therefore, World Honored One! Among these two, I choose Prajnaparamita. Why? World Honored One! Because the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) of the Buddha's relics arise from Prajnaparamita, and the ten powers of the Buddha (the ten powers possessed by a Buddha), the four fearlessnesses (the four kinds of fearlessness that a Buddha has when teaching), the four unobstructed wisdoms (the four kinds of unobstructed wisdom that a Buddha has), the eighteen unique qualities (the eighteen unique virtues of a Buddha), great loving-kindness and great compassion also arise from Prajnaparamita. World Honored One! The five paramitas (the five methods of reaching the other shore: generosity, morality, patience, diligence, and meditation) arise from Prajnaparamita, which gives them the name of paramita. The omniscient wisdom of all Buddhas arises from Prajnaparamita. Furthermore, World Honored One! In any of the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology), if there is a place where Prajnaparamita is received, upheld, offered to, revered, respected, and praised, then neither humans nor non-humans there can cause any hindrance, and that person will gradually enter Nirvana (liberation). World Honored One! The benefits of Prajnaparamita are so great that it can accomplish the work of the Buddha in the three thousand great thousand worlds. World Honored One! Wherever there is Prajnaparamita, it is as if there is a Buddha. World Honored One! It is like a priceless Mani jewel (a precious gem), in the place where it resides, non-humans cannot cause any hindrance. If a man or woman has a fever, placing this jewel on their body will immediately cure the fever. If there is a wind disease, a cold disease, or a mixed hot-wind-cold disease, placing the jewel on the body will also cure them all. If it is in the dark, this jewel can bring light. In hot weather, it can bring coolness, and in cold weather, it can bring warmth. The place where the jewel resides has a climate that is neither cold nor hot, and the seasons are suitable. That place is also free from the disturbance of various poisonous insects. If a man or woman is bitten by a poisonous snake, showing them the jewel will immediately eliminate the poison. Furthermore, World Honored One! If a man or woman has eye pain, cataracts, or blindness, bringing the jewel close to them will immediately cure them. If there is leprosy

瘡惡腫，以寶著身上，病即除愈。

「複次，世尊！是摩尼寶所在水中，水隨作一色。世尊！是寶若以青物裹著水中，水色則為青。若黃赤白紅縹物裹著水中，水隨作黃赤白紅縹色。如是等種種色物裹著水中，水隨作種種色。世尊！若水濁，以寶著中水，即為清。是寶其德如是。」

爾時阿難問釋提桓因言：「憍尸迦！是摩尼寶，為是天上寶？為是閻浮提寶？」

釋提桓因語阿難：「是天上寶。閻浮提人亦有是寶，但功德相少不具足。天上寶清凈輕妙，不可以譬喻為比。」

「複次，世尊！是摩尼寶若著篋中，舉寶出，其功德薰篋故，人皆愛敬。如是，世尊！在所在處有書般若波羅蜜經卷，是處則無眾惱之患，亦如摩尼寶所著處則無眾難。世尊！佛般涅槃后舍利得供養，皆是般若波羅蜜力。禪那波羅蜜乃至檀那波羅蜜，內空乃至無法有法空，四念處乃至十八不共法，一切智，法相、法住、法位、法性、實際、不可思議性、一切種智是諸功德力。善男子、善女人作是念：『是佛舍利，一切智、一切種智、大慈大悲、斷一切結使及習、常舍、行不錯謬法等諸佛功德住處。』以是故，舍利得供養。世尊！舍利是諸功德寶波羅蜜住處，不垢不凈波羅蜜住處，不生不滅波羅蜜、不入不出波羅蜜、不增不

【現代漢語翻譯】現代漢語譯本：如果身上長了瘡或惡腫，用這個寶物貼在身上，病就會立刻痊癒。世尊，再說，這摩尼寶（摩尼：梵語，意為如意寶珠）所在的水中，水會隨之變成一種顏色。世尊，如果用青色的東西包裹著這寶物放入水中，水的顏色就會變成青色。如果用黃色、紅色、白色、紅色或淺藍色的東西包裹著放入水中，水就會隨之變成黃色、紅色、白色、紅色或淺藍色。像這樣，用各種顏色的東西包裹著放入水中，水就會隨之變成各種顏色。世尊，如果水渾濁，把這寶物放入水中，水就會立刻變得清澈。這寶物的功德就是這樣。這時，阿難問釋提桓因（釋提桓因：帝釋天，佛教的護法神）說：『憍尸迦（憍尸迦：釋提桓因的別名），這摩尼寶是天上的寶物，還是閻浮提（閻浮提：佛教中人類居住的世界）的寶物？』釋提桓因告訴阿難說：『這是天上的寶物。閻浮提的人也有這種寶物，但功德和特性都少而不完備。天上的寶物清凈、輕盈、微妙，無法用比喻來相比。』世尊，再說，如果把這摩尼寶放在箱子里，拿出寶物后，它的功德會薰染箱子，所以人們都會喜愛和尊敬它。就像這樣，世尊，在任何地方，只要有書寫《般若波羅蜜經》（般若波羅蜜：佛教的核心教義，意為通過智慧到達彼岸）的經卷，這個地方就不會有各種煩惱和災禍，也像摩尼寶所在之處不會有各種災難一樣。世尊，佛陀般涅槃（般涅槃：佛教術語，指佛陀的圓寂）后，舍利（舍利：佛陀或高僧圓寂後遺留的遺骨）能夠得到供養，都是般若波羅蜜的力量。禪那波羅蜜（禪那波羅蜜：通過禪定到達彼岸）乃至檀那波羅蜜（檀那波羅蜜：通過佈施到達彼岸），內空（內空：佛教術語，指對自身五蘊的空性認知）乃至無法有法空（無法有法空：佛教術語，指一切法皆空），四念處（四念處：佛教修行方法，指對身、受、心、法四方面的觀照）乃至十八不共法（十八不共法：佛陀獨有的十八種功德），一切智（一切智：佛陀的智慧），法相、法住、法位、法性、實際、不可思議性、一切種智（一切種智：佛陀的智慧，能知一切法）等這些功德的力量。善男子、善女人會這樣想：『這是佛陀的舍利，是具有一切智、一切種智、大慈大悲、斷除一切煩惱和習氣、常行佈施、行事不犯錯誤的法等諸佛功德的所在。』因此，舍利才能得到供養。世尊，舍利是各種功德寶波羅蜜的所在，是不垢不凈波羅蜜的所在，是不生不滅波羅蜜、不入不出波羅蜜、不增不減波羅蜜的所在。

【English Translation】 English version: If there are sores or malignant swellings on the body, placing this precious jewel on them will immediately cure the illness. Furthermore, World Honored One, wherever this Mani jewel (Mani: Sanskrit for wish-fulfilling jewel) is placed in water, the water will take on a color. World Honored One, if this jewel is wrapped in a blue cloth and placed in water, the water will become blue. If it is wrapped in yellow, red, white, crimson, or light blue cloth and placed in water, the water will become yellow, red, white, crimson, or light blue. In this way, if it is wrapped in various colored cloths and placed in water, the water will take on various colors. World Honored One, if the water is turbid, placing this jewel in it will immediately make it clear. Such is the virtue of this jewel. At that time, Ananda asked Shakra Devanam Indra (Shakra Devanam Indra: the ruler of the gods in Buddhism): 'Kausika (Kausika: another name for Shakra Devanam Indra), is this Mani jewel a treasure of the heavens or a treasure of Jambudvipa (Jambudvipa: the world where humans live in Buddhism)?' Shakra Devanam Indra told Ananda: 'This is a treasure of the heavens. People of Jambudvipa also have this jewel, but its merits and qualities are fewer and incomplete. The heavenly jewel is pure, light, and subtle, and cannot be compared by analogy.' Furthermore, World Honored One, if this Mani jewel is placed in a box, when the jewel is taken out, its merit will permeate the box, so people will love and respect it. Just like that, World Honored One, wherever there are scriptures of the Prajnaparamita Sutra (Prajnaparamita: the core teaching of Buddhism, meaning the perfection of wisdom), that place will be free from all afflictions and calamities, just as the place where the Mani jewel is will be free from all difficulties. World Honored One, after the Buddha's Parinirvana (Parinirvana: the final passing away of a Buddha), the relics (relics: the remains of the Buddha or high monks after cremation) are able to receive offerings, all due to the power of Prajnaparamita. Dhyana Paramita (Dhyana Paramita: reaching the other shore through meditation) up to Dana Paramita (Dana Paramita: reaching the other shore through giving), inner emptiness (inner emptiness: Buddhist term, referring to the realization of the emptiness of one's own five aggregates) up to the emptiness of no-law and law (the emptiness of no-law and law: Buddhist term, referring to the emptiness of all dharmas), the four foundations of mindfulness (four foundations of mindfulness: Buddhist practice, referring to the contemplation of body, feeling, mind, and dharma) up to the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha: the eighteen unique merits of a Buddha), all-knowing wisdom (all-knowing wisdom: the wisdom of a Buddha), the characteristics of dharma, the abiding of dharma, the position of dharma, the nature of dharma, reality, the inconceivable nature, and all-knowing wisdom (all-knowing wisdom: the wisdom of a Buddha, knowing all dharmas), these are the powers of these merits. Good men and good women will think: 'These are the Buddha's relics, the place where the merits of all Buddhas reside, such as all-knowing wisdom, all-knowing wisdom, great compassion, cutting off all afflictions and habits, constant giving, and the law of acting without error.' Therefore, the relics are able to receive offerings. World Honored One, the relics are the place where all the merits of the jewel Paramita reside, the place where the undefiled and pure Paramita reside, the place where the non-arising and non-ceasing Paramita, the non-entering and non-exiting Paramita, and the non-increasing and non-decreasing Paramita reside.

損波羅蜜、不來不去不住波羅蜜。是佛舍利是諸法相波羅蜜住處，以是諸法相波羅蜜修薰故，舍利得供養。

「複次，世尊！置三千大千世界滿中舍利。如恒河沙等諸世界滿其中舍利作一分，有人書般若波羅蜜經卷作一分。二分之中我取般若波羅蜜。何以故？是般若波羅蜜中生諸佛舍利，是般若波羅蜜修薰故，舍利得供養。世尊！若有善男子、善女人供養舍利，恭敬尊重讚歎，其功德報不可得邊。受人中、天上福樂，所謂剎利大姓、婆羅門大姓、居士大家，四天王天處乃至他化自在天中受福樂。亦以是福德因緣故當得盡苦。若受是般若波羅蜜，讀誦解說、正憶念，是人能具足禪那波羅蜜乃至能具足檀那波羅蜜，能具足四念處，乃至能具足十八不共法，過聲聞、辟支佛地，住菩薩位。住菩薩位已，得菩薩神通，從一佛國至一佛國。是菩薩為眾生故受身，隨其所應成就眾生，若作轉輪聖王、若作剎利大姓、若作婆羅門大姓成就眾生。以是故，世尊！我不為輕慢不恭敬故不取捨利，以善男子、善女人供養般若波羅蜜則為供養舍利故。

「複次，世尊！有人慾見十方無量阿僧祇諸世界中現在佛法身、色身，是人應聞受持般若波羅蜜，讀誦、正憶念、為他人演說。如是善男子、善女人，當見十方無量阿僧祇世界中諸

【現代漢語翻譯】現代漢語譯本：損減波羅蜜（Paramita，意為「到彼岸」），不來不去不住波羅蜜。這是佛陀舍利（Śarīra，佛陀或高僧火化后的遺骨）是諸法相波羅蜜（Dharmalaksana Paramita，意為「諸法實相的到彼岸」）的住處，因為以這諸法相波羅蜜修習薰陶的緣故，舍利才得以被供養。「再者，世尊！假設將三千大千世界都裝滿舍利。如同恒河沙數那樣多的世界，將其中裝滿的舍利作為一份，有人書寫般若波羅蜜（Prajñāpāramitā，意為「智慧到彼岸」）經卷作為一份。在這兩份之中，我選擇般若波羅蜜。為什麼呢？因為諸佛舍利是從這般若波羅蜜中產生的，因為修習薰陶這般若波羅蜜的緣故，舍利才得以被供養。世尊！如果有善男子、善女人供養舍利，恭敬尊重讚歎，他們的功德果報是無法估量的。他們會享受人中、天上的福樂，例如剎帝利（Kshatriya，古印度四大種姓之一，指武士、統治者）大姓、婆羅門（Brahmana，古印度四大種姓之一，指祭司）大姓、居士大家，在四天王天處乃至他化自在天中享受福樂。也因為這福德因緣，他們將能最終脫離痛苦。如果接受這般若波羅蜜，讀誦、解說、正確憶念，這個人能具足禪那波羅蜜（Dhyana Paramita，意為「禪定到彼岸」）乃至能具足檀那波羅蜜（Dāna Paramita，意為「佈施到彼岸」），能具足四念處（catvāri smṛtyupasthānāni，佛教修行方法，指身、受、心、法四種觀照），乃至能具足十八不共法（aṣṭādaśa āveṇikā buddhā dharmāḥ，佛陀獨有的十八種功德），超越聲聞（Śrāvaka，聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，不需聽聞佛陀教誨，自己覺悟的人）的境界，安住于菩薩（Bodhisattva，發願救度眾生的覺悟者）的地位。安住于菩薩地位后，獲得菩薩神通，從一個佛國到另一個佛國。這些菩薩爲了眾生的緣故而受生，隨其所應成就眾生，有時作為轉輪聖王（Cakravartin，理想的統治者）、有時作為剎帝利大姓、有時作為婆羅門大姓來成就眾生。因此，世尊！我不是因為輕慢不恭敬而不取捨利，而是因為善男子、善女人供養般若波羅蜜就等同於供養舍利。」「再者，世尊！如果有人想要見到十方無量阿僧祇（asaṃkhya，意為「無數」）諸世界中現在佛的法身（Dharmakāya，佛的真理之身）、色身（Rūpakāya，佛的化身），這個人應當聽聞受持般若波羅蜜，讀誦、正確憶念、為他人演說。這樣的善男子、善女人，將會見到十方無量阿僧祇世界中的諸佛。

【English Translation】 English version: Diminishing Paramita (Paramita, meaning 'perfection' or 'to the other shore'), not coming, not going, not abiding Paramita. These are the Buddha's Śarīra (relics, remains of the Buddha or high monks after cremation) are the dwelling place of the Dharmalaksana Paramita (Paramita of the characteristics of all dharmas), because through the practice and cultivation of this Dharmalaksana Paramita, the Śarīra are worthy of offerings. Furthermore, World Honored One! Suppose the three thousand great thousand worlds were filled with Śarīra. If the Śarīra filling worlds as numerous as the sands of the Ganges River were taken as one portion, and someone were to write a Prajñāpāramitā (Perfection of Wisdom) scripture as another portion. Between these two portions, I would choose the Prajñāpāramitā. Why? Because the Śarīra of all Buddhas arise from this Prajñāpāramitā, and because of the practice and cultivation of this Prajñāpāramitā, the Śarīra are worthy of offerings. World Honored One! If there are good men or good women who make offerings to the Śarīra, with reverence, respect, and praise, the merit and reward they receive are immeasurable. They will enjoy the blessings of humans and gods, such as the great Kshatriya (warrior caste) families, the great Brahmana (priest caste) families, and the great householder families, enjoying blessings in the realm of the Four Heavenly Kings up to the Paranirmitavasavartin heaven. Also, because of this merit, they will eventually be free from suffering. If they receive this Prajñāpāramitā, recite, explain, and correctly remember it, this person will be able to fulfill the Dhyana Paramita (Perfection of Meditation) and even the Dāna Paramita (Perfection of Giving), will be able to fulfill the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni, Buddhist practice of mindfulness of body, feelings, mind, and dharmas), and even the Eighteen Unique Qualities of a Buddha (aṣṭādaśa āveṇikā buddhā dharmāḥ), surpassing the realms of Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and dwell in the position of a Bodhisattva (one who seeks enlightenment for the benefit of all beings). Having attained the position of a Bodhisattva, they will gain the supernatural powers of a Bodhisattva, traveling from one Buddha-land to another. These Bodhisattvas take birth for the sake of sentient beings, fulfilling them according to their needs, sometimes as a Cakravartin (ideal ruler), sometimes as a great Kshatriya family, sometimes as a great Brahmana family. Therefore, World Honored One! It is not out of disrespect or contempt that I do not take the Śarīra, but because when good men and good women make offerings to the Prajñāpāramitā, it is equivalent to making offerings to the Śarīra. Furthermore, World Honored One! If someone wishes to see the Dharmakāya (Dharma body) and Rūpakāya (form body) of the Buddhas present in the countless asaṃkhya (innumerable) worlds of the ten directions, this person should hear, receive, uphold, recite, correctly remember, and explain the Prajñāpāramitā to others. Such good men and good women will see the Buddhas in the countless asaṃkhya worlds of the ten directions.

佛法身、色身。是善男子、善女人行般若波羅蜜，亦應以法相修唸佛三昧。複次，善男子、善女人慾見現在諸佛，應當受是般若波羅蜜乃至正憶念。

「複次，世尊！有二種法相：有為諸法相、無為諸法相。云何有為諸法相？所謂內空中智慧乃至無法有法空中智慧，四念處中智慧乃至八聖道分中智慧，佛十力、四無所畏、四無礙智、十八不共法中智慧，善法中不善法中、有漏法中無漏法中、世間法中出世間法中智慧，是名有為諸法法相。云何名無為諸法法相？若法無生無滅、無住無異、無垢無凈、無增無減諸法自性。云何名諸法自性？諸法無所有性是諸法自性。是名無為諸法相。」

爾時佛告釋提桓因：「如是，如是！憍尸迦！過去諸佛因是般若波羅蜜得阿耨多羅三藐三菩提，過去諸佛弟子亦因般若波羅蜜得須陀洹道乃至阿羅漢、辟支佛道，未來現在世十方無量阿僧祇諸佛，因是般若波羅蜜得阿耨多羅三藐三菩提。未來現在諸佛弟子，亦因是般若波羅蜜得須陀洹道乃至辟支佛道。何以故？般若波羅蜜中廣說三乘義，以無相法故；無生無滅法故；無垢無凈法故；無作無起、不入不出、不增不損、不取不捨法故。以俗法故非第一義。何以故？是般若波羅蜜非此非彼、非高非下、非等非不等、非相非無相、非世

【現代漢語翻譯】現代漢語譯本：佛陀的法身和色身。善男子、善女人修行般若波羅蜜時，也應以法相修習唸佛三昧。此外，善男子、善女人如果想見到現在的諸佛，應當受持這部般若波羅蜜，乃至正確地憶念它。「再者，世尊！有兩種法相：有為諸法相和無為諸法相。什麼是有為諸法相呢？就是指內空中的智慧，乃至無法有法空中的智慧；四念處中的智慧，乃至八聖道分中的智慧；佛的十力、四無所畏、四無礙智、十八不共法中的智慧；善法中的智慧，不善法中的智慧，有漏法中的智慧，無漏法中的智慧，世間法中的智慧，出世間法中的智慧，這些都稱為有為諸法的法相。什麼是無為諸法的法相呢？就是指那些無生無滅、無住無異、無垢無凈、無增無減的諸法自性。什麼是諸法自性呢？諸法無所有性就是諸法自性。這稱為無為諸法的法相。」當時，佛陀告訴釋提桓因（Śakra devānām indra）：『是的，是的！憍尸迦（Kauśika）！過去的諸佛都是因為這部般若波羅蜜而證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），過去的諸佛弟子也因為般若波羅蜜而證得須陀洹道（srota-āpanna，入流果）乃至阿羅漢（arhat，無學果）、辟支佛道（pratyekabuddha，緣覺）。未來和現在十方無量阿僧祇（asaṃkhya，無數）諸佛，都是因為這部般若波羅蜜而證得阿耨多羅三藐三菩提。未來和現在的諸佛弟子，也因為這部般若波羅蜜而證得須陀洹道乃至辟支佛道。為什麼呢？因為般若波羅蜜中廣泛闡述了三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的意義，因為它是不執著于相的法；是無生無滅的法；是無垢無凈的法；是不作不生、不入不出、不增不損、不取不捨的法。從世俗諦的角度來說，它不是第一義諦。為什麼呢？因為這部般若波羅蜜既非此亦非彼，既非高亦非下，既非等亦非不等，既非有相亦非無相，既非世間法亦非出世間法。』

【English Translation】 English version: The Dharma body and the physical body of the Buddha. When good men and good women practice Prajñāpāramitā (Perfection of Wisdom), they should also cultivate the Samadhi (meditative absorption) of Buddha-recollection through the characteristics of Dharma. Furthermore, if good men and good women wish to see the Buddhas of the present, they should receive and uphold this Prajñāpāramitā, and even correctly recollect it. 「Moreover, World Honored One! There are two kinds of Dharma characteristics: the characteristics of conditioned Dharmas and the characteristics of unconditioned Dharmas. What are the characteristics of conditioned Dharmas? They are the wisdom in the emptiness of the internal, up to the wisdom in the emptiness of neither existence nor non-existence; the wisdom in the Four Foundations of Mindfulness, up to the wisdom in the Eightfold Noble Path; the wisdom in the Ten Powers of the Buddha, the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha; the wisdom in wholesome Dharmas, the wisdom in unwholesome Dharmas, the wisdom in defiled Dharmas, the wisdom in undefiled Dharmas, the wisdom in worldly Dharmas, and the wisdom in transcendental Dharmas. These are called the characteristics of conditioned Dharmas. What are the characteristics of unconditioned Dharmas? They are the self-nature of Dharmas that are without arising, without ceasing, without abiding, without changing, without defilement, without purity, without increase, and without decrease. What is the self-nature of Dharmas? The self-nature of Dharmas is the nature of non-existence. These are called the characteristics of unconditioned Dharmas.」 At that time, the Buddha said to Śakra devānām indra (Lord of the Devas): 『So it is, so it is! Kauśika (Indra)! The Buddhas of the past attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) because of this Prajñāpāramitā, and the disciples of the Buddhas of the past also attained the path of Srota-āpanna (Stream-enterer) up to Arhat (Worthy One) and Pratyekabuddha (Solitary Buddha) because of Prajñāpāramitā. The immeasurable asaṃkhya (countless) Buddhas of the future and present in the ten directions attain Anuttarā-samyak-saṃbodhi because of this Prajñāpāramitā. The disciples of the Buddhas of the future and present also attain the path of Srota-āpanna up to Pratyekabuddha because of this Prajñāpāramitā. Why is that? Because the meaning of the three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is extensively explained in Prajñāpāramitā, because it is a Dharma without characteristics; a Dharma without arising and ceasing; a Dharma without defilement and purity; a Dharma without making and arising, without entering and exiting, without increasing and decreasing, without taking and abandoning. From the perspective of conventional truth, it is not the ultimate truth. Why is that? Because this Prajñāpāramitā is neither this nor that, neither high nor low, neither equal nor unequal, neither with characteristics nor without characteristics, neither worldly nor transcendental.』

間非出世間、非有漏非無漏、非有為非無為、非善非不善、非過去非未來非現在。何以故？憍尸迦！般若波羅蜜不取聲聞、辟支佛法，亦不捨凡人法。」

釋提桓因白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，知一切眾生心，亦不得眾生，乃至知者、見者亦不得。是菩薩不得色、不得受想行識，不得眼乃至意，不得色乃至法，不得眼觸因緣生受乃至意觸因緣生受，不得四念處乃至十八不共法，不得阿耨多羅三藐三菩提，不得諸佛法，不得佛。何以故？般若波羅蜜不為得法故出。何以故？般若波羅蜜性無所有、不可得。所用法不可得，處亦不可得。」

佛告釋提桓因言：「如是，如是！憍尸迦！如汝所說，菩薩摩訶薩長夜行般若波羅蜜，阿耨多羅三藐三菩提不可得，何況菩薩及菩薩法。」

爾時釋提桓因白佛言：「世尊！菩薩摩訶薩但行般若波羅蜜，不行餘波羅蜜耶？」

佛告釋提桓因言：「憍尸迦！菩薩盡行六波羅蜜法，以無所得故，行檀那波羅蜜不得施者、不得受者、不得財物，行屍羅波羅蜜不得戒、不得持戒人、不得破戒人，乃至行般若波羅蜜不得智慧、不得智慧人、不得無智慧人。憍尸迦！菩薩摩訶薩行佈施時，般若波羅蜜為作明導，能具足檀那波羅蜜。菩薩摩訶薩行持戒時，般若波

【現代漢語翻譯】現代漢語譯本既非世間法，也非出世間法；既非有漏法，也非無漏法；既非有為法，也非無為法；既非善法，也非不善法；既非過去法，也非未來法，也非現在法。為什麼呢？憍尸迦（Kausika，即釋提桓因的別稱）！般若波羅蜜（Prajnaparamita，智慧的完美）不取聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的法，也不捨棄凡夫的法。釋提桓因（Sakra devanam Indra，天神之王）對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜，知道一切眾生的心，也得不到眾生，乃至知道者、見者也得不到。這位菩薩得不到色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識），得不到眼（caksu，視覺）乃至意（manas，思維），得不到色乃至法（dharma，現象），得不到眼觸因緣生受乃至意觸因緣生受，得不到四念處（catvari smrtyupasthanani，四種正念）乃至十八不共法（avenika-buddhadharma，佛獨有的十八種功德），得不到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），得不到諸佛法，得不到佛。為什麼呢？般若波羅蜜不是爲了得到法而出世的。為什麼呢？般若波羅蜜的自性是空無所有、不可得的。所用的法不可得，處所也不可得。』佛告訴釋提桓因說：『是的，是的！憍尸迦！正如你所說，菩薩摩訶薩長久以來修行般若波羅蜜，阿耨多羅三藐三菩提都不可得，何況菩薩和菩薩的法呢？』這時，釋提桓因對佛說：『世尊！菩薩摩訶薩只是修行般若波羅蜜，不修行其他的波羅蜜（paramita，到達彼岸）嗎？』佛告訴釋提桓因說：『憍尸迦！菩薩修行全部六波羅蜜法，因為無所得的緣故，修行檀那波羅蜜（dana-paramita，佈施的完美）時，得不到施者、得不到受者、得不到財物；修行尸羅波羅蜜（sila-paramita，持戒的完美）時，得不到戒、得不到持戒的人、得不到破戒的人；乃至修行般若波羅蜜時，得不到智慧、得不到有智慧的人、得不到沒有智慧的人。憍尸迦！菩薩摩訶薩在行佈施時，般若波羅蜜作為引導，能夠圓滿檀那波羅蜜。菩薩摩訶薩在持戒時，般若波

【English Translation】 English version It is neither worldly nor otherworldly; neither defiled nor undefiled; neither conditioned nor unconditioned; neither good nor not good; neither past nor future nor present. Why is that? Kausika (another name for Sakra devanam Indra)! The Prajnaparamita (perfection of wisdom) does not take the Dharma of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), nor does it abandon the Dharma of ordinary people. Sakra devanam Indra said to the Buddha: 'World Honored One! When a Bodhisattva-mahasattva (great Bodhisattva) practices Prajnaparamita, he knows the minds of all sentient beings, yet he does not obtain sentient beings, nor does he obtain the knower or the seer. This Bodhisattva does not obtain form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana); he does not obtain the eye (caksu) up to the mind (manas); he does not obtain form up to dharma (phenomena); he does not obtain feeling born of eye contact up to feeling born of mind contact; he does not obtain the four foundations of mindfulness (catvari smrtyupasthanani) up to the eighteen unique qualities of a Buddha (avenika-buddhadharma); he does not obtain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); he does not obtain the Buddhadharmas; he does not obtain the Buddha. Why is that? Prajnaparamita does not arise for the sake of obtaining Dharma. Why is that? The nature of Prajnaparamita is empty and unobtainable. The Dharma that is used is unobtainable, and the place is also unobtainable.' The Buddha said to Sakra devanam Indra: 'So it is, so it is! Kausika! As you have said, a Bodhisattva-mahasattva practices Prajnaparamita for a long time, and Anuttara-samyak-sambodhi is unobtainable, let alone the Bodhisattva and the Bodhisattva's Dharma.' At that time, Sakra devanam Indra said to the Buddha: 'World Honored One! Does a Bodhisattva-mahasattva only practice Prajnaparamita and not the other paramitas (perfections)?' The Buddha said to Sakra devanam Indra: 'Kausika! A Bodhisattva practices all six paramitas. Because of non-attainment, when practicing Dana-paramita (perfection of giving), he does not obtain the giver, the receiver, or the gift; when practicing Sila-paramita (perfection of morality), he does not obtain the precepts, the one who upholds the precepts, or the one who breaks the precepts; up to when practicing Prajnaparamita, he does not obtain wisdom, the wise person, or the unwise person. Kausika! When a Bodhisattva-mahasattva practices giving, Prajnaparamita acts as a guide, enabling the perfection of Dana-paramita. When a Bodhisattva-mahasattva practices morality, Prajna

羅蜜為作明導，能具足尸羅波羅蜜。菩薩摩訶薩行忍辱時，般若波羅蜜為作明導，能具足羼提波羅蜜。菩薩摩訶薩行精進時，般若波羅蜜為作明導，能具足毗梨耶波羅蜜。菩薩摩訶薩行禪那時，般若波羅蜜為作明導，能具足禪那波羅蜜。菩薩摩訶薩觀諸法時，般若波羅蜜為作明導，能具足般若波羅蜜。一切法以無所得故，所謂色乃至一切種智。憍尸迦！譬如閻浮提諸樹，種種葉、種種華、種種果、種種色，其蔭無差別。諸波羅蜜入般若波羅蜜中，至薩婆若無差別亦如是，以無所得故。」

釋提桓因白佛言：「世尊！般若波羅蜜大功德成就。世尊！般若波羅蜜一切功德成就。世尊！般若波羅蜜無量功德成就、無邊功德成就、無等功德成就。世尊！若有善男子、善女人書是般若波羅蜜經卷，恭敬供養尊重讚歎，華香乃至幡蓋，如般若波羅蜜所說正憶念。復有善男子、善女人書般若波羅蜜經卷與他人。其福何所為多？」

佛告釋提桓因：「憍尸迦！我還問汝，隨汝意報我。若有善男子善女人供養諸佛舍利，恭敬尊重讚歎華香乃至幡蓋。若復有人分舍利如芥子許與他人，令供養恭敬尊重讚歎，華香乃至幡蓋。其福何所為多？」

釋提桓因白佛言：「世尊！如我從佛聞法中義，有善男子、善女人自供養舍利乃

{ "translations": [ "現代漢語譯本：菩薩摩訶薩（偉大的菩薩）在行佈施時，般若波羅蜜（以智慧到達彼岸）作為引導，能夠圓滿佈施波羅蜜（到達佈施的彼岸）。菩薩摩訶薩在行持戒時，般若波羅蜜作為引導，能夠圓滿持戒波羅蜜（到達持戒的彼岸）。菩薩摩訶薩在行忍辱時，般若波羅蜜作為引導，能夠圓滿忍辱波羅蜜（到達忍辱的彼岸）。菩薩摩訶薩在行精進時，般若波羅蜜作為引導，能夠圓滿精進波羅蜜（到達精進的彼岸）。菩薩摩訶薩在行禪定時，般若波羅蜜作為引導，能夠圓滿禪定波羅蜜（到達禪定的彼岸）。菩薩摩訶薩在觀察諸法時，般若波羅蜜作為引導，能夠圓滿般若波羅蜜（到達智慧的彼岸）。一切法因為無所得的緣故，無論是色法乃至一切種智（佛陀的智慧），都是如此。憍尸迦（帝釋天）！譬如閻浮提（我們所居住的世界）的各種樹木，有各種各樣的葉子、花朵、果實和顏色，但它們的樹蔭沒有差別。諸波羅蜜進入般若波羅蜜中，到達薩婆若（一切智）時也沒有差別，也是因為無所得的緣故。」， "釋提桓因（帝釋天）對佛說：『世尊！般若波羅蜜成就了偉大的功德。世尊！般若波羅蜜成就了一切功德。世尊！般若波羅蜜成就了無量功德、無邊功德、無等功德。世尊！如果有善男子、善女人書寫這部般若波羅蜜經卷，恭敬供養、尊重讚歎，用鮮花、香料乃至幡蓋等供養，並如般若波羅蜜所說的那樣正確憶念。又有善男子、善女人書寫般若波羅蜜經卷送給他人，這兩種情況哪種福德更大呢？』", "佛告訴釋提桓因：『憍尸迦！我反問你，你隨自己的想法回答我。如果有善男子、善女人供養諸佛的舍利，恭敬尊重讚歎，用鮮花、香料乃至幡蓋等供養。如果又有人將舍利像芥子一樣分給他人，讓他們供養、恭敬、尊重讚歎，用鮮花、香料乃至幡蓋等供養。這兩種情況哪種福德更大呢？』", "釋提桓因對佛說：『世尊！根據我從佛陀那裡聽聞的教義，有善男子、善女人自己供養舍利，所獲得的福德已經很多了。如果又有人將舍利像芥子一樣分給他人，讓他們供養，那麼後者的福德會更多。世尊！我從佛陀那裡聽聞的教義是，後者福德更多。』" ], "english_translations": [ "English version: When a Bodhisattva Mahasattva (a great Bodhisattva) practices giving, Prajna Paramita (the perfection of wisdom) acts as a guide, enabling the fulfillment of Dana Paramita (the perfection of giving). When a Bodhisattva Mahasattva practices morality, Prajna Paramita acts as a guide, enabling the fulfillment of Sila Paramita (the perfection of morality). When a Bodhisattva Mahasattva practices patience, Prajna Paramita acts as a guide, enabling the fulfillment of Ksanti Paramita (the perfection of patience). When a Bodhisattva Mahasattva practices diligence, Prajna Paramita acts as a guide, enabling the fulfillment of Virya Paramita (the perfection of diligence). When a Bodhisattva Mahasattva practices meditation, Prajna Paramita acts as a guide, enabling the fulfillment of Dhyana Paramita (the perfection of meditation). When a Bodhisattva Mahasattva observes all dharmas, Prajna Paramita acts as a guide, enabling the fulfillment of Prajna Paramita (the perfection of wisdom). All dharmas, because of non-attainment, whether it is form or even all-knowing wisdom (Buddha's wisdom), are like this. Kausika (Indra)! Just like the various trees in Jambudvipa (the world we live in), with various leaves, flowers, fruits, and colors, their shade is no different. The various Paramitas, when entering Prajna Paramita and reaching Sarvajna (omniscience), are also no different, also because of non-attainment.』", "Shakra Devanam Indra (Indra) said to the Buddha, 『World Honored One! Prajna Paramita has accomplished great merit. World Honored One! Prajna Paramita has accomplished all merits. World Honored One! Prajna Paramita has accomplished immeasurable merit, boundless merit, and incomparable merit. World Honored One! If there are good men and good women who write this Prajna Paramita scripture, respectfully make offerings, honor and praise it, offering flowers, incense, and even banners and canopies, and correctly remember it as Prajna Paramita teaches. And if there are good men and good women who write the Prajna Paramita scripture and give it to others, which of these two has greater merit?』", "The Buddha said to Shakra Devanam Indra, 『Kausika! I will ask you in return, answer me according to your own understanding. If there are good men and good women who make offerings to the relics of the Buddhas, respectfully honor and praise them, offering flowers, incense, and even banners and canopies. And if there are others who divide the relics like mustard seeds and give them to others, so that they can make offerings, honor, and praise them, offering flowers, incense, and even banners and canopies. Which of these two has greater merit?』", "Shakra Devanam Indra said to the Buddha, 『World Honored One! According to the teachings I have heard from the Buddha, the merit gained by good men and good women who make offerings to the relics themselves is already great. If there are others who divide the relics like mustard seeds and give them to others so that they can make offerings, then the latter's merit will be even greater. World Honored One! The teaching I have heard from the Buddha is that the latter has greater merit.』" ] }

至幡蓋。若復有人分舍利如芥子許與他人令供養，其福甚多。世尊！佛見是福利眾生故，入金剛三昧中碎金剛身作末舍利。何以故？有人佛滅度后供養佛舍利乃至如芥子許，其福報無邊乃至盡苦。」

佛告釋提桓因言：「如是，如是！憍尸迦！若善男子、善女人書般若波羅蜜經卷，供養恭敬，香花乃至幡蓋。若復有人書般若波羅蜜經卷與他人令學，是善男子、善女人其福甚多。複次，憍尸迦！善男子、善女人如般若波羅蜜中義為他人說，開示分別令易解。是善男子、善女人，勝於前善男子、善女人功德所從聞般若波羅蜜，當視其人如佛，亦如高勝梵行人。何以故？當知般若波羅蜜即是佛，般若波羅蜜不異佛，佛不異般若波羅蜜。過去未來現在諸佛，皆從般若波羅蜜中學，得阿耨多羅三藐三菩提及高勝梵行人。高勝梵行人者，所謂阿惟越致菩薩摩訶薩，亦學是般若波羅蜜，當得阿耨多羅三藐三菩提。聲聞人學是般若波羅蜜，得阿羅漢道。求辟支佛道人學是般若波羅蜜，得辟支佛道。菩薩學是般若波羅蜜，得入菩薩位。以是故，憍尸迦！善男子、善女人慾供養現在佛，恭敬尊重讚歎，花香乃至幡蓋，當供養般若波羅蜜。我見是利益，初得阿耨多羅三藐三菩提時作是念：『誰有可供養恭敬尊重讚歎依止住者？』憍尸迦

【現代漢語翻譯】現代漢語譯本至於幡蓋。如果又有人將如芥子般大小的舍利分給他人供養，其福德非常多。世尊！佛陀爲了讓眾生獲得這種福德，進入金剛三昧中，將金剛身碎成末舍利。為什麼呢？因為有人在佛陀滅度后供養佛舍利，哪怕只有芥子般大小，其福報也是無邊的，乃至可以最終脫離痛苦。佛陀告訴釋提桓因說：『是這樣的，是這樣的！憍尸迦（釋提桓因的別名）！如果善男子、善女人書寫《般若波羅蜜經》卷，供養恭敬，用香花乃至幡蓋等物品。如果又有人書寫《般若波羅蜜經》卷給他人學習，這位善男子、善女人的福德也非常多。』『再者，憍尸迦！善男子、善女人如果為他人講解《般若波羅蜜》中的含義，開示分析，使其容易理解。這位善男子、善女人的功德，勝過之前從他人那裡聽聞《般若波羅蜜》的善男子、善女人，應當視其如佛，也如同高尚的梵行人。為什麼呢？應當知道《般若波羅蜜》就是佛，《般若波羅蜜》與佛沒有區別，佛與《般若波羅蜜》也沒有區別。過去、未來、現在諸佛，都是從《般若波羅蜜》中學習，才獲得阿耨多羅三藐三菩提（無上正等正覺）以及成為高尚的梵行人。高尚的梵行人，指的就是阿惟越致菩薩摩訶薩（不退轉菩薩），他們也學習《般若波羅蜜》，才能獲得阿耨多羅三藐三菩提。聲聞人學習《般若波羅蜜》，可以獲得阿羅漢道。求辟支佛道的人學習《般若波羅蜜》，可以獲得辟支佛道。菩薩學習《般若波羅蜜》，可以進入菩薩的果位。因此，憍尸迦！善男子、善女人如果想要供養現在的佛，恭敬尊重讚歎，用花香乃至幡蓋等物品，就應當供養《般若波羅蜜》。我看到這種利益，最初獲得阿耨多羅三藐三菩提時，曾這樣想：『誰是可以供養、恭敬、尊重、讚歎、依止的對象呢？』憍尸迦！』

【English Translation】 English version Even to banners and canopies. If there is someone who divides a Śarīra (relic) as small as a mustard seed and gives it to others for offering, their merit is very great. World Honored One! Because the Buddha sees this benefit for sentient beings, he enters the Vajra Samadhi (Diamond Concentration) and shatters his Vajra body into powdered Śarīras. Why is this? Because if someone, after the Buddha's Parinirvana (final passing away), makes offerings to the Buddha's Śarīras, even if it is as small as a mustard seed, their merit is boundless, even to the end of suffering. The Buddha said to Śakra Devānām Indra (Shakra, King of Gods): 'So it is, so it is! Kauśika (another name for Shakra)! If a good man or good woman writes a scroll of the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), and makes offerings with respect, with incense, flowers, even banners and canopies. If there is someone who writes a scroll of the Prajñāpāramitā Sūtra and gives it to others to learn, the merit of this good man or good woman is very great.' 'Furthermore, Kauśika! If a good man or good woman explains the meaning of the Prajñāpāramitā to others, elucidating and analyzing it to make it easy to understand, the merit of this good man or good woman surpasses that of the good man or good woman who previously heard the Prajñāpāramitā from others. They should be regarded as a Buddha, and also as a noble Brahmacarin (one who practices the holy life). Why is this? It should be known that the Prajñāpāramitā is the Buddha, the Prajñāpāramitā is not different from the Buddha, and the Buddha is not different from the Prajñāpāramitā. All Buddhas of the past, future, and present learn from the Prajñāpāramitā, and attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) and become noble Brahmacarins. The noble Brahmacarins are the Avaivartika Bodhisattva Mahāsattvas (non-retrogressing great Bodhisattvas), who also learn the Prajñāpāramitā, and will attain Anuttarā-samyak-saṃbodhi. Those who are Śrāvakas (hearers) learn the Prajñāpāramitā and attain the Arhat path. Those who seek the Pratyekabuddha path learn the Prajñāpāramitā and attain the Pratyekabuddha path. Bodhisattvas learn the Prajñāpāramitā and enter the Bodhisattva stage. Therefore, Kauśika! If a good man or good woman wishes to make offerings to the present Buddha, with respect, reverence, praise, flowers, incense, even banners and canopies, they should make offerings to the Prajñāpāramitā. Seeing this benefit, when I first attained Anuttarā-samyak-saṃbodhi, I thought: 『Who is worthy of being offered to, respected, revered, praised, and relied upon?』 Kauśika!'

！我於一切世間中，若天若魔若梵、若沙門婆羅門中，不見與我等者，何況有勝者。我又自思念：『我所得法自致作佛。我供養是法，恭敬尊重讚歎，當依止住。何等是法？所謂般若波羅蜜。』憍尸迦！我自供養是般若波羅蜜，恭敬尊重讚歎已，依止住。何況善男子、善女人慾得阿耨多羅三藐三菩提，而不供養般若波羅蜜，恭敬尊重讚歎，花香瓔珞乃至幡蓋？何以故？般若波羅蜜中生諸菩薩摩訶薩，諸菩薩摩訶薩中生諸佛。以是故，憍尸迦！善男子、善女人，若求佛道、若求辟支佛道、若求聲聞道，皆應供養般若波羅蜜，恭敬尊重讚歎，花香乃至幡蓋。」◎

摩訶般若波羅蜜經法施品第三十八(丹十善品)

佛告釋提桓因言：「憍尸迦！若有善男子、善女人，教一閻浮提人行十善道。于汝意云何，以是因緣故得福多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人書持般若波羅蜜經卷，與他人令讀誦說，得福多。何以故？是般若波羅蜜中廣說諸無漏法，善男子、善女人從是中學，已學今學當學，入正法位中，已入今入當入，得須陀洹果，已得今得當得，乃至阿羅漢果。求辟支佛道亦如是。諸菩薩摩訶薩求阿耨多羅三藐三菩提，入正法位中，已入今入當入，得阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：『我在一切世間，無論是天、魔、梵天，還是沙門、婆羅門中，都找不到與我相等的人，更何況有勝過我的人呢？我又自己思量：我所證得的佛法，是自己修行而成就佛果的。我應當供養這佛法，恭敬、尊重、讚歎，並依止它而住。什麼是這佛法呢？就是所謂的般若波羅蜜（智慧的完美）。』憍尸迦（釋提桓因的別名）！我親自供養這般若波羅蜜，恭敬、尊重、讚歎之後，依止它而住。更何況那些想要獲得阿耨多羅三藐三菩提（無上正等正覺）的善男子、善女人，難道不應該供養般若波羅蜜，恭敬、尊重、讚歎，用鮮花、香、瓔珞乃至幡蓋來供養嗎？為什麼呢？因為般若波羅蜜中產生諸菩薩摩訶薩（偉大的菩薩），諸菩薩摩訶薩中產生諸佛。因此，憍尸迦！善男子、善女人，如果想要追求佛道、辟支佛道（緣覺道）、聲聞道，都應該供養般若波羅蜜，恭敬、尊重、讚歎，用鮮花、香乃至幡蓋來供養。」

《摩訶般若波羅蜜經·法施品第三十八》（丹十善品）

佛告訴釋提桓因說：『憍尸迦！如果有善男子、善女人，教導整個閻浮提（南贍部洲）的人修行十善道。你認為怎麼樣，因為這個因緣而得到的福報多不多呢？』

釋提桓因回答說：『非常多，世尊！』

佛說：『不如這位善男子、善女人書寫、受持般若波羅蜜經卷，並給他人令其讀誦，所得到的福報更多。為什麼呢？因為這般若波羅蜜中廣泛宣說了諸無漏法（沒有煩惱的法）。善男子、善女人從這裡學習，已經學習、正在學習、將要學習，進入正法之位，已經進入、正在進入、將要進入，得到須陀洹果（初果），已經得到、正在得到、將要得到，乃至阿羅漢果（無學果）。求辟支佛道也是這樣。諸菩薩摩訶薩求阿耨多羅三藐三菩提，進入正法之位，已經進入、正在進入、將要進入，得到阿耨多羅三藐三菩提（無上正等正覺）。』

【English Translation】 English version: 'In all the world, whether among gods, demons, Brahma, or ascetics and Brahmins, I see none equal to me, let alone superior. I also reflect: 『The Dharma I have attained, by which I have become a Buddha, I should venerate, respect, praise, and abide by. What is this Dharma? It is the Prajnaparamita (Perfection of Wisdom).』 Kausika (another name for Sakra)! I myself have venerated, respected, and praised this Prajnaparamita, and abide by it. How much more should good men and good women who desire Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) venerate, respect, and praise the Prajnaparamita, with flowers, incense, garlands, and even banners and canopies? Why? Because from the Prajnaparamita arise all Bodhisattva-Mahasattvas (Great Bodhisattvas), and from the Bodhisattva-Mahasattvas arise all Buddhas. Therefore, Kausika! Good men and good women, whether seeking the path of a Buddha, the path of a Pratyekabuddha (Solitary Buddha), or the path of a Sravaka (Disciple), should all venerate, respect, and praise the Prajnaparamita, with flowers, incense, and even banners and canopies.』

The Mahaprajnaparamita Sutra, Chapter 38 on the Gift of Dharma (Dan Ten Good Deeds)

The Buddha said to Sakra, Lord of the Gods: 『Kausika! If there are good men and good women who teach all the people of Jambudvipa (the Southern Continent) to practice the ten good deeds, what do you think, would they gain much merit from this cause?』

Sakra replied: 『Very much, O Blessed One!』

The Buddha said: 『It is not as much as the merit gained by those good men and good women who write and uphold the Prajnaparamita Sutra, and give it to others to read and recite. Why? Because in this Prajnaparamita are extensively explained all the unconditioned Dharmas (Dharmas free from defilements). Good men and good women learn from this, have learned, are learning, and will learn, entering the position of the Right Dharma, have entered, are entering, and will enter, attaining the Srotaapanna fruit (Stream-enterer), have attained, are attaining, and will attain, and even the Arhat fruit (Arahantship). The same is true for those seeking the path of a Pratyekabuddha. All Bodhisattva-Mahasattvas seeking Anuttara-samyak-sambodhi, enter the position of the Right Dharma, have entered, are entering, and will enter, attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』

菩提，已得今得當得。憍尸迦！何等是無漏法？所謂四念處乃至八聖道分、四聖諦，內空乃至無法有法空，佛十力乃至十八不共法。善男子、善女人學是法，得阿耨多羅三藐三菩提，已得今得當得。憍尸迦！若有善男子、善女人，教一人令得須陀洹果，是人得福德勝教一閻浮提人行十善道。何以故？憍尸迦！教一閻浮提人行十善道，不離地獄、畜生、餓鬼苦。憍尸迦！教一人令得須陀洹果，離三惡道故。乃至阿羅漢果、辟支佛道亦如是。憍尸迦！若善男子、善女人，教一閻浮提人令得須陀洹果，斯陀含、阿那含、阿羅漢、辟支佛道。不如善男子、善女人教一人令得阿耨多羅三藐三菩提得福多。何以故？憍尸迦！以菩薩因緣故，生須陀洹乃至阿羅漢、辟支佛。以菩薩因緣故，生諸佛。以是因緣故，憍尸迦！當知善男子、善女人書般若波羅蜜經卷，與他人令書持讀誦說，得福多。何以故？是般若波羅蜜中廣說諸善法。是善法中學，便出生剎利大姓、婆羅門大姓、居士大家，四天王天乃至非有想非無想天，便有四念處乃至一切種智，便有須陀洹乃至阿羅漢、辟支佛，便有諸佛。憍尸迦！置一閻浮提人。若有善男子、善女人教四天下國土中眾生令行十善道。于汝意云何，是人以是因緣故，得福多不？」

答言：「甚多，

【現代漢語翻譯】現代漢語譯本須菩提（菩薩名），已經證得、正在證得、將要證得。憍尸迦（帝釋天名）！什麼是無漏法？就是所謂的四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）、四聖諦（苦、集、滅、道），內空（對內五蘊的空性認知）乃至無法有法空（對一切法空性的認知），佛十力（如實知是處非處智力等十種力量）乃至十八不共法（佛獨有的十八種功德）。善男子、善女人學習這些法，就能證得阿耨多羅三藐三菩提（無上正等正覺），已經證得、正在證得、將要證得。憍尸迦！如果有善男子、善女人，教導一個人證得須陀洹果（預流果，初果），這個人所獲得的福德勝過教導整個閻浮提（南贍部洲）的人修行十善道。為什麼呢？憍尸迦！教導整個閻浮提的人修行十善道，不能讓他們脫離地獄、畜生、餓鬼的痛苦。憍尸迦！教導一個人證得須陀洹果，就能讓他脫離三惡道。乃至教導證得阿羅漢果（無學果）、辟支佛道（緣覺道）也是如此。憍尸迦！如果善男子、善女人，教導整個閻浮提的人證得須陀洹果、斯陀含果（一來果，二果）、阿那含果（不還果，三果）、阿羅漢果、辟支佛道，不如善男子、善女人教導一個人證得阿耨多羅三藐三菩提所獲得的福德多。為什麼呢？憍尸迦！因為菩薩的因緣，才會有須陀洹乃至阿羅漢、辟支佛的出現。因為菩薩的因緣，才會有諸佛的出現。因為這個因緣，憍尸迦！應當知道善男子、善女人書寫《般若波羅蜜經》經卷，贈送給他人令其書寫、受持、讀誦、解說，所獲得的福德更多。為什麼呢？因為這部《般若波羅蜜》中廣泛地宣說了各種善法。學習這些善法，就能出生剎利大姓（國王種姓）、婆羅門大姓（祭司種姓）、居士大家（富裕的在家信徒），四天王天（欲界第一層天）乃至非有想非無想天（三界最高層天），就會有四念處乃至一切種智（佛的智慧），就會有須陀洹乃至阿羅漢、辟支佛，就會有諸佛。憍尸迦！暫且不提一個閻浮提的人。如果有善男子、善女人教導四大部洲國土中的眾生修行十善道。你認為如何，這個人因為這個因緣，獲得的福德多不多？」回答說：『非常多，世尊。』

【English Translation】 English version Subhuti (a Bodhisattva), has attained, is attaining, and will attain. Kausika (name of Indra)! What are the undefiled dharmas? They are the so-called Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and dharmas as selfless) up to the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Four Noble Truths (suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering), the emptiness of the internal (understanding the emptiness of the five aggregates within) up to the emptiness of no-dharma and dharma (understanding the emptiness of all phenomena), the Ten Powers of a Buddha (such as the power of knowing what is possible and impossible) up to the Eighteen Unique Qualities of a Buddha (eighteen unique virtues of a Buddha). Good men and good women who learn these dharmas attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), have attained, are attaining, and will attain. Kausika! If there are good men and good women who teach one person to attain the Srotaapanna fruit (stream-enterer, the first stage of enlightenment), the merit of this person surpasses the merit of teaching all the people of Jambudvipa (the southern continent) to practice the ten good deeds. Why is that? Kausika! Teaching all the people of Jambudvipa to practice the ten good deeds does not liberate them from the suffering of hell, animals, and hungry ghosts. Kausika! Teaching one person to attain the Srotaapanna fruit liberates them from the three evil realms. The same is true for teaching to attain the Arhat fruit (the final stage of enlightenment) and the Pratyekabuddha path (solitary enlightened one). Kausika! If good men and good women teach all the people of Jambudvipa to attain the Srotaapanna fruit, the Sakadagami fruit (once-returner, the second stage), the Anagami fruit (non-returner, the third stage), the Arhat fruit, and the Pratyekabuddha path, it is not as much merit as good men and good women teaching one person to attain Anuttara-samyak-sambodhi. Why is that? Kausika! Because of the Bodhisattva's cause, there arise Srotaapannas up to Arhats and Pratyekabuddhas. Because of the Bodhisattva's cause, there arise all Buddhas. Because of this cause, Kausika! You should know that good men and good women who write out the sutra of the Prajnaparamita, and give it to others to write, uphold, read, and explain, gain even more merit. Why is that? Because in this Prajnaparamita, all good dharmas are extensively explained. By learning these good dharmas, there arise great Kshatriya families (royal caste), great Brahmin families (priestly caste), and great householder families (wealthy lay followers), the Four Heavenly Kings (the first heaven of the desire realm) up to the Neither Perception Nor Non-Perception Heaven (the highest heaven of the three realms), there will be the Four Foundations of Mindfulness up to all-knowing wisdom (the wisdom of a Buddha), there will be Srotaapannas up to Arhats and Pratyekabuddhas, and there will be all Buddhas. Kausika! Setting aside the people of one Jambudvipa. If there are good men and good women who teach all the beings in the four continents to practice the ten good deeds. What do you think, does this person gain much merit because of this cause? He replied: 'Very much, Bhagavan.'

世尊！」

佛言：「不如善男子、善女人書般若波羅蜜經卷與他人，令書持讀誦說，得福多。余如上說。憍尸迦！置四天下國土中眾生。若教小千國土中眾生令行十善道，亦如是。憍尸迦！置小千國土中眾生。若教二千中國土中眾生令行十善道。若有善男子、善女人書般若波羅蜜經卷，與他人令書持讀誦說，是人得福多。余如上說。憍尸迦！置二千中國土中眾生。若教三千大千國土中所有眾生令行十善道。復有人書般若波羅蜜經卷，與他人令書持讀誦說，是人福德多。憍尸迦！置三千大千國土中眾生。若教如恒河沙等國土中所有眾生令行十善道。若復有人書般若波羅蜜經卷，與他人令書持讀誦說，其福多。余如上說。

「複次，憍尸迦！有人教一閻浮提眾生，令立四禪、四無量心、四無色定、五神通。于汝意云何，是善男子、善女人福德多不？」

釋提桓因言：「甚多，世尊！」

佛言：「不如是善男子、善女人書般若波羅蜜經卷與他人，令書持讀誦說，得福多。何以故？是般若波羅蜜中廣說諸善法。余如上說。憍尸迦！置閻浮提中眾生。復置四天下國土中眾生、小千國土中眾生、二千中國土中眾生、三千大千國土中眾生。憍尸迦！若有人教十方如恒河沙等國土中眾生，令立四禪、四無量心

【現代漢語翻譯】現代漢語譯本：「世尊！」佛陀說：「不如善男子、善女人書寫《般若波羅蜜經》（Prajnaparamita Sutra）經卷給他人，讓他們書寫、受持、讀誦、解說，所獲得的福德更多。其餘的如同上面所說。憍尸迦（Kausika，即釋提桓因的別名）！即使教導四大洲國土中的眾生。如果教導小千國土中的眾生修行十善道，也是如此。憍尸迦！即使教導小千國土中的眾生。如果教導二千中國土中的眾生修行十善道。如果有善男子、善女人書寫《般若波羅蜜經》經卷，給他人讓他們書寫、受持、讀誦、解說，這個人獲得的福德更多。其餘的如同上面所說。憍尸迦！即使教導二千中國土中的眾生。如果教導三千大千國土中所有的眾生修行十善道。又有人書寫《般若波羅蜜經》經卷，給他人讓他們書寫、受持、讀誦、解說，這個人獲得的福德更多。憍尸迦！即使教導三千大千國土中的眾生。如果教導如恒河沙數那樣多的國土中所有的眾生修行十善道。如果又有人書寫《般若波羅蜜經》經卷，給他人讓他們書寫、受持、讀誦、解說，他的福德更多。其餘的如同上面所說。「再者，憍尸迦！如果有人教導一個閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，讓他們修習四禪（catuh-dhyana，四種禪定）、四無量心（catvari apramanani，慈、悲、喜、舍四種心境）、四無色定（catasra arupyasamapattayah，四種無色界的禪定）、五神通（panca abhijnah，五種超自然能力）。你認為如何，這個善男子、善女人獲得的福德多不多？」釋提桓因（Sakra devanam indrah，天神之王）說：「非常多，世尊！」佛陀說：「不如這個善男子、善女人書寫《般若波羅蜜經》經卷給他人，讓他們書寫、受持、讀誦、解說，所獲得的福德更多。為什麼呢？因為這部《般若波羅蜜經》中廣泛地闡述了各種善法。其餘的如同上面所說。憍尸迦！即使教導閻浮提中的眾生。又教導四大洲國土中的眾生、小千國土中的眾生、二千中國土中的眾生、三千大千國土中的眾生。憍尸迦！如果有人教導十方如恒河沙數那樣多的國土中的眾生，讓他們修習四禪、四無量心

【English Translation】 English version: 『World Honored One!』 The Buddha said, 『It is not as much as a virtuous man or virtuous woman who writes the Prajnaparamita Sutra (Perfection of Wisdom Sutra) and gives it to others, causing them to write, uphold, read, and recite it, who obtains more merit. The rest is as said above. Kausika (another name for Sakra devanam indrah)! Even if one teaches the sentient beings in the four continents. If one teaches the sentient beings in a small chiliocosm to practice the ten virtuous paths, it is also like that. Kausika! Even if one teaches the sentient beings in a small chiliocosm. If one teaches the sentient beings in a middle dichiliocosm to practice the ten virtuous paths. If there is a virtuous man or virtuous woman who writes the Prajnaparamita Sutra and gives it to others, causing them to write, uphold, read, and recite it, this person obtains more merit. The rest is as said above. Kausika! Even if one teaches the sentient beings in a middle dichiliocosm. If one teaches all the sentient beings in a great trichiliocosm to practice the ten virtuous paths. If there is another person who writes the Prajnaparamita Sutra and gives it to others, causing them to write, uphold, read, and recite it, this person obtains more merit. Kausika! Even if one teaches the sentient beings in a great trichiliocosm. If one teaches all the sentient beings in lands as numerous as the sands of the Ganges River to practice the ten virtuous paths. If there is another person who writes the Prajnaparamita Sutra and gives it to others, causing them to write, uphold, read, and recite it, their merit is more. The rest is as said above.』『Furthermore, Kausika! If someone teaches the sentient beings of Jambudvipa (the world we live in) to establish the four dhyanas (four stages of meditative absorption), the four immeasurables (four boundless states of mind: loving-kindness, compassion, joy, and equanimity), the four formless attainments (four immaterial meditative states), and the five superknowledges (five supernatural abilities). What do you think, is the merit of this virtuous man or virtuous woman great or not?』 Sakra devanam indrah (the king of the gods) said, 『Very great, World Honored One!』 The Buddha said, 『It is not as much as a virtuous man or virtuous woman who writes the Prajnaparamita Sutra and gives it to others, causing them to write, uphold, read, and recite it, who obtains more merit. Why is that? Because in this Prajnaparamita Sutra, all virtuous dharmas are extensively explained. The rest is as said above. Kausika! Even if one teaches the sentient beings in Jambudvipa. And also teaches the sentient beings in the four continents, the sentient beings in a small chiliocosm, the sentient beings in a middle dichiliocosm, and the sentient beings in a great trichiliocosm. Kausika! If someone teaches the sentient beings in lands as numerous as the sands of the Ganges River in the ten directions to establish the four dhyanas, the four immeasurables

、四無色定、五神通。于汝意云何？是人福德多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人書般若波羅蜜經卷與他人，令書持讀誦說，得福多。何以故？是般若波羅蜜中廣說諸善法。余如上說。

「複次，憍尸迦！若有善男子、善女人受是般若波羅蜜，持讀誦說、正憶念。是人福德勝教閻浮提人行十善道，立四禪、四無量心、四無色定、五神通。正憶念者，受持親近般若波羅蜜乃至正憶念，不以二法不以不二法；受持親近禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜乃至正憶念，不以二法不以不二法；為阿耨多羅三藐三菩提，正憶念內空乃至一切種智，不以二法不以不二法。

「複次，憍尸迦！若有善男子、善女人，為他人種種因緣演說般若波羅蜜義，開示分別令易解。憍尸迦！何等是般若波羅蜜義？憍尸迦！般若波羅蜜義者，不應以二相觀、不應以不二相觀，非有相非無相，不入不出、不增不損、不垢不凈、不生不滅、不取不捨，不住非不住，非實非虛、非合非散，非著非不著、非因非不因、非法非不法、非如非不如、非實際非不實際。憍尸迦！若善男子、善女人能以是般若波羅蜜義為他人種種因緣演說，開示分別令易解，是善男子、善女人

【現代漢語翻譯】現代漢語譯本：「須菩提，如果有人能修行四禪定（色界四種禪定），四無量心（慈、悲、喜、舍四種廣大的心），四無色定（超越色界的四種禪定），五神通（天眼通、天耳通、他心通、宿命通、神足通）。你認為如何？這個人獲得的福德多嗎？」須菩提回答說：「非常多，世尊！」佛說：「不如這位善男子、善女人書寫《般若波羅蜜經》的經卷給他人，讓他們書寫、受持、讀誦、解說，所獲得的福德更多。為什麼呢？因為這《般若波羅蜜》中廣泛地闡述了各種善法。其餘的道理和上面所說的一樣。」「再者，憍尸迦（帝釋天的別名）！如果有善男子、善女人受持這部《般若波羅蜜》，並讀誦、解說、正確地憶念。這個人所獲得的福德，勝過教導閻浮提（我們所居住的這個世界）的人修行十善道，建立四禪定、四無量心、四無色定、五神通。所謂正確憶念，是指受持、親近《般若波羅蜜》，乃至正確憶念，不執著於二法（有和無等對立的概念），也不執著于非二法（既不是有也不是無的概念）；受持、親近禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸），乃至正確憶念，不執著於二法，也不執著于非二法；爲了證得阿耨多羅三藐三菩提（無上正等正覺），正確憶念內空（內在的空性）乃至一切種智（佛陀所具有的一切智慧），不執著於二法，也不執著于非二法。」「再者，憍尸迦！如果有善男子、善女人，爲了種種因緣為他人演說《般若波羅蜜》的意義，開示、分別，使他們容易理解。《般若波羅蜜》的意義是什麼呢？憍尸迦！《般若波羅蜜》的意義是，不應該用二相（對立的兩種概念）來觀察，也不應該用非二相（既不是這個也不是那個）來觀察，它既不是有相也不是無相，不入也不出，不增也不減，不垢也不凈，不生也不滅，不取也不捨，不住也不非住，非實也非虛，非合也非散，非著也非不著，非因也非不因，非法也非不法，非如也非不如，非實際也非不實際。憍尸迦！如果善男子、善女人能用這《般若波羅蜜》的意義為他人種種因緣演說，開示、分別，使他們容易理解，那麼這位善男子、善女人

【English Translation】 English version: 『Subhuti, if someone cultivates the four Dhyanas (four meditative states in the realm of form), the four Immeasurables (loving-kindness, compassion, joy, and equanimity), the four Formless Absorptions (meditative states beyond the realm of form), and the five Supernormal Powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers), what do you think? Would this person gain much merit?』 Subhuti replied, 『Very much, World Honored One!』 The Buddha said, 『It is not as much as the merit gained by a virtuous man or woman who writes out the text of the Prajnaparamita Sutra for others, and causes them to write, uphold, recite, and explain it. Why? Because the Prajnaparamita extensively explains all virtuous dharmas. The rest is as explained above.』『Furthermore, Kausika (another name for Indra)! If a virtuous man or woman receives this Prajnaparamita, upholds, recites, explains, and correctly recollects it, the merit of this person surpasses that of teaching the people of Jambudvipa (the world we live in) to practice the ten virtuous paths, establish the four Dhyanas, the four Immeasurables, the four Formless Absorptions, and the five Supernormal Powers. Correct recollection means upholding and being close to the Prajnaparamita, even to the point of correct recollection, not clinging to duality (concepts of opposites like existence and non-existence), nor to non-duality (neither existence nor non-existence); upholding and being close to the Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), even to the point of correct recollection, not clinging to duality, nor to non-duality; for the sake of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), correctly recollecting inner emptiness, even to the point of all-knowing wisdom (the wisdom of a Buddha), not clinging to duality, nor to non-duality.』『Furthermore, Kausika! If a virtuous man or woman, for various reasons, explains the meaning of the Prajnaparamita to others, revealing and distinguishing it so that it is easy to understand, what is the meaning of the Prajnaparamita? Kausika! The meaning of the Prajnaparamita is that one should not observe it with dualistic characteristics, nor with non-dualistic characteristics; it is neither with characteristics nor without characteristics, neither entering nor exiting, neither increasing nor decreasing, neither defiled nor pure, neither arising nor ceasing, neither grasping nor abandoning, neither abiding nor non-abiding, neither real nor unreal, neither combined nor scattered, neither attached nor unattached, neither cause nor non-cause, neither dharma nor non-dharma, neither suchness nor non-suchness, neither actual nor non-actual. Kausika! If a virtuous man or woman can explain the meaning of this Prajnaparamita to others for various reasons, revealing and distinguishing it so that it is easy to understand, then this virtuous man or woman』

所得福德甚多，勝自受持般若波羅蜜，親近讀誦說、正憶念。

「複次，憍尸迦！善男子、善女人自受持般若波羅蜜，親近讀誦說、正憶念，亦為他人種種因緣演說般若波羅蜜義，開示分別令易解。是善男子、善女人所得功德甚多。」

釋提桓因白佛言：「世尊！善男子、善女人應如是演說般若波羅蜜義，開示分別令易解。」

佛語釋提桓因言：「如是，憍尸迦！是善男子、善女人應如是演說般若波羅蜜義，開示分別令易解。憍尸迦！善男子、善女人如是演說般若波羅蜜義，開示分別令易解，得無量無邊阿僧祇福德。若有善男子、善女人供養十方無量阿僧祇諸佛，盡其壽命隨其所須，恭敬尊重讚歎，花香乃至幡蓋供養。若復有善男子、善女人，種種因緣為他人廣說般若波羅蜜義，開示分別令易解。是善男子、善女人功德甚多。何以故？諸過去未來現在佛，皆於是般若波羅蜜中學，得阿耨多羅三藐三菩提，已得今得當得。複次，憍尸迦！若善男子、善女人于無量無邊阿僧祇劫行檀那波羅蜜。不如是善男子、善女人以般若波羅蜜為他人演說其義，開示分別令易解，其福甚多，以無所得故。云何名有所得？憍尸迦！若菩薩摩訶薩用有所得故佈施，佈施時作是念：『我與彼受所施者物。』是名得檀那，不得

【現代漢語翻譯】現代漢語譯本所獲得的福德非常多，勝過自己受持《般若波羅蜜》（prajnaparamita，智慧的完美）的功德，也勝過親近、讀誦、宣說、正確憶念《般若波羅蜜》的功德。「再者，憍尸迦（Kauśika，帝釋天）！善男子、善女人自己受持《般若波羅蜜》，親近、讀誦、宣說、正確憶念，也為他人以種種因緣演說《般若波羅蜜》的意義，開示分別，使之容易理解。這樣的善男子、善女人所獲得的功德非常多。」釋提桓因（Śakra devānām indra，帝釋天）對佛說：「世尊！善男子、善女人應當這樣演說《般若波羅蜜》的意義，開示分別，使之容易理解。」佛對釋提桓因說：「是的，憍尸迦！這樣的善男子、善女人應當這樣演說《般若波羅蜜》的意義，開示分別，使之容易理解。憍尸迦！善男子、善女人這樣演說《般若波羅蜜》的意義，開示分別，使之容易理解，能獲得無量無邊阿僧祇（asaṃkhya，無數）的福德。如果有善男子、善女人供養十方無量阿僧祇諸佛，盡其壽命，隨其所需，恭敬尊重讚歎，用鮮花、香乃至幡蓋供養。如果又有善男子、善女人，以種種因緣為他人廣泛宣說《般若波羅蜜》的意義，開示分別，使之容易理解。這樣的善男子、善女人功德非常多。為什麼呢？因為過去、未來、現在的諸佛，都是從這《般若波羅蜜》中學習，才證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），已經證得、正在證得、將要證得。再者，憍尸迦！如果善男子、善女人在無量無邊阿僧祇劫中行檀那波羅蜜（dānapāramitā，佈施的完美），不如這樣的善男子、善女人以《般若波羅蜜》為他人演說其意義，開示分別，使之容易理解，其福德非常多，因為是無所得的緣故。什麼叫做有所得呢？憍尸迦！如果菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）因為有所得而佈施，佈施時這樣想：『我給予，彼接受我所施之物。』這叫做得到佈施，不能得到

【English Translation】 English version The merit obtained is very great, surpassing the merit of personally upholding the Prajnaparamita (prajnaparamita, perfection of wisdom), and also surpassing the merit of being close to, reciting, expounding, and correctly recollecting the Prajnaparamita. Furthermore, Kausika (Kauśika, Indra)! If a virtuous man or virtuous woman personally upholds the Prajnaparamita, is close to, recites, expounds, and correctly recollects it, and also explains the meaning of the Prajnaparamita to others through various causes and conditions, elucidating and distinguishing it to make it easy to understand, the merit obtained by such a virtuous man or virtuous woman is very great. Shakra devanam Indra (Śakra devānām indra, Indra) said to the Buddha, 'World Honored One! Virtuous men and virtuous women should explain the meaning of the Prajnaparamita in this way, elucidating and distinguishing it to make it easy to understand.' The Buddha said to Shakra devanam Indra, 'So it is, Kausika! Such virtuous men and virtuous women should explain the meaning of the Prajnaparamita in this way, elucidating and distinguishing it to make it easy to understand. Kausika! If virtuous men and virtuous women explain the meaning of the Prajnaparamita in this way, elucidating and distinguishing it to make it easy to understand, they will obtain immeasurable and boundless asamkhya (asaṃkhya, countless) merits. If there are virtuous men and virtuous women who make offerings to the immeasurable asamkhya Buddhas in the ten directions, throughout their lives, according to their needs, with reverence, respect, and praise, offering flowers, incense, and even banners and canopies, and if there are also virtuous men and virtuous women who, through various causes and conditions, widely explain the meaning of the Prajnaparamita to others, elucidating and distinguishing it to make it easy to understand, the merit of such virtuous men and virtuous women is very great. Why is this so? Because all the Buddhas of the past, future, and present have learned from this Prajnaparamita and attained Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), have already attained it, are attaining it, and will attain it. Furthermore, Kausika! If a virtuous man or virtuous woman practices the Danaparamita (dānapāramitā, perfection of giving) for immeasurable and boundless asamkhya kalpas, it is not as great as the merit of such a virtuous man or virtuous woman who explains the meaning of the Prajnaparamita to others, elucidating and distinguishing it to make it easy to understand, because it is without attainment. What is called attainment? Kausika! If a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) gives with attainment, thinking when giving, 'I give, and they receive what I give,' this is called obtaining giving, not obtaining

波羅蜜；『我持戒此是戒。』是名得戒，不得波羅蜜；『我忍辱，為是人忍辱。』是名得忍辱，不得波羅蜜；『我精進，為是事勤精進。』是名得精進，不得波羅蜜；『我修禪那，所修是禪那。』是名得禪那，不得波羅蜜；『我修慧，所修是慧。』是名得慧，不得波羅蜜。憍尸迦！是善男子、善女人如是行者，不得具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。」

釋提桓因白佛言：「世尊！菩薩摩訶薩云何修具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？」

佛告釋提桓因言：「菩薩摩訶薩佈施時，不得與者、不得受者、不得所施物，是人得具足檀那波羅蜜。乃至修般若波羅蜜時，不得智、不得所修智，是人得具足般若波羅蜜。憍尸迦！是為菩薩摩訶薩具足檀那波羅蜜乃至般若波羅蜜。善男子、善女人如是行般若波羅蜜，當爲他人演說其義，開示分別令易解。禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，演說其義，開示分別令易解。何以故？憍尸迦！未來世當有善男子、善女人，欲說般若波羅蜜而說相似般若波羅蜜。有善男子、善女人發阿耨多羅三藐三菩提心，聞是相似般若波羅蜜，失正道。善男

【現代漢語翻譯】現代漢語譯本『我持戒，認為這就是戒律。』這叫做得到戒律，但沒有得到波羅蜜（Paramita，意為「到彼岸」）；『我忍辱，爲了這個人而忍辱。』這叫做得到忍辱，但沒有得到波羅蜜；『我精進，爲了這件事而勤奮精進。』這叫做得到精進，但沒有得到波羅蜜；『我修習禪那（Dhyana，意為「禪定」），所修習的就是禪那。』這叫做得到禪那，但沒有得到波羅蜜；『我修習智慧，所修習的就是智慧。』這叫做得到智慧，但沒有得到波羅蜜。憍尸迦（Kauśika，即帝釋天）！這樣的善男子、善女人如果這樣修行，就不能圓滿具足檀那波羅蜜（Dāna pāramitā，意為「佈施到彼岸」）、尸羅波羅蜜（Śīla pāramitā，意為「持戒到彼岸」）、羼提波羅蜜（Kṣānti pāramitā，意為「忍辱到彼岸」）、毗梨耶波羅蜜（Vīrya pāramitā，意為「精進到彼岸」）、禪那波羅蜜（Dhyāna pāramitā，意為「禪定到彼岸」）、般若波羅蜜（Prajñā pāramitā，意為「智慧到彼岸」）。』釋提桓因（Śakra devānām indra，即帝釋天）對佛說：『世尊！菩薩摩訶薩（Bodhisattva mahāsattva，意為「大菩薩」）如何修習才能圓滿具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？』佛告訴釋提桓因說：『菩薩摩訶薩在佈施時，不執著于施與者、不執著于接受者、不執著于所施之物，這個人就能夠圓滿具足檀那波羅蜜。乃至修習般若波羅蜜時，不執著于智慧、不執著于所修習的智慧，這個人就能夠圓滿具足般若波羅蜜。憍尸迦！這就是菩薩摩訶薩圓滿具足檀那波羅蜜乃至般若波羅蜜。善男子、善女人如果這樣修行般若波羅蜜，應當為他人演說其中的含義，開示分別，使他們容易理解。禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，也要演說其中的含義，開示分別，使他們容易理解。為什麼呢？憍尸迦！未來世將會有善男子、善女人，想要宣說般若波羅蜜，卻說出相似的般若波羅蜜。如果有善男子、善女人發了阿耨多羅三藐三菩提心（Anuttarā samyaksaṃbodhi，意為「無上正等正覺」），聽到這種相似的般若波羅蜜，就會失去正道。』

【English Translation】 English version 'I uphold precepts; this is a precept.' This is called obtaining precepts, but not obtaining pāramitā (perfection); 'I practice patience; I am patient for this person.' This is called obtaining patience, but not obtaining pāramitā; 'I am diligent; I am diligently striving for this matter.' This is called obtaining diligence, but not obtaining pāramitā; 'I cultivate dhyāna (meditation); what I cultivate is dhyāna.' This is called obtaining dhyāna, but not obtaining pāramitā; 'I cultivate wisdom; what I cultivate is wisdom.' This is called obtaining wisdom, but not obtaining pāramitā. Kauśika (Śakra, the king of gods)! If a good man or good woman practices in this way, they will not fully attain dāna pāramitā (perfection of giving), śīla pāramitā (perfection of morality), kṣānti pāramitā (perfection of patience), vīrya pāramitā (perfection of vigor), dhyāna pāramitā (perfection of meditation), and prajñā pāramitā (perfection of wisdom).' Śakra devānām indra (Indra, the king of gods) said to the Buddha, 'World Honored One! How does a Bodhisattva mahāsattva (great Bodhisattva) cultivate to fully attain dāna pāramitā, śīla pāramitā, kṣānti pāramitā, vīrya pāramitā, dhyāna pāramitā, and prajñā pāramitā?' The Buddha told Śakra devānām indra, 'When a Bodhisattva mahāsattva gives, they do not cling to the giver, do not cling to the receiver, and do not cling to the thing given. This person fully attains dāna pāramitā. Likewise, when cultivating prajñā pāramitā, they do not cling to wisdom, and do not cling to the wisdom being cultivated. This person fully attains prajñā pāramitā. Kauśika! This is how a Bodhisattva mahāsattva fully attains dāna pāramitā up to prajñā pāramitā. If a good man or good woman practices prajñā pāramitā in this way, they should explain its meaning to others, revealing and distinguishing it so that it is easy to understand. The meaning of dhyāna pāramitā, vīrya pāramitā, kṣānti pāramitā, śīla pāramitā, and dāna pāramitā should also be explained, revealed, and distinguished so that they are easy to understand. Why is this so? Kauśika! In the future, there will be good men and good women who wish to speak about prajñā pāramitā, but will speak about a similar prajñā pāramitā. If a good man or good woman has generated the mind for anuttarā samyaksaṃbodhi (supreme perfect enlightenment), and hears this similar prajñā pāramitā, they will lose the right path.'

子、善女人應為是人具足演說般若波羅蜜義，開示分別令易解。」

釋提桓因白佛言：「世尊！何等是相似般若波羅蜜？」◎

佛言：「有善男子、善女人說有所得般若波羅蜜，是為相似般若波羅蜜。」

釋提桓因白佛言：「世尊！云何善男子、善女人說有所得般若波羅蜜，是為相似般若波羅蜜？」

佛言：「善男子、善女人說有所得般若波羅蜜，是為相似般若波羅蜜。相似般若波羅蜜者，說色無常。作是言：『能如是行，是行般若波羅蜜。』行者求色無常，是為行相似般若波羅蜜。說受想行識無常，作是言：『能如是行，是行般若波羅蜜。』行者求受想行識無常，是為行相似般若波羅蜜。說眼無常乃至說意無常，說色無常乃至說法無常。說眼界無常，色界、眼識界無常，乃至說意界、法界、意識界無常。說地種無常乃至說識種無常。說眼識界無常乃至說意識界無常。說眼觸無常乃至說意觸無常。說眼觸因緣生受無常乃至說意觸因緣生受無常。廣說如五陰。說色苦乃至說意觸因緣生受苦。說色無我乃至說意觸因緣生受無我。皆如五陰說。行者行檀那波羅蜜時，為說色無常、苦、無我，乃至意觸因緣生受說無常、苦、無我。尸羅波羅蜜乃至般若波羅蜜亦如是。行四禪、四無量心、四無色定，為

【現代漢語翻譯】現代漢語譯本：佛陀說：『須菩提，善男子、善女人應當為這些人充分地演說般若波羅蜜（prajñāpāramitā，智慧的完美）的意義，開示並分別解釋，使他們容易理解。』釋提桓因（Śakra devānām indra，天神之王）對佛說：『世尊！什麼是相似的般若波羅蜜？』佛陀說：『有善男子、善女人說有所得的般若波羅蜜，這就是相似的般若波羅蜜。』釋提桓因對佛說：『世尊！為什麼善男子、善女人說有所得的般若波羅蜜，就是相似的般若波羅蜜呢？』佛陀說：『善男子、善女人說有所得的般若波羅蜜，這就是相似的般若波羅蜜。相似的般若波羅蜜是指，說色（rūpa，物質）是無常的。他們會說：』如果能這樣修行，就是修行般若波羅蜜。』修行者尋求色的無常，這就是修行相似的般若波羅蜜。說受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）是無常的，他們會說：『如果能這樣修行，就是修行般若波羅蜜。』修行者尋求受、想、行、識的無常，這就是修行相似的般若波羅蜜。說眼（cakṣus，視覺器官）是無常的，乃至說意（manas，思維器官）是無常的；說色是無常的，乃至說法（dharma，現象）是無常的。說眼界（cakṣur-dhātu，視覺領域）是無常的，眼識界（cakṣur-vijñāna-dhātu，視覺意識領域）是無常的，乃至說意界（mano-dhātu，思維領域）、法界（dharma-dhātu，現象領域）、意識界（mano-vijñāna-dhātu，思維意識領域）是無常的。說地種（pṛthivī-dhātu，地元素）是無常的，乃至說識種（vijñāna-dhātu，意識元素）是無常的。說眼識界是無常的，乃至說意識界是無常的。說眼觸（cakṣuḥ-sparśa，視覺接觸）是無常的，乃至說意觸（manaḥ-sparśa，思維接觸）是無常的。說眼觸因緣生受（cakṣuḥ-sparśa-pratyaya-vedanā，由視覺接觸產生的感受）是無常的，乃至說意觸因緣生受（manaḥ-sparśa-pratyaya-vedanā，由思維接觸產生的感受）是無常的。廣泛地說，就像五陰（pañca-skandha，五蘊）一樣。說色是苦（duḥkha，痛苦）的，乃至說意觸因緣生受是苦的。說色是無我（anātman，非我）的，乃至說意觸因緣生受是無我的。都像五陰所說的那樣。修行者在行檀那波羅蜜（dāna-pāramitā，佈施的完美）時，為他人說色是無常、苦、無我的，乃至意觸因緣生受是無常、苦、無我的。尸羅波羅蜜（śīla-pāramitā，戒律的完美）乃至般若波羅蜜也是如此。修行四禪（dhyāna，禪定）、四無量心（apramāṇa-citta，四種無限的心境）、四無色定（ārūpya-samāpatti，四種無色禪定），為他們說色是無常、苦、無我的，乃至意觸因緣生受是無常、苦、無我的。』

【English Translation】 English version: The Buddha said, 'Subhuti, a good man or good woman should fully explain the meaning of Prajñāpāramitā (the perfection of wisdom) to these people, elucidating and distinguishing it so that they can easily understand.' Śakra devānām indra (the king of gods) said to the Buddha, 'World Honored One, what is similar Prajñāpāramitā?' The Buddha said, 'If a good man or good woman speaks of Prajñāpāramitā with attachment, that is similar Prajñāpāramitā.' Śakra devānām indra said to the Buddha, 'World Honored One, why is it that when a good man or good woman speaks of Prajñāpāramitā with attachment, it is considered similar Prajñāpāramitā?' The Buddha said, 'When a good man or good woman speaks of Prajñāpāramitā with attachment, that is similar Prajñāpāramitā. Similar Prajñāpāramitā means saying that rūpa (form) is impermanent. They say, 「If one can practice like this, it is practicing Prajñāpāramitā.」 The practitioner seeks the impermanence of rūpa, and this is practicing similar Prajñāpāramitā. They say that vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) are impermanent, and they say, 「If one can practice like this, it is practicing Prajñāpāramitā.」 The practitioner seeks the impermanence of vedanā, saṃjñā, saṃskāra, and vijñāna, and this is practicing similar Prajñāpāramitā. They say that cakṣus (eye) is impermanent, and even say that manas (mind) is impermanent; they say that rūpa is impermanent, and even say that dharma (phenomena) is impermanent. They say that cakṣur-dhātu (eye element) is impermanent, cakṣur-vijñāna-dhātu (eye consciousness element) is impermanent, and even say that mano-dhātu (mind element), dharma-dhātu (phenomena element), and mano-vijñāna-dhātu (mind consciousness element) are impermanent. They say that pṛthivī-dhātu (earth element) is impermanent, and even say that vijñāna-dhātu (consciousness element) is impermanent. They say that eye consciousness element is impermanent, and even say that mind consciousness element is impermanent. They say that cakṣuḥ-sparśa (eye contact) is impermanent, and even say that manaḥ-sparśa (mind contact) is impermanent. They say that cakṣuḥ-sparśa-pratyaya-vedanā (feeling born of eye contact) is impermanent, and even say that manaḥ-sparśa-pratyaya-vedanā (feeling born of mind contact) is impermanent. Broadly speaking, it is like the five skandhas (aggregates). They say that rūpa is duḥkha (suffering), and even say that feeling born of mind contact is suffering. They say that rūpa is anātman (non-self), and even say that feeling born of mind contact is non-self. It is all as described in the five skandhas. When a practitioner practices dāna-pāramitā (perfection of giving), they tell others that rūpa is impermanent, suffering, and non-self, and even that feeling born of mind contact is impermanent, suffering, and non-self. The same is true for śīla-pāramitā (perfection of morality) and even Prajñāpāramitā. When they practice the four dhyānas (meditations), the four apramāṇa-cittas (immeasurable minds), and the four ārūpya-samāpattis (formless absorptions), they tell them that rūpa is impermanent, suffering, and non-self, and even that feeling born of mind contact is impermanent, suffering, and non-self.'

說無常、苦、無我。行四念處，為說無常、苦、無我。乃至行薩婆若時，為說無常、苦、無我。作如是教：『能如是行者，是為行般若波羅蜜。』憍尸迦！是名相似般若波羅蜜。

「複次，憍尸迦！若是善男子、善女人當來世說相似般若波羅蜜，作是言：『汝善男子、善女人修行般若波羅蜜，汝修行般若波羅蜜時當得初地乃至當得十地。』禪那波羅蜜乃至檀那波羅蜜亦如是。行者以相似有所得、以總相修是般若波羅蜜。憍尸迦！是名相似般若波羅蜜。

「複次，憍尸迦！善男子、善女人慾說般若波羅蜜，作是言：『汝善男子、善女人修行般若波羅蜜已，當過聲聞、辟支佛地。』是名相似般若波羅蜜。

「複次，憍尸迦！善男子、善女人為求佛道者如是說：『汝善男子、善女人修行般若波羅蜜已，入菩薩位得無生法忍，得無生忍已便住菩薩神通，從一佛國至一佛國，供養諸佛，恭敬尊重讚歎。』如是說者，是名相似般若波羅蜜。

「複次，憍尸迦！善男子、善女人為求佛道者如是說：『汝善男子、善女人學是般若波羅蜜，受持讀誦說、正憶念，當得無量無邊阿僧祇功德。』如是說者，是名相似般若波羅蜜。複次，善男子、善女人為求佛道者如是說：『如過去未來現在諸佛功德善本，從初發心至

【現代漢語翻譯】現代漢語譯本：

宣說無常、苦、無我。修習四念處時，也宣說無常、苦、無我。乃至修習薩婆若（一切智）時，也宣說無常、苦、無我。如此教導：『能夠這樣修行的人，就是修行般若波羅蜜（智慧到彼岸）。』憍尸迦（帝釋）！這被稱為相似的般若波羅蜜。再者，憍尸迦！如果善男子、善女人在未來世宣說相似的般若波羅蜜，這樣說：『你這位善男子、善女人修行般若波羅蜜，你修行般若波羅蜜時將證得初地乃至證得十地。』禪那波羅蜜（禪定到彼岸）乃至檀那波羅蜜（佈施到彼岸）也是如此。修行者以相似的有所得之心，以總相來修習這般若波羅蜜。憍尸迦！這被稱為相似的般若波羅蜜。再者，憍尸迦！善男子、善女人想要宣說般若波羅蜜，這樣說：『你這位善男子、善女人修行般若波羅蜜后，將超越聲聞（聽聞佛法而悟道者）、辟支佛（獨覺）的境界。』這被稱為相似的般若波羅蜜。再者，憍尸迦！善男子、善女人為求佛道的人這樣說：『你這位善男子、善女人修行般若波羅蜜后，進入菩薩的位階，獲得無生法忍（對諸法不生不滅的真理的領悟），獲得無生忍后便安住于菩薩的神通，從一個佛國到另一個佛國，供養諸佛，恭敬尊重讚歎。』這樣說的人，這被稱為相似的般若波羅蜜。再者，憍尸迦！善男子、善女人為求佛道的人這樣說：『你這位善男子、善女人學習這般若波羅蜜，受持、讀誦、宣說、正確憶念，將獲得無量無邊阿僧祇（無數）的功德。』這樣說的人，這被稱為相似的般若波羅蜜。再者，善男子、善女人為求佛道的人這樣說：『如同過去、未來、現在諸佛的功德善本，從最初發心到

【English Translation】 English version:

They speak of impermanence, suffering, and non-self. When practicing the four foundations of mindfulness, they speak of impermanence, suffering, and non-self. Even when practicing Sarvajna (all-knowing wisdom), they speak of impermanence, suffering, and non-self. They teach thus: 『Those who can practice in this way are practicing Prajnaparamita (perfection of wisdom).』 Kausika (Indra)! This is called similar Prajnaparamita. Furthermore, Kausika! If a good man or good woman in the future speaks of similar Prajnaparamita, saying: 『You, good man or good woman, practice Prajnaparamita, and when you practice Prajnaparamita, you will attain the first Bhumi (stage of a Bodhisattva) and even the tenth Bhumi.』 The same is true for Dhyana Paramita (perfection of meditation) and Dana Paramita (perfection of giving). The practitioner, with a similar sense of attainment, practices this Prajnaparamita with a general view. Kausika! This is called similar Prajnaparamita. Furthermore, Kausika! If a good man or good woman wishes to speak of Prajnaparamita, saying: 『You, good man or good woman, after practicing Prajnaparamita, will transcend the stages of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers).』 This is called similar Prajnaparamita. Furthermore, Kausika! If a good man or good woman says to those seeking the path of Buddhahood: 『You, good man or good woman, after practicing Prajnaparamita, will enter the Bodhisattva stage, attain the Anutpattika-dharma-kshanti (acceptance of the non-arising of all dharmas), and having attained the non-arising acceptance, will abide in the Bodhisattva's supernatural powers, going from one Buddha-land to another, making offerings to all Buddhas, and honoring, respecting, and praising them.』 Such a speaker, this is called similar Prajnaparamita. Furthermore, Kausika! If a good man or good woman says to those seeking the path of Buddhahood: 『You, good man or good woman, by learning this Prajnaparamita, upholding, reciting, explaining, and correctly remembering it, will attain immeasurable and boundless Asankhyeya (countless) merits.』 Such a speaker, this is called similar Prajnaparamita. Furthermore, if a good man or good woman says to those seeking the path of Buddhahood: 『Like the meritorious roots of the past, future, and present Buddhas, from the initial aspiration to

成得佛，都合集迴向阿耨多羅三藐三菩提。』如是說者，是名相似般若波羅蜜。」

釋提桓因白佛言：「世尊！云何善男子、善女人為求佛道者不說相似般若波羅蜜？」

佛言：「若善男子、善女人為求佛道者說般若波羅蜜：『善男子！汝修行般若波羅蜜，莫觀色無常。何以故？色色性空。是色性非法若非法，即名為般若波羅蜜。般若波羅蜜中色非常非無常。何以故？是中色尚不可得，何況常無常。』憍尸迦！善男子、善女人如是說者，是名不說相似般若波羅蜜。受想行識亦如是。

「複次，憍尸迦！善男子、善女人為求佛道者說：『汝，善男子！修行般若波羅蜜，于諸法莫有所過、莫有所住。何以故？般若波羅蜜中無有法可過可住。所以者何？一切法自性空。自性空是非法，若非法即是般若波羅蜜。般若波羅蜜中無有法可入可出、可生可滅。』憍尸迦！是善男子、善女人如是說，是名不說相似般若波羅蜜。廣說如上。與相似相違，是名不說相似般若波羅蜜。如是，憍尸迦！善男子、善女人應如是演說般若波羅蜜義。若如是說般若波羅蜜義，所得功德勝於前者。

「複次，憍尸迦！閻浮提中所有眾生皆教令得須陀洹。于汝意云何，是人得福多不？」

答言：「甚多，世尊！」

【現代漢語翻譯】現代漢語譯本：『成就佛果后，都將功德彙集迴向于阿耨多羅三藐三菩提（無上正等正覺）。』像這樣說，就叫做相似般若波羅蜜（以相似的方式理解般若智慧）。釋提桓因（帝釋天）對佛說：『世尊！為什麼善男子、善女人爲了追求佛道的人，不應該說相似般若波羅蜜呢？』佛說：『如果善男子、善女人爲了追求佛道的人說般若波羅蜜：『善男子！你修行般若波羅蜜，不要觀察色（物質現象）是無常的。為什麼呢？因為它的本性是空。這色的本性既不是法也不是非法，這就叫做般若波羅蜜。在般若波羅蜜中，色既不是常也不是無常。為什麼呢？因為在這裡，色尚且不可得，何況常與無常呢？』憍尸迦（釋提桓因）！善男子、善女人這樣說，就叫做不說相似般若波羅蜜。受（感受）、想（概念）、行（意志）、識（意識）也是如此。『再者，憍尸迦！善男子、善女人爲了追求佛道的人說：『你，善男子！修行般若波羅蜜，對於一切法不要有所執著，不要有所停留。為什麼呢？因為在般若波羅蜜中，沒有法可以執著或停留。為什麼呢？因為一切法的自性是空。自性空既不是法也不是非法，如果不是法，那就是般若波羅蜜。在般若波羅蜜中，沒有法可以進入或出去，可以生起或滅去。』憍尸迦！這位善男子、善女人這樣說，就叫做不說相似般若波羅蜜。廣泛地說，就像上面所說的那樣。與相似的說法相反，就叫做不說相似般若波羅蜜。像這樣，憍尸迦！善男子、善女人應該這樣演說般若波羅蜜的意義。如果這樣說般若波羅蜜的意義，所得到的功德勝過前者。『再者，憍尸迦！如果閻浮提（我們所居住的世界）中所有的眾生都教導他們證得須陀洹（入流果），你認為怎麼樣，這個人得到的福德多不多？』回答說：『非常多，世尊！』

【English Translation】 English version: 'Having attained Buddhahood, they all gather and dedicate the merit towards Anuttara-samyak-sambodhi (supreme perfect enlightenment).' To speak thus is called similar Prajna-paramita (wisdom of perfection).' Shakra Devanam Indra (the king of gods) said to the Buddha, 'World Honored One! Why should a virtuous man or virtuous woman, who seeks the path of Buddhahood, not speak of similar Prajna-paramita?' The Buddha said, 'If a virtuous man or virtuous woman, for those who seek the path of Buddhahood, speaks of Prajna-paramita: 'Virtuous man! When you practice Prajna-paramita, do not observe that form (material phenomena) is impermanent. Why? Because its nature is emptiness. This nature of form is neither dharma nor non-dharma, and this is called Prajna-paramita. In Prajna-paramita, form is neither permanent nor impermanent. Why? Because here, form itself is unattainable, how much more so permanence or impermanence?' Kausika (Shakra Devanam Indra)! A virtuous man or virtuous woman who speaks thus is said to not speak of similar Prajna-paramita. The same is true for feeling, perception, volition, and consciousness. 'Furthermore, Kausika! A virtuous man or virtuous woman, for those who seek the path of Buddhahood, says: 'You, virtuous man! When you practice Prajna-paramita, do not be attached to any dharma, do not dwell on any dharma. Why? Because in Prajna-paramita, there is no dharma to be attached to or to dwell on. Why? Because the self-nature of all dharmas is emptiness. Self-nature emptiness is neither dharma nor non-dharma, and if it is not dharma, then it is Prajna-paramita. In Prajna-paramita, there is no dharma that can enter or exit, that can arise or cease.' Kausika! This virtuous man or virtuous woman who speaks thus is said to not speak of similar Prajna-paramita. To speak broadly, it is as described above. To contradict the similar view is called not speaking of similar Prajna-paramita. Thus, Kausika! A virtuous man or virtuous woman should expound the meaning of Prajna-paramita in this way. If the meaning of Prajna-paramita is spoken in this way, the merit obtained is greater than the former. 'Furthermore, Kausika! If all the beings in Jambudvipa (the world we inhabit) were taught to attain Srotaapanna (stream-enterer), what do you think, would this person obtain much merit?' He answered, 'Very much, World Honored One!'

佛言：「不如是善男子、善女人以般若波羅蜜為他人種種因緣演說其義，開示分別令易解，如是言：『善男子、善女人！汝來受是般若波羅蜜，勤誦讀說、正憶念，如般若波羅蜜中所說行。何以故？是般若波羅蜜中出生諸須陀洹。』憍尸迦！置閻浮提中眾生，復置四天下眾生，小千國土、二千中國土、三千大千國土眾生。若有人教十方如恒河沙國土中眾生，儘教令得須陀洹。于汝意云何，是人得福多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜為他人種種因緣演說其義，開示分別令易解，如是言：『善男子！汝來受是般若波羅蜜，勤誦讀說、正憶念，如般若波羅蜜中所說行？何以故。般若波羅蜜中出生諸須陀洹。』

「複次，憍尸迦！若有善男子、善女人教閻浮提中人令得斯陀含、阿那含、阿羅漢。于汝意云何，是人得福多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜為他人種種因緣演說其義，開示分別令易解，如是言：『善男子！汝來受是般若波羅蜜，勤誦讀說、正憶念，如般若波羅蜜中所說行。何以故？般若波羅蜜中出生諸斯陀含、阿那含、阿羅漢故。』乃至十方如恒河沙等國土中眾生，亦如是。

「

【現代漢語翻譯】現代漢語譯本：佛說：『不是這樣的，善男子、善女人如果爲了種種因緣，為他人演說般若波羅蜜（prajnaparamita，智慧的完美）的意義，開示分別，使人容易理解，這樣說：『善男子、善女人！你們來接受這般若波羅蜜，勤奮誦讀、講述，正確憶念，按照般若波羅蜜中所說的修行。為什麼呢？因為般若波羅蜜中出生了諸須陀洹（srota-apanna，入流者）。』憍尸迦（Kausika，帝釋天）！即使把閻浮提（Jambudvipa，南贍部洲）中的眾生，以及四大天下（catasro dvipah，四大洲）的眾生，小千國土、二千中國土、三千大千國土的眾生都算上。如果有人教導十方如恒河沙數國土中的眾生，全部教導他們證得須陀洹。你認為怎麼樣，這個人得到的福德多不多？』回答說：『非常多，世尊！』佛說：『不是這樣的，善男子、善女人如果爲了種種因緣，為他人演說般若波羅蜜的意義，開示分別，使人容易理解，這樣說：『善男子！你來接受這般若波羅蜜，勤奮誦讀、講述，正確憶念，按照般若波羅蜜中所說的修行。為什麼呢？因為般若波羅蜜中出生了諸須陀洹。』『再者，憍尸迦！如果有善男子、善女人教導閻浮提中的人證得斯陀含（sakrdagamin，一來者）、阿那含（anagamin，不還者）、阿羅漢（arhat，無學）。你認為怎麼樣，這個人得到的福德多不多？』回答說：『非常多，世尊！』佛說：『不是這樣的，善男子、善女人如果爲了種種因緣，為他人演說般若波羅蜜的意義，開示分別，使人容易理解，這樣說：『善男子！你來接受這般若波羅蜜，勤奮誦讀、講述，正確憶念，按照般若波羅蜜中所說的修行。為什麼呢？因為般若波羅蜜中出生了諸斯陀含、阿那含、阿羅漢的緣故。』乃至十方如恒河沙數等國土中的眾生，也是這樣。』

【English Translation】 English version: The Buddha said, 'It is not so, good man or good woman. If they, for various reasons, explain the meaning of the Prajnaparamita (perfection of wisdom) to others, revealing and distinguishing it so that it is easily understood, saying, 『Good man or good woman! Come and receive this Prajnaparamita, diligently recite and speak it, correctly remember it, and practice as it is said in the Prajnaparamita. Why? Because from the Prajnaparamita are born the Srota-apannas (stream-enterers).』 Kausika (Indra)! Even if you consider all the beings in Jambudvipa (the southern continent), and the beings in the four great continents, the small chiliocosm, the middle chiliocosm, and the great chiliocosm. If someone teaches the beings in the ten directions, as numerous as the sands of the Ganges, and teaches them all to attain Srota-apanna. What do you think, would this person gain much merit?' He replied, 'Very much, World Honored One!' The Buddha said, 'It is not so, good man or good woman. If they, for various reasons, explain the meaning of the Prajnaparamita to others, revealing and distinguishing it so that it is easily understood, saying, 『Good man! Come and receive this Prajnaparamita, diligently recite and speak it, correctly remember it, and practice as it is said in the Prajnaparamita. Why? Because from the Prajnaparamita are born the Srota-apannas.』 'Furthermore, Kausika! If a good man or good woman teaches the people in Jambudvipa to attain Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). What do you think, would this person gain much merit?' He replied, 'Very much, World Honored One!' The Buddha said, 'It is not so, good man or good woman. If they, for various reasons, explain the meaning of the Prajnaparamita to others, revealing and distinguishing it so that it is easily understood, saying, 『Good man! Come and receive this Prajnaparamita, diligently recite and speak it, correctly remember it, and practice as it is said in the Prajnaparamita. Why? Because from the Prajnaparamita are born the Sakrdagamins, Anagamins, and Arhats.』 And so it is for the beings in the ten directions, as numerous as the sands of the Ganges.'

複次，憍尸迦！若善男子、善女人教一閻浮提中眾生令得辟支佛道。于汝意云何，是人得福多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜為他人種種因緣演說其義，開示分別令易解，如是言：『善男子！汝來受是般若波羅蜜，勤讀誦解說、正憶念，如般若波羅蜜中所說行。何以故？般若波羅蜜中出生諸辟支佛道故。』四天下乃至十方如恒河沙等國土中眾生，亦如是。

「複次，憍尸迦！善男子、善女人教一閻浮提中眾生，令發阿耨多羅三藐三菩提心。于汝意云何，是人得福多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜為他人種種因緣演說其義，開示分別令易解，亦如是言：『汝當隨般若波羅蜜中學，當得一切智法。汝若得一切智法，汝便得修行般若波羅蜜增益具足。若得修行般若波羅蜜增益具足，汝當得阿耨多羅三藐三菩提。』何以故？憍尸迦！般若波羅蜜中生諸初發意菩薩摩訶薩故。乃至十方如恒河沙等國土，亦如是。

「複次，憍尸迦！善男子、善女人教一閻浮提中眾生令住阿惟越致地。于汝意云何，是人福德多不？」

答言：「甚多，世尊！」

佛言：「不如是善男子、善女人以般

【現代漢語翻譯】現代漢語譯本：佛陀又對憍尸迦（Kausika，帝釋天）說：『如果善男子、善女人教導一個閻浮提（Jambudvipa，人所居住的世界）中的眾生，使他們證得辟支佛（Pratyekabuddha，獨覺）的果位。你認為，這個人得到的福德多不多？』憍尸迦回答說：『非常多，世尊！』佛陀說：『不如這位善男子、善女人爲了他人，以種種因緣來演說般若波羅蜜（Prajnaparamita，智慧到彼岸）的含義，開示分別，使人容易理解，並這樣說：『善男子！你來接受這般若波羅蜜，勤奮地讀誦、理解、解說、正確地憶念，按照般若波羅蜜中所說的去修行。』為什麼呢？因為諸辟支佛的道是從般若波羅蜜中產生的。』即使是四大部洲乃至十方如恒河沙數那樣多的國土中的眾生，也是如此。『再者，憍尸迦！如果善男子、善女人教導一個閻浮提中的眾生，使他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心）。你認為，這個人得到的福德多不多？』憍尸迦回答說：『非常多，世尊！』佛陀說：『不如這位善男子、善女人爲了他人，以種種因緣來演說般若波羅蜜的含義，開示分別，使人容易理解，也這樣說：『你應該隨順般若波羅蜜來學習，應當獲得一切智法（Sarvajna，佛陀的智慧）。你如果獲得一切智法，你便能修行般若波羅蜜，使其增長圓滿。如果能修行般若波羅蜜，使其增長圓滿，你就能證得阿耨多羅三藐三菩提。』為什麼呢？憍尸迦！因為諸初發心的菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）是從般若波羅蜜中產生的。』乃至十方如恒河沙數那樣多的國土，也是如此。『再者，憍尸迦！如果善男子、善女人教導一個閻浮提中的眾生，使他們安住于阿惟越致地（Avaivartika，不退轉地）。你認為，這個人得到的福德多不多？』憍尸迦回答說：『非常多，世尊！』佛陀說：『不如這位善男子、善女人以般若波羅蜜

【English Translation】 English version: Furthermore, Kausika! If a virtuous man or virtuous woman were to teach the beings in one Jambudvipa (the world inhabited by humans) to attain the path of a Pratyekabuddha (Solitary Buddha). What do you think, would this person gain much merit or not?' Kausika replied, 'Very much, O Lord!' The Buddha said, 'It would not be as much as if this virtuous man or virtuous woman were to explain the meaning of the Prajnaparamita (Perfection of Wisdom) to others through various causes and conditions, clarifying and distinguishing it so that it is easily understood, and saying, 'Virtuous man! Come and receive this Prajnaparamita, diligently read, recite, understand, explain, and correctly remember it, and practice as it is said in the Prajnaparamita. Why? Because the paths of all Pratyekabuddhas arise from the Prajnaparamita.' This is also the case for beings in the four continents and even in lands as numerous as the sands of the Ganges in the ten directions. 'Furthermore, Kausika! If a virtuous man or virtuous woman were to teach the beings in one Jambudvipa to generate the mind of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). What do you think, would this person gain much merit or not?' Kausika replied, 'Very much, O Lord!' The Buddha said, 'It would not be as much as if this virtuous man or virtuous woman were to explain the meaning of the Prajnaparamita to others through various causes and conditions, clarifying and distinguishing it so that it is easily understood, and also saying, 'You should learn according to the Prajnaparamita, and you will attain the Dharma of All-Wisdom (Sarvajna, the wisdom of the Buddha). If you attain the Dharma of All-Wisdom, you will then be able to practice the Prajnaparamita, increasing and perfecting it. If you can practice the Prajnaparamita, increasing and perfecting it, you will attain Anuttara-samyak-sambodhi.' Why? Kausika! Because all Bodhisattva-mahasattvas (Great Bodhisattvas) who have just generated the mind arise from the Prajnaparamita.' This is also the case for lands as numerous as the sands of the Ganges in the ten directions. 'Furthermore, Kausika! If a virtuous man or virtuous woman were to teach the beings in one Jambudvipa to abide in the stage of Avaivartika (non-retrogression). What do you think, would this person gain much merit or not?' Kausika replied, 'Very much, O Lord!' The Buddha said, 'It would not be as much as if this virtuous man or virtuous woman were to use the Prajnaparamita

若波羅蜜為他人種種因緣演說其義，開示分別令易解，亦如是言：『汝來，善男子！受是般若波羅蜜，乃至如般若波羅蜜中所說行，汝便得一切智法。得一切智法已，乃至便得阿耨多羅三藐三菩提。』何以故？般若波羅蜜中生諸菩薩摩訶薩阿惟越致地故。乃至十方如恒河沙等國土，亦如是。

「複次，憍尸迦！一閻浮提中眾生髮意求阿耨多羅三藐三菩提，若有善男子、善女人為是人廣說般若波羅蜜及其義解，開示分別，如是言：『汝來，善男子！受是般若波羅蜜，乃至如般若波羅蜜中所說行，學已汝當得阿耨多羅三藐三菩提。』復有人為一阿惟越致菩薩演說般若波羅蜜及其義解，開示分別：『汝來受是般若波羅蜜，乃至如般若波羅蜜中所說行，學已汝當得阿耨多羅三藐三菩提。』是善男子所得功德甚多。乃至十方如恒河沙等國土中，亦如是。

「複次，憍尸迦！若有一閻浮提中眾生皆得阿惟越致、阿耨多羅三藐三菩提。復有善男子、善女人以般若波羅蜜為是人演說其義，於是中有一菩薩疾欲得阿耨多羅三藐三菩提。若有善男子、善女人為此菩薩說般若波羅蜜及其義解，是人功德最多。乃至十方如恒河沙等國土，亦如是。」

釋提桓因白佛言：「世尊！如菩薩摩訶薩轉轉近阿耨多羅三藐三菩提者，如

【現代漢語翻譯】現代漢語譯本如果有人爲了他人，以種種因緣來演說般若波羅蜜（prajnaparamita，智慧的完美）的含義，開示分別，使之容易理解，也這樣說：『你來，善男子！接受這般若波羅蜜，乃至按照般若波羅蜜中所說的去修行，你就能得到一切智法（sarvajna-dharma，一切智慧的法）。得到一切智法后，乃至就能得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』為什麼呢？因為般若波羅蜜中能生出諸菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的阿惟越致地（avaivartika-bhumi，不退轉的境界）。乃至十方如恒河沙數般的國土，也是如此。再者，憍尸迦（Kausika，帝釋天）！在一個閻浮提（Jambudvipa，我們所居住的世界）中，如果有眾生髮愿求阿耨多羅三藐三菩提，如果有善男子、善女人為這些人廣說般若波羅蜜及其含義，開示分別，這樣說：『你來，善男子！接受這般若波羅蜜，乃至按照般若波羅蜜中所說的去修行，學習之後你將能得到阿耨多羅三藐三菩提。』又有人為一位阿惟越致菩薩演說般若波羅蜜及其含義，開示分別：『你來接受這般若波羅蜜，乃至按照般若波羅蜜中所說的去修行，學習之後你將能得到阿耨多羅三藐三菩提。』這位善男子所得的功德非常多。乃至十方如恒河沙數般的國土中，也是如此。再者，憍尸迦！如果一個閻浮提中的眾生都得到了阿惟越致、阿耨多羅三藐三菩提。又有善男子、善女人以般若波羅蜜為這些人演說其含義，在這些人中，有一位菩薩急切地想要得到阿耨多羅三藐三菩提。如果有善男子、善女人為這位菩薩說般若波羅蜜及其含義，這個人所獲得的功德最多。乃至十方如恒河沙數般的國土，也是如此。釋提桓因（Sakra devanam Indra，帝釋天）對佛說：『世尊！菩薩摩訶薩越是接近阿耨多羅三藐三菩提，就越是……』

【English Translation】 English version If someone explains the meaning of the Prajnaparamita (perfection of wisdom) to others through various causes and conditions, elucidating and distinguishing it to make it easy to understand, and also says: 'Come, good man! Receive this Prajnaparamita, and practice according to what is said in the Prajnaparamita, and you will attain the Dharma of all-knowing wisdom (sarvajna-dharma). Having attained the Dharma of all-knowing wisdom, you will then attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Why is this so? Because the Prajnaparamita gives rise to the stage of non-retrogression (avaivartika-bhumi) for all Bodhisattva-mahasattvas (great bodhisattvas). This is also the case in the ten directions, in lands as numerous as the sands of the Ganges. Furthermore, Kausika (Indra)! If in one Jambudvipa (the world we inhabit), beings aspire to Anuttara-samyak-sambodhi, and if a good man or good woman extensively explains the Prajnaparamita and its meaning to these people, elucidating and distinguishing it, saying: 'Come, good man! Receive this Prajnaparamita, and practice according to what is said in the Prajnaparamita, and having learned it, you will attain Anuttara-samyak-sambodhi.' And if someone explains the Prajnaparamita and its meaning to an Avaivartika Bodhisattva, elucidating and distinguishing it, saying: 'Come, receive this Prajnaparamita, and practice according to what is said in the Prajnaparamita, and having learned it, you will attain Anuttara-samyak-sambodhi.' The merit gained by this good man is very great. This is also the case in the ten directions, in lands as numerous as the sands of the Ganges. Furthermore, Kausika! If all beings in one Jambudvipa have attained Avaivartika and Anuttara-samyak-sambodhi, and if a good man or good woman explains the meaning of the Prajnaparamita to these people, and among them, there is a Bodhisattva who urgently desires to attain Anuttara-samyak-sambodhi. If a good man or good woman explains the Prajnaparamita and its meaning to this Bodhisattva, the merit gained by this person is the greatest. This is also the case in the ten directions, in lands as numerous as the sands of the Ganges. Sakra devanam Indra (Indra) said to the Buddha: 'World Honored One! The closer a Bodhisattva-mahasattva gets to Anuttara-samyak-sambodhi, the more...'

是應轉轉教行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，應教內空乃至無法有法空，四念處乃至八聖道分，佛十力、四無所畏、四無礙智、十八不共法，亦應供養衣服、臥具、飲食、湯藥，隨其所須。是善男子、善女人，法施、財施供養是菩薩，所得功德勝於前者。何以故？世尊！是菩薩摩訶薩疾得阿耨多羅三藐三菩提故。」

爾時慧命須菩提語釋提桓因言：「善哉，善哉！憍尸迦！汝為聖弟子，安慰諸菩薩摩訶薩，為阿耨多羅三藐三菩提者，以法施、財施利益，法應爾。何以故？菩薩中生諸佛聖眾。若菩薩不發阿耨多羅三藐三菩提心者，是菩薩不能學六波羅蜜乃至十八不共法。若不學六波羅蜜乃至十八不共法，不能得阿耨多羅三藐三菩提。若不能得阿耨多羅三藐三菩提者，則無聲聞、辟支佛。以是故，憍尸迦！諸菩薩摩訶薩學六波羅蜜乃至十八不共法。學六波羅蜜乃至十八不共法時，得阿耨多羅三藐三菩提。得阿耨多羅三藐三菩提故，斷地獄、畜生、餓鬼道，世間便有剎利大姓、婆羅門大姓、居士大家，四天王天乃至非有想非無想天，乃至檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，內空乃至無法有法空，四念處乃至十八不共法出

【現代漢語翻譯】現代漢語譯本：應該教導他們修行佈施波羅蜜（Dāna pāramitā，到達佈施彼岸）、持戒波羅蜜（Śīla pāramitā，到達持戒彼岸）、忍辱波羅蜜（Kṣānti pāramitā，到達忍辱彼岸）、精進波羅蜜（Vīrya pāramitā，到達精進彼岸）、禪定波羅蜜（Dhyāna pāramitā，到達禪定彼岸）、智慧波羅蜜（Prajñā pāramitā，到達智慧彼岸），應該教導他們內空（adhyātma-śūnyatā，內在的空性）乃至無法有法空（abhāva-svabhāva-śūnyatā，不存在自性的空性），四念處（catvāri smṛtyupasthānāni，四種專注的修行）乃至八聖道分（āryāṣṭāṅgamārga，八正道），佛的十力（daśa balāni，佛的十種力量）、四無所畏（catvāri vaiśāradyāni，佛的四種無畏）、四無礙智（catasra pratisaṃvidaḥ，四種無礙的智慧）、十八不共法（aṣṭādaśa āveṇikā buddhā dharmāḥ，佛的十八種不共之法），也應該供養他們衣服、臥具、飲食、湯藥，隨他們所需。這些善男子、善女人，以法佈施和財物佈施供養這些菩薩，所得到的功德勝過前者。為什麼呢？世尊！因為這些菩薩摩訶薩能夠迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的緣故。」這時，慧命須菩提對釋提桓因（Śakra devānām indra，天神之王）說：「太好了，太好了！憍尸迦（Kauśika，釋提桓因的別名）！你作為聖弟子，安慰諸菩薩摩訶薩，爲了追求阿耨多羅三藐三菩提的人，以法佈施和財物佈施來利益他們，這是理所應當的。為什麼呢？因為諸佛聖眾都是從菩薩中產生的。如果菩薩不發阿耨多羅三藐三菩提心，這個菩薩就不能學習六波羅蜜乃至十八不共法。如果不學習六波羅蜜乃至十八不共法，就不能證得阿耨多羅三藐三菩提。如果不能證得阿耨多羅三藐三菩提，那麼就沒有聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）。因此，憍尸迦！諸菩薩摩訶薩要學習六波羅蜜乃至十八不共法。當學習六波羅蜜乃至十八不共法時，就能證得阿耨多羅三藐三菩提。因為證得阿耨多羅三藐三菩提的緣故，就能斷除地獄、畜生、餓鬼道，世間就會有剎利大姓（kṣatriya，貴族）、婆羅門大姓（brāhmaṇa，祭司）、居士大家（gṛhapati，富有的在家信徒），四天王天（cāturmahārājika，四大天王所居之天）乃至非有想非無想天（naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的境界），乃至佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜，內空乃至無法有法空，四念處乃至十八不共法出現。

【English Translation】 English version: They should be taught to practice the Dāna pāramitā (perfection of giving), Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom). They should be taught about inner emptiness (adhyātma-śūnyatā) up to the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā), the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to the eightfold noble path (āryāṣṭāṅgamārga), the ten powers of the Buddha (daśa balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhā dharmāḥ). They should also be provided with clothing, bedding, food, and medicine, according to their needs. These good men and good women, who offer Dharma and material gifts to these Bodhisattvas, will gain merit greater than the former. Why is that, World Honored One? It is because these Bodhisattva Mahāsattvas quickly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). At that time, the venerable Subhuti said to Śakra devānām indra (the king of gods), 'Excellent, excellent! Kauśika (another name for Śakra)! You, as a noble disciple, comfort the Bodhisattva Mahāsattvas, and for those who seek Anuttarā-samyak-saṃbodhi, it is proper to benefit them with Dharma and material gifts. Why is that? Because the holy assembly of Buddhas arises from Bodhisattvas. If a Bodhisattva does not generate the mind for Anuttarā-samyak-saṃbodhi, that Bodhisattva cannot learn the six pāramitās up to the eighteen unique qualities of a Buddha. If one does not learn the six pāramitās up to the eighteen unique qualities of a Buddha, one cannot attain Anuttarā-samyak-saṃbodhi. If one cannot attain Anuttarā-samyak-saṃbodhi, then there would be no Śrāvakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers). Therefore, Kauśika! The Bodhisattva Mahāsattvas should learn the six pāramitās up to the eighteen unique qualities of a Buddha. When they learn the six pāramitās up to the eighteen unique qualities of a Buddha, they attain Anuttarā-samyak-saṃbodhi. Because of attaining Anuttarā-samyak-saṃbodhi, they can cut off the paths of hell, animals, and hungry ghosts. The world will then have great Kṣatriya (warrior) families, great Brāhmaṇa (priest) families, and great Gṛhapati (wealthy householder) families, the heaven of the Four Great Kings (cāturmahārājika) up to the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), and even the Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā, inner emptiness up to the emptiness of non-existence and existence, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha will appear.'

現於世，聲聞乘、辟支佛乘、佛乘皆現於世。」◎

摩訶般若波羅蜜經卷第十大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十一

後秦龜茲國三藏鳩摩羅什譯

◎隨喜品第三十九(丹隨喜迴向品)

爾時彌勒菩薩摩訶薩語慧命須菩提：「有菩薩摩訶薩隨喜福德與一切眾生共之，迴向阿耨多羅三藐三菩提，以無所得故。若聲聞、辟支佛福德，若一切眾生福德，若佈施、若持戒、若修定、若隨喜，是菩薩摩訶薩隨喜福德與一切眾生共之，迴向阿耨多羅三藐三菩提，其福德最上第一，最妙無上無與等。何以故？聲聞、辟支佛及一切眾生，佈施，持戒，修定，隨喜，為自調、為自凈、為自度故起，所謂四念處乃至八聖道分，空，無相，無作。菩薩隨喜福德迴向阿耨多羅三藐三菩提，持是功德為調一切眾生、為凈一切眾生、為度一切眾生故起。」

爾時慧命須菩提白彌勒菩薩言：「諸菩薩摩訶薩念十方無量無邊阿僧祇國土中無量無邊阿僧祇諸滅度佛，從初發心至得阿耨多羅三藐三菩提，入無餘涅槃乃至法盡。于其中間，諸善根應六波羅蜜及諸聲聞人善根——若佈施福德，持戒、修定福德——及諸學人無漏善根；無學人無漏善根；諸佛戒眾、定眾

【現代漢語翻譯】現代漢語譯本『現在世間，聲聞乘（Shravakayana，即小乘，以聽聞佛法而修行）、辟支佛乘（Pratyekabuddhayana，即緣覺乘，不依師教，自悟自修）、佛乘（Buddhayana，即大乘，以成佛為目標）都顯現於世。』

《摩訶般若波羅蜜經》卷第十大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第十一

後秦龜茲國三藏鳩摩羅什譯

◎隨喜品第三十九（丹隨喜迴向品）

這時，彌勒菩薩摩訶薩對慧命須菩提說：『有菩薩摩訶薩隨喜福德，與一切眾生共同分享，迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），因為沒有執著。如果聲聞、辟支佛的福德，如果一切眾生的福德，無論是佈施、持戒、修定、還是隨喜，這位菩薩摩訶薩隨喜福德，與一切眾生共同分享，迴向阿耨多羅三藐三菩提，其福德最為殊勝，第一，最微妙，無與倫比。為什麼呢？聲聞、辟支佛以及一切眾生，佈施、持戒、修定、隨喜，是爲了自我調伏、自我清凈、自我解脫而發起，也就是所謂的四念處（catvāri smṛtyupasthānāni，四種觀照方法）乃至八聖道分（aṣṭāṅgamārga，八種正確的修行方法），空（śūnyatā，空性）、無相（animitta，無相）、無作（apraṇihita，無愿）。菩薩隨喜福德迴向阿耨多羅三藐三菩提，持有這種功德是爲了調伏一切眾生、清凈一切眾生、解脫一切眾生而發起。』

這時，慧命須菩提對彌勒菩薩說：『諸位菩薩摩訶薩憶念十方無量無邊阿僧祇（asaṃkhya，極大的數字）國土中，無量無邊阿僧祇諸位滅度的佛，從最初發心到證得阿耨多羅三藐三菩提，進入無餘涅槃（nirvāṇa，徹底的寂滅）乃至佛法滅盡。在這期間，所有善根，包括六波羅蜜（ṣaṭ pāramitā，六種到達彼岸的方法）以及諸位聲聞人的善根——無論是佈施福德、持戒、修定福德——以及諸位學人（śaikṣa，有學位的修行者）的無漏善根；無學人（aśaikṣa，無學位的修行者）的無漏善根；諸佛的戒眾、定眾

【English Translation】 English version 'Now in the world, the Shravakayana (the Vehicle of Hearers, also known as the Small Vehicle, which practices by listening to the Dharma), the Pratyekabuddhayana (the Vehicle of Solitary Buddhas, who attain enlightenment on their own without a teacher), and the Buddhayana (the Vehicle of Buddhas, also known as the Great Vehicle, which aims to achieve Buddhahood) all appear in the world.'

The Mahaprajnaparamita Sutra, Volume 10 Taisho Tripitaka Volume 08, No. 0223, The Mahaprajnaparamita Sutra

The Mahaprajnaparamita Sutra, Volume 11

Translated by Tripitaka Master Kumarajiva of the Kingdom of Kucha during the Later Qin Dynasty

◎Chapter 39: The Chapter on Rejoicing (Dan's Chapter on Rejoicing and Dedication)

At that time, Bodhisattva Mahasattva Maitreya said to the Venerable Subhuti: 'There are Bodhisattva Mahasattvas who rejoice in meritorious deeds and share them with all sentient beings, dedicating them to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), because they have no attachment. If it is the merit of Shravakas and Pratyekabuddhas, if it is the merit of all sentient beings, whether it is giving, keeping precepts, practicing meditation, or rejoicing, this Bodhisattva Mahasattva rejoices in meritorious deeds and shares them with all sentient beings, dedicating them to Anuttara-samyak-sambodhi. Their merit is the most supreme, the first, the most wonderful, and incomparable. Why is that? Shravakas, Pratyekabuddhas, and all sentient beings, in giving, keeping precepts, practicing meditation, and rejoicing, arise for the sake of self-taming, self-purification, and self-liberation, namely the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) up to the Eightfold Noble Path (aṣṭāṅgamārga), emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Bodhisattvas rejoice in meritorious deeds and dedicate them to Anuttara-samyak-sambodhi, holding this merit to tame all sentient beings, purify all sentient beings, and liberate all sentient beings.'

At that time, the Venerable Subhuti said to Bodhisattva Maitreya: 'The Bodhisattva Mahasattvas remember the immeasurable and boundless asaṃkhya (an extremely large number) lands in the ten directions, the immeasurable and boundless asaṃkhya Buddhas who have passed into extinction, from their initial aspiration to attaining Anuttara-samyak-sambodhi, entering into Parinirvana (complete extinction) until the Dharma is exhausted. During this time, all good roots, including the Six Perfections (ṣaṭ pāramitā) and the good roots of all Shravakas—whether it is the merit of giving, keeping precepts, or practicing meditation—and the undefiled good roots of all trainees (śaikṣa); the undefiled good roots of all non-trainees (aśaikṣa); the monastic communities of precepts and meditation of all Buddhas

、慧眾、解脫眾、解脫知見眾、一切智、大慈大悲及余無量阿僧祇諸佛法、及諸佛所說法。是法中學得須陀洹果乃至得阿羅漢果、辟支佛道，入菩薩摩訶薩位；及餘眾生種諸善根。是諸善根一切和合隨喜福德，迴向阿耨多羅三藐三菩提，最上第一最妙無上無與等。如是隨喜已，持是隨喜福德迴向阿耨多羅三藐三菩提。若有善男子行菩薩乘者作是念：『我是心迴向阿耨多羅三藐三菩提。』是生心緣事。若善男子取相迴向阿耨多羅三藐三菩提，如所念，可得不？」

彌勒菩薩語須菩提：「是善男子行菩薩乘迴向阿耨多羅三藐三菩提，心是緣事。若善男子取相，不得如所念。」

須菩提語彌勒菩薩：「若諸緣諸事無所有，是善男子行菩薩乘者，取相於十方諸佛諸善根，從初發心乃至法盡，及聲聞諸善根學無學善根，一切和合隨喜功德，迴向阿耨多羅三藐三菩提。以無相故，是菩薩將無顛倒。無常謂常，想顛倒、心顛倒、見顛倒，不凈謂凈、苦謂為樂、無我謂我，想顛倒、心顛倒、見顛倒。若如緣如事，為阿耨多羅三藐三菩提亦如是，迴向心亦如是，檀那波羅蜜，尸羅、羼提、毗梨耶、禪那、般若波羅蜜乃至十八不共法亦如是。若爾者，何等是緣？何等是事？何等是阿耨多羅三藐三菩提？何等是善根？何等是隨喜

【現代漢語翻譯】現代漢語譯本：還有智慧眾、解脫眾、解脫知見眾、一切智（佛的智慧）、大慈大悲以及其他無量無數的佛法，以及諸佛所說的法。從這些法中學習，可以證得須陀洹果（初果）、乃至阿羅漢果（無學果）、辟支佛道（獨覺），進入菩薩摩訶薩（大菩薩）的地位；以及其他眾生種下各種善根。這些善根全部和合，隨喜其福德，迴向阿耨多羅三藐三菩提（無上正等正覺），這是最上、第一、最妙、無上、無與倫比的。像這樣隨喜之後，將這隨喜的福德迴向阿耨多羅三藐三菩提。如果有善男子修行菩薩乘，這樣想：『我以這個心迴向阿耨多羅三藐三菩提。』這是生起心念的緣由。如果善男子執著于相而回向阿耨多羅三藐三菩提，像他所想的那樣，可以得到嗎？」彌勒菩薩對須菩提說：「這位善男子修行菩薩乘，迴向阿耨多羅三藐三菩提，心是緣由。如果善男子執著于相，就不能像他所想的那樣得到。」須菩提對彌勒菩薩說：「如果所有的緣由和事情都沒有實體，那麼這位修行菩薩乘的善男子，執著於十方諸佛的各種善根，從最初發心直到法盡，以及聲聞的各種善根，有學和無學的善根，全部和合，隨喜其功德，迴向阿耨多羅三藐三菩提。因為沒有執著于相，這位菩薩就不會有顛倒。把無常說成常，這是想顛倒、心顛倒、見顛倒；把不凈說成凈，把苦說成樂，把無我說成我，這是想顛倒、心顛倒、見顛倒。如果像緣由和事情那樣，爲了阿耨多羅三藐三菩提也像這樣，迴向的心也像這樣，檀那波羅蜜（佈施波羅蜜）、尸羅（持戒）、羼提（忍辱）、毗梨耶（精進）、禪那（禪定）、般若波羅蜜（智慧波羅蜜）乃至十八不共法（佛的十八種不共功德）也像這樣。如果是這樣，那麼什麼是緣由？什麼是事情？什麼是阿耨多羅三藐三菩提？什麼是善根？什麼是隨喜？」

【English Translation】 English version: Furthermore, the assembly of wisdom, the assembly of liberation, the assembly of the knowledge and vision of liberation, the all-knowing wisdom (Buddha's wisdom), great compassion and great mercy, and the immeasurable and countless other Buddha-dharmas, and the dharmas spoken by all the Buddhas. From learning these dharmas, one can attain the Srotaapanna fruit (stream-enterer), up to the Arhat fruit (non-learner), the Pratyekabuddha path (solitary realizer), and enter the position of Bodhisattva Mahasattva (great Bodhisattva); and other sentient beings plant various roots of goodness. All these roots of goodness are combined, rejoicing in their merits, and dedicating them to Anuttara-samyak-sambodhi (unexcelled complete enlightenment), which is the highest, the first, the most wonderful, the unsurpassed, and the incomparable. Having rejoiced in this way, one then dedicates these merits of rejoicing to Anuttara-samyak-sambodhi. If a virtuous man who practices the Bodhisattva path thinks, 'I dedicate this mind to Anuttara-samyak-sambodhi,' this is the cause of the arising of the mind. If a virtuous man grasps at appearances and dedicates to Anuttara-samyak-sambodhi, can he attain it as he thinks? Maitreya Bodhisattva said to Subhuti, 'This virtuous man who practices the Bodhisattva path, dedicating to Anuttara-samyak-sambodhi, the mind is the cause. If a virtuous man grasps at appearances, he cannot attain it as he thinks.' Subhuti said to Maitreya Bodhisattva, 'If all causes and things have no substance, then this virtuous man who practices the Bodhisattva path, grasping at the various roots of goodness of the Buddhas in the ten directions, from the initial arising of the mind until the end of the Dharma, and the various roots of goodness of the Sravakas, the roots of goodness of learners and non-learners, all combined, rejoicing in their merits, and dedicating them to Anuttara-samyak-sambodhi. Because there is no grasping at appearances, this Bodhisattva will not have any inversions. To say that impermanence is permanent is an inversion of thought, an inversion of mind, and an inversion of view; to say that impurity is pure, to say that suffering is pleasure, to say that no-self is self, is an inversion of thought, an inversion of mind, and an inversion of view. If it is like the causes and things, and for Anuttara-samyak-sambodhi it is also like this, and the mind of dedication is also like this, the Dana Paramita (perfection of giving), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajna Paramita (perfection of wisdom), and even the eighteen unshared dharmas (eighteen unique qualities of a Buddha) are also like this. If this is the case, then what is the cause? What are the things? What is Anuttara-samyak-sambodhi? What are the roots of goodness? What is rejoicing?'

心迴向阿耨多羅三藐三菩提？」

彌勒菩薩語須菩提：「若諸菩薩摩訶薩久行六波羅蜜，多供養諸佛種善根，與善知識相隨，善學自相空法。是諸菩薩是緣是事，諸佛諸善根隨喜福德，不取相迴向阿耨多羅三藐三菩提，以不二法非不二法、非相非不相、非可得法非不可得法、非凈非垢不生不滅法，是名迴向阿耨多羅三藐三菩提。若諸菩薩不久行六波羅蜜，不多供養諸佛，不種善根，不與善知識相隨，不善學自相空法。是諸菩薩是諸緣是諸事，諸佛諸善根隨喜福德諸心取相，迴向阿耨多羅三藐三菩提，是不名迴向。須菩提！如是般若波羅蜜義乃至一切種智義，所謂內空乃至無法有法空，不應為新學菩薩說。何以故？是菩薩所有少許信樂恭敬清凈心皆忘失。當在阿惟越致菩薩摩訶薩前說。若有為善知識所護、若久供養諸佛種諸善根，應為是人說如是般若波羅蜜義乃至一切種智義，所謂內空乃至無法有法空。是人聞是法，不沒不驚不畏不怖。須菩提！菩薩摩訶薩隨喜福德，應如是迴向阿耨多羅三藐三菩提。所謂菩薩用心隨喜福德迴向阿耨多羅三藐三菩提，是心盡滅變離是緣是事，是諸善根亦盡滅變離。是中何等是隨喜心？何等是諸緣？何等是諸事？何等是諸善根隨喜迴向阿耨多羅三藐三菩提？二心不俱，是心性亦不可

【現代漢語翻譯】現代漢語譯本：以什麼樣的心迴向阿耨多羅三藐三菩提（無上正等正覺）呢？彌勒菩薩對須菩提說：『如果諸位菩薩摩訶薩（大菩薩）長期修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），多多供養諸佛，種下善根，與善知識相伴隨，善於學習自性空法。這些菩薩因為這些因緣和事情，諸佛和諸善根隨喜的福德，不執著于相而回向阿耨多羅三藐三菩提，以不二法（非此非彼的真理）而非不二法、非相非非相、非可得法非不可得法、非凈非垢、不生不滅的法，這叫做迴向阿耨多羅三藐三菩提。如果諸位菩薩不長期修行六波羅蜜，不多供養諸佛，不種善根，不與善知識相伴隨，不善於學習自性空法。這些菩薩因為這些因緣和事情，諸佛和諸善根隨喜的福德，他們的心執著于相，迴向阿耨多羅三藐三菩提，這不叫做迴向。須菩提！像這樣的般若波羅蜜（智慧的完美）的意義，乃至一切種智（佛陀的智慧）的意義，所謂內空乃至無法有法空，不應該為新學的菩薩說。為什麼呢？因為這些菩薩所有少許的信樂、恭敬、清凈心都會喪失。應當在阿惟越致（不退轉）菩薩摩訶薩面前說。如果有被善知識所護佑、長期供養諸佛種下諸善根的人，應當為這些人說這樣的般若波羅蜜的意義，乃至一切種智的意義，所謂內空乃至無法有法空。這些人聽到這些法，不會沮喪、不會驚慌、不會畏懼、不會害怕。須菩提！菩薩摩訶薩隨喜福德，應當這樣迴向阿耨多羅三藐三菩提。所謂菩薩用心隨喜福德迴向阿耨多羅三藐三菩提，這個心會盡滅變離，這些因緣和事情也會盡滅變離，這些善根也會盡滅變離。這裡面什麼是隨喜心？什麼是諸緣？什麼是諸事？什麼是諸善根隨喜迴向阿耨多羅三藐三菩提？兩種心不會同時存在，這個心的自性也是不可得的。』

【English Translation】 English version: With what kind of mind does one dedicate merit towards Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Maitreya Bodhisattva said to Subhuti: 'If the Bodhisattva-Mahasattvas (great Bodhisattvas) have long practiced the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), made many offerings to the Buddhas, planted good roots, associated with good teachers, and are skilled in learning the Dharma of self-nature emptiness. These Bodhisattvas, because of these causes and conditions, and these matters, the merit of the Buddhas and good roots that they rejoice in, without clinging to forms, dedicate towards Anuttara-samyak-sambodhi, with the non-dual Dharma (the truth that is neither this nor that), not non-dual Dharma, not form nor non-form, not attainable nor unattainable, not pure nor impure, the Dharma of non-arising and non-ceasing, this is called dedicating towards Anuttara-samyak-sambodhi. If the Bodhisattvas do not long practice the Six Paramitas, do not make many offerings to the Buddhas, do not plant good roots, do not associate with good teachers, and are not skilled in learning the Dharma of self-nature emptiness. These Bodhisattvas, because of these causes and conditions, and these matters, the merit of the Buddhas and good roots that they rejoice in, their minds cling to forms, and they dedicate towards Anuttara-samyak-sambodhi, this is not called dedication. Subhuti! The meaning of such Prajna-paramita (perfection of wisdom), and even the meaning of Sarvajnatva (Buddha's wisdom), such as inner emptiness and even the emptiness of non-existent and existent dharmas, should not be spoken to newly learning Bodhisattvas. Why? Because these Bodhisattvas will lose all their little faith, joy, respect, and pure mind. It should be spoken in front of the Avaivartika (non-retrogressing) Bodhisattva-Mahasattvas. If there are those who are protected by good teachers, who have long made offerings to the Buddhas and planted good roots, one should speak to these people about the meaning of such Prajna-paramita, and even the meaning of Sarvajnatva, such as inner emptiness and even the emptiness of non-existent and existent dharmas. These people, upon hearing these Dharmas, will not be discouraged, will not be alarmed, will not be afraid, and will not be terrified. Subhuti! Bodhisattva-Mahasattvas, rejoicing in merit, should dedicate towards Anuttara-samyak-sambodhi in this way. That is, when a Bodhisattva uses their mind to rejoice in merit and dedicate towards Anuttara-samyak-sambodhi, this mind will be extinguished and transformed, these causes and conditions and matters will also be extinguished and transformed, and these good roots will also be extinguished and transformed. Among these, what is the mind of rejoicing? What are the causes and conditions? What are the matters? What are the good roots that are rejoiced in and dedicated towards Anuttara-samyak-sambodhi? Two minds do not exist simultaneously, and the nature of this mind is also unattainable.'

得迴向。菩薩云何隨喜心迴向阿耨多羅三藐三菩提？若菩薩摩訶薩行般若波羅蜜時，如是知是般若波羅蜜無有法，乃至檀那波羅蜜亦無有法，色無有法，受想行識乃至阿耨多羅三藐三菩提無有法。菩薩摩訶薩應如是隨喜功德，迴向阿耨多羅三藐三菩提。若能如是迴向，是名隨喜功德迴向阿耨多羅三藐三菩提。」

爾時釋提桓因語須菩提：「新發意菩薩聞是事，將無驚懼怖畏？須菩提！云何新發意菩薩作諸善根迴向阿耨多羅三藐三菩提？復云何隨喜福德迴向阿耨多羅三藐三菩提？」

須菩提語釋提桓因：「若新發意菩薩行般若波羅蜜，不受是般若波羅蜜，以無所得故、無相故。乃至檀那波羅蜜亦如是。多信解內空，乃至多信解無法有法空，多信解四念處乃至十八不共法，常與善知識相隨。是善知識為說六波羅蜜義，開示分別。如是教授，令常不離般若波羅蜜，乃至得入菩薩法位，終不離般若波羅蜜乃至不離檀那波羅蜜，不離四念處乃至十八不共法。亦教語魔事。聞種種魔事已，不增不減。何以故？是菩薩摩訶薩不受一切法故。是菩薩亦常不離諸佛，乃至得菩薩位。于中種善根，以是善根故生菩薩家，至得阿耨多羅三藐三菩提，終不離是善根。

「複次，新發意菩薩摩訶薩於過去十方無量無邊阿僧祇國

【現代漢語翻譯】現代漢語譯本如何迴向。菩薩如何以隨喜心迴向阿耨多羅三藐三菩提（無上正等正覺）？如果菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）時，這樣認知：這般若波羅蜜沒有實體，乃至佈施波羅蜜也沒有實體，色（物質）沒有實體，受、想、行、識（精神現象）乃至阿耨多羅三藐三菩提都沒有實體。菩薩摩訶薩應當這樣隨喜功德，迴向阿耨多羅三藐三菩提。如果能夠這樣迴向，就稱為隨喜功德迴向阿耨多羅三藐三菩提。那時，釋提桓因（帝釋天）對須菩提說：『新發心的菩薩聽到這些，難道不會驚恐畏懼嗎？須菩提！新發心的菩薩如何將所作的各種善根迴向阿耨多羅三藐三菩提？又如何將隨喜的福德迴向阿耨多羅三藐三菩提？』須菩提對釋提桓因說：『如果新發心的菩薩修行般若波羅蜜，不執著于這般若波羅蜜，因為它是無所得、無相的。乃至佈施波羅蜜也是如此。他深信並理解內空（內在的空性），乃至深信並理解無法有法空（一切法皆空），深信並理解四念處（四種禪修方法）乃至十八不共法（佛陀獨有的十八種功德），經常與善知識相伴。這些善知識為他講解六波羅蜜（六種到達彼岸的方法）的意義，開示並分別說明。通過這樣的教導，使他常常不離開般若波羅蜜，乃至進入菩薩的法位，最終不離開般若波羅蜜，乃至不離開佈施波羅蜜，不離開四念處乃至十八不共法。也教導他關於魔事（障礙修行的事物）。聽聞種種魔事後，不增不減（不為所動）。為什麼呢？因為這位菩薩摩訶薩不執著於一切法。這位菩薩也常常不離開諸佛，乃至獲得菩薩的果位。在此過程中種下善根，因為這些善根而生於菩薩之家，直到獲得阿耨多羅三藐三菩提，最終不離開這些善根。『此外，新發心的菩薩摩訶薩在過去十方無量無邊的阿僧祇（無數）國土中，

【English Translation】 English version How to dedicate merit. How does a Bodhisattva dedicate merit with a joyful mind towards Anuttara-samyak-sambodhi (supreme perfect enlightenment)? If a Bodhisattva Mahasattva practices Prajna-paramita (perfection of wisdom), he knows that this Prajna-paramita has no inherent existence, and even Dana-paramita (perfection of giving) has no inherent existence, Rupa (form) has no inherent existence, Vedana, Samjna, Samskara, Vijnana (feeling, perception, mental formations, consciousness) and even Anuttara-samyak-sambodhi have no inherent existence. A Bodhisattva Mahasattva should rejoice in merit in this way and dedicate it to Anuttara-samyak-sambodhi. If one can dedicate merit in this way, it is called dedicating merit with a joyful mind towards Anuttara-samyak-sambodhi. At that time, Sakra, Lord of the Devas (Indra), said to Subhuti, 'When newly initiated Bodhisattvas hear this, will they not be frightened and afraid? Subhuti! How do newly initiated Bodhisattvas dedicate all the roots of good they have made to Anuttara-samyak-sambodhi? And how do they dedicate the merit of rejoicing to Anuttara-samyak-sambodhi?' Subhuti said to Sakra, Lord of the Devas, 'If a newly initiated Bodhisattva practices Prajna-paramita, he does not cling to this Prajna-paramita, because it is without attainment and without characteristics. The same is true for Dana-paramita. He deeply believes in and understands inner emptiness, and even deeply believes in and understands that all dharmas are empty, he deeply believes in and understands the four foundations of mindfulness (four types of meditation) and even the eighteen unique qualities of a Buddha, and he is always accompanied by virtuous friends. These virtuous friends explain the meaning of the six paramitas (six perfections), revealing and distinguishing them. Through such teachings, he is always inseparable from Prajna-paramita, until he enters the Bodhisattva stage, and ultimately he is inseparable from Prajna-paramita, and even inseparable from Dana-paramita, inseparable from the four foundations of mindfulness and even the eighteen unique qualities of a Buddha. He is also taught about demonic events (obstacles to practice). After hearing about various demonic events, he neither increases nor decreases (remains unmoved). Why? Because this Bodhisattva Mahasattva does not cling to any dharma. This Bodhisattva is also always inseparable from all Buddhas, until he attains the Bodhisattva stage. In this process, he plants roots of good, and because of these roots of good, he is born into a Bodhisattva family, and until he attains Anuttara-samyak-sambodhi, he is ultimately inseparable from these roots of good.' 'Furthermore, a newly initiated Bodhisattva Mahasattva in the past ten directions of immeasurable and boundless Asankhya (countless) lands,'

土中諸佛，斷生死道、斷諸戲論道，盡棄重擔滅聚落刺，斷諸有結正智解脫。及弟子所作功德，於是中若剎利大姓、婆羅門大姓、居士大家，四天王天乃至凈居天所種善根，是一切和合稱量，以隨喜心，最上第一最妙無上無與等應隨喜。隨喜已，迴向阿耨多羅三藐三菩提。」

爾時彌勒菩薩語須菩提：「若新發意菩薩摩訶薩念諸佛及弟子諸善，根隨喜功德最上第一最妙無上無與等。隨喜已，應迴向阿耨多羅三藐三菩提。云何菩薩不墮想顛倒、心顛倒、見顛倒？」

須菩提言：「若菩薩摩訶薩念諸佛及僧，於是中不生佛想、不生僧想，無善根想，用是心迴向阿耨多羅三藐三菩提，是心中亦不生心想。菩薩如是迴向，想不顛倒、心不顛倒、見不顛倒。若菩薩摩訶薩念諸佛及僧善根取相，取相已，迴向阿耨多羅三藐三菩提。菩薩如是名為想顛倒、心顛倒、見顛倒。若菩薩摩訶薩用是心念諸佛及僧諸善根，是心念時即知盡滅，若盡滅是法不可得，迴向所用迴向心亦是盡滅相，所迴向處及法亦如是相。若如是相迴向，是名正迴向、非邪迴向。菩薩摩訶薩應如是迴向阿耨多羅三藐三菩提。

「複次，若菩薩摩訶薩過去諸佛善根及弟子善根，是中凡夫人聞法種善根，若諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、

【現代漢語翻譯】現代漢語譯本：

諸佛在土地中，斷絕生死之道，斷絕一切戲論之道，完全捨棄重擔，滅除聚集的刺，斷絕一切存在的束縛，以正智獲得解脫。以及他們的弟子所作的功德，在這其中，無論是剎帝利（武士）大姓、婆羅門（祭司）大姓、居士大家，還是四天王天乃至凈居天所種的善根，都將這一切和合起來衡量，以隨喜的心，最上、第一、最妙、無上、無與倫比地隨喜。隨喜之後，迴向于阿耨多羅三藐三菩提（無上正等正覺）。那時，彌勒菩薩對須菩提說：『如果新發意的菩薩摩訶薩（大菩薩）念及諸佛及弟子們的諸善根，隨喜功德，是最上、第一、最妙、無上、無與倫比的。隨喜之後，應當迴向于阿耨多羅三藐三菩提。如何菩薩才能不墮入想顛倒、心顛倒、見顛倒呢？』須菩提說：『如果菩薩摩訶薩念及諸佛及僧眾，在其中不生起佛的念想，不生起僧的念想，沒有善根的念想，用這樣的心迴向于阿耨多羅三藐三菩提，這心中也不生起心的念想。菩薩這樣迴向，想不顛倒、心不顛倒、見不顛倒。如果菩薩摩訶薩念及諸佛及僧眾的善根，執著于相，執著于相之後，迴向于阿耨多羅三藐三菩提。菩薩這樣就叫做想顛倒、心顛倒、見顛倒。如果菩薩摩訶薩用這樣的心念及諸佛及僧眾的諸善根，這心念之時就知曉它已盡滅，如果盡滅，這個法是不可得的，迴向所用的迴向心也是盡滅之相，所迴向之處及法也是如此之相。如果這樣迴向，就叫做正迴向，不是邪迴向。菩薩摩訶薩應當這樣迴向阿耨多羅三藐三菩提。『再者，如果菩薩摩訶薩過去諸佛的善根及弟子們的善根，其中凡夫俗子聽聞佛法所種的善根，無論是諸天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天）、迦樓羅（金翅鳥）……』

【English Translation】 English version:

The Buddhas in the earth, having severed the path of birth and death, severed all paths of discursive thought, completely abandoned heavy burdens, extinguished the thorns of gathering, severed all bonds of existence, and attained liberation through right wisdom. And the merits made by their disciples, among these, whether it be the good roots planted by the great Kshatriya (warrior) families, the great Brahmin (priest) families, the great householder families, or the Four Heavenly Kings up to the Pure Abodes, all of these are combined and measured, and with a heart of rejoicing, the most supreme, the first, the most wonderful, the unsurpassed, the incomparable, one should rejoice. Having rejoiced, one should dedicate it to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). At that time, Bodhisattva Maitreya said to Subhuti, 'If a newly aspiring Bodhisattva Mahasattva (great Bodhisattva) thinks of the good roots of all Buddhas and their disciples, and rejoices in the merits, which are the most supreme, the first, the most wonderful, the unsurpassed, the incomparable. Having rejoiced, one should dedicate it to Anuttara-samyak-sambodhi. How can a Bodhisattva not fall into the perversions of thought, the perversions of mind, and the perversions of view?' Subhuti said, 'If a Bodhisattva Mahasattva thinks of all Buddhas and the Sangha (community), in this, one does not give rise to the thought of a Buddha, does not give rise to the thought of the Sangha, and has no thought of good roots, and with this mind dedicates it to Anuttara-samyak-sambodhi, in this mind, one also does not give rise to the thought of mind. If a Bodhisattva dedicates in this way, thought is not perverted, mind is not perverted, and view is not perverted. If a Bodhisattva Mahasattva thinks of the good roots of all Buddhas and the Sangha, grasping at the characteristics, and after grasping at the characteristics, dedicates it to Anuttara-samyak-sambodhi. A Bodhisattva like this is called perverted in thought, perverted in mind, and perverted in view. If a Bodhisattva Mahasattva uses this mind to think of the good roots of all Buddhas and the Sangha, at the moment of this thought, one knows that it is extinguished, and if it is extinguished, this dharma is unattainable, the mind of dedication used for dedication is also a characteristic of extinction, and the place and dharma to which one dedicates are also of such a characteristic. If one dedicates in this way, it is called right dedication, not wrong dedication. A Bodhisattva Mahasattva should dedicate to Anuttara-samyak-sambodhi in this way.' 'Furthermore, if a Bodhisattva Mahasattva has the good roots of past Buddhas and the good roots of their disciples, among them, the good roots planted by ordinary people who hear the Dharma, whether it be the Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds)...'

緊那羅、摩睺羅伽，聞法種善根，若剎利大姓、婆羅門大姓、居士大家，四天王天乃至阿迦尼吒天，聞法種善根，發阿耨多羅三藐三菩提心，是一切福德和合稱量，隨喜功德最上第一最妙無上無與等，迴向阿耨多羅三藐三菩提。是時菩薩若如是知，是諸法盡滅，所迴向處及法亦自性空，能如是迴向，是名真迴向阿耨多羅三藐三菩提。

「複次，若菩薩如是知，無有法能迴向法。何以故？一切法自性空故。若如是迴向，是名正迴向阿耨多羅三藐三菩提。如是菩薩摩訶薩行般若波羅蜜乃至檀那波羅蜜，不墮想顛倒、心顛倒、見顛倒。何以故？菩薩不著是迴向，亦不見以諸善根迴向菩提心處，是名菩薩摩訶薩無上回向。

「複次，若菩薩摩訶薩知所作福德離五陰、十二入、十八界，亦知般若波羅蜜是離相，乃至檀那波羅蜜是離相，內空乃至無法有法空是離相，四念處乃至十八不共法是離相。如是菩薩摩訶薩隨喜心起福德，名迴向阿耨多羅三藐三菩提。

「複次，若菩薩摩訶薩隨喜福德，知隨喜福德自性離，亦知諸佛離佛性，諸善根亦離善根性，菩提心菩提心性亦離，迴向迴向性亦離，菩薩菩薩性亦離，般若波羅蜜般若波羅蜜性亦離，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜檀那

【現代漢語翻譯】現代漢語譯本：緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種天神），聽聞佛法種下善根，無論是剎帝利（Kshatriya，古印度四大種姓之一的武士階層）大姓、婆羅門（Brahmana，古印度四大種姓之一的祭司階層）大姓、居士大家，還是四天王天乃至阿迦尼吒天（Akanistha，色界天的最高層），聽聞佛法種下善根，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），這一切福德和合起來稱量，隨喜功德是最上第一、最妙、無上、無與倫比的，迴向阿耨多羅三藐三菩提。這時菩薩如果這樣理解，知道一切諸法終將滅盡，所迴向之處以及所迴向的法也都是自性空，能夠這樣迴向，這才是真正的迴向阿耨多羅三藐三菩提。「再者，如果菩薩這樣理解，沒有法能夠迴向法。為什麼呢？因為一切法自性都是空的。如果這樣迴向，這才是正確的迴向阿耨多羅三藐三菩提。這樣的菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修行般若波羅蜜（Prajnaparamita，智慧到彼岸）乃至檀那波羅蜜（Danaparamita，佈施到彼岸），不會陷入想顛倒、心顛倒、見顛倒。為什麼呢？因為菩薩不執著于這種迴向，也看不到用各種善根迴向菩提心的地方，這才是菩薩摩訶薩無上的迴向。「再者，如果菩薩摩訶薩知道所做的福德是遠離五陰（Skandha，構成人身的五種要素：色、受、想、行、識）、十二入（Ayatana，六根和六塵）、十八界（Dhatu，六根、六塵和六識），也知道般若波羅蜜是離相的，乃至檀那波羅蜜是離相的，內空乃至無法有法空是離相的，四念處（Smrtyupasthana，四種觀想方法）乃至十八不共法（Avenika-buddhadharma，佛獨有的十八種功德）是離相的。這樣的菩薩摩訶薩隨喜心生起的福德，才叫做迴向阿耨多羅三藐三菩提。「再者，如果菩薩摩訶薩隨喜福德，知道隨喜福德的自性是空的，也知道諸佛是離佛性的，諸善根也是離善根性的，菩提心（Bodhi-citta，覺悟之心）的自性也是空的，迴向的自性也是空的，菩薩的自性也是空的，般若波羅蜜的自性也是空的，禪那波羅蜜（Dhyanaparamita，禪定到彼岸）、毗梨耶波羅蜜（Viryaparamita，精進到彼岸）、羼提波羅蜜（Ksantiparamita，忍辱到彼岸）、尸羅波羅蜜（Silaparamita，持戒到彼岸）、檀那波羅蜜的自性也是空的。

【English Translation】 English version: Kinnaras (a type of celestial being), Mahoragas (a type of celestial being), upon hearing the Dharma and planting roots of goodness, whether it be a Kshatriya (warrior caste) of great lineage, a Brahmana (priest caste) of great lineage, a householder of great family, or beings from the Four Heavenly Kings' Heaven up to the Akanistha Heaven (the highest heaven in the realm of form), upon hearing the Dharma and planting roots of goodness, generating the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), all these merits combined and measured, the merit of rejoicing is the most supreme, the first, the most wonderful, the unsurpassed, the incomparable, and is dedicated to Anuttara-samyak-sambodhi. At this time, if a Bodhisattva understands in this way, knowing that all dharmas will eventually cease, and that the place of dedication and the dharma being dedicated are also empty of inherent existence, being able to dedicate in this way, this is called the true dedication to Anuttara-samyak-sambodhi. Furthermore, if a Bodhisattva understands in this way, that there is no dharma that can dedicate to another dharma. Why is that? Because all dharmas are empty of inherent existence. If one dedicates in this way, this is called the correct dedication to Anuttara-samyak-sambodhi. Such a Bodhisattva-mahasattva (great Bodhisattva) practices Prajnaparamita (perfection of wisdom) up to Danaparamita (perfection of generosity), and does not fall into the perversions of perception, mind, or view. Why is that? Because the Bodhisattva is not attached to this dedication, and also does not see a place where one dedicates the roots of goodness to the Bodhi mind, this is called the unsurpassed dedication of a Bodhisattva-mahasattva. Furthermore, if a Bodhisattva-mahasattva knows that the merits performed are separate from the five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness), the twelve ayatanas (sense bases), and the eighteen dhatus (elements), and also knows that Prajnaparamita is separate from characteristics, up to Danaparamita is separate from characteristics, inner emptiness up to the emptiness of no-dharma and no-non-dharma is separate from characteristics, the four smrtyupasthanas (foundations of mindfulness) up to the eighteen avenika-buddhadharmas (unique qualities of a Buddha) are separate from characteristics. Such a Bodhisattva-mahasattva, with a mind of rejoicing, generates merits, which is called dedication to Anuttara-samyak-sambodhi. Furthermore, if a Bodhisattva-mahasattva rejoices in merits, knowing that the nature of the merit of rejoicing is empty, and also knows that the Buddhas are separate from Buddhahood, the roots of goodness are also separate from the nature of goodness, the Bodhi-citta (mind of enlightenment) is also separate from the nature of Bodhi-citta, the nature of dedication is also empty, the nature of a Bodhisattva is also empty, the nature of Prajnaparamita is also empty, the nature of Dhyanaparamita (perfection of meditation), Viryaparamita (perfection of effort), Ksantiparamita (perfection of patience), Silaparamita (perfection of morality), and Danaparamita are also empty.

波羅蜜性亦離，乃至十八不共法十八不共法性亦離。菩薩摩訶薩應如是行離相般若波羅蜜，是名菩薩摩訶薩般若波羅蜜中生隨喜福德。

「複次，菩薩摩訶薩諸過去滅度佛諸善根，若欲迴向，應如是迴向。作是念：『如諸佛滅度相，諸善根相亦如是，滅度法相亦如是。我用心迴向，是心相亦如是。』若能如是迴向，當知是迴向阿耨多羅三藐三菩提。如是迴向，不墮想顛倒、心顛倒、見顛倒。若菩薩摩訶薩行般若波羅蜜時，取諸佛善根相，迴向阿耨多羅三藐三菩提，是不名為迴向。何以故？諸過去佛及善根，非相緣非無相緣。若菩薩摩訶薩作如是取相，是不名善根迴向阿耨多羅三藐三菩提，如是菩薩摩訶薩墮想顛倒、心顛倒、見顛倒。若菩薩摩訶薩諸佛及諸善根及諸心不取相，是名以諸善根迴向阿耨多羅三藐三菩提，如是菩薩摩訶薩不墮想顛倒、心顛倒、見顛倒。」

爾時彌勒菩薩問須菩提：「云何菩薩摩訶薩于諸善根不取相，能迴向阿耨多羅三藐三菩提？」

須菩提言：「以是事故，當知菩薩摩訶薩所學般若波羅蜜中，應有般若波羅蜜方便力。若是福德離般若波羅蜜，不得迴向阿耨多羅三藐三菩提。何以故？般若波羅蜜中諸佛不可得，諸善根不可得，迴向阿耨多羅三藐三菩提心亦不可得。於是中菩

【現代漢語翻譯】現代漢語譯本般若波羅蜜（Prajnaparamita，智慧的完美）的自性也是空寂的，乃至十八不共法（十八種佛獨有的功德）的自性也是空寂的。菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）應當這樣修行離相的般若波羅蜜，這被稱為菩薩摩訶薩在般若波羅蜜中生起的隨喜福德。『再者，菩薩摩訶薩對於過去已經滅度的諸佛的善根，如果想要回向，應當這樣迴向。心中這樣想：『如同諸佛滅度的相狀，諸善根的相狀也是如此，滅度法的相狀也是如此。我用心迴向，這心的相狀也是如此。』如果能夠這樣迴向，應當知道這是迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這樣迴向，就不會落入想顛倒、心顛倒、見顛倒。如果菩薩摩訶薩在修行般若波羅蜜時，執取諸佛善根的相狀，迴向阿耨多羅三藐三菩提，這不稱為迴向。為什麼呢？因為過去諸佛和善根，不是有相的因緣，也不是無相的因緣。如果菩薩摩訶薩這樣執取相狀，這不稱為以善根迴向阿耨多羅三藐三菩提，這樣的菩薩摩訶薩會落入想顛倒、心顛倒、見顛倒。如果菩薩摩訶薩對於諸佛、諸善根以及諸心都不執取相狀，這稱為以諸善根迴向阿耨多羅三藐三菩提，這樣的菩薩摩訶薩不會落入想顛倒、心顛倒、見顛倒。』當時，彌勒菩薩（Maitreya Bodhisattva）問須菩提（Subhuti）：『菩薩摩訶薩如何才能在不執取諸善根相狀的情況下，迴向阿耨多羅三藐三菩提呢？』須菩提回答說：『因為這個緣故，應當知道菩薩摩訶薩所學的般若波羅蜜中，應當有般若波羅蜜的方便力。如果這些福德離開了般若波羅蜜，就不能迴向阿耨多羅三藐三菩提。為什麼呢？因為在般若波羅蜜中，諸佛是不可得的，諸善根是不可得的，迴向阿耨多羅三藐三菩提的心也是不可得的。在這些之中，菩

【English Translation】 English version The nature of Prajnaparamita (Perfection of Wisdom) is also empty, and even the nature of the eighteen unique qualities of a Buddha (eighteen unshared dharmas) is also empty. A Bodhisattva-mahasattva (great Bodhisattva) should practice the Prajnaparamita of non-attachment in this way. This is called the meritorious joy that a Bodhisattva-mahasattva generates in Prajnaparamita. 『Furthermore, if a Bodhisattva-mahasattva wishes to dedicate the roots of goodness of all the Buddhas who have passed into extinction, they should dedicate them in this way. They should think: 『Just as the nature of the extinction of all Buddhas is, so too is the nature of all roots of goodness, and so too is the nature of the dharma of extinction. I dedicate with my mind, and the nature of this mind is also like this.』 If one can dedicate in this way, it should be known that this is dedication to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Such dedication does not fall into the perversions of perception, mind, or view. If a Bodhisattva-mahasattva, while practicing Prajnaparamita, grasps the characteristics of the roots of goodness of all Buddhas and dedicates them to Anuttara-samyak-sambodhi, this is not called dedication. Why? Because the past Buddhas and roots of goodness are neither conditioned by characteristics nor unconditioned by characteristics. If a Bodhisattva-mahasattva grasps characteristics in this way, it is not called dedicating roots of goodness to Anuttara-samyak-sambodhi. Such a Bodhisattva-mahasattva falls into the perversions of perception, mind, and view. If a Bodhisattva-mahasattva does not grasp the characteristics of all Buddhas, all roots of goodness, and all minds, this is called dedicating all roots of goodness to Anuttara-samyak-sambodhi. Such a Bodhisattva-mahasattva does not fall into the perversions of perception, mind, and view.』 At that time, Maitreya Bodhisattva asked Subhuti: 『How can a Bodhisattva-mahasattva dedicate to Anuttara-samyak-sambodhi without grasping the characteristics of all roots of goodness?』 Subhuti replied: 『For this reason, it should be known that in the Prajnaparamita that a Bodhisattva-mahasattva studies, there should be the skillful means of Prajnaparamita. If these merits are separated from Prajnaparamita, they cannot be dedicated to Anuttara-samyak-sambodhi. Why? Because in Prajnaparamita, all Buddhas are unattainable, all roots of goodness are unattainable, and the mind that dedicates to Anuttara-samyak-sambodhi is also unattainable. In these, a Bodh

薩摩訶薩行般若波羅蜜時，應如是思惟：『過去諸佛及弟子身皆滅，諸善根亦滅。我今取相分別諸佛諸善根及諸心，以是取相迴向阿耨多羅三藐三菩提，諸佛所不許。』何以故？取相有所得故。所謂於過去諸佛取相分別。是故菩薩摩訶薩欲以諸善根迴向阿耨多羅三藐三菩提，不應有得、不應取相如是迴向。若有得、取相迴向，諸佛不說有大利益。何以故？是迴向雜毒故。譬如美食雜毒，雖有好色好香，為人所貪而其中雜毒。愚癡之人食之歡喜，貪其好色香美可口。飯欲消時，受若死若死等苦。若善男子、善女人不諦受、不諦取相、不諦誦讀、不解中義。如是教他言：『汝，善男子！過去未來現在十方諸佛，從初發意已來至得阿耨多羅三藐三菩提，入無餘涅槃乃至法盡，于其中間行般若波羅蜜時作諸善根，行禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜時作諸善根，修四禪、四無量心、四無色定、四念處乃至八聖道分、佛十力乃至修十八不共法時作諸善根，凈佛國土、成就眾生作諸善根，及諸佛戒眾、定眾、慧眾、解脫眾、解脫知見眾、一切種智、無錯謬法常舍行，及諸弟子是中所種善根，及諸佛所記當作辟支佛，是中諸天、龍、阿修羅、迦樓羅、緊陀羅、摩睺羅伽等所種善根。是諸福德稱量和合

【現代漢語翻譯】現代漢語譯本當菩薩摩訶薩（菩薩中的大菩薩）修行般若波羅蜜（以智慧到達彼岸）時，應當這樣思考：『過去諸佛（已經成佛的人）及其弟子們的身體都已滅度，他們所修的善根也已消散。我現在執著于外相，分別諸佛的善根和他們的心，並以此執著外相的方式迴向阿耨多羅三藐三菩提（無上正等正覺），這是諸佛所不允許的。』為什麼呢？因為執著于外相就會有所得。這就是說，執著於過去諸佛的外相併加以分別。因此，菩薩摩訶薩想要以諸善根迴向阿耨多羅三藐三菩提，不應該有所得之心，不應該執著于外相而這樣迴向。如果有所得之心，執著于外相而回向，諸佛不會說這有大利益。為什麼呢？因為這樣的迴向摻雜了毒素。譬如美味佳餚摻雜了毒藥，雖然色香味俱全，令人貪戀，但其中卻有毒。愚癡的人吃了會很高興，貪圖它的色香味美。但當食物消化時，就會遭受如死一般的痛苦。如果善男子、善女人不能如實領受，不能如實地執著外相，不能如實地誦讀，不理解其中的含義。卻這樣教導他人說：『你，善男子！過去、未來、現在十方諸佛，從最初發心以來，直到證得阿耨多羅三藐三菩提，進入無餘涅槃（徹底的寂滅）乃至佛法消盡，在這期間修行般若波羅蜜時所作的諸善根，修行禪那波羅蜜（禪定到達彼岸）、毗梨耶波羅蜜（精進到達彼岸）、羼提波羅蜜（忍辱到達彼岸）、尸羅波羅蜜（持戒到達彼岸）、檀那波羅蜜（佈施到達彼岸）時所作的諸善根，修習四禪、四無量心、四無色定、四念處乃至八聖道分、佛十力乃至修習十八不共法時所作的諸善根，清凈佛國土、成就眾生所作的諸善根，以及諸佛的戒眾、定眾、慧眾、解脫眾、解脫知見眾、一切種智、無錯謬法常舍行，以及諸弟子們在此中所種的善根，以及諸佛所記別將要成為辟支佛（獨覺）的人，這裡的天、龍、阿修羅（非天）、迦樓羅（金翅鳥）、緊陀羅（歌神）、摩睺羅伽（大蟒神）等所種的善根。這些福德稱量和合，'

【English Translation】 English version When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (perfection of wisdom), they should contemplate thus: 『The bodies of past Buddhas (those who have attained Buddhahood) and their disciples have all perished, and the roots of good they cultivated have also vanished. Now, I grasp at appearances, distinguishing the good roots of the Buddhas and their minds, and with this grasping at appearances, I dedicate it to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), which is not permitted by the Buddhas.』 Why is this so? Because grasping at appearances leads to attainment. That is to say, grasping at the appearances of past Buddhas and making distinctions. Therefore, when a Bodhisattva Mahasattva wishes to dedicate all good roots to Anuttara-samyak-sambodhi, they should not have a mind of attainment, nor should they grasp at appearances in such dedication. If there is a mind of attainment and grasping at appearances in dedication, the Buddhas do not say that there is great benefit. Why is this so? Because such dedication is mixed with poison. It is like delicious food mixed with poison, which, though having good color and fragrance, is desired by people, but contains poison. A foolish person eats it with joy, craving its good color, fragrance, and delicious taste. But when the food is digested, they suffer pain like death. If a good man or good woman does not truly receive, does not truly grasp at appearances, does not truly recite, and does not understand the meaning within, yet teaches others thus: 『You, good man! The Buddhas of the past, future, and present in the ten directions, from the initial arising of their minds until they attain Anuttara-samyak-sambodhi, enter Nirvana without remainder (complete cessation), and even until the Dharma is exhausted, during this time, the good roots they cultivated while practicing Prajna Paramita, the good roots they cultivated while practicing Dhyana Paramita (perfection of meditation), Virya Paramita (perfection of effort), Kshanti Paramita (perfection of patience), Sila Paramita (perfection of morality), and Dana Paramita (perfection of generosity), the good roots they cultivated while practicing the four Dhyanas, the four Immeasurables, the four Formless Absorptions, the four Foundations of Mindfulness, up to the Eightfold Noble Path, the ten powers of the Buddha, and up to the eighteen unique qualities of the Buddha, the good roots they cultivated while purifying the Buddha lands and accomplishing sentient beings, as well as the monastic communities of the Buddhas in morality, meditation, wisdom, liberation, and the knowledge and vision of liberation, the all-knowing wisdom, the constant practice of abandoning without error, and the good roots cultivated by the disciples, and those who are predicted by the Buddhas to become Pratyekabuddhas (solitary realizers), the good roots cultivated by the gods, dragons, Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents) here. These merits are weighed and combined,'

隨喜，迴向阿耨多羅三藐三菩提。是迴向以取相得法故，如雜毒食，得法者終無正迴向。』何以故？是得法雜毒，有相有動有戲論。若如是迴向，則為謗佛，不隨佛教、不隨法說。是善男子、善女人求佛道應如是學。過去未來現在諸佛，從初發意乃至法盡，及弟子行般若波羅蜜時作善根乃至修一切種智。余如上說。云何諸善根迴向阿耨多羅三藐三菩提正迴向？有求佛道善男子、善女人行般若波羅蜜不欲謗諸佛者，諸福德應如是迴向。如諸佛所知，以無上智慧，是諸善根相是諸善根性我亦如是隨喜。如諸佛所知，我亦如是迴向阿耨多羅三藐三菩提。求菩薩道善男子、善女人，應如是迴向阿耨多羅三藐三菩提。若如是迴向則為不謗佛，如佛所教、如佛法說。是菩薩摩訶薩迴向則無雜毒。

「複次，求佛道善男子、善女人行般若波羅蜜時，諸善根應如是迴向。如色不繫欲界、不繫色界、不繫無色界。不繫法者，不名過去、不名未來、不名現在。如受想行識不繫欲界、不繫色界、不繫無色界。不繫法者，不名過去未來現在。十二入、十八界亦如是。如般若波羅蜜不繫欲界、不繫色界、不繫無色界。不繫法者，不名過去未來現在。禪那波羅蜜乃至檀那波羅蜜亦如是，內空乃至無法有法空亦如是。如四念處不繫欲界、不繫色

【現代漢語翻譯】現代漢語譯本『隨喜（anumodana，贊同他人的善行），迴向（parinama，將功德轉移給他人）阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。這種迴向如果執著于外在的相而得法，就像吃了摻雜毒藥的食物一樣，這樣得法的人最終無法得到真正的迴向。』為什麼呢？因為這種得法摻雜了毒素，有相狀、有動搖、有戲論。如果這樣迴向，那就是誹謗佛，不隨順佛的教誨，不符合佛法的真諦。所以，求佛道的善男子、善女人應該這樣學習。過去、未來、現在諸佛，從最初發心直到證得佛法，以及弟子們在修行般若波羅蜜（prajna-paramita，智慧的完美）時所作的善根，乃至修習一切種智（sarva-jnata，一切智慧），其餘的都如上面所說。那麼，如何才是將諸善根迴向阿耨多羅三藐三菩提的真正迴向呢？有求佛道的善男子、善女人在修行般若波羅蜜時，如果不想誹謗諸佛，就應該這樣迴向自己的福德：如同諸佛所知，以無上的智慧，知道這些善根的相和性，我也這樣隨喜。如同諸佛所知，我也這樣迴向阿耨多羅三藐三菩提。求菩薩道（bodhisattva-yana，菩薩的修行道路）的善男子、善女人，應該這樣迴向阿耨多羅三藐三菩提。如果這樣迴向，就不會誹謗佛，符合佛的教誨，符合佛法的真諦。這樣的菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的迴向就沒有摻雜毒素。『再者，求佛道的善男子、善女人在修行般若波羅蜜時，應該這樣迴向自己的善根：如同色（rupa，物質）不屬於欲界（kama-dhatu，慾望的領域）、不屬於色界（rupa-dhatu，物質的領域）、不屬於無色界（arupa-dhatu，非物質的領域）。不屬於任何法，不屬於過去、不屬於未來、不屬於現在。如同受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）不屬於欲界、不屬於色界、不屬於無色界。不屬於任何法，不屬於過去、不屬於未來、不屬於現在。十二入（dvadasayatana，十二處）、十八界（astadasa-dhatu，十八界）也是如此。如同般若波羅蜜不屬於欲界、不屬於色界、不屬於無色界。不屬於任何法，不屬於過去、不屬於未來、不屬於現在。禪那波羅蜜（dhyana-paramita，禪定的完美）乃至檀那波羅蜜（dana-paramita，佈施的完美）也是如此，內空（adhyatma-sunyata，內空的空性）乃至無法有法空（abhava-svabhava-sunyata，無法和有法的空性）也是如此。如同四念處（catuh-smrtyupasthana，四種正念）不屬於欲界、不屬於色界

【English Translation】 English version 'Rejoicing (anumodana), dedicating (parinama) towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). This dedication, if one obtains the Dharma by clinging to forms, is like eating food mixed with poison; such a person who obtains the Dharma will ultimately not have a correct dedication.' Why is that? Because this obtaining of the Dharma is mixed with poison, it has forms, it has movement, it has conceptual proliferation. If one dedicates in this way, it is slandering the Buddha, not following the Buddha's teachings, not speaking in accordance with the Dharma. Therefore, good men and good women who seek the path of the Buddha should learn in this way. The Buddhas of the past, future, and present, from the initial aspiration until the end of the Dharma, and the disciples when practicing Prajna-paramita (perfection of wisdom), when making roots of goodness, even up to cultivating all-knowing wisdom (sarva-jnata), the rest is as said above. How then is the correct dedication of all roots of goodness towards Anuttara-samyak-sambodhi? Good men and good women who seek the path of the Buddha, when practicing Prajna-paramita, if they do not wish to slander the Buddhas, should dedicate their merits in this way: As the Buddhas know, with supreme wisdom, the nature and characteristics of these roots of goodness, I also rejoice in this way. As the Buddhas know, I also dedicate in this way towards Anuttara-samyak-sambodhi. Good men and good women who seek the path of the Bodhisattva (bodhisattva-yana), should dedicate in this way towards Anuttara-samyak-sambodhi. If one dedicates in this way, then one does not slander the Buddha, it is in accordance with the Buddha's teachings, in accordance with the Buddha's Dharma. Such a dedication of a Bodhisattva-mahasattva (great Bodhisattva) is without poison. 'Furthermore, good men and good women who seek the path of the Buddha, when practicing Prajna-paramita, should dedicate their roots of goodness in this way: Like form (rupa) is not bound to the desire realm (kama-dhatu), not bound to the form realm (rupa-dhatu), not bound to the formless realm (arupa-dhatu). Not bound to any Dharma, not called past, not called future, not called present. Like feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are not bound to the desire realm, not bound to the form realm, not bound to the formless realm. Not bound to any Dharma, not called past, not called future, not called present. The twelve entrances (dvadasayatana) and the eighteen realms (astadasa-dhatu) are also like this. Like Prajna-paramita is not bound to the desire realm, not bound to the form realm, not bound to the formless realm. Not bound to any Dharma, not called past, not called future, not called present. Dhyana-paramita (perfection of meditation) up to Dana-paramita (perfection of giving) are also like this, inner emptiness (adhyatma-sunyata) up to the emptiness of non-existence and existence (abhava-svabhava-sunyata) are also like this. Like the four foundations of mindfulness (catuh-smrtyupasthana) are not bound to the desire realm, not bound to the form realm

界、不繫無色界。不繫法者，不名過去未來現在。乃至八聖道分亦如是，佛十力乃至十八不共法亦如是。如、法性、法相、法住、法位、實際、不可思議性，戒、定、慧、解脫、解脫知見眾、一切種智、無錯謬法常舍行，不繫欲界、不繫色界、不繫無色界。不繫法者，不名過去未來現在。是迴向、所迴向處、行者不繫，皆亦如是。是諸佛亦不繫，諸善根亦不繫，是諸聲聞、辟支佛善根亦不繫。不繫法者，不名過去未來現在。若菩薩摩訶薩行般若波羅蜜時，如是知色不繫三界，不繫法者，不名過去未來現在。若法過去未來現在者，不可以取相、有所得法迴向阿耨多羅三藐三菩提。何以故？是色無生。若法無生則無法，無法中不可迴向。受想行識亦如是。檀那波羅蜜乃至般若波羅蜜，四念處乃至無錯謬法常舍行，不繫三界。不繫法者，亦非過去未來現在。若非過去未來現在法者，不可以取相、有所得法迴向阿耨多羅三藐三菩提。何以故？是法無生。若無生則無法，無法中不可迴向。菩薩摩訶薩如是迴向則無雜毒。若求佛道善男子、善女人，以取相、得法，以諸善根迴向阿耨多羅三藐三菩提，是名邪迴向。若邪迴向，諸佛所不稱譽。用是邪迴向，不能具足檀那波羅蜜乃至般若波羅蜜，不能具足四念處乃至八聖道分，內空乃至

無法有法空，佛十力乃至無錯謬法常舍行，不能具足凈佛國土、成就眾生。若不能凈佛國土、成就眾生，則不能得阿耨多羅三藐三菩提。何以故？是迴向雜毒故。

「複次，菩薩摩訶薩行般若波羅蜜時，應作是念：『如諸佛所知，諸善根迴向是真迴向。我亦應以是法相迴向。』是名正迴向。」

爾時佛贊須菩提：「善哉，善哉！如汝所為，為作佛事。為諸菩薩摩訶薩說所應迴向法，以無相無得無出、無垢無凈無法性、自相空常自性空、如法性如實際故。須菩提！若三千大千國土中眾生皆行十善道、四禪、四無量心、四無色定、五神通。于須菩提意云何，是眾生得福多不？」

「甚多，世尊！」

佛言：「不如是善男子、善女人于諸善根心不著，迴向阿耨多羅三藐三菩提。須菩提！是善男子、善女人福德，最上第一最妙無上無與等。

「複次，須菩提！若三千大千國土中眾生皆得須陀洹乃至阿羅漢、辟支佛。若有善男子、善女人盡形壽供養恭敬尊重讚歎，衣服、飲食、臥具、醫藥供給所須。于須菩提意云何，是善男子、善女人，是因緣故，得福德多不？」

「甚多，世尊！」

佛言：「不如是善男子、善女人于諸善根心不著，迴向阿耨多羅三藐三菩提，最上第一最妙無上無

【現代漢語翻譯】現代漢語譯本：如果不能理解一切法本性為空，即使擁有佛的十力（如來所擁有的十種智慧力量）乃至無錯謬的教法，並且經常修行舍離，也不能圓滿清凈佛的國土、成就眾生。如果不能清凈佛的國土、成就眾生，就不能證得阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為這種迴向摻雜了毒素。『此外，菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（以智慧到達彼岸）時，應當這樣想：『諸佛所知，將一切善根迴向才是真正的迴向。我也應當以這種法相迴向。』這才是真正的迴向。』這時，佛讚歎須菩提（佛陀的十大弟子之一）說：『太好了，太好了！你所做的，就是在做佛的事業。你為諸菩薩摩訶薩（偉大的菩薩）宣說了應當如何迴向的方法，即以無相、無得、無出、無垢、無凈、無法性、自性空、常自性空、如法性、如實際的道理來回向。須菩提！如果三千大千世界中的眾生都修行十善道（十種善業）、四禪（四種禪定）、四無量心（慈、悲、喜、舍四種心）、四無色定（四種無色界禪定）、五神通（五種超自然能力）。須菩提，你認為這些眾生得到的福德多嗎？』『非常多，世尊！』佛說：『不如那些善男子、善女人，對於所修的善根心不執著，而是迴向阿耨多羅三藐三菩提。須菩提！這些善男子、善女人的福德，是最上、第一、最妙、無上、無可比擬的。』『此外，須菩提！如果三千大千世界中的眾生都證得須陀洹（初果）、乃至阿羅漢（無學果）、辟支佛（獨覺）。如果有善男子、善女人盡其一生供養、恭敬、尊重、讚歎他們，並以衣服、飲食、臥具、醫藥等供給他們所需。須菩提，你認為這些善男子、善女人，因為這個因緣，得到的福德多嗎？』『非常多，世尊！』佛說：『不如那些善男子、善女人，對於所修的善根心不執著，而是迴向阿耨多羅三藐三菩提，他們的福德是最上、第一、最妙、無上、無與倫比的。』

【English Translation】 English version: If one does not understand that all dharmas are empty in nature, even if one possesses the ten powers of the Buddha (the ten wisdom powers of the Tathagata) and even the faultless teachings, and constantly practices detachment, one cannot fully purify the Buddha-land and accomplish sentient beings. If one cannot purify the Buddha-land and accomplish sentient beings, one cannot attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why? Because such dedication is mixed with poison. 'Furthermore, when a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (perfection of wisdom), one should think: 'As the Buddhas know, dedicating all roots of goodness is the true dedication. I should also dedicate in this way.' This is called true dedication.' At that time, the Buddha praised Subhuti (one of the Buddha's ten great disciples), saying: 'Excellent, excellent! What you have done is doing the work of the Buddha. You have explained to the Bodhisattva Mahasattvas (great Bodhisattvas) how to dedicate, that is, to dedicate with the understanding of no-form, no-attainment, no-arising, no-defilement, no-purity, no-dharma-nature, self-nature emptiness, constant self-nature emptiness, suchness of dharma-nature, and suchness of reality. Subhuti! If all sentient beings in the three thousand great thousand worlds practice the ten good paths (ten virtuous actions), the four dhyanas (four stages of meditation), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (four formless meditative states), and the five supernormal powers (five supernatural abilities). Subhuti, what do you think, do these sentient beings gain much merit?' 'Very much, World Honored One!' The Buddha said: 'It is not as much as the merit of those good men and good women who do not cling to their roots of goodness, but dedicate them to Anuttara-samyak-sambodhi. Subhuti! The merit of these good men and good women is the most supreme, the first, the most wonderful, the unsurpassed, and incomparable.' 'Furthermore, Subhuti! If all sentient beings in the three thousand great thousand worlds attain Srotapanna (stream-enterer), up to Arhat (one who has attained enlightenment), and Pratyekabuddha (solitary realizer). If there are good men and good women who, throughout their lives, make offerings, respect, honor, and praise them, and provide them with clothing, food, bedding, and medicine. Subhuti, what do you think, do these good men and good women, because of this cause, gain much merit?' 'Very much, World Honored One!' The Buddha said: 'It is not as much as the merit of those good men and good women who do not cling to their roots of goodness, but dedicate them to Anuttara-samyak-sambodhi, their merit is the most supreme, the first, the most wonderful, the unsurpassed, and incomparable.'

與等。◎複次，須菩提！若三千大千國土中眾生皆發阿耨多羅三藐三菩提心。十方如恒河沙等國土中一一眾生，如恒河沙等劫，恭敬尊重讚歎供養是菩薩，衣服、飲食、臥具、醫藥供給所須。于須菩提意云何，是善男子、善女人，是因緣故，得福多不？」

「甚多，世尊！無量無邊阿僧祇，不可以譬喻為比。世尊！若是福德有形者，十方如恒河沙等國土所不受。」

佛告須菩提：「善哉，善哉！如汝所言。雖爾，不如善男子、善女人于諸善根心不著，迴向阿耨多羅三藐三菩提，最上第一最妙無上無與等。是無著迴向功德，比前功德，百倍千倍百千萬億倍，乃至算數、譬喻所不能及。何以故？是善男子、善女人取相、得法，行十善道、四禪、四無量心、四無色定、五神通。取相、得法供養須陀洹，恭敬尊重讚歎，衣服、飲食、臥具、醫藥供給所須；乃至取相供養菩薩故。」

爾時四天王天與二萬諸天合掌禮佛，作是言：「世尊！菩薩摩訶薩最大回向，以方便力故、以無所得故、以無相法故、以無覺法故，諸善根迴向阿耨多羅三藐三菩提。如是迴向，不墮二法。」

爾時釋提桓因亦與無數百千億三十三天及余諸天子，持天華瓔珞搗香澤香天衣幡蓋鼓天伎樂以供養佛，如是言：「世尊！菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：佛陀又對須菩提說：『如果三千大千世界中的所有眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），並且十方如恒河沙數那樣多的國土中的每一個眾生，都用如恒河沙數那樣多的劫的時間，恭敬、尊重、讚歎、供養這些菩薩，並提供他們衣服、飲食、臥具、醫藥等一切所需。須菩提，你認為，這些善男子、善女人，因為這樣的因緣，得到的福德多不多呢？』須菩提回答說：『非常多，世尊！多到無量無邊阿僧祇（無數）那麼多，無法用比喻來形容。世尊！如果這些福德有形體的話，十方如恒河沙數那樣多的國土都容納不下。』佛陀告訴須菩提：『說得好，說得好！正如你所說。即便如此，也不如善男子、善女人對於一切善根心不執著，並將之迴向阿耨多羅三藐三菩提，這是最上、第一、最妙、無上、無與倫比的。這種無執著的迴向功德，比之前的功德，要多出百倍、千倍、百千萬億倍，乃至用算數、比喻都無法形容。為什麼呢？因為這些善男子、善女人執著于相、執著於法，修行十善道、四禪、四無量心、四無色定、五神通。他們執著于相、執著於法，供養須陀洹（初果聖人），恭敬、尊重、讚歎，並提供衣服、飲食、臥具、醫藥等一切所需；乃至執著于相供養菩薩的緣故。』這時，四天王天（四大天王所居之天）與二萬諸天合掌向佛禮拜，說道：『世尊！菩薩摩訶薩（大菩薩）以最大的迴向，以方便力、以無所得、以無相法、以無覺法，將一切善根迴向阿耨多羅三藐三菩提。這樣的迴向，不會落入二法（有為法和無為法）。』這時，釋提桓因（帝釋天）也與無數百千億三十三天（欲界第二天）及其他諸天子，拿著天花、瓔珞、搗香、澤香、天衣、幡蓋、鼓、天伎樂來供養佛，並說道：『世尊！菩薩摩訶薩』

【English Translation】 English version: Furthermore, Subhuti, if all the beings in the three thousand great thousand worlds were to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and if each and every being in the lands as numerous as the sands of the Ganges in the ten directions were to respectfully honor, praise, and make offerings to these Bodhisattvas for as many kalpas as there are sands in the Ganges, providing them with clothing, food, bedding, and medicine, whatever they needed. What do you think, Subhuti, would these good men and good women gain much merit because of this cause and condition?' Subhuti replied, 'Very much, World Honored One! Immeasurable, boundless, asankhyeya (countless), beyond any comparison. World Honored One, if this merit had a form, it could not be contained by lands as numerous as the sands of the Ganges in the ten directions.' The Buddha told Subhuti, 'Excellent, excellent! As you have said. Even so, it is not as great as the merit of good men and good women who do not cling to any good roots, and dedicate them to Anuttara-samyak-sambodhi, which is the most supreme, the first, the most wonderful, the unsurpassed, and the incomparable. This merit of non-attachment dedication is a hundred times, a thousand times, a hundred thousand million times greater than the previous merit, even beyond calculation and analogy. Why is that? Because these good men and good women are attached to forms and dharmas, practicing the ten good paths, the four dhyanas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers. They are attached to forms and dharmas, making offerings to Srotapannas (stream-enterers), respectfully honoring, praising, and providing them with clothing, food, bedding, and medicine, whatever they needed; even being attached to forms when making offerings to Bodhisattvas.' At that time, the Four Heavenly Kings and twenty thousand devas joined their palms and bowed to the Buddha, saying, 'World Honored One! The Bodhisattva Mahasattvas (great Bodhisattvas) make the greatest dedication, through the power of skillful means, through non-attainment, through the dharma of non-form, and through the dharma of non-perception, dedicating all good roots to Anuttara-samyak-sambodhi. Such dedication does not fall into dualities (conditioned and unconditioned).' At that time, Sakra, Lord of the Devas (Indra), also with countless hundreds of thousands of millions of the thirty-three devas and other devas, holding heavenly flowers, garlands, pounded incense, scented oils, heavenly garments, banners, canopies, drums, and heavenly music, made offerings to the Buddha, saying, 'World Honored One! The Bodhisattva Mahasattvas'

最大回向，以方便力故、以無所得故、以無相法故、以無覺法故，諸善根迴向阿耨多羅三藐三菩提。如是迴向，不墮二法。」

須夜摩天王與千天子，刪兜率陀、化樂、他化自在諸天王各與千天子俱，供養佛已，作如是言：「世尊！菩薩摩訶薩最大回向，以方便力故、以無所得故、以無相法故、以無覺法故，諸善根迴向阿耨多羅三藐三菩提。如是迴向，不墮二法。」

爾時諸梵天與無數百千億那由他諸天俱詣佛所，頭面禮佛足，發大音聲如是言：「未曾有也。世尊！菩薩摩訶薩為般若波羅蜜所護，以方便力故，勝前善男子、善女人取相、有所得者。」

光音天乃至阿迦尼吒天與無數百千億那由他諸天俱詣佛所，頭面禮足，發大音聲如是言：「未曾有也。世尊！菩薩摩訶薩為般若波羅蜜所護，以方便力故，勝前善男子、善女人取相、有所得者。」

爾時佛告四天王天乃至阿迦尼吒諸天子：「若三千大千世界中所有眾生皆發阿耨多羅三藐三菩提心，是一切菩薩念過去未來現在諸佛及聲聞、辟支佛諸善根，從初發意乃至法住，于其中間所有善根並餘一切眾生所有善根，所謂佈施、持戒、忍辱、精進、一心、智慧，檀那波羅蜜乃至般若波羅蜜，戒眾、定眾、慧眾、解脫眾、解脫知見眾。如是等諸餘無

【現代漢語翻譯】現代漢語譯本最大的迴向，是憑藉方便之力，因為沒有執著所得，因為沒有表象的法，因為沒有覺知的法，將所有善根迴向于阿耨多羅三藐三菩提（無上正等正覺）。這樣的迴向，不會落入二元對立的觀念之中。須夜摩天王（夜摩天之王）與一千位天子，刪兜率陀（兜率天）、化樂（化樂天）、他化自在（他化自在天）諸天王各自與一千位天子一同，供養佛后，這樣說道：『世尊！菩薩摩訶薩最大的迴向，是憑藉方便之力，因為沒有執著所得，因為沒有表象的法，因為沒有覺知的法，將所有善根迴向于阿耨多羅三藐三菩提。這樣的迴向，不會落入二元對立的觀念之中。』這時，諸梵天與無數百千億那由他（極大的數量單位）諸天一同來到佛所，頭面頂禮佛足，發出洪亮的聲音說道：『真是前所未有啊！世尊！菩薩摩訶薩受到般若波羅蜜（智慧的完美）的護佑，憑藉方便之力，勝過之前那些執著于表象、有所得的善男子、善女人。』光音天乃至阿迦尼吒天（色界最高天）與無數百千億那由他諸天一同來到佛所，頭面頂禮佛足，發出洪亮的聲音說道：『真是前所未有啊！世尊！菩薩摩訶薩受到般若波羅蜜的護佑，憑藉方便之力，勝過之前那些執著于表象、有所得的善男子、善女人。』這時，佛告訴四天王天乃至阿迦尼吒諸天子：『如果三千大千世界中所有眾生都發起了阿耨多羅三藐三菩提心，那麼所有這些菩薩憶念過去、未來、現在諸佛以及聲聞、辟支佛（獨覺）的所有善根，從最初發心直到佛法住世，在這期間所有的善根，以及其餘一切眾生的所有善根，包括佈施、持戒、忍辱、精進、一心、智慧，檀那波羅蜜（佈施的完美）乃至般若波羅蜜，戒眾、定眾、慧眾、解脫眾、解脫知見眾。像這樣等等其餘無

【English Translation】 English version The greatest dedication is, by the power of skillful means, because there is no attachment to what is attained, because there is no form of dharma, because there is no perception of dharma, to dedicate all roots of good to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Such dedication does not fall into dualistic concepts. The Suyama Deva King (King of the Suyama Heaven) with a thousand devas, the Santusita (Tusita Heaven), the Sunirmita (Nirmanarati Heaven), and the Paranirmita-vasavartin (Paranirmitavasavartin Heaven) deva kings, each with a thousand devas, after making offerings to the Buddha, spoke thus: 'World Honored One! The greatest dedication of a Bodhisattva Mahasattva is, by the power of skillful means, because there is no attachment to what is attained, because there is no form of dharma, because there is no perception of dharma, to dedicate all roots of good to Anuttara-samyak-sambodhi. Such dedication does not fall into dualistic concepts.' At that time, the Brahma devas, with countless hundreds of thousands of millions of nayutas (a very large unit of number) of devas, went to the Buddha, bowed their heads to the Buddha's feet, and spoke in a loud voice: 'It is unprecedented! World Honored One! The Bodhisattva Mahasattva, protected by Prajna-paramita (perfection of wisdom), by the power of skillful means, surpasses those good men and good women who cling to forms and have attachments.' The Abhasvara Heaven up to the Akanistha Heaven (highest heaven in the realm of form) with countless hundreds of thousands of millions of nayutas of devas, went to the Buddha, bowed their heads to the Buddha's feet, and spoke in a loud voice: 'It is unprecedented! World Honored One! The Bodhisattva Mahasattva, protected by Prajna-paramita, by the power of skillful means, surpasses those good men and good women who cling to forms and have attachments.' At that time, the Buddha said to the devas of the Four Heavenly Kings up to the Akanistha devas: 'If all sentient beings in the three thousand great thousand worlds were to generate the mind of Anuttara-samyak-sambodhi, then all these Bodhisattvas would remember the roots of good of all Buddhas of the past, future, and present, as well as the Sravakas and Pratyekabuddhas (solitary realizers), from the initial generation of the mind until the Dharma abides, all the roots of good during this period, and all the roots of good of all other sentient beings, including giving, keeping precepts, patience, diligence, concentration, wisdom, Dana-paramita (perfection of giving) up to Prajna-paramita, the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Like these and other countless

量佛法，一切和合隨喜，隨喜已迴向阿耨多羅三藐三菩提，以取相、有所得故。復有善男子、善女人發阿耨多羅三藐三菩提心，念過去未來現在諸佛及聲聞、辟支佛，從初發意乃至法住，于其中間所有善根，並餘一切眾生所有善根，所謂佈施、持戒、忍辱、精進、一心、智慧，檀那波羅蜜乃至無量諸佛法，一切和合稱量，以無所得故、無二法故、無有相法故、不著法故、無覺法故，是最上隨喜，第一最妙無上無與等隨喜。隨喜已，迴向阿耨多羅三藐三菩提。是善男子、善女人功德，勝前善男子、善女人功德，百倍千倍百千萬億倍，乃至算數、譬喻所不能及。」

爾時須菩提白佛言：「世尊！世尊說善男子、善女人和合諸善根稱量，隨喜迴向，最上第一最妙無上無與等。世尊！云何名隨喜最上乃至無與等？」

佛言：「若善男子、善女人於過去未來現在諸法，不取不捨、不念非不念、不得非不得，是諸法中亦無有法生者滅者、若垢若凈。諸法不增不減、不來不去、不合不散、不入不出，如過去未來現在諸法相，如如相、法性、法住、法位，我亦如是隨喜。隨喜已，迴向阿耨多羅三藐三菩提。如是迴向，最上第一最妙無上無與等。須菩提！是隨喜法，比余隨喜，百倍千倍百千萬億倍，乃至算數、譬喻所不能及

【現代漢語翻譯】現代漢語譯本：『衡量佛法，一切和合隨喜，隨喜之後迴向阿耨多羅三藐三菩提（無上正等正覺），因為執著于表象、有所得的緣故。』又有善男子、善女人發阿耨多羅三藐三菩提心，憶念過去、未來、現在諸佛以及聲聞、辟支佛（獨覺），從最初發心乃至佛法住世，在這期間所有的善根，以及其他一切眾生所有的善根，包括佈施、持戒、忍辱、精進、禪定、智慧，從檀那波羅蜜（佈施波羅蜜）乃至無量諸佛法，全部和合衡量，因為無所得、無二法、無有相法、不執著於法、無覺法的緣故，這是最上等的隨喜，第一最微妙無上無與倫比的隨喜。隨喜之後，迴向阿耨多羅三藐三菩提。這樣的善男子、善女人的功德，勝過之前的善男子、善女人的功德，百倍千倍百千萬億倍，乃至用算數、譬喻都無法比擬。這時，須菩提問佛說：『世尊！世尊說善男子、善女人和合諸善根衡量，隨喜迴向，是最上第一最微妙無上無與倫比的。世尊！如何稱之為隨喜最上乃至無與倫比呢？』佛說：『如果善男子、善女人對於過去、未來、現在諸法，不取不捨、不念也不非念、不得也不非得，這些法中也沒有法生起或滅去、沒有垢染或清凈。諸法不增不減、不來不去、不合不散、不入不出，如同過去、未來、現在諸法的實相，如如相、法性、法住、法位，我也這樣隨喜。隨喜之後，迴向阿耨多羅三藐三菩提。這樣的迴向，是最上第一最微妙無上無與倫比的。須菩提！這種隨喜法，比其他的隨喜，百倍千倍百千萬億倍，乃至用算數、譬喻都無法比擬。』

【English Translation】 English version: 'Measuring the Buddhadharma, all harmoniously rejoice, and after rejoicing, dedicate the merit to Anuttara-samyak-sambodhi (unexcelled complete enlightenment), because of clinging to appearances and having something to gain.' Furthermore, there are good men and good women who generate the mind of Anuttara-samyak-sambodhi, remembering the Buddhas of the past, future, and present, as well as Sravakas (hearers) and Pratyekabuddhas (solitary realizers), from the initial arising of the mind until the Dharma abides, all the roots of goodness during this period, and all the roots of goodness of all other sentient beings, such as giving, keeping precepts, patience, diligence, concentration, and wisdom, from Dana Paramita (perfection of giving) to the immeasurable Buddhadharmas, all harmoniously measured, because of no attainment, no duality, no appearance of Dharma, no attachment to Dharma, and no awareness of Dharma, this is the supreme rejoicing, the first, most subtle, unsurpassed, and incomparable rejoicing. After rejoicing, dedicate the merit to Anuttara-samyak-sambodhi. The merit of such good men and good women surpasses the merit of the previous good men and good women by a hundred, a thousand, a hundred thousand, a million times, even to the point that it cannot be reached by calculation or analogy. At that time, Subhuti said to the Buddha, 'World Honored One! The World Honored One said that good men and good women harmonize all roots of goodness, measure them, rejoice, and dedicate the merit, which is the supreme, first, most subtle, unsurpassed, and incomparable. World Honored One! How is it called rejoicing that is supreme, even to the point of being incomparable?' The Buddha said, 'If good men and good women, regarding the Dharmas of the past, future, and present, do not grasp or abandon, do not think or not think, do not attain or not attain, and in these Dharmas, there is no Dharma that arises or ceases, no defilement or purity. The Dharmas neither increase nor decrease, neither come nor go, neither unite nor disperse, neither enter nor exit, like the true nature of the Dharmas of the past, future, and present, like the Suchness, the Dharmata (nature of Dharma), the Dharma-sthiti (abiding of Dharma), the Dharma-position, I also rejoice in this way. After rejoicing, dedicate the merit to Anuttara-samyak-sambodhi. Such dedication is the supreme, first, most subtle, unsurpassed, and incomparable. Subhuti! This Dharma of rejoicing surpasses other rejoicings by a hundred, a thousand, a hundred thousand, a million times, even to the point that it cannot be reached by calculation or analogy.'

。複次，須菩提！求佛道善男子、善女人，於過去未來現在諸佛及聲聞、辟支佛，從初發心乃至法住，于其中間所有善根，若佈施乃至智慧，檀那波羅蜜乃至無量諸佛法，及餘一切眾生所有善根，若欲隨喜者，應如是隨喜。作是念：『佈施與解脫等，戒、忍、精進、禪、智與解脫等；色與解脫等，受想行識亦與解脫等；內空與解脫等，乃至無法有法空亦與解脫等；四念處與解脫等，乃至八聖道分亦與解脫等；佛十力與解脫等，乃至一切種智亦與解脫等，戒眾、定眾、慧眾、解脫眾、解脫知見眾亦與解脫等；隨喜與解脫等；過去未來現在諸法與解脫等；十方諸佛與解脫等；諸佛迴向與解脫等；諸佛與解脫等；諸佛滅度與解脫等；諸佛弟子聲聞、辟支佛與解脫等；諸佛弟子滅度與解脫等；諸佛法相與解脫等，諸聲聞、辟支佛法相與解脫等，一切諸法相亦與解脫等。我以是諸善根相隨喜功德，迴向阿耨多羅三藐三菩提，亦與解脫等。不生不滅故。』須菩提！是名諸菩薩摩訶薩隨喜功德，最上第一最妙無上無與等。須菩提！菩薩成就是隨喜功德，當疾得阿耨多羅三藐三菩提。

「複次，須菩提！十方如恒河沙等現在諸佛及諸弟子，現在若有求佛道善男子、善女人盡形壽供養是諸佛及弟子一切所須，供養恭敬尊重讚歎，衣

【現代漢語翻譯】現代漢語譯本：須菩提，再者，那些尋求佛道的善男子、善女人，對於過去、未來、現在諸佛以及聲聞（聽聞佛陀教誨而證悟的修行者）、辟支佛（無師自悟的修行者），從最初發心直至證得法住（安住于佛法真理的狀態），在這期間所積累的一切善根，無論是佈施乃至智慧，從檀那波羅蜜（佈施的完美）乃至無量諸佛法，以及其他一切眾生所擁有的善根，如果想要隨喜（對他人善行感到歡喜），應當這樣隨喜。心中想著：『佈施與解脫相等，戒、忍、精進、禪定、智慧也與解脫相等；色（物質）與解脫相等，受、想、行、識（精神現象）也與解脫相等；內空（內在的空性）與解脫相等，乃至無法有法空（既非有也非無的空性）也與解脫相等；四念處（四種觀照方法）與解脫相等，乃至八聖道分（八種通往解脫的修行方法）也與解脫相等；佛十力（佛陀的十種力量）與解脫相等，乃至一切種智（佛陀的智慧）也與解脫相等；戒眾（持戒的群體）、定眾（修禪定的群體）、慧眾（修智慧的群體）、解脫眾（已解脫的群體）、解脫知見眾（對解脫有正確認識的群體）也與解脫相等；隨喜與解脫相等；過去、未來、現在諸法與解脫相等；十方諸佛與解脫相等；諸佛的迴向與解脫相等；諸佛與解脫相等；諸佛的滅度與解脫相等；諸佛的弟子聲聞、辟支佛與解脫相等；諸佛弟子的滅度與解脫相等；諸佛的法相與解脫相等，諸聲聞、辟支佛的法相與解脫相等，一切諸法的法相也與解脫相等。我以這些善根的隨喜功德，迴向阿耨多羅三藐三菩提（無上正等正覺），也與解脫相等。因為不生不滅的緣故。』須菩提，這稱為諸菩薩摩訶薩隨喜功德，是最上、第一、最妙、無上、無與倫比的。須菩提，菩薩成就這樣的隨喜功德，將迅速證得阿耨多羅三藐三菩提。

再者，須菩提，十方如恒河沙數般多的現在諸佛以及他們的弟子，現在如果有尋求佛道的善男子、善女人，盡其一生供養這些諸佛及其弟子一切所需，供養、恭敬、尊重、讚歎，衣

【English Translation】 English version: Furthermore, Subhuti, those good men and good women who seek the path of Buddhahood, regarding all the Buddhas of the past, future, and present, as well as the Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) from the initial arising of their aspiration until the abiding in Dharma, all the roots of merit accumulated in between, whether it be giving or wisdom, from Dana Paramita (perfection of giving) to the immeasurable Dharmas of all Buddhas, and all the roots of merit of all other beings, if they wish to rejoice in them, they should rejoice in this way. Thinking thus: 'Giving is equal to liberation, morality, patience, diligence, meditation, and wisdom are also equal to liberation; form is equal to liberation, feeling, perception, volition, and consciousness are also equal to liberation; inner emptiness is equal to liberation, and even the emptiness of neither existence nor non-existence is equal to liberation; the four foundations of mindfulness are equal to liberation, and even the eightfold noble path is equal to liberation; the ten powers of the Buddha are equal to liberation, and even the all-knowing wisdom of the Buddha is equal to liberation; the assembly of morality, the assembly of meditation, the assembly of wisdom, the assembly of liberation, and the assembly of the knowledge and vision of liberation are also equal to liberation; rejoicing is equal to liberation; the Dharmas of the past, future, and present are equal to liberation; the Buddhas of the ten directions are equal to liberation; the dedication of merit by the Buddhas is equal to liberation; the Buddhas are equal to liberation; the Parinirvana of the Buddhas is equal to liberation; the disciples of the Buddhas, the Sravakas and Pratyekabuddhas, are equal to liberation; the Parinirvana of the disciples of the Buddhas is equal to liberation; the characteristics of the Dharma of the Buddhas are equal to liberation, the characteristics of the Dharma of the Sravakas and Pratyekabuddhas are equal to liberation, and the characteristics of all Dharmas are also equal to liberation. With the merit of rejoicing in these roots of merit, I dedicate it to Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), which is also equal to liberation. Because it is neither born nor does it cease.' Subhuti, this is called the rejoicing merit of the Bodhisattva Mahasattvas, which is the most supreme, the first, the most wonderful, the unsurpassed, and the incomparable. Subhuti, a Bodhisattva who accomplishes such rejoicing merit will quickly attain Anuttara-samyak-sambodhi.

Furthermore, Subhuti, if there are good men and good women who seek the path of Buddhahood, and who throughout their lives make offerings to all the Buddhas of the ten directions, as numerous as the sands of the Ganges River, and their disciples, providing them with all their needs, making offerings, respecting, honoring, and praising them, with clothing,

服、飲食、臥具、醫藥。是諸佛滅度后，晝夜勤修供養恭敬尊重讚歎，華香乃至幡蓋伎樂，以取相、有所得故。持戒、忍辱、精進、禪定、修智慧，以取相、有所得故。復有善男子、善女人發意求阿耨多羅三藐三菩提，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，以不取相、無所得法方便力，諸善根迴向阿耨多羅三藐三菩提，是福德最上第一最妙無上無與等，勝前福德百倍千倍百千萬倍，乃至算數、譬喻所不能及。如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜時，以方便力故，諸善根應迴向阿耨多羅三藐三菩提。以不取相、無所得法故。」◎

摩訶般若波羅蜜經照明品第四十(丹本名大度品)

爾時慧命舍利弗白佛言：「世尊！是般若波羅蜜？」

佛言：「是般若波羅蜜。」

「世尊！般若波羅蜜能照一切法，畢竟凈故。世尊！應禮般若波羅蜜。世尊！般若波羅蜜不著三界。世尊！般若波羅蜜除諸闇冥，一切煩惱諸見除故。世尊！般若波羅蜜一切助道法中最上。世尊！般若波羅蜜安隱，能斷一切怖畏苦惱故。世尊！般若波羅蜜能與光明，五眼莊嚴故。世尊！般若波羅蜜能示導墮邪道眾

【現代漢語翻譯】現代漢語譯本衣服、飲食、臥具、醫藥。這些是諸佛滅度后，日夜勤奮修行供養、恭敬、尊重、讚歎，用鮮花、香料乃至幡蓋、伎樂等供養，因為執著于表象、有所求的緣故。持戒、忍辱、精進、禪定、修習智慧，也是因為執著于表象、有所求的緣故。又有善男子、善女人發願求取阿耨多羅三藐三菩提（無上正等正覺），修行檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜），以不執著于表象、無所得的法門方便之力，將所有善根迴向阿耨多羅三藐三菩提，這種福德是最上、第一、最妙、無上、無與倫比的，勝過之前的福德百倍、千倍、百千萬倍，乃至用算數、譬喻都無法比擬。須菩提！菩薩摩訶薩（大菩薩）在修行檀那波羅蜜時，以及修行尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜時，因為方便力的緣故，所有善根都應迴向阿耨多羅三藐三菩提。因為不執著于表象、無所得的法門緣故。」

《摩訶般若波羅蜜經·照明品》第四十（丹本名《大度品》）

當時，慧命舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：「世尊！這就是般若波羅蜜（智慧到彼岸）嗎？」

佛說：「這就是般若波羅蜜。」

「世尊！般若波羅蜜能夠照亮一切法，因為它畢竟清凈的緣故。世尊！應當禮敬般若波羅蜜。世尊！般若波羅蜜不執著於三界（欲界、色界、無色界）。世尊！般若波羅蜜能夠去除一切黑暗，因為一切煩惱和見解都被除去了。世尊！般若波羅蜜在一切助道法中是最上的。世尊！般若波羅蜜是安穩的，因為它能夠斷除一切恐懼和苦惱。世尊！般若波羅蜜能夠給予光明，因為它以五眼（肉眼、天眼、慧眼、法眼、佛眼）莊嚴。世尊！般若波羅蜜能夠引導墮入邪道的眾生。

【English Translation】 English version Clothing, food, bedding, and medicine. These are what people offer, respect, honor, and praise with diligence day and night after the Buddhas have passed away, using flowers, incense, and even banners and music, because they are attached to forms and have something to gain. Upholding precepts, practicing patience, diligence, meditation, and cultivating wisdom are also done because they are attached to forms and have something to gain. Furthermore, if good men and good women aspire to seek Anuttara-samyak-sambodhi (supreme perfect enlightenment), and practice Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), with the power of skillful means of non-attachment to forms and the Dharma of non-attainment, they dedicate all their roots of goodness to Anuttara-samyak-sambodhi. This merit is the most supreme, the first, the most wonderful, the unsurpassed, and incomparable, surpassing the previous merit by a hundred, a thousand, a hundred thousand times, even beyond what can be calculated or illustrated by parables. Thus, Subhuti! When Bodhisattva Mahasattvas (great Bodhisattvas) practice Dana Paramita, as well as Sila Paramita, Kshanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita, they should, through the power of skillful means, dedicate all their roots of goodness to Anuttara-samyak-sambodhi. This is because of the Dharma of non-attachment to forms and non-attainment.」

The Fortieth Chapter on Illumination from the Maha Prajna Paramita Sutra (also known as the Great Perfection Chapter in the Dan version)

At that time, the Venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 「World Honored One! Is this Prajna Paramita (perfection of wisdom)?」

The Buddha said, 「This is Prajna Paramita.」

「World Honored One! Prajna Paramita can illuminate all Dharmas because it is ultimately pure. World Honored One! Prajna Paramita should be revered. World Honored One! Prajna Paramita is not attached to the three realms (desire realm, form realm, formless realm). World Honored One! Prajna Paramita removes all darkness because all afflictions and views are removed. World Honored One! Prajna Paramita is the most supreme among all the aids to the path. World Honored One! Prajna Paramita is peaceful because it can cut off all fear and suffering. World Honored One! Prajna Paramita can give light because it is adorned with the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye). World Honored One! Prajna Paramita can guide beings who have fallen into wrong paths.

生，離二邊故。世尊！般若波羅蜜是一切種智，一切煩惱及習斷故。世尊！般若波羅蜜是諸菩薩摩訶薩母，能生諸佛法故。世尊！般若波羅蜜不生不滅，自相空故。世尊！般若波羅蜜遠離生死，非常非滅故。世尊！般若波羅蜜無救者作護，施一切珍寶故。世尊！般若波羅蜜具足力，無能破壞故。世尊！般若波羅蜜能轉三轉十二行法輪，一切諸法不轉不還故。世尊！般若波羅蜜能示諸法性，無法有法空故。世尊！應云何供養般若波羅蜜？」

佛言：「當如供養世尊。禮般若波羅蜜當如禮世尊。何以故？世尊不異般若波羅蜜，般若波羅蜜不異世尊；世尊即是般若波羅蜜，般若波羅蜜即是世尊。是般若波羅蜜中出生諸佛、菩薩、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹。般若波羅蜜中生十善道、四禪、四無量心、四無色定、五神通，內空乃至無法有法空，四念處乃至八聖道分。是般若波羅蜜中生佛十力、十八不共法、大慈大悲、一切種智。」

爾時釋提桓因心念：「何因緣故，舍利弗問是事？」念已，語舍利弗：「何因緣故問是事？」

舍利弗語釋提桓因言：「憍尸迦！諸菩薩摩訶薩為般若波羅蜜守護，以漚和拘舍羅力故。於過去未來現在諸佛，從初發心乃至法住，于其中間所作善根一切和合隨喜，回

【現代漢語翻譯】現代漢語譯本：『生』，是遠離有和無兩邊的緣故。世尊！般若波羅蜜（Prajnaparamita，智慧的完美）是一切種智（sarvajnata，對一切事物和現象的完全理解），因為它斷除了一切煩惱和習氣。世尊！般若波羅蜜是諸菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的母親，因為它能產生諸佛的法。世尊！般若波羅蜜不生不滅，因為它自身的本性是空。世尊！般若波羅蜜遠離生死，因為它既不是常住的也不是斷滅的。世尊！般若波羅蜜沒有救護者，但它能給予一切珍寶。世尊！般若波羅蜜具有強大的力量，沒有東西能夠破壞它。世尊！般若波羅蜜能夠轉動三轉十二行法輪（dharma-cakra，佛法的輪子），因為一切諸法既不轉動也不返回。世尊！般若波羅蜜能夠顯示諸法的本性，因為無法和有法都是空性的。世尊！我們應該如何供養般若波羅蜜呢？』佛說：『應當像供養世尊（Bhagavan，佛陀）一樣供養般若波羅蜜。禮敬般若波羅蜜應當像禮敬世尊一樣。為什麼呢？世尊和般若波羅蜜沒有差別，般若波羅蜜和世尊沒有差別；世尊就是般若波羅蜜，般若波羅蜜就是世尊。從般若波羅蜜中出生了諸佛、菩薩、辟支佛（pratyekabuddha，獨覺佛）、阿羅漢（arhat，已證悟的聖者）、阿那含（anagamin，不還者）、斯陀含（sakrdagamin，一來者）、須陀洹（srotapanna，入流者）。從般若波羅蜜中產生了十善道、四禪（dhyana，禪定）、四無量心（apramana，四種無限的慈悲喜捨）、四無色定（arupa-samapatti，四種無色界的禪定）、五神通（abhijna，五種超自然能力），從內空乃至無法有法空，從四念處（smrtyupasthana，四種正念的修行）乃至八聖道分（aryastangika-marga，八正道）。從般若波羅蜜中產生了佛的十力（dasabala，佛的十種力量）、十八不共法（avenika-dharma，佛的十八種不共的功德）、大慈大悲、一切種智。』這時，釋提桓因（Sakra devanam indra，天神之王）心中想：『是什麼因緣，讓舍利弗（Sariputra，佛陀的十大弟子之一）問這個問題？』想完之後，他問舍利弗：『是什麼因緣讓你問這個問題？』舍利弗對釋提桓因說：『憍尸迦（Kausika，釋提桓因的別名）！諸菩薩摩訶薩因為般若波羅蜜的守護，憑藉方便善巧的力量，對於過去、未來、現在諸佛，從最初發心乃至法住世間，在這期間所作的一切善根，都全部和合隨喜，迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

【English Translation】 English version: 'Birth' is because it is apart from the two extremes. World Honored One! Prajnaparamita (Perfection of Wisdom) is the all-knowing wisdom (sarvajnata), because it cuts off all afflictions and habits. World Honored One! Prajnaparamita is the mother of all Bodhisattva-Mahasattvas (great Bodhisattvas), because it gives rise to all the Buddha's teachings. World Honored One! Prajnaparamita neither arises nor ceases, because its self-nature is empty. World Honored One! Prajnaparamita is far from birth and death, because it is neither permanent nor annihilated. World Honored One! Prajnaparamita has no protector, but it bestows all treasures. World Honored One! Prajnaparamita is full of power, and nothing can destroy it. World Honored One! Prajnaparamita can turn the Dharma wheel (dharma-cakra) in three turns and twelve aspects, because all dharmas neither turn nor return. World Honored One! Prajnaparamita can show the nature of all dharmas, because neither the absence of dharmas nor the presence of dharmas is real. World Honored One! How should we make offerings to Prajnaparamita?' The Buddha said: 'You should make offerings to Prajnaparamita as you would make offerings to the World Honored One (Bhagavan). You should pay homage to Prajnaparamita as you would pay homage to the World Honored One. Why? The World Honored One is not different from Prajnaparamita, and Prajnaparamita is not different from the World Honored One; the World Honored One is Prajnaparamita, and Prajnaparamita is the World Honored One. From Prajnaparamita are born all Buddhas, Bodhisattvas, Pratyekabuddhas (solitary Buddhas), Arhats (enlightened saints), Anagamins (non-returners), Sakrdagamins (once-returners), and Srotapannas (stream-enterers). From Prajnaparamita arise the ten virtuous paths, the four dhyanas (meditations), the four immeasurables (apramana, boundless loving-kindness, compassion, joy, and equanimity), the four formless attainments (arupa-samapatti), the five supernormal powers (abhijna), from inner emptiness to the emptiness of both the absence and presence of dharmas, from the four foundations of mindfulness (smrtyupasthana) to the eightfold noble path (aryastangika-marga). From Prajnaparamita arise the ten powers of the Buddha (dasabala), the eighteen unique qualities of a Buddha (avenika-dharma), great loving-kindness and great compassion, and all-knowing wisdom.' At that time, Sakra devanam indra (king of the gods) thought in his mind: 'What is the reason that Sariputra (one of the Buddha's ten great disciples) asked this question?' After thinking this, he said to Sariputra: 'What is the reason that you asked this question?' Sariputra said to Sakra devanam indra: 'Kausika (another name for Sakra)! All Bodhisattva-Mahasattvas, because of the protection of Prajnaparamita, and through the power of skillful means, for all Buddhas of the past, future, and present, from the initial arising of the aspiration to the abiding of the Dharma, all the roots of good that are done during this time, they all combine and rejoice in them, and dedicate them to Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

向阿耨多羅三藐三菩提。以是因緣故，我問是事。憍尸迦！菩薩摩訶薩般若波羅蜜，勝檀那波羅蜜，尸羅、羼提、毗梨耶、禪那波羅蜜。譬如生盲人，若百若千若百千，而無前導，不能趣道入城。憍尸迦！五波羅蜜亦如是。離般若波羅蜜如盲無導，不能趣道，不能得一切智。憍尸迦！若五波羅蜜得般若波羅蜜將導，是時五波羅蜜名為有眼。般若波羅蜜將導，得波羅蜜名字。」

釋提桓因語舍利弗：「如所言，般若波羅蜜將導五波羅蜜故，得波羅蜜名字。舍利弗！若無檀那波羅蜜助，五波羅蜜不得波羅蜜名字；若無尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，五波羅蜜不得波羅蜜名字。若爾者，何以故獨贊般若波羅蜜？」

舍利弗言：「如是，如是！憍尸迦！無檀那波羅蜜，五波羅蜜不得波羅蜜名字；無尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，五波羅蜜不得波羅蜜名字。但菩薩摩訶薩住般若波羅蜜中，能具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜。以是故，憍尸迦！般若波羅蜜於五波羅蜜中，最上第一最妙無上無與等。」

舍利弗白佛言：「世尊！云何應生般若波羅蜜？」

佛告舍利弗：「色不生故，般若波羅蜜生；受想行識不生故，般

【現代漢語翻譯】現代漢語譯本爲了證得阿耨多羅三藐三菩提（無上正等正覺），因為這個緣故，我才問這件事。憍尸迦（帝釋天）！菩薩摩訶薩（大菩薩）的般若波羅蜜（智慧到彼岸），勝過檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）。譬如一個天生的盲人，無論是百人、千人還是百千人，如果沒有嚮導，就不能走到道路上進入城市。憍尸迦！五波羅蜜也是這樣。離開般若波羅蜜，就像盲人沒有嚮導，不能走到道路上，不能獲得一切智慧。憍尸迦！如果五波羅蜜得到般若波羅蜜的引導，這時五波羅蜜才被稱為有眼睛。般若波羅蜜引導，才能得到波羅蜜的名字。釋提桓因（帝釋天）對舍利弗說：『正如你所說，因為般若波羅蜜引導五波羅蜜，所以才得到波羅蜜的名字。舍利弗！如果沒有檀那波羅蜜的幫助，五波羅蜜就不能得到波羅蜜的名字；如果沒有尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，五波羅蜜也不能得到波羅蜜的名字。如果是這樣，為什麼只讚歎般若波羅蜜呢？』舍利弗說：『是的，是的！憍尸迦！沒有檀那波羅蜜，五波羅蜜就不能得到波羅蜜的名字；沒有尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，五波羅蜜也不能得到波羅蜜的名字。但是菩薩摩訶薩安住于般若波羅蜜中，能夠圓滿檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜。因此，憍尸迦！般若波羅蜜在五波羅蜜中，是最上、第一、最妙、無上、無與倫比的。』舍利弗對佛說：『世尊！應該如何生起般若波羅蜜呢？』佛告訴舍利弗：『因為色（物質）不生，所以般若波羅蜜生起；因為受（感受）、想（概念）、行（意志）、識（意識）不生，所以般若波羅蜜生起。』

【English Translation】 English version Towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). Because of this reason, I ask about this matter. Kausika (Indra)! The Prajna-paramita (perfection of wisdom) of a Bodhisattva-mahasattva (great Bodhisattva) surpasses Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of vigor), and Dhyana-paramita (perfection of meditation). It is like a person born blind, whether there are a hundred, a thousand, or a hundred thousand, without a guide, they cannot go on the road and enter the city. Kausika! The five paramitas are also like this. Without Prajna-paramita, like a blind person without a guide, they cannot go on the road and cannot attain all wisdom. Kausika! If the five paramitas are guided by Prajna-paramita, then the five paramitas are called having eyes. Guided by Prajna-paramita, they obtain the name of paramita. Sakra, Lord of the Devas (Indra) said to Sariputra: 'As you said, because Prajna-paramita guides the five paramitas, they obtain the name of paramita. Sariputra! Without the help of Dana-paramita, the five paramitas cannot obtain the name of paramita; without Sila-paramita, Ksanti-paramita, Virya-paramita, and Dhyana-paramita, the five paramitas cannot obtain the name of paramita. If that is so, why do you only praise Prajna-paramita?' Sariputra said: 'Yes, yes! Kausika! Without Dana-paramita, the five paramitas cannot obtain the name of paramita; without Sila-paramita, Ksanti-paramita, Virya-paramita, and Dhyana-paramita, the five paramitas cannot obtain the name of paramita. But a Bodhisattva-mahasattva, dwelling in Prajna-paramita, can perfect Dana-paramita, Sila-paramita, Ksanti-paramita, Virya-paramita, and Dhyana-paramita. Therefore, Kausika! Prajna-paramita among the five paramitas is the highest, the first, the most wonderful, the supreme, and incomparable.' Sariputra said to the Buddha: 'World Honored One! How should Prajna-paramita arise?' The Buddha told Sariputra: 'Because form (rupa) does not arise, Prajna-paramita arises; because sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) do not arise, Prajna-paramita arises.'

若波羅蜜生。檀那波羅蜜不生故，般若波羅蜜生；乃至禪那波羅蜜不生故，般若波羅蜜生。內空乃至無法有法空，四念處乃至八聖道分，佛十力乃至一切智、一切種智不生故，般若波羅蜜生。如是諸法不生故，般若波羅蜜應生。」

舍利弗言：「世尊！云何色不生故，般若波羅蜜生？乃至一切諸法不生故，般若波羅蜜應生？」

佛言：「色不起不生、不得不失故。乃至一切諸法不起不生、不得不失故，般若波羅蜜生。」

舍利弗白佛言：「如是生般若波羅蜜，與何等法合？」

佛言：「無所與合。以是故，得名般若波羅蜜。」

「世尊！不與何等法合？」佛言：「不與不善法合、不與善法合，不與世間法合、不與出世間法合，不與有漏法合、不與無漏法合，不與有罪法合、不與無罪法合，不與有為法合、不與無為法合。何以故？般若波羅蜜不為得法故生。以是故，于諸法無所合。」

爾時釋提桓因白佛言：「世尊！是般若波羅蜜亦不合薩婆若。」

佛言：「如是，憍尸迦！般若波羅蜜亦不合薩婆若，亦不得故。」

釋提桓因言：「世尊！云何般若波羅蜜亦不合薩婆若亦不得？」

佛言：「般若波羅蜜不如名字、不如相、不如起作法合。」

釋提桓因言

【現代漢語翻譯】現代漢語譯本：如果佈施波羅蜜（Dāna pāramitā，意為到達彼岸的佈施）不生起，般若波羅蜜（Prajñā pāramitā，意為到達彼岸的智慧）就會生起；乃至禪那波羅蜜（Dhyāna pāramitā，意為到達彼岸的禪定）不生起，般若波羅蜜就會生起。內空（adhyātma-śūnyatā，意為空性的一種）乃至無法有法空（abhāva-svabhāva-śūnyatā，意為空性的一種），四念處（catvāri smṛtyupasthānāni，意為四種觀想的修行方法）乃至八聖道分（āryāṣṭāṅgamārga，意為達到解脫的八種修行方法），佛十力（daśa-balāni tathāgatasya，意為佛的十種力量）乃至一切智（sarvajñatā，意為佛的一切智慧）、一切種智（sarvākāra-jñatā，意為佛對一切事物和一切方式的智慧）不生起，般若波羅蜜就會生起。像這樣，當這些法不生起時，般若波羅蜜就應該生起。舍利弗（Śāriputra，佛陀的十大弟子之一）說：『世尊！為什麼說色（rūpa，意為物質現象）不生起，般若波羅蜜就會生起？乃至一切諸法不生起，般若波羅蜜就應該生起？』佛說：『色不起不生、不可得、不失壞。乃至一切諸法不起不生、不可得、不失壞，所以般若波羅蜜就會生起。』舍利弗對佛說：『像這樣生起的般若波羅蜜，是與什麼法結合呢？』佛說：『不與任何法結合。因此，才得名為般若波羅蜜。』『世尊！不與什麼法結合呢？』佛說：『不與不善法結合，不與善法結合；不與世間法結合，不與出世間法結合；不與有漏法結合，不與無漏法結合；不與有罪法結合，不與無罪法結合；不與有為法結合，不與無為法結合。為什麼呢？因為般若波羅蜜不是爲了獲得法而生起的。因此，它與一切法都不結合。』這時，釋提桓因（Śakra devānām indraḥ，意為天神之王）對佛說：『世尊！這般若波羅蜜也不與薩婆若（sarvajña，意為一切智者，指佛）結合。』佛說：『是的，憍尸迦（Kauśika，釋提桓因的別名）！般若波羅蜜也不與薩婆若結合，也無法獲得。』釋提桓因說：『世尊！為什麼說般若波羅蜜既不與薩婆若結合，也無法獲得呢？』佛說：『般若波羅蜜不如名字、不如相、不如起作法結合。』釋提桓因說：

【English Translation】 English version: If the Dāna pāramitā (Perfection of Giving) does not arise, the Prajñā pāramitā (Perfection of Wisdom) arises; and even if the Dhyāna pāramitā (Perfection of Meditation) does not arise, the Prajñā pāramitā arises. Because the inner emptiness (adhyātma-śūnyatā) and even the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā), the four foundations of mindfulness (catvāri smṛtyupasthānāni), and even the eightfold noble path (āryāṣṭāṅgamārga), the ten powers of the Buddha (daśa-balāni tathāgatasya), and even the all-knowing wisdom (sarvajñatā) and the wisdom of all modes (sarvākāra-jñatā) do not arise, the Prajñā pāramitā arises. Thus, when these dharmas do not arise, the Prajñā pāramitā should arise. Śāriputra (one of the Buddha's ten principal disciples) said: 'World Honored One! Why is it said that when form (rūpa) does not arise, the Prajñā pāramitā arises? And even when all dharmas do not arise, the Prajñā pāramitā should arise?' The Buddha said: 'Form does not arise, does not come into being, cannot be obtained, and is not lost. And even all dharmas do not arise, do not come into being, cannot be obtained, and are not lost, therefore the Prajñā pāramitā arises.' Śāriputra said to the Buddha: 'This Prajñā pāramitā that arises in this way, with what dharma does it combine?' The Buddha said: 'It does not combine with any dharma. Therefore, it is named Prajñā pāramitā.' 'World Honored One! With what dharma does it not combine?' The Buddha said: 'It does not combine with unwholesome dharmas, nor with wholesome dharmas; it does not combine with worldly dharmas, nor with supramundane dharmas; it does not combine with defiled dharmas, nor with undefiled dharmas; it does not combine with culpable dharmas, nor with non-culpable dharmas; it does not combine with conditioned dharmas, nor with unconditioned dharmas. Why? Because the Prajñā pāramitā does not arise for the sake of obtaining dharmas. Therefore, it does not combine with any dharmas.' At that time, Śakra devānām indraḥ (the king of the gods) said to the Buddha: 'World Honored One! This Prajñā pāramitā also does not combine with sarvajña (the all-knowing one, referring to the Buddha).' The Buddha said: 'Yes, Kauśika (another name for Śakra)! The Prajñā pāramitā also does not combine with sarvajña, nor can it be obtained.' Śakra said: 'World Honored One! Why is it said that the Prajñā pāramitā neither combines with sarvajña nor can it be obtained?' The Buddha said: 'The Prajñā pāramitā does not combine according to name, according to form, or according to the way things arise and function.' Śakra said:

：「今云何合？」

佛言：「若菩薩摩訶薩如不取不受不住不著不斷，如是合亦無所合。如是，憍尸迦！般若波羅蜜一切法合亦無所合。」

爾時釋提桓因白佛言：「未曾有也。世尊！是般若波羅蜜力，為一切法不起不生、不得不失故生。」

須菩提白佛言：「世尊！若菩薩摩訶薩行般若波羅蜜時，作是念：『般若波羅蜜若一切法合、若不合。』是菩薩摩訶薩則舍般若波羅蜜、遠離般若波羅蜜。」

佛告須菩提：「復有因緣，菩薩摩訶薩舍般若波羅蜜、遠離般若波羅蜜。若菩薩摩訶薩作是念：『是般若波羅蜜無所有，空虛不堅固。』是菩薩摩訶薩則舍般若波羅蜜、遠離般若波羅蜜。須菩提！以是因緣故，舍離般若波羅蜜。」

須菩提白佛言：「世尊！信般若波羅蜜，為不信何法？」

佛告須菩提：「信般若波羅蜜，則不信色，不信受想行識，不信眼乃至意，不信色乃至法，不信眼識界乃至意識界，不信檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，不信內空乃至無法有法空，不信四念處乃至八聖道分，不信佛十力乃至十八不共法，不信須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、不信菩薩道、不信阿耨多羅三藐三菩提乃至一切種智。」

【現代漢語翻譯】「現在如何算是『合』呢？」

佛說：「如果菩薩摩訶薩能做到不執取、不接受、不住留、不執著、不分別，那麼這種『合』也就無所謂『合』了。憍尸迦（釋提桓因的別稱）！般若波羅蜜對於一切法的『合』，也是無所謂『合』的。」

這時，釋提桓因對佛說：「真是前所未有啊！世尊！這般若波羅蜜的力量，是爲了讓一切法不生不滅、不增不減而產生的。」

須菩提對佛說：「世尊！如果菩薩摩訶薩在修行般若波羅蜜時，心中想著：『般若波羅蜜與一切法是合還是不合呢？』這位菩薩摩訶薩就會捨棄般若波羅蜜，遠離般若波羅蜜。」

佛告訴須菩提：「還有其他原因，會讓菩薩摩訶薩捨棄般若波羅蜜，遠離般若波羅蜜。如果菩薩摩訶薩心中想著：『這般若波羅蜜是空無所有的，虛幻不實的。』這位菩薩摩訶薩就會捨棄般若波羅蜜，遠離般若波羅蜜。須菩提！因為這些原因，才會捨棄般若波羅蜜。」

須菩提對佛說：「世尊！相信般若波羅蜜，就是不相信什麼法呢？」

佛告訴須菩提：「相信般若波羅蜜，就是不相信色（物質現象），不相信受、想、行、識（精神現象），不相信眼根乃至意根，不相信色塵乃至法塵，不相信眼識界乃至意識界，不相信檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜），不相信內空乃至無法有法空，不相信四念處乃至八聖道分，不相信佛的十力乃至十八不共法，不相信須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）、辟支佛道（緣覺道），不相信菩薩道，不相信阿耨多羅三藐三菩提（無上正等正覺）乃至一切種智（佛的一切智慧）。」

【English Translation】「How does 『union』 come about now?」

The Buddha said, 「If a Bodhisattva Mahasattva does not grasp, does not receive, does not abide, does not cling, and does not discriminate, then such 『union』 is without any union. Thus, Kausika (another name for Sakra Devanam Indra)! The union of Prajnaparamita with all dharmas is also without any union.」

At that time, Sakra Devanam Indra said to the Buddha, 「It is unprecedented, O Blessed One! This power of Prajnaparamita arises because all dharmas neither arise nor cease, neither gain nor lose.」

Subhuti said to the Buddha, 「O Blessed One! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, thinks, 『Is Prajnaparamita united with all dharmas or not?』 that Bodhisattva Mahasattva will abandon Prajnaparamita and be far from Prajnaparamita.」

The Buddha told Subhuti, 「There are other reasons why a Bodhisattva Mahasattva abandons Prajnaparamita and is far from Prajnaparamita. If a Bodhisattva Mahasattva thinks, 『This Prajnaparamita is without substance, empty, and not firm,』 that Bodhisattva Mahasattva will abandon Prajnaparamita and be far from Prajnaparamita. Subhuti! It is because of these reasons that Prajnaparamita is abandoned.」

Subhuti said to the Buddha, 「O Blessed One! Believing in Prajnaparamita, what dharma is not believed?」

The Buddha told Subhuti, 「Believing in Prajnaparamita means not believing in rupa (form), not believing in vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), not believing in the eye up to the mind, not believing in form up to dharma, not believing in the eye consciousness realm up to the mind consciousness realm, not believing in Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), not believing in inner emptiness up to the emptiness of no-dharma and dharma, not believing in the four foundations of mindfulness up to the eightfold noble path, not believing in the ten powers of the Buddha up to the eighteen unique qualities of a Buddha, not believing in the Srotapanna fruit (stream-enterer), Sakrdagamin fruit (once-returner), Anagamin fruit (non-returner), Arhat fruit (worthy one), Pratyekabuddha path (solitary realizer), not believing in the Bodhisattva path, not believing in Anuttara Samyak Sambodhi (unexcelled perfect enlightenment) up to all-knowing wisdom.」

須菩提白佛言：「世尊！云何信般若波羅蜜時不信色乃至一切種智？」

佛告須菩提：「色不可得故，信般若波羅蜜不信色。乃至一切種智不可得故，信般若波羅蜜不信一切種智。以是故，須菩提！信般若波羅蜜時，不信色乃至不信一切種智。」

須菩提白佛言：「世尊！是般若波羅蜜名為摩訶波羅蜜。」

「須菩提！何因緣故，是般若波羅蜜名為摩訶波羅蜜？」

須菩提言：「世尊！是般若波羅蜜不作色大、不作色小，受想行識，不作大、不作小。眼乃至意，色乃至法，眼識界乃至意識界，不作大、不作小。檀那波羅蜜乃至禪那波羅蜜，不作大、不作小。內空乃至無法有法空，不作大、不作小。四念處乃至阿耨多羅三藐三菩提，不作大、不作小。諸佛法不作大、不作小。諸佛不作大、不作小。是般若波羅蜜不作色合、不作色散，受想行識不作合、不作散，乃至諸佛不作合、不作散。不作色無量、不作色非無量，乃至諸佛不作無量、不作非無量。不作色廣、不作色狹，乃至諸佛不作廣、不作狹。不作色有力、不作色無力，乃至諸佛不作有力、不作無力。世尊！以是因緣故，是般若波羅蜜名摩訶波羅蜜。世尊！若新發意菩薩摩訶薩，若不遠離般若波羅蜜、不遠離禪那波羅蜜、不遠離毗梨耶波羅

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『世尊！為什麼在信奉般若波羅蜜（智慧到彼岸）的時候，卻不信奉色（物質）乃至一切種智（佛陀所知的一切智慧）呢？』佛告訴須菩提：『因為色是不可得的，所以信奉般若波羅蜜時，不信奉色。乃至一切種智是不可得的，所以信奉般若波羅蜜時，不信奉一切種智。因此，須菩提！信奉般若波羅蜜時，就不信奉色，乃至不信奉一切種智。』須菩提對佛說：『世尊！這般若波羅蜜被稱為摩訶波羅蜜（偉大的智慧到彼岸）。』『須菩提！是什麼因緣，使得這般若波羅蜜被稱為摩訶波羅蜜呢？』須菩提說：『世尊！這般若波羅蜜不認為色是大的，也不認為色是小的；受（感受）、想（概念）、行（意志）、識（意識）也是如此，不認為大，也不認為小。眼乃至意（六根），色乃至法（六塵），眼識界乃至意識界（六識），不認為大，也不認為小。檀那波羅蜜（佈施到彼岸）乃至禪那波羅蜜（禪定到彼岸），不認為大，也不認為小。內空（內空的智慧）乃至無法有法空（一切法皆空的智慧），不認為大，也不認為小。四念處（四種觀想）乃至阿耨多羅三藐三菩提（無上正等正覺），不認為大，也不認為小。諸佛的法不認為大，也不認為小。諸佛不認為大，也不認為小。這般若波羅蜜不認為色是合的，也不認為色是散的；受想行識不認為合，也不認為散；乃至諸佛不認為合，也不認為散。不認為色是無量的，也不認為色是非無量的；乃至諸佛不認為無量的，也不認為非無量的。不認為色是廣的，也不認為色是狹的；乃至諸佛不認為廣的，也不認為狹的。不認為色是有力的，也不認為色是無力的；乃至諸佛不認為有力，也不認為無力。世尊！因為這個因緣，所以這般若波羅蜜被稱為摩訶波羅蜜。世尊！如果新發心的菩薩摩訶薩（大菩薩），如果不遠離般若波羅蜜、不遠離禪那波羅蜜、不遠離毗梨耶波羅

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, why is it that when one believes in Prajna Paramita (Perfection of Wisdom), one does not believe in rupa (form) and even Sarvajnata (all-knowing wisdom)?' The Buddha told Subhuti, 'Because rupa is unattainable, one does not believe in rupa when believing in Prajna Paramita. Even Sarvajnata is unattainable, so one does not believe in Sarvajnata when believing in Prajna Paramita. Therefore, Subhuti, when believing in Prajna Paramita, one does not believe in rupa, and even does not believe in Sarvajnata.' Subhuti said to the Buddha, 'World Honored One, this Prajna Paramita is called Maha Paramita (Great Perfection of Wisdom).' 'Subhuti, what is the reason that this Prajna Paramita is called Maha Paramita?' Subhuti said, 'World Honored One, this Prajna Paramita does not consider rupa to be large, nor does it consider rupa to be small; the same is true for vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), it does not consider them large, nor does it consider them small. The eye and even the mind (six sense organs), rupa and even dharma (six sense objects), the eye consciousness realm and even the mind consciousness realm (six consciousnesses), it does not consider them large, nor does it consider them small. Dana Paramita (Perfection of Giving) and even Dhyana Paramita (Perfection of Meditation), it does not consider them large, nor does it consider them small. Inner emptiness and even the emptiness of no-dharma and dharma (emptiness of all phenomena), it does not consider them large, nor does it consider them small. The four foundations of mindfulness and even Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), it does not consider them large, nor does it consider them small. The dharmas of all Buddhas are not considered large, nor are they considered small. All Buddhas are not considered large, nor are they considered small. This Prajna Paramita does not consider rupa to be combined, nor does it consider rupa to be scattered; vedana, samjna, samskara, and vijnana are not considered combined, nor are they considered scattered; and even all Buddhas are not considered combined, nor are they considered scattered. It does not consider rupa to be immeasurable, nor does it consider rupa to be not immeasurable; and even all Buddhas are not considered immeasurable, nor are they considered not immeasurable. It does not consider rupa to be broad, nor does it consider rupa to be narrow; and even all Buddhas are not considered broad, nor are they considered narrow. It does not consider rupa to be powerful, nor does it consider rupa to be powerless; and even all Buddhas are not considered powerful, nor are they considered powerless. World Honored One, because of this reason, this Prajna Paramita is called Maha Paramita. World Honored One, if a newly aspiring Bodhisattva Mahasattva (Great Bodhisattva) does not depart from Prajna Paramita, does not depart from Dhyana Paramita, does not depart from Virya Paramita'

蜜、不遠離羼提波羅蜜、不遠離尸羅波羅蜜、不遠離檀那波羅蜜，如是念：『是般若波羅蜜不作色大、不作色小，乃至諸佛不作大、不作小；不作色合、不作色散，不作色無量、不作色非無量，不作色有力、不作色無力，乃至諸佛不作有力、不作無力。』世尊！菩薩摩訶薩若如是知，是為不行般若波羅蜜。何以故？是非般若波羅蜜相。所謂作色大小乃至諸佛作大小，色有力無力乃至諸佛有力無力。世尊！是菩薩摩訶薩用有所得故，有大過失。所謂行般若波羅蜜時，作色大作色小乃至諸佛作有力作無力。何以故？有所得相者，無阿耨多羅三藐三菩提。所以者何？眾生不生故，般若波羅蜜不生；色不生故，般若波羅蜜不生；乃至佛不生故，般若波羅蜜不生。眾生性無故，般若波羅蜜性無；色性無故，般若波羅蜜性無；乃至佛性無故，般若波羅蜜性無。眾生非法故，般若波羅蜜非法；色非法故，般若波羅蜜非法；乃至佛非法故，般若波羅蜜非法。眾生空故，般若波羅蜜空；色空故，般若波羅蜜空；乃至佛空故，般若波羅蜜空。眾生離故，般若波羅蜜離；色離故，般若波羅蜜離；乃至佛離故，般若波羅蜜離。眾生無有故，般若波羅蜜無有；色無有故，般若波羅蜜無有；乃至佛無有故，般若波羅蜜無有。眾生不可思議故，般若波

【現代漢語翻譯】現代漢語譯本不遠離精進波羅蜜（Vīrya-pāramitā，精進的完美）、不遠離安忍波羅蜜（Kṣānti-pāramitā，忍耐的完美）、不遠離持戒波羅蜜（Śīla-pāramitā，道德的完美）、不遠離佈施波羅蜜（Dāna-pāramitā，佈施的完美），如此思念：『這般若波羅蜜（Prajñā-pāramitā，智慧的完美）不使色（rūpa，物質現象）變大、不使色變小，乃至諸佛（Buddha，覺悟者）不使變大、不使變小；不使色聚合、不使色分散，不使色無量、不使色非無量，不使色有力、不使色無力，乃至諸佛不使有力、不使無力。』世尊！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如果這樣理解，這就是沒有在修行般若波羅蜜。為什麼呢？因為這不是般若波羅蜜的真實相狀。所謂使色變大變小乃至諸佛使變大變小，色有力無力乃至諸佛有力無力，這些都是有所得的執著。世尊！這位菩薩摩訶薩因為有所得的緣故，有很大的過失。所謂在修行般若波羅蜜時，執著色大色小乃至諸佛有力無力。為什麼呢？因為執著有所得的相狀，就無法證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這是什麼原因呢？因為眾生（sattva，有情）不生，所以般若波羅蜜不生；色不生，所以般若波羅蜜不生；乃至佛不生，所以般若波羅蜜不生。眾生的自性是空無的，所以般若波羅蜜的自性也是空無的；色的自性是空無的，所以般若波羅蜜的自性也是空無的；乃至佛的自性是空無的，所以般若波羅蜜的自性也是空無的。眾生不是真實的，所以般若波羅蜜也不是真實的；色不是真實的，所以般若波羅蜜也不是真實的；乃至佛不是真實的，所以般若波羅蜜也不是真實的。眾生是空性的，所以般若波羅蜜是空性的；色是空性的，所以般若波羅蜜是空性的；乃至佛是空性的，所以般若波羅蜜是空性的。眾生是遠離的，所以般若波羅蜜是遠離的；色是遠離的，所以般若波羅蜜是遠離的；乃至佛是遠離的，所以般若波羅蜜是遠離的。眾生是無有的，所以般若波羅蜜是無有的；色是無有的，所以般若波羅蜜是無有的；乃至佛是無有的，所以般若波羅蜜是無有的。眾生是不可思議的，所以般若波羅蜜也是不可思議的。

【English Translation】 English version Not apart from the Vīrya-pāramitā (perfection of vigor), not apart from the Kṣānti-pāramitā (perfection of patience), not apart from the Śīla-pāramitā (perfection of morality), not apart from the Dāna-pāramitā (perfection of generosity), thus thinking: 『This Prajñā-pāramitā (perfection of wisdom) does not make rūpa (form) large, does not make rūpa small, even the Buddhas (the awakened ones) do not make large, do not make small; does not make rūpa combine, does not make rūpa scatter, does not make rūpa immeasurable, does not make rūpa not immeasurable, does not make rūpa powerful, does not make rūpa powerless, even the Buddhas do not make powerful, do not make powerless.』 World Honored One! If a Bodhisattva-mahāsattva (great Bodhisattva) understands in this way, this is not practicing the Prajñā-pāramitā. Why? Because this is not the true nature of Prajñā-pāramitā. The so-called making rūpa large or small, even the Buddhas making large or small, rūpa being powerful or powerless, even the Buddhas being powerful or powerless, these are all attachments to something obtained. World Honored One! This Bodhisattva-mahāsattva, because of having something to obtain, has great faults. The so-called, while practicing Prajñā-pāramitā, being attached to rūpa being large or small, even the Buddhas being powerful or powerless. Why? Because having the appearance of something to obtain, one cannot attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). What is the reason for this? Because sattva (sentient beings) do not arise, therefore Prajñā-pāramitā does not arise; rūpa does not arise, therefore Prajñā-pāramitā does not arise; even the Buddhas do not arise, therefore Prajñā-pāramitā does not arise. The nature of sentient beings is empty, therefore the nature of Prajñā-pāramitā is also empty; the nature of rūpa is empty, therefore the nature of Prajñā-pāramitā is also empty; even the nature of the Buddhas is empty, therefore the nature of Prajñā-pāramitā is also empty. Sentient beings are not real, therefore Prajñā-pāramitā is not real; rūpa is not real, therefore Prajñā-pāramitā is not real; even the Buddhas are not real, therefore Prajñā-pāramitā is not real. Sentient beings are empty, therefore Prajñā-pāramitā is empty; rūpa is empty, therefore Prajñā-pāramitā is empty; even the Buddhas are empty, therefore Prajñā-pāramitā is empty. Sentient beings are detached, therefore Prajñā-pāramitā is detached; rūpa is detached, therefore Prajñā-pāramitā is detached; even the Buddhas are detached, therefore Prajñā-pāramitā is detached. Sentient beings are non-existent, therefore Prajñā-pāramitā is non-existent; rūpa is non-existent, therefore Prajñā-pāramitā is non-existent; even the Buddhas are non-existent, therefore Prajñā-pāramitā is non-existent. Sentient beings are inconceivable, therefore Prajñā-pāramitā is also inconceivable.

羅蜜不可思議；色不可思議故，般若波羅蜜不可思議；乃至佛不可思議故，般若波羅蜜不可思議。眾生不滅故，般若波羅蜜不滅；色不滅故，般若波羅蜜不滅；乃至佛不滅故，般若波羅蜜不滅。眾生不可知故，般若波羅蜜不可知；色不可知故，般若波羅蜜不可知；乃至佛不可知故，般若波羅蜜不可知。眾生力不成就故，般若波羅蜜力不成就；色力不成就故，般若波羅蜜力不成就；乃至佛力不成就故，般若波羅蜜力不成就。世尊！以是因緣故，諸菩薩摩訶薩般若波羅蜜名為摩訶波羅蜜。」

摩訶般若波羅蜜經信毀品第四十一(丹泥梨品)

爾時慧命舍利弗白佛言：「世尊！有菩薩摩訶薩信解是般若波羅蜜者，從何處終，來生是間？發阿耨多羅三藐三菩提心來為幾時？為供養幾佛？行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，供養幾佛來為幾時，能隨順解深般若波羅蜜義？」

佛告舍利弗：「是菩薩摩訶薩供養十方諸佛，來生是間。是菩薩發阿耨多羅三藐三菩提心來，無量無邊阿僧祇百千萬億劫。是菩薩摩訶薩從初發心常行六波羅蜜，供養無量無邊不可思議阿僧祇諸佛，來生是間。舍利弗！是菩薩摩訶薩若見若聞般若波羅蜜，作是念：『我見佛，從佛聞法。』舍

【現代漢語翻譯】現代漢語譯本：羅蜜（指般若波羅蜜）不可思議；因為色（指物質現象）不可思議，所以般若波羅蜜不可思議；乃至因為佛不可思議，所以般若波羅蜜不可思議。眾生不滅，所以般若波羅蜜不滅；色不滅，所以般若波羅蜜不滅；乃至佛不滅，所以般若波羅蜜不滅。眾生不可知，所以般若波羅蜜不可知；色不可知，所以般若波羅蜜不可知；乃至佛不可知，所以般若波羅蜜不可知。眾生的力量不成就，所以般若波羅蜜的力量不成就；色的力量不成就，所以般若波羅蜜的力量不成就；乃至佛的力量不成就，所以般若波羅蜜的力量不成就。世尊！因為這個緣故，諸菩薩摩訶薩的般若波羅蜜被稱為摩訶波羅蜜（大智慧到彼岸）。

《摩訶般若波羅蜜經·信毀品第四十一》（丹泥梨品）

當時，慧命舍利弗（佛陀的十大弟子之一，以智慧著稱）問佛說：『世尊！如果有菩薩摩訶薩（偉大的菩薩）信解這般若波羅蜜，他們是從哪裡去世，來到這個世界的？他們發阿耨多羅三藐三菩提心（無上正等正覺之心）以來有多久了？他們供養過多少佛？他們修行檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）、般若波羅蜜（智慧到彼岸），供養過多少佛，又有多久，才能隨順理解這甚深的般若波羅蜜的含義？』

佛告訴舍利弗：『這些菩薩摩訶薩供養過十方諸佛，才來到這個世界。這些菩薩發阿耨多羅三藐三菩提心以來，已經經歷了無量無邊阿僧祇（極大的數字單位）百千萬億劫。這些菩薩摩訶薩從最初發心就常修行六波羅蜜，供養過無量無邊不可思議阿僧祇諸佛，才來到這個世界。舍利弗！這些菩薩摩訶薩如果見到或聽到般若波羅蜜，就會這樣想：『我見到了佛，從佛那裡聽到了法。』

【English Translation】 English version: Prajnaparamita (the perfection of wisdom) is inconceivable; because form (material phenomena) is inconceivable, therefore Prajnaparamita is inconceivable; even to the point that because Buddha is inconceivable, therefore Prajnaparamita is inconceivable. Because sentient beings are not extinguished, therefore Prajnaparamita is not extinguished; because form is not extinguished, therefore Prajnaparamita is not extinguished; even to the point that because Buddha is not extinguished, therefore Prajnaparamita is not extinguished. Because sentient beings are unknowable, therefore Prajnaparamita is unknowable; because form is unknowable, therefore Prajnaparamita is unknowable; even to the point that because Buddha is unknowable, therefore Prajnaparamita is unknowable. Because the power of sentient beings is not accomplished, therefore the power of Prajnaparamita is not accomplished; because the power of form is not accomplished, therefore the power of Prajnaparamita is not accomplished; even to the point that because the power of Buddha is not accomplished, therefore the power of Prajnaparamita is not accomplished. World Honored One! Because of this reason, the Prajnaparamita of all Bodhisattva Mahasattvas is called Mahaparamita (great wisdom to the other shore).

The Mahaprajnaparamita Sutra, Chapter 41 on Faith and Disbelief (Dan Nili Chapter)

At that time, the Venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! If there are Bodhisattva Mahasattvas (great Bodhisattvas) who believe and understand this Prajnaparamita, from where do they pass away and come to be born in this world? How long has it been since they generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right, and complete enlightenment)? How many Buddhas have they made offerings to? How long have they practiced Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), and made offerings to how many Buddhas, to be able to understand the profound meaning of Prajnaparamita?'

The Buddha told Shariputra: 'These Bodhisattva Mahasattvas have made offerings to Buddhas in the ten directions before coming to be born in this world. It has been immeasurable, boundless, asamkhya (a very large number) hundreds of millions of kalpas (eons) since these Bodhisattvas generated the mind of Anuttara-samyak-sambodhi. These Bodhisattva Mahasattvas, from the very beginning of their aspiration, have always practiced the six paramitas, and have made offerings to immeasurable, boundless, inconceivable asamkhya Buddhas before coming to be born in this world. Shariputra! If these Bodhisattva Mahasattvas see or hear Prajnaparamita, they will think: 『I have seen the Buddha, and I have heard the Dharma from the Buddha.』'

利弗！是菩薩摩訶薩能隨順解深般若波羅蜜義，以無相、無二、無所得故。」

須菩提白佛言：「世尊！是般若波羅蜜可聞可見耶？」

佛告須菩提：「是般若波羅蜜，無有聞者、無有見者。般若波羅蜜無聞無見，諸法鈍故。禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜無聞無見，諸法鈍故。內空無聞無見，諸法鈍故。乃至無法有法空無聞無見，諸法鈍故。四念處無聞無見，諸法鈍故。乃至八聖道分無聞無見，諸法鈍故。佛十力乃至十八不共法無聞無見，諸法鈍故。須菩提！佛及佛道無聞無見，諸法鈍故。」

須菩提白佛言：「世尊！是菩薩幾時行佛道，能習行如是深般若波羅蜜？」

佛告須菩提：「是中應分別說。須菩提！有菩薩摩訶薩初發意，習行深般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜。以方便力故，於法無所破壞，不見諸法無利益者，亦終不遠離行六波羅蜜，亦不遠離諸佛。從一佛國至一佛國，若欲以善根力供養諸佛，隨意即得。終不生母人腹中，終不離諸神通，終不生諸煩惱及聲聞、辟支佛心。從一佛國至一佛國，成就眾生、凈佛國土。須菩提！如是等諸菩薩摩訶薩能習行深般若波羅蜜。須菩提！有菩薩摩訶薩多見

【現代漢語翻譯】現代漢語譯本：利弗！菩薩摩訶薩能夠隨順理解甚深的般若波羅蜜的意義，因為它是無相、無二、無所得的。須菩提問佛說：『世尊！這般若波羅蜜是可以聽聞和看見的嗎？』佛告訴須菩提：『這般若波羅蜜，沒有聽聞者，也沒有看見者。般若波羅蜜是無聽聞無看見的，因為一切法都是遲鈍的。禪那波羅蜜（禪定）、毗梨耶波羅蜜（精進）、羼提波羅蜜（忍辱）、尸羅波羅蜜（持戒）、檀那波羅蜜（佈施）也是無聽聞無看見的，因為一切法都是遲鈍的。內空（內在的空性）是無聽聞無看見的，因為一切法都是遲鈍的。乃至無法有法空（既非有也非無的空性）也是無聽聞無看見的，因為一切法都是遲鈍的。四念處（四種觀想）是無聽聞無看見的，因為一切法都是遲鈍的。乃至八聖道分（八正道）是無聽聞無看見的，因為一切法都是遲鈍的。佛的十力乃至十八不共法（佛獨有的十八種功德）是無聽聞無看見的，因為一切法都是遲鈍的。須菩提！佛和佛道也是無聽聞無看見的，因為一切法都是遲鈍的。』須菩提問佛說：『世尊！菩薩在什麼時候修行佛道，才能修習如此甚深的般若波羅蜜呢？』佛告訴須菩提：『這其中應該分別說明。須菩提！有些菩薩摩訶薩初發菩提心，就開始修習甚深的般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜。因為方便力的緣故，對於法沒有破壞，不認為諸法沒有利益，也終究不遠離修行六波羅蜜，也不遠離諸佛。從一個佛國到另一個佛國，如果想要以善根的力量供養諸佛，就能隨意得到。他們終究不會出生在母親的腹中，終究不會離開各種神通，終究不會生起各種煩惱以及聲聞、辟支佛的心。從一個佛國到另一個佛國，成就眾生，清凈佛國土。須菩提！像這樣的菩薩摩訶薩能夠修習甚深的般若波羅蜜。須菩提！有些菩薩摩訶薩經常見到

【English Translation】 English version: 'Liph! A Bodhisattva-Mahasattva is able to accord with and understand the profound meaning of Prajna Paramita (Perfection of Wisdom), because it is without characteristics, non-dual, and without attainment.' Subhuti said to the Buddha, 'World Honored One! Is this Prajna Paramita something that can be heard or seen?' The Buddha told Subhuti, 'This Prajna Paramita has no hearer and no seer. Prajna Paramita is without hearing and without seeing, because all dharmas (phenomena) are dull. Dhyana Paramita (Perfection of Meditation), Virya Paramita (Perfection of Effort), Kshanti Paramita (Perfection of Patience), Sila Paramita (Perfection of Morality), and Dana Paramita (Perfection of Generosity) are also without hearing and without seeing, because all dharmas are dull. Inner emptiness is without hearing and without seeing, because all dharmas are dull. Even the emptiness of neither existence nor non-existence is without hearing and without seeing, because all dharmas are dull. The Four Foundations of Mindfulness are without hearing and without seeing, because all dharmas are dull. Even the Eightfold Noble Path is without hearing and without seeing, because all dharmas are dull. The Ten Powers of the Buddha and even the Eighteen Unique Qualities of a Buddha are without hearing and without seeing, because all dharmas are dull. Subhuti! The Buddha and the Buddha's path are without hearing and without seeing, because all dharmas are dull.' Subhuti said to the Buddha, 'World Honored One! When does a Bodhisattva practice the Buddha's path, and is able to practice such profound Prajna Paramita?' The Buddha told Subhuti, 'This should be explained separately. Subhuti! Some Bodhisattva-Mahasattvas, upon first generating the aspiration for enlightenment, begin to practice profound Prajna Paramita, Dhyana Paramita, Virya Paramita, Kshanti Paramita, Sila Paramita, and Dana Paramita. Because of the power of skillful means, they do not destroy any dharma, do not consider any dharma to be without benefit, and ultimately do not depart from practicing the Six Paramitas, nor do they depart from the Buddhas. From one Buddha-land to another Buddha-land, if they wish to make offerings to the Buddhas with the power of their good roots, they can obtain it at will. They will ultimately not be born from a mother's womb, will ultimately not be separated from various supernormal powers, and will ultimately not generate various afflictions or the minds of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). From one Buddha-land to another Buddha-land, they accomplish sentient beings and purify Buddha-lands. Subhuti! Such Bodhisattva-Mahasattvas are able to practice profound Prajna Paramita. Subhuti! Some Bodhisattva-Mahasattvas often see'

諸佛若無量百千萬億，從諸佛所行佈施、持戒、忍辱、精進、一心、智慧，皆以有所得故。是菩薩聞說深般若波羅蜜時，便從眾中起去，不恭敬深般若波羅蜜及諸佛。是菩薩今在此眾中坐，聞是甚深般若波羅蜜，不樂故便捨去。何以故？是善男子、善女人等，先世聞深般若波羅蜜時棄捨去，今世聞深般若波羅蜜亦棄捨去。身心不和，是人種愚癡因緣業種，是愚癡因緣罪故，聞說深般若波羅蜜呰毀。呰毀深般若波羅蜜故，則為呰毀過去未來現在諸佛一切智、一切種智。是人毀呰三世諸佛一切智故，起破法業。破法業因緣集故，無量百千萬億歲墮大地獄中。是破法人輩，從一大地獄至一大地獄，若火劫起時，至他方大地獄中生在彼間。從一大地獄至一大地獄，彼間若火劫起時，復至他方大地獄中生在彼間。從一大地獄至一大地獄，如是遍十方，彼間若火劫起故從彼死。破法業因緣未盡故，還來是間大地獄中生此間，亦從一大地獄至一大地獄受無量苦。此間火劫起時，復生十方他國土，生畜生中，受破法罪業苦，如地獄中說。重罪轉薄或得人身，生盲人家、生旃陀羅家、生除廁擔死人種種下賤家。若無眼、若一眼、若眼瞎，無舌、無耳、無手。所生處無佛、無法、無佛弟子處。何以故？種破法業積集厚重具足故，受是果報。

」

爾時舍利弗白佛言：「世尊！五逆罪與破法罪相似耶？」

佛告舍利弗：「不應言相似。所以者何？若有人聽說是甚深般若波羅蜜時，毀呰不信般若波羅蜜，作是言：『不應學是法，是非法、非善、非佛教。諸佛不說是語。』是人自呰毀般若波羅蜜亦教他人毀呰般若波羅蜜，自壞其身亦壞他人身，自飲毒殺身亦飲他人毒，自失身亦失他人身，自不知不信毀呰深般若波羅蜜亦教他人令不信不知。舍利弗！如是人，我不聽聞其名字，何況眼見、共住。何以故？當知是人名為污法人，為墮衰濁黑性。如是人，若有聽其言信用其語，亦受如是苦。舍利弗！若人破般若波羅蜜，當知是名為壞法人。」

舍利弗白佛言：「世尊！世尊說壞法之人所受重罪，不說是人所受身體大小？」

佛告舍利弗：「不須說是人受身大小。何以故？是壞法人若聞自所受身體大小，便當吐熱血，若死若近死苦。是破法人聞如是身有如是重罪，是人便大愁毒，如箭入心，漸漸乾枯。作是念：『破法罪故，得如是大醜身，受如是無量苦。』以是故，佛不聽舍利弗問是人所受身體大小。」

舍利弗白佛言：「愿佛說之，為未來世作明，令知破法業積集故，得如是大醜身、受如是苦。」

佛告舍利弗：「後世人若聞

【現代漢語翻譯】現代漢語譯本：當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問佛陀說：『世尊！五逆罪（Ānantarika-karma，指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種罪）和破壞佛法的罪過相似嗎？』佛陀告訴舍利弗：『不應該說它們相似。為什麼呢？如果有人聽聞這甚深的般若波羅蜜（Prajñāpāramitā，意為「智慧的完美」，指超越世俗智慧的最高智慧）時，詆譭、不相信般若波羅蜜，並且說：『不應該學習這種法，這是非法、不善、不是佛教的教導。諸佛不會說這種話。』這個人自己詆譭般若波羅蜜，也教他人詆譭般若波羅蜜；自己毀壞自身，也毀壞他人；自己飲毒自殺，也讓他人飲毒；自己失去生命，也使他人失去生命；自己不瞭解、不相信、詆譭甚深的般若波羅蜜，也教他人不相信、不瞭解。舍利弗！對於這樣的人，我連他的名字都不想聽聞，更何況是親眼見到、與他同住。為什麼呢？應當知道這個人被稱為污染佛法的人，是墮落到衰敗、黑暗的境地。這樣的人，如果有人聽信他的話，相信他的言論，也會遭受同樣的痛苦。舍利弗！如果有人破壞般若波羅蜜，應當知道這個人被稱為破壞佛法的人。』舍利弗問佛陀說：『世尊！您說破壞佛法的人會遭受嚴重的罪報，但沒有說這個人所受的身體會有多大？』佛陀告訴舍利弗：『不需要說這個人所受的身體有多大。為什麼呢？這個破壞佛法的人如果聽到自己所受的身體有多大，就會吐血，或者死亡，或者接近死亡的痛苦。這個破壞佛法的人聽到這樣的身體有如此嚴重的罪報，就會非常憂愁痛苦，如同箭射入心中，漸漸枯萎。他會這樣想：『因為破壞佛法的罪過，我才得到如此醜陋的身體，遭受如此無量的痛苦。』因此，佛陀不允許舍利弗問這個人所受的身體有多大。』舍利弗問佛陀說：『希望佛陀能說一說，為未來的世代作為明鑑，讓他們知道因為破壞佛法的業力積累，才會得到如此醜陋的身體，遭受如此的痛苦。』佛陀告訴舍利弗：『後世的人如果聽到』

【English Translation】 English version: At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! Are the five heinous crimes (Ānantarika-karma, referring to the five crimes of killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) similar to the crime of destroying the Dharma?' The Buddha told Śāriputra, 'They should not be said to be similar. Why is that? If someone, upon hearing this profound Prajñāpāramitā (meaning 'the perfection of wisdom,' referring to the highest wisdom that transcends worldly wisdom), slanders and does not believe in Prajñāpāramitā, and says, 「This Dharma should not be learned; it is not Dharma, not good, not the Buddha's teaching. The Buddhas do not speak such words.」 This person themselves slanders Prajñāpāramitā and also teaches others to slander Prajñāpāramitā; they destroy themselves and also destroy others; they poison themselves and also poison others; they lose their own lives and also cause others to lose their lives; they do not understand, do not believe, and slander the profound Prajñāpāramitā, and also teach others not to believe and not to understand. Śāriputra! For such a person, I do not even want to hear their name, let alone see them or live with them. Why is that? It should be known that this person is called a defiler of the Dharma, and is falling into a state of decline and darkness. If someone listens to their words and believes their statements, they will also suffer the same pain. Śāriputra! If someone destroys Prajñāpāramitā, it should be known that this person is called a destroyer of the Dharma.' Śāriputra asked the Buddha, 'World Honored One! You have spoken of the severe retribution suffered by those who destroy the Dharma, but you have not said how large the body they receive will be?' The Buddha told Śāriputra, 'There is no need to speak of how large the body they receive will be. Why is that? If this destroyer of the Dharma were to hear how large the body they receive will be, they would vomit blood, or die, or suffer near-death agony. This destroyer of the Dharma, upon hearing that such a body has such severe retribution, would be greatly sorrowful and pained, like an arrow piercing their heart, gradually withering away. They would think, 「Because of the sin of destroying the Dharma, I have obtained such an ugly body and suffer such immeasurable pain.」 Therefore, the Buddha does not allow Śāriputra to ask how large the body they receive will be.' Śāriputra asked the Buddha, 'I wish that the Buddha would speak of it, to serve as a clear example for future generations, so that they may know that it is because of the accumulation of the karma of destroying the Dharma that they obtain such an ugly body and suffer such pain.' The Buddha told Śāriputra, 'If people in later generations hear'

是破法業積集厚重具足，受大地獄中久久無量苦。聞是久久無量時苦，足為未來世作明誡。」

舍利弗白佛言：「世尊！若白凈性善男子、善女人，聞是法，足作依止，寧失身命不壞法。自念：『我若破法，當受如是苦。』」

爾時須菩提白佛言：「世尊！善男子、善女人，應好攝身口意業，無受如是諸苦。或不見佛、或不聞法、或不親近僧，或生無佛國土中、或生人中墮貧窮家，或人不信受其言。」

須菩提白佛言：「世尊！以積集口業故，有如是破法重罪耶？」

佛告須菩提：「以積集口業故，有是破法重罪。須菩提！是愚癡人在佛法中出家受戒，破深般若波羅蜜，毀呰不受。須菩提！若破般若波羅蜜、毀呰般若波羅蜜，則為破十方諸佛一切智。一切智破故，則為破佛寶。破佛寶故，破法寶。破法寶故，破僧寶。破三寶故，則破世間正見。破世間正見故，則破四念處，乃至破一切種智法。破一切種智法故，則得無量無邊阿僧祇罪。得無量無邊阿僧祇罪已，則受無量無邊阿僧祇憂苦。」

須菩提白佛言：「世尊！是愚癡人毀呰破壞是深般若波羅蜜，有幾因緣？」

佛告須菩提：「有四因緣，是愚癡人毀呰破是深般若波羅蜜。」

須菩提言：「世尊！何等四？」

【現代漢語翻譯】現代漢語譯本：是那些破壞佛法的人，他們積累了深重的罪業，將會在大地獄中遭受長久無量的痛苦。聽到這長久無量的痛苦，足以給未來世的人們作為明確的警戒。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！如果具有清凈本性的善男子、善女人，聽到這個法，就足以作為依靠，寧願失去生命也不會破壞佛法。他們會這樣想：『我如果破壞佛法，將會遭受這樣的痛苦。』這時，須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）對佛說：『世尊！善男子、善女人，應該好好地攝持自己的身口意業，不要遭受這樣的痛苦。他們可能會見不到佛，聽不到佛法，不親近僧團，或者出生在沒有佛的國土中，或者出生在人間卻墮入貧窮的家庭，或者人們不相信他們所說的話。』須菩提對佛說：『世尊！是因為積累了口業的緣故，才會有這樣破壞佛法的深重罪業嗎？』佛告訴須菩提：『因為積累了口業的緣故，才會有這樣破壞佛法的深重罪業。須菩提！那些愚癡的人在佛法中出家受戒，卻破壞甚深的般若波羅蜜（Prajñāpāramitā，以空性智慧為核心的教義），誹謗而不接受。須菩提！如果破壞般若波羅蜜，誹謗般若波羅蜜，就等於破壞了十方諸佛的一切智（sarvajñatā，佛陀所證悟的智慧）。一切智被破壞，就等於破壞了佛寶。破壞佛寶，就破壞了法寶。破壞法寶，就破壞了僧寶。破壞三寶，就破壞了世間的正見。破壞世間的正見，就破壞了四念處（smṛtyupasthāna，四種禪修方法），乃至破壞一切種智法（sarvākārajñatā，佛陀所證悟的一切智慧）。破壞一切種智法，就會得到無量無邊的阿僧祇（asaṃkhya，佛教中的極大數字）罪。得到無量無邊的阿僧祇罪之後，就會遭受無量無邊的阿僧祇憂苦。』須菩提對佛說：『世尊！那些愚癡的人誹謗破壞這甚深的般若波羅蜜，有幾種因緣？』佛告訴須菩提：『有四種因緣，是那些愚癡的人誹謗破壞這甚深的般若波羅蜜。』須菩提說：『世尊！是哪四種？』

【English Translation】 English version: Those who destroy the Dharma accumulate heavy karmic debts and will suffer immeasurable pain in the great hells for a long time. Hearing of this long and immeasurable suffering is enough to serve as a clear warning for future generations. Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha, 'World Honored One! If a virtuous man or woman of pure nature hears this Dharma, it is sufficient for them to rely on, and they would rather lose their lives than destroy the Dharma. They would think, 『If I destroy the Dharma, I will suffer such pain.』' At that time, Subhūti (one of the ten great disciples of the Buddha, known for his understanding of emptiness) said to the Buddha, 'World Honored One! Virtuous men and women should properly control their actions of body, speech, and mind, so as not to suffer such pain. They may not see the Buddha, not hear the Dharma, not be close to the Sangha, or be born in a land without a Buddha, or be born among humans but fall into a poor family, or people may not believe what they say.' Subhūti said to the Buddha, 'World Honored One! Is it because of accumulating karmic actions of speech that there is such a heavy sin of destroying the Dharma?' The Buddha told Subhūti, 'It is because of accumulating karmic actions of speech that there is such a heavy sin of destroying the Dharma. Subhūti! Those foolish people who have left home and taken vows in the Buddha's Dharma, destroy the profound Prajñāpāramitā (the teachings centered on the wisdom of emptiness), slander and do not accept it. Subhūti! If one destroys Prajñāpāramitā and slanders Prajñāpāramitā, it is equivalent to destroying the omniscient wisdom (sarvajñatā, the wisdom attained by the Buddha) of all the Buddhas in the ten directions. Because omniscient wisdom is destroyed, it is equivalent to destroying the Buddha Jewel. Destroying the Buddha Jewel destroys the Dharma Jewel. Destroying the Dharma Jewel destroys the Sangha Jewel. Destroying the Three Jewels destroys the right view of the world. Destroying the right view of the world destroys the four foundations of mindfulness (smṛtyupasthāna, four types of meditation), and even destroys the Dharma of all-knowing wisdom (sarvākārajñatā, the complete wisdom attained by the Buddha). Destroying the Dharma of all-knowing wisdom results in immeasurable and boundless asaṃkhya (an extremely large number in Buddhism) sins. After obtaining immeasurable and boundless asaṃkhya sins, one will suffer immeasurable and boundless asaṃkhya sorrows.' Subhūti said to the Buddha, 'World Honored One! What are the causes for those foolish people to slander and destroy this profound Prajñāpāramitā?' The Buddha told Subhūti, 'There are four causes for those foolish people to slander and destroy this profound Prajñāpāramitā.' Subhūti said, 'World Honored One! What are the four?'

佛言：「是愚癡人為魔所使故，欲毀呰破壞深般若波羅蜜；是名初因緣。是愚癡人不信深法，不信不解，心不得清凈；是第二因緣故。是愚癡人慾毀呰破壞深般若波羅蜜，是愚癡人與惡知識相隨，心沒懈怠，堅著五受陰；是第三因緣故。是愚癡人慾毀呰破壞深般若波羅蜜，是愚癡人多行瞋恚、自高輕人；是第四因緣故。是愚癡人慾毀呰破壞深般若波羅蜜。須菩提！以是四因緣故，愚癡人慾破壞深般若波羅蜜。」

須菩提白佛言：「世尊！是般若波羅蜜，不勤精進、種不善根、惡友相得，此人難信難解。」

佛言：「如是，如是！須菩提！深般若波羅蜜，不勤精進、種不善根、惡友相得，此人難信難解。」

須菩提白佛言：「世尊！是般若波羅蜜，云何甚深難信難解？」

「須菩提！色不縛不解。何以故？無所有性是色。受想行識不縛不解。何以故？無所有性是受想行識。檀那波羅蜜不縛不解。何以故？無所有性是檀那波羅蜜。尸羅波羅蜜不縛不解。何以故？無所有性是尸羅波羅蜜。羼提波羅蜜不縛不解。何以故？無所有性是羼提波羅蜜。毗梨耶波羅蜜不縛不解。何以故？無所有性是毗梨耶波羅蜜。禪那波羅蜜不縛不解。何以故？無所有性是禪那波羅蜜。般若波羅蜜不縛不解。何以故？無所有

【現代漢語翻譯】現代漢語譯本佛陀說：『這些愚癡的人被魔所驅使，所以想要誹謗和破壞甚深般若波羅蜜（深奧的智慧到達彼岸的方法）；這是第一個原因。這些愚癡的人不相信甚深的佛法，不信解，內心不得清凈；這是第二個原因。這些愚癡的人想要誹謗和破壞甚深般若波羅蜜，是因為他們與惡知識為伍，內心懈怠，執著於五受陰（色、受、想、行、識五種構成身心的要素）；這是第三個原因。這些愚癡的人想要誹謗和破壞甚深般若波羅蜜，是因為他們常常嗔恚、自高自大、輕視他人；這是第四個原因。這些愚癡的人想要誹謗和破壞甚深般若波羅蜜。須菩提（佛陀的十大弟子之一）！因為這四個原因，愚癡的人想要破壞甚深般若波羅蜜。』須菩提問佛陀說：『世尊！對於這般若波羅蜜，不勤奮精進、種下不善的根、結交惡友的人，很難相信和理解。』佛陀說：『是的，是的！須菩提！對於甚深般若波羅蜜，不勤奮精進、種下不善的根、結交惡友的人，確實很難相信和理解。』須菩提問佛陀說：『世尊！這般若波羅蜜，為什麼如此甚深，難以相信和理解呢？』『須菩提！色（物質現象）不被束縛也不被解脫。為什麼呢？因為色的本質是無所有性。受（感受）、想（概念）、行（意志）、識（分別）也不被束縛也不被解脫。為什麼呢？因為受、想、行、識的本質是無所有性。檀那波羅蜜（佈施的智慧到達彼岸的方法）不被束縛也不被解脫。為什麼呢？因為檀那波羅蜜的本質是無所有性。尸羅波羅蜜（持戒的智慧到達彼岸的方法）不被束縛也不被解脫。為什麼呢？因為尸羅波羅蜜的本質是無所有性。羼提波羅蜜（忍辱的智慧到達彼岸的方法）不被束縛也不被解脫。為什麼呢？因為羼提波羅蜜的本質是無所有性。毗梨耶波羅蜜（精進的智慧到達彼岸的方法）不被束縛也不被解脫。為什麼呢？因為毗梨耶波羅蜜的本質是無所有性。禪那波羅蜜（禪定的智慧到達彼岸的方法）不被束縛也不被解脫。為什麼呢？因為禪那波羅蜜的本質是無所有性。般若波羅蜜（智慧到達彼岸的方法）不被束縛也不被解脫。為什麼呢？因為般若波羅蜜的本質是無所有性。』

【English Translation】 English version The Buddha said, 'These foolish people, being driven by Mara (the demon), desire to slander and destroy the profound Prajna Paramita (the perfection of wisdom); this is the first cause. These foolish people do not believe in the profound Dharma, they do not believe or understand, and their minds are not pure; this is the second cause. These foolish people desire to slander and destroy the profound Prajna Paramita because they associate with evil teachers, their minds are lazy, and they are attached to the five skandhas (form, feeling, perception, mental formations, and consciousness); this is the third cause. These foolish people desire to slander and destroy the profound Prajna Paramita because they are often angry, arrogant, and look down on others; this is the fourth cause. These foolish people desire to slander and destroy the profound Prajna Paramita. Subhuti (one of the Buddha's ten great disciples)! Because of these four causes, foolish people desire to destroy the profound Prajna Paramita.' Subhuti said to the Buddha, 'World Honored One! For this Prajna Paramita, those who are not diligent in their practice, plant unwholesome roots, and associate with evil friends, it is difficult for them to believe and understand.' The Buddha said, 'So it is, so it is! Subhuti! For the profound Prajna Paramita, those who are not diligent in their practice, plant unwholesome roots, and associate with evil friends, it is indeed difficult for them to believe and understand.' Subhuti said to the Buddha, 'World Honored One! This Prajna Paramita, why is it so profound, difficult to believe and understand?' 'Subhuti! Form (material phenomena) is neither bound nor liberated. Why? Because the nature of form is emptiness. Feeling, perception, mental formations, and consciousness are neither bound nor liberated. Why? Because the nature of feeling, perception, mental formations, and consciousness is emptiness. Dana Paramita (the perfection of giving) is neither bound nor liberated. Why? Because the nature of Dana Paramita is emptiness. Sila Paramita (the perfection of morality) is neither bound nor liberated. Why? Because the nature of Sila Paramita is emptiness. Ksanti Paramita (the perfection of patience) is neither bound nor liberated. Why? Because the nature of Ksanti Paramita is emptiness. Virya Paramita (the perfection of effort) is neither bound nor liberated. Why? Because the nature of Virya Paramita is emptiness. Dhyana Paramita (the perfection of meditation) is neither bound nor liberated. Why? Because the nature of Dhyana Paramita is emptiness. Prajna Paramita (the perfection of wisdom) is neither bound nor liberated. Why? Because the nature of Prajna Paramita is emptiness.'

性是般若波羅蜜。須菩提！內空不縛不解。何以故？無所有性是內空。乃至無法有法空不縛不解。何以故？無所有性是無法有法空。四念處不縛不解。何以故？無所有性是四念處。乃至一切智、一切種智不縛不解。何以故？無所有性是一切智、一切種智。須菩提！色本際不縛不解。何以故？色本際無所有性是色。受想行識乃至一切種智本際不縛不解。何以故？本際無所有性是一切種智。須菩提！色后際不縛不解。何以故？后際無所有性是色。受想行識乃至一切種智后際不縛不解。何以故？后際無所有性是一切種智。須菩提！現在色不縛不解。何以故？現在色無所有性是色。受想行識乃至現在一切種智不縛不解。何以故？現在無所有性是一切種智。」

須菩提白佛言：「世尊！是般若波羅蜜，不勤精進、不種善根、惡友相得、懈怠少進喜忘、無巧便慧，如此之人實難信難解。」

佛言：「如是，如是！須菩提！是般若波羅蜜，不勤精進、不種善根、惡友相得、系屬於魔、懈怠少進喜忘、無巧便慧，如此之人實難信難解。何以故？色凈果亦凈，受想行識凈果亦凈。乃至阿耨多羅三藐三菩提凈果亦凈。

「複次，須菩提！色凈故即般若波羅蜜凈，般若波羅蜜凈即色凈。受想行識凈故即般若波羅蜜凈，般若

【現代漢語翻譯】現代漢語譯本：

「性即是般若波羅蜜（智慧的完美）。須菩提！內空（內在的空性）不束縛也不解脫。為什麼呢？因為無所有性就是內空。乃至無法有法空（既無法也非法的空性）不束縛也不解脫。為什麼呢？因為無所有性就是無法有法空。四念處（四種禪修方法）不束縛也不解脫。為什麼呢？因為無所有性就是四念處。乃至一切智（對一切事物的智慧）、一切種智（對一切事物所有方面的智慧）不束縛也不解脫。為什麼呢？因為無所有性就是一切智、一切種智。須菩提！色的本際（色的最初起源）不束縛也不解脫。為什麼呢？因為色的本際的無所有性就是色。受、想、行、識（構成經驗的五蘊）乃至一切種智的本際不束縛也不解脫。為什麼呢？因為本際的無所有性就是一切種智。須菩提！色的后際（色的最終歸宿）不束縛也不解脫。為什麼呢？因為后際的無所有性就是色。受、想、行、識乃至一切種智的后際不束縛也不解脫。為什麼呢？因為后際的無所有性就是一切種智。須菩提！現在的色不束縛也不解脫。為什麼呢？因為現在的色的無所有性就是色。受、想、行、識乃至現在的一切種智不束縛也不解脫。為什麼呢？因為現在的無所有性就是一切種智。」

須菩提對佛說：「世尊！對於這般若波羅蜜，不勤奮精進、不種善根、與惡友交往、懈怠少進、喜好遺忘、沒有巧妙的智慧，這樣的人實在難以相信和理解。」

佛說：「是的，是的！須菩提！對於這般若波羅蜜，不勤奮精進、不種善根、與惡友交往、被魔所束縛、懈怠少進、喜好遺忘、沒有巧妙的智慧，這樣的人實在難以相信和理解。為什麼呢？因為色的清凈果也是清凈的，受、想、行、識的清凈果也是清凈的。乃至阿耨多羅三藐三菩提（無上正等正覺）的清凈果也是清凈的。

「再者，須菩提！色清凈所以般若波羅蜜清凈，般若波羅蜜清凈所以色清凈。受、想、行、識清凈所以般若波羅蜜清凈，般若波羅蜜清凈所以受、想、行、識清凈。

【English Translation】 English version:

'Nature is Prajnaparamita (the perfection of wisdom). Subhuti! Inner emptiness (the emptiness of the internal) neither binds nor liberates. Why? Because non-existence is inner emptiness. Even the emptiness of neither-law-nor-non-law (the emptiness of both law and non-law) neither binds nor liberates. Why? Because non-existence is the emptiness of neither-law-nor-non-law. The four foundations of mindfulness (four types of meditation) neither bind nor liberate. Why? Because non-existence is the four foundations of mindfulness. Even omniscience (wisdom of all things), all-knowing wisdom (wisdom of all aspects of all things) neither bind nor liberate. Why? Because non-existence is omniscience, all-knowing wisdom. Subhuti! The origin of form (the initial origin of form) neither binds nor liberates. Why? Because the non-existence of the origin of form is form. Sensation, perception, volition, consciousness (the five aggregates that constitute experience) even the origin of all-knowing wisdom neither binds nor liberates. Why? Because the non-existence of the origin is all-knowing wisdom. Subhuti! The end of form (the final destination of form) neither binds nor liberates. Why? Because the non-existence of the end is form. Sensation, perception, volition, consciousness even the end of all-knowing wisdom neither binds nor liberates. Why? Because the non-existence of the end is all-knowing wisdom. Subhuti! Present form neither binds nor liberates. Why? Because the non-existence of present form is form. Sensation, perception, volition, consciousness even present all-knowing wisdom neither binds nor liberates. Why? Because present non-existence is all-knowing wisdom.'

Subhuti said to the Buddha, 'World Honored One! For this Prajnaparamita, those who are not diligent in their efforts, do not plant good roots, associate with evil friends, are lazy and slow to progress, like to forget, and lack skillful wisdom, such people are truly difficult to believe and understand.'

The Buddha said, 'So it is, so it is! Subhuti! For this Prajnaparamita, those who are not diligent in their efforts, do not plant good roots, associate with evil friends, are bound by demons, are lazy and slow to progress, like to forget, and lack skillful wisdom, such people are truly difficult to believe and understand. Why? Because the pure result of form is also pure, the pure result of sensation, perception, volition, and consciousness is also pure. Even the pure result of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is also pure.'

'Furthermore, Subhuti! Because form is pure, therefore Prajnaparamita is pure, and because Prajnaparamita is pure, therefore form is pure. Because sensation, perception, volition, and consciousness are pure, therefore Prajnaparamita is pure, and because Prajnaparamita is pure, therefore sensation, perception, volition, and consciousness are pure.'

波羅蜜凈即受想行識凈。乃至一切種智凈即般若波羅蜜凈，般若波羅蜜凈即一切種智凈。色凈、般若波羅蜜凈，無二無別、無斷無壞。乃至一切種智凈、般若波羅蜜凈，無二無別、無斷無壞。

「複次，須菩提！不二凈故色凈。不二凈故乃至一切種智凈。何以故？是不二凈、色凈，乃至一切種智凈，無二無別故。我凈、眾生凈，乃至知者、見者凈故。色凈、受想行識凈，乃至一切種智凈。色凈乃至一切種智凈故，我凈，眾生乃至知者見者凈。何以故？是我、眾生乃至知者、見者凈，色凈乃至一切種智凈，不二不別、無斷無壞。

「複次，須菩提！淫凈故色凈，乃至一切種智凈。何以故？淫凈、色凈乃至一切種智凈，不二不別。瞋癡凈故色凈，乃至一切種智凈。何以故？瞋癡凈、色凈乃至一切種智凈，不二不別。

「複次，須菩提！無明凈故諸行凈，諸行凈故識凈，識凈故名色凈，名色凈故六入凈，六入凈故觸凈，觸凈故受凈，受凈故愛凈，愛凈故取凈，取凈故有凈，有凈故生凈，生凈故老死凈。老死凈故般若波羅蜜凈。般若波羅蜜凈故，乃至檀那波羅蜜凈。檀那波羅蜜凈故內空凈，內空凈故乃至無法有法空凈。無法有法空凈故四念處凈，四念處凈故乃至一切智凈。一切智凈故，一切種智凈。何以故

【現代漢語翻譯】現代漢語譯本：般若波羅蜜（prajnaparamita，意為智慧的完美）的清凈，即是受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的清凈。乃至一切種智（sarvajnata，一切智慧）的清凈，即是般若波羅蜜的清凈，般若波羅蜜的清凈即是一切種智的清凈。色（rupa，物質）的清凈與般若波羅蜜的清凈，二者無二無別，無斷無壞。乃至一切種智的清凈與般若波羅蜜的清凈，二者無二無別，無斷無壞。「再者，須菩提（Subhuti，佛陀的弟子）！因為不二（advaya，非二元）的清凈，所以色清凈。因為不二的清凈，乃至一切種智清凈。為什麼呢？因為這不二的清凈、色的清凈，乃至一切種智的清凈，二者無二無別。我的清凈、眾生的清凈，乃至知者、見者的清凈，所以色的清凈、受想行識的清凈，乃至一切種智的清凈。因為色的清凈乃至一切種智的清凈，所以我的清凈，眾生乃至知者見者的清凈。為什麼呢？因為我、眾生乃至知者、見者的清凈，與色的清凈乃至一切種智的清凈，不二不別，無斷無壞。「再者，須菩提！因為淫慾的清凈，所以色清凈，乃至一切種智清凈。為什麼呢？因為淫慾的清凈、色的清凈乃至一切種智的清凈，二者不二不別。因為嗔恚（dvesa，憤怒）和愚癡（moha，迷惑）的清凈，所以色清凈，乃至一切種智清凈。為什麼呢？因為嗔恚和愚癡的清凈、色的清凈乃至一切種智的清凈，二者不二不別。「再者，須菩提！因為無明（avidya，無知）的清凈，所以諸行（samskara，意志）清凈，諸行清凈所以識清凈，識清凈所以名色（namarupa，名色）清凈，名色清凈所以六入（sadayatana，六根）清凈，六入清凈所以觸（sparsa，接觸）清凈，觸清凈所以受清凈，受清凈所以愛（trsna，渴愛）清凈，愛清凈所以取（upadana，執取）清凈，取清凈所以有（bhava，存在）清凈，有清凈所以生（jati，出生）清凈，生清凈所以老死（jaramarana，衰老和死亡）清凈。老死清凈所以般若波羅蜜清凈。般若波羅蜜清凈所以，乃至檀那波羅蜜（danaparamita，佈施的完美）清凈。檀那波羅蜜清凈所以內空（adhyatma-sunyata，內空）清凈，內空清凈所以乃至無法有法空（abhava-svabhava-sunyata，無法有法空）清凈。無法有法空清凈所以四念處（catuh-smrtyupasthana，四念處）清凈，四念處清凈所以乃至一切智（sarvajna，一切智）清凈。一切智清凈所以，一切種智清凈。為什麼呢？

【English Translation】 English version: The purity of prajnaparamita (perfection of wisdom) is the purity of vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness). Even the purity of sarvajnata (all-knowing wisdom) is the purity of prajnaparamita, and the purity of prajnaparamita is the purity of sarvajnata. The purity of rupa (form) and the purity of prajnaparamita are non-dual, non-different, non-severed, and non-destroyed. Even the purity of sarvajnata and the purity of prajnaparamita are non-dual, non-different, non-severed, and non-destroyed. Furthermore, Subhuti (a disciple of the Buddha)! Because of the purity of non-duality (advaya), form is pure. Because of the purity of non-duality, even sarvajnata is pure. Why is that? Because this purity of non-duality, the purity of form, and even the purity of sarvajnata are non-dual and non-different. Because of the purity of 'I', the purity of beings, and even the purity of the knower and the seer, therefore, the purity of form, the purity of feeling, perception, volition, and consciousness, and even the purity of sarvajnata. Because of the purity of form and even the purity of sarvajnata, therefore, the purity of 'I', beings, and even the knower and the seer. Why is that? Because the purity of 'I', beings, and even the knower and the seer, and the purity of form and even the purity of sarvajnata are non-dual, non-different, non-severed, and non-destroyed. Furthermore, Subhuti! Because of the purity of lust, form is pure, and even sarvajnata is pure. Why is that? Because the purity of lust, the purity of form, and even the purity of sarvajnata are non-dual and non-different. Because of the purity of anger (dvesa) and delusion (moha), form is pure, and even sarvajnata is pure. Why is that? Because the purity of anger and delusion, the purity of form, and even the purity of sarvajnata are non-dual and non-different. Furthermore, Subhuti! Because of the purity of ignorance (avidya), volitions are pure, because volitions are pure, consciousness is pure, because consciousness is pure, namarupa (name and form) is pure, because namarupa is pure, the six sense bases (sadayatana) are pure, because the six sense bases are pure, contact (sparsa) is pure, because contact is pure, feeling is pure, because feeling is pure, craving (trsna) is pure, because craving is pure, grasping (upadana) is pure, because grasping is pure, becoming (bhava) is pure, because becoming is pure, birth (jati) is pure, because birth is pure, old age and death (jaramarana) are pure. Because old age and death are pure, prajnaparamita is pure. Because prajnaparamita is pure, even danaparamita (perfection of giving) is pure. Because danaparamita is pure, adhyatma-sunyata (inner emptiness) is pure, because inner emptiness is pure, even abhava-svabhava-sunyata (emptiness of non-existence and existence) is pure. Because emptiness of non-existence and existence is pure, the four foundations of mindfulness (catuh-smrtyupasthana) are pure, because the four foundations of mindfulness are pure, even sarvajna (all-knowing) is pure. Because sarvajna is pure, sarvajnata is pure. Why is that?

？是一切智凈、一切種智凈，不二不別、無斷無壞。

「複次，須菩提！般若波羅蜜凈故色凈，乃至般若波羅蜜凈故一切智凈。是般若波羅蜜凈、一切智凈，不二不別故。須菩提！禪那波羅蜜凈故乃至一切智凈，毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜凈故，乃至一切智凈。內空凈故乃至一切智凈，四念處凈故乃至一切智凈。

「複次，須菩提！一切智凈故，乃至般若波羅蜜凈。如是一一如先說。

「複次，須菩提！有為凈故無為凈。何以故？有為凈、無為凈，不二不別、不斷不壞故。

「複次，須菩提！過去凈故未來現在凈，未來凈故過去現在凈，現在凈故過去未來凈。何以故？現在凈、過去未來凈，不二不別、不斷不壞故。」◎

摩訶般若波羅蜜經卷第十一大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十二

後秦龜茲國三藏鳩摩羅什譯

◎嘆凈品第四十二

爾時舍利弗白佛言：「世尊！是凈甚深。」

佛言：「畢竟凈故。」

舍利弗言：「何法凈故，是凈甚深？」

佛言：「色凈故，是凈甚深。受想行識凈故。四念處凈故，乃至八聖道分凈故。佛十力凈故，乃至十八不共法凈

【現代漢語翻譯】現代漢語譯本『一切智』（Sarvajna，指佛陀所證悟的智慧）的清凈和『一切種智』（Sarvakarajnata，指佛陀對一切事物和現象的全面智慧）的清凈，是無二無別、不可分割、不會斷滅的。『須菩提！』再者，因為『般若波羅蜜』（Prajnaparamita，指通過智慧到達彼岸）的清凈，所以『色』（Rupa，指物質現象）清凈，乃至因為『般若波羅蜜』的清凈，所以『一切智』清凈。這『般若波羅蜜』的清凈和『一切智』的清凈，是無二無別的。『須菩提！』因為『禪那波羅蜜』（Dhyanaparamita，指通過禪定到達彼岸）的清凈，乃至『一切智』清凈；因為『毗梨耶波羅蜜』（Viryaparamita，指通過精進到達彼岸）、『羼提波羅蜜』（Ksantiparamita，指通過忍辱到達彼岸）、『尸羅波羅蜜』（Silaparamita，指通過持戒到達彼岸）、『檀那波羅蜜』（Danaparamita，指通過佈施到達彼岸）的清凈，乃至『一切智』清凈。因為『內空』（Adhyatma-sunyata，指內在的空性）的清凈，乃至『一切智』清凈；因為『四念處』（Catu-smrtyupasthana，指四種觀想的修行方法）的清凈，乃至『一切智』清凈。『須菩提！』再者，因為『一切智』的清凈，乃至『般若波羅蜜』清凈。像這樣，一一都如先前所說。『須菩提！』再者，因為『有為』（Samskrta，指因緣和合而生的事物）的清凈，所以『無為』（Asamskrta，指非因緣和合而生的事物）清凈。為什麼呢？因為『有為』的清凈和『無為』的清凈，是無二無別、不可分割、不會斷滅的。『須菩提！』再者，因為『過去』的清凈，所以『未來』和『現在』清凈；因為『未來』的清凈，所以『過去』和『現在』清凈；因為『現在』的清凈，所以『過去』和『未來』清凈。為什麼呢？因為『現在』的清凈和『過去未來』的清凈，是無二無別、不可分割、不會斷滅的。《摩訶般若波羅蜜經》卷第十一《摩訶般若波羅蜜經》卷第十二後秦龜茲國三藏鳩摩羅什譯 ◎嘆凈品第四十二這時，『舍利弗』（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！這種清凈非常深奧。』佛說：『因為是究竟的清凈。』『舍利弗』說：『因為什麼法的清凈，這種清凈如此深奧呢？』佛說：『因為『色』的清凈，這種清凈非常深奧。因為『受』（Vedana，指感受）、『想』（Samjna，指概念）、『行』（Samskara，指意志）、『識』（Vijnana，指意識）的清凈。因為『四念處』的清凈，乃至『八聖道分』（Aryastangika-marga，指八種通往解脫的修行方法）的清凈。因為『佛十力』（Tathagata-balani，指佛陀的十種力量）的清凈，乃至『十八不共法』（Asta-dasa-avenika-buddha-dharma，指佛陀獨有的十八種功德）的清凈。

【English Translation】 English version The purity of 『Sarvajna』 (all-knowing wisdom, referring to the wisdom attained by the Buddha) and the purity of 『Sarvakarajnata』 (all-aspect wisdom, referring to the Buddha's comprehensive wisdom of all things and phenomena) are non-dual, non-separate, and without cessation or destruction. Furthermore, 『Subhuti,』 because of the purity of 『Prajnaparamita』 (perfection of wisdom, referring to reaching the other shore through wisdom), 『Rupa』 (form, referring to material phenomena) is pure, and so on, until because of the purity of 『Prajnaparamita,』『Sarvajna』 is pure. This purity of 『Prajnaparamita』 and the purity of 『Sarvajna』 are non-dual and non-separate. 『Subhuti,』 because of the purity of 『Dhyanaparamita』 (perfection of meditation, referring to reaching the other shore through meditation), and so on, until 『Sarvajna』 is pure; because of the purity of 『Viryaparamita』 (perfection of vigor, referring to reaching the other shore through diligence), 『Ksantiparamita』 (perfection of patience, referring to reaching the other shore through forbearance), 『Silaparamita』 (perfection of morality, referring to reaching the other shore through precepts), 『Danaparamita』 (perfection of generosity, referring to reaching the other shore through giving), and so on, until 『Sarvajna』 is pure. Because of the purity of 『Adhyatma-sunyata』 (inner emptiness, referring to the emptiness of the self), and so on, until 『Sarvajna』 is pure; because of the purity of 『Catu-smrtyupasthana』 (four foundations of mindfulness, referring to four methods of contemplative practice), and so on, until 『Sarvajna』 is pure. Furthermore, 『Subhuti,』 because of the purity of 『Sarvajna,』 and so on, until 『Prajnaparamita』 is pure. Each one is as previously stated. Furthermore, 『Subhuti,』 because of the purity of 『Samskrta』 (conditioned, referring to things that arise from causes and conditions), 『Asamskrta』 (unconditioned, referring to things that do not arise from causes and conditions) is pure. Why? Because the purity of 『Samskrta』 and the purity of 『Asamskrta』 are non-dual, non-separate, and without cessation or destruction. Furthermore, 『Subhuti,』 because of the purity of the 『past,』 the 『future』 and 『present』 are pure; because of the purity of the 『future,』 the 『past』 and 『present』 are pure; because of the purity of the 『present,』 the 『past』 and 『future』 are pure. Why? Because the purity of the 『present』 and the purity of the 『past』 and 『future』 are non-dual, non-separate, and without cessation or destruction. The Eleventh Scroll of the Mahaprajnaparamita Sutra The Twelfth Scroll of the Mahaprajnaparamita Sutra Translated by Kumarajiva, Tripitaka Master of the Kingdom of Kucha in the Later Qin Dynasty ◎Chapter Forty-Two: Praise of Purity At that time, 『Sariputra』 (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 『World Honored One, this purity is very profound.』 The Buddha said, 『Because it is ultimate purity.』『Sariputra』 said, 『Because of the purity of what dharma is this purity so profound?』 The Buddha said, 『Because of the purity of 『Rupa,』 this purity is very profound. Because of the purity of 『Vedana』 (feeling), 『Samjna』 (perception), 『Samskara』 (mental formations), and 『Vijnana』 (consciousness). Because of the purity of the 『four foundations of mindfulness,』 and so on, until the purity of the 『eightfold noble path』 (Aryastangika-marga, referring to the eight methods of practice leading to liberation). Because of the purity of the 『ten powers of the Buddha』 (Tathagata-balani, referring to the ten powers of the Buddha), and so on, until the purity of the 『eighteen unique qualities of the Buddha』 (Asta-dasa-avenika-buddha-dharma, referring to the eighteen unique virtues of the Buddha).

故。菩薩凈、佛凈故，一切智、一切種智凈故。是凈甚深。」

「世尊！是凈明。」

佛言：「畢竟凈故。」

舍利弗言：「何法凈故，是凈明？」

佛言：「般若波羅蜜凈故是凈明，乃至檀那波羅蜜凈故是凈明。四念處乃至一切智凈故是凈明。」

「世尊！是凈不相續。」

佛言：「畢竟凈故。」

舍利弗言：「何法不相續故，是凈不相續？」

佛言：「色不去不相續故，是凈不相續。乃至一切種智不去不相續故，是凈不相續。」

「世尊！是凈無垢。」

佛言：「畢竟凈故。」

舍利弗言：「何法無垢故，是凈無垢？」

佛言：「色性常凈故，是凈無垢。乃至一切種智性常凈故，是凈無垢。」

「世尊！是凈無得無著。」

佛言：「畢竟凈故。」

舍利弗言：「何法無得無著故，是凈無得無著？」

佛言：「色無得無著故，是凈無得無著。乃至一切種智無得無著故，是凈無得無著。」

「世尊！是凈無生。」

佛言：「畢竟凈故。」

舍利弗言：「何法無生故，是凈無生？」

佛言：「色無生故，是凈無生。乃至一切種智無生故，是凈無生。」

「世尊！是凈不生欲界中。

【現代漢語翻譯】現代漢語譯本因此，由於菩薩的清凈、佛的清凈，以及一切智（sarvajñāna，指佛陀所證悟的智慧）和一切種智（sarvākārajñāna，指佛陀對一切事物和現象的全面智慧）的清凈，所以這種清凈是極其深遠的。『世尊！這種清凈是光明的。』佛說：『因為它是究竟清凈的。』舍利弗問：『因為什麼法的清凈，這種清凈是光明的呢？』佛說：『因為般若波羅蜜（prajñāpāramitā，指通過智慧達到彼岸）的清凈，這種清凈是光明的，乃至因為檀那波羅蜜（dānapāramitā，指佈施的完美）的清凈，這種清凈是光明的。因為四念處（catvāri smṛtyupasthānāni，指四種禪修方法）乃至一切智的清凈，這種清凈是光明的。』『世尊！這種清凈是不相續的。』佛說：『因為它是究竟清凈的。』舍利弗問：『因為什麼法的不相續，這種清凈是不相續的呢？』佛說：『因為色（rūpa，指物質現象）的不去不相續，這種清凈是不相續的。乃至因為一切種智的不去不相續，這種清凈是不相續的。』『世尊！這種清凈是無垢的。』佛說：『因為它是究竟清凈的。』舍利弗問：『因為什麼法的無垢，這種清凈是無垢的呢？』佛說：『因為色的本性常凈，這種清凈是無垢的。乃至因為一切種智的本性常凈，這種清凈是無垢的。』『世尊！這種清凈是無所得無執著的。』佛說：『因為它是究竟清凈的。』舍利弗問：『因為什麼法的無所得無執著，這種清凈是無所得無執著的呢？』佛說：『因為色的無所得無執著，這種清凈是無所得無執著的。乃至因為一切種智的無所得無執著，這種清凈是無所得無執著的。』『世尊！這種清凈是無生的。』佛說：『因為它是究竟清凈的。』舍利弗問：『因為什麼法的無生，這種清凈是無生的呢？』佛說：『因為色的無生，這種清凈是無生的。乃至因為一切種智的無生，這種清凈是無生的。』『世尊！這種清凈不生於欲界（kāmadhātu，指眾生有慾望的生存領域）中。』

【English Translation】 English version Therefore, because of the purity of the Bodhisattva, the purity of the Buddha, and the purity of all-wisdom (sarvajñāna, referring to the wisdom attained by the Buddha) and all-knowing wisdom (sarvākārajñāna, referring to the Buddha's comprehensive wisdom of all things and phenomena), this purity is extremely profound. 'Venerable One! This purity is luminous.' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Because of the purity of what dharma, is this purity luminous?' The Buddha said, 'Because of the purity of prajñāpāramitā (perfection of wisdom, referring to reaching the other shore through wisdom), this purity is luminous, and even because of the purity of dānapāramitā (perfection of giving), this purity is luminous. Because of the purity of the four foundations of mindfulness (catvāri smṛtyupasthānāni, referring to four meditation practices) and even all-wisdom, this purity is luminous.' 'Venerable One! This purity is non-continuous.' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Because of the non-continuity of what dharma, is this purity non-continuous?' The Buddha said, 'Because of the non-going and non-continuity of form (rūpa, referring to material phenomena), this purity is non-continuous. Even because of the non-going and non-continuity of all-knowing wisdom, this purity is non-continuous.' 'Venerable One! This purity is immaculate.' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Because of the immaculateness of what dharma, is this purity immaculate?' The Buddha said, 'Because the nature of form is always pure, this purity is immaculate. Even because the nature of all-knowing wisdom is always pure, this purity is immaculate.' 'Venerable One! This purity is without attainment and without attachment.' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Because of the non-attainment and non-attachment of what dharma, is this purity without attainment and without attachment?' The Buddha said, 'Because of the non-attainment and non-attachment of form, this purity is without attainment and without attachment. Even because of the non-attainment and non-attachment of all-knowing wisdom, this purity is without attainment and without attachment.' 'Venerable One! This purity is unborn.' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Because of the unborn nature of what dharma, is this purity unborn?' The Buddha said, 'Because of the unborn nature of form, this purity is unborn. Even because of the unborn nature of all-knowing wisdom, this purity is unborn.' 'Venerable One! This purity is not born in the desire realm (kāmadhātu, referring to the realm of existence where beings have desires).'

」

佛言：「畢竟凈故。」

舍利弗言：「云何是凈不生欲界中？」

佛言：「欲界性不可得故，是凈不生欲界中。」

「世尊！是凈不生色界中。」

佛言：「畢竟凈故。」

舍利弗言：「云何是凈不生色界中？」

佛言：「色界性不可得故，是凈不生色界中。」

「世尊！是凈不生無色界中。」

佛言：「畢竟凈故。」

舍利弗言：「云何是凈不生無色界中？」

佛言：「無色界性不可得故，是凈不生無色界中。」

「世尊！是凈無知。」

佛言：「畢竟凈故。」

舍利弗言：「云何是凈無知？」

佛言：「諸法鈍故，是凈無知。」

「世尊！色無知，是凈凈。」

佛言：「畢竟凈故。」

舍利弗言：「云何色無知，是凈凈？」

佛言：「色自性空故色無知，是凈凈。」

「世尊！受想行識無知，是凈凈。」

佛言：「畢竟凈故。」

舍利弗言：「云何受想行識無知，是凈凈？」

佛言：「受想行識自性空故無知，是凈凈。」

「世尊！一切法凈故，是凈凈。」

佛言：「畢竟凈故。」

舍利弗言：「云何一切法凈故，是凈凈？」

【現代漢語翻譯】現代漢語譯本佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼這種清凈不生於欲界中呢？』佛說：『因為欲界的自性不可得，所以這種清凈不生於欲界中。』『世尊！這種清凈不生於色界中。』佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼這種清凈不生於色界中呢？』佛說：『因為色界的自性不可得，所以這種清凈不生於色界中。』『世尊！這種清凈不生於無色界中。』佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼這種清凈不生於無色界中呢？』佛說：『因為無色界的自性不可得，所以這種清凈不生於無色界中。』『世尊！這種清凈是無知的。』佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼這種清凈是無知的呢？』佛說：『因為諸法遲鈍的緣故，所以這種清凈是無知的。』『世尊！色（rupa, 物質現象）是無知的，這種清凈是清凈的。』佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼色是無知的，這種清凈是清凈的呢？』佛說：『因為色的自性是空的，所以色是無知的，這種清凈是清凈的。』『世尊！受（vedana, 感受）、想（samjna, 知覺）、行（samskara, 意志）、識（vijnana, 意識）是無知的，這種清凈是清凈的。』佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼受、想、行、識是無知的，這種清凈是清凈的呢？』佛說：『因為受、想、行、識的自性是空的，所以是無知的，這種清凈是清凈的。』『世尊！因為一切法都是清凈的，所以這種清凈是清凈的。』佛說：『因為畢竟清凈的緣故。』舍利弗問：『為什麼說一切法都是清凈的，這種清凈是清凈的呢？』

【English Translation】 English version The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why is this purity not born in the desire realm (kamadhatu)?' The Buddha said, 'Because the nature of the desire realm is unattainable, this purity is not born in the desire realm.' 'World Honored One! This purity is not born in the form realm (rupadhatu).' The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why is this purity not born in the form realm?' The Buddha said, 'Because the nature of the form realm is unattainable, this purity is not born in the form realm.' 'World Honored One! This purity is not born in the formless realm (arupadhatu).' The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why is this purity not born in the formless realm?' The Buddha said, 'Because the nature of the formless realm is unattainable, this purity is not born in the formless realm.' 'World Honored One! This purity is without knowledge.' The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why is this purity without knowledge?' The Buddha said, 'Because all dharmas (phenomena) are dull, this purity is without knowledge.' 'World Honored One! Form (rupa) is without knowledge, this purity is pure.' The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why is form without knowledge, and this purity pure?' The Buddha said, 'Because the self-nature of form is empty, form is without knowledge, and this purity is pure.' 'World Honored One! Feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are without knowledge, this purity is pure.' The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why are feeling, perception, volition, and consciousness without knowledge, and this purity pure?' The Buddha said, 'Because the self-nature of feeling, perception, volition, and consciousness is empty, they are without knowledge, and this purity is pure.' 'World Honored One! Because all dharmas are pure, this purity is pure.' The Buddha said, 'Because it is ultimately pure.' Sariputra said, 'Why is it said that because all dharmas are pure, this purity is pure?'

佛言：「一切法不可得故一切法凈，是凈凈。」

「世尊！是般若波羅蜜于薩婆若無益無損」

佛言：「畢竟凈故。」

舍利弗言：「云何般若波羅蜜于薩婆若無益無損？」

佛言：「法常住相故，般若波羅蜜于薩婆若無益無損。」

「世尊！是般若波羅蜜凈，于諸法無所受。」

佛言：「畢竟凈故。」

舍利弗言：「云何般若波羅蜜凈，于諸法無所受？」

佛言：「法性不動故，是般若波羅蜜凈于諸法無所受。」

爾時慧命須菩提白佛言：「世尊！我凈故，色凈。」

佛言：「畢竟凈故。」

須菩提言：「以何因緣，我凈故色凈、畢竟凈？」

佛言：「我無所有故，色無所有、畢竟凈。」

「世尊！我凈故，受想行識凈。」

佛言：「畢竟凈故。」

須菩提言：「何因緣故，我凈受想行識凈、畢竟凈？」

佛言：「我無所有故，受想行識無所有、畢竟凈。」

「世尊！我凈故檀那波羅蜜凈，我凈故尸羅波羅蜜凈，我凈故羼提波羅蜜凈，我凈故毗梨耶波羅蜜凈，我凈故禪那波羅蜜凈。世尊！我凈故般若波羅蜜凈。世尊！我凈故四念處凈。世尊！我凈故乃至八聖道分凈。世尊！我凈故佛十力凈。世尊！我凈

【現代漢語翻譯】現代漢語譯本佛陀說：『一切法都不可得，所以一切法都是清凈的，這種清凈是絕對的清凈。』『世尊！這般若波羅蜜（智慧的完美）對於薩婆若（一切智）既無增益也無損減。』佛陀說：『因為它是究竟清凈的。』舍利弗問：『為什麼說般若波羅蜜對於薩婆若既無增益也無損減呢？』佛陀說：『因為法的常住相是如此，所以般若波羅蜜對於薩婆若既無增益也無損減。』『世尊！這般若波羅蜜是清凈的，對於一切法都沒有執受。』佛陀說：『因為它是究竟清凈的。』舍利弗問：『為什麼說般若波羅蜜是清凈的，對於一切法都沒有執受呢？』佛陀說：『因為法性是不動搖的，所以這般若波羅蜜是清凈的，對於一切法都沒有執受。』這時，慧命須菩提對佛陀說：『世尊！因為我的清凈，所以色（物質現象）也是清凈的。』佛陀說：『因為它是究竟清凈的。』須菩提問：『因為什麼因緣，我的清凈所以色清凈，並且是究竟清凈呢？』佛陀說：『因為我沒有自性，所以色也沒有自性，是究竟清凈的。』『世尊！因為我的清凈，所以受（感受）、想（概念）、行（意志）、識（意識）也是清凈的。』佛陀說：『因為它是究竟清凈的。』須菩提問：『因為什麼因緣，我的清凈所以受、想、行、識清凈，並且是究竟清凈呢？』佛陀說：『因為我沒有自性，所以受、想、行、識也沒有自性，是究竟清凈的。』『世尊！因為我的清凈，所以檀那波羅蜜（佈施的完美）清凈；因為我的清凈，所以尸羅波羅蜜（持戒的完美）清凈；因為我的清凈，所以羼提波羅蜜（忍辱的完美）清凈；因為我的清凈，所以毗梨耶波羅蜜（精進的完美）清凈；因為我的清凈，所以禪那波羅蜜（禪定的完美）清凈。世尊！因為我的清凈，所以般若波羅蜜清凈。世尊！因為我的清凈，所以四念處（四種觀想）清凈。世尊！因為我的清凈，乃至八聖道分（八正道）清凈。世尊！因為我的清凈，所以佛十力（佛的十種力量）清凈。世尊！因為我的清凈

【English Translation】 English version The Buddha said, 'Because all dharmas (phenomena) are unattainable, all dharmas are pure; this purity is absolute purity.' 'World Honored One! This Prajna Paramita (perfection of wisdom) neither benefits nor harms Sarvajna (omniscience).' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Why is it said that Prajna Paramita neither benefits nor harms Sarvajna?' The Buddha said, 'Because the constant nature of dharmas is such, Prajna Paramita neither benefits nor harms Sarvajna.' 'World Honored One! This Prajna Paramita is pure, and it does not grasp onto any dharmas.' The Buddha said, 'Because it is ultimately pure.' Shariputra asked, 'Why is it said that Prajna Paramita is pure and does not grasp onto any dharmas?' The Buddha said, 'Because the nature of dharmas is unmoving, this Prajna Paramita is pure and does not grasp onto any dharmas.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One! Because my purity, form (material phenomena) is also pure.' The Buddha said, 'Because it is ultimately pure.' Subhuti asked, 'For what reason is it that because my purity, form is pure, and is ultimately pure?' The Buddha said, 'Because I have no self-nature, form has no self-nature, and is ultimately pure.' 'World Honored One! Because my purity, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also pure.' The Buddha said, 'Because it is ultimately pure.' Subhuti asked, 'For what reason is it that because my purity, feeling, perception, mental formations, and consciousness are pure, and are ultimately pure?' The Buddha said, 'Because I have no self-nature, feeling, perception, mental formations, and consciousness have no self-nature, and are ultimately pure.' 'World Honored One! Because my purity, Dana Paramita (perfection of giving) is pure; because my purity, Sila Paramita (perfection of morality) is pure; because my purity, Kshanti Paramita (perfection of patience) is pure; because my purity, Virya Paramita (perfection of vigor) is pure; because my purity, Dhyana Paramita (perfection of meditation) is pure. World Honored One! Because my purity, Prajna Paramita is pure. World Honored One! Because my purity, the Four Foundations of Mindfulness are pure. World Honored One! Because my purity, even the Eightfold Noble Path is pure. World Honored One! Because my purity, the Ten Powers of the Buddha are pure. World Honored One! Because my purity

故乃至十八不共法凈。」

佛言：「畢竟凈故。」

須菩提言：「何因緣故，我凈檀那波羅蜜凈，我凈乃至十八不共法凈？」

佛言：「我無所有故，檀那波羅蜜無所有故凈，乃至十八不共法無所有故凈。」

「世尊！我凈故須陀洹果凈，我凈故斯陀含果凈，我凈故阿那含果凈，我凈故阿羅漢果凈，我凈故辟支佛道凈，我凈故佛道凈。」

佛言：「畢竟凈。」

須菩提言：「何因緣故，我凈須陀洹果凈，斯陀含果凈，阿那含果凈，阿羅漢果凈，辟支佛道凈，佛道凈？」

佛言：「自相空故。」

「世尊！我凈故一切智凈。」

佛言：「畢竟凈故。」

須菩提言：「何因緣故，我凈故一切智凈？」

佛言：「無相無念故。」

「世尊！以二凈故，無得無著。」

佛言：「畢竟凈。」

須菩提言：「何因緣故，以二凈故，無得無著是畢竟凈？」

佛言：「無垢無凈故。」

「世尊！我無邊故色凈受想行識凈。」

佛言：「畢竟凈。」

須菩提言：「何因緣故，我無邊故色凈、受想行識凈？」

佛言：「畢竟空、無始空故。」

須菩提白佛言：「世尊！若菩薩摩訶薩能如是知，是名菩薩摩訶

【現代漢語翻譯】現代漢語譯本『所以乃至十八不共法（佛的十八種不與其他修行者共通的功德）也清凈。』佛說：『因為它們畢竟是清凈的。』須菩提問：『是什麼原因，使得我的清凈導致佈施波羅蜜（檀那波羅蜜，到達彼岸的佈施）清凈，我的清凈乃至十八不共法清凈？』佛說：『因為我沒有自性，所以佈施波羅蜜沒有自性而清凈，乃至十八不共法沒有自性而清凈。』『世尊！我的清凈導致須陀洹果（初果，入流果）清凈，我的清凈導致斯陀含果（二果，一來果）清凈，我的清凈導致阿那含果（三果，不還果）清凈，我的清凈導致阿羅漢果（四果，無學果）清凈，我的清凈導致辟支佛道（緣覺道）清凈，我的清凈導致佛道清凈。』佛說：『它們畢竟是清凈的。』須菩提問：『是什麼原因，使得我的清凈導致須陀洹果清凈，斯陀含果清凈，阿那含果清凈，阿羅漢果清凈，辟支佛道清凈，佛道清凈？』佛說：『因為它們各自的自性是空的。』『世尊！我的清凈導致一切智（佛的智慧）清凈。』佛說：『因為它們畢竟是清凈的。』須菩提問：『是什麼原因，使得我的清凈導致一切智清凈？』佛說：『因為它們沒有相狀，沒有念頭。』『世尊！因為這兩種清凈，所以沒有得，沒有執著。』佛說：『它們畢竟是清凈的。』須菩提問：『是什麼原因，因為這兩種清凈，所以沒有得，沒有執著，是畢竟清凈？』佛說：『因為它們沒有垢染，沒有清凈的分別。』『世尊！因為我的無邊，所以色（物質）、受（感受）、想（概念）、行（意志）、識（意識）清凈。』佛說：『它們畢竟是清凈的。』須菩提問：『是什麼原因，使得我的無邊導致色、受、想、行、識清凈？』佛說：『因為它們畢竟是空，無始以來就是空的。』須菩提對佛說：『世尊！如果菩薩摩訶薩（大菩薩）能夠這樣理解，這才能稱為菩薩摩訶薩。』

【English Translation】 English version 'Therefore, even the eighteen unique qualities of a Buddha (eighteen special attributes not shared with other practitioners) are pure.' The Buddha said, 'Because they are ultimately pure.' Subhuti asked, 'What is the reason that my purity leads to the purity of the Dana Paramita (Perfection of Giving, reaching the other shore through giving), my purity leads to the purity of even the eighteen unique qualities of a Buddha?' The Buddha said, 'Because I have no inherent nature, therefore the Dana Paramita is pure because it has no inherent nature, and even the eighteen unique qualities of a Buddha are pure because they have no inherent nature.' 'World Honored One! My purity leads to the purity of the Srotaapanna fruit (stream-enterer, the first stage of enlightenment), my purity leads to the purity of the Sakrdagamin fruit (once-returner, the second stage of enlightenment), my purity leads to the purity of the Anagamin fruit (non-returner, the third stage of enlightenment), my purity leads to the purity of the Arhat fruit (fully enlightened being, the fourth stage of enlightenment), my purity leads to the purity of the Pratyekabuddha path (path of the solitary enlightened one), my purity leads to the purity of the Buddha path.' The Buddha said, 'They are ultimately pure.' Subhuti asked, 'What is the reason that my purity leads to the purity of the Srotaapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, the Pratyekabuddha path, and the Buddha path?' The Buddha said, 'Because their individual self-natures are empty.' 'World Honored One! My purity leads to the purity of all-knowing wisdom (Buddha's wisdom).' The Buddha said, 'Because they are ultimately pure.' Subhuti asked, 'What is the reason that my purity leads to the purity of all-knowing wisdom?' The Buddha said, 'Because they have no characteristics and no thoughts.' 'World Honored One! Because of these two purities, there is no attainment and no attachment.' The Buddha said, 'They are ultimately pure.' Subhuti asked, 'What is the reason that because of these two purities, there is no attainment and no attachment, and that it is ultimately pure?' The Buddha said, 'Because they have no defilement and no distinction of purity.' 'World Honored One! Because my limitlessness, form (materiality), sensation, perception, volition, and consciousness are pure.' The Buddha said, 'They are ultimately pure.' Subhuti asked, 'What is the reason that my limitlessness leads to the purity of form, sensation, perception, volition, and consciousness?' The Buddha said, 'Because they are ultimately empty, and have been empty since the beginningless beginning.' Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) can understand in this way, then they can be called a Bodhisattva Mahasattva.'

薩般若波羅蜜。」

佛言：「畢竟凈故。」

須菩提言：「何因緣故，菩薩摩訶薩能如是知，是名菩薩摩訶薩般若波羅蜜？」

佛言：「知道種故。」

「世尊！若菩薩摩訶薩行般若波羅蜜，以方便力故，作是念：『色不知色，受想行識不知識，過去法不知過去法，未來法不知未來法，現在法不知現在法。』」

佛言：「菩薩摩訶薩行般若波羅蜜，以方便力故，不作是念：『我施與彼人，我持戒如是持戒，我修忍如是修忍，我精進如是精進，我入禪如是入禪，我修智慧如是修智慧，我得福德如是得福德，我當入菩薩法位中，我當凈佛國土、成就眾生，我當得一切種智。』須菩提！是菩薩摩訶薩行般若波羅蜜，以方便力故，無諸憶想分別。內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、諸法空、自相空故。須菩提！是名菩薩摩訶薩行般若波羅蜜，以方便力故，無所礙。」

爾時釋提桓因問須菩提：「云何是求菩薩道善男子礙法？」

須菩提報釋提桓因言：「憍尸迦！有求菩薩道善男子、善女人取心相，所謂取檀那波羅蜜相，取尸羅波羅蜜相、羼提波羅蜜相、毗梨耶波羅蜜相、禪那波羅蜜相、般若波羅蜜相；取內空相、外空、

【現代漢語翻譯】現代漢語譯本『薩般若波羅蜜（一切智慧到彼岸）。』佛說：『因為畢竟清凈的緣故。』須菩提問：『因為什麼因緣，菩薩摩訶薩能夠這樣知道，這被稱為菩薩摩訶薩般若波羅蜜（智慧到彼岸）？』佛說：『因為知道一切種類的緣故。』『世尊！如果菩薩摩訶薩修行般若波羅蜜，以方便力，這樣想：『色（物質）不知道色，受（感受）、想（概念）、行（意志）、識（意識）不知道識，過去法不知道過去法，未來法不知道未來法，現在法不知道現在法。』佛說：『菩薩摩訶薩修行般若波羅蜜，以方便力，不這樣想：『我佈施給那個人，我持戒是這樣持戒，我修忍辱是這樣修忍辱，我精進是這樣精進，我入禪定是這樣入禪定，我修智慧是這樣修智慧，我得到福德是這樣得到福德，我應當進入菩薩的地位，我應當清凈佛的國土、成就眾生，我應當得到一切種智（佛的智慧）。』須菩提！這是菩薩摩訶薩修行般若波羅蜜，以方便力，沒有各種憶想分別。因為內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、諸法空、自相空。須菩提！這被稱為菩薩摩訶薩修行般若波羅蜜，以方便力，沒有障礙。』這時，釋提桓因（帝釋天）問須菩提：『什麼是求菩薩道的善男子所障礙的法？』須菩提回答釋提桓因說：『憍尸迦（釋提桓因的別名）！有求菩薩道的善男子、善女人執著於心相，所謂執著于檀那波羅蜜（佈施到彼岸）的相，執著于尸羅波羅蜜（持戒到彼岸）的相、羼提波羅蜜（忍辱到彼岸）的相、毗梨耶波羅蜜（精進到彼岸）的相、禪那波羅蜜（禪定到彼岸）的相、般若波羅蜜（智慧到彼岸）的相；執著于內空的相、外空、'

【English Translation】 English version 'Sarva-jñāna-pāramitā (Perfection of all wisdom).' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'For what reason can a Bodhisattva-Mahasattva know this, and it is called Bodhisattva-Mahasattva Prajñāpāramitā (Perfection of Wisdom)?' The Buddha said, 'Because of knowing all kinds.' 'World Honored One! If a Bodhisattva-Mahasattva practices Prajñāpāramitā, with the power of skillful means, he thinks: 『Form (materiality) does not know form, sensation, perception, volition, and consciousness do not know consciousness, past dharmas do not know past dharmas, future dharmas do not know future dharmas, present dharmas do not know present dharmas.』 The Buddha said, 'A Bodhisattva-Mahasattva practicing Prajñāpāramitā, with the power of skillful means, does not think: 『I give to that person, I keep precepts in this way, I practice patience in this way, I make effort in this way, I enter into meditation in this way, I cultivate wisdom in this way, I obtain merit in this way, I should enter the position of a Bodhisattva, I should purify the Buddha's land and accomplish sentient beings, I should obtain all-knowing wisdom (Buddha's wisdom).』 Subhuti! This is a Bodhisattva-Mahasattva practicing Prajñāpāramitā, with the power of skillful means, without any recollection or discrimination. Because of inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, beginningless emptiness, scattered emptiness, nature emptiness, emptiness of all dharmas, and self-nature emptiness. Subhuti! This is called a Bodhisattva-Mahasattva practicing Prajñāpāramitā, with the power of skillful means, without any hindrance.』 At that time, Śakra Devānām Indra (the king of gods) asked Subhuti, 'What is the dharma that hinders a good man who seeks the Bodhisattva path?' Subhuti replied to Śakra Devānām Indra, 'Kauśika (another name for Śakra Devānām Indra)! There are good men and good women who seek the Bodhisattva path who grasp at the characteristics of mind, that is, grasping at the characteristics of Dāna-pāramitā (Perfection of Giving), grasping at the characteristics of Śīla-pāramitā (Perfection of Morality), grasping at the characteristics of Kṣānti-pāramitā (Perfection of Patience), grasping at the characteristics of Vīrya-pāramitā (Perfection of Effort), grasping at the characteristics of Dhyāna-pāramitā (Perfection of Meditation), grasping at the characteristics of Prajñā-pāramitā (Perfection of Wisdom); grasping at the characteristics of inner emptiness, outer emptiness,'

內外空乃至無法有法空相；取四念處相乃至八聖道分相；取佛十力相乃至十八不共法相；取諸佛相；取于諸佛種善根相。是一切福德和合取相，迴向阿耨多羅三藐三菩提，憍尸迦！是名求菩薩道善男子、善女人礙法。用是法故，不能無礙行般若波羅蜜。何以故？憍尸迦！是色相不可迴向，受想行識相不可迴向，乃至一切種智相不可迴向。複次，憍尸迦！若菩薩摩訶薩示教利喜他人阿耨多羅三藐三菩提，應示教利喜一切諸法實相。若求菩薩道善男子、善女人行檀那波羅蜜時，不應作是分別言：『我施與、我持戒、我忍辱、我精進、我入禪定、我修智慧。我行內空、外空、內外空，乃至我行無法有法空。我修四念處，乃至我行阿耨多羅三藐三菩提。』善男子、善女人應如是示教利喜他人阿耨多羅三藐三菩提，若如是示教利喜阿耨多羅三藐三菩提，自無錯謬，亦如佛所說法示教利喜，令是善男子、善女人遠離一切礙法。」

爾時佛贊須菩提：「善哉，善哉！如汝為諸菩薩說諸礙法。須菩提！汝今更聽我說微細礙相。須菩提！汝一心好聽。」

佛告須菩提：「有善男子、善女人發阿耨多羅三藐三菩提心，取相念諸佛。須菩提！所可有相皆是礙相。又于諸佛從初發意乃至法住，于其中間，所有善根取相憶念。取相憶

{ "translations": [ "現代漢語譯本", "執著于內空（Adhyatma-shunyata，指內在的空性）乃至無法有法空（abhava-svabhava-shunyata，指既無自性也無法存在的空性）的表象；執著於四念處（catuh-smrtyupasthana，指四種觀想方法）的表象乃至八聖道分（arya-astangika-marga，指八種達到解脫的正確方法）的表象；執著于佛的十力（dasa-bala，指佛的十種力量）的表象乃至十八不共法（avenika-dharma，指佛獨有的十八種功德）的表象；執著于諸佛的表象；執著于諸佛所種的善根的表象。這是執著於一切福德和合的表象，並以此迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，指無上正等正覺），憍尸迦（Kausika，帝釋天的別名）！這被稱為尋求菩薩道（bodhisattva-yana，指菩薩的修行道路）的善男子、善女人所遇到的障礙法。因為執著于這些法，就不能無礙地修行般若波羅蜜（prajna-paramita，指通過智慧到達彼岸）。為什麼呢？憍尸迦！因為色相（rupa-lakshana，指物質的表象）不可迴向，受想行識相（vedana-samjna-samskara-vijnana-lakshana，指感受、思想、行為和意識的表象）不可迴向，乃至一切種智相（sarvajnata-lakshana，指一切智慧的表象）不可迴向。此外，憍尸迦！如果菩薩摩訶薩（bodhisattva-mahasattva，指大菩薩）教導他人並使他們歡喜于阿耨多羅三藐三菩提，應該教導他們並使他們歡喜於一切諸法的實相。如果尋求菩薩道的善男子、善女人在行檀那波羅蜜（dana-paramita，指佈施的修行）時，不應該這樣分別說：『我佈施、我持戒、我忍辱、我精進、我入禪定、我修智慧。我行內空、外空、內外空，乃至我行無法有法空。我修四念處，乃至我行阿耨多羅三藐三菩提。』善男子、善女人應該這樣教導他人並使他們歡喜于阿耨多羅三藐三菩提，如果這樣教導並使他們歡喜于阿耨多羅三藐三菩提，自己就不會有錯誤，也如同佛所說的那樣教導並使他們歡喜，使這些善男子、善女人遠離一切障礙法。」, "那時，佛讚歎須菩提（Subhuti，佛陀的弟子）說：「好啊，好啊！你為諸菩薩說了這些障礙法。須菩提！你現在再聽我說更微細的障礙相。須菩提！你一心好好聽。」", "佛告訴須菩提：「有善男子、善女人發阿耨多羅三藐三菩提心，執著于表象而憶念諸佛。須菩提！所有執著的表象都是障礙相。又對於諸佛從最初發心乃至法住（dharma-sthiti，指佛法住世）期間，所有善根執著于表象而憶念。執著于表象而憶" ], "english_translations": [ "English version", "Clinging to the appearance of inner emptiness (Adhyatma-shunyata), even to the emptiness of neither existence nor non-existence (abhava-svabhava-shunyata); clinging to the appearance of the four foundations of mindfulness (catuh-smrtyupasthana), even to the appearance of the eightfold noble path (arya-astangika-marga); clinging to the appearance of the ten powers of a Buddha (dasa-bala), even to the appearance of the eighteen unique qualities of a Buddha (avenika-dharma); clinging to the appearance of all Buddhas; clinging to the appearance of the roots of goodness planted by all Buddhas. This is clinging to the appearance of the combination of all merits, and dedicating it to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, supreme perfect enlightenment), Kausika (Kausika, another name for Indra)! This is called the obstructing dharma for good men and good women who seek the Bodhisattva path (bodhisattva-yana). Because of clinging to these dharmas, one cannot practice Prajna-paramita (prajna-paramita, perfection of wisdom) without obstruction. Why is that? Kausika! Because the appearance of form (rupa-lakshana) cannot be dedicated, the appearance of feeling, perception, volition, and consciousness (vedana-samjna-samskara-vijnana-lakshana) cannot be dedicated, even the appearance of all-knowing wisdom (sarvajnata-lakshana) cannot be dedicated. Furthermore, Kausika! If a Bodhisattva-mahasattva (bodhisattva-mahasattva, great bodhisattva) teaches others and makes them rejoice in Anuttara-samyak-sambodhi, they should teach them and make them rejoice in the true nature of all dharmas. If a good man or good woman seeking the Bodhisattva path practices Dana-paramita (dana-paramita, perfection of giving), they should not make such distinctions, saying: 『I give, I uphold precepts, I practice patience, I practice diligence, I enter into meditation, I cultivate wisdom. I practice inner emptiness, outer emptiness, inner and outer emptiness, even I practice the emptiness of neither existence nor non-existence. I cultivate the four foundations of mindfulness, even I practice Anuttara-samyak-sambodhi.』 Good men and good women should teach others in this way and make them rejoice in Anuttara-samyak-sambodhi. If they teach and make them rejoice in Anuttara-samyak-sambodhi in this way, they will not have errors themselves, and they will also teach and make them rejoice as the Buddha has taught, enabling these good men and good women to be free from all obstructing dharmas.」", "At that time, the Buddha praised Subhuti (Subhuti, a disciple of the Buddha), saying: 「Excellent, excellent! You have spoken about the obstructing dharmas for the Bodhisattvas. Subhuti! Now listen to me speak about even more subtle obstructing appearances. Subhuti! Listen well with a focused mind.」", "The Buddha told Subhuti: 「There are good men and good women who have generated the mind for Anuttara-samyak-sambodhi, and who cling to appearances while recollecting the Buddhas. Subhuti! All appearances that are clung to are obstructing appearances. Furthermore, regarding all the good roots of the Buddhas from the initial generation of the mind until the abiding of the Dharma (dharma-sthiti), they cling to appearances while recollecting them. Clinging to appearances while recollecting" ] }

念已，迴向阿耨多羅三藐三菩提。須菩提！所可有相皆是礙相。又于諸佛及弟子所有善根及餘眾生善根，取相迴向阿耨多羅三藐三菩提。須菩提！所可有相皆是礙相。何以故？不應取相憶念諸佛，亦不應取相憶念諸佛善根」

須菩提白佛言：「世尊！是般若波羅蜜甚深。」

佛言：「一切法常離故。」

須菩提言：「世尊！我當禮般若波羅蜜。」

佛告須菩提：「是般若波羅蜜無起無作故，無有能得者。」

須菩提言：「世尊！一切諸法亦不可知、不可得。」

佛言：「一切法一性非二性。須菩提！是一法性是亦無性，是無性即是性，是性不起不滅。如是，須菩提！菩薩摩訶薩若知諸法一性，所謂無性無起無作，則遠離一切礙相。」

須菩提白佛言：「世尊！是般若波羅蜜難知難解。」

佛言：「如所言，是般若波羅蜜無見者、無聞者、無知者、無識者、無得者。」

「世尊！是般若波羅蜜不可思議。」

佛言：「如所言，是般若波羅蜜不從心生，不從色受想行識生，乃至不從十八不共法生。」◎

摩訶般若波羅蜜經無作品第四十三(丹面各千佛品)

須菩提白佛言：「是般若波羅蜜無所作。」

佛言：「作者不可得故，色不可得

【現代漢語翻譯】現代漢語譯本唸誦完畢，將功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。須菩提！凡是執著于任何表象，都是障礙的表象。此外，對於諸佛和他們的弟子所擁有的所有善根，以及其他眾生的善根，如果執著于表象而回向阿耨多羅三藐三菩提，須菩提！凡是執著于任何表象，都是障礙的表象。為什麼呢？不應該執著于表象來憶念諸佛，也不應該執著于表象來憶念諸佛的善根。須菩提對佛說：『世尊！這般若波羅蜜（智慧的完美）真是深奧。』佛說：『一切法都是常處於遠離的狀態。』須菩提說：『世尊！我應當禮敬般若波羅蜜。』佛告訴須菩提：『這般若波羅蜜是無生起、無作為的，因此沒有能獲得它的人。』須菩提說：『世尊！一切諸法也是不可知、不可得的。』佛說：『一切法都是同一的性質，而不是兩種性質。須菩提！這單一的法性也是無自性的，這無自性就是法性，這法性是不生不滅的。如此，須菩提！菩薩摩訶薩如果知道諸法是同一的性質，即所謂無自性、無生起、無作為，就能遠離一切障礙的表象。』須菩提對佛說：『世尊！這般若波羅蜜真是難以理解，難以領悟。』佛說：『正如你所說，這般若波羅蜜是沒有看見者、沒有聽見者、沒有知曉者、沒有識別者、沒有獲得者的。』『世尊！這般若波羅蜜真是不可思議。』佛說：『正如你所說，這般若波羅蜜不是從心生起的，不是從色（物質）、受（感受）、想（思維）、行（意志）、識（意識）生起的，乃至不是從十八不共法（佛獨有的十八種功德）生起的。』《摩訶般若波羅蜜經》無作品第四十三（丹面各千佛品）須菩提對佛說：『這般若波羅蜜是無所作為的。』佛說：『因為作者是不可得的，色（物質）是不可得的。

【English Translation】 English version Having finished reciting, one should dedicate the merit towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! All forms that can be grasped are forms of obstruction. Furthermore, if one grasps at forms when dedicating the merit of all the good roots of the Buddhas and their disciples, as well as the good roots of other sentient beings, towards Anuttara-samyak-sambodhi, Subhuti! All forms that can be grasped are forms of obstruction. Why is that? One should not grasp at forms when recollecting the Buddhas, nor should one grasp at forms when recollecting the good roots of the Buddhas. Subhuti said to the Buddha, 'World Honored One! This Prajna-paramita (perfection of wisdom) is very profound.' The Buddha said, 'All dharmas are constantly in a state of detachment.' Subhuti said, 'World Honored One! I should pay homage to Prajna-paramita.' The Buddha told Subhuti, 'This Prajna-paramita is without arising and without action, therefore there is no one who can attain it.' Subhuti said, 'World Honored One! All dharmas are also unknowable and unattainable.' The Buddha said, 'All dharmas are of one nature, not two natures. Subhuti! This single dharma nature is also without self-nature, and this without self-nature is dharma nature, and this dharma nature neither arises nor ceases. Thus, Subhuti! If a Bodhisattva Mahasattva knows that all dharmas are of one nature, that is, without self-nature, without arising, and without action, then they will be far from all forms of obstruction.' Subhuti said to the Buddha, 'World Honored One! This Prajna-paramita is difficult to know and difficult to understand.' The Buddha said, 'As you have said, this Prajna-paramita has no seer, no hearer, no knower, no discriminator, and no attainer.' 'World Honored One! This Prajna-paramita is inconceivable.' The Buddha said, 'As you have said, this Prajna-paramita does not arise from the mind, does not arise from form (materiality), sensation, perception, volition, or consciousness, and does not even arise from the eighteen unique qualities of a Buddha.' The Chapter on No Action, the Forty-third of the Maha Prajna Paramita Sutra (Chapter on the Thousand Buddhas on Each Side of the Face) Subhuti said to the Buddha, 'This Prajna-paramita is without action.' The Buddha said, 'Because the actor is unattainable, form (materiality) is unattainable.'

，乃至一切法不可得故。」

「世尊！若菩薩摩訶薩欲行般若波羅蜜，應云何行？」

佛告須菩提：「菩薩摩訶薩欲行般若波羅蜜，不行色是行般若波羅蜜，不行受想行識是行般若波羅蜜，乃至不行一切種智是行般若波羅蜜。不行色常無常是行般若波羅蜜，乃至一切種智不行常無常是行般若波羅蜜。不行色若苦若樂是行般若波羅蜜，乃至不行一切種智若苦若樂是行般若波羅蜜。不行色是我非我是行般若波羅蜜，乃至不行一切種智是我非我是行般若波羅蜜。不行色凈不凈是行般若波羅蜜，乃至不行一切種智凈不凈是行般若波羅蜜。何以故？是色無所有性，云何有常無常、苦樂、我無我、凈不凈？受想行識亦無所有性，云何有常無常乃至凈不凈？乃至一切種智無所有性，云何有常無常乃至凈不凈？

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，不行色不具足是行般若波羅蜜，不行受想行識不具足是行般若波羅蜜，乃至不行一切種智不具足是行般若波羅蜜。何以故？色不具足者，是不名色。如是亦不行，為行般若波羅蜜。受想行識不具足者，是不名識。如是亦不行，為行般若波羅蜜。乃至不行一切種智不具足者，是不名一切種智。如是亦不行，為行般若波羅蜜。」

須菩提白佛言：「未曾有也！

【現代漢語翻譯】現代漢語譯本：乃至一切法都不可得的緣故。

『世尊！如果菩薩摩訶薩想要修行般若波羅蜜（智慧的完美），應該如何修行呢？』

佛告訴須菩提：『菩薩摩訶薩想要修行般若波羅蜜，不執著於色（物質現象）是修行般若波羅蜜，不執著于受（感受）、想（概念）、行（意志）、識（意識）是修行般若波羅蜜，乃至不執著於一切種智（佛陀的智慧）是修行般若波羅蜜。不執著於色是常還是無常是修行般若波羅蜜，乃至不執著於一切種智是常還是無常是修行般若波羅蜜。不執著於色是苦還是樂是修行般若波羅蜜，乃至不執著於一切種智是苦還是樂是修行般若波羅蜜。不執著於色是我還是非我是修行般若波羅蜜，乃至不執著於一切種智是我還是非我是修行般若波羅蜜。不執著於色是凈還是不凈是修行般若波羅蜜，乃至不執著於一切種智是凈還是不凈是修行般若波羅蜜。為什麼呢？因為色是無自性的，怎麼會有常無常、苦樂、我無我、凈不凈呢？受想行識也是無自性的，怎麼會有常無常乃至凈不凈呢？乃至一切種智也是無自性的，怎麼會有常無常乃至凈不凈呢？』

『再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，不執著於色不具足是修行般若波羅蜜，不執著于受想行識不具足是修行般若波羅蜜，乃至不執著於一切種智不具足是修行般若波羅蜜。為什麼呢？色不具足，就不能稱之為色。這樣不執著，才是修行般若波羅蜜。受想行識不具足，就不能稱之為識。這樣不執著，才是修行般若波羅蜜。乃至不執著於一切種智不具足，就不能稱之為一切種智。這樣不執著，才是修行般若波羅蜜。』

須菩提對佛說：『真是前所未有啊！』

【English Translation】 English version: ...and thus because all dharmas (phenomena) are unattainable.』

『World Honored One! If a Bodhisattva Mahasattva (a great being on the path to enlightenment) wishes to practice Prajna Paramita (the perfection of wisdom), how should they practice?』

The Buddha said to Subhuti, 『If a Bodhisattva Mahasattva wishes to practice Prajna Paramita, not clinging to form (rupa) is practicing Prajna Paramita; not clinging to sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is practicing Prajna Paramita; and even not clinging to all-knowing wisdom (sarvajnata) is practicing Prajna Paramita. Not clinging to whether form is permanent or impermanent is practicing Prajna Paramita; and even not clinging to whether all-knowing wisdom is permanent or impermanent is practicing Prajna Paramita. Not clinging to whether form is suffering or pleasure is practicing Prajna Paramita; and even not clinging to whether all-knowing wisdom is suffering or pleasure is practicing Prajna Paramita. Not clinging to whether form is self or non-self is practicing Prajna Paramita; and even not clinging to whether all-knowing wisdom is self or non-self is practicing Prajna Paramita. Not clinging to whether form is pure or impure is practicing Prajna Paramita; and even not clinging to whether all-knowing wisdom is pure or impure is practicing Prajna Paramita. Why is this so? Because form has no inherent existence, how can it have permanence or impermanence, suffering or pleasure, self or non-self, purity or impurity? Sensation, perception, mental formations, and consciousness also have no inherent existence, how can they have permanence or impermanence, and so on, up to purity or impurity? Even all-knowing wisdom has no inherent existence, how can it have permanence or impermanence, and so on, up to purity or impurity?』

『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, not clinging to form as incomplete is practicing Prajna Paramita; not clinging to sensation, perception, mental formations, and consciousness as incomplete is practicing Prajna Paramita; and even not clinging to all-knowing wisdom as incomplete is practicing Prajna Paramita. Why is this so? That which is incomplete in form is not called form. Not clinging to this is also practicing Prajna Paramita. That which is incomplete in sensation, perception, mental formations, and consciousness is not called consciousness. Not clinging to this is also practicing Prajna Paramita. Even not clinging to all-knowing wisdom as incomplete is not called all-knowing wisdom. Not clinging to this is also practicing Prajna Paramita.』

Subhuti said to the Buddha, 『This is unprecedented!』

世尊善說求菩薩道善男子、善女人礙不礙相。」

佛言：「如是，如是！須菩提！佛善說求菩薩道善男子、善女人礙不礙相。複次，須菩提！若菩薩摩訶薩行般若波羅蜜時，不行色不礙，是行般若波羅蜜；不行受想行識不礙，是行般若波羅蜜。不行眼不礙，是行般若波羅蜜；不行耳鼻舌身不礙，是行般若波羅蜜；不行意不礙，是行般若波羅蜜；不行檀那波羅蜜不礙，是行般若波羅蜜；不行屍羅波羅蜜不礙，是行般若波羅蜜；不行羼提波羅蜜不礙，是行般若波羅蜜。不行毗梨耶波羅蜜不礙，是行般若波羅蜜；不行禪那波羅蜜不礙，是行般若波羅蜜；不行般若波羅蜜不礙，是行般若波羅蜜。乃至不行一切種智不礙，是行般若波羅蜜。須菩提！菩薩摩訶薩如是行般若波羅蜜時，知色是不礙，知受想行識是不礙，乃至知一切種智是不礙；知須陀洹果不礙，知斯陀含果不礙，知阿那含果不礙，知阿羅漢果不礙，知辟支佛道不礙，知阿耨多羅三藐三菩提道不礙。」

爾時慧命須菩提白佛言：「未曾有也。世尊！是甚深法，若說亦不增不減，若不說亦不增不減。」

佛語須菩提：「如是，如是！是甚深法，若說亦不增不減，若不說亦不增不減。譬如佛盡形壽若贊若毀虛空，贊時亦不增不減，毀時亦不增不減。須菩

【現代漢語翻譯】現代漢語譯本：世尊善於解說尋求菩薩道（菩薩的修行道路）的善男子、善女人，關於『礙』與『不礙』的相狀。」

佛說：「是的，是的！須菩提（佛陀的十大弟子之一，以解空第一著稱）！佛善於解說尋求菩薩道的善男子、善女人，關於『礙』與『不礙』的相狀。再者，須菩提！如果菩薩摩訶薩（大菩薩）在修行般若波羅蜜（以智慧到達彼岸）時，不執著於色（物質現象）而不被其障礙，這就是修行般若波羅蜜；不執著于受、想、行、識（精神現象）而不被其障礙，這就是修行般若波羅蜜。不執著于眼而不被其障礙，這就是修行般若波羅蜜；不執著于耳、鼻、舌、身而不被其障礙，這就是修行般若波羅蜜；不執著于意而不被其障礙，這就是修行般若波羅蜜；不執著于檀那波羅蜜（佈施）而不被其障礙，這就是修行般若波羅蜜；不執著于尸羅波羅蜜（持戒）而不被其障礙，這就是修行般若波羅蜜；不執著于羼提波羅蜜（忍辱）而不被其障礙，這就是修行般若波羅蜜。不執著于毗梨耶波羅蜜（精進）而不被其障礙，這就是修行般若波羅蜜；不執著于禪那波羅蜜（禪定）而不被其障礙，這就是修行般若波羅蜜；不執著于般若波羅蜜而不被其障礙，這就是修行般若波羅蜜。乃至不執著於一切種智（佛陀的智慧）而不被其障礙，這就是修行般若波羅蜜。須菩提！菩薩摩訶薩這樣修行般若波羅蜜時，知道色是不被障礙的，知道受、想、行、識是不被障礙的，乃至知道一切種智是不被障礙的；知道須陀洹果（小乘初果）是不被障礙的，知道斯陀含果（小乘二果）是不被障礙的，知道阿那含果（小乘三果）是不被障礙的，知道阿羅漢果（小乘四果）是不被障礙的，知道辟支佛道（緣覺乘）是不被障礙的，知道阿耨多羅三藐三菩提道（無上正等正覺，佛果）是不被障礙的。」

這時，慧命須菩提對佛說：「真是前所未有啊，世尊！這是甚深的法，如果說它，也不會增加或減少；如果不說它，也不會增加或減少。」

佛告訴須菩提：「是的，是的！這是甚深的法，如果說它，也不會增加或減少；如果不說它，也不會增加或減少。譬如佛陀盡其一生，如果讚美或譭謗虛空，讚美時也不會增加或減少，譭謗時也不會增加或減少。須菩

【English Translation】 English version: The World Honored One has well explained the aspects of 'obstruction' and 'non-obstruction' for good men and good women who seek the Bodhisattva path (the path of a Bodhisattva).

The Buddha said, 'So it is, so it is! Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness)! The Buddha has well explained the aspects of 'obstruction' and 'non-obstruction' for good men and good women who seek the Bodhisattva path. Furthermore, Subhuti! If a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the perfection of wisdom), he does not cling to form (material phenomena) and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to sensation, perception, volition, and consciousness (mental phenomena) and is not obstructed by them; this is practicing Prajna Paramita. He does not cling to the eye and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to the ear, nose, tongue, and body and is not obstructed by them; this is practicing Prajna Paramita. He does not cling to the mind and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to Dana Paramita (giving) and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to Sila Paramita (morality) and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to Ksanti Paramita (patience) and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to Virya Paramita (effort) and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to Dhyana Paramita (meditation) and is not obstructed by it; this is practicing Prajna Paramita. He does not cling to Prajna Paramita and is not obstructed by it; this is practicing Prajna Paramita. Even he does not cling to all-knowing wisdom (the wisdom of a Buddha) and is not obstructed by it; this is practicing Prajna Paramita. Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita in this way, he knows that form is not obstructed, he knows that sensation, perception, volition, and consciousness are not obstructed, and even knows that all-knowing wisdom is not obstructed. He knows that the Srotaapanna fruit (the first stage of Arhatship) is not obstructed, he knows that the Sakrdagamin fruit (the second stage of Arhatship) is not obstructed, he knows that the Anagamin fruit (the third stage of Arhatship) is not obstructed, he knows that the Arhat fruit (the fourth stage of Arhatship) is not obstructed, he knows that the Pratyekabuddha path (the path of a solitary Buddha) is not obstructed, and he knows that the Anuttara Samyak Sambodhi path (the path to supreme enlightenment, Buddhahood) is not obstructed.'

At that time, the venerable Subhuti said to the Buddha, 'It is unprecedented, World Honored One! This is a profound Dharma (teaching). If it is spoken, it neither increases nor decreases; if it is not spoken, it neither increases nor decreases.'

The Buddha said to Subhuti, 'So it is, so it is! This is a profound Dharma. If it is spoken, it neither increases nor decreases; if it is not spoken, it neither increases nor decreases. For example, if the Buddha, throughout his life, were to praise or criticize space, the praise would neither increase nor decrease it, and the criticism would neither increase nor decrease it. Subhuti

提！如幻人，若贊時不增不減，毀時亦不增不減。贊時不喜，毀時不憂。須菩提！諸法法相亦如是。若說亦如本不異，若不說亦如本不異。」

須菩提白佛言：「世尊！諸菩薩摩訶薩所為甚難，修行是般若波羅蜜時不憂不喜而能習般若波羅蜜，于阿耨多羅三藐三菩提亦不轉還。何以故？世尊！修般若波羅蜜如修虛空，如虛空中無般若波羅蜜，無禪那、無毗梨耶、無羼提、無尸羅、無檀那波羅蜜。如虛空中無色、無受想行識，亦無內空、外空、內外空乃至無法有法空。無四念處乃至無八聖道分。無佛十力乃至無十八不共法。無須陀洹果斯陀含果阿那含果阿羅漢果。無辟支佛道、無阿耨多羅三藐三菩提。修般若波羅蜜亦如是。世尊！應禮是諸菩薩摩訶薩能大誓莊嚴。世尊！是人為眾生大誓莊嚴勤精進，如為虛空大誓莊嚴勤精進。世尊！是人慾度眾生如欲度虛空。世尊！是諸菩薩摩訶薩大誓莊嚴，如為虛空等眾生大誓莊嚴。世尊！是人大誓莊嚴欲度眾生，為如舉虛空。世尊！諸菩薩摩訶薩得大精進力，欲度眾生故，發阿耨多羅三藐三菩提心。世尊！諸菩薩摩訶薩大誓莊嚴，欲度眾生故，發阿耨多羅三藐三菩提心。世尊！諸菩薩摩訶薩大勇猛為度如虛空等眾生故，發阿耨多羅三藐三菩提心。何以故？世尊！若三千大千世

【現代漢語翻譯】現代漢語譯本：『須菩提！就像幻化出來的人一樣，如果被讚美，不會因此增加什麼，被詆譭也不會減少什麼。被讚美時不會歡喜，被詆譭時也不會憂愁。須菩提！一切法的實相也是如此。如果說它，它和本來的樣子沒有不同；如果不說它，也和本來的樣子沒有不同。』

須菩提對佛說：『世尊！諸位菩薩摩訶薩（偉大的菩薩）所做的事情非常難，他們在修行般若波羅蜜（以智慧到達彼岸）時，能夠不憂愁也不歡喜地修習般若波羅蜜，對於阿耨多羅三藐三菩提（無上正等正覺）也不會退轉。為什麼呢？世尊！修習般若波羅蜜就像修習虛空一樣，在虛空中沒有般若波羅蜜，沒有禪那（禪定）、沒有毗梨耶（精進）、沒有羼提（忍辱）、沒有尸羅（持戒）、沒有檀那波羅蜜（佈施到達彼岸）。就像虛空中沒有色、受、想、行、識（五蘊），也沒有內空、外空、內外空，乃至沒有無法有法空。沒有四念處，乃至沒有八聖道分。沒有佛的十力，乃至沒有十八不共法。沒有須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）。沒有辟支佛道（緣覺道），沒有阿耨多羅三藐三菩提。修習般若波羅蜜也是如此。世尊！應該禮敬這些能夠以大誓願莊嚴自己的菩薩摩訶薩。世尊！這些人爲了眾生以大誓願莊嚴自己，勤奮精進，就像爲了虛空以大誓願莊嚴自己，勤奮精進一樣。世尊！這些人想要度化眾生，就像想要度化虛空一樣。世尊！這些菩薩摩訶薩以大誓願莊嚴自己，就像爲了虛空一樣多的眾生以大誓願莊嚴自己。世尊！這些人以大誓願莊嚴自己想要度化眾生，就像舉起虛空一樣。世尊！諸位菩薩摩訶薩得到大精進力，爲了度化眾生，發起了阿耨多羅三藐三菩提心。世尊！諸位菩薩摩訶薩以大誓願莊嚴自己，爲了度化眾生，發起了阿耨多羅三藐三菩提心。世尊！諸位菩薩摩訶薩以大勇猛心爲了度化像虛空一樣多的眾生，發起了阿耨多羅三藐三菩提心。為什麼呢？世尊！如果三千大千世』

【English Translation】 English version: 'Subhuti, it is like an illusionary person; if praised, it neither increases nor decreases; if criticized, it neither increases nor decreases. When praised, it does not rejoice; when criticized, it does not grieve. Subhuti, the true nature of all dharmas is also like this. If spoken of, it is no different from its original state; if not spoken of, it is also no different from its original state.'

Subhuti said to the Buddha, 'World Honored One, what the Bodhisattva Mahasattvas (great Bodhisattvas) do is very difficult. When practicing Prajnaparamita (perfection of wisdom), they can practice Prajnaparamita without joy or sorrow, and they will not turn back from Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that? World Honored One, practicing Prajnaparamita is like practicing emptiness. In emptiness, there is no Prajnaparamita, no Dhyana (meditation), no Virya (effort), no Kshanti (patience), no Sila (morality), no Dana Paramita (perfection of giving). Just as in emptiness there is no form, feeling, perception, mental formations, or consciousness (the five skandhas), nor is there inner emptiness, outer emptiness, inner-outer emptiness, or even the emptiness of non-existence and existence. There are no four foundations of mindfulness, nor even the eightfold noble path. There are no ten powers of the Buddha, nor even the eighteen unique qualities of a Buddha. There is no Srotaapanna fruit (stream-enterer), Sakrdagamin fruit (once-returner), Anagamin fruit (non-returner), or Arhat fruit (worthy one). There is no Pratyekabuddha path (solitary enlightened one), nor is there Anuttara-samyak-sambodhi. Practicing Prajnaparamita is also like this. World Honored One, these Bodhisattva Mahasattvas who can adorn themselves with great vows should be revered. World Honored One, these people adorn themselves with great vows for the sake of sentient beings, diligently striving, just as they would adorn themselves with great vows for the sake of emptiness, diligently striving. World Honored One, these people wish to liberate sentient beings as if they wish to liberate emptiness. World Honored One, these Bodhisattva Mahasattvas adorn themselves with great vows, just as they would adorn themselves with great vows for the sake of sentient beings as numerous as emptiness. World Honored One, these people adorn themselves with great vows, wishing to liberate sentient beings, as if they were lifting up emptiness. World Honored One, the Bodhisattva Mahasattvas have obtained great power of diligence, and for the sake of liberating sentient beings, they have generated the mind of Anuttara-samyak-sambodhi. World Honored One, the Bodhisattva Mahasattvas adorn themselves with great vows, and for the sake of liberating sentient beings, they have generated the mind of Anuttara-samyak-sambodhi. World Honored One, the Bodhisattva Mahasattvas, with great courage, for the sake of liberating sentient beings as numerous as emptiness, have generated the mind of Anuttara-samyak-sambodhi. Why is that? World Honored One, if the three thousand great thousand worlds』

界滿中諸佛，譬如竹葦甘蔗稻麻叢林。諸佛若一劫、若減一劫常說法，一一佛度無量無邊阿僧祇眾生令入涅槃。世尊！是眾生性亦不減亦不增。何以故？眾生無所有故，眾生離故。乃至十方世界中諸佛所度眾生亦如是。世尊！以是因緣故，我如是說：『是人慾度眾生故，發阿耨多羅三藐三菩提心，為欲度虛空。』」

是時有一比丘作是言：「我禮般若波羅蜜。般若波羅蜜中雖無法生、無法滅，而有戒眾、定眾、慧眾、解脫眾、解脫知見眾，而有諸須陀洹、諸斯陀含、諸阿那含、諸阿羅漢、諸辟支佛。有諸佛而有佛寶、法寶、比丘僧寶，而有轉法輪。」

爾時釋提桓因語須菩提：「若菩薩摩訶薩習般若波羅蜜，為習何法？」

須菩提語釋提桓因言：「憍尸迦！是菩薩摩訶薩習般若波羅蜜，為習空法。」

釋提桓因白佛言：「世尊！若善男子、善女人受持是般若波羅蜜，親近讀誦說、正憶念。我當作何等護？」

爾時須菩提語釋提桓因言：「憍尸迦！汝頗見是法可守護者不？」

釋提桓因言：「不也，須菩提！我不見是法可守護者。」

須菩提言：「憍尸迦！若善男子、善女人如般若波羅蜜中所說行，即是守護。所謂常不遠離如所說般若波羅蜜行，是善男子、善女人，若人、

【現代漢語翻譯】現代漢語譯本：遍滿世界的所有佛，就像竹子、蘆葦、甘蔗、稻子、麻等叢林一樣眾多。諸佛如果在一劫或減少一劫的時間裡不斷說法，每一位佛都能度化無量無邊的阿僧祇（無數）眾生，使他們進入涅槃（寂滅）。世尊！這些眾生的本性既不會減少也不會增加。為什麼呢？因為眾生本無自性，眾生是虛幻的。乃至十方世界中諸佛所度化的眾生也是如此。世尊！因為這個緣故，我才這樣說：『這個人想要度化眾生，所以發起了阿耨多羅三藐三菩提心（無上正等正覺之心），這就像想要度化虛空一樣。』這時，有一位比丘這樣說：『我禮敬般若波羅蜜（智慧的完美）。般若波羅蜜中雖然沒有法的生起和滅去，卻有戒律的群體、禪定的群體、智慧的群體、解脫的群體、解脫知見的群體，並且有須陀洹（入流者）、斯陀含（一來者）、阿那含（不還者）、阿羅漢（無生者）、辟支佛（獨覺者）。有諸佛，並且有佛寶、法寶、比丘僧寶，並且有轉法輪（佛法的傳播）。』這時，釋提桓因（帝釋天）對須菩提說：『如果菩薩摩訶薩（大菩薩）修習般若波羅蜜，那是修習什麼法呢？』須菩提對釋提桓因說：『憍尸迦（帝釋天的別稱）！這位菩薩摩訶薩修習般若波羅蜜，是爲了修習空法。』釋提桓因對佛說：『世尊！如果善男子、善女人受持這部般若波羅蜜，親近它、讀誦它、宣說它、正確地憶念它，我應當如何守護他們呢？』這時，須菩提對釋提桓因說：『憍尸迦！你是否看到有什麼法是可以被守護的呢？』釋提桓因說：『不，須菩提！我沒有看到有什麼法是可以被守護的。』須菩提說：『憍尸迦！如果善男子、善女人按照般若波羅蜜中所說的去做，那就是守護。所謂常常不遠離按照所說的般若波羅蜜去修行，這樣的善男子、善女人，如果有人、

【English Translation】 English version: The Buddhas throughout the world are as numerous as bamboo, reeds, sugarcane, rice, and hemp forests. If the Buddhas were to preach the Dharma for a kalpa (an eon) or less, each Buddha would lead countless asamkhya (innumerable) beings to Nirvana (liberation). World Honored One! The nature of these beings neither decreases nor increases. Why? Because beings have no inherent existence, beings are empty. Even the beings that the Buddhas in the ten directions have liberated are the same. World Honored One! For this reason, I say: 『This person, wishing to liberate beings, has generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), which is like wishing to liberate empty space.』 At that time, a certain Bhikkhu (monk) said: 『I pay homage to the Prajnaparamita (perfection of wisdom). Although there is no arising or ceasing of dharmas (phenomena) in Prajnaparamita, there are the aggregates of precepts, the aggregates of samadhi (concentration), the aggregates of wisdom, the aggregates of liberation, and the aggregates of the knowledge and vision of liberation. And there are Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers). There are Buddhas, and there are the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel (community of monks), and there is the turning of the Dharma wheel (propagation of the Dharma).』 Then Sakra, Lord of the Devas (Indra), said to Subhuti: 『If a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita, what Dharma is he practicing?』 Subhuti said to Sakra: 『Kausika (another name for Indra)! This Bodhisattva Mahasattva, practicing Prajnaparamita, is practicing the Dharma of emptiness.』 Sakra said to the Buddha: 『World Honored One! If a good man or good woman upholds this Prajnaparamita, draws near to it, recites it, expounds it, and correctly remembers it, what kind of protection should I provide?』 Then Subhuti said to Sakra: 『Kausika! Do you see any Dharma that can be protected?』 Sakra said: 『No, Subhuti! I do not see any Dharma that can be protected.』 Subhuti said: 『Kausika! If a good man or good woman acts according to what is said in the Prajnaparamita, that is protection. That is, constantly not being separated from practicing the Prajnaparamita as it is taught, such a good man or good woman, if someone,

若非人不得其便。當知是善男子、善女人，不遠離般若波羅蜜。憍尸迦！若人慾護行般若波羅蜜菩薩，為欲護虛空。憍尸迦！于汝意云何，汝能護夢、焰、影、響、幻、化不？」

釋提桓因言：「不能護。」

「若人慾護行般若波羅蜜諸菩薩摩訶薩，亦如是，但自疲苦。憍尸迦！于汝意云何，能護佛所化不？」

釋提桓因言：「不能護。」

「若人慾護行般若波羅蜜諸菩薩摩訶薩，亦如是。憍尸迦！于汝意云何，能護法性、實際、如、不可思議性不？」

釋提桓因言：「不能護。」

「若人慾護行般若波羅蜜諸菩薩摩訶薩，亦如是。」

爾時釋提桓因問須菩提：「云何菩薩摩訶薩行般若波羅蜜，知見諸法如夢、如焰、如影、如響、如幻、如化？諸菩薩摩訶薩如所知見故，不念夢、不念是夢、不念用夢、不念我夢，焰、影、響、幻、化亦如是。」

須菩提言：「憍尸迦！若菩薩摩訶薩行般若波羅蜜，不念色、不念是色、不念用色、不念我色，是菩薩摩訶薩亦能不念夢、不念是夢、不念用夢、不念我夢。乃至化亦不念化、不念是化、不念用化、不念我化。受想行識亦如是。乃至一切智，不念一切智、不念是一切智、不念用一切智、不念我一切智，是菩薩摩訶薩亦能不念

【現代漢語翻譯】現代漢語譯本如果非人不能從中得便，應當知道這位善男子、善女人，沒有遠離般若波羅蜜（智慧的完美）。憍尸迦（帝釋天）！如果有人想要保護修行般若波羅蜜的菩薩，就如同想要保護虛空一樣。憍尸迦！你認為如何，你能保護夢、焰、影、響、幻、化這些嗎？」釋提桓因（帝釋天）說：『不能保護。』『如果有人想要保護修行般若波羅蜜的諸位菩薩摩訶薩（偉大的菩薩），也是如此，只會徒勞辛苦。憍尸迦！你認為如何，你能保護佛所化現的事物嗎？』釋提桓因說：『不能保護。』『如果有人想要保護修行般若波羅蜜的諸位菩薩摩訶薩，也是如此。憍尸迦！你認為如何，你能保護法性（諸法的真實本性）、實際（真理的實際）、如（真如）、不可思議性（無法用思維理解的性質）嗎？』釋提桓因說：『不能保護。』『如果有人想要保護修行般若波羅蜜的諸位菩薩摩訶薩，也是如此。』這時，釋提桓因問須菩提：『菩薩摩訶薩如何修行般若波羅蜜，才能知見諸法如夢、如焰、如影、如響、如幻、如化？諸菩薩摩訶薩因為如實知見，所以不執著于夢，不執著于『是夢』，不執著于『用夢』，不執著于『我的夢』，焰、影、響、幻、化也是如此。』須菩提說：『憍尸迦！如果菩薩摩訶薩修行般若波羅蜜，不執著於色（物質現象），不執著于『是色』，不執著于『用色』，不執著于『我的色』，這位菩薩摩訶薩也能不執著于夢，不執著于『是夢』，不執著于『用夢』，不執著于『我的夢』。乃至化也是如此，不執著于化，不執著于『是化』，不執著于『用化』，不執著于『我的化』。受（感受）、想（概念）、行（意志）、識（意識）也是如此。乃至一切智（佛的智慧），不執著於一切智，不執著于『是一切智』，不執著于『用一切智』，不執著于『我的一切智』，這位菩薩摩訶薩也能不執著于……』

【English Translation】 English version If non-humans cannot take advantage of it, know that this good man or good woman is not far from Prajna Paramita (perfection of wisdom). Kausika (Indra)! If someone wants to protect a Bodhisattva who practices Prajna Paramita, it is like wanting to protect the void. Kausika! What do you think, can you protect dreams, flames, shadows, echoes, illusions, and transformations?' Shakra Devanam Indra (Indra) said, 'I cannot protect them.' 'If someone wants to protect the Bodhisattva Mahasattvas (great Bodhisattvas) who practice Prajna Paramita, it is the same, they will only tire themselves in vain. Kausika! What do you think, can you protect what the Buddha has manifested?' Shakra Devanam Indra said, 'I cannot protect them.' 'If someone wants to protect the Bodhisattva Mahasattvas who practice Prajna Paramita, it is the same. Kausika! What do you think, can you protect the Dharma-nature (the true nature of all things), the Reality (the actuality of truth), Suchness (Tathata), and the Inconceivable nature (nature beyond comprehension)?' Shakra Devanam Indra said, 'I cannot protect them.' 'If someone wants to protect the Bodhisattva Mahasattvas who practice Prajna Paramita, it is the same.' At that time, Shakra Devanam Indra asked Subhuti, 'How does a Bodhisattva Mahasattva practice Prajna Paramita, to perceive all dharmas as dreams, flames, shadows, echoes, illusions, and transformations? Because the Bodhisattva Mahasattvas perceive things as they truly are, they do not cling to dreams, do not cling to 'it is a dream,' do not cling to 'using a dream,' do not cling to 'my dream.' The same is true for flames, shadows, echoes, illusions, and transformations.' Subhuti said, 'Kausika! If a Bodhisattva Mahasattva practices Prajna Paramita, they do not cling to form (material phenomena), do not cling to 'it is form,' do not cling to 'using form,' do not cling to 'my form.' This Bodhisattva Mahasattva can also not cling to dreams, not cling to 'it is a dream,' not cling to 'using a dream,' not cling to 'my dream.' The same is true for transformations, not clinging to transformations, not clinging to 'it is a transformation,' not clinging to 'using a transformation,' not clinging to 'my transformation.' The same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Even to all-knowing wisdom (Buddha's wisdom), not clinging to all-knowing wisdom, not clinging to 'it is all-knowing wisdom,' not clinging to 'using all-knowing wisdom,' not clinging to 'my all-knowing wisdom,' this Bodhisattva Mahasattva can also not cling to...'

夢、不念是夢、不念用夢、不念我夢。乃至化亦如是。如是，憍尸迦！菩薩摩訶薩知諸法如夢、如焰、如影、如響、如幻、如化。」

爾時佛神力故，三千大千世界中諸四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵身天、梵輔天、梵眾天、大梵天、少光天乃至凈居天，是一切諸天以天栴檀華遙散佛上，來詣佛所，頭面禮佛足，卻住一面。爾時四天王天、釋提桓因及三十三天——梵天王乃至諸凈居天——佛神力故，見東方千佛說法，亦如是相、如是名字，說是般若波羅蜜品。諸比丘皆字須菩提，問難般若波羅蜜品者皆字釋提桓因。南西北方四維上下亦如是，各千佛現。

爾時佛告須菩提：「彌勒菩薩摩訶薩得阿耨多羅三藐三菩提時，亦當於是處說般若波羅蜜。賢劫中諸菩薩摩訶薩得阿耨多羅三藐三菩提時，亦當於是處說般若波羅蜜。」

須菩提白佛言：「世尊！彌勒菩薩摩訶薩得阿耨多羅三藐三菩提時，用何相、何因、何義說是般若波羅蜜義？」

佛告須菩提：「彌勒菩薩摩訶薩得阿耨多羅三藐三菩提時，『色非常非無常』，當如是說法。『色非苦非樂、色非我非無我、色非凈非不凈』，當如是說法。『色非縛非解』，當如是說法。『受想行識非常非無常』乃至『非縛非

【現代漢語翻譯】現代漢語譯本：夢，不執著于夢，不以夢為用，不認為『我』在做夢。乃至幻化也是如此。憍尸迦（Indra的別名）！菩薩摩訶薩應知曉一切法如夢、如火焰、如影子、如回聲、如幻術、如幻化。那時，由於佛的神力，三千大千世界中的諸四天王天（四大天王所居之天）、三十三天（帝釋天所居之天）、夜摩天（時分天）、兜率陀天（知足天）、化樂天（樂變化天）、他化自在天（他化自在天）、梵身天（梵眾天）、梵輔天（梵眾天之輔臣）、梵眾天（梵天之眾）、大梵天（梵天之王）、少光天（光天）、乃至凈居天（五不還天），所有這些天神都以天上的栴檀花遙撒在佛的上方，來到佛的面前，以頭面頂禮佛足，然後退到一旁站立。那時，四天王天、釋提桓因（帝釋天）以及三十三天——梵天王乃至諸凈居天——由於佛的神力，見到東方有千佛在說法，他們的相貌、名字都一樣，都在宣說《般若波羅蜜品》。所有的比丘都名為須菩提（佛陀的十大弟子之一），而那些提問《般若波羅蜜品》的人都名為釋提桓因。南方、西方、北方、四維、上方、下方也都是如此，各自顯現千佛。那時，佛告訴須菩提：『彌勒菩薩摩訶薩（未來佛）證得阿耨多羅三藐三菩提（無上正等正覺）時，也應當在此處宣說《般若波羅蜜》。賢劫（現在所處的劫）中的諸位菩薩摩訶薩證得阿耨多羅三藐三菩提時，也應當在此處宣說《般若波羅蜜》。』須菩提對佛說：『世尊！彌勒菩薩摩訶薩證得阿耨多羅三藐三菩提時，將以何種相、何種因、何種義來宣說《般若波羅蜜》的意義呢？』佛告訴須菩提：『彌勒菩薩摩訶薩證得阿耨多羅三藐三菩提時，將這樣說法：『色（物質現象）非常非無常』。『色非苦非樂、色非我非無我、色非凈非不凈』，將這樣說法。『色非束縛非解脫』，將這樣說法。『受（感受）、想（概念）、行（意志）、識（分別）非常非無常』，乃至『非束縛非解脫』，也將這樣說法。

【English Translation】 English version: A dream, not thinking of a dream, not using a dream, not thinking 'I' am dreaming. Even transformation is like this. Thus, Kausika (another name for Indra)! A Bodhisattva Mahasattva should know that all dharmas are like a dream, like a flame, like a shadow, like an echo, like an illusion, like a transformation. At that time, due to the Buddha's divine power, all the gods of the Four Heavenly Kings (the heavens where the Four Heavenly Kings reside), the Thirty-three Heavens (the heaven where Sakra resides), the Yama Heaven (the heaven of time division), the Tusita Heaven (the heaven of contentment), the Nirmanarati Heaven (the heaven of pleasure transformation), the Paranirmitavasavartin Heaven (the heaven of control over others' transformations), the Brahma-kaya Heaven (the Brahma assembly heaven), the Brahma-purohita Heaven (the ministers of the Brahma assembly heaven), the Brahma-parisadya Heaven (the assembly of Brahma), the Maha-brahma Heaven (the king of Brahma), the Parittabha Heaven (the heaven of light), and even the Suddhavasa Heavens (the five pure abodes), all these gods scattered heavenly sandalwood flowers from afar above the Buddha, came to the Buddha's place, bowed their heads to the Buddha's feet, and then stood aside. At that time, the Four Heavenly Kings, Sakra (Indra), and the Thirty-three Heavens—the Brahma King and even the Suddhavasa Heavens—due to the Buddha's divine power, saw a thousand Buddhas in the east preaching the Dharma, with the same appearance and the same names, all expounding the Prajnaparamita chapter. All the Bhikkhus were named Subhuti (one of the Buddha's ten great disciples), and those who questioned the Prajnaparamita chapter were all named Sakra. The same was true in the south, west, north, four intermediate directions, above, and below, each manifesting a thousand Buddhas. At that time, the Buddha said to Subhuti: 'When Maitreya Bodhisattva Mahasattva (the future Buddha) attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), he should also expound the Prajnaparamita here. When the Bodhisattva Mahasattvas in this Bhadrakalpa (the present kalpa) attain Anuttara-samyak-sambodhi, they should also expound the Prajnaparamita here.' Subhuti said to the Buddha: 'World Honored One! When Maitreya Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, with what form, what cause, and what meaning will he expound the meaning of the Prajnaparamita?' The Buddha said to Subhuti: 'When Maitreya Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, he will teach thus: 『Form (material phenomena) is neither permanent nor impermanent.』『Form is neither suffering nor pleasure, form is neither self nor non-self, form is neither pure nor impure,』 he will teach thus. 『Form is neither bondage nor liberation,』 he will teach thus. 『Sensation (feeling), perception (concept), volition (will), and consciousness (discrimination) are neither permanent nor impermanent,』 and so on, up to 『neither bondage nor liberation,』 he will also teach thus.'

解』，當如是說法。『色非過去、色非未來、色非現在』，當如是說法。受想行識亦如是。色畢竟凈，當如是說法。『受想行識畢竟凈』，當如是說法。乃至『一切智畢竟凈』，當如是說法。」

須菩提白佛言：「世尊！是般若波羅蜜清凈。」

佛言：「色清凈故，般若波羅蜜清凈。受想行識清凈故，般若波羅蜜清凈。」

「世尊！云何色清凈故，般若波羅蜜清凈？云何受想行識清凈故，般若波羅蜜清凈？」

佛言：「若色不生不滅、不垢不凈，是名色清凈。受想行識不生不滅、不垢不凈，是名受想行識清凈。複次，須菩提！虛空清凈故，般若波羅蜜清凈。」

「世尊！云何虛空清凈故，般若波羅蜜清凈？」

佛言：「虛空不生不滅故清凈。般若波羅蜜亦如是。複次，須菩提！色不污故，般若波羅蜜清凈。受想行識不污故，般若波羅蜜清凈。」

「世尊！云何色不污故，般若波羅蜜清凈？受想行識不污故，般若波羅蜜清凈？」

佛言：「如虛空不可污故，虛空清凈。」

「世尊！云何如虛空不可污故，虛空清凈？」

佛言：「虛空不可取故，虛空清凈。虛空清凈故，般若波羅蜜清凈。複次，須菩提！虛空可說故，般若波羅蜜清凈。」

「世尊！

【現代漢語翻譯】現代漢語譯本：『解脫』，應當這樣解釋。『色（物質現象）不是過去、色不是未來、色不是現在』，應當這樣解釋。受（感受）、想（概念）、行（意志）、識（意識）也是如此。色究竟是清凈的，應當這樣解釋。『受想行識究竟是清凈的』，應當這樣解釋。乃至『一切智（佛的智慧）究竟是清凈的』，應當這樣解釋。須菩提（佛陀的弟子）對佛說：『世尊！這是般若波羅蜜（以智慧到達彼岸）的清凈。』佛說：『因為色清凈，所以般若波羅蜜清凈。因為受想行識清凈，所以般若波羅蜜清凈。』『世尊！為什麼色清凈，般若波羅蜜就清凈？為什麼受想行識清凈，般若波羅蜜就清凈？』佛說：『如果色不生不滅、不垢不凈，這就叫做色清凈。受想行識不生不滅、不垢不凈，這就叫做受想行識清凈。』此外，須菩提！因為虛空清凈，所以般若波羅蜜清凈。『世尊！為什麼虛空清凈，般若波羅蜜就清凈？』佛說：『虛空不生不滅所以清凈。般若波羅蜜也是如此。』此外，須菩提！因為色不被污染，所以般若波羅蜜清凈。因為受想行識不被污染，所以般若波羅蜜清凈。『世尊！為什麼色不被污染，般若波羅蜜就清凈？為什麼受想行識不被污染，般若波羅蜜就清凈？』佛說：『就像虛空不可被污染一樣，所以虛空清凈。』『世尊！為什麼說虛空不可被污染，所以虛空清凈？』佛說：『因為虛空不可執取，所以虛空清凈。虛空清凈，所以般若波羅蜜清凈。』此外，須菩提！因為虛空可以被言說，所以般若波羅蜜清凈。『世尊！』

【English Translation】 English version: 『Liberation』 should be explained thus: 『Form (material phenomena) is not past, form is not future, form is not present,』 should be explained thus. Sensation, perception, volition, and consciousness are also like this. Form is ultimately pure, should be explained thus. 『Sensation, perception, volition, and consciousness are ultimately pure,』 should be explained thus. Even 『all-knowing wisdom (Buddha's wisdom) is ultimately pure,』 should be explained thus. Subhuti (a disciple of the Buddha) said to the Buddha: 『World Honored One! This is the purity of Prajna Paramita (perfection of wisdom).』 The Buddha said: 『Because form is pure, therefore Prajna Paramita is pure. Because sensation, perception, volition, and consciousness are pure, therefore Prajna Paramita is pure.』『World Honored One! Why is it that because form is pure, Prajna Paramita is pure? Why is it that because sensation, perception, volition, and consciousness are pure, Prajna Paramita is pure?』 The Buddha said: 『If form does not arise and does not cease, is not defiled and is not pure, this is called form being pure. If sensation, perception, volition, and consciousness do not arise and do not cease, are not defiled and are not pure, this is called sensation, perception, volition, and consciousness being pure.』 Furthermore, Subhuti! Because space is pure, therefore Prajna Paramita is pure. 『World Honored One! Why is it that because space is pure, Prajna Paramita is pure?』 The Buddha said: 『Space is pure because it does not arise and does not cease. Prajna Paramita is also like this.』 Furthermore, Subhuti! Because form is not defiled, therefore Prajna Paramita is pure. Because sensation, perception, volition, and consciousness are not defiled, therefore Prajna Paramita is pure. 『World Honored One! Why is it that because form is not defiled, Prajna Paramita is pure? Why is it that because sensation, perception, volition, and consciousness are not defiled, Prajna Paramita is pure?』 The Buddha said: 『Just as space cannot be defiled, therefore space is pure.』『World Honored One! Why is it said that because space cannot be defiled, therefore space is pure?』 The Buddha said: 『Because space cannot be grasped, therefore space is pure. Because space is pure, therefore Prajna Paramita is pure.』 Furthermore, Subhuti! Because space can be spoken of, therefore Prajna Paramita is pure. 『World Honored One!』

云何虛空可說故，般若波羅蜜清凈？」

佛言：「因虛空中二聲出故。般若波羅蜜亦如虛空，可說故清凈。須菩提！虛空不可說故，般若波羅蜜清凈。」

「世尊！云何虛空不可說故，般若波羅蜜清凈？」

佛言：「如虛空無可說故，般若波羅蜜清凈。複次，如虛空不可得故，般若波羅蜜清凈。」

「世尊！云何如虛空不可得故，般若波羅蜜清凈？」

佛言：「如虛空無所得相，般若波羅蜜亦如虛空，無所得故清凈。複次，須菩提！一切法不生不滅、不垢不凈故，般若波羅蜜清凈。」

「世尊！云何一切法不生不滅、不垢不凈故，般若波羅蜜清凈？」

佛言：「一切法畢竟清凈故，般若波羅蜜清凈。」

須菩提白佛言：「世尊！若善男子、善女人受持是般若波羅蜜，親近正憶念者，終不病眼，耳鼻舌身亦終不病，身無形殘亦不衰老，終不橫死。無數百千萬諸天——四天王天乃至凈居諸天——皆悉隨從聽受。六齋日——月八日、二十三日、十四日、二十九日、十五日、三十日，諸天眾會善男子、善女人為法師者在所說般若波羅蜜處皆悉來集。是善男子、善女人在大眾中說是般若波羅蜜，得無量無邊阿僧祇不可思議不可稱量福德。」

佛告須菩提：「如是，如是

【現代漢語翻譯】現代漢語譯本：「世尊，為什麼說虛空可以被描述，所以般若波羅蜜（Prajnaparamita，智慧的完美）是清凈的呢？」佛說：「因為虛空中會發出兩種聲音。般若波羅蜜也像虛空一樣，因為可以被描述，所以是清凈的。須菩提（Subhuti，佛陀的弟子）！虛空是不可描述的，所以般若波羅蜜是清凈的。」「世尊！為什麼說虛空不可描述，所以般若波羅蜜是清凈的呢？」佛說：「因為虛空無可描述，所以般若波羅蜜是清凈的。再者，因為虛空不可得，所以般若波羅蜜是清凈的。」「世尊！為什麼說虛空不可得，所以般若波羅蜜是清凈的呢？」佛說：「因為虛空沒有所得的相狀，般若波羅蜜也像虛空一樣，沒有所得，所以是清凈的。再者，須菩提！一切法不生不滅、不垢不凈，所以般若波羅蜜是清凈的。」「世尊！為什麼說一切法不生不滅、不垢不凈，所以般若波羅蜜是清凈的呢？」佛說：「因為一切法畢竟清凈，所以般若波羅蜜是清凈的。」須菩提對佛說：「世尊！如果善男子、善女人受持這部般若波羅蜜，親近並正確憶念它，最終不會患眼疾，耳朵、鼻子、舌頭、身體也不會生病，身體不會殘缺也不會衰老，最終不會橫死。無數百千萬諸天——從四天王天（Caturmaharajika，四大天王所居之天）乃至凈居諸天（Suddhavasa，色界天中最高之天）——都會跟隨聽受。在六齋日——每月初八、二十三、十四、二十九、十五、三十，諸天眾會都會聚集在善男子、善女人作為法師宣說般若波羅蜜的地方。這些善男子、善女人在大眾中宣說般若波羅蜜，會獲得無量無邊阿僧祇（Asankhya，極大的數字）不可思議不可稱量的福德。」佛告訴須菩提：「是的，是的。」

【English Translation】 English version: 'World Honored One, why is it said that because emptiness can be described, the Prajnaparamita (Perfection of Wisdom) is pure?' The Buddha said, 'Because two sounds arise in emptiness. The Prajnaparamita is also like emptiness; because it can be described, it is pure. Subhuti! Because emptiness cannot be described, the Prajnaparamita is pure.' 'World Honored One! Why is it said that because emptiness cannot be described, the Prajnaparamita is pure?' The Buddha said, 'Because emptiness is indescribable, the Prajnaparamita is pure. Furthermore, because emptiness cannot be obtained, the Prajnaparamita is pure.' 'World Honored One! Why is it said that because emptiness cannot be obtained, the Prajnaparamita is pure?' The Buddha said, 'Because emptiness has no characteristic of being obtained, the Prajnaparamita is also like emptiness, without being obtained, it is pure. Furthermore, Subhuti! Because all dharmas (phenomena) neither arise nor cease, neither are defiled nor pure, the Prajnaparamita is pure.' 'World Honored One! Why is it said that because all dharmas neither arise nor cease, neither are defiled nor pure, the Prajnaparamita is pure?' The Buddha said, 'Because all dharmas are ultimately pure, the Prajnaparamita is pure.' Subhuti said to the Buddha, 'World Honored One! If good men and good women uphold this Prajnaparamita, draw near to it, and correctly recollect it, they will ultimately not suffer from eye diseases, nor will their ears, noses, tongues, or bodies become ill. Their bodies will not be deformed, nor will they age, and they will ultimately not die untimely deaths. Countless hundreds of thousands of millions of devas (gods) – from the Caturmaharajika (Heaven of the Four Great Kings) to the Suddhavasa (Pure Abodes) – will all follow and listen. On the six fast days – the eighth, twenty-third, fourteenth, twenty-ninth, fifteenth, and thirtieth of each month – the assemblies of devas will gather at the places where good men and good women, as Dharma teachers, expound the Prajnaparamita. These good men and good women, expounding the Prajnaparamita in the assembly, will obtain immeasurable, boundless, Asankhya (incalculable) inconceivable, and inestimable merit.' The Buddha told Subhuti, 'So it is, so it is.'

！是善男子善女人，若六齋日——月八日、二十三日、十四日、二十九日、十五日、三十日——在諸天眾前說是般若波羅蜜義，是善男子、善女人得無量無邊阿僧祇不可思議不可稱量福德。何以故？須菩提？般若波羅蜜是大珍寶。何等是大珍寶？是般若波羅蜜能拔地獄、畜生、餓鬼及人中貧窮，能與剎利大姓、婆羅門大姓、居士大家，能與四天王天處乃至非有想非無想處，能與須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。何以故？是般若波羅蜜中廣說十善道、四禪、四無量心、四無色定、四念處乃至八聖道分，檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜；廣說內空乃至無法有法空；廣說佛十力乃至一切智。從是中學，出生剎利大姓、婆羅門大姓、居士大家，出生四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵身天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、阿那婆迦天、得福天、廣果天、無想天、阿浮訶那天、不熱天、快見天、妙見天、阿迦尼吒天，虛空無邊處天、識無邊處天、無所有處天、非有想非無想處天。是法中學，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，

得辟支佛道，得阿耨多羅三藐三菩提。以是故，須菩提！般若波羅蜜名為大珍寶。珍寶波羅蜜中無有法可得，若生若滅、若垢若凈、若取若舍。珍寶波羅蜜亦無有法若善若不善、若世間若出世間、若有漏若無漏、若有為若無為。以是故，須菩提！是名無所得珍寶波羅蜜。須菩提！是珍寶波羅蜜無有法能染污。何以故？所用染法不可得故。須菩提！以是故，名無染珍寶波羅蜜須菩提。若菩薩摩訶薩行般若波羅蜜時，亦如是不知，亦如是不分別，亦如是不可得，亦如是不戲論，是為能修行般若波羅蜜，亦能禮覲諸佛，從一佛國至一佛國，供養恭敬尊重讚歎諸佛，游諸佛剎，成就眾生、凈佛國土。須菩提！是般若波羅蜜于諸法無有力無非力，亦無受亦無與，不生不滅、不垢不凈、不增不減。是般若波羅蜜亦非過去非未來非現在，不捨欲界不住欲界，不捨色界不住色界，不捨無色界不住無色界。是般若波羅蜜，不與檀那波羅蜜亦不捨，不與尸波羅蜜亦不捨，不與羼提波羅蜜亦不捨，不與毗梨耶波羅蜜亦不捨，不與禪那波羅蜜亦不捨，不與般若波羅蜜亦不捨。不與內空亦不捨，乃至不與無法有法空亦不捨。不與四念處亦不捨，乃至不與八聖道分亦不捨。不與佛十力亦不捨，乃至不與十八不共法亦不捨。不與須陀洹果亦不捨，乃至

【現代漢語翻譯】現代漢語譯本證得辟支佛道（Pratyekabuddha-yana，即緣覺乘），證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，即無上正等正覺）。因此，須菩提！般若波羅蜜（Prajnaparamita，即智慧到彼岸）被稱為大珍寶。在珍寶波羅蜜中，沒有任何法可以獲得，無論是生起還是滅去，無論是染污還是清凈，無論是取還是舍。珍寶波羅蜜也沒有任何法是善或不善，是世間還是出世間，是有漏還是無漏，是有為還是無為。因此，須菩提！這被稱為無所得的珍寶波羅蜜。須菩提！這珍寶波羅蜜沒有任何法能夠染污它。為什麼呢？因為所用的染污之法是不可得的。須菩提！因此，被稱為無染的珍寶波羅蜜。須菩提！如果菩薩摩訶薩（Bodhisattva-mahasattva，即大菩薩）在修行般若波羅蜜時，也像這樣不知，也像這樣不分別，也像這樣不可得，也像這樣不戲論，這就是能夠修行般若波羅蜜，也能夠禮敬諸佛，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛，遊歷諸佛剎土，成就眾生，清凈佛國土。須菩提！這般若波羅蜜對於諸法既沒有力量也沒有非力量，既沒有接受也沒有給予，不生不滅，不垢不凈，不增不減。這般若波羅蜜既非過去，也非未來，也非現在，不捨離欲界也不住于欲界，不捨離不住，不捨離無不住無。這般若波羅蜜，不與檀那波羅蜜（Danaparamita，即佈施到彼岸）相合也不捨離，不與尸波羅蜜（Silaparamita，即持戒到彼岸）相合也不捨離，不與羼提波羅蜜（Ksantiparamita，即忍辱到彼岸）相合也不捨離，不與毗梨耶波羅蜜（Viryaparamita，即精進到彼岸）相合也不捨離，不與禪那波羅蜜（Dhyanaparamita，即禪定到彼岸）相合也不捨離，不與般若波羅蜜相合也不捨離。不與內空相合也不捨離，乃至不與無法有法空相合也不捨離。不與四念處相合也不捨離，乃至不與八聖道分相合也不捨離。不與佛十力相合也不捨離，乃至不與十八不共法相合也不捨離。不與須陀洹果（Srotaapanna-phala，即入流果）相合也不捨離，乃至

【English Translation】 English version Attaining the Pratyekabuddha-yana (the path of the solitary enlightened one), and attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, Subhuti! Prajnaparamita (the perfection of wisdom) is called the great treasure. In the treasure of paramita, there is no dharma (phenomenon) that can be obtained, whether it arises or ceases, whether it is defiled or pure, whether it is taken or abandoned. The treasure of paramita also has no dharma that is good or not good, worldly or transcendental, with outflows or without outflows, conditioned or unconditioned. Therefore, Subhuti! This is called the unobtainable treasure of paramita. Subhuti! This treasure of paramita has no dharma that can defile it. Why? Because the defiling dharmas used are unobtainable. Therefore, Subhuti! It is called the undefiled treasure of paramita. Subhuti! If a Bodhisattva-mahasattva (great bodhisattva) practices Prajnaparamita, he also does not know in this way, also does not discriminate in this way, also does not obtain in this way, also does not engage in conceptual proliferation in this way. This is to be able to practice Prajnaparamita, and also to be able to pay homage to all Buddhas, going from one Buddha-land to another, making offerings, respecting, honoring, and praising all Buddhas, traveling through all Buddha-lands, accomplishing sentient beings, and purifying Buddha-lands. Subhuti! This Prajnaparamita has neither power nor non-power in relation to all dharmas, neither receiving nor giving, neither arising nor ceasing, neither defiled nor pure, neither increasing nor decreasing. This Prajnaparamita is neither past, nor future, nor present, neither abandoning the desire realm nor abiding in the desire realm, neither abandoning nor abiding, neither abandoning the non-nor abiding in the non. This Prajnaparamita neither combines with nor abandons Danaparamita (perfection of giving), neither combines with nor abandons Silaparamita (perfection of morality), neither combines with nor abandons Ksantiparamita (perfection of patience), neither combines with nor abandons Viryaparamita (perfection of vigor), neither combines with nor abandons Dhyanaparamita (perfection of meditation), neither combines with nor abandons Prajnaparamita. It neither combines with nor abandons inner emptiness, and so on, neither combines with nor abandons the emptiness of the dharma of non-existence and existence. It neither combines with nor abandons the four foundations of mindfulness, and so on, neither combines with nor abandons the eightfold noble path. It neither combines with nor abandons the ten powers of the Buddha, and so on, neither combines with nor abandons the eighteen unique qualities of the Buddha. It neither combines with nor abandons the Srotaapanna-phala (the fruit of stream-entry), and so on,

不與阿羅漢果亦不捨。不與辟支佛道亦不捨，乃至不與一切智亦不捨。是般若波羅蜜不與阿羅漢法、不捨凡人法，不與辟支佛法、不捨阿羅漢法，不與佛法、不捨辟支佛法。是般若波羅蜜亦不與無為法、不捨有為法。何以故？若有諸佛、若無諸佛，是諸法相常住不異。法相、法住、法位常住，不謬不失故。」

爾時諸天子虛空中立，發大音聲，踴躍歡喜，以漚缽羅華、波頭摩華、拘物頭華、分陀利華而散佛上。作如是言：「我等於閻浮提見第二法輪轉。」是中無量百千天子得無生法忍。

佛告須菩提：「是法輪轉，非第一轉、非第二轉。是般若波羅蜜不為轉、不為還故出，無法有法空故。」

須菩提白佛言：「世尊！云何無法有法空故，般若波羅蜜不為轉、不為還故出？」

佛言：「般若波羅蜜般若波羅蜜相空，乃至檀那波羅蜜檀那波羅蜜相空。內空內空相空，乃至無法有法空無法有法空相空。四念處四念處相空，乃至八聖道分八聖道分相空。佛十力佛十力相空，乃至十八不共法十八不共法相空。須陀洹果須陀洹果相空，斯陀含果斯陀含果相空，阿那含果阿那含果相空，阿羅漢果阿羅漢果相空，辟支佛道辟支佛道相空，一切種智一切種智相空。」

須菩提白佛言：「世尊！諸菩薩摩訶

【現代漢語翻譯】現代漢語譯本：它不給予阿羅漢果位，也不捨棄；不給予辟支佛道，也不捨棄；乃至不給予一切智（佛的智慧），也不捨棄。這般若波羅蜜不給予阿羅漢的法，也不捨棄凡夫的法；不給予辟支佛的法，也不捨棄阿羅漢的法；不給予佛的法，也不捨棄辟支佛的法。這般若波羅蜜也不給予無為法，也不捨棄有為法。為什麼呢？無論諸佛出現與否，這些法的實相都是恒常不變的。法的實相、法的住處、法的位次都是恒常不變的，不會錯亂也不會消失。當時，諸天子在虛空中站立，發出巨大的聲音，歡喜踴躍，用優缽羅花（青蓮花）、波頭摩花（紅蓮花）、拘物頭花（白蓮花）、分陀利花（白蓮花）散在佛的身上。他們這樣說道：『我們今天在閻浮提（我們所居住的世界）見到了第二次法輪的轉動。』其中，無數百千的天子獲得了無生法忍（對不生不滅的真理的領悟）。佛告訴須菩提：『這法輪的轉動，不是第一次轉動，也不是第二次轉動。這般若波羅蜜的出現，不是爲了轉動，也不是爲了返回，是因為無法和有法都是空性的。』須菩提問佛說：『世尊！為什麼說無法和有法都是空性的，般若波羅蜜的出現不是爲了轉動，也不是爲了返回呢？』佛說：『般若波羅蜜的自性是空性的，乃至佈施波羅蜜（檀那波羅蜜）的自性也是空性的。內空的自性是空性的，乃至無法有法空的自性也是空性的。四念處的自性是空性的，乃至八聖道分的自性也是空性的。佛的十力的自性是空性的，乃至十八不共法的自性也是空性的。須陀洹果（初果）的自性是空性的，斯陀含果（二果）的自性是空性的，阿那含果（三果）的自性是空性的，阿羅漢果（四果）的自性是空性的，辟支佛道的自性是空性的，一切種智（佛的智慧）的自性是空性的。』須菩提問佛說：『世尊！諸菩薩摩訶薩（大菩薩）應該如何修行般若波羅蜜？』

【English Translation】 English version: It neither gives the fruit of Arhatship nor abandons it; it neither gives the path of Pratyekabuddha nor abandons it; and it neither gives Omniscience (Buddha's wisdom) nor abandons it. This Prajnaparamita neither gives the Dharma of Arhats nor abandons the Dharma of ordinary beings; it neither gives the Dharma of Pratyekabuddhas nor abandons the Dharma of Arhats; it neither gives the Dharma of Buddhas nor abandons the Dharma of Pratyekabuddhas. This Prajnaparamita neither gives the unconditioned Dharma nor abandons the conditioned Dharma. Why is that? Whether Buddhas appear or not, the true nature of these Dharmas remains constant and unchanging. The true nature of Dharma, the abode of Dharma, and the position of Dharma are constant, without error or loss. At that time, the Devas (gods) stood in the empty space, making great sounds, rejoicing and leaping with joy, and scattered Utpala flowers (blue lotuses), Paduma flowers (red lotuses), Kumuda flowers (white lotuses), and Pundarika flowers (white lotuses) upon the Buddha. They said, 'Today, we in Jambudvipa (the world we inhabit) have witnessed the turning of the second Dharma wheel.' Among them, countless hundreds and thousands of Devas attained the forbearance of non-origination (understanding of the truth of non-birth and non-death). The Buddha said to Subhuti, 'This turning of the Dharma wheel is neither the first turning nor the second turning. The appearance of this Prajnaparamita is not for turning or returning, because both the non-existent and the existent are empty in nature.' Subhuti asked the Buddha, 'World Honored One! Why is it said that both the non-existent and the existent are empty in nature, and that the appearance of Prajnaparamita is not for turning or returning?' The Buddha said, 'The nature of Prajnaparamita is empty, and even the nature of Dana Paramita (Perfection of Giving) is empty. The nature of inner emptiness is empty, and even the nature of the emptiness of the non-existent and the existent is empty. The nature of the Four Foundations of Mindfulness is empty, and even the nature of the Eightfold Noble Path is empty. The nature of the Ten Powers of the Buddha is empty, and even the nature of the Eighteen Unique Qualities of the Buddha is empty. The nature of the fruit of Srotapanna (Stream-enterer) is empty, the nature of the fruit of Sakrdagamin (Once-returner) is empty, the nature of the fruit of Anagamin (Non-returner) is empty, the nature of the fruit of Arhat is empty, the nature of the path of Pratyekabuddha is empty, and the nature of Omniscience (Buddha's wisdom) is empty.' Subhuti asked the Buddha, 'World Honored One! How should the Bodhisattva Mahasattvas (Great Bodhisattvas) practice Prajnaparamita?'

薩般若波羅蜜，是摩訶波羅蜜。何以故？雖一切法自性空，而諸菩薩摩訶薩因般若波羅蜜得阿耨多羅三藐三菩提，亦無法可得，轉法輪亦無法可轉，亦無法可還。是摩訶波羅蜜中亦無有法可見。何以故？是法不可得若轉、若還，一切法畢竟不生故。何以故？是空相不能轉、不能還，無相相不能轉、不能還，無作相不能轉、不能還。若能如是說般若波羅蜜，教照開示、分別顯現、解釋淺易，有能如是教者，是名清凈說般若波羅蜜，亦無說者、亦無受者、亦無證者。若無說無受、無證亦無滅者，是說法中亦無畢定福田。」

摩訶般若波羅蜜經遍嘆品第四十四(丹百波羅蜜品)

爾時慧命須菩提白佛言：「世尊！無邊波羅蜜是般若波羅蜜。」

佛言：「如虛空無邊故。」

「世尊！等波羅蜜是般若波羅蜜。」

佛言：「諸法等故。」

「世尊！離波羅蜜是般若波羅蜜。」

佛言：「畢竟空故。」

「世尊！不壞波羅蜜是般若波羅蜜。」

佛言：「一切法不可得故。」

「世尊！無彼岸波羅蜜是般若波羅蜜。」

佛言：「無名無身故。」

「世尊！空種波羅蜜是般若波羅蜜。」

佛言：「入出息不可得故。」

「世尊！不可說波羅蜜

【現代漢語翻譯】現代漢語譯本一切智慧的圓滿（薩般若波羅蜜，Sarva-jñāna-pāramitā），是偉大的智慧圓滿（摩訶波羅蜜，Mahā-pāramitā）。為什麼這樣說呢？雖然一切法的自性是空（śūnyatā），但諸位菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）因智慧圓滿而證得無上正等正覺（阿耨多羅三藐三菩提，Anuttarā-samyak-saṃbodhi），實際上並沒有什麼法可以得到，轉法輪（Dharmacakra-pravartana，佛陀的教法傳播）也沒有什麼法可以轉動，也沒有什麼法可以返回。在這偉大的智慧圓滿中，也沒有任何法可以被看見。為什麼這樣說呢？因為這些法是不可得的，無論是轉動還是返回，一切法畢竟是不生的。為什麼這樣說呢？因為空相（śūnyatā-lakṣaṇa）不能轉動，也不能返回；無相相（animitta-lakṣaṇa）不能轉動，也不能返回；無作相（apraṇihita-lakṣaṇa）不能轉動，也不能返回。如果能夠這樣宣說智慧圓滿，教導、照亮、開示、分別顯現、解釋淺顯易懂，有能夠這樣教導的人，就稱為清凈地宣說智慧圓滿，也沒有宣說者、也沒有接受者、也沒有證悟者。如果沒有宣說、沒有接受、沒有證悟，也沒有滅度者，那麼這種說法中也沒有確定的福田。

《摩訶般若波羅蜜經·遍嘆品》第四十四（丹百波羅蜜品）

這時，慧命須菩提（Subhūti，佛陀的十大弟子之一）對佛說：『世尊！無邊的波羅蜜（Pāramitā，到彼岸）就是般若波羅蜜（Prajñā-pāramitā，智慧的圓滿）。』

佛說：『就像虛空無邊一樣。』

『世尊！平等的波羅蜜就是般若波羅蜜。』

佛說：『因為諸法是平等的。』

『世尊！遠離的波羅蜜就是般若波羅蜜。』

佛說：『因為畢竟是空。』

『世尊！不壞的波羅蜜就是般若波羅蜜。』

佛說：『因為一切法是不可得的。』

『世尊！無彼岸的波羅蜜就是般若波羅蜜。』

佛說：『因為無名無身。』

『世尊！空性的波羅蜜就是般若波羅蜜。』

佛說：『因為入息和出息是不可得的。』

『世尊！不可說的波羅蜜就是般若波羅蜜。』

【English Translation】 English version The perfection of all wisdom (Sarva-jñāna-pāramitā) is the great perfection of wisdom (Mahā-pāramitā). Why is this so? Although the self-nature of all dharmas is emptiness (śūnyatā), the Bodhisattva-mahāsattvas (great Bodhisattvas) attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) through the perfection of wisdom, yet there is actually no dharma to be attained, and in turning the wheel of Dharma (Dharmacakra-pravartana, the propagation of the Buddha's teachings), there is no dharma to be turned, nor is there any dharma to return. In this great perfection of wisdom, there is also no dharma to be seen. Why is this so? Because these dharmas are unattainable, whether they are turned or returned, all dharmas are ultimately unarisen. Why is this so? Because the characteristic of emptiness (śūnyatā-lakṣaṇa) cannot be turned or returned; the characteristic of signlessness (animitta-lakṣaṇa) cannot be turned or returned; the characteristic of wishlessness (apraṇihita-lakṣaṇa) cannot be turned or returned. If one can thus expound the perfection of wisdom, teach, illuminate, reveal, distinguish, manifest, and explain in an easy-to-understand way, and there is one who can teach in this way, it is called the pure exposition of the perfection of wisdom, and there is neither an expounder, nor a receiver, nor an attainer. If there is no expounding, no receiving, no attaining, and no extinction, then in this teaching, there is also no definite field of merit.

The Forty-fourth Chapter (Dan Bai Pāramitā Chapter) of the Mahāprajñāpāramitā Sūtra, 'Praise Everywhere'

At that time, the venerable Subhūti (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! The boundless Pāramitā (perfection, going to the other shore) is the Prajñā-pāramitā (perfection of wisdom).'

The Buddha said: 'It is like the boundlessness of space.'

'World Honored One! The equal Pāramitā is the Prajñā-pāramitā.'

The Buddha said: 'Because all dharmas are equal.'

'World Honored One! The detached Pāramitā is the Prajñā-pāramitā.'

The Buddha said: 'Because it is ultimately empty.'

'World Honored One! The indestructible Pāramitā is the Prajñā-pāramitā.'

The Buddha said: 'Because all dharmas are unattainable.'

'World Honored One! The shoreless Pāramitā is the Prajñā-pāramitā.'

The Buddha said: 'Because it is without name and form.'

'World Honored One! The empty nature Pāramitā is the Prajñā-pāramitā.'

The Buddha said: 'Because the in-breath and out-breath are unattainable.'

'World Honored One! The inexpressible Pāramitā is the Prajñā-pāramitā.'

是般若波羅蜜。」

佛言：「覺觀不可得故。」

「世尊！無名波羅蜜是般若波羅蜜。」

佛言：「受想行識不可得故。」

「世尊！不去波羅蜜是般若波羅蜜。」

佛言：「一切法不來故。」

「世尊！無移波羅蜜是般若波羅蜜。」

佛言：「一切法不可伏故。」

「世尊！盡波羅蜜是般若波羅蜜。」

佛言：「一切法畢竟盡故。」

「世尊！不生波羅蜜是般若波羅蜜。」

佛言：「一切法不滅故。」

「世尊！不滅波羅蜜是般若波羅蜜。」

佛言：「一切法不生故。」

「世尊！無作波羅蜜是般若波羅蜜。」

佛言：「作者不可得故。」

「世尊！無知波羅蜜是般若波羅蜜。」

佛言：「知者不可得故。」

「世尊！不到波羅蜜是般若波羅蜜。」

佛言：「生死不可得故。」

「世尊！不失波羅蜜是般若波羅蜜。」

佛言：「一切法不失故。」

「世尊！夢波羅蜜是般若波羅蜜。」

佛言：「乃至夢中所見不可得故。」

「世尊！響波羅蜜是般若波羅蜜。」

佛言：「聞聲者不可得故。」

「世尊！影波羅蜜是般若波羅蜜」

佛言：

【現代漢語翻譯】現代漢語譯本『是般若波羅蜜（Prajnaparamita，智慧的完美）。』佛說：『因為覺觀（vitarka-vicara，初步和深入的思考）不可得。』『世尊！無名波羅蜜（Anabhilapya-paramita，不可言說的完美）是般若波羅蜜。』佛說：『因為受（vedana，感受）、想（samjna，認知）、行（samskara，意志）、識（vijnana，意識）不可得。』『世尊！不去波羅蜜（A-gamana-paramita，不去的完美）是般若波羅蜜。』佛說：『因為一切法不來。』『世尊！無移波羅蜜（A-calana-paramita，不動的完美）是般若波羅蜜。』佛說：『因為一切法不可伏。』『世尊！盡波羅蜜（Ksaya-paramita，滅盡的完美）是般若波羅蜜。』佛說：『因為一切法畢竟滅盡。』『世尊！不生波羅蜜（A-jati-paramita，不生的完美）是般若波羅蜜。』佛說：『因為一切法不滅。』『世尊！不滅波羅蜜（A-nirodha-paramita，不滅的完美）是般若波羅蜜。』佛說：『因為一切法不生。』『世尊！無作波羅蜜（A-karana-paramita，無為的完美）是般若波羅蜜。』佛說：『因為作者不可得。』『世尊！無知波羅蜜（A-jnana-paramita，無知的完美）是般若波羅蜜。』佛說：『因為知者不可得。』『世尊！不到波羅蜜（A-prapti-paramita，不達的完美）是般若波羅蜜。』佛說：『因為生死不可得。』『世尊！不失波羅蜜（A-pranasa-paramita，不失的完美）是般若波羅蜜。』佛說：『因為一切法不失。』『世尊！夢波羅蜜（Svapna-paramita，如夢的完美）是般若波羅蜜。』佛說：『乃至夢中所見不可得。』『世尊！響波羅蜜（Pratisrutka-paramita，如響的完美）是般若波羅蜜。』佛說：『因為聞聲者不可得。』『世尊！影波羅蜜（Chaya-paramita，如影的完美）是般若波羅蜜』佛說：

【English Translation】 English version 'It is Prajnaparamita (the perfection of wisdom).' The Buddha said, 'Because conceptualization (vitarka-vicara) is unattainable.' 'Venerable One! Anabhilapya-paramita (the perfection of the unnameable) is Prajnaparamita.' The Buddha said, 'Because feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are unattainable.' 'Venerable One! A-gamana-paramita (the perfection of non-going) is Prajnaparamita.' The Buddha said, 'Because all dharmas do not come.' 'Venerable One! A-calana-paramita (the perfection of non-movement) is Prajnaparamita.' The Buddha said, 'Because all dharmas are unsubduable.' 'Venerable One! Ksaya-paramita (the perfection of extinction) is Prajnaparamita.' The Buddha said, 'Because all dharmas are ultimately extinguished.' 'Venerable One! A-jati-paramita (the perfection of non-arising) is Prajnaparamita.' The Buddha said, 'Because all dharmas do not cease.' 'Venerable One! A-nirodha-paramita (the perfection of non-cessation) is Prajnaparamita.' The Buddha said, 'Because all dharmas do not arise.' 'Venerable One! A-karana-paramita (the perfection of non-action) is Prajnaparamita.' The Buddha said, 'Because the doer is unattainable.' 'Venerable One! A-jnana-paramita (the perfection of non-knowing) is Prajnaparamita.' The Buddha said, 'Because the knower is unattainable.' 'Venerable One! A-prapti-paramita (the perfection of non-attainment) is Prajnaparamita.' The Buddha said, 'Because birth and death are unattainable.' 'Venerable One! A-pranasa-paramita (the perfection of non-loss) is Prajnaparamita.' The Buddha said, 'Because all dharmas are not lost.' 'Venerable One! Svapna-paramita (the perfection of dream-like) is Prajnaparamita.' The Buddha said, 'Even what is seen in a dream is unattainable.' 'Venerable One! Pratisrutka-paramita (the perfection of echo-like) is Prajnaparamita.' The Buddha said, 'Because the hearer of the sound is unattainable.' 'Venerable One! Chaya-paramita (the perfection of shadow-like) is Prajnaparamita' The Buddha said:

「鏡面不可得故。」

「世尊！焰波羅蜜是般若波羅蜜。」

佛言：「水流不可得故。」

「世尊！幻波羅蜜是般若波羅蜜。」

佛言：「術事不可得故。」

「世尊！不垢波羅蜜是般若波羅蜜。」

佛言：「諸煩惱不可得故。」

「世尊！無凈波羅蜜是般若波羅蜜。」

佛言：「煩惱虛誑故。」

「世尊！不污波羅蜜是般若波羅蜜。」

佛言：「處不可得故。」

「世尊！不戲論波羅蜜是般若波羅蜜。」

佛言：「一切戲論破故。」

「世尊！不念波羅蜜是般若波羅蜜。」

佛言：「一切念破故。」

「世尊！不動波羅蜜是般若波羅蜜。」

佛言：「法性常住故。」

「世尊！無染波羅蜜是般若波羅蜜。」

佛言：「知一切法無妄解故。」

「世尊！不起波羅蜜是般若波羅蜜。」

佛言：「一切法無分別故。」

「世尊！寂滅波羅蜜是般若波羅蜜。」

佛言：「一切法相不可得故。」

「世尊！無慾波羅蜜是般若波羅蜜。」

佛言：「欲不可得故。」

「世尊！無瞋波羅蜜是般若波羅蜜。」

佛言：「瞋恚不實故。」

「世尊！無癡波

【現代漢語翻譯】現代漢語譯本『因為鏡面是不可得的。』『世尊！火焰（焰，比喻虛幻不實的現象）波羅蜜是般若波羅蜜。』佛說：『因為水流是不可得的。』『世尊！幻術（幻，比喻虛幻不實的現象）波羅蜜是般若波羅蜜。』佛說：『因為法術之事是不可得的。』『世尊！不垢（不垢，指清凈無染）波羅蜜是般若波羅蜜。』佛說：『因為一切煩惱是不可得的。』『世尊！無凈（無凈，指沒有絕對的清凈）波羅蜜是般若波羅蜜。』佛說：『因為煩惱是虛妄不實的。』『世尊！不污（不污，指不被污染）波羅蜜是般若波羅蜜。』佛說：『因為處所是不可得的。』『世尊！不戲論（不戲論，指不作無意義的言論）波羅蜜是般若波羅蜜。』佛說：『因為一切戲論都被破除了。』『世尊！不念（不念，指不執著于念頭）波羅蜜是般若波羅蜜。』佛說：『因為一切念頭都被破除了。』『世尊！不動（不動，指心不為外境所動）波羅蜜是般若波羅蜜。』佛說：『因為法性是常住不變的。』『世尊！無染（無染，指沒有污染）波羅蜜是般若波羅蜜。』佛說：『因爲了知一切法沒有虛妄的理解。』『世尊！不起（不起，指不起分別心）波羅蜜是般若波羅蜜。』佛說：『因為一切法沒有分別的緣故。』『世尊！寂滅（寂滅，指涅槃寂靜）波羅蜜是般若波羅蜜。』佛說：『因為一切法的相狀是不可得的。』『世尊！無慾（無慾，指沒有慾望）波羅蜜是般若波羅蜜。』佛說：『因為慾望是不可得的。』『世尊！無瞋（無瞋，指沒有嗔恨）波羅蜜是般若波羅蜜。』佛說：『因為嗔恚是不真實的。』『世尊！無癡（無癡，指沒有愚癡）波羅蜜是般若波羅蜜。』

【English Translation】 English version 'Because a mirror image is unattainable.' 'World Honored One! The Flame (Flame, metaphor for illusory phenomena) Paramita is Prajna Paramita.' The Buddha said, 'Because the flow of water is unattainable.' 'World Honored One! The Illusion (Illusion, metaphor for illusory phenomena) Paramita is Prajna Paramita.' The Buddha said, 'Because the matter of magic is unattainable.' 'World Honored One! The Non-Defilement (Non-Defilement, refers to purity without stain) Paramita is Prajna Paramita.' The Buddha said, 'Because all afflictions are unattainable.' 'World Honored One! The Non-Purity (Non-Purity, refers to no absolute purity) Paramita is Prajna Paramita.' The Buddha said, 'Because afflictions are false and unreal.' 'World Honored One! The Non-Staining (Non-Staining, refers to not being stained) Paramita is Prajna Paramita.' The Buddha said, 'Because a place is unattainable.' 'World Honored One! The Non-Discursive (Non-Discursive, refers to not engaging in meaningless talk) Paramita is Prajna Paramita.' The Buddha said, 'Because all discursive thoughts are broken.' 'World Honored One! The Non-Mind (Non-Mind, refers to not being attached to thoughts) Paramita is Prajna Paramita.' The Buddha said, 'Because all thoughts are broken.' 'World Honored One! The Immovable (Immovable, refers to the mind not being moved by external circumstances) Paramita is Prajna Paramita.' The Buddha said, 'Because the nature of Dharma is constant and unchanging.' 'World Honored One! The Non-Attachment (Non-Attachment, refers to no attachment) Paramita is Prajna Paramita.' The Buddha said, 'Because one knows that all dharmas have no false understanding.' 'World Honored One! The Non-Arising (Non-Arising, refers to not arising with discriminating thoughts) Paramita is Prajna Paramita.' The Buddha said, 'Because all dharmas have no distinctions.' 'World Honored One! The Quiescence (Quiescence, refers to the stillness of Nirvana) Paramita is Prajna Paramita.' The Buddha said, 'Because the characteristics of all dharmas are unattainable.' 'World Honored One! The Non-Desire (Non-Desire, refers to no desire) Paramita is Prajna Paramita.' The Buddha said, 'Because desire is unattainable.' 'World Honored One! The Non-Anger (Non-Anger, refers to no anger) Paramita is Prajna Paramita.' The Buddha said, 'Because anger is not real.' 'World Honored One! The Non-Ignorance (Non-Ignorance, refers to no ignorance) Paramita is Prajna Paramita.'

羅蜜是般若波羅蜜。」

佛言：「無明黑闇滅故。」

「世尊！無煩惱波羅蜜是般若波羅蜜。」

佛言：「分別憶想虛妄故。」

「世尊！無眾生波羅蜜是般若波羅蜜。」

佛言：「眾生無所有故。」

「世尊！無斷波羅蜜是般若波羅蜜。」

佛言：「諸法不起故。」

「世尊！無二邊波羅蜜是般若波羅蜜。」

佛言：「離二邊故。」

「世尊！不壞波羅蜜是般若波羅蜜。」

佛言：「一切法不相離故。」

「世尊！不取波羅蜜是般若波羅蜜。」

佛言：「過聲聞、辟支佛地故。」

「世尊！不分別波羅蜜是般若波羅蜜。」

佛言：「諸妄想不可得故。」

「世尊！無量波羅蜜是般若波羅蜜。」

佛言：「諸法量不可得故。」

「世尊！虛空波羅蜜是般若波羅蜜。」

佛言：「一切法無所有故。」

「世尊！無常波羅蜜是般若波羅蜜」

佛言：「一切法破壞故。」

「世尊！苦波羅蜜是般若波羅蜜。」

佛言：「一切法苦惱相故。」

「世尊！無我波羅蜜是般若波羅蜜。」

佛言：「一切法不著故。」

「世尊！空波羅蜜是般若波羅蜜。」

【現代漢語翻譯】現代漢語譯本『世尊，無染著波羅蜜（Paramita，意為「到彼岸」）是般若波羅蜜（Prajnaparamita，意為「智慧到彼岸」）。』佛說：『因為無明（Avidya，意為「無知」）的黑暗被滅除了。』『世尊，無煩惱波羅蜜是般若波羅蜜。』佛說：『因為分別憶想是虛妄的。』『世尊，無眾生波羅蜜是般若波羅蜜。』佛說：『因為眾生本無所有。』『世尊，無斷波羅蜜是般若波羅蜜。』佛說：『因為諸法（Dharma，意為「法」）不生起。』『世尊，無二邊波羅蜜是般若波羅蜜。』佛說：『因為遠離二邊。』『世尊，不壞波羅蜜是般若波羅蜜。』佛說：『因為一切法不相離。』『世尊，不取波羅蜜是般若波羅蜜。』佛說：『因為超越了聲聞（Sravaka，意為「聽聞者」）、辟支佛（Pratyekabuddha，意為「獨覺者」）的境界。』『世尊，不分別波羅蜜是般若波羅蜜。』佛說：『因為諸妄想不可得。』『世尊，無量波羅蜜是般若波羅蜜。』佛說：『因為諸法的量不可得。』『世尊，虛空波羅蜜是般若波羅蜜。』佛說：『因為一切法無所有。』『世尊，無常波羅蜜是般若波羅蜜。』佛說：『因為一切法都會破壞。』『世尊，苦波羅蜜是般若波羅蜜。』佛說：『因為一切法都具有苦惱的相。』『世尊，無我波羅蜜是般若波羅蜜。』佛說：『因為一切法都不執著。』『世尊，空波羅蜜是般若波羅蜜。』

【English Translation】 English version 'Venerable One, the Paramita of non-attachment is Prajnaparamita.' The Buddha said, 'Because the darkness of ignorance (Avidya) is extinguished.' 'Venerable One, the Paramita of no afflictions is Prajnaparamita.' The Buddha said, 'Because discriminatory thoughts and recollections are illusory.' 'Venerable One, the Paramita of no sentient beings is Prajnaparamita.' The Buddha said, 'Because sentient beings are without inherent existence.' 'Venerable One, the Paramita of no cessation is Prajnaparamita.' The Buddha said, 'Because all dharmas (Dharma) do not arise.' 'Venerable One, the Paramita of no two extremes is Prajnaparamita.' The Buddha said, 'Because it is apart from the two extremes.' 'Venerable One, the Paramita of non-destruction is Prajnaparamita.' The Buddha said, 'Because all dharmas are not separate from each other.' 'Venerable One, the Paramita of non-grasping is Prajnaparamita.' The Buddha said, 'Because it transcends the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers).' 'Venerable One, the Paramita of non-discrimination is Prajnaparamita.' The Buddha said, 'Because all delusive thoughts are unattainable.' 'Venerable One, the Paramita of immeasurability is Prajnaparamita.' The Buddha said, 'Because the measure of all dharmas is unattainable.' 'Venerable One, the Paramita of space is Prajnaparamita.' The Buddha said, 'Because all dharmas are without inherent existence.' 'Venerable One, the Paramita of impermanence is Prajnaparamita.' The Buddha said, 'Because all dharmas are subject to destruction.' 'Venerable One, the Paramita of suffering is Prajnaparamita.' The Buddha said, 'Because all dharmas have the characteristic of suffering.' 'Venerable One, the Paramita of no-self is Prajnaparamita.' The Buddha said, 'Because all dharmas are without attachment.' 'Venerable One, the Paramita of emptiness is Prajnaparamita.'

佛言：「一切法不可得故。」

「世尊！無相波羅蜜是般若波羅蜜。」

佛言：「一切法不生故。」

「世尊！內空波羅蜜是般若波羅蜜。」

佛言：「內法不可得故。」

「世尊！外空波羅蜜是般若波羅蜜。」

佛言：「外法不可得故。」

「世尊！內外空波羅蜜是般若波羅蜜」

佛言：「內外法不可得故。」

「世尊！空空波羅蜜是般若波羅蜜。」

佛言：「空空法不可得故。」

「世尊！大空波羅蜜是般若波羅蜜。」

佛言：「一切法不可得故。」

「世尊！第一義空波羅蜜是般若波羅蜜。」

佛言：「涅槃不可得故。」

「世尊！有為空波羅蜜是般若波羅蜜。」

佛言：「有為法不可得故。」

「世尊！無為空波羅蜜是般若波羅蜜。」

佛言：「無為法不可得故。」

「世尊！畢竟空波羅蜜是般若波羅蜜。」

佛言：「諸法畢竟不可得故。」

「世尊！無始空波羅蜜是般若波羅蜜。」

佛言：「諸法無始，不可得故。」

「世尊！散空波羅蜜是般若波羅蜜。」

佛言：「散法不可得故。」

「世尊！性空波羅蜜是般若波羅蜜。」

【現代漢語翻譯】現代漢語譯本佛說：『一切法都是不可得的。』『世尊！無相波羅蜜（無相的完美）是般若波羅蜜（智慧的完美）。』佛說：『一切法都不生起。』『世尊！內空波羅蜜（內在空性的完美）是般若波羅蜜。』佛說：『內在的法是不可得的。』『世尊！外空波羅蜜（外在空性的完美）是般若波羅蜜。』佛說：『外在的法是不可得的。』『世尊！內外空波羅蜜（內外空性的完美）是般若波羅蜜。』佛說：『內外之法都是不可得的。』『世尊！空空波羅蜜（空性之空的完美）是般若波羅蜜。』佛說：『空性之空法是不可得的。』『世尊！大空波羅蜜（大空性的完美）是般若波羅蜜。』佛說：『一切法都是不可得的。』『世尊！第一義空波羅蜜（勝義空性的完美）是般若波羅蜜。』佛說：『涅槃（寂滅）是不可得的。』『世尊！有為空波羅蜜（有為法空性的完美）是般若波羅蜜。』佛說：『有為法是不可得的。』『世尊！無為空波羅蜜（無為法空性的完美）是般若波羅蜜。』佛說：『無為法是不可得的。』『世尊！畢竟空波羅蜜（究竟空性的完美）是般若波羅蜜。』佛說：『諸法畢竟是不可得的。』『世尊！無始空波羅蜜（無始空性的完美）是般若波羅蜜。』佛說：『諸法無始，是不可得的。』『世尊！散空波羅蜜（散空性的完美）是般若波羅蜜。』佛說：『散法是不可得的。』『世尊！性空波羅蜜（自性空性的完美）是般若波羅蜜。』

【English Translation】 English version The Buddha said, 'All dharmas (phenomena) are unattainable.' 'Venerable One! The Anabhilambha Paramita (Perfection of Non-Apprehension) is the Prajnaparamita (Perfection of Wisdom).' The Buddha said, 'All dharmas do not arise.' 'Venerable One! The Adhyatma-shunyata Paramita (Perfection of Inner Emptiness) is the Prajnaparamita.' The Buddha said, 'Inner dharmas are unattainable.' 'Venerable One! The Bahirdha-shunyata Paramita (Perfection of Outer Emptiness) is the Prajnaparamita.' The Buddha said, 'Outer dharmas are unattainable.' 'Venerable One! The Adhyatma-bahirdha-shunyata Paramita (Perfection of Inner and Outer Emptiness) is the Prajnaparamita.' The Buddha said, 'Inner and outer dharmas are unattainable.' 'Venerable One! The Shunyata-shunyata Paramita (Perfection of Emptiness of Emptiness) is the Prajnaparamita.' The Buddha said, 'The dharma of emptiness of emptiness is unattainable.' 'Venerable One! The Mahashunyata Paramita (Perfection of Great Emptiness) is the Prajnaparamita.' The Buddha said, 'All dharmas are unattainable.' 'Venerable One! The Paramartha-shunyata Paramita (Perfection of Ultimate Emptiness) is the Prajnaparamita.' The Buddha said, 'Nirvana (liberation) is unattainable.' 'Venerable One! The Samskrta-shunyata Paramita (Perfection of Emptiness of the Conditioned) is the Prajnaparamita.' The Buddha said, 'Conditioned dharmas are unattainable.' 'Venerable One! The Asamskrta-shunyata Paramita (Perfection of Emptiness of the Unconditioned) is the Prajnaparamita.' The Buddha said, 'Unconditioned dharmas are unattainable.' 'Venerable One! The Atyanta-shunyata Paramita (Perfection of Ultimate Emptiness) is the Prajnaparamita.' The Buddha said, 'All dharmas are ultimately unattainable.' 'Venerable One! The Anavaragra-shunyata Paramita (Perfection of Beginningless Emptiness) is the Prajnaparamita.' The Buddha said, 'All dharmas are beginningless and unattainable.' 'Venerable One! The Avakasha-shunyata Paramita (Perfection of Dispersed Emptiness) is the Prajnaparamita.' The Buddha said, 'Dispersed dharmas are unattainable.' 'Venerable One! The Prakriti-shunyata Paramita (Perfection of Essential Emptiness) is the Prajnaparamita.'

佛言：「有為、無為性不可得故。」

「世尊！諸法空波羅蜜是般若波羅蜜。」

佛言：「一切法不可得故。」

「世尊！無所得空波羅蜜是般若波羅蜜。」

佛言：「無所有故。」

「世尊！自相空波羅蜜是般若波羅蜜。」

佛言：「諸法自相離故。」

「世尊！無法空波羅蜜是般若波羅蜜。」佛言：

「無法不可得故。」

「世尊！有法空波羅蜜是般若波羅蜜。」

佛言：「有法不可得故。」

「世尊！無法有法空波羅蜜是般若波羅蜜。」

佛言：「無法有法相不可得故。」

「世尊！念處波羅蜜是般若波羅蜜。」

佛言：「身、受、心、法不可得故。」

「世尊！正勤波羅蜜是般若波羅蜜。」

佛言：「善不善法不可得故。」

「世尊！如意足波羅蜜是般若波羅蜜。」

佛言：「四如意足不可得故。」

「世尊！根波羅蜜是般若波羅蜜。」

佛言：「五根不可得故。」

「世尊！力波羅蜜是般若波羅蜜。」

佛言：「五力不可得故。」

「世尊！覺波羅蜜是般若波羅蜜。」

佛言：「七覺分不可得故。」

「世尊！道波羅蜜是般若波羅蜜。」

【現代漢語翻譯】現代漢語譯本佛說：『有為法（saṃskṛta，指因緣和合而生的現象）和無為法（asaṃskṛta，指不依賴因緣而存在的現象）的自性都不可得。』『世尊！諸法空波羅蜜（śūnyatā-pāramitā，以空性為目標的修行）就是般若波羅蜜（prajñā-pāramitā，智慧的完美）。』佛說：『因為一切法都不可得。』『世尊！無所得空波羅蜜（anupalabdhi-śūnyatā-pāramitā，不執著于任何所得的空性修行）就是般若波羅蜜。』佛說：『因為一切都無所有。』『世尊！自相空波羅蜜（svabhāva-śūnyatā-pāramitā，認識到事物自身本性為空的修行）就是般若波羅蜜。』佛說：『因為諸法的自性是離散的。』『世尊！無法空波羅蜜（abhāva-śūnyatā-pāramitā，認識到不存在的空性修行）就是般若波羅蜜。』佛說：『因為無法是不可得的。』『世尊！有法空波羅蜜（bhāva-śūnyatā-pāramitā，認識到存在的空性修行）就是般若波羅蜜。』佛說：『因為有法是不可得的。』『世尊！無法有法空波羅蜜（bhāvābhāva-śūnyatā-pāramitā，認識到存在與不存在皆空的修行）就是般若波羅蜜。』佛說：『因為無法和有法的相狀都不可得。』『世尊！念處波羅蜜（smṛtyupasthāna-pāramitā，四念處的修行）就是般若波羅蜜。』佛說：『因為身、受、心、法（四念處所觀照的對象）都不可得。』『世尊！正勤波羅蜜（samyakpradhāna-pāramitā，四正勤的修行）就是般若波羅蜜。』佛說：『因為善法和不善法都不可得。』『世尊！如意足波羅蜜（ṛddhipāda-pāramitā，四如意足的修行）就是般若波羅蜜。』佛說：『因為四如意足都不可得。』『世尊！根波羅蜜（indriya-pāramitā，五根的修行）就是般若波羅蜜。』佛說：『因為五根都不可得。』『世尊！力波羅蜜（bala-pāramitā，五力的修行）就是般若波羅蜜。』佛說：『因為五力都不可得。』『世尊！覺波羅蜜（bodhyaṅga-pāramitā，七覺支的修行）就是般若波羅蜜。』佛說：『因為七覺支都不可得。』『世尊！道波羅蜜（mārga-pāramitā，八正道的修行）就是般若波羅蜜。』

【English Translation】 English version The Buddha said, 'The nature of conditioned (saṃskṛta) and unconditioned (asaṃskṛta) phenomena is unattainable.' 'World Honored One! The Perfection of Emptiness of all dharmas (śūnyatā-pāramitā) is the Perfection of Wisdom (prajñā-pāramitā).' The Buddha said, 'Because all dharmas are unattainable.' 'World Honored One! The Perfection of Emptiness of non-attainment (anupalabdhi-śūnyatā-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because there is nothing whatsoever.' 'World Honored One! The Perfection of Emptiness of self-nature (svabhāva-śūnyatā-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because the self-nature of all dharmas is separate.' 'World Honored One! The Perfection of Emptiness of non-existence (abhāva-śūnyatā-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because non-existence is unattainable.' 'World Honored One! The Perfection of Emptiness of existence (bhāva-śūnyatā-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because existence is unattainable.' 'World Honored One! The Perfection of Emptiness of non-existence and existence (bhāvābhāva-śūnyatā-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because the characteristics of non-existence and existence are unattainable.' 'World Honored One! The Perfection of the Foundations of Mindfulness (smṛtyupasthāna-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because body, feeling, mind, and dharmas (the objects of the four foundations of mindfulness) are unattainable.' 'World Honored One! The Perfection of Right Exertion (samyakpradhāna-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because wholesome and unwholesome dharmas are unattainable.' 'World Honored One! The Perfection of the Bases of Spiritual Power (ṛddhipāda-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because the four bases of spiritual power are unattainable.' 'World Honored One! The Perfection of the Faculties (indriya-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because the five faculties are unattainable.' 'World Honored One! The Perfection of the Powers (bala-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because the five powers are unattainable.' 'World Honored One! The Perfection of the Factors of Enlightenment (bodhyaṅga-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because the seven factors of enlightenment are unattainable.' 'World Honored One! The Perfection of the Path (mārga-pāramitā) is the Perfection of Wisdom.'

佛言：「八聖道分不可得故。」

「世尊！無作波羅蜜是般若波羅蜜。」

佛言：「無作不可得故。」

「世尊！空波羅蜜是般若波羅蜜。」

佛言：「空相不可得故。」

「世尊！無相波羅蜜是般若波羅蜜。」

佛言：「寂滅相不可得故。」

「世尊！背舍波羅蜜是般若波羅蜜。」

佛言：「八背舍不可得故。」

「世尊！定波羅蜜是般若波羅蜜。」

佛言：「九次第定不可得故。」

「世尊！檀那波羅蜜是般若波羅蜜。」

佛言：「慳貪不可得故。」

「世尊！尸羅波羅蜜是般若波羅蜜。」

佛言：「破戒不可得故。」

「世尊！羼提波羅蜜是般若波羅蜜。」

佛言：「忍不忍不可得故。」

「世尊！毗梨耶波羅蜜是般若波羅蜜。」

佛言：「懈怠精進不可得故。」

「世尊！禪那波羅蜜是般若波羅蜜。」

佛言：「定亂不可得故。」

「世尊！般若波羅蜜是般若波羅蜜。」

佛言：「癡慧不可得故。」

「世尊！十力波羅蜜是般若波羅蜜。」

佛言：「一切法不可伏故。」

「世尊！四無所畏波羅蜜是般若波羅蜜。」

佛言：「道

【現代漢語翻譯】現代漢語譯本佛說：『因為八聖道分（八種通往解脫的修行方法）不可得。』『世尊！無作波羅蜜（不執著於行為的完美）是般若波羅蜜（智慧的完美）。』佛說：『因為無作不可得。』『世尊！空波羅蜜（認識到一切皆空的完美）是般若波羅蜜。』佛說：『因為空相不可得。』『世尊！無相波羅蜜（不執著于任何表象的完美）是般若波羅蜜。』佛說：『因為寂滅相不可得。』『世尊！背舍波羅蜜（超越感官束縛的完美）是般若波羅蜜。』佛說：『因為八背舍不可得。』『世尊！定波羅蜜（禪定的完美）是般若波羅蜜。』佛說：『因為九次第定不可得。』『世尊！檀那波羅蜜（佈施的完美）是般若波羅蜜。』佛說：『因為慳貪不可得。』『世尊！尸羅波羅蜜（戒律的完美）是般若波羅蜜。』佛說：『因為破戒不可得。』『世尊！羼提波羅蜜（忍辱的完美）是般若波羅蜜。』佛說：『因為忍與不忍不可得。』『世尊！毗梨耶波羅蜜（精進的完美）是般若波羅蜜。』佛說：『因為懈怠與精進不可得。』『世尊！禪那波羅蜜（禪定的完美）是般若波羅蜜。』佛說：『因為定與亂不可得。』『世尊！般若波羅蜜是般若波羅蜜。』佛說：『因為癡與慧不可得。』『世尊！十力波羅蜜（佛陀的十種力量的完美）是般若波羅蜜。』佛說：『因為一切法不可伏。』『世尊！四無所畏波羅蜜（佛陀的四種無畏的完美）是般若波羅蜜。』佛說：『因為道』

【English Translation】 English version The Buddha said, 'Because the Eightfold Noble Path (eight aspects of practice leading to liberation) is unattainable.' 'World Honored One! The Perfection of Non-Action (not clinging to actions) is the Perfection of Wisdom (prajnaparamita).' The Buddha said, 'Because non-action is unattainable.' 'World Honored One! The Perfection of Emptiness (realizing all is empty) is the Perfection of Wisdom.' The Buddha said, 'Because the characteristic of emptiness is unattainable.' 'World Honored One! The Perfection of Signlessness (not clinging to any appearances) is the Perfection of Wisdom.' The Buddha said, 'Because the characteristic of cessation is unattainable.' 'World Honored One! The Perfection of the Eight Liberations (transcending sensory attachments) is the Perfection of Wisdom.' The Buddha said, 'Because the Eight Liberations are unattainable.' 'World Honored One! The Perfection of Concentration (dhyana) is the Perfection of Wisdom.' The Buddha said, 'Because the Nine Successive Attainments of Concentration are unattainable.' 'World Honored One! The Perfection of Giving (dana) is the Perfection of Wisdom.' The Buddha said, 'Because miserliness is unattainable.' 'World Honored One! The Perfection of Morality (sila) is the Perfection of Wisdom.' The Buddha said, 'Because breaking precepts is unattainable.' 'World Honored One! The Perfection of Patience (kshanti) is the Perfection of Wisdom.' The Buddha said, 'Because patience and impatience are unattainable.' 'World Honored One! The Perfection of Vigor (virya) is the Perfection of Wisdom.' The Buddha said, 'Because laziness and vigor are unattainable.' 'World Honored One! The Perfection of Meditation (dhyana) is the Perfection of Wisdom.' The Buddha said, 'Because concentration and distraction are unattainable.' 'World Honored One! The Perfection of Wisdom is the Perfection of Wisdom.' The Buddha said, 'Because ignorance and wisdom are unattainable.' 'World Honored One! The Perfection of the Ten Powers (of a Buddha) is the Perfection of Wisdom.' The Buddha said, 'Because all dharmas are unsubduable.' 'World Honored One! The Perfection of the Four Fearlessnesses (of a Buddha) is the Perfection of Wisdom.' The Buddha said, 'Because the path'

種智不沒故。」

「世尊！無礙智波羅蜜是般若波羅蜜。」

佛言：「一切法無障無礙故。」

「世尊！佛法波羅蜜是般若波羅蜜。」

佛言：「過一切法故。」

「世尊！如實說者波羅蜜是般若波羅蜜。」

佛言：「一切語如實故。」

「世尊！自然波羅蜜是般若波羅蜜。」

佛言：「一切法中自在故。」

「世尊！佛波羅蜜是般若波羅蜜。」

佛言：「知一切法一切種智故。」

摩訶般若波羅蜜經卷第十二大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十三

後秦龜茲國三藏鳩摩羅什譯

聞持品第四十五(丹本耳品)

爾時釋提桓因作是念：「若善男子、善女人得聞般若波羅蜜經耳者，是人於前世佛作功德，與善知識相隨。何況受持親近讀誦、正憶念、如說行，當知是善男子、善女人多親近諸佛。能得聽受親近讀誦乃至正憶念、如說修行、能問能答，當知是善男子、善女人於前世多供養親近諸佛故。聞是深般若波羅蜜不驚不怖不畏，當知是人亦于無量億劫行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。」

爾時舍利弗白佛言：

【現代漢語翻譯】現代漢語譯本『因為種智（一切種類的智慧）不會消失。』『世尊！無礙智波羅蜜（對一切事物都沒有障礙的智慧的圓滿）就是般若波羅蜜（智慧的圓滿）。』佛說：『因為一切法都沒有障礙。』『世尊！佛法波羅蜜（佛法的圓滿）就是般若波羅蜜。』佛說：『因為超越一切法。』『世尊！如實說者波羅蜜（真實講述的圓滿）就是般若波羅蜜。』佛說：『因為一切語言都是真實的。』『世尊！自然波羅蜜（自然的圓滿）就是般若波羅蜜。』佛說：『因為在一切法中自在。』『世尊！佛波羅蜜（佛的圓滿）就是般若波羅蜜。』佛說：『因為知道一切法和一切種類的智慧。』《摩訶般若波羅蜜經》卷第十二大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第十三後秦龜茲國三藏鳩摩羅什譯聞持品第四十五(丹本耳品) 當時，釋提桓因（帝釋天）這樣想：『如果善男子、善女人能夠聽到《般若波羅蜜經》，這個人必定在前世佛那裡做了功德，並且與善知識相隨。更何況是受持、親近、讀誦、正確憶念、如所說修行，應當知道這位善男子、善女人必定親近過很多佛。能夠聽受、親近、讀誦乃至正確憶念、如所說修行、能夠提問和回答，應當知道這位善男子、善女人在前世供養親近過很多佛。聽到這甚深的般若波羅蜜不驚慌、不恐懼、不害怕，應當知道這個人也在無量億劫中修行過檀那波羅蜜（佈施的圓滿）、尸羅波羅蜜（持戒的圓滿）、羼提波羅蜜（忍辱的圓滿）、毗梨耶波羅蜜（精進的圓滿）、禪那波羅蜜（禪定的圓滿）、般若波羅蜜（智慧的圓滿）。』當時，舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：

【English Translation】 English version 'Because the wisdom of all kinds (sarvākārajñatā) does not disappear.' 'World Honored One! The Perfection of Unobstructed Wisdom (asaṅga-jñāna-pāramitā) is the Perfection of Wisdom (prajñāpāramitā).' The Buddha said, 'Because all dharmas are without obstruction.' 'World Honored One! The Perfection of Buddha-dharma (buddhadharma-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because it transcends all dharmas.' 'World Honored One! The Perfection of the one who speaks truthfully (yathāvādī-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because all speech is truthful.' 'World Honored One! The Perfection of the natural (prakṛti-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because it is free in all dharmas.' 'World Honored One! The Perfection of the Buddha (buddha-pāramitā) is the Perfection of Wisdom.' The Buddha said, 'Because it knows all dharmas and all kinds of wisdom.' The Twelfth Fascicle of the Mahāprajñāpāramitā Sūtra Taisho Tripitaka Volume 08, No. 0223, Mahāprajñāpāramitā Sūtra

The Thirteenth Fascicle of the Mahāprajñāpāramitā Sūtra Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter Forty-Five on Holding and Remembering (Dānaben'er Chapter) At that time, Śakra, Lord of the Devas (Śakro devānām indraḥ), thought to himself: 'If a good man or good woman hears the Prajñāpāramitā Sūtra, that person must have performed meritorious deeds in the presence of past Buddhas and been accompanied by good spiritual friends. How much more so if they uphold, draw near, recite, correctly remember, and practice as taught. It should be known that this good man or good woman has drawn near to many Buddhas. If they are able to hear, draw near, recite, and even correctly remember, practice as taught, and are able to ask and answer, it should be known that this good man or good woman has made offerings to and drawn near to many Buddhas in past lives. If they hear this profound Prajñāpāramitā without being startled, frightened, or afraid, it should be known that this person has also practiced the Perfection of Giving (dāna-pāramitā), the Perfection of Morality (śīla-pāramitā), the Perfection of Patience (kṣānti-pāramitā), the Perfection of Vigor (vīrya-pāramitā), the Perfection of Meditation (dhyāna-pāramitā), and the Perfection of Wisdom (prajñā-pāramitā) for countless eons.' At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha:

「世尊！若有善男子、善女人聞是深般若波羅蜜不驚不怖不畏，聞已受持親近如說習行，當知是善男子、善女人如阿惟越致菩薩摩訶薩。何以故？世尊！是般若波羅蜜甚深，若先世不久行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，終不能信解深般若波羅蜜。世尊！若有善男子、善女人呰毀深般若波羅蜜者，當知是人前世亦呰毀深般若波羅蜜。何以故？是善男子、善女人聞說深般若波羅蜜時，無有信樂、心不清凈。是善男子、善女人先世不難不問諸佛及弟子：『云何應行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？云何應修內空乃至云何應修無法有法空？云何應修四念處乃至云何應修八聖道分？云何應修佛十力乃至云何應修十八不共法？』」

釋提桓因語舍利弗：「是深般若波羅蜜，若有善男子、善女人不久行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，不行內空、外空乃至無法有法空，不行四禪、四無量心、四無色定，不行四念處乃至八聖道分，不行佛十力乃至十八不共法。如是人不信解是般若波羅蜜，有何可怪？大德舍利弗！我禮般若波羅蜜，禮般若波羅蜜是禮一切智。」

佛告釋提桓

【現代漢語翻譯】現代漢語譯本：『世尊！如果有善男子、善女人聽聞這甚深的般若波羅蜜（prajnaparamita，智慧的完美）時不感到驚恐、害怕或畏懼，聽聞后能接受、奉持、親近並如教奉行，應當知道這些善男子、善女人如同阿惟越致菩薩摩訶薩（avaivartika bodhisattva mahasattva，不退轉的大菩薩）。為什麼呢？世尊！這般若波羅蜜非常深奧，如果前世沒有長期修行佈施波羅蜜（danaparamita，佈施的完美）、持戒波羅蜜（silaparamita，持戒的完美）、忍辱波羅蜜（ksantiparamita，忍辱的完美）、精進波羅蜜（viryaparamita，精進的完美）、禪定波羅蜜（dhyanaparamita，禪定的完美）和般若波羅蜜，最終不能夠信解這甚深的般若波羅蜜。世尊！如果有善男子、善女人詆譭這甚深的般若波羅蜜，應當知道這個人前世也詆譭過甚深的般若波羅蜜。為什麼呢？這些善男子、善女人在聽聞講述甚深般若波羅蜜時，沒有信樂之心，內心不清凈。這些善男子、善女人前世沒有勤奮地向諸佛和弟子請教：『應當如何修行佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜？應當如何修習內空（adhyatma sunyata，內空的空性）乃至如何修習無法有法空（abhava-svabhava sunyata，無自性有自性的空性）？應當如何修習四念處（catvari smrtyupasthanani，四種正念的修行）乃至如何修習八聖道分（arya-astangika-marga，八正道）？應當如何修習佛的十力（dasabala，佛的十種力量）乃至如何修習十八不共法（avenika-buddha-dharma，佛的十八種不共之法）？』

釋提桓因（Sakradevanam Indra，天神之王）對舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）說：『這甚深的般若波羅蜜，如果有善男子、善女人沒有長期修行佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜，沒有修習內空、外空（bahirdha sunyata，外空的空性）乃至無法有法空，沒有修習四禪（catvari dhyanani，四種禪定）、四無量心（catvari apramanani，四種無量心）、四無色定（catasra arupyasamapattayah，四種無色定），沒有修習四念處乃至八聖道分，沒有修習佛的十力乃至十八不共法。這樣的人不信解這般若波羅蜜，有什麼可奇怪的呢？大德舍利弗！我禮敬般若波羅蜜，禮敬般若波羅蜜就是禮敬一切智（sarvajna，佛陀的智慧）。』

佛陀告訴釋提桓因：

【English Translation】 English version: 『World Honored One! If there are good men or good women who, upon hearing this profound Prajnaparamita (prajnaparamita, the perfection of wisdom), do not feel startled, frightened, or afraid, and having heard it, accept, uphold, draw near to, and practice it as taught, know that these good men and good women are like Avaivartika Bodhisattva Mahasattvas (avaivartika bodhisattva mahasattva, non-retrogressing great bodhisattvas). Why is that? World Honored One! This Prajnaparamita is extremely profound. If in their previous lives they have not long practiced Dana Paramita (danaparamita, the perfection of giving), Sila Paramita (silaparamita, the perfection of morality), Ksanti Paramita (ksantiparamita, the perfection of patience), Virya Paramita (viryaparamita, the perfection of vigor), Dhyana Paramita (dhyanaparamita, the perfection of meditation), and Prajna Paramita, they will ultimately be unable to believe and understand this profound Prajnaparamita. World Honored One! If there are good men or good women who disparage this profound Prajnaparamita, know that these people have also disparaged the profound Prajnaparamita in their previous lives. Why is that? These good men and good women, when hearing the exposition of the profound Prajnaparamita, have no faith or joy, and their minds are not pure. These good men and good women in their previous lives did not diligently ask the Buddhas and their disciples: 『How should one practice Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita? How should one cultivate inner emptiness (adhyatma sunyata, emptiness of the internal) and even how should one cultivate the emptiness of non-existence and existence (abhava-svabhava sunyata, emptiness of non-inherent existence and inherent existence)? How should one cultivate the four foundations of mindfulness (catvari smrtyupasthanani, the four foundations of mindfulness) and even how should one cultivate the eightfold noble path (arya-astangika-marga, the eightfold noble path)? How should one cultivate the ten powers of the Buddha (dasabala, the ten powers of the Buddha) and even how should one cultivate the eighteen unique qualities of the Buddha (avenika-buddha-dharma, the eighteen unique qualities of the Buddha)?』

Sakradevanam Indra (Sakradevanam Indra, the king of the gods) said to Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 『This profound Prajnaparamita, if there are good men or good women who have not long practiced Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita, have not practiced inner emptiness, outer emptiness (bahirdha sunyata, emptiness of the external) and even the emptiness of non-existence and existence, have not practiced the four dhyanas (catvari dhyanani, the four meditations), the four immeasurables (catvari apramanani, the four immeasurables), the four formless attainments (catasra arupyasamapattayah, the four formless attainments), have not practiced the four foundations of mindfulness and even the eightfold noble path, have not practiced the ten powers of the Buddha and even the eighteen unique qualities of the Buddha. It is not strange that such people do not believe and understand this Prajnaparamita. Great virtuous Sariputra! I pay homage to Prajnaparamita, paying homage to Prajnaparamita is paying homage to all-knowing wisdom (sarvajna, the wisdom of the Buddha).』

The Buddha said to Sakradevanam Indra:

因言：「如是，如是！憍尸迦！禮般若波羅蜜是禮一切智。何以故？憍尸迦！諸佛一切智皆從般若波羅蜜生，一切智即是般若波羅蜜。以是故，憍尸迦！善男子、善女人慾住一切智，當住般若波羅蜜。善男子、善女人慾生道種智，當習行般若波羅蜜。欲斷一切諸結及習，當習行般若波羅蜜。善男子、善女人慾轉法輪，當習行般若波羅蜜。善男子、善女人慾得須陀洹果、斯陀含果、阿那含果、阿羅漢果，當習行般若波羅蜜。欲得辟支佛道，當習行般若波羅蜜。欲教眾生令得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，當習行般若波羅蜜。若善男子、善女人慾教眾生令得阿耨多羅三藐三菩提，若欲總攝比丘僧，當習行般若波羅蜜。」

釋提桓因白佛言：「世尊！菩薩摩訶薩欲行般若波羅蜜時，云何名住般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜？云何住內空、外空乃至無法有法空？云何住四禪、四無量心、四無色定、五神通？云何住四念處乃至八聖道分？云何住佛十力乃至十八不共法？世尊！菩薩摩訶薩云何習行般若波羅蜜乃至檀那波羅蜜，內空乃至十八不共法？」

佛語釋提桓因言：「善哉，善哉！憍尸迦！汝能樂問是事，皆是佛神力。憍尸迦！若菩薩摩訶

【現代漢語翻譯】現代漢語譯本因陀羅說道：『是的，是的！憍尸迦（釋提桓因的別名）！禮敬般若波羅蜜（智慧的完美）就是禮敬一切智（佛陀的智慧）。為什麼呢？憍尸迦！諸佛的一切智都從般若波羅蜜產生，一切智就是般若波羅蜜。因此，憍尸迦！善男子、善女人如果想要安住於一切智，應當安住于般若波羅蜜。善男子、善女人如果想要生出道種智（菩薩的智慧），應當修習般若波羅蜜。如果想要斷除一切煩惱和習氣，應當修習般若波羅蜜。善男子、善女人如果想要轉法輪（宣講佛法），應當修習般若波羅蜜。善男子、善女人如果想要獲得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果），應當修習般若波羅蜜。如果想要獲得辟支佛道（緣覺道），應當修習般若波羅蜜。如果想要教導眾生獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，應當修習般若波羅蜜。如果善男子、善女人想要教導眾生獲得阿耨多羅三藐三菩提（無上正等正覺），或者想要統攝比丘僧團，都應當修習般若波羅蜜。』釋提桓因（天帝）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜時，如何稱為安住于般若波羅蜜、禪那波羅蜜（禪定的完美）、毗梨耶波羅蜜（精進的完美）、羼提波羅蜜（忍辱的完美）、尸羅波羅蜜（戒律的完美）、檀那波羅蜜（佈施的完美）？如何安住于內空、外空乃至無法有法空（十八空）？如何安住於四禪、四無量心、四無色定、五神通？如何安住於四念處乃至八聖道分？如何安住于佛十力乃至十八不共法？世尊！菩薩摩訶薩如何修習般若波羅蜜乃至檀那波羅蜜，內空乃至十八不共法？』佛告訴釋提桓因說：『善哉，善哉！憍尸迦！你能夠樂於詢問這些事情，都是佛的神力所致。憍尸迦！如果菩薩摩訶

【English Translation】 English version Indra said: 'So it is, so it is! Kausika (another name for Sakra, the king of gods)! To pay homage to Prajnaparamita (the perfection of wisdom) is to pay homage to all-knowing wisdom (Buddha's wisdom). Why is that? Kausika! All the all-knowing wisdom of the Buddhas arises from Prajnaparamita, and all-knowing wisdom is Prajnaparamita. Therefore, Kausika! If a good man or good woman wishes to abide in all-knowing wisdom, they should abide in Prajnaparamita. If a good man or good woman wishes to generate the wisdom of the path (Bodhisattva's wisdom), they should practice Prajnaparamita. If they wish to cut off all afflictions and habits, they should practice Prajnaparamita. If a good man or good woman wishes to turn the wheel of Dharma (teach the Dharma), they should practice Prajnaparamita. If a good man or good woman wishes to attain the fruit of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), or Arhat (worthy one), they should practice Prajnaparamita. If they wish to attain the path of Pratyekabuddha (solitary Buddha), they should practice Prajnaparamita. If they wish to teach beings to attain the fruit of Srotaapanna, Sakrdagamin, Anagamin, Arhat, or the path of Pratyekabuddha, they should practice Prajnaparamita. If a good man or good woman wishes to teach beings to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), or if they wish to gather the Sangha of Bhikkhus, they should practice Prajnaparamita.' Sakra, the king of gods, said to the Buddha: 'World Honored One! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita, how is it called abiding in Prajnaparamita, Dhyana Paramita (perfection of meditation), Virya Paramita (perfection of diligence), Ksanti Paramita (perfection of patience), Sila Paramita (perfection of morality), and Dana Paramita (perfection of generosity)? How does one abide in inner emptiness, outer emptiness, and even the emptiness of non-existence and existence (the eighteen emptinesses)? How does one abide in the four Dhyanas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers? How does one abide in the four foundations of mindfulness and even the eightfold noble path? How does one abide in the ten powers of the Buddha and even the eighteen unique qualities of a Buddha? World Honored One! How does a Bodhisattva Mahasattva practice Prajnaparamita and even Dana Paramita, inner emptiness and even the eighteen unique qualities of a Buddha?' The Buddha said to Sakra: 'Excellent, excellent! Kausika! Your ability to gladly ask about these matters is all due to the Buddha's divine power. Kausika! If a Bodhisattva Maha

薩行般若波羅蜜時，若不住色中，為習行般若波羅蜜。若不住受想行識中，為習行般若波羅蜜。眼耳鼻舌身意、色聲香味觸法、眼界乃至意識界亦如是。憍尸迦！若菩薩摩訶薩不住般若波羅蜜中，為習般若波羅蜜。不住禪那波羅蜜中，為習禪那波羅蜜。不住毗梨耶波羅蜜中，為習毗梨耶波羅蜜。不住羼提波羅蜜中，為習羼提波羅蜜。不住尸羅波羅蜜中，為習尸羅波羅蜜。不住檀那波羅蜜中，為習檀那波羅蜜。如是，憍尸迦！是名菩薩摩訶薩不住般若波羅蜜中為習般若波羅蜜。憍尸迦！不住內空中為習內空，乃至不住無法有法空中為習無法有法空。不住四禪中為習四禪，不住四無量心中為習四無量心，不住四無色定中為習四無色定，不住五神通中為習五神通。不住四念處中為習四念處，乃至不住八聖道分中為習八聖道分。不住佛十力中為習佛十力，乃至不住十八不共法中為習十八不共法。何以故？憍尸迦！是菩薩不得色可住可習處，乃至十八不共法不得十八不共法可住可習處。複次，憍尸迦！菩薩摩訶薩不習色，若不習色是名習色。受想行識乃至十八不共法亦如是。何以故？是菩薩摩訶薩色前際不可得、中際不可得、后際不可得，乃至十八不共法亦如是。」

舍利弗白佛言：「世尊！是般若波羅蜜甚深。」

【現代漢語翻譯】現代漢語譯本當菩薩修行般若波羅蜜（智慧到彼岸）時，如果不住著於色（物質現象）中，就是爲了修習般若波羅蜜。如果不住著于受（感受）、想（概念）、行（意志）、識（意識）中，就是爲了修習般若波羅蜜。眼、耳、鼻、舌、身、意（六根），色、聲、香、味、觸、法（六塵），眼界乃至意識界也是如此。憍尸迦（帝釋天）！如果菩薩摩訶薩不住著于般若波羅蜜中，就是爲了修習般若波羅蜜。不住著于禪那波羅蜜（禪定到彼岸）中，就是爲了修習禪那波羅蜜。不住著于毗梨耶波羅蜜（精進到彼岸）中，就是爲了修習毗梨耶波羅蜜。不住著于羼提波羅蜜（忍辱到彼岸）中，就是爲了修習羼提波羅蜜。不住著于尸羅波羅蜜（持戒到彼岸）中，就是爲了修習尸羅波羅蜜。不住著于檀那波羅蜜（佈施到彼岸）中，就是爲了修習檀那波羅蜜。如此，憍尸迦！這就是菩薩摩訶薩不住著于般若波羅蜜中而修習般若波羅蜜。憍尸迦！不住著于內空（內在的空性）中，就是爲了修習內空，乃至不住著于無法有法空（非有非無的空性）中，就是爲了修習無法有法空。不住著於四禪（四種禪定）中，就是爲了修習四禪，不住著於四無量心（慈悲喜捨四種心）中，就是爲了修習四無量心，不住著於四無色定（四種無色界禪定）中，就是爲了修習四無色定，不住著於五神通（五種神通）中，就是爲了修習五神通。不住著於四念處（四種觀想）中，就是爲了修習四念處，乃至不住著於八聖道分（八正道）中，就是爲了修習八聖道分。不住著于佛十力（佛的十種力量）中，就是爲了修習佛十力，乃至不住著於十八不共法（佛的十八種不共功德）中，就是爲了修習十八不共法。為什麼呢？憍尸迦！因為菩薩找不到色可以住著或修習的地方，乃至十八不共法也找不到可以住著或修習的地方。再者，憍尸迦！菩薩摩訶薩不執著於色，如果不執著於色，這才是真正的修習色。受、想、行、識乃至十八不共法也是如此。為什麼呢？因為菩薩摩訶薩認為色的前際（過去）、中際（現在）、后際（未來）都不可得，乃至十八不共法也是如此。舍利弗（佛陀的弟子）對佛說：『世尊！這般若波羅蜜真是深奧啊！』

【English Translation】 English version When a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), if he does not dwell in form (material phenomena), he is practicing Prajna Paramita. If he does not dwell in feeling, perception, volition, and consciousness, he is practicing Prajna Paramita. The same is true for the eye, ear, nose, tongue, body, and mind (the six sense organs); form, sound, smell, taste, touch, and dharma (the six sense objects); and the eye realm up to the mind consciousness realm. Kausika (Indra)! If a Bodhisattva Mahasattva does not dwell in Prajna Paramita, he is practicing Prajna Paramita. If he does not dwell in Dhyana Paramita (Perfection of Meditation), he is practicing Dhyana Paramita. If he does not dwell in Virya Paramita (Perfection of Effort), he is practicing Virya Paramita. If he does not dwell in Ksanti Paramita (Perfection of Patience), he is practicing Ksanti Paramita. If he does not dwell in Sila Paramita (Perfection of Morality), he is practicing Sila Paramita. If he does not dwell in Dana Paramita (Perfection of Giving), he is practicing Dana Paramita. Thus, Kausika! This is how a Bodhisattva Mahasattva practices Prajna Paramita by not dwelling in Prajna Paramita. Kausika! By not dwelling in inner emptiness, one practices inner emptiness, and so on, up to not dwelling in the emptiness of neither existence nor non-existence, one practices the emptiness of neither existence nor non-existence. By not dwelling in the four Dhyanas (four meditative absorptions), one practices the four Dhyanas; by not dwelling in the four immeasurables (loving-kindness, compassion, joy, and equanimity), one practices the four immeasurables; by not dwelling in the four formless absorptions, one practices the four formless absorptions; by not dwelling in the five supernormal powers, one practices the five supernormal powers. By not dwelling in the four foundations of mindfulness, one practices the four foundations of mindfulness, and so on, up to not dwelling in the eightfold noble path, one practices the eightfold noble path. By not dwelling in the ten powers of a Buddha, one practices the ten powers of a Buddha, and so on, up to not dwelling in the eighteen unique qualities of a Buddha, one practices the eighteen unique qualities of a Buddha. Why is this so? Kausika! It is because a Bodhisattva cannot find a place to dwell in or practice form, and so on, up to the eighteen unique qualities of a Buddha, where he can dwell in or practice them. Furthermore, Kausika! A Bodhisattva Mahasattva does not cling to form, and by not clinging to form, he truly practices form. The same is true for feeling, perception, volition, consciousness, and up to the eighteen unique qualities of a Buddha. Why is this so? Because a Bodhisattva Mahasattva sees that the past, present, and future of form are unattainable, and the same is true for the eighteen unique qualities of a Buddha. Sariputra (a disciple of the Buddha) said to the Buddha, 'World Honored One! This Prajna Paramita is indeed profound!'

佛言：「色如甚深故，般若波羅蜜甚深。受想行識如甚深故，般若波羅蜜甚深。乃至十八不共法亦如是。」

舍利弗言：「世尊！是般若波羅蜜難可測量。」

佛言：「色難可測量故，般若波羅蜜難可測量。受想行識乃至十八不共法難可測量故，般若波羅蜜難可測量。」

「世尊！是般若波羅蜜無量。」

佛言：「色無量故，般若波羅蜜無量。受想行識乃至十八不共法無量故，般若波羅蜜無量。」

佛告舍利弗：「若菩薩摩訶薩行般若波羅蜜時，不行色甚深，為行般若波羅蜜。不行受想行識乃至不行十八不共法甚深，為行般若波羅蜜。何以故？色甚深相為非色，受想行識乃至十八不共法甚深相為非十八不共法。如是不行，為行般若波羅蜜。舍利弗！若菩薩摩訶薩行般若波羅蜜時，不行色難測量，為行般若波羅蜜。不行受想行識乃至不行十八不共法難測量，為行般若波羅蜜。何以故？色難測量相為非色，受想行識乃至十八不共法難測量相為非十八不共法。舍利弗！若菩薩摩訶薩行般若波羅蜜時，不行色無量，為行般若波羅蜜。不行受想行識乃至不行十八不共法無量，為行般若波羅蜜。何以故？色是無量相為非色，受想行識乃至十八不共法無量相為非十八不共法。」

舍利弗白佛

【現代漢語翻譯】現代漢語譯本佛說：『因為色（rupa，物質現象）如同深淵般深邃，所以般若波羅蜜（prajnaparamita，智慧的完美）也深邃。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也如同深淵般深邃，所以般若波羅蜜也深邃。乃至十八不共法（avenika-dharma，佛陀獨有的十八種功德）也是如此。』舍利弗（Sariputra，佛陀的十大弟子之一）說：『世尊！這般若波羅蜜難以測量。』佛說：『因為色難以測量，所以般若波羅蜜難以測量。受、想、行、識乃至十八不共法難以測量，所以般若波羅蜜難以測量。』『世尊！這般若波羅蜜是無量的。』佛說：『因為色是無量的，所以般若波羅蜜是無量的。受、想、行、識乃至十八不共法是無量的，所以般若波羅蜜是無量的。』佛告訴舍利弗：『如果菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）在修行般若波羅蜜時，不執著於色的深邃，才是修行般若波羅蜜。不執著于受、想、行、識乃至不執著於十八不共法的深邃，才是修行般若波羅蜜。為什麼呢？因為色的深邃的本質是非色，受、想、行、識乃至十八不共法的深邃的本質是非十八不共法。像這樣不執著，才是修行般若波羅蜜。舍利弗！如果菩薩摩訶薩在修行般若波羅蜜時，不執著於色的難以測量，才是修行般若波羅蜜。不執著于受、想、行、識乃至不執著於十八不共法的難以測量，才是修行般若波羅蜜。為什麼呢？因為色難以測量的本質是非色，受、想、行、識乃至十八不共法難以測量的本質是非十八不共法。舍利弗！如果菩薩摩訶薩在修行般若波羅蜜時，不執著於色的無量，才是修行般若波羅蜜。不執著于受、想、行、識乃至不執著於十八不共法的無量，才是修行般若波羅蜜。為什麼呢？因為色是無量的本質是非色，受、想、行、識乃至十八不共法是無量的本質是非十八不共法。』舍利弗對佛說

【English Translation】 English version The Buddha said: 'Because form (rupa, material phenomena) is as profound as the deepest abyss, so is the Perfection of Wisdom (prajnaparamita). Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also as profound as the deepest abyss, so is the Perfection of Wisdom. Even the eighteen unique qualities of a Buddha (avenika-dharma) are the same.' Sariputra (one of the Buddha's ten principal disciples) said: 'World Honored One! This Perfection of Wisdom is immeasurable.' The Buddha said: 'Because form is immeasurable, so is the Perfection of Wisdom immeasurable. Because feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha are immeasurable, so is the Perfection of Wisdom immeasurable.' 'World Honored One! This Perfection of Wisdom is limitless.' The Buddha said: 'Because form is limitless, so is the Perfection of Wisdom limitless. Because feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha are limitless, so is the Perfection of Wisdom limitless.' The Buddha told Sariputra: 'If a Bodhisattva-Mahasattva (a great Bodhisattva) practices the Perfection of Wisdom, he does not cling to the profundity of form, and this is practicing the Perfection of Wisdom. He does not cling to the profundity of feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha, and this is practicing the Perfection of Wisdom. Why? Because the essence of the profundity of form is non-form, and the essence of the profundity of feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha is non-eighteen unique qualities of a Buddha. Not clinging in this way is practicing the Perfection of Wisdom. Sariputra! If a Bodhisattva-Mahasattva practices the Perfection of Wisdom, he does not cling to the immeasurability of form, and this is practicing the Perfection of Wisdom. He does not cling to the immeasurability of feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha, and this is practicing the Perfection of Wisdom. Why? Because the essence of the immeasurability of form is non-form, and the essence of the immeasurability of feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha is non-eighteen unique qualities of a Buddha. Sariputra! If a Bodhisattva-Mahasattva practices the Perfection of Wisdom, he does not cling to the limitlessness of form, and this is practicing the Perfection of Wisdom. He does not cling to the limitlessness of feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha, and this is practicing the Perfection of Wisdom. Why? Because the essence of the limitlessness of form is non-form, and the essence of the limitlessness of feeling, perception, mental formations, consciousness, and even the eighteen unique qualities of a Buddha is non-eighteen unique qualities of a Buddha.' Sariputra said to the Buddha

言：「世尊！是般若波羅蜜甚深甚深相，難見難解，不可思量。不應在新發意菩薩前說。何以故？新發意菩薩聞是甚深般若波羅蜜，或當驚怖，心生疑悔，不信不行。是甚深般若波羅蜜，當在阿惟越致菩薩摩訶薩前說。是菩薩聞是甚深般若波羅蜜，不驚不怖、心不疑悔則能信行。」

釋提桓因問舍利弗：「若在新發意菩薩摩訶薩前說是深般若波羅蜜，有何等過？」

舍利弗報釋提桓因言：「憍尸迦！若在新發意菩薩前說是深般若波羅蜜，或當驚怖、呰毀不信，是新發意菩薩或有是處。若新發意菩薩聞是深般若波羅蜜，毀呰不信，種三惡道業。是業因緣故，久久難得阿耨多羅三藐三菩提。」

釋提桓因問舍利弗：「頗有未受記菩薩摩訶薩聞是深般若波羅蜜不驚不怖者不？」舍利弗言：「如是，憍尸迦！若有菩薩摩訶薩聞是深般若波羅蜜不驚不怖，當知是菩薩得受阿耨多羅三藐三菩提記不久，不過一佛兩佛。」

佛告舍利弗：「如是，如是！是菩薩摩訶薩久發意行六波羅蜜，多供養諸佛，聞是深般若波羅蜜不驚不怖不畏，聞即受持，如般若波羅蜜中所說行。」

爾時舍利弗白佛言：「世尊！我欲說譬喻。如求菩薩道善男子、善女人，夢中修行般若波羅蜜，入禪定、勤精進、具足忍辱、守護

【現代漢語翻譯】現代漢語譯本：言：『世尊！這般若波羅蜜（prajnaparamita，智慧的完美）的境界極其深奧，難以見到，難以理解，不可思議。不應該在新發意的菩薩（bodhisattva，覺悟的修行者）面前宣說。為什麼呢？因為新發意的菩薩聽到這深奧的般若波羅蜜，可能會感到驚恐，心中產生疑惑和後悔，不相信也不修行。這深奧的般若波羅蜜，應當在阿惟越致（avaivartika，不退轉）菩薩摩訶薩（mahasattva，偉大的修行者）面前宣說。這些菩薩聽到這深奧的般若波羅蜜，不會感到驚恐，不會害怕，心中不會疑惑和後悔，就能相信並修行。』釋提桓因（Śakra devānām indra，天神之王）問舍利弗（Sariputra，佛陀的十大弟子之一）：『如果在新發意的菩薩摩訶薩面前宣說這深奧的般若波羅蜜，會有什麼過失呢？』舍利弗回答釋提桓因說：『憍尸迦（Kauśika，釋提桓因的別名）！如果在新發意的菩薩面前宣說這深奧的般若波羅蜜，他們可能會感到驚恐，誹謗而不相信，新發意的菩薩可能會有這種情況。如果新發意的菩薩聽到這深奧的般若波羅蜜，誹謗而不相信，就會種下三惡道（three evil realms）的業因。因為這個業因的緣故，他們要經過很久很久才能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』釋提桓因問舍利弗：『有沒有未受記（avyakrta，未被授記）的菩薩摩訶薩聽到這深奧的般若波羅蜜而不感到驚恐的呢？』舍利弗說：『是的，憍尸迦！如果有菩薩摩訶薩聽到這深奧的般若波羅蜜而不感到驚恐，應當知道這位菩薩得到阿耨多羅三藐三菩提的授記不會太久，不會超過一尊或兩尊佛。』佛告訴舍利弗：『是的，是的！這位菩薩摩訶薩很久以前就發願修行六波羅蜜（six paramitas），供養過很多佛，聽到這深奧的般若波羅蜜不會感到驚恐、害怕，聽到后就能接受並奉持，按照般若波羅蜜中所說的去修行。』這時，舍利弗對佛說：『世尊！我想說個比喻。就像那些追求菩薩道的善男子、善女人，在夢中修行般若波羅蜜，進入禪定，勤奮精進，具足忍辱，守護……』

【English Translation】 English version: It is said: 'World Honored One! This Prajnaparamita (perfection of wisdom) is extremely profound, difficult to see, difficult to understand, and inconceivable. It should not be spoken before newly initiated Bodhisattvas (enlightenment beings). Why is that? Because newly initiated Bodhisattvas, upon hearing this profound Prajnaparamita, might be frightened, develop doubts and regrets in their hearts, and not believe or practice it. This profound Prajnaparamita should be spoken before Avaivartika (non-regressing) Bodhisattva Mahasattvas (great beings). These Bodhisattvas, upon hearing this profound Prajnaparamita, will not be frightened, will not be afraid, will not have doubts or regrets in their hearts, and will be able to believe and practice it.' Shakra devanam Indra (king of the gods) asked Sariputra (one of the Buddha's ten great disciples): 'If this profound Prajnaparamita is spoken before newly initiated Bodhisattva Mahasattvas, what faults would there be?' Sariputra replied to Shakra devanam Indra: 'Kausika (another name for Shakra)! If this profound Prajnaparamita is spoken before newly initiated Bodhisattvas, they might be frightened, slander, and not believe it. Such a situation might occur with newly initiated Bodhisattvas. If newly initiated Bodhisattvas hear this profound Prajnaparamita, slander, and do not believe it, they will plant the seeds of karma for the three evil realms. Because of this karmic cause, it will be a long time before they can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Shakra devanam Indra asked Sariputra: 'Are there any un-bestowed-with-prediction (avyakrta) Bodhisattva Mahasattvas who, upon hearing this profound Prajnaparamita, are not frightened?' Sariputra said: 'Yes, Kausika! If there are Bodhisattva Mahasattvas who, upon hearing this profound Prajnaparamita, are not frightened, it should be known that these Bodhisattvas will receive the prediction of Anuttara-samyak-sambodhi soon, not exceeding one or two Buddhas.' The Buddha told Sariputra: 'Yes, yes! These Bodhisattva Mahasattvas have long ago made the vow to practice the six paramitas (perfections), have made offerings to many Buddhas, and upon hearing this profound Prajnaparamita, they will not be frightened or afraid. Upon hearing it, they will accept and uphold it, and practice according to what is said in the Prajnaparamita.' At that time, Sariputra said to the Buddha: 'World Honored One! I would like to give an analogy. It is like those good men and good women who seek the Bodhisattva path, who in their dreams practice Prajnaparamita, enter into samadhi (meditative absorption), diligently strive, possess patience, and protect...'

于戒、行佈施。修行內空、外空乃至坐于道場。當知是善男子、善女人近阿耨多羅三藐三菩提。何況菩薩摩訶薩欲得阿耨多羅三藐三菩提，覺時修行般若波羅蜜，入禪定、勤精進、具足忍辱、守護于戒、行佈施，而不疾成阿耨多羅三藐三菩提坐于道場？世尊！善男子、善女人善根成就，得聞般若波羅蜜，受持乃至如說修行。當知是菩薩摩訶薩久發意種善根，多供養諸佛，與善知識相隨，是人能受持般若波羅蜜乃至正憶念，當知是人近受阿耨多羅三藐三菩提記。當知是善男子、善女人如阿惟越致菩薩摩訶薩，于阿耨多羅三藐三菩提不動轉，能得深般若波羅蜜，得已能受持讀誦乃至正憶念。世尊！譬如人慾過百由旬若二百三百四百由旬曠野險道，先見諸相，若放牧者、若疆界、若園林。如是等諸相故，知近城邑聚落。是人見是相已，作是念：『如我所見相，當知城邑聚落不遠。』心得安隱，不畏賊難惡蟲飢渴。世尊！菩薩摩訶薩亦如是。若得是深般若波羅蜜受持讀誦乃至正憶念，當知近受得阿耨多羅三藐三菩提記不久，當知是菩薩摩訶薩，不應畏墮聲聞、辟支佛地。是諸先相，所謂甚深般若波羅蜜，得聞得見得受持乃至正憶念故。」

佛告舍利弗：「如是，如是！汝更樂說者便說。」

「世尊！譬如人慾見大

{ "translations": [ "現代漢語譯本", "持守戒律，實行佈施。修習內空、外空，乃至安坐于菩提道場。應當知道，這樣的善男子、善女人已接近阿耨多羅三藐三菩提（無上正等正覺）。更何況菩薩摩訶薩想要獲得阿耨多羅三藐三菩提，在覺悟時修習般若波羅蜜（智慧的完美），入禪定、勤奮精進、具足忍辱、守護戒律、實行佈施，難道不能迅速成就阿耨多羅三藐三菩提，安坐于菩提道場嗎？世尊！善男子、善女人善根成就，能夠聽聞般若波羅蜜，受持乃至如所說修行。應當知道，這樣的菩薩摩訶薩早已發願種下善根，多次供養諸佛，與善知識相隨，這樣的人能夠受持般若波羅蜜乃至正確憶念，應當知道，這樣的人接近接受阿耨多羅三藐三菩提的授記。應當知道，這樣的善男子、善女人如同阿惟越致（不退轉）菩薩摩訶薩，對於阿耨多羅三藐三菩提不會退轉，能夠獲得甚深的般若波羅蜜，獲得后能夠受持讀誦乃至正確憶念。世尊！譬如有人想要穿越一百由旬（古印度長度單位）或者二百、三百、四百由旬的曠野險道，事先看到各種跡象，比如放牧的人、疆界、園林。因為這些跡象，就知道接近城鎮村落。這個人看到這些跡象后，會這樣想：『根據我所看到的跡象，應當知道城鎮村落不遠了。』內心感到安穩，不害怕盜賊、災禍、惡蟲和飢渴。世尊！菩薩摩訶薩也是如此。如果能夠獲得這甚深的般若波羅蜜，受持讀誦乃至正確憶念，應當知道接近接受阿耨多羅三藐三菩提的授記不久了，應當知道這樣的菩薩摩訶薩，不應該害怕墮入聲聞、辟支佛（獨覺）的境界。這些先兆，就是所謂的甚深般若波羅蜜，能夠聽聞、看到、受持乃至正確憶念的緣故。」， "佛陀告訴舍利弗：『是這樣的，是這樣的！你如果還想說，就說吧。』", "『世尊！譬如有人想要見到大" ], "english_translations": [ "English version", "Observing precepts and practicing giving. Cultivating inner emptiness, outer emptiness, and even sitting in the Bodhi-mandala (place of enlightenment). It should be known that such a good man or good woman is close to Anuttara-samyak-sambodhi (supreme perfect enlightenment). How much more so when a Bodhisattva-Mahasattva (great Bodhisattva) desires to attain Anuttara-samyak-sambodhi, and while awakening, practices Prajna-paramita (perfection of wisdom), enters into dhyana (meditation), diligently strives, is endowed with patience, guards the precepts, and practices giving, would they not quickly achieve Anuttara-samyak-sambodhi and sit in the Bodhi-mandala? World Honored One! When a good man or good woman has accomplished good roots, they are able to hear the Prajna-paramita, receive it, and even practice as it is taught. It should be known that such a Bodhisattva-Mahasattva has long ago made the vow to plant good roots, has made offerings to many Buddhas, and has been in the company of good teachers. Such a person is able to receive the Prajna-paramita and even correctly recollect it. It should be known that such a person is close to receiving the prediction of Anuttara-samyak-sambodhi. It should be known that such a good man or good woman is like an Avaivartika (non-retrogressing) Bodhisattva-Mahasattva, who will not regress from Anuttara-samyak-sambodhi, and is able to obtain the profound Prajna-paramita. Having obtained it, they are able to receive, recite, and even correctly recollect it. World Honored One! For example, if a person wants to cross a wilderness of a hundred yojanas (ancient Indian unit of distance), or two hundred, three hundred, or four hundred yojanas, they would first see various signs, such as herdsmen, boundaries, or gardens. Because of these signs, they would know that they are close to a town or village. Having seen these signs, this person would think: 『According to the signs I have seen, I should know that the town or village is not far away.』 Their heart would feel at peace, and they would not fear thieves, calamities, evil insects, or hunger and thirst. World Honored One! A Bodhisattva-Mahasattva is also like this. If they are able to obtain this profound Prajna-paramita, receive it, recite it, and even correctly recollect it, it should be known that they are close to receiving the prediction of Anuttara-samyak-sambodhi soon. It should be known that such a Bodhisattva-Mahasattva should not fear falling into the state of a Sravaka (hearer) or Pratyekabuddha (solitary Buddha). These are the preliminary signs, namely the profound Prajna-paramita, which they are able to hear, see, receive, and even correctly recollect.」", "The Buddha said to Sariputra: 『It is so, it is so! If you wish to say more, then speak.』", "『World Honored One! For example, if a person wants to see a great" ] }

海，發心往趣。不見樹相、不見山相，是人雖未見大海，知大海不遠。何以故？大海處平，無樹相、無山相故。如是，世尊！菩薩摩訶薩聞是深般若波羅蜜，受持乃至正憶念時，雖未佛前受劫數之記，若百劫千劫百千萬億劫，是菩薩自知近受阿耨多羅三藐三菩提記不久。何以故？『我得聞是深般若波羅蜜，受持讀誦乃至正憶念故。』世尊！譬如初春，諸樹故葉已墮，當知此樹新葉華果出在不久。何以故？見是諸樹先相故，知今不久華葉果出。是時閻浮提人見樹先相，皆悉歡喜。世尊！菩薩摩訶薩得聞是深般若波羅蜜，受持讀誦乃至正憶念、如說行，當知是菩薩善根成就，多供養諸佛。是菩薩應作是念：『先世善根所追，趣阿耨多羅三藐三菩提。以是因緣故，得見得聞是深般若波羅蜜，受持讀誦乃至正憶念、如說行。』是中諸天子曾見佛者，歡喜踴躍，作是念言：『先諸菩薩摩訶薩亦有如是受記先相，今是菩薩摩訶薩受阿耨多羅三藐三菩提記亦不久。』世尊！譬如母人懷妊，身體苦重、行步不便、坐起不安、眠食轉少，不喜語言、厭本所習，受苦痛故。有異母人見其先相，當知產生不久。菩薩摩訶薩亦如是，種善根，多供養諸佛，久行六波羅蜜，與善知識相隨，善根成就，得聞深般若波羅蜜，受持讀誦乃至正憶念、如說

【現代漢語翻譯】現代漢語譯本：就像一個人，發心前往大海。他沒有看到樹木的景象，也沒有看到山巒的景象，這個人雖然沒有看到大海，但他知道大海不遠了。為什麼呢？因為大海所在之處是平坦的，沒有樹木的景象，也沒有山巒的景象。世尊！菩薩摩訶薩（菩薩：指發願要成就佛果的修行者；摩訶薩：指偉大的菩薩）聽聞這甚深的般若波羅蜜（般若波羅蜜：指通過智慧到達彼岸的方法），受持乃至正確憶念時，雖然沒有在佛前得到授記（授記：指佛預言某人未來成佛），即使經過百劫、千劫、百千萬億劫，這位菩薩自己也知道，他很快就會得到阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺，即佛的智慧）的授記。為什麼呢？因為『我能夠聽聞這甚深的般若波羅蜜，受持讀誦乃至正確憶念』。世尊！譬如初春，各種樹木的舊葉已經凋落，應當知道這樹木的新葉、花朵、果實很快就會出現。為什麼呢？因為看到這些樹木先前的景象，就知道現在不久就會有花葉果實出現。這時閻浮提（閻浮提：指我們所居住的這個世界）的人們看到樹木先前的景象，都非常歡喜。世尊！菩薩摩訶薩能夠聽聞這甚深的般若波羅蜜，受持讀誦乃至正確憶念、如教奉行，應當知道這位菩薩的善根已經成就，多次供養諸佛。這位菩薩應當這樣想：『是前世的善根所追隨，才趣向阿耨多羅三藐三菩提。因為這個因緣，才能夠見到、聽到這甚深的般若波羅蜜，受持讀誦乃至正確憶念、如教奉行。』這裡的天子們曾經見過佛的，都歡喜踴躍，這樣想道：『以前的菩薩摩訶薩也有這樣的受記先兆，現在這位菩薩摩訶薩得到阿耨多羅三藐三菩提的授記也不遠了。』世尊！譬如一個母親懷孕，身體感到沉重、行走不便、坐立不安、睡眠和飲食減少，不喜歡說話、厭倦原本習慣的事物，因為承受痛苦的緣故。有其他的母親看到她這些先兆，就知道她快要生產了。菩薩摩訶薩也是這樣，種下善根，多次供養諸佛，長期修行六波羅蜜（六波羅蜜：指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），與善知識相隨，善根成就，能夠聽聞甚深的般若波羅蜜，受持讀誦乃至正確憶念、如教奉行

【English Translation】 English version: It is like a person who sets out with the intention to go to the sea. He does not see the appearance of trees, nor does he see the appearance of mountains. Although this person has not seen the sea, he knows that the sea is not far away. Why is that? Because the place where the sea is located is flat, without the appearance of trees or mountains. Similarly, World Honored One! When a Bodhisattva Mahasattva (Bodhisattva: a being who aspires to achieve Buddhahood; Mahasattva: a great Bodhisattva) hears this profound Prajna Paramita (Prajna Paramita: the perfection of wisdom that leads to the other shore), and upholds it, even to the point of correct mindfulness, although he has not received a prediction of Buddhahood before the Buddha, even after hundreds of kalpas, thousands of kalpas, hundreds of millions of billions of kalpas, this Bodhisattva knows for himself that he will soon receive the prediction of Anuttara Samyak Sambodhi (Anuttara Samyak Sambodhi: the unsurpassed, right and perfect enlightenment, the wisdom of a Buddha). Why is that? Because 『I am able to hear this profound Prajna Paramita, uphold it, recite it, and even correctly remember it.』 World Honored One! It is like early spring, when the old leaves of various trees have fallen, one should know that the new leaves, flowers, and fruits of these trees will soon appear. Why is that? Because seeing the previous signs of these trees, one knows that flowers, leaves, and fruits will soon appear. At this time, the people of Jambudvipa (Jambudvipa: the world we live in) see the previous signs of the trees and are all very happy. World Honored One! When a Bodhisattva Mahasattva is able to hear this profound Prajna Paramita, uphold it, recite it, even to the point of correct mindfulness, and practice as taught, one should know that this Bodhisattva』s roots of goodness have been accomplished, and he has made offerings to many Buddhas. This Bodhisattva should think like this: 『It is because of the good roots from past lives that I am now heading towards Anuttara Samyak Sambodhi. Because of this cause, I am able to see and hear this profound Prajna Paramita, uphold it, recite it, even to the point of correct mindfulness, and practice as taught.』 The devas (devas: celestial beings) here who have seen the Buddha before are all joyful and elated, thinking: 『The previous Bodhisattva Mahasattvas also had such signs before receiving their predictions, and now this Bodhisattva Mahasattva will also soon receive the prediction of Anuttara Samyak Sambodhi.』 World Honored One! It is like a mother who is pregnant, her body feels heavy, walking is inconvenient, sitting and standing are uneasy, her sleep and diet decrease, she dislikes talking, and is tired of her usual habits, because she is enduring pain. When other mothers see these signs, they know that she will soon give birth. The Bodhisattva Mahasattva is also like this, having planted good roots, made offerings to many Buddhas, practiced the Six Paramitas (Six Paramitas: the six perfections of giving, morality, patience, diligence, meditation, and wisdom that lead to the other shore) for a long time, associated with good teachers, accomplished good roots, and is able to hear the profound Prajna Paramita, uphold it, recite it, even to the point of correct mindfulness, and practice as taught.

行。諸人亦知是菩薩摩訶薩得阿耨多羅三藐三菩提記不久。」

佛告舍利弗言：「善哉，善哉！汝所樂說皆是佛力。」

爾時須菩提白佛言：「希有世尊！諸多陀阿伽度、阿羅訶、三藐三佛陀，善付諸菩薩摩訶薩事。」

佛告須菩提：「諸菩薩摩訶薩發阿耨多羅三藐三菩提心，安隱多眾生，令無量眾生得樂，憐愍饒益諸天人故。是諸菩薩行菩薩道時，以四事攝無量百千眾生，所謂佈施、愛語、利益、同事。亦以十善道成就眾生，自行初禪亦教他人令行初禪，乃至自行非有想非無想處亦教他人令行乃至非有想非無想處。自行檀那波羅蜜亦教他人令行檀那波羅蜜，自行屍羅波羅蜜亦教他人令行屍羅波羅蜜，自行羼提波羅蜜亦教他人令行羼提波羅蜜，自行毗梨耶波羅蜜亦教他人令行毗梨耶波羅蜜，自行禪那波羅蜜亦教他人令行禪那波羅蜜，自行般若波羅蜜亦教他人令行般若波羅蜜。是菩薩得般若波羅蜜，以方便力教眾生，令得須陀洹果，自於內不證。教眾生令得斯陀含果、阿那含果、阿羅漢果，自於內不證。教眾生令得辟支佛道，自於內不證。自行六波羅蜜亦教無量百千萬諸菩薩令行六波羅蜜。自住阿惟越致地亦教他人住阿惟越致地。自凈佛國土亦教他人凈佛國土。自成就眾生亦教他人成就眾生。自得菩

【現代漢語翻譯】現代漢語譯本『是的，大家也知道這位菩薩摩訶薩（偉大的菩薩）不久將獲得阿耨多羅三藐三菩提（無上正等正覺）的授記。』

佛陀告訴舍利弗說：『說得好啊，說得好啊！你所樂意說的都是佛的力量。』

這時，須菩提對佛說：『世尊，真是稀有啊！諸多的如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），善於將事務託付給諸菩薩摩訶薩。』

佛陀告訴須菩提：『諸菩薩摩訶薩發阿耨多羅三藐三菩提心，是爲了安穩眾多眾生，使無量眾生得到快樂，憐憫並饒益諸天人。這些菩薩在行菩薩道時，用四種方法攝受無量百千眾生，即佈施、愛語、利益、同事。也用十善道成就眾生，自己修行初禪也教他人修行初禪，乃至自己修行非想非非想處也教他人修行非想非非想處。自己修行檀那波羅蜜（佈施波羅蜜）也教他人修行檀那波羅蜜，自己修行尸羅波羅蜜（持戒波羅蜜）也教他人修行尸羅波羅蜜，自己修行羼提波羅蜜（忍辱波羅蜜）也教他人修行羼提波羅蜜，自己修行毗梨耶波羅蜜（精進波羅蜜）也教他人修行毗梨耶波羅蜜，自己修行禪那波羅蜜（禪定波羅蜜）也教他人修行禪那波羅蜜，自己修行般若波羅蜜（智慧波羅蜜）也教他人修行般若波羅蜜。這位菩薩得到般若波羅蜜，用方便力教導眾生，使他們得到須陀洹果（預流果），自己內心卻不證得。教導眾生使他們得到斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果），自己內心卻不證得。教導眾生使他們得到辟支佛道（緣覺道），自己內心卻不證得。自己修行六波羅蜜也教導無量百千萬諸菩薩修行六波羅蜜。自己安住于阿惟越致地（不退轉地）也教導他人安住于阿惟越致地。自己清凈佛國土也教導他人清凈佛國土。自己成就眾生也教導他人成就眾生。自己得到菩

【English Translation】 English version 'Yes, and everyone also knows that this Bodhisattva Mahasattva (great Bodhisattva) will soon receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'

The Buddha said to Shariputra, 'Excellent, excellent! What you are pleased to say is all due to the power of the Buddha.'

At that time, Subhuti said to the Buddha, 'It is rare, World Honored One! Many Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) are good at entrusting matters to the Bodhisattva Mahasattvas.'

The Buddha said to Subhuti, 'The Bodhisattva Mahasattvas generate the mind for Anuttara-samyak-sambodhi in order to bring peace to many beings, to enable countless beings to attain happiness, and to have compassion and benefit for gods and humans. When these Bodhisattvas practice the Bodhisattva path, they gather countless hundreds of thousands of beings through four methods, namely, giving, kind speech, beneficial actions, and cooperation. They also accomplish beings through the ten wholesome paths. They themselves practice the first dhyana (meditative absorption) and also teach others to practice the first dhyana, up to practicing the state of neither perception nor non-perception and also teaching others to practice the state of neither perception nor non-perception. They themselves practice Dana Paramita (perfection of giving) and also teach others to practice Dana Paramita. They themselves practice Sila Paramita (perfection of morality) and also teach others to practice Sila Paramita. They themselves practice Kshanti Paramita (perfection of patience) and also teach others to practice Kshanti Paramita. They themselves practice Virya Paramita (perfection of diligence) and also teach others to practice Virya Paramita. They themselves practice Dhyana Paramita (perfection of meditation) and also teach others to practice Dhyana Paramita. They themselves practice Prajna Paramita (perfection of wisdom) and also teach others to practice Prajna Paramita. This Bodhisattva attains Prajna Paramita and uses skillful means to teach beings, enabling them to attain the Srotaapanna fruit (stream-enterer), but does not realize it within themselves. They teach beings to attain the Sakadagami fruit (once-returner), the Anagami fruit (non-returner), and the Arhat fruit (worthy one), but do not realize it within themselves. They teach beings to attain the Pratyekabuddha path (solitary enlightened one), but do not realize it within themselves. They themselves practice the six Paramitas and also teach countless hundreds of thousands of Bodhisattvas to practice the six Paramitas. They themselves abide in the Avinivartaniya stage (non-retrogressing stage) and also teach others to abide in the Avinivartaniya stage. They themselves purify the Buddha-land and also teach others to purify the Buddha-land. They themselves accomplish beings and also teach others to accomplish beings. They themselves attain Bodh

薩神通亦教他人令得菩薩神通。自凈陀羅尼門亦教他人凈陀羅尼門。自具足樂說辯才亦教他人具足樂說辯才。自受色成就亦教他人受色成就。自成就三十二相亦教他人成就三十二相。自成就童真地亦教他人成就童真地。自成就佛十力亦教他人令成就佛十力。自行四無所畏亦教他人行四無所畏。自行十八不共法亦教他人令行十八不共法。自行大慈大悲亦教他人行大慈大悲。自得一切種智亦教他人令得一切種智。自離一切結使及習亦教他人令離一切結使及習。自轉法輪亦教他人轉法輪。」

須菩提白佛言：「希有世尊！諸菩薩摩訶薩大功德成就，所謂為一切眾生行般若波羅蜜，欲得阿耨多羅三藐三菩提。世尊！云何諸菩薩摩訶薩具足修行般若波羅蜜？」

佛告須菩提：「若菩薩摩訶薩行般若波羅蜜時，不見色增相亦不見減相，不見受想行識增相亦不見減相，乃至一切種智不見增相亦不見減相。菩薩摩訶薩是時具足般若波羅蜜。複次，須菩提！菩薩摩訶薩行般若波羅蜜時，不見是法是非法，不見是過去法是未來現在法，不見是善法不善法、有記法無記法，不見是有為法無為法，不見欲界、色界、無色界，不見檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，乃至不見一切種智。

【現代漢語翻譯】現代漢語譯本自己證得神通，也教導他人證得菩薩的神通。自己清凈陀羅尼門（總持法門），也教導他人清凈陀羅尼門。自己具足樂說辯才，也教導他人具足樂說辯才。自己獲得色身成就，也教導他人獲得色身成就。自己成就三十二相（佛的特徵），也教導他人成就三十二相。自己成就童真地（菩薩的清凈境界），也教導他人成就童真地。自己成就佛的十力（佛的十種力量），也教導他人成就佛的十力。自己修行四無所畏（佛的四種無畏懼的品質），也教導他人修行四無所畏。自己修行十八不共法（佛獨有的十八種功德），也教導他人修行十八不共法。自己修行大慈大悲，也教導他人修行大慈大悲。自己獲得一切種智（佛的智慧），也教導他人獲得一切種智。自己斷除一切煩惱和習氣，也教導他人斷除一切煩惱和習氣。自己轉法輪（宣說佛法），也教導他人轉法輪。

須菩提（佛陀的弟子）對佛說：『希有啊，世尊！諸位菩薩摩訶薩（大菩薩）的功德成就真是偉大，他們爲了所有眾生修行般若波羅蜜（以智慧到達彼岸），想要證得阿耨多羅三藐三菩提（無上正等正覺）。世尊！諸位菩薩摩訶薩如何才能圓滿地修行般若波羅蜜呢？』

佛告訴須菩提：『如果菩薩摩訶薩在修行般若波羅蜜時，不執著於色（物質）的增多或減少，也不執著于受、想、行、識（精神現象）的增多或減少，乃至不執著於一切種智的增多或減少。菩薩摩訶薩在這個時候就圓滿了般若波羅蜜。』

『再者，須菩提！菩薩摩訶薩在修行般若波羅蜜時，不執著于什麼是法，什麼是非法；不執著于什麼是過去法，什麼是未來法和現在法；不執著于什麼是善法，什麼是不善法，什麼是有記法（有因果報應的法），什麼是無記法（無因果報應的法）；不執著于什麼是有為法（因緣和合而生的法），什麼是無為法（不生不滅的法）；不執著于欲界（慾望界）、色界（物質界）、無色界（精神界）；不執著于檀那波羅蜜（佈施的彼岸）、尸羅波羅蜜（持戒的彼岸）、羼提波羅蜜（忍辱的彼岸）、毗梨耶波羅蜜（精進的彼岸）、禪那波羅蜜（禪定的彼岸）、般若波羅蜜（智慧的彼岸），乃至不執著於一切種智。』

【English Translation】 English version Having attained supernormal powers, they also teach others to attain the supernormal powers of a Bodhisattva. Having purified the Dharani gate (the gate of total retention), they also teach others to purify the Dharani gate. Having fully acquired the eloquence of joyful speech, they also teach others to fully acquire the eloquence of joyful speech. Having attained the accomplishment of the physical form, they also teach others to attain the accomplishment of the physical form. Having achieved the thirty-two marks (of a Buddha), they also teach others to achieve the thirty-two marks. Having achieved the stage of pure youth, they also teach others to achieve the stage of pure youth. Having achieved the ten powers of a Buddha, they also teach others to achieve the ten powers of a Buddha. Practicing the four fearlessnesses, they also teach others to practice the four fearlessnesses. Practicing the eighteen unshared qualities, they also teach others to practice the eighteen unshared qualities. Practicing great loving-kindness and great compassion, they also teach others to practice great loving-kindness and great compassion. Having attained all-knowing wisdom, they also teach others to attain all-knowing wisdom. Having abandoned all afflictions and habits, they also teach others to abandon all afflictions and habits. Turning the Dharma wheel (teaching the Dharma), they also teach others to turn the Dharma wheel.

Subhuti (a disciple of the Buddha) said to the Buddha, 'It is rare, World Honored One! The great merit and accomplishment of the Bodhisattva Mahasattvas (great Bodhisattvas) is truly great, as they practice Prajna Paramita (perfection of wisdom) for all sentient beings, desiring to attain Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). World Honored One! How do the Bodhisattva Mahasattvas fully practice Prajna Paramita?'

The Buddha told Subhuti, 'If a Bodhisattva Mahasattva, while practicing Prajna Paramita, does not cling to the increase or decrease of form (materiality), nor to the increase or decrease of sensation, perception, mental formations, and consciousness (mental phenomena), and even does not cling to the increase or decrease of all-knowing wisdom. At this time, the Bodhisattva Mahasattva has fully practiced Prajna Paramita.'

'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not cling to what is Dharma and what is not Dharma; they do not cling to what is past Dharma, what is future Dharma, and what is present Dharma; they do not cling to what is good Dharma and what is not good Dharma, what is recorded Dharma (Dharma with karmic consequences) and what is unrecorded Dharma (Dharma without karmic consequences); they do not cling to what is conditioned Dharma (Dharma arising from causes and conditions) and what is unconditioned Dharma (Dharma that is not born and does not die); they do not cling to the desire realm, the form realm, and the formless realm; they do not cling to Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), Prajna Paramita (perfection of wisdom), and even do not cling to all-knowing wisdom.'

如是菩薩摩訶薩具足修行般若波羅蜜。何以故？諸法無相故。諸法空、欺誑、無堅固，無覺者、無壽命者。」

須菩提言：「世尊！世尊所說不可思議。」

佛告須菩提：「色不可思議故所說不可思議，受想行識不可思議故所說不可思議，六波羅蜜不可思議故所說不可思議，乃至一切種智不可思議故所說不可思議。須菩提！若菩薩摩訶薩行般若波羅蜜時，知色是不可思議，受想行識是不可思議，乃至知一切種智是不可思議。是菩薩則不能具足般若波羅蜜。」

須菩提白佛言：「世尊！是深般若波羅蜜，誰當信解者？」

佛言：「若有菩薩摩訶薩久行六波羅蜜，種善根，多親近供養諸佛，與善知識相隨，是菩薩能信解深般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩久行六波羅蜜，種善根，多親近供養諸佛，與善知識相隨？」

佛言：「若菩薩摩訶薩不分別色，不分別色相，不分別色性；不分別受想行識，不分別識相，不分別識性。眼耳鼻舌身意，色聲香味觸法，眼界乃至意識界，亦如是。不分別欲界、色界、無色界，不分別三界相、性。不分別檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至八聖道分，佛十力乃至十八不共法，不分別檀乃至十八不共法

【現代漢語翻譯】現代漢語譯本：如果菩薩摩訶薩圓滿修行般若波羅蜜（智慧到彼岸），是為什麼呢？因為一切法都沒有自性。一切法都是空性的、虛幻的、不真實的，沒有覺知者、沒有壽命者。須菩提（佛陀的弟子）說：『世尊！您所說的真是不可思議。』佛陀告訴須菩提：『因為色（物質現象）不可思議，所以所說的是不可思議的；受（感受）、想（概念）、行（意志）、識（意識）不可思議，所以所說的是不可思議的；六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）不可思議，所以所說的是不可思議的；乃至一切種智（佛陀的智慧）不可思議，所以所說的是不可思議的。須菩提！如果菩薩摩訶薩在修行般若波羅蜜時，認為色是不可思議的，受想行識是不可思議的，乃至認為一切種智是不可思議的，那麼這位菩薩就不能圓滿般若波羅蜜。』須菩提對佛說：『世尊！如此甚深的般若波羅蜜，誰能相信並理解呢？』佛陀說：『如果有菩薩摩訶薩長期修行六波羅蜜，種下善根，多次親近供養諸佛，與善知識相隨，這樣的菩薩才能相信並理解這甚深的般若波羅蜜。』須菩提對佛說：『世尊！如何才能算是菩薩摩訶薩長期修行六波羅蜜，種下善根，多次親近供養諸佛，與善知識相隨呢？』佛陀說：『如果菩薩摩訶薩不分別色，不分別色的現象，不分別色的本質；不分別受想行識，不分別識的現象，不分別識的本質。對於眼、耳、鼻、舌、身、意，對於色、聲、香、味、觸、法，對於眼界乃至意識界，也是如此。不分別欲界、色界、無色界，不分別三界的現象和本質。不分別檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜），不分別內空乃至無法有法空，不分別四念處乃至八聖道分，不分別佛的十力乃至十八不共法，不分別佈施乃至十八不共法。

【English Translation】 English version: If a Bodhisattva Mahasattva fully practices Prajna Paramita (perfection of wisdom), why is that? Because all dharmas (phenomena) are without characteristics. All dharmas are empty, deceptive, not solid, without a perceiver, without a life span. Subhuti (a disciple of the Buddha) said, 'World Honored One! What you have said is inconceivable.' The Buddha told Subhuti, 'Because form (material phenomena) is inconceivable, what is said is inconceivable; because sensation, perception, volition, and consciousness are inconceivable, what is said is inconceivable; because the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are inconceivable, what is said is inconceivable; even the all-knowing wisdom (Buddha's wisdom) is inconceivable, so what is said is inconceivable. Subhuti! If a Bodhisattva Mahasattva, while practicing Prajna Paramita, thinks that form is inconceivable, sensation, perception, volition, and consciousness are inconceivable, and even thinks that all-knowing wisdom is inconceivable, then this Bodhisattva cannot fully practice Prajna Paramita.' Subhuti said to the Buddha, 'World Honored One! This profound Prajna Paramita, who will believe and understand it?' The Buddha said, 'If there is a Bodhisattva Mahasattva who has long practiced the six paramitas, planted good roots, frequently approached and made offerings to all Buddhas, and associated with good teachers, this Bodhisattva can believe and understand this profound Prajna Paramita.' Subhuti said to the Buddha, 'World Honored One! How can it be said that a Bodhisattva Mahasattva has long practiced the six paramitas, planted good roots, frequently approached and made offerings to all Buddhas, and associated with good teachers?' The Buddha said, 'If a Bodhisattva Mahasattva does not discriminate form, does not discriminate the appearance of form, does not discriminate the nature of form; does not discriminate sensation, perception, volition, and consciousness, does not discriminate the appearance of consciousness, does not discriminate the nature of consciousness. The same is true for the eye, ear, nose, tongue, body, and mind; for form, sound, smell, taste, touch, and dharma; for the eye realm up to the consciousness realm. Does not discriminate the desire realm, the form realm, and the formless realm, does not discriminate the appearance and nature of the three realms. Does not discriminate Dana Paramita (perfection of generosity) up to Prajna Paramita (perfection of wisdom), does not discriminate inner emptiness up to the emptiness of no-dharma and no-non-dharma, does not discriminate the four foundations of mindfulness up to the eightfold noble path, does not discriminate the ten powers of the Buddha up to the eighteen unique qualities of the Buddha, does not discriminate generosity up to the eighteen unique qualities of the Buddha.'

相，不分別十八不共法性。不分別道種智，不分別道種智相、性。不分別一切種智，不分別一切種智相，不分別一切種智性。何以故？須菩提！色不可思議，受想行識不可思議，乃至一切種智不可思議。如是，須菩提！是名菩薩摩訶薩久行六波羅蜜，種善根，多親近供養諸佛，與善知識相隨。」

須菩提白佛言：「世尊！色甚深故，般若波羅蜜甚深，受想行識甚深乃至一切種智甚深故，般若波羅蜜甚深。世尊！是般若波羅蜜珍寶聚，有須陀洹果寶故，有斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提寶故。有四禪、四無量心、四無色定、五神通，四念處乃至八聖道分，佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，一切智、一切種智寶故。世尊！是般若波羅蜜清凈聚。色清凈故，般若波羅蜜清凈聚。受想行識清凈乃至一切種智清凈故，般若波羅蜜清凈聚。」

須菩提言：「世尊！甚可怪，說是般若波羅蜜時，多有留難。」

佛言：「如是，如是！須菩提！是甚深般若波羅蜜多有留難。以是事故，善男子、善女人若欲書是般若波羅蜜時，應當疾書；若讀誦思惟說、正憶念、修行時，亦應疾修行。何以故？是甚深般若波羅蜜，若書讀誦思惟說、正憶念、修行時，不欲令諸難起

【現代漢語翻譯】現代漢語譯本：不分別十八不共法（佛獨有的十八種功德）的自性。不分別道種智（菩薩的智慧），不分別道種智的相狀和自性。不分別一切種智（佛的智慧），不分別一切種智的相狀，不分別一切種智的自性。為什麼呢？須菩提！色（物質現象）是不可思議的，受（感受）、想（思維）、行（意志）、識（意識）是不可思議的，乃至一切種智都是不可思議的。須菩提，像這樣，才叫做菩薩摩訶薩（大菩薩）長期修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），種下善根，多次親近供養諸佛，與善知識相隨。須菩提對佛說：『世尊！因為色（物質現象）甚深，所以般若波羅蜜（智慧的完美）甚深；因為受（感受）、想（思維）、行（意志）、識（意識）甚深，乃至一切種智甚深，所以般若波羅蜜甚深。世尊！這般若波羅蜜是珍寶的聚集，因為它有須陀洹果（初果）的珍寶，有斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）、辟支佛道（緣覺的道）、阿耨多羅三藐三菩提（無上正等正覺）的珍寶。它有四禪、四無量心、四無色定、五神通，四念處乃至八聖道分，佛的十力、四無所畏、四無礙智、大慈大悲、十八不共法，一切智、一切種智的珍寶。世尊！這般若波羅蜜是清凈的聚集。因為色（物質現象）清凈，所以般若波羅蜜清凈；因為受（感受）、想（思維）、行（意志）、識（意識）清凈，乃至一切種智清凈，所以般若波羅蜜清凈。』須菩提說：『世尊！真是奇怪，在講說般若波羅蜜的時候，常常會有障礙。』佛說：『是的，是的！須菩提！這甚深的般若波羅蜜確實多有障礙。因為這個緣故，善男子、善女人如果想要書寫這部般若波羅蜜時，應當快速書寫；如果讀誦、思考、講述、正確憶念、修行時，也應當快速修行。為什麼呢？因為這部甚深的般若波羅蜜，在書寫、讀誦、思考、講述、正確憶念、修行時，不希望讓各種障礙生起。』

【English Translation】 English version: Not distinguishing the self-nature of the eighteen unique qualities of a Buddha (eighteen unshared dharmas). Not distinguishing the wisdom of the path (Bodhisattva's wisdom), not distinguishing the characteristics and self-nature of the wisdom of the path. Not distinguishing the all-knowing wisdom (Buddha's wisdom), not distinguishing the characteristics of the all-knowing wisdom, not distinguishing the self-nature of the all-knowing wisdom. Why is that? Subhuti! Form (material phenomena) is inconceivable, sensation, perception, volition, and consciousness are inconceivable, and even the all-knowing wisdom is inconceivable. Thus, Subhuti! This is called a Bodhisattva Mahasattva (Great Bodhisattva) who has long practiced the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), planted good roots, frequently approached and made offerings to all Buddhas, and accompanied good teachers. Subhuti said to the Buddha: 'World Honored One! Because form (material phenomena) is profound, the Prajnaparamita (perfection of wisdom) is profound; because sensation, perception, volition, and consciousness are profound, and even the all-knowing wisdom is profound, therefore the Prajnaparamita is profound. World Honored One! This Prajnaparamita is a gathering of treasures, because it has the treasure of the Srotaapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one), the Pratyekabuddha path (solitary enlightened one), and the treasure of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). It has the four dhyanas, the four immeasurables, the four formless absorptions, the five supernormal powers, the four foundations of mindfulness, up to the eightfold noble path, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, great compassion and great mercy, the eighteen unique qualities of a Buddha, the all-knowing wisdom, and the treasure of the all-knowing wisdom. World Honored One! This Prajnaparamita is a gathering of purity. Because form (material phenomena) is pure, the Prajnaparamita is pure; because sensation, perception, volition, and consciousness are pure, and even the all-knowing wisdom is pure, therefore the Prajnaparamita is a gathering of purity.' Subhuti said: 'World Honored One! It is very strange that when this Prajnaparamita is being spoken, there are often obstacles.' The Buddha said: 'So it is, so it is! Subhuti! This profound Prajnaparamita indeed has many obstacles. For this reason, if good men and good women wish to write this Prajnaparamita, they should write it quickly; if they read, recite, contemplate, speak, correctly remember, and practice it, they should also practice it quickly. Why is that? Because this profound Prajnaparamita, when being written, read, recited, contemplated, spoken, correctly remembered, and practiced, does not wish for various obstacles to arise.'

故。善男子、善女人若能一月書成，當應勤書。若二月三月四月五月六月七月、若一歲書成，亦當勤書。讀誦思惟說、正憶念、修行，若一月得成就乃至一歲得成就，應當勤成就。何以故？須菩提！是珍寶中多有難起故。」

須菩提言：「世尊！是甚深般若波羅蜜中，惡魔喜作留難故，不得令書，不得令讀誦思惟說、正憶念、修行。」

佛告須菩提：「惡魔雖欲留難是深般若波羅蜜，令不得書讀誦思惟說、正憶念、修行，亦不能破壞是菩薩摩訶薩書般若波羅蜜乃至修行。」

爾時舍利弗白佛言：「世尊！誰力故，令惡魔不能留難菩薩摩訶薩書深般若波羅蜜乃至修行？」

佛言：「是佛力故，惡魔不能留難菩薩摩訶薩書深般若波羅蜜乃至修行。舍利弗！亦是十方國土現在諸佛力故，是諸佛擁護念是菩薩故，令魔不能留難菩薩摩訶薩令不書成就般若波羅蜜乃至修行。何以故？十方國土中現在無量無邊阿僧祇諸佛，擁護念是菩薩書深般若波羅蜜乃至修行，法應爾，亦無能作留難。舍利弗！善男子、善女人應當作是念：『我書是深般若波羅蜜乃至修行，皆是十方諸佛力。』」

舍利弗言：「世尊！若有善男子、善女人書是深般若波羅蜜乃至修行，皆是佛力故，當知是人是諸佛所護。」

【現代漢語翻譯】因此，善男子、善女人如果能在一個月內抄寫完成，應當勤奮抄寫。如果兩個月、三個月、四個月、五個月、六個月、七個月，甚至一年抄寫完成，也應當勤奮抄寫。並且要讀誦、思考、講解、正確憶念、修行。如果一個月能成就，乃至一年能成就，都應當勤奮成就。為什麼呢？須菩提（Subhuti）！因為這珍寶（指《般若波羅蜜》）中有很多難以生起（的功德）。」須菩提（Subhuti）說：「世尊！在這甚深的般若波羅蜜（Prajnaparamita）中，惡魔（Mara）喜歡製造障礙，所以不能讓人抄寫，不能讓人讀誦、思考、講解、正確憶念、修行。」佛告訴須菩提（Subhuti）：「惡魔（Mara）雖然想阻礙這甚深的般若波羅蜜（Prajnaparamita），使人不能抄寫、讀誦、思考、講解、正確憶念、修行，但也不能破壞菩薩摩訶薩（Bodhisattva-mahasattva）抄寫般若波羅蜜（Prajnaparamita）乃至修行的行為。」這時，舍利弗（Sariputra）問佛說：「世尊！憑藉誰的力量，使惡魔（Mara）不能阻礙菩薩摩訶薩（Bodhisattva-mahasattva）抄寫甚深的般若波羅蜜（Prajnaparamita）乃至修行？」佛說：「是佛的力量，使惡魔（Mara）不能阻礙菩薩摩訶薩（Bodhisattva-mahasattva）抄寫甚深的般若波羅蜜（Prajnaparamita）乃至修行。舍利弗（Sariputra）！也是十方國土現在諸佛的力量，這些佛護念這些菩薩，使魔不能阻礙菩薩摩訶薩（Bodhisattva-mahasattva）不成就抄寫般若波羅蜜（Prajnaparamita）乃至修行。為什麼呢？十方國土中現在有無量無邊阿僧祇（asamkhya）諸佛，護念這些菩薩抄寫甚深的般若波羅蜜（Prajnaparamita）乃至修行，法理應當如此，也沒有誰能製造障礙。舍利弗（Sariputra）！善男子、善女人應當這樣想：『我抄寫這甚深的般若波羅蜜（Prajnaparamita）乃至修行，都是十方諸佛的力量。』」舍利弗（Sariputra）說：「世尊！如果有善男子、善女人抄寫這甚深的般若波羅蜜（Prajnaparamita）乃至修行，都是佛的力量，應當知道這個人是諸佛所護佑的。」

【English Translation】 Therefore, if good men and good women can complete the writing in one month, they should diligently write. If it takes two months, three months, four months, five months, six months, seven months, or even a year to complete the writing, they should also diligently write. Furthermore, they should read, recite, contemplate, explain, correctly remember, and practice. If they can achieve it in one month, or even in one year, they should diligently achieve it. Why is that? Subhuti! Because within this treasure (referring to the 'Prajnaparamita'), there are many merits that are difficult to arise. Subhuti said, 'World Honored One! In this profound Prajnaparamita, Mara likes to create obstacles, so people are not allowed to write, not allowed to read, recite, contemplate, explain, correctly remember, and practice.' The Buddha told Subhuti, 'Although Mara wants to hinder this profound Prajnaparamita, preventing people from writing, reading, reciting, contemplating, explaining, correctly remembering, and practicing, he cannot destroy the Bodhisattva-mahasattva's actions of writing the Prajnaparamita and even practicing.' At that time, Sariputra asked the Buddha, 'World Honored One! By whose power is it that Mara cannot hinder the Bodhisattva-mahasattva from writing the profound Prajnaparamita and even practicing?' The Buddha said, 'It is by the power of the Buddhas that Mara cannot hinder the Bodhisattva-mahasattva from writing the profound Prajnaparamita and even practicing. Sariputra! It is also by the power of the Buddhas present in the ten directions that these Buddhas protect and remember these Bodhisattvas, so that Mara cannot hinder the Bodhisattva-mahasattva from achieving the writing of the Prajnaparamita and even practicing. Why is that? In the ten directions, there are countless asamkhya Buddhas who protect and remember these Bodhisattvas writing the profound Prajnaparamita and even practicing. The Dharma should be like this, and no one can create obstacles. Sariputra! Good men and good women should think like this: 「My writing of this profound Prajnaparamita and even practicing is all due to the power of the Buddhas in the ten directions.」' Sariputra said, 'World Honored One! If there are good men and good women who write this profound Prajnaparamita and even practice, it is all due to the power of the Buddhas, and it should be known that this person is protected by all the Buddhas.'

佛言：「如是，如是！舍利弗！當知若有善男子、善女人書是深般若波羅蜜乃至修行，皆是佛力故，當知亦是諸佛所護。」

舍利弗言：「世尊！十方現在無量無邊阿僧祇諸佛，皆識、皆以佛眼見是善男子、善女人書深般若波羅蜜時乃至修行時。」

佛言：「如是，如是！舍利弗！十方現在無量無邊阿僧祇諸佛，皆識、皆以佛眼見是善男子、善女人書深般若波羅蜜時乃至修行時。舍利弗！是中求菩薩道善男子！善女人若書是深般若波羅蜜，受持讀誦、正憶念、如說修行，當知是人近阿耨多羅三藐三菩提不久。舍利弗！善男子、善女人書是深般若波羅蜜，受持讀誦乃至正憶念，是人于深般若波羅蜜多信解相，亦供養恭敬尊重讚歎是深般若波羅蜜，華香瓔珞乃至幡蓋供養。舍利弗！諸佛皆識、皆以佛眼見是善男子、善女人。是善男子、善女人供養功德，當得大利益、大果報。舍利弗！是善男子、善女人以是供養功德因緣故，終不墮惡道中，乃至阿惟越致地，終不遠離諸佛。舍利弗！是善男子、善女人，是善根因緣故，乃至阿耨多羅三藐三菩提，終不遠離六波羅蜜，終不遠離內空乃至無法有法空，終不遠離四念處乃至八聖道分，終不遠離佛十力乃至阿耨多羅三藐三菩提。舍利弗！是深般若波羅蜜，佛般涅槃后當

【現代漢語翻譯】現代漢語譯本佛陀說：『是的，是的！舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！你要知道，如果有善男子、善女人書寫這部甚深般若波羅蜜（Prajñāpāramitā，意為「智慧的完成」）乃至修行，這都是佛的力量所致，應當知道也是諸佛所護佑。』舍利弗說：『世尊！十方現在無量無邊的阿僧祇（asaṃkhya，意為「無數」）諸佛，都知道，都以佛眼見到這些善男子、善女人書寫甚深般若波羅蜜乃至修行的時候。』佛陀說：『是的，是的！舍利弗！十方現在無量無邊的阿僧祇諸佛，都知道，都以佛眼見到這些善男子、善女人書寫甚深般若波羅蜜乃至修行的時候。舍利弗！這些求菩薩道（Bodhisattva，意為「求覺悟者」）的善男子、善女人，如果書寫這部甚深般若波羅蜜，受持讀誦、正確憶念、如所說修行，應當知道這個人接近阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為「無上正等正覺」，即佛的覺悟）不遠了。舍利弗！善男子、善女人書寫這部甚深般若波羅蜜，受持讀誦乃至正確憶念，這個人對於甚深般若波羅蜜多（Prajñāpāramitā，意為「智慧的完成」）有信解，也供養恭敬尊重讚歎這部甚深般若波羅蜜，用鮮花、香、瓔珞乃至幡蓋供養。舍利弗！諸佛都知道，都以佛眼見到這些善男子、善女人。這些善男子、善女人供養的功德，將得到大利益、大果報。舍利弗！這些善男子、善女人因為這種供養功德的因緣，最終不會墮入惡道之中，乃至到達阿惟越致地（avaivartika-bhūmi，意為「不退轉地」），最終不會遠離諸佛。舍利弗！這些善男子、善女人，因為這種善根的因緣，乃至到達阿耨多羅三藐三菩提，最終不會遠離六波羅蜜（ṣaṭ-pāramitā，意為「六度」：佈施、持戒、忍辱、精進、禪定、智慧），最終不會遠離內空乃至無法有法空（śūnyatā，意為「空性」），最終不會遠離四念處（catvāri smṛtyupasthānāni，意為「四種念住」）乃至八聖道分（āryāṣṭāṅgamārga，意為「八正道」），最終不會遠離佛十力（daśa-balāni，意為「佛的十種力量」）乃至阿耨多羅三藐三菩提。舍利弗！這部甚深般若波羅蜜，在佛陀般涅槃（parinirvāṇa，意為「完全的涅槃」）之後，應當……』

【English Translation】 English version The Buddha said: 'So it is, so it is! Śāriputra! You should know that if there are good men or good women who write this profound Prajñāpāramitā, even practice it, all of this is due to the power of the Buddha, and you should also know that they are protected by all the Buddhas.' Śāriputra said: 'World Honored One! The immeasurable, boundless asaṃkhya Buddhas of the ten directions, all know and see with their Buddha eyes these good men and good women when they write the profound Prajñāpāramitā, even when they practice it.' The Buddha said: 'So it is, so it is! Śāriputra! The immeasurable, boundless asaṃkhya Buddhas of the ten directions, all know and see with their Buddha eyes these good men and good women when they write the profound Prajñāpāramitā, even when they practice it. Śāriputra! If these good men and good women who seek the Bodhisattva path write this profound Prajñāpāramitā, receive, uphold, read, recite, correctly remember, and practice as taught, you should know that these people are not far from anuttarā-samyak-saṃbodhi. Śāriputra! If good men and good women write this profound Prajñāpāramitā, receive, uphold, read, recite, and even correctly remember it, these people have faith and understanding in the profound Prajñāpāramitā, and also make offerings, respect, honor, and praise this profound Prajñāpāramitā, offering flowers, incense, garlands, and even banners and canopies. Śāriputra! All the Buddhas know and see with their Buddha eyes these good men and good women. The merit of these good men and good women's offerings will bring great benefits and great rewards. Śāriputra! Because of the cause and condition of this merit of offering, these good men and good women will ultimately not fall into evil paths, and even reach the avaivartika-bhūmi, they will ultimately not be separated from the Buddhas. Śāriputra! These good men and good women, because of the cause and condition of this good root, will ultimately not be separated from the six pāramitās, even until anuttarā-samyak-saṃbodhi, they will ultimately not be separated from inner emptiness to the emptiness of no-dharma and dharma, they will ultimately not be separated from the four smṛtyupasthānāni to the āryāṣṭāṅgamārga, they will ultimately not be separated from the ten balāni of the Buddha to anuttarā-samyak-saṃbodhi. Śāriputra! This profound Prajñāpāramitā, after the Buddha's parinirvāṇa, should...'

至南方國土。是中比丘、比丘尼、優婆塞、優婆夷，當書是深般若波羅蜜，當受持讀誦思惟說、正憶念、修行。以是善根因緣故，終不墮惡道中，受天上人中樂，增益六波羅蜜，供養恭敬尊重讚歎諸佛，漸以聲聞、辟支佛、佛乘而得涅槃。舍利弗！是深般若波羅蜜從南方當轉至西方，所在處，是中比丘、比丘尼、優婆塞、優婆夷，當書是深般若波羅蜜，當受持讀誦思惟說、正憶念、修行。以是善根因緣故，終不墮惡道中，受天上人中樂，增益六波羅蜜，供養恭敬尊重讚歎諸佛，漸以聲聞、辟支佛、佛乘而得涅槃。舍利弗！是深般若波羅蜜從西方當轉至北方，所在處，是中比丘、比丘尼、優婆塞、優婆夷，當書是深般若波羅蜜，當受持讀誦思惟說、正憶念、修行。以是善根因緣故，終不墮惡道中，受天上人中樂，增益六波羅蜜，供養恭敬尊重讚歎諸佛，漸以聲聞、辟支佛、佛乘而得涅槃。舍利弗！是深般若波羅蜜，是時北方當作佛事。何以故？舍利弗？我法盛時無滅相。舍利弗！我已念是善男子、善女人受是深般若波羅蜜乃至修行。是善男子、善女人能書是般若波羅蜜，恭敬供養尊重讚歎，華香乃至幡蓋。舍利弗！是善男子、善女人以是善根因緣故，終不墮惡道中，受天上人中樂，增益六波羅蜜，供養恭敬尊重讚歎諸佛

【現代漢語翻譯】現代漢語譯本到達南方國土。那裡的比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、優婆塞（在家男居士）、優婆夷（在家女居士），應當書寫這部甚深般若波羅蜜（指以空性為核心的智慧），應當受持、讀誦、思惟、宣說、正確憶念、修行。因為這個善根因緣，最終不會墮入惡道之中，會享受天上和人間的快樂，增長六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），供養、恭敬、尊重、讚歎諸佛，逐漸通過聲聞乘（聽聞佛法而修行的乘）、辟支佛乘（不依師教，自行開悟的乘）、佛乘（菩薩乘，最終成佛的乘）而得涅槃。舍利弗（佛陀的十大弟子之一，以智慧著稱）！這部甚深般若波羅蜜從南方應當轉到西方，在它所到的地方，那裡的比丘、比丘尼、優婆塞、優婆夷，應當書寫這部甚深般若波羅蜜，應當受持、讀誦、思惟、宣說、正確憶念、修行。因為這個善根因緣，最終不會墮入惡道之中，會享受天上和人間的快樂，增長六波羅蜜，供養、恭敬、尊重、讚歎諸佛，逐漸通過聲聞乘、辟支佛乘、佛乘而得涅槃。舍利弗！這部甚深般若波羅蜜從西方應當轉到北方，在它所到的地方，那裡的比丘、比丘尼、優婆塞、優婆夷，應當書寫這部甚深般若波羅蜜，應當受持、讀誦、思惟、宣說、正確憶念、修行。因為這個善根因緣，最終不會墮入惡道之中，會享受天上和人間的快樂，增長六波羅蜜，供養、恭敬、尊重、讚歎諸佛，逐漸通過聲聞乘、辟支佛乘、佛乘而得涅槃。舍利弗！這部甚深般若波羅蜜，這時在北方應當作佛事。為什麼呢？舍利弗？我的佛法興盛時沒有衰滅的跡象。舍利弗！我已經想到這些善男子、善女人受持這部甚深般若波羅蜜乃至修行。這些善男子、善女人能夠書寫這部般若波羅蜜，恭敬供養、尊重讚歎，用鮮花、香乃至幡蓋等供養。舍利弗！這些善男子、善女人因為這個善根因緣，最終不會墮入惡道之中，會享受天上和人間的快樂，增長六波羅蜜，供養、恭敬、尊重、讚歎諸佛。

【English Translation】 English version To the southern lands. There, the Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), Upasakas (male lay devotees), and Upasikas (female lay devotees) should write down this profound Prajnaparamita (the perfection of wisdom, emphasizing emptiness), should uphold, recite, contemplate, expound, correctly remember, and practice it. Because of this root of good, they will ultimately not fall into evil paths, will enjoy the pleasures of heavens and humans, will increase the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), will make offerings, respect, honor, and praise all Buddhas, and will gradually attain Nirvana through the Sravaka Vehicle (the vehicle of those who hear the teachings), Pratyekabuddha Vehicle (the vehicle of those who attain enlightenment on their own), and Buddha Vehicle (the Bodhisattva vehicle, leading to Buddhahood). Sariputra (one of Buddha's ten principal disciples, known for his wisdom)! This profound Prajnaparamita should be transferred from the south to the west. Wherever it goes, the Bhikshus, Bhikshunis, Upasakas, and Upasikas there should write down this profound Prajnaparamita, should uphold, recite, contemplate, expound, correctly remember, and practice it. Because of this root of good, they will ultimately not fall into evil paths, will enjoy the pleasures of heavens and humans, will increase the Six Paramitas, will make offerings, respect, honor, and praise all Buddhas, and will gradually attain Nirvana through the Sravaka Vehicle, Pratyekabuddha Vehicle, and Buddha Vehicle. Sariputra! This profound Prajnaparamita should be transferred from the west to the north. Wherever it goes, the Bhikshus, Bhikshunis, Upasakas, and Upasikas there should write down this profound Prajnaparamita, should uphold, recite, contemplate, expound, correctly remember, and practice it. Because of this root of good, they will ultimately not fall into evil paths, will enjoy the pleasures of heavens and humans, will increase the Six Paramitas, will make offerings, respect, honor, and praise all Buddhas, and will gradually attain Nirvana through the Sravaka Vehicle, Pratyekabuddha Vehicle, and Buddha Vehicle. Sariputra! This profound Prajnaparamita, at that time, should perform Buddha's work in the north. Why is that? Sariputra? When my Dharma is flourishing, there is no sign of decline. Sariputra! I have already thought of these good men and good women who uphold this profound Prajnaparamita and even practice it. These good men and good women are able to write down this Prajnaparamita, respectfully make offerings, honor, and praise it, with flowers, incense, and even banners and canopies. Sariputra! These good men and good women, because of this root of good, will ultimately not fall into evil paths, will enjoy the pleasures of heavens and humans, will increase the Six Paramitas, and will make offerings, respect, honor, and praise all Buddhas.

，漸以聲聞、辟支佛、佛乘而得涅槃。何以故？舍利弗！我以佛眼見是人，我亦稱譽讚歎。十方國土中無量無邊阿僧祇諸佛，亦以佛眼見是人，亦稱譽讚歎。」

舍利弗白佛言：「世尊！是深般若波羅蜜后時當在北方廣行耶？」

佛言：「如是，如是！舍利弗！是深般若波羅蜜后時在北方當廣行。舍利弗！后時于北方，是善男子、善女人若聞是深般若波羅蜜，若書受持讀誦思惟說、正憶念、如說修行，當知是善男子、善女人久發大乘心，多供養諸佛，種善根，久與善知識相隨。」

舍利弗白佛言：「世尊！后時北方當有幾所善男子、善女人求佛道，書深般若波羅蜜乃至如說修行？」

佛告舍利弗：「后時北方雖多有求佛道善男子、善女人，少有聞是深般若波羅蜜不沒不驚、不怖不畏。何以故？是人多親近供養諸佛，多咨問諸佛，是人必能具足般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，具足四念處乃至具足十八不共法。舍利弗！是善男子、善女人善根純熟故，能多利益眾生為阿耨多羅三藐三菩提。何以故？我今為是善男子、善女人說應薩婆若法，過去諸佛亦為是善男子、善女人說應薩婆若法。以是因緣故，是人後生時，續得阿耨多羅三藐三菩提心，亦為

【現代漢語翻譯】現代漢語譯本：逐漸通過聲聞乘（Śrāvakayāna，指聽聞佛陀教誨而修行證悟的乘）、辟支佛乘（Pratyekabuddhayāna，指不需聽聞佛陀教誨，通過自身修行證悟的乘）和佛乘（Buddhayāna，指最終成佛的乘）而獲得涅槃。這是為什麼呢？舍利弗（Śāriputra，佛陀的十大弟子之一）！我以佛眼見到這些人，我也稱讚他們。十方國土中無量無邊的阿僧祇（asaṃkhya，極大的數字單位）諸佛，也以佛眼見到這些人，也稱讚他們。舍利弗問佛說：『世尊！這深奧的般若波羅蜜（Prajñāpāramitā，指達到智慧彼岸的修行）在未來會於北方廣泛流傳嗎？』佛說：『是的，是的！舍利弗！這深奧的般若波羅蜜在未來會在北方廣泛流傳。舍利弗！未來在北方，如果善男子、善女人聽聞這深奧的般若波羅蜜，或者書寫、受持、讀誦、思惟、宣說、正確憶念、如教修行，應當知道這些善男子、善女人早已發起了大乘心（Mahāyāna，指以普度眾生為目標的乘），多次供養諸佛，種下善根，長期與善知識相伴。』舍利弗問佛說：『世尊！未來在北方會有多少善男子、善女人爲了求佛道，書寫深般若波羅蜜乃至如教修行呢？』佛告訴舍利弗：『未來在北方雖然有很多求佛道的善男子、善女人，但很少有人聽聞這深奧的般若波羅蜜而不感到迷惑、不感到驚訝、不感到恐懼、不感到畏懼。這是為什麼呢？這些人大多親近供養諸佛，多次請教諸佛，這些人必定能夠具足般若波羅蜜、禪那波羅蜜（Dhyānapāramitā，指達到禪定彼岸的修行）、毗梨耶波羅蜜（Vīryapāramitā，指達到精進彼岸的修行）、羼提波羅蜜（Kṣāntipāramitā，指達到忍辱彼岸的修行）、尸羅波羅蜜（Śīlapāramitā，指達到持戒彼岸的修行）、檀那波羅蜜（Dānapāramitā，指達到佈施彼岸的修行），具足四念處（catvāri smṛtyupasthānāni，指四種觀想方法）乃至具足十八不共法（aṣṭādaśa āveṇikā buddhadharmāḥ，指佛獨有的十八種功德）。舍利弗！這些善男子、善女人善根純熟，所以能夠多多利益眾生，爲了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）。這是為什麼呢？我現在為這些善男子、善女人宣說應證得一切智（sarvajña，指佛陀的智慧）的法，過去諸佛也為這些善男子、善女人宣說應證得一切智的法。因為這個因緣，這些人後世出生時，會繼續得到阿耨多羅三藐三菩提心，也會為』

【English Translation】 English version: gradually attain Nirvana through the Śrāvakayāna (the vehicle of disciples who attain enlightenment by hearing the Buddha's teachings), the Pratyekabuddhayāna (the vehicle of solitary Buddhas who attain enlightenment on their own), and the Buddhayāna (the vehicle of Buddhahood). Why is this so? Śāriputra! I see these people with my Buddha-eye, and I also praise and commend them. The immeasurable and boundless Buddhas in the ten directions also see these people with their Buddha-eyes, and they also praise and commend them. Śāriputra asked the Buddha, 'World Honored One! Will this profound Prajñāpāramitā be widely practiced in the north in the future?' The Buddha said, 'Yes, yes! Śāriputra! This profound Prajñāpāramitā will be widely practiced in the north in the future. Śāriputra! In the future, in the north, if good men and good women hear this profound Prajñāpāramitā, or write, receive, uphold, read, recite, contemplate, speak, correctly remember, and practice as taught, know that these good men and good women have long ago generated the Mahāyāna mind (the Great Vehicle, aiming to liberate all beings), have made offerings to many Buddhas, have planted good roots, and have long been associated with good teachers.' Śāriputra asked the Buddha, 'World Honored One! In the future, how many good men and good women in the north will seek the path of Buddhahood, write the profound Prajñāpāramitā, and even practice as taught?' The Buddha told Śāriputra, 'In the future, although there will be many good men and good women in the north who seek the path of Buddhahood, few will hear this profound Prajñāpāramitā without being confused, surprised, frightened, or afraid. Why is this so? These people have mostly been close to and made offerings to the Buddhas, and have often consulted the Buddhas. These people will surely be able to perfect the Prajñāpāramitā, the Dhyānapāramitā (the perfection of meditation), the Vīryapāramitā (the perfection of vigor), the Kṣāntipāramitā (the perfection of patience), the Śīlapāramitā (the perfection of morality), and the Dānapāramitā (the perfection of generosity), perfect the four smṛtyupasthānāni (the four foundations of mindfulness), and even perfect the eighteen āveṇikā buddhadharmāḥ (the eighteen unique qualities of a Buddha). Śāriputra! Because the good roots of these good men and good women are mature, they can greatly benefit sentient beings for the sake of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Why is this so? I am now speaking to these good men and good women about the Dharma that should be attained by the sarvajña (omniscience of a Buddha), and the Buddhas of the past also spoke to these good men and good women about the Dharma that should be attained by the sarvajña. Because of this cause, when these people are born in future lives, they will continue to obtain the mind of anuttarā-samyak-saṃbodhi, and will also be'

他人說阿耨多羅三藐三菩提法。是善男子、善女人皆一心和合，魔若魔民不能沮壞阿耨多羅三藐三菩提心，何況惡行人毀呰行深般若波羅蜜者能壞其阿耨多羅三藐三菩提心？舍利弗！是求菩薩道諸善男子、善女人，聞是深般若波羅蜜，得大法喜法樂，亦立多人于善根為阿耨多羅三藐三菩提。是善男子、善女人於我前立誓願：『我行菩薩道時，當度無數百千萬億眾生，令發阿耨多羅三藐三菩提心，示教利喜，乃至阿惟越致地受記。』我知其心，我亦隨喜。是善男子、善女人亦於過去諸佛前立誓願：『我行菩薩道時，當度無數百千萬億眾生，令發阿耨多羅三藐三菩提心，示教利喜，乃至阿惟越致地受記。』諸過去佛亦知其心而隨喜。舍利弗！是諸善男子、善女人所為心大，所受色聲香味觸法亦大，亦能大施。能大施已，種大善根。種大善根已，得大果報。為攝眾生故受身，能于眾生中舍內外所有物。以是善根因緣，發願欲生他方國土現在諸佛說深般若波羅蜜處。于諸佛前聞是深般若波羅蜜已，亦于彼示教利喜百千萬億眾生，令發阿耨多羅三藐三菩提心。」

舍利弗白佛言：「希有世尊！佛於過去未來現在法，無法不知、無法如相不知，眾生之行無事不知。今佛悉知過去諸佛及菩薩、聲聞，亦知今現在十方諸佛國土菩

{ "translations": [ "現代漢語譯本：當他人談論阿耨多羅三藐三菩提（無上正等正覺）之法時，如果善男子、善女人們都能一心和合，那麼魔及其眷屬都不能破壞他們追求阿耨多羅三藐三菩提的心，更何況那些惡劣之人誹謗修習甚深般若波羅蜜（以智慧到達彼岸）的人，又怎能破壞他們的阿耨多羅三藐三菩提心呢？舍利弗！那些追求菩薩道的善男子、善女人們，聽聞這甚深般若波羅蜜，會獲得極大的法喜和法樂，也會引導許多人種下善根，以求證得阿耨多羅三藐三菩提。這些善男子、善女人們在我面前立下誓願：『我修行菩薩道時，應當度化無數百千萬億的眾生，使他們發起阿耨多羅三藐三菩提心，並以教導、開示和歡喜來利益他們，直到他們達到阿惟越致（不退轉）的地位並獲得授記。』我知道他們的心願，我也隨喜讚歎。這些善男子、善女人們也曾在過去諸佛面前立下誓願：『我修行菩薩道時，應當度化無數百千萬億的眾生，使他們發起阿耨多羅三藐三菩提心，並以教導、開示和歡喜來利益他們，直到他們達到阿惟越致的地位並獲得授記。』過去的諸佛也知道他們的心願並隨喜讚歎。舍利弗！這些善男子、善女人們所發的心願廣大，他們所感受的色、聲、香、味、觸、法也廣大，他們也能行廣大布施。行廣大布施后，他們種下廣大的善根。種下廣大的善根后，他們獲得廣大的果報。爲了攝受眾生，他們受生於世，能在眾生中捨棄內外一切所有之物。憑藉這些善根因緣，他們發願往生到他方國土，在現在諸佛宣說甚深般若波羅蜜的地方。在諸佛面前聽聞這甚深般若波羅蜜后，他們也會在那裡教導、開示和歡喜百千萬億的眾生，使他們發起阿耨多羅三藐三菩提心。」， "舍利弗對佛說：『世尊，您真是稀有！您對於過去、未來、現在的一切法，沒有不知道的，沒有不瞭解其真實相的，對於眾生的行為也沒有不瞭解的。現在您完全知道過去諸佛以及菩薩、聲聞的情況，也知道現在十方諸佛國土中菩薩、聲聞的情況。』" ], "english_translations": [ "English version: When others speak of the Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), if good men and good women are of one mind and in harmony, then Mara and his people cannot destroy their minds seeking Anuttara-samyak-sambodhi, let alone those evil people who slander those who practice the profound Prajna-paramita (perfection of wisdom), how could they destroy their minds seeking Anuttara-samyak-sambodhi? Shariputra! Those good men and good women who seek the Bodhisattva path, upon hearing this profound Prajna-paramita, will gain great Dharma joy and Dharma bliss, and will also lead many people to plant good roots in order to attain Anuttara-samyak-sambodhi. These good men and good women make a vow before me: 'When I practice the Bodhisattva path, I shall liberate countless hundreds of thousands of millions of beings, causing them to generate the mind of Anuttara-samyak-sambodhi, and benefit them with teachings, guidance, and joy, until they reach the stage of Avaivartika (non-retrogression) and receive prediction.' I know their vows, and I also rejoice in them. These good men and good women also made vows before the Buddhas of the past: 'When I practice the Bodhisattva path, I shall liberate countless hundreds of thousands of millions of beings, causing them to generate the mind of Anuttara-samyak-sambodhi, and benefit them with teachings, guidance, and joy, until they reach the stage of Avaivartika and receive prediction.' The Buddhas of the past also knew their vows and rejoiced in them. Shariputra! The minds of these good men and good women are vast, and their experiences of form, sound, smell, taste, touch, and Dharma are also vast, and they are capable of great giving. Having given greatly, they plant great good roots. Having planted great good roots, they receive great rewards. In order to gather beings, they take birth in the world, and are able to give up all their inner and outer possessions among beings. By the causes and conditions of these good roots, they vow to be born in other lands, in places where the present Buddhas are expounding the profound Prajna-paramita. Having heard this profound Prajna-paramita before the Buddhas, they will also teach, guide, and bring joy to hundreds of thousands of millions of beings there, causing them to generate the mind of Anuttara-samyak-sambodhi.", "Shariputra said to the Buddha: 'World Honored One, you are truly rare! Regarding all Dharmas of the past, future, and present, there is nothing you do not know, nothing whose true nature you do not understand, and there is nothing about the actions of beings that you do not know. Now you fully know the situations of the Buddhas of the past, as well as the Bodhisattvas and Shravakas, and you also know the situations of the Bodhisattvas and Shravakas in the Buddha lands of the ten directions in the present.'" ] }

薩及聲聞，亦知未來諸佛及菩薩、聲聞。世尊！未來世有善男子、善女人勤求六波羅蜜，受持讀誦乃至修行，有得有不得。」

佛告舍利弗：「若善男子、善女人一心精進勤求，當得應六波羅蜜諸經。」

舍利弗白佛言：「善男子、善女人如是勤行者，得是應六波羅蜜深經耶？」

佛語舍利弗：「是善男子、善女人得是應六波羅蜜深經。何以故？善男子、善女人為阿耨多羅三藐三菩提故，與眾生說法示教利喜，令住六波羅蜜。以是因緣故，是善男子、善女人後身轉生，易得應六波羅蜜深經。得已如六波羅蜜所說修行精勤不息，乃至凈佛國土、成就眾生，得阿耨多羅三藐三菩提。」◎

摩訶般若波羅蜜經魔事品第四十六

爾時慧命須菩提白佛言：「世尊！是善男子、善女人發阿耨多羅三藐三菩提心，行六波羅蜜，成就眾生、凈佛國土。佛已讚歎說其功德。世尊！云何是善男子、善女人求于佛道，生諸留難？」

佛告須菩提：「樂說辯不即生，當知是菩薩魔事。」

須菩提言：「世尊！何因緣故，樂說辯不即生是菩薩魔事？」

佛言：「有菩薩摩訶薩行般若波羅蜜時，難具足六波羅蜜。以是因緣故，樂說辯不即生是菩薩魔事。複次，須菩提！樂說辯卒起，當知亦是菩薩

【現代漢語翻譯】現代漢語譯本舍利弗等聲聞弟子也知道未來諸佛以及菩薩、聲聞的情況。世尊！未來世如果有善男子、善女人勤奮地修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），受持讀誦乃至修行，有的能得到成就，有的不能得到成就。佛告訴舍利弗：『如果善男子、善女人一心精進勤奮地修習，應當能夠得到與六波羅蜜相應的經典。』舍利弗問佛說：『善男子、善女人如果這樣勤奮修行，能夠得到與六波羅蜜相應的甚深經典嗎？』佛告訴舍利弗：『這些善男子、善女人能夠得到與六波羅蜜相應的甚深經典。為什麼呢？因為這些善男子、善女人爲了求得阿耨多羅三藐三菩提（無上正等正覺），為眾生說法，開示教導，令他們歡喜，使他們安住於六波羅蜜。因為這個因緣，這些善男子、善女人在後世轉生時，容易得到與六波羅蜜相應的甚深經典。得到之後，他們會按照六波羅蜜所說的去修行，精進不懈，乃至清凈佛國土，成就眾生，最終證得阿耨多羅三藐三菩提。』《摩訶般若波羅蜜經》魔事品第四十六這時，慧命須菩提（佛陀的十大弟子之一，以解空第一著稱）問佛說：『世尊！這些發阿耨多羅三藐三菩提心（發無上正等正覺之心）的善男子、善女人，修行六波羅蜜，成就眾生，清凈佛國土。佛已經讚歎並說了他們的功德。世尊！為什麼這些善男子、善女人在求佛道時，會產生各種障礙和留難呢？』佛告訴須菩提：『如果樂於說法辯才卻不能立即生起，應當知道這是菩薩的魔事。』須菩提說：『世尊！是什麼因緣導致樂於說法辯才不能立即生起，是菩薩的魔事呢？』佛說：『有菩薩摩訶薩（大菩薩）在修行般若波羅蜜（以智慧到達彼岸）時，難以圓滿具足六波羅蜜。因為這個因緣，樂於說法辯才不能立即生起，是菩薩的魔事。』『再者，須菩提！如果樂於說法辯才突然生起，應當知道這也是菩薩的魔事。』

【English Translation】 English version Even the Śrāvakas (disciples who hear the teachings) like Śāriputra also know about the future Buddhas, Bodhisattvas, and Śrāvakas. World Honored One! In the future, if there are good men and good women who diligently seek the Six Pāramitās (perfections of giving, morality, patience, effort, meditation, and wisdom), uphold, recite, and even practice them, some will attain success, and some will not. The Buddha told Śāriputra, 'If good men and good women wholeheartedly and diligently seek, they should attain the sutras corresponding to the Six Pāramitās.' Śāriputra asked the Buddha, 'If good men and good women practice diligently in this way, will they attain the profound sutras corresponding to the Six Pāramitās?' The Buddha told Śāriputra, 'These good men and good women will attain the profound sutras corresponding to the Six Pāramitās. Why? Because these good men and good women, for the sake of seeking Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), preach the Dharma to sentient beings, instruct and guide them, make them happy, and cause them to abide in the Six Pāramitās. Because of this cause and condition, these good men and good women, in their future rebirths, will easily attain the profound sutras corresponding to the Six Pāramitās. Having attained them, they will practice diligently and unceasingly as described in the Six Pāramitās, until they purify the Buddha-lands, accomplish sentient beings, and attain Anuttarā-samyak-saṃbodhi.' The Forty-Sixth Chapter on Demonic Affairs in the Mahāprajñāpāramitā Sūtra At that time, the Venerable Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha, 'World Honored One! These good men and good women who have generated the mind for Anuttarā-samyak-saṃbodhi (the mind for unexcelled perfect enlightenment), practice the Six Pāramitās, accomplish sentient beings, and purify the Buddha-lands. The Buddha has already praised and spoken of their merits. World Honored One! Why do these good men and good women encounter various obstacles and difficulties when seeking the path of Buddhahood?' The Buddha told Subhuti, 'If the eloquence of speech is desired but does not arise immediately, know that this is a demonic affair of a Bodhisattva.' Subhuti said, 'World Honored One! What is the cause and condition that the eloquence of speech, when desired, does not arise immediately, and is a demonic affair of a Bodhisattva?' The Buddha said, 'When a Bodhisattva Mahāsattva (great Bodhisattva) practices Prajñāpāramitā (perfection of wisdom), it is difficult to fully accomplish the Six Pāramitās. Because of this cause and condition, the eloquence of speech, when desired, does not arise immediately, and is a demonic affair of a Bodhisattva.' 'Furthermore, Subhuti! If the eloquence of speech suddenly arises, know that this is also a demonic affair of a Bodhisattva.'

魔事。」

「世尊！何因緣故，樂說辯卒起復是魔事？」

佛言：「菩薩摩訶薩行檀那波羅蜜乃至般若波羅蜜，著樂說法。以是因緣故，樂說辯卒起，當知是菩薩魔事。複次，須菩提！書是般若波羅蜜經時，偃蹇慠慢，當知是菩薩魔事。複次，須菩提！書是經時，戲笑亂心，當知是菩薩魔事。複次，須菩提！若書是經時，輕笑不敬，當知是菩薩魔事。複次，須菩提！若書是經時，心亂不定，當知是菩薩魔事。複次，須菩提！書是經時，各各不和合，當知是為菩薩魔事。複次，須菩提！善男子、善女人作是念：『我不得是經中滋味。』便棄捨去，當知是為菩薩魔事。複次，須菩提！受持般若波羅蜜，讀誦說若正憶念時，偃蹇慠慢，當知是為菩薩魔事。複次，須菩提！若受持般若波羅蜜經時，親近、正憶念時，轉相形笑，當知是為菩薩魔事。複次，須菩提！若受持般若波羅蜜經，讀誦、正憶念、修行時，共相輕蔑，當知是為菩薩魔事。若受持般若波羅蜜，讀誦乃至正憶念時，散亂心，當知是為菩薩魔事。若受持般若波羅蜜，讀誦乃至正憶念時，心不和合，當知是為菩薩魔事。」

須菩提白佛言：「世尊！世尊說：『善男子、善女人作是念：「我不得經中滋味。」便棄捨去，當知是為菩薩魔事。』世尊！

【現代漢語翻譯】現代漢語譯本『魔事。』『世尊！是什麼因緣，導致樂於說法、辯才敏捷突然出現，反而是魔事呢？』佛說：『菩薩摩訶薩在修行佈施波羅蜜（檀那波羅蜜，Dāna pāramitā，佈施的完美）乃至般若波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美）時，如果執著於樂于說法，因此導致樂於說法、辯才敏捷突然出現，應當知道這是菩薩的魔事。』『再者，須菩提！書寫這部般若波羅蜜經時，如果傲慢自大，應當知道這是菩薩的魔事。』『再者，須菩提！書寫這部經時，如果嬉笑散亂心神，應當知道這是菩薩的魔事。』『再者，須菩提！如果書寫這部經時，輕慢嘲笑不恭敬，應當知道這是菩薩的魔事。』『再者，須菩提！如果書寫這部經時，心神散亂不定，應當知道這是菩薩的魔事。』『再者，須菩提！書寫這部經時，如果彼此不和睦，應當知道這是菩薩的魔事。』『再者，須菩提！善男子、善女人如果這樣想：「我沒有從這部經中得到滋味。」就捨棄離去，應當知道這是菩薩的魔事。』『再者，須菩提！在受持般若波羅蜜，讀誦、宣說或正確憶念時，如果傲慢自大，應當知道這是菩薩的魔事。』『再者，須菩提！如果受持般若波羅蜜經時，在親近、正確憶念時，互相嘲笑，應當知道這是菩薩的魔事。』『再者，須菩提！如果受持般若波羅蜜經，在讀誦、正確憶念、修行時，互相輕視，應當知道這是菩薩的魔事。』『如果受持般若波羅蜜，在讀誦乃至正確憶念時，心神散亂，應當知道這是菩薩的魔事。』『如果受持般若波羅蜜，在讀誦乃至正確憶念時，心不和睦，應當知道這是菩薩的魔事。』須菩提對佛說：『世尊！世尊說：「善男子、善女人如果這樣想：『我沒有從這部經中得到滋味。』就捨棄離去，應當知道這是菩薩的魔事。」世尊！

【English Translation】 English version 'Demonic acts.' 'World Honored One! What is the cause and condition that the sudden arising of eloquence and skillful speech is a demonic act?' The Buddha said, 'When a Bodhisattva Mahasattva practices the perfection of giving (Dāna pāramitā) up to the perfection of wisdom (Prajñā pāramitā), if they become attached to the joy of speaking Dharma, and because of this, eloquence and skillful speech suddenly arise, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! When writing this Prajñā pāramitā Sutra, if one is arrogant and conceited, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! When writing this Sutra, if one is playful and has a distracted mind, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! If when writing this Sutra, one is disrespectful and laughs scornfully, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! If when writing this Sutra, one's mind is scattered and unsettled, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! When writing this Sutra, if they are not in harmony with each other, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! If a good man or good woman thinks, 「I do not get the taste of this Sutra,」 and then abandons it and leaves, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! When upholding the Prajñā pāramitā, reciting, speaking, or correctly recollecting it, if one is arrogant and conceited, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! If when upholding the Prajñā pāramitā Sutra, when being close to it and correctly recollecting it, they laugh at each other, know that this is a demonic act of a Bodhisattva.' 'Furthermore, Subhuti! If when upholding the Prajñā pāramitā Sutra, reciting, correctly recollecting, and practicing it, they despise each other, know that this is a demonic act of a Bodhisattva.' 'If when upholding the Prajñā pāramitā, reciting up to correctly recollecting it, one's mind is scattered, know that this is a demonic act of a Bodhisattva.' 'If when upholding the Prajñā pāramitā, reciting up to correctly recollecting it, their minds are not in harmony, know that this is a demonic act of a Bodhisattva.' Subhuti said to the Buddha, 'World Honored One! The World Honored One said, 「If a good man or good woman thinks, 『I do not get the taste of this Sutra,』 and then abandons it and leaves, know that this is a demonic act of a Bodhisattva.」 World Honored One!'

何因緣故，菩薩不得經中滋味，便棄捨去？」

佛言：「是菩薩摩訶薩前世不久行般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜。是人聞說是般若波羅蜜，便從座起，作是念言：『我于般若波羅蜜中無記。』心不清凈，便從座起去，當知是為菩薩魔事。」

須菩提白佛言：「世尊！何因緣故不與受記，聞說是般若波羅蜜時便從座起去？」

佛告須菩提：「若菩薩未入法位中，諸佛不與受阿耨多羅三藐三菩提記。複次，須菩提，聞說般若波羅蜜時，菩薩作是念：『我是中無名字。』心不清凈，當知是為菩薩魔事。」

須菩提言：「何因緣故，是深般若波羅蜜中不說是菩薩名字？」

佛言：「未受記菩薩，諸佛不記名字。複次，須菩提！是菩薩摩訶薩作是念：『是般若波羅蜜中，無我生處、名字、若聚落城邑。』是人不欲聽聞般若波羅蜜，便從會中起去。是人如所起念時，唸唸卻一劫，補當更勤精進求阿耨多羅三藐三菩提。複次，須菩提！菩薩學余經，棄捨般若波羅蜜，終不能至薩婆若。善男子、善女人為舍其根而攀枝葉，當知是為菩薩魔事。」

須菩提白佛言：「世尊！何等是余經，善男子、善女人所學不能至薩婆若？」

佛言：「是聲

【現代漢語翻譯】現代漢語譯本：'是什麼原因，菩薩聽聞佛法后，沒有從中獲得滋味，就捨棄離開了呢？' 佛說：'這位菩薩摩訶薩（偉大的菩薩）前世沒有經常修行般若波羅蜜（智慧到彼岸）、禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸）。這個人聽聞般若波羅蜜時，就從座位上站起來，心想：『我在般若波羅蜜中沒有被授記。』心不清凈，就從座位上起身離開，應當知道這是菩薩的魔障。' 須菩提問佛：'世尊！是什麼原因不給他們授記，讓他們在聽聞般若波羅蜜時就從座位上起身離開呢？' 佛告訴須菩提：'如果菩薩沒有進入法位，諸佛不會給他們授阿耨多羅三藐三菩提（無上正等正覺）的記別。再者，須菩提，聽聞般若波羅蜜時，菩薩心想：『我在這裡沒有名字。』心不清凈，應當知道這是菩薩的魔障。' 須菩提說：'是什麼原因，在這甚深的般若波羅蜜中不提及菩薩的名字呢？' 佛說：'沒有被授記的菩薩，諸佛不會記他們的名字。再者，須菩提！這位菩薩摩訶薩心想：『在這般若波羅蜜中，沒有我的出生地、名字、或者村落城邑。』這個人不想聽聞般若波羅蜜，就從法會中起身離開。這個人當他產生這種想法時，每產生一個念頭就退失一劫的修行，需要更加勤奮精進才能求得阿耨多羅三藐三菩提。再者，須菩提！菩薩學習其他的經典，卻捨棄般若波羅蜜，最終不能達到薩婆若（一切智）。善男子、善女人就像捨棄樹根而攀附枝葉，應當知道這是菩薩的魔障。' 須菩提問佛：'世尊！什麼是其他的經典，讓善男子、善女人學習后不能達到薩婆若呢？' 佛說：'是聲聞、辟支佛（獨覺）的經典。'

【English Translation】 English version: 'For what reason do Bodhisattvas, upon hearing the Dharma, not find its flavor and then abandon it and leave?' The Buddha said, 'These Bodhisattva-Mahasattvas (great Bodhisattvas) in their previous lives did not frequently practice Prajna Paramita (Perfection of Wisdom), Dhyana Paramita (Perfection of Meditation), Virya Paramita (Perfection of Effort), Kshanti Paramita (Perfection of Patience), Shila Paramita (Perfection of Morality), and Dana Paramita (Perfection of Generosity). When such a person hears about Prajna Paramita, they rise from their seat, thinking, 『I am not recognized in Prajna Paramita.』 With an impure mind, they rise from their seat and leave. Know that this is a demonic act for a Bodhisattva.' Subhuti asked the Buddha, 'World Honored One, for what reason are they not given a prediction, causing them to rise from their seats and leave when they hear about Prajna Paramita?' The Buddha told Subhuti, 'If a Bodhisattva has not entered the stage of Dharma, the Buddhas do not give them a prediction of Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment). Furthermore, Subhuti, when hearing about Prajna Paramita, a Bodhisattva thinks, 『I have no name here.』 With an impure mind, know that this is a demonic act for a Bodhisattva.' Subhuti said, 'For what reason is the name of the Bodhisattva not mentioned in this profound Prajna Paramita?' The Buddha said, 'For Bodhisattvas who have not received a prediction, the Buddhas do not record their names. Furthermore, Subhuti! This Bodhisattva-Mahasattva thinks, 『In this Prajna Paramita, there is no mention of my birthplace, name, or village or city.』 This person does not want to hear Prajna Paramita and rises from the assembly and leaves. When this person has such a thought, for each thought they regress one kalpa (eon) of practice, and they need to be even more diligent and strive to attain Anuttara-Samyak-Sambodhi. Furthermore, Subhuti! If a Bodhisattva studies other sutras but abandons Prajna Paramita, they will ultimately not reach Sarvajna (Omniscience). Good men and good women are like abandoning the root and clinging to the branches and leaves. Know that this is a demonic act for a Bodhisattva.' Subhuti asked the Buddha, 'World Honored One, what are these other sutras that, when studied by good men and good women, do not lead to Sarvajna?' The Buddha said, 'They are the sutras of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).'

聞所應行經，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空、無相、無作解脫門。善男子、善女人住是中，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，是名聲聞所行，不能至薩婆若。如是善男子、善女人舍般若波羅蜜親近是余經。何以故？須菩提！般若波羅蜜中出生諸菩薩摩訶薩，成就世間、出世間法。須菩提！菩薩摩訶薩學般若波羅蜜時，亦學世間、出世間法。須菩提！譬如狗，不從大家求食，反從作務者索。如是，須菩提！當來世有善男子、善女人棄深般若波羅蜜而攀枝葉，取聲聞、辟支佛所應行經，當知是為菩薩魔事。須菩提！譬如有人慾得見象，見已反觀其跡。須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

佛言：「諸求佛道善男子、善女人亦復如是。得深般若波羅蜜棄捨去，取聲聞、辟支佛所應行經。須菩提！當知是為菩薩魔事。須菩提！譬如人慾見大海，反求牛跡水。作是念：『大海水能與此等不？』須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

佛言：「當來世有求佛道善男子、善女人亦如是，得深般若波羅蜜棄捨去，取聲聞辟支佛所應行經，當知是亦菩薩摩訶薩魔事。須菩提！譬如工匠、若工匠弟子，欲

【現代漢語翻譯】現代漢語譯本所應修行的法門，包括四念處（觀察身、受、心、法）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲、勤、心、觀的定力）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），以及空、無相、無作這三種解脫門。善男子、善女人如果依此修行，可以證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果），這些是聲聞乘的修行方法，不能達到一切智（薩婆若）。如果這些善男子、善女人捨棄般若波羅蜜，而親近其他經典，這是為什麼呢？須菩提！般若波羅蜜中能出生諸菩薩摩訶薩，成就世間和出世間的一切法。須菩提！菩薩摩訶薩在學習般若波羅蜜時，也同時學習世間和出世間的一切法。須菩提！譬如狗，不向主人求食，反而向做雜務的人索取。同樣，須菩提！當來世有善男子、善女人捨棄甚深的般若波羅蜜，而攀附枝葉，選取聲聞、辟支佛所修行的經典，應當知道這是菩薩的魔事。須菩提！譬如有人想要看大象，卻只看大象的腳印。須菩提！你認為這個人聰明嗎？須菩提回答說：『不聰明。』佛說：『那些追求佛道的善男子、善女人也是這樣。得到甚深的般若波羅蜜卻捨棄，反而選取聲聞、辟支佛所修行的經典。須菩提！應當知道這是菩薩的魔事。須菩提！譬如有人想要看大海，卻反而去尋找牛蹄印里的水，還想：『大海的水能和這牛蹄印里的水一樣嗎？』須菩提！你認為這個人聰明嗎？』須菩提回答說：『不聰明。』佛說：『當來世有追求佛道的善男子、善女人也是這樣，得到甚深的般若波羅蜜卻捨棄，反而選取聲聞、辟支佛所修行的經典，應當知道這也是菩薩摩訶薩的魔事。須菩提！譬如工匠或者工匠的弟子，想要...

【English Translation】 English version The practices that should be followed include the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena), the Four Right Exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, and maintaining wholesome states that have arisen), the Four Paths to Power (concentration based on desire, effort, mind, and investigation), the Five Faculties (faith, effort, mindfulness, concentration, and wisdom), the Five Powers (the power of faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), and the three doors to liberation: emptiness, signlessness, and wishlessness. If good men and good women abide in these practices, they can attain the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). These are the practices of the Sravakas (hearers), and they cannot reach Sarvajna (omniscience). If these good men and good women abandon the Prajnaparamita and instead approach other sutras, why is this? Subhuti! From the Prajnaparamita, all Bodhisattva Mahasattvas are born, and they accomplish both worldly and transcendental dharmas. Subhuti! When Bodhisattva Mahasattvas study the Prajnaparamita, they also study all worldly and transcendental dharmas. Subhuti! It is like a dog that does not seek food from its master but instead begs from those who do chores. Similarly, Subhuti! In the future, there will be good men and good women who abandon the profound Prajnaparamita and cling to its branches and leaves, choosing the sutras practiced by Sravakas and Pratyekabuddhas. Know that this is a demonic act for a Bodhisattva. Subhuti! It is like someone who wants to see an elephant but only looks at its footprints. Subhuti! What do you think, is this person wise? Subhuti replied, 'Not wise.' The Buddha said, 'Those good men and good women who seek the path of Buddhahood are also like this. They obtain the profound Prajnaparamita but abandon it, instead choosing the sutras practiced by Sravakas and Pratyekabuddhas. Subhuti! Know that this is a demonic act for a Bodhisattva. Subhuti! It is like someone who wants to see the ocean but instead seeks water in a cow's hoofprint, thinking, 'Can the water of the ocean be the same as this?' Subhuti! What do you think, is this person wise?' Subhuti replied, 'Not wise.' The Buddha said, 'In the future, there will be good men and good women who seek the path of Buddhahood who are also like this. They obtain the profound Prajnaparamita but abandon it, instead choosing the sutras practiced by Sravakas and Pratyekabuddhas. Know that this is also a demonic act for a Bodhisattva Mahasattva. Subhuti! It is like a craftsman or a craftsman's apprentice who wants to...

擬作帝釋勝殿而揆則日月宮殿。須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

「如是，須菩提！當來世有薄福德善男子、善女人求佛道者，得是深般若波羅蜜便棄捨去，于聲聞、辟支佛所應行經中求薩婆若。須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

佛言：「當知亦是菩薩魔事。須菩提！譬如有人慾見轉輪聖王，見而不識。后見諸小國王，取其相貌，如是言：『轉輪聖王與此何異。』須菩提！于汝意云何，是人為黠不。」

須菩提言：「為不黠。」

「須菩提！當來世有薄福德善男子、善女人求佛道者，得是深般若波羅蜜棄捨去，取聲聞、辟支佛所應行經持求薩婆若。須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

「當知是為菩薩魔事。須菩提！譬如饑人得百味食棄捨去，反食六十日谷飯。須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

佛言：「當來世有求佛道善男子、善女人，得聞深般若波羅蜜棄捨去，取聲聞、辟支佛所應行經持求薩婆若。于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

「當知是亦菩薩魔事。須菩提！譬如人得無價摩尼

【現代漢語翻譯】現代漢語譯本佛陀說：『須菩提，如果有人想要建造帝釋天（Indra，佛教的護法神）的殊勝宮殿，卻去衡量日月宮殿，你認為這個人聰明嗎？』須菩提回答說：『不聰明。』佛陀說：『是的，須菩提，未來世中，那些福德淺薄的善男子、善女人，他們追求佛道，得到了這甚深的般若波羅蜜（Prajnaparamita，智慧的完美）卻捨棄而去，反而去聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）所修行的經典中尋求薩婆若（Sarvajna，一切智）。須菩提，你認為這個人聰明嗎？』須菩提回答說：『不聰明。』佛陀說：『應當知道這也是菩薩的魔事。須菩提，譬如有人想要見到轉輪聖王（Cakravartin，統治世界的理想君主），見到了卻不認識。後來見到一些小國王，就取他們的相貌，這樣說：『轉輪聖王和這些人有什麼不同呢？』須菩提，你認為這個人聰明嗎？』須菩提回答說：『不聰明。』『須菩提，未來世中，那些福德淺薄的善男子、善女人，他們追求佛道，得到了這甚深的般若波羅蜜卻捨棄而去，反而去取聲聞、辟支佛所修行的經典來持誦，並從中尋求薩婆若。須菩提，你認為這個人聰明嗎？』須菩提回答說：『不聰明。』『應當知道這也是菩薩的魔事。須菩提，譬如一個飢餓的人得到了百味美食卻捨棄而去，反而去吃六十天的粗糙谷飯。須菩提，你認為這個人聰明嗎？』須菩提回答說：『不聰明。』佛陀說：『未來世中，那些追求佛道的善男子、善女人，他們聽聞了甚深的般若波羅蜜卻捨棄而去，反而去取聲聞、辟支佛所修行的經典來持誦，並從中尋求薩婆若。你認為這個人聰明嗎？』須菩提回答說：『不聰明。』『應當知道這也是菩薩的魔事。須菩提，譬如有人得到無價的摩尼（Mani，如意寶珠）』

【English Translation】 English version The Buddha said, 'Subhuti, if someone intends to build a magnificent palace for Indra (the king of gods in Buddhism), but instead measures it against the palaces of the sun and moon, what do you think, is this person wise?' Subhuti replied, 'Not wise.' The Buddha said, 'Indeed, Subhuti, in the future, those virtuous men and women with little merit, who seek the path of Buddhahood, having obtained this profound Prajnaparamita (the perfection of wisdom), abandon it and instead seek Sarvajna (omniscience) in the scriptures practiced by Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas). Subhuti, what do you think, is this person wise?' Subhuti replied, 'Not wise.' The Buddha said, 'Know that this is also a demonic act of a Bodhisattva. Subhuti, it is like someone who wishes to see a Cakravartin (a universal monarch), sees him but does not recognize him. Later, seeing some minor kings, they take their appearances and say, 「What is the difference between the Cakravartin and these people?」 Subhuti, what do you think, is this person wise?' Subhuti replied, 'Not wise.' 'Subhuti, in the future, those virtuous men and women with little merit, who seek the path of Buddhahood, having obtained this profound Prajnaparamita, abandon it and instead take the scriptures practiced by Sravakas and Pratyekabuddhas to uphold and seek Sarvajna from them. Subhuti, what do you think, is this person wise?' Subhuti replied, 'Not wise.' 'Know that this is also a demonic act of a Bodhisattva. Subhuti, it is like a hungry person who obtains a hundred delicious foods but abandons them, and instead eats coarse grain rice for sixty days. Subhuti, what do you think, is this person wise?' Subhuti replied, 'Not wise.' The Buddha said, 'In the future, those virtuous men and women who seek the path of Buddhahood, having heard the profound Prajnaparamita, abandon it and instead take the scriptures practiced by Sravakas and Pratyekabuddhas to uphold and seek Sarvajna from them. What do you think, is this person wise?' Subhuti replied, 'Not wise.' 'Know that this is also a demonic act of a Bodhisattva. Subhuti, it is like someone who obtains a priceless Mani (wish-fulfilling jewel)'

珠，反持比水精珠。須菩提！于汝意云何，是人為黠不？」

須菩提言：「為不黠。」

佛言：「當來世有求佛道善男子、善女人，得聞深般若波羅蜜棄捨去，取聲聞、辟支佛所應行經持求薩婆若。是人為黠不？」

須菩提言：「為不黠。」

「當知是亦菩薩魔事。複次，須菩提！是求佛道善男子、善女人，書是深般若波羅蜜時，樂說不如法事，不得書成般若波羅蜜。所謂樂說色聲香味觸法，樂說持戒、禪定、無色定，樂說檀那波羅蜜乃至般若波羅蜜，樂說四念處乃至阿耨多羅三藐三菩提。何以故？須菩提！是般若波羅蜜中無樂說相。須菩提！般若波羅蜜不可思議相，般若波羅蜜不生不滅相，般若波羅蜜不垢不凈相，般若波羅蜜不亂不散相，般若波羅蜜無說相，般若波羅蜜無言無義相，般若波羅蜜無所得相。何以故？須菩提！般若波羅蜜中無是諸法。須菩提！若有善男子、善女人求菩薩道者，書是般若波羅蜜經時，以是諸法散亂心，當知亦是菩薩魔事。」

須菩提白佛言：「世尊！是般若波羅蜜可書耶？」

佛言：「不可書。何以故？般若波羅蜜自性無故，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，乃至一切種智，自性無故。若自性無，是不名為法。

【現代漢語翻譯】現代漢語譯本佛陀說：『就像有人拿著琉璃珠，卻反而拿著水精珠。須菩提，你認為這個人聰明嗎？』須菩提回答說：『不聰明。』佛陀說：『未來世，如果有追求佛道的善男子、善女人，聽聞甚深般若波羅蜜后卻捨棄，反而去修習聲聞、辟支佛所應修行的經典，以求得薩婆若（一切智）。這個人聰明嗎？』須菩提回答說：『不聰明。』『應當知道這也是菩薩的魔事。再者，須菩提，如果追求佛道的善男子、善女人，在書寫這部甚深般若波羅蜜時，喜歡談論不如法的事情，就不能寫成般若波羅蜜。所謂喜歡談論色、聲、香、味、觸、法，喜歡談論持戒、禪定、無色定，喜歡談論檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜，喜歡談論四念處乃至阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？須菩提，因為這般若波羅蜜中沒有喜歡談論的相。須菩提，般若波羅蜜是不可思議的相，般若波羅蜜是不生不滅的相，般若波羅蜜是不垢不凈的相，般若波羅蜜是不亂不散的相，般若波羅蜜是無說的相，般若波羅蜜是無言無義的相，般若波羅蜜是無所得的相。為什麼呢？須菩提，因為般若波羅蜜中沒有這些法。須菩提，如果有善男子、善女人追求菩薩道，在書寫這部般若波羅蜜經時，以這些法散亂其心，應當知道這也是菩薩的魔事。』須菩提對佛說：『世尊，這般若波羅蜜可以書寫嗎？』佛陀說：『不可以書寫。為什麼呢？因為般若波羅蜜自性是空的，禪那波羅蜜（禪定波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、檀那波羅蜜（佈施波羅蜜），乃至一切種智（佛的一切智慧），自性都是空的。如果自性是空的，就不能稱之為法。』

【English Translation】 English version The Buddha said, 'It's like someone holding a crystal bead, but instead, they hold a glass bead. Subhuti, what do you think, is this person wise?' Subhuti replied, 'Not wise.' The Buddha said, 'In the future, if there are good men and good women who seek the path of Buddhahood, upon hearing the profound Prajna Paramita (Perfection of Wisdom), they abandon it and instead practice the scriptures that should be practiced by Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), seeking Sarvajna (all-knowing wisdom). Is this person wise?' Subhuti replied, 'Not wise.' 'You should know that this is also a demonic act of a Bodhisattva. Furthermore, Subhuti, if good men and good women who seek the path of Buddhahood, when writing this profound Prajna Paramita, enjoy discussing things that are not in accordance with the Dharma, they will not be able to complete the writing of Prajna Paramita. That is, they enjoy discussing form, sound, smell, taste, touch, and dharma; they enjoy discussing precepts, meditation, and formless meditation; they enjoy discussing Dana Paramita (Perfection of Giving) up to Prajna Paramita; they enjoy discussing the Four Foundations of Mindfulness up to Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Why is that? Subhuti, because in this Prajna Paramita, there is no aspect of enjoying discussion. Subhuti, Prajna Paramita is an inconceivable aspect, Prajna Paramita is an aspect of non-arising and non-ceasing, Prajna Paramita is an aspect of non-defilement and non-purity, Prajna Paramita is an aspect of non-disturbance and non-dispersion, Prajna Paramita is an aspect of no speaking, Prajna Paramita is an aspect of no words and no meaning, Prajna Paramita is an aspect of no attainment. Why is that? Subhuti, because in Prajna Paramita, there are none of these dharmas. Subhuti, if there are good men and good women who seek the Bodhisattva path, when writing this Prajna Paramita Sutra, if they scatter their minds with these dharmas, you should know that this is also a demonic act of a Bodhisattva.' Subhuti said to the Buddha, 'World Honored One, can this Prajna Paramita be written?' The Buddha said, 'It cannot be written. Why is that? Because the self-nature of Prajna Paramita is empty, the self-nature of Dhyana Paramita (Perfection of Meditation), Virya Paramita (Perfection of Effort), Ksanti Paramita (Perfection of Patience), Sila Paramita (Perfection of Morality), Dana Paramita (Perfection of Giving), and even all-knowing wisdom, is empty. If the self-nature is empty, it cannot be called a dharma.'

無法不能書無法。須菩提！若求菩薩道善男子、善女人作是念：『無法是深般若波羅蜜。』當知即是菩薩魔事。」

「世尊！是求菩薩道善男子、善女人，用字書般若波羅蜜，自念：『我書是般若波羅蜜。』以字著般若波羅蜜，當知亦是菩薩魔事。何以故？世尊！是般若波羅蜜無文字，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，無有文字。世尊！色無文字，受想行識無文字，乃至一切種智無文字。世尊！若求菩薩道善男子、善女人，著無文字般若波羅蜜，乃至著無文字一切種智，當知是亦菩薩魔事。讀誦說、正憶念、如說修行，亦如是。」

「複次，須菩提！求佛道善男子、善女人，書是般若波羅蜜時，國土念起、聚落念起、城郭念起、方念起，若聞譭謗其師起念，若念父母及兄弟姊妹、諸餘親里，若念賊、若念旃陀羅，若念眾女、若念淫女。如是等種種諸餘異念留難，惡魔復益其念，破壞書般若波羅蜜，破壞讀誦說、正憶念、如說修行。須菩提！當知是亦菩薩魔事。複次，須菩提！求佛道善男子、善女人，得名譽恭敬、佈施供養，所謂衣服、飲食、臥床、疾藥、種種樂具。善男子、善女人書是般若波羅蜜經，受讀誦乃至正憶念時，受著是事，不得書成般若波羅蜜乃至正憶念，

【現代漢語翻譯】現代漢語譯本：『無法』不能用『無法』來書寫。須菩提（Subhuti）！如果尋求菩薩道（Bodhisattva-yana）的善男子、善女人這樣想：『無法』是甚深般若波羅蜜（prajna-paramita，智慧的完美）。應當知道，這就是菩薩的魔事。世尊（Bhagavan）！如果尋求菩薩道的善男子、善女人，用文字書寫般若波羅蜜，自己想：『我書寫的是般若波羅蜜。』因為文字而執著于般若波羅蜜，應當知道，這也是菩薩的魔事。為什麼呢？世尊！這般若波羅蜜沒有文字，禪那波羅蜜（dhyana-paramita，禪定的完美）、毗梨耶波羅蜜（virya-paramita，精進的完美）、羼提波羅蜜（ksanti-paramita，忍辱的完美）、尸羅波羅蜜（sila-paramita，戒律的完美）、檀那波羅蜜（dana-paramita，佈施的完美），都沒有文字。世尊！色（rupa，物質）沒有文字，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）沒有文字，乃至一切種智（sarvajnata，一切智慧）也沒有文字。世尊！如果尋求菩薩道的善男子、善女人，執著于沒有文字的般若波羅蜜，乃至執著于沒有文字的一切種智，應當知道，這也是菩薩的魔事。讀誦、宣說、正確憶念、如所說修行，也是如此。再者，須菩提！尋求佛道的善男子、善女人，在書寫般若波羅蜜時，如果生起對國土的念頭、對村落的念頭、對城郭的念頭、對地方的念頭，如果聽到有人譭謗他的老師而生起念頭，如果念及父母及兄弟姊妹、其他親屬，如果念及盜賊、如果念及旃陀羅（candala，賤民），如果念及眾多女子、如果念及淫慾。像這樣等等各種其他的雜念干擾，惡魔又會增強這些念頭，破壞書寫般若波羅蜜，破壞讀誦、宣說、正確憶念、如所說修行。須菩提！應當知道，這也是菩薩的魔事。再者，須菩提！尋求佛道的善男子、善女人，得到名譽恭敬、佈施供養，比如衣服、飲食、臥具、醫藥、各種樂器。善男子、善女人在書寫這部般若波羅蜜經，接受讀誦乃至正確憶念時，如果執著于這些事物，就不能完完成的書寫般若波羅蜜乃至正確憶念。

【English Translation】 English version: 『No-Dharma』 cannot be written with 『no-dharma.』 Subhuti! If a good man or good woman seeking the Bodhisattva-yana (path of a Bodhisattva) thinks, 『No-dharma is the profound prajna-paramita (perfection of wisdom),』 know that this is a demonic act of a Bodhisattva. Bhagavan! If a good man or good woman seeking the Bodhisattva-yana uses words to write the prajna-paramita, and thinks, 『I am writing the prajna-paramita,』 and becomes attached to the prajna-paramita through words, know that this is also a demonic act of a Bodhisattva. Why? Bhagavan! This prajna-paramita has no words, the dhyana-paramita (perfection of meditation), virya-paramita (perfection of vigor), ksanti-paramita (perfection of patience), sila-paramita (perfection of morality), and dana-paramita (perfection of generosity) have no words. Bhagavan! Rupa (form) has no words, vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) have no words, and even sarvajnata (omniscience) has no words. Bhagavan! If a good man or good woman seeking the Bodhisattva-yana becomes attached to the wordless prajna-paramita, or even to the wordless sarvajnata, know that this is also a demonic act of a Bodhisattva. Reading, reciting, correctly remembering, and practicing as taught are also the same. Furthermore, Subhuti! When a good man or good woman seeking the Buddha-yana (path of a Buddha) is writing the prajna-paramita, if thoughts of countries arise, thoughts of villages arise, thoughts of cities arise, thoughts of regions arise, if they hear someone slandering their teacher and thoughts arise, if they think of their parents, siblings, and other relatives, if they think of thieves, if they think of candalas (outcastes), if they think of many women, if they think of lust. Such various other distracting thoughts arise, and demons further intensify these thoughts, disrupting the writing of the prajna-paramita, disrupting the reading, reciting, correctly remembering, and practicing as taught. Subhuti! Know that this is also a demonic act of a Bodhisattva. Furthermore, Subhuti! A good man or good woman seeking the Buddha-yana receives fame, respect, offerings of generosity, such as clothing, food, bedding, medicine, and various musical instruments. When a good man or good woman is writing this prajna-paramita sutra, receiving, reading, and even correctly remembering it, if they become attached to these things, they will not be able to complete the writing of the prajna-paramita, nor the correct remembering.

當知是亦菩薩魔事。複次，須菩提！求佛道善男子、善女人書般若波羅蜜，乃至如說修行時，惡魔方便持諸餘深經與是菩薩摩訶薩，有方便力者不應貪著惡魔所與諸餘深經。何以故？是經不能令人至薩婆若故。是中無方便菩薩摩訶薩聞是諸餘深經，便舍深般若波羅蜜。須菩提！我是般若波羅蜜中，廣說諸菩薩摩訶薩方便道，諸菩薩摩訶薩應當從是中求。須菩提！今善男子、善女人求菩薩道，舍是深般若波羅蜜，于魔所與聲聞辟支佛深經中求方便道，當知亦是菩薩魔事。

摩訶般若波羅蜜經卷第十三大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十四

後秦龜茲國三藏鳩摩羅什譯

兩過品第四十七(丹兩不和合品)

「複次，須菩提！聽法人慾書持般若波羅蜜、讀誦問義、正憶念；說法人懈惰不欲為說。當知是為菩薩魔事。須菩提！說法之人心不懈惰，欲令書持般若波羅蜜；聽法者不欲受之。二心不和，當知是為魔事。複次，須菩提！聽法人慾書持般若波羅蜜、讀誦乃至正憶念；說法者欲至他方。當知是為魔事。須菩提！說法人慾令書持般若波羅蜜；聽法者欲至他方。二心不和，當知是為魔事。

「複次，須菩提！說法人貴重佈施衣服、

【現代漢語翻譯】現代漢語譯本：須菩提，你應該知道這也是菩薩的魔事。再者，須菩提！那些尋求佛道的善男子、善女人，在書寫《般若波羅蜜》（Prajnaparamita，智慧的完美）乃至如教奉行的時候，惡魔會用方便法門，拿其他深奧的經典給這些菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）。有方便力的菩薩不應該貪著惡魔所給的其他深奧經典。為什麼呢？因為這些經典不能使人達到薩婆若（Sarvajna，一切智）。那些沒有方便力的菩薩摩訶薩，聽到這些其他的深奧經典，就捨棄了深奧的《般若波羅蜜》。須菩提！我在這《般若波羅蜜》中，廣泛地講述了諸菩薩摩訶薩的方便道，諸菩薩摩訶薩應當從這裡尋求。須菩提！現在，那些尋求菩薩道的善男子、善女人，捨棄了這深奧的《般若波羅蜜》，卻在魔所給予的聲聞（Sravaka，聲聞乘）辟支佛（Pratyekabuddha，緣覺乘）的深奧經典中尋求方便道，應當知道這也是菩薩的魔事。現代漢語譯本：再者，須菩提！聽法的人想要書寫、受持《般若波羅蜜》，讀誦、詢問其義、正確憶念；而說法的人卻懈怠，不願為他們宣說。你應該知道這是菩薩的魔事。須菩提！說法的人內心不懈怠，想要讓聽法的人書寫、受持《般若波羅蜜》；而聽法的人卻不願接受。這兩種心不和合，你應該知道這是魔事。再者，須菩提！聽法的人想要書寫、受持《般若波羅蜜》，讀誦乃至正確憶念；而說法的人卻想去其他地方。你應該知道這是魔事。須菩提！說法的人想要讓聽法的人書寫、受持《般若波羅蜜》；而聽法的人卻想去其他地方。這兩種心不和合，你應該知道這是魔事。現代漢語譯本：再者，須菩提！說法的人看重佈施的衣服、

【English Translation】 English version: Furthermore, Subhuti, you should know that this is also a demonic act for a Bodhisattva. Moreover, Subhuti! When good men and good women seeking the path of Buddhahood are writing the Prajnaparamita (Perfection of Wisdom), or even practicing as instructed, the evil demons will use expedient means to give other profound scriptures to these Bodhisattva-mahasattvas (Great Bodhisattvas). Those Bodhisattvas with expedient power should not be attached to the other profound scriptures given by the evil demons. Why? Because these scriptures cannot lead people to Sarvajna (All-knowing wisdom). Those Bodhisattva-mahasattvas without expedient power, upon hearing these other profound scriptures, will abandon the profound Prajnaparamita. Subhuti! In this Prajnaparamita, I have extensively explained the expedient paths of all Bodhisattva-mahasattvas, and all Bodhisattva-mahasattvas should seek from here. Subhuti! Now, those good men and good women seeking the Bodhisattva path, abandoning this profound Prajnaparamita, instead seek expedient paths in the profound scriptures of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) given by demons, you should know that this is also a demonic act for a Bodhisattva. English version: Furthermore, Subhuti! When the listeners want to write, uphold, recite, inquire about the meaning, and correctly remember the Prajnaparamita, but the speaker is lazy and unwilling to explain it to them, you should know that this is a demonic act for a Bodhisattva. Subhuti! When the speaker is not lazy and wants the listeners to write and uphold the Prajnaparamita, but the listeners are unwilling to accept it, and these two minds are not in harmony, you should know that this is a demonic act. Furthermore, Subhuti! When the listeners want to write, uphold, recite, and correctly remember the Prajnaparamita, but the speaker wants to go elsewhere, you should know that this is a demonic act. Subhuti! When the speaker wants the listeners to write and uphold the Prajnaparamita, but the listeners want to go elsewhere, and these two minds are not in harmony, you should know that this is a demonic act. English version: Furthermore, Subhuti! When the speaker values the giving of clothes,

飲食、臥具、醫藥資生之物；聽法人少欲知足，行遠離行，攝念精進、一心、智慧。兩不和合，不得書持般若波羅蜜、受持讀誦問義、正憶念，當知是為魔事。須菩提！說法人少欲知足，行遠離行，攝念精進、一心、智慧；聽法者貴重佈施衣服、飲食、臥具、醫藥資生之物。兩不和合，不得書持般若波羅蜜、讀誦問義、正憶念，當知是為魔事。

「複次，須菩提！說法者受十二頭陀：一作阿蘭若，二常乞食，三納衣，四一坐食，五節量食，六中后不飲漿，七冢間住，八樹下住，九露地住，十常坐不臥，十一次第乞食，十二但三衣；聽法人不受十二頭陀，不作阿蘭若乃至不受但三衣。兩不和合，不得書持般若波羅蜜、讀誦問義、正憶念，當知是為魔事。須菩提！聽法者受十二頭陀，作阿蘭若乃至但受三衣；說法人不受十二頭陀，不作阿蘭若乃至不受但三衣。兩不和合，不得書持般若波羅蜜、讀誦問義、正憶念，當知是為魔事。

「複次，須菩提！說法者有信有善，欲書深般若波羅蜜乃至正憶念；聽法者無信破戒惡行，不欲書受深般若波羅蜜乃至正憶念。當知是為魔事。須菩提！聽法者有信有善持戒；說法者無信破戒惡行。兩不和合，當知是為魔事。

「複次，須菩提！說法者能一切施心不慳惜；聽法

【現代漢語翻譯】現代漢語譯本：須菩提，關於說法者（指宣講佛法的人）的飲食、臥具、醫藥等生活必需品；聽法者（指聽聞佛法的人）應當少欲知足，奉行遠離世俗的修行，攝持正念，精進修行，一心專注，並具備智慧。如果說法者和聽法者這兩者不能和合，就不能書寫、受持《般若波羅蜜》（智慧到彼岸的經典），不能受持讀誦、請問經義、正確憶念，應當知道這是魔所為的事情。須菩提，說法者應當少欲知足，奉行遠離世俗的修行，攝持正念，精進修行，一心專注，並具備智慧；而聽法者應當珍重佈施衣服、飲食、臥具、醫藥等生活必需品。如果這兩者不能和合，就不能書寫、受持《般若波羅蜜》，不能讀誦、請問經義、正確憶念，應當知道這是魔所為的事情。再者，須菩提，說法者應當奉行十二頭陀行（指苦行）：一是住在寂靜處（阿蘭若），二是常行乞食，三是穿破舊的衣服（納衣），四是一日只吃一餐，五是節制飲食，六是過午不飲漿，七是住在墳墓間，八是住在樹下，九是住在露天，十是常坐不臥，十一是次第乞食，十二是隻穿三衣；而聽法者不奉行十二頭陀行，不住在寂靜處，乃至不只穿三衣。如果這兩者不能和合，就不能書寫、受持《般若波羅蜜》，不能讀誦、請問經義、正確憶念，應當知道這是魔所為的事情。須菩提，聽法者應當奉行十二頭陀行，住在寂靜處，乃至只穿三衣；而說法者不奉行十二頭陀行，不住在寂靜處，乃至不只穿三衣。如果這兩者不能和合，就不能書寫、受持《般若波羅蜜》，不能讀誦、請問經義、正確憶念，應當知道這是魔所為的事情。再者，須菩提，說法者有信心，有善根，想要書寫、受持甚深的《般若波羅蜜》，乃至正確憶念；而聽法者沒有信心，破戒，行為惡劣，不想書寫、受持甚深的《般若波羅蜜》，乃至正確憶念。應當知道這是魔所為的事情。須菩提，聽法者有信心，有善根，持守戒律；而說法者沒有信心，破戒，行為惡劣。如果這兩者不能和合，應當知道這是魔所為的事情。再者，須菩提，說法者能夠以一切佈施的心而不吝惜；聽法者

【English Translation】 English version: Subhuti, regarding the necessities of life for the Dharma speaker (one who expounds the Dharma), such as food, bedding, and medicine; the Dharma listener (one who hears the Dharma) should be content with few desires, practice detachment, maintain mindfulness, practice diligently, be single-minded, and possess wisdom. If these two, the speaker and the listener, are not in harmony, they cannot write, uphold the 'Prajnaparamita' (the perfection of wisdom sutra), receive, recite, inquire into its meaning, or correctly remember it. Know that this is the work of Mara (demon). Subhuti, the Dharma speaker should be content with few desires, practice detachment, maintain mindfulness, practice diligently, be single-minded, and possess wisdom; while the Dharma listener should value offering clothes, food, bedding, and medicine. If these two are not in harmony, they cannot write, uphold the 'Prajnaparamita', recite, inquire into its meaning, or correctly remember it. Know that this is the work of Mara. Furthermore, Subhuti, the Dharma speaker should practice the twelve dhuta practices (ascetic practices): first, dwelling in a secluded place (aranya); second, always begging for food; third, wearing patched robes (nava); fourth, eating only one meal a day; fifth, eating in moderation; sixth, not drinking juice after midday; seventh, dwelling in a cemetery; eighth, dwelling under a tree; ninth, dwelling in the open; tenth, always sitting and not lying down; eleventh, begging for food in order; twelfth, wearing only three robes; while the Dharma listener does not practice the twelve dhuta practices, does not dwell in a secluded place, and does not wear only three robes. If these two are not in harmony, they cannot write, uphold the 'Prajnaparamita', recite, inquire into its meaning, or correctly remember it. Know that this is the work of Mara. Subhuti, the Dharma listener should practice the twelve dhuta practices, dwelling in a secluded place, and wearing only three robes; while the Dharma speaker does not practice the twelve dhuta practices, does not dwell in a secluded place, and does not wear only three robes. If these two are not in harmony, they cannot write, uphold the 'Prajnaparamita', recite, inquire into its meaning, or correctly remember it. Know that this is the work of Mara. Furthermore, Subhuti, the Dharma speaker has faith and good roots, and desires to write, uphold the profound 'Prajnaparamita', and correctly remember it; while the Dharma listener has no faith, breaks precepts, has evil conduct, and does not desire to write, uphold the profound 'Prajnaparamita', or correctly remember it. Know that this is the work of Mara. Subhuti, the Dharma listener has faith, good roots, and upholds the precepts; while the Dharma speaker has no faith, breaks precepts, and has evil conduct. If these two are not in harmony, know that this is the work of Mara. Furthermore, Subhuti, the Dharma speaker is able to give with a mind of complete generosity and without stinginess; the Dharma listener

者吝惜不捨。當知是為魔事。須菩提！聽法者一切能施心不慳惜；說法者吝法不施。兩不和合，不得書持般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！聽法者欲供養說法人衣服、飲食、臥具、醫藥資生所須；說法者不欲受之。當知是為魔事。須菩提！說法者欲供給聽法人衣服乃至資生所須；聽法者不欲受之。兩不和合，不得書持般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者易悟；聽法人闇鈍。當知是為魔事。須菩提！聽法者易悟；說法人闇鈍。兩不和合，不得書持般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者知十二部經次第義，所謂修妒路乃至優波提舍；聽法者不知十二部經次第義。當知是為魔事。聽法者知十二部經次第義；說法人不知十二部經次第義。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提。說法者成就六波羅蜜；聽法人不成就六波羅蜜。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者有六波羅蜜；說法人無六波羅蜜。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者於六波羅蜜有方便力；聽法人於六波羅蜜無方便力。兩不

【現代漢語翻譯】現代漢語譯本：『如果有人吝嗇而不肯佈施，應當知道這是魔所為。須菩提！聽法的人能夠以一切佈施的心而不吝惜；說法的人吝惜佛法而不肯佈施。這兩者不和諧，就不能書寫、受持《般若波羅蜜》（Prajnaparamita，智慧的完美）乃至正確地憶念，應當知道這是魔所為。『再者，須菩提！聽法的人想要供養說法的人衣服、飲食、臥具、醫藥等生活所需；說法的人卻不想要接受。應當知道這是魔所為。須菩提！說法的人想要供給聽法的人衣服乃至生活所需；聽法的人卻不想要接受。這兩者不和諧，就不能書寫、受持《般若波羅蜜》乃至正確地憶念，應當知道這是魔所為。『再者，須菩提！說法的人容易領悟；聽法的人愚鈍。應當知道這是魔所為。須菩提！聽法的人容易領悟；說法的人愚鈍。這兩者不和諧，就不能書寫、受持《般若波羅蜜》乃至正確地憶念，應當知道這是魔所為。『再者，須菩提！說法的人知道十二部經（Dvadashanga-buddha-vacana，佛陀教法的十二種分類）的次第義理，也就是修妒路（Sutra，經）、乃至優波提舍（Upadesha，論議）；聽法的人不知道十二部經的次第義理。應當知道這是魔所為。聽法的人知道十二部經的次第義理；說法的人不知道十二部經的次第義理。這兩者不和諧，就不能書寫、受持甚深的《般若波羅蜜》乃至正確地憶念，應當知道這是魔所為。『再者，須菩提！說法的人成就六波羅蜜（Sat-paramita，六種到達彼岸的修行方法）；聽法的人不成就六波羅蜜。這兩者不和諧，就不能書寫、受持甚深的《般若波羅蜜》乃至正確地憶念，應當知道這是魔所為。聽法的人有六波羅蜜；說法的人沒有六波羅蜜。這兩者不和諧，就不能書寫、受持甚深的《般若波羅蜜》乃至正確地憶念，應當知道這是魔所為。『再者，須菩提！說法的人對於六波羅蜜有方便力（Upaya-kaushalya，善巧方便的智慧）；聽法的人對於六波羅蜜沒有方便力。這兩者不

【English Translation】 English version: 『If someone is stingy and unwilling to give, know that this is the work of Mara (demon). Subhuti! Those who listen to the Dharma (Buddhist teachings) are able to give with a generous heart without being stingy; those who preach the Dharma are stingy with the Dharma and unwilling to give. If these two are not in harmony, they cannot write, uphold, or correctly remember the Prajnaparamita (Perfection of Wisdom), know that this is the work of Mara.』『Furthermore, Subhuti! Those who listen to the Dharma wish to offer the Dharma preachers clothing, food, bedding, medicine, and other necessities; but the Dharma preachers do not wish to accept them. Know that this is the work of Mara. Subhuti! The Dharma preachers wish to provide the Dharma listeners with clothing and other necessities; but the Dharma listeners do not wish to accept them. If these two are not in harmony, they cannot write, uphold, or correctly remember the Prajnaparamita, know that this is the work of Mara.』『Furthermore, Subhuti! The Dharma preachers are quick to understand; the Dharma listeners are dull. Know that this is the work of Mara. Subhuti! The Dharma listeners are quick to understand; the Dharma preachers are dull. If these two are not in harmony, they cannot write, uphold, or correctly remember the Prajnaparamita, know that this is the work of Mara.』『Furthermore, Subhuti! The Dharma preachers know the sequential meaning of the twelve divisions of scriptures (Dvadashanga-buddha-vacana), namely Sutra (discourses), and Upadesha (commentaries); the Dharma listeners do not know the sequential meaning of the twelve divisions of scriptures. Know that this is the work of Mara. The Dharma listeners know the sequential meaning of the twelve divisions of scriptures; the Dharma preachers do not know the sequential meaning of the twelve divisions of scriptures. If these two are not in harmony, they cannot write, uphold, or correctly remember the profound Prajnaparamita, know that this is the work of Mara.』『Furthermore, Subhuti! The Dharma preachers have accomplished the Six Paramitas (Sat-paramita, six perfections); the Dharma listeners have not accomplished the Six Paramitas. If these two are not in harmony, they cannot write, uphold, or correctly remember the profound Prajnaparamita, know that this is the work of Mara. The Dharma listeners have the Six Paramitas; the Dharma preachers do not have the Six Paramitas. If these two are not in harmony, they cannot write, uphold, or correctly remember the profound Prajnaparamita, know that this is the work of Mara.』『Furthermore, Subhuti! The Dharma preachers have skillful means (Upaya-kaushalya) regarding the Six Paramitas; the Dharma listeners do not have skillful means regarding the Six Paramitas. If these two are not

和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者於六波羅蜜有方便力；說法人於六波羅蜜無方便力。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者得陀羅尼；聽法人無陀羅尼。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者得陀羅尼；說法者無陀羅尼。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者欲令書持般若波羅蜜讀誦乃至正憶念；聽法人不欲書持般若波羅蜜讀誦乃至正憶念。兩不和合，不得書般若波羅蜜乃至正憶念，當知是為魔事。聽法者欲書讀誦說般若波羅蜜；說法者不欲令書般若波羅蜜乃至不欲令說。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者離貪慾、瞋恚、睡眠、掉悔、疑；聽法人貪慾、瞋恚、睡眠、掉悔、疑。當知是為魔事。聽法者離貪慾、瞋恚、睡眠、掉悔、疑；說法人貪慾、瞋恚、睡眠、掉悔、疑。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！書是深般若波羅蜜乃至正憶念時，或有人來說三惡道中苦劇：『汝何不於是身盡苦速入涅槃，何用是阿耨多羅三藐三菩提為？』兩不

【現代漢語翻譯】現代漢語譯本如果說法者和聽法者之間不和諧，說法者在六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）方面有方便力，而聽法者沒有方便力，或者反之，兩者不和諧，那麼就不能書寫、受持、讀誦、乃至正確憶念甚深般若波羅蜜（以智慧到達彼岸的完美方法），應當知道這是魔事。再者，須菩提！如果說法者得到陀羅尼（總持，記憶和理解佛法的能力），而聽法者沒有陀羅尼，或者反之，兩者不和諧，那麼就不能書寫、受持、讀誦、乃至正確憶念甚深般若波羅蜜，應當知道這是魔事。再者，須菩提！如果說法者想要讓人們書寫、受持、讀誦、乃至正確憶念般若波羅蜜，而聽法者不想這樣做，或者反之，兩者不和諧，那麼就不能書寫、受持、讀誦、乃至正確憶念般若波羅蜜，應當知道這是魔事。再者，須菩提！如果說法者遠離貪慾、瞋恚、睡眠、掉悔（心神不定和後悔）、疑，而聽法者卻有這些煩惱，或者反之，兩者不和諧，那麼就不能書寫、受持、讀誦、乃至正確憶念甚深般若波羅蜜，應當知道這是魔事。再者，須菩提！當書寫甚深般若波羅蜜乃至正確憶念時，如果有人來說三惡道（地獄、餓鬼、畜生）中的痛苦：『你為什麼不在此身結束痛苦，快速進入涅槃（解脫），還要追求阿耨多羅三藐三菩提（無上正等正覺）做什麼？』兩者不和諧，

【English Translation】 English version If there is disharmony between the speaker and the listener, and the speaker has skillful means in the six paramitas (the six perfections of giving, morality, patience, effort, meditation, and wisdom), while the listener does not, or vice versa, and they are not in harmony, then one should not write, uphold, recite, or even correctly contemplate the profound Prajnaparamita (the perfection of wisdom that leads to the other shore). Know that this is the work of Mara (demon). Furthermore, Subhuti! If the speaker obtains dharani (the power to retain and understand the Dharma), while the listener does not, or vice versa, and they are not in harmony, then one should not write, uphold, recite, or even correctly contemplate the profound Prajnaparamita. Know that this is the work of Mara. Furthermore, Subhuti! If the speaker desires that people write, uphold, recite, or even correctly contemplate the Prajnaparamita, while the listener does not want to do so, or vice versa, and they are not in harmony, then one should not write, uphold, recite, or even correctly contemplate the Prajnaparamita. Know that this is the work of Mara. Furthermore, Subhuti! If the speaker is free from greed, hatred, sleepiness, restlessness and remorse, and doubt, while the listener has these afflictions, or vice versa, and they are not in harmony, then one should not write, uphold, recite, or even correctly contemplate the profound Prajnaparamita. Know that this is the work of Mara. Furthermore, Subhuti! When writing the profound Prajnaparamita or even correctly contemplating it, if someone comes and speaks of the intense suffering in the three evil realms (hell, hungry ghosts, and animals): 『Why don't you end your suffering in this body and quickly enter Nirvana (liberation)? What is the use of pursuing Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』 If they are not in harmony,

和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！書是深般若波羅蜜、受持讀誦說、正憶念時，或有人來贊四天王諸天，贊三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天乃至非有想非無想天，贊初禪乃至非有想非無想定。作是言：『善男子！欲界中受五欲快樂，色界中受禪生樂，無色界中受寂滅樂，是事亦無常、苦、空、無我，變相、盡相、散相、離相、滅相。汝何不於是身中取須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，何用是世間生死中受種種苦求阿耨多羅三藐三菩提為？』兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者一身無累自在無礙；聽法人多將人眾。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者一身無累自在無礙；說法者多將人眾。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者如是言：『汝能隨我意者，當與汝般若波羅蜜，令書讀誦說、正憶念。若不隨我意者則不與汝。』兩不和合，不得書深般若波羅蜜、讀誦說、正憶念，當知是為魔事。

「複次，須菩提！聽法者欲得追隨如其意；說法者不聽。兩不和合，不得書深般若

【現代漢語翻譯】現代漢語譯本：如果（說法者和聽法者）不能和諧一致，就不能書寫、受持、讀誦、宣說，乃至正確憶念甚深般若波羅蜜（Prajnaparamita，般若智慧的完美），應當知道這是魔事。「再者，須菩提（Subhuti，佛陀的十大弟子之一，解空第一）！當書寫甚深般若波羅蜜、受持、讀誦、宣說、正確憶念時，如果有人來讚歎四天王諸天（Catummaharajika，欲界六天中的第一層天）、三十三天（Trayastrimsa，欲界六天中的第二層天）、夜摩天（Yama，欲界六天中的第三層天）、兜率陀天（Tusita，欲界六天中的第四層天）、化樂天（Nirmanarati，欲界六天中的第五層天）、他化自在天（Paranirmitavasavartin，欲界六天中的第六層天）、梵天（Brahma，色界初禪天）乃至非有想非無想天（Naivasamjnanasamjnayatana，無色界最高層天），讚歎初禪（Prathama Dhyana，色界四禪天的第一層）乃至非有想非無想定（Naivasamjnanasamjnayatana，無色界最高層天）。他們會這樣說：『善男子！欲界中享受五欲的快樂，中享受禪定帶來的快樂，無中享受寂滅的快樂，這些事情也都是無常、苦、空、無我，會變化、會消盡、會散失、會分離、會滅亡。你為什麼不在此身中證得須陀洹果（Srotapanna，預流果，小乘初果）、斯陀含果（Sakrdagamin，一來果，小乘二果）、阿那含果（Anagamin，不還果，小乘三果）、阿羅漢果（Arhat，無生果，小乘四果）、辟支佛道（Pratyekabuddha，緣覺，小乘聖者）呢？為何要在世間的生死輪迴中承受種種痛苦，去追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛的智慧）呢？』如果（說法者和聽法者）不能和諧一致，就不能書寫、受持、讀誦、宣說，乃至正確憶念甚深般若波羅蜜，應當知道這是魔事。「再者，須菩提！說法者自身沒有負擔，自在無礙；聽法者卻帶領很多人眾。如果（說法者和聽法者）不能和諧一致，就不能書寫、受持、讀誦、宣說，乃至正確憶念甚深般若波羅蜜，應當知道這是魔事。聽法者自身沒有負擔，自在無礙；說法者卻帶領很多人眾。如果（說法者和聽法者）不能和諧一致，就不能書寫、受持、讀誦、宣說，乃至正確憶念甚深般若波羅蜜，應當知道這是魔事。「再者，須菩提！說法者這樣說：『你如果能順從我的意思，我就給你般若波羅蜜，讓你書寫、讀誦、宣說、正確憶念。如果不順從我的意思，我就不給你。』如果（說法者和聽法者）不能和諧一致，就不能書寫、讀誦、宣說、正確憶念甚深般若波羅蜜，應當知道這是魔事。「再者，須菩提！聽法者想要追隨說法者的意願；說法者卻不聽從。如果（說法者和聽法者）不能和諧一致，就不能書寫甚深般若

【English Translation】 English version: If (the speaker and the listener) cannot be in harmony, they should not write, uphold, recite, expound, or even correctly contemplate the profound Prajnaparamita (the perfection of wisdom), know that this is the work of Mara (demon). Furthermore, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness)! When writing, upholding, reciting, expounding, or correctly contemplating the profound Prajnaparamita, if someone comes to praise the gods of the Four Heavenly Kings (Catummaharajika, the first of the six heavens of the desire realm), the Thirty-three Gods (Trayastrimsa, the second of the six heavens of the desire realm), the Yama Heaven (Yama, the third of the six heavens of the desire realm), the Tusita Heaven (Tusita, the fourth of the six heavens of the desire realm), the Nirmanarati Heaven (Nirmanarati, the fifth of the six heavens of the desire realm), the Paranirmitavasavartin Heaven (Paranirmitavasavartin, the sixth of the six heavens of the desire realm), the Brahma Heaven (Brahma, the first dhyana heaven of the form realm), and even the Neither-perception-nor-non-perception Heaven (Naivasamjnanasamjnayatana, the highest heaven of the formless realm), praising the first dhyana (Prathama Dhyana, the first of the four dhyana heavens of the form realm) up to the Neither-perception-nor-non-perception state (Naivasamjnanasamjnayatana, the highest heaven of the formless realm). They might say: 'Good man! In the desire realm, one enjoys the pleasures of the five desires, in ** one enjoys the bliss of meditation, in the formless realm one enjoys the bliss of cessation. These things are also impermanent, suffering, empty, without self, subject to change, exhaustion, dispersion, separation, and extinction. Why don't you attain the fruit of Srotapanna (stream-enterer, the first of the four stages of enlightenment in Theravada Buddhism), Sakrdagamin (once-returner, the second of the four stages of enlightenment in Theravada Buddhism), Anagamin (non-returner, the third of the four stages of enlightenment in Theravada Buddhism), Arhat (worthy one, the fourth of the four stages of enlightenment in Theravada Buddhism), or the path of Pratyekabuddha (solitary realizer, a self-enlightened being in Theravada Buddhism) in this very body? Why endure all kinds of suffering in the cycle of birth and death in the world to seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of a Buddha)?' If (the speaker and the listener) cannot be in harmony, they should not write, uphold, recite, expound, or even correctly contemplate the profound Prajnaparamita, know that this is the work of Mara. Furthermore, Subhuti! The speaker is free from burdens and unhindered; the listener, however, leads many people. If (the speaker and the listener) cannot be in harmony, they should not write, uphold, recite, expound, or even correctly contemplate the profound Prajnaparamita, know that this is the work of Mara. The listener is free from burdens and unhindered; the speaker, however, leads many people. If (the speaker and the listener) cannot be in harmony, they should not write, uphold, recite, expound, or even correctly contemplate the profound Prajnaparamita, know that this is the work of Mara. Furthermore, Subhuti! The speaker says: 'If you can follow my will, I will give you the Prajnaparamita, so that you can write, recite, expound, and correctly contemplate it. If you do not follow my will, I will not give it to you.' If (the speaker and the listener) cannot be in harmony, they should not write, recite, expound, or correctly contemplate the profound Prajnaparamita, know that this is the work of Mara. Furthermore, Subhuti! The listener wants to follow the speaker's will; the speaker does not listen. If (the speaker and the listener) cannot be in harmony, they should not write the profound Prajna

波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者欲得財利故，與般若波羅蜜令書持乃至正憶念；聽法者以是因緣故，不欲從受。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者為財利故，欲書深般若波羅蜜讀誦說；說法者以是因緣故，不欲與。兩不和合，不得書深般若波羅蜜讀誦說，當知是為魔事。

「複次，須菩提！說法者欲至他方危命之處；聽法者不欲隨去。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者欲至他方危命之處；說法者不欲去。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者欲至他方飢餓谷貴無水之處；聽法者不欲隨去。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。聽法者欲至他方飢餓谷貴無水之處；說法者不欲去。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說法者欲至他方豐樂之處；聽法者欲隨從去。說法者言：『善男子！汝為利養故追隨我，汝善自思惟。若得、若不得，無令後悔。』以是小因緣故，兩不和合。聽法者聞之心厭，作是念：『是為拒逆，不欲與我相隨。』便即止不去。兩不和合，不得書深般若波羅蜜乃至正

【現代漢語翻譯】現代漢語譯本：關於般若波羅蜜（智慧的完美）乃至正確的憶念，應當知道這是魔的作為。

『再者，須菩提！說法的人因為想要獲得財物利益，才將般若波羅蜜讓人書寫、受持乃至正確憶念；聽法的人因為這個原因，不願意接受。雙方不和合，就不能書寫深奧的般若波羅蜜乃至正確憶念，應當知道這是魔的作為。聽法的人爲了財物利益，想要書寫、讀誦、宣說深奧的般若波羅蜜；說法的人因為這個原因，不願意給予。雙方不和合，就不能書寫深奧的般若波羅蜜、讀誦、宣說，應當知道這是魔的作為。

『再者，須菩提！說法的人想要去其他地方有生命危險的地方；聽法的人不願意跟隨前往。雙方不和合，就不能書寫深奧的般若波羅蜜乃至正確憶念，應當知道這是魔的作為。聽法的人想要去其他地方有生命危險的地方；說法的人不願意去。雙方不和合，就不能書寫深奧的般若波羅蜜乃至正確憶念，應當知道這是魔的作為。

『再者，須菩提！說法的人想要去其他地方飢餓、穀物昂貴、沒有水的地方；聽法的人不願意跟隨前往。雙方不和合，就不能書寫深奧的般若波羅蜜乃至正確憶念，應當知道這是魔的作為。聽法的人想要去其他地方飢餓、穀物昂貴、沒有水的地方；說法的人不願意去。雙方不和合，就不能書寫深奧的般若波羅蜜乃至正確憶念，應當知道這是魔的作為。

『再者，須菩提！說法的人想要去其他地方富饒安樂的地方；聽法的人想要跟隨前往。說法的人說：『善男子！你爲了利益供養才追隨我，你好好自己考慮。如果得到或得不到，都不要後悔。』因為這個小小的原因，雙方不和合。聽法的人聽了之後心生厭惡，這樣想：『這是拒絕我，不願意讓我跟隨。』便立即停止不去了。雙方不和合，就不能書寫深奧的般若波羅蜜乃至正

【English Translation】 English version: Regarding Prajna Paramita (Perfection of Wisdom) and even right mindfulness, know that this is the work of Mara (demon).

'Furthermore, Subhuti! If a Dharma speaker, desiring wealth and gain, allows others to write, uphold, and even rightly remember the Prajna Paramita; and the listener, because of this reason, is unwilling to receive it. If the two do not agree, they cannot write the profound Prajna Paramita, nor uphold it, nor even rightly remember it, know that this is the work of Mara. If the listener, for the sake of wealth and gain, desires to write, recite, and expound the profound Prajna Paramita; and the Dharma speaker, because of this reason, is unwilling to give it. If the two do not agree, they cannot write, recite, or expound the profound Prajna Paramita, know that this is the work of Mara.'

'Furthermore, Subhuti! If a Dharma speaker desires to go to a dangerous place where life is at risk; and the listener is unwilling to follow. If the two do not agree, they cannot write the profound Prajna Paramita, nor uphold it, nor even rightly remember it, know that this is the work of Mara. If the listener desires to go to a dangerous place where life is at risk; and the Dharma speaker is unwilling to go. If the two do not agree, they cannot write the profound Prajna Paramita, nor uphold it, nor even rightly remember it, know that this is the work of Mara.'

'Furthermore, Subhuti! If a Dharma speaker desires to go to a place where there is famine, expensive grains, and no water; and the listener is unwilling to follow. If the two do not agree, they cannot write the profound Prajna Paramita, nor uphold it, nor even rightly remember it, know that this is the work of Mara. If the listener desires to go to a place where there is famine, expensive grains, and no water; and the Dharma speaker is unwilling to go. If the two do not agree, they cannot write the profound Prajna Paramita, nor uphold it, nor even rightly remember it, know that this is the work of Mara.'

'Furthermore, Subhuti! If a Dharma speaker desires to go to a prosperous and joyful place; and the listener desires to follow. The Dharma speaker says: 'Good man! You follow me for the sake of gain and offerings, you should consider this carefully. Whether you gain or not, do not have regrets.' Because of this small reason, the two do not agree. The listener, upon hearing this, becomes disgusted, thinking: 'This is a rejection, he does not want me to follow.' And immediately stops going. If the two do not agree, they cannot write the profound Prajna Paramita, nor even rightly

憶念，當知是為魔事。

「複次，須菩提！說法者欲過曠野，賊怖、旃陀羅怖、獵師怖、惡獸毒蛇怖；聽法者欲隨逐去。說法者言：『善男子！汝何用到彼，彼中多有諸怖，賊怖乃至毒蛇怖。』聽法者聞之，知其不欲與般若波羅蜜書持乃至正憶念，心厭不欲追隨。以是少因緣故，兩不和合，當知是為魔事。

「複次，須菩提！說法者多有檀越數往問訊，以是因緣故，語聽法者：『我有因緣，應往到彼。』聽法人知其意，便止不去。兩不和合，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！惡魔作比丘形像來，方便破壞般若波羅蜜，不得令書持讀誦說正憶念。」

須菩提白佛言：「世尊！何因緣故，惡魔作比丘形像，方便破壞般若波羅蜜，不得令書持乃至正憶念？」

佛言：「惡魔作比丘形像來，壞善男子善女人心，令遠離般若波羅蜜。作是言：『如我所說經即是般若波羅蜜，此經非般若波羅蜜。』須菩提！是中破壞諸比丘時，有未受記菩薩便墮疑惑。墮疑惑故，不得書深般若波羅蜜，不受不持乃至不作正憶念。兩不和合，不得書成般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！惡魔作比丘身到菩薩所，如是言：『若菩薩行般若波羅蜜，于實際

【現代漢語翻譯】現代漢語譯本憶念，應當知道這是魔所為的事情。「再者，須菩提！說法的人想要穿越荒野，會遇到盜賊的恐懼、旃陀羅（Cāṇḍāla，印度社會中的賤民）的恐懼、獵人的恐懼、惡獸毒蛇的恐懼；聽法的人想要跟隨前往。說法的人會說：『善男子！你何必到那裡去呢？那裡有很多恐懼，有盜賊的恐懼，乃至毒蛇的恐懼。』聽法的人聽到這些，知道說法的人不想與他一起書寫、受持乃至正確憶念《般若波羅蜜》，心中厭惡而不願跟隨。因為這個小小的因緣，雙方不能和合，應當知道這是魔所為的事情。「再者，須菩提！說法的人有很多施主經常來拜訪，因為這個因緣，就告訴聽法的人：『我有因緣，應該到那裡去。』聽法的人知道他的意思，就停止不去。雙方不能和合，不能書寫深奧的《般若波羅蜜》，乃至正確憶念，應當知道這是魔所為的事情。「再者，須菩提！惡魔會化作比丘的形象前來，用各種方便來破壞《般若波羅蜜》，不讓人們書寫、受持、讀誦、宣說和正確憶念。」須菩提問佛說：「世尊！是什麼因緣，惡魔會化作比丘的形象，用各種方便來破壞《般若波羅蜜》，不讓人們書寫、受持乃至正確憶念呢？」佛說：「惡魔化作比丘的形象前來，是爲了破壞善男子、善女人的心，讓他們遠離《般若波羅蜜》。他們會說：『像我所說的經典才是《般若波羅蜜》，其他的經典不是《般若波羅蜜》。』須菩提！當他們這樣破壞比丘的時候，有些尚未得到授記的菩薩就會產生疑惑。因為產生疑惑，就不能書寫深奧的《般若波羅蜜》，不接受、不持守乃至不作正確憶念。雙方不能和合，不能書寫成就《般若波羅蜜》，乃至正確憶念，應當知道這是魔所為的事情。「再者，須菩提！惡魔會化作比丘的身形來到菩薩面前，這樣說：『如果菩薩修行《般若波羅蜜》，對於實際（bhūta-koṭi，真如的邊際）

【English Translation】 English version Recollection, know that this is the work of Mara. Furthermore, Subhuti! When a Dharma speaker wishes to cross a wilderness, there are fears of thieves, fears of Candalas (Cāṇḍāla, outcastes in Indian society), fears of hunters, and fears of vicious beasts and poisonous snakes; and a Dharma listener wishes to follow along. The Dharma speaker says: 『Good man! Why do you need to go there? There are many fears there, fears of thieves, even fears of poisonous snakes.』 Upon hearing this, the Dharma listener knows that the Dharma speaker does not wish to write, uphold, or even correctly recollect the Prajñāpāramitā, and becomes disgusted and unwilling to follow. Because of this small cause, the two do not harmonize, and know that this is the work of Mara. Furthermore, Subhuti! When a Dharma speaker has many patrons who frequently come to visit, because of this cause, he tells the Dharma listener: 『I have a reason, I should go there.』 The Dharma listener understands his intention and stops going. The two do not harmonize, and cannot write the profound Prajñāpāramitā, or even correctly recollect it, know that this is the work of Mara. Furthermore, Subhuti! Evil Mara will come in the form of a Bhikshu, using various means to destroy the Prajñāpāramitā, preventing people from writing, upholding, reciting, speaking, and correctly recollecting it.」 Subhuti asked the Buddha: 「World Honored One! What is the cause that evil Mara takes the form of a Bhikshu, using various means to destroy the Prajñāpāramitā, preventing people from writing, upholding, or even correctly recollecting it?」 The Buddha said: 「Evil Mara comes in the form of a Bhikshu in order to corrupt the minds of good men and good women, causing them to turn away from the Prajñāpāramitā. They will say: 『The scriptures that I speak are the Prajñāpāramitā, other scriptures are not the Prajñāpāramitā.』 Subhuti! When they thus corrupt the Bhikshus, some Bodhisattvas who have not yet received prediction will fall into doubt. Because of falling into doubt, they cannot write the profound Prajñāpāramitā, do not accept, do not uphold, or even do not correctly recollect it. The two do not harmonize, and cannot write and accomplish the Prajñāpāramitā, or even correctly recollect it, know that this is the work of Mara. Furthermore, Subhuti! Evil Mara will come to a Bodhisattva in the form of a Bhikshu, saying: 『If a Bodhisattva practices the Prajñāpāramitā, regarding the actual (bhūta-koṭi, the limit of Suchness)

作證，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，得辟支佛道。』以是不和合，不得書般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！說是深般若波羅蜜時，多有魔事起，留難般若波羅蜜是為魔事。菩薩摩訶薩應當覺知，知已遠離。」

須菩提言：「世尊！何等是魔事留難，菩薩應當覺知，知已遠離？」

佛言：「似般若波羅蜜諸魔事起，似禪那波羅蜜、似毗梨耶波羅蜜、似羼提波羅蜜、似尸羅波羅蜜、似檀那波羅蜜魔事起。菩薩應當覺知，知已遠離。

「複次，須菩提！聲聞、辟支佛所應行經，是菩薩摩訶薩應當知是魔事而遠離之。

「複次，須菩提！內空、外空乃至無法有法空，四念處乃至八聖道分，空、無相、無作解脫門，用是法得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。如是等諸經，惡魔作比丘形像，方便與菩薩摩訶薩。以是不和合故，不得書深般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！惡魔作佛身金色丈光到菩薩所，是菩薩貪著。貪著因緣故，耗減薩婆若。以是不和合故，不得書般若波羅蜜乃至正憶念，當知是為魔事。

「複次，須菩提！惡魔作佛身及比丘僧到菩薩前，是菩薩起貪著意，作是念：『我于當來

【現代漢語翻譯】現代漢語譯本『作證，可以獲得須陀洹果（Srota-apanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無生果），可以證得辟支佛道（Pratyekabuddha，緣覺道）。』因為這些不符合般若波羅蜜的教義，所以不能書寫般若波羅蜜乃至正憶念，應當知道這是魔事。『再者，須菩提！在宣說甚深般若波羅蜜時，常常會有魔事發生，阻礙般若波羅蜜的修行，這就是魔事。菩薩摩訶薩應當覺知這些魔事，覺知后應當遠離。』須菩提問：『世尊！什麼是魔事阻礙，菩薩應當覺知，覺知后應當遠離？』佛說：『類似般若波羅蜜的各種魔事會發生，類似禪那波羅蜜（Dhyana-paramita，禪定波羅蜜）、類似毗梨耶波羅蜜（Virya-paramita，精進波羅蜜）、類似羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）、類似尸羅波羅蜜（Sila-paramita，持戒波羅蜜）、類似檀那波羅蜜（Dana-paramita，佈施波羅蜜）的魔事也會發生。菩薩應當覺知這些魔事，覺知后應當遠離。』『再者，須菩提！聲聞（Sravaka，聽聞佛法者）、辟支佛所應修行的經典，菩薩摩訶薩應當知道這是魔事而遠離它。』『再者，須菩提！內空（adhyatma-sunyata，內法空）、外空（bahirdha-sunyata，外法空）乃至無法有法空（abhava-svabhava-sunyata，無自性空），四念處（catvari smrtyupasthanani，四種觀想處）乃至八聖道分（arya-astangika-marga，八正道），空（sunyata，空性）、無相（animitta，無相）、無作解脫門（apranihita-vimoksa-mukha，無愿解脫門），用這些法可以獲得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。像這樣的經典，惡魔會化作比丘的形象，方便地給予菩薩摩訶薩。因為這些不符合般若波羅蜜的教義，所以不能書寫甚深般若波羅蜜乃至正憶念，應當知道這是魔事。』『再者，須菩提！惡魔會化作佛身，發出金色的光芒來到菩薩面前，這個菩薩會貪著於此。因為貪著的緣故，會耗減薩婆若（sarvajna，一切智）。因為這些不符合般若波羅蜜的教義，所以不能書寫般若波羅蜜乃至正憶念，應當知道這是魔事。』『再者，須菩提！惡魔會化作佛身以及比丘僧來到菩薩面前，這個菩薩會生起貪著之心，心想：『我將來』

【English Translation】 English version 'To testify, one can attain the Srota-apanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one), and attain the path of Pratyekabuddha (solitary buddha).' Because these are not in accordance with the Prajnaparamita, one cannot write the Prajnaparamita, nor even have right mindfulness; know that this is a work of Mara. 'Furthermore, Subhuti! When speaking of the profound Prajnaparamita, many works of Mara arise, hindering the Prajnaparamita; this is a work of Mara. A Bodhisattva Mahasattva should be aware of this, and having known it, should stay away from it.' Subhuti said: 'World Honored One! What are the works of Mara that hinder, which a Bodhisattva should be aware of, and having known, should stay away from?' The Buddha said: 'Works of Mara that resemble Prajnaparamita arise, works of Mara that resemble Dhyana-paramita (perfection of meditation), that resemble Virya-paramita (perfection of vigor), that resemble Ksanti-paramita (perfection of patience), that resemble Sila-paramita (perfection of morality), that resemble Dana-paramita (perfection of generosity) also arise. A Bodhisattva should be aware of these works of Mara, and having known them, should stay away from them.' 'Furthermore, Subhuti! The sutras that Sravakas (hearers) and Pratyekabuddhas should practice, a Bodhisattva Mahasattva should know that these are works of Mara and stay away from them.' 'Furthermore, Subhuti! Inner emptiness (adhyatma-sunyata), outer emptiness (bahirdha-sunyata), and even the emptiness of non-existence and existence (abhava-svabhava-sunyata), the four foundations of mindfulness (catvari smrtyupasthanani), and even the eightfold noble path (arya-astangika-marga), the doors to liberation of emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita-vimoksa-mukha), using these dharmas one can attain the Srota-apanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, and the path of Pratyekabuddha. Such sutras, evil Mara will transform into the image of a Bhiksu, conveniently giving them to the Bodhisattva Mahasattva. Because these are not in accordance with the Prajnaparamita, one cannot write the profound Prajnaparamita, nor even have right mindfulness; know that this is a work of Mara.' 'Furthermore, Subhuti! Evil Mara will transform into the body of a Buddha, with golden light, and come to the Bodhisattva, and this Bodhisattva will become attached to it. Because of this attachment, one will diminish Sarvajna (all-knowing wisdom). Because these are not in accordance with the Prajnaparamita, one cannot write the Prajnaparamita, nor even have right mindfulness; know that this is a work of Mara.' 'Furthermore, Subhuti! Evil Mara will transform into the body of a Buddha and a Sangha of Bhiksus and come before the Bodhisattva, and this Bodhisattva will give rise to attachment, thinking: 'In the future I'

世亦當如是。』從比丘僧為說法，是菩薩貪著魔身故，耗減薩婆若，不得書成般若波羅蜜，當知是為魔事。

「複次，須菩提！惡魔化作無數百千萬億菩薩，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，指示善男子、善女人。善男子、善女人見已貪著，貪著故耗減薩婆若，不得書深般若波羅蜜乃至正憶念，當知是為魔事。何以故？是深般若波羅蜜中，無有色、無有受想行識，乃至無阿耨多羅三藐三菩提。須菩提！是般若波羅蜜若無有色乃至無阿耨多羅三藐三菩提，是中無佛、無聲聞、無辟支佛、無菩薩。何以故？一切諸法自性空故。

「複次，須菩提！善男子、善女人書是深般若波羅蜜，受讀誦說、正憶念時，多有留難起。須菩提！譬如閻浮提中珍寶金銀琉璃、車𤦲瑪瑙珊瑚等，多難多賊。如是，須菩提！善男子、善女人書是深般若波羅蜜乃至正憶念時，多賊多留難起。」

須菩提白佛言：「如是，世尊！閻浮提中珍寶金銀琉璃、車𤦲瑪瑙珊瑚等，多賊多難。世尊！善男子！善女人亦如是，書是深般若波羅蜜乃至正憶念時，多留難起，多有魔事。何以故？是愚癡人為魔所使，善男子、善女人書是深般若波羅蜜乃至正憶念時、破壞令遠離。世尊！是愚癡人少智

【現代漢語翻譯】現代漢語譯本：『世間也應當像這樣。』如果比丘僧為他人說法，是因為菩薩貪著魔的身軀，因此耗損了一切智慧（薩婆若），不能書寫完成《般若波羅蜜》，應當知道這是魔所為的事情。『再者，須菩提！惡魔會化作無數百千萬億的菩薩，修行佈施波羅蜜（檀那波羅蜜）、持戒波羅蜜（尸羅波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪那波羅蜜）、智慧波羅蜜（般若波羅蜜），來教導善男子、善女人。善男子、善女人見到后產生貪著，因為貪著而耗損了一切智慧（薩婆若），不能書寫深奧的《般若波羅蜜》，乃至不能正確憶念，應當知道這是魔所為的事情。為什麼呢？因為在這深奧的《般若波羅蜜》中，沒有色、沒有受想行識，乃至沒有無上正等正覺（阿耨多羅三藐三菩提）。須菩提！這《般若波羅蜜》如果沒有色乃至沒有無上正等正覺（阿耨多羅三藐三菩提），其中就沒有佛、沒有聲聞、沒有辟支佛、沒有菩薩。為什麼呢？因為一切諸法的自性都是空性的。『再者，須菩提！善男子、善女人書寫這深奧的《般若波羅蜜》，受持、讀誦、解說、正確憶念的時候，常常會有許多障礙出現。須菩提！譬如閻浮提（Jambudvipa，指我們所居住的這個世界）中的珍寶，如金銀、琉璃、硨磲、瑪瑙、珊瑚等，常常會有許多災難和盜賊。同樣，須菩提！善男子、善女人書寫這深奧的《般若波羅蜜》，乃至正確憶念的時候，也會有許多盜賊和障礙出現。』須菩提對佛說：『是的，世尊！閻浮提（Jambudvipa）中的珍寶，如金銀、琉璃、硨磲、瑪瑙、珊瑚等，確實常常會有許多盜賊和災難。世尊！善男子、善女人也是這樣，書寫這深奧的《般若波羅蜜》，乃至正確憶念的時候，常常會有許多障礙出現，常常會有魔事發生。為什麼呢？因為這些愚癡的人被魔所驅使，當善男子、善女人書寫這深奧的《般若波羅蜜》，乃至正確憶念的時候，他們會破壞並使他們遠離。世尊！這些愚癡的人缺少智慧。

【English Translation】 English version: 『The world should be like this as well.』 If a Bhikṣu (monk) preaches the Dharma (teachings) because a Bodhisattva is attached to the body of a demon, thus diminishing Sarvajña (all-knowing wisdom), and is unable to complete the writing of the Prajñāpāramitā (Perfection of Wisdom), know that this is the work of a demon. 『Furthermore, Subhuti! Evil demons transform into countless hundreds of thousands of millions of Bodhisattvas, practicing Dāna pāramitā (Perfection of Giving), Śīla pāramitā (Perfection of Morality), Kṣānti pāramitā (Perfection of Patience), Vīrya pāramitā (Perfection of Effort), Dhyāna pāramitā (Perfection of Meditation), and Prajñā pāramitā (Perfection of Wisdom), instructing good men and good women. When good men and good women see this, they become attached. Because of this attachment, they diminish Sarvajña (all-knowing wisdom), and are unable to write the profound Prajñāpāramitā, or even to have right mindfulness. Know that this is the work of a demon. Why is that? Because in this profound Prajñāpāramitā, there is no form, no sensation, no perception, no mental formations, no consciousness, and even no Anuttarā-samyak-saṃbodhi (Supreme Perfect Enlightenment). Subhuti! If this Prajñāpāramitā has no form, and even no Anuttarā-samyak-saṃbodhi, then there is no Buddha, no Śrāvaka (hearer), no Pratyekabuddha (solitary Buddha), and no Bodhisattva. Why is that? Because the self-nature of all dharmas (phenomena) is empty.』『Furthermore, Subhuti! When good men and good women write this profound Prajñāpāramitā, receive, recite, explain, and have right mindfulness, many obstacles arise. Subhuti! For example, in Jambudvipa (the world we live in), treasures such as gold, silver, lapis lazuli, tridacna, agate, and coral are often subject to many calamities and thieves. Likewise, Subhuti! When good men and good women write this profound Prajñāpāramitā, and even have right mindfulness, many thieves and obstacles arise.』 Subhuti said to the Buddha, 『Yes, World Honored One! In Jambudvipa, treasures such as gold, silver, lapis lazuli, tridacna, agate, and coral are indeed often subject to many thieves and calamities. World Honored One! It is the same for good men and good women. When they write this profound Prajñāpāramitā, and even have right mindfulness, many obstacles arise, and many demonic events occur. Why is that? Because these foolish people are driven by demons. When good men and good women write this profound Prajñāpāramitā, and even have right mindfulness, they destroy and cause them to turn away. World Honored One! These foolish people lack wisdom.』

少慧，是善男子、善女人書深般若波羅蜜乃至正憶念時，破壞令遠離。是愚癡人心不樂大法，是故不書是深般若波羅蜜，不受不讀不誦、不正憶念、不如說修行，亦壞他人令不得書深般若波羅蜜乃至如說修行。」

佛言：「如是，如是！須菩提！新發大乘意善男子、善女人，為魔所使，不種善根、不供養諸佛、不隨善知識故，不書深般若波羅蜜乃至不正憶念而作留難。是善男子、善女人少智少慧、心不樂大法，是故不能書是深般若波羅蜜乃至正憶念，魔事起故。須菩提！若善男子、善女人能書是深般若波羅蜜乃至正憶念時，魔事不起，能具足禪那波羅蜜乃至檀那波羅蜜，能具足四念處乃至一切種智。須菩提，當知佛力故，是善男子、善女人能書是深般若波羅蜜乃至正憶念，亦能具足禪那波羅蜜乃至檀那波羅蜜，具足內空乃至無法有法空，具足四念處乃至八聖道分，佛十力乃至一切種智。須菩提！十方現在無量無邊阿僧祇諸佛亦助是善男子、善女人，令得書是深般若波羅蜜乃至正憶念。十方阿惟越致諸菩薩摩訶薩亦擁護祐助是善男子、善女人，書深般若波羅蜜乃至正憶念。」

摩訶般若波羅蜜經佛母品第四十八

佛告須菩提：「譬如母人有子，若五若十、若二十若三十若四十若五十、若百若千。母中

【現代漢語翻譯】現代漢語譯本：「須菩提，如果善男子、善女人在書寫甚深般若波羅蜜（paramita，意為到彼岸）乃至正確憶念時，有人從中破壞，使他們遠離。這是因為那些愚癡的人內心不喜愛偉大的佛法，所以他們不書寫這甚深般若波羅蜜，不接受、不讀誦、不正確憶念、不按照教導修行，也破壞他人，使他們不能書寫甚深般若波羅蜜乃至按照教導修行。」

佛說：「是的，是的！須菩提！新發大乘心意的善男子、善女人，因為被魔所驅使，不種善根、不供養諸佛、不親近善知識，所以不書寫甚深般若波羅蜜乃至不正確憶念，而從中阻撓。這些善男子、善女人缺少智慧，內心不喜愛偉大的佛法，所以不能書寫這甚深般若波羅蜜乃至正確憶念，這是因為魔事在作祟。須菩提！如果善男子、善女人能夠書寫這甚深般若波羅蜜乃至正確憶念時，魔事就不會發生，他們能夠圓滿禪那波羅蜜（dhyana paramita，意為禪定到彼岸）乃至檀那波羅蜜（dana paramita，意為佈施到彼岸），能夠圓滿四念處（catvari smrtyupasthana，四種觀想的修行方法）乃至一切種智（sarvajnata，佛陀的智慧）。須菩提，應當知道，因為佛力的加持，這些善男子、善女人能夠書寫這甚深般若波羅蜜乃至正確憶念，也能夠圓滿禪那波羅蜜乃至檀那波羅蜜，圓滿內空（adhyatma sunyata，內心的空性）乃至無法有法空（abhava-svabhava sunyata，不存在自性的空性），圓滿四念處乃至八聖道分（arya-astangika-marga，通往解脫的八種正確方法），佛十力（dasabala，佛陀的十種力量）乃至一切種智。須菩提！十方現在無量無邊的阿僧祇（asamkhya，無數）諸佛也在幫助這些善男子、善女人，使他們能夠書寫這甚深般若波羅蜜乃至正確憶念。十方不退轉的菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）也在擁護佑助這些善男子、善女人，書寫甚深般若波羅蜜乃至正確憶念。」

《摩訶般若波羅蜜經》佛母品第四十八

佛告訴須菩提：「譬如一位母親有孩子，可能是五個、十個、二十個、三十個、四十個、五十個、一百個、一千個。母親中

【English Translation】 English version: 『Subhuti, if a virtuous man or virtuous woman, while writing the profound Prajnaparamita (paramita, meaning perfection of wisdom) or even correctly recollecting it, is disrupted and caused to turn away, it is because those foolish people do not delight in the great Dharma. Therefore, they do not write this profound Prajnaparamita, do not accept, read, recite, correctly recollect, or practice according to the teachings, and they also disrupt others, preventing them from writing the profound Prajnaparamita or practicing according to the teachings.』

The Buddha said, 『So it is, so it is! Subhuti! Virtuous men and virtuous women who have newly generated the intention for the Mahayana (Great Vehicle), because they are influenced by Mara (demon), do not plant good roots, do not make offerings to the Buddhas, and do not associate with virtuous friends, therefore they do not write the profound Prajnaparamita or even correctly recollect it, and they create obstacles. These virtuous men and virtuous women lack wisdom and do not delight in the great Dharma, so they cannot write this profound Prajnaparamita or even correctly recollect it, because the actions of Mara arise. Subhuti! If virtuous men and virtuous women are able to write this profound Prajnaparamita or even correctly recollect it, the actions of Mara will not arise, and they will be able to perfect the Dhyana Paramita (dhyana paramita, meaning perfection of meditation) and even the Dana Paramita (dana paramita, meaning perfection of generosity), they will be able to perfect the Four Foundations of Mindfulness (catvari smrtyupasthana, four practices of mindfulness) and even the Omniscience (sarvajnata, the wisdom of the Buddha). Subhuti, you should know that because of the power of the Buddha, these virtuous men and virtuous women are able to write this profound Prajnaparamita or even correctly recollect it, and they are also able to perfect the Dhyana Paramita and even the Dana Paramita, perfect the Inner Emptiness (adhyatma sunyata, emptiness of self) and even the Emptiness of Non-Existence and Existence (abhava-svabhava sunyata, emptiness of non-inherent existence), perfect the Four Foundations of Mindfulness and even the Eightfold Noble Path (arya-astangika-marga, the eightfold path to liberation), the Ten Powers of the Buddha (dasabala, ten powers of the Buddha) and even the Omniscience. Subhuti! The countless Buddhas of the ten directions in the present are also helping these virtuous men and virtuous women, enabling them to write this profound Prajnaparamita or even correctly recollect it. The non-retrogressing Bodhisattva Mahasattvas (bodhisattva mahasattva, great bodhisattvas) of the ten directions are also protecting and assisting these virtuous men and virtuous women in writing the profound Prajnaparamita or even correctly recollecting it.』

The Forty-eighth Chapter, 『The Mother of the Buddhas,』 of the Mahaprajnaparamita Sutra

The Buddha told Subhuti, 『For example, a mother has children, perhaps five, ten, twenty, thirty, forty, fifty, one hundred, or one thousand. Among the mothers』

得病，諸子各各勤求救療。作是念：『我等云何令母安隱無諸苦患不樂之事，風寒冷熱、蚊虻蛇蚖侵犯母身，是我等憂。』其諸子等常求樂具供養其母。所以者何？生育我等示我世間。如是，須菩提！佛常以佛眼視是深般若波羅蜜。何以故？是深般若波羅蜜能示世間相。十方現在諸佛亦以佛眼常視是深般若波羅蜜。何以故？是深般若波羅蜜能生諸佛，能與諸佛一切智，能示世間相。以是故，諸佛常以佛眼視是深般若波羅蜜。又以般若波羅蜜能生禪那波羅蜜乃至檀那波羅蜜，能生內空乃至無法有法空，能生四念處乃至八聖道分，能生佛十力乃至一切種智。如是般若波羅蜜能生須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸佛。須菩提！所有諸佛已得阿耨多羅三藐三菩提，今得當得，皆因深般若波羅蜜因緣故得。須菩提！若求佛道善男子、善女人，當書是深般若波羅蜜乃至正憶念，諸佛常以佛眼視是人。須菩提！是求菩薩道善男子、善女人，諸十方佛常守護，令不退阿耨多羅三藐三菩提。」

須菩提白佛言：「如世尊所說，般若波羅蜜能生諸佛，能示世間相。世尊！般若波羅蜜云何能生諸佛？云何能示世間相？云何諸佛從般若波羅蜜生？云何諸佛說世間相？」

佛告須菩提：「是深般若波羅蜜中生佛十力乃至

【現代漢語翻譯】現代漢語譯本：母親生病時，孩子們都各自盡力尋求治療方法。他們這樣想：『我們如何才能讓母親安穩，沒有痛苦和不快樂的事情，不讓風寒冷熱、蚊蟲蛇蝎侵擾母親的身體，這是我們所擔憂的。』這些孩子們常常尋求各種快樂的用具來供養他們的母親。這是為什麼呢？因為是母親生育了我們，讓我們得以來到這個世間。須菩提！佛陀也常常用佛眼觀察這甚深的般若波羅蜜（prajnaparamita，智慧的完美）。為什麼呢？因為這甚深的般若波羅蜜能夠揭示世間的真相。十方現在諸佛也用佛眼常常觀察這甚深的般若波羅蜜。為什麼呢？因為這甚深的般若波羅蜜能夠生出諸佛，能夠給予諸佛一切智慧，能夠揭示世間的真相。因此，諸佛常常用佛眼觀察這甚深的般若波羅蜜。而且，般若波羅蜜能夠生出禪那波羅蜜（dhyana-paramita，禪定的完美）乃至檀那波羅蜜（dana-paramita，佈施的完美），能夠生出內空（adhyatma-sunyata，內在的空性）乃至無法有法空（abhava-svabhava-sunyata，無自性空），能夠生出四念處（catvari-smrtyupasthana，四種正念的修行）乃至八聖道分（arya-astangika-marga，八正道），能夠生出佛的十力（bala，佛的十種力量）乃至一切種智（sarvakarajnata，對一切事物和現象的智慧）。像這樣，般若波羅蜜能夠生出須陀洹（srota-apanna，入流者）、斯陀含（sakrdagamin，一來者）、阿那含（anagamin，不還者）、阿羅漢（arhat，無學）、辟支佛（pratyekabuddha，獨覺佛）、諸佛。須菩提！所有諸佛已經證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），現在證得或將來證得，都是因為甚深般若波羅蜜的因緣而得到的。須菩提！如果尋求佛道的善男子、善女人，能夠書寫這甚深的般若波羅蜜乃至正確憶念，諸佛常常用佛眼觀察這個人。須菩提！這些尋求菩薩道的善男子、善女人，十方諸佛常常守護他們，使他們不退轉于阿耨多羅三藐三菩提。』須菩提對佛說：『如世尊所說，般若波羅蜜能夠生出諸佛，能夠揭示世間的真相。世尊！般若波羅蜜如何能夠生出諸佛？如何能夠揭示世間的真相？諸佛如何從般若波羅蜜中產生？諸佛如何宣說世間的真相？』佛告訴須菩提：『這甚深的般若波羅蜜中生出佛的十力乃至……』

【English Translation】 English version: When their mother is ill, the children each diligently seek ways to cure her. They think, 『How can we make our mother peaceful, free from suffering and unhappiness, and prevent her body from being harmed by wind, cold, heat, mosquitoes, snakes, and other creatures? This is our concern.』 These children constantly seek pleasurable things to offer to their mother. Why is this? Because it is our mother who gave birth to us and showed us this world. Similarly, Subhuti, the Buddha constantly observes this profound Prajnaparamita (perfection of wisdom) with his Buddha-eye. Why is this? Because this profound Prajnaparamita can reveal the true nature of the world. The Buddhas of the ten directions also constantly observe this profound Prajnaparamita with their Buddha-eyes. Why is this? Because this profound Prajnaparamita can give rise to all Buddhas, can grant all wisdom to the Buddhas, and can reveal the true nature of the world. Therefore, the Buddhas constantly observe this profound Prajnaparamita with their Buddha-eyes. Furthermore, Prajnaparamita can give rise to Dhyana-paramita (perfection of meditation) and even Dana-paramita (perfection of giving), can give rise to Adhyatma-sunyata (inner emptiness) and even Abhava-svabhava-sunyata (emptiness of no-self-nature), can give rise to the Catvari-smrtyupasthana (four foundations of mindfulness) and even the Arya-astangika-marga (noble eightfold path), can give rise to the ten powers of the Buddha (bala) and even Sarvakarajnata (omniscience). In this way, Prajnaparamita can give rise to Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary Buddha), and all Buddhas. Subhuti, all the Buddhas who have attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), those who are attaining it now, and those who will attain it in the future, all attain it because of the conditions of the profound Prajnaparamita. Subhuti, if a good man or good woman seeks the path of the Buddha, and writes down this profound Prajnaparamita or even correctly remembers it, the Buddhas constantly observe this person with their Buddha-eyes. Subhuti, these good men and good women who seek the path of the Bodhisattva, the Buddhas of the ten directions constantly protect them, ensuring that they do not regress from Anuttara-samyak-sambodhi.』 Subhuti said to the Buddha, 『As the World Honored One has said, Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world. World Honored One, how can Prajnaparamita give rise to all Buddhas? How can it reveal the true nature of the world? How do the Buddhas arise from Prajnaparamita? How do the Buddhas speak of the true nature of the world?』 The Buddha said to Subhuti, 『From this profound Prajnaparamita arise the ten powers of the Buddha and even...』

十八不共法、一切種智。須菩提！得是諸法因緣故，名為佛。須菩提！以是故，深般若波羅蜜能生諸佛。須菩提！諸佛說五陰是世間相。」

須菩提言：「世尊！云何深般若波羅蜜中說五陰相？云何深般若波羅蜜中示五陰如？」

「須菩提！般若波羅蜜不示五陰破、不示五陰壞，不示生不示滅、不示垢不示凈、不示增不示減、不示入不示出、不示過去不示未來不示現在。何以故？空相不破不壞，無相相、無作相不破不壞，不起法、不生法、無所有法、性法不破不壞相如是示。如是，須菩提！佛說深般若波羅蜜能示世間相。

「複次，須菩提！諸佛因般若波羅蜜，悉知無量無邊阿僧祇眾生心所行。須菩提！是深般若波羅蜜中，無眾生無眾生名、無色無色名、無受想行識無受想行識名，無眼乃至無意、無眼識乃至無意識、無眼觸乃至無意觸，乃至無一切種智無一切種智名。如是，須菩提！是深般若波羅蜜能示世間相。須菩提！是深般若波羅蜜亦不示色，不示受想行識，乃至不示一切種智。何以故？須菩提！是深般若波羅蜜中尚無般若波羅蜜，何況色乃至一切種智？

「複次，須菩提！所有眾生名數，若有色若無色、若有想若無想、若非有想若非無想、若此間國土若遍十方國土，是諸眾生若攝心若

【現代漢語翻譯】現代漢語譯本：十八不共法（佛獨有的十八種功德）、一切種智（佛所具有的對一切事物和道理的智慧）。須菩提！因為獲得這些法的原因，所以被稱為佛。須菩提！因此，甚深般若波羅蜜能生出諸佛。須菩提！諸佛說五陰（色、受、想、行、識五種構成人身心的要素）是世間的現象。須菩提問：『世尊！如何在甚深般若波羅蜜中說明五陰的現象？如何在甚深般若波羅蜜中顯示五陰的實相？』佛回答說：『須菩提！般若波羅蜜不顯示五陰的破滅，不顯示五陰的毀壞，不顯示生，不顯示滅，不顯示垢，不顯示凈，不顯示增，不顯示減，不顯示入，不顯示出，不顯示過去，不顯示未來，不顯示現在。為什麼呢？因為空相不破不壞，無相相、無作相不破不壞，不起法、不生法、無所有法、性法不破不壞，實相就是這樣顯示的。須菩提！佛是這樣通過甚深般若波羅蜜來顯示世間現象的。』『再者，須菩提！諸佛因為般若波羅蜜，完全知曉無量無邊阿僧祇（極大的數字）眾生的心念所行。須菩提！在這甚深般若波羅蜜中，沒有眾生，沒有眾生之名，沒有色，沒有色之名，沒有受想行識，沒有受想行識之名，沒有眼乃至沒有意，沒有眼識乃至沒有意識，沒有眼觸乃至沒有意觸，乃至沒有一切種智，沒有一切種智之名。須菩提！甚深般若波羅蜜是這樣顯示世間現象的。須菩提！甚深般若波羅蜜也不顯示色，不顯示受想行識，乃至不顯示一切種智。為什麼呢？須菩提！在這甚深般若波羅蜜中，連般若波羅蜜都沒有，何況色乃至一切種智呢？』『再者，須菩提！所有眾生的名數，如果有色或無色，如果有想或無想，如果非有想或非無想，如果此間國土或遍佈十方國土，這些眾生如果攝心或』

【English Translation】 English version: The eighteen unshared dharmas (eighteen unique qualities of a Buddha), and the omniscience (the wisdom of a Buddha regarding all things and principles). Subhuti! Because of obtaining the causes of these dharmas, one is called a Buddha. Subhuti! Therefore, the profound Prajnaparamita can give rise to all Buddhas. Subhuti! The Buddhas say that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's body and mind) are the phenomena of the world. Subhuti asked: 'World Honored One! How are the phenomena of the five skandhas explained in the profound Prajnaparamita? How is the true nature of the five skandhas shown in the profound Prajnaparamita?' The Buddha replied: 'Subhuti! Prajnaparamita does not show the destruction of the five skandhas, does not show the ruin of the five skandhas, does not show birth, does not show cessation, does not show defilement, does not show purity, does not show increase, does not show decrease, does not show entering, does not show exiting, does not show the past, does not show the future, does not show the present. Why? Because the characteristic of emptiness is not destroyed or ruined, the characteristic of no-characteristic, the characteristic of no-action are not destroyed or ruined, the dharma of non-arising, the dharma of non-birth, the dharma of non-existence, the dharma of nature are not destroyed or ruined, the true nature is shown in this way. Thus, Subhuti! The Buddha shows the phenomena of the world through the profound Prajnaparamita.' 'Furthermore, Subhuti! Because of Prajnaparamita, all Buddhas fully know the thoughts and actions of countless immeasurable asamkhya (extremely large number) beings. Subhuti! In this profound Prajnaparamita, there is no being, no name of a being, no form, no name of form, no feeling, perception, mental formations, and consciousness, no name of feeling, perception, mental formations, and consciousness, no eye up to no mind, no eye consciousness up to no mind consciousness, no eye contact up to no mind contact, up to no omniscience, no name of omniscience. Subhuti! The profound Prajnaparamita shows the phenomena of the world in this way. Subhuti! The profound Prajnaparamita also does not show form, does not show feeling, perception, mental formations, and consciousness, up to not showing omniscience. Why? Subhuti! In this profound Prajnaparamita, there is not even Prajnaparamita, how much less form up to omniscience?' 'Furthermore, Subhuti! All the names and numbers of beings, whether they have form or no form, whether they have perception or no perception, whether they are neither with perception nor without perception, whether in this land or throughout the ten directions, if these beings gather their minds or'

亂心，是攝心亂心，佛如實知。須菩提！云何佛知眾生攝心亂心相？以法相故知。用何等法相故知？須菩提！是法相中尚無法相相，何況有攝心亂心？須菩提！以是法相故，佛知眾生攝心亂心。

「複次，須菩提！佛知眾生攝心亂心。云何知？須菩提！以盡相故知、以無染相故知、以滅相故知、以斷相故知、以寂相故知、以離相故知。如是，須菩提！佛因般若波羅蜜知眾生攝心亂心。

「複次，須菩提！佛因般若波羅蜜知眾生染心，如實知染心、瞋心、癡心，如實知瞋心、癡心。」

須菩提白佛言：「世尊！云何佛知眾生染心，如實知染心；瞋心、癡心，如實知瞋心、癡心？」

佛告須菩提：「染心如實相則無染心相。何以故？如實相中心、心數法尚不可得，何況當得染心、不染心？須菩提！瞋心、癡心如實相則無瞋心、無癡心相。何以故？如實相中心、心數法尚不可得，何況當得瞋心不瞋心、癡心不癡心。如是，須菩提！佛因般若波羅蜜，眾生染心如實知染心，瞋心、癡心如實知瞋心、癡心。

「複次，須菩提！佛因般若波羅蜜，眾生無染心如實知無染心，無瞋心、無癡心如實知無瞋心、無癡心。」

須菩提白佛言：「世尊！云何眾生無染心如實知無染心？無瞋心如實知無瞋

【現代漢語翻譯】現代漢語譯本：對於散亂的心，無論是攝持的心還是散亂的心，佛都能如實地知曉。須菩提！佛是如何知曉眾生攝持的心和散亂的心的狀態的呢？是通過法相來知曉的。用什麼樣的法相來知曉呢？須菩提！在法相中，連法相的相狀都不存在，更何況會有攝持的心和散亂的心呢？須菩提！因為這個法相，佛才能知曉眾生攝持的心和散亂的心。再者，須菩提！佛知曉眾生攝持的心和散亂的心。是如何知曉的呢？須菩提！是通過盡相來知曉，通過無染相來知曉，通過滅相來知曉，通過斷相來知曉，通過寂相來知曉，通過離相來知曉。如此，須菩提！佛是依靠般若波羅蜜（智慧的完美）來知曉眾生攝持的心和散亂的心的。再者，須菩提！佛依靠般若波羅蜜知曉眾生的染污心，如實地知曉染污心、嗔恨心、愚癡心，如實地知曉嗔恨心、愚癡心。須菩提對佛說：『世尊！佛是如何知曉眾生的染污心，如實地知曉染污心；嗔恨心、愚癡心，如實地知曉嗔恨心、愚癡心的呢？』佛告訴須菩提：『染污心的真實相狀是沒有染污心相的。為什麼呢？在真實相中，心和心所法尚且不可得，更何況能得到染污心和不染污心呢？須菩提！嗔恨心、愚癡心的真實相狀是沒有嗔恨心相和愚癡心相的。為什麼呢？在真實相中，心和心所法尚且不可得，更何況能得到嗔恨心和不嗔恨心、愚癡心和不愚癡心呢？如此，須菩提！佛依靠般若波羅蜜，如實地知曉眾生的染污心，如實地知曉嗔恨心、愚癡心。』再者，須菩提！佛依靠般若波羅蜜，如實地知曉眾生的無染污心，如實地知曉無嗔恨心、無愚癡心。須菩提對佛說：『世尊！眾生是如何無染污心，如實地知曉無染污心？無嗔恨心，如實地知曉無嗔恨心？』

【English Translation】 English version: Regarding the distracted mind, whether it is a collected mind or a distracted mind, the Buddha knows it as it truly is. Subhuti! How does the Buddha know the states of beings' collected minds and distracted minds? It is known through the characteristics of dharmas (法相). Through what kind of characteristics of dharmas is it known? Subhuti! Within the characteristics of dharmas, even the characteristic of a dharma is non-existent, how much more so would there be a collected mind or a distracted mind? Subhuti! Because of this characteristic of dharmas, the Buddha knows the collected minds and distracted minds of beings. Furthermore, Subhuti! The Buddha knows the collected minds and distracted minds of beings. How does he know? Subhuti! It is known through the characteristic of cessation, through the characteristic of non-attachment, through the characteristic of extinction, through the characteristic of severance, through the characteristic of tranquility, through the characteristic of detachment. Thus, Subhuti! The Buddha knows the collected minds and distracted minds of beings through Prajna Paramita (perfection of wisdom). Furthermore, Subhuti! The Buddha, through Prajna Paramita, knows the defiled minds of beings, truly knowing the defiled mind, the mind of anger, and the mind of ignorance, truly knowing the mind of anger and the mind of ignorance. Subhuti said to the Buddha, 'World Honored One! How does the Buddha know the defiled minds of beings, truly knowing the defiled mind; the mind of anger, and the mind of ignorance, truly knowing the mind of anger and the mind of ignorance?' The Buddha told Subhuti, 'The true nature of a defiled mind is that there is no characteristic of a defiled mind. Why is that? In the true nature, even the mind and mental factors are unattainable, how much more so could one attain a defiled mind or a non-defiled mind? Subhuti! The true nature of the mind of anger and the mind of ignorance is that there is no characteristic of the mind of anger or the mind of ignorance. Why is that? In the true nature, even the mind and mental factors are unattainable, how much more so could one attain a mind of anger or a non-mind of anger, a mind of ignorance or a non-mind of ignorance? Thus, Subhuti! The Buddha, through Prajna Paramita, truly knows the defiled minds of beings, truly knowing the mind of anger and the mind of ignorance.' Furthermore, Subhuti! The Buddha, through Prajna Paramita, truly knows the non-defiled minds of beings, truly knowing the non-mind of anger and the non-mind of ignorance. Subhuti said to the Buddha, 'World Honored One! How do beings have non-defiled minds, truly knowing the non-defiled mind? How do they have no mind of anger, truly knowing the non-mind of anger?'

心？無癡心如實知無癡心？」

佛告須菩提：「是心無染相中，染相、不染相不可得。何以故？須菩提！二心不俱故。如是，須菩提！佛因般若波羅蜜，眾生無染心如實知無染心。須菩提！是無瞋心、無癡心相中，癡心、不癡心不可得。何以故？二心不俱故。如是，須菩提！佛因般若波羅蜜，眾生無瞋心、無癡心如實知。

「複次，須菩提！佛因般若波羅蜜，是眾生廣心如實知廣心。」

須菩提白佛言：「世尊！云何佛因般若波羅蜜，是眾生廣心如實知廣心？」

「須菩提！佛知諸眾生心相不廣不狹、不增不減、不來不去，心相離故。是心不廣不狹乃至不來不去。何以故？是心性無故。誰作廣、誰作狹乃至來去？如是，須菩提！佛因般若波羅蜜，是眾生廣心如實知廣心。複次，須菩提！佛因般若波羅蜜，是眾生大心如實知大心。」

須菩提白佛言：「世尊！云何佛因般若波羅蜜，是眾生大心如實知大心？」

佛告須菩提：「佛因般若波羅蜜，不見眾生心來相去相，不見眾生心生相滅相住異相。何以故？是諸心性無故，誰來誰去、誰生滅住異？如是，須菩提！佛因般若波羅蜜，是眾生大心如實知大心。

「複次，須菩提！佛因般若波羅蜜，眾生無量心如實知無量心。」

【現代漢語翻譯】現代漢語譯本：『（佛問）對於無癡心，是否如實知曉無癡心？』佛告訴須菩提：『在這無染的心相中，染相和不染相都不可得。為什麼呢？須菩提！因為兩種心不能同時存在。正是這樣，須菩提！佛依靠般若波羅蜜，眾生才能如實知曉無染的心。須菩提！在這無瞋心、無癡心的心相中，癡心和不癡心都不可得。為什麼呢？因為兩種心不能同時存在。正是這樣，須菩提！佛依靠般若波羅蜜，眾生才能如實知曉無瞋心和無癡心。』『再者，須菩提！佛依靠般若波羅蜜，如實知曉眾生的廣闊心。』須菩提問佛：『世尊！佛如何依靠般若波羅蜜，如實知曉眾生的廣闊心呢？』『須菩提！佛知道所有眾生的心相既不廣闊也不狹窄，既不增加也不減少，既不來也不去，因為心相是離散的。這心既不廣闊也不狹窄，乃至不來不去。為什麼呢？因為這心性本無。誰來製造廣闊，誰來製造狹窄，乃至來去呢？正是這樣，須菩提！佛依靠般若波羅蜜，如實知曉眾生的廣闊心。再者，須菩提！佛依靠般若波羅蜜，如實知曉眾生的廣大心。』須菩提問佛：『世尊！佛如何依靠般若波羅蜜，如實知曉眾生的廣大心呢？』佛告訴須菩提：『佛依靠般若波羅蜜，不見眾生的心有來去之相，不見眾生的心有生滅住異之相。為什麼呢？因為這些心性本無，誰來誰去，誰生誰滅，誰住誰異呢？正是這樣，須菩提！佛依靠般若波羅蜜，如實知曉眾生的廣大心。』『再者，須菩提！佛依靠般若波羅蜜，如實知曉眾生的無量心。』

【English Translation】 English version: 『(The Buddha asks) Regarding the mind without delusion, does one truly know the mind without delusion as it is?』 The Buddha told Subhuti: 『In this aspect of the undefiled mind, both the defiled and undefiled aspects are unattainable. Why is that? Subhuti! Because the two minds cannot coexist. Thus, Subhuti! It is through the Prajna Paramita that the Buddha enables sentient beings to truly know the undefiled mind. Subhuti! In the aspect of the mind without anger and without delusion, both the deluded and non-deluded minds are unattainable. Why is that? Because the two minds cannot coexist. Thus, Subhuti! It is through the Prajna Paramita that the Buddha enables sentient beings to truly know the mind without anger and without delusion.』『Furthermore, Subhuti! Through the Prajna Paramita, the Buddha truly knows the expansive mind of sentient beings.』 Subhuti asked the Buddha: 『World Honored One! How does the Buddha, through the Prajna Paramita, truly know the expansive mind of sentient beings?』『Subhuti! The Buddha knows that the aspect of all sentient beings' minds is neither expansive nor narrow, neither increasing nor decreasing, neither coming nor going, because the aspect of the mind is detached. This mind is neither expansive nor narrow, and so on, neither coming nor going. Why is that? Because the nature of this mind is without essence. Who creates expansiveness, who creates narrowness, and so on, coming and going? Thus, Subhuti! Through the Prajna Paramita, the Buddha truly knows the expansive mind of sentient beings. Furthermore, Subhuti! Through the Prajna Paramita, the Buddha truly knows the great mind of sentient beings.』 Subhuti asked the Buddha: 『World Honored One! How does the Buddha, through the Prajna Paramita, truly know the great mind of sentient beings?』 The Buddha told Subhuti: 『Through the Prajna Paramita, the Buddha does not see the aspect of sentient beings' minds coming and going, nor does he see the aspect of sentient beings' minds arising, ceasing, abiding, and changing. Why is that? Because the nature of these minds is without essence, who comes, who goes, who arises, who ceases, who abides, who changes? Thus, Subhuti! Through the Prajna Paramita, the Buddha truly knows the great mind of sentient beings.』『Furthermore, Subhuti! Through the Prajna Paramita, the Buddha truly knows the immeasurable mind of sentient beings.』

須菩提白佛言：「世尊！云何佛因般若波羅蜜，眾生無量心如實知無量心？」

佛告須菩提：「佛因般若波羅蜜，知是眾生心不見住不見不住。何以故？是無量心相無依止故，誰有住不住處？如是，須菩提！佛因般若波羅蜜，眾生無量心如實知無量心。

「複次，須菩提！佛因般若波羅蜜，眾生不可見心如實知不可見心。」

須菩提白佛言：「世尊！云何佛因般若波羅蜜，眾生不可見心如實知不可見心？」

佛告須菩提：「眾生心是無相，佛如實知無相，自相空故。複次，須菩提！佛知眾生心五眼不能見。如是，須菩提！佛因般若波羅蜜，眾生不可見心如實知不可見心。

「複次，須菩提！佛因深般若波羅蜜，眾生心數出沒屈申如實知。」

「世尊！云何佛因深般若波羅蜜，眾生心數出沒屈申如實知？」

佛言：「一切眾生心數出沒屈申等，皆依色受想行識生。須菩提！佛於是中知眾生心數出沒屈申，所謂神及世間常，是事實、余妄語，是見依色。神及世間無常，是事實、余妄語，是見依色。神及世間常亦無常，是事實余妄語，是見依色。神及世間非常非無常，是事實、余妄語，是見依色。神及世間常，是事實、余妄語，是見依受。神及世間無常，是事實、余妄語，

【現代漢語翻譯】現代漢語譯本須菩提問佛說：『世尊！佛陀如何憑藉般若波羅蜜（智慧的完美），如實地知曉眾生無量的心？』佛告訴須菩提：『佛陀憑藉般若波羅蜜，知曉眾生的心既不執著于存在，也不執著于不存在。為什麼呢？因為這無量的心相沒有依止之處，哪裡會有存在或不存在的處所呢？須菩提，就是這樣，佛陀憑藉般若波羅蜜，如實地知曉眾生無量的心。』『再者，須菩提！佛陀憑藉般若波羅蜜，如實地知曉眾生不可見的心。』須菩提問佛說：『世尊！佛陀如何憑藉般若波羅蜜，如實地知曉眾生不可見的心？』佛告訴須菩提：『眾生的心是無相的，佛陀如實地知曉這無相，因為其自性本空。再者，須菩提！佛陀知曉眾生的心，五眼（肉眼、天眼、慧眼、法眼、佛眼）都不能見。須菩提，就是這樣，佛陀憑藉般若波羅蜜，如實地知曉眾生不可見的心。』『再者，須菩提！佛陀憑藉甚深的般若波羅蜜，如實地知曉眾生心念的生起、消沒、屈曲和伸展。』『世尊！佛陀如何憑藉甚深的般若波羅蜜，如實地知曉眾生心念的生起、消沒、屈曲和伸展？』佛說：『一切眾生心念的生起、消沒、屈曲和伸展等，都依賴於色（物質）、受（感受）、想（概念）、行（意志）、識（意識）而生。須菩提！佛陀從中知曉眾生心念的生起、消沒、屈曲和伸展，所謂神我（靈魂）和世間是常住的，這是事實，其餘是妄語，這種見解是依賴於色而產生的。神我和世間是無常的，這是事實，其餘是妄語，這種見解是依賴於色而產生的。神我和世間既是常住也是無常的，這是事實，其餘是妄語，這種見解是依賴於色而產生的。神我和世間既不是常住也不是無常的，這是事實，其餘是妄語，這種見解是依賴於色而產生的。神我和世間是常住的，這是事實，其餘是妄語，這種見解是依賴於受而產生的。神我和世間是無常的，這是事實，其餘是妄語，

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, how does the Buddha, through Prajna Paramita (perfection of wisdom), truly know the immeasurable minds of sentient beings?' The Buddha told Subhuti, 'The Buddha, through Prajna Paramita, knows that the minds of sentient beings neither dwell in existence nor in non-existence. Why? Because these immeasurable mind-forms have no basis, where would there be a place of dwelling or non-dwelling? Thus, Subhuti, the Buddha, through Prajna Paramita, truly knows the immeasurable minds of sentient beings.' 'Furthermore, Subhuti, the Buddha, through Prajna Paramita, truly knows the invisible minds of sentient beings.' Subhuti said to the Buddha, 'World Honored One, how does the Buddha, through Prajna Paramita, truly know the invisible minds of sentient beings?' The Buddha told Subhuti, 'The minds of sentient beings are without form, and the Buddha truly knows this formlessness, because their self-nature is empty. Furthermore, Subhuti, the Buddha knows that the minds of sentient beings cannot be seen by the five eyes (physical eye, divine eye, wisdom eye, dharma eye, Buddha eye). Thus, Subhuti, the Buddha, through Prajna Paramita, truly knows the invisible minds of sentient beings.' 'Furthermore, Subhuti, the Buddha, through profound Prajna Paramita, truly knows the arising, ceasing, contraction, and expansion of the thoughts of sentient beings.' 'World Honored One, how does the Buddha, through profound Prajna Paramita, truly know the arising, ceasing, contraction, and expansion of the thoughts of sentient beings?' The Buddha said, 'All the arising, ceasing, contraction, and expansion of the thoughts of sentient beings depend on form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Subhuti, the Buddha knows the arising, ceasing, contraction, and expansion of the thoughts of sentient beings within this context. The view that the self (atman) and the world are permanent is a fact, and the rest is false, this view is based on form. The view that the self and the world are impermanent is a fact, and the rest is false, this view is based on form. The view that the self and the world are both permanent and impermanent is a fact, and the rest is false, this view is based on form. The view that the self and the world are neither permanent nor impermanent is a fact, and the rest is false, this view is based on form. The view that the self and the world are permanent is a fact, and the rest is false, this view is based on sensation. The view that the self and the world are impermanent is a fact, and the rest is false,

是見依受。神及世間常亦無常，是事實、余妄語，是見依受。神及世間非常非無常，是事實、余妄語，是見依受。神及世間常，是事實、余妄語，是見依想。神及世間無常，是事實、余妄語，是見依想。神及世間常亦無常，是事實、余妄語，是見依想。神及世間非常非無常，是事實、余妄語，是見依想。神及世間常，是事實、余妄語，是見依行。神及世間無常，是事實、余妄語，是見依行。神及世間常亦無常，是事實、余妄語，是見依行。神及世間非常非無常，是事實、余妄語，是見依行。神及世間常，是事實、余妄語，是見依識。神及世間無常，是事實、余妄語，是見依識。神及世間常亦無常，是事實、余妄語，是見依識。神及世間非常非無常，是事實、余妄語，是見依識。世間有邊，是事實、余妄語，是見依色。世間無邊，是事實、余妄語，是見依色。世間有邊無邊，是事實、余妄語，是見依色。世間非有邊非無邊，是事實、余妄語，是見依色。依受想行識亦如是。神即是身，是見依色。神異身異，是見依色。依受想行識亦如是。死後有如去，是事實、余妄語，是見依色。死後無如去，是事實、余妄語，是見依色。死後或有如去或無如去，是事實、余妄語，是見依色。死後非有如去非無如去，是事實、余妄語，是

【現代漢語翻譯】現代漢語譯本是基於感受而產生的見解。關於『神』（靈魂或自我）和『世間』（宇宙）是常（永恒）還是無常（無常），如果認為是事實，其他說法是虛妄的，這是基於感受而產生的見解。關於『神』和『世間』既不是常也不是無常，如果認為是事實，其他說法是虛妄的，這是基於感受而產生的見解。關於『神』和『世間』是常，如果認為是事實，其他說法是虛妄的，這是基於想法而產生的見解。關於『神』和『世間』是無常，如果認為是事實，其他說法是虛妄的，這是基於想法而產生的見解。關於『神』和『世間』既是常也是無常，如果認為是事實，其他說法是虛妄的，這是基於想法而產生的見解。關於『神』和『世間』既不是常也不是無常，如果認為是事實，其他說法是虛妄的，這是基於想法而產生的見解。關於『神』和『世間』是常，如果認為是事實，其他說法是虛妄的，這是基於行為而產生的見解。關於『神』和『世間』是無常，如果認為是事實，其他說法是虛妄的，這是基於行為而產生的見解。關於『神』和『世間』既是常也是無常，如果認為是事實，其他說法是虛妄的，這是基於行為而產生的見解。關於『神』和『世間』既不是常也不是無常，如果認為是事實，其他說法是虛妄的，這是基於行為而產生的見解。關於『神』和『世間』是常，如果認為是事實，其他說法是虛妄的，這是基於意識而產生的見解。關於『神』和『世間』是無常，如果認為是事實，其他說法是虛妄的，這是基於意識而產生的見解。關於『神』和『世間』既是常也是無常，如果認為是事實，其他說法是虛妄的，這是基於意識而產生的見解。關於『神』和『世間』既不是常也不是無常，如果認為是事實，其他說法是虛妄的，這是基於意識而產生的見解。關於『世間』有邊（有限），如果認為是事實，其他說法是虛妄的，這是基於色（物質）而產生的見解。關於『世間』無邊（無限），如果認為是事實，其他說法是虛妄的，這是基於色而產生的見解。關於『世間』既有邊也無邊，如果認為是事實，其他說法是虛妄的，這是基於色而產生的見解。關於『世間』既非有邊也非無邊，如果認為是事實，其他說法是虛妄的，這是基於色而產生的見解。基於感受、想法、行為、意識也是如此。『神』就是身體，這是基於色而產生的見解。『神』與身體不同，這是基於色而產生的見解。基於感受、想法、行為、意識也是如此。死後存在，如果認為是事實，其他說法是虛妄的，這是基於色而產生的見解。死後不存在，如果認為是事實，其他說法是虛妄的，這是基於色而產生的見解。死後既存在也可能不存在，如果認為是事實，其他說法是虛妄的，這是基於色而產生的見解。死後既非存在也非不存在，如果認為是事實，其他說法是虛妄的，這是

【English Translation】 English version It is a view based on feeling. Regarding whether the 'self' (soul or ego) and the 'world' (universe) are permanent or impermanent, if it is considered a fact, other statements are false, this is a view based on feeling. Regarding whether the 'self' and the 'world' are neither permanent nor impermanent, if it is considered a fact, other statements are false, this is a view based on feeling. Regarding whether the 'self' and the 'world' are permanent, if it is considered a fact, other statements are false, this is a view based on thought. Regarding whether the 'self' and the 'world' are impermanent, if it is considered a fact, other statements are false, this is a view based on thought. Regarding whether the 'self' and the 'world' are both permanent and impermanent, if it is considered a fact, other statements are false, this is a view based on thought. Regarding whether the 'self' and the 'world' are neither permanent nor impermanent, if it is considered a fact, other statements are false, this is a view based on thought. Regarding whether the 'self' and the 'world' are permanent, if it is considered a fact, other statements are false, this is a view based on action. Regarding whether the 'self' and the 'world' are impermanent, if it is considered a fact, other statements are false, this is a view based on action. Regarding whether the 'self' and the 'world' are both permanent and impermanent, if it is considered a fact, other statements are false, this is a view based on action. Regarding whether the 'self' and the 'world' are neither permanent nor impermanent, if it is considered a fact, other statements are false, this is a view based on action. Regarding whether the 'self' and the 'world' are permanent, if it is considered a fact, other statements are false, this is a view based on consciousness. Regarding whether the 'self' and the 'world' are impermanent, if it is considered a fact, other statements are false, this is a view based on consciousness. Regarding whether the 'self' and the 'world' are both permanent and impermanent, if it is considered a fact, other statements are false, this is a view based on consciousness. Regarding whether the 'self' and the 'world' are neither permanent nor impermanent, if it is considered a fact, other statements are false, this is a view based on consciousness. Regarding whether the 'world' has a boundary (finite), if it is considered a fact, other statements are false, this is a view based on form (matter). Regarding whether the 'world' is boundless (infinite), if it is considered a fact, other statements are false, this is a view based on form. Regarding whether the 'world' is both bounded and boundless, if it is considered a fact, other statements are false, this is a view based on form. Regarding whether the 'world' is neither bounded nor boundless, if it is considered a fact, other statements are false, this is a view based on form. The same applies to feeling, thought, action, and consciousness. The 'self' is the body, this is a view based on form. The 'self' is different from the body, this is a view based on form. The same applies to feeling, thought, action, and consciousness. After death, there is existence, if it is considered a fact, other statements are false, this is a view based on form. After death, there is no existence, if it is considered a fact, other statements are false, this is a view based on form. After death, there is both existence and non-existence, if it is considered a fact, other statements are false, this is a view based on form. After death, there is neither existence nor non-existence, if it is considered a fact, other statements are false, this is

見依色。依受想行識亦如是。如是，須菩提！佛因般若波羅蜜，眾生出沒屈申如實知。

「複次，須菩提！佛知色相。云何知色相？知色如如相不壞，無分別、無相、無憶、無戲論、無得。色相亦如是。須菩提！佛知受想行識相。云何知受想行識相？知識如如相不壞，無分別、無相、無憶、無戲論、無得。受想行識相亦如是。如是，須菩提！佛知眾生如相及眾生心數出沒屈申如相。是五陰如相、諸行如相，即是一切法如相。何等是一切法如相？所謂六波羅蜜如相。六波羅蜜如相即是三十七品如相，三十七品如相即是十八空如相，十八空如相即是八背舍如相，八背舍如相即是九次第定如相，九次第定如相即是佛十力如相，佛十力如相即是四無所畏、四無礙智、大慈大悲乃至十八不共法如相，十八不共法如相即是一切種智如相，一切種智如相即是善法不善法、世間法出世間法、有漏法無漏法如相。有漏法、無漏法如相，即是過去未來現在諸法如相。過去未來現在諸法如相，即是有為法無為法如相。有為法無為法如相，即是須陀洹果如相。須陀洹果如相，即是斯陀含果如相。斯陀含果如相，即是阿那含果如相。阿那含果如相，即是阿羅漢果如相。阿羅漢果如相，即是辟支佛道如相。辟支佛道如相，即是阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：觀察色蘊（rupa skandha，構成物質存在的五種要素之一，此處指物質形態）。受蘊（vedana skandha，感受）、想蘊（samjna skandha，知覺）、行蘊（samskara skandha，意志）、識蘊（vijnana skandha，意識）也是如此。須菩提！佛陀憑藉般若波羅蜜（prajnaparamita，智慧的完美），如實地知曉眾生的生滅、屈伸。「再者，須菩提！佛陀知曉色相。如何知曉色相？知曉色如如相（tathata，真如）不壞，無分別、無相、無憶念、無戲論、無所得。色相也是如此。須菩提！佛陀知曉受、想、行、識的相。如何知曉受、想、行、識的相？知曉識如如相不壞，無分別、無相、無憶念、無戲論、無所得。受、想、行、識的相也是如此。須菩提！佛陀知曉眾生的如相以及眾生心念的生滅、屈伸的如相。這五蘊的如相、諸行的如相，即是一切法的如相。什麼是一切法的如相？所謂六波羅蜜（sad paramita，六種到達彼岸的方法）的如相。六波羅蜜的如相即是三十七道品（bodhipaksika dharma，通往覺悟的三十七種修行方法）的如相，三十七道品的如相即是十八空（astadasa sunyata，十八種空性）的如相，十八空的如相即是八背舍（asta vimoksa，八種解脫）的如相，八背舍的如相即是九次第定（navanupurva vihara samapatti，九種次第禪定）的如相，九次第定的如相即是佛陀十力（dasabala，佛陀的十種力量）的如相，佛陀十力的如相即是四無所畏（catvari vaisaradyani，四種無畏）、四無礙智（catvari pratisamvidah，四種無礙的智慧）、大慈大悲乃至十八不共法（avenika buddha dharma，佛陀獨有的十八種功德）的如相，十八不共法的如相即是一切種智（sarvakarajnata，對一切事物和現象的智慧）的如相，一切種智的如相即是善法、不善法、世間法、出世間法、有漏法、無漏法的如相。有漏法、無漏法的如相，即是過去、未來、現在諸法的如相。過去、未來、現在諸法的如相，即是有為法、無為法的如相。有為法、無為法的如相，即是須陀洹果（srotapanna phala，入流果）的如相。須陀洹果的如相，即是斯陀含果（sakrdagamin phala，一來果）的如相。斯陀含果的如相，即是阿那含果（anagamin phala，不還果）的如相。阿那含果的如相，即是阿羅漢果（arhat phala，無生果）的如相。阿羅漢果的如相，即是辟支佛道（pratyekabuddha marga，緣覺道）的如相。辟支佛道的如相，即是阿耨多羅三藐三菩提（anuttara samyak sambodhi，無上正等正覺）的如相。」

【English Translation】 English version: See the rupa (form, one of the five aggregates of existence). The same is true for vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness). Thus, Subhuti, the Buddha, through prajnaparamita (perfection of wisdom), truly knows the arising, ceasing, contraction, and expansion of beings. Furthermore, Subhuti, the Buddha knows the characteristics of rupa. How does he know the characteristics of rupa? He knows that the suchness (tathata) of rupa is indestructible, without discrimination, without characteristics, without memory, without conceptual proliferation, and without attainment. The characteristics of rupa are also like this. Subhuti, the Buddha knows the characteristics of vedana, samjna, samskara, and vijnana. How does he know the characteristics of vedana, samjna, samskara, and vijnana? He knows that the suchness of vijnana is indestructible, without discrimination, without characteristics, without memory, without conceptual proliferation, and without attainment. The characteristics of vedana, samjna, samskara, and vijnana are also like this. Thus, Subhuti, the Buddha knows the suchness of beings and the suchness of the arising, ceasing, contraction, and expansion of beings' minds. The suchness of these five aggregates, the suchness of all actions, is the suchness of all dharmas. What is the suchness of all dharmas? It is the suchness of the six paramitas (perfections). The suchness of the six paramitas is the suchness of the thirty-seven bodhipaksika dharmas (factors of enlightenment), the suchness of the thirty-seven bodhipaksika dharmas is the suchness of the eighteen sunyatas (emptinesses), the suchness of the eighteen sunyatas is the suchness of the eight vimoksas (liberations), the suchness of the eight vimoksas is the suchness of the nine anupurva vihara samapattis (successive abidings), the suchness of the nine anupurva vihara samapattis is the suchness of the ten balas (powers) of the Buddha, the suchness of the ten balas of the Buddha is the suchness of the four vaisaradyas (fearlessnesses), the four pratisamvidahs (analytical knowledges), great compassion, and even the eighteen avenika buddha dharmas (unique qualities of a Buddha), the suchness of the eighteen avenika buddha dharmas is the suchness of sarvakarajnata (omniscience), the suchness of sarvakarajnata is the suchness of wholesome dharmas, unwholesome dharmas, worldly dharmas, supramundane dharmas, defiled dharmas, and undefiled dharmas. The suchness of defiled and undefiled dharmas is the suchness of all dharmas of the past, future, and present. The suchness of all dharmas of the past, future, and present is the suchness of conditioned and unconditioned dharmas. The suchness of conditioned and unconditioned dharmas is the suchness of the srotapanna phala (stream-enterer fruit). The suchness of the srotapanna phala is the suchness of the sakrdagamin phala (once-returner fruit). The suchness of the sakrdagamin phala is the suchness of the anagamin phala (non-returner fruit). The suchness of the anagamin phala is the suchness of the arhat phala (arhat fruit). The suchness of the arhat phala is the suchness of the pratyekabuddha marga (path of a solitary buddha). The suchness of the pratyekabuddha marga is the suchness of anuttara samyak sambodhi (unexcelled perfect enlightenment).

菩提如相。阿耨多羅三藐三菩提如相，即是諸佛如相。諸佛如相皆是一如相。不二不別、不盡不壞，是名一切諸法如相。佛因般若波羅蜜得是如相，以是因緣故，般若波羅蜜能生諸佛能示世間相。如是，須菩提！佛知一切法如相，非不如相、不異相。得是如相故，佛名如來。」

須菩提白佛言：「世尊！是諸法如相，非不如相、不異相甚深。世尊！諸佛用是如，為人說阿耨多羅三藐三菩提。世尊！誰能信解是者？唯有阿惟越致菩薩及具足正見人漏盡阿羅漢。何以故？佛得是甚深如法，為人說故。」

佛告須菩提：「是如無盡相故甚深。」

須菩提言：「何法無盡相故甚深？」

佛言：「一切法無盡故。如是，須菩提！佛得是一切諸法如已，為眾生說。」

摩訶般若波羅蜜經問相品第四十九

爾時三千大千世界中所有欲界天子、色界天子，遙散華香來至佛所，頂禮佛足卻一面住，白佛言：「世尊所說般若波羅蜜甚深，何等是深般若波羅蜜相？」

佛告欲界、色界諸天子：「諸天子！空相是深般若波羅蜜相，無相、無作、無起、無生無滅、無垢無凈。無所有法、無相、無所依止、虛空相，是深般若波羅蜜相。諸天子！如是等相是深般若波羅蜜相，佛為眾生用世間法故說，非第

【現代漢語翻譯】現代漢語譯本菩提的如實之相（菩提：覺悟），阿耨多羅三藐三菩提（無上正等正覺）的如實之相，即是諸佛的如實之相。諸佛的如實之相都是同一個如實之相。不二、不別、不盡、不壞，這就是一切諸法的如實之相。佛因般若波羅蜜（智慧的完美）而得到這個如實之相，因為這個因緣，般若波羅蜜能生出諸佛，能顯示世間的實相。須菩提啊！佛知道一切法的如實之相，不是不如實之相，也不是不同的相。因為得到這個如實之相，所以佛被稱為如來。須菩提對佛說：『世尊！這諸法的如實之相，不是不如實之相，也不是不同的相，真是太深奧了。世尊！諸佛用這個如實之相，為人們宣說阿耨多羅三藐三菩提。世尊！誰能相信並理解這個道理呢？只有阿惟越致菩薩（不退轉菩薩）和具足正見的人，以及漏盡的阿羅漢（斷絕煩惱的聖者）才能理解。為什麼呢？因為佛得到了這個甚深的如實之法，才為人們宣說的。』佛告訴須菩提：『這個如實之相因為是無盡的，所以才深奧。』須菩提說：『什麼法因為是無盡的，所以才深奧呢？』佛說：『一切法都是無盡的。須菩提啊！佛得到了一切諸法的如實之相后，才為眾生宣說的。』《摩訶般若波羅蜜經·問相品第四十九》當時，三千大千世界中所有欲界天子、色界天子，遙遠地散著花香來到佛的住所，頂禮佛足後退到一邊站立，對佛說：『世尊所說的般若波羅蜜非常深奧，什麼是深般若波羅蜜的相呢？』佛告訴欲界、色界諸天子：『諸天子！空相是深般若波羅蜜的相，無相、無作、無起、無生無滅、無垢無凈。無所有法、無相、無所依止、虛空相，是深般若波羅蜜的相。諸天子！這些相是深般若波羅蜜的相，佛爲了眾生，用世間法來解說，並非第一義諦。』

【English Translation】 English version The suchness of Bodhi (Bodhi: enlightenment), the suchness of Anuttara-samyak-sambodhi (supreme perfect enlightenment), is the suchness of all Buddhas. The suchness of all Buddhas is one suchness. It is non-dual, non-different, inexhaustible, and indestructible. This is called the suchness of all dharmas. The Buddha attained this suchness through Prajna-paramita (perfection of wisdom), and because of this, Prajna-paramita can give rise to all Buddhas and reveal the true nature of the world. Thus, Subhuti! The Buddha knows the suchness of all dharmas, which is neither not-suchness nor a different suchness. Because of attaining this suchness, the Buddha is called Tathagata (Thus Come One).' Subhuti said to the Buddha, 'World Honored One! This suchness of all dharmas, which is neither not-suchness nor a different suchness, is very profound. World Honored One! The Buddhas use this suchness to preach Anuttara-samyak-sambodhi to people. World Honored One! Who can believe and understand this? Only the Avaivartika Bodhisattvas (non-retrogressing Bodhisattvas) and those who have perfect right view, as well as Arhats (saints who have extinguished all defilements) who have exhausted all outflows, can understand this. Why? Because the Buddha attained this profound suchness of the Dharma and then preached it to people.' The Buddha told Subhuti, 'This suchness is profound because it is of an inexhaustible nature.' Subhuti said, 'What dharma is profound because it is of an inexhaustible nature?' The Buddha said, 'All dharmas are inexhaustible. Thus, Subhuti! After the Buddha attained the suchness of all dharmas, he preached it to sentient beings.' The Mahaprajnaparamita Sutra, Chapter 49: On the Characteristics At that time, all the Devas (gods) of the Desire Realm and the Devas of the Form Realm in the three thousand great thousand worlds, scattered flowers and incense from afar and came to the Buddha's place. They bowed at the Buddha's feet and stood to one side, saying to the Buddha, 'The Prajna-paramita spoken by the World Honored One is very profound. What is the characteristic of profound Prajna-paramita?' The Buddha told the Devas of the Desire Realm and the Form Realm, 'Devas! The characteristic of emptiness is the characteristic of profound Prajna-paramita. It is without characteristics, without action, without arising, without birth and death, without defilement and purity. The dharma of non-existence, without characteristics, without any reliance, the characteristic of space, is the characteristic of profound Prajna-paramita. Devas! These characteristics are the characteristics of profound Prajna-paramita. The Buddha explains them using worldly terms for the sake of sentient beings, not in the ultimate sense.'

一義。諸天子！如是諸相，一切世間天、人、阿修羅不能破壞。何以故？是一切世間天、人、阿修羅亦是相故。諸天子！相不能破相，相不能知相，相不能知無相，無相不能知相。是相是無相，相無相皆無所有。謂知相、知者、知法皆不可得故。何以故？諸天子！是諸相非色作，非受想行識作。非檀那波羅蜜作，非尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜作。非內空作，非外空作，非內外空作，非無法空作，非有法空作，非無法有法空作。非四念處作，乃至非一切種智作。諸天子！是相非人所有，非非人所有，非世間非出世間，非有漏非無漏，非有為非無為。」

佛復告諸天子：「譬如有人問：『何等是虛空相？』此人為正問不？」

諸天子言：「世尊！此不正問。何以故？世尊！是虛空無有相可說，虛空無為無起故。」

佛告欲界、色界諸天子：「有佛無佛，相性常住。佛得如實相性故，名為如來。」

諸天子白佛言：「世尊！世尊所得諸相性甚深。得是相故，得無礙智。住是相中，以般若波羅蜜集諸法自相。」

諸天子言：「希有世尊！是深般若波羅蜜是諸佛常所行道處，行是道得阿耨多羅三藐三菩提。得阿耨多羅三藐三菩提已，通達一切法相，若色相

【現代漢語翻譯】現代漢語譯本：一個意義是這樣的。諸位天子！像這樣的種種相，一切世間的天、人、阿修羅（一種神道生物）都不能破壞。為什麼呢？因為一切世間的天、人、阿修羅也都是相的緣故。諸位天子！相不能破壞相，相不能瞭解相，相不能瞭解無相，無相也不能瞭解相。這個相就是無相，相和無相都是空無所有的。因為知道相、知道者、知道法都是不可得的。為什麼呢？諸位天子！這些相不是由色（物質）、受（感受）、想（思維）、行（意志）、識（意識）所造作的。不是由檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）所造作的。不是由內空所造作，不是由外空所造作，不是由內外空所造作，不是由無法空所造作，不是由有法空所造作，不是由無法有法空所造作。不是由四念處所造作，乃至不是由一切種智所造作。諸位天子！這個相不是人所擁有的，不是非人所擁有的，不是世間的，不是出世間的，不是有漏的，不是無漏的，不是有為的，不是無為的。佛陀又告訴諸位天子：『譬如有人問：『什麼是虛空的相？』這個人問的是正確的嗎？』諸位天子說：『世尊！這不是正確的問法。為什麼呢？世尊！虛空沒有相可以描述，虛空是無為的，沒有生起的。』佛陀告訴欲界（佛教宇宙觀中的一個界）的諸位天子：『無論有佛還是沒有佛，相的本性都是常住的。佛陀因為證得如實的相的本性，所以被稱為如來。』諸位天子對佛陀說：『世尊！世尊所證得的諸相的本性非常深奧。因為證得這個相，所以得到無礙的智慧。安住在這個相中，用般若波羅蜜來聚集諸法的自相。』諸位天子說：『稀有啊，世尊！這深奧的般若波羅蜜是諸佛常常行走的道路，行走在這條道路上就能證得阿耨多羅三藐三菩提（無上正等正覺）。證得阿耨多羅三藐三菩提后，就能通達一切法的相，比如色相（物質的相）。』

【English Translation】 English version: One meaning is this. O sons of gods! Such are these characteristics, that all the gods, humans, and asuras (a type of demigod) in all the worlds cannot destroy them. Why is that? Because all the gods, humans, and asuras in all the worlds are also characteristics. O sons of gods! A characteristic cannot destroy a characteristic, a characteristic cannot know a characteristic, a characteristic cannot know the absence of a characteristic, and the absence of a characteristic cannot know a characteristic. This characteristic is the absence of a characteristic, and both characteristic and absence of characteristic are without any substance. This is because knowing a characteristic, the knower, and the known dharma are all unattainable. Why is that? O sons of gods! These characteristics are not made by form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana). They are not made by Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), or Prajna Paramita (perfection of wisdom). They are not made by inner emptiness, not made by outer emptiness, not made by inner and outer emptiness, not made by the emptiness of non-existence, not made by the emptiness of existence, not made by the emptiness of both existence and non-existence. They are not made by the four foundations of mindfulness, and not even made by all-knowing wisdom. O sons of gods! This characteristic is not owned by humans, not owned by non-humans, not worldly, not beyond the world, not defiled, not undefiled, not conditioned, and not unconditioned. The Buddha further told the sons of gods, 'For example, if someone asks, 'What is the characteristic of space?' Is this person asking correctly?' The sons of gods said, 'World Honored One! This is not a correct question. Why is that? World Honored One! Space has no characteristic that can be described, space is unconditioned and without arising.' The Buddha told the sons of gods in the desire realm (one of the realms in Buddhist cosmology), 'Whether there is a Buddha or not, the nature of characteristics is always abiding. Because the Buddha attains the true nature of characteristics, he is called Tathagata (Thus Come One).' The sons of gods said to the Buddha, 'World Honored One! The nature of the characteristics attained by the World Honored One is very profound. Because of attaining this characteristic, one attains unobstructed wisdom. Abiding in this characteristic, one gathers the self-characteristics of all dharmas with Prajna Paramita.' The sons of gods said, 'It is rare, World Honored One! This profound Prajna Paramita is the path that all Buddhas constantly walk. Walking on this path, one attains Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). Having attained Anuttara Samyak Sambodhi, one understands the characteristics of all dharmas, such as the characteristic of form (materiality).'

、若受想行識相，乃至一切種智相。」

佛言：「如是，如是！諸天子！惱壞相是色相，佛得是無相。覺者受相、取者想相、起作者行相、了別者識相，佛得是無相。能捨者檀那波羅蜜相、無熱惱者尸羅波羅蜜相、不變異者羼提波羅蜜相、不可伏者毗梨耶波羅蜜相、攝心者禪那波羅蜜相、舍離者般若波羅蜜相，佛得是無相。心無所嬈惱者，是四禪、四無量心、四無色定相，佛得是無相。出世間者三十七品相，佛得是無相。苦者無作脫門相、集者空脫門相、寂滅者無相脫門相，佛得是無相。勝者十力相、不恐怖者無所畏相、遍知者四無礙智相、餘人無得者十八不共法相，佛得是無相。愍念眾生者大慈大悲相、實者無錯謬相、無所取者常舍相、現了知者一切種智相，佛得是無相。如是，諸天子！佛得一切諸法無相，以是因緣故，佛名無礙智。」

爾時佛告須菩提：「般若波羅蜜是諸佛母，般若波羅蜜能示世間相，是故佛依止是法行，供養恭敬尊重讚歎是法。何等是法？所謂般若波羅蜜。諸佛依止般若波羅蜜住，恭敬供養尊重讚歎是般若波羅蜜。何以故？是般若波羅蜜出生諸佛。佛知作人。若人正問知作人者，正答無過於佛。何以故？須菩提！佛知作人故。須菩提！佛所乘來法，佛所從來道，得阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：『若受、想、行、識的相狀，乃至一切種智（佛陀所具有的對一切事物和現象的智慧）的相狀。』佛說：『是的，是的！諸位天子！惱壞是色的相狀，佛所證得的是無相。感受者是受的相狀，執取者是想的相狀，起作者是行的相狀，了別者是識的相狀，佛所證得的是無相。能夠佈施的是檀那波羅蜜（佈施的完美）的相狀，沒有熱惱的是尸羅波羅蜜（持戒的完美）的相狀，不變異的是羼提波羅蜜（忍辱的完美）的相狀，不可被征服的是毗梨耶波羅蜜（精進的完美）的相狀，攝心的是禪那波羅蜜（禪定的完美）的相狀，舍離的是般若波羅蜜（智慧的完美）的相狀，佛所證得的是無相。心中沒有煩惱的是四禪、四無量心、四無色定的相狀，佛所證得的是無相。出世間的是三十七道品（通往解脫的三十七種修行方法）的相狀，佛所證得的是無相。苦是無作解脫門（通過不執著而解脫）的相狀，集是空解脫門（通過認識到空性而解脫）的相狀，寂滅是無相解脫門（通過認識到無相而解脫）的相狀，佛所證得的是無相。殊勝的是十力（佛陀的十種力量）的相狀，不恐怖的是無所畏（佛陀的四種無畏）的相狀，遍知的是四無礙智（佛陀的四種無礙智慧）的相狀，其他人無法獲得的是十八不共法（佛陀獨有的十八種功德）的相狀，佛所證得的是無相。憐憫眾生的是大慈大悲的相狀，真實的是沒有錯謬的相狀，沒有執取的是常舍的相狀，現前了知的是一切種智的相狀，佛所證得的是無相。是的，諸位天子！佛證得一切諸法無相，因為這個緣故，佛被稱為無礙智。』這時，佛告訴須菩提：『般若波羅蜜（智慧的完美）是諸佛之母，般若波羅蜜能夠顯示世間的實相，因此佛依止此法修行，供養、恭敬、尊重、讚歎此法。什麼是此法呢？就是般若波羅蜜。諸佛依止般若波羅蜜而住，恭敬、供養、尊重、讚歎此般若波羅蜜。為什麼呢？因為般若波羅蜜出生諸佛。佛知道如何成就佛。如果有人正確地問誰能成就佛，正確的回答沒有超過佛的。為什麼呢？須菩提！因為佛知道如何成就佛。須菩提！佛所乘來的法，佛所從來的道，證得阿耨多羅三藐三菩提（無上正等正覺）。』

【English Translation】 English version: 'If the characteristics of sensation, perception, volition, and consciousness, even the characteristics of all-knowing wisdom (the wisdom of a Buddha regarding all things and phenomena).' The Buddha said, 'So it is, so it is! O sons of gods! The characteristic of being afflicted is the characteristic of form; what the Buddha attains is no-characteristic. The feeler is the characteristic of sensation; the taker is the characteristic of perception; the instigator is the characteristic of volition; the discriminator is the characteristic of consciousness; what the Buddha attains is no-characteristic. The giver is the characteristic of Dāna pāramitā (perfection of giving); the one without heat is the characteristic of Śīla pāramitā (perfection of morality); the unchangeable is the characteristic of Kṣānti pāramitā (perfection of patience); the unconquerable is the characteristic of Vīrya pāramitā (perfection of vigor); the one who concentrates the mind is the characteristic of Dhyāna pāramitā (perfection of meditation); the one who relinquishes is the characteristic of Prajñā pāramitā (perfection of wisdom); what the Buddha attains is no-characteristic. The one whose mind is without vexation is the characteristic of the four dhyānas, the four immeasurables, and the four formless attainments; what the Buddha attains is no-characteristic. The one who is transcendent is the characteristic of the thirty-seven factors of enlightenment; what the Buddha attains is no-characteristic. Suffering is the characteristic of the no-action liberation gate (liberation through non-attachment); origination is the characteristic of the emptiness liberation gate (liberation through realizing emptiness); cessation is the characteristic of the no-characteristic liberation gate (liberation through realizing no-characteristic); what the Buddha attains is no-characteristic. The superior one is the characteristic of the ten powers (ten powers of a Buddha); the one without fear is the characteristic of the four fearlessnesses (four fearlessnesses of a Buddha); the all-knowing one is the characteristic of the four unobstructed knowledges (four unobstructed knowledges of a Buddha); what others cannot attain is the characteristic of the eighteen unique qualities (eighteen unique qualities of a Buddha); what the Buddha attains is no-characteristic. The one who has compassion for sentient beings is the characteristic of great loving-kindness and great compassion; the truthful one is the characteristic of no error; the one without attachment is the characteristic of constant relinquishment; the one who directly knows is the characteristic of all-knowing wisdom; what the Buddha attains is no-characteristic. So it is, O sons of gods! The Buddha attains the no-characteristic of all dharmas, and for this reason, the Buddha is called unobstructed wisdom.' At that time, the Buddha said to Subhuti, 'Prajñā pāramitā (perfection of wisdom) is the mother of all Buddhas; Prajñā pāramitā can reveal the true nature of the world; therefore, the Buddha relies on this dharma to practice, offering, respecting, honoring, and praising this dharma. What is this dharma? It is Prajñā pāramitā. All Buddhas rely on Prajñā pāramitā to abide, respecting, offering, honoring, and praising this Prajñā pāramitā. Why? Because Prajñā pāramitā gives birth to all Buddhas. The Buddha knows how to become a Buddha. If someone correctly asks who can become a Buddha, the correct answer is none other than the Buddha. Why? Subhuti! Because the Buddha knows how to become a Buddha. Subhuti! The dharma that the Buddha has come by, the path that the Buddha has come from, is the attainment of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).'

菩提。是乘是道，佛還恭敬供養尊重讚歎受持守護。須菩提！是名佛知作人。

「複次，須菩提！佛知一切法無作相，作者無所有故。一切法無起相，形事不可得故。須菩提！佛因般若波羅蜜，知一切法無作相。以是因緣故，佛知作人。

「複次，須菩提！佛因般若波羅蜜，得一切法不生，以無所得故。以是因緣故，般若波羅蜜能生諸佛、能示世間相。」

須菩提言：「世尊！若一切法無知者、無見者，云何般若波羅蜜能生諸佛、能示世間相？」

佛告須菩提：「如是，如是！一切法實無知者、無見者。云何無知者、無見者？一切法空、虛誑、不堅固，是故一切法無知者、無見者。

「複次，須菩提！一切法雲何無知者、無見者？一切法無依止、無所繫。以是故，一切法無知者、無見者。如是，須菩提！般若波羅蜜能生諸佛、能示世間相：不見色故示世間相，不見受想行識故示世間相，乃至不見一切種智故示世間相。如是，須菩提！般若波羅蜜能生諸佛、能示世間相。」

須菩提言：「世尊！云何不見色故，般若波羅蜜示世間相？不見受想行識乃至一切種智故，示世間相？」

佛告須菩提：「若不緣色生識，是名不見色相故示。不緣受想行識生識，乃至不緣一切種智生識

【現代漢語翻譯】現代漢語譯本須菩提（Subhuti）啊，這（般若波羅蜜）是乘（yana，指通往解脫的途徑）是道（marga，指修行的方法），佛陀也恭敬供養、尊重讚歎、受持守護它。須菩提啊！這就是佛陀所知的『作人』（指成就佛果的人）。再者，須菩提！佛陀知道一切法（dharma，指宇宙萬物）沒有『作相』（指造作的特性），因為作者（指能動者）並不存在。一切法沒有『起相』（指生起的特性），因為其形體和事相都不可得。須菩提！佛陀因為般若波羅蜜（Prajnaparamita，指智慧的完美）而知曉一切法沒有『作相』。因此，佛陀知道如何成為『作人』。再者，須菩提！佛陀因為般若波羅蜜，證得一切法不生（指無生），因為無所得（指沒有執著）。因此，般若波羅蜜能生出諸佛（Buddha），能顯示世間的實相。須菩提說：『世尊！如果一切法沒有知者（指能認知的主體）、沒有見者（指能觀察的主體），那麼般若波羅蜜如何能生出諸佛，如何能顯示世間的實相呢？』佛陀告訴須菩提：『是的，是的！一切法實際上沒有知者、沒有見者。為什麼說沒有知者、沒有見者呢？因為一切法是空（sunya，指空性）、虛妄、不堅固的，所以一切法沒有知者、沒有見者。』『再者，須菩提！一切法為什麼沒有知者、沒有見者呢？因為一切法沒有依止（指依靠）、沒有繫縛（指束縛）。因此，一切法沒有知者、沒有見者。須菩提，般若波羅蜜能生出諸佛，能顯示世間的實相：因為不見色（rupa，指物質現象）而顯示世間實相，因為不見受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）而顯示世間實相，乃至因為不見一切種智（sarvajnata，指佛陀的智慧）而顯示世間實相。須菩提，般若波羅蜜就是這樣能生出諸佛，能顯示世間的實相。』須菩提說：『世尊！如何因為不見色，般若波羅蜜就能顯示世間實相？如何因為不見受、想、行、識乃至一切種智，就能顯示世間實相呢？』佛陀告訴須菩提：『如果不緣色而生識（vijnana，指意識），這就叫做不見色相而顯示實相。不緣受、想、行、識而生識，乃至不緣一切種智而生識，

【English Translation】 English version Subhuti, this (Prajnaparamita) is the vehicle (yana, referring to the path to liberation) and the path (marga, referring to the method of practice), which even the Buddha reveres, makes offerings to, respects, praises, upholds, and protects. Subhuti! This is what the Buddha knows as a 'maker' (referring to one who achieves Buddhahood). Furthermore, Subhuti! The Buddha knows that all dharmas (referring to all phenomena) have no 'making aspect' (referring to the characteristic of being created), because there is no maker (referring to an agent). All dharmas have no 'arising aspect' (referring to the characteristic of arising), because their form and appearance are unattainable. Subhuti! The Buddha knows that all dharmas have no 'making aspect' because of Prajnaparamita (referring to the perfection of wisdom). Therefore, the Buddha knows how to become a 'maker'. Furthermore, Subhuti! The Buddha, because of Prajnaparamita, attains the non-arising of all dharmas (referring to non-origination), because there is no attainment (referring to no attachment). Therefore, Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world. Subhuti said, 'World Honored One! If all dharmas have no knower (referring to the subject of cognition) and no seer (referring to the subject of observation), how can Prajnaparamita give rise to all Buddhas and reveal the true nature of the world?' The Buddha told Subhuti, 'Yes, yes! All dharmas truly have no knower and no seer. Why are they said to have no knower and no seer? Because all dharmas are empty (sunya, referring to emptiness), illusory, and impermanent, therefore all dharmas have no knower and no seer.' 'Furthermore, Subhuti! Why do all dharmas have no knower and no seer? Because all dharmas have no reliance (referring to dependence) and no bondage (referring to constraint). Therefore, all dharmas have no knower and no seer. Thus, Subhuti, Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world: it reveals the true nature of the world because it does not see form (rupa, referring to material phenomena), it reveals the true nature of the world because it does not see feeling (vedana, referring to sensation), perception (samjna, referring to concept), volition (samskara, referring to will), and consciousness (vijnana, referring to awareness), and even because it does not see all-knowing wisdom (sarvajnata, referring to the wisdom of the Buddha). Thus, Subhuti, Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world.' Subhuti said, 'World Honored One! How does Prajnaparamita reveal the true nature of the world because it does not see form? How does it reveal the true nature of the world because it does not see feeling, perception, volition, consciousness, and even all-knowing wisdom?' The Buddha told Subhuti, 'If consciousness (vijnana, referring to awareness) does not arise in dependence on form, this is called revealing the true nature because the aspect of form is not seen. If consciousness does not arise in dependence on feeling, perception, volition, and consciousness, and even if consciousness does not arise in dependence on all-knowing wisdom,

，是名不見一切種智相故示。如是，須菩提！是深般若波羅蜜能生諸佛、能示世間相。

「複次，須菩提！般若波羅蜜云何能生諸佛、能示世間相？須菩提！般若波羅蜜示世間空。云何示世間空？示五陰世間空，示十二入世間空，示十八界世間空，示十二因緣世間空，示我見、根本六十二見世間空；示十善道世間空，示四禪、四無量心、四無色定世間空，示三十七品世間空；示六波羅蜜世間空；示內空世間空，示外空世間空，示內外空世間空，示無法空世間空，示有法空世間空，示無法有法空世間空，示有為空世間空，示無為空世間空；示佛十力世間空，示十八不共法世間空，乃至示一切種智世間空。如是，須菩提！般若波羅蜜能生諸佛、能示世間相。

「複次，須菩提！佛因是般若波羅蜜，示世間空、知世間空、覺世間空、思惟世間空、分別世間空。如是，須菩提！般若波羅蜜能生諸佛、能示世間相。

「複次，須菩提！般若波羅蜜示佛世間空。云何示佛世間空？示五陰世間空，乃至示一切種智世間空。如是，須菩提！般若波羅蜜能生諸佛、能示世間相。

「複次，須菩提！般若波羅蜜示佛世間不可思議。云何示世間不可思議？示五陰世間不可思議，乃至示一切種智世間不可思議。

【現代漢語翻譯】現代漢語譯本：這就是為什麼說它不顯現一切種智（sarvajnata，一切智慧）的相狀。須菩提，正是這甚深的般若波羅蜜（prajnaparamita，智慧的完美）能夠產生諸佛，能夠顯示世間的真相。「再者，須菩提，般若波羅蜜如何能夠產生諸佛，如何能夠顯示世間的真相呢？須菩提，般若波羅蜜顯示世間是空性的。如何顯示世間是空性的呢？它顯示五蘊（panca skandha，構成個體的五種要素）世間是空性的，顯示十二入（dvadasa ayatana，感官與對像）世間是空性的，顯示十八界（astadasa dhatu，感官、對像和意識）世間是空性的，顯示十二因緣（dvadasanga pratityasamutpada，生命輪迴的十二個環節）世間是空性的，顯示我見（satkayadristi，認為有『我』的觀點）和根本六十二見（bāṣṭi-dṛṣṭi，六十二種錯誤的觀點）世間是空性的；顯示十善道（dasa kusala karmapatha，十種善的行為）世間是空性的，顯示四禪（catvari dhyanani，四種禪定）、四無量心（catvari apramanani，四種無限的心境）、四無色定（catasra arupya samapattayah，四種無色界的禪定）世間是空性的，顯示三十七品（bodhipaksika dharma，三十七種菩提分的修行方法）世間是空性的；顯示六波羅蜜（sat paramita，六種到達彼岸的修行）世間是空性的；顯示內空（adhyatma sunyata，內在的空性）世間是空性的，顯示外空（bahirdha sunyata，外在的空性）世間是空性的，顯示內外空（adhyatmabahirdha sunyata，內外皆空的空性）世間是空性的，顯示無法空（abhava sunyata，不存在的空性）世間是空性的，顯示有法空（bhava sunyata，存在的空性）世間是空性的，顯示無法有法空（svabhava sunyata，自性空的空性）世間是空性的，顯示有為空（samskrta sunyata，有為法的空性）世間是空性的，顯示無為空（asamskrta sunyata，無為法的空性）世間是空性的；顯示佛的十力（dasa bala，佛的十種力量）世間是空性的，顯示十八不共法（astadasa avenika buddha dharma，佛獨有的十八種功德）世間是空性的，乃至顯示一切種智世間是空性的。須菩提，正是這樣，般若波羅蜜能夠產生諸佛，能夠顯示世間的真相。「再者，須菩提，佛因為這般若波羅蜜，顯示世間是空性的，知道世間是空性的，覺悟世間是空性的，思維世間是空性的，分別世間是空性的。須菩提，正是這樣，般若波羅蜜能夠產生諸佛，能夠顯示世間的真相。「再者，須菩提，般若波羅蜜顯示佛的世間是空性的。如何顯示佛的世間是空性的呢？顯示五蘊世間是空性的，乃至顯示一切種智世間是空性的。須菩提，正是這樣，般若波羅蜜能夠產生諸佛，能夠顯示世間的真相。「再者，須菩提，般若波羅蜜顯示佛的世間是不可思議的。如何顯示世間是不可思議的呢？顯示五蘊世間是不可思議的，乃至顯示一切種智世間是不可思議的。

【English Translation】 English version: This is why it is said that it does not show the aspect of all-knowing wisdom (sarvajnata). Thus, Subhuti, it is this profound Prajnaparamita (perfection of wisdom) that can give rise to all Buddhas and can reveal the true nature of the world. Furthermore, Subhuti, how does Prajnaparamita give rise to all Buddhas and reveal the true nature of the world? Subhuti, Prajnaparamita reveals that the world is empty. How does it reveal that the world is empty? It reveals that the world of the five aggregates (panca skandha, the five components of an individual) is empty, it reveals that the world of the twelve sense bases (dvadasa ayatana, the sense organs and their objects) is empty, it reveals that the world of the eighteen realms (astadasa dhatu, the sense organs, their objects, and consciousness) is empty, it reveals that the world of the twelve links of dependent origination (dvadasanga pratityasamutpada, the twelve links in the cycle of life) is empty, it reveals that the world of self-view (satkayadristi, the view of a 'self') and the fundamental sixty-two views (bāṣṭi-dṛṣṭi, sixty-two wrong views) is empty; it reveals that the world of the ten paths of wholesome action (dasa kusala karmapatha, ten wholesome actions) is empty, it reveals that the world of the four dhyanas (catvari dhyanani, four meditative absorptions), the four immeasurables (catvari apramanani, four boundless states of mind), and the four formless absorptions (catasra arupya samapattayah, four formless meditative absorptions) is empty, it reveals that the world of the thirty-seven factors of enlightenment (bodhipaksika dharma, thirty-seven practices leading to enlightenment) is empty; it reveals that the world of the six perfections (sat paramita, six perfections to reach the other shore) is empty; it reveals that the world of inner emptiness (adhyatma sunyata, emptiness of the internal) is empty, it reveals that the world of outer emptiness (bahirdha sunyata, emptiness of the external) is empty, it reveals that the world of inner and outer emptiness (adhyatmabahirdha sunyata, emptiness of both internal and external) is empty, it reveals that the world of emptiness of non-existence (abhava sunyata, emptiness of non-existence) is empty, it reveals that the world of emptiness of existence (bhava sunyata, emptiness of existence) is empty, it reveals that the world of emptiness of non-existence and existence (svabhava sunyata, emptiness of inherent existence) is empty, it reveals that the world of conditioned emptiness (samskrta sunyata, emptiness of conditioned phenomena) is empty, it reveals that the world of unconditioned emptiness (asamskrta sunyata, emptiness of unconditioned phenomena) is empty; it reveals that the world of the ten powers of the Buddha (dasa bala, ten powers of the Buddha) is empty, it reveals that the world of the eighteen unique qualities of the Buddha (astadasa avenika buddha dharma, eighteen unique qualities of the Buddha) is empty, and even reveals that the world of all-knowing wisdom is empty. Thus, Subhuti, it is in this way that Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world. Furthermore, Subhuti, because of this Prajnaparamita, the Buddha reveals that the world is empty, knows that the world is empty, realizes that the world is empty, contemplates that the world is empty, and discerns that the world is empty. Thus, Subhuti, it is in this way that Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world. Furthermore, Subhuti, Prajnaparamita reveals that the Buddha's world is empty. How does it reveal that the Buddha's world is empty? It reveals that the world of the five aggregates is empty, and even reveals that the world of all-knowing wisdom is empty. Thus, Subhuti, it is in this way that Prajnaparamita can give rise to all Buddhas and can reveal the true nature of the world. Furthermore, Subhuti, Prajnaparamita reveals that the Buddha's world is inconceivable. How does it reveal that the world is inconceivable? It reveals that the world of the five aggregates is inconceivable, and even reveals that the world of all-knowing wisdom is inconceivable.

「複次，須菩提！般若波羅蜜示佛世間離。云何示世間離？示五陰世間離，乃至示一切種智世間離。如是，須菩提！般若波羅蜜示佛世間離。

「複次，須菩提！般若波羅蜜示佛世間寂滅。云何示世間寂滅？示五陰世間寂滅，乃至示一切種智世間寂滅。

「複次，須菩提！般若波羅蜜示佛世間畢竟空。云何示世間畢竟空？示五陰世間畢竟空，乃至示一切種智世間畢竟空。

「複次，須菩提！般若波羅蜜示佛世間性空。云何示世間性空？示五陰世間性空，乃至示一切種智世間性空。

「複次，須菩提！般若波羅蜜示佛世間無法空。云何示世間無法空？示五陰世間無法空，乃至示一切種智世間無法空。

「複次，須菩提！般若波羅蜜示世間有法空。云何示世間有法空？示五陰世間有法空，乃至示一切種智世間有法空。

「複次，須菩提！般若波羅蜜示佛世間無法有法空。云何示世間無法有法空？示五陰世間無法有法空，乃至示一切種智世間無法有法空。

「複次，須菩提！般若波羅蜜示佛世間獨空。云何示世間獨空？示五陰世間獨空，乃至示一切種智世間獨空。

「如是，須菩提！般若波羅蜜能生諸佛、能示佛世間相。須菩提！是深般若波羅蜜示世間相，所謂不生今

【現代漢語翻譯】現代漢語譯本『再者，須菩提（Subhuti）！般若波羅蜜（Prajnaparamita，智慧的完美）揭示了佛陀的世間離。如何揭示世間離呢？它揭示了五陰（Panca-skandha，構成個體的五種要素：色、受、想、行、識）的世間離，乃至揭示了一切種智（Sarvajnata，佛陀的智慧）的世間離。須菩提！般若波羅蜜就是這樣揭示佛陀的世間離的。』『再者，須菩提！般若波羅蜜揭示了佛陀的世間寂滅。如何揭示世間寂滅呢？它揭示了五陰的世間寂滅，乃至揭示了一切種智的世間寂滅。』『再者，須菩提！般若波羅蜜揭示了佛陀的世間畢竟空。如何揭示世間畢竟空呢？它揭示了五陰的世間畢竟空，乃至揭示了一切種智的世間畢竟空。』『再者，須菩提！般若波羅蜜揭示了佛陀的世間性空。如何揭示世間性空呢？它揭示了五陰的世間性空，乃至揭示了一切種智的世間性空。』『再者，須菩提！般若波羅蜜揭示了佛陀的世間無法空。如何揭示世間無法空呢？它揭示了五陰的世間無法空，乃至揭示了一切種智的世間無法空。』『再者，須菩提！般若波羅蜜揭示了世間有法空。如何揭示世間有法空呢？它揭示了五陰的世間有法空，乃至揭示了一切種智的世間有法空。』『再者，須菩提！般若波羅蜜揭示了佛陀的世間無法有法空。如何揭示世間無法有法空呢？它揭示了五陰的世間無法有法空，乃至揭示了一切種智的世間無法有法空。』『再者，須菩提！般若波羅蜜揭示了佛陀的世間獨空。如何揭示世間獨空呢？它揭示了五陰的世間獨空，乃至揭示了一切種智的世間獨空。』『須菩提！般若波羅蜜能生諸佛，能揭示佛陀的世間相。須菩提！這深奧的般若波羅蜜揭示了世間相，即所謂的不生。』

【English Translation】 English version 'Furthermore, Subhuti! The Prajnaparamita (Perfection of Wisdom) reveals the Buddha's detachment from the world. How does it reveal detachment from the world? It reveals the detachment from the world of the five skandhas (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness), and even the detachment from the world of the Sarvajnata (Buddha's omniscience). Thus, Subhuti, the Prajnaparamita reveals the Buddha's detachment from the world.' 'Furthermore, Subhuti! The Prajnaparamita reveals the Buddha's cessation of the world. How does it reveal the cessation of the world? It reveals the cessation of the world of the five skandhas, and even the cessation of the world of the Sarvajnata.' 'Furthermore, Subhuti! The Prajnaparamita reveals the Buddha's ultimate emptiness of the world. How does it reveal the ultimate emptiness of the world? It reveals the ultimate emptiness of the world of the five skandhas, and even the ultimate emptiness of the world of the Sarvajnata.' 'Furthermore, Subhuti! The Prajnaparamita reveals the Buddha's inherent emptiness of the world. How does it reveal the inherent emptiness of the world? It reveals the inherent emptiness of the world of the five skandhas, and even the inherent emptiness of the world of the Sarvajnata.' 'Furthermore, Subhuti! The Prajnaparamita reveals the Buddha's emptiness of the world as without a self-nature. How does it reveal the emptiness of the world as without a self-nature? It reveals the emptiness of the world as without a self-nature of the five skandhas, and even the emptiness of the world as without a self-nature of the Sarvajnata.' 'Furthermore, Subhuti! The Prajnaparamita reveals the emptiness of the world as having a self-nature. How does it reveal the emptiness of the world as having a self-nature? It reveals the emptiness of the world as having a self-nature of the five skandhas, and even the emptiness of the world as having a self-nature of the Sarvajnata.' 'Furthermore, Subhuti! The Prajnaparamita reveals the Buddha's emptiness of the world as both without and with a self-nature. How does it reveal the emptiness of the world as both without and with a self-nature? It reveals the emptiness of the world as both without and with a self-nature of the five skandhas, and even the emptiness of the world as both without and with a self-nature of the Sarvajnata.' 'Furthermore, Subhuti! The Prajnaparamita reveals the Buddha's unique emptiness of the world. How does it reveal the unique emptiness of the world? It reveals the unique emptiness of the world of the five skandhas, and even the unique emptiness of the world of the Sarvajnata.' 'Thus, Subhuti! The Prajnaparamita can give rise to all Buddhas and can reveal the characteristics of the Buddha's world. Subhuti! This profound Prajnaparamita reveals the characteristics of the world, which is called non-arising.'

世後世相。何以故？諸法無可用生今世後世相故。」

須菩提白佛言：「世尊！是般若波羅蜜為大事故起。世尊！是般若波羅蜜為不可思議事故起。世尊！是般若波羅蜜為不可稱事故起。世尊！是般若波羅蜜為無量事故起。世尊！是般若波羅蜜為無等等事故起。」

佛言：「如是，如是！須菩提！般若波羅蜜為大事故起；為不可思議事故起；為不可稱事故起；為無量事故起；為無等等事故起。須菩提！云何是般若波羅蜜為大事故起？須菩提！諸佛大事者，所謂救一切眾生，不捨一切眾生。須菩提！云何是般若波羅蜜為不可思議事故起？須菩提！不可思議事者，所謂諸佛法、如來法、自然人法、一切智人法。以是故，須菩提！諸佛般若波羅蜜為諸佛不可思議事故起。須菩提！云何般若波羅蜜為不可稱事故起？須菩提！一切眾生中無有能思惟稱佛法、如來法、自然人法、一切智人法。以是故，須菩提！般若波羅蜜為不可稱事故起。須菩提！云何般若波羅蜜為無量事故起？須菩提！一切眾生中無有能量佛法、如來法、自然人法、一切智人法。以是故，須菩提！般若波羅蜜為不可量事故起。須菩提！云何般若波羅蜜為無等等事故起？須菩提！一切眾生中無有能與佛等者，何況過。以是故，須菩提！般若波羅蜜為無

{ "translations": [ "現代漢語譯本：『世間』和『後世』的相狀。為什麼呢？因為一切法都不能用來產生『今世』和『後世』的相狀。」， "須菩提對佛說：『世尊！這般若波羅蜜是爲了偉大的事業而興起的。世尊！這般若波羅蜜是爲了不可思議的事業而興起的。世尊！這般若波羅蜜是爲了不可稱量的事業而興起的。世尊！這般若波羅蜜是爲了無量的事業而興起的。世尊！這般若波羅蜜是爲了無與倫比的事業而興起的。』", "佛說：『是的，是的！須菩提！般若波羅蜜是爲了偉大的事業而興起的；爲了不可思議的事業而興起的；爲了不可稱量的事業而興起的；爲了無量的事業而興起的；爲了無與倫比的事業而興起的。須菩提！什麼是般若波羅蜜爲了偉大的事業而興起呢？須菩提！諸佛的偉大事業，就是救度一切眾生，不捨棄一切眾生。須菩提！什麼是般若波羅蜜爲了不可思議的事業而興起呢？須菩提！不可思議的事業，就是諸佛的法、如來（Tathagata）的法、自然人（Pratyekabuddha）的法、一切智人（Sarvajna）的法。因此，須菩提！諸佛的般若波羅蜜是爲了諸佛不可思議的事業而興起的。須菩提！什麼是般若波羅蜜爲了不可稱量的事業而興起呢？須菩提！一切眾生中沒有能夠思量稱量佛法、如來法、自然人法、一切智人法的。因此，須菩提！般若波羅蜜是爲了不可稱量的事業而興起的。須菩提！什麼是般若波羅蜜爲了無量的事業而興起呢？須菩提！一切眾生中沒有能夠衡量佛法、如來法、自然人法、一切智人法的。因此，須菩提！般若波羅蜜是爲了不可衡量的事業而興起的。須菩提！什麼是般若波羅蜜爲了無與倫比的事業而興起呢？須菩提！一切眾生中沒有能夠與佛相等的人，更何況超越佛。因此，須菩提！般若波羅蜜是爲了無" ], "english_translations": [ "English version: 『The characteristics of this world』 and 『the next world』. Why is that? Because no dharmas can be used to generate the characteristics of 『this life』 and 『the next life.』", "Subhuti said to the Buddha, 『World Honored One! This Prajna Paramita (Perfection of Wisdom) arises for a great purpose. World Honored One! This Prajna Paramita arises for an inconceivable purpose. World Honored One! This Prajna Paramita arises for an immeasurable purpose. World Honored One! This Prajna Paramita arises for an infinite purpose. World Honored One! This Prajna Paramita arises for an incomparable purpose.』", "The Buddha said, 『So it is, so it is! Subhuti! Prajna Paramita arises for a great purpose; arises for an inconceivable purpose; arises for an immeasurable purpose; arises for an infinite purpose; arises for an incomparable purpose. Subhuti! What is it that Prajna Paramita arises for a great purpose? Subhuti! The great purpose of all Buddhas is to save all sentient beings, not abandoning any sentient being. Subhuti! What is it that Prajna Paramita arises for an inconceivable purpose? Subhuti! The inconceivable purpose is the Dharma of all Buddhas, the Dharma of the Tathagata (Thus Come One), the Dharma of the Pratyekabuddha (Solitary Buddha), and the Dharma of the Sarvajna (Omniscient One). Therefore, Subhuti! The Prajna Paramita of all Buddhas arises for the inconceivable purpose of all Buddhas. Subhuti! What is it that Prajna Paramita arises for an immeasurable purpose? Subhuti! Among all sentient beings, there is no one who can contemplate and measure the Dharma of the Buddha, the Dharma of the Tathagata, the Dharma of the Pratyekabuddha, and the Dharma of the Sarvajna. Therefore, Subhuti! Prajna Paramita arises for an immeasurable purpose. Subhuti! What is it that Prajna Paramita arises for an infinite purpose? Subhuti! Among all sentient beings, there is no one who can measure the Dharma of the Buddha, the Dharma of the Tathagata, the Dharma of the Pratyekabuddha, and the Dharma of the Sarvajna. Therefore, Subhuti! Prajna Paramita arises for an infinite purpose. Subhuti! What is it that Prajna Paramita arises for an incomparable purpose? Subhuti! Among all sentient beings, there is no one who can be equal to the Buddha, let alone surpass the Buddha. Therefore, Subhuti! Prajna Paramita arises for an in" ] }

等等事故起。」

須菩提白佛言：「世尊！但佛法、如來法、自然人法、一切智人法，不可思議、不可稱、無有量、無等等事起耶？」

佛告須菩提：「如是，如是！佛法、如來法、自然人法、一切智人法，不可思議、不可稱、無有量、無等等。色亦不可思議、不可稱、無有量、無等等，受想行識亦不可思議、不可稱、無有量、無等等，乃至一切種智、法性、法相，不可思議、不可稱、無有量、無等等。是中心、心數法不可得。

「複次，須菩提！色不可思議，是亦不可得，乃至色無等等，是亦不可得。受想行識乃至一切種智無等等，是亦不可得。」

須菩提白佛言：「世尊！何因緣，色不可思議乃至無等等，是亦不可得？受想行識乃至一切種智無等等，是亦不可得？」

佛語須菩提：「色量不可得故，受想行識量不可得故，乃至一切種智量不可得故。」

須菩提白佛言：「世尊！何因緣，色量不可得？乃至一切種智量不可得？」

佛告須菩提：「色不可思議故，乃至色無等等故，量不可得。乃至一切種智不可思議故，乃至一切種智無等等故，量不可得。須菩提！于汝意云何，不可思議乃至無等等，寧可得不？色受想行識乃至一切種智，可得不？」

須菩提言：「

【現代漢語翻譯】現代漢語譯本種種事故發生。須菩提對佛說：『世尊！難道只有佛法（Buddha-dharma）、如來法（Tathagata-dharma）、自然人法（Svayambhu-dharma）、一切智人法（Sarvajna-dharma），才會有不可思議、不可稱量、無有邊際、無與倫比的事情發生嗎？』佛告訴須菩提：『是的，是的！佛法、如來法、自然人法、一切智人法，確實是不可思議、不可稱量、無有邊際、無與倫比的。色（rupa，物質現象）也是不可思議、不可稱量、無有邊際、無與倫比的，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是不可思議、不可稱量、無有邊際、無與倫比的，乃至一切種智（sarvakarajnata，一切智慧）、法性（dharmata，法的本性）、法相（dharma-laksana，法的現象），都是不可思議、不可稱量、無有邊際、無與倫比的。這些中心（citta，心）和心所法（caitta，心所）都是不可得的。』『再者，須菩提！色是不可思議的，這個不可思議也是不可得的，乃至色是無與倫比的，這個無與倫比也是不可得的。受、想、行、識乃至一切種智是無與倫比的，這個無與倫比也是不可得的。』須菩提對佛說：『世尊！是什麼因緣，使得色是不可思議的乃至無與倫比的，而這個不可思議乃至無與倫比也是不可得的？受、想、行、識乃至一切種智是無與倫比的，而這個無與倫比也是不可得的？』佛告訴須菩提：『因為色的量是不可得的，受、想、行、識的量是不可得的，乃至一切種智的量是不可得的。』須菩提對佛說：『世尊！是什麼因緣，使得色的量是不可得的？乃至一切種智的量是不可得的？』佛告訴須菩提：『因為色是不可思議的，乃至色是無與倫比的，所以它的量是不可得的。乃至一切種智是不可思議的，乃至一切種智是無與倫比的，所以它的量是不可得的。須菩提！你認為如何，不可思議乃至無與倫比，可以得到嗎？色、受、想、行、識乃至一切種智，可以得到嗎？』須菩提說：『

【English Translation】 English version various accidents arise.』 Subhuti said to the Buddha, 『World Honored One! Is it only with the Buddha-dharma (Buddha's teachings), Tathagata-dharma (teachings of the Thus-Come One), Svayambhu-dharma (teachings of the Self-Existent One), and Sarvajna-dharma (teachings of the All-Knowing One) that inconceivable, immeasurable, boundless, and incomparable things arise?』 The Buddha told Subhuti, 『So it is, so it is! The Buddha-dharma, Tathagata-dharma, Svayambhu-dharma, and Sarvajna-dharma are indeed inconceivable, immeasurable, boundless, and incomparable. Rupa (form, material phenomena) is also inconceivable, immeasurable, boundless, and incomparable; vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also inconceivable, immeasurable, boundless, and incomparable; even sarvakarajnata (all-knowing wisdom), dharmata (the nature of dharma), and dharma-laksana (the characteristics of dharma) are all inconceivable, immeasurable, boundless, and incomparable. These citta (mind) and caitta (mental factors) are unattainable.』『Furthermore, Subhuti! Rupa is inconceivable, and this inconceivability is also unattainable; even rupa is incomparable, and this incomparability is also unattainable. Vedana, samjna, samskara, vijnana, and even sarvakarajnata are incomparable, and this incomparability is also unattainable.』 Subhuti said to the Buddha, 『World Honored One! What is the cause and condition that rupa is inconceivable and even incomparable, and that this inconceivability and incomparability are also unattainable? And that vedana, samjna, samskara, vijnana, and even sarvakarajnata are incomparable, and that this incomparability is also unattainable?』 The Buddha told Subhuti, 『Because the measure of rupa is unattainable, the measure of vedana, samjna, samskara, and vijnana is unattainable, and even the measure of sarvakarajnata is unattainable.』 Subhuti said to the Buddha, 『World Honored One! What is the cause and condition that the measure of rupa is unattainable? And that the measure of sarvakarajnata is unattainable?』 The Buddha told Subhuti, 『Because rupa is inconceivable, and even because rupa is incomparable, its measure is unattainable. And even because sarvakarajnata is inconceivable, and even because sarvakarajnata is incomparable, its measure is unattainable. Subhuti! What do you think, is the inconceivable and even the incomparable attainable? Are rupa, vedana, samjna, samskara, vijnana, and even sarvakarajnata attainable?』 Subhuti said, 『

世尊！不可得。」

「以是故，須菩提！一切法不可思議，乃至無等等亦如是。須菩提！諸佛法不可思議、不可稱、無有量、無等等。須菩提！是名諸佛法不可思議乃至無等等。須菩提！是諸佛法不可思議，過思議相故；不可稱，過稱故；無有量，過量故；無等等，過等等故。須菩提！是因緣故，一切法亦不可思議乃至無等等。須菩提！不可思議，名是義不可思議；不可稱，名是義不可稱；無有量，名是義不可量；無等等，名是義無等等。須菩提！是諸佛法不可思議乃至無等等。不可思議，如虛空不可思議；不可稱，如虛空不可稱；無有量，如虛空無有量；無等等，如虛空無等等。須菩提！是亦名諸佛法不可思議乃至無等等。佛法如是無量，一切世間天及人、阿修羅，無能思議籌量者。」

說是諸佛法不可思議、不可稱、無有量、無等等品時，五百比丘一切法不受故，漏盡、心解脫，得阿羅漢。二十(丹千)比丘尼亦不受一切法故，漏盡得阿羅漢。六萬優婆塞、三萬優婆夷諸法中遠塵離垢，諸法中法眼生。二十(丹千)萬菩薩摩訶薩得無生法忍，於是賢劫中當受記。◎

摩訶般若波羅蜜經卷第十四

「複次，須菩提！色不可得故，不可思議。乃至色不可得故，無等等。受想行識不可得故，不

【現代漢語翻譯】現代漢語譯本：『世尊！不可得。』『因此，須菩提！一切法都不可思議，乃至無等等也是如此。須菩提！諸佛的法不可思議、不可稱量、沒有限量、沒有同等。須菩提！這稱為諸佛的法不可思議乃至無等等。須菩提！這些諸佛的法不可思議，是因為超越了思議的範疇；不可稱量，是因為超越了稱量的範疇；沒有限量，是因為超越了限量的範疇；沒有同等，是因為超越了同等的範疇。須菩提！因為這個因緣，一切法也都是不可思議乃至無等等。須菩提！不可思議，是指其意義不可思議；不可稱量，是指其意義不可稱量；沒有限量，是指其意義沒有限量；沒有同等，是指其意義沒有同等。須菩提！這些諸佛的法不可思議乃至無等等。不可思議，就像虛空不可思議一樣；不可稱量，就像虛空不可稱量一樣；沒有限量，就像虛空沒有限量一樣；沒有同等，就像虛空沒有同等一樣。須菩提！這也稱為諸佛的法不可思議乃至無等等。佛法是如此的無量，一切世間的天人、人和阿修羅，沒有誰能夠思議籌量。』當宣說諸佛法不可思議、不可稱量、沒有限量、沒有同等品時，五百比丘因為不執著一切法，漏盡、心解脫，證得阿羅漢果。二十（丹千）位比丘尼也因為不執著一切法，漏盡證得阿羅漢果。六萬優婆塞、三萬優婆夷在諸法中遠離塵垢，在諸法中生起法眼。二十（丹千）萬菩薩摩訶薩證得無生法忍，在賢劫中將受記成佛。《摩訶般若波羅蜜經》卷第十四『再者，須菩提！色（rupa, 物質現象）不可得，所以不可思議。乃至色不可得，所以無等等。受（vedana, 感受）、想（samjna, 知覺）、行（samskara, 意志）、識（vijnana, 意識）不可得，所以不……』

【English Translation】 English version: 『World Honored One! It is unattainable.』『Therefore, Subhuti! All dharmas are inconceivable, even the unequalled is also like this. Subhuti! The dharmas of all Buddhas are inconceivable, immeasurable, limitless, and unequalled. Subhuti! This is called the inconceivable and unequalled dharmas of all Buddhas. Subhuti! These dharmas of all Buddhas are inconceivable because they transcend the realm of conception; immeasurable because they transcend the realm of measurement; limitless because they transcend the realm of limits; unequalled because they transcend the realm of equality. Subhuti! Because of this cause and condition, all dharmas are also inconceivable and unequalled. Subhuti! Inconceivable means that its meaning is inconceivable; immeasurable means that its meaning is immeasurable; limitless means that its meaning is limitless; unequalled means that its meaning is unequalled. Subhuti! These dharmas of all Buddhas are inconceivable and unequalled. Inconceivable is like the inconceivability of space; immeasurable is like the immeasurability of space; limitless is like the limitlessness of space; unequalled is like the unequalled nature of space. Subhuti! This is also called the inconceivable and unequalled dharmas of all Buddhas. The Buddha's dharma is so immeasurable that no one in all the worlds, including gods, humans, and asuras, can conceive or measure it.』 When this chapter on the inconceivable, immeasurable, limitless, and unequalled dharmas of all Buddhas was being spoken, five hundred bhikshus, because they did not cling to any dharma, had their outflows exhausted, their minds liberated, and attained Arhatship. Twenty (Dan Qian) bhikshunis also, because they did not cling to any dharma, had their outflows exhausted and attained Arhatship. Sixty thousand upasakas and thirty thousand upasikas became free from dust and defilement in all dharmas, and the Dharma Eye arose in them. Two hundred thousand (Dan Qian) Bodhisattva Mahasattvas attained the tolerance of the non-arising of dharmas, and in this Bhadrakalpa, they will receive predictions of Buddhahood. The Fourteenth Scroll of the Mahaprajnaparamita Sutra 『Furthermore, Subhuti! Because form (rupa) is unattainable, it is inconceivable. And because form is unattainable, it is unequalled. Because feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are unattainable, they are not...』

可思議。乃至識不可得故，無等等。乃至一切種智不可得故，不可思議。乃至一切種智不可得故，無等等。」

須菩提白佛言：「世尊！何因緣，色不可得故，不可思議乃至無等等？受想行識不可得故，不可思議乃至無等等？乃至一切種智不可得故，不可思議乃至無等等？」

佛告須菩提：「色無能量故，不可得。受想行識無能量故，不可得。乃至一切種智無能量故，不可得。」

須菩提白佛言：「世尊！何因緣，色無能量故，不可得？乃至一切種智無能量故，不可得？」

佛告須菩提：「色相不可思議故，無能量。乃至色相無等等故，無能量。乃至一切種智相不可思議故，無能量。乃至一切種智相無等等故，無能量。」大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十五

後秦龜茲國三藏鳩摩羅什譯

成辦品第五十(丹本大事起品)

爾時須菩提白佛言：「世尊！是深般若波羅蜜為大事故起，不可思議事故起，不可稱事故起，無有量事故起。世尊！是深般若波羅蜜無等等事故起。」

佛告須菩提：「如是，如是！是深般若波羅蜜為大事故起，乃至無等等事故起。何以故？般若波羅蜜中含受五波羅蜜，般若波羅蜜中

【現代漢語翻譯】現代漢語譯本『不可思議』。乃至因為『識』（五蘊之一，指意識）不可得，所以『無等等』。乃至因為『一切種智』（佛陀所證得的智慧）不可得，所以『不可思議』。乃至因為『一切種智』不可得，所以『無等等』。

須菩提（佛陀的弟子）對佛說：『世尊！是什麼因緣，使得色（五蘊之一，指物質現象）不可得，所以不可思議乃至無等等？受（五蘊之一，指感受）、想（五蘊之一，指思維）、行（五蘊之一，指意志）、識（五蘊之一，指意識）不可得，所以不可思議乃至無等等？乃至一切種智不可得，所以不可思議乃至無等等？』

佛告訴須菩提：『因為色沒有能量，所以不可得。受、想、行、識沒有能量，所以不可得。乃至一切種智沒有能量，所以不可得。』

須菩提對佛說：『世尊！是什麼因緣，使得色沒有能量，所以不可得？乃至一切種智沒有能量，所以不可得？』

佛告訴須菩提：『因為色的相狀不可思議，所以沒有能量。乃至色的相狀無等等，所以沒有能量。乃至一切種智的相狀不可思議，所以沒有能量。乃至一切種智的相狀無等等，所以沒有能量。』

《摩訶般若波羅蜜經》卷第十五

後秦龜茲國三藏鳩摩羅什譯

成辦品第五十(丹本大事起品)

這時，須菩提對佛說：『世尊！這甚深的般若波羅蜜（以智慧到達彼岸）是爲了大事故而生起，爲了不可思議事故而生起，爲了不可稱事故而生起，爲了無有量事故而生起。世尊！這甚深的般若波羅蜜是爲了無等等事故而生起。』

佛告訴須菩提：『是的，是的！這甚深的般若波羅蜜是爲了大事故而生起，乃至爲了無等等事故而生起。為什麼呢？因為般若波羅蜜中包含著五波羅蜜（佈施、持戒、忍辱、精進、禪定），般若波羅蜜中』

【English Translation】 English version 'Inconceivable.' Furthermore, because 'consciousness' (one of the five skandhas, referring to awareness) is unattainable, therefore 'unequalled.' Furthermore, because 'all-knowing wisdom' (the wisdom attained by the Buddha) is unattainable, therefore 'inconceivable.' Furthermore, because 'all-knowing wisdom' is unattainable, therefore 'unequalled.'

Subhuti (a disciple of the Buddha) said to the Buddha: 'World Honored One! What is the cause and condition that makes form (one of the five skandhas, referring to material phenomena) unattainable, therefore inconceivable and unequalled? That makes feeling (one of the five skandhas, referring to sensation), perception (one of the five skandhas, referring to thought), volition (one of the five skandhas, referring to will), and consciousness (one of the five skandhas, referring to awareness) unattainable, therefore inconceivable and unequalled? Furthermore, that makes all-knowing wisdom unattainable, therefore inconceivable and unequalled?'

The Buddha told Subhuti: 'Because form has no energy, it is unattainable. Feeling, perception, volition, and consciousness have no energy, therefore they are unattainable. Furthermore, all-knowing wisdom has no energy, therefore it is unattainable.'

Subhuti said to the Buddha: 'World Honored One! What is the cause and condition that makes form have no energy, therefore unattainable? Furthermore, that makes all-knowing wisdom have no energy, therefore unattainable?'

The Buddha told Subhuti: 'Because the characteristic of form is inconceivable, it has no energy. Furthermore, because the characteristic of form is unequalled, it has no energy. Furthermore, because the characteristic of all-knowing wisdom is inconceivable, it has no energy. Furthermore, because the characteristic of all-knowing wisdom is unequalled, it has no energy.'

The Mahaprajnaparamita Sutra, Volume 15

Translated by the Tripiṭaka Master Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty

Chapter 50: The Accomplishment (Dan Version: The Arising of Great Matters)

At that time, Subhuti said to the Buddha: 'World Honored One! This profound Prajnaparamita (perfection of wisdom) arises for the sake of great matters, arises for the sake of inconceivable matters, arises for the sake of inexpressible matters, arises for the sake of immeasurable matters. World Honored One! This profound Prajnaparamita arises for the sake of unequalled matters.'

The Buddha told Subhuti: 'So it is, so it is! This profound Prajnaparamita arises for the sake of great matters, and even for the sake of unequalled matters. Why is that? Because Prajnaparamita contains the five Paramitas (generosity, morality, patience, diligence, and meditation), within Prajnaparamita'

含受內空、外空乃至無法有法空，含受四念處乃至八聖道分。是深般若波羅蜜中含受佛十力乃至一切種智。譬如灌頂王國土中尊，諸有官事皆委大臣，國王安樂無事自恣。如是，須菩提！所有聲聞、辟支佛法，若菩薩法、若佛法，一切皆在般若波羅蜜中，般若波羅蜜能成辦其事。以是故，須菩提！般若波羅蜜為大事故起，乃至無等等事故起。

「複次，須菩提！是般若波羅蜜，不取色、不著色故，能成辦。受想行識不取不著故，能成辦。乃至一切種智不取不著故，能成辦。須陀洹果乃至阿羅漢果、辟支佛道，乃至阿耨多羅三藐三菩提，不取不著故，能成辦。」

須菩提白佛言：「云何色不取不著故，般若波羅蜜能成辦？云何受想行識乃至阿耨多羅三藐三菩提不取不著故，般若波羅蜜能成辦？」

佛告須菩提：「于汝意云何，頗見是色可取、可著不？」

須菩提言：「不也，世尊！」

「須菩提！于汝意云何，頗見受想行識乃至阿耨多羅三藐三菩提可取可著不？」

須菩提言：「不也，世尊！」

佛言：「善哉，善哉！須菩提！我亦不見是色可取可著。不見故不取，不取故不著。我亦不見受想行識乃至阿耨多羅三藐三菩提及一切種智可取可著。不見故不取，不取故不著。須

【現代漢語翻譯】現代漢語譯本：包含對內空的領悟、對外空的領悟，乃至對無法有法空的領悟，包含對四念處（四種禪修方法）的領悟，乃至對八聖道分（達到解脫的八個步驟）的領悟。這深奧的般若波羅蜜（智慧的完美）中，包含對佛陀十力（佛陀的十種力量）的領悟，乃至對一切種智（佛陀的全面智慧）的領悟。譬如灌頂的國王在自己的國土中至高無上，所有政務都委託給大臣，國王自己則安樂自在，無所事事。同樣，須菩提！所有聲聞（通過聽聞佛法而證悟的修行者）、辟支佛（獨自證悟的修行者）的法，無論是菩薩（追求覺悟的修行者）的法，還是佛的法，一切都包含在般若波羅蜜中，般若波羅蜜能夠成就這些事。因此，須菩提！般若波羅蜜是爲了偉大的事業而生起，乃至爲了無與倫比的事業而生起。『再者，須菩提！這般若波羅蜜，因為不執取色（物質現象），不執著於色，所以能夠成就。受（感受）、想（概念）、行（意志）、識（意識）不執取不執著，所以能夠成就。乃至一切種智不執取不執著，所以能夠成就。須陀洹果（初果，入流果）乃至阿羅漢果（四果，無學果）、辟支佛道，乃至阿耨多羅三藐三菩提（無上正等正覺），不執取不執著，所以能夠成就。』須菩提對佛說：『為什麼說色不執取不執著，般若波羅蜜就能成就？為什麼說受、想、行、識乃至阿耨多羅三藐三菩提不執取不執著，般若波羅蜜就能成就？』佛告訴須菩提：『你的意思如何？你是否見到色是可執取、可執著的？』須菩提說：『不，世尊！』『須菩提！你的意思如何？你是否見到受、想、行、識乃至阿耨多羅三藐三菩提是可執取、可執著的？』須菩提說：『不，世尊！』佛說：『善哉，善哉！須菩提！我也沒見到色是可執取、可執著的。因為沒見到，所以不執取；因為不執取，所以不執著。我也沒見到受、想、行、識乃至阿耨多羅三藐三菩提以及一切種智是可執取、可執著的。因為沒見到，所以不執取；因為不執取，所以不執著。須菩提！』

【English Translation】 English version: It includes the understanding of inner emptiness, outer emptiness, and even the emptiness of the non-existence of things, it includes the understanding of the four foundations of mindfulness (four types of meditation), and even the eightfold noble path (eight steps to achieve liberation). In this profound Prajna Paramita (perfection of wisdom), it includes the understanding of the ten powers of the Buddha (ten strengths of the Buddha), and even the omniscient wisdom (the Buddha's comprehensive wisdom). Just like a crowned king is supreme in his own kingdom, all government affairs are entrusted to ministers, and the king himself is at ease and carefree. Similarly, Subhuti! All the teachings of Sravakas (practitioners who attain enlightenment by hearing the Dharma), Pratyekabuddhas (practitioners who attain enlightenment on their own), whether it is the teachings of Bodhisattvas (practitioners who seek enlightenment), or the teachings of the Buddha, all are contained within Prajna Paramita, and Prajna Paramita can accomplish these things. Therefore, Subhuti! Prajna Paramita arises for great purposes, even for unparalleled purposes. 'Furthermore, Subhuti! This Prajna Paramita, because it does not grasp at form (material phenomena), and is not attached to form, it can accomplish. Sensation, perception, volition, and consciousness, not grasping and not being attached, can accomplish. Even omniscient wisdom, not grasping and not being attached, can accomplish. The fruit of Srotapanna (first fruit, stream-enterer), even the fruit of Arhat (fourth fruit, non-learner), the path of Pratyekabuddha, even Anuttara Samyak Sambodhi (unexcelled perfect enlightenment), not grasping and not being attached, can accomplish.' Subhuti said to the Buddha: 'Why is it said that because form is not grasped and not attached to, Prajna Paramita can accomplish? Why is it said that because sensation, perception, volition, consciousness, and even Anuttara Samyak Sambodhi are not grasped and not attached to, Prajna Paramita can accomplish?' The Buddha said to Subhuti: 'What do you think, do you see that form is something that can be grasped and attached to?' Subhuti said: 'No, World Honored One!' 'Subhuti! What do you think, do you see that sensation, perception, volition, consciousness, and even Anuttara Samyak Sambodhi are something that can be grasped and attached to?' Subhuti said: 'No, World Honored One!' The Buddha said: 'Excellent, excellent! Subhuti! I also do not see that form is something that can be grasped and attached to. Because I do not see it, I do not grasp it; because I do not grasp it, I am not attached to it. I also do not see that sensation, perception, volition, consciousness, and even Anuttara Samyak Sambodhi and omniscient wisdom are something that can be grasped and attached to. Because I do not see it, I do not grasp it; because I do not grasp it, I am not attached to it. Subhuti!'

菩提！我亦不見佛法、如來法、自然人法、一切智人法可取可著。不見故不取，不取故不著。以是故，須菩提！諸菩薩摩訶薩色亦不應取亦不應著，受想行識乃至佛法、如來法、自然人法、一切智人法亦不應取亦不應著。」

爾時欲界、色界諸天子白佛言：「世尊！是般若波羅蜜甚深，難見難解，不可思惟比類知，微妙善巧智慧寂滅者可知。能信是般若波羅蜜者，當知是菩薩多供養諸佛，多種善根，與善知識相隨，能信解深般若波羅蜜。世尊！若三千大千世界中所有眾生，皆作信行法行人、八人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛若智若斷，不如是菩薩一日行深般若波羅蜜忍欲思惟籌量。何以故？是信行法行人、八人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛若智若斷，即是菩薩摩訶薩無生法忍。」

佛告欲、色界諸天子：「如是，如是！諸天子！若信行法行人、八人、須陀洹乃至阿羅漢、辟支佛，即是菩薩摩訶薩無生法忍。諸天子！若善男子、善女人聞是深般若波羅蜜、書持受讀誦說、正憶念，是善男子、善女人疾得涅槃，勝求聲聞、辟支佛乘善男子、善女人遠離深般若波羅蜜，行余經若一劫、若減一劫。何以故？是深般若波羅蜜中廣說上妙法。是信行法行人、八人、須陀洹、斯陀含、阿那

【現代漢語翻譯】現代漢語譯本：須菩提！我也不認為有佛法、如來法、自然人法、一切智人法可以執取或執著。因為不認為有，所以不執取；因為不執取，所以不執著。因此，須菩提！各位菩薩摩訶薩對於色法也不應該執取或執著，對於受、想、行、識，乃至佛法、如來法、自然人法、一切智人法，也不應該執取或執著。當時，欲界（指佛教中六道輪迴的欲界）的諸位天子對佛說：『世尊！這般若波羅蜜（指通過智慧到達彼岸的修行方法）非常深奧，難以見到，難以理解，無法通過思考和比較來認識，只有那些擁有微妙善巧智慧且達到寂滅境界的人才能理解。能夠相信這般若波羅蜜的人，應當知道這位菩薩已經供養過許多佛，種下了許多善根，與善知識相伴，才能相信和理解這深奧的般若波羅蜜。世尊！如果三千大千世界中所有的眾生，都成為信行法行人（指初入佛道者）、八人（指預流果的修行者）、須陀洹（指初果阿羅漢）、斯陀含（指二果阿羅漢）、阿那含（指三果阿羅漢）、阿羅漢（指四果阿羅漢）、辟支佛（指獨覺佛），無論他們的智慧和斷惑程度如何，都不如一位菩薩一天修行深般若波羅蜜的忍辱和思惟籌量。為什麼呢？因為這些信行法行人、八人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛的智慧和斷惑，實際上就是菩薩摩訶薩的無生法忍（指對一切法不生不滅的領悟）。』佛告訴欲界諸天子：『是的，是的！諸位天子！信行法行人、八人、須陀洹乃至阿羅漢、辟支佛的智慧和斷惑，實際上就是菩薩摩訶薩的無生法忍。諸位天子！如果善男子、善女人聽聞這深奧的般若波羅蜜，並書寫、受持、讀誦、解說、正確憶念，這位善男子、善女人將迅速證得涅槃，勝過那些追求聲聞（指聽聞佛法而修行的人）、辟支佛乘的善男子、善女人。他們如果遠離深般若波羅蜜，修行其他經典，即使經過一劫或少於一劫的時間，也無法達到。為什麼呢？因為這深般若波羅蜜中廣泛地闡述了最上乘的妙法。這些信行法行人、八人、須陀洹、斯陀含、阿那

【English Translation】 English version: Subhuti! I also do not perceive any Dharma of the Buddha, Dharma of the Tathagata, Dharma of the Natural Person, or Dharma of the All-Knowing Person that can be grasped or clung to. Because I do not perceive them, I do not grasp them; because I do not grasp them, I do not cling to them. Therefore, Subhuti! All Bodhisattva Mahasattvas should neither grasp nor cling to form, nor to feeling, perception, volition, or consciousness, nor even to the Dharma of the Buddha, the Dharma of the Tathagata, the Dharma of the Natural Person, or the Dharma of the All-Knowing Person. At that time, the devas (celestial beings) of the Desire Realm (one of the three realms in Buddhist cosmology) said to the Buddha: 'World Honored One! This Prajnaparamita (the perfection of wisdom) is extremely profound, difficult to see, difficult to understand, and cannot be known through thinking or comparison. It can only be known by those who possess subtle and skillful wisdom and have attained the state of quiescence. Those who can believe in this Prajnaparamita should know that this Bodhisattva has made offerings to many Buddhas, planted many roots of goodness, and associated with virtuous teachers, and thus can believe in and understand this profound Prajnaparamita. World Honored One! If all beings in the three thousand great thousand worlds were to become Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), or Pratyekabuddhas (solitary Buddhas), regardless of their wisdom or the extent of their defilements, they would not be comparable to a Bodhisattva who practices the forbearance and contemplation of the profound Prajnaparamita for even one day. Why is this so? Because the wisdom and defilement-cutting of these Srotapannas, Sakrdagamins, Anagamins, Arhats, and Pratyekabuddhas are actually the same as the Bodhisattva Mahasattva's non-origination forbearance (understanding that all phenomena are neither created nor destroyed).' The Buddha said to the devas of the Desire Realm: 'It is so, it is so! Devas! The wisdom and defilement-cutting of the Srotapannas, Sakrdagamins, Anagamins, Arhats, and Pratyekabuddhas are indeed the same as the Bodhisattva Mahasattva's non-origination forbearance. Devas! If a good man or good woman hears this profound Prajnaparamita, writes it down, upholds it, reads it, recites it, explains it, and correctly remembers it, this good man or good woman will quickly attain Nirvana, surpassing those good men or good women who seek the Sravaka (hearer) or Pratyekabuddha vehicles. If they turn away from the profound Prajnaparamita and practice other sutras, even for a kalpa (an eon) or less than a kalpa, they will not achieve the same result. Why is this so? Because this profound Prajnaparamita extensively expounds the supreme and wonderful Dharma. These Srotapannas, Sakrdagamins, Anaga

含、阿羅漢、辟支佛所應學，菩薩摩訶薩亦所應學，學已得阿耨多羅三藐三菩提。」

是時欲、色界諸天子俱發聲言：「世尊！是般若波羅蜜名摩訶波羅蜜。世尊！是般若波羅蜜名不可思議、不可稱、無有量、無等等波羅蜜。信行法行人、八人學是深般若波羅蜜，得成須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，學是深般若波羅蜜得成菩薩摩訶薩，是深般若波羅蜜中學得阿耨多羅三藐三菩提，是深般若波羅蜜亦不增亦不減。」

是時欲、色界諸天子，頂禮佛足繞佛而去。去是不遠，忽然不現，各還本處。

須菩提白佛言：「世尊！若菩薩摩訶薩聞是深般若波羅蜜即時信解者，從何處終、來生是間？」

佛告須菩提：「若菩薩摩訶薩聞是深般若波羅蜜即時信解，不沒不卻不難不疑不悔、歡喜樂聽，聽已憶念，不遠離是深般若波羅蜜，若行若住若坐若臥終不廢忘，常隨法師。譬如新生犢子不離其母。菩薩摩訶薩亦如是，為聞深般若波羅蜜故，終不遠離法師。乃至得是深般若波羅蜜，口誦心解、正見通達。須菩提！當知是菩薩從人道中終，還生是間人中。何以故？是求佛道者前世時聞深般若波羅蜜，書持恭敬尊重讚歎，華香乃至幡蓋供養。以是因緣故，人中命終，還生人中，聞是深般若波羅蜜即時

【現代漢語翻譯】現代漢語譯本：包括聲聞（含）、阿羅漢（Arhat，已斷除煩惱，不再輪迴的聖者）、辟支佛（Pratyekabuddha，靠自己覺悟的聖者）所應學習的，菩薩摩訶薩（Bodhisattva-Mahasattva，發大心求無上菩提的菩薩）也應學習，學習之後就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這時，欲界諸天子一同發聲說道：『世尊！這般若波羅蜜（Prajnaparamita，智慧的完美）名為摩訶波羅蜜（Mahaparamita，偉大的完美）。世尊！這般若波羅蜜名為不可思議、不可稱量、無有邊際、無與倫比的波羅蜜。信行法行人、八人學習這甚深的般若波羅蜜，能成就須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢、辟支佛，學習這甚深的般若波羅蜜能成就菩薩摩訶薩，從這甚深的般若波羅蜜中學習能證得阿耨多羅三藐三菩提，這甚深的般若波羅蜜既不增加也不減少。』這時，欲界諸天子，頂禮佛足，繞佛而去。離開不遠，忽然消失，各自回到自己的處所。須菩提（Subhuti，佛陀的十大弟子之一，解空第一）對佛說：『世尊！如果菩薩摩訶薩聽聞這甚深的般若波羅蜜，當下就能信解，他們是從何處去世，又來生到這裡的呢？』佛告訴須菩提：『如果菩薩摩訶薩聽聞這甚深的般若波羅蜜，當下就能信解，不迷惑、不退卻、不畏難、不懷疑、不後悔，歡喜樂意地聽聞，聽聞后憶念不忘，不遠離這甚深的般若波羅蜜，無論是行走、站立、坐著還是躺臥，都不會廢忘，常常跟隨法師。譬如新生的牛犢不離開它的母親。菩薩摩訶薩也是這樣，爲了聽聞甚深的般若波羅蜜，終不遠離法師。乃至得到這甚深的般若波羅蜜，口誦心解、正見通達。須菩提！應當知道，這樣的菩薩是從人道中去世，又回到這裡的人道中。為什麼呢？因為這些求佛道的人前世聽聞甚深的般若波羅蜜，書寫、受持、恭敬、尊重、讚歎，用鮮花、香乃至幡蓋供養。因為這樣的因緣，在人道中命終，又回到人道中，聽聞這甚深的般若波羅蜜當下就能信解。』

【English Translation】 English version: Including what Sravakas (those who hear the teachings), Arhats (those who have eliminated afflictions and are no longer in the cycle of rebirth), and Pratyekabuddhas (those who attain enlightenment on their own) should learn, Bodhisattva-Mahasattvas (Bodhisattvas who have great aspirations for unsurpassed enlightenment) should also learn. Having learned, they can attain Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). At that time, the Devas (gods) of the desire realm spoke in unison, saying: 'World Honored One! This Prajnaparamita (perfection of wisdom) is called Mahaparamita (great perfection). World Honored One! This Prajnaparamita is called inconceivable, immeasurable, limitless, and incomparable Paramita. Those who practice according to faith, the eight types of individuals, learn this profound Prajnaparamita and can attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat, and Pratyekabuddha. Learning this profound Prajnaparamita can lead to becoming a Bodhisattva-Mahasattva. From learning this profound Prajnaparamita, one can attain Anuttara-samyak-sambodhi. This profound Prajnaparamita neither increases nor decreases.' At that time, the Devas of the desire realm bowed at the Buddha's feet, circumambulated him, and departed. Not far from there, they suddenly disappeared, each returning to their own abode. Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said to the Buddha: 'World Honored One! If a Bodhisattva-Mahasattva hears this profound Prajnaparamita and immediately believes and understands it, from where do they pass away and come to be born here?' The Buddha told Subhuti: 'If a Bodhisattva-Mahasattva hears this profound Prajnaparamita and immediately believes and understands it, without confusion, without retreating, without fear, without doubt, without regret, joyfully listens, and after listening, remembers it without forgetting, does not stray from this profound Prajnaparamita, whether walking, standing, sitting, or lying down, they will not neglect it, and will always follow the Dharma teacher. Just as a newborn calf does not leave its mother. Bodhisattva-Mahasattvas are also like this, for the sake of hearing the profound Prajnaparamita, they will never leave the Dharma teacher. Until they attain this profound Prajnaparamita, they will recite it with their mouths, understand it in their hearts, and have correct views and understanding. Subhuti! You should know that such Bodhisattvas pass away from the human realm and are reborn in the human realm here. Why is that? Because those who seek the path of Buddhahood in their previous lives heard the profound Prajnaparamita, wrote it down, upheld it, respected it, praised it, and made offerings with flowers, incense, and even banners and canopies. Because of these causes and conditions, they pass away in the human realm and are reborn in the human realm, and upon hearing this profound Prajnaparamita, they immediately believe and understand it.'

信解。」

須菩提白佛言：「世尊！頗有菩薩摩訶薩如是功德成就，他方國土供養諸佛，于彼命終、來生是間，聞深般若波羅蜜即時信解，書持讀誦、正憶念。有是者不？」

佛言：「有菩薩如是功德成就，他方國土供養諸佛，于彼命終來生是間，聞是深般若波羅蜜即時信解，書持讀誦、正憶念。何以故？是菩薩摩訶薩從他方諸佛所聞是深般若波羅蜜，信解書持讀誦說、正憶念，于彼間終、來生此間，當知是人是先世功德成就。

「複次，須菩提！有菩薩從彌勒菩薩摩訶薩聞是深般若波羅蜜。以是善根因緣故，來生此間。須菩提！復有菩薩摩訶薩前世時雖聞深般若波羅蜜，不問中事；來生人中，聞是深般若波羅蜜心有疑悔難悟。須菩提！如是菩薩當知先世雖聞是深般若波羅蜜，不問故，今續疑悔難悟。須菩提！若菩薩先世雖聞禪那波羅蜜，不問中事；今世聞般若波羅蜜時，不問故，續生疑悔。須菩提！若菩薩先世雖聞毗梨耶波羅蜜，不問中事；今世聞般若波羅蜜，不問故，續復疑悔。須菩提！若菩薩先世雖聞羼提波羅蜜，不問中事；今世聞般若波羅蜜，不問故，續復疑悔。須菩提！若菩薩先世雖聞尸羅波羅蜜，不問中事；今世聞般若波羅蜜，不問故，續復疑悔。須菩提！若菩薩先世雖聞檀那波羅蜜

【現代漢語翻譯】現代漢語譯本：『信解。』

須菩提對佛說：『世尊！是否有菩薩摩訶薩（菩薩中的大菩薩）具有這樣的功德成就，在其他國土供養諸佛，在那裡命終后，來到這個世界，聽到甚深般若波羅蜜（以智慧到達彼岸的法門）時，立即就能信受理解，書寫、受持、讀誦、正確憶念？有這樣的菩薩嗎？』

佛說：『有菩薩具有這樣的功德成就，在其他國土供養諸佛，在那裡命終后，來到這個世界，聽到這甚深般若波羅蜜時，立即就能信受理解，書寫、受持、讀誦、正確憶念。為什麼呢？因為這些菩薩摩訶薩從其他諸佛那裡聽聞這甚深般若波羅蜜，信受理解、書寫、受持、讀誦、宣說、正確憶念，在那裡命終后，來到這個世界，應當知道這個人是前世功德成就的。』

『再者，須菩提！有菩薩從彌勒菩薩摩訶薩（未來佛）那裡聽聞這甚深般若波羅蜜。因為這個善根因緣，來到這個世界。須菩提！還有菩薩摩訶薩前世雖然聽聞過甚深般若波羅蜜，但沒有深入請教其中的道理；來到人間后，聽到這甚深般若波羅蜜時，心中會有疑惑悔恨，難以領悟。須菩提！這樣的菩薩應當知道，前世雖然聽聞過這甚深般若波羅蜜，但因為沒有請教，所以今生繼續疑惑悔恨，難以領悟。須菩提！如果菩薩前世雖然聽聞過禪那波羅蜜（禪定到達彼岸的法門），但沒有深入請教其中的道理；今生聽到般若波羅蜜時，因為沒有請教，所以繼續產生疑惑悔恨。須菩提！如果菩薩前世雖然聽聞過毗梨耶波羅蜜（精進到達彼岸的法門），但沒有深入請教其中的道理；今生聽到般若波羅蜜時，因為沒有請教，所以繼續產生疑惑悔恨。須菩提！如果菩薩前世雖然聽聞過羼提波羅蜜（忍辱到達彼岸的法門），但沒有深入請教其中的道理；今生聽到般若波羅蜜時，因為沒有請教，所以繼續產生疑惑悔恨。須菩提！如果菩薩前世雖然聽聞過尸羅波羅蜜（持戒到達彼岸的法門），但沒有深入請教其中的道理；今生聽到般若波羅蜜時，因為沒有請教，所以繼續產生疑惑悔恨。須菩提！如果菩薩前世雖然聽聞過檀那波羅蜜（佈施到達彼岸的法門）

【English Translation】 English version: 『Faith and understanding.』

Subhuti said to the Buddha, 『World Honored One, are there Bodhisattva Mahasattvas (great Bodhisattvas) who have such meritorious accomplishments that, having made offerings to the Buddhas in other lands, and upon passing away there, are reborn in this world, and upon hearing the profound Prajnaparamita (the perfection of wisdom that leads to the other shore), immediately have faith and understanding, write, uphold, recite, and correctly remember it? Are there such beings?』

The Buddha said, 『There are Bodhisattvas who have such meritorious accomplishments that, having made offerings to the Buddhas in other lands, and upon passing away there, are reborn in this world, and upon hearing this profound Prajnaparamita, immediately have faith and understanding, write, uphold, recite, and correctly remember it. Why is this so? Because these Bodhisattva Mahasattvas have heard this profound Prajnaparamita from other Buddhas, have faith and understanding, write, uphold, recite, proclaim, and correctly remember it. Upon passing away there and being reborn here, know that this person has achieved merit from previous lives.』

『Furthermore, Subhuti, there are Bodhisattvas who have heard this profound Prajnaparamita from Bodhisattva Mahasattva Maitreya (the future Buddha). Because of this root of goodness, they are reborn in this world. Subhuti, there are also Bodhisattva Mahasattvas who, in previous lives, although having heard the profound Prajnaparamita, did not inquire into its meaning; upon being reborn among humans, when they hear this profound Prajnaparamita, their minds are filled with doubt and regret, and they find it difficult to understand. Subhuti, such Bodhisattvas should know that although they heard this profound Prajnaparamita in previous lives, because they did not inquire, they continue to have doubt and regret, and find it difficult to understand in this life. Subhuti, if a Bodhisattva in a previous life heard the Dhyana Paramita (the perfection of meditation that leads to the other shore), but did not inquire into its meaning; in this life, when they hear the Prajnaparamita, because they did not inquire, they continue to have doubt and regret. Subhuti, if a Bodhisattva in a previous life heard the Virya Paramita (the perfection of diligence that leads to the other shore), but did not inquire into its meaning; in this life, when they hear the Prajnaparamita, because they did not inquire, they continue to have doubt and regret. Subhuti, if a Bodhisattva in a previous life heard the Ksanti Paramita (the perfection of patience that leads to the other shore), but did not inquire into its meaning; in this life, when they hear the Prajnaparamita, because they did not inquire, they continue to have doubt and regret. Subhuti, if a Bodhisattva in a previous life heard the Sila Paramita (the perfection of morality that leads to the other shore), but did not inquire into its meaning; in this life, when they hear the Prajnaparamita, because they did not inquire, they continue to have doubt and regret. Subhuti, if a Bodhisattva in a previous life heard the Dana Paramita (the perfection of generosity that leads to the other shore)

，不問中事；今世聞般若波羅蜜，不問故，續復疑悔。

「複次，須菩提！菩薩摩訶薩先世雖聞內空、外空、內外空乃至無法有法空，不問中事；來生人中，聞是深般若波羅蜜，不問故，續復疑悔難悟。

「複次，須菩提！菩薩摩訶薩先世雖聞四念處乃至八聖道分，四禪、四無量心、四無色定、五神通，佛十力乃至一切種智，不問中事；來生人中，聞是深般若波羅蜜，不問故，續復疑悔難悟。

「複次，須菩提！菩薩摩訶薩先世聞深般若波羅蜜，問中事而不行，捨身生時，聞是深般若波羅蜜，若一日二日三日四日五日，其心堅固無能壞者。若離所聞時便退失。何以故？先世聞是深般若波羅蜜時，雖問中事，不如說行。是人或時欲聞、或時不欲聞，心輕不固、志亂不定。譬如輕毛隨風東西。須菩提！當知是菩薩發意不久，不與善知識相隨，不多供養諸佛，先世不書是深般若波羅蜜，不讀不誦、不正憶念，不學般若波羅蜜，不學禪那波羅蜜，不學毗梨耶波羅蜜，不學羼提波羅蜜，不學尸羅波羅蜜，不學檀那波羅蜜，不學內空乃至無法有法空，不學四念處乃至八聖道分，不學四禪、四無量心、五神通、佛十力，乃至不學一切種智。如是，須菩提！當知是菩薩摩訶薩新發大乘意，少信少樂故，不能書是深般

【現代漢語翻譯】現代漢語譯本：『須菩提，還有，菩薩摩訶薩前世雖然聽聞過般若波羅蜜，但不追問其中的道理；今生聽聞般若波羅蜜，因為不追問，所以繼續疑惑後悔。』『須菩提，還有，菩薩摩訶薩前世雖然聽聞過內空（指內在的空性）、外空（指外在的空性）、內外空（指內外皆空）乃至無法有法空（指一切法皆空），但不追問其中的道理；來生到人間，聽聞這甚深的般若波羅蜜，因為不追問，所以繼續疑惑後悔，難以領悟。』『須菩提，還有，菩薩摩訶薩前世雖然聽聞過四念處（指身、受、心、法四種觀想）、乃至八聖道分（指八種通往解脫的道路），四禪（指四種禪定境界）、四無量心（指慈、悲、喜、舍四種心境）、四無色定（指四種無色界的禪定）、五神通（指天眼通、天耳通、他心通、宿命通、神足通），佛十力（指佛的十種力量）乃至一切種智（指佛的一切智慧），但不追問其中的道理；來生到人間，聽聞這甚深的般若波羅蜜，因為不追問，所以繼續疑惑後悔，難以領悟。』『須菩提，還有，菩薩摩訶薩前世聽聞甚深的般若波羅蜜，追問其中的道理卻不實踐，當他捨棄身體轉生時，聽聞這甚深的般若波羅蜜，如果能堅持一到五天，他的心就會非常堅定，沒有任何力量可以動搖。如果離開所聽聞的時間，就會退失。為什麼呢？因為他前世聽聞這甚深的般若波羅蜜時，雖然追問其中的道理，卻沒有按照所說的去實踐。這個人有時想聽，有時不想聽，心輕浮不堅定，意志散亂不定。就像輕飄的羽毛隨風飄蕩。須菩提，應當知道，這樣的菩薩發菩提心不久，不親近善知識，不多供養諸佛，前世不書寫這甚深的般若波羅蜜，不讀誦，不正確憶念，不學習般若波羅蜜，不學習禪那波羅蜜（指禪定），不學習毗梨耶波羅蜜（指精進），不學習羼提波羅蜜（指忍辱），不學習尸羅波羅蜜（指持戒），不學習檀那波羅蜜（指佈施），不學習內空乃至無法有法空，不學習四念處乃至八聖道分，不學習四禪、四無量心、五神通、佛十力，乃至不學習一切種智。像這樣，須菩提，應當知道，這樣的菩薩摩訶薩是新發大乘心，因為缺少信心和喜樂，所以不能書寫這甚深的般若。』

【English Translation】 English version: 'Furthermore, Subhuti, a Bodhisattva-Mahasattva, though having heard the Prajnaparamita in a previous life, did not inquire into its meaning; in this life, upon hearing the Prajnaparamita, because they do not inquire, they continue to doubt and regret.' 'Furthermore, Subhuti, a Bodhisattva-Mahasattva, though having heard in a previous life about inner emptiness (referring to the emptiness of the internal), outer emptiness (referring to the emptiness of the external), inner and outer emptiness (referring to the emptiness of both internal and external), and even the emptiness of no-law and law (referring to the emptiness of all dharmas), did not inquire into its meaning; in their next life, upon being born among humans, when they hear this profound Prajnaparamita, because they do not inquire, they continue to doubt and regret, and find it difficult to understand.' 'Furthermore, Subhuti, a Bodhisattva-Mahasattva, though having heard in a previous life about the four foundations of mindfulness (referring to the four contemplations on body, feelings, mind, and dharmas), up to the eightfold noble path (referring to the eight paths leading to liberation), the four dhyanas (referring to the four meditative states), the four immeasurables (referring to the four states of loving-kindness, compassion, joy, and equanimity), the four formless absorptions (referring to the four formless meditative states), the five supernormal powers (referring to the powers of the divine eye, divine ear, knowing others' minds, remembering past lives, and magical abilities), the ten powers of the Buddha (referring to the ten powers of a Buddha), and even all-knowing wisdom (referring to the complete wisdom of a Buddha), did not inquire into its meaning; in their next life, upon being born among humans, when they hear this profound Prajnaparamita, because they do not inquire, they continue to doubt and regret, and find it difficult to understand.' 'Furthermore, Subhuti, a Bodhisattva-Mahasattva, having heard the profound Prajnaparamita in a previous life, inquired into its meaning but did not practice it. When they abandon their body and are reborn, upon hearing this profound Prajnaparamita, if they can persist for one to five days, their mind will be very firm, and no power can shake it. If they depart from the time of hearing, they will regress. Why is that? Because in their previous life, when they heard this profound Prajnaparamita, although they inquired into its meaning, they did not practice according to what was said. This person sometimes wants to hear, and sometimes does not want to hear; their mind is light and not firm, their will is scattered and unstable. It is like a light feather drifting with the wind. Subhuti, you should know that such a Bodhisattva has not long generated the Bodhi mind, does not associate with good teachers, does not make many offerings to the Buddhas, did not write down this profound Prajnaparamita in their previous life, does not read it, does not recite it, does not correctly remember it, does not study the Prajnaparamita, does not study the Dhyana Paramita (referring to meditation), does not study the Virya Paramita (referring to diligence), does not study the Ksanti Paramita (referring to patience), does not study the Sila Paramita (referring to morality), does not study the Dana Paramita (referring to generosity), does not study inner emptiness up to the emptiness of no-law and law, does not study the four foundations of mindfulness up to the eightfold noble path, does not study the four dhyanas, the four immeasurables, the five supernormal powers, the ten powers of the Buddha, and even does not study all-knowing wisdom. Thus, Subhuti, you should know that such a Bodhisattva-Mahasattva has newly generated the Mahayana mind, and because they lack faith and joy, they cannot write down this profound Prajna.'

若波羅蜜，不能受持讀誦說、正憶念。須菩提！若求佛道善男子、善女人，不書是深般若波羅蜜，不受持讀誦、不說、不正憶念，亦不為深般若波羅蜜所護，乃至不為一切種智所護，是人亦不如說行深般若波羅蜜，乃至不如說行一切種智。是人或墮二地，若聲聞地、若辟支佛地。何以故？是善男子、善女人不書是深般若波羅蜜，不讀不誦、不說、不正憶念，是人亦不為深般若波羅蜜所護，亦不如說行。以是故，是善男子、善女人於二地中當墮一地。」

摩訶般若波羅蜜經譬喻品第五十一

佛告須菩提：「譬如大海中船破壞，其中人若不取木、不取器物、不取浮囊、不取死屍，須菩提！當知是人不到彼岸，沒海中死。須菩提！若船破時，其中人取木，取器物、浮囊、死屍，當知是人終不沒死，安隱無礙得到彼岸。須菩提！求佛道善男子、善女人亦復如是。若但有信樂，不依深般若波羅蜜，不書不讀不誦、不正憶念，不依禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，不書不讀不誦、不正憶念，乃至不依一切種智，不書不讀不誦、不正憶念。須菩提！當知是善男子中道衰耗，是人未到一切種智，于聲聞、辟支佛地取證。須菩提！若有求佛道善男子、善女人為阿耨多羅三藐三菩提故，有信

【現代漢語翻譯】現代漢語譯本：如果（有人）對般若波羅蜜（Prajnaparamita，智慧的完美）不能受持、讀誦、宣說、正確憶念。須菩提（Subhuti，佛陀的弟子）！如果求佛道的善男子、善女人，不書寫這甚深的般若波羅蜜，不受持、讀誦、宣說、不正確憶念，也不被甚深的般若波羅蜜所護佑，乃至不被一切種智（Sarvajnata，佛陀的智慧）所護佑，這個人也不能如所說的那樣修行甚深的般若波羅蜜，乃至不能如所說的那樣修行一切種智。這個人可能會墮入二地，即聲聞地（Sravakabhumi，聲聞乘的境界）或辟支佛地（Pratyekabuddhabhumi，緣覺乘的境界）。為什麼呢？因為這個善男子、善女人不書寫這甚深的般若波羅蜜，不讀誦、不宣說、不正確憶念，這個人也不被甚深的般若波羅蜜所護佑，也不能如所說的那樣修行。因此，這個善男子、善女人會在二地中墮入一地。

《摩訶般若波羅蜜經·譬喻品第五十一》

佛告訴須菩提：『譬如大海中，船壞了，其中人如果不抓取木頭、不抓取器物、不抓取浮囊、不抓取死屍，須菩提！應當知道這個人不能到達彼岸，會沉沒在海中死去。須菩提！如果船壞時，其中人抓取木頭、抓取器物、浮囊、死屍，應當知道這個人最終不會沉沒死去，會安穩無礙地到達彼岸。須菩提！求佛道的善男子、善女人也是這樣。如果只是有信樂，不依靠甚深的般若波羅蜜，不書寫、不讀誦、不宣說、不正確憶念，不依靠禪那波羅蜜（Dhyanaparamita，禪定的完美）、毗梨耶波羅蜜（Viryaparamita，精進的完美）、羼提波羅蜜（Ksantiparamita，忍辱的完美）、尸羅波羅蜜（Silaparamita，持戒的完美）、檀那波羅蜜（Danaparamita，佈施的完美），不書寫、不讀誦、不宣說、不正確憶念，乃至不依靠一切種智，不書寫、不讀誦、不宣說、不正確憶念。須菩提！應當知道這個善男子會中途衰退，這個人不能到達一切種智，會在聲聞、辟支佛地證得果位。須菩提！如果有求佛道的善男子、善女人爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故，有信

【English Translation】 English version: If (someone) cannot uphold, recite, preach, or correctly contemplate the Prajnaparamita (Perfection of Wisdom). Subhuti! If a good man or good woman seeking the path of Buddhahood does not write down this profound Prajnaparamita, does not uphold, recite, preach, or correctly contemplate it, and is not protected by the profound Prajnaparamita, and is not even protected by the Sarvajnata (Omniscience of a Buddha), this person also cannot practice the profound Prajnaparamita as it is taught, and cannot even practice the Sarvajnata as it is taught. This person may fall into one of the two grounds, either the Sravakabhumi (Ground of Hearers) or the Pratyekabuddhabhumi (Ground of Solitary Buddhas). Why? Because this good man or good woman does not write down this profound Prajnaparamita, does not recite, preach, or correctly contemplate it, this person is also not protected by the profound Prajnaparamita, and cannot practice as it is taught. Therefore, this good man or good woman will fall into one of the two grounds.

The Chapter on Parables, the Fifty-first of the Mahaprajnaparamita Sutra

The Buddha said to Subhuti: 'It is like a ship breaking in the great ocean. If the people in it do not take wood, do not take utensils, do not take a floatation device, and do not take a corpse, Subhuti! You should know that these people will not reach the other shore, and will sink and die in the sea. Subhuti! If when the ship breaks, the people in it take wood, take utensils, a floatation device, or a corpse, you should know that these people will ultimately not sink and die, and will safely and without hindrance reach the other shore. Subhuti! Good men and good women seeking the path of Buddhahood are also like this. If they only have faith and joy, but do not rely on the profound Prajnaparamita, do not write it down, do not recite it, do not preach it, do not correctly contemplate it, do not rely on the Dhyanaparamita (Perfection of Meditation), the Viryaparamita (Perfection of Diligence), the Ksantiparamita (Perfection of Patience), the Silaparamita (Perfection of Morality), the Danaparamita (Perfection of Giving), do not write them down, do not recite them, do not preach them, do not correctly contemplate them, and do not even rely on the Sarvajnata, do not write it down, do not recite it, do not preach it, do not correctly contemplate it. Subhuti! You should know that this good man will decline midway, and this person will not reach the Sarvajnata, and will attain realization in the grounds of Sravakas and Pratyekabuddhas. Subhuti! If there are good men and good women seeking the path of Buddhahood for the sake of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and have faith

有忍、有凈心有深心、有欲有解、有舍有精進。是人依深般若波羅蜜，書持讀誦說、正憶念。是善男子、善女人為阿耨多羅三藐三菩提故，有諸信忍、凈心深心、欲解舍精進，為深般若波羅蜜所護，乃至一切種智所護。為深般若波羅蜜守護故，乃至一切種智守護故，終不中道衰耗，過聲聞、辟支佛地，能凈佛國土、成就眾生，當得阿耨多羅三藐三菩提。

「須菩提！譬如男子女人持壞瓶取水，當知是瓶不久爛壞。何以故？是瓶未熟故，還歸於地。如是，須菩提！善男子、善女人雖有為阿耨多羅三藐三菩提心，有信有忍、有凈心有深心、有欲有解、有舍有精進，不為般若波羅蜜方便力所守護，不為禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜所守護，不為內空乃至無法有法空、四念處乃至八聖道分、佛十力乃至一切種智所守護。須菩提！當知是人中道衰耗，墮聲聞、辟支佛地。

「須菩提！譬如男子女人持熟瓶取水，若河若井、若池若泉，當知是瓶持水安隱。何以故？是瓶成熟故。如是，須菩提！善男子、善女人求阿耨多羅三藐三菩提，有諸信忍、凈心深心、欲解舍精進，為般若波羅蜜方便力所護，為禪定、精進、忍辱、持戒、佈施乃至一切種智所護故，須菩提！當知是人不中道衰耗

【現代漢語翻譯】現代漢語譯本：

有忍辱、有清凈心、有深心、有愿欲有理解、有捨棄有精進。這樣的人依靠甚深般若波羅蜜，書寫、受持、讀誦、宣說、正確憶念。這些善男子、善女人爲了阿耨多羅三藐三菩提（無上正等正覺）的緣故，具有各種信忍、清凈心、深心、愿欲理解、捨棄精進，被甚深般若波羅蜜所護佑，乃至被一切種智（佛陀的智慧）所護佑。因為被甚深般若波羅蜜守護的緣故，乃至被一切種智守護的緣故，最終不會中途衰退，超越聲聞、辟支佛的境界，能夠清凈佛國土、成就眾生，應當證得阿耨多羅三藐三菩提。

『須菩提！譬如男子女人拿著未燒好的瓶子去取水，應當知道這個瓶子不久就會爛壞。為什麼呢？因為這個瓶子沒有燒熟的緣故，還會歸於泥土。像這樣，須菩提！善男子、善女人雖然有爲了阿耨多羅三藐三菩提的心，有信心、有忍辱、有清凈心、有深心、有愿欲有理解、有捨棄有精進，卻不被般若波羅蜜的方便力所守護，不被禪那波羅蜜（禪定）、毗梨耶波羅蜜（精進）、羼提波羅蜜（忍辱）、尸羅波羅蜜（持戒）、檀那波羅蜜（佈施）所守護，不被內空乃至無法有法空、四念處乃至八聖道分、佛十力乃至一切種智所守護。須菩提！應當知道這樣的人中途會衰退，墮入聲聞、辟支佛的境界。

『須菩提！譬如男子女人拿著燒熟的瓶子去取水，無論是從河裡、井裡、池塘里還是泉水裡，應當知道這個瓶子持水是安全的。為什麼呢？因為這個瓶子已經燒熟的緣故。像這樣，須菩提！善男子、善女人求阿耨多羅三藐三菩提，具有各種信忍、清凈心、深心、愿欲理解、捨棄精進，被般若波羅蜜的方便力所護佑，被禪定、精進、忍辱、持戒、佈施乃至一切種智所護佑的緣故，須菩提！應當知道這樣的人不會中途衰退。 English version:

There are patience, pure mind, profound mind, desire and understanding, renunciation and diligence. Such a person relies on the profound Prajna Paramita (Perfection of Wisdom), writing, upholding, reading, reciting, and correctly contemplating it. These good men and good women, for the sake of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), possess various forms of faith and patience, pure mind, profound mind, desire and understanding, renunciation and diligence, and are protected by the profound Prajna Paramita, even protected by Sarvajnata (Buddha's omniscience). Because they are protected by the profound Prajna Paramita, even protected by Sarvajnata, they will ultimately not decline midway, surpass the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), be able to purify Buddha lands, accomplish sentient beings, and should attain Anuttara Samyak Sambodhi.

'Subhuti! It is like a man or woman taking water with an unbaked pot; you should know that this pot will soon break. Why? Because this pot is not yet baked, it will return to the earth. Likewise, Subhuti! Although good men and good women have the mind for Anuttara Samyak Sambodhi, have faith, patience, pure mind, profound mind, desire and understanding, renunciation and diligence, they are not protected by the expedient power of Prajna Paramita, not protected by Dhyana Paramita (Perfection of Meditation), Virya Paramita (Perfection of Effort), Kshanti Paramita (Perfection of Patience), Sila Paramita (Perfection of Morality), Dana Paramita (Perfection of Giving), not protected by inner emptiness to non-existence of both existence and non-existence, the four foundations of mindfulness to the eightfold noble path, the ten powers of the Buddha to Sarvajnata. Subhuti! You should know that such a person will decline midway and fall into the realms of Sravakas and Pratyekabuddhas.

'Subhuti! It is like a man or woman taking water with a baked pot, whether from a river, well, pond, or spring; you should know that this pot holds water safely. Why? Because this pot is already baked. Likewise, Subhuti! Good men and good women seeking Anuttara Samyak Sambodhi, possessing various forms of faith and patience, pure mind, profound mind, desire and understanding, renunciation and diligence, are protected by the expedient power of Prajna Paramita, protected by meditation, effort, patience, morality, giving, and even Sarvajnata. Subhuti! You should know that such a person will not decline midway.'

【English Translation】 There are patience, a pure mind, a profound mind, desire and understanding, renunciation and diligence. Such a person relies on the profound Prajna Paramita, writing, upholding, reading, reciting, and correctly contemplating it. These good men and good women, for the sake of Anuttara Samyak Sambodhi, possess various forms of faith and patience, pure mind, profound mind, desire and understanding, renunciation and diligence, and are protected by the profound Prajna Paramita, even protected by Sarvajnata. Because they are protected by the profound Prajna Paramita, even protected by Sarvajnata, they will ultimately not decline midway, surpass the realms of Sravakas and Pratyekabuddhas, be able to purify Buddha lands, accomplish sentient beings, and should attain Anuttara Samyak Sambodhi. 'Subhuti! It is like a man or woman taking water with an unbaked pot; you should know that this pot will soon break. Why? Because this pot is not yet baked, it will return to the earth. Likewise, Subhuti! Although good men and good women have the mind for Anuttara Samyak Sambodhi, have faith, patience, pure mind, profound mind, desire and understanding, renunciation and diligence, they are not protected by the expedient power of Prajna Paramita, not protected by Dhyana Paramita, Virya Paramita, Kshanti Paramita, Sila Paramita, Dana Paramita, not protected by inner emptiness to non-existence of both existence and non-existence, the four foundations of mindfulness to the eightfold noble path, the ten powers of the Buddha to Sarvajnata. Subhuti! You should know that such a person will decline midway and fall into the realms of Sravakas and Pratyekabuddhas. 'Subhuti! It is like a man or woman taking water with a baked pot, whether from a river, well, pond, or spring; you should know that this pot holds water safely. Why? Because this pot is already baked. Likewise, Subhuti! Good men and good women seeking Anuttara Samyak Sambodhi, possessing various forms of faith and patience, pure mind, profound mind, desire and understanding, renunciation and diligence, are protected by the expedient power of Prajna Paramita, protected by meditation, effort, patience, morality, giving, and even Sarvajnata. Subhuti! You should know that such a person will not decline midway.'

，過聲聞、辟支佛地，能凈佛國土、成就眾生，得阿耨多羅三藐三菩提。

「須菩提！譬如大海邊船未裝治，便持財物著上。須菩提！當知是船中道壞沒，人船財物各在一處，是賈客無方便力故，亡其重寶。如是，須菩提！是求佛道善男子、善女人，雖有為阿耨多羅三藐三菩提心，有信忍、凈心深心、欲解舍精進，不為般若波羅蜜方便力所守護，乃至不為一切種智所守護故，當知是人中道衰耗，失大珍寶。大珍寶者，所謂一切種智。衰耗者，墮聲聞、辟支佛地。須菩提！譬如人有智方便裝治海邊大船，然後推著水中，持財物著上，上船而去。當知是船不中道沒壞，必得安隱到所至處。如是，須菩提！善男子、善女人為阿耨多羅三藐三菩提，有信忍、凈心深心、欲解舍精進，為般若波羅蜜方便力所守護，為禪定、精進、忍辱、持戒、佈施乃至一切種智所護故，當知是菩薩得到阿耨多羅三藐三菩提，不中道墮聲聞、辟支佛地。

「須菩提！譬如有人年百二十歲，年耆根熟，又有風冷熱病若雜病。須菩提！于汝意云何，是人能從床起不？」

須菩提言：「不能。」

佛言：「是人或有能起者，云何？」

須菩提言：「是人雖能起，不能遠行若十里若二十里，以其老病故。」

「如是，

【現代漢語翻譯】現代漢語譯本：超越聲聞（Śrāvakayāna，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自悟道的修行者）的境界，能夠凈化佛的國土、成就眾生，最終證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。「須菩提（Subhūti，佛陀的弟子）！譬如在大海邊，一艘船沒有經過修整就裝載財物。須菩提！應當知道這艘船會在中途損壞沉沒，人和船上的財物都會散落各處，這是因為商人沒有方便之力，失去了珍貴的寶物。同樣，須菩提！那些追求佛道的善男子、善女人，雖然發起了求證阿耨多羅三藐三菩提的心，具有信心、忍辱、清凈心、深心、愿欲、理解、捨棄和精進，但如果沒有般若波羅蜜（Prajñāpāramitā，智慧的完美）的方便之力守護，乃至沒有一切種智（Sarvajñatā，佛陀的智慧）的守護，應當知道這個人會在中途衰退，失去最大的珍寶。最大的珍寶，指的就是一切種智。衰退，指的是墮入聲聞、辟支佛的境界。須菩提！譬如有人有智慧和方便，修整好海邊的大船，然後推入水中，裝載財物，上船出發。應當知道這艘船不會在中途損壞沉沒，必定能夠安穩地到達目的地。同樣，須菩提！善男子、善女人爲了求證阿耨多羅三藐三菩提，具有信心、忍辱、清凈心、深心、愿欲、理解、捨棄和精進，並有般若波羅蜜的方便之力守護，有禪定、精進、忍辱、持戒、佈施乃至一切種智的守護，應當知道這位菩薩能夠證得阿耨多羅三藐三菩提，不會在中途墮入聲聞、辟支佛的境界。「須菩提！譬如有一個人一百二十歲，年老體衰，又患有風寒、發熱等各種疾病。須菩提！你認為這個人還能從床上起來嗎？」須菩提回答說：「不能。」佛說：「如果這個人能夠起來，又會怎麼樣呢？」須菩提回答說：「這個人即使能起來，也不能走遠，比如十里或二十里，因為他年老多病。」「正是這樣，

【English Translation】 English version: Surpassing the stages of Śrāvakayāna (the path of disciples who hear the teachings) and Pratyekabuddha (the path of solitary realizers), they are able to purify Buddha lands, accomplish sentient beings, and attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). 「Subhūti! It is like a ship by the sea that is not prepared, and then loaded with goods. Subhūti! Know that this ship will break down and sink in the middle of the journey, and the people and goods will be scattered everywhere. This is because the merchants lack the power of skillful means, and they lose their precious treasures. Likewise, Subhūti! Those good men and good women who seek the path of Buddhahood, although they have generated the mind for Anuttarā-samyak-saṃbodhi, possess faith, patience, pure mind, profound mind, desire, understanding, renunciation, and diligence, if they are not protected by the power of skillful means of Prajñāpāramitā (the perfection of wisdom), and even not protected by Sarvajñatā (the wisdom of a Buddha), know that such a person will decline in the middle of the path and lose the great treasure. The great treasure refers to Sarvajñatā. Declining refers to falling into the stages of Śrāvakas and Pratyekabuddhas. Subhūti! It is like a person who has wisdom and skillful means, prepares a large ship by the sea, then pushes it into the water, loads it with goods, and sets sail. Know that this ship will not break down and sink in the middle of the journey, and will surely reach its destination safely. Likewise, Subhūti! Good men and good women, for the sake of attaining Anuttarā-samyak-saṃbodhi, possess faith, patience, pure mind, profound mind, desire, understanding, renunciation, and diligence, and are protected by the power of skillful means of Prajñāpāramitā, and are protected by dhyāna (meditation), diligence, patience, precepts, giving, and even Sarvajñatā, know that this Bodhisattva will attain Anuttarā-samyak-saṃbodhi, and will not fall into the stages of Śrāvakas and Pratyekabuddhas in the middle of the path.」「Subhūti! It is like a person who is one hundred and twenty years old, old and frail, and also suffers from various diseases such as wind-cold and fever. Subhūti! What do you think, can this person get out of bed?」 Subhūti replied, 「No, they cannot.」 The Buddha said, 「If this person could get up, what would happen?」 Subhūti replied, 「Even if this person could get up, they could not walk far, such as ten or twenty miles, because they are old and sick.」「Just so,

須菩提！善男子、善女人雖有為阿耨多羅三藐三菩提心，有信忍、凈心深心、欲解舍精進，不為般若波羅蜜方便力所守護，乃至不為一切種智所守護故，當知是人中道墮聲聞、辟支佛地。何以故？不為般若波羅蜜方便力所守護故。須菩提！如向老人百二十歲，年耆根熟，又有風冷熱病若雜病。是人而欲起行，有兩健人各扶一掖，語老人言：『莫有所難，隨所欲至，我等二人終不相舍。』如是，須菩提！若善男子、善女人為阿耨多羅三藐三菩提，有信忍、凈心深心、欲解舍精進，為般若波羅蜜方便力所護，乃至為一切種智所護，當知是人不中道墮聲聞、辟支佛地，能到是處，所謂阿耨多羅三藐三菩提。」

爾時佛復贊須菩提言：「善哉，善哉！須菩提！汝為諸菩薩摩訶薩問佛是事。須菩提！若有求佛道善男子、善女人，從初發意已來，以我我所心佈施、持戒、忍辱、精進、禪定、智慧。是善男子、善女人佈施時，作是念：『我是施主，我施是人，我施是物。我持戒，我修忍辱，我精進，我入禪，我修智慧。』是善男子、善女人念有是施、是我施，乃至念有是慧、是我慧。何以故？檀那波羅蜜中無如是分別，遠離此彼岸是檀那波羅蜜相。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜中無如是分

【現代漢語翻譯】現代漢語譯本：須菩提！善男子、善女人雖然發起了追求阿耨多羅三藐三菩提（無上正等正覺）的心，具有信忍、清凈心、深心、欲解、舍、精進，但如果他們沒有被般若波羅蜜（智慧的完美）的方便力所守護，乃至沒有被一切種智（佛陀的智慧）所守護，應當知道這些人會在中途墮入聲聞（小乘）或辟支佛（獨覺）的境界。為什麼呢？因為他們沒有被般若波羅蜜的方便力所守護。須菩提！就像一位一百二十歲的老人，年老體衰，身體虛弱，又患有風寒、發熱等各種疾病。這個人想要行走，有兩位強壯的人各自扶著他的一邊，對老人說：『不要擔心，想去哪裡，我們兩人都會一直扶著你。』須菩提！同樣，如果善男子、善女人爲了追求阿耨多羅三藐三菩提，具有信忍、清凈心、深心、欲解、舍、精進，並且被般若波羅蜜的方便力所守護，乃至被一切種智所守護，應當知道這些人不會在中途墮入聲聞或辟支佛的境界，能夠到達那個地方，也就是阿耨多羅三藐三菩提。那時，佛陀又讚歎須菩提說：『太好了，太好了！須菩提！你為諸位菩薩摩訶薩（大菩薩）向佛陀詢問這件事。須菩提！如果有追求佛道的善男子、善女人，從最初發心以來，以『我』和『我所』的心態進行佈施、持戒、忍辱、精進、禪定、智慧。這些善男子、善女人在佈施時，會這樣想：『我是施主，我佈施給這個人，我佈施這個東西。我持戒，我修忍辱，我精進，我入禪，我修智慧。』這些善男子、善女人會執著于有這樣的佈施、是我的佈施，乃至執著于有這樣的智慧、是我的智慧。為什麼呢？因為在檀那波羅蜜（佈施的完美）中沒有這樣的分別，遠離此岸和彼岸才是檀那波羅蜜的真實相狀。尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美）中也沒有這樣的分別。

【English Translation】 English version: Subhuti! If good men and good women, having generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), possess faith-acceptance, pure mind, profound mind, desire for understanding, relinquishment, and diligence, but are not protected by the expedient power of Prajna-paramita (perfection of wisdom), and are not even protected by the all-knowing wisdom, know that these people will fall into the stages of Sravakas (hearers) or Pratyekabuddhas (solitary realizers) midway. Why? Because they are not protected by the expedient power of Prajna-paramita. Subhuti! It is like an old man of one hundred and twenty years, aged and with weakened faculties, who also suffers from wind, cold, heat, or various other illnesses. If this person wishes to walk, two strong men each support one of his sides, saying to the old man, 『Do not worry, wherever you wish to go, we two will not leave you.』 Similarly, Subhuti! If good men and good women, for the sake of Anuttara-samyak-sambodhi, possess faith-acceptance, pure mind, profound mind, desire for understanding, relinquishment, and diligence, and are protected by the expedient power of Prajna-paramita, and are even protected by the all-knowing wisdom, know that these people will not fall into the stages of Sravakas or Pratyekabuddhas midway, and will be able to reach that place, which is called Anuttara-samyak-sambodhi. At that time, the Buddha again praised Subhuti, saying, 『Excellent, excellent! Subhuti! You have asked the Buddha about this matter for the sake of all the Bodhisattva-mahasattvas (great Bodhisattvas). Subhuti! If there are good men and good women who seek the path of the Buddha, from the time they first generate the mind, they perform giving, observe precepts, practice patience, exert diligence, engage in meditation, and cultivate wisdom with the mind of 『I』 and 『mine』. When these good men and good women give, they think, 『I am the giver, I give to this person, I give this thing. I observe precepts, I practice patience, I exert diligence, I enter meditation, I cultivate wisdom.』 These good men and good women are attached to the idea that there is this giving, that it is my giving, and even attached to the idea that there is this wisdom, that it is my wisdom. Why? Because in Dana-paramita (perfection of giving) there is no such discrimination; being free from this shore and the other shore is the true nature of Dana-paramita. In Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of diligence), Dhyana-paramita (perfection of meditation), and Prajna-paramita (perfection of wisdom), there is also no such discrimination.

別。何以故？遠離此彼岸是般若波羅蜜相。是人不知此岸、不知彼岸，是人不為檀那波羅蜜乃至不為一切種智所護故，墮聲聞、辟支佛地，不能到薩婆若。須菩提！云何求佛道人無方便？須菩提！求佛道人從初發心以來，無方便行佈施、持戒、忍辱、精進、禪定、修智慧。是人作如是念：『我佈施，施是人，以是物施。我持戒、修忍辱、勤精進、入禪定，修智慧、如是修智慧。』是人念有是施、是我施，以是施自高。念有是戒，是我戒，以是戒自高。念有是忍，是我忍，以是忍自高。念有是精進，是我精進，以是精進自高。念有是禪定，是我禪定，以是禪定自高。念有是慧，是我慧，以是慧自高。何以故？檀那波羅蜜中無如是分別，遠離此彼岸是檀那波羅蜜相。遠離此彼岸是尸羅波羅蜜相，遠離此彼岸是羼提波羅蜜相，遠離此彼岸是毗梨耶波羅蜜相，遠離此彼岸是禪那波羅蜜相，遠離此彼岸是般若波羅蜜相。何以故？般若波羅蜜中無是憶念分別。是求佛道善男子、善女人，不知此岸、不知彼岸，是人不為檀那波羅蜜所護，不為尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜所護，乃至不為一切種智所護故，或墮聲聞道中、或墮辟支佛道中，不能得到薩婆若。如是，須菩提！菩薩摩訶薩不為般若波羅

【現代漢語翻譯】現代漢語譯本：不是這樣的。為什麼呢？因為遠離此岸和彼岸才是般若波羅蜜（prajnaparamita，智慧的完美）的真實體現。這樣的人不瞭解此岸，也不瞭解彼岸，他們沒有被檀那波羅蜜（danaparamita，佈施的完美）乃至一切種智（sarvajnata，一切智慧）所守護，所以會墮入聲聞（sravaka，聽聞佛法而修行的人）和辟支佛（pratyekabuddha，獨自覺悟的人）的境界，無法達到薩婆若（sarvajna，一切智）。須菩提！那麼，一個追求佛道的人為什麼會沒有方便法呢？須菩提！一個追求佛道的人，從最初發心以來，在佈施、持戒、忍辱、精進、禪定、修習智慧時，沒有運用方便法。這樣的人會這樣想：『我正在佈施，我把東西佈施給這個人，我用這個東西佈施。我持戒、修忍辱、勤精進、入禪定，修習智慧，像這樣修習智慧。』這樣的人會執著于有佈施這件事，認為這是我的佈施，並以此自高自大。他們會執著于有戒律這件事，認為這是我的戒律，並以此自高自大。他們會執著于有忍辱這件事，認為這是我的忍辱，並以此自高自大。他們會執著于有精進這件事，認為這是我的精進，並以此自高自大。他們會執著于有禪定這件事，認為這是我的禪定，並以此自高自大。他們會執著于有智慧這件事，認為這是我的智慧，並以此自高自大。為什麼呢？因為檀那波羅蜜中沒有這樣的分別，遠離此岸和彼岸才是檀那波羅蜜的真實體現。遠離此岸和彼岸才是尸羅波羅蜜（silaparamita，持戒的完美）的真實體現，遠離此岸和彼岸才是羼提波羅蜜（ksantiparamita，忍辱的完美）的真實體現，遠離此岸和彼岸才是毗梨耶波羅蜜（viryaparamita，精進的完美）的真實體現，遠離此岸和彼岸才是禪那波羅蜜（dhyanaparamita，禪定的完美）的真實體現，遠離此岸和彼岸才是般若波羅蜜的真實體現。為什麼呢？因為般若波羅蜜中沒有這樣的憶念和分別。這些追求佛道的善男子、善女人，不瞭解此岸，也不瞭解彼岸，他們沒有被檀那波羅蜜所守護，也沒有被尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜所守護，乃至沒有被一切種智所守護，所以會墮入聲聞道或辟支佛道，無法達到薩婆若。須菩提！菩薩摩訶薩不應執著于般若波羅蜜。

【English Translation】 English version: No, it is not like that. Why is that? Because the characteristic of prajnaparamita (perfection of wisdom) is to be apart from this shore and the other shore. Such a person does not know this shore, nor does he know the other shore. This person is not protected by danaparamita (perfection of giving) or even sarvajnata (all-knowing wisdom), therefore, he falls into the realms of sravaka (hearer) and pratyekabuddha (solitary buddha), and cannot reach sarvajna (omniscience). Subhuti! How does a person seeking the path of Buddhahood lack skillful means? Subhuti! A person seeking the path of Buddhahood, from the initial arising of the aspiration, does not practice giving, morality, patience, diligence, meditation, and wisdom with skillful means. Such a person thinks: 『I am giving, I am giving to this person, I am giving with this object. I am upholding precepts, practicing patience, diligently striving, entering meditation, cultivating wisdom, cultivating wisdom in this way.』 Such a person is attached to the idea that there is giving, that it is my giving, and becomes arrogant because of this giving. They are attached to the idea that there is morality, that it is my morality, and become arrogant because of this morality. They are attached to the idea that there is patience, that it is my patience, and become arrogant because of this patience. They are attached to the idea that there is diligence, that it is my diligence, and become arrogant because of this diligence. They are attached to the idea that there is meditation, that it is my meditation, and become arrogant because of this meditation. They are attached to the idea that there is wisdom, that it is my wisdom, and become arrogant because of this wisdom. Why is that? Because in danaparamita, there is no such discrimination; being apart from this shore and the other shore is the characteristic of danaparamita. Being apart from this shore and the other shore is the characteristic of silaparamita (perfection of morality), being apart from this shore and the other shore is the characteristic of ksantiparamita (perfection of patience), being apart from this shore and the other shore is the characteristic of viryaparamita (perfection of diligence), being apart from this shore and the other shore is the characteristic of dhyanaparamita (perfection of meditation), and being apart from this shore and the other shore is the characteristic of prajnaparamita. Why is that? Because in prajnaparamita, there is no such recollection or discrimination. These good men and good women seeking the path of Buddhahood do not know this shore, nor do they know the other shore. They are not protected by danaparamita, nor by silaparamita, ksantiparamita, viryaparamita, dhyanaparamita, or prajnaparamita, and are not even protected by sarvajnata. Therefore, they fall into the path of sravaka or the path of pratyekabuddha, and cannot reach sarvajna. Thus, Subhuti! A Bodhisattva Mahasattva should not be attached to prajnaparamita.

蜜方便力所守護故，或墮聲聞地或墮辟支佛地。須菩提！云何菩薩摩訶薩為般若波羅蜜方便力所護故，不墮聲聞、辟支佛道中，疾得阿耨多羅三藐三菩提？須菩提！菩薩從初已來，以方便力佈施，無我我所心佈施，乃至無我我所心修智慧。是人不作是念：『我有是施，是我施。』不以是施自高，乃至般若波羅蜜亦如是。是菩薩不念：『我佈施。』不念：『我施是人，用是物施。』不念：『我持戒，有是戒。』不念：『我忍辱，有是忍辱。』不念：『我精進，有是精進。』不念：『我禪定，有是禪定。』不念：『我修智慧，有是智慧。』何以故？是檀那波羅蜜中無如是分別，遠離此彼岸是檀那波羅蜜相。遠離此彼岸是尸羅波羅蜜相，遠離此彼岸是羼提波羅蜜相，遠離此彼岸是毗梨耶波羅蜜相，遠離此彼岸是禪那波羅蜜相，遠離此彼岸是般若波羅蜜相。何以故？是般若波羅蜜中無如是憶念分別。是菩薩摩訶薩知此岸知彼岸，是人為檀那波羅蜜所護，為尸羅波羅蜜所護，為羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜所護，乃至為一切種智所護故，不墮聲聞辟支佛地，得到薩婆若。如是，須菩提！菩薩摩訶薩為般若波羅蜜方便力所護故，不墮聲聞辟支佛地，疾得阿耨多羅三藐三菩提。」

摩訶般若波羅蜜經知

【現代漢語翻譯】現代漢語譯本：因為有方便力的智慧（般若波羅蜜）守護，他們可能會墮入聲聞乘（Sravaka-yana，即小乘，通過聽聞佛法而修行證悟的修行者）或辟支佛乘（Pratyekabuddha-yana，即緣覺乘，不需聽聞佛法，通過自身觀察因緣而證悟的修行者）。須菩提！菩薩摩訶薩（Bodhisattva-mahasattva，即發大乘心願的菩薩）如何因般若波羅蜜的方便力守護，而不墮入聲聞、辟支佛的道中，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，即無上正等正覺，佛的智慧）呢？須菩提！菩薩從最初開始，就以方便力行佈施（dana），以無我無所的心行佈施，乃至以無我無所的心修習智慧。這個人不會這樣想：『我有這個佈施，這是我的佈施。』不會因為這個佈施而自高自大，乃至對於般若波羅蜜也是如此。這位菩薩不會想：『我行佈施。』不會想：『我施給這個人，用這個東西佈施。』不會想：『我持戒（sila），有這個戒。』不會想：『我忍辱（ksanti），有這個忍辱。』不會想：『我精進（virya），有這個精進。』不會想：『我禪定（dhyana），有這個禪定。』不會想：『我修習智慧（prajna），有這個智慧。』為什麼呢？因為這佈施波羅蜜（dana-paramita，即佈施的圓滿）中沒有這樣的分別，遠離此岸彼岸才是佈施波羅蜜的真實相。遠離此岸彼岸才是持戒波羅蜜的真實相，遠離此岸彼岸才是忍辱波羅蜜的真實相，遠離此岸彼岸才是精進波羅蜜的真實相，遠離此岸彼岸才是禪定波羅蜜的真實相，遠離此岸彼岸才是般若波羅蜜的真實相。為什麼呢？因為這般若波羅蜜中沒有這樣的憶念分別。這位菩薩摩訶薩知道此岸也知道彼岸，這個人被佈施波羅蜜所守護，被持戒波羅蜜所守護，被忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜所守護，乃至被一切種智（sarva-jnata，即佛的一切智慧）所守護，所以不墮入聲聞、辟支佛的境界，而能證得薩婆若（sarvajna，即一切智，佛的智慧）。須菩提！菩薩摩訶薩就是這樣因般若波羅蜜的方便力守護，而不墮入聲聞、辟支佛的境界，迅速證得阿耨多羅三藐三菩提。《摩訶般若波羅蜜經》知

【English Translation】 English version: Because they are protected by the expedient power of wisdom (Prajnaparamita), they might fall into the Sravaka-yana (the vehicle of Hearers, those who attain enlightenment by listening to the Dharma) or the Pratyekabuddha-yana (the vehicle of Solitary Buddhas, those who attain enlightenment through their own observation of causes and conditions without hearing the Dharma). Subhuti! How does a Bodhisattva-mahasattva (a great Bodhisattva who has generated the aspiration for the Mahayana) not fall into the paths of Sravakas and Pratyekabuddhas, and quickly attain Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment, the wisdom of a Buddha), because they are protected by the expedient power of Prajnaparamita? Subhuti! From the very beginning, a Bodhisattva practices giving (dana) with expedient power, giving with a mind free from self and possessions, and even cultivates wisdom with a mind free from self and possessions. This person does not think: 『I have this giving, this is my giving.』 They do not become arrogant because of this giving, and it is the same even with Prajnaparamita. This Bodhisattva does not think: 『I am giving.』 They do not think: 『I am giving to this person, using this thing to give.』 They do not think: 『I am upholding precepts (sila), I have these precepts.』 They do not think: 『I am practicing patience (ksanti), I have this patience.』 They do not think: 『I am practicing diligence (virya), I have this diligence.』 They do not think: 『I am practicing meditation (dhyana), I have this meditation.』 They do not think: 『I am cultivating wisdom (prajna), I have this wisdom.』 Why? Because in this giving perfection (dana-paramita), there is no such discrimination; being apart from this shore and the other shore is the true nature of giving perfection. Being apart from this shore and the other shore is the true nature of precept perfection, being apart from this shore and the other shore is the true nature of patience perfection, being apart from this shore and the other shore is the true nature of diligence perfection, being apart from this shore and the other shore is the true nature of meditation perfection, being apart from this shore and the other shore is the true nature of wisdom perfection. Why? Because in this Prajnaparamita, there is no such recollection and discrimination. This Bodhisattva-mahasattva knows this shore and also knows the other shore. This person is protected by giving perfection, protected by precept perfection, protected by patience perfection, diligence perfection, meditation perfection, and wisdom perfection, and even protected by all-knowing wisdom (sarva-jnata, the complete wisdom of a Buddha). Therefore, they do not fall into the realms of Sravakas and Pratyekabuddhas, and are able to attain Sarvajna (all-knowing, the wisdom of a Buddha). Thus, Subhuti! A Bodhisattva-mahasattva is protected by the expedient power of Prajnaparamita, and therefore does not fall into the realms of Sravakas and Pratyekabuddhas, and quickly attains Anuttara-samyak-sambodhi. The Mahaprajnaparamita Sutra

識品第五十二

爾時慧命須菩提白佛言：「世尊！新學菩薩摩訶薩，云何應學般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜？」

佛告須菩提：「新學菩薩摩訶薩若欲學般若波羅蜜，禪那、精進、忍辱、持戒、檀那波羅蜜，先當親近供養善知識，能說是深般若波羅蜜者。是人作是教：『汝善男子！所有佈施，一切迴向阿耨多羅三藐三菩提。善男子！所有持戒、忍辱、精進、禪定、智慧，一切迴向阿耨多羅三藐三菩提。汝莫以色是阿耨多羅三藐三菩提，莫以受想行識是阿耨多羅三藐三菩提；莫以檀那波羅蜜是阿耨多羅三藐三菩提，莫以尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜是阿耨多羅三藐三菩提；莫以內空乃至無法有法空是阿耨多羅三藐三菩提；莫以四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分是阿耨多羅三藐三菩提；莫以四禪、四無量心、四無色定、五神通是阿耨多羅三藐三菩提；莫以佛十力乃至十八不共法是阿耨多羅三藐三菩提。所以者何？不取色便得阿耨多羅三藐三菩提，不取受想行識便得阿耨多羅三藐三菩提；不取檀那波羅蜜乃至般若波羅蜜，便得阿耨多羅三藐三菩提；不取內空乃至無法有法空、四念處乃至十八不共

【現代漢語翻譯】現代漢語譯本識品第五十二

那時，慧命須菩提對佛說：『世尊！新學的菩薩摩訶薩，應該如何學習般若波羅蜜（智慧到彼岸）、禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸）呢？』

佛告訴須菩提：『新學的菩薩摩訶薩如果想要學習般若波羅蜜、禪那、精進、忍辱、持戒、檀那波羅蜜，首先應當親近供養善知識，那些能夠宣說甚深般若波羅蜜的人。這個人會這樣教導：『善男子！所有佈施，一切都回向阿耨多羅三藐三菩提（無上正等正覺）。善男子！所有持戒、忍辱、精進、禪定、智慧，一切都回向阿耨多羅三藐三菩提。你不要認為色（物質現象）是阿耨多羅三藐三菩提，不要認為受（感受）、想（思維）、行（意志）、識（意識）是阿耨多羅三藐三菩提；不要認為檀那波羅蜜是阿耨多羅三藐三菩提，不要認為尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜是阿耨多羅三藐三菩提；不要認為內空（內法空性）乃至無法有法空（一切法空性）是阿耨多羅三藐三菩提；不要認為四念處（四種觀想）、四正勤（四種精進）、四如意足（四種禪定）、五根（五種能力）、五力（五種力量）、七覺分（七種覺悟的因素）、八聖道分（八種通向解脫的道路）是阿耨多羅三藐三菩提；不要認為四禪（四種禪定）、四無量心（四種慈悲心）、四無色定（四種無色禪定）、五神通（五種超自然能力）是阿耨多羅三藐三菩提；不要認為佛十力（佛的十種力量）乃至十八不共法（佛的十八種不共特性）是阿耨多羅三藐三菩提。為什麼呢？不執取色就能證得阿耨多羅三藐三菩提，不執取受想行識就能證得阿耨多羅三藐三菩提；不執取檀那波羅蜜乃至般若波羅蜜，就能證得阿耨多羅三藐三菩提；不執取內空乃至無法有法空、四念處乃至十八不共法，就能證得阿耨多羅三藐三菩提。』

【English Translation】 English version Chapter 52: On Discernment

At that time, the venerable Subhuti addressed the Buddha, saying: 'World Honored One, how should newly learning Bodhisattva Mahasattvas train in the Prajna Paramita (Perfection of Wisdom), the Dhyana Paramita (Perfection of Meditation), the Virya Paramita (Perfection of Effort), the Ksanti Paramita (Perfection of Patience), the Sila Paramita (Perfection of Morality), and the Dana Paramita (Perfection of Giving)?'

The Buddha said to Subhuti: 'If newly learning Bodhisattva Mahasattvas wish to train in the Prajna Paramita, Dhyana, Effort, Patience, Morality, and Dana Paramitas, they should first draw near to and make offerings to virtuous friends who can expound on the profound Prajna Paramita. Such a person will teach thus: 'Good man, whatever giving you do, dedicate it all to Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Good man, whatever morality, patience, effort, meditation, and wisdom you cultivate, dedicate it all to Anuttara Samyak Sambodhi. Do not consider form (rupa) to be Anuttara Samyak Sambodhi, nor feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana) to be Anuttara Samyak Sambodhi; do not consider the Dana Paramita to be Anuttara Samyak Sambodhi, nor the Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, or Prajna Paramita to be Anuttara Samyak Sambodhi; do not consider inner emptiness (adhyatma sunyata) up to the emptiness of non-existence and existence (abhava svabhava sunyata) to be Anuttara Samyak Sambodhi; do not consider the four foundations of mindfulness (smrtyupasthana), the four right exertions (samyakpradhana), the four bases of psychic power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), or the eightfold noble path (aryastangamarga) to be Anuttara Samyak Sambodhi; do not consider the four dhyanas (meditative absorptions), the four immeasurables (apramana), the four formless absorptions (arupasamapatti), or the five supernormal powers (abhijna) to be Anuttara Samyak Sambodhi; do not consider the ten powers of a Buddha (dasabala) up to the eighteen unique qualities of a Buddha (avenikadharma) to be Anuttara Samyak Sambodhi. Why is this so? It is by not grasping at form that one attains Anuttara Samyak Sambodhi, by not grasping at feeling, perception, mental formations, or consciousness that one attains Anuttara Samyak Sambodhi; by not grasping at the Dana Paramita up to the Prajna Paramita that one attains Anuttara Samyak Sambodhi; by not grasping at inner emptiness up to the emptiness of non-existence and existence, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, that one attains Anuttara Samyak Sambodhi.'

法，便得阿耨多羅三藐三菩提。善男子！行是深般若波羅蜜時莫貪色。何以故？善男子！是色非可貪者。莫貪受想行識。何以故？受想行識非可貪者。善男子！莫貪檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜；莫貪內空乃至無法有法空；莫貪四念處乃至八聖道分；莫貪四禪、四無量心、四無色定、五神通；莫貪佛十力乃至一切種智。何以故？一切種智非可貪者。善男子！莫貪須陀洹果乃至阿羅漢果，莫貪辟支佛道，莫貪菩薩法位，莫貪阿耨多羅三藐三菩提。何以故？阿耨多羅三藐三菩提非可貪者。所以者何？諸法性空故。』」

須菩提白佛言：「世尊！諸菩薩摩訶薩能為難事，於一切性空法中求阿耨多羅三藐三菩提，欲得阿耨多羅三藐三菩提。」

佛言：「如是，如是！須菩提！菩薩摩訶薩能為難事，於一切性空法中求阿耨多羅三藐三菩提，欲得阿耨多羅三藐三菩提。須菩提！諸菩薩摩訶薩為安隱世間故，發阿耨多羅三藐三菩提心；為樂世間故、為救世間故、為世間歸故、為世間依處故、為世間洲故、為世間究竟道故、為世間將導故、為世間趣故，發阿耨多羅三藐三菩提心。須菩提！云何菩薩摩訶薩為安隱世間故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿

【現代漢語翻譯】現代漢語譯本『法』，便能證得阿耨多羅三藐三菩提（無上正等正覺）。善男子！在修行這甚深般若波羅蜜（智慧到彼岸）時，不要貪戀色（物質現象）。為什麼呢？善男子！這色不是可以貪戀的。不要貪戀受（感受）、想（思維）、行（意志）、識（分別）。為什麼呢？受想行識不是可以貪戀的。善男子！不要貪戀檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）、般若波羅蜜（智慧到彼岸）；不要貪戀內空乃至無法有法空；不要貪戀四念處乃至八聖道分；不要貪戀四禪、四無量心、四無色定、五神通；不要貪戀佛的十力乃至一切種智（佛的一切智慧）。為什麼呢？一切種智不是可以貪戀的。善男子！不要貪戀須陀洹果（入流果）乃至阿羅漢果（無學果），不要貪戀辟支佛道（緣覺道），不要貪戀菩薩的法位，不要貪戀阿耨多羅三藐三菩提。為什麼呢？阿耨多羅三藐三菩提不是可以貪戀的。這是為什麼呢？因為一切法的自性都是空性的。』須菩提問佛說：『世尊！諸位菩薩摩訶薩（大菩薩）能做難做之事，在一切自性空法的境界中，尋求阿耨多羅三藐三菩提，想要證得阿耨多羅三藐三菩提。』佛說：『是的，是的！須菩提！菩薩摩訶薩能做難做之事，在一切自性空法的境界中，尋求阿耨多羅三藐三菩提，想要證得阿耨多羅三藐三菩提。須菩提！諸位菩薩摩訶薩爲了安穩世間，發起了阿耨多羅三藐三菩提心；爲了使世間快樂、爲了救度世間、爲了成為世間的歸宿、爲了成為世間的依靠、爲了成為世間的洲渚、爲了成為世間的究竟之道、爲了引導世間、爲了世間的趣向，發起了阿耨多羅三藐三菩提心。須菩提！菩薩摩訶薩如何爲了安穩世間，發起了阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿

【English Translation】 English version 'Dharma', then one attains Anuttara Samyak Sambodhi (supreme perfect enlightenment). Good man! When practicing this profound Prajna Paramita (perfection of wisdom), do not crave form (material phenomena). Why? Good man! This form is not something to be craved. Do not crave sensation, perception, volition, and consciousness. Why? Sensation, perception, volition, and consciousness are not something to be craved. Good man! Do not crave Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), Prajna Paramita (perfection of wisdom); do not crave inner emptiness, up to the emptiness of no-dharma and dharma; do not crave the four foundations of mindfulness, up to the eightfold noble path; do not crave the four dhyanas, the four immeasurables, the four formless attainments, the five supernormal powers; do not crave the ten powers of the Buddha, up to all-knowing wisdom (Buddha's omniscience). Why? All-knowing wisdom is not something to be craved. Good man! Do not crave the Srotaapanna fruit (stream-enterer), up to the Arhat fruit (arahantship), do not crave the Pratyekabuddha path (solitary buddha path), do not crave the bodhisattva's position, do not crave Anuttara Samyak Sambodhi. Why? Anuttara Samyak Sambodhi is not something to be craved. Why is this? Because the nature of all dharmas is emptiness.' Subhuti said to the Buddha, 'World Honored One! The Bodhisattva Mahasattvas (great bodhisattvas) are able to do difficult things, seeking Anuttara Samyak Sambodhi in the realm of all dharmas that are empty of inherent existence, desiring to attain Anuttara Samyak Sambodhi.' The Buddha said, 'So it is, so it is! Subhuti! The Bodhisattva Mahasattvas are able to do difficult things, seeking Anuttara Samyak Sambodhi in the realm of all dharmas that are empty of inherent existence, desiring to attain Anuttara Samyak Sambodhi. Subhuti! The Bodhisattva Mahasattvas, for the sake of the peace and security of the world, generate the mind of Anuttara Samyak Sambodhi; for the sake of the happiness of the world, for the sake of saving the world, for the sake of being the refuge of the world, for the sake of being the support of the world, for the sake of being the island of the world, for the sake of being the ultimate path of the world, for the sake of guiding the world, for the sake of the direction of the world, they generate the mind of Anuttara Samyak Sambodhi. Subhuti! How do the Bodhisattva Mahasattvas, for the sake of the peace and security of the world, generate the mind of Anuttara Samyak Sambodhi? Subhuti! The Bodhisattva Mahasattvas attain An

耨多羅三藐三菩提時，拔出六道眾生，著無畏岸涅槃處。須菩提！是為菩薩摩訶薩為安隱世間故！發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為樂世間故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，拔出眾生種種憂苦愁惱，著無畏岸涅槃處。須菩提！是為菩薩摩訶薩為樂世間故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為救世間故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，救眾生生死中種種苦，亦為斷是苦故而為說法。眾生聞法，漸以三乘而得度脫。須菩提！是為菩薩摩訶薩為救世間故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為世間歸故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，拔出眾生生老病死相憂悲愁惱法，著無畏岸涅槃處。須菩提！是為菩薩摩訶薩為世間歸故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為世間依處故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為眾生說一切法無依處。須菩提！是為菩薩摩訶薩為世間依處故，發阿耨多羅三藐三菩提心。」

須菩提白佛言：「世尊！云何一切法無依處？」

佛言：「色不相續即是色無生，色無生即是色不滅，色無

【現代漢語翻譯】現代漢語譯本當證得阿耨多羅三藐三菩提（無上正等正覺）時，將六道眾生從輪迴中解脫出來，安置在無畏的涅槃彼岸。須菩提！這就是菩薩摩訶薩（大菩薩）爲了使世間安穩而發阿耨多羅三藐三菩提心的原因！菩薩摩訶薩如何爲了使世間快樂而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，將眾生從種種憂愁苦惱中解脫出來，安置在無畏的涅槃彼岸。須菩提！這就是菩薩摩訶薩爲了使世間快樂而發阿耨多羅三藐三菩提心的原因！菩薩摩訶薩如何爲了救度世間而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，救度眾生脫離生死中的種種痛苦，也爲了斷除這些痛苦而為他們說法。眾生聽聞佛法，逐漸通過三乘（聲聞乘、緣覺乘、菩薩乘）而得到解脫。須菩提！這就是菩薩摩訶薩爲了救度世間而發阿耨多羅三藐三菩提心的原因！菩薩摩訶薩如何爲了成為世間的歸宿而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，將眾生從生老病死的憂悲愁惱中解脫出來，安置在無畏的涅槃彼岸。須菩提！這就是菩薩摩訶薩爲了成為世間的歸宿而發阿耨多羅三藐三菩提心的原因！菩薩摩訶薩如何爲了成為世間的依靠而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，為眾生宣說一切法皆無所依。須菩提！這就是菩薩摩訶薩爲了成為世間的依靠而發阿耨多羅三藐三菩提心的原因！須菩提對佛說：『世尊！如何理解一切法無所依呢？』佛說：『色（物質現象）不相續即是色無生，色無生即是色不滅，色無

【English Translation】 English version When attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), they liberate beings from the six realms of existence, placing them on the fearless shore of Nirvana. Subhuti! This is why a Bodhisattva-Mahasattva (great Bodhisattva) generates the mind for Anuttara-samyak-sambodhi, for the sake of the world's peace! How does a Bodhisattva-Mahasattva generate the mind for Anuttara-samyak-sambodhi for the sake of the world's happiness? Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, they liberate beings from various sorrows and afflictions, placing them on the fearless shore of Nirvana. Subhuti! This is why a Bodhisattva-Mahasattva generates the mind for Anuttara-samyak-sambodhi, for the sake of the world's happiness! How does a Bodhisattva-Mahasattva generate the mind for Anuttara-samyak-sambodhi for the sake of saving the world? Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, they save beings from the various sufferings of birth and death, and also teach the Dharma to end these sufferings. Upon hearing the Dharma, beings gradually attain liberation through the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Subhuti! This is why a Bodhisattva-Mahasattva generates the mind for Anuttara-samyak-sambodhi, for the sake of saving the world! How does a Bodhisattva-Mahasattva generate the mind for Anuttara-samyak-sambodhi for the sake of being the refuge of the world? Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, they liberate beings from the sorrows and afflictions of birth, old age, sickness, and death, placing them on the fearless shore of Nirvana. Subhuti! This is why a Bodhisattva-Mahasattva generates the mind for Anuttara-samyak-sambodhi, for the sake of being the refuge of the world! How does a Bodhisattva-Mahasattva generate the mind for Anuttara-samyak-sambodhi for the sake of being the support of the world? Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, they teach beings that all dharmas have no support. Subhuti! This is why a Bodhisattva-Mahasattva generates the mind for Anuttara-samyak-sambodhi, for the sake of being the support of the world! Subhuti said to the Buddha, 'World Honored One! How is it that all dharmas have no support?' The Buddha said, 'The non-continuity of form (rupa) is the non-arising of form, the non-arising of form is the non-cessation of form, the non-

滅即是色無依處；受想行識乃至一切種智亦如是。須菩提！是為菩薩摩訶薩為世間依處故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為世間究竟道故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為眾生說如是法：色究竟相非是色，受想行識乃至一切種智究竟相非是一切種智。須菩提！如究竟相，一切法相亦如是。」

須菩提言：「世尊！若一切法相如究竟相者，云何諸菩薩摩訶薩皆應得阿耨多羅三藐三菩提？何以故？世尊！色究竟相中無有分別，受想行識究竟相中無有分別，乃至一切種智究竟相中無有分別，所謂是色、是受想行識，乃至是一切種智。」

佛告須菩提：「如是，如是！色究竟相中無有分別，受想行識乃至一切種智究竟相中無有分別，所謂是色乃至是一切種智。須菩提！是為菩薩摩訶薩難事，如是觀諸法寂滅相而心不沒不卻。何以故？菩薩摩訶薩作是念：『是諸深法，我應如是知，得阿耨多羅三藐三菩提。如是寂滅微妙法，當爲眾生說。』是為菩薩摩訶薩為世間究竟道故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為世間洲故，發阿耨多羅三藐三菩提心？須菩提！譬如江河大海四邊水斷是名為洲。須菩提！色亦如是前後際斷，受想行識前後際斷，乃至一切種

【現代漢語翻譯】現代漢語譯本：滅（涅槃）即是色（物質現象）無所依處；受（感受）、想（概念）、行（意志）、識（意識）乃至一切種智（佛陀的智慧）也是如此。須菩提！這是菩薩摩訶薩爲了成為世間的依處，而發阿耨多羅三藐三菩提心（無上正等正覺之心）。菩薩摩訶薩如何爲了成為世間的究竟之道，而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，會為眾生宣說這樣的法：色的究竟相不是色，受想行識乃至一切種智的究竟相也不是一切種智。須菩提！如同究竟相一樣，一切法的相也是如此。須菩提說：『世尊！如果一切法的相都如究竟相一樣，那麼為什麼諸菩薩摩訶薩都應該證得阿耨多羅三藐三菩提呢？為什麼呢？世尊！色的究竟相中沒有分別，受想行識的究竟相中沒有分別，乃至一切種智的究竟相中也沒有分別，所謂是色、是受想行識，乃至是一切種智。』佛告訴須菩提：『是的，是的！色的究竟相中沒有分別，受想行識乃至一切種智的究竟相中沒有分別，所謂是色乃至是一切種智。須菩提！這是菩薩摩訶薩的難事，像這樣觀察諸法的寂滅相而心不沉沒也不退卻。為什麼呢？菩薩摩訶薩會這樣想：『這些甚深的法，我應該這樣了知，才能證得阿耨多羅三藐三菩提。像這樣寂滅微妙的法，應當為眾生宣說。』這是菩薩摩訶薩爲了成為世間的究竟之道，而發阿耨多羅三藐三菩提心。菩薩摩訶薩如何爲了成為世間的洲渚，而發阿耨多羅三藐三菩提心呢？須菩提！譬如江河大海四邊水斷，這被稱為洲渚。須菩提！色也是如此，前後際斷，受想行識前後際斷，乃至一切種

【English Translation】 English version: Cessation (Nirvana) is where form (material phenomena) has no basis; so it is with feeling, perception, volition, consciousness, and even all-knowing wisdom (Buddha's wisdom). Subhuti! This is why Bodhisattva Mahasattvas, in order to be a refuge for the world, generate the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment). How does a Bodhisattva Mahasattva generate the mind of Anuttara-samyak-sambodhi in order to be the ultimate path for the world? Subhuti! When a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, they will proclaim such a Dharma to sentient beings: the ultimate nature of form is not form, the ultimate nature of feeling, perception, volition, consciousness, and even all-knowing wisdom is not all-knowing wisdom. Subhuti! Just like the ultimate nature, the nature of all Dharmas is also like this. Subhuti said: 'World Honored One! If the nature of all Dharmas is like the ultimate nature, then why should all Bodhisattva Mahasattvas attain Anuttara-samyak-sambodhi? Why is that? World Honored One! In the ultimate nature of form, there is no distinction; in the ultimate nature of feeling, perception, volition, and consciousness, there is no distinction; and even in the ultimate nature of all-knowing wisdom, there is no distinction, whether it is form, feeling, perception, volition, consciousness, or even all-knowing wisdom.' The Buddha told Subhuti: 'So it is, so it is! In the ultimate nature of form, there is no distinction; in the ultimate nature of feeling, perception, volition, consciousness, and even all-knowing wisdom, there is no distinction, whether it is form or even all-knowing wisdom. Subhuti! This is a difficult task for Bodhisattva Mahasattvas, to observe the quiescent nature of all Dharmas in this way without their minds sinking or retreating. Why is that? Bodhisattva Mahasattvas think: 'These profound Dharmas, I should understand them in this way, in order to attain Anuttara-samyak-sambodhi. Such quiescent and subtle Dharmas, I should proclaim to sentient beings.' This is why Bodhisattva Mahasattvas generate the mind of Anuttara-samyak-sambodhi in order to be the ultimate path for the world. How does a Bodhisattva Mahasattva generate the mind of Anuttara-samyak-sambodhi in order to be a continent for the world? Subhuti! For example, when the water on all four sides of a river or ocean is cut off, this is called a continent. Subhuti! So it is with form, its beginning and end are cut off; so it is with feeling, perception, volition, and consciousness, their beginning and end are cut off; and even all

智前後際斷。以是前後際斷故，一切法亦斷。須菩提！是一切法前後際斷故，即是寂滅，即是妙寶，所謂空、無所得、愛盡、無餘、離欲、涅槃。須菩提！若菩薩摩訶薩得阿耨多羅三藐三菩提時，以寂滅微妙法為眾生說。須菩提！是為菩薩摩訶薩為世間洲故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為世間將導故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為眾生說色不生不滅不垢不凈，說受想行識不生不滅不垢不凈，說十二入、十八界、四念處乃至八聖道分、四禪、四無量心、四無色定、五神通不生不滅不垢不凈，說須陀洹果乃至阿羅漢果、辟支佛道不生不滅不垢不凈，說佛十力乃至一切種智不生不滅不垢不凈。須菩提！是為菩薩摩訶薩為世間將導故，發阿耨多羅三藐三菩提心。云何菩薩摩訶薩為世間趣故，發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為眾生說色趣空，說受想行識趣空，乃至說一切種智趣空。為眾生說色非趣非不趣。何以故？是色空相，非趣非不趣。說受想行識非趣非不趣。何以故？是受想行識空相，非趣非不趣。乃至一切種智非趣非不趣。何以故？是一切種智空相，非趣非不趣。如是，須菩提！菩薩摩訶薩為世間趣故，發阿耨多羅三

【現代漢語翻譯】現代漢語譯本智慧的過去和未來都已斷絕。因為過去和未來都已斷絕，所以一切法也都是斷絕的。須菩提！正因為一切法的過去和未來都已斷絕，所以才是寂滅，才是珍寶，也就是所謂的空（śūnyatā，空性）、無所得、愛慾的止息、無餘、離欲、涅槃（nirvāṇa，解脫）。須菩提！如果菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）時，就會以寂滅微妙的法為眾生宣說。須菩提！這就是菩薩摩訶薩爲了世間的洲渚（依靠）而發阿耨多羅三藐三菩提心。菩薩摩訶薩如何爲了引導世間而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，會為眾生宣說色（rūpa，物質）不生不滅、不垢不凈，宣說受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不生不滅、不垢不凈，宣說十二入（dvādaśa āyatana，十二處）、十八界（aṣṭādaśa dhātu，十八界）、四念處（catvāri smṛtyupasthānāni，四念住）乃至八聖道分（āryāṣṭāṅgamārga，八正道）、四禪（dhyāna，禪那）、四無量心（catvāri apramāṇāni，四無量心）、四無色定（catasra ārūpyasamāpattayaḥ，四無色定）、五神通（pañcābhijñā，五神通）不生不滅、不垢不凈，宣說須陀洹果（srotaāpanna-phala，預流果）乃至阿羅漢果（arhat-phala，阿羅漢果）、辟支佛道（pratyekabuddha-mārga，緣覺道）不生不滅、不垢不凈，宣說佛十力（daśa-balāni，如來十力）乃至一切種智（sarvākārajñatā，一切智）不生不滅、不垢不凈。須菩提！這就是菩薩摩訶薩爲了引導世間而發阿耨多羅三藐三菩提心。菩薩摩訶薩如何爲了世間的歸趣而發阿耨多羅三藐三菩提心呢？須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，會為眾生宣說色歸趣于空，宣說受想行識歸趣于空，乃至宣說一切種智歸趣于空。為眾生宣說色非歸趣也非不歸趣。為什麼呢？因為色是空相，非歸趣也非不歸趣。宣說受想行識非歸趣也非不歸趣。為什麼呢？因為受想行識是空相，非歸趣也非不歸趣。乃至一切種智非歸趣也非不歸趣。為什麼呢？因為一切種智是空相，非歸趣也非不歸趣。須菩提！菩薩摩訶薩就是這樣爲了世間的歸趣而發阿耨多羅三

【English Translation】 English version The past and future of wisdom are cut off. Because the past and future are cut off, all dharmas are also cut off. Subhuti! Because the past and future of all dharmas are cut off, it is quiescence, it is a precious treasure, that is, what is called emptiness (śūnyatā), non-attainment, the cessation of craving, without remainder, detachment, and nirvana (nirvāṇa). Subhuti! If a Bodhisattva Mahasattva (bodhisattva mahāsattva) attains Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi), he will preach the quiescent and subtle dharma to sentient beings. Subhuti! This is why a Bodhisattva Mahasattva generates the mind of Anuttara-samyak-sambodhi for the sake of the world's refuge. How does a Bodhisattva Mahasattva generate the mind of Anuttara-samyak-sambodhi for the sake of guiding the world? Subhuti! When a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, he will preach to sentient beings that form (rūpa) is neither born nor destroyed, neither defiled nor pure; he will preach that feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are neither born nor destroyed, neither defiled nor pure; he will preach that the twelve entrances (dvādaśa āyatana), the eighteen realms (aṣṭādaśa dhātu), the four foundations of mindfulness (catvāri smṛtyupasthānāni), up to the eightfold noble path (āryāṣṭāṅgamārga), the four dhyanas (dhyāna), the four immeasurables (catvāri apramāṇāni), the four formless attainments (catasra ārūpyasamāpattayaḥ), and the five superknowledges (pañcābhijñā) are neither born nor destroyed, neither defiled nor pure; he will preach that the fruit of a Stream-enterer (srotaāpanna-phala) up to the fruit of an Arhat (arhat-phala), and the path of a Pratyekabuddha (pratyekabuddha-mārga) are neither born nor destroyed, neither defiled nor pure; he will preach that the ten powers of a Buddha (daśa-balāni) up to all-knowing wisdom (sarvākārajñatā) are neither born nor destroyed, neither defiled nor pure. Subhuti! This is why a Bodhisattva Mahasattva generates the mind of Anuttara-samyak-sambodhi for the sake of guiding the world. How does a Bodhisattva Mahasattva generate the mind of Anuttara-samyak-sambodhi for the sake of the world's destination? Subhuti! When a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, he will preach to sentient beings that form tends towards emptiness, that feeling, perception, volition, and consciousness tend towards emptiness, and even that all-knowing wisdom tends towards emptiness. He will preach to sentient beings that form neither tends nor does not tend. Why? Because form is the aspect of emptiness, neither tending nor not tending. He will preach that feeling, perception, volition, and consciousness neither tend nor do not tend. Why? Because feeling, perception, volition, and consciousness are the aspect of emptiness, neither tending nor not tending. Even all-knowing wisdom neither tends nor does not tend. Why? Because all-knowing wisdom is the aspect of emptiness, neither tending nor not tending. Thus, Subhuti! A Bodhisattva Mahasattva generates the mind of Anuttara-samyak-sambodhi for the sake of the world's destination.

藐三菩提心。何以故？一切法趣空，是趣不過。何以故？空中趣不趣不可得故。須菩提！一切法趣無相，是趣不過。何以故？無相中趣不趣不可得故。須菩提！一切法趣無作，是趣不過。何以故？無作中趣不趣不可得故。須菩提！一切法趣無起，是趣不過。何以故？無起中趣不趣不可得故。須菩提！一切法趣無所有、不生不滅不垢不凈，是趣不過。何以故？無所有、不生不滅不垢不凈中趣不趣不可得故。須菩提！一切法趣夢，是趣不過。何以故？夢中趣不趣不可得故。須菩提！一切法趣幻、趣響、趣影、趣化，是趣不過。何以故？是化等中趣不趣不可得故。須菩提！一切法趣無量無邊，是趣不過。何以故？無量無邊中趣不趣不可得故。須菩提！一切法趣不與不取，是趣不過。何以故？不與不取中趣非趣不可得故。須菩提！一切法趣不舉不下，是趣不過。何以故？不舉不下中趣不趣不可得故。須菩提！一切法趣不來不去，是趣不過。何以故？不來不去中趣不趣不可得故。須菩提！一切法趣不入不出、不合不散、不著不斷，是趣不過。何以故？不著不斷中趣不趣不可得故。須菩提！一切法趣我、眾生、壽命、人、起使、起作使、作者、知者、見者，是趣不過。何以故？我乃至知者見者畢竟不可得，云何當有趣不趣？須菩提

！一切法趣有常，是趣不過。何以故？有常畢竟不可得，云何當有趣不趣？須菩提！一切法趣樂、凈、我，是趣不過。何以故？樂、凈、我畢竟不可得，云何當有趣不趣？須菩提！一切法趣無常、苦、不凈、無我，是趣不過。何以故？無常、苦、不凈、無我畢竟不可得，云何當有趣不趣？須菩提！一切法趣欲事，是趣不過。何以故？欲事畢竟不可得，云何當有趣不趣？須菩提！一切法趣瞋事、癡事、見事，是趣不過。何以故？瞋事、癡事、見事畢竟不可得，云何當有趣不趣？須菩提！一切法趣如，是趣不過。何以故？如中無來無去故。須菩提！一切法趣法性、實際、不可思議性，是趣不過。何以故？法性、實際、不可思議性中無來無去故。須菩提！一切法趣平等，是趣不過。何以故？平等中趣非趣不可得故。須菩提！一切法趣不動相，是趣不過。何以故？不動相中趣不趣不可得故。須菩提！一切法趣色，是趣不過。何以故？色畢竟不可得，云何當有趣不趣？須菩提！一切法趣受想行識，是趣不過。何以故？受想行識畢竟不可得，云何當有趣不趣？十二入、十八界亦如是。須菩提！一切法趣檀那波羅蜜，是趣不過。何以故？檀那畢竟不可得，云何當有趣不趣？須菩提！一切法趣尸羅波羅蜜，是趣不過。何以故？尸羅畢竟

【現代漢語翻譯】現代漢語譯本：『須菩提！一切法趨向于「有常」（永恒不變），這種趨向是無法超越的。為什麼呢？因為「有常」的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于「樂」（快樂）、「凈」（清凈）、「我」（自我），這種趨向是無法超越的。為什麼呢？因為「樂」、「凈」、「我」的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于「無常」（變遷）、「苦」（痛苦）、「不凈」（不潔）、「無我」（無自我），這種趨向是無法超越的。為什麼呢？因為「無常」、「苦」、「不凈」、「無我」的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于慾望之事，這種趨向是無法超越的。為什麼呢？因為慾望之事的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于嗔恨之事、愚癡之事、見解之事，這種趨向是無法超越的。為什麼呢？因為嗔恨之事、愚癡之事、見解之事的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于「如」（真如），這種趨向是無法超越的。為什麼呢？因為「如」之中沒有來也沒有去。須菩提！一切法趨向于「法性」（諸法的本性）、「實際」（真理的實際）、「不可思議性」（無法用思維理解的性質），這種趨向是無法超越的。為什麼呢？因為「法性」、「實際」、「不可思議性」之中沒有來也沒有去。須菩提！一切法趨向于「平等」，這種趨向是無法超越的。為什麼呢？因為在「平等」之中，趨向與不趨向都是不可得的。須菩提！一切法趨向于「不動相」（不動的狀態），這種趨向是無法超越的。為什麼呢？因為在「不動相」之中，趨向與不趨向都是不可得的。須菩提！一切法趨向于「色」（物質），這種趨向是無法超越的。為什麼呢？因為「色」的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于「受」（感受）、「想」（概念）、「行」（意志）、「識」（意識），這種趨向是無法超越的。為什麼呢？因為「受」、「想」、「行」、「識」的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？十二入（十二處）、十八界（十八界）也是如此。須菩提！一切法趨向于「檀那波羅蜜」（佈施的完美），這種趨向是無法超越的。為什麼呢？因為「檀那」的本質是根本不可得的，又怎麼會有趨向或不趨向的說法呢？須菩提！一切法趨向于「尸羅波羅蜜」（持戒的完美），這種趨向是無法超越的。為什麼呢？因為「尸羅」的本質

【English Translation】 English version: 'Subhuti, all dharmas (phenomena) tend towards 'permanence' (nitya), and this tendency cannot be surpassed. Why is that? Because 'permanence' is ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards 'pleasure' (sukha), 'purity' (subha), and 'self' (atman), and this tendency cannot be surpassed. Why is that? Because 'pleasure', 'purity', and 'self' are ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards 'impermanence' (anitya), 'suffering' (duhkha), 'impurity' (asubha), and 'no-self' (anatman), and this tendency cannot be surpassed. Why is that? Because 'impermanence', 'suffering', 'impurity', and 'no-self' are ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards the things of desire, and this tendency cannot be surpassed. Why is that? Because the things of desire are ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards the things of anger, the things of delusion, and the things of views, and this tendency cannot be surpassed. Why is that? Because the things of anger, the things of delusion, and the things of views are ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards 'suchness' (tathata), and this tendency cannot be surpassed. Why is that? Because in 'suchness' there is neither coming nor going. Subhuti, all dharmas tend towards 'dharmata' (the nature of dharmas), 'reality' (bhutakoti), and 'inconceivability' (acintya), and this tendency cannot be surpassed. Why is that? Because in 'dharmata', 'reality', and 'inconceivability' there is neither coming nor going. Subhuti, all dharmas tend towards 'equality' (samata), and this tendency cannot be surpassed. Why is that? Because in 'equality', tending and not tending are unattainable. Subhuti, all dharmas tend towards the 'immovable mark' (aninjya-lakshana), and this tendency cannot be surpassed. Why is that? Because in the 'immovable mark', tending and not tending are unattainable. Subhuti, all dharmas tend towards 'form' (rupa), and this tendency cannot be surpassed. Why is that? Because 'form' is ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards 'feeling' (vedana), 'perception' (samjna), 'volition' (samskara), and 'consciousness' (vijnana), and this tendency cannot be surpassed. Why is that? Because 'feeling', 'perception', 'volition', and 'consciousness' are ultimately unattainable, how can there be a question of tending or not tending? The twelve entrances (ayatana) and the eighteen realms (dhatu) are also like this. Subhuti, all dharmas tend towards 'dana paramita' (the perfection of giving), and this tendency cannot be surpassed. Why is that? Because 'dana' is ultimately unattainable, how can there be a question of tending or not tending? Subhuti, all dharmas tend towards 'sila paramita' (the perfection of morality), and this tendency cannot be surpassed. Why is that? Because 'sila' is

不可得故，云何當有趣不趣？須菩提！一切法趣羼提波羅蜜，是趣不過。何以故？羼提畢竟不可得故，云何當有趣不趣？須菩提！一切法趣毗梨耶波羅蜜，是趣不過。何以故？毗梨耶畢竟不可得故，云何當有趣不趣。須菩提！一切法趣禪那波羅蜜，是趣不過。何以故？禪那畢竟不可得故，云何當有趣不趣？須菩提！一切法趣般若波羅蜜，是趣不過。何以故？般若波羅蜜畢竟不可得故，云何當有趣不趣？須菩提！一切法趣內空，是趣不過。何以故？內空畢竟不可得故，云何當有趣不趣？須菩提！一切法趣外空，是趣不過。何以故？外空畢竟不可得故，云何當有趣不趣？須菩提！一切法趣內外空，是趣不過。何以故？內外空畢竟不可得故，云何當有趣不趣？乃至一切法趣無法有法空、是趣不過。何以故？無法有法空畢竟不可得故，云何當有趣不趣？須菩提！一切法趣四念處乃至八聖道分，是趣不過。何以故？四念處乃至八聖道分畢竟不可得故，云何當有趣不趣？須菩提！一切法趣佛十力乃至一切種智，是趣不過。何以故？一切種智中趣不趣不可得故。須菩提！一切法趣須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，是趣不過。何以故？須陀洹果乃至辟支佛道中趣不趣不可得故。須菩提！一切法趣阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本：因為不可得，怎麼會有趣向或不趣向呢？須菩提！一切法趣向羼提波羅蜜（忍辱波羅蜜），這種趣向是無法超越的。為什麼呢？因為羼提畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向毗梨耶波羅蜜（精進波羅蜜），這種趣向是無法超越的。為什麼呢？因為毗梨耶畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向禪那波羅蜜（禪定波羅蜜），這種趣向是無法超越的。為什麼呢？因為禪那畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向般若波羅蜜（智慧波羅蜜），這種趣向是無法超越的。為什麼呢？因為般若波羅蜜畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向內空，這種趣向是無法超越的。為什麼呢？因為內空畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向外空，這種趣向是無法超越的。為什麼呢？因為外空畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向內外空，這種趣向是無法超越的。為什麼呢？因為內外空畢竟是不可得的，怎麼會有趣向或不趣向呢？乃至一切法趣向無法有法空，這種趣向是無法超越的。為什麼呢？因為無法有法空畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向四念處乃至八聖道分，這種趣向是無法超越的。為什麼呢？因為四念處乃至八聖道分畢竟是不可得的，怎麼會有趣向或不趣向呢？須菩提！一切法趣向佛十力乃至一切種智（佛陀的一切智慧），這種趣向是無法超越的。為什麼呢？因為一切種智中趣向或不趣向是不可得的。須菩提！一切法趣向須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道），這種趣向是無法超越的。為什麼呢？因為須陀洹果乃至辟支佛道中趣向或不趣向是不可得的。須菩提！一切法趣向阿耨多羅三藐三菩提（無上正等正覺）

【English Translation】 English version: Because it is unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards Ksanti Paramita (Perfection of Patience), and this going towards is unsurpassable. Why? Because Ksanti is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards Virya Paramita (Perfection of Diligence), and this going towards is unsurpassable. Why? Because Virya is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards Dhyana Paramita (Perfection of Meditation), and this going towards is unsurpassable. Why? Because Dhyana is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards Prajna Paramita (Perfection of Wisdom), and this going towards is unsurpassable. Why? Because Prajna Paramita is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards inner emptiness, and this going towards is unsurpassable. Why? Because inner emptiness is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards outer emptiness, and this going towards is unsurpassable. Why? Because outer emptiness is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards inner and outer emptiness, and this going towards is unsurpassable. Why? Because inner and outer emptiness is ultimately unattainable, how can there be any going towards or not going towards? And so on, all dharmas go towards the emptiness of the non-existence of dharmas and the existence of dharmas, and this going towards is unsurpassable. Why? Because the emptiness of the non-existence of dharmas and the existence of dharmas is ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards the Four Foundations of Mindfulness and up to the Eightfold Noble Path, and this going towards is unsurpassable. Why? Because the Four Foundations of Mindfulness and up to the Eightfold Noble Path are ultimately unattainable, how can there be any going towards or not going towards? Subhuti! All dharmas go towards the Ten Powers of the Buddha and up to all-knowing wisdom (Buddha's omniscience), and this going towards is unsurpassable. Why? Because in all-knowing wisdom, going towards or not going towards is unattainable. Subhuti! All dharmas go towards the fruit of Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), and Pratyekabuddha path (Solitary Buddha path), and this going towards is unsurpassable. Why? Because in the fruit of Srotapanna and up to the Pratyekabuddha path, going towards or not going towards is unattainable. Subhuti! All dharmas go towards Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment)

提，是趣不過。何以故？阿耨多羅三藐三菩提中趣不趣不可得故。須菩提！一切法趣須陀洹乃至佛，是趣不過。何以故？須陀洹乃至佛中趣不趣不可得故。」

須菩提白佛言：「世尊！是深般若波羅蜜，誰能信解者？」

佛告須菩提：「有菩薩摩訶薩，先於諸佛所久行六波羅蜜，善根純熟，供養無數百千萬億諸佛，與善知識相隨，是輩人能信解是深般若波羅蜜。」

須菩提白佛言：「世尊！能信解是深般若波羅蜜者，有何等性？何等相？何等貌？」

佛言：「欲瞋癡斷離是性相貌，是菩薩摩訶薩則能信解深般若波羅蜜。」

◎摩訶般若波羅蜜經趣智品第五十三

須菩提白佛言：「世尊！是諸菩薩摩訶薩解深般若波羅蜜者，當趣何所？」

佛告須菩提：「是菩薩摩訶薩解深般若波羅蜜，當趣一切種智。」

須菩提白佛言：「世尊！是菩薩摩訶薩能趣一切種智者，則為一切眾生所歸趣修般若波羅蜜故。世尊！修般若波羅蜜即是修一切法。世尊！無所修是修般若波羅蜜；不受修、壞修是修般若波羅蜜。」

佛告須菩提：「何法壞故，般若波羅蜜為壞修？」

「世尊！色壞故，般若波羅蜜為壞修；受想行識、十二處、十八界壞故，般若波羅蜜為壞修；我乃至知

者見者壞故，般若波羅蜜為壞修。世尊！檀那波羅蜜壞故，般若波羅蜜為壞修；乃至般若波羅蜜壞故，般若波羅蜜為壞修。內空乃至無法有法空，四念處乃至十八不共法，須陀洹果乃至一切種智壞故，般若波羅蜜為壞修。」

佛言：「如是，如是！須菩提！色壞故，般若波羅蜜為壞修；乃至一切種智壞故，般若波羅蜜為壞修。」

爾時佛告須菩提：「是深般若波羅蜜中，阿惟越致菩薩摩訶薩應當驗知。若菩薩摩訶薩於是深般若波羅蜜中不著，當知是阿惟越致相。禪那波羅蜜乃至檀那波羅蜜中不著，四念處乃至一切種智中不著，當知是阿惟越致。若阿惟越致菩薩摩訶薩行深般若波羅蜜時，不以他語為堅要，亦不隨他教行。阿惟越致菩薩摩訶薩不為欲心、瞋心、癡心所牽。若阿惟越致菩薩摩訶薩，不遠離六波羅蜜。若阿惟越致菩薩摩訶薩，聞說深般若波羅蜜時，心不驚不沒不怖不畏不悔，歡喜樂聞、受持讀誦、正憶念、如說行。須菩提！當知是菩薩先世已問是深般若波羅蜜中事，已受持讀誦說、正憶念。何以故？是菩薩摩訶薩有大威德故，聞是深般若波羅蜜，心不驚不怖不畏不沒不悔，歡喜樂聞、受持讀誦、正憶念。」

須菩提白佛言：「世尊！若菩薩摩訶薩聞深般若波羅蜜，不驚不怖乃至正憶念。世

【現代漢語翻譯】現代漢語譯本：須菩提說：『世尊，因為能見者（指修行者）和所見之法（指修行所證得的境界）都會壞滅，所以般若波羅蜜（智慧的完美）是用來破除執著的修行。世尊，因為佈施波羅蜜（檀那波羅蜜，慷慨的完美）會壞滅，所以般若波羅蜜是用來破除執著的修行；乃至因為般若波羅蜜會壞滅，所以般若波羅蜜是用來破除執著的修行。從內空（對內在的空性認知）乃至無法有法空（對一切法無自性的認知），從四念處（四種禪修方法）乃至十八不共法（佛陀獨有的十八種功德），從須陀洹果（初果，入流果）乃至一切種智（佛陀的智慧）都會壞滅，所以般若波羅蜜是用來破除執著的修行。』佛陀說：『是的，是的！須菩提！因為色（物質現象）會壞滅，所以般若波羅蜜是用來破除執著的修行；乃至因為一切種智會壞滅，所以般若波羅蜜是用來破除執著的修行。』這時，佛陀告訴須菩提：『在這甚深的般若波羅蜜中，阿惟越致菩薩摩訶薩（不退轉菩薩）應當去驗證和了解。如果菩薩摩訶薩在這甚深的般若波羅蜜中不執著，應當知道這是阿惟越致的特徵。在禪那波羅蜜（禪定的完美）乃至佈施波羅蜜中不執著，在四念處乃至一切種智中不執著，應當知道這是阿惟越致的特徵。如果阿惟越致菩薩摩訶薩在修行甚深般若波羅蜜時，不把其他人的言語當作堅實的依靠，也不隨從他人的教導而行。阿惟越致菩薩摩訶薩不會被慾望、嗔恨、愚癡之心所牽引。如果阿惟越致菩薩摩訶薩，不遠離六波羅蜜（六種到達彼岸的修行方法）。如果阿惟越致菩薩摩訶薩，聽到宣說甚深般若波羅蜜時，內心不會驚慌、沮喪、恐懼、害怕、後悔，而是歡喜地樂於聽聞、接受、持誦、正確地憶念、並如所說地去實踐。須菩提！應當知道這位菩薩前世已經問過關於這甚深般若波羅蜜的事情，已經接受、持誦、宣說、正確地憶念。為什麼呢？因為這位菩薩摩訶薩有大威德，所以聽到這甚深般若波羅蜜時，內心不會驚慌、恐懼、害怕、沮喪、後悔，而是歡喜地樂於聽聞、接受、持誦、正確地憶念。』須菩提對佛陀說：『世尊！如果菩薩摩訶薩聽到甚深般若波羅蜜，不驚慌、不恐懼乃至正確地憶念。』

【English Translation】 English version: Subhuti said, 'World Honored One, because the seer (referring to the practitioner) and the seen (referring to the states attained through practice) are subject to decay, therefore, the Prajnaparamita (perfection of wisdom) is practiced to break attachments. World Honored One, because the Danaparamita (perfection of generosity) is subject to decay, therefore, the Prajnaparamita is practiced to break attachments; and so on, until because the Prajnaparamita is subject to decay, therefore, the Prajnaparamita is practiced to break attachments. From inner emptiness (the realization of emptiness within) to the emptiness of no-dharma and dharma (the realization of the non-inherent existence of all phenomena), from the four foundations of mindfulness to the eighteen unique qualities of a Buddha, from the Srotapanna fruit (the first stage of enlightenment) to the omniscient wisdom (Buddha's wisdom), all are subject to decay, therefore, the Prajnaparamita is practiced to break attachments.' The Buddha said, 'So it is, so it is! Subhuti! Because form (material phenomena) is subject to decay, therefore, the Prajnaparamita is practiced to break attachments; and so on, until because the omniscient wisdom is subject to decay, therefore, the Prajnaparamita is practiced to break attachments.' Then, the Buddha told Subhuti, 'In this profound Prajnaparamita, an Avinivartaniya Bodhisattva Mahasattva (a non-retrogressing Bodhisattva) should verify and understand. If a Bodhisattva Mahasattva does not cling to this profound Prajnaparamita, it should be known that this is a characteristic of an Avinivartaniya. Not clinging to the Dhyanaparamita (perfection of meditation) and so on to the Danaparamita, not clinging to the four foundations of mindfulness and so on to the omniscient wisdom, it should be known that this is a characteristic of an Avinivartaniya. If an Avinivartaniya Bodhisattva Mahasattva, when practicing the profound Prajnaparamita, does not take the words of others as a firm reliance, nor does he follow the teachings of others. An Avinivartaniya Bodhisattva Mahasattva is not led by desires, hatred, or ignorance. If an Avinivartaniya Bodhisattva Mahasattva does not abandon the six paramitas (six perfections of practice). If an Avinivartaniya Bodhisattva Mahasattva, when hearing the profound Prajnaparamita being taught, does not feel startled, depressed, fearful, afraid, or regretful, but joyfully delights in hearing, accepting, reciting, correctly remembering, and practicing as taught. Subhuti! It should be known that this Bodhisattva has already inquired about the matters of this profound Prajnaparamita in previous lives, has already accepted, recited, taught, and correctly remembered it. Why is that? Because this Bodhisattva Mahasattva has great power, therefore, when hearing this profound Prajnaparamita, his mind is not startled, fearful, afraid, depressed, or regretful, but joyfully delights in hearing, accepting, reciting, and correctly remembering it.' Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva hears the profound Prajnaparamita, and is not startled, not fearful, and so on to correctly remembering it.'

尊！是菩薩摩訶薩云何行是般若波羅蜜？」

佛言：「隨順一切種智心，是菩薩摩訶薩應如是行般若波羅蜜。」

「世尊！云何名隨順一切種智心，是菩薩摩訶薩應如是行般若波羅蜜？」

佛言：「以空隨順，是為菩薩摩訶薩行深般若波羅蜜。以無相、無作、無所有、不生不滅不垢不凈隨順，是菩薩摩訶薩應如是行般若波羅蜜。以如夢、幻、焰、響、化隨順，是行般若波羅蜜。」

須菩提白佛言：「佛說以空隨順乃至如夢如幻隨順，是行般若波羅蜜。世尊！是菩薩摩訶薩行何法，若色、若受想行識乃至一切種智？」

佛告須菩提：「菩薩摩訶薩不行色、不行受想行識，乃至不行一切種智。何以故？是菩薩行處，無作法、無壞法，無所從來亦無所去，無住處，是法不可數、無有量。若無數無量，是法不可得，不可以色得乃至不可以一切種智得。何以故？色即是薩婆若，薩婆若即是色。乃至一切種智即是薩婆若，薩婆若即是一切種智。若色如相乃至一切種智如相，皆是一如，無二無別。色如相、薩婆若如相，一如，無二無別。乃至一切種智亦如是。」

◎摩訶般若波羅蜜經卷第十五

天監十一年壬辰，歲使持節散騎常侍、都尉江州諸軍鎮南將軍、開府儀同三司、江州刺吏、建

【現代漢語翻譯】現代漢語譯本：「尊者！菩薩摩訶薩（菩薩中的大菩薩）如何修行般若波羅蜜（以智慧到達彼岸）？」佛說：「隨順一切種智（佛陀的智慧）的心，這位菩薩摩訶薩應當這樣修行般若波羅蜜。」「世尊！如何稱為隨順一切種智的心，這位菩薩摩訶薩應當這樣修行般若波羅蜜？」佛說：「以空隨順，這是菩薩摩訶薩修行甚深般若波羅蜜。以無相、無作、無所有、不生不滅、不垢不凈隨順，這位菩薩摩訶薩應當這樣修行般若波羅蜜。以如夢、幻、焰、響、化隨順，這是修行般若波羅蜜。」須菩提（佛陀的弟子）對佛說：「佛說以空隨順乃至如夢如幻隨順，這是修行般若波羅蜜。世尊！這位菩薩摩訶薩修行什麼法，無論是色（物質）、受（感受）、想（思維）、行（意志）、識（意識），乃至一切種智？」佛告訴須菩提：「菩薩摩訶薩不執著於色，不執著于受想行識，乃至不執著於一切種智。為什麼呢？這位菩薩的修行之處，沒有造作之法，沒有壞滅之法，沒有從哪裡來也沒有到哪裡去，沒有住處，這個法不可計數、沒有限量。如果無數無量，這個法就不可得，不可以色得到，乃至不可以一切種智得到。為什麼呢？色即是薩婆若（一切智），薩婆若即是色。乃至一切種智即是薩婆若，薩婆若即是一切種智。如果色如其相，乃至一切種智如其相，都是一樣的，沒有二樣沒有分別。色如其相，薩婆若如其相，一樣，沒有二樣沒有分別。乃至一切種智也是這樣。」《摩訶般若波羅蜜經》卷第十五天監十一年壬辰，歲使持節散騎常侍、都尉江州諸軍鎮南將軍、開府儀同三司、江州刺史、建

【English Translation】 English version: 「Venerable One! How does a Bodhisattva Mahasattva (a great Bodhisattva) practice Prajna Paramita (the perfection of wisdom)?」 The Buddha said, 「With a mind that accords with all-knowing wisdom (Buddha's wisdom), that Bodhisattva Mahasattva should practice Prajna Paramita in this way.」「World Honored One! How is it called a mind that accords with all-knowing wisdom, that a Bodhisattva Mahasattva should practice Prajna Paramita in this way?」 The Buddha said, 「By according with emptiness, this is how a Bodhisattva Mahasattva practices profound Prajna Paramita. By according with no-form, no-action, no-possession, no-birth, no-death, no-defilement, no-purity, that Bodhisattva Mahasattva should practice Prajna Paramita in this way. By according with what is like a dream, an illusion, a flame, an echo, a magical creation, this is practicing Prajna Paramita.」 Subhuti (a disciple of the Buddha) said to the Buddha, 「The Buddha said that by according with emptiness, and even according with what is like a dream or an illusion, this is practicing Prajna Paramita. World Honored One! What Dharma does this Bodhisattva Mahasattva practice, whether it is form (materiality), sensation, perception, volition, consciousness, or even all-knowing wisdom?」 The Buddha told Subhuti, 「A Bodhisattva Mahasattva does not cling to form, does not cling to sensation, perception, volition, consciousness, and does not even cling to all-knowing wisdom. Why? Because the place of practice of this Bodhisattva has no created Dharma, no destroyed Dharma, no coming from anywhere, no going anywhere, no dwelling place. This Dharma is uncountable and immeasurable. If it is countless and immeasurable, this Dharma is unattainable. It cannot be attained by form, and it cannot be attained by all-knowing wisdom. Why? Because form is Sarvajna (all-knowing), and Sarvajna is form. Even all-knowing wisdom is Sarvajna, and Sarvajna is all-knowing wisdom. If form is like its appearance, and even all-knowing wisdom is like its appearance, they are all the same, without duality or difference. Form is like its appearance, Sarvajna is like its appearance, they are the same, without duality or difference. Even all-knowing wisdom is also like this.」 The Fifteenth Scroll of the Mahaprajnaparamita Sutra In the eleventh year of Tianjian, the year of Ren Chen, the envoy holding the festival, the attendant of the scattered riders, the general of the town of Jiangzhou, the general of the army of Jiangzhou, the opening of the government with the three divisions, the governor of Jiangzhou, and the establishment of

安王蕭偉，敬造眾經一千卷流通，愿神徽鑑於六道，清猷□□□□，□明靈聿輔，景福咸臻，深信堅明，大悲增上，照[王*眾]中之奧理，得像□□□□。□情捨身命財，護持正修菩提行，專向一乘，苞舉群生，導達形□□，□□□真實相，俱憩道場。大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十六

後秦龜茲國三藏鳩摩羅什譯

◎大如品第五十四(丹本大如相品)

爾時欲界諸天子、色界諸天子，以天末栴檀香，以天青蓮華、赤蓮華、紅蓮華、白蓮華遙散佛上，來至佛所，頂禮佛足，一面住，白佛言：「世尊！諸佛阿耨多羅三藐三菩提甚深，難見難解，不可思惟知。微妙寂滅智者能知，一切世間所不能信。何以故？是深般若波羅蜜中如是說：『色即是薩婆若，薩婆若即是色。乃至一切種智即是薩婆若，薩婆若即是一切種智。色如相、薩婆若如相，是一如，無二無別。乃至一切種智如相、薩婆若如相，一如，無二無別。』」

佛告欲、色界諸天子：「如是，如是！諸天子！色即是薩婆若，薩婆若即是色。乃至一切種智即是薩婆若，薩婆若即是一切種智。色如相乃至一切種智如相，一如，無二無別。諸天子！以是義故，佛初成道時，心樂

【現代漢語翻譯】現代漢語譯本：安王蕭偉，恭敬地製造了一千卷經書流通，愿神明鑑察於六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），清明的謀劃能夠彰顯，光明靈驗的輔助，美好的福報全部到來，深深地相信並堅定明瞭，大慈大悲之心更加增長，照見[王*眾]（指大眾）之中的奧妙真理，得到如同（佛的）形象（般智慧）。捨棄情愛、身命和財產，護持正法，修行菩提之道，專心趨向一乘（指唯一的成佛之道），包容救度一切眾生，引導他們到達（佛的）境界，證悟真實之相，一同安息于道場。

《摩訶般若波羅蜜經》卷第十六

後秦龜茲國三藏鳩摩羅什譯

◎大如品第五十四（丹本大如相品）

那時，欲界諸天子、色界諸天子，用天上的末栴檀香，以及天上的青蓮花、赤蓮花、紅蓮花、白蓮花，遙遠地散在佛的上方，來到佛的處所，頂禮佛足，在一旁站立，對佛說：『世尊！諸佛的阿耨多羅三藐三菩提（無上正等正覺）非常深奧，難以見到，難以理解，不可思議，難以用思維去認知。只有微妙寂滅的智者才能瞭解，一切世間的人都不能相信。為什麼呢？因為在深奧的般若波羅蜜（以智慧到達彼岸）中是這樣說的：『色（物質現象）就是薩婆若（一切智），薩婆若就是色。乃至一切種智（佛陀所具有的一切智慧）就是薩婆若，薩婆若就是一切種智。色的如相（真實不變的性質）、薩婆若的如相，是一樣的，沒有兩個，沒有差別。乃至一切種智的如相、薩婆若的如相，是一樣的，沒有兩個，沒有差別。』

佛告訴欲界、色界諸天子：『是這樣的，是這樣的！諸天子！色就是薩婆若，薩婆若就是色。乃至一切種智就是薩婆若，薩婆若就是一切種智。色的如相乃至一切種智的如相，是一樣的，沒有兩個，沒有差別。諸天子！因為這個道理，佛最初成道的時候，心中歡喜』

【English Translation】 English version: King An, Xiao Wei, respectfully commissioned the creation and distribution of one thousand volumes of scriptures, wishing that the divine spirits would observe the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell), that clear plans would be manifested, that bright and efficacious assistance would be given, that auspicious blessings would all arrive, that deep faith would be established and clearly understood, that great compassion would increase, that the profound truths within the [king*multitude] (referring to the masses) would be illuminated, and that wisdom like the image of the Buddha would be attained. Abandoning affection, life, and possessions, upholding the righteous Dharma, practicing the path of Bodhi, focusing solely on the One Vehicle (referring to the single path to Buddhahood), embracing and saving all sentient beings, guiding them to the realm of the Buddha, realizing the true nature of reality, and together resting in the sacred place of enlightenment.

The Mahāprajñāpāramitā Sūtra, Volume 16

Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty

◎ Chapter 54: The Great Suchness (Dan version: The Chapter on the Aspect of Great Suchness)

At that time, the gods of the Desire Realm and the gods of the Form Realm, using heavenly sandalwood incense and heavenly blue lotuses, red lotuses, pink lotuses, and white lotuses, scattered them from afar above the Buddha. They came to the Buddha's place, bowed at the Buddha's feet, stood to one side, and said to the Buddha: 'World Honored One! The Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) of all Buddhas is extremely profound, difficult to see, difficult to understand, inconceivable, and difficult to know through thought. Only those with subtle and tranquil wisdom can understand it, and all people in the world cannot believe it. Why is that? Because in the profound Prajñāpāramitā (Perfection of Wisdom) it is said: 『Form (material phenomena) is Sarvajña (All-Knowing Wisdom), and Sarvajña is form. Even all-knowing wisdom (all the wisdom possessed by the Buddha) is Sarvajña, and Sarvajña is all-knowing wisdom. The suchness (true unchanging nature) of form, the suchness of Sarvajña, are the same, not two, and without difference. Even the suchness of all-knowing wisdom, the suchness of Sarvajña, are the same, not two, and without difference.』

The Buddha said to the gods of the Desire and Form Realms: 'It is so, it is so! Gods! Form is Sarvajña, and Sarvajña is form. Even all-knowing wisdom is Sarvajña, and Sarvajña is all-knowing wisdom. The suchness of form, even the suchness of all-knowing wisdom, are the same, not two, and without difference. Gods! Because of this reason, when the Buddha first attained enlightenment, his heart was joyful.'

默然，不樂說法。何以故？是諸佛阿耨多羅三藐三菩提法甚深，難見難解，不可思惟知。微妙寂滅智者能知，一切世間所不能信。何以故？阿耨多羅三藐三菩提，無得者、無得處、無得時，是名諸法甚深相，所謂無有二法。諸天子！如虛空甚深故，是法甚深。如甚深故，是法甚深。法性甚深、實際甚深，不可思議、無邊甚深故，是法甚深。無來無去甚深故，是法甚深。不生不滅、無垢無凈、無知無得甚深故，是法甚深。諸天子！我甚深乃至知者、見者甚深故，是法甚深。諸天子！色甚深、受想行識甚深故，是法甚深。檀那波羅蜜甚深，乃至般若波羅蜜甚深故，是法甚深。內空乃至無法有法空甚深故，是法甚深。四念處甚深，乃至一切種智甚深故，是法甚深。」

爾時欲、色界諸天子白佛言：「世尊！是所說法，一切世間所不能信。世尊！是甚深法不為受色故說，不為舍色故說。不為受受想行識故說，不為舍受想行識故說。不為受須陀洹果故說，不為舍須陀洹果故說。乃至不為受一切種智故說，不為舍一切種智故說。說諸世間皆受著行，所謂色是我、是我所，受想行識是我、是我所，乃至十八不共法是我、是我所。須陀洹果是我、是我所，乃至一切種智是我、是我所。」

佛告諸天子：「如是，如是！諸天

【現代漢語翻譯】現代漢語譯本：（佛陀）默然不語，不樂意說法。為什麼呢？因為諸佛的阿耨多羅三藐三菩提法（無上正等正覺）非常深奧，難以見到，難以理解，不可用思維去認知。只有微妙寂滅的智者才能瞭解，一切世間的人都不能相信。為什麼呢？阿耨多羅三藐三菩提，沒有得到的人，沒有得到的地方，沒有得到的時間，這就是諸法甚深的相貌，也就是沒有兩種對立的法。諸位天子！如同虛空一樣深邃，所以此法深邃。因為深邃，所以此法深邃。法性深邃、實際深邃，不可思議、無邊無際的深邃，所以此法深邃。無來無去深邃，所以此法深邃。不生不滅、無垢無凈、無知無得深邃，所以此法深邃。諸位天子！我（佛陀）的深邃乃至知者、見者的深邃，所以此法深邃。諸位天子！色（物質）深邃、受（感受）想（思維）行（意志）識（意識）深邃，所以此法深邃。檀那波羅蜜（佈施波羅蜜）深邃，乃至般若波羅蜜（智慧波羅蜜）深邃，所以此法深邃。內空（內六處空）乃至無法有法空（一切法皆空）深邃，所以此法深邃。四念處（四種觀想）深邃，乃至一切種智（佛陀的智慧）深邃，所以此法深邃。

當時，欲界諸天子對佛說：『世尊！您所說的法，一切世間的人都不能相信。世尊！這深奧的法不是爲了接受色（物質）而說，也不是爲了捨棄色（物質）而說。不是爲了接受受（感受）想（思維）行（意志）識（意識）而說，也不是爲了捨棄受（感受）想（思維）行（意志）識（意識）而說。不是爲了接受須陀洹果（初果）而說，也不是爲了捨棄須陀洹果（初果）而說。乃至不是爲了接受一切種智（佛陀的智慧）而說，也不是爲了捨棄一切種智（佛陀的智慧）而說。世間的人都執著于各種行為，認為色（物質）是『我』、是『我的』，受（感受）想（思維）行（意志）識（意識）是『我』、是『我的』，乃至十八不共法（佛陀獨有的十八種功德）是『我』、是『我的』。須陀洹果（初果）是『我』、是『我的』，乃至一切種智（佛陀的智慧）是『我』、是『我的』。』

佛陀告訴諸天子：『是這樣的，是這樣的！諸位天子！'

【English Translation】 English version: He remained silent, not delighting in speaking the Dharma. Why is that? It is because the Anuttara-samyak-sambodhi (supreme perfect enlightenment) Dharma of all Buddhas is extremely profound, difficult to see, difficult to understand, and cannot be comprehended by thought. Only the wise who have attained subtle quiescence can know it, and all beings in the world cannot believe it. Why is that? Anuttara-samyak-sambodhi has no one who attains it, no place where it is attained, and no time when it is attained. This is called the profound aspect of all dharmas, which is to say there are no two dharmas. O sons of gods! Just as space is profound, so is this Dharma profound. Because it is profound, so is this Dharma profound. The nature of Dharma is profound, the reality is profound, inconceivable, and boundless in its profundity, so this Dharma is profound. Because it is profound in having no coming and no going, so this Dharma is profound. Because it is profound in having no birth and no death, no defilement and no purity, no knowing and no attaining, so this Dharma is profound. O sons of gods! My (Buddha's) profundity, even the profundity of the knower and the seer, so this Dharma is profound. O sons of gods! Form (rupa) is profound, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are profound, so this Dharma is profound. Dana paramita (perfection of giving) is profound, up to prajna paramita (perfection of wisdom) is profound, so this Dharma is profound. Inner emptiness (emptiness of the six internal sense bases) up to the emptiness of no-dharma and dharma (emptiness of all dharmas) is profound, so this Dharma is profound. The four foundations of mindfulness (four contemplations) are profound, up to all-knowing wisdom (Buddha's wisdom) is profound, so this Dharma is profound.』

At that time, the gods of the desire realm said to the Buddha: 『World Honored One! This Dharma that you have spoken, all beings in the world cannot believe. World Honored One! This profound Dharma is not spoken for the sake of accepting form (rupa), nor is it spoken for the sake of abandoning form (rupa). It is not spoken for the sake of accepting feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), nor is it spoken for the sake of abandoning feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). It is not spoken for the sake of accepting the Srotapanna fruit (stream-enterer), nor is it spoken for the sake of abandoning the Srotapanna fruit (stream-enterer). Up to, it is not spoken for the sake of accepting all-knowing wisdom (Buddha's wisdom), nor is it spoken for the sake of abandoning all-knowing wisdom (Buddha's wisdom). The beings of the world are all attached to various actions, thinking that form (rupa) is 『I』 and 『mine』, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are 『I』 and 『mine』, up to the eighteen unique qualities of a Buddha are 『I』 and 『mine』. The Srotapanna fruit (stream-enterer) is 『I』 and 『mine』, up to all-knowing wisdom (Buddha's wisdom) is 『I』 and 『mine』.』

The Buddha told the gods: 『It is so, it is so! O sons of gods!』

子！是法非為受色故說，非為舍色故說，乃至非為受一切種智故說，非為舍一切種智故說。諸天子！若有菩薩為受色故行，乃至為受一切種智故行，是菩薩不能修般若波羅蜜，不能修禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜，不能修檀那波羅蜜，乃至不能修一切種智。」

須菩提白佛言：「世尊！是法隨順一切法。云何是法隨順一切法？」

「是法隨順般若波羅蜜，乃至隨順檀那波羅蜜。是法隨順內空，乃至隨順無法有法空。是法隨順四念處，乃至隨順一切種智。是法無礙，不礙於色、不礙受想行識，乃至不礙一切種智。諸天子！是法名無礙相，如虛空等故，如、法性、法住、實際、不可思議性等故，空、無相、無作等故。是法不生相，色不生不可得故，受想行識不生不可得故，乃至一切種智不生不可得故。是法無處，色處不可得故，受想行識處不可得故，乃至一切種智處不可得故。」

是時欲、色界諸天子白佛言：「世尊！須菩提是佛子，隨佛口生。何以故？須菩提所說皆與空合。」

爾時須菩提語諸天子：「汝等言：『須菩提是佛子，隨佛生。』云何為隨佛生？諸天子！如相故，須菩提隨佛生。何以故？如來如相不來不去，須菩提如相亦不來不去，是故須菩提隨佛生。複次

【現代漢語翻譯】現代漢語譯本：『諸位！此法（指般若波羅蜜）不是爲了執取色（物質現象）而說，也不是爲了捨棄色而說，乃至不是爲了執取一切種智（佛陀的智慧）而說，也不是爲了捨棄一切種智而說。諸位天子！如果有菩薩爲了執取色而修行，乃至爲了執取一切種智而修行，這位菩薩就不能修習般若波羅蜜，不能修習禪那波羅蜜（禪定），毗梨耶波羅蜜（精進），羼提波羅蜜（忍辱），尸羅波羅蜜（持戒），不能修習檀那波羅蜜（佈施），乃至不能修習一切種智。』須菩提對佛說：『世尊！此法是隨順一切法的。如何說此法是隨順一切法呢？』『此法隨順般若波羅蜜，乃至隨順檀那波羅蜜。此法隨順內空（內在的空性），乃至隨順無法有法空（既無有法也無非法之空性）。此法隨順四念處（四種觀想方法），乃至隨順一切種智。此法是無礙的，不障礙色，不障礙受、想、行、識（五蘊），乃至不障礙一切種智。諸位天子！此法名為無礙相，因為它如同虛空一樣，如同真如、法性、法住、實際、不可思議性一樣，如同空、無相、無作一樣。此法是不生之相，因為色不生是不可得的，受、想、行、識不生是不可得的，乃至一切種智不生是不可得的。此法無處所，因為色之處所是不可得的，受、想、行、識之處所是不可得的，乃至一切種智之處所是不可得的。』這時，欲界諸天子對佛說：『世尊！須菩提是佛子，是隨佛口而生的。為什麼呢？因為須菩提所說的一切都與空性相合。』那時，須菩提對諸天子說：『你們說：『須菩提是佛子，隨佛而生。』如何說是隨佛而生呢？諸位天子！因為如相的緣故，須菩提是隨佛而生的。為什麼呢？因為如來如相是不來不去的，須菩提如相也是不來不去的，所以須菩提是隨佛而生的。』

【English Translation】 English version: 'Sons! This Dharma (referring to Prajna Paramita) is not taught for the sake of grasping form (material phenomena), nor for the sake of abandoning form, and so on, not for the sake of grasping all-knowing wisdom (Buddha's wisdom), nor for the sake of abandoning all-knowing wisdom. Sons of gods! If there is a Bodhisattva who practices for the sake of grasping form, and so on, up to practicing for the sake of grasping all-knowing wisdom, this Bodhisattva cannot cultivate Prajna Paramita, cannot cultivate Dhyana Paramita (meditation), Virya Paramita (diligence), Kshanti Paramita (patience), Sila Paramita (morality), cannot cultivate Dana Paramita (generosity), and so on, cannot cultivate all-knowing wisdom.' Subhuti said to the Buddha: 'World Honored One! This Dharma is in accordance with all Dharmas. How is this Dharma in accordance with all Dharmas?' 'This Dharma is in accordance with Prajna Paramita, and so on, in accordance with Dana Paramita. This Dharma is in accordance with inner emptiness, and so on, in accordance with the emptiness of neither existence nor non-existence. This Dharma is in accordance with the four foundations of mindfulness, and so on, in accordance with all-knowing wisdom. This Dharma is unobstructed, not obstructing form, not obstructing sensation, perception, volition, consciousness (the five aggregates), and so on, not obstructing all-knowing wisdom. Sons of gods! This Dharma is called the unobstructed aspect, because it is like space, like Suchness, Dharmata, Dharma-sthiti, Reality, inconceivable nature, like emptiness, signlessness, and non-action. This Dharma is the aspect of non-arising, because the non-arising of form is unattainable, the non-arising of sensation, perception, volition, consciousness is unattainable, and so on, the non-arising of all-knowing wisdom is unattainable. This Dharma has no place, because the place of form is unattainable, the place of sensation, perception, volition, consciousness is unattainable, and so on, the place of all-knowing wisdom is unattainable.' At that time, the gods of the desire realm said to the Buddha: 'World Honored One! Subhuti is a son of the Buddha, born from the Buddha's mouth. Why? Because everything Subhuti says is in accordance with emptiness.' Then, Subhuti said to the gods: 'You say: 'Subhuti is a son of the Buddha, born from the Buddha.' How is it said that he is born from the Buddha? Sons of gods! Because of the aspect of Suchness, Subhuti is born from the Buddha. Why? Because the Tathagata's Suchness does not come or go, Subhuti's Suchness also does not come or go, therefore Subhuti is born from the Buddha.'

，須菩提從本以來隨佛生。何以故？如來如相即是一切法如相，一切法如相即是如來如相。是如相中亦無如相，是故須菩提為隨佛生。複次，如來如常住相，須菩提如亦常住相。如來如相無異無別，須菩提如相亦如是無異無別。是故須菩提為隨佛生。如來如相無有礙處，一切法如相亦無礙處。是如來如相、一切法如相，一如，無二無別。是如相無作，終不不如，是故是如相一如，無二無別，是故須菩提為隨佛生。如來如相一切處無念無別，須菩提如相亦如是一切處無念無別。如來如相不異不別不可得，須菩提如相亦如是。以是故，須菩提為隨佛生。如來如相不遠離諸法如相，是如終不不如，是故須菩提如不異故，為隨佛生，亦無所隨。複次，如來如相不過去不未來不現在，諸法如相亦不過去不未來不現在，是故須菩提為隨佛生。複次，如來如不在過去如中，過去如不在如來如中。如來如不在未來如中，未來如不在如來如中。如來如不在現在如中，現在如不在如來如中。過去未來現在如、如來如，一如，無二無別。色如、如來如，受想行識如、如來如，是色如、受想行識如、如來如，一如，無二無別。我如乃至知者見者如、如來如，一如，無二無別。檀那波羅蜜如乃至般若波羅蜜如、內空如乃至無法有法空如、四念處如

【現代漢語翻譯】現代漢語譯本：須菩提（Subhuti）從根本上來說是隨佛陀（如來，Tathagata）的法性而生的。為什麼這樣說呢？因為如來的法性（如相，Tathata）與一切法的法性是一致的，一切法的法性與如來的法性也是一致的。在這法性之中，也沒有一個獨立的法性存在，所以說須菩提是隨佛陀的法性而生的。再者，如來的法性是常住不變的，須菩提的法性也是常住不變的。如來的法性沒有差異也沒有分別，須菩提的法性也是如此，沒有差異也沒有分別。所以說須菩提是隨佛陀的法性而生的。如來的法性沒有障礙之處，一切法的法性也沒有障礙之處。如來的法性和一切法的法性，是一致的，沒有二樣也沒有分別。這法性是無為的，終究不會改變，所以說這法性是一致的，沒有二樣也沒有分別，所以說須菩提是隨佛陀的法性而生的。如來的法性在一切處都沒有念頭和分別，須菩提的法性也是如此，在一切處都沒有念頭和分別。如來的法性沒有差異也沒有分別，是不可得的，須菩提的法性也是如此。因此，須菩提是隨佛陀的法性而生的。如來的法性不離諸法的法性，這法性終究不會改變，所以說須菩提的法性不異於如來的法性，是隨佛陀的法性而生的，但實際上也沒有什麼可隨的。再者，如來的法性不屬於過去、未來或現在，諸法的法性也不屬於過去、未來或現在，所以說須菩提是隨佛陀的法性而生的。再者，如來的法性不在過去的法性之中，過去的法性也不在如來的法性之中。如來的法性不在未來的法性之中，未來的法性也不在如來的法性之中。如來的法性不在現在的法性之中，現在的法性也不在如來的法性之中。過去、未來、現在的法性與如來的法性，是一致的，沒有二樣也沒有分別。色（rupa）的法性、如來的法性，受（vedana）、想（samjna）、行（samskara）、識（vijnana）的法性、如來的法性，這色、受、想、行、識的法性、如來的法性，是一致的，沒有二樣也沒有分別。我的法性乃至知者、見者的法性、如來的法性，是一致的，沒有二樣也沒有分別。佈施波羅蜜（dana paramita）的法性乃至般若波羅蜜（prajna paramita）的法性、內空（adhyatma sunyata）的法性乃至無法有法空（abhava-svabhava sunyata）的法性、四念處（cattaro satipatthana）的法性

【English Translation】 English version: Subhuti, from the very beginning, is born following the Dharma-nature of the Buddha (Tathagata). Why is that? Because the Tathata (suchness, Dharma-nature) of the Tathagata is identical to the Tathata of all dharmas, and the Tathata of all dharmas is identical to the Tathata of the Tathagata. Within this Tathata, there is also no separate Tathata, therefore it is said that Subhuti is born following the Buddha's Dharma-nature. Furthermore, the Tathata of the Tathagata is of a permanent nature, and the Tathata of Subhuti is also of a permanent nature. The Tathata of the Tathagata has no difference or distinction, and the Tathata of Subhuti is also the same, without difference or distinction. Therefore, it is said that Subhuti is born following the Buddha's Dharma-nature. The Tathata of the Tathagata has no obstruction, and the Tathata of all dharmas also has no obstruction. The Tathata of the Tathagata and the Tathata of all dharmas are one, without duality or distinction. This Tathata is unconditioned, and will never change, therefore this Tathata is one, without duality or distinction, and therefore it is said that Subhuti is born following the Buddha's Dharma-nature. The Tathata of the Tathagata has no thought or distinction in all places, and the Tathata of Subhuti is also the same, having no thought or distinction in all places. The Tathata of the Tathagata has no difference or distinction and is unattainable, and the Tathata of Subhuti is also the same. Therefore, Subhuti is born following the Buddha's Dharma-nature. The Tathata of the Tathagata is not separate from the Tathata of all dharmas, and this Tathata will never change, therefore the Tathata of Subhuti is not different, and is born following the Buddha's Dharma-nature, but in reality there is nothing to follow. Furthermore, the Tathata of the Tathagata does not belong to the past, future, or present, and the Tathata of all dharmas also does not belong to the past, future, or present, therefore it is said that Subhuti is born following the Buddha's Dharma-nature. Furthermore, the Tathata of the Tathagata is not in the Tathata of the past, and the Tathata of the past is not in the Tathata of the Tathagata. The Tathata of the Tathagata is not in the Tathata of the future, and the Tathata of the future is not in the Tathata of the Tathagata. The Tathata of the Tathagata is not in the Tathata of the present, and the Tathata of the present is not in the Tathata of the Tathagata. The Tathata of the past, future, and present, and the Tathata of the Tathagata, are one, without duality or distinction. The Tathata of rupa (form), the Tathata of the Tathagata, the Tathata of vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), the Tathata of the Tathagata, these Tathata of rupa, vedana, samjna, samskara, vijnana, and the Tathata of the Tathagata, are one, without duality or distinction. The Tathata of 'I' up to the Tathata of the knower and seer, and the Tathata of the Tathagata, are one, without duality or distinction. The Tathata of dana paramita (perfection of giving) up to the Tathata of prajna paramita (perfection of wisdom), the Tathata of adhyatma sunyata (inner emptiness) up to the Tathata of abhava-svabhava sunyata (emptiness of non-existence and existence), the Tathata of cattaro satipatthana (four foundations of mindfulness)

乃至一切種智如、如來如，一如，無二無別。」

「須菩提！菩薩摩訶薩得是如故，名為如來。」

說是如相品時，是三千大千世界大地六種震動：東踴西沒，西踴東沒，南踴北沒，北踴南沒，中央踴四邊沒，四邊踴中央沒。是時諸欲天子、諸色天子，以天末栴檀香散佛上及散須菩提上，白佛言：「未曾有也。世尊！須菩提以如來如隨佛生。」

須菩提復為諸天子說言：「諸天子！須菩提不從色中隨佛生，亦不從色如中隨佛生；不離色隨佛生，亦不離色如隨佛生。須菩提不從受想行識中隨佛生，亦不從受想行識如中隨佛生；不離受想行識隨佛生，亦不離受想行識如隨佛生。乃至不從一切種智中隨佛生，亦不從一切種智如中隨佛生；亦不離一切種智中隨佛生，亦不離一切種智如中隨佛生。須菩提不從無為中隨佛生，亦不從無為如中隨佛生；亦不離無為中隨佛生，亦不離無為如中隨佛生。何以故？是一切法皆無所有、不可得，無隨生者亦無隨生法。」

爾時舍利弗白佛言：「世尊！是如實不虛，法相、法住、法位甚深，是中色不可得，色如不可得。何以故？色尚不可得，何況色如當可得？受想行識不可得，受想行識如不可得。何以故？受想行識尚不可得，何況受想行識如當可得？乃至一切種智不

【現代漢語翻譯】現代漢語譯本：乃至一切種智（sarvajnata，指佛陀的智慧）的如（tathata，真如），如來（tathagata，佛陀）的如，都是一如，沒有二樣，沒有分別。須菩提！菩薩摩訶薩因為證得這種如，所以被稱為如來。當佛陀宣說如相品時，這三千大千世界的大地發生了六種震動：東方涌起西方沉沒，西方涌起東方沉沒，南方涌起北方沉沒，北方涌起南方沉沒，中央涌起四邊沉沒，四邊涌起中央沉沒。當時，諸欲界天子、諸色界天子，用天上的末栴檀香散在佛陀和須菩提身上，對佛陀說：『真是前所未有啊！世尊！須菩提以如來的如，隨順佛陀而生。』須菩提又對諸天子說：『諸天子！須菩提不是從色（rupa，物質）中隨順佛陀而生，也不是從色的如中隨順佛陀而生；不是離開色隨順佛陀而生，也不是離開色的如隨順佛陀而生。須菩提不是從受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）中隨順佛陀而生，也不是從受想行識的如中隨順佛陀而生；不是離開受想行識隨順佛陀而生，也不是離開受想行識的如隨順佛陀而生。乃至不是從一切種智中隨順佛陀而生，也不是從一切種智的如中隨順佛陀而生；也不是離開一切種智隨順佛陀而生，也不是離開一切種智的如隨順佛陀而生。須菩提不是從無為（asamskrta，不生不滅的境界）中隨順佛陀而生，也不是從無為的如中隨順佛陀而生；也不是離開無為隨順佛陀而生，也不是離開無為的如隨順佛陀而生。為什麼呢？因為一切法都是空無所有、不可得的，沒有隨順而生者，也沒有隨順而生的法。』這時，舍利弗對佛陀說：『世尊！這如真實不虛，法相、法住、法位非常深奧，其中色不可得，色的如也不可得。為什麼呢？色尚且不可得，何況色的如怎麼可能可得呢？受想行識不可得，受想行識的如也不可得。為什麼呢？受想行識尚且不可得，何況受想行識的如怎麼可能可得呢？乃至一切種智不

【English Translation】 English version: Even the 'suchness' (tathata) of all-knowing wisdom (sarvajnata), the 'suchness' of the Thus-Come One (tathagata), are one 'suchness', without duality or difference. Subhuti! Because a Bodhisattva-Mahasattva attains this 'suchness', he is called a Thus-Come One. When the Buddha was speaking about the 'Aspect of Suchness', the great earth of this three-thousand-great-thousand world trembled in six ways: rising in the east and sinking in the west, rising in the west and sinking in the east, rising in the south and sinking in the north, rising in the north and sinking in the south, rising in the center and sinking on the four sides, rising on the four sides and sinking in the center. At that time, the heavenly sons of the desire realm and the heavenly sons of the form realm scattered heavenly sandalwood powder on the Buddha and Subhuti, and said to the Buddha: 'It has never happened before! World-Honored One! Subhuti follows the Buddha by the 'suchness' of the Thus-Come One.' Subhuti then said to the heavenly sons: 'Heavenly sons! Subhuti does not follow the Buddha from form (rupa), nor does he follow the Buddha from the 'suchness' of form; he does not follow the Buddha apart from form, nor does he follow the Buddha apart from the 'suchness' of form. Subhuti does not follow the Buddha from sensation (vedana), perception (samjna), volition (samskara), or consciousness (vijnana), nor does he follow the Buddha from the 'suchness' of sensation, perception, volition, or consciousness; he does not follow the Buddha apart from sensation, perception, volition, or consciousness, nor does he follow the Buddha apart from the 'suchness' of sensation, perception, volition, or consciousness. Even so, he does not follow the Buddha from all-knowing wisdom, nor does he follow the Buddha from the 'suchness' of all-knowing wisdom; he does not follow the Buddha apart from all-knowing wisdom, nor does he follow the Buddha apart from the 'suchness' of all-knowing wisdom. Subhuti does not follow the Buddha from the unconditioned (asamskrta), nor does he follow the Buddha from the 'suchness' of the unconditioned; he does not follow the Buddha apart from the unconditioned, nor does he follow the Buddha apart from the 'suchness' of the unconditioned. Why is this? Because all dharmas are empty and unattainable, there is no one who follows and no dharma that is followed.' At that time, Sariputra said to the Buddha: 'World-Honored One! This 'suchness' is real and not false, the characteristics of dharma, the abiding of dharma, and the position of dharma are very profound. In it, form is unattainable, and the 'suchness' of form is also unattainable. Why is this? If form is unattainable, how much more so is the 'suchness' of form attainable? Sensation, perception, volition, and consciousness are unattainable, and the 'suchness' of sensation, perception, volition, and consciousness is also unattainable. Why is this? If sensation, perception, volition, and consciousness are unattainable, how much more so is the 'suchness' of sensation, perception, volition, and consciousness attainable? Even all-knowing wisdom is not

可得，一切種智如不可得。何以故？一切種智尚不可得，何況一切種智如當可得？」

佛告舍利弗：「如是，如是！舍利弗！是如實不虛，法相、法住、法位甚深，是中色不可得，色如不可得。何以故？色尚不可得，何況色如當可得？乃至一切種智不可得，一切種智如不可得。何以故？一切種智尚不可得，何況一切種智如當可得？」

舍利弗說是如相時，二百比丘不受一切法故，漏盡，得阿羅漢。五百比丘尼遠塵離垢，諸法中得法眼，生天人中。五千菩薩摩訶薩得無生法忍。六十菩薩諸法不受故，漏盡，心得解脫，成阿羅漢。

「舍利弗！是六十菩薩先世值五百佛親近供養，於五百佛法中行佈施、持戒、忍辱、精進、禪定，無般若波羅蜜，無方便力故，行別異相，作是念：『是佈施、是持戒、是忍辱、是精進、是禪定。』無般若波羅蜜，無方便力故，佈施、持戒、忍辱、精進、禪定行異別相。行異別相故，不得無異相。不得無異相故，不得入菩薩位。不得入菩薩位故，得須陀洹果乃至得阿羅漢果。舍利弗！菩薩摩訶薩雖有道若空、若無相、若無作法，遠離般若波羅蜜無方便力故，便於實際作證，取聲聞乘。」

舍利弗白佛言：「世尊！何因緣故，俱行空、無相、無作法，遠離方便力，于實際

【現代漢語翻譯】現代漢語譯本：可以得知，一切種智（佛的智慧）的如實相狀是不可得的。為什麼呢？因為一切種智本身尚且不可得，更何況一切種智的如實相狀怎麼可能可以得到呢？佛告訴舍利弗：『是這樣的，是這樣的！舍利弗！這是真實不虛的，法相、法住、法位非常深奧，在這其中，色（物質現象）是不可得的，色的如實相狀也是不可得的。為什麼呢？因為色本身尚且不可得，更何況色的如實相狀怎麼可能可以得到呢？乃至一切種智是不可得的，一切種智的如實相狀也是不可得的。為什麼呢？因為一切種智本身尚且不可得，更何況一切種智的如實相狀怎麼可能可以得到呢？』舍利弗在宣說這種如實相狀時，二百位比丘因為不執著於一切法，漏盡煩惱，證得阿羅漢果位。五百位比丘尼遠離塵垢，在諸法中獲得法眼，轉生到天界。五千位菩薩摩訶薩（大菩薩）證得無生法忍（對諸法不生不滅的真理的領悟）。六十位菩薩因為不執著于諸法，漏盡煩惱，心得解脫，成就阿羅漢果位。『舍利弗！這六十位菩薩在前世曾值遇五百位佛，親近供養，在五百位佛的教法中修行佈施、持戒、忍辱、精進、禪定，但因為沒有般若波羅蜜（智慧的圓滿）和方便力（善巧的方法），所以修行時執著于各種不同的相狀，並這樣認為：『這是佈施，這是持戒，這是忍辱，這是精進，這是禪定。』因為沒有般若波羅蜜和方便力，所以佈施、持戒、忍辱、精進、禪定的修行就呈現出不同的相狀。因為執著于不同的相狀，所以不能證得無異相（不執著于任何相狀的境界）。因為不能證得無異相，所以不能進入菩薩的果位。因為不能進入菩薩的果位，所以證得須陀洹果（初果）乃至阿羅漢果。舍利弗！菩薩摩訶薩雖然修行空性、無相、無作的法門，但因為遠離般若波羅蜜和方便力，就容易在實際的境界中證悟，而取證聲聞乘（小乘）。』舍利弗對佛說：『世尊！是什麼因緣，使得他們同樣修行空性、無相、無作的法門，卻因為遠離方便力，而在實際的境界中證悟呢？』

【English Translation】 English version: It can be known that the suchness of all-knowing wisdom (Buddha's wisdom) is unattainable. Why? Because all-knowing wisdom itself is unattainable, how much more so could the suchness of all-knowing wisdom be attainable? The Buddha told Shariputra: 'It is so, it is so! Shariputra! This is truly not false, the characteristics of Dharma, the abiding of Dharma, and the position of Dharma are very profound. Within this, form (material phenomena) is unattainable, and the suchness of form is also unattainable. Why? Because form itself is unattainable, how much more so could the suchness of form be attainable? Even all-knowing wisdom is unattainable, and the suchness of all-knowing wisdom is also unattainable. Why? Because all-knowing wisdom itself is unattainable, how much more so could the suchness of all-knowing wisdom be attainable?' When Shariputra was speaking about this suchness, two hundred monks, because they did not cling to any Dharma, exhausted their outflows and attained the Arhatship. Five hundred nuns, far from dust and defilement, obtained the Dharma Eye in all Dharmas and were reborn in the heavens. Five thousand Bodhisattva Mahasattvas (great Bodhisattvas) attained the tolerance of the non-arising of Dharmas (the understanding of the truth that all Dharmas are neither born nor die). Sixty Bodhisattvas, because they did not cling to any Dharmas, exhausted their outflows, their minds were liberated, and they achieved Arhatship. 'Shariputra! These sixty Bodhisattvas in their past lives had encountered five hundred Buddhas, approached and made offerings to them. In the teachings of the five hundred Buddhas, they practiced giving, keeping precepts, patience, diligence, and meditation, but because they lacked Prajna Paramita (perfection of wisdom) and skillful means, they clung to various different characteristics in their practice, and thought: 『This is giving, this is keeping precepts, this is patience, this is diligence, this is meditation.』 Because they lacked Prajna Paramita and skillful means, their practice of giving, keeping precepts, patience, diligence, and meditation manifested different characteristics. Because they clung to different characteristics, they could not attain the non-different characteristic (the state of not clinging to any characteristics). Because they could not attain the non-different characteristic, they could not enter the Bodhisattva stage. Because they could not enter the Bodhisattva stage, they attained the Srotapanna fruit (first fruit) up to the Arhat fruit. Shariputra! Although Bodhisattva Mahasattvas practice the Dharma of emptiness, no-characteristic, and no-action, because they are far from Prajna Paramita and skillful means, they easily realize the actual realm and take the path of the Sravaka vehicle (Hinayana).' Shariputra said to the Buddha: 'World Honored One! What is the cause and condition that, although they practice the Dharma of emptiness, no-characteristic, and no-action, because they are far from skillful means, they realize the actual realm?'

作證，取聲聞乘？菩薩摩訶薩亦修空、無相、無作法，有方便力故，得阿耨多羅三藐三菩提？」

佛告舍利弗：「有菩薩遠離薩婆若心，修空、無相、無作法，無方便力故，取聲聞乘。舍利弗！復有菩薩摩訶薩不遠離薩婆若心，修空、無相、無作法，有方便力故，入菩薩位，得阿耨多羅三藐三菩提。舍利弗！譬如有鳥身長百由旬若二百三百由旬而無有翅，從三十三天自投閻浮提。舍利弗！于汝意云何，是鳥中道作是念：『欲還上三十三天。』能得還不？」

「不得也，世尊！」

「舍利弗！是鳥復作是愿：『到閻浮提，欲使身不痛不惱。』舍利弗！于汝意云何，是鳥得不痛不惱不？」

舍利弗言：「不得也，世尊！是鳥到地，若痛若惱若死、若死等苦。何以故？世尊！是鳥身大而無翅故。」

「舍利弗！菩薩摩訶薩亦如是。雖如恒河沙等劫修佈施、持戒、忍辱、精進、禪定，發大事、生大心，為得阿耨多羅三藐三菩提故，受無量愿。是菩薩遠離般若波羅蜜方便力故，若墮阿羅漢、若墮辟支佛道。何以故？是菩薩遠離薩婆若心佈施、持戒、忍辱、精進、禪定，無般若波羅蜜無方便力故，墮聲聞地、若辟支佛道中。舍利弗！菩薩摩訶薩雖念過去未來現在諸佛持戒、禪定、智慧、解脫、解脫

【現代漢語翻譯】現代漢語譯本：「如果菩薩爲了證悟而修習空、無相、無作之法，卻最終證得聲聞乘的果位，這是為什麼呢？菩薩摩訶薩也修習空、無相、無作之法，他們因為有方便力的緣故，才能證得阿耨多羅三藐三菩提（無上正等正覺）嗎？」

佛陀告訴舍利弗：「有些菩薩遠離了對薩婆若（一切智）的追求，修習空、無相、無作之法，因為沒有方便力的緣故，最終證得聲聞乘的果位。舍利弗！還有一些菩薩摩訶薩不遠離對薩婆若（一切智）的追求，修習空、無相、無作之法，因為有方便力的緣故，進入菩薩的果位，證得阿耨多羅三藐三菩提（無上正等正覺）。舍利弗！譬如有一隻鳥，身長百由旬，或者二百、三百由旬，卻沒有翅膀，從三十三天自己投向閻浮提（我們所居住的世界）。舍利弗！你認為如何，這隻鳥在半空中會這樣想：『我想回到三十三天。』它還能回去嗎？」

「不能回去，世尊！」

「舍利弗！這隻鳥又這樣希望：『到了閻浮提，我希望身體不痛不惱。』舍利弗！你認為如何，這隻鳥能不痛不惱嗎？」

舍利弗說：「不能，世尊！這隻鳥到了地上，會感到疼痛、惱怒，甚至死亡，或者其他類似的痛苦。為什麼呢？世尊！因為這隻鳥身體巨大卻沒有翅膀。」

「舍利弗！菩薩摩訶薩也是如此。他們雖然像恒河沙數一樣多的劫數修習佈施、持戒、忍辱、精進、禪定，發大誓願、生大心，爲了證得阿耨多羅三藐三菩提（無上正等正覺），接受無量的誓願。這些菩薩因為遠離了般若波羅蜜（智慧到彼岸）的方便力，就會墮入阿羅漢的果位，或者墮入辟支佛道。為什麼呢？這些菩薩因為遠離了對薩婆若（一切智）的追求，修習佈施、持戒、忍辱、精進、禪定，沒有般若波羅蜜（智慧到彼岸）的方便力，就會墮入聲聞地，或者辟支佛道中。舍利弗！菩薩摩訶薩雖然憶念過去、未來、現在諸佛的持戒、禪定、智慧、解脫、解脫知見，

【English Translation】 English version: 『If a Bodhisattva practices emptiness, signlessness, and non-action for enlightenment, why do they attain the Sravaka Vehicle? Do Bodhisattva Mahasattvas also practice emptiness, signlessness, and non-action, and because they have the power of skillful means, they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』

The Buddha told Sariputra, 『Some Bodhisattvas, being far from the mind of Sarvajna (all-knowing), practice emptiness, signlessness, and non-action, and because they lack the power of skillful means, they attain the Sravaka Vehicle. Sariputra! There are also Bodhisattva Mahasattvas who do not stray from the mind of Sarvajna (all-knowing), practice emptiness, signlessness, and non-action, and because they have the power of skillful means, they enter the Bodhisattva stage and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Sariputra! It is like a bird with a body a hundred yojanas long, or two or three hundred yojanas long, but without wings, that throws itself from the Trayastrimsa Heaven to Jambudvipa (the world we live in). Sariputra! What do you think, would this bird in mid-air think, 「I want to return to the Trayastrimsa Heaven」? Could it return?』

『It could not, World Honored One!』

『Sariputra! This bird would also wish, 「Upon reaching Jambudvipa, I wish my body to be without pain or suffering.」 Sariputra! What do you think, could this bird be without pain or suffering?』

Sariputra said, 『It could not, World Honored One! When this bird reaches the ground, it will feel pain, suffering, or even death, or other similar suffering. Why is that, World Honored One? Because this bird has a large body but no wings.』

『Sariputra! Bodhisattva Mahasattvas are also like this. Although they cultivate giving, morality, patience, diligence, and meditation for as many kalpas as there are sands in the Ganges River, make great vows, and generate great minds, in order to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they accept immeasurable vows. These Bodhisattvas, because they are far from the power of skillful means of Prajnaparamita (perfection of wisdom), will fall into the Arhat stage or the Pratyekabuddha path. Why is that? These Bodhisattvas, because they are far from the mind of Sarvajna (all-knowing), cultivate giving, morality, patience, diligence, and meditation, and lack the power of skillful means of Prajnaparamita (perfection of wisdom), will fall into the Sravaka stage or the Pratyekabuddha path. Sariputra! Although Bodhisattva Mahasattvas remember the morality, meditation, wisdom, liberation, and knowledge of liberation of the Buddhas of the past, future, and present,

知見，取相受持，是人不知不解諸佛戒、定、慧、解脫、解脫知見，但聞空、無相、無作名字聲，而取名字聲迴向阿耨多羅三藐三菩提。菩薩摩訶薩若如是迴向，住聲聞、辟支佛地中，不能得過。何以故？遠離般若波羅蜜方便力，持諸善根迴向阿耨多羅三藐三菩提故。舍利弗！有菩薩摩訶薩從初發意以來，不遠離薩婆若心，行佈施、持戒、忍辱、精進、禪定。不遠離般若波羅蜜方便力故，不取相於過去未來現在諸佛戒、定、慧、解脫、解脫知見，不取空解脫門相，不取無相、無作解脫門相。舍利弗！當知是菩薩摩訶薩不墮聲聞、辟支佛道，直至阿耨多羅三藐三菩提。何以故？是菩薩摩訶薩從初發意以來，行佈施不取相，持戒、忍辱、精進、禪定不取相，過去未來現在諸佛戒、定、慧、解脫、解脫知見不取相。舍利弗！是名菩薩方便力，以離相心行佈施、持戒、忍辱、精進、禪定，乃至離相心行一切種智。」

舍利弗白佛言：「世尊！如我解佛所說義，若菩薩摩訶薩不遠離般若波羅蜜方便力，當知是菩薩近阿耨多羅三藐三菩提。何以故？是菩薩摩訶薩從初發心以來，無法可知，若色、若受想行識，乃至一切種智。世尊！有求菩薩道善男子、善女人，遠離般若波羅蜜及方便力，當知是人于阿耨多羅三藐三菩提或得或

【現代漢語翻譯】現代漢語譯本：如果有人執著于自己的見解，並以這種執著來受持佛法，那麼這個人是不瞭解諸佛的戒、定、慧、解脫、解脫知見（五種修行和智慧的境界）。他們只是聽到『空』、『無相』、『無作』這些名詞，就執著于這些名詞的聲音，並以此迴向阿耨多羅三藐三菩提（無上正等正覺）。如果菩薩摩訶薩（大菩薩）這樣迴向，就會停留在聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的境界，無法超越。為什麼呢？因為他們遠離了般若波羅蜜（以智慧到達彼岸）的方便力，只是執著于善根迴向阿耨多羅三藐三菩提。舍利弗（佛陀的弟子）！有菩薩摩訶薩從最初發心以來，就不曾遠離薩婆若心（一切智心），修行佈施、持戒、忍辱、精進、禪定。因為不遠離般若波羅蜜的方便力，所以他們不執著於過去、未來、現在諸佛的戒、定、慧、解脫、解脫知見，不執著于空解脫門（通過空性獲得解脫的法門）的相，也不執著于無相、無作解脫門（不執著于任何現象和行為的解脫法門）的相。舍利弗！你應該知道，這樣的菩薩摩訶薩不會墮入聲聞、辟支佛的道，直到證得阿耨多羅三藐三菩提。為什麼呢？因為這位菩薩摩訶薩從最初發心以來，修行佈施不執著于相，持戒、忍辱、精進、禪定也不執著于相，對於過去、未來、現在諸佛的戒、定、慧、解脫、解脫知見也不執著于相。舍利弗！這叫做菩薩的方便力，以不執著于相的心來修行佈施、持戒、忍辱、精進、禪定，乃至以不執著于相的心來修行一切種智（佛陀所具有的一切智慧）。

舍利弗對佛說：『世尊！依我理解佛所說的意義，如果菩薩摩訶薩不遠離般若波羅蜜的方便力，那麼應該知道這位菩薩接近阿耨多羅三藐三菩提。為什麼呢？因為這位菩薩摩訶薩從最初發心以來，沒有任何法可以執著，無論是色（物質）、受（感受）、想（思維）、行（意志）、識（意識），乃至一切種智。世尊！如果有追求菩薩道的善男子、善女人，遠離了般若波羅蜜及其方便力，那麼應該知道這個人對於阿耨多羅三藐三菩提，或者能夠得到，或者不能得到。』

【English Translation】 English version: If someone clings to their own views and practices the Dharma with this attachment, then this person does not understand the precepts, concentration, wisdom, liberation, and the knowledge of liberation of all Buddhas. They only hear the names of 'emptiness,' 'signlessness,' and 'non-action,' and they cling to the sound of these names, directing this towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If a Bodhisattva Mahasattva (great Bodhisattva) directs their practice in this way, they will remain in the realm of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), unable to transcend it. Why is this? Because they are far from the expedient power of Prajna Paramita (perfection of wisdom), and they only cling to their roots of goodness, directing them towards Anuttara-samyak-sambodhi. Shariputra (a disciple of the Buddha)! There are Bodhisattva Mahasattvas who, from their initial aspiration, have never been separated from the mind of Sarvajna (all-knowing), practicing generosity, morality, patience, diligence, and meditation. Because they do not separate themselves from the expedient power of Prajna Paramita, they do not cling to the precepts, concentration, wisdom, liberation, and the knowledge of liberation of the Buddhas of the past, future, and present. They do not cling to the characteristics of the emptiness liberation gate, nor do they cling to the characteristics of the signlessness and non-action liberation gates. Shariputra! You should know that such a Bodhisattva Mahasattva will not fall into the path of Sravakas and Pratyekabuddhas, until they attain Anuttara-samyak-sambodhi. Why is this? Because this Bodhisattva Mahasattva, from their initial aspiration, practices generosity without clinging to any characteristics, practices morality, patience, diligence, and meditation without clinging to any characteristics, and does not cling to the precepts, concentration, wisdom, liberation, and the knowledge of liberation of the Buddhas of the past, future, and present. Shariputra! This is called the expedient power of a Bodhisattva, using a mind free from attachment to practice generosity, morality, patience, diligence, and meditation, and even using a mind free from attachment to practice all-knowing wisdom (the wisdom possessed by a Buddha).

Shariputra said to the Buddha: 'World Honored One! According to my understanding of the meaning of what the Buddha has said, if a Bodhisattva Mahasattva does not separate themselves from the expedient power of Prajna Paramita, then it should be known that this Bodhisattva is close to Anuttara-samyak-sambodhi. Why is this? Because this Bodhisattva Mahasattva, from their initial aspiration, has no Dharma to cling to, whether it is form (materiality), sensation, perception, mental formations, consciousness, or even all-knowing wisdom. World Honored One! If there are good men and good women who seek the Bodhisattva path and separate themselves from Prajna Paramita and its expedient power, then it should be known that this person may or may not attain Anuttara-samyak-sambodhi.'

不得。何以故？世尊！是求菩薩道善男子、善女人，所有佈施皆取相，所有持戒、忍辱、精進、禪定皆取相。以是故，是善男子、善女人于阿耨多羅三藐三菩提不定。世尊！以是因緣故，菩薩摩訶薩欲得阿耨多羅三藐三菩提，不應遠離般若波羅蜜方便力。是菩薩摩訶薩住般若波羅蜜方便力中，以無得無相心應佈施、持戒、忍辱精、進禪、定，乃至以無得無相心應修一切種智。」

爾時欲、色界諸天子白佛言：「世尊！阿耨多羅三藐三菩提難得。何以故？是菩薩摩訶薩應知一切諸法，是法亦不可得。」

佛言：「如是，如是！諸天子！阿耨多羅三藐三菩提難得，我不得一切法。一切種智亦無所得。無能知、無可知、無知者。何以故？諸法畢竟凈故。」

須菩提白佛言：「世尊！如佛所說，阿耨多羅三藐三菩提難得。如我解佛所說義，我心思惟是阿耨多羅三藐三菩提易得。何以故？無有得阿耨多羅三藐三菩提者，亦無可得法。一切法一切法相空，無法可得、無能得者。何以故？一切法空故。亦無法可增、亦無法可減。所謂佈施、持戒、忍辱、精進、禪定，乃至一切種智，是法皆無可得者、無能得者。世尊！以是因緣故，我意謂阿耨多羅三藐三菩提為易得。何以故？世尊！色色相空，受想行識識相空，乃

【現代漢語翻譯】現代漢語譯本不行。為什麼呢？世尊！那些尋求菩薩道的善男子、善女人，他們所有的佈施都執著于表象，他們所有的持戒、忍辱、精進、禪定也都執著于表象。因此，這些善男子、善女人在證得阿耨多羅三藐三菩提（無上正等正覺）上是不確定的。世尊！因為這個緣故，菩薩摩訶薩（大菩薩）想要證得阿耨多羅三藐三菩提，不應該遠離般若波羅蜜（智慧的完美）的方便力。這位菩薩摩訶薩安住于般若波羅蜜的方便力中，以無所得、無執著的心來行佈施、持戒、忍辱、精進、禪定，乃至以無所得、無執著的心來修習一切種智（佛陀的智慧）。

這時，欲界諸天子對佛說：『世尊！阿耨多羅三藐三菩提難以證得。為什麼呢？因為菩薩摩訶薩應該了知一切諸法（一切事物），而這些法也是不可得的。』

佛說：『是的，是的！諸天子！阿耨多羅三藐三菩提確實難以證得，我也沒有得到一切法。一切種智也是無所得的。沒有能知者、沒有可知者、也沒有知者。為什麼呢？因為諸法畢竟是清凈的。』

須菩提對佛說：『世尊！正如佛所說，阿耨多羅三藐三菩提難以證得。但依我理解佛所說的意義，我心中認為這阿耨多羅三藐三菩提是容易證得的。為什麼呢？因為沒有能證得阿耨多羅三藐三菩提的人，也沒有可證得的法。一切法、一切法的表象都是空性的，沒有法可以得到，也沒有能得到法的人。為什麼呢？因為一切法都是空性的。也沒有法可以增加，也沒有法可以減少。所謂佈施、持戒、忍辱、精進、禪定，乃至一切種智，這些法都是不可得的，也沒有能得到這些法的人。世尊！因為這個緣故，我認為阿耨多羅三藐三菩提是容易證得的。為什麼呢？世尊！色（物質）的表象是空性的，受（感受）、想（概念）、行（意志）、識（意識）的表象也是空性的，乃至』

【English Translation】 English version It is not so. Why is that? World Honored One! Those good men and good women who seek the Bodhisattva path, all their giving is with attachment to form, all their keeping of precepts, patience, diligence, and meditation are also with attachment to form. Because of this, these good men and good women are uncertain in attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). World Honored One! Because of this reason, a Bodhisattva Mahasattva (great Bodhisattva) who wishes to attain Anuttara-samyak-sambodhi should not be apart from the expedient power of Prajna Paramita (perfection of wisdom). This Bodhisattva Mahasattva, abiding in the expedient power of Prajna Paramita, should practice giving, keeping precepts, patience, diligence, and meditation with a mind of non-attainment and non-attachment, and even cultivate all-knowing wisdom with a mind of non-attainment and non-attachment.

At that time, the Devas (gods) of the Desire Realm said to the Buddha: 'World Honored One! Anuttara-samyak-sambodhi is difficult to attain. Why is that? Because a Bodhisattva Mahasattva should know all dharmas (all things), and these dharmas are also unattainable.'

The Buddha said: 'It is so, it is so! Devas! Anuttara-samyak-sambodhi is indeed difficult to attain, and I have not attained all dharmas. All-knowing wisdom is also unattainable. There is no knower, no known, and no one who knows. Why is that? Because all dharmas are ultimately pure.'

Subhuti said to the Buddha: 'World Honored One! As the Buddha has said, Anuttara-samyak-sambodhi is difficult to attain. But according to my understanding of the meaning of what the Buddha has said, I think that this Anuttara-samyak-sambodhi is easy to attain. Why is that? Because there is no one who attains Anuttara-samyak-sambodhi, and there is no dharma that can be attained. All dharmas, all forms of dharmas, are empty, there is no dharma that can be attained, and there is no one who can attain dharma. Why is that? Because all dharmas are empty. There is also no dharma that can be increased, and no dharma that can be decreased. The so-called giving, keeping precepts, patience, diligence, meditation, and even all-knowing wisdom, these dharmas are all unattainable, and there is no one who can attain these dharmas. World Honored One! Because of this reason, I think that Anuttara-samyak-sambodhi is easy to attain. Why is that? World Honored One! The form of rupa (matter) is empty, the forms of vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also empty, and even'

至一切種智一切種智相空。」

舍利弗語須菩提：「若一切法空如虛空，虛空不作是念：『我當得阿耨多羅三藐三菩提。』若菩薩摩訶薩信解一切諸法空如虛空，是阿耨多羅三藐三菩提易得者，今恒河沙等諸菩薩摩訶薩求阿耨多羅三藐三菩提，何以退還？須菩提！以是故知，阿耨多羅三藐三菩提不易得。」

須菩提語舍利弗：「于意云何，色于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「受想行識于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「乃至一切種智于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「離色，有法于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「離受想行識，有法于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「乃至離一切種智，有法于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「舍利弗！于意云何，色如相於阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「受想行識如相乃至一切種智如相，于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「離色如相，有法于阿耨多羅三藐三菩提退還

【現代漢語翻譯】現代漢語譯本『直至一切種智（sarvajnata，指佛陀所證悟的對一切事物和現象的完全智慧）的相狀也是空性的。』舍利弗問須菩提：『如果一切法都空如虛空，虛空不會想：「我應當證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即佛的覺悟）。」如果菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）相信並理解一切法空如虛空，那麼阿耨多羅三藐三菩提就容易證得，為什麼現在有恒河沙數那麼多的菩薩摩訶薩求阿耨多羅三藐三菩提卻退轉呢？須菩提！因此可知，阿耨多羅三藐三菩提不是容易證得的。』須菩提問舍利弗：『你認為，色（rupa，物質現象）會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『乃至一切種智會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『離開色，有法會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『離開受、想、行、識，有法會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『乃至離開一切種智，有法會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『舍利弗！你認為，色的如相（tathata，真如）會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『受、想、行、識的如相，乃至一切種智的如相，會從阿耨多羅三藐三菩提退轉嗎？』舍利弗說：『不會。』『離開色的如相，有法會從阿耨多羅三藐三菩提退轉嗎？』

【English Translation】 English version '...even the characteristic of all-knowing wisdom (sarvajnata) is empty.' Sariputra said to Subhuti, 'If all dharmas are empty like space, space does not think, 「I shall attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).」 If a Bodhisattva-mahasattva (great bodhisattva) believes and understands that all dharmas are empty like space, then Anuttara-samyak-sambodhi would be easily attained. Why then do Bodhisattva-mahasattvas, as numerous as the sands of the Ganges, seek Anuttara-samyak-sambodhi and yet regress? Subhuti! Therefore, it is known that Anuttara-samyak-sambodhi is not easily attained.' Subhuti asked Sariputra, 'What do you think, does form (rupa) regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Do feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Even all-knowing wisdom, does it regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Apart from form, does any dharma regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Apart from feeling, perception, volition, and consciousness, does any dharma regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Even apart from all-knowing wisdom, does any dharma regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Sariputra! What do you think, does the suchness (tathata) of form regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Does the suchness of feeling, perception, volition, and consciousness, even the suchness of all-knowing wisdom, regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Apart from the suchness of form, does any dharma regress from Anuttara-samyak-sambodhi?'

不？」

舍利弗言：「不。」

「離受想行識如相，乃至離一切種智如相，有法于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「舍利弗！于意云何，如於阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「法性、法住、法位、實際、不可思議性于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「舍利弗！于意云何，離如，有法于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

「離法性、法住、法位、實際、不可思議性，有法于阿耨多羅三藐三菩提退還不？」

舍利弗言：「不。」

須菩提語舍利弗：「若諸法畢竟不可得，何等法于阿耨多羅三藐三菩提退還？」

舍利弗語須菩提：「如須菩提所說，是法忍中無有菩薩于阿耨多羅三藐三菩提退還者、若不退還。佛說求道者有三種：阿羅漢道、辟支佛道、佛道。是三種為無分別。如須菩提說，獨有一菩薩摩訶薩求佛道。」

是時富樓那彌多羅尼子語舍利弗：「應當問須菩提，為有一菩薩乘不？」

爾時舍利弗問須菩提：「須菩提！為欲說有一菩薩乘？」

須菩提語舍利弗：「于諸法如中，欲使有三種乘——聲聞乘、辟支佛乘、佛

【現代漢語翻譯】現代漢語譯本『不退還嗎？』舍利弗回答：『不。』『如果離開受、想、行、識的如實之相，乃至離開一切種智（佛陀的智慧）的如實之相，有沒有什麼法會從阿耨多羅三藐三菩提（無上正等正覺）退轉呢？』舍利弗回答：『不。』『舍利弗，你認為如何？像這樣，會從阿耨多羅三藐三菩提退轉嗎？』舍利弗回答：『不。』『法性（諸法的本性）、法住（諸法安住的狀態）、法位（諸法所處的位置）、實際（真如實相）、不可思議性（無法用思維理解的性質），會從阿耨多羅三藐三菩提退轉嗎？』舍利弗回答：『不。』『舍利弗，你認為如何？離開如實之相，有沒有什麼法會從阿耨多羅三藐三菩提退轉呢？』舍利弗回答：『不。』『離開法性、法住、法位、實際、不可思議性，有沒有什麼法會從阿耨多羅三藐三菩提退轉呢？』舍利弗回答：『不。』須菩提對舍利弗說：『如果一切法畢竟不可得，那麼有什麼法會從阿耨多羅三藐三菩提退轉呢？』舍利弗對須菩提說：『正如你須菩提所說，在這種法忍（對諸法實相的安忍）中，沒有菩薩會從阿耨多羅三藐三菩提退轉，或者說不會退轉。佛陀說求道者有三種：阿羅漢道、辟支佛道、佛道。這三種道是沒有分別的。正如須菩提所說，只有一位菩薩摩訶薩（大菩薩）求佛道。』這時，富樓那彌多羅尼子對舍利弗說：『應該問須菩提，是否只有一種菩薩乘？』這時，舍利弗問須菩提：『須菩提，你想要說只有一種菩薩乘嗎？』須菩提對舍利弗說：『在諸法如實之相中，想要說有三種乘——聲聞乘（聽聞佛法而修行的乘）、辟支佛乘（獨自覺悟的乘）、佛乘（菩薩修行的乘）嗎？』

【English Translation】 English version 'Does it not?' Sariputra said, 'It does not.' 'Apart from the suchness of feeling, perception, volition, and consciousness, and even apart from the suchness of all-knowing wisdom (Buddha's wisdom), is there any dharma that retreats from Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' Sariputra said, 'It does not.' 'Sariputra, what do you think? Like this, does it retreat from Anuttara-samyak-sambodhi?' Sariputra said, 'It does not.' 'Dharmata (the nature of dharmas), dharma-sthiti (the abiding state of dharmas), dharma-niyama (the fixed order of dharmas), reality, and inconceivable nature, do they retreat from Anuttara-samyak-sambodhi?' Sariputra said, 'They do not.' 'Sariputra, what do you think? Apart from suchness, is there any dharma that retreats from Anuttara-samyak-sambodhi?' Sariputra said, 'It does not.' 'Apart from dharmata, dharma-sthiti, dharma-niyama, reality, and inconceivable nature, is there any dharma that retreats from Anuttara-samyak-sambodhi?' Sariputra said, 'It does not.' Subhuti said to Sariputra, 'If all dharmas are ultimately unattainable, then what dharma retreats from Anuttara-samyak-sambodhi?' Sariputra said to Subhuti, 'As you, Subhuti, have said, in this forbearance of dharmas (acceptance of the true nature of dharmas), there is no Bodhisattva who retreats from Anuttara-samyak-sambodhi, or who does not retreat. The Buddha said that there are three kinds of seekers of the path: the path of Arhats, the path of Pratyekabuddhas, and the path of Buddhas. These three paths are without distinction. As Subhuti has said, there is only one Bodhisattva Mahasattva (great Bodhisattva) who seeks the path of the Buddha.' At that time, Purna Maitrayaniputra said to Sariputra, 'You should ask Subhuti whether there is only one Bodhisattva vehicle?' Then Sariputra asked Subhuti, 'Subhuti, do you intend to say that there is only one Bodhisattva vehicle?' Subhuti said to Sariputra, 'In the suchness of all dharmas, do you intend to say that there are three vehicles—the Sravaka vehicle (the vehicle of those who hear the Dharma), the Pratyekabuddha vehicle (the vehicle of those who awaken alone), and the Buddha vehicle (the vehicle of Bodhisattvas)?'

乘——耶？」

舍利弗言：「不也。」

「舍利弗！如中可得分別有三乘不？」

舍利弗言：「不也。」

「舍利弗！是如有若一相若二相若三相不？」

舍利弗言：「不也。」

「舍利弗！汝欲于如中乃至有一菩薩不？」

舍利弗言：「不也。」

「如是四種中，三乘人不可得。舍利弗！云何作是念：『是求聲聞乘人；是求辟支佛乘人；是求佛乘人。』舍利弗！菩薩摩訶薩聞是諸法如相，心不驚不沒不悔不疑，是名菩薩摩訶薩能成就阿耨多羅三藐三菩提。」

爾時佛贊須菩提言：「善哉，善哉！須菩提！汝所說者皆是佛力。須菩提！若菩薩摩訶薩聞說是如無有諸法別異，心不驚不怖不畏不難不沒不悔，當知是菩薩能成就阿耨多羅三藐三菩提。」

舍利弗白佛言：「世尊！成就何等菩提？」

佛言：「成就佛阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！若菩薩摩訶薩欲成就阿耨多羅三藐三菩提，應云何行？」

佛言：「應起等心，於一切眾生亦等心與語，無有偏黨。於一切眾生中起大慈心，亦以大慈心與語。於一切眾生中下意，亦以下意與語。於一切眾生中應生安隱心，亦以安隱心與語。於一切眾生中應生無礙心，亦以無礙

【現代漢語翻譯】現代漢語譯本『有乘（yana，指運載眾生到達解脫彼岸的工具）嗎？』舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）回答：『沒有。』『舍利弗！在如（tathata，真如實相）中可以分別有三乘（triyana，聲聞乘、緣覺乘、菩薩乘）嗎？』舍利弗回答：『沒有。』『舍利弗！如中有一相、二相或三相嗎？』舍利弗回答：『沒有。』『舍利弗！你認為在如中甚至有一位菩薩（bodhisattva，發願成佛的修行者）嗎？』舍利弗回答：『沒有。』『在如是這四種情況中，三乘人（sravaka-yana，pratyekabuddha-yana，bodhisattva-yana）都不可得。舍利弗！為何會有這樣的想法：『這是求聲聞乘（sravaka-yana，通過聽聞佛法而解脫的修行者）的人；這是求辟支佛乘（pratyekabuddha-yana，通過自身覺悟而解脫的修行者）的人；這是求佛乘（buddha-yana，發願成佛的修行者）的人。』舍利弗！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）聽到這些法（dharma，佛法）的如相（tathata，真如實相），心中不驚慌、不沮喪、不後悔、不疑惑，這被稱為菩薩摩訶薩能夠成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』這時，佛讚歎須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『善哉，善哉！須菩提！你所說的都是佛力（buddha-bala，佛陀的力量）。須菩提！如果菩薩摩訶薩聽到說如中沒有諸法（dharma，佛法）的差別，心中不驚慌、不恐懼、不畏懼、不困難、不沮喪、不後悔，應當知道這位菩薩能夠成就阿耨多羅三藐三菩提。』舍利弗對佛說：『世尊！成就何種菩提（bodhi，覺悟）？』佛說：『成就佛的阿耨多羅三藐三菩提。』須菩提對佛說：『世尊！如果菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當如何修行？』佛說：『應當發起平等心（samacitta），對一切眾生也以平等心說話，沒有偏袒。對一切眾生髮起大慈心（maha-maitri），也以大慈心說話。對一切眾生謙下，也以謙下說話。對一切眾生應當生起安穩心，也以安穩心說話。對一切眾生應當生起無礙心，也以無礙心說話。

【English Translation】 English version 'Is there a vehicle (yana, referring to a means of transporting beings to the shore of liberation)?' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) replied, 'No.' 'Sariputra! In suchness (tathata, the true reality), can it be distinguished that there are three vehicles (triyana, the Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana)?' Sariputra replied, 'No.' 'Sariputra! In suchness, is there one characteristic, two characteristics, or three characteristics?' Sariputra replied, 'No.' 'Sariputra! Do you think that in suchness there is even one Bodhisattva (a practitioner who aspires to Buddhahood)?' Sariputra replied, 'No.' 'In these four situations, people of the three vehicles (sravaka-yana, pratyekabuddha-yana, bodhisattva-yana) cannot be found. Sariputra! Why do you have such thoughts: 『This is a person seeking the Sravaka-yana (practitioners who attain liberation through hearing the Dharma); this is a person seeking the Pratyekabuddha-yana (practitioners who attain liberation through their own enlightenment); this is a person seeking the Buddha-yana (practitioners who aspire to Buddhahood).』 Sariputra! When a Bodhisattva-Mahasattva (a great Bodhisattva) hears the suchness (tathata, the true reality) of these dharmas (teachings), their mind is not startled, not depressed, not regretful, and not doubtful. This is called a Bodhisattva-Mahasattva who can achieve Anuttara-Samyak-Sambodhi (unexcelled, complete, and perfect enlightenment).' At that time, the Buddha praised Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness), saying, 'Excellent, excellent! Subhuti! What you have said is all due to the power of the Buddha (buddha-bala). Subhuti! If a Bodhisattva-Mahasattva hears that in suchness there is no difference among dharmas (teachings), their mind is not startled, not frightened, not afraid, not troubled, not depressed, and not regretful, then know that this Bodhisattva can achieve Anuttara-Samyak-Sambodhi.' Sariputra said to the Buddha, 'World Honored One! What kind of Bodhi (enlightenment) is achieved?' The Buddha said, 'The Anuttara-Samyak-Sambodhi of a Buddha is achieved.' Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva-Mahasattva wants to achieve Anuttara-Samyak-Sambodhi, how should they practice?' The Buddha said, 'They should arise with an equal mind (samacitta), and speak to all beings with an equal mind, without partiality. They should arise with great loving-kindness (maha-maitri) towards all beings, and speak with great loving-kindness. They should be humble towards all beings, and speak with humility. They should arise with a peaceful mind towards all beings, and speak with a peaceful mind. They should arise with an unobstructed mind towards all beings, and speak with an unobstructed mind.'

心與語。於一切眾生中應生無惱心，亦以無惱心與語。於一切眾生中應生愛敬心，如父如母、如兄如弟、如姊妹、如兒子、如親族、如知識，亦以愛敬心與語。是菩薩摩訶薩應自不殺生，亦教人不殺生，贊不殺生法，歡喜讚歎諸不殺者。乃至自不行邪見，亦教他人不行邪見，讚歎不邪見法，歡喜讚歎不邪見者。如是，須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，當如是行。

「複次，須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，應自行初禪，亦教他人行初禪，讚歎行初禪法，歡喜讚歎行初禪者；二禪、三禪、四禪亦如是。

「複次，須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，應自行慈心，亦教人行慈心，讚歎行慈心法，歡喜讚歎行慈心者；悲、喜、舍心亦如是。自行虛空處，亦教人行虛空處，讚歎行虛空處法，歡喜讚歎行虛空處者；識處、無所有處、非有想非無想處亦如是。自具足檀那波羅蜜，亦教人具足檀那波羅蜜，讚歎具足檀那波羅蜜法，歡喜讚歎具足檀那波羅蜜者；尸羅波羅蜜，羼提、毗梨耶、禪那、般若波羅蜜亦如是。複次，菩薩摩訶薩欲成就阿耨多羅三藐三菩提，自行內空，亦教人行內空，讚歎行內空法，歡喜讚歎行內空者；乃至無法有法空亦如是。自行四念處，亦教人行四念

【現代漢語翻譯】現代漢語譯本關於心和言語。對於一切眾生，應當生起不惱害的心，也以不惱害的心與他們交談。對於一切眾生，應當生起愛敬的心，如同對待父親、母親、兄長、弟弟、姐妹、兒子、親族、朋友一樣，也以愛敬的心與他們交談。菩薩摩訶薩（菩薩中的大修行者）應當自己不殺生，也教導他人不殺生，讚美不殺生的法，歡喜讚歎那些不殺生的人。乃至自己不行邪見，也教導他人不行邪見，讚美不邪見的法，歡喜讚歎那些不邪見的人。須菩提（佛陀的弟子）！菩薩摩訶薩想要成就阿耨多羅三藐三菩提（無上正等正覺），應當這樣修行。「再者，須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當自己修行初禪（色界四禪的初禪），也教導他人修行初禪，讚美修行初禪的法，歡喜讚歎那些修行初禪的人；二禪、三禪、四禪也是如此。「再者，須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當自己修行慈心（四無量心之一），也教導他人修行慈心，讚美修行慈心的法，歡喜讚歎那些修行慈心的人；悲心、喜心、舍心也是如此。自己修行虛空處（四空定之一），也教導他人修行虛空處，讚美修行虛空處的法，歡喜讚歎那些修行虛空處的人；識處、無所有處、非有想非無想處也是如此。自己圓滿檀那波羅蜜（佈施的圓滿），也教導他人圓滿檀那波羅蜜，讚美圓滿檀那波羅蜜的法，歡喜讚歎那些圓滿檀那波羅蜜的人；尸羅波羅蜜（持戒的圓滿），羼提波羅蜜（忍辱的圓滿），毗梨耶波羅蜜（精進的圓滿），禪那波羅蜜（禪定的圓滿），般若波羅蜜（智慧的圓滿）也是如此。再者，菩薩摩訶薩想要成就阿耨多羅三藐三菩提，自己修行內空（十八空之一），也教導他人修行內空，讚美修行內空的法，歡喜讚歎那些修行內空的人；乃至無法有法空也是如此。自己修行四念處（四種觀想），也教導他人修行四念

【English Translation】 English version Regarding mind and speech. Towards all sentient beings, one should generate a mind free from annoyance, and also speak with a mind free from annoyance. Towards all sentient beings, one should generate a mind of love and respect, as if towards one's father, mother, elder brother, younger brother, elder sister, younger sister, son, relatives, and friends, and also speak with a mind of love and respect. A Bodhisattva Mahasattva (a great Bodhisattva) should abstain from killing, and also teach others to abstain from killing, praise the Dharma of abstaining from killing, and rejoice in and praise those who abstain from killing. Furthermore, one should not engage in wrong views, and also teach others not to engage in wrong views, praise the Dharma of not engaging in wrong views, and rejoice in and praise those who do not engage in wrong views. Thus, Subhuti (a disciple of the Buddha)! A Bodhisattva Mahasattva, wishing to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), should practice in this way. Furthermore, Subhuti! A Bodhisattva Mahasattva, wishing to attain Anuttara-samyak-sambodhi, should practice the first Dhyana (the first of the four Dhyanas in the realm of form), and also teach others to practice the first Dhyana, praise the Dharma of practicing the first Dhyana, and rejoice in and praise those who practice the first Dhyana; the second Dhyana, the third Dhyana, and the fourth Dhyana are also the same. Furthermore, Subhuti! A Bodhisattva Mahasattva, wishing to attain Anuttara-samyak-sambodhi, should practice loving-kindness (one of the four immeasurables), and also teach others to practice loving-kindness, praise the Dharma of practicing loving-kindness, and rejoice in and praise those who practice loving-kindness; compassion, joy, and equanimity are also the same. One should practice the sphere of infinite space (one of the four formless absorptions), and also teach others to practice the sphere of infinite space, praise the Dharma of practicing the sphere of infinite space, and rejoice in and praise those who practice the sphere of infinite space; the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception are also the same. One should perfect Dana Paramita (the perfection of giving), and also teach others to perfect Dana Paramita, praise the Dharma of perfecting Dana Paramita, and rejoice in and praise those who perfect Dana Paramita; Sila Paramita (the perfection of morality), Ksanti Paramita (the perfection of patience), Virya Paramita (the perfection of vigor), Dhyana Paramita (the perfection of meditation), and Prajna Paramita (the perfection of wisdom) are also the same. Furthermore, a Bodhisattva Mahasattva, wishing to attain Anuttara-samyak-sambodhi, should practice inner emptiness (one of the eighteen emptinesses), and also teach others to practice inner emptiness, praise the Dharma of practicing inner emptiness, and rejoice in and praise those who practice inner emptiness; and so on up to the emptiness of the non-existence of dharmas and the existence of dharmas. One should practice the four foundations of mindfulness (four contemplations), and also teach others to practice the four foundations of mindfulness.

處，讚歎行四念處法，歡喜讚歎行四念處者；乃至八聖道分亦如是。自修空三昧，無相、無作三昧，亦教人修空、無相、無作三昧，讚歎修空、無相、無作三昧法，歡喜讚歎修空、無相、無作三昧者。自行八背舍，亦教人行八背舍，讚歎行八背舍法，歡喜讚歎行八背舍者；自行九次第定，亦教人行九次第定，讚歎行九次第定法，歡喜讚歎行九次第定者。自具足佛十力，亦教人具足佛十力，讚歎具足佛十力法，歡喜讚歎具足佛十力者；自行四無所畏、四無礙智、十八不共法、大慈大悲，亦教人行四無所畏乃至大慈大悲，讚歎行四無所畏乃至大慈大悲法，歡喜讚歎行四無所畏乃至大慈大悲者。自逆順觀十二因緣，亦教人行逆順觀十二因緣，讚歎逆順觀十二因緣法，歡喜讚歎逆順觀十二因緣者。須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，應如是行。

「複次，須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，自應知苦、斷集、證滅、修道，亦教人知苦、斷集、證滅、修道，讚歎知苦、斷集、證滅、修道法，歡喜讚歎知苦、斷集、證滅、修道者。自生須陀洹果證智、亦不證實際，亦教人著須陀洹果中，讚歎須陀洹果法，歡喜讚歎得須陀洹果者；斯陀含果、阿那含果、阿羅漢果亦如是。自生辟支佛道證智，亦不證辟

【現代漢語翻譯】現代漢語譯本：

在（四念）處，讚歎修行四念處的方法，歡喜讚歎修行四念處的人；乃至八聖道分也是這樣。自己修習空三昧（觀察諸法為空的禪定）、無相三昧（不執著于任何表象的禪定）、無作三昧（不生起任何造作的禪定），也教導他人修習空、無相、無作三昧，讚歎修習空、無相、無作三昧的方法，歡喜讚歎修習空、無相、無作三昧的人。自己修行八背舍（八種解脫的禪定），也教導他人修行八背舍，讚歎修行八背舍的方法，歡喜讚歎修行八背舍的人；自己修行九次第定（從初禪到滅盡定的九種禪定），也教導他人修行九次第定，讚歎修行九次第定的方法，歡喜讚歎修行九次第定的人。自己具足佛的十力（佛的十種智慧力量），也教導他人具足佛的十力，讚歎具足佛的十力的方法，歡喜讚歎具足佛的十力的人；自己修行四無所畏（佛的四種無畏懼的自信）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、大慈大悲，也教導他人修行四無所畏乃至大慈大悲，讚歎修行四無所畏乃至大慈大悲的方法，歡喜讚歎修行四無所畏乃至大慈大悲的人。自己逆向和順向觀察十二因緣（生命輪迴的十二個環節），也教導他人修行逆向和順向觀察十二因緣，讚歎逆向和順向觀察十二因緣的方法，歡喜讚歎逆向和順向觀察十二因緣的人。須菩提！菩薩摩訶薩（偉大的菩薩）想要成就阿耨多羅三藐三菩提（無上正等正覺），應當這樣修行。

『再者，須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提，自己應當瞭解苦（人生的痛苦）、斷集（斷除痛苦的根源）、證滅（證得痛苦的止息）、修道（修行達到止息痛苦的道路），也教導他人瞭解苦、斷集、證滅、修道，讚歎瞭解苦、斷集、證滅、修道的方法，歡喜讚歎瞭解苦、斷集、證滅、修道的人。自己生起須陀洹果（初果，入流果）的證智，但不執著于實際的證果，也教導他人安住于須陀洹果中，讚歎須陀洹果的方法，歡喜讚歎得到須陀洹果的人；斯陀含果（二果，一來果）、阿那含果（三果，不還果）、阿羅漢果（四果，無生果）也是這樣。自己生起辟支佛道（獨覺道）的證智，但不執著于辟支佛的實際證果

【English Translation】 English version:

In the (four) foundations of mindfulness, he praises the practice of the four foundations of mindfulness, and rejoices in and praises those who practice the four foundations of mindfulness; and so it is with the eightfold noble path. He himself cultivates the emptiness samadhi (meditative absorption on the emptiness of all phenomena), the signless samadhi (meditative absorption without clinging to any signs), and the wishless samadhi (meditative absorption without any volitional activity), and also teaches others to cultivate the emptiness, signless, and wishless samadhis, praises the methods of cultivating the emptiness, signless, and wishless samadhis, and rejoices in and praises those who cultivate the emptiness, signless, and wishless samadhis. He himself practices the eight liberations, and also teaches others to practice the eight liberations, praises the methods of practicing the eight liberations, and rejoices in and praises those who practice the eight liberations; he himself practices the nine successive abidings, and also teaches others to practice the nine successive abidings, praises the methods of practicing the nine successive abidings, and rejoices in and praises those who practice the nine successive abidings. He himself is endowed with the ten powers of a Buddha, and also teaches others to be endowed with the ten powers of a Buddha, praises the methods of being endowed with the ten powers of a Buddha, and rejoices in and praises those who are endowed with the ten powers of a Buddha; he himself practices the four fearlessnesses (the four confidences of a Buddha), the four analytical knowledges (the four unobstructed wisdoms of a Buddha), the eighteen unique qualities of a Buddha, great loving-kindness, and great compassion, and also teaches others to practice the four fearlessnesses up to great loving-kindness and great compassion, praises the methods of practicing the four fearlessnesses up to great loving-kindness and great compassion, and rejoices in and praises those who practice the four fearlessnesses up to great loving-kindness and great compassion. He himself observes the twelve links of dependent origination in forward and reverse order, and also teaches others to practice observing the twelve links of dependent origination in forward and reverse order, praises the methods of observing the twelve links of dependent origination in forward and reverse order, and rejoices in and praises those who observe the twelve links of dependent origination in forward and reverse order. Subhuti! A Bodhisattva Mahasattva (a great Bodhisattva) who wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) should practice in this way.

『Furthermore, Subhuti! A Bodhisattva Mahasattva who wishes to attain Anuttara-samyak-sambodhi should himself understand suffering, abandon the cause of suffering, realize the cessation of suffering, and cultivate the path to the cessation of suffering, and also teach others to understand suffering, abandon the cause of suffering, realize the cessation of suffering, and cultivate the path to the cessation of suffering, praise the methods of understanding suffering, abandoning the cause of suffering, realizing the cessation of suffering, and cultivating the path to the cessation of suffering, and rejoice in and praise those who understand suffering, abandon the cause of suffering, realize the cessation of suffering, and cultivate the path to the cessation of suffering. He himself generates the wisdom of the Stream-enterer fruit (Sotapanna, the first stage of enlightenment), but does not cling to the actual attainment, and also teaches others to abide in the Stream-enterer fruit, praises the methods of the Stream-enterer fruit, and rejoices in and praises those who have attained the Stream-enterer fruit; and so it is with the Once-returner fruit (Sakadagami, the second stage of enlightenment), the Non-returner fruit (Anagami, the third stage of enlightenment), and the Arhat fruit (the fourth and final stage of enlightenment). He himself generates the wisdom of the Pratyekabuddha path (the path of a solitary Buddha), but does not cling to the actual attainment of a Pratyekabuddha.

支佛道，亦教人著辟支佛道中，讚歎得辟支佛道法，歡喜讚歎得辟支佛道者。自入菩薩位，亦教人入菩薩位，讚歎入菩薩位法，歡喜讚歎入菩薩位者。自凈佛國土、成就眾生，亦教人凈佛國土、成就眾生，讚歎凈佛國土、成就眾生法，歡喜讚歎凈佛國土、成就眾生者。自起菩薩神通，亦教人起菩薩神通，讚歎起菩薩神通法，歡喜讚歎起菩薩神通者。自生一切種智，亦教人生一切種智，讚歎生一切種智法，歡喜讚歎生一切種智者。自斷一切結使習，亦教人斷一切結使習，讚歎斷一切結使習法，歡喜讚歎斷一切結使習者。須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，應如是行。

「複次，須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，自取壽命成就，亦教人取壽命成就，讚歎取壽命成就法，歡喜讚歎取壽命成就者。自成就法住，亦教人成就法住，讚歎成就法住法，歡喜讚歎成就法住者。須菩提！菩薩摩訶薩欲成就阿耨多羅三藐三菩提，應如是行，亦應如是學般若波羅蜜方便力。是菩薩如是學、如是行時，當得無礙色，得無礙受想行識，乃至得無礙法住。何以故？是菩薩摩訶薩從本以來不受色，不受受想行識，乃至不受一切種智。何以故？色不受者為非色，乃至一切種智不受者為非一切種智。」

說是菩

【現代漢語翻譯】現代漢語譯本自己證得辟支佛道（Pratyekabuddha-yana，獨覺乘），也教導他人進入辟支佛道，讚歎證得辟支佛道的方法，歡喜讚歎證得辟支佛道的人。自己進入菩薩位（Bodhisattva-yana，菩薩乘），也教導他人進入菩薩位，讚歎進入菩薩位的方法，歡喜讚歎進入菩薩位的人。自己清凈佛國土、成就眾生，也教導他人清凈佛國土、成就眾生，讚歎清凈佛國土、成就眾生的方法，歡喜讚歎清凈佛國土、成就眾生的人。自己生起菩薩神通，也教導他人生起菩薩神通，讚歎生起菩薩神通的方法，歡喜讚歎生起菩薩神通的人。自己生起一切種智（Sarvajnana，一切智慧），也教導他人生起一切種智，讚歎生起一切種智的方法，歡喜讚歎生起一切種智的人。自己斷除一切煩惱習氣，也教導他人斷除一切煩惱習氣，讚歎斷除一切煩惱習氣的方法，歡喜讚歎斷除一切煩惱習氣的人。須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當這樣修行。「再者，須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提，自己獲得壽命成就，也教導他人獲得壽命成就，讚歎獲得壽命成就的方法，歡喜讚歎獲得壽命成就的人。自己成就法住，也教導他人成就法住，讚歎成就法住的方法，歡喜讚歎成就法住的人。須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當這樣修行，也應當這樣學習般若波羅蜜（Prajnaparamita，智慧到彼岸）的方便力。當菩薩這樣學習、這樣修行時，將獲得無礙的色（Rupa，物質），獲得無礙的受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），乃至獲得無礙的法住。為什麼呢？因為這位菩薩摩訶薩從根本上就不執著於色，不執著于受想行識，乃至不執著於一切種智。為什麼呢？因為不執著於色，就是非色；乃至不執著於一切種智，就是非一切種智。」說完這些，

【English Translation】 English version One who has attained the Pratyekabuddha-yana (path of the solitary Buddha), also teaches others to enter the Pratyekabuddha-yana, praises the Dharma of attaining the Pratyekabuddha-yana, and rejoices in and praises those who have attained the Pratyekabuddha-yana. One who has entered the Bodhisattva-yana (path of the Bodhisattva), also teaches others to enter the Bodhisattva-yana, praises the Dharma of entering the Bodhisattva-yana, and rejoices in and praises those who have entered the Bodhisattva-yana. One who purifies the Buddha-land and accomplishes sentient beings, also teaches others to purify the Buddha-land and accomplish sentient beings, praises the Dharma of purifying the Buddha-land and accomplishing sentient beings, and rejoices in and praises those who purify the Buddha-land and accomplish sentient beings. One who generates Bodhisattva supernormal powers, also teaches others to generate Bodhisattva supernormal powers, praises the Dharma of generating Bodhisattva supernormal powers, and rejoices in and praises those who generate Bodhisattva supernormal powers. One who generates Sarvajnana (all-knowing wisdom), also teaches others to generate Sarvajnana, praises the Dharma of generating Sarvajnana, and rejoices in and praises those who generate Sarvajnana. One who cuts off all fetters and habits, also teaches others to cut off all fetters and habits, praises the Dharma of cutting off all fetters and habits, and rejoices in and praises those who cut off all fetters and habits. Subhuti! A Bodhisattva-Mahasattva, wishing to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), should practice in this way. Furthermore, Subhuti! A Bodhisattva-Mahasattva, wishing to attain Anuttara-samyak-sambodhi, one who attains the accomplishment of lifespan, also teaches others to attain the accomplishment of lifespan, praises the Dharma of attaining the accomplishment of lifespan, and rejoices in and praises those who attain the accomplishment of lifespan. One who accomplishes the abiding in Dharma, also teaches others to accomplish the abiding in Dharma, praises the Dharma of accomplishing the abiding in Dharma, and rejoices in and praises those who accomplish the abiding in Dharma. Subhuti! A Bodhisattva-Mahasattva, wishing to attain Anuttara-samyak-sambodhi, should practice in this way, and should also learn the expedient power of Prajnaparamita (perfection of wisdom). When a Bodhisattva learns and practices in this way, one will attain unobstructed Rupa (form), attain unobstructed Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), and even attain unobstructed abiding in Dharma. Why is that? Because this Bodhisattva-Mahasattva from the very beginning does not grasp at Rupa, does not grasp at Vedana, Samjna, Samskara, and Vijnana, and even does not grasp at Sarvajnana. Why is that? Because not grasping at Rupa is non-Rupa; and even not grasping at Sarvajnana is non-Sarvajnana. Having spoken thus,

薩行品時，二千菩薩得無生法忍。◎

摩訶般若波羅蜜經不退品第五十五

須菩提白佛言：「世尊！以何等行、何等類、何等相貌，知是阿惟越致菩薩摩訶薩？」

佛告須菩提：「若菩薩摩訶薩能知凡夫地、聲聞地、辟支佛地、佛地是諸地如相中無二無別，亦不念亦不分別，入是如中聞是事直過無疑。何以故？是如中無一無二相故。是菩薩摩訶薩亦不作無益語，但說利益相應語，不視他人長短。須菩提！以是行、類、相貌，知是阿惟越致菩薩摩訶薩。」

須菩提言：「世尊！復以何行、類、相貌，知是阿惟越致菩薩摩訶薩？」

佛告須菩提：「若菩薩摩訶薩能觀一切法無行、無類、無相貌，當知是名阿惟越致菩薩摩訶薩。」

須菩提白佛言：「世尊！若一切法無行、無類、無相貌，菩薩於何等法轉，名不轉？」

佛言：「若菩薩摩訶薩色中轉，受想行識中轉，是名菩薩不轉。

「複次，須菩提！菩薩摩訶薩檀那波羅蜜中轉，乃至般若波羅蜜中轉；內空中乃至無法有法空中轉；四念處中乃至十八不共法中轉；聲聞、辟支佛地中轉，乃至阿耨多羅三藐三菩提中轉，當知是菩薩摩訶薩不轉。何以故？須菩提！色性無，是菩薩何所住？乃至阿耨多羅三藐三菩提性無，是菩薩

【現代漢語翻譯】現代漢語譯本在宣說薩行品時，有兩千位菩薩證得了無生法忍（對諸法不生不滅的真理的領悟）。

《摩訶般若波羅蜜經》不退品第五十五

須菩提問佛說：『世尊！通過什麼樣的行為、類別和相貌，可以知道這位是阿惟越致菩薩摩訶薩（不退轉的大菩薩）？』

佛告訴須菩提：『如果菩薩摩訶薩能夠知道凡夫地、聲聞地、辟支佛地、佛地，這些地在如實相中沒有二樣沒有差別，也不執著于念頭，也不分別，進入這種如實相中，聽到這些道理，直接領悟而沒有疑惑。為什麼呢？因為這如實相中沒有一也沒有二的相貌。這位菩薩摩訶薩也不說沒有意義的話，只說與利益相應的言語，不去看別人的缺點。須菩提！通過這樣的行為、類別和相貌，可以知道這位是阿惟越致菩薩摩訶薩。』

須菩提說：『世尊！再通過什麼樣的行為、類別和相貌，可以知道這位是阿惟越致菩薩摩訶薩？』

佛告訴須菩提：『如果菩薩摩訶薩能夠觀察一切法沒有行為、沒有類別、沒有相貌，應當知道這就是阿惟越致菩薩摩訶薩。』

須菩提問佛說：『世尊！如果一切法沒有行為、沒有類別、沒有相貌，菩薩在什麼樣的法中轉變，才叫做不轉變呢？』

佛說：『如果菩薩摩訶薩在色（物質）中轉變，在受（感受）、想（思維）、行（意志）、識（意識）中轉變，這就叫做菩薩不轉變。

『再者，須菩提！菩薩摩訶薩在檀那波羅蜜（佈施）中轉變，乃至在般若波羅蜜（智慧）中轉變；在內空中乃至在無法有法空中轉變；在四念處中乃至在十八不共法中轉變；在聲聞、辟支佛地中轉變，乃至在阿耨多羅三藐三菩提（無上正等正覺）中轉變，應當知道這位菩薩摩訶薩是不退轉的。為什麼呢？須菩提！色的自性是空無的，這位菩薩住在哪裡呢？乃至阿耨多羅三藐三菩提的自性也是空無的，這位菩薩又住在哪裡呢？』

【English Translation】 English version At the time of expounding the Sā-xing chapter, two thousand Bodhisattvas attained the Anutpattika-dharma-kṣānti (the acceptance of the non-arising of all dharmas).

The Chapter on Non-Regression from the Mahāprajñāpāramitā Sūtra, Chapter Fifty-Five

Subhuti said to the Buddha, 'World Honored One, by what conduct, what category, and what appearance can it be known that this is an Avaivartika Bodhisattva Mahasattva (a great Bodhisattva who does not regress)?'

The Buddha told Subhuti, 'If a Bodhisattva Mahasattva can know that the ordinary person's stage, the Śrāvaka's stage, the Pratyekabuddha's stage, and the Buddha's stage are without duality or difference in their true nature, and does not cling to thoughts or make distinctions, entering into this true nature, hearing these teachings, and directly understanding without doubt. Why? Because in this true nature, there is neither one nor two. This Bodhisattva Mahasattva also does not speak meaningless words, but only speaks words that are beneficial, and does not look at the faults of others. Subhuti, by this conduct, category, and appearance, it can be known that this is an Avaivartika Bodhisattva Mahasattva.'

Subhuti said, 'World Honored One, by what further conduct, category, and appearance can it be known that this is an Avaivartika Bodhisattva Mahasattva?'

The Buddha told Subhuti, 'If a Bodhisattva Mahasattva can observe that all dharmas have no conduct, no category, and no appearance, it should be known that this is an Avaivartika Bodhisattva Mahasattva.'

Subhuti asked the Buddha, 'World Honored One, if all dharmas have no conduct, no category, and no appearance, in what kind of dharma does a Bodhisattva transform, and yet be called non-transforming?'

The Buddha said, 'If a Bodhisattva Mahasattva transforms in form (rūpa), transforms in feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), this is called a Bodhisattva not transforming.

'Furthermore, Subhuti, a Bodhisattva Mahasattva transforms in Dāna-pāramitā (giving), and even transforms in Prajñā-pāramitā (wisdom); transforms in inner emptiness, and even transforms in the emptiness of non-existent and existent dharmas; transforms in the four foundations of mindfulness, and even transforms in the eighteen unique qualities of a Buddha; transforms in the Śrāvaka and Pratyekabuddha stages, and even transforms in Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), it should be known that this Bodhisattva Mahasattva does not regress. Why? Subhuti, the nature of form is empty, where does this Bodhisattva dwell? And even the nature of Anuttarā-samyak-saṃbodhi is empty, where does this Bodhisattva dwell?'

何所住？

「複次，須菩提！菩薩摩訶薩不觀相外道沙門、婆羅門面貌言語，不作是念：『是諸外道，若沙門、若婆羅門實知實見，若說正見，無有是事。』複次，菩薩不生疑、不著戒取、不墮邪見，亦不求世俗吉事以為清凈，不以華香瓔珞幡蓋伎樂禮拜供養余天。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！阿惟越致菩薩摩訶薩常不生下賤家，乃至不生八難之處，常不受女人身。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩常行十善道，自不殺生，不教人殺生，讚歎不殺生法，歡喜讚歎不殺生者；乃至自不邪見，不教人邪見，不讚嘆邪見法，不歡喜讚歎行邪見者。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩乃至夢中，亦不行十不善道。以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩為益一切眾生故，行檀那波羅蜜；乃至為益一切眾生故，行般若波羅蜜。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩所有諸法，受讀誦說、正憶念，所謂修妒路乃至憂波提舍。是菩薩

【現代漢語翻譯】現代漢語譯本：住在哪裡？

「再者，須菩提！菩薩摩訶薩不觀察外道沙門（指修行人）、婆羅門（指祭司）的面貌言語，不作這樣的念頭：『這些外道，無論是沙門還是婆羅門，真正知道真正看見，如果說有正見，那是不可能的。』再者，菩薩不生疑惑，不執著于戒律，不墮入邪見，也不追求世俗的吉利事情作為清凈，不以鮮花、香、瓔珞、幡蓋、伎樂來禮拜供養其他天神。須菩提！以這樣的行為、類別、相貌，應當知道這就是阿惟越致（不退轉）菩薩摩訶薩。

「再者，須菩提！阿惟越致菩薩摩訶薩常常不生於貧困之家，乃至不生於八難之處，常常不受女人之身。須菩提！以這樣的行為、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。

「再者，須菩提！菩薩摩訶薩常常奉行十善道，自己不殺生，不教別人殺生，讚歎不殺生的法，歡喜讚歎不殺生的人；乃至自己不邪見，不教別人邪見，不讚嘆邪見的法，不歡喜讚歎行邪見的人。須菩提！以這樣的行為、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。

「再者，須菩提！菩薩摩訶薩乃至在夢中，也不行十不善道。以這樣的行為、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。

「再者，須菩提！菩薩摩訶薩爲了利益一切眾生，修行檀那波羅蜜（佈施波羅蜜）；乃至爲了利益一切眾生，修行般若波羅蜜（智慧波羅蜜）。須菩提！以這樣的行為、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。

「再者，須菩提！菩薩摩訶薩所有諸法，受持讀誦、宣說、正確憶念，所謂修妒路（契經）乃至憂波提舍（論議）。這個菩薩

【English Translation】 English version: Where does one dwell?

「Furthermore, Subhuti! A Bodhisattva Mahasattva does not observe the appearances and speech of non-Buddhist ascetics (Sramanas) and Brahmins (priests), and does not think: 『These non-Buddhists, whether Sramanas or Brahmins, truly know and truly see, and if they speak of right view, that is not possible.』 Furthermore, a Bodhisattva does not give rise to doubt, does not cling to precepts, does not fall into wrong views, nor does he seek worldly auspicious things as purity, nor does he worship and make offerings to other gods with flowers, incense, necklaces, banners, canopies, and music. Subhuti! By these actions, categories, and appearances, you should know that this is called an Avaivartika (non-retrogressing) Bodhisattva Mahasattva.

「Furthermore, Subhuti! An Avaivartika Bodhisattva Mahasattva is always not born into a poor family, and even not born in the eight difficult places, and always does not receive a woman's body. Subhuti! By these actions, categories, and appearances, you should know that this is called an Avaivartika Bodhisattva Mahasattva.

「Furthermore, Subhuti! A Bodhisattva Mahasattva always practices the ten good paths, does not kill himself, does not teach others to kill, praises the Dharma of not killing, and joyfully praises those who do not kill; and even does not have wrong views himself, does not teach others to have wrong views, does not praise the Dharma of wrong views, and does not joyfully praise those who practice wrong views. Subhuti! By these actions, categories, and appearances, you should know that this is called an Avaivartika Bodhisattva Mahasattva.

「Furthermore, Subhuti! A Bodhisattva Mahasattva, even in dreams, does not practice the ten non-virtuous paths. By these actions, categories, and appearances, you should know that this is called an Avaivartika Bodhisattva Mahasattva.

「Furthermore, Subhuti! A Bodhisattva Mahasattva, for the benefit of all sentient beings, practices Dana Paramita (perfection of giving); and even for the benefit of all sentient beings, practices Prajna Paramita (perfection of wisdom). Subhuti! By these actions, categories, and appearances, you should know that this is called an Avaivartika Bodhisattva Mahasattva.

「Furthermore, Subhuti! All Dharmas that a Bodhisattva Mahasattva receives, reads, recites, speaks, and correctly remembers, such as Sutras (discourses) and even Upadeshas (treatises). This Bodhisattva

法施時，作是念：『是法施因緣故，滿一切眾生愿。以是法施功德，與一切眾生共之，迴向阿耨多羅三藐三菩提。』

「須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩于甚深法中不疑不悔。」

須菩提言：「世尊！菩薩于甚深法中，何因緣故，不疑不悔？」

佛言：「是阿惟越致菩薩都不見有法可生疑處，若色受想行識，乃至阿耨多羅三藐三菩提，不見是法可生疑處悔處。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩身、口、意業柔軟。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩以慈身、口、意業成就。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩不與五蓋俱——淫慾、瞋恚、睡眠、掉、悔疑。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩一切處無所愛著。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩出入去來、坐臥行住，常念一心。出入去來、坐臥行住、舉足下足，安隱詳

【現代漢語翻譯】現代漢語譯本：當進行法佈施時，應當這樣想：『因為這法佈施的因緣，要滿足一切眾生的願望。憑藉這法佈施的功德，與一切眾生共同分享，迴向于阿耨多羅三藐三菩提（無上正等正覺）。』『須菩提！以這樣的行為、類別、相貌，應當知道這就是名為阿惟越致（不退轉）菩薩摩訶薩（大菩薩）。』『再者，須菩提！菩薩摩訶薩對於甚深佛法不會疑惑也不會後悔。』須菩提問道：『世尊！菩薩對於甚深佛法，是因何緣故，不會疑惑也不會後悔呢？』佛說：『這位阿惟越致菩薩完全看不到有任何法可以產生疑惑之處，無論是色、受、想、行、識，乃至阿耨多羅三藐三菩提，都看不到這些法有任何可以產生疑惑或後悔的地方。須菩提！以這樣的行為、類別、相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。』『再者，須菩提！菩薩摩訶薩的身、口、意業都是柔軟的。須菩提！以這樣的行為、類別、相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。』『再者，須菩提！菩薩摩訶薩以慈悲的身、口、意業成就。須菩提！以這樣的行為、類別、相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。』『再者，須菩提！菩薩摩訶薩不會與五蓋（五種障礙修行的煩惱）同在——淫慾、瞋恚、睡眠、掉舉、悔疑。須菩提！以這樣的行為、類別、相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。』『再者，須菩提！菩薩摩訶薩在一切處都沒有任何愛著。須菩提！以這樣的行為、類別、相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。』『再者，須菩提！菩薩摩訶薩在出入、去來、坐臥、行走、站立時，常常保持一心。出入、去來、坐臥、行走、站立、舉足、下足，都安穩詳和。』

【English Translation】 English version: When giving the Dharma, one should think: 『Because of this cause and condition of giving the Dharma, may I fulfill the wishes of all sentient beings. With the merit of this Dharma giving, I share it with all sentient beings, and dedicate it towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』『Subhuti! By these actions, categories, and characteristics, you should know that this is called an Avaivartika (non-regressing) Bodhisattva Mahasattva (great Bodhisattva).』『Furthermore, Subhuti! A Bodhisattva Mahasattva does not doubt or regret in the profound Dharma.』 Subhuti said: 『World Honored One! For what reason does a Bodhisattva not doubt or regret in the profound Dharma?』 The Buddha said: 『This Avaivartika Bodhisattva does not see any Dharma that can give rise to doubt, whether it is form, feeling, perception, mental formations, consciousness, or even Anuttara-samyak-sambodhi, they do not see any of these Dharmas as a place for doubt or regret. Subhuti! By these actions, categories, and characteristics, you should know that this is called an Avaivartika Bodhisattva Mahasattva.』『Furthermore, Subhuti! The body, speech, and mind actions of a Bodhisattva Mahasattva are gentle. Subhuti! By these actions, categories, and characteristics, you should know that this is called an Avaivartika Bodhisattva Mahasattva.』『Furthermore, Subhuti! A Bodhisattva Mahasattva is accomplished with compassionate body, speech, and mind actions. Subhuti! By these actions, categories, and characteristics, you should know that this is called an Avaivartika Bodhisattva Mahasattva.』『Furthermore, Subhuti! A Bodhisattva Mahasattva is not associated with the five hindrances (five mental obstacles to spiritual progress) – sensual desire, anger, drowsiness, restlessness, and doubt. Subhuti! By these actions, categories, and characteristics, you should know that this is called an Avaivartika Bodhisattva Mahasattva.』『Furthermore, Subhuti! A Bodhisattva Mahasattva has no attachment in any place. Subhuti! By these actions, categories, and characteristics, you should know that this is called an Avaivartika Bodhisattva Mahasattva.』『Furthermore, Subhuti! A Bodhisattva Mahasattva, in going out and coming in, going and coming, sitting and lying down, walking and standing, always maintains a single-pointed mind. In going out and coming in, going and coming, sitting and lying down, walking and standing, lifting the feet and putting them down, they are peaceful and composed.』

序，常念一心，視地而行。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩所著衣服及諸臥具，人不惡穢，好樂凈潔、少於疾病。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！常人身中有八萬戶蟲侵食其身，是阿惟越致菩薩摩訶薩身無是蟲。何以故？是菩薩功德出過世間，以是故，是菩薩無是戶蟲。是菩薩功德增益，隨其功德得身清凈、得心清凈。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。」

須菩提白佛言：「世尊！云何菩薩摩訶薩得身清凈、得心清凈？」

佛言：「菩薩摩訶薩隨其所得增益善根，滅除心曲心邪。須菩提！是名菩薩摩訶薩身清凈、心清凈。以是身、心清凈故，能過聲聞、辟支佛地，入菩薩位中。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩不貴利養，雖行十二頭陀，不貴阿蘭若法乃至不貴但三衣法。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩常不生慳貪心，不生破戒心、瞋動心、懈怠心、散亂心，不生愚癡心，不生嫉妒心。須菩提！以是行、類、相貌，當知是名阿

【現代漢語翻譯】現代漢語譯本序言，應當時常一心專注，觀察所行之處。須菩提（佛陀的十大弟子之一）！憑藉這樣的行為、類別和相貌，應當知道這就是名為阿惟越致（不退轉）菩薩摩訶薩（大菩薩）。再者，須菩提！菩薩摩訶薩所穿的衣服和所用的臥具，人們不會覺得污穢，他們喜愛清凈整潔，並且很少生病。須菩提！憑藉這樣的行為、類別和相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。再者，須菩提！常人的身體里有八萬戶蟲侵蝕其身，而這位阿惟越致菩薩摩訶薩的身上卻沒有這些蟲子。為什麼呢？因為這位菩薩的功德超越了世間，因此，這位菩薩身上沒有這些戶蟲。這位菩薩的功德不斷增長，隨著功德的增長，他的身體變得清凈，心也變得清凈。須菩提！憑藉這樣的行為、類別和相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。須菩提向佛陀說道：『世尊！菩薩摩訶薩如何才能獲得身體的清凈和心的清凈呢？』佛陀說：『菩薩摩訶薩隨著他所獲得的善根的增長，消除心中的彎曲和邪念。須菩提！這就是名為菩薩摩訶薩的身體清凈和心的清凈。因為身體和心的清凈，他能夠超越聲聞（聽聞佛法而得道者）和辟支佛（無師自悟者）的境界，進入菩薩的地位。須菩提！憑藉這樣的行為、類別和相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。』再者，須菩提！菩薩摩訶薩不看重利益和供養，即使修行十二頭陀（苦行），也不看重阿蘭若法（寂靜處修行）乃至不看重僅僅擁有三衣的修行。須菩提！憑藉這樣的行為、類別和相貌，應當知道這就是名為阿惟越致菩薩摩訶薩。再者，須菩提！菩薩摩訶薩常常不生起慳吝貪婪的心，不生起破戒的心、嗔怒的心、懈怠的心、散亂的心，不生起愚癡的心，不生起嫉妒的心。須菩提！憑藉這樣的行為、類別和相貌，應當知道這就是名為阿

【English Translation】 English version In the beginning, one should always be mindful and focused, observing where one walks. Subhuti (one of the Buddha's ten great disciples)! By these actions, categories, and appearances, it should be known that this is called an Avinivartaniya (non-regressing) Bodhisattva Mahasattva (great Bodhisattva). Furthermore, Subhuti! The clothes and bedding used by a Bodhisattva Mahasattva are not considered unclean by people; they are fond of cleanliness and purity, and they rarely fall ill. Subhuti! By these actions, categories, and appearances, it should be known that this is called an Avinivartaniya Bodhisattva Mahasattva. Furthermore, Subhuti! Ordinary people have eighty thousand types of insects that infest their bodies, but this Avinivartaniya Bodhisattva Mahasattva does not have these insects. Why? Because this Bodhisattva's merits surpass the world, and therefore, this Bodhisattva does not have these insects. This Bodhisattva's merits increase, and with the increase of merits, their body becomes pure, and their mind becomes pure. Subhuti! By these actions, categories, and appearances, it should be known that this is called an Avinivartaniya Bodhisattva Mahasattva. Subhuti said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva attain purity of body and purity of mind?' The Buddha said, 'A Bodhisattva Mahasattva, with the increase of the good roots they have attained, eliminates the crookedness and evil thoughts in their mind. Subhuti! This is called the purity of body and purity of mind of a Bodhisattva Mahasattva. Because of this purity of body and mind, they can surpass the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and enter the position of a Bodhisattva. Subhuti! By these actions, categories, and appearances, it should be known that this is called an Avinivartaniya Bodhisattva Mahasattva.' Furthermore, Subhuti! A Bodhisattva Mahasattva does not value profit and offerings; even if they practice the twelve dhutas (ascetic practices), they do not value the practice of Aranya (secluded places) or even the practice of having only three robes. Subhuti! By these actions, categories, and appearances, it should be known that this is called an Avinivartaniya Bodhisattva Mahasattva. Furthermore, Subhuti! A Bodhisattva Mahasattva never gives rise to a mind of stinginess and greed, does not give rise to a mind of breaking precepts, a mind of anger, a mind of laziness, a mind of distraction, does not give rise to a mind of ignorance, and does not give rise to a mind of jealousy. Subhuti! By these actions, categories, and appearances, it should be known that this is called an Avinivartaniya

惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩心住不動，智慧深入，一心聽受所從聞法，及世間事皆與般若波羅蜜合。是菩薩摩訶薩不見產業之事不入法性者，是事一切皆見與般若波羅蜜合。以是因緣故，須菩提！是名阿惟越致菩薩、阿惟越致相。

「複次，須菩提！若惡魔于阿惟越致菩薩前化作八大地獄，一一地獄中有千億萬菩薩，皆被燒煮受諸辛酸苦毒。語菩薩言：『是諸菩薩皆是阿惟越致，佛所授記，墮大地獄中。汝若為佛授阿惟越致記者，當入是大地獄中。佛為授汝地獄記。汝不如還舍菩薩心，可得不墮地獄，得生天上。』須菩提！若是菩薩見是事、聞是事，心不動不疑不驚，作是念：『阿惟越致菩薩若墮地獄、畜生、餓鬼中，終無是處。』須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！惡魔化作比丘，被服來至菩薩所，語菩薩言：『汝先聞應如是凈修六波羅蜜，乃至應如是凈修，得阿耨多羅三藐三菩提。是事汝疾悔舍。汝先於過去未來現在諸佛所，從初發心乃至法住，于其中間所作善根，隨喜迴向阿耨多羅三藐三菩提。是事汝亦疾放舍。若汝疾舍，我當語汝真佛法。汝先所聞皆非佛法、非佛教，皆是文飾合集作耳；我所說是真佛法。』若是菩薩聞

【現代漢語翻譯】現代漢語譯本惟有不退轉的菩薩摩訶薩（菩薩中的大菩薩）。『再者，須菩提！菩薩摩訶薩心住于不動搖，智慧深入，一心聽受所聽聞的佛法，以及世間的一切事物都與般若波羅蜜（以空性智慧到達彼岸）相合。這位菩薩摩訶薩不會認為世俗的產業之事不屬於法性，他認為一切事物都與般若波羅蜜相合。因為這個緣故，須菩提！這被稱為阿惟越致菩薩（不退轉菩薩），這就是阿惟越致的相貌。『再者，須菩提！如果惡魔在阿惟越致菩薩面前化現出八大地獄，每一個地獄中都有千億萬菩薩，都被燒煮，承受各種辛酸苦毒。惡魔對菩薩說：『這些菩薩都是阿惟越致，是佛所授記的，卻墮入大地獄中。你如果被佛授記為阿惟越致，也會墮入這大地獄中。佛是給你授了地獄的記別。你不如捨棄菩薩心，就可以不墮地獄，得生天上。』須菩提！如果這位菩薩見到此事、聽到此事，內心不動搖、不疑惑、不驚恐，並這樣想：『阿惟越致菩薩如果會墮入地獄、畜生、餓鬼道中，絕對沒有這樣的道理。』須菩提！憑藉這種行為、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。『再者，須菩提！惡魔化作比丘（出家修行者），穿著僧服來到菩薩面前，對菩薩說：『你先前聽聞應當這樣清凈地修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至應當這樣清凈地修習，才能證得阿耨多羅三藐三菩提（無上正等正覺）。這件事你趕緊悔改捨棄。你先前在過去、未來、現在諸佛那裡，從最初發心乃至佛法住世期間，所作的善根，隨喜迴向阿耨多羅三藐三菩提。這件事你也趕緊放棄。如果你趕緊放棄，我就告訴你真正的佛法。你先前所聽聞的都不是佛法、不是佛教，都是文飾的集合而已；我所說的才是真正的佛法。』如果這位菩薩聽到這些話，

【English Translation】 English version Only the Avaivartika Bodhisattva Mahasattva (great Bodhisattva among Bodhisattvas). 『Furthermore, Subhuti! A Bodhisattva Mahasattva whose mind dwells without wavering, whose wisdom is profound, who single-mindedly listens to the Dharma he has heard, and who sees all worldly matters as being in accordance with Prajnaparamita (the perfection of wisdom that leads to the other shore through emptiness). This Bodhisattva Mahasattva does not see worldly affairs as not belonging to the nature of Dharma; he sees all things as being in accordance with Prajnaparamita. Because of this reason, Subhuti! This is called an Avaivartika Bodhisattva (a non-retrogressing Bodhisattva), and this is the characteristic of Avaivartika.』『Furthermore, Subhuti! If a demon were to transform into the eight great hells in front of an Avaivartika Bodhisattva, and in each hell there were billions of Bodhisattvas being burned and suffering all kinds of bitter and painful torments. The demon would say to the Bodhisattva: 『These Bodhisattvas are all Avaivartika, they were predicted by the Buddha, yet they have fallen into the great hells. If you are predicted by the Buddha to be an Avaivartika, you will also fall into these great hells. The Buddha has given you a prediction of hell. You should abandon your Bodhisattva mind, so that you will not fall into hell and can be reborn in the heavens.』 Subhuti! If this Bodhisattva sees this and hears this, his mind does not waver, doubt, or fear, and he thinks: 『It is absolutely impossible for an Avaivartika Bodhisattva to fall into hell, the animal realm, or the realm of hungry ghosts.』 Subhuti! By these actions, characteristics, and appearances, you should know that this is an Avaivartika Bodhisattva Mahasattva.』『Furthermore, Subhuti! A demon transforms into a Bhikshu (a monastic practitioner), wearing monastic robes, and comes to the Bodhisattva, saying: 『You previously heard that you should purify and cultivate the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) in this way, and that you should purify and cultivate in this way to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). You should quickly repent and abandon this. You previously, in the presence of the Buddhas of the past, future, and present, from the initial arising of your mind until the Dharma abides, the roots of good you have made, rejoicing and dedicating them to Anuttara-samyak-sambodhi. You should also quickly abandon this. If you quickly abandon this, I will tell you the true Dharma of the Buddha. What you have heard before is not the Dharma of the Buddha, not the teachings of the Buddha, but merely embellished collections; what I say is the true Dharma.』 If this Bodhisattva hears these words,

作是說心驚疑悔，當知是菩薩未得諸佛授記，未定住阿惟越致性中。若是菩薩心不動不驚不疑不悔，隨順依止無作、無生法，不信他語、不隨他行，行六波羅蜜時不隨他語，乃至行阿耨多羅三藐三菩提時亦不隨他語。須菩提！譬如漏盡阿羅漢，不信他語、不隨他行，現見諸法實相，惡魔不能轉。如是，須菩提！阿惟越致菩薩摩訶薩亦如是，求聲聞道、辟支佛道人，不能破壞、不能折伏其心。須菩提！是菩薩摩訶薩必定住阿惟越致地中。不隨他語乃至佛語，不直信取，何況求聲聞、辟支佛人及惡魔、外道、梵志語，終無是處。何以故？是菩薩不見有法可隨信者，所謂若色受想行識，若色如乃至識如，乃至不見若阿耨多羅三藐三菩提、阿耨多羅三藐三菩提如。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！魔作比丘身來到菩薩所，語菩薩言：『汝所行者是生死法，非薩婆若道。汝今身取苦盡證。』是時惡魔為菩薩用世間行說似道法，是似道法三界系，所謂骨相、若初禪乃至非有想非無想。語：『善男子！用是道、用是行，當得須陀洹果乃至當得阿羅漢果。汝行是道，今世苦盡，汝用受生死中種種苦惱為？今是四大身尚不用受，何況當更受來身。』須菩提！若是菩薩摩訶薩心不驚不疑

【現代漢語翻譯】現代漢語譯本：如果菩薩這樣說，心中感到驚恐、疑惑和後悔，應當知道這位菩薩尚未得到諸佛的授記，也沒有安住于不退轉的境界中。如果菩薩內心不動搖、不驚恐、不疑惑、不後悔，隨順依止於無作、無生的法，不相信他人的言語、不跟隨他人的行為，在修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時不隨從他人的言語，乃至在修行阿耨多羅三藐三菩提（無上正等正覺）時也不隨從他人的言語。須菩提！譬如漏盡的阿羅漢（斷盡煩惱，不再輪迴的聖者），不相信他人的言語、不跟隨他人的行為，親眼見到諸法的真實相狀，惡魔也不能動搖他。須菩提！像這樣，不退轉的菩薩摩訶薩（大菩薩）也是如此，那些追求聲聞道（小乘修行者）和辟支佛道（獨覺者）的人，不能破壞、不能折服他的心。須菩提！這位菩薩摩訶薩必定安住于不退轉的地位中。不隨從他人的言語，乃至佛的言語，也不直接相信接受，更何況是那些追求聲聞、辟支佛的人以及惡魔、外道、梵志（婆羅門教修行者）的言語，絕對不會有這種情況。為什麼呢？因為這位菩薩不見有任何法可以隨從相信的，無論是色（物質）、受（感受）、想（思維）、行（意志）、識（分別），還是色如（物質的真實如是）乃至識如（分別的真實如是），乃至不見有阿耨多羅三藐三菩提（無上正等正覺）和阿耨多羅三藐三菩提如（無上正等正覺的真實如是）。須菩提！通過這種行為、類別和相貌，應當知道這就是名為不退轉的菩薩摩訶薩。其次，須菩提！魔會化作比丘（出家修行者）的形象來到菩薩面前，對菩薩說：『你所修行的法是生死之法，不是薩婆若（一切智）之道。你現在應該求證苦的止息。』這時，惡魔會用世間的修行方法來為菩薩講述看似是道法的法，這些看似是道法的法都屬於三界（欲界、色界、無色界）所繫縛，例如骨相（觀察身體的骨骼）、初禪（禪定的一種境界）乃至非有想非無想（禪定的一種最高境界）。魔會說：『善男子！用這種道、用這種修行，應當可以得到須陀洹果（小乘初果）乃至可以得到阿羅漢果（小乘最高果）。你修行這種道，今生就可以止息痛苦，你為什麼要承受生死中的種種苦惱呢？現在這個四大（地、水、火、風）組成的身體尚且不應該承受痛苦，更何況還要承受來世的身體呢？』須菩提！如果這位菩薩摩訶薩內心不驚恐、不疑惑

【English Translation】 English version: If a Bodhisattva says this, and their heart feels alarmed, doubtful, and regretful, know that this Bodhisattva has not yet received the prediction of the Buddhas, nor are they established in the state of non-retrogression. If a Bodhisattva's heart is unmoved, not alarmed, not doubtful, and not regretful, and they follow and rely on the Dharma of non-action and non-arising, not believing the words of others, not following the actions of others, when practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), they do not follow the words of others, and even when practicing Anuttara-samyak-sambodhi (supreme perfect enlightenment), they also do not follow the words of others. Subhuti! It is like an Arhat (one who has attained enlightenment and is free from rebirth) who has exhausted all outflows, not believing the words of others, not following the actions of others, directly seeing the true nature of all dharmas, and demons cannot shake them. Likewise, Subhuti! A Bodhisattva Mahasattva (great Bodhisattva) who is non-retrogressive is also like this; those who seek the path of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) cannot destroy or subdue their minds. Subhuti! This Bodhisattva Mahasattva is certain to abide in the stage of non-retrogression. They do not follow the words of others, not even the words of the Buddha, and do not directly believe and accept them, let alone the words of those who seek to be Sravakas, Pratyekabuddhas, demons, heretics, or Brahmins (Hindu ascetics); there is absolutely no such possibility. Why? Because this Bodhisattva does not see any dharma that can be followed and believed, whether it is form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), or the suchness of form (rupa-tathata) up to the suchness of consciousness (vijnana-tathata), and even does not see Anuttara-samyak-sambodhi (supreme perfect enlightenment) and the suchness of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-tathata). Subhuti! Through this conduct, category, and appearance, know that this is called a non-retrogressive Bodhisattva Mahasattva. Furthermore, Subhuti! A demon may transform into the form of a Bhikshu (monk) and come to the Bodhisattva, saying to the Bodhisattva, 'What you are practicing is the dharma of birth and death, not the path of Sarvajna (omniscience). You should now seek to realize the cessation of suffering.' At this time, the demon will use worldly practices to explain what seems like the Dharma to the Bodhisattva. These seemingly Dharma practices are bound by the three realms (desire realm, form realm, formless realm), such as the contemplation of bones, the first dhyana (a state of meditation), up to neither perception nor non-perception (the highest state of meditation). The demon will say, 'Good man! By using this path, by using this practice, you should attain the Srotapanna fruit (the first stage of enlightenment in Theravada Buddhism), and even attain the Arhat fruit (the highest stage of enlightenment in Theravada Buddhism). If you practice this path, you can end suffering in this life. Why would you endure all kinds of suffering in birth and death? Even this body composed of the four great elements (earth, water, fire, wind) should not endure suffering, let alone endure the suffering of future lives?' Subhuti! If this Bodhisattva Mahasattva's heart is not alarmed or doubtful

不悔，作是念：『是比丘益我不少，為我說似道法。行是似道法，不至須陀洹果證，不得至阿羅漢、辟支佛道證，何況得至阿耨多羅三藐三菩提？』是菩薩摩訶薩益復歡喜，作是念：『是比丘益我不少，為我說遮道法。我知是遮道法，是不遮學三乘道。』是時惡魔知菩薩歡喜，作是言：『善男子！汝欲見是菩薩摩訶薩供養如恒河沙等諸佛，衣被、飲食、臥具、醫藥，資生所須；亦于如恒河沙等諸佛所行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，亦親近如恒河沙等諸佛，咨問菩薩摩訶薩道：「世尊！菩薩摩訶薩云何住菩薩摩訶薩乘？云何行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，四念處乃至大慈大悲？」是菩薩摩訶薩如佛所教，如是住、如是行、如是修，是菩薩摩訶薩如是教、如是學，尚不得阿耨多羅三藐三菩提、不得薩婆若，何況汝當得阿耨多羅三藐三菩提？』若菩薩摩訶薩聞是事，心不異不驚，益復歡喜，作是念：『是比丘益我不少，為我說遮道法。是遮道法不得須陀洹道，乃至不得阿羅漢、辟支佛道，何況得阿耨多羅三藐三菩提？』是時惡魔知是菩薩心不沒不驚，即於是處化作多比丘，語菩薩言：『此皆是發意求佛道菩薩，今皆住

阿羅漢地。是輩尚不能得阿耨多羅三藐三菩提，汝云何能得？』若菩薩摩訶薩，即作是念：『此是惡魔說似道行。菩薩摩訶薩行般若波羅蜜，不應轉阿耨多羅三藐三菩提心，亦不應墮聲聞、辟支佛道中。』復作是念：『行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜乃至一切種智，不得阿耨多羅三藐三菩提，無有是處。』須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩作是念：『若菩薩能如佛所說，不遠離般若波羅蜜心乃至一切種智，是菩薩終不退阿耨多羅三藐三菩提。若菩薩覺知魔事，亦不失阿耨多羅三藐三菩提。』以是行、類、相貌，當知是阿惟越致菩薩摩訶薩相。」

須菩提白佛言：「世尊！於何法轉，名為不轉？」

佛言：「於色相轉，于受想行識相轉，於十二入相、十八界相、淫慾瞋恚愚癡相、邪見相、四念處相乃至聲聞、辟支佛相，乃至佛相轉，以是故，名為不退轉菩薩摩訶薩相。何以故？是阿惟越致菩薩摩訶薩以是自相空法，入菩薩位，得無生法忍。何以故名無生法忍？是中乃至少許法不可得，不可得故不作，不作故無生，是名無生法忍。菩薩摩訶薩以是行、類、相貌，當知是阿惟越致菩薩摩訶薩。◎

摩訶般若波羅蜜經卷第十六大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十七

後秦龜茲國三藏鳩摩羅什譯

堅固品第五十六(丹本轉不轉品)

「複次，須菩提！惡魔到菩薩所壞其心，作是言：『薩婆若與虛空等，空無所有相。諸法亦與虛空等，空無所有相。是虛空等諸法空無所有相中，無有得阿耨多羅三藐三菩提者，亦無有不得者。是諸法皆如虛空，空無所有相。汝唐受勤苦。汝所聞阿耨多羅三藐三菩提，皆是魔事，非佛所說。汝當放舍是愿，汝莫長夜受是不安隱憂苦，墮惡道中。』是諸善男子、善女人聞是語時，應如是念：『是惡魔事，壞我阿耨多羅三藐三菩提心。諸法雖如虛空，無所有、自相空，而眾生不知不見不解。我亦以如虛空等無所有、自相空，大誓莊嚴，得一切種智，為眾生說法令得解脫，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。』須菩提！菩薩摩訶薩從初發意已來，聞如是法，應堅固其心不動不轉。菩薩摩訶薩以是堅固心、不動不轉心行六波羅蜜，當入菩薩位中。」

須菩提白佛言：「世尊！不轉故，名阿惟越致？轉故，名阿惟越致？」

佛言：「不轉故，名阿惟

越致；轉故，亦名阿惟越致。」

須菩提白佛言：「世尊！云何不轉故，名阿惟越致？轉故，亦名阿惟越致？」

佛告須菩提：「若菩薩摩訶薩于聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩于聲聞地、辟支佛地轉，是故亦名不轉。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩相。以是行、類、相貌故，惡魔不能壞其心令離阿耨多羅三藐三菩提。

「複次，須菩提！阿惟越致菩薩若欲入初禪，第二第三第四禪，乃至滅定禪，即得入。

「複次，須菩提！阿惟越致菩薩摩訶薩若欲修四念處乃至修八聖道分，空、無相、無作三昧乃至五神通，即得修。是菩薩雖修四念處乃至五神通，是人不受四念處果；雖修諸禪，不受諸禪果，乃至不受滅定禪果。不證須陀洹果，乃至不證辟支佛道。是菩薩故為眾生受身，隨其所應而利益之。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！阿惟越致菩薩摩訶薩常憶念阿耨多羅三藐三菩提，終不遠離薩婆若心。不遠離薩婆若心故，不貴色、不貴相，不貴聲聞、辟支佛，不貴檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，不貴四禪、四無量心、四無色定，不貴五神通，不貴

越致；轉故，亦名阿惟越致。」

須菩提白佛言：「世尊！云何不轉故，名阿惟越致？轉故，亦名阿惟越致？」

佛告須菩提：「若菩薩摩訶薩于聲聞地、辟支佛地不轉，是故名不轉。若菩薩摩訶薩于聲聞地、辟支佛地轉，是故亦名不轉。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩相。以是行、類、相貌故，惡魔不能壞其心令離阿耨多羅三藐三菩提。

「複次，須菩提！阿惟越致菩薩若欲入初禪，第二第三第四禪，乃至滅定禪，即得入。

「複次，須菩提！阿惟越致菩薩摩訶薩若欲修四念處乃至修八聖道分，空、無相、無作三昧乃至五神通，即得修。是菩薩雖修四念處乃至五神通，是人不受四念處果；雖修諸禪，不受諸禪果，乃至不受滅定禪果。不證須陀洹果，乃至不證辟支佛道。是菩薩故為眾生受身，隨其所應而利益之。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！阿惟越致菩薩摩訶薩常憶念阿耨多羅三藐三菩提，終不遠離薩婆若心。不遠離薩婆若心故，不貴色、不貴相，不貴聲聞、辟支佛，不貴檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，不貴四禪、四無量心、四無色定，不貴五神通，不貴

【現代漢語翻譯】現代漢語譯本『越致』，意思是『不退轉』，也稱為『阿惟越致』（Avivartika，不退轉）。

須菩提（Subhuti）對佛說：『世尊！為什麼不退轉稱為『阿惟越致』？退轉也稱為『阿惟越致』？』

佛告訴須菩提：『如果菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）不從聲聞地（Sravakabhumi，聲聞的境界）、辟支佛地（Pratyekabuddhabhumi，緣覺的境界）退轉，所以稱為不退轉。如果菩薩摩訶薩從聲聞地、辟支佛地退轉，所以也稱為不退轉。須菩提！根據這種行為、類別、相貌，應當知道這是名為阿惟越致菩薩摩訶薩的相。因為這種行為、類別、相貌，惡魔不能破壞他的心，使他離開阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』

『再者，須菩提！阿惟越致菩薩如果想進入初禪（Dhyana，禪定），第二禪、第三禪、第四禪，乃至滅盡定（Nirodha-samapatti，滅盡一切感受和思想的禪定），就能立即進入。』

『再者，須菩提！阿惟越致菩薩摩訶薩如果想修習四念處（Cattaro satipatthana，四種觀想的修行方法）乃至修習八聖道分（Aryastangika-marga，八正道），空（Sunyata，空性）、無相（Animitta，無相）、無作（Apranihita，無愿）三昧（Samadhi，禪定）乃至五神通（Panca abhijnana，五種超自然能力），就能立即修習。這位菩薩雖然修習四念處乃至五神通，這個人不接受四念處的果報；雖然修習諸禪，不接受諸禪的果報，乃至不接受滅盡定的果報。不證得須陀洹果（Srotapanna，入流果），乃至不證得辟支佛道。這位菩薩爲了眾生而受生，隨其所應而利益他們。須菩提！根據這種行為、類別、相貌，應當知道這是名為阿惟越致菩薩摩訶薩。』

『再者，須菩提！阿惟越致菩薩摩訶薩常常憶念阿耨多羅三藐三菩提，終不遠離薩婆若心（Sarvajna-citta，一切智心）。不遠離薩婆若心，所以不看重色（Rupa，物質）、不看重相（Lakshana，表象），不看重聲聞、辟支佛，不看重檀那波羅蜜（Dana-paramita，佈施波羅蜜）、尸羅波羅蜜（Sila-paramita，持戒波羅蜜）、羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）、毗梨耶波羅蜜（Virya-paramita，精進波羅蜜）、禪那波羅蜜（Dhyana-paramita，禪定波羅蜜）、般若波羅蜜（Prajna-paramita，智慧波羅蜜），不看重四禪、四無量心（Catur-apramana-citta，四種無限的慈悲喜捨心）、四無色定（Catura-arupya-samapatti，四種無色界的禪定），不看重五神通，不看重……』

【English Translation】 English version 'Avivartika' means 'non-retrogression,' also called 'Avivartika' (non-retrogression).

Subhuti said to the Buddha, 'World Honored One! Why is non-retrogression called 'Avivartika'? And why is retrogression also called 'Avivartika'?'

The Buddha told Subhuti, 'If a Bodhisattva-mahasattva does not regress from the Sravakabhumi (the stage of a Hearer) or the Pratyekabuddhabhumi (the stage of a Solitary Buddha), therefore it is called non-retrogression. If a Bodhisattva-mahasattva regresses from the Sravakabhumi or the Pratyekabuddhabhumi, therefore it is also called non-retrogression. Subhuti! Based on this conduct, category, and appearance, you should know that this is the characteristic of a Bodhisattva-mahasattva called Avivartika. Because of this conduct, category, and appearance, evil demons cannot destroy his mind, causing him to stray from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

'Furthermore, Subhuti! If an Avivartika Bodhisattva wishes to enter the first Dhyana (meditative absorption), the second, third, or fourth Dhyana, or even the Nirodha-samapatti (cessation of all feelings and thoughts), he can immediately enter them.'

'Furthermore, Subhuti! If an Avivartika Bodhisattva-mahasattva wishes to cultivate the Four Foundations of Mindfulness (Cattaro satipatthana) or the Eightfold Noble Path (Aryastangika-marga), the Samadhi (meditative concentration) of Emptiness (Sunyata), Signlessness (Animitta), and Wishlessness (Apranihita), or even the Five Supernormal Powers (Panca abhijnana), he can immediately cultivate them. Although this Bodhisattva cultivates the Four Foundations of Mindfulness or the Five Supernormal Powers, he does not receive the fruit of the Four Foundations of Mindfulness; although he cultivates the various Dhyanas, he does not receive the fruit of the Dhyanas, nor even the fruit of the Nirodha-samapatti. He does not attain the Srotapanna (Stream-enterer) fruit, nor even the Pratyekabuddha path. This Bodhisattva takes rebirth for the sake of sentient beings, benefiting them according to their needs. Subhuti! Based on this conduct, category, and appearance, you should know that this is called an Avivartika Bodhisattva-mahasattva.'

'Furthermore, Subhuti! An Avivartika Bodhisattva-mahasattva always remembers Anuttara-samyak-sambodhi and never departs from the Sarvajna-citta (the mind of omniscience). Because he does not depart from the Sarvajna-citta, he does not value Rupa (form), does not value Lakshana (characteristics), does not value Sravakas or Pratyekabuddhas, does not value Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of effort), Dhyana-paramita (perfection of meditation), or Prajna-paramita (perfection of wisdom), does not value the four Dhyanas, the four Immeasurables (Catur-apramana-citta, four boundless states of loving-kindness, compassion, joy, and equanimity), the four Formless Absorptions (Catura-arupya-samapatti), does not value the Five Supernormal Powers, does not value...'

四念處乃至八聖道分，不貴佛十力乃至十八不共法，不貴凈佛國土，不貴成就眾生，不貴見佛，不貴種善根。何以故？一切法自相空。不見可貴法、能生貴心者。何以故？是一切法與虛空等，無所有、自相空。須菩提！是阿惟越致菩薩摩訶薩成就是心，於四種身威儀中，出入來去、坐臥行住，一心不亂。須菩提！以是行、類、相貌，當知是阿惟越致菩薩摩訶薩。

「複次，須菩提！阿惟越致菩薩摩訶薩若在居家，以方便力為利益眾生故受五欲，佈施眾生，須食與食、須飲與飲，衣服、臥具乃至資生所須，盡給與之。是菩薩自行檀那波羅蜜，教人行檀那，讚歎行檀那法，歡喜讚歎行檀那波羅蜜者；尸羅波羅蜜乃至般若波羅蜜亦如是。須菩提！阿惟越致菩薩摩訶薩在家時，能以滿閻浮提珍寶施與眾生，乃至三千大千世界滿中珍寶給施眾生。亦不自為常修梵行，不陵易虜掠他人令其憂惱。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！阿惟越致菩薩摩訶薩，執金剛神王常隨逐，作是愿：『是菩薩摩訶薩當得阿耨多羅三藐三菩提，我常隨逐，乃至五性執金剛神常隨守護。』以是故，若天、若魔、若梵、若余世間大力者，不能破壞。是名菩薩摩訶薩薩婆若心，乃至得阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：對於四念處（觀察身、受、心、法四種對像）、乃至八聖道分（八種通往解脫的正確方法），不看重佛的十力（佛的十種智慧力量）乃至十八不共法（佛獨有的十八種功德），不看重清凈的佛國，不看重成就眾生，不看重見到佛，不看重種下善根。為什麼呢？因為一切法的自性本空。沒有可以看重的法，也沒有能生起看重心的人。為什麼呢？因為一切法都與虛空一樣，無所有、自性空。須菩提！這位阿惟越致菩薩摩訶薩（不退轉菩薩）成就這樣的心，在四種身威儀中，出入來去、坐臥行住，一心不亂。須菩提！通過這種行為、類別、相貌，應當知道這是阿惟越致菩薩摩訶薩。現代漢語譯本：『再者，須菩提！阿惟越致菩薩摩訶薩如果在家，爲了利益眾生，以方便力接受五欲（色、聲、香、味、觸），佈施眾生，需要食物就給食物，需要飲水就給飲水，衣服、臥具乃至生活所需，都盡力給予。這位菩薩自己修行檀那波羅蜜（佈施的完美），教導他人修行佈施，讚歎佈施的法，歡喜讚歎修行佈施波羅蜜的人；尸羅波羅蜜（持戒的完美）乃至般若波羅蜜（智慧的完美）也是如此。須菩提！阿惟越致菩薩摩訶薩在家時，能夠用充滿閻浮提（我們所居住的這個世界）的珍寶佈施給眾生，乃至用充滿三千大千世界的珍寶佈施給眾生。也不為自己常常修行梵行（清凈的行為），不欺凌掠奪他人使他們憂愁惱怒。須菩提！通過這種行為、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。』現代漢語譯本：『再者，須菩提！阿惟越致菩薩摩訶薩，執金剛神王（手持金剛杵的神）常常跟隨守護，併發愿說：『這位菩薩摩訶薩將要證得阿耨多羅三藐三菩提（無上正等正覺），我常常跟隨守護，乃至五性執金剛神（五種不同型別的執金剛神）都常常跟隨守護。』因此，無論是天、是魔、是梵、還是其他世間有大力者，都不能破壞他。這稱為菩薩摩訶薩的薩婆若心（一切智心），乃至證得阿耨多羅三藐三菩提。

【English Translation】 English version: Regarding the Four Foundations of Mindfulness (observing the body, feelings, mind, and phenomena), and even the Eightfold Noble Path (eight correct ways to liberation), they do not value the Buddha's Ten Powers (ten wisdom powers of the Buddha) or even the Eighteen Unique Qualities (eighteen unique merits of the Buddha), do not value the pure Buddha land, do not value the accomplishment of sentient beings, do not value seeing the Buddha, do not value planting good roots. Why? Because the self-nature of all dharmas is empty. There is no dharma that can be valued, nor is there anyone who can generate a valuing mind. Why? Because all dharmas are like space, without any substance, and empty in their self-nature. Subhuti! This Aviveyachitta Bodhisattva Mahasattva (non-retrogressing Bodhisattva) achieves such a mind, and in the four kinds of bodily deportment, going out and coming in, sitting, lying, walking, and standing, their mind is not disturbed. Subhuti! Through this behavior, category, and appearance, you should know that this is an Aviveyachitta Bodhisattva Mahasattva. English version: 'Furthermore, Subhuti! If an Aviveyachitta Bodhisattva Mahasattva is at home, for the benefit of sentient beings, they accept the five desires (form, sound, smell, taste, touch) with skillful means, giving to sentient beings, giving food when they need food, giving drink when they need drink, clothing, bedding, and even the necessities of life, they give them all. This Bodhisattva practices Dana Paramita (perfection of giving) themselves, teaches others to practice giving, praises the dharma of giving, and joyfully praises those who practice Dana Paramita; the same is true for Sila Paramita (perfection of morality) and even Prajna Paramita (perfection of wisdom). Subhuti! When an Aviveyachitta Bodhisattva Mahasattva is at home, they can give away treasures that fill Jambudvipa (the world we live in) to sentient beings, and even give away treasures that fill the three thousand great thousand worlds to sentient beings. They also do not practice pure conduct (Brahmacharya) for themselves, nor do they oppress or plunder others, causing them sorrow and distress. Subhuti! Through this behavior, category, and appearance, you should know that this is called an Aviveyachitta Bodhisattva Mahasattva.' English version: 'Furthermore, Subhuti! An Aviveyachitta Bodhisattva Mahasattva is always followed and protected by the Vajra-wielding Deva King (a deity holding a vajra), who makes this vow: 『This Bodhisattva Mahasattva will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I will always follow and protect them, and even the five types of Vajra-wielding Devas (five different types of Vajra-wielding Devas) will always follow and protect them.』 Therefore, whether it is a deva, a demon, Brahma, or other powerful beings in the world, they cannot harm them. This is called the Sarvajna mind (all-knowing mind) of the Bodhisattva Mahasattva, until they attain Anuttara-samyak-sambodhi.'

菩提。須菩提！是名菩薩摩訶薩阿惟越致相。

「複次，須菩提！菩薩摩訶薩常具足菩薩五根——信根、精進根、念根、定根、慧根——是名阿惟越致相。

「複次，須菩提！阿惟越致菩薩摩訶薩為上人、不為下人。」

須菩提白佛言：「世尊！云何為上人？」

佛告須菩提：「若菩薩摩訶薩一心行阿耨多羅三藐三菩提，心不散亂，是名上人。以是行、類、相貌，當知是名阿惟越致相。

「複次，須菩提！阿惟越致菩薩一心常唸佛道，為凈命故，不作咒術、合和諸藥，不咒鬼神令著男女問其吉兇、男女祿相壽命長短。何以故？須菩提！是菩薩摩訶薩知諸法自相空，不見諸法相故，不行邪命行凈命。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩相。

「複次，須菩提！今當更說阿惟越致菩薩摩訶薩行、類、相貌。一心諦聽。」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜，常不遠離阿耨多羅三藐三菩提心故，不說五陰事，不說十二入事，不說十八界事。何以故？常念觀五陰空相，十二入、十八界空相故。是菩薩摩訶薩不好說官事。何以故？是菩薩諸法空相中住，不見法若貴若賤。不好說賊事。何以故？諸法自相空故，不見若得若失。不好說軍事。何以故？諸法自

【現代漢語翻譯】現代漢語譯本佛陀說：'須菩提，這就是菩薩摩訶薩（偉大的菩薩）阿惟越致（不退轉）的特徵。' 『再者，須菩提，菩薩摩訶薩常具足菩薩的五根——信根、精進根、念根、定根、慧根——這就是阿惟越致的特徵。』『再者，須菩提，阿惟越致菩薩摩訶薩是上等人，不是下等人。』須菩提問佛：『世尊，什麼樣的人是上等人呢？』佛告訴須菩提：『如果菩薩摩訶薩一心修行阿耨多羅三藐三菩提（無上正等正覺），心不散亂，這就是上等人。通過這種修行、類別和特徵，應當知道這就是阿惟越致的特徵。』『再者，須菩提，阿惟越致菩薩一心常唸佛道，爲了清凈的生命，不做咒術、調和藥物，不念咒鬼神讓他們附在男女身上詢問吉兇、男女的祿相壽命長短。為什麼呢？須菩提，因為這位菩薩摩訶薩知道諸法自性是空的，不見諸法的相，所以不行邪命，行清凈的生命。須菩提，通過這種修行、類別和特徵，應當知道這就是阿惟越致菩薩摩訶薩的特徵。』『再者，須菩提，我現在再來說說阿惟越致菩薩摩訶薩的修行、類別和特徵。一心仔細聽。』佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜（智慧的彼岸），常不遠離阿耨多羅三藐三菩提心，所以不說五陰（色、受、想、行、識）的事，不說十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）的事，不說十八界（六根、六塵、六識）的事。為什麼呢？因為常念觀五陰的空相，十二入、十八界的空相。這位菩薩摩訶薩不喜歡談論官府的事。為什麼呢？因為這位菩薩住在諸法空相中，不見法有貴賤。不喜歡談論盜賊的事。為什麼呢？因為諸法自性是空的，不見有得失。不喜歡談論軍事。為什麼呢？因為諸法自

【English Translation】 English version The Buddha said: 'Subhuti, this is what is called the characteristic of a Bodhisattva Mahasattva (great Bodhisattva) who is Avaivartika (non-retrogressing).' 'Furthermore, Subhuti, a Bodhisattva Mahasattva always possesses the five roots of a Bodhisattva—the root of faith, the root of diligence, the root of mindfulness, the root of concentration, and the root of wisdom—this is what is called the characteristic of Avaivartika.' 'Furthermore, Subhuti, an Avaivartika Bodhisattva Mahasattva is a superior person, not an inferior person.' Subhuti asked the Buddha: 'World Honored One, what kind of person is a superior person?' The Buddha told Subhuti: 'If a Bodhisattva Mahasattva single-mindedly practices Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and his mind is not scattered, this is a superior person. Through this practice, category, and characteristic, it should be known that this is the characteristic of Avaivartika.' 'Furthermore, Subhuti, an Avaivartika Bodhisattva always keeps the Buddha's path in mind, and for the sake of a pure life, does not perform incantations, mix medicines, or chant to ghosts and spirits to possess men and women to ask about good or bad fortune, or the length of their lives. Why is that? Subhuti, because this Bodhisattva Mahasattva knows that the self-nature of all dharmas is empty, and does not see the characteristics of all dharmas, therefore he does not engage in wrong livelihood, but practices a pure life. Subhuti, through this practice, category, and characteristic, it should be known that this is the characteristic of an Avaivartika Bodhisattva Mahasattva.' 'Furthermore, Subhuti, now I will further explain the practice, category, and characteristics of an Avaivartika Bodhisattva Mahasattva. Listen attentively with a focused mind.' The Buddha told Subhuti: 'A Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), and because he never departs from the mind of Anuttara-samyak-sambodhi, he does not speak of the five skandhas (form, feeling, perception, mental formations, consciousness), does not speak of the twelve ayatanas (the six sense organs and their six corresponding objects), and does not speak of the eighteen dhatus (the six sense organs, six sense objects, and six consciousnesses). Why is that? Because he always contemplates the empty nature of the five skandhas, the empty nature of the twelve ayatanas, and the empty nature of the eighteen dhatus. This Bodhisattva Mahasattva does not like to talk about government affairs. Why is that? Because this Bodhisattva dwells in the empty nature of all dharmas, and does not see dharmas as noble or lowly. He does not like to talk about thieves. Why is that? Because the self-nature of all dharmas is empty, and he does not see gain or loss. He does not like to talk about military affairs. Why is that? Because all dharmas are self-

相空故，不見若多若少。不好說斗事。何以故？是菩薩摩訶薩住諸法如中，不見法有憎有愛。不好說婦女事。何以故？住諸法空中，不見好醜故。不好說聚落事。何以故？諸法自相空故，不見法若合若散。不好說城邑事。何以故？住諸法實際中，不見有勝有負。不好說國事。何以故？住實際中，不見法有所屬有不屬。不好說我事。何以故？法性中住，不見法有我無我，乃至不見知者、見者。如是等不說種種世間事，但好說般若波羅蜜不遠離薩婆若心，若行檀那波羅蜜時，不為慳貪事。行屍羅波羅蜜時，不為破戒事。行羼提波羅蜜時，不為瞋諍事。行毗梨耶波羅蜜時，不為懈怠事。行禪那波羅蜜時，不為散亂事。行般若波羅蜜時，不為愚癡事。是菩薩雖行一切法空，而愛樂法。是菩薩雖行法性，常贊不壞法而愛樂善知識——所謂諸佛及菩薩、聲聞、辟支佛——諸能教化，令樂住阿耨多羅三藐三菩提者。是人常愿欲見諸佛、聞在所處。佛國土中有現在佛，隨愿往生。如是心常晝夜行，所謂唸佛心。如是，須菩提！阿惟越致菩薩摩訶薩行初禪乃至非有想非無想處，以方便力故，起欲界心，若眾生能行十善道者及現在有佛處，在中生。以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！阿惟越致菩薩

【現代漢語翻譯】現代漢語譯本因為諸法性空，所以不執著于多或少。不應談論爭鬥之事。為什麼呢？因為菩薩摩訶薩安住于諸法如實之性中，不見諸法有憎有愛。不應談論婦女之事。為什麼呢？因為安住于諸法空性中，不見好醜之分。不應談論村落之事。為什麼呢？因為諸法自性本空，不見諸法有合有散。不應談論城邑之事。為什麼呢？因為安住于諸法實際中，不見有勝有負。不應談論國家之事。為什麼呢？因為安住于實際中，不見諸法有所屬或不屬。不應談論我之事。為什麼呢？因為安住於法性中，不見諸法有我無我，乃至不見知者、見者。像這樣，不說種種世間事，只喜歡說般若波羅蜜（智慧到彼岸），不離薩婆若（一切智）之心。如果行檀那波羅蜜（佈施到彼岸）時，不為慳貪所動。行屍羅波羅蜜（持戒到彼岸）時，不為破戒所動。行羼提波羅蜜（忍辱到彼岸）時，不為瞋恚爭鬥所動。行毗梨耶波羅蜜（精進到彼岸）時，不為懈怠所動。行禪那波羅蜜（禪定到彼岸）時，不為散亂所動。行般若波羅蜜（智慧到彼岸）時，不為愚癡所動。這位菩薩雖然修行一切法空，卻喜愛佛法。這位菩薩雖然修行法性，卻常讚歎不壞之法，並喜愛善知識——即諸佛、菩薩、聲聞、辟支佛（緣覺）——這些能教化眾生，令其樂於安住于阿耨多羅三藐三菩提（無上正等正覺）的人。這個人常常希望見到諸佛，聽聞他們所在之處。如果佛國土中有現在佛，就隨愿往生。這樣的心常常晝夜執行，這就是所謂的唸佛之心。須菩提！阿惟越致（不退轉）菩薩摩訶薩修行初禪乃至非有想非無想處（四禪八定），以方便力，生起欲界心，如果眾生能行十善道，或者現在有佛之處，就在那裡出生。以這樣的修行、類別、相貌，應當知道這就是阿惟越致菩薩摩訶薩。「再者，須菩提！阿惟越致菩薩

【English Translation】 English version Because of the emptiness of all dharmas, one does not cling to notions of more or less. It is not appropriate to discuss matters of conflict. Why? Because the Bodhisattva Mahasattva dwells in the suchness of all dharmas, seeing no hatred or love in them. It is not appropriate to discuss matters concerning women. Why? Because dwelling in the emptiness of all dharmas, one sees no good or bad. It is not appropriate to discuss matters concerning villages. Why? Because all dharmas are empty in their self-nature, one sees no coming together or scattering of dharmas. It is not appropriate to discuss matters concerning cities. Why? Because dwelling in the reality of all dharmas, one sees no victory or defeat. It is not appropriate to discuss matters concerning countries. Why? Because dwelling in reality, one sees no belonging or non-belonging of dharmas. It is not appropriate to discuss matters concerning the self. Why? Because dwelling in the nature of dharmas, one sees no self or non-self in dharmas, and even does not see the knower or the seer. In this way, one does not speak of various worldly matters, but only likes to speak of Prajna Paramita (perfection of wisdom), not departing from the mind of Sarvajna (omniscience). When practicing Dana Paramita (perfection of giving), one is not moved by stinginess. When practicing Sila Paramita (perfection of morality), one is not moved by breaking precepts. When practicing Ksanti Paramita (perfection of patience), one is not moved by anger and conflict. When practicing Virya Paramita (perfection of diligence), one is not moved by laziness. When practicing Dhyana Paramita (perfection of meditation), one is not moved by distraction. When practicing Prajna Paramita (perfection of wisdom), one is not moved by ignorance. Although this Bodhisattva practices the emptiness of all dharmas, he loves the Dharma. Although this Bodhisattva practices the nature of dharmas, he always praises the indestructible Dharma and loves good teachers—namely, all Buddhas, Bodhisattvas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers)—those who can teach and lead others to joyfully abide in Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). This person always wishes to see all Buddhas and hear where they are. If there is a present Buddha in a Buddha-land, he will be reborn there according to his wish. Such a mind constantly operates day and night, and this is what is called the mind of Buddha-recollection. Subhuti! The Avaivartika (non-retrogressing) Bodhisattva Mahasattva, practicing the first Dhyana up to the neither perception nor non-perception, through the power of skillful means, generates a desire realm mind, and if sentient beings can practice the ten virtuous paths, or where there is a present Buddha, he is born there. By such practice, category, and appearance, one should know that this is called an Avaivartika Bodhisattva Mahasattva. Furthermore, Subhuti! The Avaivartika Bodhisattva

摩訶薩行般若波羅蜜時，住內空、外空乃至無法有法空，住四念處乃至空、無相、無作解脫門，于自地中了了，不疑我是阿惟越致、非阿惟越致。何以故？乃至不見少許法于阿耨多羅三藐三菩提中若轉若不轉。須菩提！譬如人得須陀洹果、住須陀洹地中，自了了知，終不疑不悔。阿惟越致菩薩摩訶薩亦如是，住阿惟越致地中終不疑。住是地中，凈佛國土、成就眾生。種種魔事起即時覺知，亦不隨魔事、破壞魔事。須菩提！譬如有人作五逆罪，五逆罪心乃至死時常逐不捨，雖有異心不能障隔。須菩提！阿惟越致菩薩摩訶薩亦如是，自住其地、心常不動。一切世間天、人、阿修羅不能動轉。何以故？是菩薩摩訶薩出一切世間天、人、阿修羅上，入正法位中，自證地中住，具足諸菩薩神通，能凈佛國土、成就眾生。從一佛國至一佛國，於十方佛所殖諸善根，親近咨問諸佛。是菩薩如是住，種種魔事起覺而不隨，以方便力處魔事著實際中。自證地中不疑不悔。何以故？實際中無疑相故。知是實際非一非二，以是因緣故，是人乃至轉身，終不向聲聞、辟支佛地。是菩薩摩訶薩諸法自相空中，不見法若生若滅、若垢若凈。須菩提！是菩薩摩訶薩乃至轉身，亦不疑我當得阿耨多羅三藐三菩提、若不得。何以故？須菩提！諸法自相空即

是阿耨多羅三藐三菩提。須菩提！是菩薩摩訶薩住自證地中，不隨他語，無能壞者。何以故？是阿惟越致菩薩摩訶薩成就不動智慧故。須菩提！以是行、類、相貌，當知是名阿惟越致菩薩摩訶薩。

「複次，須菩提！菩薩摩訶薩，若惡魔作佛身來，語菩薩言：『汝今於是間取阿羅漢道，汝亦無阿耨多羅三藐三菩提記，汝亦未得無生忍法，汝亦無是阿惟越致行、類、相貌，亦無是相得受阿耨多羅三藐三菩提記。』須菩提！若菩薩摩訶薩聞是語，心不異，不沒不驚不怖不畏。是菩薩應自知：『我必從諸佛受阿耨多羅三藐三菩提記。』何以故？『諸菩薩以是法受記，我亦有是法得受記。』須菩提！若惡魔、若為魔所使，作佛形像來，與菩薩受聲聞、辟支佛記。須菩提！是菩薩作是念：『是惡魔、若魔所使，作佛形像來。諸佛不應教菩薩遠離阿耨多羅三藐三菩提教，住聲聞、辟支佛道。』須菩提！以是行、類、相貌，當知是名阿惟越致相。

「複次，須菩提！惡魔復作佛身來，到菩薩所，作是言：『汝所學經書非佛所說，亦非聲聞說，是魔所說。』須菩提！是菩薩摩訶薩當作是知：『是惡魔、若魔所使，教我遠離阿耨多羅三藐三菩提。』須菩提！當知是菩薩已為過去佛所受記，住阿惟越致地。何以故？諸菩薩所有

【現代漢語翻譯】現代漢語譯本：是無上正等正覺（阿耨多羅三藐三菩提）。須菩提！菩薩摩訶薩安住于自證的境界中，不隨他人言語動搖，沒有任何力量可以破壞他的境界。為什麼呢？因為這位不退轉（阿惟越致）的菩薩摩訶薩成就了不動搖的智慧。須菩提！通過這些行為、類別和特徵，應當知道這就是名為不退轉菩薩摩訶薩。再者，須菩提！如果惡魔化作佛身前來，對菩薩說：『你現在在這裡證得阿羅漢道吧，你也沒有得到無上正等正覺的授記，你也沒有證得無生法忍，你也沒有不退轉的行為、類別和特徵，也沒有這些特徵可以得到無上正等正覺的授記。』須菩提！如果菩薩摩訶薩聽到這些話，內心不改變，不沮喪，不驚慌，不害怕，不畏懼。這位菩薩應當自己知道：『我必定會從諸佛那裡得到無上正等正覺的授記。』為什麼呢？『諸菩薩都是通過這種方式得到授記的，我也具有這種方式可以得到授記。』須菩提！如果惡魔或者被魔所驅使的，化作佛的形象前來，給菩薩授聲聞、辟支佛的記。須菩提！這位菩薩應當這樣想：『這是惡魔或者被魔所驅使的，化作佛的形象前來。諸佛不應該教導菩薩遠離無上正等正覺的教導，而安住于聲聞、辟支佛的道。』須菩提！通過這些行為、類別和特徵，應當知道這就是名為不退轉的特徵。再者，須菩提！惡魔又化作佛身前來，到菩薩那裡，這樣說：『你所學習的經書不是佛所說的，也不是聲聞所說的，是魔所說的。』須菩提！這位菩薩摩訶薩應當知道：『這是惡魔或者被魔所驅使的，教導我遠離無上正等正覺。』須菩提！應當知道這位菩薩已經被過去的佛所授記，安住在不退轉的地位。為什麼呢？諸菩薩所有的

【English Translation】 English version: It is Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! When a Bodhisattva-Mahasattva dwells in the self-realized state, he does not follow the words of others, and nothing can destroy his state. Why is that? Because this Avinivartaniya (non-retrogressing) Bodhisattva-Mahasattva has achieved unshakeable wisdom. Subhuti! Through these actions, categories, and characteristics, it should be known that this is called an Avinivartaniya Bodhisattva-Mahasattva. Furthermore, Subhuti! If an evil demon transforms into a Buddha and comes to a Bodhisattva, saying: 'You should attain the Arhat path here, you have not received the prediction of Anuttara-samyak-sambodhi, you have not attained the forbearance of non-origination, you do not have the actions, categories, and characteristics of Avinivartaniya, nor do you have these characteristics to receive the prediction of Anuttara-samyak-sambodhi.' Subhuti! If a Bodhisattva-Mahasattva hears these words, his mind does not change, he is not depressed, not startled, not afraid, not fearful. This Bodhisattva should know for himself: 'I will surely receive the prediction of Anuttara-samyak-sambodhi from all the Buddhas.' Why is that? 'All Bodhisattvas receive predictions in this way, and I also have this way to receive predictions.' Subhuti! If an evil demon or one who is driven by a demon, transforms into the image of a Buddha and comes to give a Bodhisattva the prediction of a Sravaka or Pratyekabuddha. Subhuti! This Bodhisattva should think: 'This is an evil demon or one who is driven by a demon, transforming into the image of a Buddha. The Buddhas should not teach Bodhisattvas to abandon the teachings of Anuttara-samyak-sambodhi and dwell in the path of Sravakas or Pratyekabuddhas.' Subhuti! Through these actions, categories, and characteristics, it should be known that this is called the characteristic of Avinivartaniya. Furthermore, Subhuti! An evil demon again transforms into a Buddha and comes to a Bodhisattva, saying: 'The scriptures you are learning are not spoken by the Buddha, nor by the Sravakas, but by demons.' Subhuti! This Bodhisattva-Mahasattva should know: 'This is an evil demon or one who is driven by a demon, teaching me to abandon Anuttara-samyak-sambodhi.' Subhuti! It should be known that this Bodhisattva has already been predicted by the Buddhas of the past and dwells in the Avinivartaniya stage. Why is that? All Bodhisattvas who have

阿惟越致行、類、相貌，是菩薩亦有是行、類、相貌，是名阿惟越致菩薩相。

「複次，須菩提！阿惟越致菩薩摩訶薩行般若波羅蜜時，為護持諸法故，不惜身命，何況余物。是菩薩護持法故，作是念：『我不為護持一佛法，我為護持三世十方諸佛法故。』須菩提！云何菩薩摩訶薩護持法故，不惜身命？須菩提！如佛說一切諸法真空，是時有愚癡人破壞不受，作是言：『是非法、非善、非世尊教。』須菩提！菩薩護持如是法故，不惜身命。菩薩亦應作是念：『未來世諸佛，我亦在是數中，在中受記，是法亦是我法。』以是故，不惜身命。須菩提！菩薩見是利益故，護持法，不惜身命。須菩提！以是行、類、相貌，知是阿惟越致相。

「複次，須菩提！阿惟越致菩薩摩訶薩聞佛說法，不疑不悔。聞已受持，終不忘失。何以故？得陀羅尼故。」

須菩提言：「世尊！得何等陀羅尼，聞佛所說諸經而不忘失？」

佛告須菩提：「菩薩得聞持等陀羅尼故，佛說諸經，不忘不失、不疑不悔。」

須菩提白佛言：「世尊！但聞佛說法不忘不失、不疑不悔？聲聞、辟支佛說，天、龍、鬼神、阿修羅、緊那羅、摩睺羅伽說，亦復不忘不失、不疑不悔耶？」

佛告須菩提：「所有言說眾事，得陀羅

【現代漢語翻譯】現代漢語譯本阿惟越致（Avivartika，不退轉）的行、類、相貌，是菩薩也有這樣的行、類、相貌，這被稱為阿惟越致菩薩的相貌。「再者，須菩提！阿惟越致菩薩摩訶薩（Mahasattva，大菩薩）在修行般若波羅蜜（Prajnaparamita，智慧的完美）時，爲了護持諸法，不惜身命，更何況其他身外之物。這位菩薩爲了護持佛法，會這樣想：『我不是爲了護持一佛之法，而是爲了護持三世十方諸佛之法。』須菩提！菩薩摩訶薩如何爲了護持佛法而不惜身命呢？須菩提！例如佛說一切諸法皆是真空，這時有愚癡之人破壞不接受，說：『這不是佛法，不是善法，不是世尊的教導。』須菩提！菩薩爲了護持這樣的佛法，不惜身命。菩薩也應該這樣想：『未來世的諸佛，我也在其中，在其中受記，這佛法也是我的佛法。』因此，不惜身命。須菩提！菩薩見到這樣的利益，所以護持佛法，不惜身命。須菩提！通過這樣的行、類、相貌，可以知道這是阿惟越致的相貌。「再者，須菩提！阿惟越致菩薩摩訶薩聽聞佛說法，不會疑惑也不會後悔。聽聞之後會接受並持守，最終不會忘失。為什麼呢？因為得到了陀羅尼（Dharani，總持）的緣故。」須菩提說：「世尊！得到了什麼樣的陀羅尼，聽聞佛所說的諸經才不會忘失呢？」佛告訴須菩提：「菩薩得到了聞持等陀羅尼的緣故，佛所說的諸經，不會忘失，不會疑惑，也不會後悔。」須菩提對佛說：「世尊！只是聽聞佛說法不會忘失，不會疑惑，不會後悔嗎？聲聞（Sravaka，弟子）、辟支佛（Pratyekabuddha，獨覺）所說，天、龍、鬼神、阿修羅（Asura，非天）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）所說，也會不忘失，不疑惑，不後悔嗎？」佛告訴須菩提：「所有言說眾事，得到了陀羅尼的緣故，都不會忘失，不會疑惑，也不會後悔。」

【English Translation】 English version The conduct, category, and characteristics of an Avivartika (non-regressing) are such that Bodhisattvas also possess these conduct, category, and characteristics; this is called the characteristic of an Avivartika Bodhisattva. Furthermore, Subhuti, when an Avivartika Bodhisattva Mahasattva (Great Bodhisattva) practices Prajnaparamita (Perfection of Wisdom), in order to protect all dharmas, they do not spare their lives, let alone other possessions. This Bodhisattva, in order to protect the Dharma, thinks: 『I am not protecting the Dharma of one Buddha, but rather the Dharma of all Buddhas in the three times and ten directions.』 Subhuti, how does a Bodhisattva Mahasattva not spare their life in order to protect the Dharma? Subhuti, for example, when the Buddha says that all dharmas are empty, there are foolish people who destroy and do not accept it, saying: 『This is not the Dharma, not good, not the teaching of the World Honored One.』 Subhuti, the Bodhisattva, in order to protect such Dharma, does not spare their life. The Bodhisattva should also think: 『The Buddhas of the future, I am also among them, receiving prediction among them, and this Dharma is also my Dharma.』 Therefore, they do not spare their life. Subhuti, the Bodhisattva sees such benefit, therefore they protect the Dharma and do not spare their life. Subhuti, through these conduct, category, and characteristics, one knows this is the characteristic of an Avivartika. Furthermore, Subhuti, when an Avivartika Bodhisattva Mahasattva hears the Buddha preach the Dharma, they do not doubt or regret. Having heard it, they accept and uphold it, and ultimately do not forget it. Why? Because they have attained Dharani (retention) . Subhuti said: 『World Honored One, what kind of Dharani is attained, that one does not forget the sutras spoken by the Buddha?』 The Buddha told Subhuti: 『Because the Bodhisattva has attained Dharani such as the Dharani of retention, the sutras spoken by the Buddha are not forgotten, not lost, not doubted, and not regretted.』 Subhuti said to the Buddha: 『World Honored One, is it only when hearing the Buddha preach the Dharma that one does not forget, does not doubt, and does not regret? When Sravakas (Disciples), Pratyekabuddhas (Solitary Buddhas) speak, or when Devas, Nagas, Yakshas, Asuras (Demigods), Kinnaras (Celestial Musicians), and Mahoragas (Great Serpents) speak, will one also not forget, not doubt, and not regret?』 The Buddha told Subhuti: 『All spoken matters, because of attaining Dharani, are not forgotten, not doubted, and not regretted.』

尼菩薩皆不忘不失、不疑不悔。須菩提！如是行、類、相貌成就，當知是阿惟越致菩薩摩訶薩。」◎

摩訶般若波羅蜜經深奧品第五十七(丹本燈炷品)

須菩提白佛言：「世尊！是阿惟越致菩薩摩訶薩大功德成就。世尊！是阿惟越致菩薩摩訶薩無量功德成就、無邊功德成就。」

佛告須菩提：「如是，如是！是阿惟越致菩薩摩訶薩大功德成就，是阿惟越致菩薩摩訶薩無量無邊功德成就。何以故？是菩薩摩訶薩得無量無邊智慧，不與一切聲聞、辟支佛共故。阿惟越致菩薩住是智慧中，生四無閡智。得是無閡智故，一切世間天及人無能窮盡。」

須菩提白佛言：「世尊！佛能以恒河沙等劫嘆說阿惟越致菩薩摩訶薩行、類、相貌。」

須菩提言：「世尊！何等深奧處，阿惟越致菩薩摩訶薩住是中行六波羅蜜時，具足四念處乃至具足一切種智？」

佛贊須菩提：「善哉，善哉！須菩提！汝為阿惟越致菩薩摩訶薩問是深奧處。須菩提！深奧處者，空是其義。無相、無作、無起、無生、無染、寂滅、離、如、法性、實際、涅槃，須菩提！如是等法是為深奧義。」

須菩提白佛言：「世尊！但空乃至涅槃是深奧，非一切法深奧耶。」

佛言：「一切法亦是深奧義。須菩提！色亦

【現代漢語翻譯】現代漢語譯本菩薩們都不會忘記、不會失去、不會懷疑、不會後悔。須菩提！像這樣在行為、種類、相貌上都成就的，應當知道這就是阿惟越致（Avivartika，不退轉）菩薩摩訶薩（Mahāsattva，大菩薩）。

《摩訶般若波羅蜜經》深奧品第五十七（丹本燈炷品）

須菩提對佛說：『世尊！這位阿惟越致菩薩摩訶薩的功德真是太大了。世尊！這位阿惟越致菩薩摩訶薩成就了無量功德，成就了無邊功德。』

佛告訴須菩提：『是的，是的！這位阿惟越致菩薩摩訶薩成就了大功德，這位阿惟越致菩薩摩訶薩成就了無量無邊的功德。為什麼呢？因為這位菩薩摩訶薩獲得了無量無邊的智慧，這智慧不是一切聲聞（Śrāvaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨覺佛）所能共有的。阿惟越致菩薩安住在這智慧中，生出四無礙智（catasra-pratisamvidā，四種無礙的智慧）。因為得到了這無礙智，一切世間的天人和人都無法窮盡其智慧。』

須菩提對佛說：『世尊！佛能夠用像恒河沙數那樣多的劫來讚歎阿惟越致菩薩摩訶薩的行為、種類和相貌。』

須菩提說：『世尊！阿惟越致菩薩摩訶薩在哪個深奧之處，安住其中修行六波羅蜜（ṣaṭ pāramitā，六種到達彼岸的方法）時，能夠具足四念處（catvāri smṛtyupasthānāni，四種念住）乃至具足一切種智（sarvākārajñatā，對一切事物和現象的智慧）？』

佛讚歎須菩提：『說得好，說得好！須菩提！你為阿惟越致菩薩摩訶薩問了這深奧之處。須菩提！所謂的深奧之處，其意義就是空（śūnyatā，空性）。無相（animitta，無相）、無作（apraṇihita，無愿）、無起（anutpāda，不生）、無生（ajāti，無生）、無染（anāsrava，無漏）、寂滅（śānta，寂靜）、離（vivikta，遠離）、如（tathatā，真如）、法性（dharmatā，諸法的本性）、實際（bhūta-koṭi，真如的極限）、涅槃（nirvāṇa，寂滅），須菩提！像這樣的法就是深奧的意義。』

須菩提對佛說：『世尊！難道只有空乃至涅槃是深奧的，而不是一切法都是深奧的嗎？』

佛說：『一切法也是深奧的意義。須菩提！色（rūpa，物質）也是深奧的，受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）也是深奧的。』

【English Translation】 English version The Bodhisattvas never forget, never lose, never doubt, and never regret. Subhuti! When such conduct, categories, and appearances are accomplished, know that this is an Avavartika (non-regressing) Bodhisattva Mahasattva (Great Bodhisattva).

The Fifty-Seventh Chapter on Profundity of the Mahaprajnaparamita Sutra (Dan Version, Lamp Wick Chapter)

Subhuti said to the Buddha, 'World Honored One! This Avavartika Bodhisattva Mahasattva has accomplished great merit. World Honored One! This Avavartika Bodhisattva Mahasattva has accomplished immeasurable merit, has accomplished boundless merit.'

The Buddha told Subhuti, 'So it is, so it is! This Avavartika Bodhisattva Mahasattva has accomplished great merit, this Avavartika Bodhisattva Mahasattva has accomplished immeasurable and boundless merit. Why is that? Because this Bodhisattva Mahasattva has obtained immeasurable and boundless wisdom, which is not shared by all Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). The Avavartika Bodhisattva dwells in this wisdom and generates the Four Unimpeded Knowledges (catasra-pratisamvidā). Because of obtaining these unimpeded knowledges, all beings in the world, including gods and humans, cannot exhaust it.'

Subhuti said to the Buddha, 'World Honored One! The Buddha can use as many kalpas (eons) as there are sands in the Ganges River to praise the conduct, categories, and appearances of the Avavartika Bodhisattva Mahasattva.'

Subhuti said, 'World Honored One! In what profound place does the Avavartika Bodhisattva Mahasattva dwell, when practicing the Six Paramitas (ṣaṭ pāramitā) and fulfilling the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni) up to the fulfillment of all-knowing wisdom (sarvākārajñatā)?'

The Buddha praised Subhuti, 'Excellent, excellent! Subhuti! You have asked about this profound place for the Avavartika Bodhisattva Mahasattva. Subhuti! The profound place means emptiness (śūnyatā). No-sign (animitta), no-wish (apraṇihita), no-arising (anutpāda), no-birth (ajāti), no-defilement (anāsrava), tranquility (śānta), detachment (vivikta), suchness (tathatā), dharma-nature (dharmatā), reality-limit (bhūta-koṭi), and nirvana (nirvāṇa). Subhuti! Such dharmas are the profound meaning.'

Subhuti said to the Buddha, 'World Honored One! Is it only emptiness up to nirvana that is profound, and not all dharmas that are profound?'

The Buddha said, 'All dharmas are also profound in meaning. Subhuti! Form (rūpa) is also profound, as are feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna).'

深奧，受想行識亦深奧；眼亦深奧乃至意，色乃至法，眼界乃至意識界；檀那波羅蜜乃至般若波羅蜜；四念處乃至阿耨多羅三藐三菩提亦深奧。」

「世尊！云何色深奧乃至阿耨多羅三藐三菩提亦深奧？」

佛言：「色如深奧故，色深奧。受想行識如乃至阿耨多羅三藐三菩提如深奧故，阿耨多羅三藐三菩提深奧。」

「世尊！云何色如深奧乃至阿耨多羅三藐三菩提如深奧？」

「須菩提！是色如，非是色、非離色。乃至識如，非是識、非離識。乃至阿耨多羅三藐三菩提如，非是阿耨多羅三藐三菩提、非離阿耨多羅三藐三菩提。」

須菩提白佛言：「希有世尊！微妙方便力故，令阿惟越致菩薩摩訶薩離色處涅槃，亦令離受想行識處涅槃，亦令離一切法，若世間若出世間、若有諍若無諍、若有漏若無漏法處涅槃。」

佛言：「如是，如是！須菩提！佛以微妙方便力故，令阿惟越致菩薩離色處涅槃，乃至離有漏無漏法處涅槃。

「複次，須菩提！若菩薩摩訶薩如是甚深法與般若波羅蜜相應觀察籌量思惟，作是念：『我應如是行，如般若波羅蜜中教。我應如是學，如般若波羅蜜中說。』須菩提！若是菩薩摩訶薩能如說行、如說學，如般若波羅蜜中觀，具足勤精進、一念生時，當得

【現代漢語翻譯】現代漢語譯本：『深奧，感受、思想、行為、意識也深奧；眼睛也深奧乃至意根，色塵乃至法塵，眼界乃至意識界；佈施波羅蜜（檀那波羅蜜，意為到達彼岸的佈施）乃至般若波羅蜜（意為到達彼岸的智慧）；四念處（意為四種觀想的修行方法）乃至阿耨多羅三藐三菩提（意為無上正等正覺）也深奧。』『世尊！為什麼說色塵深奧乃至阿耨多羅三藐三菩提也深奧？』佛說：『色塵如深奧的本性，所以色塵深奧。感受、思想、行為、意識如深奧的本性，乃至阿耨多羅三藐三菩提如深奧的本性，所以阿耨多羅三藐三菩提深奧。』『世尊！為什麼說色塵如深奧的本性乃至阿耨多羅三藐三菩提如深奧的本性？』『須菩提！色塵的如是本性，不是色塵本身，也不是脫離色塵。乃至意識的如是本性，不是意識本身，也不是脫離意識。乃至阿耨多羅三藐三菩提的如是本性，不是阿耨多羅三藐三菩提本身，也不是脫離阿耨多羅三藐三菩提。』須菩提對佛說：『稀有啊，世尊！您以微妙的方便力，使阿惟越致菩薩（意為不退轉的菩薩）能夠脫離色塵而入涅槃，也使他們能夠脫離感受、思想、行為、意識而入涅槃，也使他們能夠脫離一切法，無論是世間的還是出世間的，無論是有諍的還是無諍的，無論是有漏的還是無漏的法而入涅槃。』佛說：『是的，是的！須菩提！佛以微妙的方便力，使阿惟越致菩薩能夠脫離色塵而入涅槃，乃至脫離有漏無漏的法而入涅槃。』『再者，須菩提！如果菩薩摩訶薩（意為大菩薩）以如此甚深的法與般若波羅蜜相應地觀察、衡量、思考，並這樣想：『我應當像般若波羅蜜中所教導的那樣修行。我應當像般若波羅蜜中所說的那樣學習。』須菩提！如果這位菩薩摩訶薩能夠如所說的那樣修行、如所說的那樣學習，如般若波羅蜜中所觀察的那樣，具足勤奮精進，在一念生起時，就應當獲得……』

【English Translation】 English version: 'Profound, feeling, perception, volition, and consciousness are also profound; the eye is also profound, and so on up to the mind; form and so on up to dharmas; the eye realm and so on up to the mind-consciousness realm; the Dana Paramita (Perfection of Giving) and so on up to the Prajna Paramita (Perfection of Wisdom); the Four Foundations of Mindfulness and so on up to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) are also profound.' 'World Honored One! Why is it said that form is profound and so on up to Anuttara-samyak-sambodhi is also profound?' The Buddha said: 'Form is profound because of its suchness, therefore form is profound. Feeling, perception, volition, and consciousness are profound because of their suchness, and so on up to Anuttara-samyak-sambodhi is profound because of its suchness, therefore Anuttara-samyak-sambodhi is profound.' 'World Honored One! Why is it said that form is like suchness and so on up to Anuttara-samyak-sambodhi is like suchness?' 'Subhuti! The suchness of form is not form, nor is it apart from form. And so on up to the suchness of consciousness is not consciousness, nor is it apart from consciousness. And so on up to the suchness of Anuttara-samyak-sambodhi is not Anuttara-samyak-sambodhi, nor is it apart from Anuttara-samyak-sambodhi.' Subhuti said to the Buddha: 'Rare indeed, World Honored One! Through your subtle power of skillful means, you enable the Avaivartika Bodhisattvas (Bodhisattvas who do not regress) to attain Nirvana by abandoning form, and also enable them to attain Nirvana by abandoning feeling, perception, volition, and consciousness, and also enable them to attain Nirvana by abandoning all dharmas, whether worldly or transcendental, whether with conflict or without conflict, whether with outflows or without outflows.' The Buddha said: 'So it is, so it is! Subhuti! Through the subtle power of skillful means, the Buddha enables the Avaivartika Bodhisattvas to attain Nirvana by abandoning form, and so on up to abandoning dharmas with or without outflows.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva (Great Bodhisattva) observes, measures, and contemplates such profound dharmas in accordance with the Prajna Paramita, and thinks: 『I should practice as taught in the Prajna Paramita. I should learn as said in the Prajna Paramita.』 Subhuti! If this Bodhisattva Mahasattva can practice as said, learn as said, and observe as in the Prajna Paramita, and is fully diligent and energetic, then at the moment a single thought arises, he should attain...'

無量無邊阿僧祇福德。是菩薩摩訶薩超越無量劫，近阿耨多羅三藐三菩提。何況常行般若波羅蜜，應阿耨多羅三藐三菩提念。須菩提！譬如多淫慾人與端正凈潔女人共期。此女人限閡不得時往，于須菩提意云何，是人所念為在何處？」

「世尊！是人唸唸常在彼女人所，恒作是念，憶想當來與共坐臥歡樂。」

「須菩提！是人一日一夜為有幾念生？」

須菩提言：「世尊！是人一日一夜，其念甚多甚多。」

佛告須菩提：「菩薩摩訶薩念般若波羅蜜，如般若波羅蜜中說行是道，一念頃超越劫數，亦如彼人一日一夜心念之數。是菩薩摩訶薩行般若波羅蜜，遠離眾罪，所謂離阿耨多羅三藐三菩提罪。是菩薩摩訶薩行般若波羅蜜，一日所得善根功德，假令滿如恒河沙等三千大千世界中功德，猶亦不減于余殘功德，百分不及一分，千分千億萬分乃至算數、譬喻所不能及。

「複次，須菩提！若菩薩摩訶薩遠離般若波羅蜜，如恒河沙等劫佈施三寶——佛寶、法寶、比丘僧寶。須菩提！于汝意云何，是菩薩摩訶薩以是因緣故得福多不？」

須菩提言：「世尊！甚多，無量無邊阿僧祇。」

佛告須菩提：「不如菩薩摩訶薩深般若波羅蜜中一日如說修行得福多。何以故？般若波羅蜜是諸菩

【現代漢語翻譯】現代漢語譯本無量無邊的阿僧祇（asaṃkhya，意為無數）福德，是菩薩摩訶薩（bodhisattva mahāsattva，意為偉大的菩薩）超越無量劫（kalpa，意為時間單位），接近阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，意為無上正等正覺）的境界。更何況是經常修行般若波羅蜜（prajñāpāramitā，意為智慧的完美），心中想著阿耨多羅三藐三菩提呢？須菩提（Subhūti）啊！譬如一個淫慾心很重的人，和一個端正清凈的女人約定見面。這個女人因為某種原因不能按時赴約，須菩提，你認為這個人心裡在想什麼呢？世尊！這個人念念不忘那個女人，總是想著將來和她一起坐臥享樂。須菩提！這個人一天一夜會產生多少個念頭呢？須菩提說：『世尊！這個人一天一夜，他的念頭非常多，非常多。』佛告訴須菩提：『菩薩摩訶薩如果念著般若波羅蜜，像般若波羅蜜中所說的那樣修行，一念之間就能超越無數劫，也像那個人一天一夜所產生的念頭一樣多。這位菩薩摩訶薩修行般若波羅蜜，就能遠離各種罪過，特別是遠離不能證得阿耨多羅三藐三菩提的罪過。這位菩薩摩訶薩修行般若波羅蜜，一天所獲得的善根功德，即使充滿像恒河沙一樣多的三千大千世界，也比不上他所獲得的功德，百分之一，千分之一，千億萬分之一，乃至用算數、譬喻都無法比擬。』『再者，須菩提！如果菩薩摩訶薩遠離般若波羅蜜，用像恒河沙一樣多的劫數來佈施三寶——佛寶、法寶、比丘僧寶。須菩提，你認為，這位菩薩摩訶薩因為這個因緣而得到的福德多嗎？』須菩提說：『世尊！非常多，無量無邊阿僧祇。』佛告訴須菩提：『不如菩薩摩訶薩在甚深的般若波羅蜜中，一天如所說的那樣修行所得到的福德多。為什麼呢？般若波羅蜜是諸菩薩的母親，能生出一切佛法。』

【English Translation】 English version The immeasurable and boundless asaṃkhya (countless) merits are what a Bodhisattva Mahasattva (great Bodhisattva) surpasses in immeasurable kalpas (eons), drawing near to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). How much more so for one who constantly practices Prajñāpāramitā (perfection of wisdom), with the thought of Anuttarā-samyak-saṃbodhi in mind? Subhūti! Suppose a person with strong lustful desires makes an appointment with a beautiful and pure woman. If this woman is unable to meet at the appointed time due to some reason, what do you think this person is thinking about, Subhūti? World Honored One! This person's thoughts are constantly on that woman, always thinking about the future pleasure of sitting and lying down with her. Subhūti! How many thoughts does this person generate in one day and night? Subhūti said, 'World Honored One! This person has very, very many thoughts in one day and night.' The Buddha told Subhūti, 'If a Bodhisattva Mahasattva thinks of Prajñāpāramitā, and practices the path as described in Prajñāpāramitā, in a single moment he surpasses countless kalpas, just like the number of thoughts that person has in one day and night. This Bodhisattva Mahasattva, by practicing Prajñāpāramitā, can be free from all sins, especially the sin of not attaining Anuttarā-samyak-saṃbodhi. The merit and virtue that this Bodhisattva Mahasattva gains in one day by practicing Prajñāpāramitā, even if it filled as many three thousand great thousand worlds as there are sands in the Ganges River, would still not be less than the remaining merit, not even one percent, one thousandth, one hundred millionth, or even what can be calculated or compared.' 'Furthermore, Subhūti! If a Bodhisattva Mahasattva, being apart from Prajñāpāramitā, were to give offerings to the Three Jewels—the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel—for as many kalpas as there are sands in the Ganges River, what do you think, Subhūti, would this Bodhisattva Mahasattva gain much merit from this cause?' Subhūti said, 'World Honored One! Very much, immeasurable and boundless asaṃkhya.' The Buddha told Subhūti, 'It is not as much as the merit gained by a Bodhisattva Mahasattva who practices as described in the profound Prajñāpāramitā for one day. Why? Because Prajñāpāramitā is the mother of all Buddhas, capable of giving birth to all Buddha-dharmas.'

薩摩訶薩道，乘是道疾得阿耨多羅三藐三菩提。須菩提！若菩薩摩訶薩遠離般若波羅蜜，如恒河沙等劫供養須陀洹、斯陀含、阿那含、阿羅漢、辟支佛及諸佛。于須菩提意云何，是菩薩摩訶薩以是因緣故得福多不？」

須菩提言：「世尊！甚多，甚多。」

佛言：「不如是菩薩摩訶薩深般若波羅蜜如說修行一日得福多。何以故？菩薩摩訶薩行是般若波羅蜜，過一切聲聞、辟支佛地，入菩薩位，漸漸得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩遠離般若波羅蜜，如恒河沙等劫行佈施、持戒、忍辱、精進、禪定、智慧。于汝意云何，是人以是因緣故得福多不？」

須菩提言：「世尊！甚多，甚多。」

佛言：「不如是菩薩摩訶薩行般若波羅蜜如說修行，一日佈施、持戒、忍辱、精進、禪定、智慧得福多。何以故？須菩提！般若波羅蜜是菩薩摩訶薩母故；是般若波羅蜜能生諸菩薩摩訶薩，諸菩薩摩訶薩住般若波羅蜜中，能具足一切佛法故。須菩提！若菩薩摩訶薩遠離般若波羅蜜，如恒河沙劫壽行法施。須菩提！于汝意云何，是人得福多不？」

須菩提言：「甚多，世尊！」

佛言：「不如是善男子、善女人深般若波羅蜜如說修行，乃至一日法施得福多。何以故？須菩提！是菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（偉大的菩薩），依此道修行，能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。須菩提！如果菩薩摩訶薩遠離般若波羅蜜（智慧的完美），即使像恒河沙數那樣多的劫數中供養須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）以及諸佛，須菩提，你認為如何？這位菩薩摩訶薩因為這樣的因緣而得到的福德多嗎？」須菩提回答說：「世尊！非常多，非常多。」佛說：「不如這位菩薩摩訶薩深入般若波羅蜜，如教奉行一日所得到的福德多。為什麼呢？因為菩薩摩訶薩修行般若波羅蜜，能超越一切聲聞（聽聞佛法而悟道者）、辟支佛的境界，進入菩薩的地位，逐漸證得阿耨多羅三藐三菩提。須菩提！如果菩薩摩訶薩遠離般若波羅蜜，即使像恒河沙數那樣多的劫數中行佈施、持戒、忍辱、精進、禪定、智慧，你認為如何？這個人因為這樣的因緣而得到的福德多嗎？」須菩提回答說：「世尊！非常多，非常多。」佛說：「不如這位菩薩摩訶薩修行般若波羅蜜，如教奉行，一日行佈施、持戒、忍辱、精進、禪定、智慧所得到的福德多。為什麼呢？須菩提！般若波羅蜜是菩薩摩訶薩的母親；般若波羅蜜能生出諸菩薩摩訶薩，諸菩薩摩訶薩安住于般若波羅蜜中，能圓滿一切佛法。須菩提！如果菩薩摩訶薩遠離般若波羅蜜，即使像恒河沙數劫那樣長的時間行法施，須菩提，你認為如何？這個人得到的福德多嗎？」須菩提回答說：「非常多，世尊！」佛說：「不如這位善男子、善女人深入般若波羅蜜，如教奉行，乃至一日行法施所得到的福德多。為什麼呢？須菩提！這位菩薩摩訶薩

【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva), by following this path, can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! If a Bodhisattva Mahasattva is far from Prajna Paramita (perfection of wisdom), even if they were to make offerings to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and all Buddhas for as many kalpas (eons) as there are sands in the Ganges River, what do you think, Subhuti? Would this Bodhisattva Mahasattva gain much merit from this cause?」 Subhuti replied, 「World Honored One! Very much, very much.」 The Buddha said, 「It is not as much as the merit gained by a Bodhisattva Mahasattva who deeply practices Prajna Paramita, following the teachings for just one day. Why is that? Because a Bodhisattva Mahasattva who practices Prajna Paramita surpasses all the realms of Sravakas (hearers of the Dharma) and Pratyekabuddhas, enters the Bodhisattva stage, and gradually attains Anuttara-samyak-sambodhi. Subhuti! If a Bodhisattva Mahasattva is far from Prajna Paramita, even if they were to practice giving, keeping precepts, patience, diligence, meditation, and wisdom for as many kalpas as there are sands in the Ganges River, what do you think? Would this person gain much merit from this cause?」 Subhuti replied, 「World Honored One! Very much, very much.」 The Buddha said, 「It is not as much as the merit gained by a Bodhisattva Mahasattva who practices Prajna Paramita, following the teachings, and practices giving, keeping precepts, patience, diligence, meditation, and wisdom for just one day. Why is that? Subhuti! Prajna Paramita is the mother of the Bodhisattva Mahasattvas; Prajna Paramita can give birth to all Bodhisattva Mahasattvas, and Bodhisattva Mahasattvas, abiding in Prajna Paramita, can perfect all the Buddha Dharmas. Subhuti! If a Bodhisattva Mahasattva is far from Prajna Paramita, even if they were to practice Dharma giving for as many kalpas as there are sands in the Ganges River, what do you think, Subhuti? Would this person gain much merit?」 Subhuti replied, 「Very much, World Honored One!」 The Buddha said, 「It is not as much as the merit gained by a good man or good woman who deeply practices Prajna Paramita, following the teachings, and practices Dharma giving for even just one day. Why is that? Subhuti! This Bodhisattva Mahasattva

不遠離般若波羅蜜，則不遠離一切種智；不遠離一切種智，則不遠離般若波羅蜜。以是故，須菩提！菩薩摩訶薩欲得阿耨多羅三藐三菩提，不當遠離般若波羅蜜。須菩提！若菩薩摩訶薩如恒河沙等劫遠離般若波羅蜜，修行四念處乃至八聖道分，內空乃至一切種智。須菩提！于汝意云何，是善男子、善女人得福多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是善男子、善女人深般若波羅蜜如說一日修行四念處乃至一切種智得福多。何以故？須菩提！若菩薩摩訶薩不遠離般若波羅蜜，于薩婆若轉者，無有是處。須菩提！若菩薩摩訶薩遠離般若波羅蜜，于薩婆若轉，則有是處。須菩提！以是故，菩薩摩訶薩常不應遠離般若波羅蜜行。須菩提！若菩薩摩訶薩遠離般若波羅蜜，如恒河沙等劫壽財施、法施及禪定福德，迴向阿耨多羅三藐三菩提。于汝意云何，是人得福多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是善男子、善女人深般若波羅蜜如說修行，乃至一日財施、法施、禪定福德迴向阿耨多羅三藐三菩提得福多。何以故？是第一回向，所謂般若波羅蜜迴向。若遠離般若波羅蜜迴向，是不名迴向。須菩提！以是故，若菩薩摩訶薩欲得阿耨多羅三藐三菩提，應方便學般

【現代漢語翻譯】現代漢語譯本：不遠離般若波羅蜜（prajnaparamita，智慧的完美），就不會遠離一切種智（sarvajnata，對一切事物和現象的完全理解）；不遠離一切種智，就不會遠離般若波羅蜜。因此，須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）想要獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），就不應當遠離般若波羅蜜。須菩提！如果菩薩摩訶薩像恒河沙數那樣多的劫（kalpa，極長的時間單位）遠離般若波羅蜜，修行四念處（catuh-smrtyupasthana，四種正念的修行）乃至八聖道分（arya-astangika-marga，達到解脫的八種途徑），內空（adhyatma-sunyata，內在的空性）乃至一切種智。須菩提！你認為如何，這位善男子、善女人得到的福德多嗎？須菩提說：『世尊！非常多，非常多！』佛說：『不如這位善男子、善女人深入般若波羅蜜，如所說那樣修行一日四念處乃至一切種智得到的福德多。為什麼呢？須菩提！如果菩薩摩訶薩不遠離般若波羅蜜，就能轉向薩婆若（sarvajna，一切智），這是不可能的。須菩提！如果菩薩摩訶薩遠離般若波羅蜜，就能轉向薩婆若，這是可能的。須菩提！因此，菩薩摩訶薩應當常常不遠離般若波羅蜜的修行。須菩提！如果菩薩摩訶薩遠離般若波羅蜜，像恒河沙數那樣多的劫，以壽命、財富佈施、法佈施以及禪定福德，迴向阿耨多羅三藐三菩提。你認為如何，這個人得到的福德多嗎？』須菩提說：『世尊！非常多，非常多！』佛說：『不如這位善男子、善女人深入般若波羅蜜，如所說那樣修行，乃至一日的財富佈施、法佈施、禪定福德迴向阿耨多羅三藐三菩提得到的福德多。為什麼呢？這是第一回向，也就是般若波羅蜜的迴向。如果遠離般若波羅蜜的迴向，就不能稱為迴向。須菩提！因此，如果菩薩摩訶薩想要獲得阿耨多羅三藐三菩提，應當方便地學習般若波羅蜜。』

【English Translation】 English version: Not being apart from prajnaparamita (the perfection of wisdom), one is not apart from sarvajnata (omniscience); not being apart from sarvajnata, one is not apart from prajnaparamita. Therefore, Subhuti! A bodhisattva-mahasattva (a great bodhisattva) who wishes to attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment) should not be apart from prajnaparamita. Subhuti! If a bodhisattva-mahasattva were to be apart from prajnaparamita for as many kalpas (eons) as there are sands in the Ganges River, practicing the four smrtyupasthanas (four foundations of mindfulness) up to the eight arya-astangika-marga (noble eightfold path), inner sunyata (emptiness) up to sarvajnata. Subhuti! What do you think, would that good man or good woman gain much merit? Subhuti said, 'World Honored One! Very much, very much!' The Buddha said, 'That good man or good woman would not gain as much merit as one who deeply practices prajnaparamita, as it is said, practicing the four smrtyupasthanas up to sarvajnata for one day. Why is that? Subhuti! If a bodhisattva-mahasattva is not apart from prajnaparamita, it is impossible for them to turn towards sarvajna (omniscience). Subhuti! If a bodhisattva-mahasattva is apart from prajnaparamita, it is possible for them to turn towards sarvajna. Subhuti! Therefore, a bodhisattva-mahasattva should always practice without being apart from prajnaparamita. Subhuti! If a bodhisattva-mahasattva is apart from prajnaparamita, and for as many kalpas as there are sands in the Ganges River, gives donations of life, wealth, dharma, and the merit of meditation, dedicating it to anuttara-samyak-sambodhi. What do you think, would that person gain much merit?' Subhuti said, 'World Honored One! Very much, very much!' The Buddha said, 'That good man or good woman would not gain as much merit as one who deeply practices prajnaparamita, as it is said, even for one day, giving donations of wealth, dharma, and the merit of meditation, dedicating it to anuttara-samyak-sambodhi. Why is that? This is the foremost dedication, namely the dedication of prajnaparamita. If one dedicates while being apart from prajnaparamita, it cannot be called dedication. Subhuti! Therefore, if a bodhisattva-mahasattva wishes to attain anuttara-samyak-sambodhi, they should skillfully learn prajnaparamita.'

若波羅蜜迴向。須菩提！若善男子、善女人遠離般若波羅蜜，如恒河沙劫壽過去未來現在諸佛及弟子善根和合隨喜，迴向阿耨多羅三藐三菩提。須菩提！于汝意云何，是人得福多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是善男子、善女人深般若波羅蜜如說修行，乃至一日隨喜善根，迴向阿耨多羅三藐三菩提得福多。須菩提！以是故，菩薩摩訶薩欲得阿耨多羅三藐三菩提，應學般若波羅蜜中方便，迴向阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！如佛所說，因緣起法從妄想生，非實。云何善男子、善女人得大福德？世尊！以是因緣起法，不應得正見、入法位，不應得須陀洹果，乃至不應得阿耨多羅三藐三菩提果。」

佛告須菩提：「如是，如是！須菩提！以是因緣起法，不應得正見、入法位，乃至不應得阿耨多羅三藐三菩提。須菩提！行般若波羅蜜菩薩摩訶薩，知因緣起法亦空、無堅固、虛誑不實。何以故？須菩提！是菩薩摩訶薩善學內空，乃至善學無法有法空故，是菩薩摩訶薩住是十八空，種種觀作法空，即不遠離般若波羅蜜。若菩薩摩訶薩如是漸漸不離般若波羅蜜，漸漸得無數、無量、無邊福德。」

須菩提白佛言：「世尊！無數、無量、無邊有何等異？

【現代漢語翻譯】現代漢語譯本：如果有人將遠離般若波羅蜜（智慧的完美）的功德迴向。須菩提！如果善男子、善女人遠離般若波羅蜜，如同恒河沙數劫那樣長的時間裡，過去、未來、現在諸佛及其弟子的善根和合起來隨喜，並將此功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。須菩提！你認為如何，這個人得到的福德多嗎？須菩提說：『世尊！非常多，非常多！』佛說：『不如這樣，善男子、善女人深入般若波羅蜜，如所說的那樣修行，哪怕只是一天隨喜的善根，迴向于阿耨多羅三藐三菩提，得到的福德更多。須菩提！因此，菩薩摩訶薩想要得到阿耨多羅三藐三菩提，應當學習般若波羅蜜中的方便法門，迴向于阿耨多羅三藐三菩提。』須菩提對佛說：『世尊！如佛所說，因緣生法是從妄想產生的，不是真實的。那麼，善男子、善女人如何能得到大福德呢？世尊！因為這因緣生法，不應該得到正見、進入法位，不應該得到須陀洹果（預流果），乃至不應該得到阿耨多羅三藐三菩提果。』佛告訴須菩提：『是的，是的！須菩提！因為這因緣生法，不應該得到正見、進入法位，乃至不應該得到阿耨多羅三藐三菩提。須菩提！修行般若波羅蜜的菩薩摩訶薩，知道因緣生法也是空性的、不堅固的、虛妄不實的。為什麼呢？須菩提！因為這位菩薩摩訶薩善於學習內空，乃至善於學習無法有法空，這位菩薩摩訶薩安住于這十八空，種種觀察諸法為空，就不會遠離般若波羅蜜。如果菩薩摩訶薩這樣漸漸不離般若波羅蜜，就會漸漸得到無數、無量、無邊的福德。』須菩提對佛說：『世尊！無數、無量、無邊有什麼不同呢？』

【English Translation】 English version: If one dedicates merit while being apart from Prajna Paramita (Perfection of Wisdom). Subhuti! If a virtuous man or virtuous woman, being apart from Prajna Paramita, for as many kalpas as there are sands in the Ganges River, combines and rejoices in the roots of goodness of all Buddhas of the past, future, and present, and their disciples, and dedicates this merit to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! What do you think, does this person obtain much merit? Subhuti said, 『World Honored One! Very much, very much!』 The Buddha said, 『It is not so. A virtuous man or virtuous woman who deeply practices Prajna Paramita as it is taught, even if it is just one day of rejoicing in good roots, and dedicates it to Anuttara-samyak-sambodhi, obtains even more merit. Subhuti! Therefore, a Bodhisattva Mahasattva who wishes to attain Anuttara-samyak-sambodhi should learn the skillful means within Prajna Paramita and dedicate it to Anuttara-samyak-sambodhi.』 Subhuti said to the Buddha, 『World Honored One! As the Buddha has said, conditioned phenomena arise from delusion and are not real. How then can a virtuous man or virtuous woman obtain great merit? World Honored One! Because of these conditioned phenomena, one should not attain right view, enter the stage of Dharma, should not attain the Srotapanna fruit (stream-enterer), and should not even attain the fruit of Anuttara-samyak-sambodhi.』 The Buddha told Subhuti, 『So it is, so it is! Subhuti! Because of these conditioned phenomena, one should not attain right view, enter the stage of Dharma, and should not even attain Anuttara-samyak-sambodhi. Subhuti! A Bodhisattva Mahasattva who practices Prajna Paramita knows that conditioned phenomena are also empty, not firm, false, and unreal. Why is that? Subhuti! Because this Bodhisattva Mahasattva is skilled in learning inner emptiness, and even skilled in learning the emptiness of the non-existence of existence, this Bodhisattva Mahasattva dwells in these eighteen emptinesses, and by observing all phenomena as empty, does not depart from Prajna Paramita. If a Bodhisattva Mahasattva gradually does not depart from Prajna Paramita in this way, they will gradually obtain countless, immeasurable, and boundless merit.』 Subhuti said to the Buddha, 『World Honored One! What is the difference between countless, immeasurable, and boundless?』

」

「須菩提！無數者，名不墮數中，若有為性中、若無為性中。無量者，量不可得，若過去若未來若現在。無邊者，諸法邊不可得。」

須菩提言：「世尊！頗有色亦無數、無量、無邊？頗有受想行識亦無數、無量、無邊？」

「須菩提！有因緣，色亦無數、無量、無邊，受想行識亦無數、無量、無邊。」

「世尊！何等因緣故，色亦無數、無量、無邊？受想行識亦無數、無量、無邊？」

佛告須菩提：「色空故，無數、無量、無邊；受想行識空故，無數、無量、無邊。」

「世尊！但色空、受想行識空，非一切法空耶？」

「須菩提！我不常說一切法空耶？」

須菩提言：「世尊！佛說一切法空。世尊！諸法空即是不可盡，無有數、無量、無邊。世尊！空中數不可得、量不可得、邊不可得。以是故，世尊！是不可盡，無數、無量、無邊義無有是異。」

佛告須菩提：「如是，如是！是法義無別異。須菩提！是法不可說，佛以方便力故分別說，所謂不可盡、無數、無量、無邊、無著，空、無相、無作、無起、無生、無滅、無染、涅槃。佛種種因緣，以方便力說。」

須菩提白佛言：「希有世尊！諸法實相不可說，而佛以方便力故說。世尊！如我解佛

【現代漢語翻譯】現代漢語譯本「須菩提（Subhuti）！『無數』是指不能被歸入數量之中，無論是在有為法（samskrta-dharma，指因緣和合而生的現象）的性質中，還是在無為法（asamskrta-dharma，指不依賴因緣而存在的現象）的性質中。『無量』是指無法被衡量，無論是過去、未來還是現在。『無邊』是指一切法的邊界都不可得。」須菩提問：「世尊！難道色（rupa，指物質現象）也是無數、無量、無邊的嗎？難道受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）也是無數、無量、無邊的嗎？」佛陀回答說：「須菩提！因為有因緣，所以色也是無數、無量、無邊的，受、想、行、識也是無數、無量、無邊的。」須菩提問：「世尊！是什麼因緣導致色也是無數、無量、無邊的？受、想、行、識也是無數、無量、無邊的？」佛陀告訴須菩提：「因為色是空（sunya，指沒有自性），所以是無數、無量、無邊的；因為受、想、行、識是空，所以是無數、無量、無邊的。」須菩提問：「世尊！難道只是色空、受想行識空，而不是一切法都空嗎？」佛陀回答說：「須菩提！我不是經常說一切法都是空的嗎？」須菩提說：「世尊！佛陀說一切法都是空的。世尊！諸法空就是不可窮盡的，沒有數量、沒有限量、沒有邊際。世尊！在空性中，數量不可得、限量不可得、邊際不可得。因此，世尊！這種不可窮盡、無數、無量、無邊的意義是沒有差別的。」佛陀告訴須菩提：「是的，是的！這個法義沒有差別。須菩提！這個法是不可說的，佛陀只是以方便之力來分別解說，所謂的不可窮盡、無數、無量、無邊、無執著，空、無相、無作、無起、無生、無滅、無染、涅槃（nirvana，指解脫）。佛陀以種種因緣，用方便之力來解說。」須菩提對佛陀說：「稀有啊，世尊！諸法的真實相是不可說的，而佛陀卻以方便之力來解說。世尊！如我理解佛陀所說，

【English Translation】 English version 「Subhuti! 『Countless』 means not being included in any number, whether in the nature of conditioned phenomena (samskrta-dharma), or in the nature of unconditioned phenomena (asamskrta-dharma). 『Immeasurable』 means that it cannot be measured, whether in the past, future, or present. 『Boundless』 means that the boundaries of all dharmas are unattainable.」 Subhuti asked: 「World Honored One! Is form (rupa) also countless, immeasurable, and boundless? Are feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) also countless, immeasurable, and boundless?」 The Buddha replied: 「Subhuti! Because of conditions, form is also countless, immeasurable, and boundless; feeling, perception, volition, and consciousness are also countless, immeasurable, and boundless.」 Subhuti asked: 「World Honored One! What are the conditions that cause form to be countless, immeasurable, and boundless? And feeling, perception, volition, and consciousness to be countless, immeasurable, and boundless?」 The Buddha told Subhuti: 「Because form is empty (sunya), it is countless, immeasurable, and boundless; because feeling, perception, volition, and consciousness are empty, they are countless, immeasurable, and boundless.」 Subhuti asked: 「World Honored One! Is it only form that is empty, and feeling, perception, volition, and consciousness that are empty, and not all dharmas that are empty?」 The Buddha replied: 「Subhuti! Have I not always said that all dharmas are empty?」 Subhuti said: 「World Honored One! The Buddha said that all dharmas are empty. World Honored One! The emptiness of all dharmas is inexhaustible, without number, without measure, without limit. World Honored One! In emptiness, number cannot be obtained, measure cannot be obtained, limit cannot be obtained. Therefore, World Honored One! This meaning of inexhaustible, countless, immeasurable, and boundless is not different.」 The Buddha told Subhuti: 「So it is, so it is! This meaning of the Dharma is not different. Subhuti! This Dharma is unspeakable, but the Buddha explains it through skillful means, what is called inexhaustible, countless, immeasurable, boundless, without attachment, empty, without characteristics, without action, without arising, without birth, without extinction, without defilement, and nirvana. The Buddha explains it through various conditions, using skillful means.」 Subhuti said to the Buddha: 「Rare, World Honored One! The true nature of all dharmas is unspeakable, yet the Buddha explains it through skillful means. World Honored One! As I understand the Buddha』s words,

所說義，一切法亦不可說。」

佛言：「如是，如是！須菩提！一切法不可說。一切法不可說相即是空，是空不可說。」

「世尊！不可說義有增有減不？」

佛言：「不也，須菩提！不可說義無增無減。」

「世尊！若不可說義無增無減，檀那波羅蜜亦當無增無減，乃至般若波羅蜜亦當無增無減。四念處乃至八聖道分亦當無增無減，四禪、四無量心、四無色定、五神通、八背舍、八勝處、九次第定，佛十力、四無所畏、四無閡智、十八不共法，亦當無增無減。世尊！若菩薩摩訶薩六波羅蜜不增，乃至十八不共法不增者，云何菩薩摩訶薩得阿耨多羅三藐三菩提？」

佛言：「如是，如是！須菩提！不可說義無增無減。菩薩摩訶薩習行般若波羅蜜有方便力故，不作是念：『我增般若波羅蜜，乃至增檀那波羅蜜。』當作是念：『但名字故，名檀那波羅蜜。』是菩薩摩訶薩行檀那波羅蜜時，是心及諸善根如阿耨多羅三藐三菩提相迴向。乃至行般若波羅蜜時，是心及諸善根如阿耨多羅三藐三菩提相迴向。」

須菩提白佛言：「世尊！何等是阿耨多羅三藐三菩提？」

佛言：「一切法如相，是名阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！何等是一切法如相是阿耨多羅

三藐三菩提？」

佛告須菩提：「色如相，受想行識如相，乃至涅槃如相，是阿耨多羅三藐三菩提是如相，亦不增不減。須菩提！是菩薩摩訶薩不離般若波羅蜜，常觀是如法，不見有增有減。以是因緣故，須菩提！不可說義無增無減。檀那波羅蜜亦不增不減，乃至十八不共法亦不增不減。須菩提！菩薩摩訶薩以是不增不減法故，應般若波羅蜜行。」

須菩提白佛言：「世尊！菩薩摩訶薩用初心得阿耨多羅三藐三菩提？用後心得阿耨多羅三藐三菩提？世尊！是初心不至後心，後心不在初心。世尊！如是心、心數法不具，云何善根增益？若善根不增，云何當得阿耨多羅三藐三菩提？」

佛告須菩提：「我當爲汝說譬喻，智者得譬喻則于義易解。須菩提！譬如然燈，為用初焰燋炷？為用后焰燋炷？」

須菩提言：「世尊！非初焰燋炷，亦非離初焰。世尊！非后焰燋炷，亦非離后焰。」

「須菩提！于汝意云何，炷為燋不？」

「世尊！炷實燋。」

佛告須菩提：「菩薩摩訶薩如是，不用初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提；不用後心得阿耨多羅三藐三菩提，亦不離後心得阿耨多羅三藐三菩提；而得阿耨多羅三藐三菩提。須菩提！是中菩薩摩訶薩從初發

【現代漢語翻譯】現代漢語譯本『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）是什麼？」佛告訴須菩提：『色（rupa，物質現象）如其相，受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）如其相，乃至涅槃（nirvana，寂滅）如其相，這阿耨多羅三藐三菩提也是如其相，既不增加也不減少。須菩提！菩薩摩訶薩不離般若波羅蜜（prajna-paramita，智慧的完成），常觀察這如如之法，不見有增加或減少。因為這個因緣，須菩提！不可說的意義是無增無減的。檀那波羅蜜（dana-paramita，佈施的完成）也不增不減，乃至十八不共法（avenika-dharma，佛獨有的十八種功德）也不增不減。須菩提！菩薩摩訶薩因為這不增不減的法，應當依般若波羅蜜而行。』須菩提問佛說：『世尊！菩薩摩訶薩是用最初的心得到阿耨多羅三藐三菩提？還是用後來的心得到阿耨多羅三藐三菩提？世尊！這最初的心不會到達後來的心，後來的心也不在最初的心。世尊！像這樣，心和心所法（citta-caitta，心理活動）不具足，如何使善根增長？如果善根不增長，如何能夠得到阿耨多羅三藐三菩提？』佛告訴須菩提：『我當爲你講個譬喻，有智慧的人通過譬喻就容易理解其中的意義。須菩提！譬如點燃燈火，是用最初的火焰燒燈芯？還是用後來的火焰燒燈芯？』須菩提說：『世尊！不是最初的火焰燒燈芯，也不是離開最初的火焰。世尊！不是後來的火焰燒燈芯，也不是離開後來的火焰。』『須菩提！你認為怎麼樣，燈芯被燒了嗎？』『世尊！燈芯確實被燒了。』佛告訴須菩提：『菩薩摩訶薩也是這樣，不用最初的心得到阿耨多羅三藐三菩提，也不是離開最初的心得到阿耨多羅三藐三菩提；不用後來的心得到阿耨多羅三藐三菩提，也不是離開後來的心得到阿耨多羅三藐三菩提；而是得到阿耨多羅三藐三菩提。須菩提！這裡菩薩摩訶薩從最初發

【English Translation】 English version 『What is Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?』 The Buddha said to Subhuti: 『Form (rupa) is like its own nature, feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are like their own nature, even Nirvana (liberation) is like its own nature. This Anuttara-samyak-sambodhi is also like its own nature, neither increasing nor decreasing. Subhuti! A Bodhisattva-Mahasattva, not apart from Prajna-paramita (Perfection of Wisdom), constantly observes this suchness of Dharma, seeing neither increase nor decrease. Because of this reason, Subhuti! The meaning of the inexpressible is neither increasing nor decreasing. Dana-paramita (Perfection of Giving) is also neither increasing nor decreasing, even the eighteen unique qualities of a Buddha (avenika-dharma) are neither increasing nor decreasing. Subhuti! Because of this non-increasing and non-decreasing Dharma, a Bodhisattva-Mahasattva should practice according to Prajna-paramita.』 Subhuti asked the Buddha: 『World Honored One! Does a Bodhisattva-Mahasattva attain Anuttara-samyak-sambodhi with the initial mind? Or does he attain Anuttara-samyak-sambodhi with the subsequent mind? World Honored One! This initial mind does not reach the subsequent mind, and the subsequent mind is not in the initial mind. World Honored One! If the mind and mental states (citta-caitta) are not complete in this way, how can wholesome roots increase? If wholesome roots do not increase, how can one attain Anuttara-samyak-sambodhi?』 The Buddha said to Subhuti: 『I will give you an analogy. A wise person, through an analogy, can easily understand the meaning. Subhuti! For example, when a lamp is lit, is it the initial flame that burns the wick? Or is it the subsequent flame that burns the wick?』 Subhuti said: 『World Honored One! It is not the initial flame that burns the wick, nor is it apart from the initial flame. World Honored One! It is not the subsequent flame that burns the wick, nor is it apart from the subsequent flame.』『Subhuti! What do you think, is the wick burned?』『World Honored One! The wick is indeed burned.』 The Buddha said to Subhuti: 『A Bodhisattva-Mahasattva is like this. He does not attain Anuttara-samyak-sambodhi with the initial mind, nor is it apart from the initial mind that he attains Anuttara-samyak-sambodhi; he does not attain Anuttara-samyak-sambodhi with the subsequent mind, nor is it apart from the subsequent mind that he attains Anuttara-samyak-sambodhi; but he does attain Anuttara-samyak-sambodhi. Subhuti! Here, a Bodhisattva-Mahasattva, from the initial

意行般若波羅蜜，具足十地，得阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！何等是十地，菩薩具足已得阿耨多羅三藐三菩提？」

佛言：「菩薩摩訶薩具足干慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地，具足是地，得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩學是十地已，非初心得阿耨多羅三藐三菩提，亦不離初心得阿耨多羅三藐三菩提；非後心得阿耨多羅三藐三菩提，亦非離後心得阿耨多羅三藐三菩提；而得阿耨多羅三藐三菩提。」

須菩提言：「世尊！是因緣法甚深，所謂非初心、非離初心，非後心、非離後心得阿耨多羅三藐三菩提，而得阿耨多羅三藐三菩提。」

佛告須菩提：「于汝意云何，若心滅已，是心更生不？」

「不也，世尊！」

「須菩提！于汝意云何，心生是滅相不？」

「世尊！是滅相。」

「須菩提！于汝意云何，心滅相是滅不？」

「不也，世尊！」

佛告須菩提：「于汝意云何，亦如是住不？」

須菩提言：「世尊！亦如是住，如如住。」

佛告須菩提：「于汝意云何，若是心如如住，當作實際證不？」

「不也，世尊！」

佛告須菩提：「于汝意云

【現代漢語翻譯】現代漢語譯本：通過實踐般若波羅蜜（智慧的完美），圓滿十地，證得阿耨多羅三藐三菩提（無上正等正覺）。須菩提問佛說：『世尊！什麼是十地？菩薩圓滿這十地后，才能證得阿耨多羅三藐三菩提嗎？』佛說：『菩薩摩訶薩（大菩薩）圓滿干慧地（以智慧乾燥煩惱的階段）、性地（證悟自性的階段）、八人地（預流果的階段）、見地（見道的階段）、薄地（貪嗔癡薄弱的階段）、離欲地（遠離慾望的階段）、已作地（修行已完成的階段）、辟支佛地（緣覺的階段）、菩薩地（菩薩的階段）、佛地（佛的階段），圓滿這些地，才能證得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩學習這十地后，不是在初發心時證得阿耨多羅三藐三菩提，也不是離開初發心時證得阿耨多羅三藐三菩提；不是在後發心時證得阿耨多羅三藐三菩提，也不是離開后發心時證得阿耨多羅三藐三菩提；而是證得阿耨多羅三藐三菩提。』須菩提說：『世尊！這種因緣法非常深奧，所謂不是在初發心時，也不是離開初發心時，不是在後發心時，也不是離開后發心時，而證得阿耨多羅三藐三菩提。』佛告訴須菩提：『你的意思如何？如果心已經滅了，這個心還會再生起嗎？』『不會的，世尊！』『須菩提！你的意思如何？心生起是滅的相嗎？』『世尊！是滅的相。』『須菩提！你的意思如何？心滅的相是滅嗎？』『不是的，世尊！』佛告訴須菩提：『你的意思如何？也是這樣安住嗎？』須菩提說：『世尊！也是這樣安住，如如安住。』佛告訴須菩提：『你的意思如何？如果心如如安住，會證得實際嗎？』『不會的，世尊！』佛告訴須菩提：『你的意思如何？如果心如如安住，會證得實際嗎？』

【English Translation】 English version: Practicing Prajna Paramita (the perfection of wisdom), one fulfills the ten Bhumis (grounds) and attains Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti said to the Buddha, 'World Honored One, what are the ten Bhumis? Is it after a Bodhisattva has fulfilled these ten Bhumis that they attain Anuttara-samyak-sambodhi?' The Buddha said, 'A Bodhisattva Mahasattva (great Bodhisattva) fulfills the Dry Insight Bhumi (stage of drying up afflictions with wisdom), the Nature Bhumi (stage of realizing one's true nature), the Eighth Person Bhumi (stage of stream-enterer), the Seeing Bhumi (stage of seeing the path), the Thin Bhumi (stage of weakening greed, hatred, and delusion), the Detached Bhumi (stage of detachment from desires), the Completed Bhumi (stage of completed practice), the Pratyekabuddha Bhumi (stage of a solitary enlightened one), the Bodhisattva Bhumi (stage of a Bodhisattva), and the Buddha Bhumi (stage of a Buddha). Having fulfilled these Bhumis, one attains Anuttara-samyak-sambodhi. Subhuti, after a Bodhisattva Mahasattva has studied these ten Bhumis, they do not attain Anuttara-samyak-sambodhi at the initial mind, nor do they attain Anuttara-samyak-sambodhi apart from the initial mind; they do not attain Anuttara-samyak-sambodhi at the later mind, nor do they attain Anuttara-samyak-sambodhi apart from the later mind; but they attain Anuttara-samyak-sambodhi.' Subhuti said, 'World Honored One, this Dharma of conditions is very profound, that is, not at the initial mind, nor apart from the initial mind, not at the later mind, nor apart from the later mind, but one attains Anuttara-samyak-sambodhi.' The Buddha said to Subhuti, 'What do you think, if a mind has ceased, will that mind arise again?' 'No, World Honored One!' 'Subhuti, what do you think, is the arising of a mind the mark of cessation?' 'World Honored One, it is the mark of cessation.' 'Subhuti, what do you think, is the mark of the cessation of a mind cessation?' 'No, World Honored One!' The Buddha said to Subhuti, 'What do you think, does it abide thus?' Subhuti said, 'World Honored One, it abides thus, it abides in suchness.' The Buddha said to Subhuti, 'What do you think, if the mind abides in suchness, will one realize the actual?' 'No, World Honored One!' The Buddha said to Subhuti, 'What do you think, if the mind abides in suchness, will one realize the actual?'

何，是如甚深不？」

「世尊！甚深，甚深！」

「須菩提！于汝意云何，但如是心不？」

「不也，世尊！」

「離如是心不？」

「不也，世尊！」

「須菩提！于汝意云何，如見如不？」

「不也，世尊！」

「須菩提！于汝意云何，若菩薩能如是行，為行深般若波羅蜜不？」

須菩提言：「世尊！若菩薩摩訶薩能如是行，為行深般若波羅蜜。」

「須菩提！于汝意云何，若菩薩摩訶薩如是行，是何處行？」

須菩提言：「世尊！若菩薩摩訶薩作如是行，為無處所行。何以故？菩薩摩訶薩行般若波羅蜜，住諸法如中，無如是念、無念處亦無念者。」

佛告須菩提：「若菩薩摩訶薩如是行，為何處行？」

須菩提言：「世尊！是菩薩摩訶薩如是行，為第一義中行。二行不可得故。」

「須菩提！于汝意云何，若菩薩第一義、無念中行，為行相不？」

「不也，世尊！」

「于汝意云何，是菩薩摩訶薩壞相不？」

「不也，世尊！」

佛告須菩提：「云何名不壞相？」

須菩提言：「世尊！是菩薩摩訶薩行般若波羅蜜，不作是念：『我當壞諸法相。』世尊！菩薩摩訶薩行般若波羅蜜，未具

【現代漢語翻譯】現代漢語譯本『怎麼樣，這（般若波羅蜜）是如此深奧嗎？』『世尊！非常深奧，非常深奧！』『須菩提（Subhuti）！你認為如何，僅僅是這樣的心嗎？』『不是的，世尊！』『是離開這樣的心嗎？』『不是的，世尊！』『須菩提！你認為如何，如實見到了嗎？』『不是的，世尊！』『須菩提！你認為如何，如果菩薩能這樣修行，是修行甚深般若波羅蜜（Prajnaparamita）嗎？』須菩提說：『世尊！如果菩薩摩訶薩（Bodhisattva-mahasattva）能這樣修行，就是修行甚深般若波羅蜜。』『須菩提！你認為如何，如果菩薩摩訶薩這樣修行，是在何處修行？』須菩提說：『世尊！如果菩薩摩訶薩這樣修行，是無處所修行。為什麼呢？菩薩摩訶薩修行般若波羅蜜，安住于諸法如（tathata）中，沒有這樣的念頭，沒有念處，也沒有念者。』佛告訴須菩提：『如果菩薩摩訶薩這樣修行，是在何處修行？』須菩提說：『世尊！這位菩薩摩訶薩這樣修行，是在第一義（paramartha）中修行。因為二行不可得。』『須菩提！你認為如何，如果菩薩在第一義、無念中修行，是修行相嗎？』『不是的，世尊！』『你認為如何，這位菩薩摩訶薩是破壞相嗎？』『不是的，世尊！』佛告訴須菩提：『為什麼稱為不壞相？』須菩提說：『世尊！這位菩薩摩訶薩修行般若波羅蜜，不作這樣的念頭：『我應當破壞諸法相。』世尊！菩薩摩訶薩修行般若波羅蜜，尚未具足。

【English Translation】 English version 『How is it, is it so profound?』『World Honored One! It is very profound, very profound!』『Subhuti! What do you think, is it just this kind of mind?』『No, World Honored One!』『Is it apart from this kind of mind?』『No, World Honored One!』『Subhuti! What do you think, is it seen as it is?』『No, World Honored One!』『Subhuti! What do you think, if a Bodhisattva can practice like this, is he practicing the profound Prajnaparamita (Perfection of Wisdom)?』 Subhuti said: 『World Honored One! If a Bodhisattva-mahasattva (Great Bodhisattva) can practice like this, he is practicing the profound Prajnaparamita.』『Subhuti! What do you think, if a Bodhisattva-mahasattva practices like this, where is he practicing?』 Subhuti said: 『World Honored One! If a Bodhisattva-mahasattva practices like this, he is practicing nowhere. Why? A Bodhisattva-mahasattva practicing Prajnaparamita dwells in the suchness (tathata) of all dharmas, without such a thought, without a place of thought, and without a thinker.』 The Buddha told Subhuti: 『If a Bodhisattva-mahasattva practices like this, where is he practicing?』 Subhuti said: 『World Honored One! This Bodhisattva-mahasattva practicing like this, is practicing in the ultimate meaning (paramartha). Because the two practices are unattainable.』『Subhuti! What do you think, if a Bodhisattva practices in the ultimate meaning, in non-thought, is it a practice with characteristics?』『No, World Honored One!』『What do you think, is this Bodhisattva-mahasattva destroying characteristics?』『No, World Honored One!』 The Buddha told Subhuti: 『Why is it called not destroying characteristics?』 Subhuti said: 『World Honored One! This Bodhisattva-mahasattva practicing Prajnaparamita does not have this thought: 『I should destroy the characteristics of all dharmas.』 World Honored One! A Bodhisattva-mahasattva practicing Prajnaparamita has not yet fulfilled.

足佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，不得阿耨多羅三藐三菩提。世尊！菩薩摩訶薩以方便力故，于諸法亦不取相亦不壞相。何以故？世尊！是菩薩摩訶薩知一切諸法自相空故。菩薩摩訶薩住是自相空中，為眾生故，入三三昧，用是三三昧成就眾生。」

須菩提言：「世尊！云何菩薩摩訶薩入三三昧成就眾生？」

佛言：「菩薩住是三三昧，見眾生作法中行，菩薩以方便力教令得無作；見眾生我相中行，以方便力教令行空；見眾生一切相中行，以方便力故教令行無相。如是，須菩提！菩薩摩訶薩行般若波羅蜜，入三三昧，以三三昧成就眾生。」

摩訶般若波羅蜜經夢行品第五十八(丹夢入三昧品)

爾時舍利弗問須菩提：「若菩薩摩訶薩夢中入三三昧——空、無相、無作三昧——寧有益於般若波羅蜜不？」

須菩提報舍利弗：「若菩薩晝日入三三昧，有益於般若波羅蜜；夜夢中亦當有益。何以故？晝夜夢中等無有異。舍利弗！若菩薩摩訶薩晝日行般若波羅蜜有益，是菩薩夢中行般若波羅蜜亦應有益。」

舍利弗問須菩提：「菩薩摩訶薩若夢中所作業，是業有整合不？如佛所說，一切法如夢。以是故，不應整合。何以故？夢中無有法整合。若覺時憶想分別，應

【現代漢語翻譯】現代漢語譯本：如果佛陀不具備十力（佛陀的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、四無礙智（佛陀的四種無礙的智慧）、大慈大悲（偉大的慈愛和悲憫）、十八不共法（佛陀獨有的十八種功德），就不能證得阿耨多羅三藐三菩提（無上正等正覺）。世尊！菩薩摩訶薩（偉大的菩薩）因為方便力的緣故，對於一切法既不執取其相，也不破壞其相。為什麼呢？世尊！因為這位菩薩摩訶薩知道一切諸法自性本空。菩薩摩訶薩安住在這自性空之中，爲了眾生的緣故，進入三種三昧（禪定），用這三種三昧來成就眾生。須菩提問：『世尊！菩薩摩訶薩如何進入這三種三昧來成就眾生呢？』佛說：『菩薩安住在這三種三昧中，看到眾生在有為法中修行，菩薩就用方便力教導他們得到無為；看到眾生執著於我相修行，就用方便力教導他們修行空性；看到眾生執著於一切相修行，就用方便力教導他們修行無相。須菩提！菩薩摩訶薩這樣修行般若波羅蜜（智慧的完美），進入三種三昧，用這三種三昧來成就眾生。』《摩訶般若波羅蜜經》夢行品第五十八（丹夢入三昧品）當時，舍利弗問須菩提：『如果菩薩摩訶薩在夢中進入三種三昧——空三昧、無相三昧、無作三昧——對於般若波羅蜜有益處嗎？』須菩提回答舍利弗：『如果菩薩白天進入三種三昧，對於般若波羅蜜有益處；晚上在夢中也應當有益處。為什麼呢？因為白天和夢中沒有差別。舍利弗！如果菩薩摩訶薩白天修行般若波羅蜜有益處，那麼這位菩薩在夢中修行般若波羅蜜也應該有益處。』舍利弗問須菩提：『菩薩摩訶薩如果在夢中所造的業，這個業會積累嗎？正如佛所說，一切法都如夢。因此，不應該積累。為什麼呢？因為夢中沒有法可以積累。如果在醒來時憶想分別，應該積累。』

【English Translation】 English version: If the Buddha does not possess the ten powers (ten strengths of a Buddha), the four fearlessnesses (four kinds of self-confidence of a Buddha), the four unobstructed knowledges (four kinds of unobstructed wisdom of a Buddha), great loving-kindness and great compassion, and the eighteen unique qualities (eighteen unique merits of a Buddha), he cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). World Honored One! A Bodhisattva Mahasattva (great Bodhisattva), due to the power of skillful means, neither grasps the characteristics of all dharmas nor destroys their characteristics. Why is that? World Honored One! Because this Bodhisattva Mahasattva knows that all dharmas are empty of inherent nature. The Bodhisattva Mahasattva dwells in this emptiness of inherent nature, and for the sake of sentient beings, enters into the three samadhis (meditative states), and uses these three samadhis to accomplish sentient beings. Subhuti said: 'World Honored One! How does a Bodhisattva Mahasattva enter into the three samadhis to accomplish sentient beings?' The Buddha said: 'A Bodhisattva dwells in these three samadhis, and sees sentient beings practicing in conditioned dharmas, the Bodhisattva uses skillful means to teach them to attain the unconditioned; seeing sentient beings practicing with attachment to the self-image, uses skillful means to teach them to practice emptiness; seeing sentient beings practicing with attachment to all images, uses skillful means to teach them to practice non-image. Thus, Subhuti! A Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), enters into the three samadhis, and uses these three samadhis to accomplish sentient beings.' The Mahaprajnaparamita Sutra, Chapter 58 on Dream Practice (Dan Dream Entering Samadhi) At that time, Sariputra asked Subhuti: 'If a Bodhisattva Mahasattva enters into the three samadhis—the samadhi of emptiness, the samadhi of non-image, and the samadhi of non-action—in a dream, is it beneficial to Prajna Paramita?' Subhuti replied to Sariputra: 'If a Bodhisattva enters into the three samadhis during the day, it is beneficial to Prajna Paramita; it should also be beneficial at night in a dream. Why is that? Because there is no difference between day and dream. Sariputra! If a Bodhisattva Mahasattva practicing Prajna Paramita during the day is beneficial, then this Bodhisattva practicing Prajna Paramita in a dream should also be beneficial.' Sariputra asked Subhuti: 'If a Bodhisattva Mahasattva performs actions in a dream, will these actions accumulate? As the Buddha said, all dharmas are like a dream. Therefore, they should not accumulate. Why is that? Because there are no dharmas that can accumulate in a dream. If one recollects and discriminates upon waking, then they should accumulate.'

有整合。」

須菩提語舍利弗：「若人夢中殺眾生。覺已憶念取相分別：『我殺是快耶？』舍利弗！是事云何？」

舍利弗言：「無緣業不生，無緣思不生；有緣業生，有緣思生。」

「舍利弗！如是，如是！無緣業不生，無緣思不生；有緣業生，有緣思生。于見聞覺知法中心生，不從不見聞覺知法中心生，是中心有凈有垢。以是故，舍利弗！有緣故業生，不從無緣生；有緣故思生，不從無緣生。」

舍利弗語須菩提：「如佛說，一切諸業、諸思自相離。云何言：『有緣故業生，無緣業不生；有緣故思生，無緣思不生。』」

須菩提語舍利弗：「取相故，有緣業生，不從無緣生；取相故，有緣思生，不從無緣生。」

舍利弗語須菩提：「若菩薩摩訶薩夢中有佈施、持戒、忍辱、精進、禪定、智慧，是善根福德迴向阿耨多羅三藐三菩提。是實迴向不？」

須菩提語舍利弗：「彌勒菩薩今現在前，佛授不退轉記、當作佛。當問彌勒，彌勒當答。」

舍利弗白彌勒菩薩：「須菩提言：『彌勒菩薩今現在前，佛授不退轉記、當作佛。彌勒當答。』」

彌勒菩薩語舍利弗：「當以彌勒名答耶？若色受想行識答耶？若色空答耶？若受想行識空答耶。是色不能答，受想行識

【現代漢語翻譯】現代漢語譯本：須菩提對舍利弗說：『如果有人在夢中殺害眾生，醒來后回憶並分別思量：』我殺生這件事是快樂的嗎？『舍利弗！這件事怎麼樣呢？』舍利弗說：『沒有因緣，業不會產生；沒有因緣，思念也不會產生；有因緣，業就會產生；有因緣，思念就會產生。』『舍利弗！是的，是的！沒有因緣，業不會產生；沒有因緣，思念也不會產生；有因緣，業就會產生；有因緣，思念就會產生。在見聞覺知的事物中心生起，而不是從不見聞覺知的事物中心生起，這個中心有清凈也有污垢。因此，舍利弗！因為有因緣，所以業產生，不是從沒有因緣而產生；因為有因緣，所以思念產生，不是從沒有因緣而產生。』舍利弗對須菩提說：『正如佛所說，一切諸業、諸思都是各自獨立的。為什麼說：』有因緣，所以業產生，沒有因緣，業就不會產生；有因緣，所以思念產生，沒有因緣，思念就不會產生。『』須菩提對舍利弗說：『因為執著于表象，所以有因緣，業就產生，不是從沒有因緣而產生；因為執著于表象，所以有因緣，思念就產生，不是從沒有因緣而產生。』舍利弗對須菩提說：『如果菩薩摩訶薩（菩薩中的大菩薩）在夢中有佈施、持戒、忍辱、精進、禪定、智慧，這些善根福德迴向阿耨多羅三藐三菩提（無上正等正覺），這是真實的迴向嗎？』須菩提對舍利弗說：『彌勒菩薩（未來佛）現在就在這裡，佛已經授記他將來必定成佛，不會退轉。應該去問彌勒，彌勒會回答。』舍利弗對彌勒菩薩說：『須菩提說：』彌勒菩薩現在就在這裡，佛已經授記他將來必定成佛，不會退轉。應該由彌勒來回答。『』彌勒菩薩對舍利弗說：『應該用彌勒的名字來回答呢？還是用色（物質）、受（感受）、想（思維）、行（意志）、識（意識）來回答呢？還是用色空來回答呢？還是用受想行識空來回答呢？色不能回答，受想行識也不能回答。

【English Translation】 English version: Subhuti said to Sariputra, 'If a person kills living beings in a dream, and upon waking, recalls and discriminates, thinking, 'Was my killing pleasurable?' Sariputra! What is the matter with this?' Sariputra said, 'Without conditions, karma does not arise; without conditions, thoughts do not arise; with conditions, karma arises; with conditions, thoughts arise.' 'Sariputra! It is so, it is so! Without conditions, karma does not arise; without conditions, thoughts do not arise; with conditions, karma arises; with conditions, thoughts arise. It arises in the mind that perceives, hears, feels, and knows, not from the mind that does not perceive, hear, feel, and know. This mind has both purity and defilement. Therefore, Sariputra! Because of conditions, karma arises, not from the absence of conditions; because of conditions, thoughts arise, not from the absence of conditions.' Sariputra said to Subhuti, 'As the Buddha said, all karmas and all thoughts are independent of each other. Why do you say: 'Because of conditions, karma arises, and without conditions, karma does not arise; because of conditions, thoughts arise, and without conditions, thoughts do not arise.'?' Subhuti said to Sariputra, 'Because of attachment to appearances, with conditions, karma arises, not from the absence of conditions; because of attachment to appearances, with conditions, thoughts arise, not from the absence of conditions.' Sariputra said to Subhuti, 'If a Bodhisattva Mahasattva (a great Bodhisattva) in a dream practices giving, keeping precepts, patience, diligence, meditation, and wisdom, and dedicates these roots of goodness and merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment), is this a true dedication?' Subhuti said to Sariputra, 'Maitreya Bodhisattva (the future Buddha) is present here now, and the Buddha has given him the prediction that he will become a Buddha and will not regress. You should ask Maitreya, and Maitreya will answer.' Sariputra said to Maitreya Bodhisattva, 'Subhuti said: 'Maitreya Bodhisattva is present here now, and the Buddha has given him the prediction that he will become a Buddha and will not regress. Maitreya should answer.'' Maitreya Bodhisattva said to Sariputra, 'Should I answer using the name Maitreya? Or should I answer using form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)? Or should I answer using the emptiness of form? Or should I answer using the emptiness of feeling, perception, mental formations, and consciousness? Form cannot answer, and feeling, perception, mental formations, and consciousness cannot answer.'

不能答，色空不能答，受想行識空不能答。我不見是法可答，不見能答者。我不見是人受記，亦不見法可受記者，亦不見受記處。是一切法皆無二無別。」

舍利弗語彌勒菩薩：「如仁者所說，如是為得法作證不？」

彌勒答舍利弗：「如我所說法如是不證。」

爾時舍利弗作是念：「彌勒菩薩智慧甚深，久行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，用無所得故，能如是說。」

爾時佛告舍利弗：「于汝意云何，汝用是法得阿羅漢。見是法不？」

舍利弗言：「不見也。」

「舍利弗！菩薩摩訶薩行般若波羅蜜亦如是。不作是念：『是法當得受記、是法已受記、是法當得阿耨多羅三藐三菩提。』如是，舍利弗！菩薩摩訶薩行般若波羅蜜，不疑我若得若不得，自知實得阿耨多羅三藐三菩提。」

佛告須菩提：「有菩薩摩訶薩行檀那波羅蜜時，若見眾生飢寒凍餓、衣服弊壞。菩薩摩訶薩當作是愿：『我隨爾所時行檀那波羅蜜，我得阿耨多羅三藐三菩提時，令我國土眾生無如是事。衣服飲食資生之具，當如四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天。』須菩提！菩薩摩訶薩作如是行，能具足檀那波羅蜜，近阿耨多羅

【現代漢語翻譯】現代漢語譯本：不能回答，色（物質現象）的空性不能回答，受（感受）、想（概念）、行（意志）、識（意識）的空性也不能回答。我沒有看到有什麼法可以回答，也沒有看到能回答的人。我沒有看到有人被授記，也沒有看到有法可以被授記，也沒有看到授記的處所。一切法都是無二無別的。舍利弗問彌勒菩薩：『如您所說，這樣算是證得法了嗎？』彌勒回答舍利弗：『如我所說，這樣不算證得。』這時，舍利弗心想：『彌勒菩薩智慧深邃，長期修行佈施波羅蜜（檀那波羅蜜，到達佈施彼岸）、持戒波羅蜜（尸羅波羅蜜，到達持戒彼岸）、忍辱波羅蜜（羼提波羅蜜，到達忍辱彼岸）、精進波羅蜜（毗梨耶波羅蜜，到達精進彼岸）、禪定波羅蜜（禪那波羅蜜，到達禪定彼岸）、般若波羅蜜（到達智慧彼岸），因為沒有執著，所以能這樣說。』這時，佛告訴舍利弗：『你認為如何？你用這個法證得阿羅漢果，你見到這個法了嗎？』舍利弗說：『沒有見到。』『舍利弗！菩薩摩訶薩修行般若波羅蜜也是這樣。不認為：『這個法將要被授記，這個法已經被授記，這個法將要證得阿耨多羅三藐三菩提（無上正等正覺）。』舍利弗！菩薩摩訶薩修行般若波羅蜜，不懷疑自己是否能證得，自己知道確實能證得阿耨多羅三藐三菩提。』佛告訴須菩提：『有菩薩摩訶薩修行佈施波羅蜜時，如果看到眾生飢寒交迫、衣衫襤褸。菩薩摩訶薩應當發願：『我隨我修行佈施波羅蜜的時間，當我證得阿耨多羅三藐三菩提時，讓我的國土眾生沒有這樣的事情。衣服飲食生活所需，應當像四天王天、三十三天、夜摩天、兜率天、化樂天、他化自在天一樣。』須菩提！菩薩摩訶薩這樣修行，能圓滿佈施波羅蜜，接近阿耨多羅三藐三菩提。

【English Translation】 English version: It cannot be answered; the emptiness of form (rupa) cannot be answered, nor can the emptiness of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) be answered. I do not see any dharma that can be answered, nor do I see anyone who can answer. I do not see anyone being predicted, nor do I see any dharma that can be predicted, nor do I see a place for prediction. All dharmas are non-dual and without distinction. Sariputra asked Maitreya Bodhisattva, 'As you have said, is this considered to be the attainment of the Dharma?' Maitreya replied to Sariputra, 'As I have spoken, it is not considered attainment.' At that time, Sariputra thought, 'Maitreya Bodhisattva's wisdom is profound. He has long practiced the perfection of giving (dana paramita), the perfection of morality (sila paramita), the perfection of patience (ksanti paramita), the perfection of vigor (virya paramita), the perfection of meditation (dhyana paramita), and the perfection of wisdom (prajna paramita). Because of non-attachment, he is able to speak in this way.' At that time, the Buddha said to Sariputra, 'What do you think? Did you attain Arhatship through this Dharma? Did you see this Dharma?' Sariputra said, 'I did not see it.' 'Sariputra! The Bodhisattva Mahasattva also practices the perfection of wisdom in this way. He does not think, 'This dharma will be predicted, this dharma has been predicted, this dharma will attain Anuttara Samyak Sambodhi (supreme perfect enlightenment).' Thus, Sariputra! The Bodhisattva Mahasattva practices the perfection of wisdom, without doubting whether he will attain it or not, he knows for sure that he will attain Anuttara Samyak Sambodhi.' The Buddha said to Subhuti, 'When a Bodhisattva Mahasattva practices the perfection of giving, if he sees beings suffering from hunger, cold, and tattered clothes, the Bodhisattva Mahasattva should make this vow: 'For as long as I practice the perfection of giving, when I attain Anuttara Samyak Sambodhi, may there be no such suffering in my land. May clothing, food, and the necessities of life be like those of the Four Heavenly Kings, the Thirty-three Gods, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven.' Subhuti! A Bodhisattva Mahasattva who practices in this way can perfect the perfection of giving and approach Anuttara Samyak Sambodhi.'

三藐三菩提。

「複次，須菩提！菩薩摩訶薩行屍羅波羅蜜時，見眾生殺生乃至邪見，短命多病、顏色不好，無有威德、貧乏財物，生下賤家、形殘醜陋。當作是愿：『我隨爾所時行屍羅波羅蜜，如我得佛時，令我國土眾生無如是事。』須菩提！菩薩摩訶薩作如是行，能具足尸羅波羅蜜，近阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行羼提波羅蜜時，見諸眾生互相瞋恚罵詈，刀杖瓦石共相殘害奪命。當作是愿：『我隨爾所時行羼提波羅蜜，我作佛時，令我國土眾生無如是事。相視如父如母、如兄如弟如姊妹、如善知識，皆行慈悲。』須菩提！菩薩摩訶薩作如是行，能具足羼提波羅蜜，近阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行毗梨耶波羅蜜時，見眾生懈怠不勤精進，棄捨三乘——聲聞、辟支佛、佛乘。當作是愿：『我隨爾所時行毗梨耶波羅蜜，如我得阿耨多羅三藐三菩提時，令我國土眾生無如是事。一切眾生勤修精進，於三乘道各得度脫。』須菩提！菩薩摩訶薩作如是行，能具足毗梨耶波羅蜜，近阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行禪那波羅蜜時，見眾生為五蓋所覆，淫慾、瞋恚、睡眠、調悔、疑，失於初禪乃至第四禪，失慈悲喜捨、虛空處、

【現代漢語翻譯】現代漢語譯本三藐三菩提（Samyak-sambodhi，正等正覺）。『再者，須菩提！菩薩摩訶薩在修行尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）時，見到眾生殺生乃至邪見，導致短命多病、容貌醜陋，沒有威望德行、貧窮匱乏，出生在卑賤的家庭、身體殘缺醜陋。應當發願：『我隨順修行尸羅波羅蜜的這段時間，當我成佛時，要讓我的國土中的眾生沒有這些事情。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿尸羅波羅蜜，接近阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』『再者，須菩提！菩薩摩訶薩在修行羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）時，見到眾生互相嗔恨謾罵，用刀杖瓦石互相殘害奪命。應當發願：『我隨順修行羼提波羅蜜的這段時間，當我成佛時，要讓我的國土中的眾生沒有這些事情。他們彼此相待如同父母、如同兄弟姐妹、如同善知識，都奉行慈悲。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿羼提波羅蜜，接近阿耨多羅三藐三菩提。』『再者，須菩提！菩薩摩訶薩在修行毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）時，見到眾生懈怠不勤奮精進，捨棄三乘——聲聞乘、辟支佛乘、佛乘。應當發願：『我隨順修行毗梨耶波羅蜜的這段時間，當我證得阿耨多羅三藐三菩提時，要讓我的國土中的眾生沒有這些事情。一切眾生都勤奮修行精進，在三乘道中各自得到解脫。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿毗梨耶波羅蜜，接近阿耨多羅三藐三菩提。』『再者，須菩提！菩薩摩訶薩在修行禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）時，見到眾生被五蓋所覆蓋，即淫慾、嗔恚、睡眠、掉悔、疑惑，失去了初禪乃至第四禪的境界，失去了慈悲喜捨四無量心、虛空處、……』

【English Translation】 English version Samyak-sambodhi (Perfect Enlightenment). 『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Śīla-pāramitā (Perfection of Morality), seeing beings killing, even holding wrong views, leading to short lives, many illnesses, unpleasant appearances, lacking in dignity and virtue, being poor and destitute, born into lowly families, and having deformed and ugly bodies, they should make this vow: 『During the time I practice the Śīla-pāramitā, when I attain Buddhahood, I will ensure that the beings in my land do not experience such things.』 Subhuti! A Bodhisattva Mahasattva, by practicing in this way, can perfect the Śīla-pāramitā and draw near to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).』『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Kṣānti-pāramitā (Perfection of Patience), seeing beings mutually hating and cursing each other, using swords, sticks, tiles, and stones to harm and take each other's lives, they should make this vow: 『During the time I practice the Kṣānti-pāramitā, when I attain Buddhahood, I will ensure that the beings in my land do not experience such things. They will regard each other as parents, as siblings, as good friends, and all will practice loving-kindness and compassion.』 Subhuti! A Bodhisattva Mahasattva, by practicing in this way, can perfect the Kṣānti-pāramitā and draw near to Anuttarā-samyak-saṃbodhi.』『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Vīrya-pāramitā (Perfection of Effort), seeing beings lazy and not diligently striving, abandoning the three vehicles—the Śrāvakayāna (Vehicle of Hearers), the Pratyekabuddhayāna (Vehicle of Solitary Buddhas), and the Buddhayāna (Buddha Vehicle), they should make this vow: 『During the time I practice the Vīrya-pāramitā, when I attain Anuttarā-samyak-saṃbodhi, I will ensure that the beings in my land do not experience such things. All beings will diligently practice and strive, and each will attain liberation in their respective paths of the three vehicles.』 Subhuti! A Bodhisattva Mahasattva, by practicing in this way, can perfect the Vīrya-pāramitā and draw near to Anuttarā-samyak-saṃbodhi.』『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Dhyāna-pāramitā (Perfection of Meditation), seeing beings covered by the five hindrances—namely, sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt—losing the first dhyana up to the fourth dhyana, losing the four immeasurables of loving-kindness, compassion, joy, and equanimity, the sphere of infinite space, …』

識處、無所有處、非有想非無想處。當作是愿：『我隨爾所時行禪那波羅蜜，如我得阿耨多羅三藐三菩提時，令我國土眾生無如是事。』須菩提！菩薩摩訶薩作如是行，能具足禪那波羅蜜，近阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，見眾生愚癡，失世間、出世間正見，或說無業無業因緣、或說神常、或說斷滅、或說無所有。當作是愿：『我隨爾所時行般若波羅蜜，凈佛國土、成就眾生，如我得阿耨多羅三藐三菩提時，令我國土眾生無如是事。』須菩提！菩薩摩訶薩作如是行，能具足般若波羅蜜，疾近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生住於三聚：一者必正聚，二者必邪聚，三者不定聚。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我得佛時，令我國土眾生無邪聚乃至無其名。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，疾近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見地獄中眾生，畜生、餓鬼中眾生。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我得佛時，令我國土中乃至無三惡道名。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩

【現代漢語翻譯】現代漢語譯本：『識處（識的領域）、無所有處（一無所有的領域）、非有想非無想處（非有想也非無想的領域）。應當這樣發願：『我隨順修行禪那波羅蜜（禪定到彼岸），當我證得阿耨多羅三藐三菩提（無上正等正覺）時，令我的國土眾生沒有這樣的事情。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿禪那波羅蜜，接近阿耨多羅三藐三菩提。

『再者，須菩提！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸）時，見到眾生愚癡，失去世間和出世間的正見，或者說沒有業和業的因緣，或者說神是常住的，或者說斷滅，或者說一無所有。應當這樣發願：『我隨順修行般若波羅蜜，清凈佛的國土，成就眾生，當我證得阿耨多羅三藐三菩提時，令我的國土眾生沒有這樣的事情。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿般若波羅蜜，迅速接近一切種智（佛陀的智慧）。』

『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生處於三類：一類是必定得正果的，一類是必定墮邪道的，一類是不確定的。應當這樣發願：『我隨順修行六波羅蜜，清凈佛的國土，成就眾生，當我成佛時，令我的國土眾生沒有墮邪道的，乃至連這個名字都沒有。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿六波羅蜜，迅速接近一切種智。

『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到地獄中的眾生，畜生、餓鬼中的眾生。應當這樣發願：『我隨順修行六波羅蜜，清凈佛的國土，成就眾生，當我成佛時，令我的國土中乃至沒有三惡道的名字。』須菩提！菩薩摩訶薩這樣修行，能夠圓滿六波羅蜜，接近一切種智。

『再者，須菩提！菩薩摩訶薩

【English Translation】 English version: 'The sphere of consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception.' They should make this vow: 'As I practice the Dhyana Paramita (perfection of meditation), when I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), may the beings in my Buddha-land not have such things.' Subhuti! A Bodhisattva-Mahasattva, practicing in this way, can fulfill the Dhyana Paramita and approach Anuttara-samyak-sambodhi.

'Furthermore, Subhuti! When a Bodhisattva-Mahasattva practices the Prajna Paramita (perfection of wisdom), they see beings who are ignorant, who have lost the right view of the mundane and supramundane, or who say there is no karma and no cause of karma, or who say the soul is permanent, or who say annihilation, or who say there is nothing. They should make this vow: 'As I practice the Prajna Paramita, purifying the Buddha-land and accomplishing beings, when I attain Anuttara-samyak-sambodhi, may the beings in my Buddha-land not have such things.' Subhuti! A Bodhisattva-Mahasattva, practicing in this way, can fulfill the Prajna Paramita and quickly approach all-knowing wisdom (Buddha's wisdom).'

'Furthermore, Subhuti! When a Bodhisattva-Mahasattva practices the Six Paramitas, they see beings dwelling in three groups: one group is destined for the right path, one group is destined for the wrong path, and one group is undetermined. They should make this vow: 'As I practice the Six Paramitas, purifying the Buddha-land and accomplishing beings, when I become a Buddha, may the beings in my Buddha-land not be on the wrong path, and may there not even be such a name.' Subhuti! A Bodhisattva-Mahasattva, practicing in this way, can fulfill the Six Paramitas and quickly approach all-knowing wisdom.

'Furthermore, Subhuti! When a Bodhisattva-Mahasattva practices the Six Paramitas, they see beings in hell, beings in the animal realm, and beings in the realm of hungry ghosts. They should make this vow: 'As I practice the Six Paramitas, purifying the Buddha-land and accomplishing beings, when I become a Buddha, may there not even be the name of the three evil paths in my Buddha-land.' Subhuti! A Bodhisattva-Mahasattva, practicing in this way, can fulfill the Six Paramitas and approach all-knowing wisdom.

'Furthermore, Subhuti! A Bodhisattva-Mahasattva

訶薩行六波羅蜜時，見是大地株杌荊棘、山陵溝坑穢惡之處。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土無如是惡，地平如掌。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見是大地純土，無有金銀珍寶。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土以黃金沙布地。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有所戀著。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土眾生無所戀著。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見四姓眾生——剎帝利、婆羅門、毗舍、首陀羅。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土眾生無四姓之名。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有下中上、下中上家。當作是愿：『我隨爾所時行六波羅蜜，凈

【現代漢語翻譯】現代漢語譯本：須菩提！當菩薩（菩薩摩訶薩）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時，如果看到大地滿是樹樁、荊棘、山丘、溝壑等污穢不凈之處，應當發願：『我在此修行六波羅蜜的期間，要凈化佛國，成就眾生。當我成佛時，要讓我的國土沒有這些污穢之處，地面平坦如手掌。』須菩提！菩薩摩訶薩這樣修行，就能圓滿六波羅蜜，接近一切種智（佛的智慧）。須菩提！菩薩摩訶薩修行六波羅蜜時，如果看到大地只有泥土，沒有金銀珍寶，應當發願：『我在此修行六波羅蜜的期間，要凈化佛國，成就眾生。當我成佛時，要讓我的國土以黃金沙鋪地。』須菩提！菩薩摩訶薩這樣修行，就能圓滿六波羅蜜，接近一切種智。須菩提！菩薩摩訶薩修行六波羅蜜時，如果看到眾生有所貪戀執著，應當發願：『我在此修行六波羅蜜的期間，要凈化佛國，成就眾生。當我成佛時，要讓我的國土眾生沒有任何貪戀執著。』須菩提！菩薩摩訶薩這樣修行，就能圓滿六波羅蜜，接近阿耨多羅三藐三菩提（無上正等正覺）。須菩提！菩薩摩訶薩修行六波羅蜜時，如果看到四種姓的眾生——剎帝利（貴族）、婆羅門（祭司）、毗舍（商人）、首陀羅（奴隸），應當發願：『我在此修行六波羅蜜的期間，要凈化佛國，成就眾生。當我成佛時，要讓我的國土眾生沒有四種姓的名稱。』須菩提！菩薩摩訶薩這樣修行，就能圓滿六波羅蜜，接近阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩修行六波羅蜜時，如果看到眾生有下等、中等、上等，以及下等、中等、上等的家庭出身，應當發願：『我在此修行六波羅蜜的期間，要凈化佛國，成就眾生。

【English Translation】 English version: 'Subhuti, when a Bodhisattva Mahasattva (a great Bodhisattva) practices the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), if they see the earth full of stumps, thorns, hills, ditches, and other impure places, they should make this vow: 『During the time I practice the six paramitas, I will purify the Buddha-land and accomplish sentient beings. When I become a Buddha, I will make my land free from such impurities, with the ground as flat as the palm of a hand.』 Subhuti, a Bodhisattva Mahasattva who practices in this way can perfect the six paramitas and approach all-knowing wisdom (the wisdom of a Buddha).' 'Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the six paramitas, if they see the earth as just soil, without gold, silver, or precious jewels, they should make this vow: 『During the time I practice the six paramitas, I will purify the Buddha-land and accomplish sentient beings. When I become a Buddha, I will make my land paved with golden sand.』 Subhuti, a Bodhisattva Mahasattva who practices in this way can perfect the six paramitas and approach all-knowing wisdom.' 'Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the six paramitas, if they see sentient beings with attachments, they should make this vow: 『During the time I practice the six paramitas, I will purify the Buddha-land and accomplish sentient beings. When I become a Buddha, I will make the sentient beings in my land free from any attachments.』 Subhuti, a Bodhisattva Mahasattva who practices in this way can perfect the six paramitas and approach Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the six paramitas, if they see sentient beings of the four castes—Kshatriyas (nobles), Brahmins (priests), Vaishyas (merchants), and Shudras (laborers)—they should make this vow: 『During the time I practice the six paramitas, I will purify the Buddha-land and accomplish sentient beings. When I become a Buddha, I will make the sentient beings in my land free from the names of the four castes.』 Subhuti, a Bodhisattva Mahasattva who practices in this way can perfect the six paramitas and approach Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti, when a Bodhisattva Mahasattva practices the six paramitas, if they see sentient beings of lower, middle, and upper classes, and from lower, middle, and upper families, they should make this vow: 『During the time I practice the six paramitas, I will purify the Buddha-land and accomplish sentient beings.'

佛國土、成就眾生，我作佛時，令我國土眾生無如是優劣。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生種種別異色。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土眾生無種種別異色，一切眾生皆端正凈潔妙色成就。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有主。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土眾生無有主名，乃至無其形像；除佛法王。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有六道別異。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土眾生無六道之名——是地獄、是畜生、是餓鬼、是神、是天、是人——一切眾生皆同一業，修四念處乃至八聖道分。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，疾近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有四生——卵生、胎生、濕生、化生。當作是愿：『我隨爾所時行六波羅蜜

【現代漢語翻譯】現代漢語譯本：『佛的國土，成就眾生，我成佛時，要讓我的國土中的眾生沒有這樣的優劣之分。』須菩提（佛陀的十大弟子之一）！菩薩摩訶薩（偉大的菩薩）如果這樣做，就能圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），接近一切種智（佛陀的智慧）。『再者，須菩提！菩薩摩訶薩在修行六波羅蜜時，看到眾生有各種不同的外貌。應當發願：』我隨順修行六波羅蜜的時間，凈化佛的國土，成就眾生，我成佛時，要讓我的國土中的眾生沒有各種不同的外貌，一切眾生都具有端正、潔凈、美好的相貌。』須菩提！菩薩摩訶薩如果這樣做，就能圓滿六波羅蜜，接近一切種智。『再者，須菩提！菩薩摩訶薩在修行六波羅蜜時，看到眾生有主宰者。應當發願：』我隨順修行六波羅蜜的時間，凈化佛的國土，成就眾生，我成佛時，要讓我的國土中的眾生沒有主宰者的名稱，甚至沒有主宰者的形象；除了佛法之王。』須菩提！菩薩摩訶薩如果這樣做，就能圓滿六波羅蜜，接近一切種智。『再者，須菩提！菩薩摩訶薩在修行六波羅蜜時，看到眾生有六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）的差別。應當發願：』我隨順修行六波羅蜜的時間，凈化佛的國土，成就眾生，我成佛時，要讓我的國土中的眾生沒有六道的名稱——這是地獄、這是畜生、這是餓鬼、這是神、這是天、這是人——一切眾生都具有相同的業力，修習四念處（身念處、受念處、心念處、法念處）乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。』須菩提！菩薩摩訶薩如果這樣做，就能圓滿六波羅蜜，迅速接近一切種智。『再者，須菩提！菩薩摩訶薩在修行六波羅蜜時，看到眾生有四種出生方式——卵生、胎生、濕生、化生。應當發願：』我隨順修行六波羅蜜的時間

【English Translation】 English version: 'The Buddha's land, accomplishing sentient beings, when I become a Buddha, I will ensure that the sentient beings in my land have no such distinctions of superiority or inferiority.' Subhuti (one of the ten major disciples of the Buddha)! A Bodhisattva Mahasattva (a great Bodhisattva) who acts in this way can perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) and approach all-knowing wisdom (the wisdom of a Buddha). 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see sentient beings with various different appearances. They should make this vow: 'For the time I practice the Six Paramitas, purifying the Buddha's land and accomplishing sentient beings, when I become a Buddha, I will ensure that the sentient beings in my land have no various different appearances, and all sentient beings will have upright, pure, and beautiful appearances.' Subhuti! A Bodhisattva Mahasattva who acts in this way can perfect the Six Paramitas and approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see sentient beings with masters. They should make this vow: 'For the time I practice the Six Paramitas, purifying the Buddha's land and accomplishing sentient beings, when I become a Buddha, I will ensure that the sentient beings in my land have no name of a master, and even no image of a master; except for the King of the Dharma, the Buddha.' Subhuti! A Bodhisattva Mahasattva who acts in this way can perfect the Six Paramitas and approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see sentient beings with the distinctions of the six realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, and heaven realm). They should make this vow: 'For the time I practice the Six Paramitas, purifying the Buddha's land and accomplishing sentient beings, when I become a Buddha, I will ensure that the sentient beings in my land have no names of the six realms—this is hell, this is an animal, this is a hungry ghost, this is a god, this is a deva, this is a human—all sentient beings will have the same karma, practicing the Four Foundations of Mindfulness (mindfulness of the body, mindfulness of feelings, mindfulness of mind, and mindfulness of phenomena) up to the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration).' Subhuti! A Bodhisattva Mahasattva who acts in this way can perfect the Six Paramitas and quickly approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see sentient beings with four modes of birth—born from eggs, born from wombs, born from moisture, and born by transformation. They should make this vow: 'For the time I practice the Six Paramitas

，凈佛國土、成就眾生，我作佛時，令我國土眾生無三種生，等一化生。』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生無五神通。當作是愿：『我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我國土眾生一切皆得五通。』乃至疾近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有大小便患。當作是愿：『我作佛時，令我國土中眾生，皆以歡喜為食，無有便利之患。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生無有光明。當作是愿：『我作佛時，令我國土中眾生皆有光明。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見有日月時節歲數。當作是愿：『我作佛時，令我國土中無有日月時節歲數之名。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生短命。當作是愿：『我作佛時，令我國土中眾生壽命無量劫。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生無有相好。當作是愿：『我作佛時，令我國土中眾生皆有三十二相成就。』乃至近一切種智。

「複次，須菩提！菩

【現代漢語翻譯】現代漢語譯本：『凈化佛國，成就眾生，我成佛時，使我國土的眾生沒有卵生、胎生、濕生這三種出生方式，都以化生方式出生。』須菩提（佛陀的十大弟子之一）！菩薩摩訶薩（偉大的菩薩）這樣修行，就能圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），接近一切種智（佛陀的智慧）。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生沒有五神通（天眼通、天耳通、他心通、宿命通、神足通）。應當發願：』我隨所修行六波羅蜜的時間，凈化佛國，成就眾生，我成佛時，使我國土的眾生都能得到五神通。』乃至迅速接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生有大小便的困擾。應當發願：』我成佛時，使我國土中的眾生，都以歡喜為食，沒有大小便的困擾。』乃至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生沒有光明。應當發願：』我成佛時，使我國土中的眾生都有光明。』乃至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到有日月時節歲數。應當發願：』我成佛時，使我國土中沒有日月時節歲數的概念。』乃至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生壽命短促。應當發願：』我成佛時，使我國土中的眾生壽命無量劫（極長的時間）。』乃至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生沒有相好（佛陀的三十二種殊勝的身體特徵）。應當發願：』我成佛時，使我國土中的眾生都有三十二相成就。』乃至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾

【English Translation】 English version: 'Purifying the Buddha lands and accomplishing sentient beings, when I become a Buddha, I will cause the sentient beings in my land to be free from the three kinds of birth—oviparous, viviparous, and moisture-born—and all will be born by transformation.' Subhuti (one of the ten great disciples of the Buddha)! A Bodhisattva Mahasattva (a great Bodhisattva) who practices in this way can perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) and approach all-knowing wisdom (the wisdom of a Buddha). 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that sentient beings do not have the five supernormal powers (the divine eye, the divine ear, knowing others' minds, knowing past lives, and the power of spiritual travel), they should make this vow: 「For as long as I practice the Six Paramitas, I will purify the Buddha lands and accomplish sentient beings. When I become a Buddha, I will cause all sentient beings in my land to attain the five supernormal powers.」' And thus, they quickly approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that sentient beings suffer from the affliction of urination and defecation, they should make this vow: 「When I become a Buddha, I will cause the sentient beings in my land to subsist on joy as food, and they will be free from the affliction of urination and defecation.」' And thus, they approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that sentient beings do not have light, they should make this vow: 「When I become a Buddha, I will cause all sentient beings in my land to have light.」' And thus, they approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that there are sun, moon, seasons, and years, they should make this vow: 「When I become a Buddha, I will cause there to be no concept of sun, moon, seasons, or years in my land.」' And thus, they approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that sentient beings have short lifespans, they should make this vow: 「When I become a Buddha, I will cause the sentient beings in my land to have immeasurable kalpas (extremely long periods of time) of lifespan.」' And thus, they approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that sentient beings do not have the auspicious marks (the thirty-two special physical characteristics of a Buddha), they should make this vow: 「When I become a Buddha, I will cause all sentient beings in my land to have the thirty-two marks.」' And thus, they approach all-knowing wisdom. 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, seeing that sentient

薩摩訶薩行六波羅蜜時，見眾生離諸善根。當作是愿：『我作佛時，令我國土中眾生諸善根成就，以是善根故，能供養諸佛。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有三毒四病。當作是愿：『我作佛時，令我國土眾生無四種病、冷熱風病、三種雜病及三毒病。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有三乘。當作是愿：『我作佛時，令我國土中眾生無二乘之名，純一大乘。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，見眾生有增上慢。當作是愿：『我作佛時，令我國土中眾生無增上慢之名。』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，應作是愿：『若我光明、壽命有量，僧數有限，當作是愿：「我行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我光明、壽命無量，僧數無限。」』乃至近一切種智。

「複次，須菩提！菩薩摩訶薩行六波羅蜜時，應作是愿：『若我國土有量，當作是愿：「我隨爾所時行六波羅蜜，凈佛國土、成就眾生，我作佛時，令我一國土如恒河沙等諸佛國土。」』須菩提！菩薩摩訶薩作如是行，能具足六波羅蜜，近一切種智。

「複次，須菩提

【現代漢語翻譯】現代漢語譯本當菩薩摩訶薩（菩薩中的大菩薩）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時，見到眾生缺少善根。應當發願：『當我成佛時，要讓我國土中的眾生都成就善根，憑藉這些善根，能夠供養諸佛。』直至接近一切種智（佛的智慧）。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生有三毒（貪、嗔、癡）和四病（地、水、火、風四大不調引起的疾病）。應當發願：『當我成佛時，要讓我國土中的眾生沒有四種病、冷熱風病、三種雜病以及三毒病。』直至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生有三乘（聲聞乘、緣覺乘、菩薩乘）。應當發願：『當我成佛時，要讓我國土中的眾生沒有二乘（聲聞乘、緣覺乘）之名，只有唯一的大乘（菩薩乘）。』直至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，見到眾生有增上慢（未證得道卻自以為證得）。應當發願：『當我成佛時，要讓我國土中的眾生沒有增上慢之名。』直至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，應當發願：『如果我的光明、壽命有限量，僧眾數量有限，應當發願：「我修行六波羅蜜，清凈佛國土、成就眾生，當我成佛時，要讓我的光明、壽命無量，僧眾數量無限。」』直至接近一切種智。『再者，須菩提！菩薩摩訶薩修行六波羅蜜時，應當發願：『如果我的國土有限量，應當發願：「我隨所經歷的時間修行六波羅蜜，清凈佛國土、成就眾生，當我成佛時，要讓我的一個國土如同恒河沙數那樣多的佛國土。」』須菩提！菩薩摩訶薩這樣修行，能夠圓滿具足六波羅蜜，接近一切種智。『再者，須菩提！』

【English Translation】 English version When a Bodhisattva Mahasattva (a great Bodhisattva) practices the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), they see that sentient beings lack roots of goodness. They should make this vow: 『When I become a Buddha, I will cause all beings in my Buddha-land to achieve roots of goodness, and through these roots of goodness, they will be able to make offerings to all Buddhas.』 Thus, they approach all-knowing wisdom (Buddha's wisdom). 『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see that sentient beings have the three poisons (greed, hatred, and delusion) and the four diseases (imbalances of earth, water, fire, and wind). They should make this vow: 『When I become a Buddha, I will cause the beings in my Buddha-land to be free from the four diseases, diseases of cold and heat, three kinds of mixed diseases, and the three poisons.』 Thus, they approach all-knowing wisdom. 『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see that sentient beings have the three vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). They should make this vow: 『When I become a Buddha, I will cause the beings in my Buddha-land to have no name of the two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), but only the one Great Vehicle (Bodhisattva Vehicle).』 Thus, they approach all-knowing wisdom. 『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they see that sentient beings have arrogance (thinking they have attained enlightenment when they have not). They should make this vow: 『When I become a Buddha, I will cause the beings in my Buddha-land to have no name of arrogance.』 Thus, they approach all-knowing wisdom. 『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they should make this vow: 『If my light and lifespan are limited, and the number of my Sangha is limited, I should make this vow: 「I will practice the Six Paramitas, purify the Buddha-land, and accomplish sentient beings. When I become a Buddha, I will cause my light and lifespan to be limitless, and the number of my Sangha to be infinite.」』 Thus, they approach all-knowing wisdom. 『Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the Six Paramitas, they should make this vow: 『If my Buddha-land is limited, I should make this vow: 「I will practice the Six Paramitas for as long as it takes, purify the Buddha-land, and accomplish sentient beings. When I become a Buddha, I will cause my one Buddha-land to be like as many Buddha-lands as there are sands in the Ganges River.」』 Subhuti! A Bodhisattva Mahasattva who practices in this way can fully accomplish the Six Paramitas and approach all-knowing wisdom. 『Furthermore, Subhuti!』

！菩薩摩訶薩行六波羅蜜時，當作是念：『雖生死道長、眾生性多，爾時應如是正憶念：「生死邊如虛空，眾生性邊亦如虛空，是中實無生死往來亦無解脫者。」』菩薩摩訶薩作如是行，能具足六波羅蜜近一切種智。」◎

摩訶般若波羅蜜經卷第十七大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十八

後秦龜茲國三藏鳩摩羅什譯

河天品第五十九

爾時有女人字恒伽提婆，在眾中坐。是女人從座起，偏袒右肩，右膝著地，合手白佛言：「世尊！我當行六波羅蜜，取凈佛國土。如佛般若波羅蜜中所說，我盡當行。」是時女人以金銀華及水陸生華種種莊嚴供養之具，金縷織成㲲兩張，以散佛上。散已，于佛頂上虛空中化成四柱寶臺，端正嚴好。是女人持是功德，與一切眾生共之，迴向阿耨多羅三藐三菩提。

爾時世尊知是女人深心因緣，即時微笑。如諸佛法，種種色光從口中出——青黃赤白紅縹——遍照十方無量無邊佛國，還繞佛三匝，從頂上入。爾時阿難從座起，右膝著地，合手白佛：「佛何因緣微笑？諸佛法不以無因緣而笑。」

佛告阿難：「是恒伽提婆姊，未來世中當作佛，劫名星宿，佛號金華阿難。是女人畢是女身，受男

【現代漢語翻譯】現代漢語譯本：當菩薩摩訶薩（菩薩中的大修行者）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時，應當這樣想：『雖然生死輪迴的道路漫長，眾生的本性繁多，那時應當如此正確地憶念：「生死的邊際如同虛空，眾生的本性邊際也如同虛空，其中實際上沒有生死往來，也沒有解脫者。」』菩薩摩訶薩如此修行，能夠圓滿具足六波羅蜜，接近一切種智（佛的智慧）。

《摩訶般若波羅蜜經》卷第十七大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第十八

後秦龜茲國三藏鳩摩羅什譯

河天品第五十九

當時，有一位名叫恒伽提婆的女子，在眾人中坐著。這位女子從座位上站起來，袒露右肩，右膝跪地，合掌對佛說：『世尊！我應當修行六波羅蜜，取得清凈的佛國土。如同佛在般若波羅蜜中所說，我將全部奉行。』當時，這位女子用金銀花和水陸生長的各種鮮花以及各種莊嚴供養的物品，還有用金線織成的兩張毯子，散在佛的身上。散完之後，在佛的頭頂上方的虛空中化現出四柱寶臺，端正莊嚴美好。這位女子將這些功德，與一切眾生共同分享，迴向阿耨多羅三藐三菩提（無上正等正覺）。

當時，世尊知道這位女子深層的發心因緣，立即微笑。如同諸佛的慣例，各種顏色的光芒從口中發出——青、黃、赤、白、紅、縹——遍照十方無量無邊的佛國，然後環繞佛三圈，從頭頂進入。當時，阿難從座位上站起來，右膝跪地，合掌對佛說：『佛為何因緣微笑？諸佛不會無緣無故地微笑。』

佛告訴阿難：『這位恒伽提婆姊，未來世中將成佛，劫名為星宿，佛號為金華阿難。這位女子將結束女身，受男身。'

【English Translation】 English version: When a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) practices the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), they should think thus: 『Although the path of birth and death is long, and the nature of sentient beings is numerous, at that time, one should correctly remember: 「The boundary of birth and death is like empty space, and the boundary of the nature of sentient beings is also like empty space. Within this, there is actually no coming and going of birth and death, nor is there a liberator.」』 A Bodhisattva Mahasattva who practices in this way can fully accomplish the Six Paramitas and approach all-knowing wisdom (the wisdom of a Buddha).

The Seventeenth Fascicle of the Mahaprajnaparamita Sutra Taisho Tripitaka Volume 08, No. 0223, Mahaprajnaparamita Sutra

The Eighteenth Fascicle of the Mahaprajnaparamita Sutra

Translated by Tripitaka Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty

Chapter Fifty-Nine: The River Heaven

At that time, there was a woman named Henggadiva, sitting among the assembly. This woman rose from her seat, bared her right shoulder, knelt on her right knee, and with palms joined, said to the Buddha: 『World Honored One! I shall practice the Six Paramitas and obtain a pure Buddha land. As the Buddha has spoken in the Prajnaparamita, I shall fully practice it.』 At that time, this woman scattered gold and silver flowers, various flowers that grow on land and in water, and various decorative offerings, as well as two blankets woven with gold thread, over the Buddha. After scattering them, in the empty space above the Buddha's head, four jeweled pillars appeared, upright, dignified, and beautiful. This woman shared these merits with all sentient beings, dedicating them to Anuttara-samyak-sambodhi (unexcelled complete enlightenment).

At that time, the World Honored One, knowing the deep intention and causes of this woman, immediately smiled. As is the custom of all Buddhas, various colored lights emanated from his mouth—blue, yellow, red, white, crimson, and pale blue—illuminating countless Buddha lands in the ten directions, then circled the Buddha three times, and entered from the top of his head. At that time, Ananda rose from his seat, knelt on his right knee, and with palms joined, said to the Buddha: 『For what reason does the Buddha smile? Buddhas do not smile without a cause.』

The Buddha told Ananda: 『This sister Henggadiva will become a Buddha in the future, in a kalpa named Constellation, and her Buddha name will be Golden Flower Ananda. This woman will end her female body and receive a male body.』

子形，當生阿閦佛阿鞞羅提國土，于彼凈修梵行。阿難！是菩薩在彼國土亦號金華。是金華菩薩于彼壽終，復至他方佛國。從一佛國至一佛國，不離諸佛。譬如轉輪聖王，從一觀至一觀，從生至終足不蹈地。阿難！是金華菩薩摩訶薩亦如是，從一佛國至一佛國，乃至阿耨多羅三藐三菩提，未常不見佛。」

時阿難作是念言：「是金華菩薩摩訶薩後作佛時，諸菩薩摩訶薩會，當知為如佛會。」

佛知阿難意所念，告阿難言：「如是，如是！金華佛時菩薩摩訶薩會，當知為如佛會。阿難！是金華佛，比丘僧無量無邊，不可稱不可數，若干百千萬億那由他。阿難！是金華菩薩作佛時，其國土無有眾惡，如上所說。」

阿難白佛言：「世尊！是女人從何處殖德本、種善根？」

佛告阿難：「是女人從然燈佛種善根、初發阿耨多羅三藐三菩提心，以是功德迴向阿耨多羅三藐三菩提，亦以金華散然燈佛上，求阿耨多羅三藐三菩提。阿難！如我爾時以五華散然燈佛上，求阿耨多羅三藐三菩提。然燈佛知我善根成就，與我受阿耨多羅三藐三菩提記。是女人聞我受記，發心言：『愿我當來世，亦如是菩薩，得受阿耨多羅三藐三菩提記。』阿難！當知是女人于然燈佛初發心。」

阿難白佛言：「世尊！是女

【現代漢語翻譯】現代漢語譯本：

『子形』，當投生到阿閦佛（Akshobhya Buddha）的阿鞞羅提（Abhirati）國土，在那裡清凈地修行梵行。阿難！這位菩薩在那國土也名為金華。這位金華菩薩在那裡的壽命結束后，又會到其他佛國。從一個佛國到另一個佛國，不曾離開諸佛。譬如轉輪聖王，從一個宮殿到另一個宮殿，從出生到死亡腳不曾踏地。阿難！這位金華菩薩摩訶薩也是這樣，從一個佛國到另一個佛國，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不曾不見佛。

當時阿難心中想：『這位金華菩薩摩訶薩將來成佛時，諸菩薩摩訶薩的集會，應當知道會像佛的集會一樣。』

佛知道阿難心中所想，告訴阿難說：『是的，是的！金華佛成佛時菩薩摩訶薩的集會，應當知道會像佛的集會一樣。阿難！這位金華佛的比丘僧眾無量無邊，不可稱量不可計數，有若干百千萬億那由他（nayuta，數量單位）。阿難！這位金華菩薩成佛時，他的國土沒有各種惡事，如上面所說。』

阿難對佛說：『世尊！這位女子是從哪裡種下德本、種下善根的呢？』

佛告訴阿難：『這位女子從燃燈佛（Dipamkara Buddha）那裡種下善根，最初發起了阿耨多羅三藐三菩提心，用這個功德迴向阿耨多羅三藐三菩提，也用金華散在燃燈佛身上，求阿耨多羅三藐三菩提。阿難！就像我當時用五朵花散在燃燈佛身上，求阿耨多羅三藐三菩提。燃燈佛知道我的善根成就，給我授了阿耨多羅三藐三菩提的記。這位女子聽到我受記，發心說：『愿我將來世，也像這位菩薩一樣，得到阿耨多羅三藐三菩提的記。』阿難！應當知道這位女子在燃燈佛那裡最初發心。』

阿難對佛說：『世尊！這位女子』

【English Translation】 English version:

'Son of Form,' you will be born in the Abhirati (Delightful Land) of Akshobhya Buddha, where you will purely cultivate Brahma-conduct. Ananda! This Bodhisattva is also named Golden Flower in that land. When this Golden Flower Bodhisattva's life ends there, he will go to other Buddha-lands. From one Buddha-land to another, he never leaves the Buddhas. It is like a Wheel-Turning Sage King, who goes from one palace to another, and from birth to death, his feet never touch the ground. Ananda! This Golden Flower Bodhisattva Mahasattva is also like this, going from one Buddha-land to another, until he attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), he never fails to see the Buddha.

At that time, Ananda thought: 'When this Golden Flower Bodhisattva Mahasattva becomes a Buddha in the future, the assembly of Bodhisattva Mahasattvas should be known to be like the assembly of a Buddha.'

The Buddha, knowing what Ananda was thinking, told Ananda: 'So it is, so it is! When Golden Flower Buddha becomes a Buddha, the assembly of Bodhisattva Mahasattvas should be known to be like the assembly of a Buddha. Ananda! The Sangha of Bhikkhus of this Golden Flower Buddha is immeasurable and boundless, uncountable, numbering several hundred million nayutas (a unit of large number). Ananda! When this Golden Flower Bodhisattva becomes a Buddha, his land will be free from all evils, as described above.'

Ananda said to the Buddha: 'World Honored One! Where did this woman plant the roots of virtue and cultivate good roots?'

The Buddha told Ananda: 'This woman planted good roots with Dipamkara Buddha, and initially generated the mind of Anuttara-samyak-sambodhi. With this merit, she dedicated it to Anuttara-samyak-sambodhi, and also scattered golden flowers on Dipamkara Buddha, seeking Anuttara-samyak-sambodhi. Ananda! Just as I scattered five flowers on Dipamkara Buddha at that time, seeking Anuttara-samyak-sambodhi. Dipamkara Buddha, knowing that my good roots were accomplished, gave me the prediction of Anuttara-samyak-sambodhi. This woman, hearing my prediction, made the vow: 'May I, in the future, also be like this Bodhisattva, and receive the prediction of Anuttara-samyak-sambodhi.' Ananda! You should know that this woman initially generated her mind with Dipamkara Buddha.'

Ananda said to the Buddha: 'World Honored One! This woman'

人久習行阿耨多羅三藐三菩提。」

佛言：「如是，如是！是女人久習行阿耨多羅三藐三菩提。」

摩訶般若波羅蜜經不證品第六十(丹學空不證品)

須菩提白佛言：「世尊！若菩薩摩訶薩欲行般若波羅蜜，云何學空三昧？云何入空三昧？云何學無相、無作三昧？云何入無相、無作三昧？云何學四念處？云何修四念處？乃至云何學八聖道分？云何修八聖道分？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，應觀色空，受想行識空，十二入、十八界空，乃至應觀欲、色、無色界空。作是觀時，不令心亂。是菩薩摩訶薩若心不亂則不見是法，若不見是法則不作證。何以故？是菩薩摩訶薩善學自相空故，不有餘、不有分，證法、證者皆不可見。」

須菩提白佛言：「世尊！如佛所說，菩薩摩訶薩不應空法作證。世尊！云何菩薩住空法中而不作證？」

佛告須菩提：「若菩薩摩訶薩具足觀空，先作是愿：『我今不應空法作證，我今學時非是證時。』菩薩摩訶薩不專攝心繫在緣中，以是故，菩薩摩訶薩于阿耨多羅三藐三菩提中不退，亦不取漏盡證。須菩提！若菩薩摩訶薩如是大善妙法成就。何以故？住是空中，作是念：『我今是學時非是證時。』須菩提！菩薩摩訶薩應如是念：『我是

【現代漢語翻譯】現代漢語譯本『人長久修習行持阿耨多羅三藐三菩提（無上正等正覺）。』

佛說：『是的，是的！這位女子長久修習行持阿耨多羅三藐三菩提。』

《摩訶般若波羅蜜經》不證品第六十（丹學空不證品）

須菩提問佛說：『世尊！如果菩薩摩訶薩想要修行般若波羅蜜（以智慧到達彼岸），應該如何學習空三昧（空性的禪定）？如何進入空三昧？應該如何學習無相、無作三昧（無相、無為的禪定）？如何進入無相、無作三昧？應該如何學習四念處（四種觀想的修行）？如何修習四念處？乃至應該如何學習八聖道分（八種通往解脫的道路）？如何修習八聖道分？』

佛告訴須菩提：『菩薩摩訶薩在修行般若波羅蜜時，應當觀察色（物質）是空的，受（感受）、想（思想）、行（意志）、識（意識）是空的，十二入（六根和六塵）、十八界（六根、六塵和六識）是空的，乃至應當觀察欲界、色界、無色界是空的。在這樣觀察時，不要讓心散亂。如果菩薩摩訶薩的心不散亂，就不會執著于這些法，如果不執著于這些法，就不會證悟。為什麼呢？因為這位菩薩摩訶薩善於學習自性空，沒有剩餘，沒有部分，證悟的法和證悟者都是不可見的。』

須菩提問佛說：『世尊！正如佛所說，菩薩摩訶薩不應該對空法作證。世尊！菩薩如何安住于空法中而不作證呢？』

佛告訴須菩提：『如果菩薩摩訶薩圓滿地觀察空性，先發這樣的愿：『我現在不應該對空法作證，我現在是學習的時候，不是證悟的時候。』菩薩摩訶薩不專注于將心繫縛在因緣之中，因此，菩薩摩訶薩在阿耨多羅三藐三菩提中不會退轉，也不會取證漏盡。須菩提！如果菩薩摩訶薩成就這樣的大善妙法。為什麼呢？安住于空性中，這樣想：『我現在是學習的時候，不是證悟的時候。』須菩提！菩薩摩訶薩應該這樣想：『我是

【English Translation】 English version 'A person has long practiced the path of Anuttara-samyak-sambodhi (supreme perfect enlightenment).'

The Buddha said, 'So it is, so it is! This woman has long practiced the path of Anuttara-samyak-sambodhi.'

The Mahaprajnaparamita Sutra, Chapter Sixty on Non-Attainment (Dan Xue Kong Bu Zheng Pin)

Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva wishes to practice Prajnaparamita (perfection of wisdom), how should they learn the Samadhi of Emptiness (meditative absorption in emptiness)? How should they enter the Samadhi of Emptiness? How should they learn the Samadhi of No-Sign and No-Action (meditative absorption in no-sign and no-action)? How should they enter the Samadhi of No-Sign and No-Action? How should they learn the Four Foundations of Mindfulness (four contemplations)? How should they cultivate the Four Foundations of Mindfulness? And so on, how should they learn the Eightfold Noble Path (eight paths to liberation)? How should they cultivate the Eightfold Noble Path?'

The Buddha told Subhuti, 'When a Bodhisattva Mahasattva practices Prajnaparamita, they should contemplate that form (materiality) is empty, that feeling, perception, volition, and consciousness are empty, that the twelve entrances (six sense organs and six sense objects) and the eighteen realms (six sense organs, six sense objects, and six consciousnesses) are empty, and even that the desire realm, form realm, and formless realm are empty. When making these contemplations, they should not let their mind be disturbed. If the mind of a Bodhisattva Mahasattva is not disturbed, then they will not cling to these dharmas, and if they do not cling to these dharmas, then they will not attain realization. Why is this? Because this Bodhisattva Mahasattva is skilled in learning the emptiness of self-nature, there is no remainder, no part, the dharma of realization and the one who realizes are both invisible.'

Subhuti said to the Buddha, 'World Honored One! As the Buddha has said, a Bodhisattva Mahasattva should not attain realization of the dharma of emptiness. World Honored One! How does a Bodhisattva abide in the dharma of emptiness without attaining realization?'

The Buddha told Subhuti, 'If a Bodhisattva Mahasattva fully contemplates emptiness, they should first make this vow: 『I should not now attain realization of the dharma of emptiness, now is the time for me to learn, not the time for realization.』 A Bodhisattva Mahasattva does not focus on binding their mind to conditions, therefore, a Bodhisattva Mahasattva will not regress in Anuttara-samyak-sambodhi, nor will they attain the extinction of outflows. Subhuti! If a Bodhisattva Mahasattva achieves such great and wonderful dharmas. Why is this? Abiding in emptiness, they think: 『Now is the time for me to learn, not the time for realization.』 Subhuti! A Bodhisattva Mahasattva should think: 『I am』

學檀那波羅蜜時，非是證時。學尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜時，修四念處時，乃至修八聖道分時，非是證時。修空三昧、無相三昧、無作三昧時，非是證時。修佛十力、四無所畏、四無礙智、十八不共法、大慈大悲時，非是證時。我今學一切種智時，非是得須陀洹果證乃至阿羅漢果、辟支佛道證時。』如是、須菩提！菩薩摩訶薩行般若波羅蜜，學空觀，住空中；學無相、無作觀，住無相、無作中；修四念處不證四念處，乃至修八聖道分不證八聖道分。是菩薩雖學三十七品、雖行三十七品，而不作須陀洹果證乃至辟支佛道。須菩提！譬如壯夫勁勇猛健，善於兵法六十四能，堅持器仗安立不動，巧諸伎術端正凈潔，人所愛敬，少修事業得報利多。以是因緣故，眾所恭敬尊重讚歎，見人敬重倍復歡喜。少有因緣當至他處，扶將老弱過諸險難恐怖之處，安慰父母曉喻妻子：『莫有恐懅，我能過此必無所苦。』險難道中多有怨賊潛伏劫害，其人智力具足故，能度惡道還歸本處，不遇賊害歡喜安樂。須菩提！菩薩摩訶薩亦如是。於一切眾生中慈悲喜捨心遍滿足，爾時菩薩摩訶薩住四無量心、具足六波羅蜜，不取漏盡證、學一切種智，入空、無相、無作解脫門。是時菩薩不隨一切諸相，亦不證無相三昧。以

【現代漢語翻譯】現代漢語譯本：當學習佈施波羅蜜時，不是證悟的時候。當學習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜時，當修習四念處時，乃至修習八聖道分時，都不是證悟的時候。當修習空三昧、無相三昧、無作三昧時，不是證悟的時候。當修習佛的十力（如來所具有的十種力量）、四無所畏（佛的四種無所畏懼的自信）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、大慈大悲時，不是證悟的時候。我現在學習一切種智（佛陀的智慧）時，不是獲得須陀洹果（小乘初果）的證悟，乃至阿羅漢果（小乘最高果位）、辟支佛道（緣覺的修行道）的證悟的時候。』須菩提！菩薩摩訶薩行般若波羅蜜（以智慧到達彼岸），學習空觀，安住于空性中；學習無相觀、無作觀，安住于無相、無作中；修習四念處但不證悟四念處，乃至修習八聖道分但不證悟八聖道分。這位菩薩雖然學習三十七道品（菩提道的三十七種修行方法）、雖然修行三十七道品，但不證悟須陀洹果，乃至辟支佛道。須菩提！譬如一個強壯勇猛的人，精通兵法六十四種技能，手持兵器穩如泰山，精通各種技藝，端正清凈，受人愛戴敬重，稍作努力就能獲得豐厚的回報。因為這個原因，受到眾人的恭敬、尊重和讚歎，看到別人敬重自己更加歡喜。如果因為一些原因要到其他地方去，他會扶持老弱，度過各種危險恐怖的地方，安慰父母，曉諭妻子：『不要害怕，我能度過這裡，一定不會有痛苦。』在危險的道路中，有很多怨賊潛伏，伺機搶劫傷害，這個人因為智慧充足，能夠度過險惡的道路，回到原來的地方，不遭遇賊害，歡喜安樂。須菩提！菩薩摩訶薩也是這樣。在一切眾生中，慈悲喜捨的心遍滿，這時菩薩摩訶薩安住於四無量心（慈、悲、喜、舍四種廣大的心），具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不取漏盡證（斷除煩惱的證悟），學習一切種智，進入空、無相、無作解脫門。這時菩薩不隨一切諸相，也不證悟無相三昧（不執著于任何現象的禪定）。以現代漢語譯本：此緣故，菩薩摩訶薩不證實際，不證法性，不證真如，不證法界，不證實際邊，不證法性邊，不證真如邊，不證法界邊。須菩提！菩薩摩訶薩如是行般若波羅蜜，不證一切法，不證一切法邊。須菩提！菩薩摩訶薩如是行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜，不證一切法，不證一切法邊，是名菩薩摩訶薩行般若波羅蜜。

【English Translation】 English version: When learning the Dāna pāramitā (perfection of giving), it is not the time of realization. When learning the Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of effort), Dhyāna pāramitā (perfection of meditation), when practicing the four foundations of mindfulness, and even when practicing the eightfold noble path, it is not the time of realization. When practicing the emptiness samādhi, the signless samādhi, and the wishless samādhi, it is not the time of realization. When practicing the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of the Buddha, great compassion and great loving-kindness, it is not the time of realization. When I am now learning the all-knowing wisdom, it is not the time of attaining the realization of the Srotāpanna fruit (stream-enterer), or even the Arhat fruit (worthy one), or the Pratyekabuddha path (solitary buddha). 'Thus, Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā (perfection of wisdom), learns the contemplation of emptiness, and dwells in emptiness; learns the contemplation of signlessness and wishlessness, and dwells in signlessness and wishlessness; practices the four foundations of mindfulness but does not realize the four foundations of mindfulness, and even practices the eightfold noble path but does not realize the eightfold noble path. This Bodhisattva, although learning the thirty-seven factors of enlightenment, and although practicing the thirty-seven factors of enlightenment, does not realize the Srotāpanna fruit, or even the Pratyekabuddha path. Subhuti! It is like a strong and brave man, skilled in the sixty-four arts of warfare, holding his weapons firmly and standing still, skilled in all kinds of arts, upright and pure, loved and respected by people, who gains great rewards with little effort. Because of this, he is respected, honored, and praised by everyone, and he is even more joyful when he sees others respecting him. If for some reason he has to go elsewhere, he will support the old and weak, pass through dangerous and frightening places, comfort his parents, and tell his wife: 'Do not be afraid, I can pass through this and there will be no suffering.' In the dangerous road, there are many hidden enemies who are waiting to rob and harm, but because this man has sufficient wisdom, he can pass through the dangerous road and return to his original place, without encountering any harm, and he is joyful and peaceful. Subhuti! A Bodhisattva Mahāsattva is also like this. In all sentient beings, the mind of loving-kindness, compassion, joy, and equanimity is fully present. At this time, the Bodhisattva Mahāsattva dwells in the four immeasurables (loving-kindness, compassion, joy, and equanimity), is complete with the six pāramitās (giving, morality, patience, effort, meditation, and wisdom), does not take the realization of the extinction of outflows, learns the all-knowing wisdom, and enters the gate of liberation of emptiness, signlessness, and wishlessness. At this time, the Bodhisattva does not follow all phenomena, nor does he realize the signless samādhi. Because of English version: this reason, the Bodhisattva Mahāsattva does not realize the actual, does not realize the nature of dharma, does not realize suchness, does not realize the dharma realm, does not realize the edge of the actual, does not realize the edge of the nature of dharma, does not realize the edge of suchness, does not realize the edge of the dharma realm. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā. Subhuti! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, does not realize all dharmas, does not realize the edge of all dharmas, this is called a Bodhisattva Mahāsattva practicing the Prajñāpāramitā.

不證無相三昧故，不墮聲聞、辟支佛地。須菩提！譬如有翼之鳥飛騰虛空而不墮墜，雖在空中亦不住空。須菩提！菩薩摩訶薩亦如是。學空解脫門，學無相、無作解脫門，亦不作證。以不證故，不墮聲聞、辟支佛地。未具足佛十力、大慈大悲、無量諸佛法一切種智，亦不證空、無相、無作解脫門。須菩提！譬如健人學諸射法善於射術，仰射空中，復以後箭射於前箭，箭箭相拄不令前墮，隨意自在。若欲令墮，便止后箭爾乃墮地。須菩提！菩薩摩訶薩亦如是。行般若波羅蜜，以方便力故，為阿耨多羅三藐三菩提。諸善根未具足，不于實際作證；若善根成就，是時便於實際作證。以是故，須菩提！菩薩摩訶薩行般若波羅蜜時，應如是觀諸法法相。」

須菩提白佛言：「世尊！菩薩摩訶薩所為甚難。何以故？雖學是諸法相、學實際、學如、學法性、學畢竟空，乃至學自相空及三解脫門，終不中道墮落。世尊！是甚希有。」

佛告須菩提：「是菩薩摩訶薩不捨一切眾生故，作如是愿。須菩提！若是菩薩摩訶薩作是念：『我不應舍一切眾生，一切眾生沒在無所有法中，我應當度。』爾時即入空解脫門、無相解脫門、無作解脫門。須菩提！當知是菩薩摩訶薩成就方便力，未得一切種智，行是解脫門亦不中道取實際證。

【現代漢語翻譯】現代漢語譯本：因為不證得無相三昧（一種禪定狀態），所以不會墮入聲聞（小乘修行者）、辟支佛（獨覺者）的境界。須菩提！譬如長有翅膀的鳥在虛空中飛翔而不會墜落，即使在空中也不會停留在空中。須菩提！菩薩摩訶薩也是如此。學習空解脫門，學習無相、無作解脫門，也不會去證得這些境界。因為不證得，所以不會墮入聲聞、辟支佛的境界。在沒有圓滿具備佛的十力、大慈大悲、無量諸佛法和一切種智（佛的智慧）之前，也不會證得空、無相、無作解脫門。須菩提！譬如一個身手矯健的人學習各種射箭技巧，精通射術，向上射箭到空中，然後用後面的箭射前面的箭，使箭與箭相互支撐而不讓前面的箭掉落，可以隨意控制。如果想要讓箭掉落，就停止射後面的箭，前面的箭就會掉到地上。須菩提！菩薩摩訶薩也是如此。修行般若波羅蜜（到達智慧彼岸的方法），憑藉方便力，爲了成就阿耨多羅三藐三菩提（無上正等正覺）。在各種善根沒有圓滿具足之前，不會在實際（真如實相）上證得；如果善根成就，那時就會在實際上證得。因此，須菩提！菩薩摩訶薩在修行般若波羅蜜時，應當這樣觀察諸法的法相。須菩提對佛說：『世尊！菩薩摩訶薩所做的事情非常困難。為什麼呢？雖然學習這些法相、學習實際、學習如（真如）、學習法性、學習畢竟空，乃至學習自相空和三解脫門，最終也不會在中途墮落。世尊！這真是非常稀有。』佛告訴須菩提：『這是因為菩薩摩訶薩不捨棄一切眾生，所以發這樣的愿。須菩提！如果菩薩摩訶薩這樣想：「我不應該捨棄一切眾生，一切眾生都沉溺在無所有法中，我應當度化他們。」這時就會進入空解脫門、無相解脫門、無作解脫門。須菩提！應當知道這位菩薩摩訶薩成就了方便力，在沒有得到一切種智之前，修行這些解脫門也不會在中途證得實際。』

【English Translation】 English version: Because they do not realize the Samadhi of No-Sign (a state of meditative concentration), they do not fall into the realms of Sravakas (Hearers, disciples of the Buddha) or Pratyekabuddhas (Solitary Buddhas). Subhuti! It is like a bird with wings flying in the empty sky without falling, and even while in the sky, it does not dwell in the sky. Subhuti! Bodhisattva Mahasattvas are also like this. They study the Door of Liberation of Emptiness, study the Doors of Liberation of No-Sign and No-Action, but they do not realize these states. Because they do not realize them, they do not fall into the realms of Sravakas or Pratyekabuddhas. Before they have fully attained the Ten Powers of the Buddha, Great Compassion, the immeasurable Buddha-dharmas, and All-Knowing Wisdom (the wisdom of the Buddha), they also do not realize the Doors of Liberation of Emptiness, No-Sign, and No-Action. Subhuti! It is like a skilled person who has learned various archery techniques, is proficient in archery, shoots an arrow upwards into the sky, and then shoots another arrow to support the previous arrow, so that the arrows support each other and the first arrow does not fall, allowing for free control. If they want the arrow to fall, they stop shooting the following arrow, and then the first arrow will fall to the ground. Subhuti! Bodhisattva Mahasattvas are also like this. They practice Prajnaparamita (the perfection of wisdom), and through the power of skillful means, they strive for Anuttara-samyak-sambodhi (supreme perfect enlightenment). Before their roots of goodness are fully developed, they do not realize the Actual (the true reality); if their roots of goodness are perfected, then they will realize the Actual. Therefore, Subhuti! When Bodhisattva Mahasattvas practice Prajnaparamita, they should observe the characteristics of all dharmas in this way. Subhuti said to the Buddha, 'World Honored One! What Bodhisattva Mahasattvas do is very difficult. Why is that? Although they study these characteristics of dharmas, study the Actual, study Suchness (Tathata), study Dharma-nature, study Ultimate Emptiness, and even study Self-nature Emptiness and the Three Doors of Liberation, they ultimately do not fall in the middle. World Honored One! This is truly rare.' The Buddha told Subhuti, 'It is because Bodhisattva Mahasattvas do not abandon all sentient beings that they make such a vow. Subhuti! If a Bodhisattva Mahasattva thinks, 「I should not abandon all sentient beings, all sentient beings are immersed in the dharma of non-existence, I should liberate them,」 then they will enter the Door of Liberation of Emptiness, the Door of Liberation of No-Sign, and the Door of Liberation of No-Action. Subhuti! You should know that this Bodhisattva Mahasattva has attained the power of skillful means, and before attaining All-Knowing Wisdom, they will not realize the Actual in the middle of practicing these Doors of Liberation.'

「複次，須菩提！菩薩摩訶薩欲觀是諸甚深法，所謂內空乃至無法有法空，四念處乃至三解脫門。爾時菩薩摩訶薩應生如是心：『是諸眾生長夜行我相乃至知者、見者相，著于得法。為眾生斷是諸相故，得阿耨多羅三藐三菩提時當說法。』爾時菩薩行空解脫門，無相、無作解脫門，亦不應取實際證。以不證故，不墮須陀洹果乃至辟支佛道。須菩提！是菩薩摩訶薩以是心欲成就善根故，不中道實際作證，不失四禪、四無量心、四無色定，四念處乃至八聖道分，空、無相、無作，佛十力、四無所畏、四無礙智、大慈大悲、十八不共法。是時菩薩摩訶薩成就一切助道法，乃至阿耨多羅三藐三菩提終不耗減。是菩薩有方便力故，常增益善法，諸根通利，勝於阿羅漢、辟支佛根。

「複次，須菩提！若菩薩摩訶薩作是念：『眾生長夜著四顛倒——常相、樂相、凈相、我相——為是眾生故，求薩婆若。我得阿耨多羅三藐三菩提時，為說無常法，苦、不凈、無我法。』是菩薩成就是心，以方便力行般若波羅蜜，不得佛三昧，未具足佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，亦不實際作證。爾時菩薩修無作解脫門，雖未得阿耨多羅三藐三菩提，亦不實際作證。

「複次，須菩提！若菩薩摩訶薩作是念

【現代漢語翻譯】現代漢語譯本：「再者，須菩提！菩薩摩訶薩想要觀察這些甚深之法，即所謂內空乃至無法有法空（指空性的不同層次），四念處（指身、受、心、法四種觀照）乃至三解脫門（指空、無相、無作三種解脫之門）。那時，菩薩摩訶薩應當生起這樣的心念：『這些眾生長久以來執著於我相，乃至知者、見者之相，執著于獲得法。爲了讓眾生斷除這些執著，我當在證得阿耨多羅三藐三菩提（無上正等正覺）時，為他們說法。』那時，菩薩修行空解脫門，無相、無作解脫門，也不應當執著于實際的證悟。因為不執著于證悟，所以不會墮入須陀洹果（初果）、乃至辟支佛道（獨覺）。須菩提！這位菩薩摩訶薩以這樣的心念想要成就善根，所以不會在中途實際證悟，也不會失去四禪（指色界四種禪定）、四無量心（指慈、悲、喜、舍四種心）、四無色定（指空無邊處定、識無邊處定、無所有處定、非想非非想處定），四念處乃至八聖道分（指正見、正思惟、正語、正業、正命、正精進、正念、正定），空、無相、無作，佛十力（指佛的十種力量）、四無所畏（指佛的四種無所畏懼）、四無礙智（指佛的四種無礙智慧）、大慈大悲、十八不共法（指佛獨有的十八種功德）。這時，菩薩摩訶薩成就一切助道之法，乃至證得阿耨多羅三藐三菩提，都不會耗減。這位菩薩因為有方便之力，所以常常增長善法，諸根通利，勝過阿羅漢（指斷盡煩惱的聖者）、辟支佛的根器。「再者，須菩提！如果菩薩摩訶薩這樣想：『眾生長久以來執著於四顛倒——常相、樂相、凈相、我相——爲了這些眾生，我求薩婆若（一切智）。我證得阿耨多羅三藐三菩提時，將為他們宣說無常法，苦、不凈、無我法。』這位菩薩成就這樣的心念，以方便之力修行般若波羅蜜（指以智慧到達彼岸），不執著于佛三昧（指佛的禪定），未具足佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，也不實際證悟。那時，菩薩修習無作解脫門，雖然未證得阿耨多羅三藐三菩提，也不實際證悟。「再者，須菩提！如果菩薩摩訶薩這樣想：

【English Translation】 English version: Furthermore, Subhuti, when a Bodhisattva Mahasattva wishes to contemplate these profound dharmas, namely, the emptiness of the internal, up to the emptiness of the non-existence of dharmas and the existence of dharmas, the four foundations of mindfulness (contemplation of the body, feelings, mind, and dharmas), up to the three doors of liberation (emptiness, signlessness, and wishlessness), at that time, the Bodhisattva Mahasattva should generate this thought: 'These sentient beings have for a long time been attached to the notion of self, even to the notions of knower and seer, and are attached to the attainment of dharmas. In order to help these sentient beings sever these attachments, I shall teach the Dharma when I attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the Bodhisattva practices the door of liberation of emptiness, the doors of liberation of signlessness and wishlessness, and should not cling to the actual realization. Because of not clinging to realization, they do not fall into the fruit of Srotapanna (stream-enterer), or even the path of Pratyekabuddha (solitary realizer). Subhuti, this Bodhisattva Mahasattva, with this intention to accomplish good roots, does not realize the actual in the middle way, and does not lose the four dhyanas (meditative absorptions of the form realm), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), the four foundations of mindfulness, up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), emptiness, signlessness, wishlessness, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, and the eighteen unique qualities of a Buddha. At this time, the Bodhisattva Mahasattva accomplishes all the auxiliary practices leading to enlightenment, and until they attain Anuttara-samyak-sambodhi, they will not diminish. Because this Bodhisattva has the power of skillful means, they constantly increase good dharmas, their faculties become sharp, and they surpass the faculties of Arhats (those who have extinguished all defilements) and Pratyekabuddhas. Furthermore, Subhuti, if a Bodhisattva Mahasattva thinks: 'Sentient beings have for a long time been attached to the four inversions—the notion of permanence, the notion of pleasure, the notion of purity, and the notion of self—for the sake of these sentient beings, I seek Sarvajna (omniscience). When I attain Anuttara-samyak-sambodhi, I will teach them the Dharma of impermanence, suffering, impurity, and non-self.' This Bodhisattva accomplishes this thought, and with the power of skillful means, practices Prajnaparamita (perfection of wisdom), does not cling to the Buddha's samadhi (meditative absorption), has not fully attained the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great loving-kindness, great compassion, and the eighteen unique qualities of a Buddha, and does not realize the actual. At that time, the Bodhisattva practices the door of liberation of wishlessness, and although they have not attained Anuttara-samyak-sambodhi, they do not realize the actual. Furthermore, Subhuti, if a Bodhisattva Mahasattva thinks:

：『眾生長夜著得法，所謂我、眾生乃至知者、見者，是色、是受想行識，是入、是界，是四禪、四無量心、四無色定。我如是行，如我得阿耨多羅三藐三菩提時，令眾生無是得法。』菩薩是心成就以方便力行般若波羅蜜，未具足佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，不于實際作證。爾時菩薩具足修空三昧。

「複次，須菩提！若菩薩摩訶薩作是念：『眾生長夜行諸相，所謂男相女相、色相無色相。我如是行，如我得阿耨多羅三藐三菩提時，令眾生無是諸相過失。』是心成就，以方便力行般若波羅蜜，未具足佛十力乃至十八不共法，不于實際作證。爾時菩薩摩訶薩具足修無相三昧。須菩提！若菩薩摩訶薩學六波羅蜜，學內空乃至無法有法空，學四念處乃至空、無相、無作解脫門，學佛十力、四無所畏、四無礙智、大慈大悲，學十八不共法。如是智慧成就，若著作法、若住三界，無有是處。是菩薩摩訶薩學助道法、行助道法時，應當試問：『菩薩摩訶薩欲得阿耨多羅三藐三菩提，云何學是法？』觀空不證空、實際，以不證故，不墮須陀洹果乃至辟支佛道。觀無相、無作、無起、無生、無所有，亦不取證實際，而修行般若波羅蜜。應如是問。須菩提！若諸菩薩摩訶薩若試問時，是菩薩若如是答：『

【現代漢語翻譯】現代漢語譯本：『眾生長期以來執著於法，即所謂我（ātman，靈魂或自我）、眾生（sattva，有情）、乃至知者（jñātṛ，知覺者）、見者（draṣṭṛ，觀察者），這些都是色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），是入（āyatana，感官）、是界（dhātu，元素），是四禪（dhyāna，禪定）、四無量心（apramāṇa，四種無限的慈悲喜捨）、四無色定（ārūpya-samāpatti，四種無色禪定）。我這樣修行，當我證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）時，要讓眾生不再執著于這些法。』菩薩以這種心成就，以方便力修行般若波羅蜜（prajñāpāramitā，智慧的完美），尚未具足佛的十力（daśabala，十種力量）、四無所畏（catu-vaiśāradya，四種無畏）、四無礙智（catasra-pratisaṃvidā，四種無礙的智慧）、大慈大悲（mahā-karuṇā-mahā-maitrī，偉大的慈悲和愛）、十八不共法（aṣṭādaśa-āveṇika-buddha-dharma，佛的十八種不共之法），不于實際（bhūta-koṭi，真如實相）作證。此時，菩薩具足修習空三昧（śūnyatā-samādhi，空性禪定）。『再者，須菩提！如果菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）這樣想：『眾生長期以來執著于各種相，即所謂男相女相、色相無色相。我這樣修行，當我證得阿耨多羅三藐三菩提時，要讓眾生不再有這些相的過失。』菩薩以這種心成就，以方便力修行般若波羅蜜，尚未具足佛的十力乃至十八不共法，不于實際作證。此時，菩薩摩訶薩具足修習無相三昧（animitta-samādhi，無相禪定）。須菩提！如果菩薩摩訶薩學習六波羅蜜（ṣaṭ-pāramitā，六種完美），學習內空（adhyātma-śūnyatā，內空）乃至無法有法空（abhāva-svabhāva-śūnyatā，無法有法空），學習四念處（smṛtyupasthāna，四種念住）乃至空、無相、無作解脫門（śūnyatā-animitta-apraṇihita-vimokṣa-mukha，空、無相、無作解脫之門），學習佛的十力、四無所畏、四無礙智、大慈大悲，學習十八不共法。像這樣智慧成就，如果執著於法、或者安住於三界（trayo-dhātavaḥ，欲界、色界、無色界），這是不可能的。當菩薩摩訶薩學習助道法、修行助道法時，應當試問：『菩薩摩訶薩想要證得阿耨多羅三藐三菩提，應該如何學習這些法？』觀察空而不證入空、實際，因為不證入，所以不墮入須陀洹果（srota-āpanna-phala，預流果）乃至辟支佛道（pratyekabuddha-yāna，緣覺道）。觀察無相、無作、無起、無生、無所有，也不取證實際，而修行般若波羅蜜。應該這樣問。須菩提！如果諸菩薩摩訶薩在試問時，這位菩薩如果這樣回答：『

【English Translation】 English version: 『Beings have been attached to dharmas for a long time, namely, the so-called 『I』 (ātman, soul or self), 『beings』 (sattva, sentient beings), and even 『knowers』 (jñātṛ, perceivers), 『seers』 (draṣṭṛ, observers), which are form (rūpa, matter), feeling (vedanā, sensation), perception (saṃjñā, perception), mental formations (saṃskāra, volition), and consciousness (vijñāna, consciousness), are the sense bases (āyatana, sense organs), are the elements (dhātu, elements), are the four dhyānas (dhyāna, meditations), the four immeasurables (apramāṇa, four infinite qualities of loving-kindness, compassion, joy, and equanimity), and the four formless attainments (ārūpya-samāpatti, four formless meditations). I practice in this way, so that when I attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), I will cause beings to be free from attachment to these dharmas.』 A Bodhisattva, with this mind accomplished, practices prajñāpāramitā (perfection of wisdom) through skillful means, not yet having perfected the ten powers of a Buddha (daśabala, ten powers), the four fearlessnesses (catu-vaiśāradya, four kinds of fearlessness), the four analytical knowledges (catasra-pratisaṃvidā, four kinds of unobstructed knowledge), great loving-kindness and great compassion (mahā-karuṇā-mahā-maitrī, great compassion and love), and the eighteen unique qualities of a Buddha (aṣṭādaśa-āveṇika-buddha-dharma, eighteen unique qualities of a Buddha), does not realize the ultimate reality (bhūta-koṭi, suchness). At this time, the Bodhisattva fully cultivates the samādhi of emptiness (śūnyatā-samādhi, meditation on emptiness). 『Furthermore, Subhuti! If a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) thinks thus: 『Beings have been attached to various signs for a long time, namely, the signs of male and female, the signs of form and formlessness. I practice in this way, so that when I attain anuttarā-samyak-saṃbodhi, I will cause beings to be free from the faults of these signs.』 With this mind accomplished, the Bodhisattva practices prajñāpāramitā through skillful means, not yet having perfected the ten powers of a Buddha up to the eighteen unique qualities of a Buddha, does not realize the ultimate reality. At this time, the Bodhisattva-Mahasattva fully cultivates the samādhi of signlessness (animitta-samādhi, meditation on signlessness). Subhuti! If a Bodhisattva-Mahasattva learns the six pāramitās (ṣaṭ-pāramitā, six perfections), learns inner emptiness (adhyātma-śūnyatā, inner emptiness) up to the emptiness of non-existence and existence (abhāva-svabhāva-śūnyatā, emptiness of non-existence and existence), learns the four foundations of mindfulness (smṛtyupasthāna, four foundations of mindfulness) up to the doors of liberation of emptiness, signlessness, and wishlessness (śūnyatā-animitta-apraṇihita-vimokṣa-mukha, doors of liberation of emptiness, signlessness, and wishlessness), learns the ten powers of a Buddha, the four fearlessnesses, the four analytical knowledges, great loving-kindness and great compassion, and learns the eighteen unique qualities of a Buddha. If such wisdom is accomplished, if one is attached to dharmas or dwells in the three realms (trayo-dhātavaḥ, desire realm, form realm, and formless realm), this is not possible. When a Bodhisattva-Mahasattva learns the auxiliary practices and practices the auxiliary practices, one should ask: 『A Bodhisattva-Mahasattva who wishes to attain anuttarā-samyak-saṃbodhi, how should one learn these dharmas?』 Observing emptiness without realizing emptiness or ultimate reality, because of not realizing it, one does not fall into the fruit of a stream-enterer (srota-āpanna-phala, fruit of a stream-enterer) up to the path of a pratyekabuddha (pratyekabuddha-yāna, path of a pratyekabuddha). Observing signlessness, wishlessness, non-arising, non-birth, and non-existence, one also does not realize the ultimate reality, but practices prajñāpāramitā. One should ask in this way. Subhuti! If the Bodhisattva-Mahasattvas are asked, and if that Bodhisattva answers in this way: 『

菩薩摩訶薩但應觀空，但應觀無相、無作、無起、無生、無所有。是菩薩摩訶薩不應學空、無相、無作、無起、無生、無所有，不應學是助道法。』須菩提！當知是菩薩諸佛未授阿耨多羅三藐三菩提記。何以故？是人不能說阿惟越致菩薩所學相，不能示、不能答。若是菩薩摩訶薩能說、能示、能答阿惟越致所學相，當知是菩薩摩訶薩已習學菩薩道入薄地，如余阿惟越致菩薩摩訶薩阿惟越致地。」

須菩提白佛言：「世尊！頗有未得阿惟越致菩薩能如是答不？」

佛言：「有。須菩提！是菩薩摩訶薩六波羅蜜若聞若不聞，能如是答，如阿惟越致菩薩摩訶薩。」

須菩提言：「世尊！多有菩薩求佛道，少有菩薩能如是答，如阿惟越致菩薩摩訶薩學道、無學道中。」

佛語須菩提：「如是，如是！是菩薩甚少。何以故？菩薩摩訶薩少有如是得受記阿惟越致慧地。若有得受記，是人能如是答。是人善根明瞭，諸天世人所不能壞。」

摩訶般若波羅蜜經夢誓品第六十一(丹夢中不證品)

佛告須菩提：「若菩薩摩訶薩乃至夢中不貪聲聞、辟支佛地，亦不貪三界，觀諸法如夢、如幻、如響、如焰、如化亦不作證。須菩提！當知是阿惟越致菩薩摩訶薩、阿惟越致相。

「複次，須菩提！

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（菩薩中的大修行者）應當只觀察空性，只觀察無相、無作、無起、無生、無所有。這樣的菩薩摩訶薩不應該執著于學習空、無相、無作、無起、無生、無所有，不應該執著于學習這些助道的法門。』須菩提（佛陀的弟子）！你應該知道，這樣的菩薩還沒有被諸佛授予阿耨多羅三藐三菩提（無上正等正覺）的記別（預言）。為什麼呢？因為這個人不能說出阿惟越致（不退轉）菩薩所學的法相，不能展示，也不能解答。如果菩薩摩訶薩能夠說出、能夠展示、能夠解答阿惟越致菩薩所學的法相，那麼就應該知道這位菩薩摩訶薩已經學習了菩薩道，進入了薄地（菩薩修行的一個階段），如同其他的阿惟越致菩薩摩訶薩一樣，處於阿惟越致的境界。』須菩提問佛說：『世尊！難道有尚未證得阿惟越致的菩薩能夠這樣回答嗎？』佛說：『有。須菩提！這樣的菩薩摩訶薩，無論是否聽聞過六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），都能夠像阿惟越致菩薩摩訶薩那樣回答。』須菩提說：『世尊！有很多菩薩在追求佛道，但很少有菩薩能夠像阿惟越致菩薩摩訶薩那樣，在有學道和無學道中都能這樣回答。』佛告訴須菩提：『是的，是的！這樣的菩薩非常少。為什麼呢？因為菩薩摩訶薩中很少有像這樣得到授記，進入阿惟越致慧地的。如果有得到授記的，這個人就能這樣回答。這個人的善根非常明瞭，是諸天和世人所不能破壞的。』《摩訶般若波羅蜜經·夢誓品第六十一》（丹夢中不證品）佛告訴須菩提：『如果菩薩摩訶薩乃至在夢中都不貪求聲聞（聽聞佛法而得解脫者）、辟支佛（獨自覺悟者）的境界，也不貪求三界（欲界、色界、無色界），觀察一切法如夢、如幻、如響、如焰、如化，也不執著于證得這些境界。須菩提！你應該知道，這就是阿惟越致菩薩摩訶薩的境界和特徵。『再者，須菩提！』

【English Translation】 English version A Bodhisattva-Mahasattva (a great being on the path to enlightenment) should only contemplate emptiness, only contemplate no-form, no-action, no-arising, no-birth, and no-possession. Such a Bodhisattva-Mahasattva should not be attached to learning emptiness, no-form, no-action, no-arising, no-birth, and no-possession, and should not be attached to learning these auxiliary paths. 'Subhuti (a disciple of the Buddha)! You should know that such Bodhisattvas have not yet received the prediction of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) from the Buddhas. Why? Because this person cannot speak of the characteristics of what an Avaivartika (non-retrogressing) Bodhisattva learns, cannot demonstrate it, and cannot answer it. If a Bodhisattva-Mahasattva can speak of, demonstrate, and answer the characteristics of what an Avaivartika Bodhisattva learns, then it should be known that this Bodhisattva-Mahasattva has already practiced the Bodhisattva path, entered the Thin Ground (a stage of Bodhisattva practice), like other Avaivartika Bodhisattva-Mahasattvas, being in the state of Avaivartika.' Subhuti asked the Buddha, 'World Honored One! Is it possible for a Bodhisattva who has not yet attained Avaivartika to answer in this way?' The Buddha said, 'Yes. Subhuti! Such a Bodhisattva-Mahasattva, whether they have heard of the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) or not, can answer like an Avaivartika Bodhisattva-Mahasattva.' Subhuti said, 'World Honored One! There are many Bodhisattvas seeking the Buddha path, but few Bodhisattvas can answer like an Avaivartika Bodhisattva-Mahasattva, in both the path of learning and the path of no-more-learning.' The Buddha told Subhuti, 'It is so, it is so! Such Bodhisattvas are very few. Why? Because among Bodhisattva-Mahasattvas, there are very few who receive the prediction and enter the wisdom ground of Avaivartika. If there is one who receives the prediction, that person can answer in this way. This person's roots of goodness are very clear and cannot be destroyed by gods or humans.' The Mahaprajnaparamita Sutra, Chapter 61, 'Dream Vow' (The Chapter on Not Attaining in Dreams) The Buddha told Subhuti, 'If a Bodhisattva-Mahasattva, even in a dream, does not crave the state of a Sravaka (one who attains liberation by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own), nor crave the Three Realms (desire realm, form realm, formless realm), and observes all dharmas as dreams, illusions, echoes, flames, and transformations, and does not cling to attaining these states, Subhuti! You should know that this is the state and characteristic of an Avaivartika Bodhisattva-Mahasattva.' 'Furthermore, Subhuti!'

菩薩摩訶薩夢中見佛與無數百千萬億比丘、比丘尼、優婆塞、優婆夷、天、龍、鬼神、緊那羅等說法，從佛聞法，即解中義、隨法行。須菩提！當知是阿惟越致菩薩摩訶薩、阿惟越致相。

「複次，須菩提！菩薩摩訶薩夢中見佛三十二相、八十隨形好，放大光明踴在虛空，于大比丘僧中說法，現大神力化作化人，到他國土施作佛事。須菩提！當知是阿惟越致菩薩摩訶薩、阿惟越致相。

「複次，須菩提！若菩薩摩訶薩夢中見兵起，若破聚落、若破城邑、若失火時，若見虎狼師子猛害之獸，若見欲來斷其頭者，若見父母喪亡、兄弟姊妹及諸親友知識死者，見如是等種種愁苦之事而不驚不怖亦不憂惱。從夢覺已，即時思惟：『三界虛妄皆如夢耳。我得阿耨多羅三藐三菩提時，亦當為眾生說三界如夢。』須菩提！當知是阿惟越致菩薩摩訶薩、阿惟越致相。

「複次，須菩提！云何當知是阿惟越致菩薩摩訶薩得阿耨多羅三藐三菩提時國中無三惡道？須菩提！菩薩摩訶薩若夢中見地獄、畜生、餓鬼，作是念：『我當勤精進，得阿耨多羅三藐三菩提時，令我國中無一切三惡道。何以故？是夢及諸法無二無別。』須菩提！當知是阿惟越致菩薩摩訶薩、阿惟越致相。

「複次，須菩提！菩薩摩訶薩夢中見地獄

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（偉大的菩薩）在夢中見到佛陀與無數百千萬億的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）、天人、龍、鬼神、緊那羅（天樂神）等說法，從佛陀那裡聽聞佛法，立即理解其中的含義，並依循佛法修行。須菩提（佛陀的弟子）！應當知道這是阿惟越致（不退轉）菩薩摩訶薩的阿惟越致之相。複次，須菩提！菩薩摩訶薩在夢中見到佛陀的三十二相（佛陀的特殊身體特徵）、八十隨形好（佛陀的細微美好特徵），放出大光明，騰躍在虛空中，在大比丘僧眾中說法，顯現大神力，化作化身，到其他國土施行佛事。須菩提！應當知道這是阿惟越致菩薩摩訶薩的阿惟越致之相。複次，須菩提！如果菩薩摩訶薩在夢中見到戰爭爆發，或者村落被破壞，或者城邑被攻破，或者發生火災，或者見到虎狼獅子等兇猛的野獸，或者見到有人要來砍斷他的頭，或者見到父母喪亡、兄弟姐妹以及親友去世，見到這些種種令人愁苦的事情，卻不感到驚恐、害怕，也不憂愁煩惱。從夢中醒來后，立即思惟：『三界（欲界、色界、無色界）都是虛妄的，都像夢一樣。我證得阿耨多羅三藐三菩提（無上正等正覺）時，也應當為眾生宣說三界如夢。』須菩提！應當知道這是阿惟越致菩薩摩訶薩的阿惟越致之相。複次，須菩提！如何得知阿惟越致菩薩摩訶薩證得阿耨多羅三藐三菩提時，他的國土中沒有三惡道（地獄、餓鬼、畜生）呢？須菩提！菩薩摩訶薩如果在夢中見到地獄、畜生、餓鬼，就生起這樣的念頭：『我應當勤奮精進，證得阿耨多羅三藐三菩提時，讓我的國土中沒有一切三惡道。為什麼呢？因為夢境和一切法都是無二無別的。』須菩提！應當知道這是阿惟越致菩薩摩訶薩的阿惟越致之相。複次，須菩提！菩薩摩訶薩在夢中見到地獄

【English Translation】 English version: A Bodhisattva Mahasattva (great Bodhisattva) in a dream sees the Buddha preaching the Dharma with countless hundreds of thousands of millions of Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), Upasikas (female lay followers), Devas (gods), Nagas (dragons), Yakshas (demons), Kinnaras (celestial musicians), etc. Having heard the Dharma from the Buddha, they immediately understand its meaning and practice accordingly. Subhuti (a disciple of the Buddha)! You should know that this is the sign of an Avaivartika (non-retrogressing) Bodhisattva Mahasattva. Furthermore, Subhuti! A Bodhisattva Mahasattva in a dream sees the Buddha with the thirty-two marks (special physical characteristics of the Buddha) and eighty minor marks (subtle beautiful features of the Buddha), emitting great light, rising into the sky, preaching the Dharma in the great assembly of Bhikshus, manifesting great spiritual power, transforming into emanations, and going to other lands to perform Buddha activities. Subhuti! You should know that this is the sign of an Avaivartika Bodhisattva Mahasattva. Furthermore, Subhuti! If a Bodhisattva Mahasattva in a dream sees war breaking out, or villages being destroyed, or cities being conquered, or fires occurring, or sees fierce beasts such as tigers, wolves, and lions, or sees someone about to cut off their head, or sees the death of their parents, siblings, and relatives, seeing all these kinds of sorrowful events, they are not startled, afraid, or worried. Upon waking from the dream, they immediately contemplate: 'The three realms (desire realm, form realm, formless realm) are all illusory, like a dream. When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I shall also proclaim to sentient beings that the three realms are like a dream.' Subhuti! You should know that this is the sign of an Avaivartika Bodhisattva Mahasattva. Furthermore, Subhuti! How can one know that when an Avaivartika Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, there will be no three evil paths (hell, hungry ghosts, animals) in their land? Subhuti! If a Bodhisattva Mahasattva in a dream sees hell, animals, and hungry ghosts, they will have this thought: 'I shall diligently strive to attain Anuttara-samyak-sambodhi, so that there will be no three evil paths in my land. Why? Because dreams and all dharmas are non-dual and non-different.' Subhuti! You should know that this is the sign of an Avaivartika Bodhisattva Mahasattva. Furthermore, Subhuti! A Bodhisattva Mahasattva in a dream sees hell

火燒眾生，作是誓：『若我實是阿惟越致者，是火當滅，是火即滅。』若地獄火即滅，是阿惟越致相。複次，若菩薩晝日見城郭火起，作是念：『我夢中見阿惟越致行、類、相貌。我今實有是者。』自立誓言：『是火當滅。』若火滅者，當知是菩薩得受阿耨多羅三藐三菩提記，住阿惟越致地。若火不滅，燒一家置一家，燒一里置一里。須菩提！當知被燒家破，法業因緣厚集，以是故，燒一家置一家，是諸眾生今世受破法餘殃故被燒。須菩提！以是因緣故，當知是阿惟越致菩薩摩訶薩、阿惟越致相。」

佛告須菩提：「今當更為汝說阿惟越致行、類、相貌。須菩提！若男子、若女人為非人所持，是時菩薩摩訶薩作是念：『若我為過去諸佛所受記，我心清凈求阿耨多羅三藐三菩提，行清凈正道，遠離聲聞、辟支佛心，遠離聲聞、辟支佛念，應當成阿耨多羅三藐三菩提，我必得阿耨多羅三藐三菩提，非不得。十方國土中現在無量諸佛，無所不知、無所不見、無所不解、無所不證。諸佛知我深心審定，必當得阿耨多羅三藐三菩提。』以是至誠誓故，是男子、女人為非人所持、為非人所惱，是非人當遠去。須菩提！是菩薩摩訶薩如是誓，若非人不去者，當知是菩薩摩訶薩未從過去諸佛受阿耨多羅三藐三菩提記。須菩提！若

{ "translations": [ "現代漢語譯本", "火燒眾生時，（菩薩）發誓說：『如果我真的是阿惟越致（不退轉）菩薩，這火應當熄滅。』火就真的熄滅了。如果地獄的火也熄滅了，這就是阿惟越致的象徵。再者，如果菩薩白天看見城裡起火，就想：『我夢中見過阿惟越致的修行、類別和相貌。我現在真的具有這些。』於是立下誓言：『這火應當熄滅。』如果火熄滅了，就應當知道這位菩薩已經得到阿耨多羅三藐三菩提（無上正等正覺）的授記，住于阿惟越致的地位。如果火沒有熄滅，燒了一家又燒一家，燒了一個里又燒一個里。須菩提！應當知道被燒的家破人亡，是因為他們過去積累了深厚的破法業因緣，所以燒了一家又一家，這些眾生今生遭受破壞佛法的余報才被燒。須菩提！因為這個因緣，應當知道這是阿惟越致菩薩摩訶薩（大菩薩）的阿惟越致的象徵。」 , "佛告訴須菩提：『我現在再為你講說阿惟越致的修行、類別和相貌。須菩提！如果男子或女人被非人（鬼神）所控制，這時菩薩摩訶薩應當這樣想：『如果我過去被諸佛授記，我內心清凈，求阿耨多羅三藐三菩提，修行清凈正道，遠離聲聞（小乘）、辟支佛（獨覺）的心，遠離聲聞、辟支佛的念頭，應當成就阿耨多羅三藐三菩提，我必定能得到阿耨多羅三藐三菩提，不會得不到。十方國土中現在有無量諸佛，無所不知、無所不見、無所不解、無所不證。諸佛知道我內心堅定，必定會得到阿耨多羅三藐三菩提。』因為這個至誠的誓言，這個被非人控制、被非人惱亂的男子或女人，這些非人應當遠去。須菩提！這位菩薩摩訶薩這樣發誓，如果非人沒有離去，應當知道這位菩薩摩訶薩還沒有從過去諸佛那裡得到阿耨多羅三藐三菩提的授記。須菩提！如果" ], "english_translations": [ "English version", "When fire burns living beings, (the Bodhisattva) makes this vow: 『If I am truly an Aviveyachitta (non-retrogressing) Bodhisattva, this fire should be extinguished.』 And the fire is indeed extinguished. If even the fire of hell is extinguished, this is a sign of Aviveyachitta. Furthermore, if a Bodhisattva sees a fire in a city during the day, he thinks: 『I have seen in my dreams the practice, category, and appearance of Aviveyachitta. I now truly possess these.』 Then he makes a vow: 『This fire should be extinguished.』 If the fire is extinguished, it should be known that this Bodhisattva has received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and dwells in the stage of Aviveyachitta. If the fire is not extinguished, burning one house after another, one neighborhood after another, O Subhuti! It should be known that the destruction of the burned houses is due to the deep accumulation of past karmic causes of destroying the Dharma. Therefore, burning one house after another, these beings are burned in this life because they are suffering the remaining effects of destroying the Dharma. O Subhuti! Because of this cause, it should be known that this is the sign of an Aviveyachitta Bodhisattva Mahasattva (great Bodhisattva).』", "The Buddha said to Subhuti: 『Now I will further explain to you the practice, category, and appearance of Aviveyachitta. O Subhuti! If a man or woman is possessed by a non-human being (ghost or spirit), at that time, the Bodhisattva Mahasattva should think: 『If I have been predicted by the Buddhas of the past, my mind is pure, I seek Anuttara-samyak-sambodhi, I practice the pure right path, I am far from the mind of Sravakas (Hearers, disciples of the Buddha), Pratyekabuddhas (Solitary Buddhas), and I am far from the thoughts of Sravakas and Pratyekabuddhas, I should attain Anuttara-samyak-sambodhi, I will surely attain Anuttara-samyak-sambodhi, and I will not fail to attain it. In the ten directions, there are countless Buddhas who know everything, see everything, understand everything, and realize everything. The Buddhas know that my mind is firm and that I will surely attain Anuttara-samyak-sambodhi.』 Because of this sincere vow, the man or woman who is possessed and troubled by non-human beings, these non-human beings should depart. O Subhuti! If this Bodhisattva Mahasattva makes such a vow, and if the non-human beings do not depart, it should be known that this Bodhisattva Mahasattva has not yet received the prediction of Anuttara-samyak-sambodhi from the Buddhas of the past. O Subhuti! If" ] }

菩薩摩訶薩如是誓，若非人去者，當知是菩薩摩訶薩已從過去諸佛受阿耨多羅三藐三菩提記。須菩提！以是行、類、相貌，當知是阿惟越致菩薩摩訶薩、阿惟越致相。

「複次，須菩提！菩薩摩訶薩遠離六波羅蜜及方便力，不久行四念處乃至不久行空、無相、無作三昧，未入菩薩位。是菩薩為惡魔所嬈，菩薩作是誓：『若我實從諸佛受記者，是非人當去。』是時惡魔即作方便，敕非人令去。惡魔有威力，勝諸非人故，非人即去。是時菩薩作是念：『以我誓力故，非人去。』不知是惡魔力，恃是證故，輕弄毀蔑諸餘菩薩，作是言：『我已從諸佛受記，汝等未得。』用是空誓，無方便力故，生增上慢。以是事故，遠離薩婆若，遠離阿耨多羅三藐三菩提。須菩提！當知是人墮於二地，若聲聞地、若辟支佛地。以是誓因緣故，起于魔事。是人以不親近依止善知識，不問阿惟越致相故，為魔所縛益復堅固。所以者何？是菩薩不久行六波羅蜜，無方便力故。須菩提！當知是為菩薩魔事。須菩提！云何菩薩摩訶薩不久行六波羅蜜，乃至未入菩薩位，為惡魔所嬈？須菩提！惡魔變化作種種身，語菩薩言：『汝于諸佛所得受阿耨多羅三藐三菩提記，汝字某、汝父字某、汝母字某、汝兄弟姊妹字某、汝七世父母名字如是，汝在某方某

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩這樣發誓：如果不是人離開，應當知道這位菩薩摩訶薩已經從過去諸佛那裡接受了阿耨多羅三藐三菩提（無上正等正覺）的授記。須菩提！通過這種行為、類別和相貌，應當知道這是阿惟越致（不退轉）菩薩摩訶薩，具有不退轉的相貌。「再者，須菩提！菩薩摩訶薩如果遠離六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）和方便力，不久行四念處（身念處、受念處、心念處、法念處），乃至不久行空、無相、無作三昧（三解脫門），就還沒有進入菩薩的位次。這樣的菩薩會被惡魔所擾亂，菩薩會發誓說：『如果我確實從諸佛那裡接受了授記，那麼這些非人應當離開。』這時，惡魔就會施展方便，命令非人離開。因為惡魔有威力，勝過所有非人，所以非人就離開了。這時，菩薩會這樣想：『因為我的誓願的力量，非人才離開。』卻不知道這是惡魔的力量，因為執著于這個證明，就輕視、戲弄、譭謗其他菩薩，說：『我已經從諸佛那裡接受了授記，你們還沒有得到。』因為使用這種空誓，沒有方便力，就會產生增上慢。因為這個緣故，就會遠離薩婆若（一切智），遠離阿耨多羅三藐三菩提。須菩提！應當知道這個人會墮入二地，要麼是聲聞地，要麼是辟支佛地。因為這個誓願的因緣，會引發魔事。這個人因為不親近依止善知識，不詢問阿惟越致的相貌，所以被魔所束縛就更加堅固。這是為什麼呢？因為這位菩薩不久行六波羅蜜，沒有方便力的緣故。須菩提！應當知道這就是菩薩的魔事。須菩提！為什麼菩薩摩訶薩不久行六波羅蜜，乃至沒有進入菩薩的位次，會被惡魔所擾亂呢？須菩提！惡魔會變化成各種各樣的身體，對菩薩說：『你從諸佛那裡得到了阿耨多羅三藐三菩提的授記，你的名字叫某某，你父親的名字叫某某，你母親的名字叫某某，你兄弟姐妹的名字叫某某，你七世父母的名字是這樣的，你在某方某地』

【English Translation】 English version: A Bodhisattva Mahasattva makes this vow: 『If non-humans depart, it should be known that this Bodhisattva Mahasattva has already received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) from past Buddhas.』 Subhuti! By these actions, categories, and appearances, it should be known that this is an Avaivartika (non-retrogressing) Bodhisattva Mahasattva, possessing the characteristics of non-retrogression. Furthermore, Subhuti! If a Bodhisattva Mahasattva is far from the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) and skillful means, does not soon practice the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and dharmas), and does not soon practice the Samadhis of Emptiness, Signlessness, and Non-action (three doors to liberation), then they have not yet entered the Bodhisattva stage. Such a Bodhisattva is disturbed by evil demons, and the Bodhisattva makes this vow: 『If I have truly received a prediction from the Buddhas, then these non-humans should depart.』 At this time, the evil demon uses skillful means to command the non-humans to leave. Because the evil demon has power, surpassing all non-humans, the non-humans depart. At this time, the Bodhisattva thinks: 『Because of the power of my vow, the non-humans have departed.』 Not knowing that this is the power of the evil demon, and clinging to this proof, they belittle, mock, and slander other Bodhisattvas, saying: 『I have already received a prediction from the Buddhas, but you have not.』 Because of using this empty vow and lacking skillful means, they develop arrogance. Because of this reason, they are far from Sarvajna (omniscience) and far from Anuttara-samyak-sambodhi. Subhuti! It should be known that this person will fall into one of two grounds, either the Sravaka ground or the Pratyekabuddha ground. Because of the cause of this vow, demonic events arise. This person, because they do not draw near to and rely on good spiritual friends, and do not inquire about the characteristics of Avaivartika, is bound by demons even more firmly. Why is this? It is because this Bodhisattva does not soon practice the Six Paramitas and lacks skillful means. Subhuti! It should be known that this is a demonic event for a Bodhisattva. Subhuti! Why is it that a Bodhisattva Mahasattva, not soon practicing the Six Paramitas, and not yet entering the Bodhisattva stage, is disturbed by evil demons? Subhuti! Evil demons transform into various bodies and say to the Bodhisattva: 『You have received the prediction of Anuttara-samyak-sambodhi from the Buddhas, your name is so-and-so, your father』s name is so-and-so, your mother』s name is so-and-so, your siblings』 names are so-and-so, the names of your seven generations of parents are like this, you are in such-and-such a direction and such-and-such a place.』

國某城某聚落中生。』若見菩薩性行和柔，語菩薩言：『汝先世亦復柔和。』若見急性卒暴，便言：『汝先世亦爾。』若見菩薩修阿蘭若行，語言：『汝先世亦修阿蘭若行。』若見菩薩乞食納衣、中后不飲漿、一坐食、一缽他食、死屍間住、露地住、樹下止、常坐不臥如敷座、但受三衣，若少欲、若知足、若遠離住、若不塗腳、若少言語，便語言：『汝先世亦有是行。何以故？汝今有此頭陀功德，汝先世亦必有是功德。』是菩薩聞是先世事及名姓，聞今贊頭陀功德，即歡喜，生憍慢心。是時惡魔語菩薩言：『汝有如是功德、如是相，汝實從諸佛受阿耨多羅三藐三菩提記。』須菩提！惡魔或作比丘被服、或作居士形、或作父母身，來到菩薩所，如是言：『汝已得受阿耨多羅三藐三菩提記。何以故？是阿惟越致功德相，汝盡具足有之。』須菩提！我所說實阿惟越致行、類、相貌，是人永無。須菩提！當知是菩薩摩訶薩為魔所持。何以故？是阿惟越致行、類、相貌，是人永無，以聞是名字故，生憍慢心，輕弄毀蔑餘人。須菩提！是名菩薩摩訶薩為魔所持，當知是為菩薩魔事。

「複次，須菩提！菩薩摩訶薩不久行六波羅蜜，不知名字相、不知色相、不知受想行識相。惡魔來語言：『汝當來世得阿耨多羅三藐三菩提時，

【現代漢語翻譯】現代漢語譯本：在某個城市或聚落中出生。如果看到菩薩的性情行為溫和柔順，就對菩薩說：『你前世也是這樣柔和。』如果看到菩薩性情急躁暴烈，就說：『你前世也是這樣。』如果看到菩薩修行阿蘭若（遠離塵囂的修行）之行，就說：『你前世也修行阿蘭若之行。』如果看到菩薩乞食納衣、過午不飲漿、一坐而食、只用一個缽吃飯、住在死屍之間、住在露天、住在樹下、常坐不臥如同鋪設座位、只接受三衣，如果少欲、知足、遠離居住、不塗腳、少說話，就說：『你前世也有這些修行。為什麼呢？你現在有這些頭陀（苦行）功德，你前世也必定有這些功德。』這位菩薩聽到這些關於他前世的事情和名字，聽到讚揚他頭陀功德的話，就歡喜，生起驕慢之心。這時，惡魔對菩薩說：『你有這樣的功德、這樣的相貌，你確實是從諸佛那裡接受了阿耨多羅三藐三菩提（無上正等正覺）的授記。』須菩提！惡魔有時會化作比丘的裝束、有時化作居士的模樣、有時化作父母的形象，來到菩薩面前，這樣說：『你已經得到了阿耨多羅三藐三菩提的授記。為什麼呢？因為這是阿惟越致（不退轉）的功德相，你都完全具備了。』須菩提！我所說的真正的阿惟越致的修行、類別、相貌，這個人是永遠沒有的。須菩提！應當知道這位菩薩摩訶薩（大菩薩）是被魔所控制了。為什麼呢？因為真正的阿惟越致的修行、類別、相貌，這個人是永遠沒有的，卻因為聽到這些名字，就生起驕慢之心，輕視、戲弄、譭謗其他人。須菩提！這叫做菩薩摩訶薩被魔所控制，應當知道這是菩薩的魔事。再者，須菩提！菩薩摩訶薩不久修行六波羅蜜（六種到達彼岸的方法），不知道名字的相狀、不知道色相、不知道受想行識的相狀。惡魔來對他說：『你將來得到阿耨多羅三藐三菩提的時候，

【English Translation】 English version: Born in a certain city or settlement. If they see a Bodhisattva whose nature and conduct are gentle and mild, they will say to the Bodhisattva, 'You were also gentle and mild in your past life.' If they see a Bodhisattva who is quick-tempered and impetuous, they will say, 'You were also like that in your past life.' If they see a Bodhisattva practicing the Aranya (secluded) practice, they will say, 'You also practiced the Aranya practice in your past life.' If they see a Bodhisattva begging for food and wearing patched robes, not drinking juice after noon, eating only one meal while seated, eating from one bowl, dwelling among corpses, dwelling in the open, dwelling under trees, always sitting and not lying down as if on a seat, accepting only three robes, if they are of few desires, content, dwelling in seclusion, not anointing their feet, and speaking little, they will say, 'You also had these practices in your past life. Why? Because you now have these Dhuta (ascetic) merits, you must have also had these merits in your past life.' When this Bodhisattva hears about their past life and name, and hears praise for their Dhuta merits, they become joyful and develop a sense of pride. At that time, the demon says to the Bodhisattva, 'You have such merits and such appearances, you have indeed received the prediction of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) from all the Buddhas.' Subhuti! The demon may transform into the appearance of a Bhikshu (monk), or the appearance of a layperson, or the appearance of parents, and come to the Bodhisattva, saying, 'You have already received the prediction of Anuttara-samyak-sambodhi. Why? Because these are the characteristics of the Avinivartaniya (non-retrogressing) merit, and you possess them all.' Subhuti! The true Avinivartaniya practice, category, and appearance that I speak of, this person never has. Subhuti! You should know that this Bodhisattva Mahasattva (great Bodhisattva) is possessed by a demon. Why? Because the true Avinivartaniya practice, category, and appearance, this person never has, yet because they hear these names, they develop a sense of pride, and look down upon, ridicule, and slander others. Subhuti! This is called a Bodhisattva Mahasattva being possessed by a demon, and you should know that this is a demonic act of a Bodhisattva. Furthermore, Subhuti! A Bodhisattva Mahasattva who has not long practiced the Six Paramitas (six perfections), does not know the characteristics of names, does not know the characteristics of form, and does not know the characteristics of sensation, perception, volition, and consciousness. A demon comes and says to them, 'When you attain Anuttara-samyak-sambodhi in the future,'

有如是名字。』隨其本念說其名號。是無智無方便菩薩作是念：『我先亦有是成佛名號念，是人如我所念說，是人所說合我本念，我必為諸佛所受記。』須菩提！我所說阿惟越致行、類、相貌，是人永無，但以空名字輕弄毀蔑餘人。以是事故，遠離阿耨多羅三藐三菩提。是菩薩摩訶薩遠離般若波羅蜜，無方便力，遠離善知識，與惡知識相得故，墮二地——聲聞、辟支佛地。若有即是身悔過，久久往來生死中，然後還依止般若波羅蜜。若值善知識，常隨逐親近故，當得阿耨多羅三藐三菩提。是人於是身若不即悔，當墮二地若，阿羅漢地、若辟支佛地。須菩提！譬如比丘於四重禁法若犯一事，非沙門、非釋子，是人現身不得四沙門果。須菩提！是菩薩著空名字，菩薩心亦如是，輕弄毀蔑餘人故，當知是罪重於比丘四禁。須菩提！置是重罪，其罪過於五逆，以受是名字故，生高心輕弄毀蔑餘人。若生是心，當知其罪甚重。如是名字等微細魔事，菩薩皆當覺知。

「複次，須菩提！菩薩在空閑山澤曠遠之處，魔來到菩薩所，讚歎遠離法，作是言：『善男子！汝所行者是佛所稱譽遠離法。』須菩提！我不讚是遠離，所謂但在空閑山澤曠遠之處名為遠離。」

須菩提言：「世尊！若空閑山澤曠遠之處，非遠離法者，云

【現代漢語翻譯】現代漢語譯本：『有這樣的名字。』隨著他原本的想法說出那個名號。這是沒有智慧和方便的菩薩這樣想：『我之前也有過這樣的成佛名號的想法，這個人像我所想的那樣說，這個人所說的符合我原本的想法，我必定會被諸佛授記。』須菩提！我所說的阿惟越致（不退轉）的修行、類別、相貌，這個人永遠不會有，只是用空洞的名號輕慢譭謗他人。因為這個緣故，遠離了阿耨多羅三藐三菩提（無上正等正覺）。這個菩薩摩訶薩（大菩薩）遠離了般若波羅蜜（智慧到彼岸），沒有方便之力，遠離了善知識，與惡知識相交往，所以會墮入二地——聲聞地、辟支佛地。如果這個人能夠立即懺悔，在生死中久久輪迴，然後才能重新依止般若波羅蜜。如果遇到善知識，常常跟隨親近，就能得到阿耨多羅三藐三菩提。這個人如果今生不立即懺悔，就會墮入二地，要麼是阿羅漢地，要麼是辟支佛地。須菩提！譬如比丘如果犯了四重禁法中的任何一條，就不是沙門（出家人），不是釋子（佛弟子），這個人今生就不能得到四沙門果。須菩提！這個菩薩執著于空洞的名號，菩薩的心也是這樣，輕慢譭謗他人，應當知道這個罪過比比丘犯四重禁還要嚴重。須菩提！放下這個重罪不說，他的罪過甚至超過五逆罪，因為接受了這個名號，就生起高傲的心，輕慢譭謗他人。如果生起這樣的心，應當知道他的罪過非常嚴重。像這樣的名號等微細的魔事，菩薩都應當覺知。『再者，須菩提！菩薩在空閑的山澤曠遠之處，魔來到菩薩那裡，讚歎遠離法，說：『善男子！你所修行的正是佛所稱讚的遠離法。』須菩提！我不讚嘆這種遠離，所謂的只是在空閑的山澤曠遠之處才叫遠離。』須菩提說：『世尊！如果空閑的山澤曠遠之處，不是遠離法的話，那麼什麼才是遠離法呢？』

【English Translation】 English version: 'There is such a name.' According to his original thought, he speaks that name. This is a bodhisattva without wisdom or skillful means who thinks: 'I also had such a thought of a Buddha's name before. This person speaks as I thought. What this person says matches my original thought. I will surely be predicted by all Buddhas.' Subhuti! The practice, category, and appearance of Avivecacitta (non-retrogression) that I speak of, this person will never have. He only uses empty names to lightly ridicule and slander others. Because of this, he is far from Anuttara-samyak-sambodhi (unexcelled complete enlightenment). This Bodhisattva Mahasattva (great bodhisattva) is far from Prajna Paramita (perfection of wisdom), has no power of skillful means, is far from good teachers, and associates with evil teachers, so he will fall into two grounds—the Sravaka (hearer) ground and the Pratyekabuddha (solitary buddha) ground. If this person can immediately repent, he will wander in samsara (cycle of birth and death) for a long time, and then he can rely on Prajna Paramita again. If he meets a good teacher and often follows and gets close to him, he will attain Anuttara-samyak-sambodhi. If this person does not repent immediately in this life, he will fall into two grounds, either the Arhat ground or the Pratyekabuddha ground. Subhuti! For example, if a Bhikshu (monk) violates any one of the four major prohibitions, he is not a Sramana (ascetic), not a Sakyaputra (disciple of Buddha), and this person cannot attain the four Sramana fruits in this life. Subhuti! This bodhisattva is attached to empty names, and the bodhisattva's mind is also like this. Because he lightly ridicules and slanders others, you should know that this sin is more serious than a Bhikshu violating the four prohibitions. Subhuti! Putting aside this serious sin, his sin even exceeds the five rebellious acts, because by accepting this name, he generates an arrogant mind and lightly ridicules and slanders others. If he generates such a mind, you should know that his sin is very serious. Bodhisattvas should be aware of such subtle demonic matters as these names. 'Furthermore, Subhuti! When a bodhisattva is in a secluded mountain, marsh, or remote place, a demon comes to the bodhisattva and praises the practice of detachment, saying: 'Good man! What you are practicing is the detachment that the Buddha praises.' Subhuti! I do not praise this kind of detachment, which is called detachment only when one is in a secluded mountain, marsh, or remote place.' Subhuti said: 'World Honored One! If a secluded mountain, marsh, or remote place is not the practice of detachment, then what is the practice of detachment?'

何更有異遠離法？」

佛告須菩提：「若菩薩摩訶薩遠離聲聞、辟支佛心，住空閑山澤曠遠之處，是佛所許遠離法。須菩提！如是遠離法，菩薩摩訶薩應所修行。晝夜行是遠離法，是名遠離行菩薩。須菩提！若惡魔所說遠離法，空閑山澤曠遠之處，是菩薩心在憒鬧，所謂不遠離聲聞、辟支佛心，不勤修般若波羅蜜，是菩薩摩訶薩不能具足一切種智。是菩薩行惡魔所說遠離法，心不清凈，而輕余菩薩城傍心凈，無聲聞、辟支佛、憒鬧心，亦無諸餘雜噁心，具足禪定、解脫智慧、神通者。是離般若波羅蜜無方便菩薩摩訶薩，雖在絕曠百由旬外，禽獸鬼神羅剎所住之處，若一歲百千萬億歲若過萬億歲，不知是菩薩遠離法。所謂諸菩薩以是遠離法，深心發阿耨多羅三藐三菩提不雜行，是菩薩憒鬧行而依受著是遠離，是人所行，佛所不許。須菩提！我所說實遠離法，是菩薩不在是中，亦不見是遠離相。何以故？但行是空遠離故。爾時惡魔來，在虛空中住，贊言：『善哉，善哉！善男子！此是佛所說真遠離法，汝行是遠離，疾得阿耨多羅三藐三菩提。』是菩薩摩訶薩念著是遠離，而輕易諸餘求佛道清凈比丘以為憒鬧。以憒鬧為不憒鬧，以不憒鬧為憒鬧，應恭敬而不恭敬，不應恭敬而恭敬。是菩薩作是言：『非人念我，來稱讚

【現代漢語翻譯】現代漢語譯本：還有什麼其他的遠離之法呢？佛告訴須菩提：『如果菩薩摩訶薩遠離聲聞（聽聞佛法而得道者）、辟支佛（不依師教，自悟得道者）的心，住在空曠寂靜的山林或曠野，這是佛所允許的遠離之法。須菩提！這樣的遠離之法，菩薩摩訶薩應當修行。日夜奉行這種遠離之法，就稱為行遠離的菩薩。須菩提！如果惡魔所說的遠離之法，雖然身處空曠寂靜的山林或曠野，但菩薩的心卻在喧鬧之中，也就是沒有遠離聲聞、辟支佛的心，不勤奮修習般若波羅蜜（以智慧到達彼岸），這樣的菩薩摩訶薩不能圓滿具足一切種智（佛陀所具有的一切智慧）。這樣的菩薩所行的是惡魔所說的遠離之法，內心不清凈，反而輕視其他住在城邊內心清凈的菩薩，這些菩薩沒有聲聞、辟支佛的雜念，也沒有其他各種惡念，具足禪定、解脫智慧和神通。這樣的菩薩是遠離般若波羅蜜而沒有方便的菩薩摩訶薩，即使身處遙遠百由旬之外，禽獸鬼神羅剎所居住的地方，哪怕過了一歲、百千萬億歲，甚至過萬億歲，也不懂得什麼是菩薩的遠離之法。所謂諸菩薩以這種遠離之法，以深切的心發願求得阿耨多羅三藐三菩提（無上正等正覺），不雜染其他行為，這樣的菩薩雖然身處喧鬧之中，卻執著于這種遠離，這種人所行的，是佛所不允許的。須菩提！我所說的真正的遠離之法，是菩薩不執著于這種遠離，也不見有遠離的相狀。為什麼呢？因為只是行於空的遠離。這時，惡魔來到，住在虛空中，讚歎說：『善哉，善哉！善男子！這才是佛所說的真正的遠離之法，你奉行這種遠離，很快就能得到阿耨多羅三藐三菩提。』這樣的菩薩摩訶薩執著于這種遠離，而輕視其他求佛道的清凈比丘，認為他們是喧鬧的。把喧鬧的看作不喧鬧，把不喧鬧的看作喧鬧，應該恭敬的反而不恭敬，不應該恭敬的反而恭敬。這樣的菩薩會說：『不是人來想念我，來稱讚我。』

【English Translation】 English version: What other kind of detachment is there? The Buddha told Subhuti: 'If a Bodhisattva Mahasattva distances themselves from the minds of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and dwells in secluded mountains, forests, or remote wildernesses, this is the detachment that the Buddha permits. Subhuti! Such detachment should be practiced by a Bodhisattva Mahasattva. Practicing this detachment day and night is called a Bodhisattva who practices detachment. Subhuti! If the detachment spoken of by Mara (the demon), though in secluded mountains, forests, or remote wildernesses, the Bodhisattva's mind is still in turmoil, meaning they have not distanced themselves from the minds of Sravakas and Pratyekabuddhas, and do not diligently cultivate Prajna Paramita (perfection of wisdom), such a Bodhisattva Mahasattva cannot fully attain all-knowing wisdom (the wisdom of a Buddha). Such a Bodhisattva is practicing the detachment spoken of by Mara, their mind is not pure, and they look down upon other Bodhisattvas who dwell near cities with pure minds, who have no thoughts of Sravakas or Pratyekabuddhas, nor any other evil thoughts, and who are endowed with meditation, liberation, wisdom, and supernatural powers. Such a Bodhisattva is a Bodhisattva Mahasattva who is detached from Prajna Paramita and lacks skillful means. Even if they are a hundred yojanas away, in places inhabited by beasts, ghosts, and Rakshasas, whether for one year, hundreds of millions of years, or even trillions of years, they do not understand what the detachment of a Bodhisattva is. The so-called detachment of Bodhisattvas is that with a profound mind, they aspire to Anuttara Samyak Sambodhi (supreme perfect enlightenment) without mixing it with other practices. Such a Bodhisattva, though in turmoil, clings to this detachment. What such a person practices is not permitted by the Buddha. Subhuti! The true detachment that I speak of is that the Bodhisattva does not cling to this detachment, nor do they see any sign of detachment. Why? Because they only practice detachment in emptiness. At this time, Mara comes and dwells in the sky, praising, 『Excellent, excellent! Good man! This is the true detachment spoken of by the Buddha. If you practice this detachment, you will quickly attain Anuttara Samyak Sambodhi.』 Such a Bodhisattva Mahasattva clings to this detachment and looks down upon other pure Bhikkhus (monks) who seek the path of the Buddha, considering them to be in turmoil. They see turmoil as non-turmoil, and non-turmoil as turmoil. They do not respect those who should be respected, and respect those who should not be respected. Such a Bodhisattva would say, 『It is not a human who is thinking of me and praising me.』

我，我所行者是真遠離。住城傍者誰當稱美汝？』以是因緣故，輕余菩薩摩訶薩。須菩提！當知是名菩薩旃陀羅污染諸菩薩。是人以像菩薩，實是天上人中之大賊，亦是沙門被服中賊。如是人，諸求佛道者所不應親近、不應供養恭敬。何以故？須菩提！當知是人墮增上慢。以是故，若菩薩摩訶薩欲不捨一切智，欲得阿耨多羅三藐三菩提，一心欲求阿耨多羅三藐三菩提，欲利益一切眾生，不應親近是人、恭敬供養。菩薩摩訶薩法，常應勤求自利、厭患世間，心常遠離三界，於是人當起慈悲喜捨心：『我行菩薩道，不應生如是過罪；若生當疾滅。』須菩提！菩薩摩訶薩當善覺是事，是事中善自勉出。

「複次，須菩提！菩薩摩訶薩深心欲得阿耨多羅三藐三菩提者，當親近恭敬供養善知識。」

須菩提白佛言：「世尊！何等是菩薩摩訶薩善知識？」

佛告須菩提：「諸佛是菩薩摩訶薩善知識，諸菩薩摩訶薩亦是菩薩善知識。須菩提！阿羅漢亦是菩薩善知識，是為菩薩摩訶薩善知識。

「複次，須菩提！六波羅蜜亦是菩薩善知識，四念處乃至十八不共法亦是菩薩善知識。須菩提！如、實際、法性亦是菩薩善知識。須菩提！六波羅蜜是菩薩。」

「世尊！六波羅蜜是菩薩摩訶薩道，六波羅蜜是大

【現代漢語翻譯】現代漢語譯本『我所行持的才是真正的遠離。住在城邊的人，誰會稱讚你呢？』因為這樣的緣故，輕視其他的菩薩摩訶薩（偉大的菩薩）。須菩提！應當知道，這被稱為菩薩旃陀羅（像旃陀羅一樣污穢的菩薩）污染了諸菩薩。這樣的人，外表像菩薩，實際上是天上人間的大盜賊，也是沙門（出家人）中的賊。這樣的人，所有追求佛道的人都不應該親近、不應該供養恭敬。為什麼呢？須菩提！應當知道，這樣的人墮入了增上慢（未證得道卻自以為證得）。因此，如果菩薩摩訶薩想要不捨棄一切智（佛的智慧），想要得到阿耨多羅三藐三菩提（無上正等正覺），一心想要追求阿耨多羅三藐三菩提，想要利益一切眾生，就不應該親近這樣的人，不應該恭敬供養。菩薩摩訶薩的修行方法，應當常常勤奮地追求自利，厭惡世間，內心常常遠離三界（欲界、色界、無色界），對於這樣的人應當生起慈悲喜捨心：『我修行菩薩道，不應該產生這樣的過錯；如果產生了，應當迅速滅除。』須菩提！菩薩摩訶薩應當好好覺察這件事，在這件事中好好勉勵自己。『再次，須菩提！菩薩摩訶薩如果內心深切地想要得到阿耨多羅三藐三菩提，應當親近、恭敬、供養善知識。』須菩提問佛說：『世尊！什麼是菩薩摩訶薩的善知識呢？』佛告訴須菩提：『諸佛是菩薩摩訶薩的善知識，諸菩薩摩訶薩也是菩薩的善知識。須菩提！阿羅漢（已證得解脫的聖者）也是菩薩的善知識，這些都是菩薩摩訶薩的善知識。』『再次，須菩提！六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也是菩薩的善知識，四念處（身念處、受念處、心念處、法念處）乃至十八不共法（佛獨有的十八種功德）也是菩薩的善知識。須菩提！如（真如）、實際（真理的實際）、法性（諸法的本性）也是菩薩的善知識。須菩提！六波羅蜜就是菩薩。』『世尊！六波羅蜜是菩薩摩訶薩的道，六波羅蜜是大的』

【English Translation】 English version 'I, what I practice is true detachment. Who living by the city will praise you?' Because of this reason, they belittle other Bodhisattva Mahasattvas (great Bodhisattvas). Subhuti! You should know that this is called a Bodhisattva Chandala (a Bodhisattva as defiled as a Chandala) who defiles other Bodhisattvas. Such a person, who appears like a Bodhisattva, is actually a great thief in heaven and among humans, and also a thief among the Shramanas (monastics). Such a person should not be approached, nor should they be offered respect and veneration by those who seek the path of Buddhahood. Why is that? Subhuti! You should know that such a person has fallen into arrogance. Therefore, if a Bodhisattva Mahasattva wishes not to abandon all-knowing wisdom (Buddha's wisdom), wishes to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), wholeheartedly seeks Anuttara-samyak-sambodhi, and wishes to benefit all sentient beings, they should not approach such a person, nor should they offer respect and veneration. The practice of a Bodhisattva Mahasattva should always be to diligently seek self-benefit, to be disgusted with the world, to keep their mind far from the three realms (desire realm, form realm, formless realm), and towards such a person, they should generate loving-kindness, compassion, joy, and equanimity: 'I am practicing the Bodhisattva path, I should not generate such faults; if they arise, I should quickly eliminate them.' Subhuti! A Bodhisattva Mahasattva should be well aware of this matter, and in this matter, they should diligently strive to improve themselves. 'Furthermore, Subhuti! If a Bodhisattva Mahasattva deeply desires to attain Anuttara-samyak-sambodhi, they should approach, respect, and venerate a good spiritual friend.' Subhuti asked the Buddha, 'World Honored One! What is a good spiritual friend for a Bodhisattva Mahasattva?' The Buddha told Subhuti, 'All Buddhas are good spiritual friends for Bodhisattva Mahasattvas, and Bodhisattva Mahasattvas are also good spiritual friends for Bodhisattvas. Subhuti! Arhats (saints who have attained liberation) are also good spiritual friends for Bodhisattvas, these are the good spiritual friends for Bodhisattva Mahasattvas.' 'Furthermore, Subhuti! The Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom) are also good spiritual friends for Bodhisattvas, the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and phenomena) up to the Eighteen Unique Qualities of a Buddha are also good spiritual friends for Bodhisattvas. Subhuti! Suchness, Reality, and the Nature of Dharma are also good spiritual friends for Bodhisattvas. Subhuti! The Six Paramitas are Bodhisattvas.' 'World Honored One! The Six Paramitas are the path of a Bodhisattva Mahasattva, the Six Paramitas are great.'

明，六波羅蜜是炬，六波羅蜜是智，六波羅蜜是慧，六波羅蜜是救，六波羅蜜是歸，六波羅蜜是洲，六波羅蜜是究竟道，六波羅蜜是父是母；四念處乃至一切種智亦如是。何以故？六波羅蜜、三十七道法，亦是過去諸佛父母。六波羅蜜、三十七道法，亦是未來現在十方諸佛父母。何以故？須菩提！六波羅蜜、三十七道法中，生過去未來現在十方諸佛故。以是故，須菩提！菩薩摩訶薩欲得阿耨多羅三藐三菩提，凈佛國土、成就眾生，當學六波羅蜜、三十七道法及四攝法攝取眾生。何等四？佈施、愛語、利益、同事。須菩提！以是利益故，我言：『六波羅蜜及三十七道法是諸菩薩摩訶薩世尊、是道、是大明、是炬、是智、是慧、是救、是歸、是洲、是究竟道、是父是母。」

「須菩提！以是故，菩薩摩訶薩欲不隨他人教住，欲斷一切眾生疑，欲凈佛國土、成就眾生，當學是般若波羅蜜。所以者何？是般若波羅蜜中廣說諸法，是菩薩摩訶薩所應學處。」

爾時須菩提白佛言：「世尊！何等是般若波羅蜜相？」

佛告須菩提：「如虛空相，是般若波羅蜜相。須菩提！般若波羅蜜無所有相。」

須菩提白佛言：「世尊！頗有因緣如般若波羅蜜相，諸法相亦如是耶？」

佛告須菩提：「如是，如是

【現代漢語翻譯】現代漢語譯本：明白，六波羅蜜（六種到達彼岸的方法）是火炬，六波羅蜜是智慧，六波羅蜜是慧見，六波羅蜜是救護，六波羅蜜是歸宿，六波羅蜜是洲渚，六波羅蜜是究竟之道，六波羅蜜是父親是母親；四念處（四種禪修方法）乃至一切種智（佛陀的智慧）也是如此。為什麼呢？六波羅蜜、三十七道品（三十七種修行方法），也是過去諸佛的父母。六波羅蜜、三十七道品，也是未來現在十方諸佛的父母。為什麼呢？須菩提！因為六波羅蜜、三十七道品中，生出過去、未來、現在十方諸佛的緣故。因此，須菩提！菩薩摩訶薩（偉大的菩薩）想要得到阿耨多羅三藐三菩提（無上正等正覺），清凈佛國土、成就眾生，應當學習六波羅蜜、三十七道品以及四攝法（四種攝取眾生的方法）來攝取眾生。哪四種呢？佈施、愛語、利益、同事。須菩提！因為這個利益的緣故，我說：『六波羅蜜和三十七道品是諸菩薩摩訶薩的世尊、是道路、是大光明、是火炬、是智慧、是慧見、是救護、是歸宿、是洲渚、是究竟之道、是父親是母親。』『須菩提！因此，菩薩摩訶薩想要不隨他人教導而住，想要斷除一切眾生的疑惑，想要清凈佛國土、成就眾生，應當學習這般若波羅蜜（以智慧到達彼岸的方法）。為什麼呢？因為這般若波羅蜜中廣泛地講述了諸法，是菩薩摩訶薩所應當學習的地方。』這時，須菩提對佛說：『世尊！什麼是般若波羅蜜的相狀呢？』佛告訴須菩提：『如同虛空的相狀，是般若波羅蜜的相狀。須菩提！般若波羅蜜是無所有相。』須菩提對佛說：『世尊！是否有因緣像般若波羅蜜的相狀一樣，諸法的相狀也是如此呢？』佛告訴須菩提：『是的，是的。』

【English Translation】 English version: Understand, the six pāramitās (six perfections) are a torch, the six pāramitās are wisdom, the six pāramitās are insight, the six pāramitās are salvation, the six pāramitās are refuge, the six pāramitās are an island, the six pāramitās are the ultimate path, the six pāramitās are father and mother; the four foundations of mindfulness (four applications of mindfulness) and even all-knowing wisdom (Buddha's wisdom) are also like this. Why is that? The six pāramitās and the thirty-seven factors of enlightenment (thirty-seven practices) are also the parents of the Buddhas of the past. The six pāramitās and the thirty-seven factors of enlightenment are also the parents of the Buddhas of the future and present in the ten directions. Why is that? Subhuti! Because from the six pāramitās and the thirty-seven factors of enlightenment, the Buddhas of the past, future, and present in the ten directions are born. Therefore, Subhuti! Bodhisattva mahāsattvas (great bodhisattvas) who wish to attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), purify Buddha lands, and accomplish sentient beings, should learn the six pāramitās, the thirty-seven factors of enlightenment, and the four saṃgrahavastus (four means of embracing beings) to embrace sentient beings. What are the four? Giving, kind speech, beneficial action, and cooperation. Subhuti! Because of this benefit, I say: 『The six pāramitās and the thirty-seven factors of enlightenment are the World Honored Ones of all bodhisattva mahāsattvas, the path, the great light, the torch, the wisdom, the insight, the salvation, the refuge, the island, the ultimate path, the father and mother.』『Subhuti! Therefore, bodhisattva mahāsattvas who wish not to dwell according to the teachings of others, who wish to cut off the doubts of all sentient beings, who wish to purify Buddha lands and accomplish sentient beings, should learn this Prajñāpāramitā (perfection of wisdom). Why is that? Because in this Prajñāpāramitā, all dharmas are extensively explained, which is the place where bodhisattva mahāsattvas should learn.』 At that time, Subhuti said to the Buddha: 『World Honored One! What is the characteristic of Prajñāpāramitā?』 The Buddha told Subhuti: 『Like the characteristic of space, is the characteristic of Prajñāpāramitā. Subhuti! Prajñāpāramitā is the characteristic of non-existence.』 Subhuti said to the Buddha: 『World Honored One! Is there a cause and condition such that, like the characteristic of Prajñāpāramitā, the characteristics of all dharmas are also like that?』 The Buddha told Subhuti: 『Yes, yes.』

！如般若波羅蜜相，諸法相亦如是。何以故？須菩提！一切法離相、自性空相。以是因緣故，須菩提！如般若波羅蜜相，諸法相亦如是，所謂離相、空相故。」

須菩提白佛言：「世尊！若一切法一切法離、一切法一切法空，云何知眾生若垢若凈？世尊！離相法無垢無凈，空相法無垢無凈，離相、空相法不能得阿耨多羅三藐三菩提，離相、空相無法可得。世尊！離相中、空相中無有菩薩得阿耨多羅三藐三菩提者。世尊！我云何當知佛所說義？」

佛告須菩提：「于汝意云何，是眾生長夜行我、我所心不？」

「如是，世尊！眾生長夜行我、我所心。」

「于汝意云何，是我、我所心離相不？空相不？」

須菩提言：「世尊！我、我所心，離相、空相。」

「于汝意云何，以此我、我所心，眾生往來生死中不？」

「如是，世尊！以此我、我所心，眾生往來生死中。」

「如是，須菩提！眾生往來生死中故，知有垢惱。須菩提！若眾生無我、我所心，無著心，是眾生不復往來生死中，若不往來生死中則無垢惱。如是，須菩提！眾生有凈。」

須菩提白佛言：「世尊！若菩薩摩訶薩如是行，為不行色、不行受想行識，為不行四念處乃至八聖道分，為不行內空乃至

【現代漢語翻譯】現代漢語譯本：'就像般若波羅蜜（智慧的完美）的特性一樣，一切法的特性也是如此。為什麼呢？須菩提！一切法都離不開表象，其自性是空無的。因為這個緣故，須菩提！就像般若波羅蜜的特性一樣，一切法的特性也是如此，也就是說，它們都離不開表象，都是空無的。' 須菩提對佛說：'世尊！如果一切法都離不開一切法，一切法都是空無的，那麼如何知道眾生是污垢還是清凈呢？世尊！離相的法既不污垢也不清凈，空相的法既不污垢也不清凈，離相和空相的法不能使人獲得阿耨多羅三藐三菩提（無上正等正覺），離相和空相的法是無法獲得的。世尊！在離相和空相中，沒有菩薩能夠獲得阿耨多羅三藐三菩提。世尊！我如何才能理解佛所說的含義呢？' 佛告訴須菩提：'你的意思如何，眾生長期以來執著於我（自我）和我所（屬於自我的事物）的心嗎？' '是的，世尊！眾生長期以來執著於我和我所的心。' '你的意思如何，這種我和我所的心是離相的嗎？是空相的嗎？' 須菩提說：'世尊！我和我所的心，是離相的，是空相的。' '你的意思如何，眾生因為這種我和我所的心，在生死中輪迴嗎？' '是的，世尊！眾生因為這種我和我所的心，在生死中輪迴。' '是的，須菩提！眾生因為在生死中輪迴，所以知道有污垢和煩惱。須菩提！如果眾生沒有我和我所的心，沒有執著的心，那麼這個眾生就不會再在生死中輪迴，如果不在生死中輪迴，就沒有污垢和煩惱。這樣，須菩提！眾生就有了清凈。' 須菩提對佛說：'世尊！如果菩薩摩訶薩（偉大的菩薩）這樣修行，是不是就不修行色（物質）、受（感受）、想（思維）、行（意志）、識（意識），是不是就不修行四念處（四種觀想方法）乃至八聖道分（八種正確的修行方法），是不是就不修行內空（內在的空性）乃至'

【English Translation】 English version: 'Just like the characteristic of Prajnaparamita (perfection of wisdom), so are the characteristics of all dharmas. Why is that? Subhuti! All dharmas are devoid of characteristics, and their self-nature is empty. Because of this reason, Subhuti! Just like the characteristic of Prajnaparamita, so are the characteristics of all dharmas, that is to say, they are all devoid of characteristics and are empty.' Subhuti said to the Buddha, 'World Honored One! If all dharmas are devoid of all dharmas, and all dharmas are empty, then how can one know whether sentient beings are defiled or pure? World Honored One! Dharmas that are devoid of characteristics are neither defiled nor pure, and dharmas that are empty are neither defiled nor pure. Dharmas that are devoid of characteristics and empty cannot enable one to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and dharmas that are devoid of characteristics and empty cannot be obtained. World Honored One! Among those who are devoid of characteristics and empty, there are no Bodhisattvas who can attain Anuttara-samyak-sambodhi. World Honored One! How am I to understand the meaning of what the Buddha has said?' The Buddha told Subhuti, 'What do you think, do sentient beings for a long time hold onto the mind of 'I' (self) and 'mine' (things belonging to the self)?' 'Yes, World Honored One! Sentient beings for a long time hold onto the mind of 'I' and 'mine.' 'What do you think, is this mind of 'I' and 'mine' devoid of characteristics? Is it empty?' Subhuti said, 'World Honored One! The mind of 'I' and 'mine' is devoid of characteristics and is empty.' 'What do you think, do sentient beings transmigrate in samsara (cycle of birth and death) because of this mind of 'I' and 'mine'?' 'Yes, World Honored One! Sentient beings transmigrate in samsara because of this mind of 'I' and 'mine.' 'Yes, Subhuti! Because sentient beings transmigrate in samsara, it is known that there are defilements and afflictions. Subhuti! If sentient beings do not have the mind of 'I' and 'mine', and do not have an attachment mind, then these sentient beings will no longer transmigrate in samsara. If they do not transmigrate in samsara, then there are no defilements and afflictions. Thus, Subhuti! Sentient beings have purity.' Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva (great Bodhisattva) practices in this way, does it mean that they do not practice form (materiality), sensation, perception, mental formations, and consciousness, do they not practice the Four Foundations of Mindfulness (four types of contemplation) up to the Eightfold Noble Path (eight correct ways of practice), do they not practice inner emptiness up to'

無法有法空，為不行佛十力乃至一切種智。何以故？是法不可得，亦無行者、亦無行處、亦無行法。世尊！菩薩摩訶薩如是行，一切世間諸天、人、阿修羅，不能降伏是菩薩摩訶薩；一切聲聞、辟支佛所不能及。何以故？所住處無能及故，所謂菩薩位。世尊！是菩薩摩訶薩行應薩婆若心，無能及者。」

「須菩提！菩薩摩訶薩如是行疾近薩婆若。須菩提！于汝意云何，若閻浮提眾生盡得人身，得人身已，皆得阿耨多羅三藐三菩提。若有善男子、善女人盡其形壽供養恭敬尊重讚歎，持是善根迴向阿耨多羅三藐三菩提。是人以是因緣得福多不？」

須菩提言：「甚多，世尊！」

佛言：「不如是善男子、善女人于大眾中說是般若波羅蜜，顯示分別、照明開演，亦應般若波羅蜜行、正憶念，其福多。乃至三千大千世界中眾生亦如是。須菩提！于汝意云何，閻浮提中眾生一時皆得人身，得人身已，若善男子、善女人教行十善道、四禪、四無量心、四無色定，教令得須陀洹道乃至阿羅漢、辟支佛道，教令得阿耨多羅三藐三菩提，持是善根迴向阿耨多羅三藐三菩提。須菩提！于汝意云何，是善男子、善女人得福多不？」

須菩提言：「甚多，世尊！」

佛言：「不如是善男子、善女人以是甚深般若

【現代漢語翻譯】現代漢語譯本：『無法』是指沒有固定的『法』，是空性的，因此不能以此來修行佛的十力（如來所具有的十種力量）乃至一切種智（佛所具有的一切智慧）。為什麼呢？因為這個『法』是不可得的，也沒有修行者、沒有修行的處所、也沒有修行的『法』。世尊！菩薩摩訶薩（偉大的菩薩）這樣修行，一切世間的天人、人類、阿修羅（一種神道）都不能降伏這位菩薩摩訶薩；一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）也無法達到他的境界。為什麼呢？因為他所安住的境界是無法企及的，這就是所謂的菩薩的地位。世尊！這位菩薩摩訶薩以應證得一切智慧的心來修行，是無人能及的。『須菩提（佛陀的弟子）！菩薩摩訶薩這樣修行，能迅速接近一切智慧。須菩提！你認為怎麼樣，如果閻浮提（我們所居住的世界）的所有眾生都得到人身，得到人身後，都證得阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）。如果有一位善男子、善女人，用盡一生的時間供養、恭敬、尊重、讚歎他們，並將這些善根迴向阿耨多羅三藐三菩提，這個人因為這個因緣得到的福報多不多？』須菩提回答說：『非常多，世尊！』佛說：『不如這位善男子、善女人在大眾中宣說這部般若波羅蜜（以空性智慧為核心的佛法），顯示、分別、闡明、開演，並且也應以般若波羅蜜來修行、正念，他的福報更多。即使三千大千世界中的眾生都像這樣。須菩提！你認為怎麼樣，如果閻浮提中的眾生同時都得到人身，得到人身後，如果有一位善男子、善女人教導他們修行十善道（十種善行）、四禪（四種禪定）、四無量心（四種慈悲心）、四無色定（四種無色界的禪定），教導他們證得須陀洹道（初果羅漢的境界）乃至阿羅漢（斷盡煩惱的聖者）、辟支佛道，教導他們證得阿耨多羅三藐三菩提，並將這些善根迴向阿耨多羅三藐三菩提。須菩提！你認為怎麼樣，這位善男子、善女人得到的福報多不多？』須菩提回答說：『非常多，世尊！』佛說：『不如這位善男子、善女人以這部甚深的般若波羅蜜』

【English Translation】 English version: 'No-Dharma' means there is no fixed 'Dharma', it is empty in nature, therefore, it cannot be used to practice the ten powers of the Buddha (the ten powers possessed by the Tathagata) or even all-knowing wisdom (all the wisdom possessed by the Buddha). Why is that? Because this 'Dharma' is unattainable, there is no practitioner, no place of practice, and no 'Dharma' to practice. World Honored One! When a Bodhisattva Mahasattva (a great Bodhisattva) practices in this way, all the gods, humans, and Asuras (a kind of divine being) in the world cannot subdue this Bodhisattva Mahasattva; all Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own) cannot reach his realm. Why is that? Because the realm in which he dwells is unattainable, this is the so-called position of a Bodhisattva. World Honored One! This Bodhisattva Mahasattva practices with the mind that should attain all wisdom, and no one can reach him. 'Subhuti (a disciple of the Buddha)! When a Bodhisattva Mahasattva practices in this way, he quickly approaches all wisdom. Subhuti! What do you think, if all the beings in Jambudvipa (the world we live in) were to obtain human bodies, and after obtaining human bodies, they all attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment, i.e., the wisdom of the Buddha). If there is a virtuous man or virtuous woman who spends their entire life making offerings, showing respect, reverence, and praise to them, and dedicates these roots of goodness to Anuttara-samyak-sambodhi, would this person gain much merit because of this cause?' Subhuti replied: 'Very much, World Honored One!' The Buddha said: 'It is not as much as the merit of this virtuous man or virtuous woman who, in the assembly, speaks this Prajnaparamita (the Buddhist teachings centered on the wisdom of emptiness), reveals, distinguishes, clarifies, and expounds it, and also practices and correctly contemplates the Prajnaparamita. Their merit is even greater. Even if all the beings in the three thousand great thousand worlds were like this. Subhuti! What do you think, if all the beings in Jambudvipa were to obtain human bodies at the same time, and after obtaining human bodies, if there is a virtuous man or virtuous woman who teaches them to practice the ten virtuous paths (ten virtuous actions), the four Dhyanas (four stages of meditation), the four immeasurable minds (four kinds of compassionate minds), the four formless absorptions (four formless realms of meditation), teaches them to attain the Srotaapanna path (the state of a stream-enterer), up to the Arhat (a saint who has eliminated all afflictions), the Pratyekabuddha path, and teaches them to attain Anuttara-samyak-sambodhi, and dedicates these roots of goodness to Anuttara-samyak-sambodhi. Subhuti! What do you think, would this virtuous man or virtuous woman gain much merit?' Subhuti replied: 'Very much, World Honored One!' The Buddha said: 'It is not as much as the merit of this virtuous man or virtuous woman who uses this profound Prajnaparamita.'

波羅蜜為眾生說，顯示分別、照明開演，亦不離薩婆若，得福多。乃至三千大千世界亦如是。是菩薩摩訶薩不遠離應薩婆若心，則到一切福田邊。何以故？除諸佛，無有餘法如菩薩摩訶薩勢力。何以故？諸菩薩摩訶薩行般若波羅蜜時，於一切眾生中起大慈心，見諸眾生趣死地故而起大悲，行是道時歡悅而生大喜，不與想俱便得大舍。須菩提！是為菩薩摩訶薩大智光明。大智明者，所謂六波羅蜜。須菩提！是諸善男子、善女人雖未作佛，能為一切眾生作大福田，于阿耨多羅三藐三菩提亦不轉，所受供養衣服、飲食、臥床、疾藥、資生所須，行應般若波羅蜜念，能必報施主之恩，疾近薩婆若。以是故，須菩提！若菩薩摩訶薩欲不虛食國中施，欲示眾生三乘道，欲為眾生作大明，欲拔出三界牢獄，欲與一切眾生眼，應常行般若波羅蜜。常行般若波羅蜜時，若欲有所說但說般若波羅蜜。說般若波羅蜜已，常憶念般若波羅蜜。常憶念般若波羅蜜已，常行般若波羅蜜，不令余念得生，晝夜勤行般若波羅蜜相應念不息不休。須菩提！譬如士夫未曾得摩尼珠，后時得，得已大歡喜踴躍。后復失之，便大憂愁，常憶念是摩尼珠，作是念：『我奈何忽忘此大寶？』須菩提！菩薩摩訶薩亦如是，常憶念般若波羅蜜，不離薩婆若心。」

【現代漢語翻譯】現代漢語譯本佛陀為眾生宣說般若波羅蜜（智慧的完美），展示其分別、闡明開演，並且不離薩婆若（一切智），能獲得極大的福報。乃至三千大千世界也是如此。這位菩薩摩訶薩不遠離應證薩婆若之心，就能到達一切福田的邊際。為什麼呢？除了諸佛，沒有其他任何法能像菩薩摩訶薩那樣具有如此強大的力量。為什麼呢？當菩薩摩訶薩修行般若波羅蜜時，會對一切眾生生起大慈之心，看到眾生走向死亡而生起大悲之心，在修行此道時會歡喜而生起大喜之心，不執著于任何念頭便能獲得大舍之心。須菩提！這就是菩薩摩訶薩的大智慧光明。所謂大智慧光明，就是指六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的完美）。須菩提！這些善男子、善女人即使尚未成佛，也能為一切眾生作大福田，對於阿耨多羅三藐三菩提（無上正等正覺）也不會退轉，他們所接受的供養，如衣服、飲食、臥具、醫藥、生活所需，都應以修行般若波羅蜜的心念來對待，這樣才能報答施主的恩德，迅速接近薩婆若。因此，須菩提！如果菩薩摩訶薩想要不白白享用國土的供養，想要向眾生展示三乘道（聲聞乘、緣覺乘、菩薩乘），想要為眾生作大光明，想要拔出眾生於三界牢獄，想要給予一切眾生智慧之眼，就應當常常修行般若波羅蜜。在常常修行般若波羅蜜時，如果想要有所宣說，就只說般若波羅蜜。說完般若波羅蜜后，要常常憶念般若波羅蜜。常常憶念般若波羅蜜后，要常常修行般若波羅蜜，不讓其他念頭產生，日夜勤奮修行與般若波羅蜜相應的念頭，不停止也不懈怠。須菩提！譬如一個人從未得到過摩尼珠（如意寶珠），後來得到了，得到后非常歡喜踴躍。之後又失去了，便非常憂愁，常常憶念這顆摩尼珠，想著：『我怎麼能忘記這件大寶呢？』須菩提！菩薩摩訶薩也是如此，常常憶念般若波羅蜜，不離薩婆若之心。

【English Translation】 English version The Buddha speaks of Prajna Paramita (perfection of wisdom) for the sake of sentient beings, revealing its distinctions, illuminating and expounding it, and not departing from Sarvajna (all-knowingness), thus gaining great merit. Even the great chiliocosm is like this. This Bodhisattva Mahasattva, not departing from the mind that seeks to attain Sarvajna, reaches the edge of all fields of merit. Why is this so? Except for the Buddhas, there is no other dharma that has the power of a Bodhisattva Mahasattva. Why is this so? When Bodhisattva Mahasattvas practice Prajna Paramita, they generate great compassion towards all sentient beings, seeing them heading towards death, they generate great sorrow, and while practicing this path, they rejoice and generate great joy, and without clinging to any thoughts, they attain great equanimity. Subhuti! This is the great wisdom light of a Bodhisattva Mahasattva. The so-called great wisdom light refers to the Six Paramitas (perfection of giving, morality, patience, diligence, meditation, and wisdom). Subhuti! These good men and good women, even though they have not yet become Buddhas, can be great fields of merit for all sentient beings, and they will not regress from Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). The offerings they receive, such as clothing, food, bedding, medicine, and necessities, should be treated with the mind of practicing Prajna Paramita, so that they can repay the kindness of the donors and quickly approach Sarvajna. Therefore, Subhuti! If a Bodhisattva Mahasattva wishes not to eat the offerings of the country in vain, wishes to show sentient beings the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle), wishes to be a great light for sentient beings, wishes to pull sentient beings out of the prison of the three realms, and wishes to give all sentient beings the eye of wisdom, then they should always practice Prajna Paramita. When always practicing Prajna Paramita, if they wish to speak, they should only speak of Prajna Paramita. After speaking of Prajna Paramita, they should always remember Prajna Paramita. After always remembering Prajna Paramita, they should always practice Prajna Paramita, not allowing other thoughts to arise, diligently practicing day and night with thoughts corresponding to Prajna Paramita, without stopping or slacking. Subhuti! For example, a person who has never obtained a Mani jewel (wish-fulfilling jewel), later obtains it, and after obtaining it, is very happy and joyful. Later, they lose it, and then they are very sad, always remembering this Mani jewel, thinking: 『How could I forget this great treasure?』 Subhuti! Bodhisattva Mahasattvas are also like this, always remembering Prajna Paramita, not departing from the mind of Sarvajna.

須菩提白佛言：「世尊？一切念性自離，一切念性自空。云何菩薩摩訶薩行般若波羅蜜，不離應薩婆若念？是遠離、空法中，無菩薩亦無念，無應薩婆若。」

佛告須菩提：「若菩薩摩訶薩如是知一切法性自離，一切法性自空，非聲聞、辟支佛作亦非佛作，諸法相常住、法相、法住、法位、如、實際，是名菩薩行般若波羅蜜不離薩婆若念。何以故？般若波羅蜜性自離、性自空，不增不減故。」

須菩提白佛言：「世尊！若般若波羅蜜性自離、性自空，云何菩薩摩訶薩與般若波羅蜜等，得阿耨多羅三藐三菩提？」

佛告須菩提：「菩薩摩訶薩與般若波羅蜜等，不增不減。何以故？如、法性、實際，不增不減故。所以者何？般若波羅蜜非一非異故。若菩薩聞如是般若波羅蜜相，心不驚不沒不畏不怖不疑，須菩提！當知是菩薩摩訶薩行般若波羅蜜，當知是菩薩摩訶薩必住阿惟越致地中。」

須菩提白佛言：「世尊！般若波羅蜜空、無所有、不堅固，是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！離空更有法行般若波羅蜜不？」

「不也，須菩提！」

「世尊！是般若波羅蜜行般若波羅蜜不？」

「不也，須菩提！」

「世尊！離般若波羅蜜行般若波

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『世尊，一切念頭的本性都是自性分離的，一切念頭的本性都是自性空寂的。為什麼菩薩摩訶薩在修行般若波羅蜜時，不離對一切智（薩婆若）的念頭呢？因為在遠離和空性的法中，既沒有菩薩，也沒有念頭，也沒有一切智。』佛告訴須菩提：『如果菩薩摩訶薩這樣理解一切法的本性是自性分離的，一切法的本性是自性空寂的，這不是聲聞、辟支佛所為，也不是佛所為，諸法的實相是常住的，是法相、法住、法位、如、實際，這就叫做菩薩修行般若波羅蜜時不離對一切智的念頭。為什麼呢？因為般若波羅蜜的本性是自性分離的，本性是自性空寂的，不增不減。』須菩提對佛說：『世尊，如果般若波羅蜜的本性是自性分離的，本性是自性空寂的，那麼菩薩摩訶薩如何通過與般若波羅蜜相應，獲得阿耨多羅三藐三菩提（無上正等正覺）呢？』佛告訴須菩提：『菩薩摩訶薩與般若波羅蜜相應，是不增不減的。為什麼呢？因為如、法性、實際是不增不減的。為什麼這樣說呢？因為般若波羅蜜非一非異。如果菩薩聽到這樣的般若波羅蜜的實相，心中不驚慌、不沮喪、不畏懼、不恐怖、不疑惑，須菩提，你應該知道這位菩薩摩訶薩正在修行般若波羅蜜，你應該知道這位菩薩摩訶薩必定安住于阿惟越致地（不退轉地）。』須菩提對佛說：『世尊，般若波羅蜜是空、無所有、不堅固的，這樣是修行般若波羅蜜嗎？』『不是的，須菩提！』『世尊，離開空性，還有其他法可以修行般若波羅蜜嗎？』『不是的，須菩提！』『世尊，是般若波羅蜜在修行般若波羅蜜嗎？』『不是的，須菩提！』『世尊，離開般若波羅蜜，還有其他法可以修行般若波羅蜜嗎？』

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, all natures of thought are inherently separate, and all natures of thought are inherently empty. Why is it that when a Bodhisattva Mahasattva practices Prajna Paramita, they do not depart from the thought of Sarvajna (all-knowing)? In this separation and emptiness of Dharma, there is neither Bodhisattva, nor thought, nor Sarvajna.' The Buddha told Subhuti, 'If a Bodhisattva Mahasattva understands that the nature of all dharmas is inherently separate, and the nature of all dharmas is inherently empty, this is not done by Sravakas or Pratyekabuddhas, nor is it done by Buddhas. The true nature of all dharmas is constant, it is Dharma-lakshana (Dharma-characteristic), Dharma-sthiti (Dharma-abiding), Dharma-niyama (Dharma-order), Tathata (suchness), and Bhutakoti (reality limit). This is called a Bodhisattva practicing Prajna Paramita without departing from the thought of Sarvajna. Why? Because the nature of Prajna Paramita is inherently separate and inherently empty, neither increasing nor decreasing.' Subhuti said to the Buddha, 'World Honored One, if the nature of Prajna Paramita is inherently separate and inherently empty, how does a Bodhisattva Mahasattva, through being in accordance with Prajna Paramita, attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva, being in accordance with Prajna Paramita, neither increases nor decreases. Why? Because Tathata, Dharma-nature, and Bhutakoti neither increase nor decrease. Why is this so? Because Prajna Paramita is neither one nor different. If a Bodhisattva hears of such a characteristic of Prajna Paramita, and their mind is neither startled, nor depressed, nor fearful, nor terrified, nor doubtful, Subhuti, you should know that this Bodhisattva Mahasattva is practicing Prajna Paramita, and you should know that this Bodhisattva Mahasattva will surely abide in the Avinivartaniya (non-retrogressing) stage.' Subhuti said to the Buddha, 'World Honored One, Prajna Paramita is empty, without substance, and not firm. Is this practicing Prajna Paramita?' 'No, Subhuti!' 'World Honored One, apart from emptiness, is there another Dharma to practice Prajna Paramita?' 'No, Subhuti!' 'World Honored One, is Prajna Paramita practicing Prajna Paramita?' 'No, Subhuti!' 'World Honored One, apart from Prajna Paramita, is there another Dharma to practice Prajna Paramita?'

羅蜜不？」

「不也，須菩提！」

「世尊！色是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！受想行識是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！六波羅蜜是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！四念處乃至十八不共法，是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！色空相、虛誑不實、無所有、不堅固相、色如相、法相、法住、法位、實際，是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！受想行識乃至十八不共法，空相、虛誑不實、無所有、不堅固相、如相、法相、法住、法位、實際，是行般若波羅蜜不？」

「不也，須菩提！」

「世尊！若是諸法皆不行般若波羅蜜，云何行名菩薩摩訶薩行般若波羅蜜？」

佛告須菩提：「于汝意云何，汝見有法行般若波羅蜜者不？」

「不也，世尊！」

「須菩提！汝見般若波羅蜜，菩薩摩訶薩可行處不？」

「不也，世尊！」

「須菩提！汝所不見法，是法可得不？」

「不也，世尊！」

「須菩提！若法不可得，是法當生不？」

「不也，世尊！」

「須菩提！

【現代漢語翻譯】現代漢語譯本『是行般若波羅蜜（Prajnaparamita，智慧的完美）嗎？』『不是的，須菩提（Subhuti）！』『世尊（Bhagavan，佛陀）！色（Rupa，物質形態）是行般若波羅蜜嗎？』『不是的，須菩提！』『世尊！受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）是行般若波羅蜜嗎？』『不是的，須菩提！』『世尊！六波羅蜜（Sadparamita，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）是行般若波羅蜜嗎？』『不是的，須菩提！』『世尊！四念處（Smarityupasthana，四種觀想方法）乃至十八不共法（Astadashaavenikabuddhadharma，佛陀獨有的十八種功德），是行般若波羅蜜嗎？』『不是的，須菩提！』『世尊！色空相（Rupa-shunyata，物質的空性）、虛誑不實、無所有、不堅固相、色如相、法相（Dharma-lakshana，法的特徵）、法住（Dharma-sthiti，法的住立）、法位（Dharma-niyama，法的規律）、實際（Bhuta-koti，真如的實際），是行般若波羅蜜嗎？』『不是的，須菩提！』『世尊！受想行識乃至十八不共法，空相、虛誑不實、無所有、不堅固相、如相、法相、法住、法位、實際，是行般若波羅蜜嗎？』『不是的，須菩提！』『世尊！如果一切法都不是行般若波羅蜜，那麼如何修行才算是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）行般若波羅蜜呢？』佛告訴須菩提：『你的意思如何？你見到有法是行般若波羅蜜的嗎？』『不是的，世尊！』『須菩提！你見到般若波羅蜜，是菩薩摩訶薩可以修行的地方嗎？』『不是的，世尊！』『須菩提！你所不見的法，是法可以得到的嗎？』『不是的，世尊！』『須菩提！如果法不可得，這個法會生起嗎？』『不是的，世尊！』『須菩提！』

【English Translation】 English version 'Is it the practice of Prajnaparamita (Perfection of Wisdom)?' 'No, Subhuti!' 'Bhagavan (World-Honored One)! Is Rupa (Form) the practice of Prajnaparamita?' 'No, Subhuti!' 'Bhagavan! Are Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), and Vijnana (Consciousness) the practice of Prajnaparamita?' 'No, Subhuti!' 'Bhagavan! Are the Six Paramitas (Six Perfections: Generosity, Morality, Patience, Effort, Meditation, and Wisdom) the practice of Prajnaparamita?' 'No, Subhuti!' 'Bhagavan! Are the Four Smrityupasthanas (Four Foundations of Mindfulness) up to the Eighteen Avenika Buddhadharmas (Eighteen Unique Qualities of a Buddha) the practice of Prajnaparamita?' 'No, Subhuti!' 'Bhagavan! Are the emptiness of form (Rupa-shunyata), unreality, non-existence, impermanence, suchness of form, Dharma-lakshana (characteristics of Dharma), Dharma-sthiti (abiding of Dharma), Dharma-niyama (law of Dharma), and Bhuta-koti (the limit of reality) the practice of Prajnaparamita?' 'No, Subhuti!' 'Bhagavan! Are feeling, perception, mental formations, consciousness, up to the eighteen unique qualities of a Buddha, emptiness, unreality, non-existence, impermanence, suchness, characteristics of Dharma, abiding of Dharma, law of Dharma, and the limit of reality the practice of Prajnaparamita?' 'No, Subhuti!' 'Bhagavan! If all dharmas are not the practice of Prajnaparamita, then how does one practice to be called a Bodhisattva-mahasattva (Great Bodhisattva) practicing Prajnaparamita?' The Buddha said to Subhuti, 'What do you think? Do you see any dharma that is the practice of Prajnaparamita?' 'No, Bhagavan!' 'Subhuti! Do you see Prajnaparamita as a place where a Bodhisattva-mahasattva can practice?' 'No, Bhagavan!' 'Subhuti! Is the dharma that you do not see, a dharma that can be obtained?' 'No, Bhagavan!' 'Subhuti! If a dharma cannot be obtained, will that dharma arise?' 'No, Bhagavan!' 'Subhuti!'

是名菩薩摩訶薩無生法忍。菩薩摩訶薩成就是忍，得受阿耨多羅三藐三菩提記。須菩提！是名諸佛無所畏無礙智。菩薩摩訶薩行是法勤精進，若不得大智一切種智，所謂阿耨多羅三藐三菩提智。若不得者，無有是處。何以故？是菩薩摩訶薩得無生法忍故，乃至阿耨多羅三藐三菩提不減不退。」

須菩提白佛言：「世尊！諸法無生相，此中得阿耨多羅三藐三菩提記不？」

「不也，須菩提！」

「世尊！諸法生相，此中得阿耨多羅三藐三菩提記不？」

「不也，須菩提！」

「世尊！諸法非生非不生相，得阿耨多羅三藐三菩提記不？」

「不也，須菩提！」

「世尊！諸菩薩摩訶薩云何知諸法，得阿耨多羅三藐三菩提記？」

佛告須菩提：「汝見有法得阿耨多羅三藐三菩提記不？」

「不也，世尊！我不見有法得阿耨多羅三藐三菩提記，我亦不見法有得者、得處。」

佛言：「如是，如是！須菩提！若菩薩摩訶薩於一切法無所得時，不作是念：『我當得阿耨多羅三藐三菩提；用是事得阿耨多羅三藐三菩提，是名阿耨多羅三藐三菩提處。』何以故？諸菩薩摩訶薩行般若波羅蜜，無諸憶想分別。所以者何？般若波羅蜜中無諸分別憶想故。」

摩訶般若

【現代漢語翻譯】現代漢語譯本這就是所謂的菩薩摩訶薩（偉大的菩薩）證得無生法忍（對一切法不生不滅的領悟）。菩薩摩訶薩成就這種忍，就能得到阿耨多羅三藐三菩提（無上正等正覺）的授記。須菩提！這就是諸佛的無所畏懼和無礙智慧。菩薩摩訶薩修行此法，勤奮精進，如果不能獲得大智慧，即一切種智，也就是阿耨多羅三藐三菩提的智慧，那是不可能的。為什麼呢？因為這位菩薩摩訶薩已經證得了無生法忍，乃至證得阿耨多羅三藐三菩提，都不會減少或退轉。須菩提問佛說：『世尊！如果一切法都沒有生相，那麼在這種情況下能得到阿耨多羅三藐三菩提的授記嗎？』佛說：『不能，須菩提！』須菩提又問：『世尊！如果一切法有生相，那麼在這種情況下能得到阿耨多羅三藐三菩提的授記嗎？』佛說：『不能，須菩提！』須菩提再問：『世尊！如果一切法既非生也非不生，那麼在這種情況下能得到阿耨多羅三藐三菩提的授記嗎？』佛說：『不能，須菩提！』須菩提問：『世尊！那麼菩薩摩訶薩如何才能瞭解一切法，從而得到阿耨多羅三藐三菩提的授記呢？』佛告訴須菩提：『你看到有任何法可以得到阿耨多羅三藐三菩提的授記嗎？』須菩提回答：『世尊！我沒有看到有任何法可以得到阿耨多羅三藐三菩提的授記，我也沒看到有任何法有能得到者，或有得到之處。』佛說：『是這樣的，是這樣的！須菩提！如果菩薩摩訶薩對於一切法都無所得時，不生起這樣的念頭：『我應當得到阿耨多羅三藐三菩提；用這件事可以得到阿耨多羅三藐三菩提，這就是阿耨多羅三藐三菩提的所在。』為什麼呢？因為菩薩摩訶薩修行般若波羅蜜（智慧的完美），沒有各種憶想分別。為什麼呢？因為般若波羅蜜中沒有各種分別憶想。』摩訶般若（偉大的智慧）

【English Translation】 English version This is called the Bodhisattva Mahasattva's (great Bodhisattva) attainment of the 'unborn dharma-kshanti' (acceptance of the non-arising of all dharmas). A Bodhisattva Mahasattva who achieves this kshanti is assured of receiving the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! This is called the Buddhas' fearlessness and unobstructed wisdom. A Bodhisattva Mahasattva who practices this dharma diligently and vigorously, if they do not attain great wisdom, that is, all-knowing wisdom, which is the wisdom of Anuttara-samyak-sambodhi, it is impossible. Why? Because this Bodhisattva Mahasattva has attained the unborn dharma-kshanti, and until they attain Anuttara-samyak-sambodhi, they will not diminish or regress. Subhuti asked the Buddha, 'World Honored One! If all dharmas have no arising characteristic, can one receive the prediction of Anuttara-samyak-sambodhi in this case?' The Buddha said, 'No, Subhuti!' Subhuti asked again, 'World Honored One! If all dharmas have an arising characteristic, can one receive the prediction of Anuttara-samyak-sambodhi in this case?' The Buddha said, 'No, Subhuti!' Subhuti further asked, 'World Honored One! If all dharmas are neither arising nor non-arising, can one receive the prediction of Anuttara-samyak-sambodhi in this case?' The Buddha said, 'No, Subhuti!' Subhuti asked, 'World Honored One! How then do Bodhisattva Mahasattvas understand all dharmas and receive the prediction of Anuttara-samyak-sambodhi?' The Buddha told Subhuti, 'Do you see any dharma that can receive the prediction of Anuttara-samyak-sambodhi?' Subhuti replied, 'World Honored One! I do not see any dharma that can receive the prediction of Anuttara-samyak-sambodhi, nor do I see any dharma that has an attainer or a place of attainment.' The Buddha said, 'It is so, it is so! Subhuti! If a Bodhisattva Mahasattva has no attainment regarding all dharmas, they do not generate the thought: 『I should attain Anuttara-samyak-sambodhi; by this matter, one can attain Anuttara-samyak-sambodhi, this is the place of Anuttara-samyak-sambodhi.』 Why? Because Bodhisattva Mahasattvas who practice Prajna Paramita (perfection of wisdom) have no recollections or discriminations. Why? Because in Prajna Paramita, there are no discriminations or recollections.' Maha Prajna (Great Wisdom)

波羅蜜經卷第十八大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第十九

後秦龜茲國三藏鳩摩羅什譯

魔愁品第六十二(丹云同學品)

爾時釋提桓因白佛言：「世尊！是般若波羅蜜甚深難見，無諸憶想分別，畢竟離故。世尊！是眾生聞是般若波羅蜜，能持讀誦說，正憶念、親近、如說行，乃至阿耨多羅三藐三菩提不雜余心、心數法者，不從小功德來。」

佛言：「如是，如是！聞是深般若波羅蜜乃至不雜余心、心數法者，不從小功德來。憍尸迦！于汝意云何？若閻浮提眾產生就十善道、四禪、四無量心、四無色定。復有善男子、善女人受持深般若波羅蜜，讀誦親近、正憶念、如說行，勝於閻浮提眾產生就十善道乃至四無色定，百倍千倍千萬億倍乃至算數、譬喻所不能及。」

爾時有一比丘語釋提桓因：「憍尸迦！是善男子、善女人行般若波羅蜜功德，勝於仁者。」

釋提桓因言：「是善男子、善女人一發心勝於我，何況聞是般若波羅蜜，書持讀誦、正憶念、如說行。是善男子、善女人行般若波羅蜜，非但勝我，亦勝一切世間天及人、阿修羅；非但勝一切世間天及人、阿修羅，亦勝諸須陀洹、斯陀含、阿那含、阿羅漢、辟支佛；

【現代漢語翻譯】現代漢語譯本《摩訶般若波羅蜜經》卷第十八大正藏第08冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第十九

後秦龜茲國三藏鳩摩羅什譯

魔愁品第六十二（丹云同學品）

爾時，釋提桓因（帝釋天）對佛說：『世尊！這般若波羅蜜（智慧的完美）非常深奧難見，沒有憶想分別，畢竟是遠離一切的。世尊！眾生聽聞這般若波羅蜜，能夠受持、讀誦、宣說，正確憶念、親近、如所說修行，乃至證得阿耨多羅三藐三菩提（無上正等正覺）而不雜染其他心念和心所法，不是從小小的功德而來。』

佛說：『是的，是的！聽聞這甚深般若波羅蜜，乃至不雜染其他心念和心所法，不是從小小的功德而來。憍尸迦（帝釋天的別名）！你認為如何？如果閻浮提（我們所居住的這個世界）的眾生修成十善道、四禪、四無量心、四無色定。又有善男子、善女人受持甚深般若波羅蜜，讀誦、親近、正確憶念、如所說修行，勝過閻浮提眾生修成十善道乃至四無色定，百倍、千倍、千萬億倍，乃至算數、譬喻都無法比擬。』

當時，有一位比丘對釋提桓因說：『憍尸迦！這位善男子、善女人修行般若波羅蜜的功德，勝過您。』

釋提桓因說：『這位善男子、善女人僅僅發心就勝過我，何況聽聞這般若波羅蜜，書寫、受持、讀誦、正確憶念、如所說修行。這位善男子、善女人修行般若波羅蜜，不僅勝過我，也勝過一切世間的天人和阿修羅；不僅勝過一切世間的天人和阿修羅，也勝過諸須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（獨覺）。』

【English Translation】 English version The Eighteenth Scroll of the Mahāprajñāpāramitā Sūtra Taisho Tripitaka Volume 08, No. 0223, Mahāprajñāpāramitā Sūtra

The Nineteenth Scroll of the Mahāprajñāpāramitā Sūtra

Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty

Chapter Sixty-Two: The Affliction of Māra (Also known as the Chapter on Fellow Students of Dān)

At that time, Śakra Devānām Indra (the lord of the gods) said to the Buddha: 'World Honored One! This Prajñāpāramitā (perfection of wisdom) is extremely profound and difficult to see, without any recollection or discrimination, ultimately being apart from all things. World Honored One! If sentient beings hear this Prajñāpāramitā, and are able to uphold, recite, and expound it, correctly remember, draw near to it, and practice as taught, even until they attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) without mixing with other thoughts or mental states, this does not come from small merit.'

The Buddha said: 'So it is, so it is! Hearing this profound Prajñāpāramitā, and not mixing with other thoughts or mental states, does not come from small merit. Kauśika (another name for Śakra)! What do you think? If the sentient beings of Jambudvīpa (the world we inhabit) were to achieve the ten wholesome paths, the four dhyānas, the four immeasurables, and the four formless attainments. And if there were good men and good women who uphold the profound Prajñāpāramitā, recite it, draw near to it, correctly remember it, and practice as taught, they would surpass the sentient beings of Jambudvīpa who achieve the ten wholesome paths and even the four formless attainments, by a hundred, a thousand, a hundred million times, even to the point that calculation and analogy cannot reach.'

At that time, a certain Bhikṣu (monk) said to Śakra Devānām Indra: 'Kauśika! The merit of this good man or good woman who practices Prajñāpāramitā surpasses yours.'

Śakra Devānām Indra said: 'This good man or good woman, merely by generating the aspiration, surpasses me, how much more so if they hear this Prajñāpāramitā, write it, uphold it, recite it, correctly remember it, and practice as taught. This good man or good woman who practices Prajñāpāramitā not only surpasses me, but also surpasses all the gods and humans and Asuras (demigods) of the world; not only surpassing all the gods and humans and Asuras of the world, but also surpassing all the Śrotāpannas (stream-enterers), Sakṛdāgāmis (once-returners), Anāgāmis (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers).'

非但勝是須陀洹乃至辟支佛，亦勝菩薩行五波羅蜜，遠離般若波羅蜜者；非但勝菩薩行五波羅蜜，遠離般若波羅蜜者，亦勝菩薩行般若波羅蜜，無方便力者。是菩薩摩訶薩如說行般若波羅蜜，不斷佛種、常見諸佛、疾近道場；菩薩如是行，為欲拔出眾生沉沒長流者；是菩薩如是學，為不學聲聞、辟支佛學。菩薩如是學，四天王天來至菩薩所，如是言：『善男子！當勤疾學，坐道場成阿耨多羅三藐三菩提時，如過去諸佛所受四缽亦當應受，我當持來奉上菩薩。』及諸餘天——四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵天乃至首陀會天——亦當供養。十方諸佛亦常念是菩薩摩訶薩如說行是深般若波羅蜜者。是菩薩諸所有世間危難勤苦之事，永無復有；一切世間有四百四病，是菩薩身中無是諸病。以行深般若波羅蜜故，得是現世功德。」

爾時阿難作是念：「釋提桓因自以力說耶？以佛神力說乎？」

釋提桓因知阿難意所念，語阿難言：「我之所說，皆佛威神。」

佛告阿難：「如是，如是！如釋提桓因所說，皆佛威神。阿難！是菩薩摩訶薩習學是深般若波羅蜜時，三千大千世界中諸惡魔皆生狐疑：『今是菩薩，為當得阿耨多羅三藐三菩提？當中道于實際作證墮聲聞、辟支佛地？

{ "translations": [ "現代漢語譯本：不僅勝過須陀洹（小乘初果），乃至辟支佛（獨覺），也勝過修行五波羅蜜（佈施、持戒、忍辱、精進、禪定），卻遠離般若波羅蜜（智慧）的菩薩；不僅勝過修行五波羅蜜，卻遠離般若波羅蜜的菩薩，也勝過修行般若波羅蜜，卻沒有方便力的菩薩。這樣的菩薩摩訶薩（大菩薩）如所說般修行般若波羅蜜，不斷絕佛種，常常見到諸佛，迅速接近道場；菩薩如此修行，是爲了拔出沉溺於生死長河的眾生；這樣的菩薩如此學習，是爲了不學習聲聞（小乘弟子）、辟支佛的學問。菩薩如此學習，四天王天（欲界第一層天）會來到菩薩處，這樣說：『善男子！應當勤奮學習，當在道場成就阿耨多羅三藐三菩提（無上正等正覺）時，如過去諸佛所受的四缽（佛陀的食器）也應當接受，我將持來奉上菩薩。』以及其餘諸天——四天王天、三十三天（欲界第二層天）、夜摩天（欲界第三層天）、兜率陀天（欲界第四層天）、化樂天（欲界第五層天）、他化自在天（欲界第六層天），梵天（色界初禪天）乃至首陀會天（色界五凈居天）——也應當供養。十方諸佛也常常憶念這樣的菩薩摩訶薩，如所說般修行這甚深的般若波羅蜜。這樣的菩薩所有世間的危難勤苦之事，永遠不再有；一切世間有四百四病，這樣的菩薩身上沒有這些疾病。因為修行甚深的般若波羅蜜的緣故，得到這樣的現世功德。」 , "當時阿難（佛陀的十大弟子之一）這樣想：『釋提桓因（帝釋天）自己以力量說的呢？還是以佛的神力說的呢？』", "釋提桓因知道阿難心中所想，告訴阿難說：『我所說的，都是佛的威神。』", "佛告訴阿難：『是的，是的！如釋提桓因所說，都是佛的威神。阿難！這樣的菩薩摩訶薩學習這甚深的般若波羅蜜時，三千大千世界中的諸惡魔都產生疑惑：『現在這個菩薩，是會得到阿耨多羅三藐三菩提呢？還是會在中途于實際作證，墮入聲聞、辟支佛的境界呢？』" ], "english_translations": [ "English version: Not only does it surpass Srotaapanna (stream-enterer), even Pratyekabuddha (solitary buddha), but it also surpasses Bodhisattvas who practice the five Paramitas (generosity, morality, patience, diligence, meditation) but are far from Prajnaparamita (wisdom); not only does it surpass Bodhisattvas who practice the five Paramitas but are far from Prajnaparamita, but it also surpasses Bodhisattvas who practice Prajnaparamita but lack skillful means. Such a Bodhisattva Mahasattva (great Bodhisattva) who practices Prajnaparamita as taught, does not cut off the Buddha lineage, constantly sees all Buddhas, and quickly approaches the Bodhi-mandala (enlightenment place); the Bodhisattva practices in this way in order to pull out sentient beings who are sinking in the long stream of birth and death; such a Bodhisattva learns in this way in order not to learn the teachings of Sravakas (hearers) and Pratyekabuddhas. When a Bodhisattva learns in this way, the Four Heavenly Kings (the first heaven of the desire realm) will come to the Bodhisattva and say: 'Good man! You should diligently learn, and when you attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) at the Bodhi-mandala, you should also receive the four bowls (Buddha's eating utensils) that past Buddhas received, and I will bring them to offer to the Bodhisattva.' And the other devas (gods) - the Four Heavenly Kings, Trayastrimsa Heaven (the second heaven of the desire realm), Yama Heaven (the third heaven of the desire realm), Tusita Heaven (the fourth heaven of the desire realm), Nirmanarati Heaven (the fifth heaven of the desire realm), Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), Brahma Heaven (the first dhyana heaven of the form realm) up to Suddhavasa Heaven (the five pure abodes of the form realm) - should also make offerings. The Buddhas of the ten directions also constantly remember such Bodhisattva Mahasattvas who practice this profound Prajnaparamita as taught. All worldly dangers and hardships of such Bodhisattvas will never exist again; all the four hundred and four diseases of the world will not be in the body of such Bodhisattvas. Because of practicing profound Prajnaparamita, they obtain such present-life merits.", "At that time, Ananda (one of the ten great disciples of the Buddha) thought: 'Did Sakra (Indra) speak this by his own power? Or did he speak it by the Buddha's divine power?'", "Sakra, knowing what Ananda was thinking, said to Ananda: 'What I have said is all due to the Buddha's majestic power.'", "The Buddha said to Ananda: 'So it is, so it is! As Sakra has said, it is all due to the Buddha's majestic power. Ananda! When such a Bodhisattva Mahasattva learns this profound Prajnaparamita, all the evil demons in the three thousand great thousand worlds will have doubts: 'Will this Bodhisattva now attain Anuttara-samyak-sambodhi? Or will he, in the middle of the path, realize the truth and fall into the state of Sravaka or Pratyekabuddha?'" ] }

』複次，阿難！若菩薩摩訶薩不離般若波羅蜜時，魔復大愁毒，如箭入心。是時魔復放大火風四方俱起，欲令菩薩心沒恐怖懈怠，于薩婆若中乃至起一亂念。」

阿難白佛言：「世尊！魔為都嬈亂諸菩薩？有不嬈亂者？」

佛告阿難：「有嬈者，有不嬈者。」

阿難白佛言：「世尊！何等菩薩為惡魔所嬈？」

佛言：「有菩薩摩訶薩先世聞是深般若波羅蜜，心不信解。如是菩薩，魔得其便。

「複次，阿難！菩薩聞說是深般若波羅蜜時，意疑是般若波羅蜜為實有、為實無？如是菩薩魔得其便。

「複次，阿難！有菩薩遠離善知識，為惡知識所攝故，不聞深般若波羅蜜。不聞故不知不見，不問：『云何應行般若波羅蜜？云何應修般若波羅蜜？』是菩薩，惡魔得其便。

「複次，阿難！若菩薩遠離般若波羅蜜受惡法，是菩薩為惡魔得便。魔作是念：『是輩當有伴黨，當滿我願。是菩薩自墮二地，亦使他人墮於二地。』

「複次，阿難！若菩薩聞說深般若波羅蜜時，語他人言：『是般若波羅蜜甚深，我尚不能得底，汝複用聞、用學是般若波羅蜜為？』如是菩薩，魔得其便。

「複次，阿難！若菩薩輕余菩薩言：『我行般若波羅蜜、行遠離空；汝無是功德。』是時惡

【現代漢語翻譯】現代漢語譯本：佛陀又對阿難說：『如果菩薩摩訶薩不離開般若波羅蜜（智慧的完美）時，魔會非常憂愁痛苦，如同箭射入心中。這時，魔會放出大火風，從四面八方一起涌來，想要讓菩薩心中充滿恐懼和懈怠，甚至在對一切智慧（薩婆若）的追求中產生一個混亂的念頭。』阿難問佛陀說：『世尊！魔會擾亂所有的菩薩嗎？還是有些菩薩不會被擾亂？』佛陀告訴阿難說：『有些會被擾亂，有些不會被擾亂。』阿難問佛陀說：『世尊！什麼樣的菩薩會被惡魔所擾亂呢？』佛陀說：『有些菩薩摩訶薩前世聽聞過這深奧的般若波羅蜜，但心中不相信也不理解。這樣的菩薩，魔就容易找到機會。』『此外，阿難！菩薩聽聞這深奧的般若波羅蜜時，心中懷疑這般若波羅蜜是真實存在還是根本不存在？這樣的菩薩，魔就容易找到機會。』『此外，阿難！有些菩薩遠離善知識，被惡知識所引導，因此聽不到深奧的般若波羅蜜。因為聽不到，所以不知道也不瞭解，也不問：『應該如何修行般若波羅蜜？應該如何修習般若波羅蜜？』這樣的菩薩，惡魔就容易找到機會。』『此外，阿難！如果菩薩遠離般若波羅蜜而接受惡法，這樣的菩薩就容易被惡魔找到機會。魔會這樣想：『這些人會成為我的同黨，會滿足我的願望。』這樣的菩薩自己會墮入二地（聲聞和緣覺），也會使他人墮入二地。』『此外，阿難！如果菩薩聽聞深奧的般若波羅蜜時，對他人說：『這般若波羅蜜太深奧了，我尚且不能理解透徹，你又何必聽聞、學習這般若波羅蜜呢？』這樣的菩薩，魔就容易找到機會。』『此外，阿難！如果菩薩輕視其他菩薩說：『我修行般若波羅蜜，修行遠離空性；你沒有這樣的功德。』這時，惡魔就容易找到機會。』

【English Translation】 English version: Furthermore, Ananda, if a Bodhisattva Mahasattva does not depart from Prajna Paramita (perfection of wisdom), the demon becomes greatly sorrowful and pained, as if an arrow has pierced his heart. At that time, the demon unleashes great fire winds from all four directions, intending to fill the Bodhisattva's mind with fear and laziness, even causing a single confused thought to arise in their pursuit of all-knowing wisdom (Sarvajna).' Ananda asked the Buddha, 'World Honored One, does the demon disturb all Bodhisattvas? Or are there some who are not disturbed?' The Buddha told Ananda, 'Some are disturbed, and some are not.' Ananda asked the Buddha, 'World Honored One, what kind of Bodhisattvas are disturbed by evil demons?' The Buddha said, 'There are Bodhisattva Mahasattvas who in their past lives heard this profound Prajna Paramita, but their minds did not believe or understand it. For such Bodhisattvas, the demon finds an opportunity.' 'Furthermore, Ananda, when a Bodhisattva hears this profound Prajna Paramita, they doubt whether this Prajna Paramita is real or not. For such Bodhisattvas, the demon finds an opportunity.' 'Furthermore, Ananda, there are Bodhisattvas who stay away from good teachers and are led by evil teachers, and therefore do not hear the profound Prajna Paramita. Because they do not hear it, they do not know or understand it, nor do they ask: 'How should one practice Prajna Paramita? How should one cultivate Prajna Paramita?' For such Bodhisattvas, the evil demon finds an opportunity.' 'Furthermore, Ananda, if a Bodhisattva departs from Prajna Paramita and accepts evil teachings, such a Bodhisattva provides an opportunity for the evil demon. The demon thinks: 'These people will become my allies and fulfill my wishes.' Such a Bodhisattva will fall into the two vehicles (Sravaka and Pratyekabuddha) and will also cause others to fall into the two vehicles.' 'Furthermore, Ananda, if a Bodhisattva, upon hearing the profound Prajna Paramita, says to others: 'This Prajna Paramita is too profound, I cannot even understand it thoroughly, why would you listen to or learn this Prajna Paramita?' For such Bodhisattvas, the demon finds an opportunity.' 'Furthermore, Ananda, if a Bodhisattva belittles other Bodhisattvas, saying: 'I practice Prajna Paramita, I practice detachment from emptiness; you do not have such merit.' At this time, the evil demon finds an opportunity.'

魔大歡喜踴躍。若有菩薩自恃名姓多人知識故，輕余行善菩薩，是人無實阿惟越致行、類、相貌、功德。無是功德故，生諸煩惱，但著虛名故，輕賤餘人言：『汝不在如我所得法中。』爾時惡魔作是念：『今我境界宮殿不空，增益三惡道。』惡魔助其威力，令餘人信受其語。信受其語故，受行其經，如說修學。如說修學時，增益諸結使。是諸人心顛倒故，身、口、意業所作皆受惡報。以是因緣，增益三惡道，魔之眷屬宮殿益多。阿難！魔見是利故，大歡喜踴躍。阿難！若行菩薩道者與求聲聞道家共諍鬥，魔作是念：『是遠離薩婆若。』阿難！若菩薩、菩薩共諍斗瞋恚罵詈，是時惡魔便大歡喜踴躍，言：『兩離薩婆若遠。』複次，阿難！若未受記菩薩向得記菩薩生噁心諍斗罵詈，隨起念多少，劫若干劫數。若不捨一切種智，然後乃補爾所劫大莊嚴。」

阿難白佛言：「世尊！是噁心乃經爾所劫數，于其中間寧得出除不？」

佛言：「阿難！我雖說求菩薩道及聲聞人得出罪，阿難！若求菩薩道人共諍斗瞋恚罵詈懷恨，不悔不捨者，我不說有出，必當更爾所劫數。若不捨一切種智，然後乃大莊嚴。阿難！若是菩薩斗諍瞋恚罵詈，便自改悔，作是念：『我為大失！我當爲一切眾生下屈，今世後世皆使和解，我當忍

【現代漢語翻譯】現代漢語譯本：魔王因此大為歡喜，手舞足蹈。如果有的菩薩仗恃自己的名聲、地位和眾多知識，就輕視其他行善的菩薩，這個人就沒有真正達到阿惟越致（不退轉）的修行、品類、相貌和功德。因為沒有這些功德，就會產生各種煩惱，只執著于虛名，因此輕視他人，說：『你所得到的法不如我。』這時，惡魔會想：『現在我的境界宮殿不會空虛了，反而會增加三惡道（地獄、餓鬼、畜生）的眾生。』惡魔會助長他的威力，使其他人相信他的話。因為相信他的話，就接受並修行他的經文，按照他所說的去修學。當按照他所說的修學時，就會增加各種煩惱。這些人心顛倒，身、口、意所造的業都會遭受惡報。因為這個原因，三惡道眾生增多，魔王的眷屬和宮殿也更加興盛。阿難！魔王看到這些利益，就非常歡喜，手舞足蹈。阿難！如果修行菩薩道的人與追求聲聞道（小乘）的人爭鬥，魔王會想：『他們遠離了薩婆若（一切智）。』阿難！如果菩薩與菩薩之間互相爭鬥、嗔恨、謾罵，這時惡魔就會非常歡喜，手舞足蹈，說：『他們都遠離了薩婆若。』再者，阿難！如果未受記（未被授記成佛）的菩薩對已受記的菩薩產生噁心，爭鬥謾罵，那麼隨其惡念的多少，將會在若干劫數中受報。如果他不捨棄一切種智（佛的智慧），那麼之後才能補足這些劫數的大莊嚴（成佛的資糧）。阿難對佛說：『世尊！這種噁心要經過那麼多的劫數，在這期間難道不能消除嗎？』佛說：『阿難！我雖然說過求菩薩道和聲聞道的人可以消除罪業，但是，阿難！如果求菩薩道的人互相爭鬥、嗔恨、謾罵，心懷怨恨，不懺悔不捨棄，我就不說他們可以消除罪業，必定要經過那麼多的劫數。如果他不捨棄一切種智，之後才能成就大莊嚴。阿難！如果菩薩之間爭鬥、嗔恨、謾罵，之後能夠自己悔改，這樣想：『我犯了大錯！我應當為一切眾生謙卑低下，今生來世都要使他們和解，我應當忍受』

【English Translation】 English version: The demon king was greatly delighted and leaped for joy. If there are Bodhisattvas who rely on their names, status, and extensive knowledge, and thus look down upon other Bodhisattvas who practice good deeds, these people do not possess the true practice, category, appearance, and merits of Avivecacitta (non-retrogression). Because they lack these merits, they generate various afflictions, clinging only to empty fame, and thus despise others, saying: 『Your Dharma attainment is not as good as mine.』 At this time, the demon will think: 『Now my realm and palace will not be empty, but will increase the beings in the three evil paths (hell, hungry ghosts, animals).』 The demon will enhance his power, causing others to believe his words. Because they believe his words, they accept and practice his scriptures, and cultivate according to what he says. When they cultivate according to what he says, they will increase various afflictions. These people's minds are inverted, and the karma created by their body, speech, and mind will all receive evil retribution. Because of this reason, the beings in the three evil paths increase, and the demon king's retinue and palace become more prosperous. Ananda! When the demon king sees these benefits, he is very happy and leaps for joy. Ananda! If those who practice the Bodhisattva path quarrel with those who seek the Sravaka path (Hinayana), the demon will think: 『They are far from Sarvajna (all-knowing wisdom).』 Ananda! If Bodhisattvas quarrel, hate, and scold each other, at this time the demon will be very happy and leap for joy, saying: 『They are both far from Sarvajna.』 Furthermore, Ananda! If a Bodhisattva who has not received a prediction (of Buddhahood) generates evil thoughts, quarrels, and scolds a Bodhisattva who has received a prediction, then according to the amount of evil thoughts, they will receive retribution for a certain number of kalpas. If they do not abandon all-knowing wisdom (Buddha's wisdom), then they can make up for the great adornment (merit for Buddhahood) of those kalpas. Ananda said to the Buddha: 『World Honored One! If such evil thoughts last for so many kalpas, can they be eliminated during that time?』 The Buddha said: 『Ananda! Although I have said that those who seek the Bodhisattva path and the Sravaka path can eliminate their sins, Ananda! If those who seek the Bodhisattva path quarrel, hate, and scold each other, harbor resentment, and do not repent or abandon it, I do not say that they can eliminate their sins, and they must go through that many kalpas. If they do not abandon all-knowing wisdom, then they can achieve great adornment. Ananda! If Bodhisattvas quarrel, hate, and scold each other, and then repent themselves, thinking: 『I have made a great mistake! I should be humble for all beings, and make them reconcile in this life and the next, I should endure』

受一切眾生履踐，如橋樑如聾如啞。云何以惡語報人？我不應壞是甚深阿耨多羅三藐三菩提心。我得阿耨多羅三藐三菩提時，應當度是一切苦惱眾生，云何當起瞋恚？』」

阿難白佛言：「世尊！菩薩、菩薩共住云何？」

佛告阿難：「菩薩、菩薩共住，相視當如世尊。何以故？是菩薩摩訶薩應作是念：『是我真伴，共乘一舡。彼學我學，所謂檀那波羅蜜乃至一切種智。若是菩薩雜行、離薩婆若心，我不應如是學。若是菩薩不雜行、不離薩婆若心，我亦應如是學。』菩薩摩訶薩如是學者，是為同學。」

摩訶般若波羅蜜經等學品第六十三

須菩提白佛言：「世尊！何等是菩薩摩訶薩等法？菩薩所應學。」

「須菩提！內空是菩薩等法；外空乃至無法有法空，是菩薩等法。須菩提！色、色相空，受想行識、識相空，乃至阿耨多羅三藐三菩提、阿耨多羅三藐三菩提相空。須菩提！是名菩薩摩訶薩等法。住是等法，得阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！若菩薩摩訶薩為色盡故學，為學薩婆若；為色離故學、為色滅故學，為學薩婆若；為色不生故學，為學薩婆若。受想行識亦如是。修行四念處乃至十八不共法，盡、離、滅、不生故，學為學薩婆若。」

佛告須菩提

【現代漢語翻譯】現代漢語譯本：『我應當像橋樑一樣，像聾啞人一樣，忍受一切眾生的踐踏。我怎麼能用惡語回報他人呢？我不應該破壞這深奧的阿耨多羅三藐三菩提心（無上正等正覺之心）。當我證得阿耨多羅三藐三菩提（無上正等正覺）時，我應當度化一切受苦的眾生，我怎麼能生起嗔恨呢？』阿難對佛說：『世尊！菩薩和菩薩之間應該如何相處呢？』佛告訴阿難：『菩薩和菩薩之間相處，應當像看待世尊一樣。為什麼呢？因為菩薩摩訶薩（大菩薩）應當這樣想：』這是我真正的同伴，我們同乘一條船。他所學的，也是我所學的，也就是檀那波羅蜜（佈施波羅蜜）乃至一切種智（佛的一切智慧）。如果這位菩薩雜行（修行不純），遠離薩婆若心（一切智心），我不應該像他那樣學。如果這位菩薩不雜行，不遠離薩婆若心，我也應該像他那樣學。』菩薩摩訶薩這樣學習，就是所謂的同學。』《摩訶般若波羅蜜經》等學品第六十三須菩提對佛說：『世尊！什麼是菩薩摩訶薩（大菩薩）的等法（平等之法）？菩薩應該學習什麼？』『須菩提！內空是菩薩的等法；外空乃至無法有法空，是菩薩的等法。須菩提！色（物質）和色相空，受（感受）、想（思想）、行（行為）、識（意識）和識相空，乃至阿耨多羅三藐三菩提（無上正等正覺）和阿耨多羅三藐三菩提相空。須菩提！這叫做菩薩摩訶薩的等法。安住于這些等法，就能證得阿耨多羅三藐三菩提（無上正等正覺）。』須菩提對佛說：『世尊！如果菩薩摩訶薩爲了色（物質）的滅盡而學習，爲了學習薩婆若（一切智）；爲了色的離去而學習，爲了色的滅亡而學習，爲了學習薩婆若（一切智）；爲了色不生起而學習，爲了學習薩婆若（一切智）。受（感受）、想（思想）、行（行為）、識（意識）也是如此。修行四念處乃至十八不共法，爲了它們的滅盡、離去、滅亡、不生起而學習，是爲了學習薩婆若（一切智）。』佛告訴須菩提：

【English Translation】 English version: 'I should be like a bridge, like the deaf and dumb, enduring the trampling of all living beings. How can I repay others with harsh words? I should not destroy this profound Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) mind. When I attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I should liberate all suffering beings, how can I give rise to anger?' Ananda said to the Buddha, 'World Honored One! How should Bodhisattvas live together?' The Buddha told Ananda, 'When Bodhisattvas live together, they should regard each other as the World Honored One. Why? Because the Bodhisattva Mahasattva (great Bodhisattva) should think: 'This is my true companion, we are in the same boat. What he learns, I also learn, that is, Dana Paramita (perfection of giving) up to all-knowing wisdom (Buddha's all wisdom). If this Bodhisattva practices mixed conduct, and is far from the Sarvajna mind (all-knowing mind), I should not learn like him. If this Bodhisattva does not practice mixed conduct, and is not far from the Sarvajna mind, I should also learn like him.' A Bodhisattva Mahasattva who learns in this way is called a fellow student.' Mahaprajnaparamita Sutra, Chapter 63 on Equal Learning Subhuti said to the Buddha, 'World Honored One! What are the equal dharmas (equal principles) of a Bodhisattva Mahasattva (great Bodhisattva)? What should a Bodhisattva learn?' 'Subhuti! Inner emptiness is the equal dharma of a Bodhisattva; outer emptiness up to the emptiness of no-dharma and dharma, is the equal dharma of a Bodhisattva. Subhuti! Form (matter) and the form aspect are empty, sensation, perception, volition, consciousness and the consciousness aspect are empty, up to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and the Anuttara-samyak-sambodhi aspect are empty. Subhuti! This is called the equal dharma of a Bodhisattva Mahasattva. Abiding in these equal dharmas, one attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva learns for the sake of the cessation of form (matter), to learn Sarvajna (all-knowing wisdom); learns for the sake of the departure of form, learns for the sake of the extinction of form, to learn Sarvajna (all-knowing wisdom); learns for the sake of the non-arising of form, to learn Sarvajna (all-knowing wisdom). Sensation, perception, volition, consciousness are also like this. Practicing the four foundations of mindfulness up to the eighteen unshared dharmas, learning for their cessation, departure, extinction, non-arising, is to learn Sarvajna (all-knowing wisdom).' The Buddha told Subhuti:

：「如須菩提所說，為色盡、離、滅、不生故學，為學薩婆若；受想行識乃至十八不共法盡、離、滅、不生故學，為學薩婆若。」

佛告須菩提：「于汝意云何，色如、受想行識如，乃至阿耨多羅三藐三菩提如、佛如，是諸如，盡、滅、斷不？」

須菩提言：「不也，世尊！」

佛告須菩提：「菩薩摩訶薩如是學如，為學薩婆若。是如不作證、不滅不斷。須菩提！菩薩摩訶薩如是學如，為學薩婆若。須菩提！菩薩摩訶薩如是學，為學六波羅蜜，為學四念處乃至十八不共法。若學六波羅蜜乃至十八不共法，為學薩婆若。須菩提！如是學，為盡諸學邊。如是學，魔若魔天所不能壞。如是學，直到阿惟越致地。如是學，為學佛所行道。如是學，為得擁護法，為學大慈大悲，為學凈佛國土、成就眾生。須菩提！如是學，為學三轉十二行法輪故。如是學，為學度眾生。如是學，為學不斷佛種。如是學，為學開甘露門。如是學，為學欲示無為性。須菩提！下劣之人不能作是學。如是學者，為欲拔沉沒生死眾生。菩薩摩訶薩如是學，終不墮地獄、餓鬼、畜生中，終不生邊地，終不生旃陀羅家，終不聾盲瘖啞拘癖，諸根不缺、眷屬成就、終不孤窮。菩薩如是學，終不殺生乃至終不邪見。如是學，不作邪命活，不攝惡

【現代漢語翻譯】現代漢語譯本：「正如須菩提（Subhuti）所說，爲了色（rupa，物質現象）的滅盡、離散、寂滅、不生而學習，是爲了學習一切智（sarvajna）；爲了受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）乃至十八不共法（avenika-dharma，佛獨有的十八種功德）的滅盡、離散、寂滅、不生而學習，是爲了學習一切智。」

佛告訴須菩提：「你的意思如何？色如（tathata，真如）、受想行識如，乃至阿耨多羅三藐三菩提如（anuttara-samyak-sambodhi，無上正等正覺）、佛如，這些如，是會滅盡、斷絕的嗎？」

須菩提回答說：「不是的，世尊！」

佛告訴須菩提：「菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）這樣學習如，是爲了學習一切智。這如不作證、不滅斷。須菩提！菩薩摩訶薩這樣學習如，是爲了學習一切智。須菩提！菩薩摩訶薩這樣學習，是爲了學習六波羅蜜（sat-paramita，六度），爲了學習四念處（catvari-smrtyupasthana，四種觀想方法）乃至十八不共法。如果學習六波羅蜜乃至十八不共法，是爲了學習一切智。須菩提！這樣學習，是爲了窮盡一切學習的邊際。這樣學習，魔（mara）或魔天（mara-deva）所不能破壞。這樣學習，直到阿惟越致地（avaivartika-bhumi，不退轉地）。這樣學習，是爲了學習佛所行的道。這樣學習，是爲了獲得擁護法，爲了學習大慈大悲（maha-karuna-maha-maitri，偉大的慈愛和悲憫），爲了學習清凈佛國土、成就眾生。須菩提！這樣學習，是爲了學習三轉十二行法輪（tri-parivarta-dvadasakara-dharmacakra，佛陀的三次轉法輪）。這樣學習，是爲了學習度化眾生。這樣學習，是爲了學習不斷佛種。這樣學習，是爲了學習開啟甘露門。這樣學習，是爲了學習欲顯示無為性。須菩提！下劣之人不能作這樣的學習。這樣學習的人，是爲了拔除沉沒在生死中的眾生。菩薩摩訶薩這樣學習，終不墮地獄、餓鬼、畜生中，終不生邊地，終不生旃陀羅（candala，賤民）家，終不聾盲瘖啞拘癖，諸根不缺、眷屬成就、終不孤窮。菩薩這樣學習，終不殺生乃至終不邪見。這樣學習，不作邪命活，不攝惡。」

【English Translation】 English version: 『As Subhuti has said, to learn for the sake of the exhaustion, detachment, cessation, and non-arising of form (rupa), is to learn for the sake of all-knowingness (sarvajna); to learn for the sake of the exhaustion, detachment, cessation, and non-arising of feeling (vedana), perception (samjna), volition (samskara), consciousness (vijnana), and even the eighteen unique qualities of a Buddha (avenika-dharma), is to learn for the sake of all-knowingness.』

The Buddha said to Subhuti, 『What do you think, Subhuti? Are the suchness (tathata) of form, the suchness of feeling, perception, volition, and consciousness, and even the suchness of unsurpassed perfect enlightenment (anuttara-samyak-sambodhi), the suchness of a Buddha, are these suchnesses exhausted, ceased, and cut off?』

Subhuti replied, 『No, Blessed One!』

The Buddha said to Subhuti, 『A Bodhisattva-Mahasattva (great Bodhisattva) learns suchness in this way, in order to learn all-knowingness. This suchness is not realized, not extinguished, not cut off. Subhuti! A Bodhisattva-Mahasattva learns suchness in this way, in order to learn all-knowingness. Subhuti! A Bodhisattva-Mahasattva learns in this way, in order to learn the six perfections (sat-paramita), in order to learn the four foundations of mindfulness (catvari-smrtyupasthana), and even the eighteen unique qualities of a Buddha. If one learns the six perfections and even the eighteen unique qualities of a Buddha, it is in order to learn all-knowingness. Subhuti! Learning in this way is to exhaust the boundaries of all learning. Learning in this way cannot be destroyed by Mara or the gods of Mara. Learning in this way leads directly to the stage of non-retrogression (avaivartika-bhumi). Learning in this way is to learn the path walked by the Buddhas. Learning in this way is to obtain the protection of the Dharma, to learn great loving-kindness and great compassion (maha-karuna-maha-maitri), to learn to purify the Buddha-lands and to bring beings to maturity. Subhuti! Learning in this way is to learn the three turnings of the twelve-spoked wheel of Dharma (tri-parivarta-dvadasakara-dharmacakra). Learning in this way is to learn to liberate beings. Learning in this way is to learn to not cut off the lineage of the Buddhas. Learning in this way is to learn to open the gate of nectar. Learning in this way is to learn to show the unconditioned nature. Subhuti! Inferior people cannot do this kind of learning. Those who learn in this way do so in order to pull out beings who are sinking in the cycle of birth and death. A Bodhisattva-Mahasattva who learns in this way will never fall into hell, the realm of hungry ghosts, or the animal realm; will never be born in a border region; will never be born into a Candala (outcast) family; will never be deaf, blind, mute, or crippled; will have all faculties complete, will have a complete family, and will never be poor and alone. A Bodhisattva who learns in this way will never kill, and will never have wrong views. Learning in this way, one does not live by wrong livelihood, and does not engage in evil.』

人及破戒者。如是學，以方便力故不生長壽天。何等是方便力？如般若波羅蜜品中所說。菩薩摩訶薩以方便力故，入四禪、四無量心、四無色定，不隨禪無量無色定生。須菩提！菩薩如是學，一切法中得清凈，所謂凈聲聞、辟支佛心。」

須菩提白佛言：「世尊！一切法本性清凈，云何言菩薩一切法中得清凈？」

佛告須菩提：「如是，如是！一切諸法本性清凈。若菩薩摩訶薩於是法中心通達不沒，即是般若波羅蜜。如是諸法，一切凡夫人不知不見。菩薩摩訶薩為是眾生故，行檀那波羅蜜乃至般若波羅蜜，行四念處乃至一切種智。須菩提！菩薩如是學，於一切法中得智、力、無所畏。如是學，爲了知一切眾生心所趣向。譬如大地，少所處出金銀珍寶。須菩提！眾生亦如是，少所人能學般若波羅蜜，多墮聲聞、辟支佛地。須菩提！譬如少所人受行轉輪聖王業，多受行小王業。如是，須菩提！少所眾生行般若波羅蜜求一切智，多行聲聞、辟支佛道。須菩提！諸菩薩摩訶薩發心求阿耨多羅三藐三菩提中，少有如說行，多住聲聞、辟支佛地。多有菩薩摩訶薩行般若波羅蜜，無方便力故，少所人住阿惟越致地。須菩提！以是故，菩薩摩訶薩欲在阿惟越致地、欲在阿惟越致數中，應當學是深般若波羅蜜。

「復

【現代漢語翻譯】現代漢語譯本：人和破戒的人，像這樣學習，因為方便力的緣故，不會增長壽命而生到天界。什麼是方便力呢？就像《般若波羅蜜品》中所說的那樣。菩薩摩訶薩因為方便力的緣故，進入四禪（四種禪定境界）、四無量心（慈、悲、喜、舍四種心境）、四無色定（四種無物質的禪定境界），卻不隨著禪定、無量心、無色定而轉生。須菩提！菩薩像這樣學習，在一切法中得到清凈，也就是清凈的聲聞（聽聞佛法教誨而修行的人）、辟支佛（不需佛陀教導，自己覺悟的人）的心。須菩提問佛說：『世尊！一切法的本性本來就是清凈的，為什麼說菩薩在一切法中得到清凈呢？』佛告訴須菩提：『是的，是的！一切諸法的本性本來就是清凈的。如果菩薩摩訶薩對於這些法在心中通達而不迷惑，這就是般若波羅蜜（以智慧到達彼岸）。這些法，一切凡夫俗人不知道也看不見。菩薩摩訶薩爲了這些眾生的緣故，修行佈施波羅蜜（以佈施到達彼岸）乃至般若波羅蜜，修行四念處（身、受、心、法四種觀照）乃至一切種智（佛陀所具有的一切智慧）。須菩提！菩薩像這樣學習，在一切法中得到智慧、力量、無所畏懼。像這樣學習，是爲了瞭解一切眾生心所趨向。譬如大地，只有少數地方出產金銀珍寶。須菩提！眾生也是這樣，只有少數人能夠學習般若波羅蜜，多數人墮入聲聞、辟支佛的境界。須菩提！譬如只有少數人能夠接受並實行轉輪聖王（擁有統治世界的理想君主）的事業，多數人接受並實行小國王的事業。像這樣，須菩提！只有少數眾生修行般若波羅蜜以求一切智慧，多數人修行聲聞、辟支佛的道。須菩提！諸位菩薩摩訶薩發心求阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）的過程中，少數人能夠如所說的那樣修行，多數人停留在聲聞、辟支佛的境界。多數菩薩摩訶薩修行般若波羅蜜，因為沒有方便力的緣故，只有少數人能夠安住于阿惟越致地（不退轉的境界）。須菩提！因為這個緣故，菩薩摩訶薩想要安住于阿惟越致地、想要在阿惟越致的行列中，應當學習這甚深的般若波羅蜜。』『再者，』

【English Translation】 English version: Those who are people and those who have broken precepts, by learning in this way, due to the power of skillful means, will not increase their lifespan and be reborn in the heavens. What is the power of skillful means? It is as described in the chapter on Prajnaparamita (Perfection of Wisdom). Bodhisattva Mahasattvas, due to the power of skillful means, enter the four Dhyanas (meditative absorptions), the four Immeasurables (loving-kindness, compassion, joy, and equanimity), and the four Formless Absorptions (meditative states beyond form), but they are not reborn according to these Dhyanas, Immeasurables, or Formless Absorptions. Subhuti! Bodhisattvas, by learning in this way, attain purity in all dharmas, which is the pure mind of Sravakas (those who hear the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Subhuti asked the Buddha, 'World Honored One! The inherent nature of all dharmas is originally pure, why do you say that Bodhisattvas attain purity in all dharmas?' The Buddha told Subhuti, 'It is so, it is so! The inherent nature of all dharmas is originally pure. If Bodhisattva Mahasattvas understand these dharmas in their minds without confusion, that is Prajnaparamita (the perfection of wisdom). These dharmas are not known or seen by all ordinary people. Bodhisattva Mahasattvas, for the sake of these beings, practice Dana Paramita (perfection of giving) up to Prajnaparamita, practice the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas) up to all-knowing wisdom (the wisdom of a Buddha). Subhuti! Bodhisattvas, by learning in this way, attain wisdom, power, and fearlessness in all dharmas. By learning in this way, they come to understand the inclinations of all beings' minds. For example, on the earth, only a few places produce gold, silver, and precious jewels. Subhuti! Beings are also like this, only a few are able to learn Prajnaparamita, and most fall into the realm of Sravakas and Pratyekabuddhas. Subhuti! For example, only a few people can accept and practice the work of a Chakravartin (ideal universal ruler), and most accept and practice the work of a small king. Likewise, Subhuti! Only a few beings practice Prajnaparamita to seek all-knowing wisdom, and most practice the path of Sravakas and Pratyekabuddhas. Subhuti! Among the Bodhisattva Mahasattvas who aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha), few are able to practice as they have spoken, and most remain in the realm of Sravakas and Pratyekabuddhas. Many Bodhisattva Mahasattvas practice Prajnaparamita, but because they lack the power of skillful means, only a few are able to abide in the Avinivartaniya stage (the stage of non-retrogression). Subhuti! For this reason, Bodhisattva Mahasattvas who wish to abide in the Avinivartaniya stage, who wish to be among the Avinivartaniya, should learn this profound Prajnaparamita.' 'Furthermore,'

次，須菩提！菩薩摩訶薩學是般若波羅蜜時，不生慳貪心，不生破戒、瞋恚、懈怠、散亂、愚癡心，不生諸餘過失心。不生取色相心、取受想行識相心，不生取四念處相心，乃至不生取阿耨多羅三藐三菩提相心。何以故？是菩薩摩訶薩行是深般若波羅蜜，無有法可得。以不可得故，于諸法不生心取相。須菩提！菩薩摩訶薩如是學深般若波羅蜜，總攝諸波羅蜜，令諸波羅蜜增長，諸波羅蜜悉隨從。何以故？須菩提！是深般若波羅蜜，諸波羅蜜悉入中。須菩提！譬如我見中悉攝六十二見。如是，須菩提！是深般若波羅蜜悉攝諸波羅蜜。須菩提！譬如人死，命根滅故，余根悉隨滅。如是，須菩提！菩薩摩訶薩行深般若波羅蜜時，諸波羅蜜悉隨從。須菩提！菩薩摩訶薩欲令諸波羅蜜度彼岸，應學深般若波羅蜜。須菩提！菩薩摩訶薩學是深般若波羅蜜者，出一切眾生之上。須菩提！于汝意云何，三千大千世界中眾生多不？」

須菩提言：「一閻浮提中眾生尚多，何況三千大千世界？」

佛告須菩提：「若三千大千世界中眾生，一時皆得人身，悉得阿耨多羅三藐三菩提。若有菩薩盡形壽供養爾所佛衣服、飲食、臥具、湯藥、資生所須。須菩提！于汝意云何，是人以是因緣故得福德多不？」

須菩提言：「甚多，

【現代漢語翻譯】現代漢語譯本再者，須菩提！菩薩摩訶薩在修學這般若波羅蜜（智慧到彼岸）時，不會生起慳吝貪婪的心，不會生起毀犯戒律、嗔恨、懈怠、散亂、愚癡的心，不會生起其他任何過失的心。不會生起執取色相的心，不會生起執取受、想、行、識（五蘊）相的心，不會生起執取四念處（四種觀想方法）相的心，乃至不會生起執取阿耨多羅三藐三菩提（無上正等正覺）相的心。為什麼呢？因為這位菩薩摩訶薩在修行這甚深的般若波羅蜜時，沒有任何法可以執取。因為不可執取，所以對於一切法不生起心去執取其相。須菩提！菩薩摩訶薩像這樣修學甚深的般若波羅蜜，就能總攝一切波羅蜜，使一切波羅蜜增長，一切波羅蜜都隨之而來。為什麼呢？須菩提！因為這甚深的般若波羅蜜，一切波羅蜜都包含在其中。須菩提！譬如我所見的六十二種見解都包含在其中。同樣，須菩提！這甚深的般若波羅蜜也總攝了一切波羅蜜。須菩提！譬如人死後，命根斷絕，其餘的根也隨之斷絕。同樣，須菩提！菩薩摩訶薩在修行甚深般若波羅蜜時，一切波羅蜜都隨之而來。須菩提！菩薩摩訶薩想要使一切波羅蜜到達彼岸，就應當修學甚深的般若波羅蜜。須菩提！菩薩摩訶薩修學這甚深的般若波羅蜜，就能超越一切眾生之上。須菩提！你認為怎麼樣，三千大千世界中的眾生多不多？須菩提說：『僅僅一個閻浮提（南贍部洲）中的眾生就很多了，何況是三千大千世界呢？』佛告訴須菩提：『如果三千大千世界中的眾生，同時都得到人身，並且都證得阿耨多羅三藐三菩提。如果有一位菩薩，盡其一生供養這麼多佛的衣服、飲食、臥具、湯藥、生活所需。須菩提！你認為怎麼樣，這個人因為這個因緣而得到的福德多不多？』須菩提說：『非常多，'

【English Translation】 English version Furthermore, Subhuti, when a Bodhisattva-Mahasattva practices this Prajnaparamita (Perfection of Wisdom), they do not give rise to a mind of stinginess or greed, they do not give rise to a mind of breaking precepts, anger, laziness, distraction, or ignorance, and they do not give rise to any other faulty minds. They do not give rise to a mind that grasps at the appearance of form, they do not give rise to a mind that grasps at the appearance of sensation, perception, volition, or consciousness (the five aggregates), they do not give rise to a mind that grasps at the appearance of the four foundations of mindfulness, and even they do not give rise to a mind that grasps at the appearance of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why is that? Because this Bodhisattva-Mahasattva, when practicing this profound Prajnaparamita, has no dharma to grasp. Because there is nothing to grasp, they do not give rise to a mind that grasps at the appearance of any dharma. Subhuti, when a Bodhisattva-Mahasattva practices the profound Prajnaparamita in this way, they encompass all the paramitas, causing all the paramitas to grow, and all the paramitas follow along. Why is that? Subhuti, because this profound Prajnaparamita, all the paramitas are contained within it. Subhuti, it is like how I see that all sixty-two views are encompassed within it. Likewise, Subhuti, this profound Prajnaparamita encompasses all the paramitas. Subhuti, it is like when a person dies, their life force is extinguished, and the other faculties are also extinguished. Likewise, Subhuti, when a Bodhisattva-Mahasattva practices the profound Prajnaparamita, all the paramitas follow along. Subhuti, if a Bodhisattva-Mahasattva wishes to cause all the paramitas to reach the other shore, they should practice the profound Prajnaparamita. Subhuti, a Bodhisattva-Mahasattva who practices this profound Prajnaparamita surpasses all living beings. Subhuti, what do you think, are the living beings in the three thousand great thousand worlds many or not? Subhuti said, 'The living beings in just one Jambudvipa (Southern Continent) are already many, let alone the three thousand great thousand worlds?' The Buddha told Subhuti, 'If the living beings in the three thousand great thousand worlds all simultaneously obtained human bodies, and all attained Anuttara-samyak-sambodhi. If there were a Bodhisattva who, for their entire life, made offerings to that many Buddhas of clothing, food, bedding, medicine, and the necessities of life. Subhuti, what do you think, would this person gain much merit because of this cause and condition?' Subhuti said, 'Very much,'

甚多！」

佛言：「不如是善男子、善女人學般若波羅蜜如說行、正憶念，得福多。何以故？般若波羅蜜有勢力，能令菩薩摩訶薩得阿耨多羅三藐三菩提。須菩提！以是故，菩薩摩訶薩欲出一切眾生之上，當學般若波羅蜜；欲為無救護眾生作救護，欲與無歸依眾生作歸依，欲與無究竟道眾生作究竟道，欲與盲者作目，欲得佛功德，欲作諸佛自在遊戲，欲作諸佛師子吼，欲撞擊佛鐘鼓，欲吹佛貝，欲升佛高座說法，欲斷一切眾生疑，當學深般若波羅蜜。須菩提！菩薩摩訶薩若學深般若波羅蜜，諸善功德無事不得。」

須菩提白佛言：「世尊！寧復得聲聞、辟支佛功德不？」

佛言：「聲聞、辟支佛功德皆能得，但不于中住。以智觀已，直過入菩薩位中。須菩提！菩薩摩訶薩如是學，近薩婆若，疾得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩如是學，為一切世間天及人、阿修羅作福田。須菩提！菩薩摩訶薩如是學，過諸聲聞、辟支佛福田之上，疾近薩婆若。須菩提！菩薩摩訶薩如是學，是名不捨不離般若波羅蜜，常行般若波羅蜜。須菩提！菩薩摩訶薩如是學深般若波羅蜜，當知是不退轉菩薩，疾近薩婆若，遠離聲聞、辟支佛，近阿耨多羅三藐三菩提。須菩提！是菩薩摩訶薩行般若波羅蜜時，若作是念：

【現代漢語翻譯】現代漢語譯本：「非常多！」佛說：『不是這樣的，善男子、善女人如果學習般若波羅蜜（智慧的完美）並如教奉行、正確憶念，得到的福德更多。為什麼呢？因為般若波羅蜜具有強大的力量，能夠使菩薩摩訶薩（偉大的菩薩）證得阿耨多羅三藐三菩提（無上正等正覺）。須菩提（佛陀的弟子）！因此，菩薩摩訶薩想要超越一切眾生之上，應當學習般若波羅蜜；想要為沒有救護的眾生作救護，想要為沒有歸依的眾生作歸依，想要為沒有究竟道的眾生作究竟道，想要為盲者作眼睛，想要獲得佛的功德，想要像諸佛一樣自在遊戲，想要像諸佛一樣發出獅子吼，想要撞擊佛的鐘鼓，想要吹響佛的法螺，想要升上佛的高座說法，想要斷除一切眾生的疑惑，應當學習甚深的般若波羅蜜。須菩提！菩薩摩訶薩如果學習甚深的般若波羅蜜，一切善的功德沒有不能得到的。』須菩提問佛說：『世尊！難道還能得到聲聞（聽聞佛法而悟道者）、辟支佛（獨覺者）的功德嗎？』佛說：『聲聞、辟支佛的功德都能得到，但不會停留在其中。以智慧觀察之後，直接進入菩薩的果位。須菩提！菩薩摩訶薩這樣學習，就接近薩婆若（一切智），迅速證得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩這樣學習，就為一切世間的天人以及阿修羅（非天）作福田。須菩提！菩薩摩訶薩這樣學習，就超越了聲聞、辟支佛的福田，迅速接近薩婆若。須菩提！菩薩摩訶薩這樣學習，就叫做不捨離般若波羅蜜，常常修行般若波羅蜜。須菩提！菩薩摩訶薩這樣學習甚深的般若波羅蜜，應當知道這是不退轉的菩薩，迅速接近薩婆若，遠離聲聞、辟支佛，接近阿耨多羅三藐三菩提。須菩提！這位菩薩摩訶薩在修行般若波羅蜜時，如果這樣想：』

【English Translation】 English version: 'Very much!' The Buddha said, 'It is not so. If a good man or good woman learns the Prajnaparamita (Perfection of Wisdom), practices as taught, and correctly remembers, they will gain even more merit. Why? Because the Prajnaparamita has the power to enable a Bodhisattva Mahasattva (Great Bodhisattva) to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti (a disciple of the Buddha)! Therefore, if a Bodhisattva Mahasattva wishes to surpass all beings, they should learn the Prajnaparamita; if they wish to be a protector for those without protection, a refuge for those without refuge, a path for those without an ultimate path, eyes for the blind, to attain the merits of a Buddha, to play freely like the Buddhas, to roar like the Buddhas, to strike the Buddha's bell and drum, to blow the Buddha's conch, to ascend the Buddha's high seat to preach, and to dispel all doubts of beings, they should learn the profound Prajnaparamita. Subhuti! If a Bodhisattva Mahasattva learns the profound Prajnaparamita, there is no good merit they cannot attain.' Subhuti asked the Buddha, 'World Honored One! Can one also attain the merits of a Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha)?' The Buddha said, 'The merits of Sravakas and Pratyekabuddhas can all be attained, but one does not dwell in them. Having observed with wisdom, one directly enters the Bodhisattva stage. Subhuti! A Bodhisattva Mahasattva who learns in this way approaches Sarvajna (Omniscience) and quickly attains Anuttara-samyak-sambodhi. Subhuti! A Bodhisattva Mahasattva who learns in this way becomes a field of merit for all beings in the world, including gods, humans, and Asuras (demigods). Subhuti! A Bodhisattva Mahasattva who learns in this way surpasses the field of merit of Sravakas and Pratyekabuddhas and quickly approaches Sarvajna. Subhuti! A Bodhisattva Mahasattva who learns in this way is said to not abandon or leave the Prajnaparamita, and constantly practices the Prajnaparamita. Subhuti! A Bodhisattva Mahasattva who learns the profound Prajnaparamita in this way should be known as a non-retrogressing Bodhisattva, quickly approaching Sarvajna, distancing themselves from Sravakas and Pratyekabuddhas, and approaching Anuttara-samyak-sambodhi. Subhuti! When this Bodhisattva Mahasattva practices the Prajnaparamita, if they think thus:'

『是般若波羅蜜，我以是般若波羅蜜得一切種智。』若如是念，不名行般若波羅蜜。須菩提！若不作是念：『是般若波羅蜜，是人般若波羅蜜，是般若波羅蜜法，是人行是般若波羅蜜得阿耨多羅三藐三菩提。』是名行般若波羅蜜。須菩提！若菩薩作是念：『無是般若波羅蜜，無人有是般若波羅蜜，無有行是般若波羅蜜得阿耨多羅三藐三菩提。何以故？一切法如、法性、實際、常住故。』如是行，是為菩薩摩訶薩行般若波羅蜜。」

摩訶般若波羅蜜經凈愿品第六十四(丹隨喜品)

爾時釋提桓因作是念：「菩薩摩訶薩行般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，乃至十八不共法時，出一切眾生之上，何況得阿耨多羅三藐三菩提時。是諸眾生聞是薩婆若信解者，得人中之善利、壽命中最，何況發阿耨多羅三藐三菩提意。是眾生能發阿耨多羅三藐三菩提意者，其餘眾生應當愿樂。」爾時釋提桓因以天文陀羅華而散佛上，發是言：「以是福德，若有求阿耨多羅三藐三菩提者，令此人具足佛法，具足一切智，具足自然法。若求聲聞者，令具足聲聞法。世尊！若有菩薩發阿耨多羅三藐三菩提意者，我終不生一念令其轉還，我亦不生一念令其轉還墮聲聞、辟支佛地。世尊！我願諸

{ "translations": [ "現代漢語譯本", "『這是般若波羅蜜（prajnaparamita，智慧的完美），我憑藉這般若波羅蜜獲得一切種智（sarvajnata，對一切事物和現象的完全理解）。』如果這樣想，就不算修行般若波羅蜜。須菩提（Subhuti）！如果不這樣想：『這是般若波羅蜜，是人修行般若波羅蜜，是般若波羅蜜的法，是人修行這般若波羅蜜而獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』這才是修行般若波羅蜜。須菩提！如果菩薩這樣想：『沒有所謂的般若波羅蜜，沒有人擁有這般若波羅蜜，也沒有人通過修行這般若波羅蜜而獲得阿耨多羅三藐三菩提。』為什麼呢？因為一切法的如（tathata，真如）、法性（dharmata，法的本性）、實際（bhutakoti，真實界）、常住（nitya，永恒不變）的緣故。』這樣修行，才是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜。」， "", "《摩訶般若波羅蜜經·凈愿品第六十四》（丹隨喜品）", "", "那時，釋提桓因（Sakra devanam indra，天神之王）這樣想：『菩薩摩訶薩修行般若波羅蜜、禪那波羅蜜（dhyana-paramita，禪定的完美）、毗梨耶波羅蜜（virya-paramita，精進的完美）、羼提波羅蜜（ksanti-paramita，忍辱的完美）、尸羅波羅蜜（sila-paramita，戒律的完美）、檀那波羅蜜（dana-paramita，佈施的完美），乃至十八不共法（avenika-dharma，佛陀獨有的十八種功德）時，就超越一切眾生之上，更何況是獲得阿耨多羅三藐三菩提的時候。這些眾生聽到關於薩婆若（sarvajna，一切智）的教導並信解的，就能獲得人中的善利、壽命中最長的，更何況是發阿耨多羅三藐三菩提心。這些眾生能夠發起阿耨多羅三藐三菩提心，其餘眾生應當隨喜。』那時，釋提桓因用天文陀羅華（mandarava，天界的曼陀羅花）散在佛的身上，並說道：『憑藉這福德，如果有求阿耨多羅三藐三菩提的人，愿此人具足佛法，具足一切智，具足自然法。如果求聲聞（sravaka，聽聞佛法而修行的人）的，愿他具足聲聞法。世尊！如果有菩薩發起阿耨多羅三藐三菩提心，我終不生一念讓他退轉，我也不會生一念讓他退轉墮入聲聞、辟支佛（pratyekabuddha，獨覺）的境界。世尊！我願諸" ], "english_translations": [ "English version", "'This is prajnaparamita (the perfection of wisdom), and through this prajnaparamita, I attain sarvajnata (all-knowing wisdom).' If one thinks like this, it is not called practicing prajnaparamita. Subhuti! If one does not think like this: 'This is prajnaparamita, a person practices prajnaparamita, this is the dharma of prajnaparamita, and a person practices this prajnaparamita to attain anuttara-samyak-sambodhi (unexcelled perfect enlightenment),' then this is called practicing prajnaparamita. Subhuti! If a bodhisattva thinks like this: 'There is no such thing as prajnaparamita, no one possesses this prajnaparamita, and no one attains anuttara-samyak-sambodhi by practicing this prajnaparamita. Why? Because all dharmas are like tathata (suchness), dharmata (the nature of dharma), bhutakoti (the limit of reality), and nitya (eternal),' such practice is the practice of prajnaparamita by a bodhisattva-mahasattva (a great bodhisattva).\"", "", "The Mahaprajnaparamita Sutra, Chapter 64, 'Pure Vow' (Dan Suixi)", "", "At that time, Sakra devanam indra (the king of the gods) thought: 'When a bodhisattva-mahasattva practices prajnaparamita, dhyana-paramita (the perfection of meditation), virya-paramita (the perfection of vigor), ksanti-paramita (the perfection of patience), sila-paramita (the perfection of morality), dana-paramita (the perfection of generosity), and even the eighteen avenika-dharmas (the eighteen unique qualities of a Buddha), they surpass all sentient beings, let alone when they attain anuttara-samyak-sambodhi. Those sentient beings who hear about sarvajna (all-knowing wisdom) and believe and understand it will obtain the greatest benefits among humans and the longest lifespan, let alone those who generate the aspiration for anuttara-samyak-sambodhi. If these sentient beings can generate the aspiration for anuttara-samyak-sambodhi, other sentient beings should rejoice.' At that time, Sakra devanam indra scattered mandarava (heavenly mandara flowers) on the Buddha and said: 'By this merit, if there is anyone who seeks anuttara-samyak-sambodhi, may this person be endowed with the Buddha's dharma, be endowed with all-knowing wisdom, and be endowed with the natural dharma. If one seeks to be a sravaka (a disciple who hears the teachings), may they be endowed with the sravaka dharma. World Honored One! If a bodhisattva generates the aspiration for anuttara-samyak-sambodhi, I will never generate a single thought to make them regress, nor will I generate a single thought to make them regress to the level of a sravaka or pratyekabuddha (a solitary enlightened one). World Honored One! I wish that all'" ] }

菩薩倍復精進于阿耨多羅三藐三菩提，見眾生生死中種種苦惱，欲利益安樂一切世間天及人、阿修羅。以是心，作是愿：『我既自度亦當度未度者，我既自脫當脫未脫者，我既安隱當安未安者，我既滅度當使未入滅度者得滅度。』世尊！善男子、善女人于初發意菩薩功德隨喜心，得幾許福德？于久發意菩薩功德隨喜心，得幾許福德？于阿惟越致菩薩功德隨喜心，得幾許福德？於一生補處菩薩功德隨喜心，得幾許福德？」

佛告釋提桓因言：「憍尸迦！四天下國土可稱知斤兩，是隨喜福德不可稱量。複次，憍尸迦！是三千大千世界皆可稱知斤兩，是隨喜心福德不可稱量。複次，憍尸迦！三千大千世界滿中海水，取一發破為百分，以一分發渧取海水，可知渧數，是隨喜心福德不可數知。」

釋提桓因白佛言：「世尊！若眾生心不隨喜阿耨多羅三藐三菩提者，皆是魔眷屬。諸心不隨喜者，從魔中來生。何以故？世尊！是諸發隨喜心菩薩，為破魔境界故生。是故欲愛敬三尊者，應生隨喜心。隨喜已，應迴向阿耨多羅三藐三菩提，以不一不二相故。」

佛言：「如是，如是！憍尸迦！若有人于菩薩心能如是隨喜迴向者，常值諸佛，終不見惡色、終不聞惡聲、終不嗅惡香、終不食惡味、終不觸惡觸，終無不隨念

{ "translations": [ "現代漢語譯本", "菩薩更加精進地追求阿耨多羅三藐三菩提（無上正等正覺），看到眾生在生死輪迴中遭受種種苦惱，想要利益安樂一切世間的天人、阿修羅。因此，他們發願：『我既然已經自我解脫，也應當幫助那些尚未解脫的人解脫；我既然已經得到安穩，也應當使那些尚未安穩的人得到安穩；我既然已經進入涅槃，也應當使那些尚未進入涅槃的人進入涅槃。』世尊！善男子、善女人對於初發菩提心的菩薩的功德生起隨喜心，能獲得多少福德？對於久發菩提心的菩薩的功德生起隨喜心，能獲得多少福德？對於阿惟越致（不退轉）菩薩的功德生起隨喜心，能獲得多少福德？對於一生補處（即將成佛）菩薩的功德生起隨喜心，能獲得多少福德？」 , "佛陀告訴釋提桓因說：『憍尸迦（帝釋天的別名）！四天下（一個宇宙單位）的國土可以稱量出斤兩，但隨喜的福德卻無法稱量。再者，憍尸迦！三千大千世界（一個更大的宇宙單位）都可以稱量出斤兩，但隨喜心的福德卻無法稱量。再者，憍尸迦！三千大千世界充滿海水，取一根頭髮分成一百份，用其中一份頭髮沾取海水，可以知道水滴的數量，但隨喜心的福德卻無法計算。』", "釋提桓因對佛說：『世尊！如果眾生的心不隨喜阿耨多羅三藐三菩提，他們都是魔的眷屬。那些不隨喜的人，是從魔界中來的。為什麼呢？世尊！這些發隨喜心的菩薩，是爲了破除魔的境界而生的。因此，想要愛敬三寶（佛、法、僧）的人，應當生起隨喜心。隨喜之後，應當將功德迴向阿耨多羅三藐三菩提，因為其不一不異的特性。』", "佛說：『是的，是的！憍尸迦！如果有人對於菩薩的心能如此隨喜迴向，他將常常見到諸佛，永遠不會見到醜惡的顏色，永遠不會聽到惡劣的聲音，永遠不會聞到惡臭的氣味，永遠不會嚐到惡劣的味道，永遠不會接觸到不好的觸感，永遠不會沒有正念。』" ], "english_translations": [ "English version", "Bodhisattvas, with even greater diligence, strive for Anuttara-samyak-sambodhi (supreme perfect enlightenment), seeing the various sufferings of sentient beings in the cycle of birth and death, desiring to benefit and bring happiness to all beings in the world, including gods, humans, and asuras. With this intention, they make this vow: 『Since I have liberated myself, I shall also liberate those who are not yet liberated; since I have attained peace, I shall also bring peace to those who have not yet attained peace; since I have entered Nirvana, I shall also enable those who have not yet entered Nirvana to enter Nirvana.』 World Honored One! How much merit does a virtuous man or woman gain by rejoicing in the merits of a Bodhisattva who has just generated the aspiration for enlightenment? How much merit does one gain by rejoicing in the merits of a Bodhisattva who has long generated the aspiration for enlightenment? How much merit does one gain by rejoicing in the merits of an Avaivartika (non-retrogressing) Bodhisattva? How much merit does one gain by rejoicing in the merits of a Bodhisattva who is in his last life before Buddhahood?」", "The Buddha said to Shakra, Lord of the Devas: 『Kausika (another name for Shakra)! The lands of the four continents (a unit of the universe) can be weighed and measured, but the merit of rejoicing is immeasurable. Furthermore, Kausika! The three thousand great thousand worlds (a larger unit of the universe) can all be weighed and measured, but the merit of the mind of rejoicing is immeasurable. Furthermore, Kausika! If the three thousand great thousand worlds were filled with seawater, and one hair was taken and broken into one hundred parts, and one part of the hair was used to take a drop of seawater, the number of drops could be known, but the merit of the mind of rejoicing is immeasurable.』", "Shakra, Lord of the Devas, said to the Buddha: 『World Honored One! If sentient beings do not rejoice in Anuttara-samyak-sambodhi, they are all members of Mara』s retinue. Those who do not rejoice are born from the realm of Mara. Why is this so? World Honored One! These Bodhisattvas who generate the mind of rejoicing are born to break the boundaries of Mara. Therefore, those who wish to love and respect the Three Jewels (Buddha, Dharma, Sangha) should generate the mind of rejoicing. After rejoicing, they should dedicate the merit to Anuttara-samyak-sambodhi, because of its non-dual nature.』", "The Buddha said: 『So it is, so it is! Kausika! If someone can rejoice and dedicate their merit in this way towards the mind of a Bodhisattva, they will always encounter Buddhas, will never see evil colors, will never hear evil sounds, will never smell evil odors, will never taste evil flavors, will never touch evil touches, and will never be without right mindfulness.』" ] }

，終不遠離諸佛，從一佛土至一佛土，親近諸佛種善根。何以故？善男子、善女人為無量阿僧祇初發意菩薩諸善根，隨喜迴向，為無量阿僧祇第二地第三地乃至第十地、一生補處諸菩薩摩訶薩善根，隨喜迴向阿耨多羅三藐三菩提。以是善根因緣故，疾近阿耨多羅三藐三菩提。是諸菩薩得阿耨多羅三藐三菩提已，度無量無邊阿僧祇眾生。憍尸迦！以是因緣故，善男子、善女人于初發意菩薩善根，應隨喜迴向阿耨多羅三藐三菩提，非心、非離心。于久發意阿惟越致一生補處善根，隨喜迴向阿耨多羅三藐三菩提，非心、非離心。」

須菩提白佛言：「世尊！是心如幻，云何能得阿耨多羅三藐三菩提？」

佛告須菩提：「于汝意云何，汝見是心如幻不？」

「不也，世尊！我不見幻，亦不見心如幻。」

「須菩提！于汝意云何，若無幻亦無心如幻，汝見是心不？」

「不也，世尊！」

「須菩提！于汝意云何，離幻、離心如幻，汝見更有法得阿耨多羅三藐三菩提不？」

「不也，世尊！我不見離幻、離心如幻，更有法得阿耨多羅三藐三菩提。世尊！我不見更有法何等法可說若有若無，是法相畢竟離故，不墮有、不墮無。若法畢竟離者，不能得阿耨多羅三藐三菩提。無所有法亦不應

【現代漢語翻譯】現代漢語譯本：他們最終不會遠離諸佛，會從一個佛土到另一個佛土，親近諸佛並種下善根。為什麼呢？善男子、善女人，因為他們隨喜迴向無量阿僧祇（無數）初發菩提心的菩薩的各種善根，也隨喜迴向無量阿僧祇第二地、第三地乃至第十地、一生補處（即將成佛）的菩薩摩訶薩（大菩薩）的善根，並將這些迴向于阿耨多羅三藐三菩提（無上正等正覺）。因為這些善根因緣，他們能迅速接近阿耨多羅三藐三菩提。這些菩薩獲得阿耨多羅三藐三菩提后，會度化無量無邊的阿僧祇眾生。憍尸迦（帝釋天）！因為這個緣故，善男子、善女人對於初發菩提心的菩薩的善根，應當隨喜迴向阿耨多羅三藐三菩提，既不執著於心，也不脫離心。對於久發菩提心、不退轉、一生補處的菩薩的善根，也應當隨喜迴向阿耨多羅三藐三菩提，既不執著於心，也不脫離心。須菩提問佛說：『世尊！這心如幻象，如何能夠獲得阿耨多羅三藐三菩提呢？』佛告訴須菩提：『你的意思如何？你認為這心如幻象嗎？』須菩提回答說：『不是的，世尊！我沒有看到幻象，也沒有看到心如幻象。』佛說：『須菩提！你的意思如何？如果沒有幻象，也沒有心如幻象，你看到這個心嗎？』須菩提回答說：『不是的，世尊！』佛說：『須菩提！你的意思如何？如果離開幻象，離開心如幻象，你認為還有其他法可以獲得阿耨多羅三藐三菩提嗎？』須菩提回答說：『不是的，世尊！我沒有看到離開幻象，離開心如幻象，還有其他法可以獲得阿耨多羅三藐三菩提。世尊！我沒有看到還有其他什麼法可以說是有或無，因為這個法的實相是畢竟空寂的，不屬於有，也不屬於無。如果法是畢竟空寂的，就不能獲得阿耨多羅三藐三菩提。無所有法也不應該』

【English Translation】 English version: They will ultimately not be separated from all Buddhas, and will go from one Buddha-land to another, drawing near to the Buddhas and planting roots of goodness. Why is this? Good men and good women, because they rejoice in and dedicate the various roots of goodness of countless asamkhya (innumerable) Bodhisattvas who have initially aroused the Bodhi mind, and also rejoice in and dedicate the roots of goodness of countless asamkhya Bodhisattvas of the second, third, up to the tenth Bhumi (stage), and those who are one lifetime away from Buddhahood (Ekajati-pratibaddha), and dedicate these towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Because of these roots of goodness, they can quickly approach Anuttara-samyak-sambodhi. After these Bodhisattvas attain Anuttara-samyak-sambodhi, they will liberate countless asamkhya beings. Kausika (Indra)! Because of this reason, good men and good women, regarding the roots of goodness of Bodhisattvas who have initially aroused the Bodhi mind, should rejoice in and dedicate them towards Anuttara-samyak-sambodhi, neither clinging to the mind nor being detached from the mind. Regarding the roots of goodness of Bodhisattvas who have long aroused the Bodhi mind, are non-retrogressing, and are one lifetime away from Buddhahood, they should also rejoice in and dedicate them towards Anuttara-samyak-sambodhi, neither clinging to the mind nor being detached from the mind. Subhuti said to the Buddha, 'World Honored One! This mind is like an illusion, how can one attain Anuttara-samyak-sambodhi?' The Buddha said to Subhuti, 'What do you think? Do you see this mind as an illusion?' Subhuti replied, 'No, World Honored One! I do not see an illusion, nor do I see the mind as an illusion.' The Buddha said, 'Subhuti! What do you think? If there is no illusion, and no mind like an illusion, do you see this mind?' Subhuti replied, 'No, World Honored One!' The Buddha said, 'Subhuti! What do you think? If one is apart from illusion, apart from the mind like an illusion, do you think there is another dharma (teaching) by which one can attain Anuttara-samyak-sambodhi?' Subhuti replied, 'No, World Honored One! I do not see that apart from illusion, apart from the mind like an illusion, there is another dharma by which one can attain Anuttara-samyak-sambodhi. World Honored One! I do not see any other dharma that can be said to be either existent or non-existent, because the true nature of this dharma is ultimately empty, not belonging to existence, nor belonging to non-existence. If a dharma is ultimately empty, one cannot attain Anuttara-samyak-sambodhi. The dharma of non-existence should also not'

得阿耨多羅三藐三菩提。何以故？世尊！一切法無所有，是中無垢者、無凈者。世尊！以是故，般若波羅蜜畢竟離，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜畢竟離，乃至阿耨多羅三藐三菩提亦畢竟離。若法畢竟離，則不應修、不應壞。行般若波羅蜜亦無有法可得，畢竟離故。世尊！若般若波羅蜜畢竟離者，云何因般若波羅蜜得阿耨多羅三藐三菩提？阿耨多羅三藐三菩提亦畢竟離，二離中雲何能有所得？」

佛告須菩提：「善哉，善哉！是般若波羅蜜畢竟離，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜畢竟離，乃至一切種智畢竟離。須菩提，若般若波羅蜜畢竟離，乃至一切種智畢竟離，以是故，能得阿耨多羅三藐三菩提。須菩提！若般若波羅蜜非畢竟離，乃至一切種智非畢竟離，是不名般若波羅蜜，不名禪波羅蜜乃至一切種智。須菩提！若般若波羅蜜畢竟離，乃至一切種智畢竟離。以是故，須菩提！非不因般若波羅蜜得阿耨多羅三藐三菩提，亦不以離得離而得阿耨多羅三藐三菩提。非不因般若波羅蜜。」

須菩提白佛言：「世尊！菩薩摩訶薩所行義甚深。」

佛言：「如是，須菩提！菩薩摩訶薩所行義甚深。須菩提！諸菩薩摩訶薩能為難事，所謂

【現代漢語翻譯】現代漢語譯本證得阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？世尊！一切法本無自性，其中沒有所謂垢染，也沒有所謂清凈。世尊！因此，般若波羅蜜（智慧到彼岸）是究竟空寂的，禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸）也都是究竟空寂的，乃至阿耨多羅三藐三菩提也是究竟空寂的。如果一切法都是究竟空寂的，那麼就不應該去修習，也不應該去破壞。修行般若波羅蜜也找不到任何實有的法可得，因為一切都是究竟空寂的。世尊！如果般若波羅蜜是究竟空寂的，那麼如何能通過般若波羅蜜證得阿耨多羅三藐三菩提呢？阿耨多羅三藐三菩提也是究竟空寂的，在兩個空寂之中，又如何能有所得呢？佛告訴須菩提：『很好，很好！般若波羅蜜是究竟空寂的，禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜也是究竟空寂的，乃至一切種智（佛陀的智慧）也是究竟空寂的。須菩提，如果般若波羅蜜是究竟空寂的，乃至一切種智是究竟空寂的，因此，才能證得阿耨多羅三藐三菩提。須菩提！如果般若波羅蜜不是究竟空寂的，乃至一切種智不是究竟空寂的，那就不叫做般若波羅蜜，不叫做禪那波羅蜜，乃至不叫做一切種智。須菩提！如果般若波羅蜜是究竟空寂的，乃至一切種智是究竟空寂的。因此，須菩提！不是不通過般若波羅蜜證得阿耨多羅三藐三菩提，也不是通過離開空寂而證得阿耨多羅三藐三菩提。不是不通過般若波羅蜜。』須菩提對佛說：『世尊！菩薩摩訶薩（大菩薩）所修行的道理非常深奧。』佛說：『是的，須菩提！菩薩摩訶薩所修行的道理非常深奧。須菩提！諸位菩薩摩訶薩能做到難能可貴的事情，那就是』

【English Translation】 English version Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that, World Honored One? Because all dharmas (phenomena) are without inherent existence; there is neither defilement nor purity within them. World Honored One, therefore, Prajna-paramita (perfection of wisdom) is ultimately empty, as are Dhyana-paramita (perfection of meditation), Virya-paramita (perfection of effort), Kshanti-paramita (perfection of patience), Sila-paramita (perfection of morality), and Dana-paramita (perfection of generosity), and even Anuttara-samyak-sambodhi is ultimately empty. If all dharmas are ultimately empty, then they should neither be cultivated nor destroyed. Practicing Prajna-paramita also yields no real dharma to be attained, because everything is ultimately empty. World Honored One, if Prajna-paramita is ultimately empty, how can one attain Anuttara-samyak-sambodhi through Prajna-paramita? Anuttara-samyak-sambodhi is also ultimately empty; how can anything be attained within two emptinesses? The Buddha said to Subhuti, 'Excellent, excellent! Prajna-paramita is ultimately empty, as are Dhyana-paramita, Virya-paramita, Kshanti-paramita, Sila-paramita, and Dana-paramita, and even Sarvajnatā (omniscience) is ultimately empty. Subhuti, if Prajna-paramita is ultimately empty, and even Sarvajnatā is ultimately empty, therefore, one can attain Anuttara-samyak-sambodhi. Subhuti, if Prajna-paramita were not ultimately empty, and even Sarvajnatā were not ultimately empty, then it would not be called Prajna-paramita, nor Dhyana-paramita, nor even Sarvajnatā. Subhuti, if Prajna-paramita is ultimately empty, and even Sarvajnatā is ultimately empty, therefore, Subhuti, it is not that one does not attain Anuttara-samyak-sambodhi through Prajna-paramita, nor is it that one attains Anuttara-samyak-sambodhi by departing from emptiness. It is not that one does not attain it through Prajna-paramita.' Subhuti said to the Buddha, 'World Honored One, the practice of the Bodhisattva-mahasattvas (great Bodhisattvas) is very profound.' The Buddha said, 'It is so, Subhuti! The practice of the Bodhisattva-mahasattvas is very profound. Subhuti, the Bodhisattva-mahasattvas are capable of doing difficult things, that is to say,'

行是深義而不證聲聞、辟支佛地。」

須菩提白佛言：「世尊！如我從佛聞義，菩薩摩訶薩所行不為難。何以故？是菩薩摩訶薩不得是義可作證，亦不得般若波羅蜜作證，亦無作證者。世尊！若一切法不可得，何等是義可作證？何等是般若波羅蜜作證？何等是作證者作證已得阿耨多羅三藐三菩提？世尊！是名菩薩摩訶薩無所得行。菩薩行是，於一切法皆得明瞭。世尊！若菩薩摩訶薩聞是法，心不驚不沒不怖不畏，是名為行般若波羅蜜。是菩薩摩訶薩行般若波羅蜜時，不見我行般若波羅蜜，亦不見是般若波羅蜜，亦不見我當得阿耨多羅三藐三菩提。何以故？菩薩摩訶薩行般若波羅蜜時，不作是念：『聲聞、辟支佛地去我遠，薩婆若去我近。』世尊！譬如虛空不作是念：『有法去我遠、去我近。』何以故？世尊！虛空無分別故。世尊！行般若波羅蜜菩薩亦不作是念：『聲聞、辟支佛地去我遠，薩婆若去我近。』何以故？般若波羅蜜中無分別故。世尊！譬如幻人不作是念：『幻師去我近，觀人去我遠。』何以故？幻人無分別故。行般若波羅蜜菩薩不作是念：『聲聞、辟支佛地去我遠，薩婆若去我近。』世尊！譬如鏡中像不作是念：『所因者去我近，餘者去我遠。』何以故？像無分別故。行般若波羅蜜菩薩亦不作是念：

【現代漢語翻譯】現代漢語譯本：'這種修行是深奧的，不是聲聞（Sravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自悟道的修行者）所能證得的境界。' 須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：'世尊！依我從佛所聞的教義，菩薩摩訶薩（Bodhisattva-mahasattva，指發大乘心，以救度眾生為己任的修行者）的修行並不困難。為什麼呢？因為菩薩摩訶薩不能以任何法作為證悟的目標，也不能以般若波羅蜜（Prajnaparamita，指智慧的完美）作為證悟的目標，也沒有一個能證悟的主體。世尊！如果一切法都不可得，那麼什麼才是可以證悟的義理？什麼才是可以證悟的般若波羅蜜？誰又是那個證悟后獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺，即佛的智慧）的人呢？世尊！這被稱為菩薩摩訶薩的無所得行。菩薩如此修行，對一切法都能明瞭。世尊！如果菩薩摩訶薩聽到這樣的法，內心不驚慌、不沮喪、不恐懼、不害怕，這被稱為修行般若波羅蜜。當菩薩摩訶薩修行般若波羅蜜時，他不會認為『我在修行般若波羅蜜』，也不會認為『這是般若波羅蜜』，也不會認為『我將獲得阿耨多羅三藐三菩提』。為什麼呢？因為菩薩摩訶薩修行般若波羅蜜時，不會這樣想：『聲聞、辟支佛的境界離我很遠，薩婆若（Sarvajna，指一切智，即佛的智慧）離我很近。』世尊！譬如虛空不會這樣想：『有法離我遠，有法離我近。』為什麼呢？世尊！因為虛空沒有分別。世尊！修行般若波羅蜜的菩薩也不會這樣想：『聲聞、辟支佛的境界離我很遠，薩婆若離我很近。』為什麼呢？因為般若波羅蜜中沒有分別。世尊！譬如幻術師不會這樣想：『幻術師離我很近，觀看幻術的人離我很遠。』為什麼呢？因為幻術師沒有分別。修行般若波羅蜜的菩薩也不會這樣想：『聲聞、辟支佛的境界離我很遠，薩婆若離我很近。』世尊！譬如鏡中的影像不會這樣想：『產生我的原因離我很近，其他事物離我很遠。』為什麼呢？因為影像沒有分別。修行般若波羅蜜的菩薩也不會這樣想：

【English Translation】 English version: 'This practice is profound and not attainable by Sravakas (disciples who learn by hearing the teachings) or Pratyekabuddhas (those who attain enlightenment on their own).' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! According to the teachings I have heard from the Buddha, the practice of a Bodhisattva-mahasattva (a great being who aspires to achieve Buddhahood for the benefit of all beings) is not difficult. Why is that? Because a Bodhisattva-mahasattva cannot take any dharma as the object of attainment, nor can they take Prajnaparamita (the perfection of wisdom) as the object of attainment, nor is there an attainer. World Honored One! If all dharmas are unattainable, then what is the meaning that can be attained? What is the Prajnaparamita that can be attained? And who is the one who, having attained, gains Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha)? World Honored One! This is called the practice of non-attainment of a Bodhisattva-mahasattva. When a Bodhisattva practices in this way, they understand all dharmas clearly. World Honored One! If a Bodhisattva-mahasattva hears this teaching and their mind is not startled, not depressed, not frightened, not afraid, this is called practicing Prajnaparamita. When a Bodhisattva-mahasattva practices Prajnaparamita, they do not see 'I am practicing Prajnaparamita,' nor do they see 'this is Prajnaparamita,' nor do they see 'I will attain Anuttara-samyak-sambodhi.' Why is that? Because when a Bodhisattva-mahasattva practices Prajnaparamita, they do not think: 'The realm of Sravakas and Pratyekabuddhas is far from me, and Sarvajna (omniscience, the wisdom of a Buddha) is near to me.' World Honored One! For example, space does not think: 'Some dharmas are far from me, and some dharmas are near to me.' Why is that? World Honored One! Because space has no discrimination. World Honored One! A Bodhisattva who practices Prajnaparamita also does not think: 'The realm of Sravakas and Pratyekabuddhas is far from me, and Sarvajna is near to me.' Why is that? Because there is no discrimination in Prajnaparamita. World Honored One! For example, a magician does not think: 'The magician is near to me, and the audience is far from me.' Why is that? Because the magician has no discrimination. A Bodhisattva who practices Prajnaparamita does not think: 'The realm of Sravakas and Pratyekabuddhas is far from me, and Sarvajna is near to me.' World Honored One! For example, the image in a mirror does not think: 'The cause of my existence is near to me, and other things are far from me.' Why is that? Because the image has no discrimination. A Bodhisattva who practices Prajnaparamita also does not think:

『聲聞、辟支佛地去我遠，薩婆若去我近。』何以故？般若波羅蜜中無分別故。世尊！行般若波羅蜜菩薩無愛無憎。何以故？般若波羅蜜自性不可得故。世尊！譬如佛，無愛無憎。行般若波羅蜜菩薩無愛無憎亦如是。何以故？般若波羅蜜中無憎無愛故。世尊！譬如佛，一切分別想斷。行般若波羅蜜菩薩亦如是，一切分別想斷，畢竟空故。世尊！譬如佛所化人不作是念：『聲聞、辟支佛去我遠，阿耨多羅三藐三菩提去我近。』何以故？佛所化人無分別故。行般若波羅蜜菩薩亦如是，不作是念：『聲聞、辟支佛去我遠，阿耨多羅三藐三菩提去我近。』世尊！譬如有所為故作化，所化事無分別。世尊！般若波羅蜜亦如是，有所為事而修是事成就，而般若波羅蜜亦無分別。世尊！譬如工匠、若工匠弟子有所為故，作木人若男若女、象馬牛羊。是所作亦能有所作，是牛馬無分別。世尊！般若波羅蜜亦如是，有所為故說是事成就，而般若波羅蜜亦無分別。」

舍利弗問須菩提：「但般若波羅蜜無分別？禪那波羅蜜乃至檀那波羅蜜亦無分別？」

須菩提語舍利弗：「禪那波羅蜜無分別，乃至檀那波羅蜜亦無分別。」

舍利弗問須菩提：「色無分別乃至識亦無分別，眼乃至意無分別，色乃至法無分別，眼識觸乃至意

【現代漢語翻譯】現代漢語譯本『聲聞（Shravaka，通過聽聞佛法而證悟的人）、辟支佛（Pratyekabuddha，靠自己覺悟而未教導他人的人）的境界離我很遠，薩婆若（Sarvajna，一切智，佛的智慧）的境界離我很近。』為什麼呢？因為般若波羅蜜（Prajnaparamita，智慧的完美）中沒有分別。世尊！修行般若波羅蜜的菩薩沒有愛也沒有憎恨。為什麼呢？因為般若波羅蜜的自性是不可得的。世尊！譬如佛，沒有愛也沒有憎恨。修行般若波羅蜜的菩薩沒有愛也沒有憎恨也是這樣。為什麼呢？因為般若波羅蜜中沒有憎恨也沒有愛。世尊！譬如佛，一切分別的念頭都斷絕了。修行般若波羅蜜的菩薩也是這樣，一切分別的念頭都斷絕了，因為畢竟是空性的。世尊！譬如佛所化現的人不會這樣想：『聲聞、辟支佛的境界離我很遠，阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，佛的覺悟）離我很近。』為什麼呢？因為佛所化現的人沒有分別。修行般若波羅蜜的菩薩也是這樣，不會這樣想：『聲聞、辟支佛的境界離我很遠，阿耨多羅三藐三菩提離我很近。』世尊！譬如爲了某種目的而化現，所化現的事物沒有分別。世尊！般若波羅蜜也是這樣，爲了某種目的而修行，修行成就，而般若波羅蜜也沒有分別。世尊！譬如工匠或者工匠的弟子爲了某種目的，製作木人，無論是男是女，或者象、馬、牛、羊。這些所製作的東西也能有所作為，這些牛馬沒有分別。世尊！般若波羅蜜也是這樣，爲了某種目的而說，事情成就，而般若波羅蜜也沒有分別。

舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）問須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）：『只有般若波羅蜜沒有分別嗎？禪那波羅蜜（Dhyanaparamita，禪定的完美）乃至檀那波羅蜜（Danaparamita，佈施的完美）也沒有分別嗎？』

須菩提告訴舍利弗：『禪那波羅蜜沒有分別，乃至檀那波羅蜜也沒有分別。』

舍利弗問須菩提：『色（Rupa，物質）沒有分別，乃至識（Vijnana，意識）也沒有分別，眼（Caksu，視覺）乃至意（Manas，思維）沒有分別，色乃至法（Dharma，現象）沒有分別，眼識觸（Caksus-samphassa，眼識的接觸）乃至意

【English Translation】 English version 'The realms of Shravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others) are far from me, while the realm of Sarvajna (omniscience, the wisdom of a Buddha) is near to me.' Why is that? Because there is no discrimination in Prajnaparamita (the perfection of wisdom). World Honored One! A Bodhisattva who practices Prajnaparamita has neither love nor hatred. Why is that? Because the self-nature of Prajnaparamita is unattainable. World Honored One! Just like a Buddha, who has neither love nor hatred. A Bodhisattva who practices Prajnaparamita also has neither love nor hatred. Why is that? Because there is neither hatred nor love in Prajnaparamita. World Honored One! Just like a Buddha, all discriminating thoughts are cut off. A Bodhisattva who practices Prajnaparamita is also like that, all discriminating thoughts are cut off, because it is ultimately empty. World Honored One! Just like a person transformed by the Buddha would not think: 'The realms of Shravakas and Pratyekabuddhas are far from me, while Anuttara-samyak-sambodhi (supreme perfect enlightenment, the enlightenment of a Buddha) is near to me.' Why is that? Because a person transformed by the Buddha has no discrimination. A Bodhisattva who practices Prajnaparamita is also like that, not thinking: 'The realms of Shravakas and Pratyekabuddhas are far from me, while Anuttara-samyak-sambodhi is near to me.' World Honored One! Just like a transformation is made for a purpose, the transformed things have no discrimination. World Honored One! Prajnaparamita is also like that, it is practiced for a purpose, the practice is accomplished, and Prajnaparamita also has no discrimination. World Honored One! Just like a craftsman or a craftsman's disciple, for a purpose, makes wooden figures, whether male or female, or elephants, horses, cows, or sheep. These things that are made can also perform actions, and these cows and horses have no discrimination. World Honored One! Prajnaparamita is also like that, it is spoken for a purpose, the matter is accomplished, and Prajnaparamita also has no discrimination.

Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Subhuti (one of the ten great disciples of the Buddha, known as the foremost in understanding emptiness): 'Is it only Prajnaparamita that has no discrimination? Does Dhyanaparamita (the perfection of meditation) and even Danaparamita (the perfection of giving) also have no discrimination?'

Subhuti told Sariputra: 'Dhyanaparamita has no discrimination, and even Danaparamita has no discrimination.'

Sariputra asked Subhuti: 'Does Rupa (form, matter) have no discrimination, and even Vijnana (consciousness) have no discrimination? Does Caksu (eye, vision) and even Manas (mind, thought) have no discrimination? Do Rupa and even Dharma (phenomena) have no discrimination? Does Caksus-samphassa (eye-contact) and even

識觸無分別，眼觸因緣生受乃至意觸因緣生受，四禪、四無量心、四無色定、四念處乃至八聖道分、空、無相、無作，佛十力、四無所畏、四無礙智、大慈大悲、十八不共法、阿耨多羅三藐三菩提無為性，亦無分別。須菩提！若色無分別乃至無為性無分別，若一切法無分別，云何分別有六道生死：是地獄是、餓鬼、是畜生、是天、是人、是阿修羅？云何分別是須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸佛？」

須菩提報舍利弗：「眾生顛倒因緣故，造作身、口、意業，隨欲本業報受六道身——地獄、餓鬼、畜生、人、天、阿修羅身。如汝言：『云何分別有須陀洹乃至佛道？』舍利弗！須陀洹即是無分別故有，須陀洹果亦是無分別故有，乃至阿羅漢阿羅漢果、辟支佛辟支佛道、佛佛道亦是無分別故有。舍利弗！過去諸佛亦是無分別、斷分別故有。以是故，舍利弗！當知一切法無有分別、不壞相，諸法如、法性、實際故。舍利弗！如是，菩薩摩訶薩應行無分別般若波羅蜜。行無分別般若波羅蜜已，便得無分別阿耨多羅三藐三菩提。」

摩訶般若波羅蜜經度空品第六十五(丹稱揚品)

舍利弗語須菩提：「菩薩摩訶薩行般若波羅蜜，為行真實法？為行無真實法？」

須菩提報舍利弗：「菩薩摩

【現代漢語翻譯】現代漢語譯本對於識觸（vijñāna-sparśa，指意識與外境的接觸）沒有分別，眼觸（cakṣu-sparśa，指眼根與外境的接觸）因緣所生的感受，乃至意觸（manaḥ-sparśa，指意根與外境的接觸）因緣所生的感受，四禪（catvāri dhyānāni，指色界四種禪定）、四無量心（catvāri apramāṇāni，指慈、悲、喜、舍四種心境）、四無色定（catasra ārūpyasamāpattayaḥ，指四種超越色界的禪定）、四念處（catvāri smṛtyupasthānāni，指身、受、心、法四種觀照）、乃至八聖道分（aṣṭāṅgamārga，指正見、正思惟、正語、正業、正命、正精進、正念、正定）、空（śūnyatā，指空性）、無相（animitta，指無相）、無作（apraṇihita，指無愿）、佛十力（daśabala，指佛的十種力量）、四無所畏（catvāri vaiśāradyāni，指佛的四種無畏）、四無礙智（catasra pratisaṃvidaḥ，指四種無礙的智慧）、大慈大悲（mahāmaitrī mahākaruṇā，指佛的慈悲心）、十八不共法（aṣṭādaśāveṇikabuddhadharmāḥ，指佛獨有的十八種功德）、阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，指無上正等正覺）的無為性（asaṃskṛta-dharma，指不生不滅的性質），也沒有分別。須菩提！如果色（rūpa，指物質現象）沒有分別，乃至無為性沒有分別，如果一切法（dharma，指一切事物和現象）都沒有分別，那麼如何分別有六道生死（ṣaḍgatayaḥ，指地獄、餓鬼、畜生、人、天、阿修羅）呢？如何分別這是地獄、這是餓鬼、這是畜生、這是天、這是人、這是阿修羅？如何分別這是須陀洹（srotaāpanna，指入流果）、斯陀含（sakṛdāgāmin，指一來果）、阿那含（anāgāmin，指不還果）、阿羅漢（arhat，指無生果）、辟支佛（pratyekabuddha，指獨覺）、諸佛（buddha，指佛陀）呢？須菩提回答舍利弗說：『眾生因為顛倒的因緣，造作身、口、意業，隨著各自的業力，承受六道之身——地獄、餓鬼、畜生、人、天、阿修羅之身。正如你所說：『如何分別有須陀洹乃至佛道？』舍利弗！須陀洹正是因為沒有分別才存在，須陀洹果也是因為沒有分別才存在，乃至阿羅漢、阿羅漢果、辟支佛、辟支佛道、佛、佛道也是因為沒有分別才存在。舍利弗！過去的諸佛也是因為沒有分別、斷絕分別才存在。因此，舍利弗！應當知道一切法沒有分別、不壞的相，諸法如（tathatā，指真如）、法性（dharmatā，指法的本性）、實際（bhūta-koṭi，指真理的究竟）。舍利弗！菩薩摩訶薩應當這樣修行無分別的般若波羅蜜（prajñāpāramitā，指智慧的圓滿）。修行無分別的般若波羅蜜之後，便能證得無分別的阿耨多羅三藐三菩提。』《摩訶般若波羅蜜經·度空品第六十五（丹稱揚品）》舍利弗問須菩提：『菩薩摩訶薩修行般若波羅蜜，是修行真實法呢？還是修行無真實法？』須菩提回答舍利弗說：『菩薩摩訶薩修行般若波羅蜜，既不是修行真實法，也不是修行無真實法。』

【English Translation】 English version There is no distinction in the contact of consciousness (vijñāna-sparśa), the feeling arising from the contact of the eye (cakṣu-sparśa), and so on, up to the feeling arising from the contact of the mind (manaḥ-sparśa); the four dhyānas (catvāri dhyānāni, four levels of meditative absorption in the realm of form), the four immeasurables (catvāri apramāṇāni, loving-kindness, compassion, joy, and equanimity), the four formless absorptions (catasra ārūpyasamāpattayaḥ, four meditative states beyond the realm of form), the four foundations of mindfulness (catvāri smṛtyupasthānāni, mindfulness of body, feelings, mind, and phenomena), and so on, up to the eightfold noble path (aṣṭāṅgamārga, right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), emptiness (śūnyatā), signlessness (animitta), wishlessness (apraṇihita), the ten powers of a Buddha (daśabala), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasra pratisaṃvidaḥ), great loving-kindness and great compassion (mahāmaitrī mahākaruṇā), the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ), and the unconditioned nature (asaṃskṛta-dharma) of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi) are also without distinction. Subhuti, if form (rūpa) has no distinction, and so on, up to the unconditioned nature having no distinction, if all dharmas (dharma, all things and phenomena) have no distinction, then how can there be a distinction of the six realms of existence (ṣaḍgatayaḥ, hell, hungry ghosts, animals, humans, gods, and asuras)? How can one distinguish this as hell, this as a hungry ghost, this as an animal, this as a god, this as a human, this as an asura? How can one distinguish this as a stream-enterer (srotaāpanna), a once-returner (sakṛdāgāmin), a non-returner (anāgāmin), an arhat, a pratyekabuddha, or a Buddha? Subhuti replied to Sariputra, 'Because of the inverted causes and conditions of sentient beings, they create actions of body, speech, and mind, and according to their respective karmic actions, they receive bodies in the six realms—hell, hungry ghosts, animals, humans, gods, and asuras. As you said, 『How can one distinguish a stream-enterer and so on, up to the path of a Buddha?』 Sariputra, a stream-enterer exists precisely because there is no distinction, the fruit of a stream-enterer also exists because there is no distinction, and so on, up to an arhat, the fruit of an arhat, a pratyekabuddha, the path of a pratyekabuddha, a Buddha, and the path of a Buddha, all exist because there is no distinction. Sariputra, the Buddhas of the past also existed because there was no distinction and the cessation of distinction. Therefore, Sariputra, you should know that all dharmas have no distinction, no indestructible nature, and are thusness (tathatā), the nature of dharma (dharmatā), and the ultimate reality (bhūta-koṭi). Sariputra, in this way, a Bodhisattva Mahasattva should practice the prajñāpāramitā (perfection of wisdom) that is without distinction. Having practiced the prajñāpāramitā that is without distinction, one will attain the unsurpassed perfect enlightenment that is without distinction (anuttarā-samyak-saṃbodhi).' The Mahāprajñāpāramitā Sūtra, Chapter 65, 'The Chapter on the Emptiness of the Void' (Dan Chen Yang Pin) Sariputra asked Subhuti, 'When a Bodhisattva Mahasattva practices prajñāpāramitā, is he practicing real dharmas or unreal dharmas?' Subhuti replied to Sariputra, 'When a Bodhisattva Mahasattva practices prajñāpāramitā, he is neither practicing real dharmas nor unreal dharmas.'

訶薩行般若波羅蜜，為行無真實法。何以故？是般若波羅蜜無真實，乃至一切種智無真實故。菩薩摩訶薩行般若波羅蜜，無真實不可得，何況真實？乃至行一切種智，無真實法不可得，何況真實法？」

爾時欲、色界諸天子作是念：「諸有善男子、善女人發阿耨多羅三藐三菩提意，如深般若波羅蜜所說義，行於等法、不作實際證，不墮聲聞、辟支佛地，應當為作禮。」

須菩提語諸天子：「諸菩薩摩訶薩于等法不證聲聞、辟支佛地，不為難。諸菩薩摩訶薩大莊嚴：『我當度無量無邊阿僧祇眾生。』知眾生畢竟不可得而度眾生，是乃為難。諸天子！諸菩薩摩訶薩發阿耨多羅三藐三菩提心，作是愿：『我當度一切眾生，眾生實不可得。』是人慾度眾生，如欲度虛空。何以故？虛空離故，當知眾生亦離；虛空空故，當知眾生亦空；虛空無堅固，當知眾生亦無堅固；虛空虛誑，當知眾生亦虛誑。諸天子！以是因緣故，當知菩薩所作為難。為利益無所有眾生故而大莊嚴，是人為眾生結誓，為欲與虛空共鬥。是菩薩結誓已，亦不得眾生而為眾生結誓。何以故？眾生離故，當知大誓亦離；眾生虛誑故，當知大誓亦虛誑。若菩薩摩訶薩聞是深法，心不驚不沒，當知是菩薩摩訶薩行般若波羅蜜。何以故？色離即是眾生離，受

【現代漢語翻譯】現代漢語譯本：菩薩行般若波羅蜜（智慧到彼岸），是行於無真實法的境界。為什麼呢？因為般若波羅蜜沒有真實性，乃至一切種智（佛陀的智慧）也沒有真實性。菩薩摩訶薩行般若波羅蜜，無真實法是不可得的，何況是真實法呢？乃至行一切種智，無真實法是不可得的，何況是真實法呢？

那時，欲界諸天子心想：『凡是發了阿耨多羅三藐三菩提（無上正等正覺）心的善男子、善女人，他們如深奧的般若波羅蜜所說的義理那樣修行，在平等法中不作實際的證悟，不墮入聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的境界，我們應當向他們頂禮。』

須菩提對諸天子說：『諸菩薩摩訶薩在平等法中不證得聲聞、辟支佛的境界，這並不算難。諸菩薩摩訶薩的大莊嚴是：『我應當度無量無邊的阿僧祇（無數）眾生。』他們知道眾生畢竟是不可得的，卻仍然要度眾生，這才是難的。諸天子！諸菩薩摩訶薩發阿耨多羅三藐三菩提心，發願說：『我應當度一切眾生，而眾生實際上是不可得的。』這樣的人想要度眾生，就像想要度虛空一樣。為什麼呢？因為虛空是離散的，應當知道眾生也是離散的；虛空是空的，應當知道眾生也是空的；虛空沒有堅固性，應當知道眾生也沒有堅固性；虛空是虛妄的，應當知道眾生也是虛妄的。諸天子！因為這個緣故，應當知道菩薩所做的事情是很難的。他們爲了利益無所有的眾生而大加莊嚴，這樣的人是為眾生結下誓願，就像想要與虛空搏鬥一樣。這位菩薩結下誓願后，也並沒有得到眾生，卻為眾生結下誓願。為什麼呢？因為眾生是離散的，應當知道大誓願也是離散的；眾生是虛妄的，應當知道大誓願也是虛妄的。如果菩薩摩訶薩聽到這樣甚深的法，內心不驚恐不沮喪，應當知道這位菩薩摩訶薩是在行般若波羅蜜。為什麼呢？因為色（物質）的離散就是眾生的離散，受（感受）

【English Translation】 English version: When a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), they are practicing in the realm of no real dharmas. Why is that? Because Prajna Paramita has no reality, and even Sarvajnata (Buddha's wisdom) has no reality. When a Bodhisattva Mahasattva practices Prajna Paramita, no real dharma can be obtained, let alone a real dharma. Even when practicing Sarvajnata, no real dharma can be obtained, let alone a real dharma.

At that time, the Devas (gods) of the Desire Realm thought: 'Those good men and good women who have generated the mind for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and who practice according to the meaning of the profound Prajna Paramita, not making actual realization in equal dharmas, and not falling into the grounds of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), we should pay homage to them.'

Subhuti said to the Devas: 'It is not difficult for Bodhisattva Mahasattvas not to realize the grounds of Sravakas and Pratyekabuddhas in equal dharmas. The great adornment of Bodhisattva Mahasattvas is: 'I shall liberate immeasurable and boundless Asankhyeya (countless) beings.' Knowing that beings are ultimately unobtainable, yet still liberating beings, this is what is difficult. Devas! Bodhisattva Mahasattvas generate the mind for Anuttara-samyak-sambodhi, making the vow: 'I shall liberate all beings, yet beings are actually unobtainable.' Such a person who wishes to liberate beings is like wishing to liberate space. Why is that? Because space is separate, one should know that beings are also separate; because space is empty, one should know that beings are also empty; because space has no solidity, one should know that beings also have no solidity; because space is illusory, one should know that beings are also illusory. Devas! For this reason, one should know that what Bodhisattvas do is difficult. They greatly adorn themselves for the benefit of beings who are without any possessions, such a person makes a vow for beings, like wanting to fight with space. After making this vow, the Bodhisattva also does not obtain beings, yet makes a vow for beings. Why is that? Because beings are separate, one should know that the great vow is also separate; because beings are illusory, one should know that the great vow is also illusory. If a Bodhisattva Mahasattva hears this profound Dharma and their mind is not startled or depressed, one should know that this Bodhisattva Mahasattva is practicing Prajna Paramita. Why is that? Because the separation of Rupa (form) is the separation of beings, the separation of Vedana (feeling)

想行識離即是眾生離，色離即是六波羅蜜離，受想行識離即是六波羅蜜離，乃至一切種智離即是六波羅蜜離。若菩薩摩訶薩聞是一切諸法離相，心不驚不沒不怖不畏，當知是菩薩摩訶薩行般若波羅蜜。」

佛告須菩提：「何因緣故，菩薩摩訶薩于深般若波羅蜜中心不沒？」

須菩提白佛言：「世尊！般若波羅蜜無所有故不沒，般若波羅蜜離故不沒，般若波羅蜜寂滅故不沒。世尊！以是因緣故，菩薩于深般若波羅蜜中心不沒。何以故？是菩薩不得沒者、不得沒事、不得沒處，是一切法皆不可得故。世尊！若菩薩摩訶薩聞是法，心不驚不沒不怖不畏，當知是菩薩為行般若波羅蜜。何以故？沒者、沒事、沒處，是法皆不可得故。菩薩摩訶薩如是行般若波羅蜜，諸天及釋提桓因天、梵天王天及世界主天皆為作禮。」

佛告須菩提：「不但釋提桓因諸天梵王，及諸天世界主及諸天，禮是菩薩摩訶薩行般若波羅蜜者，過是上光音天、遍凈天、廣果天、凈居天，皆為是菩薩摩訶薩作禮。須菩提！今現在十方無量諸佛，亦念是行般若波羅蜜菩薩摩訶薩。當知是菩薩為如佛。須菩提！若如恒河沙等國土中眾生悉使為魔，是一一魔復化作魔，如恒河沙等魔，是一切魔不能留難菩薩行般若波羅蜜。須菩提！菩薩摩訶薩成就

【現代漢語翻譯】現代漢語譯本：想、行、識的離去即是眾生的離去，色的離去即是六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）的離去，受、想、行、識的離去即是六波羅蜜的離去，乃至一切種智（佛陀的智慧）的離去即是六波羅蜜的離去。如果菩薩摩訶薩聽到這一切諸法離相，心中不驚慌、不沮喪、不恐懼、不畏懼，應當知道這位菩薩摩訶薩正在修行般若波羅蜜（通過智慧到達彼岸）。佛陀告訴須菩提：『因為什麼緣故，菩薩摩訶薩在甚深的般若波羅蜜中心不沮喪？』須菩提對佛說：『世尊！因為般若波羅蜜無所有所以不沮喪，因為般若波羅蜜是離去的所以不沮喪，因為般若波羅蜜是寂滅的所以不沮喪。世尊！因為這個緣故，菩薩在甚深的般若波羅蜜中心不沮喪。為什麼呢？因為這位菩薩得不到沮喪者、得不到沮喪的事、得不到沮喪的處所，因為一切法都是不可得的。世尊！如果菩薩摩訶薩聽到這個法，心中不驚慌、不沮喪、不恐懼、不畏懼，應當知道這位菩薩正在修行般若波羅蜜。為什麼呢？因為沮喪者、沮喪的事、沮喪的處所，這些法都是不可得的。菩薩摩訶薩這樣修行般若波羅蜜，諸天以及釋提桓因天（帝釋天）、梵天王天以及世界主天都會為他作禮。』佛陀告訴須菩提：『不僅僅是釋提桓因諸天、梵王，以及諸天世界主和諸天，禮敬這位修行般若波羅蜜的菩薩摩訶薩，超過這些的光音天、遍凈天、廣果天、凈居天，都會為這位菩薩摩訶薩作禮。須菩提！現在十方無量諸佛，也都在思念這位修行般若波羅蜜的菩薩摩訶薩。應當知道這位菩薩如同佛一樣。須菩提！如果像恒河沙數那樣多的國土中的眾生都變成魔，這一一魔又化作魔，像恒河沙數那樣多的魔，這一切魔都不能阻礙菩薩修行般若波羅蜜。須菩提！菩薩摩訶薩成就』

【English Translation】 English version: The separation of thought, action, and consciousness is the separation of sentient beings; the separation of form is the separation of the six paramitas (six perfections: generosity, morality, patience, diligence, concentration, and wisdom); the separation of feeling, thought, action, and consciousness is the separation of the six paramitas; and even the separation of all-knowing wisdom (Buddha's wisdom) is the separation of the six paramitas. If a Bodhisattva Mahasattva hears about the separation of all these dharmas and is not startled, discouraged, frightened, or afraid, know that this Bodhisattva Mahasattva is practicing Prajna Paramita (perfection of wisdom). The Buddha said to Subhuti, 'For what reason does a Bodhisattva Mahasattva not become discouraged in the profound Prajna Paramita?' Subhuti replied to the Buddha, 'World Honored One, because Prajna Paramita is without any existence, it is not discouraged; because Prajna Paramita is detached, it is not discouraged; because Prajna Paramita is tranquil, it is not discouraged. World Honored One, for this reason, a Bodhisattva is not discouraged in the profound Prajna Paramita. Why? Because this Bodhisattva does not obtain the one who is discouraged, does not obtain the matter of discouragement, and does not obtain the place of discouragement, because all dharmas are unobtainable. World Honored One, if a Bodhisattva Mahasattva hears this dharma and is not startled, discouraged, frightened, or afraid, know that this Bodhisattva is practicing Prajna Paramita. Why? Because the one who is discouraged, the matter of discouragement, and the place of discouragement, these dharmas are all unobtainable. When a Bodhisattva Mahasattva practices Prajna Paramita in this way, the devas, including Sakra Devanam Indra (Indra), Brahma, and the world-ruling devas, will all pay homage to him.' The Buddha said to Subhuti, 'Not only Sakra Devanam Indra, the Brahma kings, the world-ruling devas, and the devas pay homage to this Bodhisattva Mahasattva who practices Prajna Paramita, but also the Abhasvara devas, Subhakrtsna devas, Brhatphala devas, and Suddhavasa devas, all pay homage to this Bodhisattva Mahasattva. Subhuti, the countless Buddhas in the ten directions are also mindful of this Bodhisattva Mahasattva who practices Prajna Paramita. Know that this Bodhisattva is like a Buddha. Subhuti, if all the sentient beings in lands as numerous as the sands of the Ganges River were to become demons, and each of these demons were to transform into more demons, as numerous as the sands of the Ganges River, all these demons could not hinder a Bodhisattva from practicing Prajna Paramita. Subhuti, a Bodhisattva Mahasattva achieves'

二法，魔不能壞。何等二？觀一切法空；不捨一切眾生。須菩提！菩薩成就此二法，魔不能壞。

「複次，須菩提！菩薩摩訶薩復有二法成就，魔不能壞。何等二？所作如所言；亦為諸佛所念。菩薩成就此二法，魔不能壞。須菩提！菩薩如是行，是諸天皆來到菩薩所，親近咨問勸喻安慰，作是言：『善男子！汝疾得阿耨多羅三藐三菩提不久。善男子！汝常當行是空、無相、無作行。何以故？善男子！汝行是行，無護眾生汝為作護，無依眾生為作依，無救眾生為作救，無究竟道眾生為作究竟道，無歸眾生為作歸，無洲眾生為作洲，冥者為作明，盲者為作眼。』何以故？是菩薩摩訶薩行般若波羅蜜，十方現在無量阿僧祇諸佛在大眾中說法時，自讚嘆稱揚是菩薩摩訶薩名姓，言：『某甲菩薩成就般若波羅蜜功德。』須菩提！如我今說法時，自稱揚寶相菩薩、尸棄菩薩。復有諸菩薩摩訶薩在阿閦佛國中行般若波羅蜜凈修梵行，我亦稱揚是菩薩名姓。須菩提！亦如東方現在諸佛說法時，是中有菩薩摩訶薩凈修梵行，佛亦歡喜自稱揚讚歎是菩薩；南西北方四維上下亦如是。復有菩薩從初發意欲具足佛道乃至得一切種智，諸佛說法時亦歡喜，自稱揚讚歎是菩薩。何以故？是諸菩薩摩訶薩所行甚難，不斷佛種行。」

須菩

【現代漢語翻譯】現代漢語譯本有兩種法，魔不能破壞。是哪兩種呢？觀察一切法為空性；不捨棄一切眾生。須菩提！菩薩成就這兩種法，魔就不能破壞。

再者，須菩提！菩薩摩訶薩還有兩種成就的法，魔不能破壞。是哪兩種呢？所做如所說；也被諸佛所憶念。菩薩成就這兩種法，魔就不能破壞。須菩提！菩薩這樣修行，諸天都會來到菩薩處，親近請教，勸勉安慰，並說：『善男子！你很快就能證得阿耨多羅三藐三菩提（無上正等正覺）了。善男子！你應當常行這空、無相、無作的修行。為什麼呢？善男子！你行此修行，沒有保護的眾生你為他們作保護，沒有依靠的眾生你為他們作依靠，沒有救度的眾生你為他們作救度，沒有究竟道的眾生你為他們作究竟道，沒有歸宿的眾生你為他們作歸宿，沒有洲渚的眾生你為他們作洲渚，黑暗的眾生你為他們作光明，盲目的眾生你為他們作眼睛。』為什麼呢？因為這位菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），十方現在無量阿僧祇（無數）諸佛在大眾中說法時，都會讚歎稱揚這位菩薩摩訶薩的名姓，說：『某某菩薩成就般若波羅蜜的功德。』須菩提！就像我現在說法時，也稱揚寶相菩薩、尸棄菩薩。還有諸菩薩摩訶薩在阿閦佛（不動佛）國中修行般若波羅蜜，清凈地修持梵行，我也稱揚這些菩薩的名姓。須菩提！也像東方現在諸佛說法時，其中有菩薩摩訶薩清凈地修持梵行，佛也會歡喜地稱揚讚歎這些菩薩；南西北方四維上下也是如此。還有菩薩從最初發心想要圓滿佛道，乃至證得一切種智（佛的智慧），諸佛說法時也會歡喜，稱揚讚歎這些菩薩。為什麼呢？因為這些菩薩摩訶薩所行甚難，不斷絕佛種的修行。」

須菩提！

【English Translation】 English version There are two dharmas that Mara cannot destroy. What are these two? To contemplate all dharmas as empty; and not to abandon all sentient beings. Subhuti! A Bodhisattva who accomplishes these two dharmas cannot be destroyed by Mara.

Furthermore, Subhuti! A Bodhisattva Mahasattva also accomplishes two dharmas that Mara cannot destroy. What are these two? To act as one speaks; and to be remembered by all Buddhas. A Bodhisattva who accomplishes these two dharmas cannot be destroyed by Mara. Subhuti! When a Bodhisattva practices in this way, all the devas will come to the Bodhisattva's place, draw near to inquire, encourage, and comfort, saying: 'Good man! You will soon attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Good man! You should always practice this emptiness, signlessness, and non-action. Why is that? Good man! Because you practice this way, you become a protector for those without protection, a refuge for those without refuge, a savior for those without salvation, the ultimate path for those without an ultimate path, a haven for those without a haven, an island for those without an island, light for those in darkness, and eyes for the blind.' Why is that? Because when this Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), the countless Asankhyeya (innumerable) Buddhas in the ten directions, while teaching the Dharma in the assembly, will praise and extol the name of this Bodhisattva Mahasattva, saying: 'So-and-so Bodhisattva has accomplished the merit of Prajna Paramita.' Subhuti! Just as I now, while teaching the Dharma, praise and extol Bodhisattva Ratnakara and Bodhisattva Sikhi. There are also Bodhisattva Mahasattvas in the Buddha Akshobhya's (Immovable Buddha) land who practice Prajna Paramita and cultivate pure conduct, and I also praise and extol the names of these Bodhisattvas. Subhuti! Similarly, when the Buddhas in the east are teaching the Dharma, there are Bodhisattva Mahasattvas among them who cultivate pure conduct, and the Buddhas also joyfully praise and extol these Bodhisattvas; the same is true in the south, west, north, and the four intermediate directions, as well as above and below. Furthermore, when Bodhisattvas initially aspire to fulfill the path of Buddhahood and attain all-knowing wisdom, the Buddhas are also joyful when teaching the Dharma, and they praise and extol these Bodhisattvas. Why is that? Because the practice of these Bodhisattva Mahasattvas is extremely difficult, and they do not cut off the lineage of the Buddhas' practice.

Subhuti!

提白佛言：「世尊！何等菩薩摩訶薩，諸佛說法時自讚嘆稱揚。」

佛告須菩提：「阿惟越致菩薩，諸佛說法時自讚嘆稱揚。」

須菩提言：「何等阿惟越致菩薩為佛所贊？」

佛言：「如阿閦佛為菩薩時所行所學，諸菩薩亦如是學。是諸阿惟越致菩薩，諸佛說法時歡喜讚歎。

「複次，須菩提！有菩薩行般若波羅蜜，信解一切法無生，未得無生忍法；信解一切法空，未得無生忍法；信解一切法虛誑不實、無所有、不堅固，未得無生忍法。須菩提！如是等諸菩薩摩訶薩，諸佛說法時歡喜自讚嘆稱揚名字。須菩提！若諸菩薩摩訶薩，諸佛說法時歡喜自讚嘆者，是菩薩滅聲聞、辟支佛地，當得阿耨多羅三藐三菩提記。須菩提！若菩薩摩訶薩，諸佛說法時歡喜自讚嘆者，是菩薩當住阿惟越致地，住是地已，當得薩婆若。

「複次，須菩提！菩薩摩訶薩聞是深般若波羅蜜，其心明利、不疑不悔，作是念：『是事如佛所說。』是菩薩亦當于阿閦佛及諸菩薩所，廣聞是深般若波羅蜜亦信解。信解已，如佛所說當住阿惟越致地。如是，須菩提！但聞般若波羅蜜得大利益，何況信解？信解已，如說住、如說行、如說住。如說行已，住一切種智中。」

須菩提白佛言：「世尊！若佛說菩薩摩訶薩如

【現代漢語翻譯】現代漢語譯本：須菩提向佛陀稟告說：『世尊！是哪一類菩薩摩訶薩，在諸佛說法時會自我讚歎和稱揚呢？』佛陀告訴須菩提：『是不退轉菩薩，在諸佛說法時會自我讚歎和稱揚。』須菩提問道：『是哪一類不退轉菩薩會受到佛陀的讚歎呢？』佛陀說：『就像阿閦佛（Akshobhya，意為不動佛）在做菩薩時所修行和學習的那樣，其他菩薩也應如此學習。這些不退轉菩薩，在諸佛說法時會歡喜讚歎。』『再者，須菩提！有些菩薩修行般若波羅蜜（Prajnaparamita，意為智慧的完美），信解一切法無生（anutpada，意為不生），但尚未獲得無生法忍（anutpattika-dharma-ksanti，意為對不生之法的忍可）；信解一切法空（sunyata，意為空性），但尚未獲得無生法忍；信解一切法虛妄不實、無所有、不堅固，但尚未獲得無生法忍。須菩提！像這樣的菩薩摩訶薩，在諸佛說法時會歡喜地自我讚歎和稱揚自己的名字。須菩提！如果菩薩摩訶薩在諸佛說法時歡喜地自我讚歎，那麼這位菩薩將超越聲聞（sravaka，意為聽聞佛法者）、辟支佛（pratyekabuddha，意為獨覺者）的境界，並獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）的授記。須菩提！如果菩薩摩訶薩在諸佛說法時歡喜地自我讚歎，那麼這位菩薩將安住于不退轉地，安住於此地后，將獲得一切智（sarvajna，意為一切種智）。』『再者，須菩提！菩薩摩訶薩聽聞這甚深的般若波羅蜜，內心明晰、不疑不悔，並這樣想：『這件事就像佛陀所說的那樣。』這位菩薩也應當在阿閦佛以及其他菩薩那裡，廣泛聽聞這甚深的般若波羅蜜並信解。信解之後，就像佛陀所說的那樣，將安住于不退轉地。須菩提！僅僅聽聞般若波羅蜜就能獲得大利益，更何況是信解呢？信解之後，如所說的那樣安住、如所說的那樣修行、如所說的那樣安住。如所說的那樣修行之後，將安住於一切種智之中。』須菩提向佛陀稟告說：『世尊！如果佛陀說菩薩摩訶薩像這樣……』

【English Translation】 English version: Subhuti said to the Buddha, 'World Honored One, what kind of Bodhisattva Mahasattvas are those who praise and extol themselves when the Buddhas preach the Dharma?' The Buddha told Subhuti, 'It is the Avinivartaniya Bodhisattvas who praise and extol themselves when the Buddhas preach the Dharma.' Subhuti asked, 'What kind of Avinivartaniya Bodhisattvas are praised by the Buddha?' The Buddha said, 'Just as Akshobhya (meaning Immovable Buddha) practiced and learned when he was a Bodhisattva, so should other Bodhisattvas learn. These Avinivartaniya Bodhisattvas joyfully praise when the Buddhas preach the Dharma.' 'Furthermore, Subhuti! There are Bodhisattvas who practice Prajnaparamita (meaning Perfection of Wisdom), believe and understand that all dharmas are without origination (anutpada), but have not yet attained the forbearance of non-origination (anutpattika-dharma-ksanti); believe and understand that all dharmas are empty (sunyata), but have not yet attained the forbearance of non-origination; believe and understand that all dharmas are false, unreal, without substance, and not firm, but have not yet attained the forbearance of non-origination. Subhuti! Such Bodhisattva Mahasattvas joyfully praise and extol their own names when the Buddhas preach the Dharma. Subhuti! If Bodhisattva Mahasattvas joyfully praise themselves when the Buddhas preach the Dharma, then these Bodhisattvas will transcend the realms of Sravakas (meaning Hearers) and Pratyekabuddhas (meaning Solitary Buddhas), and will receive the prediction of Anuttara-samyak-sambodhi (meaning Supreme Perfect Enlightenment). Subhuti! If Bodhisattva Mahasattvas joyfully praise themselves when the Buddhas preach the Dharma, then these Bodhisattvas will abide in the Avinivartaniya stage, and having abided in this stage, they will attain Sarvajna (meaning Omniscience).' 'Furthermore, Subhuti! When Bodhisattva Mahasattvas hear this profound Prajnaparamita, their minds are clear, without doubt or regret, and they think, 『This matter is as the Buddha has said.』 These Bodhisattvas should also widely hear and understand this profound Prajnaparamita from Akshobhya Buddha and other Bodhisattvas. Having understood, they will abide in the Avinivartaniya stage as the Buddha has said. Subhuti! Just hearing Prajnaparamita brings great benefit, how much more so understanding it? Having understood, they will abide as it is said, practice as it is said, and abide as it is said. Having practiced as it is said, they will abide in the Omniscience of all kinds.' Subhuti said to the Buddha, 'World Honored One! If the Buddha says that Bodhisattva Mahasattvas are like this...'

所說住、如所說行，住薩婆若。若菩薩摩訶薩無所得法，云何住薩婆若？」

佛告須菩提：「菩薩摩訶薩住諸法如中、住薩婆若。」

須菩提言：「世尊！除如更無法可得，誰住如中？住如中已，當得阿耨多羅三藐三菩提，誰住如中當說法？如尚不可得，何況住如得阿耨多羅三藐三菩提？誰住如中而說法，無有是處。」

佛告須菩提：「如汝所言：『除如更無法，誰住如中？住如中已，當得阿耨多羅三藐三菩提。誰住如中當說法？如尚不可得，何況住如得阿耨多羅三藐三菩提？誰住如中而說法，無有是處。』」

佛言：「如是，如是！須菩提！除如更無有法可得，誰住如中？住如中已，當得阿耨多羅三藐三菩提，誰住如中當說法？如尚不可得，何況住如得阿耨多羅三藐三菩提。誰住如中而說法？何以故？是如，生不可得、滅不可得，住、異不可得。若法生滅住異不可得，是中誰當住如？誰當住如已得阿耨多羅三藐三菩提？誰當住如而說法，無有是處。」

釋提桓因白佛言：「世尊！諸菩薩摩訶薩所為甚難，深般若波羅蜜中欲得阿耨多羅三藐三菩提。何以故？世尊！無有如中住者，亦無當得阿耨多羅三藐三菩提者，亦無說法者。菩薩摩訶薩於是處，心不驚不沒、不怖不畏、不疑不悔。」

【現代漢語翻譯】現代漢語譯本『如果說安住，如所說的那樣修行，安住在薩婆若（一切智）。如果菩薩摩訶薩沒有可得之法，如何安住在薩婆若呢？』佛告訴須菩提：『菩薩摩訶薩安住在諸法如（真如實相）中，安住在薩婆若。』須菩提說：『世尊！除了如（真如實相）之外，再沒有其他法可以得到，誰能安住在如中呢？安住在如中之後，將證得阿耨多羅三藐三菩提（無上正等正覺），誰能安住在如中而說法呢？如尚且不可得，何況安住在如中而證得阿耨多羅三藐三菩提？誰能安住在如中而說法，這是不可能的。』佛告訴須菩提：『正如你所說：『除了如之外，再沒有其他法，誰能安住在如中呢？安住在如中之後，將證得阿耨多羅三藐三菩提。誰能安住在如中而說法？如尚且不可得，何況安住在如中而證得阿耨多羅三藐三菩提？誰能安住在如中而說法，這是不可能的。』佛說：『是的，是的！須菩提！除了如之外，再沒有其他法可以得到，誰能安住在如中呢？安住在如中之後，將證得阿耨多羅三藐三菩提，誰能安住在如中而說法？如尚且不可得，何況安住在如中而證得阿耨多羅三藐三菩提。誰能安住在如中而說法？為什麼呢？因為這個如，生不可得，滅不可得，住、異不可得。如果法的生滅住異都不可得，那麼誰能安住在如中呢？誰能安住在如中之後證得阿耨多羅三藐三菩提？誰能安住在如中而說法，這是不可能的。』釋提桓因（帝釋天）對佛說：『世尊！諸菩薩摩訶薩所做甚難，在甚深的般若波羅蜜（智慧到彼岸）中想要證得阿耨多羅三藐三菩提。為什麼呢？世尊！沒有安住在如中的人，也沒有將要證得阿耨多羅三藐三菩提的人，也沒有說法的人。菩薩摩訶薩在這種情況下，心不驚慌，不沮喪，不恐懼，不畏懼，不懷疑，不後悔。』

【English Translation】 English version 'If it is said to abide, and to practice as it is said, one abides in Sarvajna (all-knowing wisdom). If a Bodhisattva-Mahasattva has no attainable dharma, how does one abide in Sarvajna?' The Buddha told Subhuti, 'A Bodhisattva-Mahasattva abides in the suchness of all dharmas, abides in Sarvajna.' Subhuti said, 'World Honored One! Apart from suchness, there is no other dharma to be attained. Who can abide in suchness? Having abided in suchness, one will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Who can abide in suchness and teach the Dharma? Suchness is unattainable, how much more so is abiding in suchness to attain Anuttara-samyak-sambodhi? Who can abide in suchness and teach the Dharma? There is no such possibility.' The Buddha told Subhuti, 'As you said: 『Apart from suchness, there is no other dharma. Who can abide in suchness? Having abided in suchness, one will attain Anuttara-samyak-sambodhi. Who can abide in suchness and teach the Dharma? Suchness is unattainable, how much more so is abiding in suchness to attain Anuttara-samyak-sambodhi? Who can abide in suchness and teach the Dharma? There is no such possibility.』' The Buddha said, 'It is so, it is so! Subhuti! Apart from suchness, there is no other dharma to be attained. Who can abide in suchness? Having abided in suchness, one will attain Anuttara-samyak-sambodhi. Who can abide in suchness and teach the Dharma? Suchness is unattainable, how much more so is abiding in suchness to attain Anuttara-samyak-sambodhi? Who can abide in suchness and teach the Dharma? Why is that? Because this suchness, its arising is unattainable, its ceasing is unattainable, its abiding and changing are unattainable. If the arising, ceasing, abiding, and changing of dharmas are unattainable, then who can abide in suchness? Who can abide in suchness and attain Anuttara-samyak-sambodhi? Who can abide in suchness and teach the Dharma? There is no such possibility.' Shakra Devanam Indra (the king of gods) said to the Buddha, 'World Honored One! What the Bodhisattva-Mahasattvas do is very difficult, seeking to attain Anuttara-samyak-sambodhi in the profound Prajnaparamita (perfection of wisdom). Why is that? World Honored One! There is no one who abides in suchness, nor is there one who will attain Anuttara-samyak-sambodhi, nor is there one who teaches the Dharma. In this situation, the Bodhisattva-Mahasattva's mind is not startled, not depressed, not fearful, not afraid, not doubtful, and not regretful.'

爾時須菩提語釋提桓因：「汝憍尸迦說菩薩摩訶薩所為甚難，是甚深法中，心不驚不沒、不怖不畏、不疑不悔。憍尸迦！諸法空中，誰驚誰沒、誰怖誰畏、誰疑誰悔？」

是時釋提桓因語須菩提：「須菩提所說，但為空事無掛礙。譬如仰射空中箭去無礙。須菩提說法無礙亦如是。」◎

摩訶般若波羅蜜經卷第十九大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十

後秦龜茲國三藏鳩摩羅什譯

累教品第六十六(丹囑累品)

爾時釋提桓因白佛言：「世尊！我如是說、如是答，為隨順法不？為正答不？」

佛告釋提桓因言：「憍尸迦！汝所說所答實皆隨順。」

釋提桓因言：「希有世尊！須菩提所樂說，皆是為空、為無相、為無作，為四念處乃至為阿耨多羅三藐三菩提。」

佛告釋提桓因：「須菩提比丘行空時，檀那波羅蜜不可得，何況行檀那波羅蜜者；乃至般若波羅蜜不可得，何況行般若波羅蜜者。四念處不可得，何況修四念處者；乃至八聖道分不可得，何況修八聖道分者。禪解脫三昧定不可得，何況修禪解脫三昧定者。佛十力不可得，何況修佛十力者；四無所畏不可得，何況能生四無所畏者；四無礙智

【現代漢語翻譯】現代漢語譯本當時，須菩提對釋提桓因（Śakra devānām indra，帝釋天）說：『憍尸迦（Kauśika，釋提桓因的別名）！你說菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）所行甚難，在這甚深法中，心不驚慌、不沮喪、不恐懼、不畏懼、不懷疑、不後悔。憍尸迦！在諸法皆空的道理中，誰會驚慌、誰會沮喪、誰會恐懼、誰會畏懼、誰會懷疑、誰會後悔呢？』這時，釋提桓因對須菩提說：『須菩提所說，只是關於空性，沒有任何障礙。譬如向上射箭，箭在空中飛去沒有阻礙。須菩提說法沒有障礙也像這樣。』

現代漢語譯本《摩訶般若波羅蜜經》卷第二十後秦龜茲國三藏鳩摩羅什譯累教品第六十六（丹囑累品）當時，釋提桓因對佛說：『世尊！我這樣說、這樣回答，是順應佛法嗎？是正確的回答嗎？』佛告訴釋提桓因說：『憍尸迦！你所說所答，確實都順應佛法。』釋提桓因說：『稀有啊，世尊！須菩提所樂於宣說的，都是關於空性、無相、無作，以及四念處（catvāri smṛtyupasthānāni，四種觀想方法）乃至阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』佛告訴釋提桓因：『須菩提比丘在行空性時，佈施波羅蜜（dāna-pāramitā，佈施的最高境界）不可得，何況是行佈施波羅蜜的人；乃至般若波羅蜜（prajñā-pāramitā，智慧的最高境界）不可得，何況是行般若波羅蜜的人。四念處不可得，何況是修四念處的人；乃至八聖道分（āryāṣṭāṅgamārga，八正道）不可得，何況是修八聖道分的人。禪定解脫三昧（dhyāna-vimokṣa-samādhi，禪定、解脫和三昧）不可得，何況是修禪定解脫三昧的人。佛的十力（daśa-balāni，佛的十種力量）不可得，何況是修佛十力的人；四無所畏（catvāri vaiśāradyāni，佛的四種無畏）不可得，何況是能生四無所畏的人；四無礙智

【English Translation】 English version At that time, Subhuti said to Śakra devānām indra (釋提桓因, the lord of the gods): 'Kauśika (憍尸迦, another name for Śakra)! You say that what a Bodhisattva-Mahasattva (菩薩摩訶薩, a great bodhisattva) does is very difficult. In this profound Dharma, the mind is not startled, not depressed, not frightened, not afraid, not doubtful, and not regretful. Kauśika! In the emptiness of all dharmas, who would be startled, who would be depressed, who would be frightened, who would be afraid, who would be doubtful, and who would be regretful?' Then, Śakra devānām indra said to Subhuti: 'What Subhuti says is only about emptiness, without any hindrance. It is like shooting an arrow upwards into the sky, where the arrow goes without obstruction. Subhuti's teaching of the Dharma without hindrance is also like that.'

English version The Mahāprajñāpāramitā Sūtra, Volume 20 Translated by Tripitaka Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter 66: The Repeated Exhortation (Dan Zhu Lei Pin) At that time, Śakra devānām indra said to the Buddha: 'World Honored One! Is my saying and answering in this way in accordance with the Dharma? Is it a correct answer?' The Buddha said to Śakra devānām indra: 'Kauśika! What you have said and answered is indeed in accordance with the Dharma.' Śakra devānām indra said: 'It is rare, World Honored One! What Subhuti delights in expounding is all about emptiness, non-form, non-action, and the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' The Buddha said to Śakra devānām indra: 'When the Bhikṣu Subhuti practices emptiness, the perfection of giving (dāna-pāramitā) is unattainable, let alone the one who practices the perfection of giving; up to the perfection of wisdom (prajñā-pāramitā) is unattainable, let alone the one who practices the perfection of wisdom. The four foundations of mindfulness are unattainable, let alone the one who cultivates the four foundations of mindfulness; up to the eightfold noble path (āryāṣṭāṅgamārga) is unattainable, let alone the one who cultivates the eightfold noble path. Dhyana-vimoksha-samadhi (禪定解脫三昧, meditation, liberation, and samadhi) is unattainable, let alone the one who cultivates dhyana-vimoksha-samadhi. The ten powers of the Buddha (daśa-balāni) are unattainable, let alone the one who cultivates the ten powers of the Buddha; the four fearlessnesses (catvāri vaiśāradyāni) are unattainable, let alone the one who can generate the four fearlessnesses; the four unobstructed wisdoms

不可得，何況生四無礙智者；大慈大悲不可得，何況行大慈大悲者；十八不共法不可得，何況生十八不共法者；阿耨多羅三藐三菩提不可得，何況得阿耨多羅三藐三菩提者；一切智不可得，何況得一切智者；如來不可得，何況當作如來者；無生法不可得，何況得無生法作證者；三十二相不可得，何況得三十二相者；八十隨形好不可得，何況得八十隨形好者。何以故？憍尸迦！須菩提比丘一切法離行，一切法無所得行，一切法空行，一切法無相行，一切法無作行。憍尸迦！是為須菩提比丘所行。欲比菩薩摩訶薩般若波羅蜜行者，百分不及一，千分千萬億分乃至算數、譬喻所不能及。何以故？除佛行，是菩薩摩訶薩行般若波羅蜜，于聲聞、辟支佛諸行中最尊最妙最上。以是故，菩薩摩訶薩欲得於一切眾生中最上，當行是般若波羅蜜行。何以故？憍尸迦！諸菩薩摩訶薩行般若波羅蜜時，過聲聞、辟支佛地，入菩薩位，能具足佛法，得一切種智，斷一切煩惱習作佛。」

是時會中諸三十三天，以天曼陀羅華散佛及僧。是時八百比丘從座起，以華散佛，偏袒右肩合掌，右膝著地，白佛言：「世尊！我等當行是無上行，聲聞、辟支佛所不能行。」

爾時佛知諸比丘心行，便微笑。如諸佛法，種種色光——青黃赤白紅縹

【現代漢語翻譯】現代漢語譯本：四無礙智（四種無礙的智慧）不可獲得，更何況是生出四無礙智的人；大慈大悲不可獲得，更何況是行大慈大悲的人；十八不共法（佛獨有的十八種功德）不可獲得，更何況是生出十八不共法的人；阿耨多羅三藐三菩提（無上正等正覺）不可獲得，更何況是獲得阿耨多羅三藐三菩提的人；一切智不可獲得，更何況是獲得一切智的人；如來不可獲得，更何況是成為如來的人；無生法不可獲得，更何況是獲得無生法並作證的人；三十二相（佛的三十二種殊勝外貌）不可獲得，更何況是獲得三十二相的人；八十隨形好（佛的八十種細微特徵）不可獲得，更何況是獲得八十隨形好的人。為什麼呢？憍尸迦（帝釋天）！須菩提比丘修行一切法時，是離一切執著的修行，是無所得的修行，是空性的修行，是無相的修行，是無作的修行。憍尸迦！這就是須菩提比丘所修行的。如果想比擬菩薩摩訶薩（大菩薩）的般若波羅蜜（智慧到彼岸）修行，那麼百分之一都比不上，千分、千萬億分乃至算數、譬喻都無法比擬。為什麼呢？除了佛的修行，菩薩摩訶薩的般若波羅蜜修行在聲聞（小乘）、辟支佛（緣覺）的修行中是最尊貴、最微妙、最殊勝的。因此，菩薩摩訶薩想要在一切眾生中成為最上，就應當修行這種般若波羅蜜。為什麼呢？憍尸迦！諸菩薩摩訶薩修行般若波羅蜜時，超越聲聞、辟支佛的境界，進入菩薩的地位，能夠圓滿佛法，獲得一切種智（佛的智慧），斷除一切煩惱習氣，最終成佛。當時，會中的三十三天（欲界第二天）諸天，以天曼陀羅華（天界的曼陀羅花）散在佛和僧眾身上。當時，八百比丘從座位上站起來，用花散在佛身上，偏袒右肩，合掌，右膝著地，對佛說：『世尊！我們應當修行這種無上的修行，這是聲聞、辟支佛所不能修行的。』這時，佛知道這些比丘的心意，便微笑。如同諸佛的慣例，放出種種顏色的光芒——青、黃、赤、白、紅、縹（淺青色）

【English Translation】 English version: The four unobstructed wisdoms are unattainable, let alone one who generates the four unobstructed wisdoms; great compassion is unattainable, let alone one who practices great compassion; the eighteen unique qualities of a Buddha are unattainable, let alone one who generates the eighteen unique qualities; Anuttara-samyak-sambodhi (supreme perfect enlightenment) is unattainable, let alone one who attains Anuttara-samyak-sambodhi; all-knowing wisdom is unattainable, let alone one who attains all-knowing wisdom; a Tathagata (Buddha) is unattainable, let alone one who becomes a Tathagata; the unproduced dharma is unattainable, let alone one who attains the unproduced dharma and realizes it; the thirty-two marks of a great man are unattainable, let alone one who attains the thirty-two marks; the eighty minor marks are unattainable, let alone one who attains the eighty minor marks. Why is this so? Kausika (Indra)! When the Bhikshu Subhuti practices all dharmas, he practices with detachment from all attachments, he practices with no attainment, he practices with emptiness, he practices with no characteristics, he practices with no action. Kausika! This is what the Bhikshu Subhuti practices. If one wishes to compare the practice of the Prajna Paramita (perfection of wisdom) of a Bodhisattva Mahasattva (great Bodhisattva), it is not even one percent comparable, not even one thousandth, one ten-millionth, or even countless fractions or analogies can compare. Why is this so? Except for the practice of a Buddha, the practice of the Prajna Paramita of a Bodhisattva Mahasattva is the most honored, most subtle, and most supreme among the practices of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Therefore, if a Bodhisattva Mahasattva wishes to be the most supreme among all beings, he should practice this Prajna Paramita. Why is this so? Kausika! When Bodhisattva Mahasattvas practice Prajna Paramita, they surpass the realms of Sravakas and Pratyekabuddhas, enter the position of a Bodhisattva, are able to perfect the Buddha Dharma, attain all-knowing wisdom, cut off all afflictions and habits, and ultimately become Buddhas. At that time, the thirty-three heavens (the second heaven of the desire realm) in the assembly scattered heavenly Mandarava flowers on the Buddha and the Sangha. At that time, eight hundred Bhikshus rose from their seats, scattered flowers on the Buddha, bared their right shoulders, joined their palms, knelt on their right knees, and said to the Buddha: 'World Honored One! We should practice this supreme practice, which Sravakas and Pratyekabuddhas cannot practice.' At this time, the Buddha, knowing the thoughts of these Bhikshus, smiled. As is the custom of all Buddhas, he emitted various colors of light—blue, yellow, red, white, crimson, and light blue.

——從口中出，遍照三千大千世界，繞佛三匝還從頂入。爾時阿難偏袒右肩，右膝著地，白佛言：「世尊！何因緣微笑？諸佛不以無因緣而笑。」

佛告阿難：「是八百比丘于星宿劫中，當得阿耨多羅三藐三菩提。佛名散華，皆同一字，比丘僧、國土、壽命皆等。各各過十萬歲，出家作佛，是時諸國土常雨五色天華。以是故，阿難！菩薩摩訶薩欲行最上行，應當行般若波羅蜜。」

佛告阿難：「若有善男子、善女人能行是深般若波羅蜜，當知是菩薩人中死、此間生，若兜率天上死、來生此間，若人中、若兜率天上廣聞是深般若波羅蜜。阿難！我見是諸菩薩摩訶薩能行是深般若波羅蜜。阿難！若有善男子、善女人聞是深般若波羅蜜，受持讀誦親近、正憶念，轉復以般若波羅蜜教行菩薩道者，當知是菩薩面從佛聞深般若波羅蜜，乃至親近，亦從諸佛種善根。善男子、善女人當作是念：『我等非聲聞所種善根，亦不從聲聞所聞是深般若波羅蜜。』阿難！若有善男子、善女人受持是深般若波羅蜜，讀誦親近、隨義隨法行，當知是善男子、善女人則為面見佛。阿難！若有善男子、善女人聞是深般若波羅蜜，信心清凈不可沮壞，當知是善男子、善女人曾供養佛種善根，與善知識相得。阿難！于諸佛福田種善根雖不虛誑

【現代漢語翻譯】現代漢語譯本： ——從佛的口中發出光明，遍照三千大千世界（一個宇宙的概念），圍繞佛陀三圈后，又從佛的頭頂進入。這時，阿難（佛陀的十大弟子之一）偏袒右肩，右膝跪地，對佛說：『世尊！是什麼因緣讓您微笑？諸佛不會無緣無故地微笑。』佛告訴阿難：『這八百位比丘（佛教出家男眾）在星宿劫（極長的時間單位）中，將證得阿耨多羅三藐三菩提（無上正等正覺，即成佛）。他們的佛號都叫散華（意為散佈花朵），字號相同，比丘僧團、國土、壽命也都相同。他們各自經過十萬歲后，出家成佛。那時，各個國土都會經常降下五色天花。因此，阿難！菩薩摩訶薩（發大心的修行者）想要修行最上乘的法門，應當修行般若波羅蜜（到達智慧彼岸的修行方法）。』佛告訴阿難：『如果有善男子、善女人能夠修行這甚深的般若波羅蜜，應當知道這位菩薩從人道中去世后，會轉生到此世間；如果從兜率天（欲界天之一）去世，會來生到此世間。無論在人道還是兜率天，都能廣泛聽聞這甚深的般若波羅蜜。阿難！我看到這些菩薩摩訶薩能夠修行這甚深的般若波羅蜜。阿難！如果有善男子、善女人聽聞這甚深的般若波羅蜜，受持、讀誦、親近、如理作意，並且進一步用般若波羅蜜教導其他修行菩薩道的人，應當知道這位菩薩是直接從佛陀那裡聽聞甚深的般若波羅蜜，乃至親近佛陀，也從諸佛那裡種下善根。善男子、善女人應當這樣想：『我們所種的善根不是聲聞（聽聞佛法而修行的小乘修行者）所種的，也不是從聲聞那裡聽聞這甚深的般若波羅蜜。』阿難！如果有善男子、善女人受持這甚深的般若波羅蜜，讀誦、親近，並隨順其義理和法理修行，應當知道這位善男子、善女人就如同面見佛陀。阿難！如果有善男子、善女人聽聞這甚深的般若波羅蜜，信心清凈，不可動搖，應當知道這位善男子、善女人曾經供養過佛陀，種下善根，並且與善知識（引導修行的良師益友）相遇。阿難！在諸佛的福田中種下善根，雖然不是虛妄的』

【English Translation】 English version: —From the Buddha's mouth, light emanated, illuminating the three thousand great thousand worlds (a concept of a universe), circling the Buddha three times, and then entering from the top of the Buddha's head. At that time, Ananda (one of the Buddha's ten great disciples), baring his right shoulder and kneeling on his right knee, said to the Buddha, 'World Honored One! What is the cause and condition for your smile? The Buddhas do not smile without a cause and condition.' The Buddha told Ananda, 'These eight hundred bhikshus (Buddhist ordained monks) will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, i.e., Buddhahood) in the Star Constellation Kalpa (an extremely long unit of time). Their Buddha names will all be called Sanhua (meaning scattering flowers), with the same epithet, and their bhikshu sangha (monastic community), lands, and lifespans will all be the same. Each of them, after ten million years, will leave home and become a Buddha. At that time, various lands will constantly rain down five-colored heavenly flowers. Therefore, Ananda! Bodhisattva Mahasattvas (great-hearted practitioners) who wish to practice the supreme path should practice Prajna Paramita (the practice of reaching the other shore of wisdom).' The Buddha told Ananda, 'If there are good men and good women who can practice this profound Prajna Paramita, it should be known that this Bodhisattva, after dying in the human realm, will be reborn in this world; if they die in Tushita Heaven (one of the heavens in the desire realm), they will be reborn in this world. Whether in the human realm or Tushita Heaven, they will widely hear this profound Prajna Paramita. Ananda! I see that these Bodhisattva Mahasattvas are able to practice this profound Prajna Paramita. Ananda! If there are good men and good women who hear this profound Prajna Paramita, receive, uphold, recite, draw near, and properly contemplate it, and further use Prajna Paramita to teach others who are practicing the Bodhisattva path, it should be known that this Bodhisattva has directly heard the profound Prajna Paramita from the Buddha, and even by drawing near to the Buddha, they have also planted good roots from all the Buddhas. Good men and good women should think thus: 「The good roots we have planted are not those planted by Sravakas (those who hear the Dharma and practice the Hinayana path), nor have we heard this profound Prajna Paramita from Sravakas.」 Ananda! If there are good men and good women who receive, uphold, recite, draw near to this profound Prajna Paramita, and practice in accordance with its meaning and Dharma, it should be known that these good men and good women are as if they have seen the Buddha face to face. Ananda! If there are good men and good women who hear this profound Prajna Paramita, and whose faith is pure and unshakeable, it should be known that these good men and good women have previously made offerings to the Buddhas, planted good roots, and have encountered good spiritual friends (beneficial teachers and companions who guide practice). Ananda! Although planting good roots in the field of merit of all the Buddhas is not false.'

，要得聲聞、辟支佛、佛而得解脫，應當深了了行六波羅蜜乃至一切種智。阿難！若菩薩深了了行六波羅蜜乃至一切種智，是人若住聲聞、辟支佛道，不得阿耨多羅三藐三菩提，無有是處。是故，阿難！我以般若波羅蜜囑累汝。阿難！汝若受持一切法，除般若波羅蜜，若忘若失，其過小小無有大罪。阿難！汝受持深般若波羅蜜，若失一句，其過甚大。阿難！汝若受持深般若波羅蜜，還忘失，其罪甚多。以是故，阿難！囑累汝是深般若波羅蜜，汝當善受持讀誦令利。阿難！若有善男子、善女人受持般若波羅蜜，則為受持過去未來現在諸佛阿耨多羅三藐三菩提。阿難！若善男子、善女人現在供養我，恭敬尊重讚歎，華香瓔珞搗香澤香衣服幡蓋，應當受持般若波羅蜜，讀誦說，親近供養，恭敬尊重讚歎，華香乃至幡蓋。阿難！供養般若波羅蜜則為供養我，亦供養過去未來現在佛已。若有善男子、善女人聞說深般若波羅蜜，信心清凈恭敬愛樂，則為信心清凈恭敬愛樂過去未來現在諸佛已。阿難！汝愛樂佛不捨離，當愛樂般若波羅蜜莫舍離。阿難！深般若波羅蜜乃至一句，不應令失。阿難！我說囑累因緣甚多，今但略說。如我為世尊，般若波羅蜜亦是世尊。以是故，阿難！種種因緣囑累汝般若波羅蜜。阿難！今我於一切世間天、

【現代漢語翻譯】現代漢語譯本：如果想要通過聲聞（Śrāvaka，聽聞佛法而修行證果的弟子）、辟支佛（Pratyekabuddha，不依師教，獨自悟道的修行者）、佛（Buddha，覺悟者）的果位而獲得解脫，就應當深入瞭解並實踐六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），乃至一切種智（sarvajñāna，佛陀所證悟的對一切事物和現象的全面智慧）。阿難（Ānanda，佛陀的十大弟子之一）！如果菩薩（Bodhisattva，發願要成佛的修行者）深入瞭解並實踐六波羅蜜乃至一切種智，這個人如果停留在聲聞、辟支佛的道上，就不能獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺，即佛的智慧），這是不可能的。因此，阿難！我將般若波羅蜜（Prajñāpāramitā，以智慧到達彼岸的方法）囑託給你。阿難！你如果受持一切法，除了般若波羅蜜，如果遺忘或丟失，那過失很小，沒有大的罪過。阿難！你如果受持甚深的般若波羅蜜，如果丟失一句，那過失就非常大。阿難！你如果受持甚深的般若波羅蜜，又忘記丟失，那罪過就非常多。因此，阿難！我將這甚深的般若波羅蜜囑託給你，你應當好好地受持、讀誦，使之利益眾生。阿難！如果有善男子、善女人受持般若波羅蜜，那就是受持過去、未來、現在諸佛的阿耨多羅三藐三菩提。阿難！如果善男子、善女人現在供養我，恭敬尊重讚歎，用鮮花、香、瓔珞、搗香、澤香、衣服、幡蓋等供養，也應當受持般若波羅蜜，讀誦、宣說，親近供養，恭敬尊重讚歎，用鮮花乃至幡蓋等供養。阿難！供養般若波羅蜜就是供養我，也供養了過去、未來、現在諸佛。如果有善男子、善女人聽聞宣說甚深的般若波羅蜜，信心清凈，恭敬愛樂，那就是信心清凈，恭敬愛樂了過去、未來、現在諸佛。阿難！你愛樂佛，不捨離佛，應當愛樂般若波羅蜜，不要舍離。阿難！甚深的般若波羅蜜，乃至一句，都不應該讓它丟失。阿難！我說囑託的因緣有很多，現在只是略說。就像我是世尊一樣，般若波羅蜜也是世尊。因此，阿難！我以種種因緣囑託你般若波羅蜜。阿難！現在我在一切世間的天、 English version: If one wishes to attain liberation through the paths of Śrāvaka (hearers, disciples who attain enlightenment by listening to the teachings), Pratyekabuddha (solitary realizers, those who attain enlightenment on their own without a teacher), or Buddha (the awakened one), one should deeply understand and practice the six pāramitās (ṣaṭ pāramitā, the six perfections of giving, morality, patience, effort, meditation, and wisdom), up to and including sarvajñāna (all-knowing wisdom, the complete wisdom of a Buddha). Ānanda (one of the ten principal disciples of the Buddha)! If a Bodhisattva (a being who aspires to Buddhahood) deeply understands and practices the six pāramitās up to and including sarvajñāna, and if this person remains on the path of a Śrāvaka or Pratyekabuddha, they will not attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of a Buddha); this is impossible. Therefore, Ānanda! I entrust the Prajñāpāramitā (the perfection of wisdom) to you. Ānanda! If you uphold all teachings, except for the Prajñāpāramitā, and if you forget or lose them, the fault is small, and there is no great sin. Ānanda! If you uphold the profound Prajñāpāramitā, and if you lose even one sentence, the fault is very great. Ānanda! If you uphold the profound Prajñāpāramitā and then forget and lose it, the sin is very great. Therefore, Ānanda! I entrust this profound Prajñāpāramitā to you; you should uphold, recite, and make it beneficial to all beings. Ānanda! If a good man or good woman upholds the Prajñāpāramitā, they are upholding the anuttarā-samyak-saṃbodhi of all Buddhas of the past, present, and future. Ānanda! If a good man or good woman now makes offerings to me, with respect, reverence, and praise, using flowers, incense, garlands, powdered incense, fragrant oils, clothing, banners, and canopies, they should also uphold the Prajñāpāramitā, recite it, proclaim it, draw near to it, make offerings to it, with respect, reverence, and praise, using flowers, and even banners and canopies. Ānanda! Making offerings to the Prajñāpāramitā is the same as making offerings to me, and also making offerings to the Buddhas of the past, present, and future. If a good man or good woman hears the profound Prajñāpāramitā being proclaimed, and with pure faith, respect, and love, they are with pure faith, respect, and love for the Buddhas of the past, present, and future. Ānanda! You love the Buddha and do not abandon the Buddha; you should love the Prajñāpāramitā and not abandon it. Ānanda! The profound Prajñāpāramitā, even a single sentence, should not be lost. Ānanda! There are many reasons why I entrust this to you, but I have only spoken briefly. Just as I am the World Honored One, the Prajñāpāramitā is also the World Honored One. Therefore, Ānanda! For various reasons, I entrust the Prajñāpāramitā to you. Ānanda! Now, in all the worlds of gods,

【English Translation】 If one wishes to attain liberation through the paths of Śrāvaka (hearers, disciples who attain enlightenment by listening to the teachings), Pratyekabuddha (solitary realizers, those who attain enlightenment on their own without a teacher), or Buddha (the awakened one), one should deeply understand and practice the six pāramitās (ṣaṭ pāramitā, the six perfections of giving, morality, patience, effort, meditation, and wisdom), up to and including sarvajñāna (all-knowing wisdom, the complete wisdom of a Buddha). Ānanda (one of the ten principal disciples of the Buddha)! If a Bodhisattva (a being who aspires to Buddhahood) deeply understands and practices the six pāramitās up to and including sarvajñāna, and if this person remains on the path of a Śrāvaka or Pratyekabuddha, they will not attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of a Buddha); this is impossible. Therefore, Ānanda! I entrust the Prajñāpāramitā (the perfection of wisdom) to you. Ānanda! If you uphold all teachings, except for the Prajñāpāramitā, and if you forget or lose them, the fault is small, and there is no great sin. Ānanda! If you uphold the profound Prajñāpāramitā, and if you lose even one sentence, the fault is very great. Ānanda! If you uphold the profound Prajñāpāramitā and then forget and lose it, the sin is very great. Therefore, Ānanda! I entrust this profound Prajñāpāramitā to you; you should uphold, recite, and make it beneficial to all beings. Ānanda! If a good man or good woman upholds the Prajñāpāramitā, they are upholding the anuttarā-samyak-saṃbodhi of all Buddhas of the past, present, and future. Ānanda! If a good man or good woman now makes offerings to me, with respect, reverence, and praise, using flowers, incense, garlands, powdered incense, fragrant oils, clothing, banners, and canopies, they should also uphold the Prajñāpāramitā, recite it, proclaim it, draw near to it, make offerings to it, with respect, reverence, and praise, using flowers, and even banners and canopies. Ānanda! Making offerings to the Prajñāpāramitā is the same as making offerings to me, and also making offerings to the Buddhas of the past, present, and future. If a good man or good woman hears the profound Prajñāpāramitā being proclaimed, and with pure faith, respect, and love, they are with pure faith, respect, and love for the Buddhas of the past, present, and future. Ānanda! You love the Buddha and do not abandon the Buddha; you should love the Prajñāpāramitā and not abandon it. Ānanda! The profound Prajñāpāramitā, even a single sentence, should not be lost. Ānanda! There are many reasons why I entrust this to you, but I have only spoken briefly. Just as I am the World Honored One, the Prajñāpāramitā is also the World Honored One. Therefore, Ānanda! For various reasons, I entrust the Prajñāpāramitā to you. Ānanda! Now, in all the worlds of gods,

人、阿修羅中囑累汝，諸欲不捨佛、不捨法、不捨僧、不捨過去未來現在諸佛阿耨多羅三藐三菩提者，慎莫舍般若波羅蜜。阿難！是我所教化弟子法。阿難！若善男子、善女人受持深般若波羅蜜，讀誦說、正憶念，復為他人種種廣說其義，開示演暢分明令易解，是善男子、善女人疾得阿耨多羅三藐三菩提，疾近薩婆若。何以故？般若波羅蜜中生諸佛阿耨多羅三藐三菩提。阿難！過去未來諸佛阿耨多羅三藐三菩提，皆從般若波羅蜜中生。今現在東方南方西方北方四維上下諸佛阿耨多羅三藐三菩提，亦從般若波羅蜜生。以是故，阿難！諸菩薩摩訶薩欲得阿耨多羅三藐三菩提，應當學六波羅蜜。何以故？阿難！六波羅蜜是菩薩摩訶薩母，生諸菩薩故。阿難！若有菩薩摩訶薩學是六波羅蜜，皆得阿耨多羅三藐三菩提。以是故，我以六波羅蜜倍復囑累汝。阿難！是六波羅蜜是諸佛無盡法藏。阿難！十方諸佛現在說法，皆從六波羅蜜法藏中出。過去諸佛亦從六波羅蜜中，學得阿耨多羅三藐三菩提。未來諸佛亦從六波羅蜜中，學得阿耨多羅三藐三菩提。過去未來現在諸佛弟子，皆從六波羅蜜中學得滅度，已得今得當得滅度。阿難！汝為聲聞人說法，令三千大千世界中眾生皆得阿羅漢果證，猶未為我弟子事。汝若以般若波羅蜜相應一句

【現代漢語翻譯】現代漢語譯本在人道和阿修羅道中，我囑託你們，那些不捨棄佛、不捨棄法、不捨棄僧、不捨棄過去、未來、現在諸佛的阿耨多羅三藐三菩提（無上正等正覺）的人，切莫捨棄般若波羅蜜（智慧的完美）。阿難！這是我所教化的弟子的法。阿難！如果善男子、善女人受持甚深的般若波羅蜜，讀誦、宣說、正確憶念，又為他人種種廣泛地解說其義，開示演暢，使其明白易懂，那麼這位善男子、善女人很快就能得到阿耨多羅三藐三菩提，很快就能接近薩婆若（一切智）。為什麼呢？因為諸佛的阿耨多羅三藐三菩提都從般若波羅蜜中產生。阿難！過去、未來諸佛的阿耨多羅三藐三菩提，都從般若波羅蜜中產生。現在東方、南方、西方、北方、四維、上下諸佛的阿耨多羅三藐三菩提，也從般若波羅蜜中產生。因此，阿難！諸位菩薩摩訶薩（大菩薩）想要得到阿耨多羅三藐三菩提，應當學習六波羅蜜（六種到達彼岸的方法）。為什麼呢？阿難！六波羅蜜是菩薩摩訶薩的母親，因為它們生出諸菩薩。阿難！如果有菩薩摩訶薩學習這六波羅蜜，都能得到阿耨多羅三藐三菩提。因此，我再三囑託你們六波羅蜜。阿難！這六波羅蜜是諸佛無盡的法藏。阿難！十方諸佛現在所說的法，都從六波羅蜜的法藏中流出。過去諸佛也從六波羅蜜中學習，得到阿耨多羅三藐三菩提。未來諸佛也從六波羅蜜中學習，得到阿耨多羅三藐三菩提。過去、未來、現在諸佛的弟子，都從六波羅蜜中學習而得到滅度，已經得到、正在得到、將要得到滅度。阿難！你為聲聞人說法，即使讓三千大千世界中的眾生都得到阿羅漢果的證悟，也還不是我弟子所做的事。如果你以般若波羅蜜相應的一句話

【English Translation】 English version I entrust to you among humans and Asuras (demigods), those who do not abandon the Buddha, do not abandon the Dharma, do not abandon the Sangha, and do not abandon the Anuttara-samyak-sambodhi (supreme perfect enlightenment) of the Buddhas of the past, future, and present, be careful not to abandon the Prajna-paramita (perfection of wisdom). Ananda! This is the Dharma of my disciples that I have taught. Ananda! If a virtuous man or virtuous woman upholds the profound Prajna-paramita, recites it, speaks it, correctly remembers it, and also extensively explains its meaning to others in various ways, elucidating and expounding it clearly so that it is easy to understand, then this virtuous man or virtuous woman will quickly attain Anuttara-samyak-sambodhi and quickly approach Sarvajna (omniscience). Why is that? Because the Anuttara-samyak-sambodhi of all Buddhas arises from Prajna-paramita. Ananda! The Anuttara-samyak-sambodhi of the Buddhas of the past and future all arise from Prajna-paramita. The Anuttara-samyak-sambodhi of the Buddhas of the present in the east, south, west, north, the four intermediate directions, above, and below, also arise from Prajna-paramita. Therefore, Ananda! If Bodhisattva-Mahasattvas (great Bodhisattvas) wish to attain Anuttara-samyak-sambodhi, they should study the Six Paramitas (six perfections). Why is that? Ananda! The Six Paramitas are the mother of Bodhisattva-Mahasattvas, because they give birth to all Bodhisattvas. Ananda! If there are Bodhisattva-Mahasattvas who study these Six Paramitas, they will all attain Anuttara-samyak-sambodhi. Therefore, I repeatedly entrust the Six Paramitas to you. Ananda! These Six Paramitas are the inexhaustible Dharma treasury of all Buddhas. Ananda! The Dharma that the Buddhas of the ten directions are currently teaching all comes from the Dharma treasury of the Six Paramitas. The Buddhas of the past also learned from the Six Paramitas and attained Anuttara-samyak-sambodhi. The Buddhas of the future will also learn from the Six Paramitas and attain Anuttara-samyak-sambodhi. The disciples of the Buddhas of the past, future, and present all learn from the Six Paramitas and attain Nirvana, have already attained, are attaining, and will attain Nirvana. Ananda! If you preach the Dharma to Sravakas (hearers), even if you cause all beings in the three thousand great thousand worlds to attain the fruit of Arhatship, it is still not the work of my disciple. If you use a single phrase that corresponds to Prajna-paramita

義教菩薩摩訶薩，則為我弟子事，我亦歡喜，勝教三千大千世界中眾生令得阿羅漢。

「複次，阿難！是三千大千世界中眾生，不前不後一時皆得阿羅漢果證。是諸阿羅漢，行佈施功德，持戒、禪定功德。是功德多不？」

阿難言：「甚多，世尊！」

佛言：「不如弟子以般若波羅蜜相應法為菩薩摩訶薩說，乃至一日，其福甚多。置一日，但半日。置半日，但一食頃。置一食頃，但須臾間說，其福甚多。何以故？菩薩摩訶薩善根，勝一切聲聞、辟支佛故。菩薩摩訶薩自欲得阿耨多羅三藐三菩提，亦示教利喜他人，令得阿耨多羅三藐三菩提。阿難！如是菩薩行六波羅蜜，行四念處，乃至行一切種智，增益善根，若不得阿耨多羅三藐三菩提，無有是處。」說是般若波羅蜜品時，佛在四眾中，天、人、龍、鬼神、緊陀羅、摩睺羅伽等，于大眾前而現神足變化。一切大眾皆見阿閦佛，比丘僧圍繞說法，大眾譬如大海水，皆是阿羅漢——漏已盡、無復煩惱，皆得自在，得俱解脫、心解脫、慧解脫，其心調柔譬如大象；所作已辦逮得己利，盡諸有結，正智得解脫，一切心、心數法中得自在。及諸菩薩摩訶薩，無量功德成就。爾時佛攝神足，一切大眾不復見阿閦佛、聲聞人、菩薩摩訶薩及其國土。不與眼作對？何

【現代漢語翻譯】現代漢語譯本：如果菩薩摩訶薩（菩薩中的大修行者）教導他人，這就像是我的弟子在做的事，我也會感到歡喜，這比教導三千大千世界中的眾生讓他們都證得阿羅漢（斷絕煩惱，達到涅槃的聖者）的果位還要殊勝。佛陀又說：『阿難！假設這三千大千世界中的所有眾生，在同一時間都證得了阿羅漢的果位。這些阿羅漢，他們所行的佈施功德，持戒功德，禪定功德，這些功德多不多呢？』阿難回答說：『世尊，非常多！』佛陀說：『不如我的弟子以與般若波羅蜜（以智慧到達彼岸）相應的法，為菩薩摩訶薩講說，哪怕只是一天，其福德也遠勝於此。就算不是一天，只是半天；就算不是半天，只是一頓飯的時間；就算不是一頓飯的時間，只是須臾之間講說，其福德也遠勝於此。為什麼呢？因為菩薩摩訶薩的善根，勝過一切聲聞（聽聞佛法而修行的弟子）、辟支佛（不需佛陀教導，自己開悟的聖者）。菩薩摩訶薩自己想要證得阿耨多羅三藐三菩提（無上正等正覺），也教導他人，使他人也能證得阿耨多羅三藐三菩提。阿難！這樣的菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），修行四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），乃至修行一切種智（佛陀所具有的智慧），增長善根，如果不能證得阿耨多羅三藐三菩提，那是沒有道理的。』當佛陀講說般若波羅蜜品時，在四眾（比丘、比丘尼、優婆塞、優婆夷）之中，天、人、龍、鬼神、緊陀羅（歌神）、摩睺羅伽（大蟒神）等，在大眾面前顯現神通變化。所有大眾都看見了阿閦佛（東方不動佛），比丘僧圍繞著他說法，大眾如同大海水一般，都是阿羅漢——煩惱已經斷盡，不再有煩惱，都得到了自在，得到了俱解脫（身心都解脫）、心解脫、慧解脫，他們的心調柔得像大象一樣；他們所作的已經完成，得到了自己的利益，斷盡了所有的束縛，以正智得到了解脫，在一切心和心所法中都得到了自在。還有諸位菩薩摩訶薩，成就了無量的功德。這時，佛陀收回了神通，所有大眾不再看見阿閦佛、聲聞人、菩薩摩訶薩以及他們的國土。這難道不是與眼作對嗎？

【English Translation】 English version: If a Bodhisattva Mahasattva (a great practitioner among Bodhisattvas) teaches others, it is like my disciple doing things, and I would also be delighted. This is even more superior than teaching all beings in the three thousand great thousand worlds to attain the fruit of Arhat (a saint who has cut off afflictions and reached Nirvana). Furthermore, Ananda! Suppose all beings in these three thousand great thousand worlds, at the same time, all attain the fruit of Arhat. These Arhats, the merits of their giving, the merits of their upholding precepts, the merits of their meditation, are these merits many or not?' Ananda replied: 'Very many, World Honored One!' The Buddha said: 'It is not as much as if my disciple, using the Dharma corresponding to the Prajna Paramita (wisdom to reach the other shore), speaks to a Bodhisattva Mahasattva, even for just one day, the merit is far greater. Even if it is not a day, but half a day; even if it is not half a day, but just the time of a meal; even if it is not the time of a meal, but just a moment of speaking, the merit is far greater. Why is that? Because the good roots of a Bodhisattva Mahasattva surpass all Sravakas (disciples who practice by hearing the Dharma) and Pratyekabuddhas (saints who awaken on their own without a Buddha's teaching). A Bodhisattva Mahasattva himself wants to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and also teaches others, enabling them to attain Anuttara-samyak-sambodhi. Ananda! Such a Bodhisattva practices the Six Paramitas (giving, precepts, patience, diligence, meditation, wisdom), practices the Four Foundations of Mindfulness (contemplation of the impurity of the body, the suffering of feelings, the impermanence of mind, and the non-self of phenomena), and even practices all-knowing wisdom (the wisdom possessed by the Buddha), increasing good roots. If he cannot attain Anuttara-samyak-sambodhi, there is no such reason.' When the Buddha was speaking about the Prajna Paramita chapter, among the four assemblies (monks, nuns, laymen, laywomen), gods, humans, dragons, ghosts, Gandharvas (celestial musicians), Mahoragas (great serpent gods), etc., manifested supernatural transformations in front of the assembly. All the assembly saw Akshobhya Buddha (the Immovable Buddha of the East), with a Sangha of monks surrounding him, expounding the Dharma. The assembly was like the water of the great ocean, all of them were Arhats—their afflictions had been exhausted, they no longer had afflictions, they had all attained freedom, they had attained both liberation (liberation of body and mind), liberation of mind, and liberation of wisdom. Their minds were as gentle as elephants; what they had to do was completed, they had obtained their own benefit, they had cut off all bonds, and they had attained liberation with right wisdom, and they had obtained freedom in all mental and mental-related phenomena. And there were also Bodhisattva Mahasattvas, who had accomplished immeasurable merits. At this time, the Buddha withdrew his supernatural powers, and all the assembly no longer saw Akshobhya Buddha, the Sravakas, the Bodhisattva Mahasattvas, and their lands. Isn't this confronting the eye?

以故。佛攝神足故。爾時佛告阿難：「如是，阿難！一切法不與眼作對，法法不相見，法法不相知。如是，阿難！如阿閦佛、弟子、菩薩、國土。不與眼作對。如是，阿難！一切法不與眼作對，法法不相知，法法不相見。何以故？一切法無知無見、無作無動、不可捉不可思議，如幻人無受無覺無真實。菩薩摩訶薩如是行，為行般若波羅蜜，亦不著諸法。阿難！菩薩摩訶薩如是學，名為學般若波羅蜜。欲得諸波羅蜜，當學般若波羅蜜。何以故？如是學，名為第一學、最上學、微妙學。如是學，安樂利益一切世間，無護者為作護。如是學諸佛所學，諸佛住是學中，能以右手舉三千大千世界還著本處，是中眾生無覺知者。何以故？阿難！諸佛學是般若波羅蜜，過去未來現在法中得無閡智見。阿難！般若波羅蜜于諸學中，最尊第一微妙無上。阿難！有人慾得般若波羅蜜邊際，為欲得虛空邊際。何以故？阿難！般若波羅蜜無有量，我初不說般若波羅蜜量。名眾、句眾、字眾是有量，般若波羅蜜無有量。」

阿難白佛言：「世尊！般若波羅蜜何以故無有量？」

佛告阿難：「般若波羅蜜無盡故，無有量；般若波羅蜜離故，無有量。阿難！過去諸佛皆學是般若波羅蜜得度，是般若波羅蜜故不盡；未來世諸佛亦學是般若波

【現代漢語翻譯】現代漢語譯本：因此，佛陀收攝神通的緣故。那時，佛陀告訴阿難：『是的，阿難！一切法不與眼相對，法與法之間不互相看見，法與法之間不互相知曉。是的，阿難！就像阿閦佛（Akshobhya Buddha，不動佛）、弟子、菩薩、國土，不與眼相對。是的，阿難！一切法不與眼相對，法與法之間不互相知曉，法與法之間不互相看見。為什麼呢？因為一切法無知無見、無作無動、不可捉摸不可思議，就像幻化的人沒有感受沒有知覺沒有真實。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）這樣修行，是爲了修行般若波羅蜜（Prajnaparamita，智慧的完美），也不執著于諸法。阿難！菩薩摩訶薩這樣學習，名為學習般若波羅蜜。想要獲得諸波羅蜜（paramita，到彼岸），應當學習般若波羅蜜。為什麼呢？這樣學習，名為第一學習、最上學習、微妙學習。這樣學習，能使一切世間安樂利益，為沒有保護的人提供保護。這樣學習是諸佛所學習的，諸佛安住于這種學習中，能用右手舉起三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）放回原處，而其中的眾生沒有覺察。為什麼呢？阿難！諸佛學習這種般若波羅蜜，在過去、未來、現在的法中獲得無礙的智慧和見解。阿難！般若波羅蜜在一切學習中，最尊貴、第一、微妙、無上。阿難！有人想要得到般若波羅蜜的邊際，就像想要得到虛空的邊際。為什麼呢？阿難！般若波羅蜜沒有限量，我最初沒有說般若波羅蜜有量。名稱、句子、文字是有量的，般若波羅蜜沒有限量。』阿難對佛說：『世尊！般若波羅蜜為什麼沒有限量呢？』佛陀告訴阿難：『般若波羅蜜是無盡的，所以沒有限量；般若波羅蜜是離一切相的，所以沒有限量。阿難！過去諸佛都是學習這種般若波羅蜜而得度的，因為這種般若波羅蜜是無盡的；未來世的諸佛也將學習這種般若波羅蜜而得度。』

【English Translation】 English version: Therefore, because the Buddha withdrew his supernatural powers. At that time, the Buddha said to Ananda: 'So it is, Ananda! All dharmas do not confront the eye, dharmas do not see each other, and dharmas do not know each other. So it is, Ananda! Like Akshobhya Buddha, disciples, Bodhisattvas, and lands, they do not confront the eye. So it is, Ananda! All dharmas do not confront the eye, dharmas do not know each other, and dharmas do not see each other. Why is that? Because all dharmas are without knowledge, without seeing, without action, without movement, ungraspable, and inconceivable, like an illusionary person without feeling, without perception, and without reality. Bodhisattva-Mahasattvas practice in this way, in order to practice Prajnaparamita, and they do not cling to any dharmas. Ananda! Bodhisattva-Mahasattvas learn in this way, which is called learning Prajnaparamita. If one wishes to attain all paramitas, one should learn Prajnaparamita. Why is that? Learning in this way is called the first learning, the supreme learning, and the subtle learning. Learning in this way brings peace and benefit to all the world, and provides protection for those without protection. This is the learning that all Buddhas have learned, and the Buddhas dwell in this learning. They can lift the Trisahasra-Mahasahasra-lokadhatu with their right hand and place it back in its original position, without the beings within being aware of it. Why is that? Ananda! The Buddhas learn this Prajnaparamita and attain unobstructed wisdom and insight in the past, future, and present dharmas. Ananda! Prajnaparamita is the most honored, the first, the subtle, and the supreme among all learnings. Ananda! If someone wishes to find the boundary of Prajnaparamita, it is like wishing to find the boundary of space. Why is that? Ananda! Prajnaparamita is immeasurable, and I have never said that Prajnaparamita has a measure. Names, sentences, and words have measure, but Prajnaparamita is immeasurable.' Ananda said to the Buddha: 'World Honored One! Why is Prajnaparamita immeasurable?' The Buddha said to Ananda: 'Prajnaparamita is endless, therefore it is immeasurable; Prajnaparamita is detached, therefore it is immeasurable. Ananda! All Buddhas of the past attained liberation by learning this Prajnaparamita, because this Prajnaparamita is endless; all Buddhas of the future will also attain liberation by learning this Prajnaparamita.'

羅蜜得度，是般若波羅蜜故不盡；現在十方諸佛皆學是般若波羅蜜得度，是般若波羅蜜故不盡。已不盡、今不盡、當不盡。阿難！欲盡般若波羅蜜，為欲盡虛空。般若波羅蜜不可盡，已不盡、今不盡、當不盡。禪那波羅蜜乃至檀那波羅蜜不可盡，已不盡、今不盡、當不盡。乃至一切種智亦如是。何以故？是一切法皆無生。若法無生，云何有盡？」

爾時佛出覆面舌相，告阿難：「從今日於四眾中，廣演開示分別般若波羅蜜，當令分明易解。何以故？是深般若波羅蜜中廣說諸法相，是中求聲聞、辟支佛，求佛者，皆當於中學，學已各得成就。阿難！是深般若波羅蜜則是一切字門，行是深般若波羅蜜能入陀羅尼門。學是陀羅尼，諸菩薩得一切樂說辯才。阿難！般若波羅蜜是三世諸佛妙法。以是故，阿難！我為汝了了說。若有人受持深般若波羅蜜，讀誦親近，是人則能持三世諸佛阿耨多羅三藐三菩提。阿難！我說般若波羅蜜是行者足。汝持是般若波羅蜜得陀羅尼故，則能持一切諸法。」

摩訶般若波羅蜜經無盡品第六十七

爾時須菩提作是念：「是諸佛阿耨多羅三藐三菩提甚深。我當問佛。」作是念已，白佛言：「世尊！是般若波羅蜜不可盡。」

佛言：「虛空不可盡故，般若波羅蜜不可盡。」

【現代漢語翻譯】現代漢語譯本羅蜜（指菩薩的修行）的度脫，是因為般若波羅蜜（智慧的完美）的緣故而不會窮盡；現在十方諸佛都是學習這般若波羅蜜而得度脫，也是因為般若波羅蜜的緣故而不會窮盡。已經不會窮盡，現在不會窮盡，將來也不會窮盡。阿難！想要窮盡般若波羅蜜，就如同想要窮盡虛空一樣。般若波羅蜜是不可窮盡的，已經不會窮盡，現在不會窮盡，將來也不會窮盡。禪那波羅蜜（禪定的完美）乃至檀那波羅蜜（佈施的完美）也是不可窮盡的，已經不會窮盡，現在不會窮盡，將來也不會窮盡。乃至一切種智（佛陀的智慧）也是如此。為什麼呢？因為這一切法都是無生的。如果法是無生的，又怎麼會有窮盡呢？」這時，佛伸出覆蓋面部的舌相，告訴阿難：『從今天起，在四眾（比丘、比丘尼、優婆塞、優婆夷）中，廣泛地演說開示分別般若波羅蜜，應當使之分明易懂。為什麼呢？因為在這甚深的般若波羅蜜中廣泛地講述了諸法的實相，其中求聲聞（小乘修行者）、辟支佛（獨覺者），求佛果的人，都應當在這裡學習，學習之後各自都能成就。阿難！這甚深的般若波羅蜜就是一切文字的根本，修行這甚深的般若波羅蜜能夠進入陀羅尼門（總持法門）。學習這陀羅尼，諸菩薩能夠獲得一切樂說辯才。阿難！般若波羅蜜是三世諸佛的微妙之法。因此，阿難！我為你詳細地解說。如果有人受持這甚深的般若波羅蜜，讀誦親近，這個人就能持守三世諸佛的阿耨多羅三藐三菩提（無上正等正覺）。阿難！我說般若波羅蜜是修行者的足。你持守這般若波羅蜜而得到陀羅尼的緣故，就能持守一切諸法。』《摩訶般若波羅蜜經》無盡品第六十七這時，須菩提心想：『諸佛的阿耨多羅三藐三菩提是如此的甚深。我應當去問佛。』這樣想之後，就對佛說：『世尊！這般若波羅蜜是不可窮盡的。』佛說：『因為虛空是不可窮盡的，所以般若波羅蜜也是不可窮盡的。』

【English Translation】 English version The crossing over of the paramitas (perfections of a Bodhisattva's practice) is inexhaustible because of prajna-paramita (the perfection of wisdom); the Buddhas of the ten directions now all attain liberation by learning this prajna-paramita, and it is also inexhaustible because of prajna-paramita. It has been inexhaustible, it is now inexhaustible, and it will be inexhaustible. Ananda! To exhaust prajna-paramita is like trying to exhaust space. Prajna-paramita is inexhaustible; it has been inexhaustible, it is now inexhaustible, and it will be inexhaustible. Dhyana-paramita (the perfection of meditation) and even dana-paramita (the perfection of giving) are also inexhaustible; they have been inexhaustible, they are now inexhaustible, and they will be inexhaustible. Even the all-knowing wisdom (Buddha's wisdom) is the same. Why? Because all these dharmas are unarisen. If dharmas are unarisen, how can there be an end? At that time, the Buddha extended his tongue, covering his face, and said to Ananda: 'From today onwards, among the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), widely expound, reveal, and explain prajna-paramita, making it clear and easy to understand. Why? Because in this profound prajna-paramita, the characteristics of all dharmas are extensively explained. Those who seek to become sravakas (Hinayana practitioners), pratyekabuddhas (solitary realizers), and Buddhas should all learn here, and after learning, each will attain accomplishment. Ananda! This profound prajna-paramita is the root of all letters; practicing this profound prajna-paramita can enter the dharani gate (gate of total retention). By learning this dharani, all Bodhisattvas can obtain all eloquent and skillful speech. Ananda! Prajna-paramita is the wonderful dharma of the Buddhas of the three times. Therefore, Ananda! I will explain it to you in detail. If someone upholds this profound prajna-paramita, recites it, and draws near to it, that person will be able to uphold the anuttara-samyak-sambodhi (supreme perfect enlightenment) of the Buddhas of the three times. Ananda! I say that prajna-paramita is the feet of the practitioner. Because you uphold this prajna-paramita and obtain dharani, you will be able to uphold all dharmas.' The Sixty-Seventh Chapter on Inexhaustibility of the Maha Prajna Paramita Sutra At that time, Subhuti thought: 'The anuttara-samyak-sambodhi of the Buddhas is so profound. I should ask the Buddha.' Having thought this, he said to the Buddha: 'World Honored One! This prajna-paramita is inexhaustible.' The Buddha said: 'Because space is inexhaustible, prajna-paramita is also inexhaustible.'

「世尊！云何應生般若波羅蜜。」

佛言：「色不可盡故，般若波羅蜜應生；受想行識不可盡故，般若波羅蜜應生。檀那波羅蜜不可盡故，般若波羅蜜應生；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜不可盡故，般若波羅蜜應生。乃至一切種智不可盡故，般若波羅蜜應生。

「複次，須菩提！癡空不可盡故，菩薩摩訶薩般若波羅蜜應生；行空不可盡故，菩薩般若波羅蜜應生；識空不可盡故，菩薩般若波羅蜜應生；名色空不可盡故，菩薩般若波羅蜜應生；六處空不可盡故，菩薩般若波羅蜜應生；六觸空不可盡故，菩薩般若波羅蜜應生；受空不可盡故，菩薩般若波羅蜜應生；愛空不可盡故，菩薩般若波羅蜜應生；取空不可盡故，菩薩般若波羅蜜應生；有空不可盡故，菩薩般若波羅蜜應生；生空不可盡故，菩薩般若波羅蜜應生；老死憂悲苦惱空不可盡故，菩薩般若波羅蜜應生。如是，須菩提！菩薩摩訶薩般若波羅蜜應生。須菩提！是十二因緣是獨菩薩法，能除諸邊顛倒，坐道場時應如是觀，當得一切種智。須菩提！若有菩薩摩訶薩以虛空不可盡法，行般若波羅蜜，觀十二因緣，不墮聲聞、辟支佛地，住阿耨多羅三藐三菩提。須菩提！若求菩薩道而轉還者，皆離般若波羅蜜念故。是

【現代漢語翻譯】現代漢語譯本『世尊！應如何生起般若波羅蜜（prajnaparamita，智慧的完美）？』佛說：『因為色（rupa，物質現象）不可窮盡，所以應生起般若波羅蜜；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）不可窮盡，所以應生起般若波羅蜜。因為檀那波羅蜜（danaparamita，佈施的完美）不可窮盡，所以應生起般若波羅蜜；尸羅波羅蜜（silaparamita，持戒的完美）、羼提波羅蜜（ksantiparamita，忍辱的完美）、毗梨耶波羅蜜（viryaparamita，精進的完美）、禪那波羅蜜（dhyanaparamita，禪定的完美）、般若波羅蜜不可窮盡，所以應生起般若波羅蜜。乃至一切種智（sarvajnata，一切智慧）不可窮盡，所以應生起般若波羅蜜。』『再者，須菩提（Subhuti）！因為癡空（moha-sunyata，愚癡的空性）不可窮盡，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）應生起般若波羅蜜；因為行空（samskara-sunyata，意志的空性）不可窮盡，菩薩應生起般若波羅蜜；因為識空（vijnana-sunyata，意識的空性）不可窮盡，菩薩應生起般若波羅蜜；因為名色空（namarupa-sunyata，名色的空性）不可窮盡，菩薩應生起般若波羅蜜；因為六處空（sadayatana-sunyata，六根的空性）不可窮盡，菩薩應生起般若波羅蜜；因為六觸空（sadsparsha-sunyata，六觸的空性）不可窮盡，菩薩應生起般若波羅蜜；因為受空（vedana-sunyata，感受的空性）不可窮盡，菩薩應生起般若波羅蜜；因為愛空（trsna-sunyata，愛的空性）不可窮盡，菩薩應生起般若波羅蜜；因為取空（upadana-sunyata，執取的空性）不可窮盡，菩薩應生起般若波羅蜜；因為有空（bhava-sunyata，存在的空性）不可窮盡，菩薩應生起般若波羅蜜；因為生空（jati-sunyata，生的空性）不可窮盡，菩薩應生起般若波羅蜜；因為老死憂悲苦惱空（jaramarana-soka-parideva-duhkha-daurmanasya-sunyata，老死憂悲苦惱的空性）不可窮盡，菩薩應生起般若波羅蜜。如此，須菩提！菩薩摩訶薩應生起般若波羅蜜。須菩提！這十二因緣（dvadasanga-pratityasamutpada，十二緣起）是菩薩獨有的法，能去除各種邊見顛倒，在菩提道場時應如此觀察，當證得一切種智。須菩提！若有菩薩摩訶薩以虛空不可窮盡的法，行般若波羅蜜，觀察十二因緣，就不會墮入聲聞（sravaka，聲聞乘）、辟支佛（pratyekabuddha，緣覺乘）的境界，而安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。須菩提！如果有人求菩薩道卻退轉，都是因為離開了般若波羅蜜的念頭。』

【English Translation】 English version 'World Honored One! How should one generate prajnaparamita (perfection of wisdom)?' The Buddha said: 'Because form (rupa) is inexhaustible, prajnaparamita should be generated; because feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are inexhaustible, prajnaparamita should be generated. Because danaparamita (perfection of giving) is inexhaustible, prajnaparamita should be generated; because silaparamita (perfection of morality), ksantiparamita (perfection of patience), viryaparamita (perfection of vigor), dhyanaparamita (perfection of meditation), and prajnaparamita are inexhaustible, prajnaparamita should be generated. Even because sarvajnata (all-knowing wisdom) is inexhaustible, prajnaparamita should be generated.' 'Furthermore, Subhuti! Because the emptiness of delusion (moha-sunyata) is inexhaustible, a bodhisattva-mahasattva (great bodhisattva) should generate prajnaparamita; because the emptiness of mental formations (samskara-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of consciousness (vijnana-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of name and form (namarupa-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of the six sense bases (sadayatana-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of the six contacts (sadsparsha-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of feeling (vedana-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of craving (trsna-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of grasping (upadana-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of becoming (bhava-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of birth (jati-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita; because the emptiness of old age, death, sorrow, lamentation, pain, grief, and despair (jaramarana-soka-parideva-duhkha-daurmanasya-sunyata) is inexhaustible, a bodhisattva should generate prajnaparamita. Thus, Subhuti! A bodhisattva-mahasattva should generate prajnaparamita. Subhuti! These twelve links of dependent origination (dvadasanga-pratityasamutpada) are the unique dharma of a bodhisattva, which can remove all biased views and inversions. When sitting at the bodhi-mandala, one should contemplate in this way, and then one will attain sarvajnata. Subhuti! If a bodhisattva-mahasattva practices prajnaparamita with the inexhaustible dharma of emptiness, and contemplates the twelve links of dependent origination, he will not fall into the level of a sravaka (hearer) or pratyekabuddha (solitary buddha), but will abide in anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti! If someone seeks the bodhisattva path but retreats, it is because they have abandoned the thought of prajnaparamita.'

人不知云何行般若波羅蜜。應以虛空不可盡法觀十二因緣。須菩提！若求菩薩道而轉還者，皆不得是方便力故，于阿耨多羅三藐三菩提而轉還。須菩提！若菩薩摩訶薩于阿耨多羅三藐三菩提不轉還者，皆得是方便力故。須菩提！菩薩摩訶薩應以虛空不可盡法觀般若波羅蜜，應以虛空不可盡法生般若波羅蜜。如是，須菩提！菩薩摩訶薩觀十二因緣時，不見法無因緣生，不見法常不滅，不見法有我、人、壽者、命者、眾生乃至知者、見者，不見法無常，不見法苦，不見法無我，不見法寂滅非寂滅。如是，須菩提！菩薩摩訶薩行般若波羅蜜，應如是觀十二因緣。須菩提！若菩薩摩訶薩能如是行般若波羅蜜，是時不見色若常若無常、若苦若樂、若我若無我、若寂滅若非寂滅。受想行識亦如是。須菩提！菩薩摩訶薩是時亦不見般若波羅蜜，亦不見以是法見般若波羅蜜、禪那波羅蜜乃至阿耨多羅三藐三菩提。亦不見阿耨多羅三藐三菩提，亦不見以是法見阿耨多羅三藐三菩提。如是，須菩提！一切法不可得故，是為應般若波羅蜜行。若菩薩行無所得般若波羅蜜時，惡魔愁毒，如箭入心。譬如人新喪父母。如是，須菩提！惡魔見菩薩行無所得般若波羅蜜時，便大愁毒，如箭入心。」

須菩提白佛言：「世尊！但一魔愁毒？三千大

【現代漢語翻譯】現代漢語譯本：佛陀說：『人們不知道如何修行般若波羅蜜（智慧到彼岸）。應當以虛空不可窮盡的法來觀察十二因緣。須菩提！如果有人追求菩薩道卻又退轉，都是因為沒有方便力的緣故，他們會從阿耨多羅三藐三菩提（無上正等正覺）退轉。須菩提！如果菩薩摩訶薩（大菩薩）對於阿耨多羅三藐三菩提不退轉，都是因為得到方便力的緣故。須菩提！菩薩摩訶薩應當以虛空不可窮盡的法來觀察般若波羅蜜，應當以虛空不可窮盡的法來生起般若波羅蜜。』『須菩提！菩薩摩訶薩在觀察十二因緣時，不應看到法是無因緣而生，不應看到法是常住不滅，不應看到法有我、人、壽者、命者、眾生乃至知者、見者，不應看到法是無常，不應看到法是苦，不應看到法是無我，不應看到法是寂滅或非寂滅。須菩提！菩薩摩訶薩修行般若波羅蜜，應當這樣觀察十二因緣。須菩提！如果菩薩摩訶薩能夠這樣修行般若波羅蜜，這時就不會看到色是常或無常、是苦或樂、是我或無我、是寂滅或非寂滅。受、想、行、識也是如此。』『須菩提！菩薩摩訶薩這時也不會看到般若波羅蜜，也不會看到用這種法來見般若波羅蜜、禪那波羅蜜（禪定到彼岸）乃至阿耨多羅三藐三菩提。也不會看到阿耨多羅三藐三菩提，也不會看到用這種法來見阿耨多羅三藐三菩提。須菩提！一切法都不可得，所以應當這樣修行般若波羅蜜。如果菩薩修行無所得的般若波羅蜜時，惡魔會感到憂愁痛苦，如同箭射入心中。就像人剛剛失去父母一樣。須菩提！惡魔看到菩薩修行無所得的般若波羅蜜時，就會非常憂愁痛苦，如同箭射入心中。』須菩提問佛陀說：『世尊！難道只有一個魔會感到憂愁痛苦嗎？三千大千世界（佛教宇宙觀中的一個世界）的魔都會感到憂愁痛苦嗎？』

【English Translation】 English version: The Buddha said, 'People do not know how to practice Prajna Paramita (Perfection of Wisdom). One should contemplate the twelve links of dependent origination with the Dharma that is as inexhaustible as space. Subhuti! If someone seeks the Bodhisattva path but retreats, it is because they lack the power of skillful means, and they will retreat from Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! If a Bodhisattva Mahasattva (Great Bodhisattva) does not retreat from Anuttara Samyak Sambodhi, it is because they have obtained the power of skillful means. Subhuti! A Bodhisattva Mahasattva should contemplate Prajna Paramita with the Dharma that is as inexhaustible as space, and should generate Prajna Paramita with the Dharma that is as inexhaustible as space.' 'Subhuti! When a Bodhisattva Mahasattva contemplates the twelve links of dependent origination, they should not see that dharmas arise without causes and conditions, should not see that dharmas are permanent and do not perish, should not see that dharmas have a self, a person, a life-span, a being, or even a knower or a seer, should not see that dharmas are impermanent, should not see that dharmas are suffering, should not see that dharmas are without self, should not see that dharmas are either quiescent or not quiescent. Subhuti! A Bodhisattva Mahasattva practicing Prajna Paramita should contemplate the twelve links of dependent origination in this way. Subhuti! If a Bodhisattva Mahasattva can practice Prajna Paramita in this way, then they will not see that form is permanent or impermanent, is suffering or pleasure, is self or no-self, is quiescent or not quiescent. The same is true for feeling, perception, mental formations, and consciousness.' 'Subhuti! At this time, a Bodhisattva Mahasattva will also not see Prajna Paramita, nor will they see using this Dharma to see Prajna Paramita, Dhyana Paramita (Perfection of Meditation), or even Anuttara Samyak Sambodhi. They will also not see Anuttara Samyak Sambodhi, nor will they see using this Dharma to see Anuttara Samyak Sambodhi. Subhuti! Because all dharmas are unattainable, this is how one should practice Prajna Paramita. If a Bodhisattva practices the Prajna Paramita of non-attainment, demons will feel sorrow and pain, as if an arrow has pierced their heart. It is like a person who has just lost their parents. Subhuti! When demons see a Bodhisattva practicing the Prajna Paramita of non-attainment, they will feel great sorrow and pain, as if an arrow has pierced their heart.' Subhuti asked the Buddha, 'World Honored One! Is it only one demon who feels sorrow and pain? Do the demons of the three thousand great thousand worlds (a world in Buddhist cosmology) all feel sorrow and pain?'

千世界中魔亦復愁毒？」

佛告須菩提：「三千大千世界中諸惡魔皆愁毒，如箭入心，各于其坐不能自安。須菩提！菩薩摩訶薩能如是行般若波羅蜜，是時一切世間天及人、阿修羅，不能得其便令其憂惱。須菩提！以是故，菩薩摩訶薩欲得阿耨多羅三藐三菩提，當行是般若波羅蜜。菩薩摩訶薩行般若波羅蜜時，具足修檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。須菩提！菩薩摩訶薩行般若波羅蜜時，具足諸波羅蜜。」

須菩提白佛言：「世尊！菩薩摩訶薩行般若波羅蜜時，云何具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？」

佛告須菩提：「菩薩摩訶薩所有佈施，皆迴向薩婆若。如是，須菩提！菩薩摩訶薩行般若波羅蜜時，具足檀那波羅蜜。須菩提！菩薩摩訶薩所有持戒，皆迴向薩婆若，是為具足尸羅波羅蜜。菩薩摩訶薩所有忍辱，皆迴向薩婆若，是為具足羼提波羅蜜。菩薩摩訶薩所有精進，皆迴向薩婆若，是為具足毗梨耶波羅蜜。菩薩摩訶薩所有禪定，皆迴向薩婆若，是為具足禪那波羅蜜。菩薩摩訶薩所有智慧，皆迴向薩婆若，是為具足般若波羅蜜。如是，須菩提！菩薩摩訶薩行般若波羅蜜，具足六波羅蜜。」

【現代漢語翻譯】現代漢語譯本：「三千大千世界中的魔也會感到憂愁和痛苦嗎？」佛告訴須菩提：『三千大千世界中的所有惡魔都會感到憂愁和痛苦，就像箭射入心中一樣，各自坐在自己的位置上都無法安寧。須菩提！菩薩摩訶薩如果能夠這樣修行般若波羅蜜（智慧到彼岸），那時一切世間的天人、人類和阿修羅（非天神）都無法找到機會讓他們憂愁煩惱。須菩提！因此，菩薩摩訶薩想要獲得阿耨多羅三藐三菩提（無上正等正覺），就應當修行這種般若波羅蜜。菩薩摩訶薩在修行般若波羅蜜時，會圓滿地修持檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）和般若波羅蜜（智慧到彼岸）。須菩提！菩薩摩訶薩在修行般若波羅蜜時，會圓滿所有波羅蜜。』須菩提問佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜時，如何才能圓滿檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜和般若波羅蜜呢？』佛告訴須菩提：『菩薩摩訶薩所有的佈施，都回向于薩婆若（一切智）。這樣，須菩提！菩薩摩訶薩在修行般若波羅蜜時，就圓滿了檀那波羅蜜。須菩提！菩薩摩訶薩所有的持戒，都回向于薩婆若，這就是圓滿了尸羅波羅蜜。菩薩摩訶薩所有的忍辱，都回向于薩婆若，這就是圓滿了羼提波羅蜜。菩薩摩訶薩所有的精進，都回向于薩婆若，這就是圓滿了毗梨耶波羅蜜。菩薩摩訶薩所有的禪定，都回向于薩婆若，這就是圓滿了禪那波羅蜜。菩薩摩訶薩所有的智慧，都回向于薩婆若，這就是圓滿了般若波羅蜜。這樣，須菩提！菩薩摩訶薩修行般若波羅蜜，就圓滿了六波羅蜜。』

【English Translation】 English version: 'Do the demons in the thousandfold world also feel sorrow and distress?' The Buddha said to Subhuti, 'All the evil demons in the three-thousand great thousand worlds feel sorrow and distress, as if an arrow has pierced their hearts, and they cannot find peace in their own seats. Subhuti! If a Bodhisattva Mahasattva can practice Prajna Paramita (perfection of wisdom) in this way, then all the gods, humans, and Asuras (demigods) in the world will not be able to find an opportunity to cause them worry or distress. Subhuti! Therefore, if a Bodhisattva Mahasattva wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should practice this Prajna Paramita. When a Bodhisattva Mahasattva practices Prajna Paramita, they will fully cultivate Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom). Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they will perfect all the Paramitas.' Subhuti asked the Buddha, 'World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita, how do they perfect Dana Paramita, Sila Paramita, Kshanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita?' The Buddha said to Subhuti, 'All the giving of a Bodhisattva Mahasattva is dedicated to Sarvajna (omniscience). Thus, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they perfect Dana Paramita. Subhuti! All the precepts upheld by a Bodhisattva Mahasattva are dedicated to Sarvajna, and this is the perfection of Sila Paramita. All the patience of a Bodhisattva Mahasattva is dedicated to Sarvajna, and this is the perfection of Kshanti Paramita. All the vigor of a Bodhisattva Mahasattva is dedicated to Sarvajna, and this is the perfection of Virya Paramita. All the meditation of a Bodhisattva Mahasattva is dedicated to Sarvajna, and this is the perfection of Dhyana Paramita. All the wisdom of a Bodhisattva Mahasattva is dedicated to Sarvajna, and this is the perfection of Prajna Paramita. Thus, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they perfect the six Paramitas.'

摩訶般若波羅蜜經攝五品第六十八(丹本六度相攝品)

須菩提白佛言：「世尊！云何菩薩摩訶薩住檀那波羅蜜取尸羅波羅蜜？」

佛告須菩提：「菩薩摩訶薩佈施時，持是佈施迴向薩婆若，于眾生中住慈身、口、意業，是為菩薩住檀那波羅蜜取尸羅波羅蜜。」

「世尊！云何菩薩住檀那波羅蜜取羼提波羅蜜？」

佛告須菩提：「菩薩佈施時，受者瞋恚罵辱惡言加之，是時菩薩忍辱不生瞋恚心，是為菩薩住檀那波羅蜜取羼提波羅蜜。」

「世尊！云何菩薩住檀那波羅蜜取毗梨耶波羅蜜？」

佛言：「菩薩佈施時，受者瞋恚罵辱惡言加之，菩薩增益佈施心，作是念：『我應當施，不應有所惜。』即時生身精進、心精進，是為菩薩住檀那波羅蜜取毗梨耶波羅蜜。」

「世尊！云何菩薩摩訶薩住檀那波羅蜜取禪那波羅蜜？」

佛言：「菩薩佈施時，迴向薩婆若，不趣聲聞、辟支佛地，但一心念薩婆若，是為菩薩住檀那波羅蜜取禪那波羅蜜。」

「世尊！云何菩薩摩訶薩住檀那波羅蜜取般若波羅蜜？」

佛言：「菩薩佈施時，知佈施空、如幻，不見為眾生布施有益無益，是為菩薩住檀那波羅蜜取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩

【現代漢語翻譯】現代漢語譯本《摩訶般若波羅蜜經》攝五品第六十八（丹本六度相攝品）須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）如何安住于檀那波羅蜜（佈施的完美）而獲得尸羅波羅蜜（戒律的完美）？』佛告訴須菩提：『菩薩摩訶薩在佈施時，將此佈施迴向薩婆若（一切智），在眾生中保持慈悲的身、口、意業，這就是菩薩安住于檀那波羅蜜而獲得尸羅波羅蜜。』『世尊！菩薩如何安住于檀那波羅蜜而獲得羼提波羅蜜（忍辱的完美）？』佛告訴須菩提：『菩薩在佈施時，接受佈施的人如果瞋恚、辱罵、惡語相加，這時菩薩能忍辱而不生瞋恚心，這就是菩薩安住于檀那波羅蜜而獲得羼提波羅蜜。』『世尊！菩薩如何安住于檀那波羅蜜而獲得毗梨耶波羅蜜（精進的完美）？』佛說：『菩薩在佈施時，接受佈施的人如果瞋恚、辱罵、惡語相加，菩薩反而更加增益佈施之心，並這樣想：『我應當佈施，不應有所吝惜。』這時便生出身精進和心精進，這就是菩薩安住于檀那波羅蜜而獲得毗梨耶波羅蜜。』『世尊！菩薩摩訶薩如何安住于檀那波羅蜜而獲得禪那波羅蜜（禪定的完美）？』佛說：『菩薩在佈施時，將佈施迴向薩婆若，不趨向聲聞（聽聞佛法而得解脫者）、辟支佛（不依師教，自悟解脫者）的境界，只一心念著薩婆若，這就是菩薩安住于檀那波羅蜜而獲得禪那波羅蜜。』『世尊！菩薩摩訶薩如何安住于檀那波羅蜜而獲得般若波羅蜜（智慧的完美）？』佛說：『菩薩在佈施時，知道佈施是空性的、如幻的，不認為為眾生布施是有益還是無益，這就是菩薩安住于檀那波羅蜜而獲得般若波羅蜜。』須菩提對佛說：『世尊！菩薩如何安住于尸羅波羅蜜而獲得檀那波羅蜜？』

【English Translation】 English version The Sixty-eighth Chapter of the Mahāprajñāpāramitā Sūtra, Section on the Five Perfections (Chapter on the Interinclusion of the Six Perfections in the Dan version) Subhuti (one of the Buddha's ten major disciples, known for his understanding of emptiness) said to the Buddha, 'World Honored One, how does a Bodhisattva Mahasattva (a great Bodhisattva) abide in Dāna pāramitā (the perfection of giving) and attain Śīla pāramitā (the perfection of morality)?' The Buddha told Subhuti, 'When a Bodhisattva Mahasattva gives, they dedicate this giving towards Sarvajña (omniscience), and maintain compassionate actions of body, speech, and mind towards all beings. This is how a Bodhisattva abides in Dāna pāramitā and attains Śīla pāramitā.' 'World Honored One, how does a Bodhisattva abide in Dāna pāramitā and attain Kṣānti pāramitā (the perfection of patience)?' The Buddha told Subhuti, 'When a Bodhisattva gives, if the recipient becomes angry, scolds, or uses harsh words, the Bodhisattva endures without generating anger. This is how a Bodhisattva abides in Dāna pāramitā and attains Kṣānti pāramitā.' 'World Honored One, how does a Bodhisattva abide in Dāna pāramitā and attain Vīrya pāramitā (the perfection of vigor)?' The Buddha said, 'When a Bodhisattva gives, if the recipient becomes angry, scolds, or uses harsh words, the Bodhisattva increases their intention to give, thinking, 『I should give, and not be stingy.』 At that moment, they generate physical and mental vigor. This is how a Bodhisattva abides in Dāna pāramitā and attains Vīrya pāramitā.' 'World Honored One, how does a Bodhisattva Mahasattva abide in Dāna pāramitā and attain Dhyāna pāramitā (the perfection of meditation)?' The Buddha said, 'When a Bodhisattva gives, they dedicate the giving towards Sarvajña, not aiming for the level of Śrāvakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain liberation through self-realization), but only focusing their mind on Sarvajña. This is how a Bodhisattva abides in Dāna pāramitā and attains Dhyāna pāramitā.' 'World Honored One, how does a Bodhisattva Mahasattva abide in Dāna pāramitā and attain Prajñā pāramitā (the perfection of wisdom)?' The Buddha said, 'When a Bodhisattva gives, they know that giving is empty and like an illusion, not seeing whether giving to beings is beneficial or not. This is how a Bodhisattva abides in Dāna pāramitā and attains Prajñā pāramitā.' Subhuti said to the Buddha, 'World Honored One, how does a Bodhisattva abide in Śīla pāramitā and attain Dāna pāramitā?'

訶薩住尸羅波羅蜜，取檀那波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？」

佛告須菩提：「菩薩摩訶薩住尸羅波羅蜜中，身、口、意生布施福德，助阿耨多羅三藐三菩提。持是功德，不取聲聞、辟支佛地。住尸羅波羅蜜中，不奪他命、不劫奪他物、不行邪淫、不妄語、不兩、舌不惡口、不綺語、不貪嫉、不瞋恚、不邪見。所有佈施，饑者與食、渴者與飲、須乘與乘、須衣與衣、須香與香、須瓔珞與瓔珞，涂香臥具房舍燈燭資生所須，盡給與之。持是佈施，與眾生共之，迴向阿耨多羅三藐三菩提。如是迴向，不墮聲聞、辟支佛地。須菩提！是為菩薩摩訶薩住尸羅波羅蜜取檀那波羅蜜。」

「世尊！云何菩薩摩訶薩住尸羅波羅蜜取羼提波羅蜜？」

佛言：「菩薩摩訶薩住尸羅波羅蜜中，若有眾生來節節支解，菩薩於是中不生瞋恚心乃至一念。作是言：『我得大利，眾生來取我支節用，我無一念瞋恚。』是為菩薩住尸羅波羅蜜中取羼提波羅蜜。」

「世尊！云何菩薩摩訶薩住尸羅波羅蜜取毗梨耶波羅蜜。」

佛言：「若菩薩摩訶薩身精進、心精進，常不捨，作是念：『一切眾生在生死中，我當拔著甘露地。』是為菩薩住尸羅波羅蜜中取毗梨耶波羅蜜。」

「世尊

【現代漢語翻譯】現代漢語譯本：『菩薩安住于尸羅波羅蜜（戒律的圓滿），如何獲取檀那波羅蜜（佈施的圓滿）、羼提波羅蜜（忍辱的圓滿）、毗梨耶波羅蜜（精進的圓滿）、禪那波羅蜜（禪定的圓滿）、般若波羅蜜（智慧的圓滿）？』佛陀告訴須菩提：『菩薩摩訶薩安住于尸羅波羅蜜中，通過身、口、意產生布施的福德，以此來輔助證得阿耨多羅三藐三菩提（無上正等正覺）。持有這種功德，不求證得聲聞、辟支佛的果位。安住于尸羅波羅蜜中，不殺害生命、不搶奪他人財物、不行邪淫、不妄語、不挑撥離間、不惡語傷人、不花言巧語、不貪婪嫉妒、不嗔恨惱怒、不持邪見。所有佈施，飢餓的人給予食物、口渴的人給予飲水、需要車乘的給予車乘、需要衣服的給予衣服、需要香的給予香、需要瓔珞的給予瓔珞，涂香、臥具、房舍、燈燭以及生活所需，都盡力給予。持有這種佈施，與眾生共同分享，迴向阿耨多羅三藐三菩提。這樣迴向，就不會墮入聲聞、辟支佛的果位。須菩提！這就是菩薩摩訶薩安住于尸羅波羅蜜而獲取檀那波羅蜜。』『世尊！菩薩摩訶薩安住于尸羅波羅蜜，如何獲取羼提波羅蜜？』佛陀說：『菩薩摩訶薩安住于尸羅波羅蜜中，如果有眾生來肢解他的身體，菩薩在這種情況下也不會生起哪怕一念的嗔恨心。他會這樣想：『我獲得了大利益，眾生來取用我的肢體，我沒有一絲一毫的嗔恨。』這就是菩薩安住于尸羅波羅蜜而獲取羼提波羅蜜。』『世尊！菩薩摩訶薩安住于尸羅波羅蜜，如何獲取毗梨耶波羅蜜？』佛陀說：『如果菩薩摩訶薩身體精進、心也精進，常常不懈怠，這樣想：『一切眾生都在生死輪迴中，我應當把他們拔出，安置在甘露之地。』這就是菩薩安住于尸羅波羅蜜而獲取毗梨耶波羅蜜。』『世尊！』

【English Translation】 English version: 'How does a Bodhisattva abide in Śīla-pāramitā (perfection of morality) and acquire Dāna-pāramitā (perfection of giving), Kṣānti-pāramitā (perfection of patience), Vīrya-pāramitā (perfection of vigor), Dhyāna-pāramitā (perfection of meditation), and Prajñā-pāramitā (perfection of wisdom)?' The Buddha told Subhuti, 'A Bodhisattva Mahāsattva, abiding in Śīla-pāramitā, generates meritorious deeds of giving through body, speech, and mind, which aid in attaining Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Holding onto this merit, they do not seek the level of Śrāvakas (hearers) or Pratyekabuddhas (solitary realizers). Abiding in Śīla-pāramitā, they do not take life, do not steal, do not engage in sexual misconduct, do not lie, do not sow discord, do not use harsh language, do not engage in frivolous talk, do not covet or envy, do not harbor anger or hatred, and do not hold wrong views. In all giving, they provide food to the hungry, drink to the thirsty, vehicles to those who need them, clothes to those who need them, fragrances to those who need them, ornaments to those who need them, as well as perfumes, bedding, dwellings, lamps, and all other necessities of life. They share this giving with all beings, dedicating it to Anuttarā-samyak-saṃbodhi. By dedicating it in this way, they do not fall into the level of Śrāvakas or Pratyekabuddhas. Subhuti! This is how a Bodhisattva Mahāsattva, abiding in Śīla-pāramitā, acquires Dāna-pāramitā.' 'World Honored One! How does a Bodhisattva Mahāsattva, abiding in Śīla-pāramitā, acquire Kṣānti-pāramitā?' The Buddha said, 'A Bodhisattva Mahāsattva, abiding in Śīla-pāramitā, if beings come and dismember their body, the Bodhisattva does not generate even a single thought of anger. They think, 『I have gained great benefit, beings come to take my limbs, and I do not have even a trace of anger.』 This is how a Bodhisattva, abiding in Śīla-pāramitā, acquires Kṣānti-pāramitā.' 'World Honored One! How does a Bodhisattva Mahāsattva, abiding in Śīla-pāramitā, acquire Vīrya-pāramitā?' The Buddha said, 'If a Bodhisattva Mahāsattva is vigorous in body and vigorous in mind, constantly without laziness, thinking, 『All beings are in the cycle of birth and death, I shall pull them out and place them in the land of nectar.』 This is how a Bodhisattva, abiding in Śīla-pāramitā, acquires Vīrya-pāramitā.' 'World Honored One!'

！云何菩薩摩訶薩住尸羅波羅蜜取禪那波羅蜜？」

佛言：「菩薩入初禪第二第三第四禪，不貪聲聞、辟支佛地。作是念：『我當住禪那波羅蜜中，度一切眾生生死。』是為菩薩住尸羅波羅蜜取禪那波羅蜜。」

「世尊！云何菩薩摩訶薩住尸羅波羅蜜取般若波羅蜜？」

佛言：「菩薩住尸羅波羅蜜中，無有法可見——若作法、若無作法、若數法、若相法、若有若無——但見諸法不過如相。以般若波羅蜜漚和拘舍羅力故，不墮聲聞、辟支佛地，是為菩薩住尸羅波羅蜜取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩住羼提波羅蜜取檀那波羅蜜？」

佛言：「菩薩從初發心乃至道場，于其中間，若一切眾生來瞋恚罵詈、若節節支解。菩薩住于忍辱，作是念：『我應佈施一切眾生，不應不與。是眾生須食與食、須飲與飲，乃至資生所須盡皆與之。持是功德與一切眾生共之，迴向阿耨多羅三藐三菩提。』是菩薩迴向時不生二心：誰迴向者？迴向何處？是為菩薩住羼提波羅蜜取檀那波羅蜜。」

「世尊！云何菩薩摩訶薩住羼提波羅蜜取尸羅波羅蜜？」佛言：「菩薩從初發心乃至道場，于其中間，終不奪他命、不與不取，乃至不邪見，亦不貪聲聞、辟支佛地。持是功德與一切眾生

【現代漢語翻譯】現代漢語譯本：『世尊，菩薩摩訶薩如何安住于尸羅波羅蜜（持戒到彼岸）而獲取禪那波羅蜜（禪定到彼岸）？』佛說：『菩薩進入初禪、第二禪、第三禪、第四禪，不貪求聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者）的境界。他這樣想：『我應當安住于禪那波羅蜜中，度脫一切眾生的生死。』這就是菩薩安住于尸羅波羅蜜而獲取禪那波羅蜜。』『世尊！菩薩摩訶薩如何安住于尸羅波羅蜜而獲取般若波羅蜜（智慧到彼岸）？』佛說：『菩薩安住于尸羅波羅蜜中，沒有任何法可以被觀察到——無論是造作之法、無造作之法、有數量之法、有相狀之法、有還是無——只是看到諸法都不過是如實之相。因為般若波羅蜜的方便善巧之力，不墮入聲聞、辟支佛的境界，這就是菩薩安住于尸羅波羅蜜而獲取般若波羅蜜。』須菩提對佛說：『世尊！菩薩摩訶薩如何安住于羼提波羅蜜（忍辱到彼岸）而獲取檀那波羅蜜（佈施到彼岸）？』佛說：『菩薩從最初發心直到成就佛道，在這期間，如果一切眾生來瞋恨謾罵、甚至肢解身體。菩薩安住于忍辱，這樣想：『我應當佈施一切眾生，不應該不給予。這些眾生需要食物就給食物，需要飲水就給飲水，乃至生活所需都全部給予。』將這些功德與一切眾生共同分享，迴向于阿耨多羅三藐三菩提（無上正等正覺）。菩薩在迴向時，不生起二種心：誰在迴向？迴向到哪裡？這就是菩薩安住于羼提波羅蜜而獲取檀那波羅蜜。』『世尊！菩薩摩訶薩如何安住于羼提波羅蜜而獲取尸羅波羅蜜？』佛說：『菩薩從最初發心直到成就佛道，在這期間，始終不殺害生命、不偷盜、乃至不邪見，也不貪求聲聞、辟支佛的境界。將這些功德與一切眾生

【English Translation】 English version: 'World Honored One, how does a Bodhisattva Mahasattva dwell in Śīla pāramitā (perfection of morality) and attain Dhyāna pāramitā (perfection of meditation)?' The Buddha said, 'A Bodhisattva enters the first dhyāna, the second, the third, and the fourth dhyāna, without craving the grounds of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). He thinks, 「I shall dwell in Dhyāna pāramitā and liberate all sentient beings from birth and death.」 This is how a Bodhisattva dwells in Śīla pāramitā and attains Dhyāna pāramitā.' 'World Honored One! How does a Bodhisattva Mahasattva dwell in Śīla pāramitā and attain Prajñā pāramitā (perfection of wisdom)?' The Buddha said, 'A Bodhisattva dwells in Śīla pāramitā, and there is no dharma to be seen—neither conditioned dharma, nor unconditioned dharma, nor countable dharma, nor dharma with characteristics, nor existence, nor non-existence—but only sees that all dharmas are just like their true nature. Because of the power of skillful means of Prajñā pāramitā, he does not fall into the grounds of Śrāvakas and Pratyekabuddhas. This is how a Bodhisattva dwells in Śīla pāramitā and attains Prajñā pāramitā.' Subhuti said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva dwell in Kṣānti pāramitā (perfection of patience) and attain Dāna pāramitā (perfection of generosity)?' The Buddha said, 'From the initial arising of the aspiration for enlightenment until the place of enlightenment, if all sentient beings come to him with anger and abuse, or even dismember his body, the Bodhisattva dwells in patience, thinking, 「I should give to all sentient beings, and should not withhold. If these beings need food, I will give them food; if they need drink, I will give them drink; and even all the necessities of life, I will give them all.」 He shares these merits with all sentient beings, and dedicates them to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). When the Bodhisattva dedicates the merits, he does not give rise to two minds: who is dedicating? To where is it being dedicated? This is how a Bodhisattva dwells in Kṣānti pāramitā and attains Dāna pāramitā.' 'World Honored One! How does a Bodhisattva Mahasattva dwell in Kṣānti pāramitā and attain Śīla pāramitā?' The Buddha said, 'From the initial arising of the aspiration for enlightenment until the place of enlightenment, during this time, he never takes life, does not steal, and even does not hold wrong views, nor does he crave the grounds of Śrāvakas and Pratyekabuddhas. He shares these merits with all sentient beings

共之，迴向阿耨多羅三藐三菩提。是菩薩迴向時，三種心不生：誰迴向阿耨多羅三藐三菩提？用何法迴向？迴向何處？是為菩薩住羼提波羅蜜取尸羅波羅蜜。」

「世尊！云何菩薩摩訶薩住羼提波羅蜜取毗梨耶波羅蜜？」

佛言：「菩薩住羼提波羅蜜，生精進，作是念：『我當往一由旬，若十由旬百千萬億由旬，過一國土乃至過百千萬億國土，乃至教一人令持五戒，何況令得須陀洹果乃至阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。持是功德與一切眾生共之，迴向阿耨多羅三藐三菩提。』是為菩薩住羼提波羅蜜取毗梨耶波羅蜜。」

「世尊！云何菩薩摩訶薩住羼提波羅蜜取禪那波羅蜜？」

佛言：「菩薩住羼提波羅蜜，離欲、離惡不善法，有覺有觀，離生喜樂，入初禪乃至入第四禪。是諸禪中，凈心、心數法皆迴向薩婆若。迴向時、是菩薩諸禪及禪支皆不可得。是為菩薩住羼提波羅蜜取禪那波羅蜜。」

「世尊！云何菩薩摩訶薩住羼提波羅蜜取般若波羅蜜？」

佛言：「菩薩住羼提波羅蜜，觀諸法若離相、若寂滅相、若無盡相，不以寂滅相作證，乃至坐道場得一切種智，從道場起便轉法輪。是為菩薩住羼提波羅蜜取般若波羅蜜，不取不捨故。」

須菩提白佛言：「世尊！

【現代漢語翻譯】現代漢語譯本『共同地，將功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。當菩薩迴向時，三種心不會生起：誰在迴向阿耨多羅三藐三菩提？用什麼方法迴向？迴向到哪裡？這就是菩薩安住于羼提波羅蜜（忍辱波羅蜜）而取尸羅波羅蜜（持戒波羅蜜）。』『世尊！菩薩摩訶薩（大菩薩）如何安住于羼提波羅蜜而取毗梨耶波羅蜜（精進波羅蜜）？』佛說：『菩薩安住于羼提波羅蜜，生起精進心，這樣想：『我應當前往一由旬，或者十由旬、百千萬億由旬，跨越一個國土乃至跨越百千萬億國土，乃至教化一人令其持守五戒，何況是令其證得須陀洹果（預流果）乃至阿羅漢果（無學果）、辟支佛道（緣覺道）、阿耨多羅三藐三菩提。』將此功德與一切眾生共同分享，迴向于阿耨多羅三藐三菩提。這就是菩薩安住于羼提波羅蜜而取毗梨耶波羅蜜。』『世尊！菩薩摩訶薩如何安住于羼提波羅蜜而取禪那波羅蜜（禪定波羅蜜）？』佛說：『菩薩安住于羼提波羅蜜，遠離慾望、遠離不善的惡法，有覺有觀，因遠離（欲）而生喜樂，進入初禪乃至進入第四禪。在這些禪定中，清凈的心和心所法都回向于薩婆若（一切智）。迴向時，菩薩的這些禪定和禪支都不可得。這就是菩薩安住于羼提波羅蜜而取禪那波羅蜜。』『世尊！菩薩摩訶薩如何安住于羼提波羅蜜而取般若波羅蜜（智慧波羅蜜）？』佛說：『菩薩安住于羼提波羅蜜，觀察諸法，若離相、若寂滅相、若無盡相，不以寂滅相作為證悟，乃至在菩提道場證得一切種智（佛陀的智慧），從道場起身便開始轉法輪。這就是菩薩安住于羼提波羅蜜而取般若波羅蜜，不執取也不捨棄的緣故。』須菩提對佛說：『世尊！』

【English Translation】 English version 'Sharing it, dedicating it to Anuttara-samyak-sambodhi (supreme perfect enlightenment). When a Bodhisattva dedicates, three thoughts do not arise: Who is dedicating to Anuttara-samyak-sambodhi? By what method is one dedicating? To where is one dedicating? This is how a Bodhisattva dwells in Kshanti Paramita (perfection of patience) and takes Shila Paramita (perfection of morality).' 'World Honored One! How does a Bodhisattva Mahasattva (great Bodhisattva) dwell in Kshanti Paramita and take Virya Paramita (perfection of diligence)?' The Buddha said, 'A Bodhisattva dwelling in Kshanti Paramita generates diligence, thinking: 「I shall go one yojana, or ten yojanas, a hundred thousand million yojanas, passing one country, even passing a hundred thousand million countries, even teaching one person to uphold the five precepts, let alone causing them to attain the Srotaapanna fruit (stream-enterer), even to the Arhat fruit (worthy one), Pratyekabuddha path (solitary enlightened one), Anuttara-samyak-sambodhi.」 Sharing this merit with all sentient beings, dedicating it to Anuttara-samyak-sambodhi. This is how a Bodhisattva dwells in Kshanti Paramita and takes Virya Paramita.' 'World Honored One! How does a Bodhisattva Mahasattva dwell in Kshanti Paramita and take Dhyana Paramita (perfection of meditation)?' The Buddha said, 'A Bodhisattva dwelling in Kshanti Paramita, detaches from desires, detaches from evil unwholesome dharmas, with initial and sustained thought, joy and happiness born of detachment, enters the first dhyana, even to entering the fourth dhyana. In these dhyanas, the pure mind and mental factors are all dedicated to Sarvajna (omniscience). When dedicating, these dhyanas and dhyana factors of the Bodhisattva are all unattainable. This is how a Bodhisattva dwells in Kshanti Paramita and takes Dhyana Paramita.' 'World Honored One! How does a Bodhisattva Mahasattva dwell in Kshanti Paramita and take Prajna Paramita (perfection of wisdom)?' The Buddha said, 'A Bodhisattva dwelling in Kshanti Paramita, observes all dharmas as being without characteristics, as being in a state of quiescence, as being without end, not taking the state of quiescence as proof, even until sitting at the Bodhi-mandala (place of enlightenment) attaining all-knowing wisdom, rising from the Bodhi-mandala and then turning the Dharma wheel. This is how a Bodhisattva dwells in Kshanti Paramita and takes Prajna Paramita, because of not grasping and not abandoning.' Subhuti said to the Buddha, 'World Honored One!'

云何菩薩摩訶薩住毗梨耶波羅蜜取檀那波羅蜜？」

佛告須菩提：「菩薩住毗梨耶波羅蜜，身心精進不懈不息，作是念：『我必當應得阿耨多羅三藐三菩提，不應不得。』是菩薩為利益眾生故，往一由旬若百千萬億由旬，若過一國土若過百千萬億國土，住毗梨耶波羅蜜中。若不得一人教令入佛道中、若聲聞道中、若辟支佛道中，或得一人教令行十善道精進不懈，法施及以財施令具足。持是功德與眾生共之，迴向阿耨多羅三藐三菩提，不迴向聲聞、辟支佛地。是為菩薩住毗梨耶波羅蜜取檀那波羅蜜。」

「世尊！云何菩薩摩訶薩住毗梨耶波羅蜜取尸羅波羅蜜？」

佛言：「菩薩住毗梨耶波羅蜜，從初發意乃至坐道場，自不殺生不教他殺，贊不殺生法，歡喜讚歎不殺生者，乃至自遠離邪見教他遠離邪見，贊不邪見法，歡喜讚歎不邪見者。是菩薩行屍羅波羅蜜因緣，不求欲界、色界、無色界福，不求聲聞、辟支佛地。持是功德與眾生共之，迴向阿耨多羅三藐三菩提，不生三種心：不見迴向者、不見迴向法、不見迴向處。是為菩薩住毗梨耶波羅蜜取尸羅波羅蜜。」

「世尊！云何菩薩摩訶薩住毗梨耶波羅蜜取羼提波羅蜜？」

佛言：「菩薩住毗梨耶波羅蜜，從初發意乃至坐道場，于其中間，若

【現代漢語翻譯】現代漢語譯本：「云何菩薩摩訶薩住毗梨耶波羅蜜（精進波羅蜜）取檀那波羅蜜（佈施波羅蜜）？」

佛告訴須菩提：『菩薩安住于精進波羅蜜，身心精進不懈怠，不停止，這樣想：『我必定應當證得阿耨多羅三藐三菩提（無上正等正覺），不應該不能證得。』這位菩薩爲了利益眾生的緣故，前往一由旬（古印度長度單位，約11-16公里）乃至百千萬億由旬，或者超過一個國土乃至百千萬億國土，安住于精進波羅蜜中。如果不能教導一個人進入佛道、或者聲聞道、或者辟支佛道，或者能夠教導一個人奉行十善道，精進不懈，進行法佈施以及財佈施，令其圓滿具足。將此功德與眾生共同分享，迴向于阿耨多羅三藐三菩提，不迴向于聲聞、辟支佛的境界。這就是菩薩安住于精進波羅蜜而獲得佈施波羅蜜。』

『世尊！云何菩薩摩訶薩安住于精進波羅蜜而獲得尸羅波羅蜜（持戒波羅蜜）？』

佛說：『菩薩安住于精進波羅蜜，從最初發心乃至坐于菩提道場，自己不殺生，不教他人殺生，讚歎不殺生的法，歡喜讚歎不殺生的人，乃至自己遠離邪見，教他人遠離邪見，讚歎不邪見的法，歡喜讚歎不邪見的人。這位菩薩奉行持戒波羅蜜的因緣，不求欲界、色界、無色界的福報，不求聲聞、辟支佛的境界。將此功德與眾生共同分享，迴向于阿耨多羅三藐三菩提，不生起三種心：不見迴向的人、不見迴向的法、不見迴向的處所。這就是菩薩安住于精進波羅蜜而獲得持戒波羅蜜。』

『世尊！云何菩薩摩訶薩安住于精進波羅蜜而獲得羼提波羅蜜（忍辱波羅蜜）？』

佛說：『菩薩安住于精進波羅蜜，從最初發心乃至坐于菩提道場，在這期間，如果

【English Translation】 English version: 『How does a Bodhisattva Mahasattva, abiding in Viriya Paramita (Perfection of Diligence), attain Dana Paramita (Perfection of Giving)?』

The Buddha told Subhuti, 『A Bodhisattva abides in Viriya Paramita, with diligence of body and mind, unceasing and untiring, thinking thus: 『I must surely attain Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment), I should not fail to attain it.』 This Bodhisattva, for the sake of benefiting sentient beings, travels one yojana (an ancient Indian unit of distance, approximately 11-16 kilometers) or even hundreds of thousands of millions of yojanas, or crosses one land or even hundreds of thousands of millions of lands, abiding in Viriya Paramita. If they cannot teach even one person to enter the Buddha Path, or the Sravaka Path, or the Pratyekabuddha Path, or if they can teach one person to practice the Ten Virtuous Paths, with diligence and without ceasing, giving Dharma and material gifts, making them complete. They share this merit with all sentient beings, dedicating it to Anuttara Samyak Sambodhi, not dedicating it to the Sravaka or Pratyekabuddha stages. This is how a Bodhisattva, abiding in Viriya Paramita, attains Dana Paramita.』

『World Honored One! How does a Bodhisattva Mahasattva, abiding in Viriya Paramita, attain Sila Paramita (Perfection of Morality)?』

The Buddha said, 『A Bodhisattva abides in Viriya Paramita, from the initial aspiration until sitting at the Bodhi-mandala, they themselves do not kill, do not teach others to kill, praise the Dharma of not killing, joyfully praise those who do not kill, and even they themselves refrain from wrong views, teach others to refrain from wrong views, praise the Dharma of not having wrong views, joyfully praise those who do not have wrong views. This Bodhisattva practices the cause of Sila Paramita, not seeking the blessings of the Desire Realm, the Form Realm, or the Formless Realm, not seeking the Sravaka or Pratyekabuddha stages. They share this merit with all sentient beings, dedicating it to Anuttara Samyak Sambodhi, not giving rise to three kinds of thoughts: not seeing the one who dedicates, not seeing the Dharma of dedication, not seeing the place of dedication. This is how a Bodhisattva, abiding in Viriya Paramita, attains Sila Paramita.』

『World Honored One! How does a Bodhisattva Mahasattva, abiding in Viriya Paramita, attain Ksanti Paramita (Perfection of Patience)?』

The Buddha said, 『A Bodhisattva abides in Viriya Paramita, from the initial aspiration until sitting at the Bodhi-mandala, during this time, if

人若非人來節節支解，菩薩作是念：『割我者誰？截我者誰？奪我者誰？』復作是念：『我大得善利，我為眾生故受身，眾生還自來取。』是時菩薩正憶念諸法實相。持是功德與眾生共之，迴向阿耨多羅三藐三菩提，不向聲聞、辟支佛地。是為菩薩住毗梨耶波羅蜜取羼提波羅蜜。」

「世尊！云何菩薩摩訶薩住毗梨耶波羅蜜取禪那波羅蜜？」

佛言：「菩薩住毗梨耶波羅蜜，離欲、離惡不善法，有覺有觀，離生喜樂，入初禪第二第三第四禪，入慈悲喜捨，乃至入非有想非無想處。持是禪無量無色定，不受果報，生於利益眾生之處，以六波羅蜜成就眾生，所謂檀那波羅蜜乃至般若波羅蜜，從一佛國至一佛國，親近供養諸佛種善根故。是為菩薩住毗梨耶波羅蜜取禪那波羅蜜。」

「世尊！云何菩薩摩訶薩住毗梨耶波羅蜜取般若波羅蜜？」

佛言：「菩薩住毗梨耶波羅蜜，不見檀那波羅蜜法、不見檀那波羅蜜相，乃至不見禪那波羅蜜法、不見禪那波羅蜜相。四念處乃至一切種智，亦不見法亦不見相。見一切法非法非非法，於法中無所著。是菩薩所作、如所言。是為菩薩住毗梨耶波羅蜜取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩住禪那波羅蜜取檀那波羅蜜？」

佛言：

【現代漢語翻譯】現代漢語譯本：如果有人（非人）來將菩薩的身體節節肢解，菩薩會這樣想：『是誰在割我？是誰在截我？是誰在奪取我？』接著又會這樣想：『我獲得了巨大的善利，我爲了眾生而受此身體，眾生自己來取用。』這時，菩薩正念諸法實相（一切事物的真實本質）。他將此功德與眾生分享，迴向于阿耨多羅三藐三菩提（無上正等正覺），而不是聲聞（聽聞佛法而得解脫者）、辟支佛（獨自覺悟者）的境界。這就是菩薩安住于毗梨耶波羅蜜（精進波羅蜜）而獲得羼提波羅蜜（忍辱波羅蜜）。『世尊！菩薩摩訶薩（大菩薩）如何安住于毗梨耶波羅蜜而獲得禪那波羅蜜（禪定波羅蜜）呢？』佛說：『菩薩安住于毗梨耶波羅蜜，遠離慾望、遠離邪惡不善之法，有覺有觀（初步的思考和深入的觀察），因遠離（惡法）而生喜樂，進入初禪、第二禪、第三禪、第四禪，進入慈、悲、喜、舍四無量心，乃至進入非想非非想處（既非有想也非無想的禪定境界）。他持守這些禪定和無量無色定，不求果報，而是生於能利益眾生的地方，以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）成就眾生，也就是從檀那波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜）。他從一個佛國到另一個佛國，親近供養諸佛，種下善根。這就是菩薩安住于毗梨耶波羅蜜而獲得禪那波羅蜜。』『世尊！菩薩摩訶薩如何安住于毗梨耶波羅蜜而獲得般若波羅蜜（智慧波羅蜜）呢？』佛說：『菩薩安住于毗梨耶波羅蜜，不見檀那波羅蜜（佈施波羅蜜）的法，也不見檀那波羅蜜的相，乃至不見禪那波羅蜜（禪定波羅蜜）的法，也不見禪那波羅蜜的相。對於四念處（身、受、心、法四種觀照）、乃至一切種智（佛陀的智慧），也不見其法，也不見其相。他見到一切法既非實有也非虛無，對於法不執著。菩薩所作所為，都如他所說的那樣。這就是菩薩安住于毗梨耶波羅蜜而獲得般若波羅蜜。』須菩提問佛：『世尊！菩薩摩訶薩如何安住于禪那波羅蜜而獲得檀那波羅蜜呢？』佛說：

【English Translation】 English version: If a person, or a non-human being, were to dismember a Bodhisattva limb by limb, the Bodhisattva would think: 『Who is cutting me? Who is severing me? Who is taking from me?』 And then they would think: 『I have gained great benefit. I took this body for the sake of sentient beings, and sentient beings are taking from it themselves.』 At this time, the Bodhisattva is rightly mindful of the true nature of all dharmas (the real essence of all things). They share this merit with all sentient beings, dedicating it to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), not to the level of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). This is how a Bodhisattva, abiding in Virya Paramita (Perfection of Diligence), obtains Ksanti Paramita (Perfection of Patience).』『World Honored One! How does a Bodhisattva Mahasattva (Great Bodhisattva) abide in Virya Paramita and obtain Dhyana Paramita (Perfection of Meditation)?』 The Buddha said: 『A Bodhisattva abiding in Virya Paramita, separates from desires, separates from evil and unwholesome dharmas, has initial thought and sustained thought, and from separation (from evil dharmas) arises joy and happiness. They enter the first Dhyana, the second Dhyana, the third Dhyana, and the fourth Dhyana. They enter loving-kindness, compassion, joy, and equanimity, and even enter the realm of neither perception nor non-perception. They maintain these meditations and immeasurable formless concentrations, not seeking reward, but are born in places that benefit sentient beings. They accomplish sentient beings with the six Paramitas (giving, morality, patience, diligence, meditation, and wisdom), that is, from Dana Paramita (Perfection of Giving) to Prajna Paramita (Perfection of Wisdom). They go from one Buddha-land to another, drawing near to and making offerings to all Buddhas, planting roots of goodness. This is how a Bodhisattva, abiding in Virya Paramita, obtains Dhyana Paramita.』『World Honored One! How does a Bodhisattva Mahasattva abide in Virya Paramita and obtain Prajna Paramita (Perfection of Wisdom)?』 The Buddha said: 『A Bodhisattva abiding in Virya Paramita, does not see the dharma of Dana Paramita (Perfection of Giving), nor does he see the form of Dana Paramita, and so on, not seeing the dharma of Dhyana Paramita (Perfection of Meditation), nor seeing the form of Dhyana Paramita. Regarding the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and dharmas), and even the Omniscience of a Buddha, they do not see their dharma, nor do they see their form. They see all dharmas as neither real nor unreal, and they are not attached to dharmas. What the Bodhisattva does and says is as it should be. This is how a Bodhisattva, abiding in Virya Paramita, obtains Prajna Paramita.』 Subhuti said to the Buddha: 『World Honored One! How does a Bodhisattva Mahasattva abide in Dhyana Paramita and obtain Dana Paramita?』 The Buddha said:

「菩薩摩訶薩住禪那波羅蜜，離諸欲、離惡不善法，有覺有觀，離生喜樂，入初禪第二第三第四禪，入慈悲喜捨，乃至非有想非無想處。住禪那波羅蜜中心不亂，行二施以施眾生：法施、財施。自行二施，教他行二施，讚歎二施法，歡喜讚歎行二施者。持是功德與眾生共之，迴向阿耨多羅三藐三菩提，不向聲聞、辟支佛地。是為菩薩住禪那波羅蜜取檀那波羅蜜。」

「世尊！云何菩薩摩訶薩住禪那波羅蜜取尸羅波羅蜜？」

佛言：「菩薩住禪那波羅蜜，不生淫慾、瞋恚、愚癡心，不生惱他心，但修行一切智相應心。持是功德與眾生共之，迴向阿耨多羅三藐三菩提，不向聲聞、辟支佛地。是為菩薩住禪那波羅蜜取尸羅波羅蜜。」

「世尊！云何菩薩摩訶薩住禪那波羅蜜取羼提波羅蜜？」

佛言：「菩薩住禪那波羅蜜，觀色如聚沫，觀受如泡，觀想如野馬，觀行如芭蕉，觀識如幻。作是觀時，見五陰無堅固相，作是念：『割我者誰？截我者誰？誰受？誰想？誰行？誰識？誰罵者？誰受罵者？誰生瞋恚？』是為菩薩住禪那波羅蜜取羼提波羅蜜。」

「世尊！云何菩薩摩訶薩住禪那波羅蜜取毗梨耶波羅蜜？」

佛言：「菩薩住禪那波羅蜜，離欲、離惡不善法，有覺有觀，離生喜樂，入初

【現代漢語翻譯】現代漢語譯本菩薩摩訶薩（偉大的菩薩）安住于禪那波羅蜜（禪定到彼岸），遠離各種慾望、遠離邪惡不善的法，有覺有觀，因遠離（慾望）而生喜樂，進入初禪、第二禪、第三禪、第四禪，進入慈、悲、喜、舍四無量心，乃至進入非有想非無想處（既非有想也非無想的禪定境界）。安住于禪那波羅蜜中心不散亂，實行兩種佈施來佈施眾生：法佈施和財佈施。自己實行這兩種佈施，教導他人實行這兩種佈施，讚歎這兩種佈施的法，歡喜讚歎實行這兩種佈施的人。將這些功德與眾生共同分享，迴向于阿耨多羅三藐三菩提（無上正等正覺），不迴向于聲聞、辟支佛（獨覺）的境界。這就是菩薩安住于禪那波羅蜜而獲得檀那波羅蜜（佈施到彼岸）。「世尊！菩薩摩訶薩如何安住于禪那波羅蜜而獲得尸羅波羅蜜（持戒到彼岸）？」佛說：『菩薩安住于禪那波羅蜜，不生淫慾、瞋恚、愚癡之心，不生惱害他人的心，只是修行與一切智（佛的智慧）相應的心。將這些功德與眾生共同分享，迴向于阿耨多羅三藐三菩提，不迴向于聲聞、辟支佛的境界。這就是菩薩安住于禪那波羅蜜而獲得尸羅波羅蜜。』「世尊！菩薩摩訶薩如何安住于禪那波羅蜜而獲得羼提波羅蜜（忍辱到彼岸）？」佛說：『菩薩安住于禪那波羅蜜，觀察色（物質）如聚沫，觀察受（感受）如水泡，觀察想（念頭）如野馬，觀察行（行為）如芭蕉，觀察識（意識）如幻。當這樣觀察時，見到五陰（色、受、想、行、識）沒有堅固的實體，就生起這樣的念頭：『誰在割我？誰在截我？誰在感受？誰在想？誰在行？誰在識？誰在罵？誰在受罵？誰在生瞋恚？』這就是菩薩安住于禪那波羅蜜而獲得羼提波羅蜜。』「世尊！菩薩摩訶薩如何安住于禪那波羅蜜而獲得毗梨耶波羅蜜（精進到彼岸）？」佛說：『菩薩安住于禪那波羅蜜，遠離慾望、遠離邪惡不善的法，有覺有觀，因遠離（慾望）而生喜樂，進入初禪、第二禪、第三禪、第四禪，進入慈、悲、喜、舍四無量心，乃至進入非有想非無想處。安住于禪那波羅蜜中心不散亂，精進修行一切善法，不懈怠。將這些功德與眾生共同分享，迴向于阿耨多羅三藐三菩提，不迴向于聲聞、辟支佛的境界。這就是菩薩安住于禪那波羅蜜而獲得毗梨耶波羅蜜。』

【English Translation】 English version A Bodhisattva Mahasattva (a great Bodhisattva), abiding in Dhyana Paramita (perfection of meditation), is detached from all desires, detached from evil and unwholesome dharmas, with initial and sustained application of mind, born of detachment, experiencing joy and happiness, enters the first, second, third, and fourth Dhyanas, enters loving-kindness, compassion, joy, and equanimity, and even enters the sphere of neither perception nor non-perception. Abiding in Dhyana Paramita, with a mind not disturbed, practices two kinds of giving to benefit sentient beings: the giving of Dharma and the giving of material things. He himself practices these two kinds of giving, teaches others to practice these two kinds of giving, praises the Dharma of these two kinds of giving, and rejoices in and praises those who practice these two kinds of giving. He shares these merits with all sentient beings, dedicating them to Anuttara-samyak-sambodhi (supreme perfect enlightenment), not to the level of Sravakas (hearers) or Pratyekabuddhas (solitary realizers). This is how a Bodhisattva, abiding in Dhyana Paramita, attains Dana Paramita (perfection of giving). 『World Honored One! How does a Bodhisattva Mahasattva, abiding in Dhyana Paramita, attain Sila Paramita (perfection of morality)?』 The Buddha said: 『A Bodhisattva, abiding in Dhyana Paramita, does not give rise to lust, hatred, or delusion, does not give rise to the intention to harm others, but only cultivates a mind that is in accordance with all-knowing wisdom (Buddha's wisdom). He shares these merits with all sentient beings, dedicating them to Anuttara-samyak-sambodhi, not to the level of Sravakas or Pratyekabuddhas. This is how a Bodhisattva, abiding in Dhyana Paramita, attains Sila Paramita.』『World Honored One! How does a Bodhisattva Mahasattva, abiding in Dhyana Paramita, attain Ksanti Paramita (perfection of patience)?』 The Buddha said: 『A Bodhisattva, abiding in Dhyana Paramita, observes form (rupa) as a mass of foam, observes feeling (vedana) as a bubble, observes perception (samjna) as a mirage, observes mental formations (samskara) as a plantain tree, and observes consciousness (vijnana) as an illusion. When observing in this way, he sees that the five skandhas (form, feeling, perception, mental formations, and consciousness) have no solid substance, and he thinks: 『Who is cutting me? Who is severing me? Who is feeling? Who is perceiving? Who is forming? Who is conscious? Who is scolding? Who is being scolded? Who is giving rise to anger?』 This is how a Bodhisattva, abiding in Dhyana Paramita, attains Ksanti Paramita.』『World Honored One! How does a Bodhisattva Mahasattva, abiding in Dhyana Paramita, attain Virya Paramita (perfection of vigor)?』 The Buddha said: 『A Bodhisattva, abiding in Dhyana Paramita, is detached from desires, detached from evil and unwholesome dharmas, with initial and sustained application of mind, born of detachment, experiencing joy and happiness, enters the first, second, third, and fourth Dhyanas, enters loving-kindness, compassion, joy, and equanimity, and even enters the sphere of neither perception nor non-perception. Abiding in Dhyana Paramita, with a mind not disturbed, he diligently cultivates all wholesome dharmas without laziness. He shares these merits with all sentient beings, dedicating them to Anuttara-samyak-sambodhi, not to the level of Sravakas or Pratyekabuddhas. This is how a Bodhisattva, abiding in Dhyana Paramita, attains Virya Paramita.』

禪第二第三第四禪。是諸禪及支不取相，生種種神通，履水如地、入地如水，如先說。天耳聞二種聲：若天、若人。知他心：若攝心、若亂心，乃至有上心、無上心。憶種種宿命，如先說。以天眼凈過人眼，見眾生乃至如業受報，如先說。菩薩住是五神通，從一佛國至一佛國，親近供養諸佛、種善根，成就眾生、凈佛國土。持是功德與眾生共之，迴向阿耨多羅三藐三菩提。是為菩薩住禪那波羅蜜取毗梨耶波羅蜜。」

「世尊！云何菩薩摩訶薩住禪那波羅蜜取般若波羅蜜？」

佛言：「菩薩住禪那波羅蜜，不得色、不得受想行識，不得檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜，不得般若波羅蜜，不得四念處乃至不得一切種智，不得諸法有為性、不得諸法無為性。不得故不作，不作故不生，不生故不滅。何以故？有佛無佛是如、法相、法性、常住、不生不滅，常一心應薩婆若行。是為菩薩住禪那波羅蜜取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩住般若波羅蜜取檀那波羅蜜？」

佛言：「菩薩住般若波羅蜜，內空，內空不可得；外空，外空不可得；內外空，內外空不可得；空空，空空不可得；乃至一切法空，一切法空不可得。菩薩住是十四空中，不得色

【現代漢語翻譯】現代漢語譯本第二禪、第三禪、第四禪。這些禪定及其支分不執著于表象，產生種種神通，能在水上行走如履平地，入地如入水，如同之前所說。天耳能聽到兩種聲音：天上的聲音和人間的聲音。能知曉他人的心念：無論是專注的心還是散亂的心，乃至有上的心和無上的心。能回憶起種種宿命，如同之前所說。以天眼清凈勝過人眼，能見到眾生乃至根據業力受報，如同之前所說。菩薩安住于這五種神通，從一個佛國到另一個佛國，親近供養諸佛，種下善根，成就眾生，清凈佛國土。將這些功德與眾生分享，迴向于阿耨多羅三藐三菩提（無上正等正覺）。這就是菩薩安住于禪那波羅蜜（禪定到彼岸）並獲取毗梨耶波羅蜜（精進到彼岸）。「世尊！菩薩摩訶薩（大菩薩）如何安住于禪那波羅蜜並獲取般若波羅蜜（智慧到彼岸）？」佛說：「菩薩安住于禪那波羅蜜，不執著於色、受、想、行、識（五蘊），不執著于檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜、禪那波羅蜜，不執著于般若波羅蜜，不執著於四念處乃至不執著於一切種智（佛陀的智慧），不執著于諸法有為性（因緣和合而生），不執著于諸法無為性（不生不滅）。因為不執著所以不造作，不造作所以不生，不生所以不滅。為什麼呢？無論有佛無佛，真如、法相、法性都是常住、不生不滅的，常以一心應和薩婆若（一切智）而行。這就是菩薩安住于禪那波羅蜜並獲取般若波羅蜜。」須菩提問佛說：「世尊！菩薩摩訶薩如何安住于般若波羅蜜並獲取檀那波羅蜜？」佛說：「菩薩安住于般若波羅蜜，內空，內空不可得；外空，外空不可得；內外空，內外空不可得；空空，空空不可得；乃至一切法空，一切法空不可得。菩薩安住于這十四種空性中，不執著於色

【English Translation】 English version The second, third, and fourth Dhyanas (meditative absorptions). These Dhyanas and their branches do not grasp at appearances, and generate various supernormal powers, such as walking on water as if on land, entering the earth as if it were water, as previously described. The divine ear can hear two kinds of sounds: those of gods and those of humans. One can know the minds of others: whether they are concentrated or distracted, even superior or unsurpassed minds. One can recall various past lives, as previously described. With the divine eye, which is purer than the human eye, one can see beings and how they receive retribution according to their karma, as previously described. Bodhisattvas, abiding in these five supernormal powers, travel from one Buddha-land to another, drawing near to and making offerings to the Buddhas, planting roots of goodness, bringing beings to maturity, and purifying Buddha-lands. They share these merits with all beings, dedicating them to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is how Bodhisattvas abide in Dhyana Paramita (perfection of meditation) and attain Virya Paramita (perfection of vigor). 「World Honored One! How does a Bodhisattva Mahasattva (great Bodhisattva) abide in Dhyana Paramita and attain Prajna Paramita (perfection of wisdom)?」 The Buddha said, 「A Bodhisattva abiding in Dhyana Paramita does not grasp at form, feeling, perception, mental formations, or consciousness (the five aggregates); does not grasp at Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita, or Dhyana Paramita; does not grasp at Prajna Paramita; does not grasp at the Four Foundations of Mindfulness, or even at the All-Knowing Wisdom (Buddha's wisdom); does not grasp at the conditioned nature of all dharmas (things), or at the unconditioned nature of all dharmas. Because there is no grasping, there is no action; because there is no action, there is no birth; because there is no birth, there is no extinction. Why is this so? Whether there is a Buddha or not, Suchness, the characteristics of dharmas, and the nature of dharmas are permanent, unarisen, and unextinguished. One should always be of one mind, acting in accordance with Sarvajna (all-knowing wisdom). This is how a Bodhisattva abides in Dhyana Paramita and attains Prajna Paramita.」 Subhuti said to the Buddha, 「World Honored One! How does a Bodhisattva Mahasattva abide in Prajna Paramita and attain Dana Paramita?」 The Buddha said, 「A Bodhisattva abiding in Prajna Paramita sees inner emptiness, and that inner emptiness is unattainable; outer emptiness, and that outer emptiness is unattainable; inner and outer emptiness, and that inner and outer emptiness is unattainable; emptiness of emptiness, and that emptiness of emptiness is unattainable; and so on, up to the emptiness of all dharmas, and that emptiness of all dharmas is unattainable. A Bodhisattva abiding in these fourteen kinds of emptiness does not grasp at form

相若空若不空，不得受想行識相若空若不空，不得四念處若空若不空，乃至不得阿耨多羅三藐三菩提若空若不空，不得有為性、無為性若空若不空。是菩薩摩訶薩如是住般若波羅蜜中，有所佈施——若飲食、衣服、種種資生之具——觀是佈施空。何等空？施者、受者及財物空，不令慳著心生。何以故？菩薩摩訶薩行般若波羅蜜，從初發意乃至坐道場，無有妄想分別。如諸佛得阿耨多羅三藐三菩提時無慳著心，菩薩摩訶薩亦如是，行般若波羅蜜時無慳著心。是菩薩所可尊者，般若波羅蜜是。是為菩薩住般若波羅蜜取檀那波羅蜜。」

「世尊！云何菩薩摩訶薩住般若波羅蜜取尸羅波羅蜜？」

佛言：「菩薩住般若波羅蜜，不生聲聞、辟支佛心。何以故？是菩薩，聲聞、辟支佛地不可得，趣向聲聞、辟支佛心亦不可得。是菩薩摩訶薩從初發意乃至坐道場，于其中間，自不殺生不教他殺，贊不殺法，歡喜讚歎不殺生者，乃至自不邪見，不教他邪見，讚歎不邪見法，歡喜讚歎不邪見者。以是持戒因緣，無法可取，若聲聞、若辟支佛地，何況余法？是為菩薩住般若波羅蜜取尸羅波羅蜜。」

「世尊！云何菩薩摩訶薩住般若波羅蜜取羼提波羅蜜？」

佛言：「菩薩住般若波羅蜜，隨順法忍生，作是念：『諸

【現代漢語翻譯】現代漢語譯本：如果說空和不空是相似的，那麼就不能執著于受、想、行、識的空與不空；不能執著於四念處的空與不空；乃至不能執著于阿耨多羅三藐三菩提（無上正等正覺）的空與不空；不能執著于有為性、無為性的空與不空。菩薩摩訶薩這樣安住于般若波羅蜜（智慧到彼岸）中，有所佈施——無論是飲食、衣服、還是各種生活必需品——都應觀想這些佈施是空的。什麼是空呢？施者、受者以及所施之物都是空的，不應因此而生起慳吝執著之心。為什麼呢？因為菩薩摩訶薩修行般若波羅蜜，從最初發心直至證得菩提，都沒有妄想分別。如同諸佛證得阿耨多羅三藐三菩提時沒有慳吝執著之心一樣，菩薩摩訶薩在修行般若波羅蜜時也沒有慳吝執著之心。這位菩薩所應尊重的，就是般若波羅蜜。這就是菩薩安住于般若波羅蜜而修持檀那波羅蜜（佈施到彼岸）。『世尊！菩薩摩訶薩如何安住于般若波羅蜜而修持尸羅波羅蜜（持戒到彼岸）呢？』佛說：『菩薩安住于般若波羅蜜，不生起聲聞（小乘）或辟支佛（獨覺）之心。為什麼呢？因為這位菩薩認為，聲聞和辟支佛的境界是不可得的，趨向聲聞和辟支佛的心也是不可得的。這位菩薩摩訶薩從最初發心直至證得菩提，在這期間，自己不殺生，也不教他人殺生，讚歎不殺生的法，歡喜讚歎不殺生的人；乃至自己不邪見，也不教他人邪見，讚歎不邪見的法，歡喜讚歎不邪見的人。以這種持戒的因緣，沒有任何法可以執取，無論是聲聞還是辟支佛的境界，更何況其他的法呢？這就是菩薩安住于般若波羅蜜而修持尸羅波羅蜜。』『世尊！菩薩摩訶薩如何安住于般若波羅蜜而修持羼提波羅蜜（忍辱到彼岸）呢？』佛說：『菩薩安住于般若波羅蜜，隨順法忍而生，這樣想：『諸法』

【English Translation】 English version: If emptiness and non-emptiness are similar, then one should not be attached to the emptiness or non-emptiness of sensation, perception, mental formations, and consciousness; one should not be attached to the emptiness or non-emptiness of the four foundations of mindfulness; and even one should not be attached to the emptiness or non-emptiness of Anuttara-samyak-sambodhi (supreme perfect enlightenment); one should not be attached to the emptiness or non-emptiness of conditioned or unconditioned nature. When a Bodhisattva Mahasattva dwells in Prajna Paramita (perfection of wisdom) in this way, whatever he gives in charity—whether it be food, clothing, or various necessities of life—he should contemplate that this giving is empty. What is empty? The giver, the receiver, and the things given are empty, and one should not give rise to a miserly or attached mind. Why is this so? Because a Bodhisattva Mahasattva, practicing Prajna Paramita, from the initial aspiration until attaining enlightenment, has no delusive thoughts or discriminations. Just as the Buddhas, when they attain Anuttara-samyak-sambodhi, have no miserly or attached mind, so too, a Bodhisattva Mahasattva, when practicing Prajna Paramita, has no miserly or attached mind. What this Bodhisattva should respect is Prajna Paramita. This is how a Bodhisattva dwells in Prajna Paramita and practices Dana Paramita (perfection of giving). 『World Honored One! How does a Bodhisattva Mahasattva dwell in Prajna Paramita and practice Sila Paramita (perfection of morality)?』 The Buddha said: 『A Bodhisattva dwells in Prajna Paramita and does not give rise to the mind of a Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha). Why is this so? Because this Bodhisattva considers the realm of Sravakas and Pratyekabuddhas to be unattainable, and the mind that inclines towards Sravakas and Pratyekabuddhas is also unattainable. This Bodhisattva Mahasattva, from the initial aspiration until attaining enlightenment, during this time, does not kill himself, nor does he teach others to kill, he praises the Dharma of non-killing, and he rejoices in and praises those who do not kill; and even he does not hold wrong views himself, nor does he teach others to hold wrong views, he praises the Dharma of non-wrong views, and he rejoices in and praises those who do not hold wrong views. With this cause of upholding precepts, there is no Dharma to grasp, whether it be the realm of Sravakas or Pratyekabuddhas, let alone other Dharmas. This is how a Bodhisattva dwells in Prajna Paramita and practices Sila Paramita.』『World Honored One! How does a Bodhisattva Mahasattva dwell in Prajna Paramita and practice Ksanti Paramita (perfection of patience)?』 The Buddha said: 『A Bodhisattva dwells in Prajna Paramita, and in accordance with the forbearance of Dharma, he arises, thinking: 『All Dharmas』

法中無有法若起若滅、若生若死、若受罵詈、若受惡口、若割若截若破、若縛若打若殺。』是菩薩從初發意乃至道場，若一切眾生來，罵詈惡口、刀杖瓦石、割截傷害，心不動恚，作是念：『甚可怪！此法中無有法受罵詈惡口割截傷害者，而眾生受諸苦惱。』是為菩薩住般若波羅蜜取羼提波羅蜜。」

「世尊！云何菩薩摩訶薩住般若波羅蜜取毗梨耶波羅蜜？」

佛言：「菩薩住般若波羅蜜，為眾生說法，令行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。教令行四念處乃至八聖道分，令得須陀洹果，斯陀含、阿那含、阿羅漢果、辟支佛道，令得阿耨多羅三藐三菩提。不住有為性中，不住無為性中。是為菩薩住般若波羅蜜取毗梨耶波羅蜜。」

「世尊！云何菩薩摩訶薩住般若波羅蜜取禪那波羅蜜？」

佛言：「菩薩住般若波羅蜜，除諸佛三昧，入餘一切三昧，若聲聞三昧、若辟支佛三昧、若菩薩三昧，皆行皆入。是菩薩住諸三昧，逆順出入八背舍。何等八？內有色相外觀色，是初背舍。內無色相外觀色，二背舍。凈背捨身作證，三背舍。過一切色相滅有對相，不念種種相故，入無量虛空處，四背舍。過一切虛空處入無邊識處，五背舍。過一切識處入無所有處

【現代漢語翻譯】現代漢語譯本『法中沒有所謂的法會生起或滅去，沒有所謂的生或死，沒有所謂的遭受辱罵，沒有所謂的遭受惡語，沒有所謂的被割裂或截斷或破壞，沒有所謂的被捆綁或毆打或殺害。』這位菩薩從最初發心直至證悟成道，如果一切眾生前來，辱罵、惡語相向，用刀杖瓦石割截傷害，他的內心都不會動怒，而是這樣想：『真是奇怪！這法中並沒有什麼法會遭受辱罵、惡語、割截傷害，而眾生卻因此遭受各種苦惱。』這就是菩薩安住于般若波羅蜜（智慧到彼岸）而修持羼提波羅蜜（忍辱到彼岸）。

『世尊！菩薩摩訶薩（大菩薩）如何安住于般若波羅蜜而修持毗梨耶波羅蜜（精進到彼岸）？』

佛說：『菩薩安住于般若波羅蜜，為眾生說法，令他們修行檀那波羅蜜（佈施到彼岸）、尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）、般若波羅蜜（智慧到彼岸）。教導他們修行四念處乃至八聖道分，令他們證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道），令他們證得阿耨多羅三藐三菩提（無上正等正覺）。不執著于有為法的性質，也不執著于無為法的性質。這就是菩薩安住于般若波羅蜜而修持毗梨耶波羅蜜。』

『世尊！菩薩摩訶薩如何安住于般若波羅蜜而修持禪那波羅蜜（禪定到彼岸）？』

佛說：『菩薩安住于般若波羅蜜，除了諸佛的三昧（正定），進入其他一切三昧，無論是聲聞三昧、辟支佛三昧，還是菩薩三昧，都修行都進入。這位菩薩安住于各種三昧，逆向、順向出入八背舍（八解脫）。哪八種呢？內有色想而外觀色，這是初背舍。內無色想而外觀色，是二背舍。以清凈的背捨身作證，是三背舍。超越一切色想，滅除有對想，不念種種相，進入無量虛空處，是四背舍。超越一切虛空處，進入無邊識處，是五背舍。超越一切識處，進入無所有處

【English Translation】 English version 'In the Dharma, there is no Dharma that arises or ceases, no birth or death, no being reviled, no being abused, no being cut or severed or broken, no being bound or beaten or killed.' This Bodhisattva, from the initial aspiration until the place of enlightenment, if all sentient beings come, reviling, abusing, cutting and harming with swords, sticks, tiles, and stones, their mind does not become angry, but thinks: 'How strange! In this Dharma, there is no Dharma that is reviled, abused, cut, or harmed, yet sentient beings suffer all kinds of afflictions.' This is the Bodhisattva dwelling in Prajna Paramita (Perfection of Wisdom) and practicing Ksanti Paramita (Perfection of Patience).

'World Honored One! How does a Bodhisattva Mahasattva (Great Bodhisattva) dwell in Prajna Paramita and practice Virya Paramita (Perfection of Diligence)?'

The Buddha said: 'A Bodhisattva dwells in Prajna Paramita, teaches the Dharma to sentient beings, causing them to practice Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Diligence), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom). They teach them to practice the Four Foundations of Mindfulness up to the Eightfold Noble Path, causing them to attain the Srotaapanna Fruit (Stream-enterer), Sakrdagamin Fruit (Once-returner), Anagamin Fruit (Non-returner), Arhat Fruit (Arahant), Pratyekabuddha Path (Solitary Buddha), and causing them to attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). They do not dwell in the nature of conditioned phenomena, nor do they dwell in the nature of unconditioned phenomena. This is the Bodhisattva dwelling in Prajna Paramita and practicing Virya Paramita.'

'World Honored One! How does a Bodhisattva Mahasattva dwell in Prajna Paramita and practice Dhyana Paramita (Perfection of Meditation)?'

The Buddha said: 'A Bodhisattva dwells in Prajna Paramita, except for the Samadhis (Concentrations) of all Buddhas, they enter all other Samadhis, whether it is the Samadhi of Sravakas (Hearers), Pratyekabuddhas, or Bodhisattvas, they practice and enter them all. This Bodhisattva dwells in all Samadhis, entering and exiting the Eight Deliverances (Eight Emancipations) in reverse and forward order. What are the eight? Having internal form perception and perceiving external forms, this is the first deliverance. Having no internal form perception and perceiving external forms, this is the second deliverance. Realizing the pure deliverance with the body, this is the third deliverance. Transcending all form perceptions, extinguishing perceptions of resistance, not thinking of various perceptions, entering the realm of limitless space, this is the fourth deliverance. Transcending all realms of space, entering the realm of limitless consciousness, this is the fifth deliverance. Transcending all realms of consciousness, entering the realm of nothingness

，六背舍。過一切無所有處入非有想非無想處，七背舍。過一切非有想非無想處入滅受想處，八背舍。於是八背舍，逆順出入九次第定。何等九？離諸欲、離諸惡不善法，有覺有觀，離生喜樂，入初禪，乃至過非有想非無想處入滅受想定，是名九次第定逆順出入。是菩薩依八背舍、九次第定，入師子奮迅三昧。云何名師子奮迅三昧？須菩提！菩薩離欲、離惡不善法，有覺有觀，離生喜樂，入初禪乃至入滅受想定。從滅受想定起，還入非有想非無想處。非有想非無想處起，乃至還入初禪。是菩薩依師子奮迅三昧，入超越三昧。云何為超越三昧？須菩提！菩薩離欲、離諸惡不善法，有覺有觀，離生喜樂，入初禪。從初禪起乃至入非有想非無想處，非有想非無想處起入滅受想定；滅受想定起還入初禪，從初禪起入滅受想定。滅受想定起入二禪，二禪起入滅受想定。滅受想定起入三禪，三禪起入滅受想定。滅受想定起入四禪，四禪起入滅受想定。滅受想定起入空處，空處起入滅受想定。滅受想定起入識處，識處起入滅受想定。滅受想定起入無所有處，無所有處起入滅受想定。滅受想定起入非有想非無想處，非有想非無想處起入滅受想定。滅受想定起入散心中，散心中起入滅受想定，滅受想定起還入散心中。散心中起入非有想非

【現代漢語翻譯】現代漢語譯本：還有六種背舍（Vimoksha，解脫）。超越一切無所有處，進入非想非非想處，這是第七種背舍。超越一切非想非非想處，進入滅受想處，這是第八種背舍。通過這八種背舍，可以逆向和順向地出入九次第定。什麼是九次第定呢？遠離各種慾望、遠離各種邪惡的不善法，保持覺知和觀察，體驗由遠離（慾望）而生的喜悅和快樂，進入初禪，乃至超越非想非非想處，進入滅受想定，這就是所謂的九次第定的逆向和順向出入。菩薩依據這八種背舍和九次第定，進入獅子奮迅三昧（Simha-vijrmbhita-samadhi，獅子奮迅禪定）。什麼是獅子奮迅三昧呢？須菩提！菩薩遠離慾望、遠離邪惡的不善法，保持覺知和觀察，體驗由遠離（慾望）而生的喜悅和快樂，進入初禪，乃至進入滅受想定。從滅受想定出來，再進入非想非非想處。從非想非非想處出來，乃至再進入初禪。菩薩依據獅子奮迅三昧，進入超越三昧（Sarvatikrama-samadhi，超越禪定）。什麼是超越三昧呢？須菩提！菩薩遠離慾望、遠離各種邪惡的不善法，保持覺知和觀察，體驗由遠離（慾望）而生的喜悅和快樂，進入初禪。從初禪出來，乃至進入非想非非想處，從非想非非想處出來，進入滅受想定；從滅受想定出來，再進入初禪，從初禪出來，進入滅受想定。從滅受想定出來，進入二禪，從二禪出來，進入滅受想定。從滅受想定出來，進入三禪，從三禪出來，進入滅受想定。從滅受想定出來，進入四禪，從四禪出來，進入滅受想定。從滅受想定出來，進入空無邊處（Akashanantya-ayatana，虛空無邊處），從空無邊處出來，進入滅受想定。從滅受想定出來，進入識無邊處（Vijnananantya-ayatana，識無邊處），從識無邊處出來，進入滅受想定。從滅受想定出來，進入無所有處（Akincanya-ayatana，無所有處），從無所有處出來，進入滅受想定。從滅受想定出來，進入非想非非想處（Naivasamjna-nasamjna-ayatana，非想非非想處），從非想非非想處出來，進入滅受想定。從滅受想定出來，進入散亂心（Vikshipta-citta，散亂心），從散亂心出來，進入滅受想定，從滅受想定出來，再進入散亂心。從散亂心出來，進入非想非非想處。

【English Translation】 English version: There are six more Vimokshas (liberations). Passing beyond the sphere of nothingness, one enters the sphere of neither perception nor non-perception, this is the seventh Vimoksha. Passing beyond the sphere of neither perception nor non-perception, one enters the cessation of perception and feeling, this is the eighth Vimoksha. Through these eight Vimokshas, one can enter and emerge from the nine successive abidings in both forward and reverse order. What are the nine successive abidings? Separated from desires, separated from evil and unwholesome states, with initial and sustained application of thought, born of detachment is joy and pleasure, one enters the first Dhyana (meditative absorption), and so on, passing beyond the sphere of neither perception nor non-perception, one enters the cessation of perception and feeling, this is called entering and emerging from the nine successive abidings in both forward and reverse order. A Bodhisattva, relying on these eight Vimokshas and the nine successive abidings, enters the Simha-vijrmbhita-samadhi (Lion's Play Samadhi). What is the Simha-vijrmbhita-samadhi? Subhuti! A Bodhisattva, separated from desires, separated from evil and unwholesome states, with initial and sustained application of thought, born of detachment is joy and pleasure, enters the first Dhyana, and so on, until entering the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one re-enters the sphere of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, one re-enters the first Dhyana. A Bodhisattva, relying on the Simha-vijrmbhita-samadhi, enters the Sarvatikrama-samadhi (Transcending Samadhi). What is the Sarvatikrama-samadhi? Subhuti! A Bodhisattva, separated from desires, separated from all evil and unwholesome states, with initial and sustained application of thought, born of detachment is joy and pleasure, enters the first Dhyana. Emerging from the first Dhyana, one enters the sphere of neither perception nor non-perception, emerging from the sphere of neither perception nor non-perception, one enters the cessation of perception and feeling; emerging from the cessation of perception and feeling, one re-enters the first Dhyana, emerging from the first Dhyana, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the second Dhyana, emerging from the second Dhyana, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the third Dhyana, emerging from the third Dhyana, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the fourth Dhyana, emerging from the fourth Dhyana, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the sphere of infinite space (Akashanantya-ayatana), emerging from the sphere of infinite space, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the sphere of infinite consciousness (Vijnananantya-ayatana), emerging from the sphere of infinite consciousness, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the sphere of nothingness (Akincanya-ayatana), emerging from the sphere of nothingness, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the sphere of neither perception nor non-perception (Naivasamjna-nasamjna-ayatana), emerging from the sphere of neither perception nor non-perception, one enters the cessation of perception and feeling. Emerging from the cessation of perception and feeling, one enters the scattered mind (Vikshipta-citta), emerging from the scattered mind, one enters the cessation of perception and feeling, emerging from the cessation of perception and feeling, one re-enters the scattered mind. Emerging from the scattered mind, one enters the sphere of neither perception nor non-perception.

無想處，非有想非無想處起還住散心中。散心中起入無所有處，無所有處起住散心中。散心中起入識處，識處起住散心中。散心中起入空處，空處起住散心中。散心中起入第四禪中，第四禪中起住散心中。散心中起入第三禪中，第三禪中起住散心中。散心中起入第二禪中，第二禪中起住散心中。散心中起入初禪中，初禪中起住散心中。是菩薩摩訶薩住超越三昧，得諸法等相。是為菩薩住般若波羅蜜取禪那波羅蜜。」

摩訶般若波羅蜜經卷第二十大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十一

後秦龜茲國三藏鳩摩羅什譯

方便品第六十九

爾時須菩提白佛言：「世尊！是菩薩摩訶薩如是方便力成就者，發意以來幾時？」

佛告須菩提：「是菩薩摩訶薩能成就方便力者，發意以來無量億阿僧祇劫。」

須菩提言：「世尊！是菩薩摩訶薩如是成就方便力者，為供養幾佛？」

佛言：「是菩薩成就方便力者，供養如恒河沙等諸佛。」

須菩提白佛言：「世尊！菩薩得如是方便力者，種何等善根？」

佛言：「菩薩成就如是方便力者，從初發意以來，于檀那波羅蜜無不具足，于尸羅波羅蜜、羼提波羅蜜、毗梨耶

【現代漢語翻譯】現代漢語譯本：從無想處（既非有想也非無想的禪定境界）的禪定中，在心中生起、安住、散亂。在散亂心中，進入無所有處（超越一切存在的禪定境界），從無所有處的禪定中，在心中生起、安住、散亂。在散亂心中，進入識處（專注于意識的禪定境界），從識處的禪定中，在心中生起、安住、散亂。在散亂心中，進入空處（專注于虛空的禪定境界），從空處的禪定中，在心中生起、安住、散亂。在散亂心中，進入第四禪（不苦不樂的禪定境界），從第四禪的禪定中，在心中生起、安住、散亂。在散亂心中，進入第三禪（離喜妙樂的禪定境界），從第三禪的禪定中，在心中生起、安住、散亂。在散亂心中，進入第二禪（定生喜樂的禪定境界），從第二禪的禪定中，在心中生起、安住、散亂。在散亂心中，進入初禪（離生喜樂的禪定境界），從初禪的禪定中，在心中生起、安住、散亂。這是菩薩摩訶薩（偉大的菩薩）安住于超越三昧（超越一切禪定的禪定），獲得諸法（一切事物）的平等之相。這就是菩薩安住于般若波羅蜜（智慧的彼岸），並以此獲得禪那波羅蜜（禪定的彼岸）。

《摩訶般若波羅蜜經》卷第二十大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第二十一

後秦龜茲國三藏鳩摩羅什譯

方便品第六十九

這時，須菩提（佛陀的弟子）問佛陀：『世尊！像這樣成就方便力的菩薩摩訶薩，從發菩提心以來，經過了多久？』

佛陀告訴須菩提：『像這樣能成就方便力的菩薩摩訶薩，從發菩提心以來，經過了無量億阿僧祇劫（極其漫長的時間）。』

須菩提說：『世尊！像這樣成就方便力的菩薩摩訶薩，供養過多少佛？』

佛陀說：『像這樣成就方便力的菩薩，供養過如恒河沙數那麼多的佛。』

須菩提問佛陀：『世尊！菩薩獲得這樣的方便力，種下了什麼樣的善根？』

佛陀說：『菩薩成就這樣的方便力，從最初發菩提心以來，對於檀那波羅蜜（佈施的彼岸）沒有不具足的，對於尸羅波羅蜜（持戒的彼岸）、羼提波羅蜜（忍辱的彼岸）、毗梨耶

【English Translation】 English version: From the concentration of the 'Neither Perception nor Non-perception' realm (a meditative state beyond both perception and non-perception), the mind arises, dwells, and disperses. In the dispersed mind, one enters the 'Sphere of Nothingness' (a meditative state transcending all existence), and from the concentration of the 'Sphere of Nothingness', the mind arises, dwells, and disperses. In the dispersed mind, one enters the 'Sphere of Consciousness' (a meditative state focused on consciousness), and from the concentration of the 'Sphere of Consciousness', the mind arises, dwells, and disperses. In the dispersed mind, one enters the 'Sphere of Infinite Space' (a meditative state focused on emptiness), and from the concentration of the 'Sphere of Infinite Space', the mind arises, dwells, and disperses. In the dispersed mind, one enters the Fourth Dhyana (a meditative state of neither pleasure nor pain), and from the concentration of the Fourth Dhyana, the mind arises, dwells, and disperses. In the dispersed mind, one enters the Third Dhyana (a meditative state of detachment from joy and bliss), and from the concentration of the Third Dhyana, the mind arises, dwells, and disperses. In the dispersed mind, one enters the Second Dhyana (a meditative state of joy and bliss born of concentration), and from the concentration of the Second Dhyana, the mind arises, dwells, and disperses. In the dispersed mind, one enters the First Dhyana (a meditative state of joy and bliss born of detachment), and from the concentration of the First Dhyana, the mind arises, dwells, and disperses. This is how a Bodhisattva Mahasattva (a great Bodhisattva) dwells in the Samadhi of Transcendence (a concentration beyond all concentrations), attaining the equal nature of all dharmas (all phenomena). This is how a Bodhisattva dwells in Prajna Paramita (the perfection of wisdom) and thereby attains Dhyana Paramita (the perfection of concentration).

The Mahaprajnaparamita Sutra, Scroll 20 Taisho Tripitaka Vol. 08, No. 0223, The Mahaprajnaparamita Sutra

The Mahaprajnaparamita Sutra, Scroll 21

Translated by Kumarajiva of the Kingdom of Kucha, Later Qin Dynasty

Chapter 69: Skillful Means

At that time, Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One! How long has it been since a Bodhisattva Mahasattva who has achieved such skillful means first generated the aspiration for enlightenment?'

The Buddha told Subhuti, 'A Bodhisattva Mahasattva who can achieve such skillful means has been generating the aspiration for enlightenment for immeasurable asamkhya kalpas (extremely long periods of time).'

Subhuti said, 'World Honored One! How many Buddhas has a Bodhisattva Mahasattva who has achieved such skillful means made offerings to?'

The Buddha said, 'A Bodhisattva who has achieved such skillful means has made offerings to as many Buddhas as there are sands in the Ganges River.'

Subhuti asked the Buddha, 'World Honored One! What kind of roots of goodness does a Bodhisattva plant to obtain such skillful means?'

The Buddha said, 'A Bodhisattva who achieves such skillful means, from the time of first generating the aspiration for enlightenment, has not failed to fulfill Dana Paramita (the perfection of giving), Sila Paramita (the perfection of morality), Ksanti Paramita (the perfection of patience), Virya

波羅蜜、禪那波羅蜜、般若波羅蜜無不具足。」

須菩提白佛言：「世尊！菩薩摩訶薩成就如是方便力者，甚希有。」

佛言：「如是，如是！須菩提！菩薩摩訶薩成就如是方便力者，甚希有。須菩提！譬如日月周行照四天下，多有所益。般若波羅蜜亦如是，照五波羅蜜，多有所益。須菩提！譬如轉輪聖王，若無輪寶不得名為轉輪聖王。輪寶成就故，得名轉輪聖王。五波羅蜜亦如是，若離般若波羅蜜不得波羅蜜名字。不離般若波羅蜜故，得波羅蜜名字。須菩提！譬如無夫婦人易可侵陵。五波羅蜜亦如是，遠離般若波羅蜜，魔若魔天壞之則易。譬如有夫婦人難可侵陵。五波羅蜜亦如是，得般若波羅蜜，魔若魔天不能沮壞。須菩提！譬如軍將鎧仗具足，鄰國強敵所不能壞。五波羅蜜亦如是，不遠離般若波羅蜜，魔若魔天、若增上慢人，乃至菩薩旃陀羅所不能壞。須菩提！譬如諸小國王隨時朝侍轉輪聖王。五波羅蜜亦復如是，隨順般若波羅蜜。譬如眾川萬流皆入于恒河，隨入大海。五波羅蜜亦如是，般若波羅蜜所守護故，隨到薩婆若。譬如人之右手所作事便。般若波羅蜜亦如是。如人左手造事不便。五波羅蜜亦如是。譬如眾流若大若小俱入大海，合為一味。五波羅蜜亦如是，為般若波羅蜜所護，隨般若波羅蜜入

【現代漢語翻譯】現代漢語譯本：'佈施波羅蜜（Dāna pāramitā，意為到達彼岸的佈施）、持戒波羅蜜（Śīla pāramitā，意為到達彼岸的持戒）、忍辱波羅蜜（Kṣānti pāramitā，意為到達彼岸的忍辱）、精進波羅蜜（Vīrya pāramitā，意為到達彼岸的精進）、禪那波羅蜜（Dhyāna pāramitā，意為到達彼岸的禪定）、般若波羅蜜（Prajñā pāramitā，意為到達彼岸的智慧）無不具足。' 須菩提（Subhūti）對佛說：'世尊！菩薩摩訶薩（Bodhisattva mahāsattva，意為偉大的菩薩）成就這樣的方便力，真是非常稀有。' 佛說：'是的，是的！須菩提！菩薩摩訶薩成就這樣的方便力，真是非常稀有。須菩提！譬如日月周行照耀四天下，多有利益。般若波羅蜜也像這樣，照耀五波羅蜜，多有利益。須菩提！譬如轉輪聖王（Cakravartin，意為統治世界的理想君主），如果沒有輪寶（cakra-ratna），就不能稱為轉輪聖王。因為有輪寶的成就，才得名為轉輪聖王。五波羅蜜也像這樣，如果離開般若波羅蜜，就不能得到波羅蜜的名字。不離開般若波羅蜜，才能得到波羅蜜的名字。須菩提！譬如沒有丈夫的女人容易被侵犯。五波羅蜜也像這樣，遠離般若波羅蜜，魔（Māra）或魔天（Māra-deva）很容易就能破壞它們。譬如有丈夫的女人難以被侵犯。五波羅蜜也像這樣，得到般若波羅蜜，魔或魔天就不能破壞它們。須菩提！譬如將軍鎧甲兵器齊全，鄰國的強大敵人也不能破壞他。五波羅蜜也像這樣，不遠離般若波羅蜜，魔或魔天、或增上慢人（adhimāna，意為自以為是的人），乃至菩薩旃陀羅（Bodhisattva caṇḍāla，意為行為不端的菩薩）也不能破壞它們。須菩提！譬如各個小國王隨時朝見轉輪聖王。五波羅蜜也像這樣，隨順般若波羅蜜。譬如眾多的河流都流入恒河，最終匯入大海。五波羅蜜也像這樣，因為有般若波羅蜜的守護，最終到達薩婆若（sarvajña，意為一切智）。譬如人的右手做事方便。般若波羅蜜也像這樣。如人的左手做事不方便。五波羅蜜也像這樣。譬如眾多的河流，無論大小，都流入大海，合為一味。五波羅蜜也像這樣，被般若波羅蜜所守護，隨順般若波羅蜜進入。'

【English Translation】 English version: 'The Dāna pāramitā (perfection of giving), Śīla pāramitā (perfection of morality), Kṣānti pāramitā (perfection of patience), Vīrya pāramitā (perfection of vigor), Dhyāna pāramitā (perfection of meditation), and Prajñā pāramitā (perfection of wisdom) are all fully present.' Subhūti said to the Buddha, 'World Honored One, it is very rare for a Bodhisattva mahāsattva to achieve such skillful means.' The Buddha said, 'So it is, so it is! Subhūti, it is very rare for a Bodhisattva mahāsattva to achieve such skillful means. Subhūti, it is like the sun and moon traveling and illuminating the four continents, bringing much benefit. The Prajñā pāramitā is also like this, illuminating the five pāramitās, bringing much benefit. Subhūti, it is like a Cakravartin (universal monarch), who cannot be called a Cakravartin without the wheel treasure (cakra-ratna). Because of the accomplishment of the wheel treasure, he is called a Cakravartin. The five pāramitās are also like this; if they are separated from the Prajñā pāramitā, they cannot be called pāramitās. Only by not being separated from the Prajñā pāramitā can they be called pāramitās. Subhūti, it is like a woman without a husband who is easily violated. The five pāramitās are also like this; if they are separated from the Prajñā pāramitā, they can easily be destroyed by Māra or Māra-devas. It is like a woman with a husband who is difficult to violate. The five pāramitās are also like this; if they have the Prajñā pāramitā, they cannot be destroyed by Māra or Māra-devas. Subhūti, it is like a general who is fully equipped with armor and weapons, who cannot be destroyed by a strong enemy from a neighboring country. The five pāramitās are also like this; if they are not separated from the Prajñā pāramitā, they cannot be destroyed by Māra or Māra-devas, or by those with adhimāna (arrogance), or even by a Bodhisattva caṇḍāla (a Bodhisattva with improper conduct). Subhūti, it is like the various small kings who always attend upon the Cakravartin. The five pāramitās are also like this, following the Prajñā pāramitā. It is like the many rivers that all flow into the Ganges, and eventually into the ocean. The five pāramitās are also like this; because they are protected by the Prajñā pāramitā, they eventually reach sarvajña (omniscience). It is like a person's right hand that is convenient for doing things. The Prajñā pāramitā is also like this. It is like a person's left hand that is not convenient for doing things. The five pāramitās are also like this. It is like the many rivers, whether large or small, that all flow into the ocean, becoming one taste. The five pāramitās are also like this; protected by the Prajñā pāramitā, they follow the Prajñā pāramitā and enter.'

薩婆若，得波羅蜜名字。譬如轉輪聖王四種兵，輪寶在前導。王意欲住，輪則為住，令四種兵滿其所愿，輪亦不離其處。般若波羅蜜亦如是，導五波羅蜜到薩婆若，常是中住，不過其處。譬如轉輪聖王常四種兵，輪寶在前導。般若波羅蜜亦如是，導五波羅蜜到薩婆若。住般若波羅蜜，亦不分別檀那波羅蜜隨從我，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜不隨我。檀那波羅蜜亦不分別我隨從般若波羅蜜，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜不隨從。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜亦如是。何以故？諸波羅蜜性無所、能作，自性空、虛誑如野馬。」

爾時須菩提白佛言：「世尊！若一切法自性空，云何菩薩摩訶薩行六波羅蜜，當得阿耨多羅三藐三菩提？」

「須菩提！菩薩摩訶薩行六波羅蜜時，作是念：『是世間心皆顛倒，我若不行方便力，不能度脫眾生生死。我當爲眾生故，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。』是菩薩為眾生故，舍內外物，舍時作是念：『我無所舍。何以故？是物必當壞敗。』菩薩作如是思惟，能具足檀那波羅蜜。為眾生故，終不破戒。何以故？菩薩作是念：『我為眾生髮阿耨多羅三藐

【現代漢語翻譯】現代漢語譯本所謂薩婆若（一切智），是得到波羅蜜（到彼岸）的名稱。譬如轉輪聖王有四種軍隊，輪寶在前面引導。國王想要停住，輪寶就停住，讓四種軍隊滿足他們的願望，輪寶也不會離開它的位置。般若波羅蜜（智慧到彼岸）也是這樣，引導五波羅蜜（佈施、持戒、忍辱、精進、禪定到彼岸）到達薩婆若，常常在其中停留，不會超過那個位置。譬如轉輪聖王常有四種軍隊，輪寶在前面引導。般若波羅蜜也是這樣，引導五波羅蜜到達薩婆若。安住于般若波羅蜜，也不會分別佈施波羅蜜跟隨我，持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜不跟隨我。佈施波羅蜜也不會分別我跟隨般若波羅蜜，持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜不跟隨。持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜也是這樣。為什麼呢？因為諸波羅蜜的自性是無所作為的，自性是空虛的，虛妄得像野馬一樣。這時，須菩提問佛說：『世尊！如果一切法的自性都是空，那麼菩薩摩訶薩（大菩薩）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧到彼岸），怎麼能得到阿耨多羅三藐三菩提（無上正等正覺）呢？』『須菩提！菩薩摩訶薩修行六波羅蜜時，會這樣想：『這個世間的心都是顛倒的，我如果不修行方便力，就不能度脫眾生的生死。我應當爲了眾生的緣故，修行佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜。』這位菩薩爲了眾生的緣故，捨棄內外之物，捨棄時會這樣想：『我沒有捨棄什麼。為什麼呢？因為這些東西必定會壞敗。』菩薩這樣思惟，就能圓滿佈施波羅蜜。爲了眾生的緣故，終究不會破戒。為什麼呢？菩薩會這樣想：『我爲了眾生髮阿耨多羅三藐三菩提心，'

【English Translation】 English version The so-called Sarvajna (all-knowing wisdom) is the name for attaining Paramita (perfection). It's like a Chakravartin King (universal monarch) having four kinds of troops, with the wheel jewel leading in front. When the king wishes to stop, the wheel stops, allowing the four kinds of troops to fulfill their desires, and the wheel does not leave its place. Prajna Paramita (perfection of wisdom) is also like this, leading the five Paramitas (giving, morality, patience, vigor, meditation) to Sarvajna, always abiding within it, not exceeding that place. It's like a Chakravartin King always having four kinds of troops, with the wheel jewel leading in front. Prajna Paramita is also like this, leading the five Paramitas to Sarvajna. Abiding in Prajna Paramita, it does not distinguish that Dana Paramita (perfection of giving) follows me, while Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), and Dhyana Paramita (perfection of meditation) do not follow me. Dana Paramita also does not distinguish that I follow Prajna Paramita, while Sila Paramita, Kshanti Paramita, Virya Paramita, and Dhyana Paramita do not follow. Sila Paramita, Kshanti Paramita, Virya Paramita, and Dhyana Paramita are also like this. Why? Because the nature of all Paramitas is without action, their nature is empty, illusory like a wild horse. At that time, Subhuti said to the Buddha, 'World Honored One! If the nature of all dharmas is empty, how can a Bodhisattva Mahasattva (great Bodhisattva) practice the six Paramitas (giving, morality, patience, vigor, meditation, wisdom) and attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' 'Subhuti! When a Bodhisattva Mahasattva practices the six Paramitas, they think: 『The minds of this world are all inverted. If I do not practice the power of skillful means, I cannot liberate sentient beings from birth and death. I should, for the sake of sentient beings, practice Dana Paramita, Sila Paramita, Kshanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita.』 This Bodhisattva, for the sake of sentient beings, gives up internal and external things, and when giving up, they think: 『I have not given up anything. Why? Because these things will surely decay.』 A Bodhisattva who thinks like this can perfect Dana Paramita. For the sake of sentient beings, they will never break the precepts. Why? A Bodhisattva thinks: 『I have generated the mind for Anuttara-samyak-sambodhi for the sake of sentient beings,』

三菩提，若殺生，是所不應；乃至我為眾生髮阿耨多羅三藐三菩提，若作邪見，若貪著聲聞、辟支佛地，是所不應。』菩薩摩訶薩如是思惟，能具足尸羅波羅蜜。菩薩為眾生故，不瞋心，乃至不生一念。菩薩如是思惟：『我應利益眾生，云何而起瞋心？』菩薩如是，能具足羼提波羅蜜。菩薩為眾生故，乃至阿耨多羅三藐三菩提，常不生懈怠心。菩薩如是行，能具足毗梨耶波羅蜜。菩薩為眾生故，乃至得阿耨多羅三藐三菩提，不生散亂心。菩薩如是行，能具足禪那波羅蜜。菩薩為眾生故，乃至阿耨多羅三藐三菩提，終不離智慧。何以故？除智慧，不可以余法度脫眾生故。菩薩如是行，能具足般若波羅蜜。」

須菩提白佛言：「世尊！若諸波羅蜜無差別相，云何般若波羅蜜於五波羅蜜中第一最上微妙？」

佛告須菩提：「如是，如是！諸波羅蜜雖無差別，若無般若波羅蜜，五波羅蜜不得波羅蜜名字。因般若波羅蜜，五波羅蜜得波羅蜜名字。須菩提！譬如種種色身，到須彌山王邊皆同一色。五波羅蜜亦如是，因般若波羅蜜到薩婆若中一種無異。不分別是檀那波羅蜜、是尸羅波羅蜜、是羼提波羅蜜、是毗梨耶波羅蜜、是禪那波羅蜜、是般若波羅蜜。何以故？是諸波羅蜜無自性故。以是因緣故，諸波羅蜜無差別。」

【現代漢語翻譯】現代漢語譯本：『須菩提，如果菩薩殺生，這是不應該的；乃至我爲了眾生髮起了阿耨多羅三藐三菩提（無上正等正覺），如果產生邪見，或者貪著聲聞、辟支佛的境界，這也是不應該的。』菩薩摩訶薩（大菩薩）這樣思考，就能圓滿具足尸羅波羅蜜（持戒波羅蜜）。菩薩爲了眾生的緣故，不生嗔恨心，乃至連一念嗔恨都不生。菩薩這樣思考：『我應該利益眾生，怎麼能生起嗔恨心呢？』菩薩這樣做，就能圓滿具足羼提波羅蜜（忍辱波羅蜜）。菩薩爲了眾生的緣故，乃至證得阿耨多羅三藐三菩提，常常不生懈怠心。菩薩這樣修行，就能圓滿具足毗梨耶波羅蜜（精進波羅蜜）。菩薩爲了眾生的緣故，乃至證得阿耨多羅三藐三菩提，不生散亂心。菩薩這樣修行，就能圓滿具足禪那波羅蜜（禪定波羅蜜）。菩薩爲了眾生的緣故，乃至證得阿耨多羅三藐三菩提，始終不離智慧。為什麼呢？因為除了智慧，不能用其他方法度脫眾生。菩薩這樣修行，就能圓滿具足般若波羅蜜（智慧波羅蜜）。須菩提問佛說：『世尊！如果諸波羅蜜（到達彼岸的方法）沒有差別相，為什麼般若波羅蜜在五波羅蜜中是第一、最上、最微妙的呢？』佛告訴須菩提：『是的，是的！諸波羅蜜雖然沒有差別，如果沒有般若波羅蜜，五波羅蜜就不能得到波羅蜜的名字。因為般若波羅蜜，五波羅蜜才能得到波羅蜜的名字。須菩提！譬如各種不同的顏色，到了須彌山王（佛教中的聖山）邊都變成同一種顏色。五波羅蜜也是這樣，因為般若波羅蜜到達薩婆若（一切智）中，就變成一種沒有差別。不能分別這是檀那波羅蜜（佈施波羅蜜）、這是尸羅波羅蜜、這是羼提波羅蜜、這是毗梨耶波羅蜜、這是禪那波羅蜜、這是般若波羅蜜。為什麼呢？因為這些波羅蜜沒有自性。因為這個緣故，諸波羅蜜沒有差別。』

【English Translation】 English version: 'Subhuti, if a Bodhisattva kills living beings, that is not proper; even if I have generated the Anuttara-samyak-sambodhi (supreme perfect enlightenment) for the sake of all beings, if one develops wrong views, or is attached to the states of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), that is not proper.' A Bodhisattva-Mahasattva (great Bodhisattva) thinking in this way, can fully accomplish the Sila-paramita (perfection of morality). For the sake of all beings, a Bodhisattva does not generate anger, not even a single thought of anger. A Bodhisattva thinks like this: 'I should benefit all beings, how can I generate anger?' A Bodhisattva doing this, can fully accomplish the Ksanti-paramita (perfection of patience). For the sake of all beings, a Bodhisattva, until attaining Anuttara-samyak-sambodhi, never generates a mind of laziness. A Bodhisattva practicing in this way, can fully accomplish the Virya-paramita (perfection of diligence). For the sake of all beings, a Bodhisattva, until attaining Anuttara-samyak-sambodhi, does not generate a scattered mind. A Bodhisattva practicing in this way, can fully accomplish the Dhyana-paramita (perfection of meditation). For the sake of all beings, a Bodhisattva, until attaining Anuttara-samyak-sambodhi, never departs from wisdom. Why? Because apart from wisdom, one cannot liberate beings by any other means. A Bodhisattva practicing in this way, can fully accomplish the Prajna-paramita (perfection of wisdom). Subhuti asked the Buddha, 'World Honored One! If all the paramitas (perfections) have no distinguishing characteristics, why is the Prajna-paramita the first, the most supreme, and the most subtle among the five paramitas?' The Buddha told Subhuti, 'It is so, it is so! Although all the paramitas have no distinctions, if there is no Prajna-paramita, the five paramitas cannot obtain the name of paramita. Because of the Prajna-paramita, the five paramitas obtain the name of paramita. Subhuti! For example, various different colors, when they reach the side of Mount Sumeru (a sacred mountain in Buddhism), all become the same color. The five paramitas are also like this, because of the Prajna-paramita, when they reach Sarvajna (omniscience), they become one without distinction. One cannot distinguish this as Dana-paramita (perfection of giving), this as Sila-paramita, this as Ksanti-paramita, this as Virya-paramita, this as Dhyana-paramita, and this as Prajna-paramita. Why? Because these paramitas have no self-nature. Because of this reason, all the paramitas have no distinctions.'

須菩提白佛言：「世尊！若隨實義無分別，云何般若波羅蜜於五波羅蜜中最上微妙？」

佛言：「如是，如是！須菩提！雖實義中無有分別，但以世俗法故，假說檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。為欲度眾生生死，是眾生實不生不死、不起不退。須菩提！眾生無所有故，當知一切法無所有。以是因緣故，般若波羅蜜於五波羅蜜中最上最妙。須菩提！譬如閻浮提眾女人中，玉女寶第一最上最妙。般若波羅蜜亦如是，於五波羅蜜中第一最上最妙。」

須菩提白佛言：「世尊！佛以何意故，說般若波羅蜜最上最妙？」

佛告須菩提：「是般若波羅蜜取一切善法，到薩婆若中住不住故。」

須菩提白佛言：「世尊！般若波羅蜜有法可取可舍不？」

佛言：「不也，須菩提！般若波羅蜜無法可取、無法可舍。何以故？一切法不取不捨故。」

「世尊！般若波羅蜜於何等法不取不捨？」

佛言：「般若波羅蜜於色不取不捨，于受想行識乃至阿耨多羅三藐三菩提不取不捨。」

「世尊！云何不取色，乃至不取阿耨多羅三藐三菩提？」

佛言：「若菩薩不念色，乃至不念阿耨多羅三藐三菩提，是名不取色乃至不取阿耨

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『世尊！如果按照實義來說沒有分別，那麼般若波羅蜜（智慧的完美）為什麼在五波羅蜜（五種到達彼岸的方法）中最殊勝微妙呢？』佛說：『是這樣的，是這樣的！須菩提！雖然在實義中沒有分別，但因為世俗的緣故，假說有檀那波羅蜜（佈施的完美）、尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）和般若波羅蜜。爲了度脫眾生的生死，而這些眾生實際上是不生不死的，不起不退的。須菩提！因為眾生是無所有的，應當知道一切法也是無所有的。因為這個緣故，般若波羅蜜在五波羅蜜中最殊勝最微妙。須菩提！譬如在閻浮提（我們所居住的這個世界）的眾多女人中，玉女寶是第一最殊勝最微妙的。般若波羅蜜也是這樣，在五波羅蜜中是第一最殊勝最微妙的。』須菩提對佛說：『世尊！佛以什麼用意，說般若波羅蜜是最殊勝最微妙的呢？』佛告訴須菩提：『這是因為般若波羅蜜能攝取一切善法，到達薩婆若（一切智）的境界，並且不住于其中。』須菩提對佛說：『世尊！般若波羅蜜有法可以取捨嗎？』佛說：『不是的，須菩提！般若波羅蜜沒有法可以取，也沒有法可以舍。為什麼呢？因為一切法都是不取不捨的。』『世尊！般若波羅蜜對於什麼法是不取不捨的呢？』佛說：『般若波羅蜜對於色（物質現象）是不取不捨的，對於受（感受）、想（思維）、行（意志）、識（意識）乃至阿耨多羅三藐三菩提（無上正等正覺）也是不取不捨的。』『世尊！如何才能不取色，乃至不取阿耨多羅三藐三菩提呢？』佛說：『如果菩薩不執念於色，乃至不執念于阿耨多羅三藐三菩提，這就叫做不取色，乃至不取阿耨多羅三藐三菩提。』

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One! If according to the true meaning there is no differentiation, then how is Prajna Paramita (Perfection of Wisdom) the most supreme and subtle among the five Paramitas (five perfections of reaching the other shore)?' The Buddha said, 'So it is, so it is! Subhuti! Although in the true meaning there is no differentiation, yet due to worldly conventions, it is conventionally said that there are Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Kshanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita. It is for the purpose of liberating sentient beings from birth and death, while these sentient beings are actually neither born nor die, neither arise nor regress. Subhuti! Because sentient beings are without any inherent existence, it should be known that all dharmas (phenomena) are also without any inherent existence. For this reason, Prajna Paramita is the most supreme and subtle among the five Paramitas. Subhuti! Just as among the many women in Jambudvipa (the world we live in), the jade maiden is the first, most supreme, and most subtle. Prajna Paramita is also like this, being the first, most supreme, and most subtle among the five Paramitas.' Subhuti said to the Buddha, 'World Honored One! With what intention does the Buddha say that Prajna Paramita is the most supreme and subtle?' The Buddha told Subhuti, 'It is because Prajna Paramita takes in all good dharmas, reaches the state of Sarvajna (all-knowing wisdom), and does not dwell in it.' Subhuti said to the Buddha, 'World Honored One! Is there any dharma that can be taken or discarded by Prajna Paramita?' The Buddha said, 'No, Subhuti! Prajna Paramita has no dharma to take and no dharma to discard. Why? Because all dharmas are neither taken nor discarded.' 'World Honored One! With regard to what dharmas does Prajna Paramita neither take nor discard?' The Buddha said, 'Prajna Paramita neither takes nor discards form (material phenomena), nor feeling, perception, volition, consciousness, nor even Anuttara Samyak Sambodhi (unsurpassed perfect enlightenment).' 'World Honored One! How does one not take form, and even not take Anuttara Samyak Sambodhi?' The Buddha said, 'If a Bodhisattva does not cling to form, and even does not cling to Anuttara Samyak Sambodhi, this is called not taking form, and even not taking Anuttara Samyak Sambodhi.'

多羅三藐三菩提。」

須菩提言：「世尊！若不念色，乃至不念阿耨多羅三藐三菩提，云何得增益善根？善根不增，云何具足諸波羅蜜？若不具足諸波羅蜜，云何得阿耨多羅三藐三菩提？」

佛告須菩提：「若菩薩不念色，乃至不念阿耨多羅三藐三菩提，是時善根增益。善根增益故，具足諸波羅蜜。諸波羅蜜具足故，得阿耨多羅三藐三菩提。何以故？不念色乃至不念阿耨多羅三藐三菩提時，便得阿耨多羅三藐三菩提。」

「世尊！何因緣故，色不念時乃至阿耨多羅三藐三菩提不念時，便得阿耨多羅三藐三菩提？」

佛言：「以念故，著欲界、色界、無色界；不念故，無所著。如是，須菩提！菩薩摩訶薩行般若波羅蜜不應有所著。」

「世尊！菩薩摩訶薩如是行般若波羅蜜，當住何處？」

佛言：「菩薩摩訶薩如是行，不住色乃至不住一切種智。」

「世尊！何因緣故，色中不住乃至一切種智中不住？」

佛言：「不著故不住。何以故？是菩薩不見有法可著可住。如是，須菩提！菩薩摩訶薩以不著不住法行般若波羅蜜。須菩提！若菩薩摩訶薩作是念：『若能如是行、如是修，是行般若波羅蜜。我今行般若波羅蜜、修般若波羅蜜。』若如是取相則遠離般若波羅蜜，若遠

【現代漢語翻譯】現代漢語譯本『阿耨多羅三藐三菩提』（無上正等正覺）。須菩提問：『世尊！如果連色（物質現象）都不執著，乃至連『阿耨多羅三藐三菩提』（無上正等正覺）都不執著，如何能增長善根？善根不增長，如何能圓滿諸波羅蜜（到達彼岸的方法）？如果不能圓滿諸波羅蜜，又如何能證得『阿耨多羅三藐三菩提』（無上正等正覺）呢？』佛告訴須菩提：『如果菩薩不執著色（物質現象），乃至不執著『阿耨多羅三藐三菩提』（無上正等正覺），這時善根就會增長。因為善根增長，就能圓滿諸波羅蜜（到達彼岸的方法）。因為圓滿諸波羅蜜，就能證得『阿耨多羅三藐三菩提』（無上正等正覺）。為什麼呢？因為不執著色（物質現象），乃至不執著『阿耨多羅三藐三菩提』（無上正等正覺）的時候，就能證得『阿耨多羅三藐三菩提』（無上正等正覺）。』『世尊！是什麼原因，當不執著色（物質現象），乃至不執著『阿耨多羅三藐三菩提』（無上正等正覺）時，就能證得『阿耨多羅三藐三菩提』（無上正等正覺）呢？』佛說：『因為執著，就會執著于欲界、色界、無色界；因為不執著，就無所執著。所以，須菩提！菩薩摩訶薩（大菩薩）行般若波羅蜜（以智慧到達彼岸）時不應該有所執著。』『世尊！菩薩摩訶薩這樣行般若波羅蜜（以智慧到達彼岸），應當安住於何處呢？』佛說：『菩薩摩訶薩這樣修行，不住於色（物質現象），乃至不住於一切種智（佛陀的智慧）。』『世尊！是什麼原因，不住於色（物質現象），乃至不住於一切種智（佛陀的智慧）呢？』佛說：『因為不執著所以不住。為什麼呢？因為這位菩薩看不到有任何法可以執著或安住。所以，須菩提！菩薩摩訶薩以不執著不住的法來行般若波羅蜜（以智慧到達彼岸）。須菩提！如果菩薩摩訶薩這樣想：『如果能這樣修行、這樣修持，就是行般若波羅蜜（以智慧到達彼岸）。我現在正在行般若波羅蜜、修般若波羅蜜。』如果這樣取相，就遠離了般若波羅蜜，如果遠離了般若波羅蜜，

【English Translation】 English version 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment). Subhuti said: 'World Honored One! If one does not dwell on form, and even does not dwell on 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), how can one increase good roots? If good roots do not increase, how can one fulfill all Paramitas (perfections)? If one does not fulfill all Paramitas, how can one attain 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment)?' The Buddha told Subhuti: 'If a Bodhisattva does not dwell on form, and even does not dwell on 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), then good roots will increase. Because good roots increase, one fulfills all Paramitas (perfections). Because one fulfills all Paramitas, one attains 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment). Why? Because when one does not dwell on form, and even does not dwell on 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), one attains 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment).' 'World Honored One! What is the reason that when one does not dwell on form, and even does not dwell on 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment), one attains 'Anuttara-samyak-sambodhi' (supreme perfect enlightenment)?' The Buddha said: 'Because of dwelling, one dwells in the desire realm, the form realm, and the formless realm; because of not dwelling, one does not dwell anywhere. Therefore, Subhuti! A Bodhisattva Mahasattva (great Bodhisattva) should not dwell on anything when practicing Prajna Paramita (perfection of wisdom).' 'World Honored One! Where should a Bodhisattva Mahasattva dwell when practicing Prajna Paramita (perfection of wisdom) in this way?' The Buddha said: 'A Bodhisattva Mahasattva, practicing in this way, does not dwell on form, and even does not dwell on all-knowing wisdom (Buddha's wisdom).' 'World Honored One! What is the reason that one does not dwell on form, and even does not dwell on all-knowing wisdom (Buddha's wisdom)?' The Buddha said: 'Because of not dwelling, one does not dwell. Why? Because this Bodhisattva does not see any dharma that can be dwelled upon or attached to. Therefore, Subhuti! A Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom) with the dharma of non-dwelling and non-attachment. Subhuti! If a Bodhisattva Mahasattva thinks: 'If one can practice and cultivate in this way, it is practicing Prajna Paramita (perfection of wisdom). I am now practicing Prajna Paramita, cultivating Prajna Paramita.' If one takes on such an appearance, then one is far from Prajna Paramita, and if one is far from Prajna Paramita,

離般若波羅蜜則遠離檀那波羅蜜，乃至遠離一切種智。何以故？般若波羅蜜無有著處亦無著者，自性無故。菩薩摩訶薩若復如是取相，則于般若波羅蜜退。若退般若波羅蜜，則是退阿耨多羅三藐三菩提不得受記。菩薩摩訶薩復作是念：『住是般若波羅蜜，能生檀那波羅蜜，乃至能生大悲。』若作是念，則為失般若波羅蜜。失般若波羅蜜者，則不能生檀那波羅蜜，乃至不能生大悲。菩薩若復作是念：『諸佛知諸法無受相故，得阿耨多羅三藐三菩提。』菩薩若作如是演說開示教詔，則失般若波羅蜜。何以故？諸佛于諸法無所知、無所得亦無法可說，何況當有所得？無有是處。」

須菩提白佛言：「世尊！菩薩行般若波羅蜜，云何無是過失？」

佛言：「若菩薩摩訶薩行般若波羅蜜，作是念：『諸法無所有、不可取。若法無所有、不可取，則無所得。』若如是行，為行般若波羅蜜。若菩薩摩訶薩著無所有法，則遠離般若波羅蜜。何以故？般若波羅蜜中無有著法故。」

須菩提白佛言：「世尊！般若波羅蜜遠離般若波羅蜜耶？檀那波羅蜜遠離檀那波羅蜜耶？乃至一切種智遠離一切種智耶？世尊！若般若波羅蜜遠離般若波羅蜜，乃至一切種智遠離一切種智，菩薩云何得般若波羅蜜？乃至得一切種智？」

【現代漢語翻譯】現代漢語譯本：如果遠離般若波羅蜜（智慧的完美），就會遠離檀那波羅蜜（佈施的完美），乃至遠離一切種智（對一切事物和現象的完全理解）。為什麼呢？因為般若波羅蜜沒有執著之處，也沒有執著的人，它的自性是空無的。菩薩摩訶薩如果像這樣執著于表象，就會在般若波羅蜜上退失。如果退失了般若波羅蜜，就會退失阿耨多羅三藐三菩提（無上正等正覺），無法得到授記。菩薩摩訶薩又這樣想：『安住于般若波羅蜜，能夠生起檀那波羅蜜，乃至能夠生起大悲。』如果這樣想，就失去了般若波羅蜜。失去了般若波羅蜜，就不能生起檀那波羅蜜，乃至不能生起大悲。菩薩如果又這樣想：『諸佛因為知道諸法沒有受相，所以才得到阿耨多羅三藐三菩提。』菩薩如果像這樣演說、開示、教導，就會失去般若波羅蜜。為什麼呢？諸佛對於諸法無所知、無所得，也沒有什麼可說的，何況會有所得呢？這是不可能的。須菩提問佛說：『世尊！菩薩修行般若波羅蜜，怎樣才能沒有這些過失呢？』佛說：『如果菩薩摩訶薩修行般若波羅蜜，這樣想：『諸法是無所有的，不可執取的。如果法是無所有的、不可執取的，那就沒有所得。』如果這樣修行，就是修行般若波羅蜜。如果菩薩摩訶薩執著于無所有法，就會遠離般若波羅蜜。為什麼呢？因為般若波羅蜜中沒有執著之法。』須菩提問佛說：『世尊！般若波羅蜜會遠離般若波羅蜜嗎？檀那波羅蜜會遠離檀那波羅蜜嗎？乃至一切種智會遠離一切種智嗎？世尊！如果般若波羅蜜遠離般若波羅蜜，乃至一切種智遠離一切種智，菩薩如何才能得到般若波羅蜜？乃至得到一切種智呢？』

【English Translation】 English version: If one departs from Prajna Paramita (Perfection of Wisdom), one departs from Dana Paramita (Perfection of Giving), and even departs from Sarvajnata (Omniscience). Why is that? Because Prajna Paramita has no place to be attached to, nor is there an attacher, as its nature is empty. If a Bodhisattva Mahasattva (Great Bodhisattva) again grasps at appearances in this way, then they will regress from Prajna Paramita. If they regress from Prajna Paramita, they will regress from Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) and will not receive a prediction. A Bodhisattva Mahasattva also thinks: 『By abiding in Prajna Paramita, one can generate Dana Paramita, and even generate great compassion.』 If one thinks in this way, then one loses Prajna Paramita. If one loses Prajna Paramita, then one cannot generate Dana Paramita, and even cannot generate great compassion. If a Bodhisattva again thinks: 『The Buddhas attained Anuttara Samyak Sambodhi because they knew that all dharmas (phenomena) have no receiver aspect.』 If a Bodhisattva expounds, reveals, and teaches in this way, then they lose Prajna Paramita. Why is that? The Buddhas have no knowledge of dharmas, no attainment, and nothing to say, how much less would there be something to attain? There is no such possibility. Subhuti said to the Buddha: 『World Honored One! How can a Bodhisattva practice Prajna Paramita without these faults?』 The Buddha said: 『If a Bodhisattva Mahasattva practices Prajna Paramita, thinking: 『All dharmas are without any existence and cannot be grasped. If dharmas are without any existence and cannot be grasped, then there is no attainment.』 If one practices in this way, one is practicing Prajna Paramita. If a Bodhisattva Mahasattva is attached to the dharma of non-existence, then they depart from Prajna Paramita. Why is that? Because there is no dharma to be attached to in Prajna Paramita.』 Subhuti said to the Buddha: 『World Honored One! Does Prajna Paramita depart from Prajna Paramita? Does Dana Paramita depart from Dana Paramita? And even does Sarvajnata depart from Sarvajnata? World Honored One! If Prajna Paramita departs from Prajna Paramita, and even Sarvajnata departs from Sarvajnata, how can a Bodhisattva attain Prajna Paramita? And even attain Sarvajnata?』

佛言：「菩薩摩訶薩行般若波羅蜜時，不生色是色、誰色，乃至一切種智不生是一切種智、誰一切種智。如是菩薩能生般若波羅蜜，乃至能生一切種智。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，不觀色若常若無常、若苦若樂、若我若非我、若空若不空、若離若非離。何以故？自性不能生自性，乃至一切種智亦如是。若菩薩摩訶薩行般若波羅蜜，如是觀色乃至觀一切種智，能生般若波羅蜜，乃至能生一切種智。譬如轉輪聖王有所至處，四種兵皆隨從。般若波羅蜜亦如是，有所至處五波羅蜜皆悉隨從，到薩婆若中住。譬如善御駕駟不失平道，隨意所至。般若波羅蜜亦如是，御五波羅蜜不失正道，至薩婆若。」

須菩提言：「世尊！何等是菩薩摩訶薩道？何等是非道？」

佛言：「聲聞道非菩薩道，辟支佛道非菩薩道；一切智道是菩薩摩訶薩道。須菩提！是名菩薩摩訶薩道、非道。」

須菩提言：「世尊！諸菩薩摩訶薩般若波羅蜜，為大事故興，所謂示是道、是非道？」

佛言：「如是，如是！須菩提！般若波羅蜜為大事故興，所謂示是道、是非道。須菩提！是般若波羅蜜為度無量眾生故興，為利益阿僧祇眾生故興。般若波羅蜜雖作是利益，亦不受色，亦不受受想行識，亦不受聲

【現代漢語翻譯】現代漢語譯本佛說：『菩薩摩訶薩（菩薩中的大菩薩）在修行般若波羅蜜（以智慧到達彼岸）時，不會執著於色（物質現象）是色，或者執著于誰的色，乃至對於一切種智（佛陀的智慧）也不會執著於它是一切種智，或者執著于誰的一切種智。這樣的菩薩才能生起般若波羅蜜，乃至能生起一切種智。』『再者，須菩提！菩薩摩訶薩在修行般若波羅蜜時，不會觀察色是常還是無常，是苦還是樂，是我還是非我，是空還是不空，是離還是非離。為什麼呢？因為自性不能生自性，乃至一切種智也是如此。如果菩薩摩訶薩在修行般若波羅蜜時，這樣觀察色乃至觀察一切種智，就能生起般若波羅蜜，乃至能生起一切種智。譬如轉輪聖王（擁有統治世界的理想君主）無論去哪裡，四種軍隊都會跟隨。般若波羅蜜也是如此，無論到哪裡，五波羅蜜（佈施、持戒、忍辱、精進、禪定）都會跟隨，最終到達薩婆若（一切智）的境界。譬如善於駕車的御者駕馭四匹馬不會偏離正道，隨意到達想去的地方。般若波羅蜜也是如此，駕馭五波羅蜜不會偏離正道，最終到達薩婆若。』須菩提說：『世尊！什麼是菩薩摩訶薩的道？什麼是非道？』佛說：『聲聞道（小乘修行者的道）不是菩薩道，辟支佛道（緣覺修行者的道）也不是菩薩道；一切智道是菩薩摩訶薩的道。須菩提！這就是菩薩摩訶薩的道和非道。』須菩提說：『世尊！諸菩薩摩訶薩的般若波羅蜜，是爲了重大事情而興起的，所謂顯示什麼是道，什麼是非道嗎？』佛說：『是的，是的！須菩提！般若波羅蜜是爲了重大事情而興起的，所謂顯示什麼是道，什麼是非道。須菩提！這般若波羅蜜是爲了度脫無量眾生而興起的，爲了利益無數眾生而興起的。般若波羅蜜雖然做了這些利益，卻不執著於色，也不執著于受、想、行、識（五蘊），也不執著于聲』

【English Translation】 English version The Buddha said, 'When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (perfection of wisdom), they do not conceive of form (material phenomena) as form, or whose form it is, and even with regard to Sarvajna (Buddha's wisdom), they do not conceive of it as Sarvajna, or whose Sarvajna it is. Such a Bodhisattva can generate Prajna Paramita, and even generate Sarvajna.' 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not observe form as permanent or impermanent, as suffering or pleasure, as self or non-self, as empty or not empty, as separate or not separate. Why is that? Because self-nature cannot produce self-nature, and the same is true for Sarvajna. If a Bodhisattva Mahasattva, while practicing Prajna Paramita, observes form in this way, and even observes Sarvajna, they can generate Prajna Paramita, and even generate Sarvajna. For example, wherever a Chakravartin King (an ideal ruler who possesses the world) goes, the four kinds of troops follow. Prajna Paramita is also like this; wherever it goes, the five Paramitas (generosity, morality, patience, diligence, and meditation) follow, and ultimately reach the state of Sarvajna. Just as a skilled charioteer drives four horses without deviating from the right path, reaching wherever they wish to go. Prajna Paramita is also like this, guiding the five Paramitas without deviating from the right path, ultimately reaching Sarvajna.' Subhuti said, 'World Honored One! What is the path of a Bodhisattva Mahasattva? And what is not the path?' The Buddha said, 'The path of a Sravaka (a practitioner of the Hinayana path) is not the path of a Bodhisattva, and the path of a Pratyekabuddha (a solitary enlightened one) is not the path of a Bodhisattva; the path of Sarvajna is the path of a Bodhisattva Mahasattva. Subhuti! This is called the path and non-path of a Bodhisattva Mahasattva.' Subhuti said, 'World Honored One! Is it for a great purpose that the Prajna Paramita of the Bodhisattva Mahasattvas arises, namely to show what is the path and what is not the path?' The Buddha said, 'Yes, yes! Subhuti! Prajna Paramita arises for a great purpose, namely to show what is the path and what is not the path. Subhuti! This Prajna Paramita arises to liberate countless beings, and to benefit countless beings. Although Prajna Paramita does these benefits, it does not cling to form, nor does it cling to sensation, perception, volition, or consciousness (the five aggregates), nor does it cling to sound.'

聞、辟支佛地。須菩提！般若波羅蜜是諸菩薩摩訶薩導，示阿耨多羅三藐三菩提，能令遠離聲聞、辟支佛地，住薩婆若。般若波羅蜜無所生無所滅，諸法常住故。」

須菩提言：「世尊！若般若波羅蜜無所生無所滅，菩薩摩訶薩行般若波羅蜜時，應云何佈施。云何應持戒。云何應忍辱。云何應勤精進？云何應入禪定？云何應修智慧？」

佛告須菩提：「菩薩摩訶薩念薩婆若應佈施，念薩婆若應持戒、忍辱、精進、禪定、智慧。是菩薩摩訶薩持是功德與眾生共之，應迴向阿耨多羅三藐三菩提。若如是迴向，則具足修六波羅蜜及慈悲心諸功德。須菩提！若菩薩摩訶薩不遠離六波羅蜜，則不遠離薩婆若。以是故，須菩提！菩薩摩訶薩欲得阿耨多羅三藐三菩提，應學應行六波羅蜜。菩薩摩訶薩行六波羅蜜，具足一切善根，當得阿耨多羅三藐三菩提。以是故，須菩提！菩薩摩訶薩應習行六波羅蜜。」

須菩提言：「世尊！云何菩薩摩訶薩應習行六波羅蜜？」

佛言：「菩薩摩訶薩應如是觀，色不合不散，受想行識不合不散，乃至一切種智不合不散。是名菩薩摩訶薩習行六波羅蜜。

「複次，須菩提！菩薩摩訶薩應作是念：『我當不住色中，不住受想行識中，乃至不住一切種智中。』如是應習行六

【現代漢語翻譯】現代漢語譯本『聽聞聲聞（Sravaka，通過聽聞佛法而證悟的修行者）和辟支佛（Pratyekabuddha，靠自己覺悟的修行者）的境界。須菩提！般若波羅蜜（Prajnaparamita，以智慧到達彼岸）是諸位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的引導，它指示阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），能使他們遠離聲聞和辟支佛的境界，安住于薩婆若（Sarvajna，一切智）。般若波羅蜜無生無滅，因為諸法（Dharma，一切事物）是常住的。』須菩提問道：『世尊！如果般若波羅蜜無生無滅，那麼菩薩摩訶薩在修行般若波羅蜜時，應該如何佈施？應該如何持戒？應該如何忍辱？應該如何精進？應該如何入禪定？應該如何修智慧？』佛告訴須菩提：『菩薩摩訶薩應當以念薩婆若的心來佈施，以念薩婆若的心來持戒、忍辱、精進、禪定、智慧。這位菩薩摩訶薩將這些功德與眾生共同分享，並應迴向阿耨多羅三藐三菩提。如果這樣迴向，就能圓滿修習六波羅蜜（六度，佈施、持戒、忍辱、精進、禪定、智慧）以及慈悲心等一切功德。須菩提！如果菩薩摩訶薩不遠離六波羅蜜，就不會遠離薩婆若。因此，須菩提！菩薩摩訶薩想要獲得阿耨多羅三藐三菩提，就應當學習和修行六波羅蜜。菩薩摩訶薩修行六波羅蜜，就能圓滿一切善根，最終獲得阿耨多羅三藐三菩提。因此，須菩提！菩薩摩訶薩應當修習和實踐六波羅蜜。』須菩提問道：『世尊！菩薩摩訶薩應該如何修習和實踐六波羅蜜呢？』佛說：『菩薩摩訶薩應當這樣觀察：色（Rupa，物質）不合也不散，受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）不合也不散，乃至一切種智（Sarvakarajnata，一切種類的智慧）也不合也不散。這叫做菩薩摩訶薩修習和實踐六波羅蜜。『此外，須菩提！菩薩摩訶薩應當這樣想：『我不應當住在色中，不應當住在受想行識中，乃至不應當住在一切種智中。』應當這樣修習和實踐六波羅蜜。

【English Translation】 English version 'Hearing the grounds of Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Subhuti! Prajnaparamita (the perfection of wisdom) is the guide for all Bodhisattva-mahasattvas (great Bodhisattvas), showing them the way to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), enabling them to distance themselves from the grounds of Sravakas and Pratyekabuddhas, and to abide in Sarvajna (omniscience). Prajnaparamita is neither born nor does it perish, because all Dharmas (phenomena) are permanent.' Subhuti asked, 'World Honored One! If Prajnaparamita is neither born nor does it perish, then how should a Bodhisattva-mahasattva practice giving when practicing Prajnaparamita? How should they uphold precepts? How should they practice patience? How should they practice diligence? How should they enter into meditative concentration? How should they cultivate wisdom?' The Buddha told Subhuti, 'A Bodhisattva-mahasattva should give with the thought of Sarvajna, and should uphold precepts, practice patience, diligence, meditative concentration, and wisdom with the thought of Sarvajna. This Bodhisattva-mahasattva should share these merits with all sentient beings and dedicate them to Anuttara-samyak-sambodhi. If they dedicate in this way, they will have fully cultivated the six paramitas (perfections: giving, morality, patience, diligence, concentration, and wisdom) and all merits such as compassion. Subhuti! If a Bodhisattva-mahasattva does not distance themselves from the six paramitas, they will not distance themselves from Sarvajna. Therefore, Subhuti! If a Bodhisattva-mahasattva wishes to attain Anuttara-samyak-sambodhi, they should learn and practice the six paramitas. A Bodhisattva-mahasattva who practices the six paramitas will perfect all good roots and ultimately attain Anuttara-samyak-sambodhi. Therefore, Subhuti! A Bodhisattva-mahasattva should cultivate and practice the six paramitas.' Subhuti asked, 'World Honored One! How should a Bodhisattva-mahasattva cultivate and practice the six paramitas?' The Buddha said, 'A Bodhisattva-mahasattva should observe in this way: Rupa (form) neither combines nor disperses, Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) neither combine nor disperse, and even Sarvakarajnata (all-knowing wisdom) neither combines nor disperses. This is called a Bodhisattva-mahasattva cultivating and practicing the six paramitas.' 'Furthermore, Subhuti! A Bodhisattva-mahasattva should think thus: 『I should not abide in Rupa, I should not abide in Vedana, Samjna, Samskara, and Vijnana, and I should not abide even in Sarvakarajnata.』 In this way, one should cultivate and practice the six paramitas.'

波羅蜜。何以故？是色無所住，乃至薩婆若無所住。如是，須菩提！菩薩摩訶薩以無住法習行六波羅蜜，應當得阿耨多羅三藐三菩提。須菩提！譬如士夫欲食庵羅果、若波那婆果，當種其子，隨時溉灌守護，漸漸生長，時節和合便有果實得而食之。須菩提！菩薩摩訶薩亦如是，欲得阿耨多羅三藐三菩提，當學六波羅蜜，以佈施攝取眾生，持戒、忍辱、精進、禪定、智慧攝取眾生，度眾生生死。如是行，當得阿耨多羅三藐三菩提。以是故，須菩提！菩薩摩訶薩欲不隨他人語，當學般若波羅蜜。欲凈佛國土、成就眾生，欲坐道場，欲轉法輪，當學般若波羅蜜。」

須菩提白佛言：「世尊！應如是學般若波羅蜜耶？」

佛言：「菩薩應如是學般若波羅蜜。欲于諸法得自在，當學般若波羅蜜。何以故？學是般若波羅蜜，於一切諸法中得自在故。

「複次，須菩提！般若波羅蜜於一切諸法中最大。譬如大海于萬川中最大。般若波羅蜜亦如是，於一切諸法中最大。以是故，諸欲求聲聞、辟支佛及菩薩道，應當學般若波羅蜜、檀那波羅蜜乃至一切種智。須菩提！譬如射師執如意弓箭，不畏怨敵。菩薩摩訶薩亦如是，行般若波羅蜜乃至一切種智，魔若魔天所不能壞。以是故，須菩提！菩薩摩訶薩欲得阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本般若波羅蜜（Prajnaparamita，智慧的完美）。為什麼呢？因為色（Rupa，物質現象）無所住，乃至薩婆若（Sarvajna，一切智）也無所住。須菩提！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）以無所住的法修行六波羅蜜（六種到達彼岸的方法），應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提！譬如一個人想吃庵羅果（Amra，芒果）或波那婆果（Panasa，菠蘿蜜），應當種下它們的種子，隨時澆水守護，漸漸生長，時節因緣成熟便有果實可以食用。須菩提！菩薩摩訶薩也是這樣，想要證得阿耨多羅三藐三菩提，應當學習六波羅蜜，以佈施（Dana）攝取眾生，持戒（Sila）、忍辱（Ksanti）、精進（Virya）、禪定（Dhyana）、智慧（Prajna）攝取眾生，度脫眾生的生死輪迴。這樣修行，才能證得阿耨多羅三藐三菩提。因此，須菩提！菩薩摩訶薩想要不隨他人言語而動搖，應當學習般若波羅蜜。想要清凈佛國土、成就眾生，想要坐在菩提道場，想要轉法輪（Dharmacakra，佛法之輪），都應當學習般若波羅蜜。須菩提問佛說：『世尊！應該這樣學習般若波羅蜜嗎？』佛說：『菩薩應當這樣學習般若波羅蜜。想要在一切法中得到自在，應當學習般若波羅蜜。為什麼呢？因為學習般若波羅蜜，就能在一切法中得到自在。』『再者，須菩提！般若波羅蜜在一切法中最為殊勝。譬如大海在萬川中最為廣大。般若波羅蜜也是這樣，在一切法中最為殊勝。因此，那些想要追求聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）以及菩薩道的人，都應當學習般若波羅蜜、檀那波羅蜜（佈施的完美）乃至一切種智（Sarvajnata，對一切事物和現象的智慧）。須菩提！譬如射箭的人拿著如意弓箭，不畏懼怨敵。菩薩摩訶薩也是這樣，修行般若波羅蜜乃至一切種智，魔（Mara，障礙修行的惡魔）或魔天都不能破壞。因此，須菩提！菩薩摩訶薩想要證得阿耨多羅三藐三菩提，應當學習般若波羅蜜。』

【English Translation】 English version Prajnaparamita (Perfection of Wisdom). Why is that? It is because Rupa (Form) has no abiding place, and even Sarvajna (Omniscience) has no abiding place. Subhuti! A Bodhisattva Mahasattva (Great Bodhisattva) should practice the Six Paramitas (Six Perfections) with the Dharma of non-abiding, and should attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! For example, if a person wants to eat Amra fruit (Mango) or Panasa fruit (Jackfruit), they should plant their seeds, water and protect them regularly, and gradually they will grow. When the time is right, there will be fruit to eat. Subhuti! A Bodhisattva Mahasattva is also like this. If they want to attain Anuttara-samyak-sambodhi, they should learn the Six Paramitas, using Dana (Generosity) to gather sentient beings, Sila (Morality), Ksanti (Patience), Virya (Effort), Dhyana (Meditation), and Prajna (Wisdom) to gather sentient beings, and liberate sentient beings from the cycle of birth and death. By practicing in this way, they will attain Anuttara-samyak-sambodhi. Therefore, Subhuti! If a Bodhisattva Mahasattva wants to be unmoved by the words of others, they should learn Prajnaparamita. If they want to purify the Buddha-land, accomplish sentient beings, sit in the Bodhi-mandala (Enlightenment seat), and turn the Dharmacakra (Wheel of Dharma), they should all learn Prajnaparamita. Subhuti asked the Buddha, 'World Honored One! Should one learn Prajnaparamita in this way?' The Buddha said, 'A Bodhisattva should learn Prajnaparamita in this way. If one wants to attain freedom in all Dharmas, one should learn Prajnaparamita. Why is that? Because by learning Prajnaparamita, one can attain freedom in all Dharmas.' 'Furthermore, Subhuti! Prajnaparamita is the greatest among all Dharmas. Just as the ocean is the greatest among all rivers. Prajnaparamita is also like this, it is the greatest among all Dharmas. Therefore, those who seek the path of Sravaka (Hearer), Pratyekabuddha (Solitary Buddha), and Bodhisattva, should learn Prajnaparamita, Dana Paramita (Perfection of Giving), and even Sarvajnata (Omniscience). Subhuti! For example, an archer holding a wish-fulfilling bow and arrow is not afraid of enemies. A Bodhisattva Mahasattva is also like this, practicing Prajnaparamita and even Sarvajnata, Mara (Demon) or the Maras of the heavens cannot destroy them. Therefore, Subhuti! If a Bodhisattva Mahasattva wants to attain Anuttara-samyak-sambodhi, they should learn Prajnaparamita.'

菩提，應學般若波羅蜜。是行般若波羅蜜菩薩，為十方諸佛所念。」

須菩提白佛言：「世尊！云何十方諸佛念是菩薩摩訶薩？」

佛告須菩提：「菩薩摩訶薩行檀那波羅蜜時，十方諸佛皆念；行屍羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜時，十方諸佛皆念。云何念？佈施不可得，持戒、忍辱、精進、禪定、智慧不可得，乃至一切種智不可得。菩薩能如是不得諸法故，諸佛念是菩薩摩訶薩。

「複次，須菩提！諸佛不以色故念，不以受想行識故念，乃至不以一切種智故念。」

須菩提言：「世尊！菩薩摩訶薩多有所學，實無所學？」

佛言：「如是，如是！須菩提！菩薩多有所學，實無所學。何以故？是菩薩所學諸法，皆不可得。」

須菩提白佛言：「世尊！佛所說法若略若廣，於此法中諸菩薩摩訶薩欲求阿耨多羅三藐三菩提。六波羅蜜若略若廣，應當受持親近讀誦。讀誦已，思惟正觀，心、心數法不行故。」

佛告須菩提：「如是，如是！菩薩摩訶薩略廣學六波羅蜜，當知一切法略廣相。」

須菩提言：「世尊！云何菩薩摩訶薩知一切法略廣相！」

佛言：「知色如相，知受想行識乃至知一切種智如相。如是能知一切法略廣相。」

【現代漢語翻譯】現代漢語譯本『須菩提（Subhuti），應當修學般若波羅蜜（Prajnaparamita，智慧的完美）。』這是修行般若波羅蜜的菩薩，為十方諸佛所憶念。』須菩提問佛說：『世尊！十方諸佛如何憶念這位菩薩摩訶薩（Mahasattva，偉大的菩薩）呢？』佛告訴須菩提：『菩薩摩訶薩在修行檀那波羅蜜（Danaparamita，佈施的完美）時，十方諸佛都會憶念；修行尸羅波羅蜜（Silaparamita，持戒的完美）、羼提波羅蜜（Ksantiparamita，忍辱的完美）、毗梨耶波羅蜜（Viryaparamita，精進的完美）、禪那波羅蜜（Dhyanaparamita，禪定的完美）、般若波羅蜜時，十方諸佛都會憶念。如何憶念呢？佈施是不可得的，持戒、忍辱、精進、禪定、智慧也是不可得的，乃至一切種智（Sarvajnata，一切智慧）也是不可得的。菩薩能夠這樣不執著于諸法，所以諸佛憶念這位菩薩摩訶薩。』『再者，須菩提！諸佛不是因為色（Rupa，物質）而憶念，不是因為受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）而憶念，乃至不是因為一切種智而憶念。』須菩提說：『世尊！菩薩摩訶薩學習很多，實際上是無所學嗎？』佛說：『是的，是的！須菩提！菩薩學習很多，實際上是無所學。為什麼呢？因為菩薩所學習的諸法，都是不可得的。』須菩提問佛說：『世尊！佛所說的法，無論是簡略還是廣博，在這法中，諸菩薩摩訶薩想要追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。六波羅蜜無論是簡略還是廣博，都應當受持、親近、讀誦。讀誦之後，應當思惟正觀，因為心和心所法都是不行的。』佛告訴須菩提：『是的，是的！菩薩摩訶薩簡略或廣博地學習六波羅蜜，應當知道一切法的簡略和廣博的相。』須菩提問：『世尊！菩薩摩訶薩如何知道一切法的簡略和廣博的相呢？』佛說：『知道色如其相，知道受、想、行、識乃至知道一切種智如其相。這樣就能知道一切法的簡略和廣博的相。』

【English Translation】 English version 'Subhuti, one should learn the Prajnaparamita (Perfection of Wisdom). A Bodhisattva who practices Prajnaparamita is remembered by all the Buddhas of the ten directions.' Subhuti said to the Buddha, 'World Honored One, how do the Buddhas of the ten directions remember this Bodhisattva Mahasattva (Great Being)?' The Buddha told Subhuti, 'When a Bodhisattva Mahasattva practices Danaparamita (Perfection of Giving), all the Buddhas of the ten directions remember them; when practicing Silaparamita (Perfection of Morality), Ksantiparamita (Perfection of Patience), Viryaparamita (Perfection of Effort), Dhyanaparamita (Perfection of Meditation), and Prajnaparamita, all the Buddhas of the ten directions remember them. How do they remember? Giving is unattainable, morality, patience, effort, meditation, and wisdom are unattainable, even Sarvajnata (All-knowing Wisdom) is unattainable. Because the Bodhisattva can thus not grasp onto any dharmas, the Buddhas remember this Bodhisattva Mahasattva.' 'Furthermore, Subhuti, the Buddhas do not remember because of Rupa (Form), nor because of Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), or Vijnana (Consciousness), nor even because of Sarvajnata.' Subhuti said, 'World Honored One, does the Bodhisattva Mahasattva learn much, yet actually learn nothing?' The Buddha said, 'So it is, so it is! Subhuti, the Bodhisattva learns much, yet actually learns nothing. Why is that? Because all the dharmas that the Bodhisattva learns are unattainable.' Subhuti said to the Buddha, 'World Honored One, whether the Dharma spoken by the Buddha is brief or extensive, in this Dharma, Bodhisattva Mahasattvas wish to seek Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). The Six Paramitas, whether brief or extensive, should be upheld, approached, and recited. After reciting, one should contemplate with right view, because the mind and mental functions do not operate.' The Buddha told Subhuti, 'So it is, so it is! Bodhisattva Mahasattvas, whether briefly or extensively learning the Six Paramitas, should know the brief and extensive aspects of all dharmas.' Subhuti asked, 'World Honored One, how does a Bodhisattva Mahasattva know the brief and extensive aspects of all dharmas?' The Buddha said, 'Know that form is as its nature, know that feeling, perception, mental formations, and consciousness, even Sarvajnata, are as their nature. Thus, one can know the brief and extensive aspects of all dharmas.'

須菩提言：「世尊！云何色如相？云何受想行識乃至一切種智如相？」

佛告須菩提：「是色如，無生無滅，無住、異，是名色如相。乃至一切種智如相，無生無滅，無住、異，是名一切種智如相。是中菩薩摩訶薩應學。

「複次，須菩提！菩薩摩訶薩知諸法實際時，知一切法略廣相。」

「世尊！何等是諸法實際？」

佛言：「無際是名實際。菩薩學是際，知一切諸法略廣相。須菩提！若菩薩摩訶薩知諸法法性，是菩薩能知一切法略廣相。」

「世尊！何等是諸法法性？」

佛言：「色性是名法性，是性無分、無非分。須菩提！菩薩摩訶薩知法性故，知一切法略廣相。」

須菩提白佛言：「世尊！復云何應知一切法略廣相？」

佛言：「若菩薩摩訶薩知一切法不合不散。」

須菩提言：「世尊！何等法不合不散？」

佛言：「色不合不散，受想行識不合不散，乃至一切種智不合不散。有為性、無為性不合不散。何以故？是諸法自性無，云何有合散？若法自性無，是為非法。法與非法不合不散。如是，應當知一切法略廣相。」

須菩提言：「世尊！是名菩薩摩訶薩略攝般若波羅蜜。世尊！是略攝般若波羅蜜中，初發意菩薩摩訶薩應學，

【現代漢語翻譯】現代漢語譯本須菩提說：『世尊！什麼是色的如相？什麼是受、想、行、識乃至一切種智（佛陀所具有的對一切事物和現象的智慧）的如相？』佛告訴須菩提：『色的如，是無生無滅，無住、無異，這稱為色的如相。乃至一切種智的如相，也是無生無滅，無住、無異，這稱為一切種智的如相。菩薩摩訶薩（偉大的菩薩）應當學習這些。』『再者，須菩提！菩薩摩訶薩在瞭解諸法實際時，會了解一切法的略相和廣相。』『世尊！什麼是諸法的實際？』佛說：『無際稱為實際。菩薩學習這個實際，就能瞭解一切諸法的略相和廣相。須菩提！如果菩薩摩訶薩瞭解諸法的法性，這位菩薩就能瞭解一切法的略相和廣相。』『世尊！什麼是諸法的法性？』佛說：『色性稱為法性，這個性是無分、無非分的。須菩提！菩薩摩訶薩因爲了解法性，所以能瞭解一切法的略相和廣相。』須菩提對佛說：『世尊！又應當如何瞭解一切法的略相和廣相呢？』佛說：『如果菩薩摩訶薩瞭解一切法是不合不散的。』須菩提說：『世尊！什麼法是不合不散的呢？』佛說：『色不合不散，受、想、行、識不合不散，乃至一切種智不合不散。有為性（因緣和合而生的事物）、無為性（不依賴因緣而存在的事物）不合不散。為什麼呢？因為這些法的自性是空的，怎麼會有合散呢？如果法的自性是空的，那就是非法。法與非法是不合不散的。這樣，應當瞭解一切法的略相和廣相。』須菩提說：『世尊！這稱為菩薩摩訶薩略攝般若波羅蜜（以智慧到達彼岸的修行方法）。世尊！在這略攝般若波羅蜜中，初發心的菩薩摩訶薩應當學習，』

【English Translation】 English version Subhuti said: 'World Honored One, what is the 'suchness' (tathata) of form? What is the 'suchness' of sensation, perception, volition, consciousness, and even all-knowing wisdom (sarvajnata, the wisdom of a Buddha) ?' The Buddha told Subhuti: 'The 'suchness' of form is without arising and without ceasing, without abiding and without changing; this is called the 'suchness' of form. Likewise, the 'suchness' of all-knowing wisdom is without arising and without ceasing, without abiding and without changing; this is called the 'suchness' of all-knowing wisdom. Bodhisattva Mahasattvas (great bodhisattvas) should learn this.' 'Furthermore, Subhuti, when Bodhisattva Mahasattvas understand the actual nature of all dharmas (phenomena), they understand the condensed and expanded aspects of all dharmas.' 'World Honored One, what is the actual nature of all dharmas?' The Buddha said: 'Limitlessness is called the actual nature. Bodhisattvas, by learning this limitlessness, understand the condensed and expanded aspects of all dharmas. Subhuti, if Bodhisattva Mahasattvas understand the dharma-nature of all dharmas, these bodhisattvas can understand the condensed and expanded aspects of all dharmas.' 'World Honored One, what is the dharma-nature of all dharmas?' The Buddha said: 'The nature of form is called dharma-nature; this nature is without division and without non-division. Subhuti, because Bodhisattva Mahasattvas understand dharma-nature, they understand the condensed and expanded aspects of all dharmas.' Subhuti said to the Buddha: 'World Honored One, how should one understand the condensed and expanded aspects of all dharmas?' The Buddha said: 'If Bodhisattva Mahasattvas understand that all dharmas neither combine nor disperse.' Subhuti said: 'World Honored One, what dharmas neither combine nor disperse?' The Buddha said: 'Form neither combines nor disperses; sensation, perception, volition, and consciousness neither combine nor disperse; and even all-knowing wisdom neither combines nor disperses. Conditioned nature (samskrta-dharma, things that arise from causes and conditions) and unconditioned nature (asamskrta-dharma, things that do not arise from causes and conditions) neither combine nor disperse. Why? Because the self-nature of these dharmas is empty; how can there be combining and dispersing? If the self-nature of a dharma is empty, then it is a non-dharma. Dharma and non-dharma neither combine nor disperse. Thus, one should understand the condensed and expanded aspects of all dharmas.' Subhuti said: 'World Honored One, this is called the condensed essence of Prajnaparamita (the perfection of wisdom) for Bodhisattva Mahasattvas. World Honored One, in this condensed essence of Prajnaparamita, Bodhisattva Mahasattvas who have just generated the aspiration should learn,'

乃至十地菩薩摩訶薩亦應學。是菩薩摩訶薩學是略攝般若波羅蜜，則知一切法略廣相。世尊！是門利根菩薩摩訶薩所入。」

佛言：「鈍根菩薩亦可入是門，中根菩薩、散心菩薩亦可入是門，是門無礙，若菩薩摩訶薩一心學者皆入是門。懈怠少精進、妄憶念亂心者，所不能入；精進不懈怠、正憶念攝心者能入。欲住阿惟越致地，欲逮一切種智者能入。是菩薩摩訶薩如般若波羅蜜所說當學，如禪波羅蜜所說當學，乃至如檀波羅蜜所說當學，是菩薩摩訶薩當得一切智。是菩薩摩訶薩行般若波羅蜜，所有魔事欲起即滅。以是故，菩薩摩訶薩欲得方便力，當行般若波羅蜜。若菩薩摩訶薩如是行、如是習、如是修般若波羅蜜，是時無量阿僧祇國土中現在諸佛，念是行般若波羅蜜菩薩。何以故？是般若波羅蜜中生過去未來現在諸佛故。以是故，菩薩摩訶薩應如是思惟：『過去未來現在諸佛所得法，我亦當得。』如是，須菩提！菩薩摩訶薩應習般若波羅蜜。若如是習般若波羅蜜，疾得阿耨多羅三藐三菩提。以是故，菩薩摩訶薩常應不遠離薩婆若念。若菩薩摩訶薩如是行般若波羅蜜，乃至彈指頃，是菩薩福德甚多。若有人教三千大千國土中眾生自恣佈施，教令持戒、禪定、智慧，教令得解脫、得解脫知見，教令得須陀洹果乃至阿

【現代漢語翻譯】現代漢語譯本乃至十地菩薩摩訶薩（Mahasattva，偉大的菩薩）也應當學習。菩薩摩訶薩學習這個簡略攝取的般若波羅蜜（Prajnaparamita，智慧的完美），就能瞭解一切法的簡略和廣大的相貌。世尊！這個法門是利根菩薩摩訶薩所能進入的。」佛說：「鈍根菩薩也可以進入這個法門，中根菩薩、散心菩薩也可以進入這個法門，這個法門沒有障礙，如果菩薩摩訶薩一心學習都能進入這個法門。懈怠、少精進、妄想憶念、心散亂的人，不能進入；精進不懈怠、正念攝心的人能進入。想要安住于阿惟越致地（Avaivartika-bhumi，不退轉地），想要獲得一切種智（Sarvajnata，一切智慧）的人能進入。菩薩摩訶薩應當像般若波羅蜜所說的那樣學習，像禪波羅蜜（Dhyana-paramita，禪定的完美）所說的那樣學習，乃至像檀波羅蜜（Dana-paramita，佈施的完美）所說的那樣學習，這位菩薩摩訶薩就能獲得一切智。這位菩薩摩訶薩修行般若波羅蜜，所有魔事想要生起就會立即消滅。因此，菩薩摩訶薩想要獲得方便力，應當修行般若波羅蜜。如果菩薩摩訶薩這樣修行、這樣練習、這樣修習般若波羅蜜，這時，無量阿僧祇（Asankhya，無數）國土中現在諸佛，都會憶念這位修行般若波羅蜜的菩薩。為什麼呢？因為過去、未來、現在諸佛都是從這般若波羅蜜中產生的。因此，菩薩摩訶薩應當這樣思惟：『過去、未來、現在諸佛所獲得的法，我也應當獲得。』須菩提（Subhuti）！菩薩摩訶薩應當這樣修習般若波羅蜜。如果這樣修習般若波羅蜜，就能快速獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，菩薩摩訶薩應當常常不遠離薩婆若（Sarvajna，一切智）的念頭。如果菩薩摩訶薩這樣修行般若波羅蜜，哪怕只是彈指頃，這位菩薩的福德也非常多。如果有人教三千大千國土中的眾生隨意佈施，教他們持戒、禪定、智慧，教他們獲得解脫、獲得解脫知見，教他們獲得須陀洹果（Srotapanna，入流果）乃至阿羅漢果（Arhat，無學果）

【English Translation】 English version Even Bodhisattva-Mahasattvas (great Bodhisattvas) of the tenth stage should also learn this. When a Bodhisattva-Mahasattva learns this concise summary of the Prajnaparamita (perfection of wisdom), they understand the concise and extensive aspects of all dharmas. World Honored One! This is the gate that Bodhisattva-Mahasattvas of sharp faculties can enter.』 The Buddha said: 『Bodhisattvas of dull faculties can also enter this gate, Bodhisattvas of middling faculties, and Bodhisattvas with scattered minds can also enter this gate. This gate is unobstructed. If a Bodhisattva-Mahasattva studies with a focused mind, they can all enter this gate. Those who are lazy, lack diligence, have deluded thoughts, and scattered minds cannot enter; those who are diligent, not lazy, have right mindfulness, and collected minds can enter. Those who wish to abide in the Avaivartika-bhumi (stage of non-retrogression), and those who wish to attain Sarvajnata (all-knowing wisdom) can enter. A Bodhisattva-Mahasattva should learn as it is said in the Prajnaparamita, should learn as it is said in the Dhyana-paramita (perfection of meditation), and even as it is said in the Dana-paramita (perfection of giving). This Bodhisattva-Mahasattva will attain all-knowing wisdom. When this Bodhisattva-Mahasattva practices the Prajnaparamita, all demonic activities that wish to arise will immediately cease. Therefore, if a Bodhisattva-Mahasattva wishes to obtain the power of skillful means, they should practice the Prajnaparamita. If a Bodhisattva-Mahasattva practices, trains, and cultivates the Prajnaparamita in this way, then the Buddhas present in countless Asankhya (incalculable) lands will remember this Bodhisattva who practices the Prajnaparamita. Why? Because the Buddhas of the past, future, and present are born from this Prajnaparamita. Therefore, a Bodhisattva-Mahasattva should think thus: 『The Dharma that the Buddhas of the past, future, and present have attained, I should also attain.』 Subhuti! A Bodhisattva-Mahasattva should train in the Prajnaparamita in this way. If they train in the Prajnaparamita in this way, they will quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Therefore, a Bodhisattva-Mahasattva should always not be separated from the thought of Sarvajna (all-knowing wisdom). If a Bodhisattva-Mahasattva practices the Prajnaparamita in this way, even for the time it takes to snap one』s fingers, the merit of this Bodhisattva is very great. If someone were to teach the beings in the three thousand great thousand worlds to give freely, teach them to uphold precepts, practice meditation, and wisdom, teach them to attain liberation and the knowledge of liberation, teach them to attain the Srotapanna (stream-enterer) fruit, and even the Arhat (worthy one) fruit

羅漢果、辟支佛道。不如是菩薩修般若波羅蜜，乃至彈指頃。何以故？是般若波羅蜜中生布施、持戒、禪定、智慧、須陀洹果乃至辟支佛道。十方現在諸佛亦從般若波羅蜜中生，過去未來諸佛亦從般若波羅蜜中生故。

「複次，須菩提！菩薩摩訶薩應薩婆若念行般若波羅蜜，若須臾時若半日若一日若一月若百日，若一歲若百歲若一劫若百劫乃至無量無邊阿僧祇劫，是菩薩修是般若波羅蜜福德甚多。勝於教十方恒河沙等世界中眾生布施、持戒、禪定、智慧、解脫、解脫知見，教令得須陀洹果乃至辟支佛道。何以故？諸佛從般若波羅蜜中生，說是佈施、持戒、禪定、智慧、解脫、解脫知見，須陀洹果乃至辟支佛道。若有菩薩摩訶薩如般若波羅蜜所說住，當知是菩薩摩訶薩是阿惟越致，為諸佛所念。如是方便力成就，當知是菩薩親近供養無量千萬億諸佛、種善根，與善知識相隨，久行六波羅蜜，久修十八空、四念處乃至八聖道分，佛十力乃至一切種智。當知是菩薩住法王子地，滿足諸愿，常不離諸佛、不離諸善根，從一佛國至一佛國。當知是菩薩辯才無盡，具足得陀羅尼。身色具足、受記具足，故為眾生受身。當知是菩薩善知字門、善知非字門，善於言、善於不言，善於一言、善於二言、善於多言，善知女語、善知男

【現代漢語翻譯】現代漢語譯本：羅漢（Arhat，已證悟的聖者）、辟支佛道（Pratyekabuddha，獨覺者之道）的成就，都不如菩薩修習般若波羅蜜（Prajnaparamita，智慧的完美）哪怕只是彈指一瞬間的功德。為什麼呢？因為般若波羅蜜中能生出佈施（dana）、持戒（sila）、禪定（dhyana）、智慧（prajna）、須陀洹果（Srotapanna，入流果）乃至辟支佛道。十方現在諸佛也是從般若波羅蜜中產生的，過去和未來諸佛也是從般若波羅蜜中產生的。「再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）應以求得一切智（Sarvajna，佛陀的智慧）的心念來修習般若波羅蜜，無論是須臾、半日、一日、一月、百日、一歲、百歲、一劫、百劫乃至無量無邊阿僧祇劫（asamkhya kalpa，無數大劫），這位菩薩修習般若波羅蜜的福德都非常巨大。這勝過教導十方恒河沙數世界中的眾生布施、持戒、禪定、智慧、解脫（vimukti）、解脫知見（vimukti-jnana-darsana），教導他們證得須陀洹果乃至辟支佛道。為什麼呢？諸佛是從般若波羅蜜中產生的，並宣說了佈施、持戒、禪定、智慧、解脫、解脫知見，以及須陀洹果乃至辟支佛道。如果菩薩摩訶薩能如般若波羅蜜所說的那樣安住，應當知道這位菩薩摩訶薩是不退轉者（avaivartika），為諸佛所憶念。像這樣方便力成就，應當知道這位菩薩親近供養了無量千萬億諸佛，種下了善根，與善知識相隨，長久修行六波羅蜜（paramita，六度），長久修習十八空（sunyata，空性）、四念處（smrtyupasthana，四種觀想）、乃至八聖道分（aryastangika-marga，八正道），佛十力（dasabala，佛的十種力量）乃至一切種智（sarvakarajnata，對一切事物和現象的智慧）。應當知道這位菩薩安住於法王子地，滿足一切願望，常不離諸佛、不離諸善根，從一個佛國到另一個佛國。應當知道這位菩薩辯才無盡，具足陀羅尼（dharani，總持），身色具足、受記具足，因此為眾生受生。應當知道這位菩薩善知文字之門、善知非文字之門，善於言說、善於不言說，善於一言、善於二言、善於多言，善知女語、善知男語。

【English Translation】 English version: The attainment of Arhatship (a perfected saint) and the path of Pratyekabuddha (a solitary enlightened one) is not comparable to the merit of a Bodhisattva practicing Prajnaparamita (the perfection of wisdom), even for just a finger snap. Why is that? Because from Prajnaparamita arise giving (dana), morality (sila), meditation (dhyana), wisdom (prajna), the fruit of Srotapanna (stream-enterer), and even the path of Pratyekabuddha. All Buddhas of the ten directions in the present also arise from Prajnaparamita, and the Buddhas of the past and future also arise from Prajnaparamita. Furthermore, Subhuti! A Bodhisattva-mahasattva (a great Bodhisattva) should practice Prajnaparamita with the thought of attaining Sarvajna (the wisdom of a Buddha), whether for a moment, half a day, a day, a month, a hundred days, a year, a hundred years, a kalpa, a hundred kalpas, or even immeasurable asamkhya kalpas (countless great eons). The merit of this Bodhisattva practicing Prajnaparamita is immense. It surpasses teaching beings in worlds as numerous as the sands of the Ganges to practice giving, morality, meditation, wisdom, liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darsana), leading them to attain the fruit of Srotapanna and even the path of Pratyekabuddha. Why is that? Because the Buddhas arise from Prajnaparamita, and they teach giving, morality, meditation, wisdom, liberation, the knowledge and vision of liberation, and the fruit of Srotapanna up to the path of Pratyekabuddha. If a Bodhisattva-mahasattva dwells as described in Prajnaparamita, know that this Bodhisattva-mahasattva is non-retrogressing (avaivartika) and is remembered by all Buddhas. With such power of skillful means accomplished, know that this Bodhisattva has been close to and made offerings to countless millions of Buddhas, planted good roots, associated with good teachers, practiced the six paramitas (perfections) for a long time, cultivated the eighteen emptinesses (sunyata), the four foundations of mindfulness (smrtyupasthana), up to the eightfold noble path (aryastangika-marga), the ten powers of a Buddha (dasabala), and even the all-knowing wisdom (sarvakarajnata). Know that this Bodhisattva dwells in the position of a Dharma prince, fulfills all wishes, is always inseparable from the Buddhas and good roots, and travels from one Buddha-land to another. Know that this Bodhisattva has inexhaustible eloquence, possesses dharani (retentive power), is complete in physical form, and is complete in receiving predictions, and thus takes birth for the sake of beings. Know that this Bodhisattva is skilled in the gate of letters, skilled in the gate of non-letters, skilled in speaking, skilled in not speaking, skilled in one word, skilled in two words, skilled in many words, skilled in the language of women, and skilled in the language of men.

語，善知色乃至識，善知世間性、善知涅槃性，善知法相，善知有為相、善知無為相，善知有法、善知無法，善知自性、善知他性，善知合法、善知散法，善知相應法、善知不相應法、善知相應不相應法，善知如、善知不如，善知法性、善知法位，善知緣、善知無緣，善知陰、善知界、善知入，善知四諦、善知十二因緣、善知四禪、善知四無量心、善知無色定，善知六波羅蜜、善知四念處乃至善知一切種智。善知有為性、善知無為性，善知有性、善知無性，善知色觀、善知受想行識觀乃至善知一切種智觀，善知色色相空、善知受想行識識相空乃至善知菩提菩提相空，善知舍道、善知不捨道，善知生、善知滅、善知住異，善知欲、善知瞋、善知癡，善知不欲、善知不瞋、善知不癡，善知見、善知不見，善知邪見、善知正見、善知一切見，善知名、善知色、善知名色，善知因緣、善知次第緣、善知緣緣、善知增上緣，善知行相，善知苦、善知集、善知滅、善知道，善知地獄、善知餓鬼、善知畜生、善知人、善知天。善知地獄趣、善知餓鬼趣善、知畜生趣、善知人趣、善知天趣，善知須陀洹、善知須陀洹果、善知須陀洹道，善知斯陀含、善知斯陀含果、善知斯陀含道，善知阿那含、善知阿那含果、善知阿那含道，善知阿羅漢

【現代漢語翻譯】現代漢語譯本：善於瞭解色（rupa，物質現象）乃至識（vijnana，意識），善於瞭解世間的性質、善於瞭解涅槃（nirvana，解脫）的性質，善於了解法的表相，善於瞭解有為（samskrta，因緣和合的）的表相、善於瞭解無為（asamskrta，非因緣和合的）的表相，善於瞭解有法、善於瞭解無法，善於瞭解自性、善於瞭解他性，善於瞭解合法、善於了解散法，善於瞭解相應法、善於瞭解不相應法、善於瞭解相應不相應法，善於瞭解如（tathata，真如）、善於瞭解不如，善於了解法性、善於了解法位，善於瞭解緣、善於瞭解無緣，善於瞭解陰（skandha，蘊）、善於瞭解界（dhatu，界）、善於瞭解入（ayatana，處），善於瞭解四諦（catvari-arya-satyani，四聖諦）、善於瞭解十二因緣（dvadasanga-pratitya-samutpada，十二緣起）、善於瞭解四禪（catvari-dhyanani，四種禪定）、善於瞭解四無量心（catvari-apramanyani，四種無量心）、善於瞭解無色定（arupya-samapatti，無色界定），善於瞭解六波羅蜜（sat-paramita，六度）、善於瞭解四念處（catvari-smrtyupasthana，四念住）乃至善於瞭解一切種智（sarvakarajnata，一切智）。善於瞭解有為的性質、善於瞭解無為的性質，善於瞭解有性、善於瞭解無性，善於瞭解色觀、善於瞭解受想行識觀乃至善於瞭解一切種智觀，善於瞭解相空、善於瞭解受想行識相空乃至善於瞭解菩提菩提相空，善於瞭解舍道、善於瞭解不捨道，善於瞭解生、善於瞭解滅、善於瞭解住異，善於瞭解欲（kama，慾望）、善於瞭解瞋（dvesa，嗔恨）、善於瞭解癡（moha，愚癡），善於瞭解不欲、善於瞭解不瞋、善於瞭解不癡，善於瞭解見、善於瞭解不見，善於瞭解邪見、善於瞭解正見、善於瞭解一切見，善於瞭解名、善於瞭解色、善於瞭解名色，善於瞭解因緣、善於瞭解次第緣、善於瞭解緣緣、善於瞭解增上緣，善於瞭解行相，善於瞭解苦（duhkha，苦）、善於瞭解集（samudaya，苦的生起）、善於瞭解滅（nirodha，苦的止息）、善於瞭解道（marga，通往滅苦的道路），善於瞭解地獄（naraka，地獄道）、善於瞭解餓鬼（preta，餓鬼道）、善於瞭解畜生（tiryagyoni，畜生道）、善於瞭解人、善於瞭解天。善於瞭解地獄趣、善於瞭解餓鬼趣、善於瞭解畜生趣、善於瞭解人趣、善於瞭解天趣，善於瞭解須陀洹（srota-apanna，入流者）、善於瞭解須陀洹果、善於瞭解須陀洹道，善於瞭解斯陀含（sakrdagamin，一來者）、善於瞭解斯陀含果、善於瞭解斯陀含道，善於瞭解阿那含（anagamin，不還者）、善於瞭解阿那含果、善於瞭解阿那含道，善於瞭解阿羅漢（arhat，阿羅漢）。現代漢語譯本：善於瞭解阿羅漢果、善於瞭解阿羅漢道，善於瞭解獨覺、善於瞭解獨覺菩提、善於瞭解獨覺道，善於瞭解菩薩、善於瞭解菩薩道、善於瞭解菩薩行，善於瞭解如來、善於瞭解如來力、善於瞭解如來無畏、善於瞭解如來不共法，善於瞭解一切法、善於瞭解一切法性、善於瞭解一切法相、善於瞭解一切法差別、善於瞭解一切法平等、善於瞭解一切法不平等，善於瞭解一切法生、善於瞭解一切法滅、善於瞭解一切法住異，善於瞭解一切法有、善於瞭解一切法無，善於瞭解一切法空、善於瞭解一切法不空，善於瞭解一切法有相、善於瞭解一切法無相，善於瞭解一切法有為、善於瞭解一切法無為，善於瞭解一切法有漏、善於瞭解一切法無漏，善於瞭解一切法世間、善於瞭解一切法出世間，善於瞭解一切法雜染、善於瞭解一切法清凈，善於瞭解一切法因、善於瞭解一切法果、善於瞭解一切法因果，善於瞭解一切法因緣、善於瞭解一切法次第緣、善於瞭解一切法緣緣、善於瞭解一切法增上緣，善於瞭解一切法行相，善於瞭解一切法如實知、善於瞭解一切法如實見，善於瞭解一切法如實知見，善於瞭解一切法如實知如實見，善於瞭解一切法如實知如實見如實覺，善於瞭解一切法如實知如實見如實覺如實證，善於瞭解一切法如實知如實見如實覺如實證如實解，善於瞭解一切法如實知如實見如實覺如實證如實解如實說，善於瞭解一切法如實知如實見如實覺如實證如實解如實說如實教，善於瞭解一切法如實知如實見如實覺如實證如實解如實說如實教如實轉，善於瞭解一切法如實知如實見如實覺如實證如實解如實說如實教如實轉如實行，善於瞭解一切法如實知如實見如實覺如實證如實解如實說如實教如實轉如實行如實作證，善於瞭解一切法如實知如實見如實覺如實證如實解如實說如實教如實轉如實行如實作證如實通達，善於瞭解一切法如實知如實見如實覺如實證如實解如實說如實教如實轉如實行如實作證如實通達如實究竟。

【English Translation】 English version: Being skilled in understanding form (rupa) up to consciousness (vijnana), being skilled in understanding the nature of the world, being skilled in understanding the nature of nirvana, being skilled in understanding the characteristics of dharmas, being skilled in understanding the characteristics of the conditioned (samskrta), being skilled in understanding the characteristics of the unconditioned (asamskrta), being skilled in understanding existing dharmas, being skilled in understanding non-existing dharmas, being skilled in understanding self-nature, being skilled in understanding other-nature, being skilled in understanding lawful dharmas, being skilled in understanding scattered dharmas, being skilled in understanding associated dharmas, being skilled in understanding non-associated dharmas, being skilled in understanding associated and non-associated dharmas, being skilled in understanding suchness (tathata), being skilled in understanding non-suchness, being skilled in understanding the nature of dharmas, being skilled in understanding the position of dharmas, being skilled in understanding conditions, being skilled in understanding non-conditions, being skilled in understanding aggregates (skandha), being skilled in understanding elements (dhatu), being skilled in understanding sense bases (ayatana), being skilled in understanding the Four Noble Truths (catvari-arya-satyani), being skilled in understanding the Twelve Links of Dependent Origination (dvadasanga-pratitya-samutpada), being skilled in understanding the Four Dhyanas (catvari-dhyanani), being skilled in understanding the Four Immeasurables (catvari-apramanyani), being skilled in understanding the Formless Attainments (arupya-samapatti), being skilled in understanding the Six Perfections (sat-paramita), being skilled in understanding the Four Foundations of Mindfulness (catvari-smrtyupasthana), up to being skilled in understanding all-knowing wisdom (sarvakarajnata). Being skilled in understanding the nature of the conditioned, being skilled in understanding the nature of the unconditioned, being skilled in understanding existence, being skilled in understanding non-existence, being skilled in understanding the contemplation of form, being skilled in understanding the contemplation of feeling, perception, mental formations, and consciousness, up to being skilled in understanding the contemplation of all-knowing wisdom, being skilled in understanding the emptiness of characteristics, being skilled in understanding the emptiness of the characteristics of feeling, perception, mental formations, and consciousness, up to being skilled in understanding the emptiness of the characteristics of bodhi, being skilled in understanding abandoning the path, being skilled in understanding not abandoning the path, being skilled in understanding birth, being skilled in understanding cessation, being skilled in understanding change, being skilled in understanding desire (kama), being skilled in understanding hatred (dvesa), being skilled in understanding delusion (moha), being skilled in understanding non-desire, being skilled in understanding non-hatred, being skilled in understanding non-delusion, being skilled in understanding views, being skilled in understanding non-views, being skilled in understanding wrong views, being skilled in understanding right views, being skilled in understanding all views, being skilled in understanding name, being skilled in understanding form, being skilled in understanding name and form, being skilled in understanding conditions, being skilled in understanding sequential conditions, being skilled in understanding condition-conditions, being skilled in understanding dominant conditions, being skilled in understanding characteristics of actions, being skilled in understanding suffering (duhkha), being skilled in understanding the arising of suffering (samudaya), being skilled in understanding the cessation of suffering (nirodha), being skilled in understanding the path to the cessation of suffering (marga), being skilled in understanding hell (naraka), being skilled in understanding hungry ghosts (preta), being skilled in understanding animals (tiryagyoni), being skilled in understanding humans, being skilled in understanding gods. Being skilled in understanding the hell realm, being skilled in understanding the hungry ghost realm, being skilled in understanding the animal realm, being skilled in understanding the human realm, being skilled in understanding the god realm, being skilled in understanding a stream-enterer (srota-apanna), being skilled in understanding the fruit of a stream-enterer, being skilled in understanding the path of a stream-enterer, being skilled in understanding a once-returner (sakrdagamin), being skilled in understanding the fruit of a once-returner, being skilled in understanding the path of a once-returner, being skilled in understanding a non-returner (anagamin), being skilled in understanding the fruit of a non-returner, being skilled in understanding the path of a non-returner, being skilled in understanding an arhat (arhat). English version: Being skilled in understanding the fruit of an arhat, being skilled in understanding the path of an arhat, being skilled in understanding a pratyekabuddha, being skilled in understanding the bodhi of a pratyekabuddha, being skilled in understanding the path of a pratyekabuddha, being skilled in understanding a bodhisattva, being skilled in understanding the path of a bodhisattva, being skilled in understanding the practices of a bodhisattva, being skilled in understanding a tathagata, being skilled in understanding the powers of a tathagata, being skilled in understanding the fearlessness of a tathagata, being skilled in understanding the unique qualities of a tathagata, being skilled in understanding all dharmas, being skilled in understanding the nature of all dharmas, being skilled in understanding the characteristics of all dharmas, being skilled in understanding the differences of all dharmas, being skilled in understanding the equality of all dharmas, being skilled in understanding the inequality of all dharmas, being skilled in understanding the arising of all dharmas, being skilled in understanding the cessation of all dharmas, being skilled in understanding the change of all dharmas, being skilled in understanding the existence of all dharmas, being skilled in understanding the non-existence of all dharmas, being skilled in understanding the emptiness of all dharmas, being skilled in understanding the non-emptiness of all dharmas, being skilled in understanding the characteristics of all dharmas, being skilled in understanding the non-characteristics of all dharmas, being skilled in understanding the conditioned nature of all dharmas, being skilled in understanding the unconditioned nature of all dharmas, being skilled in understanding the defiled nature of all dharmas, being skilled in understanding the undefiled nature of all dharmas, being skilled in understanding the mundane nature of all dharmas, being skilled in understanding the supramundane nature of all dharmas, being skilled in understanding the impure nature of all dharmas, being skilled in understanding the pure nature of all dharmas, being skilled in understanding the causes of all dharmas, being skilled in understanding the results of all dharmas, being skilled in understanding the causes and results of all dharmas, being skilled in understanding the conditions of all dharmas, being skilled in understanding the sequential conditions of all dharmas, being skilled in understanding the condition-conditions of all dharmas, being skilled in understanding the dominant conditions of all dharmas, being skilled in understanding the characteristics of actions of all dharmas, being skilled in understanding all dharmas as they truly are, being skilled in understanding all dharmas as they truly are seen, being skilled in understanding all dharmas as they truly are known and seen, being skilled in understanding all dharmas as they truly are known and truly are seen, being skilled in understanding all dharmas as they truly are known, truly are seen, and truly are realized, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, and truly are attained, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, and truly are understood, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, and truly are spoken, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, truly are spoken, and truly are taught, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, truly are spoken, truly are taught, and truly are transformed, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, truly are spoken, truly are taught, truly are transformed, and truly are practiced, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, truly are spoken, truly are taught, truly are transformed, truly are practiced, and truly are witnessed, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, truly are spoken, truly are taught, truly are transformed, truly are practiced, truly are witnessed, and truly are penetrated, being skilled in understanding all dharmas as they truly are known, truly are seen, truly are realized, truly are attained, truly are understood, truly are spoken, truly are taught, truly are transformed, truly are practiced, truly are witnessed, truly are penetrated, and truly are perfected.

、善知阿羅漢果、善知阿羅漢道，善知辟支佛、善知辟支佛果、善知辟支佛道，善知佛、善知一切智、善知一切智道，善知諸根、善知諸根具足，善知慧、善知疾慧、善知有力慧、善知利慧、善知出慧、善知達慧、善知廣慧、善知深慧、善知大慧、善知無等慧、善知實慧，善知過去世、善知未來世、善知現在世，善知方便、善知待眾生，善知心、善知深心，善知義、善知語，善知分別三乘。須菩提！菩薩摩訶薩行般若波羅蜜、生般若波羅蜜、修般若波羅蜜，得如是等利益。」◎

◎摩訶般若波羅蜜經三慧品第七十

須菩提白佛言：「世尊！菩薩摩訶薩云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？」

佛言：「色寂滅故、色空故、色虛誑故、色不堅實故，應行般若波羅蜜；受想行識亦如是。如汝所問：『云何生般若波羅蜜？』如虛空生故，應生般若波羅蜜。如汝問：『云何修般若波羅蜜？』修諸法破壞故，應修般若波羅蜜。」

須菩提言：「世尊！行般若波羅蜜、生般若波羅蜜、修般若波羅蜜，應幾時？」

佛言：「從初發意乃至坐道場，應行、應生、應修般若波羅蜜。」

須菩提白佛言：「世尊！次第心應行般若波羅蜜。」

佛言：「常不捨薩婆若心，不

【現代漢語翻譯】現代漢語譯本：『善於瞭解阿羅漢果（Arahant-phala，指斷盡煩惱，證得涅槃的果位）、善於瞭解阿羅漢道（Arahant-marga，指通往阿羅漢果位的修行道路），善於瞭解辟支佛（Pratyekabuddha，指不依師教，獨自悟道的聖者）、善於瞭解辟支佛果、善於瞭解辟支佛道，善於瞭解佛（Buddha，指覺悟宇宙真理的聖者）、善於瞭解一切智（Sarvajñatā，指佛陀所具有的遍知一切的智慧）、善於瞭解一切智道，善於瞭解諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官），善於瞭解諸根具足，善於瞭解慧（Prajna，指智慧）、善於瞭解敏捷的智慧、善於瞭解有力的智慧、善於瞭解銳利的智慧、善於瞭解出離的智慧、善於瞭解通達的智慧、善於瞭解廣大的智慧、善於瞭解深遠的智慧、善於瞭解偉大的智慧、善於瞭解無與倫比的智慧、善於瞭解真實的智慧，善於瞭解過去世、善於瞭解未來世、善於瞭解現在世，善於瞭解方便（upāya，指善巧的方法）、善於瞭解如何對待眾生，善於瞭解心、善於瞭解深層的心，善於瞭解義理、善於瞭解語言，善於分別三乘（指聲聞乘、緣覺乘、菩薩乘）。須菩提！菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心，行菩薩道的眾生）行般若波羅蜜（Prajñāpāramitā，指以智慧到達彼岸的修行方法）、生般若波羅蜜、修般若波羅蜜，能獲得如此等等的利益。』

◎《摩訶般若波羅蜜經》三慧品第七十

須菩提問佛說：『世尊！菩薩摩訶薩如何行般若波羅蜜？如何生般若波羅蜜？如何修般若波羅蜜？』

佛說：『因為色（rūpa，指物質現象）是寂滅的、色是空的、色是虛妄的、色是不真實的，所以應當行般若波羅蜜；受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識）也是如此。正如你所問：『如何生般若波羅蜜？』如同虛空生起一樣，應當生般若波羅蜜。正如你問：『如何修般若波羅蜜？』因為修習諸法（dharma，指一切事物）的破壞性，所以應當修般若波羅蜜。』

須菩提說：『世尊！行般若波羅蜜、生般若波羅蜜、修般若波羅蜜，應當在什麼時候？』

佛說：『從最初發菩提心（bodhicitta，指追求覺悟的心）直到坐在菩提道場（bodhimaṇḍa，指佛陀成道之處），都應當行、應當生、應當修般若波羅蜜。』

須菩提問佛說：『世尊！應當以次第心行般若波羅蜜。』

佛說：『常常不捨棄薩婆若心（sarvajñā-citta，指追求一切智的心），不

【English Translation】 English version: 'Well knowing the fruit of an Arhat (Arahant-phala, referring to the state of having extinguished all defilements and attained Nirvana), well knowing the path of an Arhat (Arahant-marga, referring to the path of practice leading to the fruit of an Arhat), well knowing a Pratyekabuddha (referring to a sage who attains enlightenment independently without a teacher), well knowing the fruit of a Pratyekabuddha, well knowing the path of a Pratyekabuddha, well knowing a Buddha (referring to a sage who has awakened to the truth of the universe), well knowing all-knowing wisdom (Sarvajñatā, referring to the omniscient wisdom of the Buddha), well knowing the path of all-knowing wisdom, well knowing the faculties (indriya, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind), well knowing the completeness of the faculties, well knowing wisdom (Prajna), well knowing swift wisdom, well knowing powerful wisdom, well knowing sharp wisdom, well knowing liberating wisdom, well knowing penetrating wisdom, well knowing vast wisdom, well knowing profound wisdom, well knowing great wisdom, well knowing incomparable wisdom, well knowing true wisdom, well knowing the past, well knowing the future, well knowing the present, well knowing skillful means (upāya), well knowing how to treat sentient beings, well knowing the mind, well knowing the deep mind, well knowing the meaning, well knowing language, well knowing how to distinguish the three vehicles (referring to the Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana). Subhuti! A Bodhisattva-Mahasattva (referring to a being who has generated the great mind and practices the Bodhisattva path) who practices Prajñāpāramitā (referring to the practice of reaching the other shore through wisdom), generates Prajñāpāramitā, and cultivates Prajñāpāramitā, obtains such benefits.'

◎ The Seventieth Chapter on the Three Wisdoms from the Mahaprajnaparamita Sutra

Subhuti said to the Buddha, 'World Honored One! How does a Bodhisattva-Mahasattva practice Prajñāpāramitā? How does one generate Prajñāpāramitā? How does one cultivate Prajñāpāramitā?'

The Buddha said, 'Because form (rūpa, referring to material phenomena) is quiescent, form is empty, form is illusory, form is not substantial, one should practice Prajñāpāramitā; so are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). As you asked, 『How does one generate Prajñāpāramitā?』 Like the arising of space, one should generate Prajñāpāramitā. As you asked, 『How does one cultivate Prajñāpāramitā?』 Because one cultivates the destructibility of all dharmas (referring to all things), one should cultivate Prajñāpāramitā.'

Subhuti said, 'World Honored One! When should one practice Prajñāpāramitā, generate Prajñāpāramitā, and cultivate Prajñāpāramitā?'

The Buddha said, 'From the initial arising of the Bodhicitta (referring to the mind of seeking enlightenment) until sitting at the Bodhi-mandala (referring to the place where the Buddha attained enlightenment), one should practice, generate, and cultivate Prajñāpāramitā.'

Subhuti said to the Buddha, 'World Honored One! One should practice Prajñāpāramitā with a sequential mind.'

The Buddha said, 'Constantly not abandoning the Sarvajñā-citta (referring to the mind of seeking all-knowing wisdom), not

令余念得入，為行般若波羅蜜、為生般若波羅蜜、為修般若波羅蜜。若心、心數法不行故，為行般若波羅蜜、為生般若波羅蜜、為修般若波羅蜜。」

須菩提白佛言：「世尊！菩薩摩訶薩修般若波羅蜜，當得薩婆若不？」

佛言：「不。」

「世尊！不修般若波羅蜜，得薩婆若不。」

佛言：「不。」

「世尊！修不修得薩婆若不？」

佛言：「不。」

「世尊！非修非不修得薩婆若不？」

佛言：「不。」

「世尊！若不爾，云何當得薩婆若？」

佛言：「菩薩摩訶薩得薩婆若如如相。」

「世尊！云何如如相？」

「如實際。」

「云何如實際？」

「如法性。」

「云何如法性？」

「如我性、眾生性、壽命性。」

「世尊！云何我性、眾生性、壽命性？」

佛告須菩提：「于汝意云何，我、眾生、壽命法可得不？」

須菩提言：「不可得。」

佛言：「若我、眾生、壽命不可得，云何當說有我性、眾生性、壽命性？若般若波羅蜜中不說有一切法當得一切種智。」

須菩提言：「世尊！但般若波羅蜜是不可說，禪那波羅蜜乃至檀那波羅蜜亦不可說。」

佛告須菩提

【現代漢語翻譯】現代漢語譯本使我能夠憶念並進入，是爲了行般若波羅蜜（paramita，意為「到彼岸」的智慧），爲了生般若波羅蜜，爲了修般若波羅蜜。如果心和心所法都不能執行，那麼如何行般若波羅蜜，如何生般若波羅蜜，如何修般若波羅蜜呢？須菩提（Subhuti，佛陀的弟子）對佛說：『世尊！菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）修般若波羅蜜，能夠證得薩婆若（sarvajna，一切智）嗎？』佛說：『不能。』『世尊！不修般若波羅蜜，能夠證得薩婆若嗎？』佛說：『不能。』『世尊！修與不修，能夠證得薩婆若嗎？』佛說：『不能。』『世尊！非修非不修，能夠證得薩婆若嗎？』佛說：『不能。』『世尊！如果不是這樣，那要如何才能證得薩婆若呢？』佛說：『菩薩摩訶薩證得薩婆若，是如如相（tathata，真如實相）。』『世尊！什麼是如如相呢？』『如實際（bhutakoti，真實之邊際）。』『什麼是如實際呢？』『如法性（dharmata，諸法的本性）。』『什麼是如法性呢？』『如我性（atman-svabhava，自我的本性）、眾生性（sattva-svabhava，眾生的本性）、壽命性（jiva-svabhava，生命的本性）。』『世尊！什麼是自我之性、眾生之性、壽命之性呢？』佛告訴須菩提：『你的意思如何？自我、眾生、壽命這些法可以被得到嗎？』須菩提說：『不可得。』佛說：『如果自我、眾生、壽命都不可得，那又如何能說有自我之性、眾生之性、壽命之性呢？如果般若波羅蜜中沒有說一切法可以得到一切種智（sarvakarajnata，一切種類的智慧）。』須菩提說：『世尊！不只是般若波羅蜜不可說，禪那波羅蜜（dhyana paramita，禪定波羅蜜）乃至檀那波羅蜜（dana paramita，佈施波羅蜜）也都是不可說的。』佛告訴須菩提：

【English Translation】 English version To enable me to enter into mindfulness, it is to practice Prajna Paramita (the perfection of wisdom), to generate Prajna Paramita, to cultivate Prajna Paramita. If the mind and mental states do not function, how can one practice Prajna Paramita, generate Prajna Paramita, or cultivate Prajna Paramita? Subhuti (a disciple of the Buddha) said to the Buddha: 'World Honored One, will a Bodhisattva Mahasattva (a great Bodhisattva) who cultivates Prajna Paramita attain Sarvajna (omniscience)?' The Buddha said: 'No.' 'World Honored One, will one who does not cultivate Prajna Paramita attain Sarvajna?' The Buddha said: 'No.' 'World Honored One, will one who both cultivates and does not cultivate attain Sarvajna?' The Buddha said: 'No.' 'World Honored One, will one who neither cultivates nor does not cultivate attain Sarvajna?' The Buddha said: 'No.' 'World Honored One, if it is not so, how can one attain Sarvajna?' The Buddha said: 'A Bodhisattva Mahasattva attains Sarvajna through the aspect of Suchness (tathata).' 'World Honored One, what is the aspect of Suchness?' 'It is like the Real Limit (bhutakoti).' 'What is like the Real Limit?' 'It is like the Nature of Dharma (dharmata).' 'What is like the Nature of Dharma?' 'It is like the nature of self (atman-svabhava), the nature of beings (sattva-svabhava), and the nature of life (jiva-svabhava).' 'World Honored One, what is the nature of self, the nature of beings, and the nature of life?' The Buddha said to Subhuti: 'What do you think? Are the dharmas of self, beings, and life attainable?' Subhuti said: 'They are unattainable.' The Buddha said: 'If self, beings, and life are unattainable, how can one speak of the nature of self, the nature of beings, and the nature of life? If in Prajna Paramita, it is not said that all dharmas can attain all-knowing wisdom (sarvakarajnata).' Subhuti said: 'World Honored One, not only is Prajna Paramita unspeakable, but also Dhyana Paramita (the perfection of meditation) and even Dana Paramita (the perfection of giving) are unspeakable.' The Buddha said to Subhuti:

：「般若波羅蜜不可說，檀那波羅蜜乃至一切法，若有為、若無為，若聲聞法、若辟支佛法、若菩薩法、若佛法、亦不可說。」

「世尊！若一切法不可說，云何說是地獄、是畜生、是餓鬼、是人、是天，是須陀洹，是斯陀含、阿那含、阿羅漢、辟支佛，是諸佛？」

佛告須菩提：「于汝意云何，是眾生名字實可得不？」

須菩提言：「世尊！不可得。」

佛言：「若眾生不可得，云何當說有地獄、餓鬼、畜生、人、天、須陀洹乃至佛？如是，須菩提！菩薩摩訶薩行般若波羅蜜時，應當學一切法不可說。」

須菩提言：「世尊！菩薩摩訶薩行般若波羅蜜時，應學色，應學受想行識，乃至應學一切種智。」

佛告須菩提：「菩薩摩訶薩學般若波羅蜜時，應學色不增不減，乃至應學一切種智不增不減。」

須菩提言：「世尊！云何色不增不減學，乃至一切種智不增不減學？」

佛言：「不生不滅故學。」

「世尊！云何名不生不滅學？」

佛言：「不起不作，諸行業若有若無故。」

「世尊！云何名不起不作，諸行業若有若無？」

佛言：「觀諸法自相空故。」

「世尊！云何應觀諸法自相空？」

佛言：「應觀色色相空，應觀

【現代漢語翻譯】現代漢語譯本：『般若波羅蜜（智慧的完美）是不可說的，佈施波羅蜜（慷慨的完美）乃至一切法，無論是「有為」（有條件的）還是「無為」（無條件的），無論是聲聞法（聽聞佛陀教誨而修行者的法）、辟支佛法（獨自覺悟者的法）、菩薩法（追求覺悟者的法）還是佛法（佛陀的法），也都是不可說的。』『世尊！如果一切法都不可說，那又如何說這是地獄、這是畜生、這是餓鬼、這是人、這是天，這是須陀洹（入流者）、這是斯陀含（一來者）、阿那含（不還者）、阿羅漢（無生者）、辟支佛，這是諸佛呢？』佛告訴須菩提：『你的意思如何？這些眾生的名字真的可以得到嗎？』須菩提說：『世尊！不可得。』佛說：『如果眾生不可得，又怎麼能說有地獄、餓鬼、畜生、人、天、須陀洹乃至佛呢？須菩提！菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜時，應當學習一切法不可說。』須菩提說：『世尊！菩薩摩訶薩在修行般若波羅蜜時，應當學習色（物質現象），應當學習受、想、行、識（五蘊），乃至應當學習一切種智（佛陀的智慧）。』佛告訴須菩提：『菩薩摩訶薩在學習般若波羅蜜時，應當學習色不增不減，乃至應當學習一切種智不增不減。』須菩提說：『世尊！如何學習色不增不減，乃至一切種智不增不減呢？』佛說：『因為不生不滅而學習。』『世尊！什麼叫做不生不滅的學習呢？』佛說：『因為不起不作，諸行業無論是存在還是不存在。』『世尊！什麼叫做不起不作，諸行業無論是存在還是不存在呢？』佛說：『觀察諸法自性是空性的緣故。』『世尊！應當如何觀察諸法自性是空性的呢？』佛說：『應當觀察**相是空性的，應當觀察』

【English Translation】 English version: 『Prajnaparamita (perfection of wisdom) is inexpressible, Danaparamita (perfection of generosity), and even all dharmas, whether they are 'conditioned' (with causes) or 'unconditioned' (without causes), whether they are Sravaka-dharma (the dharma of those who hear the teachings), Pratyekabuddha-dharma (the dharma of those who awaken alone), Bodhisattva-dharma (the dharma of those who seek enlightenment), or Buddha-dharma (the dharma of the Buddhas), are also inexpressible.』『World Honored One! If all dharmas are inexpressible, then how can it be said that this is hell, this is an animal, this is a hungry ghost, this is a human, this is a deva (god), this is a Srotapanna (stream-enterer), this is a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), a Pratyekabuddha, and these are the Buddhas?』 The Buddha said to Subhuti, 『What do you think? Are the names of these beings truly attainable?』 Subhuti said, 『World Honored One! They are unattainable.』 The Buddha said, 『If beings are unattainable, how can it be said that there are hells, hungry ghosts, animals, humans, devas, Srotapannas, and even Buddhas? Thus, Subhuti! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita, they should learn that all dharmas are inexpressible.』 Subhuti said, 『World Honored One! When a Bodhisattva Mahasattva practices Prajnaparamita, they should learn form (material phenomena), they should learn sensation, perception, mental formations, and consciousness (the five aggregates), and even learn all-knowing wisdom (the wisdom of the Buddha).』 The Buddha said to Subhuti, 『When a Bodhisattva Mahasattva learns Prajnaparamita, they should learn that form neither increases nor decreases, and even learn that all-knowing wisdom neither increases nor decreases.』 Subhuti said, 『World Honored One! How does one learn that form neither increases nor decreases, and even that all-knowing wisdom neither increases nor decreases?』 The Buddha said, 『One learns because of non-arising and non-ceasing.』『World Honored One! What is called learning of non-arising and non-ceasing?』 The Buddha said, 『Because of non-arising and non-doing, whether actions exist or do not exist.』『World Honored One! What is called non-arising and non-doing, whether actions exist or do not exist?』 The Buddha said, 『Because one observes that the self-nature of all dharmas is empty.』『World Honored One! How should one observe that the self-nature of all dharmas is empty?』 The Buddha said, 『One should observe that form is empty, one should observe』

受想行識識相空；應觀眼眼相空，乃至意色，乃至法眼識界，乃至意識界意識界相空；應觀內空內空相空，乃至應觀自相空自相空相空；應觀四禪四禪相空，乃至滅受想定滅受想定相空；應觀四念處四念處相空，乃至阿耨多羅三藐三菩提阿耨多羅三藐三菩提相空。如是，須菩提！菩薩行般若波羅蜜時，應行諸法自相空。」

「世尊！若色色相空，乃至阿耨多羅三藐三菩提阿耨多羅三藐三菩提相空，云何菩薩摩訶薩應行般若波羅蜜？」

佛言：「不行是名行般若波羅蜜。」

「世尊！云何不行是行般若波羅蜜？」

佛言：「般若波羅蜜不可得故，菩薩不可得，行亦不可得，行者、行法、行處亦不可得故，是名菩薩摩訶薩行不行般若波羅蜜。一切諸戲論不可得故。」

「世尊！若不行是菩薩摩訶薩行般若波羅蜜，初發意菩薩云何行般若波羅蜜？」

「須菩提！菩薩從初發意以來，應學空無所得法。是菩薩用無所得法故佈施、持戒、忍辱、精進、禪定，用無所得法故修智慧，乃至一切種智亦如是。」

須菩提白佛言：「世尊！云何名有所得？云何名無所得？」

佛告須菩提：「諸有二者，是有所得；無有二者，是無所得。」

「世尊！何等是二有所得？何等是不二

【現代漢語翻譯】現代漢語譯本：感受、思想、行為和意識的『識』，其本身也是空性的；應當觀察眼睛和眼睛的空性，乃至意和色，乃至法和眼識的界限，乃至意識和意識的界限都是空性的；應當觀察內在的空性，其本身也是空性的，乃至觀察自性的空性，其本身也是空性的；應當觀察四禪（指色界四禪定）的空性，其本身也是空性的，乃至滅盡感受和思想的禪定（指滅盡定）的空性，其本身也是空性的；應當觀察四念處（指四種觀想方法）的空性，其本身也是空性的，乃至無上正等正覺（阿耨多羅三藐三菩提）的空性，其本身也是空性的。須菩提！菩薩在修行般若波羅蜜（指通過智慧到達彼岸）時，應當修行諸法自性皆空的道理。『世尊！』如果一切的空性，乃至無上正等正覺的空性，其本身也是空性的，那麼菩薩摩訶薩（指大菩薩）應該如何修行般若波羅蜜呢？』佛說：『不執著于任何修行，這才是修行般若波羅蜜。』『世尊！如何不執著于修行，才是修行般若波羅蜜呢？』佛說：『因為般若波羅蜜不可得，菩薩不可得，修行也不可得，修行者、所修之法、修行之處都不可得，所以這才是菩薩摩訶薩修行不執著的般若波羅蜜。因為一切的戲論（指虛妄的言論）都不可得。』『世尊！如果說不執著才是菩薩摩訶薩修行般若波羅蜜，那麼初發心的菩薩應該如何修行般若波羅蜜呢？』『須菩提！菩薩從初發心以來，就應當學習空無所得的法。菩薩因為運用無所得的法，所以佈施、持戒、忍辱、精進、禪定，因為運用無所得的法，所以修習智慧，乃至一切種智（指佛陀的智慧）也是如此。』須菩提對佛說：『世尊！什麼叫做有所得？什麼叫做無所得？』佛告訴須菩提：『凡是有二元對立的，就是有所得；沒有二元對立的，就是無所得。』『世尊！什麼是二元對立的有所得？什麼是不二元對立的無所得？』

【English Translation】 English version: The 'consciousness' of feeling, thought, action, and consciousness is also empty; one should observe the emptiness of the eye and the eye, and so on, up to the mind and form, up to the realm of dharma and eye-consciousness, up to the realm of consciousness and consciousness, all are empty; one should observe the emptiness of inner emptiness, which is also empty, and so on, up to observing the emptiness of self-nature, which is also empty; one should observe the emptiness of the four dhyanas (referring to the four meditative states in the realm of form), which is also empty, and so on, up to the emptiness of the cessation of feeling and thought (referring to the cessation attainment), which is also empty; one should observe the emptiness of the four foundations of mindfulness (referring to four types of contemplation), which is also empty, and so on, up to the emptiness of unsurpassed perfect enlightenment (Anuttara-samyak-sambodhi), which is also empty. Subhuti! When a Bodhisattva practices Prajna Paramita (referring to reaching the other shore through wisdom), he should practice the principle that all dharmas are empty of self-nature. 'World Honored One! If all emptiness, even the emptiness of unsurpassed perfect enlightenment, is itself empty, then how should a Bodhisattva Mahasattva (referring to a great Bodhisattva) practice Prajna Paramita?' The Buddha said, 'Not clinging to any practice, this is called practicing Prajna Paramita.' 'World Honored One! How is not clinging to practice, practicing Prajna Paramita?' The Buddha said, 'Because Prajna Paramita is unattainable, the Bodhisattva is unattainable, practice is also unattainable, the practitioner, the dharma being practiced, and the place of practice are all unattainable, therefore this is called a Bodhisattva Mahasattva practicing non-clinging Prajna Paramita. Because all conceptual proliferations (referring to false speech) are unattainable.' 'World Honored One! If not clinging is how a Bodhisattva Mahasattva practices Prajna Paramita, then how should a Bodhisattva who has just generated the aspiration practice Prajna Paramita?' 'Subhuti! From the time a Bodhisattva generates the aspiration, he should learn the dharma of emptiness and non-attainment. Because the Bodhisattva uses the dharma of non-attainment, he practices giving, keeping precepts, patience, diligence, and meditation, and because he uses the dharma of non-attainment, he cultivates wisdom, and so on, even all-knowing wisdom (referring to the wisdom of the Buddha) is the same.' Subhuti said to the Buddha, 'World Honored One! What is called attainment? What is called non-attainment?' The Buddha told Subhuti, 'Whatever has duality is attainment; whatever has no duality is non-attainment.' 'World Honored One! What is dualistic attainment? What is non-dualistic non-attainment?'

無所得？」

佛言：「眼、色為二，乃至意、法為二，乃至阿耨多羅三藐三菩提、佛為二。是名為二。」

「世尊！從有所得中無所得？從無所得中無所得？」

佛言：「不從有所得中無所得，不從無所得中無所得。須菩提！有所得、無所得平等，是名無所得。如是，須菩提！菩薩摩訶薩于有所得、無所得平等法中應學。須菩提！菩薩摩訶薩如是學般若波羅蜜，是名無所得者，無有過失。」

須菩提白佛言：「世尊！若菩薩行般若波羅蜜，不行有所得、不行無所得，云何從一地至一地，得一切種智？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，不住有所得中從一地至一地。何以故？有所得中住，不能從一地至一地。何以故？須菩提！無所得是般若波羅蜜相，無所得是阿耨多羅三藐三菩提相，無所得亦是行般若波羅蜜者相。須菩提！菩薩摩訶薩應如是行般若波羅蜜。」

須菩提白佛言：「世尊！若般若波羅蜜不可得，阿耨多羅三藐三菩提亦不可得，行般若波羅蜜者亦不可得，云何菩薩摩訶薩分別諸法相是色、是受想行識，乃至是阿耨多羅三藐三菩提？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，不得色、不得受想行識，乃至不得阿耨多羅三藐三菩提。」

「

【現代漢語翻譯】現代漢語譯本『無所得嗎？』佛說：『眼和色是二，乃至意和法是二，乃至阿耨多羅三藐三菩提（無上正等正覺）和佛是二。這稱為二。』『世尊！是從有所得之中無所得嗎？還是從無所得之中無所得呢？』佛說：『不是從有所得之中無所得，也不是從無所得之中無所得。須菩提！有所得和無所得是平等的，這稱為無所得。須菩提！菩薩摩訶薩應該在有所得和無所得的平等法中學習。須菩提！菩薩摩訶薩這樣學習般若波羅蜜（智慧的完美），就稱為無所得者，不會有過失。』須菩提對佛說：『世尊！如果菩薩修行般若波羅蜜，既不執著于有所得，也不執著于無所得，那麼如何從一個菩薩地到另一個菩薩地，最終獲得一切種智（佛的智慧）呢？』佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜時，不住在有所得中而從一個菩薩地到另一個菩薩地。為什麼呢？因為住在有所得中，就不能從一個菩薩地到另一個菩薩地。為什麼呢？須菩提！無所得是般若波羅蜜的相，無所得是阿耨多羅三藐三菩提的相，無所得也是修行般若波羅蜜者的相。須菩提！菩薩摩訶薩應該這樣修行般若波羅蜜。』須菩提對佛說：『世尊！如果般若波羅蜜不可得，阿耨多羅三藐三菩提也不可得，修行般若波羅蜜者也不可得，那麼菩薩摩訶薩如何分別諸法相，什麼是色、什麼是受想行識，乃至什麼是阿耨多羅三藐三菩提呢？』佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜時，不執著於色，不執著于受想行識，乃至不執著于阿耨多羅三藐三菩提。』

【English Translation】 English version 'Is there no attainment?' The Buddha said, 'Eye and form are two, and so on, up to mind and dharma are two, and even Anuttara-samyak-sambodhi (supreme perfect enlightenment) and Buddha are two. This is called two.' 'World Honored One! Is there no attainment from the state of having attainment? Or is there no attainment from the state of having no attainment?' The Buddha said, 'There is no non-attainment from the state of having attainment, nor is there non-attainment from the state of having no attainment. Subhuti! The state of having attainment and the state of having no attainment are equal, and this is called non-attainment. Thus, Subhuti! A Bodhisattva-Mahasattva should learn in the equal dharma of having attainment and having no attainment. Subhuti! A Bodhisattva-Mahasattva who learns Prajna-paramita (perfection of wisdom) in this way is called one who has no attainment, and there is no fault.' Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva practices Prajna-paramita, neither clinging to having attainment nor clinging to having no attainment, how does one progress from one Bodhisattva stage to another, and ultimately attain all-knowing wisdom (Buddha's wisdom)?' The Buddha told Subhuti, 'When a Bodhisattva-Mahasattva practices Prajna-paramita, one does not dwell in the state of having attainment while progressing from one Bodhisattva stage to another. Why? Because dwelling in the state of having attainment, one cannot progress from one Bodhisattva stage to another. Why? Subhuti! Non-attainment is the characteristic of Prajna-paramita, non-attainment is the characteristic of Anuttara-samyak-sambodhi, and non-attainment is also the characteristic of one who practices Prajna-paramita. Subhuti! A Bodhisattva-Mahasattva should practice Prajna-paramita in this way.' Subhuti said to the Buddha, 'World Honored One! If Prajna-paramita is unattainable, Anuttara-samyak-sambodhi is also unattainable, and the one who practices Prajna-paramita is also unattainable, then how does a Bodhisattva-Mahasattva distinguish the characteristics of all dharmas, what is form, what is sensation, perception, volition, and consciousness, and even what is Anuttara-samyak-sambodhi?' The Buddha told Subhuti, 'When a Bodhisattva-Mahasattva practices Prajna-paramita, one does not cling to form, does not cling to sensation, perception, volition, and consciousness, and even does not cling to Anuttara-samyak-sambodhi.'

世尊！若菩薩摩訶薩行般若波羅蜜，色不可得，乃至阿耨多羅三藐三菩提不可得，云何具足檀那波羅蜜，乃至具足般若波羅蜜，入菩薩法位中。入已，凈佛國土、成就眾生，得一切種智。得一切種智已，轉法輪、作佛事，度眾生生死？」

佛告須菩提：「菩薩摩訶薩不為色故行般若波羅蜜，乃至不為阿耨多羅三藐三菩提故行般若波羅蜜。」

須菩提白佛言：「世尊！菩薩為何事故，行般若波羅蜜？」

佛言：「無所為故，行般若波羅蜜。何以故？一切諸法無所為、無所作，般若波羅蜜亦無所為、無所作，阿耨多羅三藐三菩提亦無所為、無所作，菩薩亦無所為、無所作。如是，須菩提！菩薩摩訶薩應行般若波羅蜜無所為、無所作。」

須菩提白佛言：「世尊！若諸法無所為、無所作，不應分別有三乘——聲聞、辟支佛、佛乘。」

佛告須菩提：「諸法無所為、無所作中無有分別，有所為、有所作中有分別。何以故？凡夫愚人不聞聖法，著五受陰，所謂色受想行識，著檀那波羅蜜乃至著阿耨多羅三藐三菩提。是人念：『有是色、得是色。』乃至念：『有是阿耨多羅三藐三菩提、得是阿耨多羅三藐三菩提。』是菩薩作是念：『我當得阿耨多羅三藐三菩提、我當度眾生生死。』須菩提！我以五

【現代漢語翻譯】現代漢語譯本：世尊！如果菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），認為色（物質現象）不可得，乃至阿耨多羅三藐三菩提（無上正等正覺）不可得，那麼如何才能圓滿檀那波羅蜜（佈施到彼岸），乃至圓滿般若波羅蜜，進入菩薩的修行位次？進入之後，如何才能清凈佛國、成就眾生，獲得一切種智（佛陀的智慧）？獲得一切種智后，如何才能轉法輪（宣講佛法）、行佛事，度脫眾生的生死輪迴呢？佛陀告訴須菩提：『菩薩摩訶薩不是爲了色而修行般若波羅蜜，乃至不是爲了阿耨多羅三藐三菩提而修行般若波羅蜜。』須菩提問佛：『世尊！菩薩是爲了什麼緣故，修行般若波羅蜜呢？』佛陀說：『因為無所為的緣故，修行般若波羅蜜。為什麼呢？因為一切諸法（世間萬物）都是無所為、無所作的，般若波羅蜜也是無所為、無所作的，阿耨多羅三藐三菩提也是無所為、無所作的，菩薩也是無所為、無所作的。所以，須菩提！菩薩摩訶薩應當修行般若波羅蜜，做到無所為、無所作。』須菩提問佛：『世尊！如果一切諸法都是無所為、無所作的，就不應該分別有三乘——聲聞乘（聽聞佛法而修行）、辟支佛乘（獨自覺悟）、佛乘（菩薩的修行）。』佛陀告訴須菩提：『諸法無所為、無所作的境界中沒有分別，有所為、有所作的境界中才有分別。為什麼呢？因為凡夫愚人沒有聽聞聖法，執著於五受陰（色、受、想、行、識），執著于檀那波羅蜜，乃至執著于阿耨多羅三藐三菩提。這些人認為：『有這個色，可以得到這個色。』乃至認為：『有這個阿耨多羅三藐三菩提，可以得到這個阿耨多羅三藐三菩提。』而菩薩則會這樣想：『我應當得到阿耨多羅三藐三菩提，我應當度脫眾生的生死。』須菩提！我以五

【English Translation】 English version: World Honored One! If a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom), perceiving that form (material phenomena) is unattainable, and even Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment) is unattainable, how can they fulfill Dana Paramita (Perfection of Giving), and even fulfill Prajna Paramita, entering the Bodhisattva's stage of practice? Having entered, how can they purify the Buddha lands, accomplish sentient beings, and attain Sarvajna (Buddha's wisdom)? Having attained Sarvajna, how can they turn the Dharma wheel (teach the Dharma), perform Buddha's work, and liberate sentient beings from the cycle of birth and death? The Buddha told Subhuti, 'A Bodhisattva Mahasattva does not practice Prajna Paramita for the sake of form, nor even for the sake of Anuttara Samyak Sambodhi.' Subhuti asked the Buddha, 'World Honored One! For what reason does a Bodhisattva practice Prajna Paramita?' The Buddha said, 'They practice Prajna Paramita for no reason. Why? Because all dharmas (phenomena) are without purpose and without action, Prajna Paramita is also without purpose and without action, Anuttara Samyak Sambodhi is also without purpose and without action, and a Bodhisattva is also without purpose and without action. Therefore, Subhuti! A Bodhisattva Mahasattva should practice Prajna Paramita without purpose and without action.' Subhuti asked the Buddha, 'World Honored One! If all dharmas are without purpose and without action, there should be no distinction between the three vehicles—the Sravaka vehicle (those who hear the Dharma and practice), the Pratyekabuddha vehicle (those who attain enlightenment on their own), and the Buddha vehicle (the Bodhisattva's practice).' The Buddha told Subhuti, 'In the realm where dharmas are without purpose and without action, there is no distinction; distinctions exist in the realm where there is purpose and action. Why? Because ordinary ignorant people have not heard the sacred Dharma, they are attached to the five skandhas (form, feeling, perception, mental formations, and consciousness), attached to Dana Paramita, and even attached to Anuttara Samyak Sambodhi. These people think, 『There is this form, and one can attain this form,』 and even think, 『There is this Anuttara Samyak Sambodhi, and one can attain this Anuttara Samyak Sambodhi.』 But a Bodhisattva thinks, 『I should attain Anuttara Samyak Sambodhi, and I should liberate sentient beings from the cycle of birth and death.』 Subhuti! I use the five

眼觀，尚不得色乃至阿耨多羅三藐三菩提，何況是狂愚人無目而欲得阿耨多羅三藐三菩提、度脫眾生生死？」

須菩提白佛言：「世尊！若佛以五眼觀，不見眾生生死中可度者。今世尊云何得阿耨多羅三藐三菩提，分別眾生有三聚——正定、邪定、不定？」

「須菩提！我得阿耨多羅三藐三菩提，初不得眾生三聚，若正定、若邪定、若不定。須菩提！以眾生無法有法想；我以除其妄著世俗法故，說有得非第一義。」

「世尊！非住第一義得阿耨多羅三藐三菩提耶？」

佛言：「不也。」

「世尊！住顛倒得阿耨多羅三藐三菩提耶？」

佛言：「不也。」

「世尊！若不住第一義中得，亦不住顛倒中得，將無世尊、不得阿耨多羅三藐三菩提耶？」

佛言：「不也，我實得阿耨多羅三藐三菩提。無所住，若有為相、若無為相。須菩提！譬如佛所化人，不住有為相、不住無為相，化人亦有來有去、亦坐亦立。須菩提！是化人若行檀那波羅蜜，行屍羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，行四禪、四無量心、四無色定、五神通，行四念處乃至行八聖道分，入空三昧、無相三昧、無作三昧，行內空乃至無法有法空，行八背舍、九次第定，佛十力、四

【現代漢語翻譯】現代漢語譯本『用眼睛看，尚且不能因為看到色相而證得阿耨多羅三藐三菩提（無上正等正覺），更何況是那些愚昧無知、沒有眼睛的人，卻想要證得阿耨多羅三藐三菩提，從而度脫眾生的生死呢？』須菩提問佛說：『世尊！如果佛用五眼觀察，都看不到眾生生死輪迴中有可以被度脫的，那麼世尊您是如何證得阿耨多羅三藐三菩提，並且分別眾生有三種類別——正定聚（必定證悟者）、邪定聚（必定墮落者）、不定聚（不確定者）呢？』佛說：『須菩提！我證得阿耨多羅三藐三菩提時，最初並沒有把眾生分為三類，無論是正定聚、邪定聚還是不定聚。須菩提！因為眾生在沒有法的實相中執著于有法的虛妄概念；我爲了去除他們對世俗法的虛妄執著，才說有證得，但這並非究竟的真理。』須菩提問：『世尊！難道不是安住于第一義諦（究竟真理）才能證得阿耨多羅三藐三菩提嗎？』佛說：『不是的。』須菩提問：『世尊！難道是安住于顛倒見才能證得阿耨多羅三藐三菩提嗎？』佛說：『不是的。』須菩提問：『世尊！如果不是安住于第一義諦中證得，也不是安住于顛倒見中證得，難道世尊您沒有證得阿耨多羅三藐三菩提嗎？』佛說：『不是的，我確實證得了阿耨多羅三藐三菩提。它不住于任何地方，無論是執著于有為相還是無為相。須菩提！譬如佛所化現的人，不住于有為相，也不住于無為相，化人也有來有去，也有坐也有立。須菩提！這個化人如果修行檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜），修行四禪、四無量心、四無色定、五神通，修行四念處乃至修行八聖道分，進入空三昧、無相三昧、無作三昧，修行內空乃至無法有法空，修行八背舍、九次第定，佛的十力、四

【English Translation】 English version 'Looking with the eyes, one cannot even attain Anuttara Samyak Sambodhi (supreme perfect enlightenment) by seeing forms, how much less can foolish and ignorant people without eyes desire to attain Anuttara Samyak Sambodhi and liberate sentient beings from birth and death?' Subhuti said to the Buddha, 'World Honored One! If the Buddha observes with the five eyes and does not see any sentient beings in the cycle of birth and death who can be liberated, how then did the World Honored One attain Anuttara Samyak Sambodhi and distinguish sentient beings into three groups—those who are definitely destined for enlightenment (the righteous), those who are definitely destined for downfall (the unrighteous), and those who are undetermined?' The Buddha said, 'Subhuti! When I attained Anuttara Samyak Sambodhi, I did not initially divide sentient beings into three groups, whether they were the righteous, the unrighteous, or the undetermined. Subhuti! Because sentient beings cling to the false notion of 'having a dharma' when there is no dharma, I, in order to remove their false attachments to worldly dharmas, speak of attainment, but this is not the ultimate truth.' Subhuti asked, 'World Honored One! Is it not by abiding in the First Principle (ultimate truth) that one attains Anuttara Samyak Sambodhi?' The Buddha said, 'No.' Subhuti asked, 'World Honored One! Is it by abiding in inverted views that one attains Anuttara Samyak Sambodhi?' The Buddha said, 'No.' Subhuti asked, 'World Honored One! If it is not attained by abiding in the First Principle, nor by abiding in inverted views, then did the World Honored One not attain Anuttara Samyak Sambodhi?' The Buddha said, 'No, I did indeed attain Anuttara Samyak Sambodhi. It does not abide anywhere, whether it is attached to conditioned phenomena or unconditioned phenomena. Subhuti! For example, a person manifested by the Buddha does not abide in conditioned phenomena, nor does he abide in unconditioned phenomena. The manifested person also comes and goes, sits and stands. Subhuti! If this manifested person practices Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), Prajna Paramita (perfection of wisdom), practices the four Dhyanas, the four Immeasurables, the four Formless Absorptions, the five Supernormal Powers, practices the four Foundations of Mindfulness up to the Eightfold Noble Path, enters the Emptiness Samadhi, the Signless Samadhi, the Wishless Samadhi, practices inner emptiness up to the emptiness of no dharma and having dharma, practices the eight Liberations, the nine Successive Abidings, the ten Powers of the Buddha, the four

無所畏、四無礙智、大慈大悲，得阿耨多羅三藐三菩提、轉法輪。是化人化作無量眾生有三聚。須菩提！于汝意云何，是化人有行檀那波羅蜜，乃至有三聚眾生不？」

須菩提言：「不也。」

「須菩提！佛亦如是，知諸法如化，如化人度化眾生，無有實眾生可度。如是，須菩提！菩薩摩訶薩行般若波羅蜜，如佛所化人行。」

須菩提白佛言：「世尊！若一切法如化，佛與化人有何等差別？」

佛告須菩提：「佛與化人無有差別。何以故？佛能有所作，化人亦能有所作。」

「世尊！若無佛，化獨能有所作不？」

佛言：「能有所作。」

須菩提言：「世尊！云何無佛化能有所作？」

「須菩提！譬如過去有佛名須扇多，為欲度菩薩故，化作佛而自滅度。是化佛住半劫作佛事，授應菩薩行者記已滅度。一切世間眾生謂佛實滅度。須菩提！化人實無生無滅。如是，須菩提！菩薩行般若波羅蜜，當信知諸法如化。」

「世尊！若佛、佛所化人無差別者，云何令佈施清凈？如人供養佛，是眾生乃至無餘涅槃，福德不盡。若供養化佛，是人乃至無餘涅槃福德，亦應不盡耶？」

佛語須菩提：「佛以諸法實相故，與一切眾生、天及人作福田。化佛亦以諸法實相故

【現代漢語翻譯】現代漢語譯本佛陀具足無所畏懼的膽量，四無礙智（四種無礙的智慧：法無礙、義無礙、辭無礙、樂說無礙），以及大慈大悲之心，證得了阿耨多羅三藐三菩提（無上正等正覺），並開始轉法輪（宣講佛法）。他所化現的人，又化作無量的眾生，這其中有三種類別。須菩提！你認為如何？這些化現的人會修行檀那波羅蜜（佈施的完美），乃至這三種類別的眾生會修行嗎？」須菩提回答說：『不會的。』佛陀說：『須菩提！佛也是如此，了知一切法都如幻化，就像化人度化眾生一樣，實際上並沒有真實的眾生可被度化。須菩提！菩薩摩訶薩修行般若波羅蜜（智慧的完美），就應該像佛所化現的人那樣修行。』須菩提對佛說：『世尊！如果一切法都如幻化，那麼佛與化現的人有什麼差別呢？』佛陀告訴須菩提：『佛與化現的人沒有差別。為什麼呢？因為佛能做的事情，化現的人也能做。』『世尊！如果沒有佛，化現的人自己能有所作為嗎？』佛陀說：『能有所作為。』須菩提說：『世尊！為什麼沒有佛，化現的人也能有所作為呢？』『須菩提！譬如過去有一尊佛名叫須扇多（過去佛名），爲了度化菩薩，化現成佛然後自己滅度。這化現的佛住了半劫的時間，做了佛的事業，給應該受記的菩薩行者授記后就滅度了。一切世間的眾生都認為佛真的滅度了。須菩提！化現的人實際上沒有生也沒有滅。須菩提！菩薩修行般若波羅蜜，應當相信並了知一切法都如幻化。』『世尊！如果佛和佛所化現的人沒有差別，那麼如何使佈施清凈呢？比如有人供養佛，這個眾生乃至進入無餘涅槃（完全的涅槃），福德也不會窮盡。如果供養化現的佛，這個人乃至進入無餘涅槃，福德也應該不會窮盡嗎？』佛陀告訴須菩提：『佛因為諸法實相（一切法的真實本質），所以能成為一切眾生、天人和阿修羅的福田。化現的佛也因為諸法實相，所以也能成為福田。

【English Translation】 English version The Buddha, endowed with fearlessness, the four unobstructed wisdoms (four kinds of unobstructed wisdom: unobstructed in Dharma, unobstructed in meaning, unobstructed in expression, and unobstructed in eloquent speech), and great compassion, attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) and turned the Dharma wheel (began to preach the Dharma). The person he manifested, in turn, manifested countless beings, among whom there are three categories. Subhuti! What do you think? Would these manifested persons practice Dana Paramita (the perfection of giving), or even these three categories of beings practice it?' Subhuti replied, 'No, they would not.' The Buddha said, 'Subhuti! The Buddha is also like this, knowing that all dharmas are like illusions, just as a manifested person converts beings, there are actually no real beings to be converted. Subhuti! A Bodhisattva Mahasattva practicing Prajna Paramita (the perfection of wisdom) should practice like the person manifested by the Buddha.' Subhuti said to the Buddha, 'World Honored One! If all dharmas are like illusions, then what is the difference between the Buddha and the manifested person?' The Buddha told Subhuti, 'There is no difference between the Buddha and the manifested person. Why? Because what the Buddha can do, the manifested person can also do.' 'World Honored One! If there is no Buddha, can the manifested person act on their own?' The Buddha said, 'They can act on their own.' Subhuti said, 'World Honored One! How can the manifested person act on their own without a Buddha?' 'Subhuti! For example, in the past there was a Buddha named Susanta (a past Buddha's name), who, in order to convert Bodhisattvas, manifested as a Buddha and then passed away himself. This manifested Buddha stayed for half a kalpa, performed the Buddha's work, and after giving predictions to the Bodhisattva practitioners who were supposed to receive them, he passed away. All the beings in the world thought that the Buddha had truly passed away. Subhuti! The manifested person actually has neither birth nor death. Subhuti! A Bodhisattva practicing Prajna Paramita should believe and know that all dharmas are like illusions.' 'World Honored One! If there is no difference between the Buddha and the person manifested by the Buddha, then how can giving be pure? For example, if someone makes offerings to the Buddha, the merit of this being will not be exhausted even until they enter Parinirvana (complete Nirvana). If one makes offerings to a manifested Buddha, should the merit of this person also not be exhausted even until they enter Parinirvana?' The Buddha told Subhuti, 'Because of the true nature of all dharmas, the Buddha becomes a field of merit for all beings, gods, and humans. The manifested Buddha also becomes a field of merit because of the true nature of all dharmas.'

，與一切眾生、天及人作福田。」

佛告須菩提：「置是化佛及於化佛所種福德。若有善男子、善女人但以敬心念佛，是善根因緣，乃至畢苦，其福不盡。須菩提！置是敬心念佛。若有善男子、善女人，但以一華散虛空中唸佛，乃至畢苦，其福不盡。須菩提！置是敬心念佛、散華唸佛。若有人一稱南無佛，乃至畢苦，其福不盡。如是，須菩提！佛福田中種，其福無量。以是故，須菩提！當知佛與化佛無有差別！諸法相無異故。須菩提！菩薩摩訶薩應如是行般若波羅蜜，入諸法實相中。是諸法實相不應壞，所謂般若波羅蜜相乃至阿耨多羅三藐三菩提相。」

須菩提白佛言：「世尊！若諸法實相不應壞，佛何以壞諸法相，言：『是色、是受想行識，是內法是外法，是善法是不善法，是有漏是無漏，是世間是出世間，是有諍法是無諍法，是有為法是無為法等。』世尊！將無壞諸法相？」

佛告須菩提：「不也。以名字相故示諸法，欲令眾生解佛不壞諸法法相。」

須菩提白佛言：「世尊！若以名字相故說諸法，令眾生解。世尊！若一切法無名無相，云何以名相示眾生欲令解？」

佛告須菩提：「隨世俗法有名相，實無著處。須菩提！如凡人聞說苦，著名隨相。須菩提！諸佛及弟子，不著名、

【現代漢語翻譯】現代漢語譯本：與一切眾生、天人一起作為福田。

佛陀告訴須菩提：『先放下化佛以及在化佛那裡種下的福德。如果有善男子、善女人，僅僅以恭敬心念佛，這種善根因緣，乃至到生命終結，其福德也不會窮盡。須菩提！先放下恭敬心念佛。如果有善男子、善女人，僅僅以一朵花散在虛空中唸佛，乃至到生命終結，其福德也不會窮盡。須菩提！先放下恭敬心念佛、散花唸佛。如果有人僅僅稱念一聲「南無佛（皈依佛）」，乃至到生命終結，其福德也不會窮盡。』須菩提！在佛的福田中種下善根，其福德是無量的。因此，須菩提！應當知道佛與化佛沒有差別！因為諸法的實相沒有差異。須菩提！菩薩摩訶薩應該這樣修行般若波羅蜜（智慧到彼岸），進入諸法的實相中。這諸法的實相不應該被破壞，所謂的般若波羅蜜的實相乃至阿耨多羅三藐三菩提（無上正等正覺）的實相。

須菩提對佛說：『世尊！如果諸法的實相不應該被破壞，佛為什麼破壞諸法的實相，說：『這是色（物質），這是受（感受），想（思維），行（意志），識（意識），這是內法，這是外法，這是善法，這是不善法，這是有漏（有煩惱）的，這是無漏（無煩惱）的，這是世間的，這是出世間的，這是有諍（有爭論）的法，這是無諍（無爭論）的法，這是有為（因緣和合）的法，這是無為（非因緣和合）的法』等等。世尊！難道不是在破壞諸法的實相嗎？』

佛陀告訴須菩提：『不是的。因為是根據名字相來指示諸法，想要讓眾生理解佛並沒有破壞諸法的法相。』

須菩提對佛說：『世尊！如果因為名字相的緣故來說諸法，讓眾生理解。世尊！如果一切法無名無相，如何用名相來指示眾生，想要讓他們理解呢？』

佛陀告訴須菩提：『隨順世俗的法有名字相，實際上沒有執著之處。須菩提！比如凡人聽到說苦，就執著于名相。須菩提！諸佛以及弟子，不執著于名相，

【English Translation】 English version: and become a field of merit for all sentient beings, gods, and humans.

The Buddha said to Subhuti, 'Set aside the manifested Buddhas and the merits cultivated in the presence of manifested Buddhas. If there are good men and good women who, with a respectful mind, simply recite the name of the Buddha, the cause and condition of this good root, even until the end of their lives, their merit will not be exhausted. Subhuti! Set aside this respectful recitation of the Buddha's name. If there are good men and good women who, with just one flower scattered in the empty space, recite the name of the Buddha, even until the end of their lives, their merit will not be exhausted. Subhuti! Set aside this respectful recitation of the Buddha's name and scattering flowers while reciting the Buddha's name. If someone just utters 'Namo Buddha (Homage to the Buddha)' once, even until the end of their lives, their merit will not be exhausted. Thus, Subhuti! When planted in the field of merit of the Buddha, the merit is immeasurable. Therefore, Subhuti! You should know that there is no difference between the Buddha and the manifested Buddhas! Because the true nature of all dharmas is not different. Subhuti! Bodhisattva Mahasattvas should practice Prajna Paramita (Perfection of Wisdom) in this way, entering into the true nature of all dharmas. This true nature of all dharmas should not be destroyed, the so-called true nature of Prajna Paramita, even the true nature of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment).'

Subhuti said to the Buddha, 'World Honored One! If the true nature of all dharmas should not be destroyed, why does the Buddha destroy the true nature of all dharmas, saying: 'This is form (rupa), this is sensation (vedana), this is perception (samjna), this is mental formations (samskara), this is consciousness (vijnana), this is internal dharma, this is external dharma, this is wholesome dharma, this is unwholesome dharma, this is defiled (with outflows), this is undefiled (without outflows), this is worldly, this is transcendental, this is contentious dharma, this is non-contentious dharma, this is conditioned dharma, this is unconditioned dharma,' and so on. World Honored One! Isn't this destroying the true nature of all dharmas?'

The Buddha said to Subhuti, 'No, it is not. It is because of the characteristics of names that these dharmas are indicated, wishing to make sentient beings understand that the Buddha does not destroy the dharma characteristics of all dharmas.'

Subhuti said to the Buddha, 'World Honored One! If it is because of the characteristics of names that these dharmas are spoken, to make sentient beings understand. World Honored One! If all dharmas are without names and without characteristics, how can names and characteristics be used to indicate to sentient beings, wishing to make them understand?'

The Buddha said to Subhuti, 'Following worldly conventions, there are names and characteristics, but in reality, there is no place to be attached to. Subhuti! For example, when ordinary people hear the word 'suffering,' they become attached to the name and its characteristics. Subhuti! Buddhas and their disciples do not become attached to names and characteristics,

不隨相。須菩提！若名著名、相著相，空亦應著空，無相亦應著無相，無作亦應著無作，實際亦應著實際，法性亦應著法性，無為性亦應著無為性。須菩提！是一切法但有名相，是法不住名相中。如是，須菩提！菩薩摩訶薩但名相中住，應行般若波羅蜜，是名相中亦不應著。」

「世尊！若一切有為法但名相者，菩薩摩訶薩為誰故發阿耨多羅三藐三菩提心，受種種勤苦？菩薩行道時，佈施、持戒，行忍辱、勤精進，入禪定，修智慧。行四禪、四無量心、四無色定、四念處乃至八聖道分，行空、行無相、行無作，行佛十力乃至具足大慈悲。」

佛言：「如須菩提所說，若一切有為法但有名相者，菩薩摩訶薩為誰故行菩薩道？須菩提！若有為法但有名相、等是名相，名相亦空。以是故，菩薩摩訶薩行菩薩道，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生。是名相亦無生無滅，無住、異。」

爾時須菩提白佛言：「世尊！世尊說一切種智。」

佛告須菩提：「我說一切種智。」

須菩提言：「佛說一切智、說道種智、說一切種智，是三種智有何差別？」

佛告須菩提：「薩婆若是一切聲聞、辟支佛智；道種智是菩薩摩訶薩智；一切種智是諸佛智。」

須菩

【現代漢語翻譯】現代漢語譯本：不應執著于表象。須菩提！如果執著于名相，那麼執著于空，也應執著于無相，執著于無作，也應執著于實際，執著於法性，也應執著于無為性。須菩提！一切法都只是名相，這些法並不停留在名相之中。因此，須菩提！菩薩摩訶薩雖然安住于名相之中，也應修行般若波羅蜜，即使在名相中也不應執著。世尊！如果一切有為法都只是名相，那麼菩薩摩訶薩爲了誰而發阿耨多羅三藐三菩提心（無上正等正覺之心），承受種種勤苦？菩薩在修行時，佈施、持戒，行忍辱、勤精進，入禪定，修智慧。修行四禪、四無量心、四無色定、四念處乃至八聖道分，修行空、無相、無作，修行佛的十力乃至具足大慈悲。佛說：『正如你所說，須菩提，如果一切有為法都只是名相，那麼菩薩摩訶薩爲了誰而修行菩薩道？須菩提！如果說有為法只是名相，那麼這些名相也都是空。因此，菩薩摩訶薩修行菩薩道，才能獲得一切種智（對一切事物和現象的智慧）。獲得一切種智后，才能轉法輪（宣講佛法）。轉法輪后，才能用三乘法（聲聞乘、緣覺乘、菩薩乘）度脫眾生。這些名相也都是無生無滅，無住、無異的。』這時，須菩提對佛說：『世尊！世尊您說的一切種智。』佛告訴須菩提：『我說的就是一切種智。』須菩提說：『佛說一切智、說道種智、說一切種智，這三種智慧有什麼差別？』佛告訴須菩提：『薩婆若（一切智）是一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的智慧；道種智是菩薩摩訶薩的智慧；一切種智是諸佛的智慧。』

【English Translation】 English version: Do not cling to appearances. Subhuti! If one clings to names and forms, then clinging to emptiness, one should also cling to non-appearance, clinging to non-action, one should also cling to reality, clinging to the nature of dharma, one should also cling to the nature of non-doing. Subhuti! All dharmas are merely names and forms, and these dharmas do not abide in names and forms. Therefore, Subhuti! Although Bodhisattva Mahasattvas dwell in names and forms, they should also practice Prajna Paramita, and even in names and forms, they should not cling. World Honored One! If all conditioned dharmas are merely names and forms, then for whom do Bodhisattva Mahasattvas generate the mind of Anuttara Samyak Sambodhi (the mind of unsurpassed perfect enlightenment), enduring various hardships? When Bodhisattvas practice, they give alms, uphold precepts, practice patience, diligently advance, enter into meditation, and cultivate wisdom. They practice the four dhyanas, the four immeasurables, the four formless absorptions, the four foundations of mindfulness, and even the eightfold noble path, practicing emptiness, non-appearance, non-action, practicing the ten powers of the Buddha, and even possessing great compassion. The Buddha said: 'As you have said, Subhuti, if all conditioned dharmas are merely names and forms, then for whom do Bodhisattva Mahasattvas practice the Bodhisattva path? Subhuti! If conditioned dharmas are merely names and forms, then these names and forms are also empty. Therefore, Bodhisattva Mahasattvas practice the Bodhisattva path to attain Sarvajnata (the wisdom of all things and phenomena). Having attained Sarvajnata, they can turn the Dharma wheel (preach the Dharma). Having turned the Dharma wheel, they can liberate sentient beings with the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle). These names and forms are also without birth and death, without abiding, and without difference.' At that time, Subhuti said to the Buddha: 'World Honored One! The Sarvajnata that the World Honored One speaks of.' The Buddha told Subhuti: 'What I speak of is Sarvajnata.' Subhuti said: 'The Buddha speaks of Sarvajnata, speaks of the wisdom of the path, and speaks of Sarvajnata. What is the difference between these three kinds of wisdom?' The Buddha told Subhuti: 'Sarvajnata (all-knowing wisdom) is the wisdom of all Sravakas (those who hear the Dharma and practice), and Pratyekabuddhas (those who awaken on their own); the wisdom of the path is the wisdom of Bodhisattva Mahasattvas; Sarvajnata is the wisdom of all Buddhas.'

提白佛言：「世尊！何因緣故，薩婆若是聲聞、辟支佛智？」

佛告須菩提：「一切名，所謂內外法，是聲聞、辟支佛能知，不能用一切道、一切種智。」

須菩提言：「世尊！何因緣故，道種智是諸菩薩摩訶薩智？」

佛告須菩提：「一切道，菩薩摩訶薩應知，若聲聞道、辟支佛道、菩薩道應具足知，亦應用是道度眾生，亦不作實際證。」

須菩提白佛言：「世尊！如佛說菩薩摩訶薩應具足佛道，不應以是道實際作證耶？」

佛告須菩提：「是菩薩未凈佛土、未成就眾生，是時不應實際作證。」

須菩提白佛言：「世尊！菩薩住道中，應實際作證？」

佛言：「不也。」

「世尊！住非道中，實際作證？」

佛言：「不也。」

「世尊！住道非道，實際作證？」

佛言：「不也。」

「世尊！住非道亦非非道，實際作證？」

佛言：「不也。」

「世尊！菩薩摩訶薩住何處應實際作證？」

佛告須菩提：「于汝意云何，汝住道中，不受諸法故，漏盡得解脫不？」

須菩提言：「不也，世尊！」

「汝住非道，漏盡得解脫不？」

「不也，世尊！」

「汝住道非道，漏盡得解脫不？」

【現代漢語翻譯】現代漢語譯本須菩提向佛陀請示說：『世尊！是什麼因緣，導致一切智（薩婆若，Sarvajna，指佛陀的智慧）成為聲聞（Sravaka，指聽聞佛陀教誨而修行的人）、辟支佛（Pratyekabuddha，指獨自覺悟而未宣說佛法的修行者）的智慧呢？』佛陀告訴須菩提：『一切名相，無論是內在的法還是外在的法，都是聲聞和辟支佛所能知曉的，但他們不能運用一切道和一切種智（Sarvakarajnata，指佛陀所具有的對一切事物和一切道的智慧）。』須菩提說：『世尊！是什麼因緣，導致道種智（Margajnata，指菩薩所具有的對一切道的智慧）是諸位菩薩摩訶薩（Bodhisattva-mahasattva，指發大心、行菩薩道的修行者）的智慧呢？』佛陀告訴須菩提：『一切道，菩薩摩訶薩都應當知曉，無論是聲聞道、辟支佛道還是菩薩道，都應當完全瞭解，並且應當運用這些道來度化眾生，但不應以此作為實際的證悟。』須菩提向佛陀稟告說：『世尊！如果佛陀說菩薩摩訶薩應當圓滿具足佛道，那為什麼不應該以這個道來實際證悟呢？』佛陀告訴須菩提：『當菩薩尚未清凈佛土、尚未成就眾生時，這個時候不應該實際證悟。』須菩提向佛陀請示說：『世尊！菩薩住在道中，應該實際證悟嗎？』佛陀說：『不應該。』『世尊！住在非道中，實際證悟嗎？』佛陀說：『不應該。』『世尊！住在道非道中，實際證悟嗎？』佛陀說：『不應該。』『世尊！住在非道亦非非道中，實際證悟嗎？』佛陀說：『不應該。』『世尊！菩薩摩訶薩住在什麼地方應該實際證悟呢？』佛陀告訴須菩提：『你認為如何？你住在道中，因為不受諸法，所以漏盡（Asravaksaya，指煩惱斷盡）而得解脫嗎？』須菩提說：『不，世尊！』『你住在非道中，漏盡而得解脫嗎？』『不，世尊！』『你住在道非道中，漏盡而得解脫嗎？』

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, what is the cause and condition that Sarvajna (all-knowing wisdom), is the wisdom of Sravakas (hearers) and Pratyekabuddhas (solitary realizers)?' The Buddha told Subhuti, 'All names, whether they are internal or external dharmas, are known by Sravakas and Pratyekabuddhas, but they cannot use all paths and Sarvakarajnata (the wisdom of all modes).' Subhuti said, 'World Honored One, what is the cause and condition that Margajnata (knowledge of the path) is the wisdom of Bodhisattva-mahasattvas (great beings on the path to enlightenment)?' The Buddha told Subhuti, 'All paths, Bodhisattva-mahasattvas should know, whether it is the path of Sravakas, the path of Pratyekabuddhas, or the path of Bodhisattvas, they should fully understand, and they should also use these paths to liberate sentient beings, but they should not make actual realization with it.' Subhuti reported to the Buddha, 'World Honored One, if the Buddha says that Bodhisattva-mahasattvas should fully possess the Buddha path, why should they not make actual realization with this path?' The Buddha told Subhuti, 'When Bodhisattvas have not yet purified the Buddha land and have not yet accomplished sentient beings, at this time they should not make actual realization.' Subhuti asked the Buddha, 'World Honored One, should Bodhisattvas make actual realization while dwelling in the path?' The Buddha said, 'No.' 'World Honored One, should they make actual realization while dwelling in the non-path?' The Buddha said, 'No.' 'World Honored One, should they make actual realization while dwelling in the path and non-path?' The Buddha said, 'No.' 'World Honored One, should they make actual realization while dwelling in neither path nor non-path?' The Buddha said, 'No.' 'World Honored One, where should Bodhisattva-mahasattvas dwell to make actual realization?' The Buddha told Subhuti, 'What do you think? While you dwell in the path, because you do not grasp any dharmas, do you attain liberation by the exhaustion of outflows (Asravaksaya)?' Subhuti said, 'No, World Honored One!' 'While you dwell in the non-path, do you attain liberation by the exhaustion of outflows?' 'No, World Honored One!' 'While you dwell in the path and non-path, do you attain liberation by the exhaustion of outflows?'

「不也，世尊！」

「汝住非道亦非非道，漏盡得解脫不？」

「不也，世尊！我無所住，不受諸法，漏盡心得解脫。」

佛告須菩提：「菩薩摩訶薩亦如是，無所住應實際作證。」

須菩提言：「世尊！云何為一切種智相？」

佛言：「一相故，名一切種智，所謂一切法寂滅相。複次，諸法行類相貌，名字顯示說，佛如實知。以是故，名一切種智。」

須菩提白佛言：「世尊！一切智、道種智、一切種智，是三智結斷有差別、有盡有餘不？」

佛言：「煩惱斷無差別。諸佛煩惱習一切悉斷，聲聞、辟支佛煩惱習不悉斷。」

「世尊！是諸人不得無為法，得斷煩惱耶？」

佛言：「不也。」

「世尊！無為法中可得差別不？」

佛言：「不也。」

「世尊！若無為法中不可得差別。何以故說是人煩惱習斷？是人煩惱習不斷？」

佛告須菩提：「習非煩惱。是聲聞、辟支佛身口有似淫慾、瞋恚、愚癡相；凡夫愚人為之得罪。是三毒習，諸佛無有。」

須菩提白佛言：「世尊！若道無法，涅槃亦無法。何以故，分別說是須陀洹、是斯陀含、是阿那含、是阿羅漢、是辟支佛、是菩薩、是佛。」

佛告須菩提：「是皆以無為

【現代漢語翻譯】現代漢語譯本『不是的，世尊！』『你住在非道或非非道中，能漏盡煩惱，獲得解脫嗎？』『不是的，世尊！我無所住，不執著于任何法，漏盡煩惱，心得解脫。』佛告訴須菩提：『菩薩摩訶薩（偉大的菩薩）也應如此，無所執著，才能實際證悟。』須菩提問：『世尊！什麼是一切種智（佛陀的智慧）的相狀？』佛說：『以一相故，名為一切種智，即一切法寂滅之相。此外，諸法（一切事物）的行類、相貌、名字的顯示和解說，佛都能如實知曉。因此，稱為一切種智。』須菩提問佛：『世尊！一切智（聲聞的智慧）、道種智（緣覺的智慧）、一切種智（佛陀的智慧），這三種智慧在斷除煩惱的結使方面，有差別、有盡或有餘嗎？』佛說：『在斷除煩惱方面沒有差別。諸佛的煩惱習氣全部斷盡，而聲聞、辟支佛（緣覺）的煩惱習氣沒有全部斷盡。』『世尊！這些人沒有證得無為法（涅槃），卻能斷除煩惱嗎？』佛說：『不是的。』『世尊！在無為法中可以找到差別嗎？』佛說：『不能。』『世尊！如果無為法中找不到差別，為什麼說這個人煩惱習氣斷了，那個人煩惱習氣沒斷呢？』佛告訴須菩提：『習氣不是煩惱。聲聞、辟支佛的身口行為，有時會表現出類似淫慾、瞋恚、愚癡的相狀；凡夫愚人會因此而犯錯。這些是三毒（貪、嗔、癡）的習氣，諸佛是沒有的。』須菩提問佛：『世尊！如果道沒有法，涅槃也沒有法。為什麼還要分別說這是須陀洹（初果）、這是斯陀含（二果）、這是阿那含（三果）、這是阿羅漢（四果）、這是辟支佛（緣覺）、這是菩薩、這是佛呢？』佛告訴須菩提：『這些都是以無為法為基礎而安立的。』

【English Translation】 English version 'No, World Honored One!' 'Do you, dwelling in the path or non-path, attain the exhaustion of outflows and liberation?' 'No, World Honored One! I dwell nowhere, not grasping any dharmas, and through the exhaustion of outflows, my mind is liberated.' The Buddha told Subhuti, 'Bodhisattva Mahasattvas (great Bodhisattvas) should also be like this, dwelling nowhere, to actually realize the truth.' Subhuti asked, 'World Honored One! What is the characteristic of all-knowing wisdom (Buddha's wisdom)?' The Buddha said, 'Because of one characteristic, it is called all-knowing wisdom, that is, the characteristic of the quiescence of all dharmas. Furthermore, the types, appearances, names, and explanations of all dharmas (all things), the Buddha knows them as they truly are. Therefore, it is called all-knowing wisdom.' Subhuti asked the Buddha, 'World Honored One! All-knowing wisdom (wisdom of Sravakas), the wisdom of the path (wisdom of Pratyekabuddhas), and all-knowing wisdom (wisdom of Buddhas), are there differences, exhaustions, or remainders in the severing of the fetters of these three wisdoms?' The Buddha said, 'There is no difference in the severing of afflictions. The afflictive habits of all Buddhas are completely severed, while the afflictive habits of Sravakas and Pratyekabuddhas (solitary realizers) are not completely severed.' 'World Honored One! Do these people not attain the unconditioned dharma (Nirvana), yet sever their afflictions?' The Buddha said, 'No.' 'World Honored One! Can differences be found in the unconditioned dharma?' The Buddha said, 'No.' 'World Honored One! If no differences can be found in the unconditioned dharma, why is it said that this person's afflictive habits are severed, and that person's afflictive habits are not severed?' The Buddha told Subhuti, 'Habits are not afflictions. The actions of Sravakas and Pratyekabuddhas sometimes show appearances similar to lust, anger, and ignorance; ordinary foolish people commit offenses because of this. These are the habits of the three poisons (greed, hatred, and delusion), which Buddhas do not have.' Subhuti asked the Buddha, 'World Honored One! If the path has no dharma, and Nirvana has no dharma, why are distinctions made, saying this is a Srotapanna (stream-enterer), this is a Sakrdagamin (once-returner), this is an Anagamin (non-returner), this is an Arhat (worthy one), this is a Pratyekabuddha (solitary realizer), this is a Bodhisattva, and this is a Buddha?' The Buddha told Subhuti, 'These are all established based on the unconditioned dharma.'

法而有分別，是須陀洹、是斯陀含、是阿那含、是阿羅漢、是辟支佛、是菩薩、是佛。」

「世尊」

「實以無為法故，分別有須陀洹乃至佛。」

佛告須菩提：「世間言說故有差別，非第一義。第一義中無有分別說。何以故？第一義中無言說道，斷結故說后際。」

須菩提言：「世尊！諸法自相空中，前際不可得，何況說有後際？」

佛告須菩提：「如是，如是，諸法自相空中無有前際，何況有後際，無有是處。須菩提！以眾生不知諸法自相空故，為說是前際、是后際；諸法自相空中，前際、后際不可得。如是，須菩提！菩薩摩訶薩應以自相空法行般若波羅蜜。須菩提！若菩薩行自相空法則無所著，若內法、若外法，若有為法、若無為法，若聲聞法、若辟支佛法、若佛法。」

須菩提白佛言：「常說般若波羅蜜，般若波羅蜜以何義故名般若波羅蜜？」

佛言：「得第一義，度一切法到彼岸，以是義故名般若波羅蜜。

「複次，須菩提！諸佛、菩薩、辟支佛、阿羅漢，用是般若波羅蜜得度彼岸，以是義故名般若波羅蜜。

「複次，須菩提！分別籌量破壞一切法乃至微塵，是中不得堅實，以是義故名般若波羅蜜。

「複次，須菩提！諸法如、法性、實際

【現代漢語翻譯】現代漢語譯本：『如果根據法而有分別，就有了須陀洹（Srota-apanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，應供）、辟支佛（Pratyekabuddha，緣覺）、菩薩（Bodhisattva，覺有情）、佛（Buddha，覺者）。』『世尊！』『實際上是因為無為法的緣故，才分別有須陀洹乃至佛。』佛告訴須菩提：『世俗的言語才會有差別，這不是第一義諦。在第一義諦中沒有分別的說法。為什麼呢？因為第一義諦中沒有言語道，斷除煩惱結縛后才說后際。』須菩提說：『世尊！諸法自性本空，前際都不可得，何況說有後際呢？』佛告訴須菩提：『是這樣的，是這樣的，諸法自性本空，沒有前際，何況有後際，這是不可能的。須菩提！因為眾生不知道諸法自性本空，所以才說前際、后際；諸法自性本空中，前際、后際都不可得。須菩提！菩薩摩訶薩應該以自性空的法來修行般若波羅蜜。須菩提！如果菩薩修行自性空的法，就不會執著，無論是內法、外法，有為法、無為法，聲聞法、辟支佛法、佛法。』須菩提對佛說：『您常說般若波羅蜜，般若波羅蜜因為什麼意義而稱為般若波羅蜜呢？』佛說：『因為證得第一義諦，度脫一切法到達彼岸，因為這個意義所以稱為般若波羅蜜。』『再者，須菩提！諸佛、菩薩、辟支佛、阿羅漢，都是用這般若波羅蜜而得度到彼岸，因為這個意義所以稱為般若波羅蜜。』『再者，須菩提！分別籌量，破壞一切法乃至微塵，其中都找不到堅實的東西，因為這個意義所以稱為般若波羅蜜。』『再者，須菩提！諸法的如、法性、實際』

【English Translation】 English version: 'If there is differentiation based on the Dharma, then there are Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), Bodhisattva (enlightenment being), and Buddha (enlightened one).' 'World Honored One!' 'Indeed, it is because of the unconditioned Dharma that there is differentiation into Srota-apanna and even Buddha.' The Buddha said to Subhuti, 'Differences exist because of worldly speech, not in the ultimate truth. In the ultimate truth, there is no differentiated speech. Why? Because in the ultimate truth, there is no path of speech, and the after-limit is spoken of after the severing of fetters.' Subhuti said, 'World Honored One! The self-nature of all dharmas is empty, the prior limit is unattainable, how much more so the after-limit?' The Buddha said to Subhuti, 'It is so, it is so. The self-nature of all dharmas is empty, there is no prior limit, how much less an after-limit, there is no such place. Subhuti! Because sentient beings do not know the self-nature of all dharmas is empty, therefore the prior limit and after-limit are spoken of; in the self-nature emptiness of all dharmas, the prior limit and after-limit are unattainable. Thus, Subhuti! Bodhisattva Mahasattvas should practice Prajna Paramita with the Dharma of self-nature emptiness. Subhuti! If a Bodhisattva practices the Dharma of self-nature emptiness, they will not be attached, whether to internal dharmas, external dharmas, conditioned dharmas, unconditioned dharmas, Sravaka dharmas, Pratyekabuddha dharmas, or Buddha dharmas.' Subhuti said to the Buddha, 'You often speak of Prajna Paramita, for what reason is Prajna Paramita called Prajna Paramita?' The Buddha said, 'Because one attains the ultimate truth, and crosses over all dharmas to the other shore, for this reason it is called Prajna Paramita.' 'Furthermore, Subhuti! Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats, all use this Prajna Paramita to cross over to the other shore, for this reason it is called Prajna Paramita.' 'Furthermore, Subhuti! By analyzing and measuring, breaking down all dharmas even to the finest dust, no solid substance can be found within them, for this reason it is called Prajna Paramita.' 'Furthermore, Subhuti! The suchness, the dharma-nature, the reality of all dharmas'

，皆入般若波羅蜜中，以是義故名般若波羅蜜。

「複次，須菩提！是般若波羅蜜無有法若合若散、若有色若無色、若可見若不可見、若有對若無對、若有漏若無漏、若有為若無為。何以故？是般若波羅蜜無色無形無對、一相所謂無相。

「複次，須菩提！是般若波羅蜜能生一切法，一切樂說辯、一切照明。須菩提！是般若波羅蜜，魔若魔天、聲聞、辟支佛人及余異道梵志、怨仇惡人，不能壞菩薩行般若波羅蜜。何以故？是人輩般若波羅蜜中皆不可得故。須菩提！是菩薩摩訶薩應如是行般若波羅蜜義。

「複次，須菩提！菩薩摩訶薩欲行深般若波羅蜜義，應行無常義、苦義、空義、無我義，亦應行苦智義、集智義、滅智義、道智義，法智義、比智義，世智義、他心智義、盡智義、無生智義、如實智義。如是，須菩提！菩薩摩訶薩為般若波羅蜜義故，應行般若波羅蜜。」

須菩提白佛言：「世尊！是深般若波羅蜜中，義與非義皆不可得，云何菩薩為深般若波羅蜜義故，應行般若波羅蜜？」

佛告須菩提：「菩薩摩訶薩為深般若波羅蜜義故，應如是念：『貪慾非義，如是義不應行；瞋恚、愚癡非義，如是義不應行。一切邪見無義，如是義不應行。』何以故？三毒如相無有義、無有非義。一

【現代漢語翻譯】現代漢語譯本：都融入般若波羅蜜（Prajnaparamita，智慧的完美）之中，因此得名般若波羅蜜。

「再者，須菩提（Subhuti）！這般若波羅蜜沒有所謂的法是聚合或分散的，沒有所謂的法是有色或無色的，沒有所謂的法是可見或不可見的，沒有所謂的法是有對或無對的，沒有所謂的法是有漏或無漏的，沒有所謂的法是有為或無為的。為什麼呢？因為這般若波羅蜜無色無形無對，只有一個相，那就是無相。

「再者，須菩提！這般若波羅蜜能生一切法，一切善巧的辯才，一切光明。須菩提！這般若波羅蜜，無論是魔或魔天、聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）以及其他外道梵志、怨仇惡人，都不能破壞菩薩修行般若波羅蜜。為什麼呢？因為這些人等在般若波羅蜜中都不可得。須菩提！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）應當這樣修行般若波羅蜜的意義。

「再者，須菩提！菩薩摩訶薩想要修行甚深般若波羅蜜的意義，應當修行無常的意義、苦的意義、空的意義、無我的意義，也應當修行苦智的意義、集智的意義、滅智的意義、道智的意義，法智的意義、比智的意義，世智的意義、他心智的意義、盡智的意義、無生智的意義、如實智的意義。須菩提！菩薩摩訶薩爲了般若波羅蜜的意義，應當這樣修行般若波羅蜜。」

須菩提對佛說：「世尊！在這甚深般若波羅蜜中，義與非義都不可得，菩薩如何爲了甚深般若波羅蜜的意義，而應當修行般若波羅蜜呢？」

佛告訴須菩提：「菩薩摩訶薩爲了甚深般若波羅蜜的意義，應當這樣想：『貪慾不是義，這樣的義不應當修行；瞋恚、愚癡不是義，這樣的義不應當修行。一切邪見沒有意義，這樣的義不應當修行。』為什麼呢？因為三毒（貪、瞋、癡）的如實相中沒有義，也沒有非義。一切

【English Translation】 English version: all enter into Prajnaparamita (Perfection of Wisdom), therefore it is called Prajnaparamita.

Furthermore, Subhuti! This Prajnaparamita has no dharma that is either combined or dispersed, no dharma that is either with form or without form, no dharma that is either visible or invisible, no dharma that is either with opposition or without opposition, no dharma that is either with outflows or without outflows, no dharma that is either conditioned or unconditioned. Why is that? Because this Prajnaparamita is without form, without shape, without opposition, it has one characteristic, which is no characteristic.

Furthermore, Subhuti! This Prajnaparamita can generate all dharmas, all skillful eloquence, all illumination. Subhuti! This Prajnaparamita, whether it is Mara or Mara's heaven, Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), as well as other heretical Brahmins, enemies, and evil people, cannot destroy the Bodhisattva's practice of Prajnaparamita. Why is that? Because these people are all unattainable within Prajnaparamita. Subhuti! A Bodhisattva-mahasattva should practice the meaning of Prajnaparamita in this way.

Furthermore, Subhuti! If a Bodhisattva-mahasattva wishes to practice the meaning of profound Prajnaparamita, they should practice the meaning of impermanence, the meaning of suffering, the meaning of emptiness, the meaning of no-self, and they should also practice the meaning of the wisdom of suffering, the meaning of the wisdom of origination, the meaning of the wisdom of cessation, the meaning of the wisdom of the path, the meaning of dharma wisdom, the meaning of comparative wisdom, the meaning of worldly wisdom, the meaning of the wisdom of knowing others' minds, the meaning of the wisdom of exhaustion, the meaning of the wisdom of non-arising, the meaning of the wisdom of reality. Thus, Subhuti! For the sake of the meaning of Prajnaparamita, a Bodhisattva-mahasattva should practice Prajnaparamita.

Subhuti said to the Buddha, 'World Honored One! In this profound Prajnaparamita, neither meaning nor non-meaning can be attained. How should a Bodhisattva practice Prajnaparamita for the sake of the meaning of profound Prajnaparamita?'

The Buddha told Subhuti, 'For the sake of the meaning of profound Prajnaparamita, a Bodhisattva-mahasattva should think like this: 'Greed is not meaning, such meaning should not be practiced; anger and ignorance are not meaning, such meaning should not be practiced. All wrong views have no meaning, such meaning should not be practiced.' Why is that? Because in the true nature of the three poisons (greed, anger, and ignorance), there is neither meaning nor non-meaning. All

切邪見如相無有義、無有非義。

「複次，須菩提！菩薩摩訶薩應作是念：『色非義非非義，乃至識非義非非義；檀那波羅蜜乃至阿耨多羅三藐三菩提非義非非義。』何以故？須菩提！佛得阿耨多羅三藐三菩提時，無有法可得若義、若非義。須菩提！有佛無佛諸法法相常住，無有義、無有非義。如是，須菩提！菩薩摩訶薩行般若波羅蜜，應離義及非義。」

須菩提白佛言：「世尊！何以故般若波羅蜜非義非非義？」

佛告須菩提：「一切有為法無作相，以是故，般若波羅蜜非義非非義。」

「世尊！一切賢聖——若佛、若佛弟子——皆以無為為義，云何佛言：『般若波羅蜜無有義非義。』」

佛言：「雖一切賢聖——若佛、若佛弟子——皆以無為為義，亦不以增、亦不以損。須菩提！譬如虛空如，不能益眾生、不能損眾生。如是，須菩提！菩薩摩訶薩般若波羅蜜，無有增、無有損。」

「世尊！菩薩摩訶薩不學無為般若波羅蜜，得一切種智耶？」

佛言：「如是，如是！須菩提！菩薩摩訶薩學是無為般若波羅蜜，當得一切種智，不以二法故。」

「世尊！不二法能得不二法耶？」

佛言：「不也。」

須菩提言：「二法能得不二法耶？」

佛言

【現代漢語翻譯】現代漢語譯本破除邪見，如同看待事物時，不應執著于『有意義』或『無意義』的觀念。『此外，須菩提！菩薩摩訶薩應當這樣想：『色（物質現象）既非有意義，也非無意義，乃至識（意識）既非有意義，也非無意義；佈施波羅蜜（檀那波羅蜜）乃至阿耨多羅三藐三菩提（無上正等正覺）既非有意義，也非無意義。』為什麼呢？須菩提！佛陀證得阿耨多羅三藐三菩提時，沒有任何法可以被認為是『有意義』或『無意義』。須菩提！無論有佛陀還是沒有佛陀，諸法的法相都是恒常不變的，既沒有『有意義』，也沒有『無意義』。因此，須菩提！菩薩摩訶薩在修行般若波羅蜜時，應當遠離『有意義』和『無意義』的執著。』須菩提問佛陀：『世尊！為什麼般若波羅蜜既非有意義，也非無意義呢？』佛陀告訴須菩提：『一切有為法（因緣和合而生的事物）的本質是無作相（沒有造作的），因此，般若波羅蜜既非有意義，也非無意義。』『世尊！一切賢聖——無論是佛陀還是佛陀的弟子——都以無為（不生不滅的真理）為意義，為什麼佛陀說：『般若波羅蜜沒有意義，也沒有非意義』呢？』佛陀說：『雖然一切賢聖——無論是佛陀還是佛陀的弟子——都以無為為意義，但這既不是增加，也不是減少。須菩提！譬如虛空，它既不能利益眾生，也不能損害眾生。同樣，須菩提！菩薩摩訶薩的般若波羅蜜，既沒有增加，也沒有減少。』『世尊！菩薩摩訶薩如果不學習無為的般若波羅蜜，能獲得一切種智（佛陀的智慧）嗎？』佛陀說：『是的，是的！須菩提！菩薩摩訶薩學習這無為的般若波羅蜜，就能獲得一切種智，而不是通過兩種對立的方法。』『世尊！不二法（非對立的真理）能獲得不二法嗎？』佛陀說：『不能。』須菩提問：『二法（對立的方法）能獲得不二法嗎？』佛陀說：

【English Translation】 English version Cutting off wrong views is like seeing things without the notion of 'meaningful' or 'meaningless'. Furthermore, Subhuti, a Bodhisattva Mahasattva should think thus: 'Form is neither meaningful nor meaningless, and so on, up to consciousness is neither meaningful nor meaningless; the perfection of giving (Dana Paramita) up to Anuttara Samyak Sambodhi (supreme perfect enlightenment) is neither meaningful nor meaningless.' Why is that? Subhuti, when the Buddha attained Anuttara Samyak Sambodhi, there was no dharma that could be considered either 'meaningful' or 'meaningless'. Subhuti, whether there is a Buddha or not, the characteristics of all dharmas are constant, without 'meaning' or 'meaninglessness'. Therefore, Subhuti, a Bodhisattva Mahasattva, practicing Prajna Paramita, should be free from attachment to 'meaning' and 'meaninglessness.' Subhuti asked the Buddha, 'World Honored One, why is Prajna Paramita neither meaningful nor meaningless?' The Buddha told Subhuti, 'All conditioned dharmas (things that arise from causes and conditions) are characterized by non-origination, therefore, Prajna Paramita is neither meaningful nor meaningless.' 'World Honored One, all sages—whether Buddhas or disciples of the Buddha—take the unconditioned (the truth of non-arising and non-ceasing) as meaningful. Why does the Buddha say, 'Prajna Paramita has neither meaning nor non-meaning'?' The Buddha said, 'Although all sages—whether Buddhas or disciples of the Buddha—take the unconditioned as meaningful, it is neither an increase nor a decrease. Subhuti, it is like space, which can neither benefit nor harm sentient beings. Likewise, Subhuti, the Prajna Paramita of a Bodhisattva Mahasattva has neither increase nor decrease.' 'World Honored One, if a Bodhisattva Mahasattva does not study the unconditioned Prajna Paramita, can they attain all-knowing wisdom (Buddha's wisdom)?' The Buddha said, 'Yes, yes! Subhuti, a Bodhisattva Mahasattva, by studying this unconditioned Prajna Paramita, will attain all-knowing wisdom, not through dualistic methods.' 'World Honored One, can non-dual dharma (non-opposing truth) attain non-dual dharma?' The Buddha said, 'No.' Subhuti asked, 'Can dual dharma (opposing methods) attain non-dual dharma?' The Buddha said:

：「不也。」

須菩提言：「世尊！菩薩摩訶薩若不以二法、不以不二法，云何當得一切種智？」

「須菩提！無所得即是得，以是得無所得。」

摩訶般若波羅蜜經卷第二十一大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十二

後秦龜茲國三藏鳩摩羅什譯

道樹品第七十一(丹種樹品)

須菩提白佛言：「世尊！是般若波羅蜜甚深。世尊！諸菩薩摩訶薩不得眾生，而為眾生求阿耨多羅三藐三菩提，是為甚難。世尊！譬如人慾于虛空中種樹，是為甚難。世尊！菩薩摩訶薩亦如是，為眾生故求阿耨多羅三藐三菩提，眾生亦不可得。」

佛告須菩提：「如是，如是！諸菩薩摩訶薩所為甚難，為眾生故求阿耨多羅三藐三菩提，度著吾我顛倒眾生。須菩提！譬如人種樹，不識樹根莖枝葉華果而愛護溉灌，漸漸長大華葉果實成就，皆得用之。如是，須菩提！諸菩薩摩訶薩為眾生故求阿耨多羅三藐三菩提，漸漸行六波羅蜜，得一切種智成佛樹，以葉華果實益眾生。須菩提！何等為葉益眾生？因菩薩摩訶薩得離三惡道，是為葉益眾生。何等為華益眾生？因菩薩得生剎利大姓、婆羅門大姓、居士大家，四天王天處乃至非有想非無想處，

【現代漢語翻譯】現代漢語譯本：「不是這樣。」須菩提說：「世尊！菩薩摩訶薩如果不用二法（指對立的兩種概念）、也不用不二法（指非對立的概念），如何才能獲得一切種智（佛的智慧）呢？」「須菩提！無所得就是得，因為得到的是無所得。」

《摩訶般若波羅蜜經》卷第二十一大正藏第08冊 No. 0223 《摩訶般若波羅蜜經》

《摩訶般若波羅蜜經》卷第二十二

後秦龜茲國三藏鳩摩羅什譯

道樹品第七十一（丹種樹品）

須菩提對佛說：「世尊！這般若波羅蜜（智慧的完美）非常深奧。世尊！諸位菩薩摩訶薩（偉大的菩薩）明明知道眾生是不可得的，卻還要爲了眾生求取阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧），這真是太難了。世尊！譬如有人想在虛空中種樹，這是非常困難的。世尊！菩薩摩訶薩也是這樣，爲了眾生而求取阿耨多羅三藐三菩提，而眾生實際上是不可得的。」佛告訴須菩提：「是的，是的！諸位菩薩摩訶薩所做的事情確實非常困難，他們爲了眾生而求取阿耨多羅三藐三菩提，度化那些執著于『我』和『我所』的顛倒眾生。須菩提！譬如有人種樹，不認識樹的根、莖、枝、葉、花、果，卻愛護它、澆灌它，讓它漸漸長大，開花結果，最終都能被利用。同樣，須菩提！諸位菩薩摩訶薩爲了眾生而求取阿耨多羅三藐三菩提，漸漸修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），最終得到一切種智，成就佛樹，用它的葉、花、果實來利益眾生。須菩提！什麼是用葉來利益眾生呢？因為菩薩摩訶薩的緣故，眾生得以脫離三惡道（地獄、餓鬼、畜生），這就是用葉來利益眾生。什麼是用花來利益眾生呢？因為菩薩的緣故，眾生得以投生到剎利大姓（貴族）、婆羅門大姓（祭司）、居士大家（富裕的在家信徒），四天王天（欲界第一層天）乃至非有想非無想處（無色界最高層天），

【English Translation】 English version: 「No.」 Subhuti said, 「World Honored One, if Bodhisattva Mahasattvas do not rely on two dharmas (dualistic concepts) or non-two dharmas (non-dualistic concepts), how can they attain all-knowing wisdom (Buddha's wisdom)?」「Subhuti, non-attainment is attainment, because what is attained is non-attainment.」

Mahaprajnaparamita Sutra, Scroll 21 Taisho Tripitaka Vol. 08, No. 0223, Mahaprajnaparamita Sutra

Mahaprajnaparamita Sutra, Scroll 22

Translated by Kumarajiva of the Later Qin Dynasty, from Kucha

Chapter 71: The Bodhi Tree (Dan Zhong Shu Pin)

Subhuti said to the Buddha, 「World Honored One, this Prajnaparamita (perfection of wisdom) is very profound. World Honored One, the Bodhisattva Mahasattvas (great Bodhisattvas) know that beings are unattainable, yet they still seek Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddha's wisdom) for the sake of beings. This is truly difficult. World Honored One, it is like a person trying to plant a tree in empty space, which is extremely difficult. World Honored One, Bodhisattva Mahasattvas are also like this, seeking Anuttara-samyak-sambodhi for the sake of beings, while beings are actually unattainable.」 The Buddha told Subhuti, 「It is so, it is so! What the Bodhisattva Mahasattvas do is indeed very difficult. They seek Anuttara-samyak-sambodhi for the sake of beings, to liberate those beings who are attached to the inverted views of 『self』 and 『what belongs to self』. Subhuti, it is like a person planting a tree, not knowing its roots, stems, branches, leaves, flowers, and fruits, yet they cherish and water it, allowing it to gradually grow, blossom, and bear fruit, which can eventually be used. Similarly, Subhuti, the Bodhisattva Mahasattvas seek Anuttara-samyak-sambodhi for the sake of beings, gradually practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), eventually attaining all-knowing wisdom, becoming the Bodhi tree, and using its leaves, flowers, and fruits to benefit beings. Subhuti, what is it to benefit beings with leaves? Because of the Bodhisattva Mahasattvas, beings are able to escape the three evil realms (hell, hungry ghosts, and animals), this is to benefit beings with leaves. What is it to benefit beings with flowers? Because of the Bodhisattva, beings are able to be reborn into great Kshatriya (noble), Brahmin (priest), and Grihapati (wealthy householder) families, in the Four Heavenly Kings Heaven (the first heaven of the desire realm), and even up to the Neither Perception Nor Non-Perception Realm (the highest heaven of the formless realm),

是為華益眾生。何等為果益眾生？是菩薩得一切種智，令眾生得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、佛道，是眾生漸漸以三乘法于無餘涅槃而般涅槃，是為果益眾生。是菩薩摩訶薩不得眾生實法，而度眾生令離我顛倒著。作是念：『一切諸法中無眾生，我所為眾生求一切種智，是眾生實不可得。』」

須菩提白佛言：「世尊！當知是菩薩為如佛。所以者何？是菩薩因緣故，斷一切地獄種、一切畜生種、一切餓鬼種，斷一切諸難，斷一切貧窮下賤道，斷一切欲界、色界、無色界。」

佛言：「如是，如是！須菩提！當知是菩薩摩訶薩如佛。須菩提！若菩薩摩訶薩不發心求阿耨多羅三藐三菩提，世間則無過去未來現在諸佛，世間亦無辟支佛、阿羅漢、阿那含、斯陀含、須陀洹，三惡趣及三界亦無斷時。須菩提！汝所說：『是菩薩摩訶薩當知如佛。』如是，如是！須菩提！當知是菩薩實如佛。何以故？以如故說如來，以如故說辟支佛、阿羅漢、一切賢聖，以如故說為色乃至識，以如故說一切法乃至有為性、無為性。是諸如如實無異，以是故說名為如。諸菩薩摩訶薩學是如得一切種智，得名如來。以是因緣故，說菩薩摩訶薩當知如佛，以如相故。如是，須菩提！菩薩摩訶薩應學如般若波羅蜜。

【現代漢語翻譯】現代漢語譯本這是爲了利益眾生。什麼是果益眾生呢？是菩薩獲得一切種智（佛的智慧），使眾生獲得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道）、佛道，這些眾生逐漸通過三乘佛法在無餘涅槃中般涅槃（完全寂滅），這就是果益眾生。這位菩薩摩訶薩（大菩薩）不執著于眾生實有的概念，而是引導眾生脫離我執的顛倒執著。他這樣想：『一切諸法中沒有真實的眾生，我爲了眾生求得一切種智，但這些眾生實際上是不可得的。』須菩提對佛說：『世尊！應當知道這位菩薩就像佛一樣。為什麼呢？因為這位菩薩的因緣，斷除了一切地獄的種子、一切畜生的種子、一切餓鬼的種子，斷除了一切苦難，斷除了一切貧窮的道路，斷除了一切欲界、色界、無色界。』佛說：『是的，是的！須菩提！應當知道這位菩薩摩訶薩就像佛一樣。須菩提！如果菩薩摩訶薩不發心求阿耨多羅三藐三菩提（無上正等正覺），世間就不會有過去、未來、現在的諸佛，世間也不會有辟支佛、阿羅漢、阿那含、斯陀含、須陀洹，三惡道以及三界也不會有斷絕的時候。須菩提！你所說：『這位菩薩摩訶薩應當知道就像佛一樣。』是的，是的！須菩提！應當知道這位菩薩實際上就像佛一樣。為什麼呢？因為以『如』的緣故說如來，以『如』的緣故說辟支佛、阿羅漢、一切賢聖，以『如』的緣故說色乃至識，以『如』的緣故說一切法乃至有為性、無為性。這些『如』的真實性沒有差別，因此稱為『如』。諸位菩薩摩訶薩學習這個『如』而獲得一切種智，獲得『如來』的名稱。因為這個因緣，所以說菩薩摩訶薩應當知道就像佛一樣，因為具有『如』的相狀。須菩提！菩薩摩訶薩應當學習像這樣的般若波羅蜜（智慧到彼岸）。』

【English Translation】 English version This is for the benefit of sentient beings. What is the benefit of fruition for sentient beings? It is that the Bodhisattva attains all-knowing wisdom (Buddha's wisdom), enabling sentient beings to attain the Srotaapanna fruit (stream-enterer), Sakrdagamin fruit (once-returner), Anagamin fruit (non-returner), Arhat fruit (worthy one), Pratyekabuddha path (solitary enlightened one), and the Buddha path. These sentient beings gradually, through the three vehicles of Dharma, enter Parinirvana (complete extinction) in the Nirvana without remainder. This is the benefit of fruition for sentient beings. This Bodhisattva Mahasattva (great Bodhisattva) does not cling to the concept of sentient beings as real entities, but rather guides sentient beings to detach from the inverted clinging to self. He thinks thus: 'In all dharmas, there are no real sentient beings. I seek all-knowing wisdom for the sake of sentient beings, but these sentient beings are actually unattainable.' Subhuti said to the Buddha, 'World Honored One! It should be known that this Bodhisattva is like the Buddha. Why is that? Because of the conditions of this Bodhisattva, the seeds of all hells, the seeds of all animals, the seeds of all hungry ghosts are cut off, all sufferings are cut off, all paths of poverty are cut off, and all desires of the desire realm, form realm, and formless realm are cut off.' The Buddha said, 'So it is, so it is! Subhuti! It should be known that this Bodhisattva Mahasattva is like the Buddha. Subhuti! If the Bodhisattva Mahasattva does not aspire to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), the world would not have Buddhas of the past, future, and present. The world would also not have Pratyekabuddhas, Arhats, Anagamins, Sakrdagamins, Srotaapannas. The three evil realms and the three realms would also not have a time of cessation. Subhuti! What you said, 'This Bodhisattva Mahasattva should be known to be like the Buddha,' is so, so it is! Subhuti! It should be known that this Bodhisattva is truly like the Buddha. Why is that? Because it is due to 'suchness' that the Tathagata is spoken of, it is due to 'suchness' that Pratyekabuddhas, Arhats, and all sages are spoken of, it is due to 'suchness' that form, up to consciousness, is spoken of, it is due to 'suchness' that all dharmas, up to conditioned and unconditioned nature, are spoken of. These 'suchnesses' are truly without difference, therefore they are called 'suchness'. All Bodhisattva Mahasattvas learn this 'suchness' and attain all-knowing wisdom, and attain the name 'Tathagata'. Because of this condition, it is said that the Bodhisattva Mahasattva should be known to be like the Buddha, because of the characteristic of 'suchness'. Thus, Subhuti! The Bodhisattva Mahasattva should learn the Prajnaparamita (perfection of wisdom) like this.'

菩薩學如般若波羅蜜，則能學一切法如。學一切法如，則得具足一切法如。具足一切法如已，住一切法如得自在。住一切法如得自在已，善知一切眾生根。善知一切眾生根已，知一切眾生根具足。知一切眾生根具足已，亦知一切眾生業因緣。知一切眾生業因緣已，得愿智具足。得愿智具足已，凈三世慧。凈三世慧已，饒益一切眾生。饒益一切眾生已，凈佛國土。凈佛國土已，得一切種智。得一切種智已，轉法輪。轉法輪已，安立眾生於三乘，令入無餘涅槃。如是，須菩提！菩薩摩訶薩欲得一切功德自利利人，應發阿耨多羅三藐三菩提心。」

須菩提白佛言：「世尊！是諸菩薩摩訶薩能如說行深般若波羅蜜，一切世間天及人、阿修羅應當為作禮。」

佛告須菩提：「如是，如是！菩薩摩訶薩能如說行般若波羅蜜，一切世間天及人、阿修羅應當為作禮。」

「世尊！是初發意菩薩摩訶薩為眾生故求阿耨多羅三藐三菩提，得幾所福德？」

佛告須菩提：「若千世界中眾生，皆發聲聞、辟支佛意，于汝意云何，其福多不？」

須菩提言：「甚多無量。」

佛告須菩提：「其福不如初發意菩薩摩訶薩，百倍千倍巨億萬倍，乃至算數、譬喻所不能及。何以故？發聲聞、辟支佛意者，皆因菩薩

【現代漢語翻譯】現代漢語譯本菩薩如果學習般若波羅蜜（智慧到彼岸），就能通達一切法的實相。通達一切法的實相，就能圓滿具足一切法的實相。圓滿具足一切法的實相后，安住於一切法的實相而得自在。安住於一切法的實相而得自在後，就能善巧地瞭解一切眾生的根性。善巧地瞭解一切眾生的根性后，就能知道一切眾生的根性都具足。知道一切眾生的根性都具足后，也能知道一切眾生的業因緣。知道一切眾生的業因緣后，就能獲得愿智的圓滿具足。獲得愿智的圓滿具足后，就能清凈過去、現在、未來三世的智慧。清凈三世的智慧后，就能饒益一切眾生。饒益一切眾生后，就能清凈佛的國土。清凈佛的國土后，就能獲得一切種智（佛陀的智慧）。獲得一切種智后，就能轉法輪（宣講佛法）。轉法輪后，就能安立眾生於聲聞乘、緣覺乘、菩薩乘三乘，令他們進入無餘涅槃（徹底的解脫）。須菩提啊！菩薩摩訶薩想要獲得一切功德，自利利他，就應當發起阿耨多羅三藐三菩提心（無上正等正覺之心）。須菩提對佛說：『世尊！這些菩薩摩訶薩如果能夠如所說的那樣修行甚深的般若波羅蜜，一切世間的天人以及阿修羅都應當為他們作禮。』佛告訴須菩提：『是的，是的！菩薩摩訶薩如果能夠如所說的那樣修行般若波羅蜜，一切世間的天人以及阿修羅都應當為他們作禮。』『世尊！這位初發心的菩薩摩訶薩爲了眾生的緣故而求阿耨多羅三藐三菩提，能夠獲得多少福德呢？』佛告訴須菩提：『如果三千大千世界中的眾生，都發起了聲聞（聽聞佛法而修行）和辟支佛（獨自覺悟）的心，你認為他們的福德多不多呢？』須菩提說：『非常多，無量無邊。』佛告訴須菩提：『他們的福德不如初發心的菩薩摩訶薩，百倍千倍巨億萬倍，乃至用算數、譬喻都無法比擬。為什麼呢？因為發起聲聞、辟支佛心的人，都是因為菩薩的緣故。』

【English Translation】 English version If a Bodhisattva learns Prajna Paramita (Perfection of Wisdom), they can understand the suchness of all dharmas. By understanding the suchness of all dharmas, they can fully possess the suchness of all dharmas. Having fully possessed the suchness of all dharmas, they dwell in the suchness of all dharmas and attain freedom. Having dwelt in the suchness of all dharmas and attained freedom, they skillfully understand the roots of all sentient beings. Having skillfully understood the roots of all sentient beings, they know that the roots of all sentient beings are complete. Having known that the roots of all sentient beings are complete, they also know the karmic causes and conditions of all sentient beings. Having known the karmic causes and conditions of all sentient beings, they attain the complete fulfillment of wish-wisdom. Having attained the complete fulfillment of wish-wisdom, they purify the wisdom of the three times (past, present, and future). Having purified the wisdom of the three times, they benefit all sentient beings. Having benefited all sentient beings, they purify the Buddha-lands. Having purified the Buddha-lands, they attain all-knowing wisdom (Buddha's wisdom). Having attained all-knowing wisdom, they turn the Dharma wheel (teach the Dharma). Having turned the Dharma wheel, they establish sentient beings in the three vehicles (Shravaka, Pratyekabuddha, and Bodhisattva), leading them to enter Nirvana without remainder (complete liberation). Thus, Subhuti! A Bodhisattva Mahasattva, wishing to attain all merits for their own benefit and the benefit of others, should generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Subhuti said to the Buddha, 'World Honored One! If these Bodhisattva Mahasattvas can practice the profound Prajna Paramita as it has been taught, all beings in the world, including gods, humans, and Asuras, should pay homage to them.' The Buddha told Subhuti, 'So it is, so it is! If a Bodhisattva Mahasattva can practice Prajna Paramita as it has been taught, all beings in the world, including gods, humans, and Asuras, should pay homage to them.' 'World Honored One! How much merit does a Bodhisattva Mahasattva who has just generated the aspiration for Anuttara-samyak-sambodhi for the sake of sentient beings obtain?' The Buddha told Subhuti, 'If all the sentient beings in a thousand worlds were to generate the minds of Shravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), what do you think, would their merit be great?' Subhuti said, 'It would be very great, immeasurable.' The Buddha told Subhuti, 'Their merit is not comparable to that of a Bodhisattva Mahasattva who has just generated the aspiration, not by a hundredfold, a thousandfold, a hundred thousand kotis of times, not even by calculation or analogy. Why is that? Because those who generate the minds of Shravakas and Pratyekabuddhas do so because of the Bodhisattvas.'

出故。菩薩終不因聲聞、辟支佛出；二千世界、三千大千世界中亦如是。置是三千大千世界中發意求聲聞辟支佛者。若三千大千世界中眾生皆住干慧地，其福多不？」

須菩提言：「甚多無量。」

佛言：「不如初發意菩薩，百倍千倍巨億萬倍，乃至算數、譬喻所不能及。置是住干慧地眾生。若三千大千世界中眾生，皆住性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地。是一切福德，欲比初發意菩薩，百倍千倍巨億萬倍，乃至算數、譬喻所不能及。須菩提！若三千大千世界中初發意菩薩，不如入法位菩薩，百倍千倍巨億萬倍，乃至算數、譬喻所不能及。若三千大千世界中入法位菩薩，不如向佛道菩薩，百千萬倍巨億萬倍，乃至算數、譬喻所不能及。若三千大千世界中向佛道菩薩，不如佛功德，百千萬倍巨億萬倍，乃至算數、譬喻所不能及。」

須菩提白佛言：「世尊！初發心菩薩摩訶薩當念何等法？」

佛言：「應念一切種智。」

須菩提言：「何等是一切種智？一切種智何等緣？何等增上？何等行？何等相？」

佛告須菩提：「一切種智，無所有、無念、無生、無示。如須菩提所問：『一切種智何等緣？何等增上？何等行？何等相？』須菩提！一切種智無法緣，念為

【現代漢語翻譯】現代漢語譯本原因在於，菩薩最終不會因為聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）而出現；在二千世界、三千大千世界中也是如此。暫且不論這三千大千世界中發願求證聲聞、辟支佛果位的人。如果三千大千世界中的眾生都安住于干慧地（ganhui-bhumi，修行初期的階段），他們的福德多嗎？」須菩提回答說：「非常多，無量無邊。」佛說：「不如初發菩提心的菩薩，他們的福德是這些眾生的百倍、千倍、巨億萬倍，乃至用算數、譬喻都無法比擬的。暫且不論這些安住于干慧地的眾生。如果三千大千世界中的眾生，都安住于性地（xing-bhumi，證悟自性的階段）、八人地（buddha-bhumi，預流果的階段）、見地（jian-bhumi，見道的階段）、薄地（bo-bhumi，薄欲的階段）、離欲地（liyu-bhumi，離欲的階段）、已辦地（yiban-bhumi，阿羅漢的階段）、辟支佛地（pratyekabuddha-bhumi，辟支佛的果位）。所有這些福德，與初發菩提心的菩薩相比，也是百倍、千倍、巨億萬倍，乃至用算數、譬喻都無法比擬的。須菩提！如果三千大千世界中初發菩提心的菩薩，不如入法位菩薩（rufa-wei-bodhisattva，進入法位的菩薩），他們的福德是初發心菩薩的百倍、千倍、巨億萬倍，乃至用算數、譬喻都無法比擬的。如果三千大千世界中入法位菩薩，不如向佛道菩薩（xiang-fo-dao-bodhisattva，趨向佛道的菩薩），他們的福德是入法位菩薩的百千萬倍、巨億萬倍，乃至用算數、譬喻都無法比擬的。如果三千大千世界中向佛道菩薩，不如佛的功德，他們的福德是向佛道菩薩的百千萬倍、巨億萬倍，乃至用算數、譬喻都無法比擬的。」須菩提對佛說：「世尊！初發菩提心的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）應當思念什麼樣的法呢？」佛說：「應當思念一切種智（sarvajnata，佛陀的智慧）。」須菩提問：「什麼是一切種智？一切種智的因緣是什麼？增上是什麼？修行是什麼？相狀是什麼？」佛告訴須菩提：「一切種智，是無所有、無念、無生、無示的。正如你須菩提所問：『一切種智的因緣是什麼？增上是什麼？修行是什麼？相狀是什麼？』須菩提！一切種智沒有法緣，念為

【English Translation】 English version The reason is that Bodhisattvas ultimately do not arise because of Sravakas (those who practice by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own); it is the same in the two thousand worlds and the three thousand great thousand worlds. Let's set aside those who aspire to attain the Sravaka or Pratyekabuddha stages in these three thousand great thousand worlds. If all beings in the three thousand great thousand worlds were to abide in the Dry Wisdom Ground (ganhui-bhumi, the initial stage of practice), would their merit be great?」 Subhuti replied, 「It would be very great, immeasurable.」 The Buddha said, 「It is not comparable to a Bodhisattva who has just generated the aspiration for enlightenment. Their merit is a hundred times, a thousand times, a hundred million times greater, even beyond what can be calculated or illustrated by analogy. Let's set aside those beings who abide in the Dry Wisdom Ground. If all beings in the three thousand great thousand worlds were to abide in the Nature Ground (xing-bhumi, the stage of realizing one's true nature), the Eighth Person Ground (buddha-bhumi, the stage of stream-enterer), the Seeing Ground (jian-bhumi, the stage of seeing the path), the Thin Ground (bo-bhumi, the stage of thinning desires), the Detached Ground (liyu-bhumi, the stage of detachment), the Accomplished Ground (yiban-bhumi, the stage of Arhat), and the Pratyekabuddha Ground (pratyekabuddha-bhumi, the stage of Pratyekabuddha), all of this merit, compared to a Bodhisattva who has just generated the aspiration for enlightenment, is still a hundred times, a thousand times, a hundred million times less, even beyond what can be calculated or illustrated by analogy. Subhuti! If a Bodhisattva who has just generated the aspiration for enlightenment in the three thousand great thousand worlds is not comparable to a Bodhisattva who has entered the Dharma Position (rufa-wei-bodhisattva, a Bodhisattva who has entered the Dharma position), their merit is a hundred times, a thousand times, a hundred million times greater, even beyond what can be calculated or illustrated by analogy. If a Bodhisattva who has entered the Dharma Position in the three thousand great thousand worlds is not comparable to a Bodhisattva who is heading towards the Buddha Path (xiang-fo-dao-bodhisattva, a Bodhisattva who is heading towards the Buddha path), their merit is a hundred thousand times, a million times, a hundred million times greater, even beyond what can be calculated or illustrated by analogy. If a Bodhisattva who is heading towards the Buddha Path in the three thousand great thousand worlds is not comparable to the merit of a Buddha, their merit is a hundred thousand times, a million times, a hundred million times greater, even beyond what can be calculated or illustrated by analogy.」 Subhuti said to the Buddha, 「World Honored One! What Dharma should a Bodhisattva Mahasattva (bodhisattva-mahasattva, a great Bodhisattva) who has just generated the aspiration for enlightenment contemplate?」 The Buddha said, 「They should contemplate the All-Knowing Wisdom (sarvajnata, the wisdom of the Buddha).」 Subhuti asked, 「What is the All-Knowing Wisdom? What are the causes and conditions of the All-Knowing Wisdom? What is its augmentation? What is its practice? What is its characteristic?」 The Buddha told Subhuti, 「The All-Knowing Wisdom is without existence, without thought, without arising, and without manifestation. As you, Subhuti, have asked: 『What are the causes and conditions of the All-Knowing Wisdom? What is its augmentation? What is its practice? What is its characteristic?』 Subhuti! The All-Knowing Wisdom has no Dharma cause, thought is

增上，寂滅為行，無相為相。須菩提！是名一切種智緣、增上、行、相。」

須菩提白佛言：「世尊！但一切種智無法？色受想行識亦無法、內外法亦無法、四禪、四無量心、四無色定，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空三昧、無相三昧、無作三昧，八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲大喜大舍，初神通、第二第三第四第五第六神通，有為相無為相亦無法。」

佛告須菩提：「色亦無法，乃至有為相無為相亦無法。」

須菩提言：「世尊！何因緣故，一切種智無法，色無法乃至有為無為相亦無法？」

佛言：「一切種智自性無故，若法自性無是名無法。色乃至有為無為相亦如是。」

「世尊！何因緣故，諸法自性無？」

佛言：「諸法和合，因緣生法中無自性。若無自性，是名無法。以是故，須菩提！菩薩摩訶薩當知一切法無性。何以故？一切法性空故。以是故，當知一切法無性。」

須菩提白佛言：「世尊！若一切法無性，初發意菩薩以何等方便力，能行檀那波羅蜜凈佛國土、成就眾生，能行屍羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，行初禪乃至第四禪，行慈心乃至舍心，

【現代漢語翻譯】現代漢語譯本：'增上'（殊勝），以'寂滅'（涅槃）為修行，以'無相'為實相。須菩提！這被稱為一切種智（佛陀的智慧）的因緣、殊勝、修行和實相。須菩提對佛說：'世尊！難道一切種智沒有實體嗎？色（物質）、受（感受）、想（概念）、行（意志）、識（意識）也沒有實體嗎？內外法（內部和外部的現象）也沒有實體嗎？四禪（四種禪定）、四無量心（慈、悲、喜、舍）、四無色定（四種無色界禪定），四念處（身、受、心、法四種觀照）、四正勤（斷惡、修善）、四如意足（欲、精進、心、觀四種定力）、五根（信、進、念、定、慧五種能力）、五力（五根增長的力量）、七覺分（七種覺悟的因素）、八聖道分（八種通往解脫的道路），空三昧（空性的禪定）、無相三昧（無相的禪定）、無作三昧（無愿的禪定），八背舍（八種解脫）、九次第定（九種次第禪定），佛十力（佛陀的十種力量）、四無所畏（佛陀的四種無畏）、四無礙智（佛陀的四種無礙智慧）、十八不共法（佛陀獨有的十八種功德）、大慈大悲大喜大舍（佛陀的四種無限心），初神通、第二、第三、第四、第五、第六神通，有為相（有生滅的現象）和無為相（無生滅的現象）也沒有實體嗎？' 佛告訴須菩提：'色也沒有實體，乃至有為相和無為相也沒有實體。' 須菩提說：'世尊！是什麼因緣，一切種智沒有實體，色沒有實體，乃至有為相和無為相也沒有實體？' 佛說：'一切種智的自性是空的，如果法的自性是空的，就稱為沒有實體。色乃至有為相和無為相也是如此。' '世尊！是什麼因緣，諸法的自性是空的？' 佛說：'諸法是和合的，在因緣生法中沒有自性。如果沒有自性，就稱為沒有實體。因此，須菩提！菩薩摩訶薩應當知道一切法沒有自性。為什麼呢？因為一切法的自性是空的。因此，應當知道一切法沒有自性。' 須菩提對佛說：'世尊！如果一切法沒有自性，初發菩提心的菩薩以什麼方便力，能夠修行佈施波羅蜜（佈施的完美）、清凈佛國土、成就眾生，能夠修行持戒波羅蜜（持戒的完美）、忍辱波羅蜜（忍辱的完美）、精進波羅蜜（精進的完美）、禪定波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美），修行初禪乃至第四禪，修行慈心乃至舍心，'

【English Translation】 English version: 'Superiority' (Adhipati), with 'extinction' (Nirvana) as practice, and 'non-form' as the true form. Subhuti! This is called the cause, superiority, practice, and form of all-knowing wisdom (Buddha's wisdom). Subhuti said to the Buddha, 'World Honored One! Is it that all-knowing wisdom has no substance? Do form (material), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) also have no substance? Do internal and external phenomena also have no substance? The four dhyanas (four stages of meditation), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (four formless meditations), the four foundations of mindfulness (mindfulness of body, feeling, mind, and phenomena), the four right exertions (preventing evil, cultivating good), the four bases of power (desire, effort, mind, investigation), the five faculties (faith, effort, mindfulness, concentration, wisdom), the five powers (strengthened faculties), the seven factors of enlightenment (mindfulness, investigation, effort, joy, tranquility, concentration, equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), emptiness samadhi (meditation on emptiness), signless samadhi (meditation without signs), wishless samadhi (meditation without wishes), the eight liberations, the nine successive abidings, the ten powers of the Buddha, the four fearlessnesses of the Buddha, the four unobstructed knowledges of the Buddha, the eighteen unique qualities of the Buddha, great loving-kindness, great compassion, great joy, great equanimity, the first supernormal power, the second, third, fourth, fifth, and sixth supernormal powers, do conditioned phenomena and unconditioned phenomena also have no substance?' The Buddha told Subhuti, 'Form also has no substance, and even conditioned and unconditioned phenomena have no substance.' Subhuti said, 'World Honored One! What is the cause and condition that all-knowing wisdom has no substance, form has no substance, and even conditioned and unconditioned phenomena have no substance?' The Buddha said, 'The self-nature of all-knowing wisdom is empty; if the self-nature of a dharma is empty, it is called having no substance. Form, and even conditioned and unconditioned phenomena, are also like this.' 'World Honored One! What is the cause and condition that the self-nature of all dharmas is empty?' The Buddha said, 'All dharmas are compounded, and there is no self-nature in dharmas arising from causes and conditions. If there is no self-nature, it is called having no substance. Therefore, Subhuti! Bodhisattva Mahasattvas should know that all dharmas have no self-nature. Why? Because the self-nature of all dharmas is empty. Therefore, it should be known that all dharmas have no self-nature.' Subhuti said to the Buddha, 'World Honored One! If all dharmas have no self-nature, with what skillful means can a Bodhisattva who has just generated the aspiration for enlightenment practice the perfection of giving (dana paramita), purify Buddha lands, and accomplish sentient beings? How can they practice the perfection of morality (sila paramita), the perfection of patience (kshanti paramita), the perfection of vigor (virya paramita), the perfection of meditation (dhyana paramita), the perfection of wisdom (prajna paramita), practice the first dhyana up to the fourth dhyana, practice loving-kindness up to equanimity?'

行空處乃至非有想非無想處，內空乃至無法有法空，四念處乃至八聖道分，空三昧、無相三昧、無作三昧，八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲，能行一切種智，凈佛國土、成就眾生？」

佛告須菩提：「菩薩摩訶薩能學諸法無性，亦能凈佛國土、成就眾生。知國土眾生亦無性，即是方便力。須菩提！是菩薩摩訶薩行檀那波羅蜜修學佛道，行屍羅波羅蜜修學佛道，行羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜修學佛道，乃至行一切種智修學佛道，亦知佛道無性。是菩薩摩訶薩行六波羅蜜修學佛道，乃至未成就佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、一切種智，是為修學佛道。能具足是佛道因緣已，以一念相應慧得一切種智，爾時一切煩惱習永盡，以不生故。是時以佛眼觀三千大千世界，無法尚不可得，何況有法？如是，須菩提！菩薩摩訶薩應行無性般若波羅蜜。須菩提！是名菩薩摩訶薩方便力，無法尚不可得，何況有法？須菩提！是菩薩摩訶薩若佈施時，佈施無法尚不可知，何況有法？受者及菩薩心，無法尚不可知，何況有法？乃至一切種智，得者、得法、得處，無法尚不可知，何況有法？何以故？一切法本性爾，非佛作，非聲聞、辟支佛作，亦

【現代漢語翻譯】現代漢語譯本：『從空無邊處乃至非想非非想處（四禪定中的最高境界），從內空乃至無法有法空（對一切法空的理解），從四念處（四種觀想方法）乃至八聖道分（達到涅槃的八種正確方法），空三昧（通過空性獲得的禪定）、無相三昧（不執著于任何表象的禪定）、無作三昧（不執著于任何行為的禪定），八背舍（八種解脫方式）、九次第定（九種漸次禪定），佛十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、大慈大悲（佛的偉大慈愛和悲憫），能夠實踐一切種智（佛的智慧），凈化佛國土、成就眾生嗎？』佛告訴須菩提：『菩薩摩訶薩能夠學習諸法無自性，也能夠凈化佛國土、成就眾生。知道國土和眾生也沒有自性，這就是方便力。須菩提！這位菩薩摩訶薩修行檀那波羅蜜（佈施的完美），修學佛道；修行尸羅波羅蜜（戒律的完美），修學佛道；修行羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美），修學佛道，乃至修行一切種智，修學佛道，也知道佛道沒有自性。這位菩薩摩訶薩修行六波羅蜜修學佛道，乃至沒有成就佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、一切種智，這都是在修學佛道。能夠具足這些佛道因緣之後，以一念相應的智慧獲得一切種智，那時一切煩惱習氣永遠斷盡，因為不再生起。那時以佛眼觀察三千大千世界，連『無法』尚且不可得，何況『有法』？須菩提！菩薩摩訶薩應當這樣修行無自性的般若波羅蜜。須菩提！這叫做菩薩摩訶薩的方便力，連『無法』尚且不可得，何況『有法』？須菩提！這位菩薩摩訶薩如果佈施時，佈施的『無法』尚且不可知，何況『有法』？接受佈施的人和菩薩的心，『無法』尚且不可知，何況『有法』？乃至一切種智，獲得者、所獲得的法、獲得之處，『無法』尚且不可知，何況『有法』？為什麼呢？因為一切法的本性就是如此，不是佛所造作，不是聲聞（佛的弟子）、辟支佛（獨覺者）所造作，也不是……』

【English Translation】 English version: 'From the sphere of infinite space up to the sphere of neither perception nor non-perception (the highest state of the four meditative absorptions), from inner emptiness up to the emptiness of no-dharma and dharma (understanding the emptiness of all phenomena), from the four foundations of mindfulness (four ways of contemplation) up to the eightfold noble path (eight correct ways to achieve Nirvana), the samadhi of emptiness (meditation achieved through emptiness), the samadhi of no-sign (meditation without attachment to any appearance), the samadhi of no-action (meditation without attachment to any action), the eight liberations, the nine successive abidings, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great loving-kindness and great compassion, able to practice all-knowing wisdom, purify Buddha lands, and accomplish sentient beings?' The Buddha told Subhuti: 'A Bodhisattva Mahasattva is able to learn that all dharmas are without self-nature, and is also able to purify Buddha lands and accomplish sentient beings. Knowing that lands and sentient beings are also without self-nature, this is the power of skillful means. Subhuti! This Bodhisattva Mahasattva practices the perfection of giving (Dana Paramita), learning the Buddha path; practices the perfection of morality (Sila Paramita), learning the Buddha path; practices the perfection of patience (Ksanti Paramita), the perfection of vigor (Virya Paramita), the perfection of meditation (Dhyana Paramita), the perfection of wisdom (Prajna Paramita), learning the Buddha path, and even practices all-knowing wisdom, learning the Buddha path, also knowing that the Buddha path is without self-nature. This Bodhisattva Mahasattva practices the six perfections, learning the Buddha path, until not achieving the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great loving-kindness and great compassion, all-knowing wisdom, this is all learning the Buddha path. Being able to fulfill these causes and conditions of the Buddha path, with the wisdom of one thought in accordance, one obtains all-knowing wisdom, at that time all habitual afflictions are forever exhausted, because they no longer arise. At that time, with the Buddha's eye observing the three thousand great thousand worlds, even 'no-dharma' is not attainable, how much more so 'dharma'? Subhuti! A Bodhisattva Mahasattva should practice the Prajna Paramita of no self-nature in this way. Subhuti! This is called the power of skillful means of a Bodhisattva Mahasattva, even 'no-dharma' is not attainable, how much more so 'dharma'? Subhuti! If this Bodhisattva Mahasattva gives, the 'no-dharma' of giving is not knowable, how much more so 'dharma'? The receiver and the Bodhisattva's mind, 'no-dharma' is not knowable, how much more so 'dharma'? Even all-knowing wisdom, the one who obtains it, the dharma obtained, the place of obtaining, 'no-dharma' is not knowable, how much more so 'dharma'? Why is this so? Because the inherent nature of all dharmas is like this, not made by the Buddha, not made by the Sravakas (Buddha's disciples), not made by the Pratyekabuddhas (Solitary Buddhas), nor...'

非餘人作，一切法無作者故。」

須菩提白佛言：「世尊！諸法、諸法性離耶？」

佛言：「如是，如是！諸法、諸法性離。」

「世尊！若諸法、諸法性離，云何離法能知離法若有若無？何以故？無法不能知無法，有法不能知有法，無法不能知有法，有法不能知無法。世尊！如是一切法無所有相，云何菩薩摩訶薩作是分別，是法若有若無？」

佛言：「菩薩摩訶薩以世諦故，示眾生若有若無，非以第一義。」

「世尊！世諦、第一義諦有異耶？」

「須菩提！世諦、第一義諦無異也。何以故？世諦如，即是第一義諦如。以眾生不知不見是如故，菩薩摩訶薩以世諦示若有若無。複次，須菩提！眾生於五受陰中有著相故，不知無所有，為是眾生故，示若有若無，令知清凈無所有。如是，須菩提！菩薩摩訶薩應當作是行般若波羅蜜。」

摩訶般若波羅蜜經道行品第七十二

須菩提白佛言：「世尊！世尊說菩薩行。何等是菩薩行？」

佛言：「菩薩行者，為阿耨多羅三藐三菩提行，是名菩薩行。」

「世尊！云何菩薩摩訶薩為阿耨多羅三藐三菩提行，是名菩薩行？」

佛言：「若菩薩摩訶薩行色空，行受想行識空，行眼空乃至意，行色空乃至法，行眼

【現代漢語翻譯】現代漢語譯本：『不是其他人所造作，因為一切法都沒有作者。』須菩提對佛說：『世尊！諸法（一切事物）、諸法性（一切事物的本性）是分離的嗎？』佛說：『是的，是的！諸法、諸法性是分離的。』『世尊！如果諸法、諸法性是分離的，那麼分離的法如何能知道分離的法是存在還是不存在呢？為什麼呢？因為不存在的法不能知道不存在的法，存在的法不能知道存在的法，不存在的法不能知道存在的法，存在的法不能知道不存在的法。世尊！像這樣一切法都沒有實在的自性，菩薩摩訶薩如何能作出這樣的分別，說這個法是存在還是不存在呢？』佛說：『菩薩摩訶薩是爲了適應世俗的真理，向眾生顯示存在或不存在，而不是依據第一義諦（究竟真理）。』『世尊！世俗諦（世俗真理）和第一義諦（究竟真理）有區別嗎？』『須菩提！世俗諦和第一義諦沒有區別。為什麼呢？因為世俗諦的如實相，就是第一義諦的如實相。因為眾生不知道、不明白這個如實相，所以菩薩摩訶薩用世俗諦來顯示存在或不存在。再者，須菩提！眾生對於五受陰（色、受、想、行、識五種構成身心的要素）有執著，所以不明白無所有，爲了這些眾生，才顯示存在或不存在，讓他們明白清凈的無所有。須菩提！菩薩摩訶薩應當這樣修行般若波羅蜜（以智慧到達彼岸）。』《摩訶般若波羅蜜經·道行品》第七十二須菩提對佛說：『世尊！世尊您說菩薩的修行。什麼是菩薩的修行呢？』佛說：『菩薩的修行，是爲了阿耨多羅三藐三菩提（無上正等正覺）而修行，這叫做菩薩的修行。』『世尊！菩薩摩訶薩如何爲了阿耨多羅三藐三菩提而修行，這叫做菩薩的修行呢？』佛說：『如果菩薩摩訶薩修行色（物質）的空性，修行受（感受）、想（概念）、行（意志）、識（意識）的空性，修行眼（視覺）的空性乃至意（思維）的空性，修行色（物質）的空性乃至法（一切事物）的空性，修行眼（視覺）的空性

【English Translation】 English version: 'It is not made by others, because all dharmas have no maker.' Subhuti said to the Buddha, 'World Honored One, are dharmas (all things) and the nature of dharmas (the essence of all things) separate?' The Buddha said, 'Yes, yes! Dharmas and the nature of dharmas are separate.' 'World Honored One, if dharmas and the nature of dharmas are separate, how can a separate dharma know whether a separate dharma exists or does not exist? Why? Because a non-existent dharma cannot know a non-existent dharma, an existent dharma cannot know an existent dharma, a non-existent dharma cannot know an existent dharma, and an existent dharma cannot know a non-existent dharma. World Honored One, since all dharmas are without any real self-nature, how can a Bodhisattva Mahasattva make such a distinction, saying that this dharma exists or does not exist?' The Buddha said, 'A Bodhisattva Mahasattva, for the sake of worldly truth, shows beings existence or non-existence, not according to the first principle (ultimate truth).' 'World Honored One, is there a difference between worldly truth and the first principle?' 'Subhuti, there is no difference between worldly truth and the first principle. Why? Because the suchness of worldly truth is the suchness of the first principle. Because beings do not know or see this suchness, a Bodhisattva Mahasattva uses worldly truth to show existence or non-existence. Furthermore, Subhuti, because beings are attached to the five skandhas (form, feeling, perception, mental formations, and consciousness), they do not understand non-existence. For the sake of these beings, existence or non-existence is shown, so that they may understand the purity of non-existence. Thus, Subhuti, a Bodhisattva Mahasattva should practice Prajna Paramita (perfection of wisdom) in this way.' The Chapter on the Practice of the Path, Seventy-second, of the Mahaprajnaparamita Sutra Subhuti said to the Buddha, 'World Honored One, you speak of the practice of a Bodhisattva. What is the practice of a Bodhisattva?' The Buddha said, 'The practice of a Bodhisattva is to practice for Anuttara Samyak Sambodhi (unexcelled complete enlightenment), this is called the practice of a Bodhisattva.' 'World Honored One, how does a Bodhisattva Mahasattva practice for Anuttara Samyak Sambodhi, which is called the practice of a Bodhisattva?' The Buddha said, 'If a Bodhisattva Mahasattva practices the emptiness of form (matter), practices the emptiness of feeling, perception, mental formations, and consciousness, practices the emptiness of the eye (vision) up to the mind (thought), practices the emptiness of form (matter) up to dharma (all things), practices the emptiness of the eye (vision)'

界空乃至意識界，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，行內空，行外空，行內外空，行空空，行大空、第一義空、有為空、無為空、畢竟空、無始空、散空、諸法空、性空、自相空、無法空、有法空、無法有法空，行初禪第二第三第四禪，行慈悲喜捨，行無量虛空處、無量識處、無所有處、非有想非無想處，行四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，行空三昧，行無相三昧，行無作三昧，行八背舍、九次第定，行佛十力，行四無所畏，行四無礙智，行十八不共法，行大慈大悲，行凈佛國土，行成就眾生。行諸辯才，行文字入無文字，行諸陀羅尼門，行有為性，行無為性，如阿耨多羅三藐三菩提不作二。如是，須菩提！菩薩摩訶薩行般若波羅蜜，名為阿耨多羅三藐三菩提行，是名菩薩行。」

須菩提白佛言：「世尊。說言佛，何義故名佛？」

佛告須菩提：「知諸法實義故名為佛。複次，得諸法實相故名為佛。複次，通達實義故名為佛。複次，如實知一切法故名為佛。」

須菩提言：「何義故名菩提？」

「須菩提！空義是菩提義，如義、法性義、實際義是菩提義。複次，須菩提！名相言說是菩提義，菩提實義不可壞。不

【現代漢語翻譯】現代漢語譯本：從色界到意識界，修持佈施波羅蜜（檀那波羅蜜，給予的完美）、持戒波羅蜜（尸羅波羅蜜，道德的完美）、忍辱波羅蜜（羼提波羅蜜，忍耐的完美）、精進波羅蜜（毗梨耶波羅蜜，努力的完美）、禪定波羅蜜（禪那波羅蜜，冥想的完美）、智慧波羅蜜（般若波羅蜜，智慧的完美），修持內空（對自身存在的空性認知），修持外空（對外部世界的空性認知），修持內外空（對自身和外部世界空性的認知），修持空空（對空性本身的空性認知），修持大空（廣闊的空性認知）、第一義空（終極真理的空性認知）、有為空（有條件的空性認知）、無為空（無條件的空性認知）、畢竟空（絕對的空性認知）、無始空（無始以來的空性認知）、散空（分散的空性認知）、諸法空（一切現象的空性認知）、性空（本質的空性認知）、自相空（自身特性的空性認知）、無法空（不存在的空性認知）、有法空（存在的空性認知）、無法有法空（既不存在又存在的空性認知），修持初禪、第二禪、第三禪、第四禪，修持慈、悲、喜、舍四無量心，修持無量虛空處、無量識處、無所有處、非想非非想處，修持四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，修持空三昧（空性的禪定）、無相三昧（無相的禪定）、無作三昧（無為的禪定），修持八背舍、九次第定，修持佛的十力，修持四無所畏，修持四無礙智，修持十八不共法，修持大慈大悲，修持清凈佛土，修持成就眾生。修持各種辯才，修持從文字進入無文字，修持各種陀羅尼門，修持有為性，修持無為性，如阿耨多羅三藐三菩提（無上正等正覺）不作二。須菩提！菩薩摩訶薩修持般若波羅蜜，名為阿耨多羅三藐三菩提行，這就是菩薩的修行。須菩提問佛說：『世尊，說佛，是什麼意思稱為佛？』佛告訴須菩提：『因為知道一切法的真實意義，所以稱為佛。其次，因為得到一切法的真實相貌，所以稱為佛。其次，因為通達真實意義，所以稱為佛。其次，因為如實知道一切法，所以稱為佛。』須菩提問：『什麼意思稱為菩提？』『須菩提！空性的意義就是菩提的意義，如如的意義、法性的意義、實際的意義就是菩提的意義。其次，須菩提！名相言說是菩提的意義，菩提的真實意義是不可破壞的。不

【English Translation】 English version: From the realm of form to the realm of consciousness, practicing the perfection of giving (Dāna pāramitā), the perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), the perfection of wisdom (Prajñā pāramitā), practicing inner emptiness (the emptiness of one's own existence), practicing outer emptiness (the emptiness of the external world), practicing inner and outer emptiness (the emptiness of both self and the external world), practicing emptiness of emptiness (the emptiness of emptiness itself), practicing great emptiness (vast emptiness), ultimate emptiness (emptiness of ultimate truth), conditioned emptiness (emptiness of conditioned things), unconditioned emptiness (emptiness of unconditioned things), absolute emptiness (absolute emptiness), beginningless emptiness (emptiness since beginningless time), scattered emptiness (scattered emptiness), emptiness of all dharmas (emptiness of all phenomena), emptiness of nature (emptiness of essence), emptiness of self-nature (emptiness of one's own characteristics), emptiness of non-existence (emptiness of non-existence), emptiness of existence (emptiness of existence), emptiness of neither existence nor non-existence (emptiness of both existence and non-existence), practicing the first dhyāna, the second dhyāna, the third dhyāna, the fourth dhyāna, practicing loving-kindness, compassion, joy, and equanimity, practicing the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, practicing the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, practicing the samādhi of emptiness, the samādhi of no-sign, the samādhi of no-action, practicing the eight liberations, the nine successive abidings, practicing the ten powers of a Buddha, practicing the four fearlessnesses, practicing the four unobstructed knowledges, practicing the eighteen unique qualities of a Buddha, practicing great loving-kindness and great compassion, practicing the purification of Buddha-lands, practicing the accomplishment of sentient beings. Practicing various eloquence, practicing entering non-words from words, practicing various dhāraṇī gates, practicing conditioned nature, practicing unconditioned nature, not making a duality with Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Thus, Subhūti! A Bodhisattva Mahāsattva practicing Prajñāpāramitā is called the practice of Anuttarā-samyak-saṃbodhi, this is called the practice of a Bodhisattva. Subhūti said to the Buddha: 'World Honored One, you say 'Buddha', what is the meaning of being called a Buddha?' The Buddha told Subhūti: 'Because one knows the true meaning of all dharmas, one is called a Buddha. Furthermore, because one attains the true appearance of all dharmas, one is called a Buddha. Furthermore, because one penetrates the true meaning, one is called a Buddha. Furthermore, because one knows all dharmas as they truly are, one is called a Buddha.' Subhūti said: 'What is the meaning of being called Bodhi?' 'Subhūti! The meaning of emptiness is the meaning of Bodhi, the meaning of suchness, the meaning of dharmatā, the meaning of reality is the meaning of Bodhi. Furthermore, Subhūti! Names and words are the meaning of Bodhi, the true meaning of Bodhi is indestructible. Not'

可分別是菩提義。複次，須菩提！諸法實相不誑不異是菩提義，以是故名菩提。複次，須菩提！是菩提是諸佛所有故名菩提。複次，須菩提！諸佛正遍知故名菩提。」

須菩提白佛言：「世尊！若菩薩摩訶薩為是菩提行六波羅蜜，乃至行一切種智，于諸法何得何失、何增何減、何生何滅、何垢何凈？」

佛告須菩提：「若菩薩摩訶薩為菩提行六波羅蜜，乃至行一切種智，于諸法無得無失、無增無減、無生無滅、無垢無凈。何以故？菩薩摩訶薩行般若波羅蜜，不為得失、增減、生滅、垢凈故出。」

須菩提言：「世尊！若菩薩摩訶薩行般若波羅蜜，若不為得失乃至不為凈垢故出。菩薩摩訶薩云何行般若波羅蜜，能取檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？云何行內空乃至無法有法空？云何行禪、無量心、無色定？云何行四念處乃至八聖道分？云何行空、無相、無作解脫門？云何行佛十力、四無所畏、四無礙智、十八不共法、大慈大悲？云何行菩薩十地？云何過聲聞、辟支佛地，入菩薩位中？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，不以二法故，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。不以二法乃至

【現代漢語翻譯】現代漢語譯本：菩提的含義還可以是這樣的。須菩提，進一步說，諸法的真實相狀不虛妄、不差異，這就是菩提的含義，因此稱為菩提。須菩提，再進一步說，菩提是諸佛所擁有的，所以稱為菩提。須菩提，再進一步說，諸佛正等遍知，所以稱為菩提。須菩提對佛說：『世尊，如果菩薩摩訶薩爲了菩提而修行六波羅蜜（檀那波羅蜜（佈施）、尸羅波羅蜜（持戒）、羼提波羅蜜（忍辱）、毗梨耶波羅蜜（精進）、禪那波羅蜜（禪定）、般若波羅蜜（智慧）），乃至修行一切種智（佛陀的智慧），那麼對於諸法，會有什麼得到和失去，什麼增加和減少，什麼產生和滅亡，什麼污垢和清凈呢？』佛告訴須菩提：『如果菩薩摩訶薩爲了菩提而修行六波羅蜜，乃至修行一切種智，那麼對於諸法，沒有得到和失去，沒有增加和減少，沒有產生和滅亡，沒有污垢和清凈。為什麼呢？菩薩摩訶薩修行般若波羅蜜，不是爲了得到和失去、增加和減少、產生和滅亡、污垢和清凈而出離。』須菩提說：『世尊，如果菩薩摩訶薩修行般若波羅蜜，不是爲了得到和失去，乃至不是爲了清凈和污垢而出離。那麼菩薩摩訶薩如何修行般若波羅蜜，才能獲得檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？如何修行內空（對內五蘊的空性認知）乃至無法有法空（對一切法空性的認知）？如何修行禪定、無量心（慈悲喜捨四種心）、無色定（四種無色界禪定）？如何修行四念處（身受心法四種觀照）乃至八聖道分（八種通往解脫的修行方法）？如何修行空、無相、無作解脫門（三種解脫的修行方法）？如何修行佛的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的自信）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、大慈大悲？如何修行菩薩十地（菩薩修行的十個階段）？如何超越聲聞（小乘修行者）、辟支佛（獨覺）的境界，進入菩薩的地位？』佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜時，不是以二元對立的觀念，來修行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。不是以二元對立的觀念，乃至

【English Translation】 English version: Furthermore, Subhuti, the meaning of Bodhi can also be like this: the true nature of all dharmas is not deceptive and not different, this is the meaning of Bodhi, therefore it is called Bodhi. Furthermore, Subhuti, Bodhi is possessed by all Buddhas, therefore it is called Bodhi. Furthermore, Subhuti, all Buddhas have perfect and complete knowledge, therefore it is called Bodhi. Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva practices the Six Paramitas (Dana Paramita (generosity), Sila Paramita (discipline), Ksanti Paramita (patience), Virya Paramita (effort), Dhyana Paramita (meditation), Prajna Paramita (wisdom)) for the sake of Bodhi, and even practices all-knowing wisdom (Buddha's wisdom), then with regard to all dharmas, what is gained and what is lost, what is increased and what is decreased, what is born and what is extinguished, what is defiled and what is purified?' The Buddha told Subhuti, 'If a Bodhisattva Mahasattva practices the Six Paramitas for the sake of Bodhi, and even practices all-knowing wisdom, then with regard to all dharmas, there is no gain and no loss, no increase and no decrease, no birth and no extinction, no defilement and no purification. Why? A Bodhisattva Mahasattva practices Prajna Paramita, not for the sake of gain and loss, increase and decrease, birth and extinction, defilement and purification, that they go forth.' Subhuti said, 'World Honored One, if a Bodhisattva Mahasattva practices Prajna Paramita, not for the sake of gain and loss, and even not for the sake of purification and defilement that they go forth. Then how does a Bodhisattva Mahasattva practice Prajna Paramita, to attain Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita? How does one practice inner emptiness (the realization of the emptiness of the inner five aggregates) and even the emptiness of no-dharma and dharma (the realization of the emptiness of all dharmas)? How does one practice meditation, immeasurable minds (the four immeasurable minds of loving-kindness, compassion, joy, and equanimity), and formless samadhi (the four formless realms of meditation)? How does one practice the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas) and even the eightfold noble path (the eight paths to liberation)? How does one practice the doors of liberation of emptiness, signlessness, and non-action (three ways to liberation)? How does one practice the ten powers of the Buddha (ten powers of the Buddha), the four fearlessnesses (four kinds of fearlessness of the Buddha), the four unobstructed wisdoms (four unobstructed wisdoms of the Buddha), the eighteen unique qualities (eighteen unique qualities of the Buddha), great loving-kindness and great compassion? How does one practice the ten Bodhisattva grounds (ten stages of Bodhisattva practice)? How does one transcend the realms of Sravakas (Hinayana practitioners) and Pratyekabuddhas (solitary realizers), and enter the position of a Bodhisattva?' The Buddha told Subhuti, 'When a Bodhisattva Mahasattva practices Prajna Paramita, they do not practice Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita with a dualistic view. Not with a dualistic view, even to

行一切種智。」

須菩提言：「世尊！若菩薩摩訶薩不以二法故，行檀那波羅蜜乃至般若波羅蜜，不以二法故乃至行一切種智。菩薩從初發意乃至后意，云何善根增益？」

佛告須菩提：「若行二法者，善根不得增益。何以故？一切凡夫人皆依二法，不得增益善根。菩薩摩訶薩行不二法，從初發意乃至后意，于其中間增益善根。以是故，菩薩摩訶薩，一切世間天及人、阿修羅，無能伏、無能壞其善根，令墮聲聞、辟支佛地。及諸眾惡不善法，不能制菩薩，令不能行檀那波羅蜜增益善根，乃至般若波羅蜜亦如是。須菩提！菩薩摩訶薩應如是行般若波羅蜜。」

「世尊！菩薩摩訶薩為善根故行般若波羅蜜不？」

佛言：「不也，須菩提！菩薩亦不為善根故行般若波羅蜜，亦不為非善根故行般若波羅蜜。何以故？須菩提！菩薩摩訶薩法，未供養諸佛，未具足善根，未得真知識，不能得一切種智。」

須菩提言：「世尊！云何菩薩摩訶薩供養諸佛，具足善根，得真知識，能得一切種智？」

佛告須菩提：「菩薩摩訶薩從初發意供養諸佛，諸佛所說十二部經，修妒路乃至憂波提舍，是菩薩聞持誦利心觀了達。了達故得陀羅尼，得陀羅尼故能起無礙智，起無礙智故所生處乃至薩婆若終不忘失

【現代漢語翻譯】現代漢語譯本『行一切種智（sarvajñatā，一切智慧）。』須菩提（Subhuti）說：『世尊！如果菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）不執著於二法（兩種對立的觀點），而行檀那波羅蜜（dānapāramitā，佈施的完美）乃至般若波羅蜜（prajñāpāramitā，智慧的完美），不執著於二法而行一切種智。菩薩從最初發心到最後發心，如何才能使善根增長呢？』佛告訴須菩提：『如果執著於二法，善根就不能增長。為什麼呢？因為一切凡夫都執著於二法，所以不能增長善根。菩薩摩訶薩行不二法，從最初發心到最後發心，在這期間善根會增長。因此，菩薩摩訶薩的善根，一切世間的天人、阿修羅（asura，非天），都不能降伏、不能破壞，使其墮入聲聞（śrāvaka，聲聞乘）或辟支佛（pratyekabuddha，緣覺乘）的境界。而且，各種惡不善法也不能阻止菩薩，使其不能行檀那波羅蜜來增長善根，乃至般若波羅蜜也是如此。須菩提！菩薩摩訶薩應當這樣行般若波羅蜜。』『世尊！菩薩摩訶薩是爲了善根而行般若波羅蜜嗎？』佛說：『不是的，須菩提！菩薩既不是爲了善根而行般若波羅蜜，也不是爲了非善根而行般若波羅蜜。為什麼呢？須菩提！菩薩摩訶薩的修行，如果未供養諸佛，未具足善根，未得到真正的善知識，就不能得到一切種智。』須菩提說：『世尊！菩薩摩訶薩如何供養諸佛，具足善根，得到真正的善知識，才能得到一切種智呢？』佛告訴須菩提：『菩薩摩訶薩從最初發心供養諸佛，諸佛所說的十二部經，修妒路（sūtra，契經）乃至憂波提舍（upadeśa，論議），菩薩聽聞、受持、讀誦、用心觀察並通達。因為通達而得到陀羅尼（dhāraṇī，總持），因為得到陀羅尼而能生起無礙智，因為生起無礙智，所以無論生在何處，乃至證得薩婆若（sarvajña，一切智）都不會忘失。』

【English Translation】 English version 'Practices all-knowing wisdom (sarvajñatā).' Subhuti said, 'World Honored One, if a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, a great Bodhisattva) does not rely on dualistic views while practicing the Perfection of Giving (dānapāramitā) up to the Perfection of Wisdom (prajñāpāramitā), and does not rely on dualistic views while practicing all-knowing wisdom, how does a Bodhisattva increase their roots of goodness from the initial aspiration to the final aspiration?' The Buddha told Subhuti, 'If one practices with dualistic views, the roots of goodness cannot increase. Why? Because all ordinary beings rely on dualistic views, and therefore cannot increase their roots of goodness. A Bodhisattva-Mahasattva practices without dualistic views, and from the initial aspiration to the final aspiration, the roots of goodness increase during this time. Therefore, the roots of goodness of a Bodhisattva-Mahasattva cannot be subdued or destroyed by all the gods, humans, and asuras (asura, demigods) in the world, causing them to fall into the realm of a Śrāvaka (śrāvaka, Hearer) or a Pratyekabuddha (pratyekabuddha, Solitary Buddha). Furthermore, all evil and unwholesome dharmas cannot prevent a Bodhisattva from practicing the Perfection of Giving to increase their roots of goodness, and the same is true for the Perfection of Wisdom. Subhuti, a Bodhisattva-Mahasattva should practice the Perfection of Wisdom in this way.' 'World Honored One, does a Bodhisattva-Mahasattva practice the Perfection of Wisdom for the sake of good roots?' The Buddha said, 'No, Subhuti! A Bodhisattva does not practice the Perfection of Wisdom for the sake of good roots, nor does one practice it for the sake of non-good roots. Why? Subhuti, if a Bodhisattva-Mahasattva has not made offerings to all the Buddhas, has not perfected their roots of goodness, and has not obtained true spiritual guidance, they cannot attain all-knowing wisdom.' Subhuti said, 'World Honored One, how does a Bodhisattva-Mahasattva make offerings to all the Buddhas, perfect their roots of goodness, obtain true spiritual guidance, and then attain all-knowing wisdom?' The Buddha told Subhuti, 'A Bodhisattva-Mahasattva, from the initial aspiration, makes offerings to all the Buddhas. The twelve categories of scriptures spoken by the Buddhas, from the Sūtras (sūtra, discourses) to the Upadeśas (upadeśa, treatises), the Bodhisattva hears, upholds, recites, contemplates with their mind, and understands thoroughly. Because of this thorough understanding, they obtain dhāraṇī (dhāraṇī, mnemonic devices), and because of obtaining dhāraṇī, they can generate unobstructed wisdom. Because of generating unobstructed wisdom, wherever they are born, they will not forget, even until they attain sarvajña (sarvajña, omniscience).'

。亦于諸佛所種善根，為是善根所護，終不墮惡道諸難。以是善根因緣故，得深心清凈。得深心清凈故，能凈佛國土、成就眾生。以善根所護故，常不離真知識，所謂諸佛、諸菩薩摩訶薩，及諸聲聞、能讚歎佛法眾者。如是，須菩提！菩薩摩訶薩應供養諸佛、種善根、親近善知識。」◎

摩訶般若波羅蜜經三善品第七十三(丹本種善根品)

須菩提白佛言：「世尊！菩薩摩訶薩若不供養諸佛、不具足善根、不得真知識，當得薩婆若不？」

佛告須菩提：「菩薩摩訶薩供養諸佛、種善根、得真知識，一切種智尚難得；何況不供養諸佛、不種善根、不得真知識？」

須菩提白佛言：「世尊！菩薩摩訶薩供養諸佛、種善根、得真知識。何以故不能得一切種智？」

佛告須菩提：「是菩薩摩訶薩遠離方便力，不從諸佛聞方便力，所種善根不具足，不常隨善知識教。」

「世尊！何等是方便力？菩薩摩訶薩行是方便力，得一切種智？」

佛言：「菩薩摩訶薩從初發意，行檀那波羅蜜，應薩婆若念，佈施佛、若辟支佛、若聲聞、若人、若非人。是時不生布施想、受者想。何以故？觀一切法自相空，無生、無定相、無所轉，入諸法實相，所謂一切法無作、無起相。菩薩以是方便力故，增

【現代漢語翻譯】現代漢語譯本：他們也因為在諸佛那裡種下的善根，受到這些善根的護佑，最終不會墮入惡道和各種苦難。因為這些善根的因緣，他們能獲得深刻的內心清凈。因為獲得深刻的內心清凈，他們能夠凈化佛的國土，成就眾生。因為受到善根的護佑，他們常常不會遠離真正的善知識，也就是諸佛、諸菩薩摩訶薩（大菩薩），以及那些能夠讚歎佛法的聲聞。須菩提啊！菩薩摩訶薩應該供養諸佛，種下善根，親近善知識。」

《摩訶般若波羅蜜經》三善品第七十三（丹本種善根品）

須菩提問佛說：『世尊！如果菩薩摩訶薩不供養諸佛，不具足善根，不能得到真正的善知識，能獲得薩婆若（一切智）嗎？』

佛告訴須菩提：『菩薩摩訶薩如果供養諸佛，種下善根，得到真正的善知識，尚且難以獲得一切種智（一切智慧）；更何況不供養諸佛，不種善根，不能得到真正的善知識呢？』

須菩提問佛說：『世尊！菩薩摩訶薩如果供養諸佛，種下善根，得到真正的善知識，為什麼還是不能獲得一切種智呢？』

佛告訴須菩提：『這是因為這位菩薩摩訶薩遠離了方便力，沒有從諸佛那裡聽聞方便力，所種的善根不圓滿，不經常跟隨善知識的教導。』

『世尊！什麼是方便力？菩薩摩訶薩修行這種方便力，就能獲得一切種智嗎？』

佛說：『菩薩摩訶薩從最初發心，修行檀那波羅蜜（佈施波羅蜜），應當以薩婆若（一切智）爲念，佈施給佛、辟支佛（獨覺佛）、聲聞、人、或者非人。這個時候，不應該產生布施的想法，也不應該產生接受者的想法。為什麼呢？因為要觀察一切法的自性是空的，沒有生，沒有固定的相狀，沒有所轉變，要進入諸法的實相，也就是一切法沒有造作，沒有生起的相狀。菩薩因為這種方便力的緣故，增長了

【English Translation】 English version: They also, due to the good roots planted in the presence of all Buddhas, are protected by these good roots and will ultimately not fall into evil paths and various difficulties. Because of the causes and conditions of these good roots, they can attain deep purity of mind. Because of attaining deep purity of mind, they are able to purify the Buddha's lands and accomplish sentient beings. Because they are protected by good roots, they are often not separated from true good teachers, namely all Buddhas, all Bodhisattva Mahasattvas (great Bodhisattvas), and those Shravakas who can praise the Buddha's Dharma. Thus, Subhuti! Bodhisattva Mahasattvas should make offerings to all Buddhas, plant good roots, and be close to good teachers.』

The Mahaprajnaparamita Sutra, Chapter 73 on the Three Goodnesses (Dan version: Planting Good Roots)

Subhuti said to the Buddha, 『World Honored One! If a Bodhisattva Mahasattva does not make offerings to all Buddhas, does not fulfill good roots, and does not attain true good teachers, will they attain Sarvajna (all-knowing wisdom)?』

The Buddha told Subhuti, 『If a Bodhisattva Mahasattva makes offerings to all Buddhas, plants good roots, and attains true good teachers, it is still difficult to attain all-knowing wisdom; how much more so if they do not make offerings to all Buddhas, do not plant good roots, and do not attain true good teachers?』

Subhuti said to the Buddha, 『World Honored One! If a Bodhisattva Mahasattva makes offerings to all Buddhas, plants good roots, and attains true good teachers, why are they still unable to attain all-knowing wisdom?』

The Buddha told Subhuti, 『It is because this Bodhisattva Mahasattva is far from the power of skillful means, has not heard of the power of skillful means from all Buddhas, the good roots they have planted are not complete, and they do not constantly follow the teachings of good teachers.』

『World Honored One! What is the power of skillful means? If a Bodhisattva Mahasattva practices this power of skillful means, will they attain all-knowing wisdom?』

The Buddha said, 『From the initial arising of the mind, a Bodhisattva Mahasattva practices Dana Paramita (perfection of giving), should have the thought of Sarvajna (all-knowing wisdom), and give to Buddhas, Pratyekabuddhas (solitary Buddhas), Shravakas, humans, or non-humans. At this time, they should not give rise to the thought of giving, nor the thought of the receiver. Why? Because one should observe that the self-nature of all dharmas is empty, without arising, without fixed characteristics, without transformation, and enter into the true nature of all dharmas, which is that all dharmas have no making, no arising. Because of this power of skillful means, the Bodhisattva increases

益善根。增益善根故，行檀那波羅蜜，凈佛國土、成就眾生。佈施不受世間果報，但欲救度一切眾生故行檀那波羅蜜。

「複次，須菩提！菩薩摩訶薩從初發意，行屍羅波羅蜜，應薩婆若念，持戒時不墮淫怒癡中，亦不墮諸煩惱纏縛及諸不善破道法，若慳貪、破戒、瞋恚、懈怠、亂意、愚癡、慢、大慢、慢慢、我慢、增上慢、不如慢、邪慢，若聲聞心，若辟支佛心。何以故？是菩薩摩訶薩觀一切法自相空，無生、無定相、無所轉，入諸法實相，所謂一切法無作、無起相。菩薩成就是方便力故，增益善根。增益善根故，行屍羅波羅蜜，凈佛國土、成就眾生。持戒不受世間果報，但欲救度一切眾生故行屍羅波羅蜜。

「複次，須菩提！菩薩摩訶薩從初發意，行羼提波羅蜜，應薩婆若念，方便力成就故，行見諦道、思惟道，亦不取須陀洹果，斯陀含、阿那含、阿羅漢果。何以故？是菩薩摩訶薩知諸法自相空，無生、無定相、無所轉，雖行是助道法而過聲聞，辟支佛地。須菩提！是名菩薩無生法忍。

「複次，須菩提！菩薩摩訶薩從初發意，行毗梨耶波羅蜜，入初禪乃至入第四禪，入四無量心、四無色定。雖出入諸禪而不受果報。何以故？是菩薩成就是方便力故，知諸禪定自相空，無生、無定相、無所轉，

【現代漢語翻譯】現代漢語譯本增長善根。因為增長善根的緣故，修行檀那波羅蜜（佈施的完美），清凈佛國土，成就眾生。佈施不求世間的果報，只是爲了救度一切眾生而修行檀那波羅蜜。

『再者，須菩提！菩薩摩訶薩從最初發心，修行尸羅波羅蜜（持戒的完美），應當以薩婆若（一切智）爲念，持戒時不會墮入淫慾、嗔怒、愚癡之中，也不會墮入各種煩惱的纏縛以及各種不善的破道之法，例如慳貪、破戒、嗔恚、懈怠、散亂、愚癡、慢、大慢、慢慢、我慢、增上慢、不如慢、邪慢，也不會生起聲聞心或辟支佛心。為什麼呢？因為這位菩薩摩訶薩觀察一切法自性空，無生、無定相、無所轉變，進入諸法實相，也就是一切法無作、無起之相。菩薩成就這種方便力，所以增長善根。因為增長善根的緣故，修行尸羅波羅蜜，清凈佛國土，成就眾生。持戒不求世間的果報，只是爲了救度一切眾生而修行尸羅波羅蜜。』

『再者，須菩提！菩薩摩訶薩從最初發心，修行羼提波羅蜜（忍辱的完美），應當以薩婆若爲念，因為方便力成就的緣故，修行見諦道、思惟道，也不會證取須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）。為什麼呢？因為這位菩薩摩訶薩知道諸法自性空，無生、無定相、無所轉變，雖然修行這些助道之法，卻超越了聲聞和辟支佛的境界。須菩提！這稱為菩薩的無生法忍。』

『再者，須菩提！菩薩摩訶薩從最初發心，修行毗梨耶波羅蜜（精進的完美），進入初禪乃至進入第四禪，進入四無量心、四無色定。雖然出入各種禪定，卻不求果報。為什麼呢？因為這位菩薩成就這種方便力，知道各種禪定自性空，無生、無定相、無所轉變，

【English Translation】 English version Increasing good roots. Because of increasing good roots, one practices Dāna pāramitā (perfection of giving), purifies Buddha lands, and accomplishes sentient beings. Giving does not seek worldly rewards, but only practices Dāna pāramitā to save all sentient beings.

'Furthermore, Subhuti! A Bodhisattva Mahāsattva, from the initial arising of the mind, practices Śīla pāramitā (perfection of morality), should have the thought of Sarvajña (all-knowing wisdom), and when upholding precepts, does not fall into lust, anger, or ignorance, nor does he fall into the entanglements of various afflictions and various unwholesome practices that break the path, such as stinginess, breaking precepts, anger, laziness, distraction, ignorance, pride, great pride, excessive pride, ego-pride, superior pride, inferior pride, and false pride, nor does he generate the mind of a Śrāvaka or a Pratyekabuddha. Why? Because this Bodhisattva Mahāsattva observes that all dharmas are empty in their self-nature, without arising, without fixed characteristics, and without transformation, entering the true nature of all dharmas, which is the characteristic of all dharmas being without action and without arising. The Bodhisattva accomplishes this skillful means, therefore increasing good roots. Because of increasing good roots, one practices Śīla pāramitā, purifies Buddha lands, and accomplishes sentient beings. Upholding precepts does not seek worldly rewards, but only practices Śīla pāramitā to save all sentient beings.'

'Furthermore, Subhuti! A Bodhisattva Mahāsattva, from the initial arising of the mind, practices Kṣānti pāramitā (perfection of patience), should have the thought of Sarvajña, and because of the accomplishment of skillful means, practices the path of seeing and the path of contemplation, and does not attain the fruit of Srotāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), or Arhat (worthy one). Why? Because this Bodhisattva Mahāsattva knows that all dharmas are empty in their self-nature, without arising, without fixed characteristics, and without transformation. Although practicing these auxiliary paths, he transcends the realms of Śrāvakas and Pratyekabuddhas. Subhuti! This is called the Bodhisattva's forbearance of the non-arising of dharmas.'

'Furthermore, Subhuti! A Bodhisattva Mahāsattva, from the initial arising of the mind, practices Vīrya pāramitā (perfection of diligence), enters the first dhyāna up to the fourth dhyāna, enters the four immeasurable minds, and the four formless samādhis. Although entering and exiting various dhyānas, he does not seek rewards. Why? Because this Bodhisattva accomplishes this skillful means, knowing that all dhyānas are empty in their self-nature, without arising, without fixed characteristics, and without transformation,

凈佛國土、成就眾生，精進不受世間果報，但欲救度一切眾生故行毗梨耶波羅蜜。

「複次，須菩提！菩薩摩訶薩從初發意，行禪那波羅蜜，應薩婆若念，入八背舍、九次第定，亦不證須陀洹果乃至不證阿羅漢果。何以故？是菩薩摩訶薩知諸法自相空，無生、無定、相無所轉。

「複次，須菩提！菩薩摩訶薩從初發意，行般若波羅蜜，學佛十力、四無所畏、四無礙智、十八不共法、大慈大悲，乃至未得一切種智，未凈佛國土，未成就眾生，于其中間應如是學。何以故？是菩薩摩訶薩知諸法自相空，無生、無定相、無所轉。須菩提！菩薩摩訶薩應如是行般若波羅蜜，不受果報。」◎

摩訶般若波羅蜜經遍學品第七十四

爾時須菩提白佛言：「世尊！是菩薩摩訶薩大智慧成就，行是深法，亦不受果報？」

佛告須菩提：「如是，如是！菩薩摩訶薩大智慧成就，行是深般若波羅蜜，亦不受果報。何以故？是菩薩摩訶薩諸法性中不動故。」

「世尊！何等諸法性中不動？」

佛言：「于無所有性中不動。複次，須菩提！菩薩摩訶薩，色性中不動，受想行識性中不動；檀那波羅蜜性中不動，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜性中不動；四禪性中不動

【現代漢語翻譯】現代漢語譯本凈化佛國，成就眾生，精進修行不求世間果報，只為救度一切眾生而行精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā，精進到彼岸）。「再者，須菩提！菩薩摩訶薩從初發心，修行禪那波羅蜜（Dhyāna pāramitā，禪定到彼岸），應以求得一切智慧（薩婆若，Sarvajña）爲念，入八背舍（Aṣṭa vimokṣa，八種解脫）、九次第定（Navānupūrva-samāpatti，九種次第禪定），也不證得須陀洹果（Srotaāpanna，入流果）乃至不證得阿羅漢果（Arhat，無學果）。為什麼呢？因為這位菩薩摩訶薩知道諸法自性空，無生、無定相、無所轉變。「再者，須菩提！菩薩摩訶薩從初發心，修行般若波羅蜜（Prajñā pāramitā，智慧到彼岸），學習佛的十力（Daśa bala，如來十種力量）、四無所畏（Catvāri vaiśāradyāni，四種無所畏懼的自信）、四無礙智（Catasra pratisaṃvidaḥ，四種無礙的智慧）、十八不共法（Aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德），大慈大悲，乃至未得一切種智（Sarvākārajñatā，佛的一切智慧），未凈化佛國，未成就眾生，在這期間應當如此學習。為什麼呢？因為這位菩薩摩訶薩知道諸法自性空，無生、無定相、無所轉變。須菩提！菩薩摩訶薩應當如此修行般若波羅蜜，不求果報。」《摩訶般若波羅蜜經·遍學品》第七十四這時，須菩提對佛說：「世尊！這位菩薩摩訶薩大智慧成就，修行如此甚深的法，也不求果報嗎？」佛告訴須菩提：「是的，是的！菩薩摩訶薩大智慧成就，修行如此甚深的般若波羅蜜，也不求果報。為什麼呢？因為這位菩薩摩訶薩在諸法性中不動搖的緣故。」「世尊！什麼是在諸法性中不動搖呢？」佛說：「在無所有性中不動搖。再者，須菩提！菩薩摩訶薩，在色性中不動搖，在受想行識性中不動搖；在佈施波羅蜜（檀那波羅蜜，Dāna pāramitā）性中不動搖，在持戒波羅蜜（尸羅波羅蜜，Śīla pāramitā）、忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā）、精進波羅蜜（毗梨耶波羅蜜，Vīrya pāramitā）、禪定波羅蜜（禪那波羅蜜，Dhyāna pāramitā）、智慧波羅蜜（般若波羅蜜，Prajñā pāramitā）性中不動搖；在四禪性中不動搖。

【English Translation】 English version Purifying Buddha lands and accomplishing sentient beings, diligently practicing without seeking worldly rewards, but only desiring to liberate all sentient beings, thus practicing the Vīrya pāramitā (Perfection of Diligence). Furthermore, Subhuti! When a Bodhisattva Mahasattva first generates the aspiration for enlightenment, practicing the Dhyāna pāramitā (Perfection of Meditation), they should contemplate on achieving Sarvajña (all-knowing wisdom), entering the eight Aṣṭa vimokṣa (eight liberations) and the nine Navānupūrva-samāpatti (nine successive meditative absorptions), yet they do not realize the Srotaāpanna (stream-enterer) fruit, nor even the Arhat (worthy one) fruit. Why is that? Because this Bodhisattva Mahasattva knows that all dharmas are empty of self-nature, without arising, without fixed characteristics, and without transformation. Furthermore, Subhuti! When a Bodhisattva Mahasattva first generates the aspiration for enlightenment, practicing the Prajñā pāramitā (Perfection of Wisdom), learning the Buddha's Daśa bala (ten powers), Catvāri vaiśāradyāni (four fearlessnesses), Catasra pratisaṃvidaḥ (four analytical knowledges), Aṣṭādaśa āveṇikā buddha-dharmāḥ (eighteen unique qualities of a Buddha), great loving-kindness and great compassion, until they attain Sarvākārajñatā (all-knowing wisdom), purify the Buddha lands, and accomplish sentient beings, during this time they should learn in this way. Why is that? Because this Bodhisattva Mahasattva knows that all dharmas are empty of self-nature, without arising, without fixed characteristics, and without transformation. Subhuti! A Bodhisattva Mahasattva should practice the Prajñā pāramitā in this way, without seeking rewards. The Seventy-fourth Chapter, 'The Universal Learning' of the Mahāprajñāpāramitā Sūtra At that time, Subhuti said to the Buddha, 'World Honored One! This Bodhisattva Mahasattva, with great wisdom accomplished, practices these profound dharmas, and also does not seek rewards?' The Buddha told Subhuti, 'So it is, so it is! A Bodhisattva Mahasattva, with great wisdom accomplished, practices this profound Prajñā pāramitā, and also does not seek rewards. Why is that? Because this Bodhisattva Mahasattva does not move in the nature of all dharmas.' 'World Honored One! What is it to not move in the nature of all dharmas?' The Buddha said, 'It is to not move in the nature of non-existence. Furthermore, Subhuti! A Bodhisattva Mahasattva does not move in the nature of form, nor in the nature of feeling, perception, volition, and consciousness; does not move in the nature of Dāna pāramitā (Perfection of Giving), nor in the nature of Śīla pāramitā (Perfection of Morality), Kṣānti pāramitā (Perfection of Patience), Vīrya pāramitā (Perfection of Diligence), Dhyāna pāramitā (Perfection of Meditation), and Prajñā pāramitā (Perfection of Wisdom); does not move in the nature of the four Dhyānas.'

，四無量性中不動，四無色定性中不動；四念處性中不動，乃至八聖道分性中不動；空三昧、無相三昧、無作三昧，乃至大慈大悲性中不動。何以故？須菩提！是諸法性即是無所有。須菩提！以無所有法不能得所有法。」

須菩提言：「世尊！所有法能得所有法不？」

佛言：「不也。」

「世尊！所有法能得無所有法不？」

佛言：「不也。」

「世尊！無所有法能得無所有法不？」

佛言：「不也。」

「世尊！若無所有不能得所有，所有不能得所有，所有不能得無所有，無所有不能得無所有。將無世尊不得道耶？」

佛言：「有得。」

「不以此四句，世尊！云何有得？」

佛言：「非所有、非無所有，無諸戲論是名得道。」

須菩提白佛言：「世尊：何等是菩薩摩訶薩戲論？」

佛告須菩提：「菩薩摩訶薩觀色若常、若無常，是為戲論。觀受想行識若常、若無常，是為戲論。觀色若苦、若樂，受想行識若苦、若樂，是為戲論。觀色若我、若非我，受想行識若我、若非我；色若寂滅、若不寂滅，受想行識若寂滅、若不寂滅，是為戲論。苦聖諦應見、集聖諦應斷、滅聖諦應證、道聖諦應修，是為戲論。應修四禪、四無量心、四無色定

【現代漢語翻譯】現代漢語譯本：在四無量心（慈、悲、喜、舍）的自性中不為所動，在四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的自性中不為所動；在四念處（身念處、受念處、心念處、法念處）的自性中不為所動，乃至在八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）的自性中不為所動；在空三昧、無相三昧、無作三昧，乃至大慈大悲的自性中不為所動。為什麼呢？須菩提！因為這些法的自性就是無所有。須菩提！以無所有的法不能得到所有的法。須菩提問：『世尊！所有的法能得到所有的法嗎？』佛說：『不能。』須菩提問：『世尊！所有的法能得到無所有的法嗎？』佛說：『不能。』須菩提問：『世尊！無所有的法能得到無所有的法嗎？』佛說：『不能。』須菩提問：『世尊！如果無所有不能得到所有，所有不能得到所有，所有不能得到無所有，無所有不能得到無所有。難道世尊您沒有得道嗎？』佛說：『有得道。』須菩提問：『不通過這四種說法，世尊！您是如何得道的呢？』佛說：『既非所有，也非無所有，沒有這些戲論，就叫做得道。』須菩提對佛說：『世尊：什麼是菩薩摩訶薩的戲論呢？』佛告訴須菩提：『菩薩摩訶薩觀察色法，如果執著于常或者無常，這就是戲論。觀察受、想、行、識，如果執著于常或者無常，這就是戲論。觀察色法，如果執著于苦或者樂，受、想、行、識，如果執著于苦或者樂，這就是戲論。觀察色法，如果執著於我或者非我，受、想、行、識，如果執著於我或者非我；色法如果執著于寂滅或者不寂滅，受、想、行、識如果執著于寂滅或者不寂滅，這就是戲論。執著于苦聖諦應該被瞭解，集聖諦應該被斷除，滅聖諦應該被證悟，道聖諦應該被修習，這就是戲論。執著于應該修習四禪、四無量心、四無色定

【English Translation】 English version: Not moving in the nature of the four immeasurables (loving-kindness, compassion, joy, equanimity), not moving in the nature of the four formless attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception); not moving in the nature of the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), up to not moving in the nature of the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration); not moving in the emptiness samadhi, the signless samadhi, the wishless samadhi, up to not moving in the nature of great loving-kindness and great compassion. Why is that? Subhuti! Because the nature of these dharmas is non-existence. Subhuti! With non-existent dharmas, one cannot attain existent dharmas. Subhuti said: 'World Honored One! Can existent dharmas attain existent dharmas?' The Buddha said: 'No.' Subhuti said: 'World Honored One! Can existent dharmas attain non-existent dharmas?' The Buddha said: 'No.' Subhuti said: 'World Honored One! Can non-existent dharmas attain non-existent dharmas?' The Buddha said: 'No.' Subhuti said: 'World Honored One! If non-existent cannot attain existent, existent cannot attain existent, existent cannot attain non-existent, and non-existent cannot attain non-existent, then will the World Honored One not have attained the path?' The Buddha said: 'There is attainment.' Subhuti said: 'Without these four statements, World Honored One! How is there attainment?' The Buddha said: 'Neither existent nor non-existent, without these fabrications, this is called attainment of the path.' Subhuti said to the Buddha: 'World Honored One: What are the fabrications of a Bodhisattva Mahasattva?' The Buddha told Subhuti: 'A Bodhisattva Mahasattva, observing form, if attached to permanence or impermanence, this is fabrication. Observing feeling, perception, volition, and consciousness, if attached to permanence or impermanence, this is fabrication. Observing form, if attached to suffering or pleasure, feeling, perception, volition, and consciousness, if attached to suffering or pleasure, this is fabrication. Observing form, if attached to self or non-self, feeling, perception, volition, and consciousness, if attached to self or non-self; form, if attached to quiescence or non-quiescence, feeling, perception, volition, and consciousness, if attached to quiescence or non-quiescence, this is fabrication. Being attached to the noble truth of suffering should be understood, the noble truth of origin should be abandoned, the noble truth of cessation should be realized, the noble truth of the path should be cultivated, this is fabrication. Being attached to cultivating the four dhyanas, the four immeasurables, the four formless attainments

，是為戲論。應修四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，是為戲論。應修空解脫門、無相解脫門、無作解脫門，是為戲論。應修八背舍、九次第定，是為戲論。我當過須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，是為戲論。我當具足菩薩十地，是為戲論。我當入菩薩位，是為戲論。我當凈佛國土，是為戲論。我當成就眾生，是為戲論。我當生佛十力、四無所畏、四無礙智、十八不共法，是為戲論。我當得一切種智，是為戲論。我當斷一切煩惱習，是為戲論。須菩提！是菩薩摩訶薩行般若波羅蜜時，色若常、若無常，不可戲論故不戲論。受想行識若常、若無常，不可戲論故不戲論。乃至一切種智，不可戲論故不戲論。何以故？性不戲論性，無性不戲論無性。離性、無性，更無法可得所謂戲論者、戲論法、戲論處。以是故，須菩提！色無戲論，受想行識乃至一切種智無戲論。如是，須菩提！菩薩摩訶薩應行無戲論般若波羅蜜。」

須菩提白佛言：「世尊！云何色不可戲論？乃至一切種智不可戲論？」

佛告須菩提：「色性無，乃至一切種智性無。須菩提！若法性無，即是無戲論。以是故，色不可戲論，乃至一切種智不可戲論。須菩提！若菩薩摩訶薩能如是行無戲論般若波羅

蜜，是時得入菩薩位。」

須菩提白佛言：「世尊！若諸法無有性，菩薩行何等道入菩薩位？為用聲聞道？為用辟支佛道？為用佛道？」

佛告須菩提：「不以聲聞道、不以辟支佛道、不以佛道得入菩薩位，菩薩摩訶薩遍學諸道，得入菩薩位。須菩提！譬如八人先學諸道然後入正位，未得果而先生果道。菩薩亦如是，先遍學諸道然後入菩薩位，亦未得一切種智而先生金剛三昧，爾時以一念相應慧，得一切種智。」

須菩提白佛言：「世尊！若菩薩摩訶薩遍學諸道入菩薩位者，八人，向須陀洹、得須陀洹，向斯陀含、得斯陀含，向阿那含、得阿那含，向阿羅漢、得阿羅漢，辟支佛道、佛道，是諸道各各異。世尊！若菩薩摩訶薩遍學諸道然後入菩薩位者，是菩薩若生八道應作八人，生見道應作須陀洹，生思惟道應作斯陀含、作阿那含、作阿羅漢，若生辟支佛道作辟支佛。世尊！若菩薩摩訶薩作八人然後入菩薩位，無有是處。不入菩薩位得一切種智，亦無是處。作須陀洹乃至作辟支佛然後入菩薩位，亦無是處。不入菩薩位得一切種智，亦無是處。世尊！我云何當知菩薩摩訶薩遍學諸道得入菩薩位？」

佛告須菩提：「如是，如是！若菩薩摩訶薩作八人、得須陀洹果，乃至得阿羅漢果、得辟支佛道，

【現代漢語翻譯】那時，他就能進入菩薩的果位。須菩提對佛說：『世尊！如果一切法都沒有自性，菩薩修行什麼樣的道才能進入菩薩的果位呢？是用聲聞道？還是用辟支佛道？還是用佛道呢？』佛告訴須菩提：『不是用聲聞道、不是用辟支佛道、也不是用佛道才能進入菩薩的果位。菩薩摩訶薩（大菩薩）是普遍學習各種道，才能進入菩薩的果位。須菩提！譬如八個人，先學習各種道，然後進入正位，雖然還沒有得到果位，卻先生起了果道。菩薩也是這樣，先普遍學習各種道，然後進入菩薩的果位，雖然還沒有得到一切種智（佛的智慧），卻先生起了金剛三昧（一種堅固的禪定）。那時，以一念相應的智慧，就能得到一切種智。』須菩提對佛說：『世尊！如果菩薩摩訶薩普遍學習各種道才能進入菩薩的果位，那麼，八個人，趨向須陀洹（初果），得到須陀洹；趨向斯陀含（二果），得到斯陀含；趨向阿那含（三果），得到阿那含；趨向阿羅漢（四果），得到阿羅漢；還有辟支佛道、佛道，這些道各不相同。世尊！如果菩薩摩訶薩普遍學習各種道然後進入菩薩的果位，那麼，這位菩薩如果生在八道中，就應該成為八種人，生在見道中就應該成為須陀洹，生在思惟道中就應該成為斯陀含、阿那含、阿羅漢，如果生在辟支佛道中就應該成為辟支佛。世尊！如果菩薩摩訶薩成為八種人然後進入菩薩的果位，這是不可能的。不進入菩薩的果位就能得到一切種智，這也是不可能的。成為須陀洹乃至成為辟支佛然後進入菩薩的果位，這也是不可能的。不進入菩薩的果位就能得到一切種智，這也是不可能的。世尊！我怎麼才能知道菩薩摩訶薩是普遍學習各種道而進入菩薩的果位呢？』佛告訴須菩提：『是這樣的，是這樣的！如果菩薩摩訶薩成為八種人、得到須陀洹果，乃至得到阿羅漢果、得到辟支佛道，

【English Translation】 At that time, one can enter the Bodhisattva stage.』 Subhuti said to the Buddha, 『World Honored One, if all dharmas have no inherent nature, what path does a Bodhisattva practice to enter the Bodhisattva stage? Is it the path of Sravakas (hearers)? Or the path of Pratyekabuddhas (solitary realizers)? Or the path of Buddhas?』 The Buddha told Subhuti, 『It is not by the path of Sravakas, not by the path of Pratyekabuddhas, nor by the path of Buddhas that one enters the Bodhisattva stage. Bodhisattva Mahasattvas (great Bodhisattvas) universally learn all paths to enter the Bodhisattva stage. Subhuti, it is like eight people who first learn all paths and then enter the right position. Although they have not attained the fruit, they first generate the path to the fruit. Bodhisattvas are also like this, first universally learning all paths and then entering the Bodhisattva stage. Although they have not attained all-knowing wisdom (Buddha's wisdom), they first generate the Vajra Samadhi (a firm state of meditation). At that time, with the wisdom of one thought in accordance, they can attain all-knowing wisdom.』 Subhuti said to the Buddha, 『World Honored One, if Bodhisattva Mahasattvas universally learn all paths to enter the Bodhisattva stage, then the eight people, those who are approaching Srotapanna (stream-enterer), attain Srotapanna; those who are approaching Sakadagamin (once-returner), attain Sakadagamin; those who are approaching Anagamin (non-returner), attain Anagamin; those who are approaching Arhat, attain Arhat; and there are also the paths of Pratyekabuddhas and Buddhas. These paths are all different. World Honored One, if Bodhisattva Mahasattvas universally learn all paths and then enter the Bodhisattva stage, then if this Bodhisattva is born in the eight paths, they should become eight kinds of people. If born in the path of seeing, they should become a Srotapanna; if born in the path of thinking, they should become a Sakadagamin, an Anagamin, or an Arhat; if born in the path of Pratyekabuddhas, they should become a Pratyekabuddha. World Honored One, if Bodhisattva Mahasattvas become eight kinds of people and then enter the Bodhisattva stage, this is not possible. It is also not possible to attain all-knowing wisdom without entering the Bodhisattva stage. It is also not possible to become a Srotapanna, or even a Pratyekabuddha, and then enter the Bodhisattva stage. It is also not possible to attain all-knowing wisdom without entering the Bodhisattva stage. World Honored One, how can I know that Bodhisattva Mahasattvas universally learn all paths to enter the Bodhisattva stage?』 The Buddha told Subhuti, 『It is so, it is so! If Bodhisattva Mahasattvas become eight kinds of people, attain the fruit of Srotapanna, and even attain the fruit of Arhat, and attain the path of Pratyekabuddha,

然後入菩薩位，無有是處。不入菩薩位當得一切種智，無有是處。須菩提！若菩薩摩訶薩從初發意行六波羅蜜時，以智觀過八地。何等八地？干慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地。直過，以道種智入菩薩位。入菩薩位已，以一切種智斷一切煩惱習。須菩提！是八人若智若斷，是菩薩無生法忍。須陀洹若智若斷、斯陀含若智若斷、阿那含若智若斷、阿羅漢若智若斷、辟支佛若智若斷，皆是菩薩無生忍。菩薩學如是聲聞、辟支佛道，以道種智入菩薩位。入菩薩位已，以一切種智斷一切煩惱習，得佛道。如是，須菩提！菩薩摩訶薩遍學諸道具足，應得阿耨多羅三藐三菩提。得阿耨多羅三藐三菩提已，以果饒益眾生。」

須菩提白佛言：「世尊！世尊所說道，聲聞道、辟支佛道、佛道。何等是菩薩道種智？」

佛告須菩提：「菩薩摩訶薩應生一切道種凈智。須菩提！何等是道種凈智？若諸法相貌所可顯示法，菩薩應正知。正知已，為他演說開示，令諸眾生得解。是菩薩摩訶薩應解一切音聲語言，以是音聲說法，遍滿三千大千世界如響相。以是故，須菩提！菩薩摩訶薩應先具足學一切道。道智具足已，應分別知眾生深心，所謂地獄眾生、地獄道、地獄因、地獄果，應知應障。畜生、餓鬼

【現代漢語翻譯】現代漢語譯本：然後直接進入菩薩的果位，這是不可能的。不進入菩薩的果位就能獲得一切種智（佛的智慧），這也是不可能的。須菩提！如果菩薩摩訶薩從最初發心修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時，以智慧觀察超越八地（修行的八個階段）。哪八地呢？干慧地（初入修行）、性地（見道）、八人地（預流果向）、見地（預流果）、薄地（一來果向）、離欲地（一來果）、已辦地（不還果）、辟支佛地（獨覺）。直接超越這些階段，以道種智（菩薩的智慧）進入菩薩的果位。進入菩薩果位后，以一切種智斷除一切煩惱習氣。須菩提！這八地中的智慧和斷除，是菩薩的無生法忍（對無生之法的證悟）。須陀洹（預流果）的智慧和斷除、斯陀含（一來果）的智慧和斷除、阿那含（不還果）的智慧和斷除、阿羅漢（無學果）的智慧和斷除、辟支佛（獨覺）的智慧和斷除，都是菩薩的無生忍。菩薩學習像這樣的聲聞（聽聞佛法而修行）和辟支佛的道，以道種智進入菩薩的果位。進入菩薩果位后，以一切種智斷除一切煩惱習氣，證得佛道。如此，須菩提！菩薩摩訶薩普遍學習各種修行方法並圓滿具足，應當證得阿耨多羅三藐三菩提（無上正等正覺）。證得阿耨多羅三藐三菩提后，以所證的果位利益眾生。須菩提問佛說：『世尊！您所說的道，有聲聞道、辟支佛道、佛道。什麼是菩薩的道種智呢？』佛告訴須菩提：『菩薩摩訶薩應當生起一切道種的清凈智慧。須菩提！什麼是道種清凈智慧呢？如果各種法相所能顯示的法，菩薩應當正確地瞭解。正確瞭解后，為他人演說開示，使眾生能夠理解。這位菩薩摩訶薩應當理解一切音聲語言，用這些音聲說法，遍滿三千大千世界，如同迴響一樣。因此，須菩提！菩薩摩訶薩應當先圓滿學習一切道。道智圓滿后，應當分別瞭解眾生的內心，比如地獄眾生、地獄道、地獄的因、地獄的果，應當瞭解並加以阻止。畜生、餓鬼

【English Translation】 English version: Then, to directly enter the Bodhisattva stage, there is no such possibility. To attain all-knowing wisdom (Buddha's wisdom) without entering the Bodhisattva stage, there is no such possibility. Subhuti! If a Bodhisattva Mahasattva, from the initial arising of the mind to practice the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), observes with wisdom and transcends the Eight Grounds (eight stages of practice). What are the Eight Grounds? The Dry Insight Ground, the Nature Ground, the Eighth Person Ground, the Seeing Ground, the Thin Ground, the Detachment Ground, the Accomplished Ground, and the Pratyekabuddha Ground (Solitary Realizer). Directly transcending these stages, one enters the Bodhisattva stage with the Path-Knowing Wisdom (Bodhisattva's wisdom). Having entered the Bodhisattva stage, one eradicates all afflictions and habitual tendencies with all-knowing wisdom. Subhuti! The wisdom and eradication in these eight grounds are the Bodhisattva's non-origination forbearance (realization of the non-origination of phenomena). The wisdom and eradication of a Srotapanna (Stream-enterer), the wisdom and eradication of a Sakrdagamin (Once-returner), the wisdom and eradication of an Anagamin (Non-returner), the wisdom and eradication of an Arhat (Worthy One), and the wisdom and eradication of a Pratyekabuddha (Solitary Realizer) are all the Bodhisattva's non-origination forbearance. Bodhisattvas learn the paths of such Sravakas (hearers of the Dharma) and Pratyekabuddhas, and enter the Bodhisattva stage with Path-Knowing Wisdom. Having entered the Bodhisattva stage, they eradicate all afflictions and habitual tendencies with all-knowing wisdom, and attain Buddhahood. Thus, Subhuti! Bodhisattva Mahasattvas, having universally learned and perfected all practices, should attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Having attained Anuttara-samyak-sambodhi, they benefit sentient beings with the fruit of their attainment. Subhuti asked the Buddha, 'World Honored One! The paths you have spoken of are the Sravaka path, the Pratyekabuddha path, and the Buddha path. What is the Path-Knowing Wisdom of a Bodhisattva?' The Buddha told Subhuti, 'Bodhisattva Mahasattvas should generate pure wisdom of all paths. Subhuti! What is pure wisdom of all paths? If the Dharma that can be shown by the characteristics of all dharmas, Bodhisattvas should correctly understand. Having correctly understood, they should explain and reveal it to others, enabling sentient beings to understand. These Bodhisattva Mahasattvas should understand all sounds and languages, and use these sounds to preach the Dharma, filling the three thousand great thousand worlds like an echo. Therefore, Subhuti! Bodhisattva Mahasattvas should first fully learn all paths. Having perfected Path-Knowing Wisdom, they should discern the deep minds of sentient beings, such as hell beings, the hell realm, the causes of hell, and the results of hell, and should understand and prevent them. Animals, hungry ghosts

道，畜生、餓鬼因，畜生、餓鬼果，應知應障。諸龍、鬼神、犍闥婆、緊陀羅、摩睺羅伽、阿修羅道因果，應知應障。人道因果應知。諸天道因果應知，四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵天、光音天、遍凈天、廣果天、無想天、阿婆羅呵天、無熱天、易見天、喜見天、阿迦尼吒天道，因果應知。無邊虛空處、無邊識處、無所有處、非有想非無想處道，因果應知。四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，因果應知。空解脫門、無相解脫門、無作解脫門，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲，因果應知。菩薩以是道，令眾生入須陀洹道，乃至阿羅漢、辟支佛道，乃至阿耨多羅三藐三菩提道。須菩提！是名菩薩摩訶薩凈道種智。菩薩學是道種智已，入眾生深心相。入已，隨眾生心如應說法，所言不虛。何以故？是菩薩摩訶薩善知眾生根相，知一切眾生心、心數法生死所趣。須菩提！菩薩摩訶薩如是應行般若波羅蜜。何以故？一切諸助善道法皆入般若波羅蜜中，諸菩薩摩訶薩、聲聞、辟支佛所應行。」

須菩提白佛言：「世尊！若四念處乃至阿耨多羅三藐三菩提，是一切法皆不合不散、無色無形無對，一相所謂無相。世尊！云何是助道法能取阿耨

多羅三藐三菩提？世尊！是不合不散、無色無形無對、一相所謂無相法，無所取、無所舍。譬如虛空無取無舍。」

佛言：「如是，如是！須菩提！諸法自相空，無所取、無所舍。須菩提！有眾生不知諸法自相空，為是眾生故，顯示助道法。令至阿耨多羅三藐三菩提。

「複次，須菩提！所有色受想行識，所有檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，所有內空、外空乃至無法有法空，初禪乃至非有想非無想處，四念處乃至八聖道分，三解脫門、八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、一切種智等諸法，於是聖法中皆不合不散、無色無形無對，一相所謂無相。以世俗法故，為眾生說令解，非以第一義。須菩提！於是一切法中，菩薩摩訶薩以智見如法應學。學已分別諸法應用、不應用。須菩提言」

「世尊！何等法菩薩分別已，應用、不應用。」佛言：「聲聞、辟支佛法，分別知不應用。一切種智，分別知應用。如是，須菩提！菩薩摩訶薩於是聖法中，應學般若波羅蜜。」

須菩提白佛言：「世尊！何以故說名聖法？何等是聖法？」

佛告須菩提：「諸聲聞、辟支佛法，諸菩薩摩訶薩及諸佛，于欲瞋癡不合不散

【現代漢語翻譯】現代漢語譯本：「阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）是什麼樣的呢？世尊！它是不合不散、無色無形無對、一相，所謂的無相之法，無所取、無所舍。譬如虛空，無取無舍。」佛說：「是的，是的！須菩提！一切法的自性本空，無所取、無所舍。須菩提！有些眾生不瞭解一切法的自性本空，爲了這些眾生，我才開示助道之法，使他們達到阿耨多羅三藐三菩提。」「再者，須菩提！所有色、受、想、行、識，所有檀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）、尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）、禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）、般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），所有內空、外空乃至無法有法空，初禪乃至非有想非無想處，四念處乃至八聖道分，三解脫門、八背舍、九次第定，佛的十力、四無所畏、四無礙智、十八不共法、大慈大悲、一切種智等一切法，在這些聖法中，都是不合不散、無色無形無對，一相，所謂的無相。因為世俗的緣故，才為眾生解說，並非是第一義諦。須菩提！在這一切法中，菩薩摩訶薩應該以智慧如法修學。修學之後，要分別哪些法應該應用，哪些法不應該應用。」須菩提說：「世尊！菩薩分別哪些法之後，應該應用，哪些不應該應用呢？」佛說：「聲聞、辟支佛的法，分別之後知道不應該應用。一切種智，分別之後知道應該應用。是的，須菩提！菩薩摩訶薩在這些聖法中，應該修學般若波羅蜜。」須菩提對佛說：「世尊！為什麼稱之為聖法？什麼是聖法呢？」佛告訴須菩提：「聲聞、辟支佛的法，菩薩摩訶薩以及諸佛，對於貪慾、嗔恚、愚癡，不合不散。

【English Translation】 English version: 『What is Anuttara-samyak-sambodhi (supreme perfect enlightenment), World Honored One? It is non-conjunction, non-separation, without color, without form, without opposition, of one characteristic, which is called the characteristic of non-characteristic, without taking, without abandoning. It is like space, without taking, without abandoning.』 The Buddha said, 『So it is, so it is! Subhuti! The self-nature of all dharmas is empty, without taking, without abandoning. Subhuti! There are sentient beings who do not understand that the self-nature of all dharmas is empty. For the sake of these sentient beings, I reveal the auxiliary paths, so that they may reach Anuttara-samyak-sambodhi.』『Furthermore, Subhuti! All forms, feelings, perceptions, volitions, and consciousness; all Dāna-pāramitā (perfection of giving), Śīla-pāramitā (perfection of morality), Kṣānti-pāramitā (perfection of patience), Vīrya-pāramitā (perfection of vigor), Dhyāna-pāramitā (perfection of meditation), Prajñā-pāramitā (perfection of wisdom); all emptiness of the internal, emptiness of the external, up to the emptiness of non-existence and existence; the first dhyana up to the state of neither perception nor non-perception; the four foundations of mindfulness up to the eightfold noble path; the three doors of liberation, the eight liberations, the nine successive abidings; the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, great compassion, great loving-kindness, all-knowing wisdom, and all other dharmas, in these sacred dharmas, are all non-conjunction, non-separation, without color, without form, without opposition, of one characteristic, which is called the characteristic of non-characteristic. Because of conventional truth, they are explained for sentient beings to understand, not according to the ultimate truth. Subhuti! In all these dharmas, a Bodhisattva Mahasattva should study with wisdom according to the Dharma. After studying, one should distinguish which dharmas should be applied and which should not be applied.』 Subhuti said: 『World Honored One! Which dharmas, after distinguishing, should a Bodhisattva apply and which should not?』 The Buddha said, 『The dharmas of Sravakas and Pratyekabuddhas, after distinguishing, one should know not to apply. All-knowing wisdom, after distinguishing, one should know to apply. So it is, Subhuti! A Bodhisattva Mahasattva, in these sacred dharmas, should study Prajñā-pāramitā.』 Subhuti said to the Buddha, 『World Honored One! Why is it called sacred dharma? What is sacred dharma?』 The Buddha told Subhuti, 『The dharmas of Sravakas and Pratyekabuddhas, Bodhisattva Mahasattvas, and all Buddhas, regarding desire, anger, and ignorance, are non-conjunction, non-separation.』

，身見、戒取疑不合不散，欲染瞋恚不合不散，色染、無色染、悼慢、無明不合不散，初禪乃至第四禪不合不散，慈悲喜捨、虛空處乃至非有想非無想處不合不散，四念處乃至八聖道分不合不散，內空乃至大悲、有為性無為性不合不散。何以故？是一切法皆無色無形無對，一相所謂無相。無色法與無色法不合不散，無形法與無形法不合不散，無礙法與無礙法不合不散，一相法與一相法不合不散，無相法與無相法不合不散。須菩提！是無色無形無礙，一相所謂無相。般若波羅蜜，諸菩薩摩訶薩應學，學已不得諸法相。」

須菩提白佛言：「世尊！菩薩摩訶薩不學色相耶？不學受想行識相耶？不學眼相乃至意相，不學色相乃至法相；不學地種相乃至識種相；不學檀那波羅蜜相，尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜相；不學內空乃至無法有法空；不學初禪相乃至第四禪相；不學慈相乃至舍相；不學無邊空相乃至非有想非無想相；不學四念處相乃至八聖道分相；不學空三昧相，無相、無作三昧相；不學八背舍、九次第定相；不學佛十力相、四無所畏相、四無礙智相、十八不共法相、大慈大悲相；不學苦聖諦相，集、滅、道聖諦相；不學逆順十二因緣相；不學有為性相、無為性相耶？世尊！

【現代漢語翻譯】現代漢語譯本：『身見』（認為身體是真實存在的錯誤觀念）、『戒取』（執著于不正確的戒律和修行方式）、『疑』（對佛法真理的懷疑）這些不會結合也不會分離；『欲染』（對感官慾望的執著）、『瞋恚』（憤怒和憎恨）不會結合也不會分離；『色染』（對物質世界的執著）、『無色染』（對非物質世界的執著）、『掉慢』（驕傲和自大）、『無明』（對真理的無知）不會結合也不會分離；『初禪』乃至『第四禪』（禪定的四個層次）不會結合也不會分離；『慈悲喜捨』（四種無量心）、『虛空處』乃至『非有想非無想處』（四種無色定）不會結合也不會分離；『四念處』（四種觀修方法）乃至『八聖道分』（通往解脫的八個步驟）不會結合也不會分離；『內空』（對內在的空性認知）乃至『大悲』（偉大的慈悲心）、『有為性』（因緣和合的性質）、『無為性』（不依賴因緣的性質）不會結合也不會分離。為什麼呢？因為這一切法都是無色無形無對立的，它們的本質是『一相』，也就是『無相』。無色法與無色法不會結合也不會分離，無形法與無形法不會結合也不會分離，無礙法與無礙法不會結合也不會分離，一相法與一相法不會結合也不會分離，無相法與無相法不會結合也不會分離。須菩提！這些都是無色無形無礙的，它們的本質是『一相』，也就是『無相』。般若波羅蜜（智慧的完美），諸菩薩摩訶薩（偉大的菩薩）應當學習，學習之後不應執著于諸法的表象。』須菩提對佛說：『世尊！菩薩摩訶薩不應該學習色相嗎？不應該學習受、想、行、識相嗎？不應該學習眼相乃至意相嗎？不應該學習色相乃至法相嗎？不應該學習地種相乃至識種相嗎？不應該學習檀那波羅蜜（佈施的完美）相、尸羅波羅蜜（持戒的完美）相、羼提波羅蜜（忍辱的完美）相、毗梨耶波羅蜜（精進的完美）相、禪那波羅蜜（禪定的完美）相、般若波羅蜜（智慧的完美）相嗎？不應該學習內空乃至無法有法空嗎？不應該學習初禪相乃至第四禪相嗎？不應該學習慈相乃至舍相嗎？不應該學習無邊空相乃至非有想非無想相嗎？不應該學習四念處相乃至八聖道分相嗎？不應該學習空三昧（空性的禪定）相、無相三昧（無相的禪定）、無作三昧（無愿的禪定）相嗎？不應該學習八背舍（八種解脫）相、九次第定（九種次第禪定）相嗎？不應該學習佛十力（佛的十種力量）相、四無所畏（佛的四種無畏）相、四無礙智（佛的四種無礙智慧）相、十八不共法（佛的十八種不共功德）相、大慈大悲相嗎？不應該學習苦聖諦相、集聖諦（苦的根源）相、滅聖諦（苦的止息）相、道聖諦（通往苦的止息的道路）相嗎？不應該學習逆順十二因緣相嗎？不應該學習有為性相、無為性相嗎？世尊！』

【English Translation】 English version: 'Self-view' (the mistaken belief that the body is real), 'attachment to precepts' (clinging to incorrect rules and practices), and 'doubt' (skepticism about the truth of the Dharma) do not combine or separate; 'desire-attachment' (clinging to sensual desires), and 'hatred' (anger and resentment) do not combine or separate; 'form-attachment' (clinging to the material world), 'formless-attachment' (clinging to the immaterial world), 'agitation and pride' (arrogance and conceit), and 'ignorance' (lack of knowledge of the truth) do not combine or separate; 'the first dhyana' up to 'the fourth dhyana' (the four levels of meditative absorption) do not combine or separate; 'loving-kindness, compassion, joy, and equanimity' (the four immeasurables), 'the sphere of infinite space' up to 'the sphere of neither perception nor non-perception' (the four formless absorptions) do not combine or separate; 'the four foundations of mindfulness' (four methods of contemplation) up to 'the eightfold noble path' (the eight steps to liberation) do not combine or separate; 'inner emptiness' (the realization of emptiness within) up to 'great compassion' (great compassionate heart), 'conditioned nature' (the nature of arising from causes and conditions), and 'unconditioned nature' (the nature that does not depend on causes and conditions) do not combine or separate. Why is this so? Because all these dharmas are without color, without form, and without opposition; their essence is 'one mark,' which is 'no mark.' Formless dharmas do not combine or separate with formless dharmas, formless dharmas do not combine or separate with formless dharmas, unobstructed dharmas do not combine or separate with unobstructed dharmas, one-mark dharmas do not combine or separate with one-mark dharmas, and no-mark dharmas do not combine or separate with no-mark dharmas. Subhuti! These are without color, without form, and without obstruction; their essence is 'one mark,' which is 'no mark.' The Prajnaparamita (perfection of wisdom), all Bodhisattva Mahasattvas (great Bodhisattvas) should learn, and after learning, they should not cling to the appearances of dharmas.' Subhuti said to the Buddha, 'World Honored One! Should Bodhisattva Mahasattvas not learn the mark of form? Should they not learn the marks of feeling, perception, mental formations, and consciousness? Should they not learn the mark of the eye up to the mark of the mind? Should they not learn the mark of form up to the mark of dharma? Should they not learn the mark of the earth element up to the mark of the consciousness element? Should they not learn the mark of Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of effort), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom)? Should they not learn inner emptiness up to the emptiness of no-dharma and dharma? Should they not learn the mark of the first dhyana up to the mark of the fourth dhyana? Should they not learn the mark of loving-kindness up to the mark of equanimity? Should they not learn the mark of the sphere of infinite space up to the mark of the sphere of neither perception nor non-perception? Should they not learn the mark of the four foundations of mindfulness up to the mark of the eightfold noble path? Should they not learn the mark of the emptiness samadhi (meditative absorption of emptiness), the mark of the signless samadhi (meditative absorption of signlessness), and the mark of the wishless samadhi (meditative absorption of wishlessness)? Should they not learn the mark of the eight liberations, and the mark of the nine successive abidings? Should they not learn the mark of the ten powers of the Buddha, the mark of the four fearlessnesses of the Buddha, the mark of the four unobstructed knowledges of the Buddha, the mark of the eighteen unique qualities of the Buddha, and the mark of great loving-kindness and great compassion? Should they not learn the mark of the noble truth of suffering, the mark of the noble truth of the origin of suffering, the mark of the noble truth of the cessation of suffering, and the mark of the noble truth of the path to the cessation of suffering? Should they not learn the mark of the twelve links of dependent origination in forward and reverse order? Should they not learn the mark of conditioned nature and the mark of unconditioned nature? World Honored One!'

若不學諸法相，菩薩摩訶薩云何學諸法相若有為、若無為，學已過聲聞、辟支佛地？若不過聲聞、辟支佛地，云何入菩薩位？若不入菩薩位，云何當得一切種智？若不得一切種智，云何當轉法輪？若不轉法輪，云何以三乘度眾生生死？」

佛告須菩提：「若諸法實有相，菩薩應學是相。須菩提！以一切法實無相無色無形無礙，一相所謂無相。以是故，須菩提！菩薩摩訶薩不學相、不學無相。何以故？有佛無佛，諸法一相性常住。」

須菩提白佛言：「世尊！若一切法非有相、非無相，菩薩摩訶薩云何修般若波羅蜜？若不修般若波羅蜜，不能過聲聞、辟支佛地；若不過聲聞、辟支佛地，不能入菩薩位；若不入菩薩位、不得無生法忍；若不得無生法忍，不能得諸菩薩神通；若不得菩薩神通，不能凈佛國土、成就眾生；若不凈佛國土、成就眾生，不能得一切種智；若不得一切種智、不能轉法輪；若不轉法輪，不能令眾生得須陀洹果，斯陀含、阿那含、阿羅漢果，辟支佛道；不能令得阿耨多羅三藐三菩提，亦不能令眾生得佈施福，亦不能令得持戒、修定福。」

佛告須菩提：「如是，如是！諸法無相，非一相、非異相。若修無相，是修般若波羅蜜。」

須菩提言：「世尊！云何修無相是修般若波羅蜜

【現代漢語翻譯】現代漢語譯本：「如果菩薩摩訶薩（菩薩中的大菩薩）不學習諸法的實相，那麼他們如何才能學習諸法的實相，無論是『有為』（因緣和合而生）還是『無為』（不依賴因緣而存在）的法？如果學習了這些，他們又如何能超越聲聞（聽聞佛法而悟道者）和辟支佛（獨自悟道者）的境界？如果不能超越聲聞和辟支佛的境界，他們又如何能進入菩薩的果位？如果不能進入菩薩的果位，他們又如何能獲得一切種智（佛陀的智慧）？如果不能獲得一切種智，他們又如何能轉法輪（宣說佛法）？如果不能轉法輪，他們又如何能以三乘（聲聞乘、緣覺乘、菩薩乘）來度脫眾生的生死？」

佛陀告訴須菩提（佛陀的十大弟子之一）：「如果諸法真的有實相，菩薩就應該學習這些實相。須菩提！因為一切法的實相是無相、無色、無形、無礙的，它們的實相就是『無相』。因此，須菩提！菩薩摩訶薩既不學習『相』，也不學習『無相』。為什麼呢？因為無論有佛還是無佛，諸法的本性都是一樣的，恒常不變。」

須菩提對佛說：「世尊！如果一切法既不是『有相』也不是『無相』，那麼菩薩摩訶薩如何修習般若波羅蜜（以智慧到達彼岸）？如果不修習般若波羅蜜，就不能超越聲聞和辟支佛的境界；如果不能超越聲聞和辟支佛的境界，就不能進入菩薩的果位；如果不能進入菩薩的果位，就不能獲得無生法忍（對諸法不生不滅的真理的領悟）；如果不能獲得無生法忍，就不能獲得諸菩薩的神通；如果不能獲得菩薩的神通，就不能清凈佛國土、成就眾生；如果不能清凈佛國土、成就眾生，就不能獲得一切種智；如果不能獲得一切種智，就不能轉法輪；如果不能轉法輪，就不能使眾生獲得須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果），以及辟支佛道；也不能使眾生獲得阿耨多羅三藐三菩提（無上正等正覺），也不能使眾生獲得佈施的福報，也不能使眾生獲得持戒、修定的福報。」

佛陀告訴須菩提：「是的，是的！諸法是無相的，既不是『一相』，也不是『異相』。如果修習『無相』，這就是修習般若波羅蜜。」

須菩提說：「世尊！如何修習『無相』才是修習般若波羅蜜呢？」

【English Translation】 English version: 『If Bodhisattva Mahasattvas (great Bodhisattvas) do not study the characteristics of all dharmas, how can they learn the characteristics of all dharmas, whether they are 『conditioned』 (arising from causes and conditions) or 『unconditioned』 (existing independently of causes and conditions)? If they have studied these, how can they transcend the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own)? If they cannot transcend the realms of Sravakas and Pratyekabuddhas, how can they enter the Bodhisattva stage? If they cannot enter the Bodhisattva stage, how can they attain all-knowing wisdom (Buddha's wisdom)? If they cannot attain all-knowing wisdom, how can they turn the Dharma wheel (preach the Dharma)? If they cannot turn the Dharma wheel, how can they liberate sentient beings from the cycle of birth and death through the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana)?』

The Buddha told Subhuti (one of the Buddha's ten great disciples), 『If all dharmas truly had characteristics, Bodhisattvas should study these characteristics. Subhuti! Because the true nature of all dharmas is without characteristics, without form, without shape, and without obstruction, their true nature is 『without characteristics.』 Therefore, Subhuti! Bodhisattva Mahasattvas neither study 『characteristics』 nor study 『no-characteristics.』 Why? Because whether there is a Buddha or not, the nature of all dharmas is the same, constant and unchanging.』

Subhuti said to the Buddha, 『World Honored One! If all dharmas are neither 『with characteristics』 nor 『without characteristics,』 how do Bodhisattva Mahasattvas cultivate Prajnaparamita (perfection of wisdom)? If they do not cultivate Prajnaparamita, they cannot transcend the realms of Sravakas and Pratyekabuddhas; if they cannot transcend the realms of Sravakas and Pratyekabuddhas, they cannot enter the Bodhisattva stage; if they cannot enter the Bodhisattva stage, they cannot attain the tolerance of the non-arising of dharmas (understanding the truth of the non-arising and non-ceasing of all dharmas); if they cannot attain the tolerance of the non-arising of dharmas, they cannot attain the supernatural powers of the Bodhisattvas; if they cannot attain the supernatural powers of the Bodhisattvas, they cannot purify the Buddha lands and accomplish sentient beings; if they cannot purify the Buddha lands and accomplish sentient beings, they cannot attain all-knowing wisdom; if they cannot attain all-knowing wisdom, they cannot turn the Dharma wheel; if they cannot turn the Dharma wheel, they cannot enable sentient beings to attain the Srotaapanna fruit (first fruit), Sakrdagamin fruit (second fruit), Anagamin fruit (third fruit), Arhat fruit (fourth fruit), and the Pratyekabuddha path; nor can they enable sentient beings to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), nor can they enable sentient beings to obtain the merit of giving, nor can they enable them to obtain the merit of upholding precepts and cultivating samadhi.』

The Buddha told Subhuti, 『So it is, so it is! All dharmas are without characteristics, neither 『one characteristic』 nor 『different characteristics.』 If one cultivates 『no-characteristics,』 this is cultivating Prajnaparamita.』

Subhuti said, 『World Honored One! How does cultivating 『no-characteristics』 constitute cultivating Prajnaparamita?』

？」

佛言：「修諸法壞，是修般若波羅蜜。」

「世尊！云何修諸法壞是修般若波羅蜜？」

佛言：「修色壞，是修般若波羅蜜，修受想行識壞，是修般若波羅蜜。修眼壞、耳鼻舌身意法壞，是修般若波羅蜜。修色法壞、聲香味觸法壞，是修般若波羅蜜。修不凈觀壞，是修般若波羅蜜。修初禪壞、第二第三第四禪壞，是修般若波羅蜜。修慈悲喜捨壞，是修般若波羅蜜。修無邊空處、無邊識處、無所有處、非有想非無想處壞，是修般若波羅蜜。修唸佛、念法、念僧、念戒、念舍、念天、念滅、念阿那般那壞，是修般若波羅蜜。修無常相、苦相、無我相、空相，集相、因相、生相、緣相，閉相、滅相、妙相、出相，道相、正相、跡相、離相壞，是修般若波羅蜜。修十二因緣壞，修我相，眾生、壽命相壞，乃至修知者、見者相壞，是修般若波羅蜜。修常相、樂相、凈相、我相壞，是修般若波羅蜜。修四念處乃至修八聖道分壞，是修般若波羅蜜。修空三昧、無相三昧、無作三昧壞，是修般若波羅蜜。修八背舍、九次第定壞，是修般若波羅蜜。修有覺有觀三昧、無覺有觀三昧、無覺無觀三昧壞，是修般若波羅蜜。修苦聖諦、集聖諦、滅聖諦、道聖諦壞，是修般若波羅蜜。修苦智、集智、滅智、道智壞，是修

【現代漢語翻譯】佛說：『修習諸法壞滅，這就是修習般若波羅蜜（智慧到彼岸）。』『世尊！如何修習諸法壞滅才是修習般若波羅蜜呢？』佛說：『修習色（物質）的壞滅，是修習般若波羅蜜；修習受（感受）、想（概念）、行（意志）、識（意識）的壞滅，是修習般若波羅蜜。修習眼（視覺）、耳（聽覺）、鼻（嗅覺）、舌（味覺）、身（觸覺）、意（思維）和法（事物）的壞滅，是修習般若波羅蜜。修習色法（可見之物）、聲（聲音）、香（氣味）、味（味道）、觸法（可觸之物）的壞滅，是修習般若波羅蜜。修習不凈觀（對身體不潔的觀想）的壞滅，是修習般若波羅蜜。修習初禪（初級禪定）的壞滅、第二禪、第三禪、第四禪的壞滅，是修習般若波羅蜜。修習慈（慈愛）、悲（悲憫）、喜（喜悅）、舍（平靜）的壞滅，是修習般若波羅蜜。修習無邊空處（無限虛空）、無邊識處（無限意識）、無所有處（一無所有）、非有想非無想處（非有想也非無想）的壞滅，是修習般若波羅蜜。修習唸佛（憶念佛陀）、念法（憶念佛法）、念僧（憶念僧團）、念戒（憶念戒律）、念舍（憶念佈施）、念天（憶念天界）、念滅（憶念涅槃）、念阿那般那（憶念呼吸）的壞滅，是修習般若波羅蜜。修習無常相（無常的特徵）、苦相（痛苦的特徵）、無我相（無自我的特徵）、空相（空性的特徵），集相（集起的特徵）、因相（原因的特徵）、生相（產生的特徵）、緣相（條件的特徵），閉相（閉塞的特徵）、滅相（滅亡的特徵）、妙相（微妙的特徵）、出相（出離的特徵），道相（道路的特徵）、正相（正確的特徵）、跡相（軌跡的特徵）、離相（離別的特徵）的壞滅，是修習般若波羅蜜。修習十二因緣（十二種相互依存的因果關係）的壞滅，修習我相（自我的概念），眾生相（眾生的概念）、壽命相（壽命的概念）的壞滅，乃至修習知者相（知者的概念）、見者相（見者的概念）的壞滅，是修習般若波羅蜜。修習常相（永恒的特徵）、樂相（快樂的特徵）、凈相（純凈的特徵）、我相（自我的特徵）的壞滅，是修習般若波羅蜜。修習四念處（四種觀想）乃至修習八聖道分（八種正道）的壞滅，是修習般若波羅蜜。修習空三昧（空性禪定）、無相三昧（無相禪定）、無作三昧（無愿禪定）的壞滅，是修習般若波羅蜜。修習八背舍（八種解脫）、九次第定（九種次第禪定）的壞滅，是修習般若波羅蜜。修習有覺有觀三昧（有尋有伺禪定）、無覺有觀三昧（無尋有伺禪定）、無覺無觀三昧（無尋無伺禪定）的壞滅，是修習般若波羅蜜。修習苦聖諦（苦的真理）、集聖諦（苦的起因的真理）、滅聖諦（苦的止息的真理）、道聖諦（通往苦的止息的道路的真理）的壞滅，是修習般若波羅蜜。修習苦智（對苦的智慧）、集智（對苦的起因的智慧）、滅智（對苦的止息的智慧）、道智（對通往苦的止息的道路的智慧）的壞滅，是修

【English Translation】 The Buddha said, 'Practicing the destruction of all dharmas is practicing Prajna Paramita (Perfection of Wisdom).' 'World Honored One! How is practicing the destruction of all dharmas practicing Prajna Paramita?' The Buddha said, 'Practicing the destruction of form (rupa) is practicing Prajna Paramita; practicing the destruction of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is practicing Prajna Paramita. Practicing the destruction of the eye (sight), ear (hearing), nose (smell), tongue (taste), body (touch), mind (thought), and dharmas (phenomena) is practicing Prajna Paramita. Practicing the destruction of form-dharmas (visible objects), sound, smell, taste, and touch-dharmas is practicing Prajna Paramita. Practicing the destruction of the contemplation of impurity is practicing Prajna Paramita. Practicing the destruction of the first dhyana (first meditative absorption), the second, third, and fourth dhyanas is practicing Prajna Paramita. Practicing the destruction of loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa) is practicing Prajna Paramita. Practicing the destruction of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception is practicing Prajna Paramita. Practicing the destruction of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of precepts, mindfulness of generosity, mindfulness of the heavens, mindfulness of cessation, and mindfulness of anapanasati (mindfulness of breathing) is practicing Prajna Paramita. Practicing the destruction of the characteristic of impermanence, the characteristic of suffering, the characteristic of no-self, the characteristic of emptiness, the characteristic of arising, the characteristic of cause, the characteristic of birth, the characteristic of condition, the characteristic of closure, the characteristic of cessation, the characteristic of subtlety, the characteristic of liberation, the characteristic of the path, the characteristic of correctness, the characteristic of trace, and the characteristic of detachment is practicing Prajna Paramita. Practicing the destruction of the twelve links of dependent origination, practicing the destruction of the concept of self, the concept of sentient beings, the concept of lifespan, and even practicing the destruction of the concept of the knower and the concept of the seer is practicing Prajna Paramita. Practicing the destruction of the characteristic of permanence, the characteristic of pleasure, the characteristic of purity, and the characteristic of self is practicing Prajna Paramita. Practicing the destruction of the four foundations of mindfulness and even practicing the destruction of the eightfold noble path is practicing Prajna Paramita. Practicing the destruction of the emptiness samadhi, the signless samadhi, and the wishless samadhi is practicing Prajna Paramita. Practicing the destruction of the eight liberations and the nine successive abidings is practicing Prajna Paramita. Practicing the destruction of the samadhi with initial and sustained thought, the samadhi without initial thought but with sustained thought, and the samadhi without initial or sustained thought is practicing Prajna Paramita. Practicing the destruction of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering is practicing Prajna Paramita. Practicing the destruction of the wisdom of suffering, the wisdom of the origin of suffering, the wisdom of the cessation of suffering, and the wisdom of the path to the cessation of suffering is practicing'

般若波羅蜜。修盡智、無生智壞，是修般若波羅蜜。修法智、比智、世智、他心智壞，是修般若波羅蜜。修檀那波羅蜜壞，是修般若波羅蜜；修尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜壞，是修般若波羅蜜。修內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、諸法空、自相空、不可得空、無法空、有法空、無法有法空壞，是修般若波羅蜜。修佛十力、四無所畏、四無礙智、十八不共法壞，是修般若波羅蜜。修須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道壞，是修般若波羅蜜。修一切智壞，是修般若波羅蜜。修斷一切煩惱習壞，是修般若波羅蜜。」

須菩提白佛言：「世尊！云何名修色壞，乃至修斷一切煩惱習壞，是修般若波羅蜜？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，不念有色法，是修般若波羅蜜。不念有受想行識，乃至不念有斷一切煩惱習法，是為修般若波羅蜜。何以故？有法念者，不修般若波羅蜜。須菩提！有法念者，不修檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。何以故？須菩提！是人著法，不行檀那波羅蜜乃至般若波羅蜜。如是著者，無有解脫、無有道、無有涅

【現代漢語翻譯】現代漢語譯本修習般若波羅蜜（Prajnaparamita，智慧的完美）的含義是，當修習者達到對盡智（Ksayajnana，斷盡煩惱的智慧）和無生智（Anutpadajnana，不生不滅的智慧）的執著都破除時，才是真正的修習般若波羅蜜。當修習者達到對法智（Dharmajñana，通達諸法實相的智慧）、比智（Anvayajnana，類比推理的智慧）、世智（Samvrtijnana，世俗的智慧）、他心智（Paracittajnana，知他人心念的智慧）的執著都破除時，才是真正的修習般若波羅蜜。當修習者達到對佈施波羅蜜（Danaparamita，佈施的完美）的執著破除時，才是真正的修習般若波羅蜜；當修習者達到對持戒波羅蜜（Silaparamita，持戒的完美）、忍辱波羅蜜（Ksantiparamita，忍辱的完美）、精進波羅蜜（Viryaparamita，精進的完美）、禪定波羅蜜（Dhyanaparamita，禪定的完美）、般若波羅蜜的執著都破除時，才是真正的修習般若波羅蜜。當修習者達到對內空（Adhyatma-sunyata，內空的空性）、外空（Bahirdha-sunyata，外在的空性）、內外空（Adhyatmabahirdha-sunyata，內外皆空的空性）、空空（Sunyata-sunyata，空性的空性）、大空（Mahasunyata，廣大的空性）、第一義空（Paramartha-sunyata，勝義的空性）、有為空（Samskrta-sunyata，有為法的空性）、無為空（Asamskrta-sunyata，無為法的空性）、畢竟空（Atyanta-sunyata，究竟的空性）、無始空（Anavaragra-sunyata，無始的空性）、散空（Anavakara-sunyata，散壞的空性）、性空（Prakrti-sunyata，自性的空性）、諸法空（Sarva-dharma-sunyata，一切法的空性）、自相空（Svalaksana-sunyata，自相的空性）、不可得空（Anupalambha-sunyata，不可得的空性）、無法空（Abhava-sunyata，無法的空性）、有法空（Bhava-sunyata，有法的空性）、無法有法空（Abhava-bhava-sunyata，無法和有法的空性）的執著都破除時，才是真正的修習般若波羅蜜。當修習者達到對佛的十力（Dasabala，佛的十種力量）、四無所畏（Caturvaisaradya，佛的四種無畏）、四無礙智（Caturpratisamvid，四種無礙的智慧）、十八不共法（Astadashavenika-buddhadharma，佛的十八種不共法）的執著都破除時，才是真正的修習般若波羅蜜。當修習者達到對須陀洹果（Srotaapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無生果）、辟支佛道（Pratyekabuddha，緣覺道）的執著都破除時，才是真正的修習般若波羅蜜。當修習者達到對一切智（Sarvajñata，一切種智）的執著破除時，才是真正的修習般若波羅蜜。當修習者達到對斷除一切煩惱習氣的執著破除時，才是真正的修習般若波羅蜜。」須菩提（Subhuti，佛陀的弟子）問佛說：「世尊！如何理解修習色（Rupa，物質）的壞滅，乃至修習斷除一切煩惱習氣的壞滅，才是修習般若波羅蜜呢？」佛告訴須菩提：「菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）在行般若波羅蜜時，不執著于有色法，這才是修習般若波羅蜜。不執著于有受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），乃至不執著于有斷除一切煩惱習氣之法，這才是修習般若波羅蜜。為什麼呢？因為執著于有法念的人，不是在修習般若波羅蜜。須菩提！執著于有法念的人，不是在修習佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜。為什麼呢？須菩提！這樣的人執著於法，就不能行佈施波羅蜜乃至般若波羅蜜。像這樣執著的人，沒有解脫，沒有道，沒有涅槃（Nirvana，寂滅）。」

【English Translation】 English version The practice of Prajnaparamita (Perfection of Wisdom) means that when a practitioner breaks through the attachment to Ksayajnana (Wisdom of Exhaustion) and Anutpadajnana (Wisdom of Non-origination), it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to Dharmajñana (Wisdom of Dharma), Anvayajnana (Wisdom of Inference), Samvrtijnana (Conventional Wisdom), and Paracittajnana (Wisdom of Knowing Others' Minds), it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to Danaparamita (Perfection of Giving), it is the true practice of Prajnaparamita; when a practitioner breaks through the attachment to Silaparamita (Perfection of Morality), Ksantiparamita (Perfection of Patience), Viryaparamita (Perfection of Effort), Dhyanaparamita (Perfection of Meditation), and Prajnaparamita, it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to Adhyatma-sunyata (Inner Emptiness), Bahirdha-sunyata (Outer Emptiness), Adhyatmabahirdha-sunyata (Inner and Outer Emptiness), Sunyata-sunyata (Emptiness of Emptiness), Mahasunyata (Great Emptiness), Paramartha-sunyata (Ultimate Emptiness), Samskrta-sunyata (Emptiness of Conditioned Things), Asamskrta-sunyata (Emptiness of Unconditioned Things), Atyanta-sunyata (Ultimate Emptiness), Anavaragra-sunyata (Beginningless Emptiness), Anavakara-sunyata (Dispersed Emptiness), Prakrti-sunyata (Emptiness of Nature), Sarva-dharma-sunyata (Emptiness of All Dharmas), Svalaksana-sunyata (Emptiness of Self-characteristics), Anupalambha-sunyata (Emptiness of Non-apprehension), Abhava-sunyata (Emptiness of Non-existence), Bhava-sunyata (Emptiness of Existence), and Abhava-bhava-sunyata (Emptiness of Non-existence and Existence), it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to the Ten Powers of the Buddha (Dasabala), the Four Fearlessnesses (Caturvaisaradya), the Four Unobstructed Knowledges (Caturpratisamvid), and the Eighteen Unique Qualities of the Buddha (Astadashavenika-buddhadharma), it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to the Srotaapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), and Pratyekabuddha (Solitary Buddha) paths, it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to Sarvajñata (Omniscience), it is the true practice of Prajnaparamita. When a practitioner breaks through the attachment to the eradication of all defilements and habits, it is the true practice of Prajnaparamita." Subhuti (a disciple of the Buddha) asked the Buddha, 'World Honored One, how is it understood that the destruction of the attachment to Rupa (Form), and even the destruction of the attachment to the eradication of all defilements and habits, is the practice of Prajnaparamita?' The Buddha told Subhuti, 'When a Bodhisattva-mahasattva (Great Bodhisattva) practices Prajnaparamita, they do not cling to the notion of the existence of Rupa (Form), and this is the practice of Prajnaparamita. They do not cling to the notion of the existence of Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), Vijnana (Consciousness), and even do not cling to the notion of the existence of the eradication of all defilements and habits, and this is the practice of Prajnaparamita. Why is this so? Because those who cling to the notion of the existence of dharmas are not practicing Prajnaparamita. Subhuti, those who cling to the notion of the existence of dharmas are not practicing Danaparamita, Silaparamita, Ksantiparamita, Viryaparamita, Dhyanaparamita, or Prajnaparamita. Why is this so? Subhuti, such people are attached to dharmas and cannot practice Danaparamita up to Prajnaparamita. Those who are attached in this way have no liberation, no path, and no Nirvana (Extinction).'

槃。有法念者，不修四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，不修空三昧乃至不修一切種智。何以故？是人著法故。」

須菩提白佛言：「世尊！何等是有法？何等是無法？」

佛告須菩提：「二是有法，不二是無法。」

「世尊！何等是二？」

佛言：「色相是二，受想行識相是二；眼相乃至意相是二，色相乃至法相是二；檀那波羅蜜乃至佛相、阿耨多羅三藐三菩提相，有為無為性相是二。須菩提！一切相皆是二，一切二皆是有法，適有有法便有生死，適有生死不得離生老病死憂悲苦惱。以是因緣故，須菩提！當知二相者，無有檀那波羅蜜乃至般若波羅蜜，無有道、無有果乃至無有順忍，何況見色相乃至見一切種智相。若無修道，云何得須陀洹果乃至阿羅漢果、辟支佛道，阿耨多羅三藐三菩提及斷一切煩惱習。」◎

摩訶般若波羅蜜經卷第二十二大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十三

後秦龜茲國三藏鳩摩羅什譯

三次品第七十五(丹本次第行品)

爾時須菩提白佛言：「世尊！若有法相者，尚不得順忍，何況得道？世尊！若無法相者，當得順忍不？若干慧地、若性地、若八

【現代漢語翻譯】現代漢語譯本：『如果有人執著於法（dharma，佛法、真理），他就不修習四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法）、四正勤（catvāri samyakprahāṇāni，四種正確的努力）、四如意足（catvāra ṛddhipādāḥ，四種能帶來成就的禪定）、五根（pañcendriyāṇi，五種產生力量的修行要素）、五力（pañca balāni，五種力量）、七覺分（sapta bodhyaṅgāni，七種覺悟的要素）、八聖道分（āryāṣṭāṅgamārgaḥ，八種通往解脫的道路），不修習空三昧（śūnyatā-samādhi，空性的禪定），乃至不修習一切種智（sarvajñatā，佛陀的智慧）。為什麼呢？因為這個人執著於法。』須菩提問佛：『世尊！什麼是「有法」？什麼是「無法」？』佛告訴須菩提：『二就是有法，不二就是無法。』『世尊！什麼是二呢？』佛說：『色相是二，受、想、行、識相是二；眼相乃至意相是二，色相乃至法相是二；檀那波羅蜜（dāna-pāramitā，佈施的完美）乃至佛相、阿耨多羅三藐三菩提相（anuttarā-samyak-saṃbodhi，無上正等正覺），有為（saṃskṛta，有條件的）無為（asaṃskṛta，無條件的）性相是二。須菩提！一切相都是二，一切二都是有法，一旦有了有法，就有了生死，一旦有了生死，就不能脫離生老病死憂悲苦惱。因為這個緣故，須菩提！應當知道二相的人，就沒有檀那波羅蜜乃至般若波羅蜜（prajñā-pāramitā，智慧的完美），沒有道、沒有果乃至沒有順忍（anulomikī kṣānti，隨順真理的忍耐），何況能見到色相乃至見到一切種智相。如果沒有修道，怎麼能得到須陀洹果（srotaāpanna，入流果）乃至阿羅漢果（arhat，無學果）、辟支佛道（pratyekabuddha，緣覺）、阿耨多羅三藐三菩提以及斷除一切煩惱習氣呢？』《摩訶般若波羅蜜經》卷第二十二大正藏第08冊 No. 0223 《摩訶般若波羅蜜經》《摩訶般若波羅蜜經》卷第二十三後秦龜茲國三藏鳩摩羅什譯三次品第七十五（丹本次第行品）這時，須菩提問佛：『世尊！如果執著於法相，尚且不能得到順忍，何況能得道呢？世尊！如果沒有法相，能得到順忍嗎？如果處於干慧地（śuṣkavidarśanābhūmi，干觀地）、性地（gotrabhūmi，種性地）、或者八

【English Translation】 English version: 'If someone is attached to the notion of dharma (the teachings, the truth), they do not cultivate the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri samyakprahāṇāni), the four bases of spiritual power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the noble eightfold path (āryāṣṭāṅgamārgaḥ), they do not cultivate the samadhi of emptiness (śūnyatā-samādhi), and even do not cultivate the all-knowing wisdom (sarvajñatā). Why is that? Because this person is attached to dharma.' Subhuti said to the Buddha, 'World Honored One, what is 「having dharma」? What is 「not having dharma」?' The Buddha told Subhuti, 'Duality is having dharma, non-duality is not having dharma.' 'World Honored One, what is duality?' The Buddha said, 'The characteristic of form is duality, the characteristics of feeling, perception, mental formations, and consciousness are duality; the characteristic of the eye up to the characteristic of the mind are duality, the characteristic of form up to the characteristic of dharma are duality; the perfection of giving (dāna-pāramitā) up to the characteristic of the Buddha, the characteristic of unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi), the characteristics of conditioned (saṃskṛta) and unconditioned (asaṃskṛta) are duality. Subhuti, all characteristics are duality, all dualities are having dharma, once there is having dharma, there is birth and death, once there is birth and death, one cannot escape from birth, old age, sickness, death, sorrow, lamentation, pain, grief, and despair. Because of this reason, Subhuti, you should know that those who have the characteristic of duality do not have the perfection of giving up to the perfection of wisdom (prajñā-pāramitā), do not have the path, do not have the fruit, and even do not have the acceptance of truth (anulomikī kṣānti), let alone seeing the characteristic of form up to seeing the characteristic of all-knowing wisdom. If there is no cultivation of the path, how can one attain the fruit of a stream-enterer (srotaāpanna) up to the fruit of an arhat, the path of a pratyekabuddha, unsurpassed perfect enlightenment, and the cutting off of all defilements and habits?' The Mahāprajñāpāramitā Sūtra, Volume 22 Taisho Tripitaka Volume 08, No. 0223, The Mahāprajñāpāramitā Sūtra The Mahāprajñāpāramitā Sūtra, Volume 23 Translated by Tripitaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter 75, The Three Times (Danben Sequential Practice) At that time, Subhuti said to the Buddha, 'World Honored One, if one is attached to the characteristic of dharma, one cannot even attain the acceptance of truth, let alone attain the path? World Honored One, if there is no characteristic of dharma, can one attain the acceptance of truth? If one is in the dry insight stage (śuṣkavidarśanābhūmi), the lineage stage (gotrabhūmi), or the eight

人地、若見地、若薄地、若離欲地、若已辦地、若辟支佛地、若菩薩地、若佛地、若修道，因是修道，當斷煩惱不？以是煩惱故，不得過聲聞、辟支佛地，入菩薩位。若不入菩薩位，則不得一切種智。不得一切種智，則不能得斷一切煩惱習。世尊！若無有法相，是諸法則不生。若不生是諸法，則不能得一切種智。」

佛告須菩提：「如是，如是！若無有法者，則有順忍，乃至斷一切煩惱習。」

須菩提白佛言：「世尊！菩薩摩訶薩行般若波羅蜜時，有法相不？所謂色相乃至識相；眼相乃至意相，色相乃至法相，眼界相乃至意識界相；四念處相乃至一切種智相。若色相若色斷相，乃至識相識斷相，十二入、十八界亦如是；若無明相若無明斷相，乃至憂悲愁惱相憂悲愁惱斷相；若欲相若欲斷相，若瞋相若瞋斷相，若癡相若癡斷相；若苦相若苦斷相，若集相若集斷相，若盡相若盡斷相，若道相若道斷相；乃至一切種智相，斷一切煩惱習相？」

佛言：「不也，須菩提！菩薩摩訶薩行般若波羅蜜時，無有法相非法相，即是菩薩順忍。若無有法相無有非法相，即是修道，亦是道果。須菩提！菩薩摩訶薩有法是菩薩道，無法是菩薩果。以是因緣故，當知一切法無所有性。」

須菩提白佛言：「世尊！若一

【現代漢語翻譯】現代漢語譯本：人地（凡夫的境界）、若見地（初果聖人的境界）、若薄地（二果聖人的境界）、若離欲地（三果聖人的境界）、若已辦地（四果阿羅漢的境界）、若辟支佛地（獨覺的境界）、若菩薩地（菩薩的境界）、若佛地（佛的境界），若修道，因為修道，應當斷除煩惱嗎？因為這些煩惱的緣故，不能超越聲聞、辟支佛的境界，進入菩薩的位次。如果不能進入菩薩的位次，就不能獲得一切種智（佛的智慧）。不能獲得一切種智，就不能斷除一切煩惱的習氣。世尊！如果沒有法相，這些法就不會產生。如果這些法不產生，就不能獲得一切種智。佛告訴須菩提：『是的，是的！如果沒有法，就會有順忍（菩薩修行的一種境界），乃至斷除一切煩惱的習氣。』須菩提對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜（以智慧到達彼岸）時，有法相嗎？比如色相乃至識相；眼相乃至意相，色相乃至法相，眼界相乃至意識界相；四念處相乃至一切種智相。無論是色相還是色斷相，乃至識相還是識斷相，十二入、十八界也是如此；無論是無明相還是無明斷相，乃至憂悲愁惱相還是憂悲愁惱斷相；無論是欲相還是欲斷相，無論是瞋相還是瞋斷相，無論是癡相還是癡斷相；無論是苦相還是苦斷相，無論是集相還是集斷相，無論是盡相還是盡斷相，無論是道相還是道斷相；乃至一切種智相，斷除一切煩惱習氣相？』佛說：『不是的，須菩提！菩薩摩訶薩在修行般若波羅蜜時，沒有法相也沒有非法相，這就是菩薩的順忍。如果沒有法相也沒有非法相，這就是修道，也是道果。須菩提！菩薩摩訶薩有法是菩薩道，無法是菩薩果。因為這個緣故，應當知道一切法都是無所有性的。』須菩提對佛說：『世尊！如果一'

【English Translation】 English version: The stage of ordinary people, the stage of stream-enterer (Sotapanna), the stage of once-returner (Sakadagami), the stage of non-returner (Anagami), the stage of Arhat, the stage of Pratyekabuddha, the stage of Bodhisattva, the stage of Buddha, if one practices the path, because of practicing the path, should one eliminate afflictions? Because of these afflictions, one cannot surpass the stages of Sravaka and Pratyekabuddha and enter the Bodhisattva stage. If one cannot enter the Bodhisattva stage, then one cannot attain all-knowing wisdom (Sarvajna). If one cannot attain all-knowing wisdom, then one cannot eliminate all the habitual tendencies of afflictions. World Honored One! If there is no characteristic of dharmas, these dharmas will not arise. If these dharmas do not arise, then one cannot attain all-knowing wisdom. The Buddha said to Subhuti: 'It is so, it is so! If there is no dharma, then there will be acceptance of the truth (Kshanti), and even the elimination of all habitual tendencies of afflictions.' Subhuti said to the Buddha: 'World Honored One! When a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), is there a characteristic of dharmas? Such as the characteristic of form (rupa) and even the characteristic of consciousness (vijnana); the characteristic of eye and even the characteristic of mind, the characteristic of form and even the characteristic of dharma, the characteristic of eye realm and even the characteristic of consciousness realm; the characteristic of four foundations of mindfulness and even the characteristic of all-knowing wisdom. Whether it is the characteristic of form or the characteristic of cessation of form, and even the characteristic of consciousness or the characteristic of cessation of consciousness, the twelve entrances (ayatana) and eighteen realms (dhatu) are also like this; whether it is the characteristic of ignorance (avidya) or the characteristic of cessation of ignorance, and even the characteristic of sorrow, grief, and distress or the characteristic of cessation of sorrow, grief, and distress; whether it is the characteristic of desire or the characteristic of cessation of desire, whether it is the characteristic of anger or the characteristic of cessation of anger, whether it is the characteristic of delusion or the characteristic of cessation of delusion; whether it is the characteristic of suffering or the characteristic of cessation of suffering, whether it is the characteristic of origination or the characteristic of cessation of origination, whether it is the characteristic of cessation or the characteristic of cessation of cessation, whether it is the characteristic of the path or the characteristic of cessation of the path; and even the characteristic of all-knowing wisdom, the characteristic of eliminating all habitual tendencies of afflictions?' The Buddha said: 'No, Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, there is neither the characteristic of dharmas nor the characteristic of non-dharmas, this is the Bodhisattva's acceptance of the truth. If there is neither the characteristic of dharmas nor the characteristic of non-dharmas, this is the practice of the path, and also the fruit of the path. Subhuti! For a Bodhisattva Mahasattva, having dharmas is the Bodhisattva path, and not having dharmas is the Bodhisattva fruit. Because of this reason, one should know that all dharmas are without inherent existence.' Subhuti said to the Buddha: 'World Honored One! If one'

切法無所有性，佛云何知一切法無所有性故得成佛，於一切法得自在力？」

佛告須菩提：「如是，如是！一切法無所有性。我本行菩薩道修六波羅蜜，離諸欲、離惡不善法，有覺有觀，離生喜樂，入初禪乃至入第四禪。於是諸禪及支不取相，不念有是禪、不受禪味、不得是禪，無染清凈行四禪，我於是諸禪不受果報。依四禪住，起五神通——身通、天耳、知他人心、宿命通、天眼通——于諸神通不取相，不念有是神通，不受神通味，不得是神通。我於是五神通不分別行，須菩提！我爾時用一念相應慧得阿耨多羅三藐三菩提，所謂是苦聖諦，是集、是滅、是道聖諦，成就十力、四無所畏、四無礙智、十八不共法、大慈大悲，得作佛，分別三聚眾生：正定、邪定、不定。」

須菩提白佛言：「云何世尊于諸法無所有性中起四禪六神通，亦無眾生而分別作三聚？」

佛告須菩提：「若諸欲惡不善法若有性——若自性、若他性——我本為菩薩行時，不能觀諸欲惡不善法無所有性入初禪。以諸欲惡不善法無有性，若自性、若他性皆是無所有性故，我本行菩薩道時，離諸欲惡不善法，入初禪乃至入第四禪。須菩提！若諸神通有性——若自性、若他性——我不能知是神通無所有性，得阿耨多羅三藐三菩提。須菩

【現代漢語翻譯】現代漢語譯本：『如果一切法都沒有自性，佛陀是如何因爲了知一切法無自性而成就佛果，並對一切法獲得自在力量的呢？』佛陀告訴須菩提：『是的，是的！一切法確實沒有自性。我過去行菩薩道時，修習六波羅蜜，遠離各種慾望和不善之法，在有覺有觀的狀態下，從離欲而生的喜樂進入初禪，乃至進入第四禪。對於這些禪定及其組成部分，我不執著於它們的表象，不認為有這些禪定存在，不貪戀禪定的滋味，不認為自己獲得了這些禪定。我以無染清凈的狀態修習四禪，並且不接受這些禪定帶來的果報。我安住於四禪，生起五神通——身通、天耳通、知他人心通、宿命通、天眼通——對於這些神通，我不執著於它們的表象，不認為有這些神通存在，不貪戀神通的滋味，不認為自己獲得了這些神通。我對於這五神通不加以分別地運用。須菩提！我那時以一念相應的智慧證得阿耨多羅三藐三菩提（無上正等正覺），即所謂苦聖諦、集聖諦、滅聖諦、道聖諦，成就十力、四無所畏、四無礙智、十八不共法、大慈大悲，從而成佛，並分別三類眾生：正定聚、邪定聚、不定聚。』須菩提問佛：『世尊，您如何在一切法無自性的情況下，生起四禪和六神通，並且在沒有眾生的前提下，分別出三類眾生呢？』佛陀告訴須菩提：『如果各種慾望和不善之法有自性——無論是自性還是他性——我過去行菩薩道時，就不能觀照到這些慾望和不善之法是無自性的，從而進入初禪。正因為這些慾望和不善之法沒有自性，無論是自性還是他性，都是無自性的，所以我過去行菩薩道時，才能遠離各種慾望和不善之法，進入初禪乃至第四禪。須菩提！如果各種神通有自性——無論是自性還是他性——我就不能了知這些神通是無自性的，從而證得阿耨多羅三藐三菩提。』

【English Translation】 English version: 'If all dharmas are without inherent existence, how does the Buddha, knowing that all dharmas are without inherent existence, attain Buddhahood and gain mastery over all dharmas?' The Buddha said to Subhuti, 'So it is, so it is! All dharmas are without inherent existence. When I was practicing the Bodhisattva path, I cultivated the six paramitas, separated from desires and unwholesome dharmas, with initial and sustained application of mind, and from the joy and happiness born of detachment, I entered the first dhyana, and so on up to the fourth dhyana. In these dhyanas and their components, I did not grasp at their appearances, did not think that these dhyanas existed, did not crave the taste of dhyana, and did not think that I had attained these dhyanas. I practiced the four dhyanas with undefiled purity, and I did not accept the karmic results of these dhyanas. Abiding in the four dhyanas, I arose the five superknowledges—the superknowledge of psychic power, the superknowledge of the divine ear, the superknowledge of knowing the minds of others, the superknowledge of past lives, and the superknowledge of the divine eye—in these superknowledges, I did not grasp at their appearances, did not think that these superknowledges existed, did not crave the taste of superknowledge, and did not think that I had attained these superknowledges. I did not discriminate in the practice of these five superknowledges. Subhuti! At that time, with wisdom in accordance with a single thought, I attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), that is, the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering, accomplishing the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great loving-kindness, and great compassion, and thus became a Buddha, distinguishing three groups of beings: those who are definitely right, those who are definitely wrong, and those who are indefinite.' Subhuti said to the Buddha, 'How, World Honored One, in the absence of inherent existence of all dharmas, did you arise the four dhyanas and the six superknowledges, and also, without beings, distinguish the three groups?' The Buddha said to Subhuti, 'If desires and unwholesome dharmas had inherent existence—whether self-existence or other-existence—when I was practicing the Bodhisattva path, I would not have been able to contemplate that these desires and unwholesome dharmas are without inherent existence, and thus enter the first dhyana. Because these desires and unwholesome dharmas are without inherent existence, whether self-existence or other-existence, they are all without inherent existence, therefore, when I was practicing the Bodhisattva path, I was able to separate from desires and unwholesome dharmas, and enter the first dhyana up to the fourth dhyana. Subhuti! If the superknowledges had inherent existence—whether self-existence or other-existence—I would not have been able to know that these superknowledges are without inherent existence, and thus attain Anuttara-samyak-sambodhi.'

提！以神通無有性，若自性、若他性皆是無所有性。以是故，諸佛于神通知無所有性，得阿耨多羅三藐三菩提。」

須菩提言：「世尊！若菩薩摩訶薩知諸法無所有性，因四禪、五神通得阿耨多羅三藐三菩提。世尊！新學菩薩摩訶薩，云何于諸法無所有性中次第行、次第學、次第道，以是次第行、次第學、次第道，得阿耨多羅三藐三菩提？」

佛告須菩提：「菩薩摩訶薩若初從諸佛聞，若從多供養諸佛菩薩聞，若諸阿羅漢、若諸阿那含、若諸斯陀含、若諸須陀洹所聞：『得無所有故是佛，得無所有故是阿羅漢、阿那含、斯陀含、須陀洹，一切賢聖皆以得無所有故有名。一切有為作法無所有性，乃至無有如毫末許所有。』是菩薩摩訶薩聞是已，作是念：『若一切法無有性、得無所有性故是佛、乃至得無所有性故是須陀洹。我若當得阿耨多羅三藐三菩提、若不得，一切法常無有性。我何以不發心得阿耨多羅三藐三菩提？得阿耨多羅三藐三菩提已，一切眾生行於有相，當令住無所有中。』須菩提！菩薩摩訶薩如是思惟已，發阿耨多羅三藐三菩提心，為度一切眾生故。菩薩摩訶薩所行次第行、次第學、次第道者，如過去諸菩薩摩訶薩所行道，得阿耨多羅三藐三菩提。是新發意菩薩應學六波羅蜜，所謂檀那波羅蜜、

【現代漢語翻譯】現代漢語譯本：提！神通的本質是空無的，無論是自性還是他性，都是空無所有。因此，諸佛通過了知神通的空無所有性，證得了阿耨多羅三藐三菩提（無上正等正覺）。須菩提（佛陀的十大弟子之一）問道：『世尊！如果菩薩摩訶薩（偉大的菩薩）通過了知諸法（一切事物）的空無所有性，並依靠四禪（四種禪定）和五神通（五種神通力）證得阿耨多羅三藐三菩提。那麼，世尊！新學的菩薩摩訶薩，如何在諸法的空無所有性中次第修行、次第學習、次第證悟，通過這樣的次第修行、次第學習、次第證悟，最終證得阿耨多羅三藐三菩提呢？』佛陀告訴須菩提：『菩薩摩訶薩如果最初從諸佛那裡聽聞，或者從多供養諸佛菩薩的人那裡聽聞，或者從諸阿羅漢（已斷除煩惱的聖者）、阿那含（不還果的聖者）、斯陀含（一來果的聖者）、須陀洹（入流果的聖者）那裡聽聞：『因為證得空無所有，所以是佛；因為證得空無所有，所以是阿羅漢、阿那含、斯陀含、須陀洹，一切賢聖都因為證得空無所有而得名。一切有為法（因緣和合而生的事物）的本質都是空無所有，乃至沒有像毫毛那樣微小的存在。』這位菩薩摩訶薩聽聞這些后，會這樣想：『如果一切法的本質都是空無所有，因為證得空無所有所以是佛，乃至因為證得空無所有所以是須陀洹。我如果能夠證得阿耨多羅三藐三菩提，或者不能證得，一切法的本質也始終是空無所有。我為什麼不發心證得阿耨多羅三藐三菩提？證得阿耨多羅三藐三菩提后，一切眾生都執著于有相，我應當讓他們安住于空無所有之中。』須菩提！菩薩摩訶薩這樣思惟后，爲了度化一切眾生，發起了阿耨多羅三藐三菩提心。菩薩摩訶薩所修行的次第修行、次第學習、次第證悟，就像過去諸菩薩摩訶薩所修行的道路一樣，最終證得阿耨多羅三藐三菩提。這位新發心的菩薩應當學習六波羅蜜（六種到達彼岸的方法），也就是檀那波羅蜜（佈施波羅蜜）、

【English Translation】 English version: 'Tish! The nature of supernatural powers is emptiness; whether it is self-nature or other-nature, all are without any nature. Therefore, all Buddhas, through understanding the emptiness of supernatural powers, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Subhuti (one of the Buddha's ten great disciples) said: 'World Honored One! If a Bodhisattva-Mahasattva (a great Bodhisattva) understands the emptiness of all dharmas (all things) and, relying on the four dhyanas (four stages of meditation) and five supernormal powers (five kinds of supernatural abilities), attains Anuttara-samyak-sambodhi. World Honored One! How does a newly learning Bodhisattva-Mahasattva gradually practice, gradually learn, and gradually realize within the emptiness of all dharmas, and through this gradual practice, gradual learning, and gradual realization, attain Anuttara-samyak-sambodhi?' The Buddha told Subhuti: 'If a Bodhisattva-Mahasattva initially hears from the Buddhas, or from those who have made offerings to many Buddhas and Bodhisattvas, or from the Arhats (saints who have eliminated afflictions), Anagamins (non-returners), Sakradagamins (once-returners), or Srotapannas (stream-enterers): 『Because of attaining emptiness, one is a Buddha; because of attaining emptiness, one is an Arhat, Anagamin, Sakradagamin, or Srotapanna. All sages are named because of attaining emptiness. The nature of all conditioned dharmas (things that arise from causes and conditions) is emptiness, even to the extent that there is nothing as small as a hair』s breadth.』 Having heard this, the Bodhisattva-Mahasattva will think: 『If the nature of all dharmas is emptiness, and because of attaining emptiness one is a Buddha, and even because of attaining emptiness one is a Srotapanna. Whether I attain Anuttara-samyak-sambodhi or not, the nature of all dharmas is always emptiness. Why should I not aspire to attain Anuttara-samyak-sambodhi? After attaining Anuttara-samyak-sambodhi, all sentient beings are attached to forms, I should lead them to abide in emptiness.』 Subhuti! After thinking in this way, the Bodhisattva-Mahasattva, for the sake of liberating all sentient beings, generates the mind of Anuttara-samyak-sambodhi. The gradual practice, gradual learning, and gradual realization that a Bodhisattva-Mahasattva undertakes is like the path that past Bodhisattva-Mahasattvas have taken to attain Anuttara-samyak-sambodhi. This newly aspiring Bodhisattva should learn the six paramitas (six perfections), namely, Dana Paramita (perfection of giving),

尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。是菩薩摩訶薩若行檀那波羅蜜時，自行佈施亦教人佈施，讚歎佈施功德，歡喜讚歎行佈施者。以是佈施因緣故，得大財富。是菩薩遠離慳心，佈施眾生食飲衣服、香華瓔珞、房舍臥具燈燭，種種資生所須，盡給與之。菩薩摩訶薩行是佈施及持戒，生天人中，得大尊貴。以是持戒、佈施故，得禪定眾。以是佈施、持戒、禪定故，得智慧眾、解脫眾、解脫知見眾。是菩薩因是佈施、持戒、禪定眾、智慧眾、解脫眾、解脫知見眾故，過聲聞、辟支佛地，入菩薩位。入菩薩位已，得凈佛國土、成就眾生，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生生死。如是，須菩提！菩薩以是佈施，次第行、次第學、次第道，是事皆不可得。何以故？自性無所有故。

「複次，須菩提！菩薩摩訶薩從初發意以來，自行持戒教人持戒，讚歎持戒功德，歡喜讚歎行持戒者。持戒及佈施因緣故，生天人中得大尊貴。見貧窮者施以財物，不持戒者教令持戒，亂意者教令禪定，愚癡者教令智慧，無解脫者教令解脫，無解脫知見者教令解脫知見。以是持戒、禪定、智慧、解脫、解脫知見故，過聲聞、辟支佛地，入菩薩位。入菩薩位已，得凈佛國土。凈佛國

【現代漢語翻譯】現代漢語譯本：尸羅波羅蜜（戒律的圓滿）、羼提波羅蜜（忍辱的圓滿）、毗梨耶波羅蜜（精進的圓滿）、禪那波羅蜜（禪定的圓滿）、般若波羅蜜（智慧的圓滿）。菩薩摩訶薩如果修行檀那波羅蜜（佈施的圓滿）時，自己實行佈施，也教導他人佈施，讚歎佈施的功德，歡喜讚歎實行佈施的人。因為這種佈施的因緣，能夠獲得巨大的財富。這位菩薩遠離慳吝之心，佈施給眾生食物、飲料、衣服、香花、瓔珞、房舍、臥具、燈燭，以及各種生活所需的物品，全部都給予他們。菩薩摩訶薩實行這種佈施和持戒，能夠轉生到天界或人間，獲得極大的尊貴。因為持戒和佈施的緣故，能夠獲得禪定。因為佈施、持戒和禪定的緣故，能夠獲得智慧、解脫和解脫知見。這位菩薩因為佈施、持戒、禪定、智慧、解脫和解脫知見，超越了聲聞和辟支佛的境界，進入菩薩的地位。進入菩薩地位后，能夠清凈佛的國土，成就眾生，獲得一切種智（佛的智慧）。獲得一切種智后，能夠轉法輪（宣講佛法）。轉法輪后，用三乘佛法度脫眾生的生死。須菩提啊！菩薩通過這種佈施，次第修行、次第學習、次第證道，這些事情都是不可得的。為什麼呢？因為自性本空，沒有實體。再者，須菩提！菩薩摩訶薩從最初發心以來，自己實行持戒，也教導他人持戒，讚歎持戒的功德，歡喜讚歎實行持戒的人。因為持戒和佈施的因緣，能夠轉生到天界或人間，獲得極大的尊貴。看到貧窮的人就佈施財物，對於不持戒的人就教導他們持戒，對於心意散亂的人就教導他們禪定，對於愚癡的人就教導他們智慧，對於沒有解脫的人就教導他們解脫，對於沒有解脫知見的人就教導他們解脫知見。因為持戒、禪定、智慧、解脫和解脫知見的緣故，超越了聲聞和辟支佛的境界，進入菩薩的地位。進入菩薩地位后，能夠清凈佛的國土。清凈佛的國土后，

【English Translation】 English version: Śīla pāramitā (perfection of morality), kṣānti pāramitā (perfection of patience), vīrya pāramitā (perfection of diligence), dhyāna pāramitā (perfection of meditation), prajñā pāramitā (perfection of wisdom). If a Bodhisattva Mahāsattva practices dāna pāramitā (perfection of giving), they themselves practice giving, also teach others to give, praise the merit of giving, and joyfully praise those who practice giving. Because of this cause of giving, they obtain great wealth. This Bodhisattva is far from a miserly heart, giving to sentient beings food, drink, clothing, fragrant flowers, necklaces, dwellings, bedding, lamps, and all kinds of necessities for life, giving them all. A Bodhisattva Mahāsattva, practicing this giving and upholding precepts, is born among gods and humans, obtaining great honor. Because of upholding precepts and giving, they obtain the multitude of meditation. Because of giving, upholding precepts, and meditation, they obtain the multitude of wisdom, the multitude of liberation, and the multitude of the knowledge of liberation. This Bodhisattva, because of giving, upholding precepts, the multitude of meditation, the multitude of wisdom, the multitude of liberation, and the multitude of the knowledge of liberation, surpasses the stages of Śrāvakas and Pratyekabuddhas, entering the Bodhisattva stage. Having entered the Bodhisattva stage, they obtain a pure Buddha land, accomplish sentient beings, and obtain all-knowing wisdom. Having obtained all-knowing wisdom, they turn the Dharma wheel. Having turned the Dharma wheel, they liberate sentient beings from birth and death with the three vehicles of Dharma. Thus, Subhuti! A Bodhisattva, through this giving, practices in sequence, learns in sequence, and attains the path in sequence; these things are all unattainable. Why? Because their self-nature is empty, without any substance. Furthermore, Subhuti! A Bodhisattva Mahāsattva, from the initial arising of their intention, practices upholding precepts themselves, also teaches others to uphold precepts, praises the merit of upholding precepts, and joyfully praises those who practice upholding precepts. Because of the cause of upholding precepts and giving, they are born among gods and humans, obtaining great honor. Seeing the poor, they give them wealth; to those who do not uphold precepts, they teach them to uphold precepts; to those whose minds are scattered, they teach them meditation; to the foolish, they teach them wisdom; to those without liberation, they teach them liberation; to those without the knowledge of liberation, they teach them the knowledge of liberation. Because of upholding precepts, meditation, wisdom, liberation, and the knowledge of liberation, they surpass the stages of Śrāvakas and Pratyekabuddhas, entering the Bodhisattva stage. Having entered the Bodhisattva stage, they obtain a pure Buddha land. Having purified the Buddha land,

土已，成就眾生。成就眾生已，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生。如是，須菩提！菩薩以是持戒，次第行、次第學、次第道，是事皆不可得。何以故？一切法自性無所有故。

「複次，須菩提！菩薩摩訶薩從初已來，自行羼提波羅蜜，教人行羼提，讚歎羼提功德，歡喜讚歎行羼提者。行羼提波羅蜜時，佈施眾生各令滿足，教令持戒、教令禪定乃至解脫知見。以是佈施、持戒、禪定、智慧因緣故，過阿羅漢、辟支佛地，入菩薩位中。入菩薩位中已，得凈佛國土。得凈佛國土已，成就眾生。成就眾生已，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生生死。如是，須菩提！菩薩以羼提波羅蜜，次第行、次第學、次第道，是事皆不可得。何以故？一切法自性無所有故。

「複次，須菩提！菩薩摩訶薩從初已來，自行毗梨耶，教人行毗梨耶，讚歎行毗梨耶功德，歡喜讚歎行毗梨耶者，乃至是事皆不可得，自性無所有故。

「複次，須菩提！菩薩摩訶薩從初已來，自入禪、入無量心、入無色定，亦教人入禪、入無量心、入無色定，讚歎入禪、入無量心、入無色定功德，歡喜讚歎行禪、無量心、無色定者。是菩薩住諸禪定無量心，佈施眾生各令滿足，教令

【現代漢語翻譯】現代漢語譯本『須菩提，菩薩成就眾生。成就眾生后，獲得一切種智（佛陀的智慧）。獲得一切種智后，轉法輪（宣講佛法）。轉法輪后，用三乘法（聲聞乘、緣覺乘、菩薩乘）度脫眾生。須菩提，菩薩這樣持戒，次第修行、次第學習、次第證道，這些都是不可得的。為什麼呢？因為一切法的自性都是空無所有的。』『再者，須菩提，菩薩摩訶薩（大菩薩）從最初開始，自己修行羼提波羅蜜（忍辱），教導他人修行忍辱，讚歎忍辱的功德，歡喜讚歎修行忍辱的人。在修行忍辱波羅蜜時，佈施眾生使他們都得到滿足，教導他們持戒、教導他們禪定，乃至解脫知見。因為佈施、持戒、禪定、智慧這些因緣，超越阿羅漢（聲聞乘的最高果位）、辟支佛（緣覺乘的最高果位）的境界，進入菩薩的地位。進入菩薩地位后，得到清凈的佛國土。得到清凈的佛國土后，成就眾生。成就眾生后，獲得一切種智。獲得一切種智后，轉法輪。轉法輪后，用三乘法度脫眾生的生死。須菩提，菩薩這樣以忍辱波羅蜜，次第修行、次第學習、次第證道，這些都是不可得的。為什麼呢？因為一切法的自性都是空無所有的。』『再者，須菩提，菩薩摩訶薩從最初開始，自己修行毗梨耶（精進），教導他人修行精進，讚歎修行精進的功德，歡喜讚歎修行精進的人，乃至這些都是不可得的，因為自性是空無所有的。』『再者，須菩提，菩薩摩訶薩從最初開始，自己入禪定、入無量心（慈、悲、喜、舍四種心）、入無色定（四種無色界禪定），也教導他人入禪定、入無量心、入無色定，讚歎入禪定、入無量心、入無色定的功德，歡喜讚歎修行禪定、無量心、無色定的人。這位菩薩安住于各種禪定和無量心中，佈施眾生使他們都得到滿足，教導他們

【English Translation】 English version 'Subhuti, a Bodhisattva accomplishes sentient beings. Having accomplished sentient beings, they attain all-knowing wisdom (Buddha's wisdom). Having attained all-knowing wisdom, they turn the Dharma wheel (preach the Dharma). Having turned the Dharma wheel, they liberate sentient beings using the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Thus, Subhuti, a Bodhisattva upholds precepts in this way, practices in stages, learns in stages, and attains the path in stages; all these are unattainable. Why? Because the self-nature of all dharmas is empty and without substance.' 'Furthermore, Subhuti, a Bodhisattva Mahasattva (great Bodhisattva), from the very beginning, practices the Kṣānti pāramitā (patience) themselves, teaches others to practice patience, praises the merits of patience, and joyfully praises those who practice patience. While practicing the Kṣānti pāramitā, they give to sentient beings, fulfilling their needs, teach them to uphold precepts, teach them meditation, and even teach them the knowledge of liberation. Because of these causes and conditions of giving, upholding precepts, meditation, and wisdom, they surpass the realms of Arhats (the highest attainment in Śrāvakayāna) and Pratyekabuddhas (the highest attainment in Pratyekabuddhayāna), and enter the Bodhisattva stage. Having entered the Bodhisattva stage, they obtain a pure Buddha land. Having obtained a pure Buddha land, they accomplish sentient beings. Having accomplished sentient beings, they attain all-knowing wisdom. Having attained all-knowing wisdom, they turn the Dharma wheel. Having turned the Dharma wheel, they liberate sentient beings from birth and death using the three vehicles. Thus, Subhuti, a Bodhisattva, through the Kṣānti pāramitā, practices in stages, learns in stages, and attains the path in stages; all these are unattainable. Why? Because the self-nature of all dharmas is empty and without substance.' 'Furthermore, Subhuti, a Bodhisattva Mahasattva, from the very beginning, practices Vīrya (diligence) themselves, teaches others to practice diligence, praises the merits of practicing diligence, and joyfully praises those who practice diligence, and even these are unattainable, because their self-nature is empty and without substance.' 'Furthermore, Subhuti, a Bodhisattva Mahasattva, from the very beginning, enters into meditation, enters into immeasurable minds (the four immeasurables: loving-kindness, compassion, joy, and equanimity), and enters into formless absorptions (the four formless realms of meditation). They also teach others to enter into meditation, enter into immeasurable minds, and enter into formless absorptions, praise the merits of entering into meditation, immeasurable minds, and formless absorptions, and joyfully praise those who practice meditation, immeasurable minds, and formless absorptions. This Bodhisattva, abiding in various meditations and immeasurable minds, gives to sentient beings, fulfilling their needs, and teaches them

持戒，教令禪定、智慧。以是佈施、禪定、智慧、解脫、解脫知見因緣故，過聲聞、辟支佛地，入菩薩位。入菩薩位已，凈佛國土。凈佛國土已，成就眾生。成就眾生已，得一切種智。得一切種智，已轉法輪。轉法輪已，以三乘法度脫一切眾生。乃至是事皆不可得，自性無所有故。

「複次，須菩提！菩薩摩訶薩從初以來，行般若波羅蜜，佈施眾生各令滿足，教令持戒、禪定、智慧、解脫、解脫知見。是菩薩行般若波羅蜜時，自行六波羅蜜，亦教他人令行六波羅蜜，讚歎六波羅蜜功德，歡喜讚歎行六波羅蜜者。是菩薩以是檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜因緣及方便力，過聲聞、辟支佛地，入菩薩位。乃至是事不可得，自性無所有故。須菩提！是名初發意菩薩摩訶薩次第行、次第學、次第道。

「複次，須菩提！菩薩摩訶薩次第行、次第學、次第道，菩薩摩訶薩從初已來，以一切種智相應心，信解諸法無所有性，修六念，所謂唸佛、念法、念僧、念戒、念舍、念天。須菩提！云何菩薩摩訶薩修唸佛？菩薩摩訶薩唸佛，不以色念，不以受想行識念。何以故？是色自性無，受想行識自性無。若法自性無，是為無所有。何以故？無憶故，是爲念佛。

「複次

【現代漢語翻譯】現代漢語譯本：持守戒律，教導禪定和智慧。因為佈施、禪定、智慧、解脫、解脫知見的緣故，超越聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，靠自己覺悟的修行者）的境界，進入菩薩（Bodhisattva，發願救度一切眾生的修行者）的地位。進入菩薩地位后，凈化佛國土。凈化佛國土后，成就眾生。成就眾生后，獲得一切種智（Sarvajnata，佛陀所具有的對一切事物和現象的全面、徹底的智慧）。獲得一切種智后，轉法輪（Dharmacakra，佛陀宣講佛法的行為）。轉法輪后，用三乘（聲聞乘、緣覺乘、菩薩乘）佛法度脫一切眾生。乃至這些事都是不可得的，因為它們的自性本無所有。『再者，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）從最初開始，修行般若波羅蜜（Prajnaparamita，以智慧到達彼岸的修行），佈施給眾生使他們各自滿足，教導他們持戒、禪定、智慧、解脫、解脫知見。這位菩薩在修行般若波羅蜜時，自己修行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），也教導他人修行六波羅蜜，讚歎六波羅蜜的功德，歡喜讚歎修行六波羅蜜的人。這位菩薩因為佈施波羅蜜（Danaparamita）、持戒波羅蜜（Silaparamita）、忍辱波羅蜜（Ksantiparamita）、精進波羅蜜（Viryaparamita）、禪定波羅蜜（Dhyanaparamita）、般若波羅蜜的因緣和方便力，超越聲聞、辟支佛的境界，進入菩薩的地位。乃至這些事都是不可得的，因為它們的自性本無所有。須菩提！這名為初發心的菩薩摩訶薩次第修行、次第學習、次第證道。『再者，須菩提！菩薩摩訶薩次第修行、次第學習、次第證道，菩薩摩訶薩從最初開始，以與一切種智相應的心，信解諸法無所有性，修習六念，即唸佛、念法、念僧、念戒、念舍、念天。須菩提！菩薩摩訶薩如何修習唸佛？菩薩摩訶薩唸佛，不以色（Rupa，物質現象）念，不以受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）念。為什麼呢？因為色自性本無，受想行識自性本無。如果法自性本無，那就是無所有。為什麼呢？因為沒有憶念，這就是念佛。『再者，

【English Translation】 English version: Observing precepts, teaching meditation and wisdom. Because of the causes and conditions of giving, meditation, wisdom, liberation, and the knowledge and vision of liberation, one transcends the stages of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and enters the position of a Bodhisattva (one who vows to liberate all beings). Having entered the position of a Bodhisattva, one purifies the Buddha-lands. Having purified the Buddha-lands, one accomplishes sentient beings. Having accomplished sentient beings, one attains all-knowing wisdom (Sarvajnata, the complete and thorough wisdom of a Buddha). Having attained all-knowing wisdom, one turns the Wheel of Dharma (Dharmacakra, the act of the Buddha teaching the Dharma). Having turned the Wheel of Dharma, one liberates all sentient beings with the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana). Even these things are unattainable, because their self-nature is without any inherent existence. 'Furthermore, Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness)! A Bodhisattva-mahasattva (a great Bodhisattva) from the very beginning, practices Prajnaparamita (the perfection of wisdom), gives to sentient beings so that each is satisfied, and teaches them to observe precepts, meditation, wisdom, liberation, and the knowledge and vision of liberation. When this Bodhisattva practices Prajnaparamita, he himself practices the six paramitas (perfections: giving, morality, patience, diligence, meditation, and wisdom), and also teaches others to practice the six paramitas, praises the merits of the six paramitas, and joyfully praises those who practice the six paramitas. This Bodhisattva, through the causes and conditions and skillful means of the Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of diligence), Dhyana-paramita (perfection of meditation), and Prajna-paramita, transcends the stages of Sravakas and Pratyekabuddhas, and enters the position of a Bodhisattva. Even these things are unattainable, because their self-nature is without any inherent existence. Subhuti! This is called the sequential practice, sequential learning, and sequential path of a Bodhisattva-mahasattva who has just generated the aspiration for enlightenment.' 'Furthermore, Subhuti! A Bodhisattva-mahasattva sequentially practices, sequentially learns, and sequentially walks the path. From the very beginning, a Bodhisattva-mahasattva, with a mind corresponding to all-knowing wisdom, believes and understands that all dharmas are without inherent existence, and cultivates the six recollections, namely, recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of precepts, recollection of giving, and recollection of the devas. Subhuti! How does a Bodhisattva-mahasattva cultivate the recollection of the Buddha? A Bodhisattva-mahasattva recollects the Buddha, not by recollecting form (Rupa, material phenomena), not by recollecting feeling (Vedana), perception (Samjna), mental formations (Samskara), or consciousness (Vijnana). Why is that? Because form has no self-nature, and feeling, perception, mental formations, and consciousness have no self-nature. If dharmas have no self-nature, then they are without any inherent existence. Why is that? Because there is no recollection, this is the recollection of the Buddha.' 'Furthermore,'

，須菩提！菩薩摩訶薩唸佛，不以三十二相念，亦不念金色身，不念丈光，不念八十隨形好。何以故？是佛身自性無故。若法無性，是為無所有。何以故？無憶故，是爲念佛。

「複次，須菩提！不應以戒眾唸佛，不應以定眾、智慧眾、解脫眾、解脫知見眾唸佛。何以故？是眾無有自性。若法無自性，是為無所有。何以故？無憶故，是爲念佛。

「複次，須菩提！不應以十力唸佛，不應以四無所畏、四無礙智、十八不共法念佛，不應以大慈大悲唸佛。何以故？是諸法自性無。若法自性無，是為非法。無所念，是爲念佛。

「複次，須菩提！不應以十二因緣法念佛。何以故？是因緣法自性無。若法自性無，是為非法。無所念，是爲念佛。如是，須菩提！菩薩摩訶薩行般若波羅蜜時應唸佛，是為菩薩初發意次第行、次第學、次第道。是菩薩摩訶薩次第行、次第學、次第道中住，能具足四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，修行空三昧，無相、無作三昧，乃至一切種智，諸法性無所有故。是菩薩知諸法性無所有，是中無有性、無無性。

「須菩提！云何菩薩摩訶薩應修念法？須菩提！菩薩摩訶薩行般若波羅蜜時，不念善法、不念不善法，不念有記法、不念無記法，不念世間

【現代漢語翻譯】現代漢語譯本：「須菩提！菩薩摩訶薩在念佛時，不應以佛的三十二相來念，也不應唸佛的金色身，不應唸佛的丈光，不應唸佛的八十種隨形好（佛的次要特徵）。為什麼呢？因為佛身自性本空。如果法的自性是空無的，那就是什麼都沒有。為什麼呢？因為沒有憶念，這才是真正的唸佛。「再者，須菩提！不應以持戒的僧眾來念佛，不應以禪定的僧眾、智慧的僧眾、解脫的僧眾、解脫知見的僧眾來念佛。為什麼呢？因為這些僧眾都沒有自性。如果法的自性是空無的，那就是什麼都沒有。為什麼呢？因為沒有憶念，這才是真正的唸佛。「再者，須菩提！不應以佛的十力（佛的十種力量）來念佛，不應以四無所畏（佛的四種無畏）、四無礙智（佛的四種無礙智慧）、十八不共法（佛獨有的十八種功德）來念佛，不應以大慈大悲來念佛。為什麼呢？因為這些法的自性都是空無的。如果法的自性是空無的，那就是非法。沒有所念，這才是真正的唸佛。「再者，須菩提！不應以十二因緣法（佛教關於生命輪迴的十二個環節）來念佛。為什麼呢？因為這因緣法的自性是空無的。如果法的自性是空無的，那就是非法。沒有所念，這才是真正的唸佛。須菩提！菩薩摩訶薩在修行般若波羅蜜（智慧的完美）時，應當這樣唸佛，這是菩薩初發心時次第修行、次第學習、次第證道的途徑。菩薩摩訶薩安住于次第修行、次第學習、次第證道之中，能夠圓滿具足四念處（觀察身、受、心、法）、四正勤（斷惡、生善）、四如意足（四種禪定）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（七種覺悟的因素）、八聖道分（八種通往解脫的道路），修行空三昧（空性的禪定）、無相三昧（無相的禪定）、無作三昧（無愿的禪定），乃至證得一切種智（佛的智慧），因為一切法的自性都是空無的。菩薩知道一切法的自性是空無的，其中沒有『有』，也沒有『無』。「須菩提！菩薩摩訶薩應當如何修習念法呢？須菩提！菩薩摩訶薩在修行般若波羅蜜時，不應執著于善法，也不應執著于不善法，不應執著于有記法（有因果報應的法），也不應執著于無記法（無因果報應的法），不應執著於世間法，也不應執著于出世間法。

【English Translation】 English version: 『Subhuti, when a Bodhisattva Mahasattva contemplates the Buddha, they should not contemplate the thirty-two marks, nor should they contemplate the golden body, nor should they contemplate the fathom-long radiance, nor should they contemplate the eighty minor marks. Why is that? Because the self-nature of the Buddha's body is empty. If the nature of a dharma is without self-nature, then it is without anything. Why is that? Because there is no recollection, this is the true contemplation of the Buddha.』『Furthermore, Subhuti, one should not contemplate the Buddha by means of the assembly of those who uphold precepts, nor should one contemplate the Buddha by means of the assembly of those in samadhi, the assembly of those with wisdom, the assembly of those with liberation, or the assembly of those with the knowledge and vision of liberation. Why is that? Because these assemblies have no self-nature. If the nature of a dharma is without self-nature, then it is without anything. Why is that? Because there is no recollection, this is the true contemplation of the Buddha.』『Furthermore, Subhuti, one should not contemplate the Buddha by means of the ten powers (of a Buddha), nor should one contemplate the Buddha by means of the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities, nor should one contemplate the Buddha by means of great compassion and great kindness. Why is that? Because the self-nature of these dharmas is empty. If the self-nature of a dharma is empty, then it is not a dharma. There is nothing to contemplate, this is the true contemplation of the Buddha.』『Furthermore, Subhuti, one should not contemplate the Buddha by means of the twelve links of dependent origination. Why is that? Because the self-nature of these links of dependent origination is empty. If the self-nature of a dharma is empty, then it is not a dharma. There is nothing to contemplate, this is the true contemplation of the Buddha. Thus, Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, they should contemplate the Buddha in this way. This is the path of gradual practice, gradual learning, and gradual realization for a Bodhisattva when they first generate the aspiration for enlightenment. A Bodhisattva Mahasattva, abiding in this gradual practice, gradual learning, and gradual realization, is able to fully accomplish the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path, practicing the samadhi of emptiness, the samadhi of no-sign, and the samadhi of no-effort, up to the attainment of all-knowing wisdom, because the nature of all dharmas is without anything. This Bodhisattva knows that the nature of all dharmas is without anything, in which there is neither 『being』 nor 『non-being.』『Subhuti, how should a Bodhisattva Mahasattva practice the contemplation of dharmas? Subhuti, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, they should not be attached to good dharmas, nor should they be attached to unwholesome dharmas, nor should they be attached to dharmas that are karmically determinate, nor should they be attached to dharmas that are karmically indeterminate, nor should they be attached to worldly dharmas, nor should they be attached to supramundane dharmas.』

法、不念出世間法，不念凈法、不念不凈法，不念聖法、不念凡夫法，不念有漏法、不念無漏法，不念欲界系法、色界系法、無色界系法，不念有為法、無為法。何以故？是諸法自性無。若法自性無，是為非法。無所念，是爲念法。念法中學，無所有性故，乃至當得一切種智。是菩薩得阿耨多羅三藐三菩提時，得諸法無所有性。是無所有性中，非有相、非無相。如是，須菩提！菩薩摩訶薩應修念法，於是法中乃至無少許念，何況念法？

「須菩提！菩薩摩訶薩云何應修念僧？須菩提！菩薩摩訶薩念僧無為法故，分別有佛弟子眾，是中乃至無少許念，何況念僧？如是菩薩摩訶薩應念僧。

「須菩提！菩薩摩訶薩云何應修念戒？須菩提！菩薩摩訶薩從初發意已來，應念聖戒、無缺戒、無隙戒、無瑕戒、無濁戒、無著戒、自在戒、智者所贊戒、具足戒、隨定戒。應念是戒無所有性，乃至無少許念，何況念戒？

「須菩提！菩薩摩訶薩從初發意已來，應念舍。若自念舍、若念他舍，若舍財、若舍法、若舍煩惱。觀是舍不可得故，乃至無少許念，何況念舍？如是，須菩提！菩薩摩訶薩應念舍。

「須菩提！云何菩薩摩訶薩應念天？須菩提！菩薩作是念：『四天王諸天所有信、戒、施、聞、慧，此間命終

【現代漢語翻譯】現代漢語譯本：不應執著於世間法，不應執著于清凈法，不應執著于不清凈法；不應執著于聖法，不應執著于凡夫法；不應執著于有漏法，不應執著于無漏法；不應執著于欲界系法、色界系法、無色界系法；不應執著于有為法，不應執著于無為法。為什麼呢？因為這些法的自性本空。如果法的自性是空，那就是非法。不執著于任何事物，這才是真正的念法。在對法無所執著的學習中，因為其無所有性，最終將獲得一切種智（佛陀的智慧）。當菩薩獲得阿耨多羅三藐三菩提（無上正等正覺）時，就證得了諸法無所有性。在這無所有性中，既非有相，也非無相。須菩提！菩薩摩訶薩應當這樣修習念法，對於法甚至不應有絲毫的執著，更何況是執著于念法本身呢？須菩提！菩薩摩訶薩應當如何修習念僧呢？須菩提！菩薩摩訶薩因爲念僧是無為法，所以分別有佛弟子眾，但其中甚至不應有絲毫的執著，更何況是執著于念僧本身呢？菩薩摩訶薩應當這樣修習念僧。須菩提！菩薩摩訶薩應當如何修習念戒呢？須菩提！菩薩摩訶薩從最初發心以來，應當念聖戒（聖者的戒律）、無缺戒（沒有缺損的戒律）、無隙戒（沒有縫隙的戒律）、無瑕戒（沒有瑕疵的戒律）、無濁戒（沒有污濁的戒律）、無著戒（沒有執著的戒律）、自在戒（自由自在的戒律）、智者所贊戒（智者讚歎的戒律）、具足戒（圓滿的戒律）、隨定戒（隨順禪定的戒律）。應當念這些戒的無所有性，甚至不應有絲毫的執著，更何況是執著于念戒本身呢？須菩提！菩薩摩訶薩從最初發心以來，應當修習佈施。無論是自己佈施，還是念他人佈施；無論是佈施財物，還是佈施佛法，還是佈施去除煩惱。觀察佈施的不可得性，甚至不應有絲毫的執著，更何況是執著于佈施本身呢？須菩提！菩薩摩訶薩應當這樣修習佈施。須菩提！菩薩摩訶薩應當如何修習念天呢？須菩提！菩薩應當這樣想：『四天王諸天（四大天王所統領的諸天）所擁有的信、戒、施、聞、慧，此間命終

【English Translation】 English version: One should not be attached to worldly dharmas, nor to pure dharmas, nor to impure dharmas; one should not be attached to holy dharmas, nor to the dharmas of ordinary beings; one should not be attached to dharmas with outflows, nor to dharmas without outflows; one should not be attached to dharmas of the desire realm, the form realm, or the formless realm; one should not be attached to conditioned dharmas, nor to unconditioned dharmas. Why? Because the self-nature of these dharmas is empty. If the self-nature of dharmas is empty, then they are non-dharmas. Not being attached to anything is the true practice of mindfulness of dharmas. In this practice of non-attachment to dharmas, because of their non-substantiality, one will ultimately attain all-knowing wisdom (Buddha's wisdom). When a Bodhisattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), they realize the non-substantiality of all dharmas. In this non-substantiality, there is neither form nor formlessness. Thus, Subhuti, a Bodhisattva Mahasattva should cultivate mindfulness of dharmas, and in this practice, one should not have even the slightest attachment, let alone attachment to the practice of mindfulness of dharmas itself. Subhuti, how should a Bodhisattva Mahasattva cultivate mindfulness of the Sangha? Subhuti, a Bodhisattva Mahasattva, because mindfulness of the Sangha is an unconditioned dharma, distinguishes the assembly of the Buddha's disciples, but in this, one should not have even the slightest attachment, let alone attachment to the practice of mindfulness of the Sangha itself. A Bodhisattva Mahasattva should cultivate mindfulness of the Sangha in this way. Subhuti, how should a Bodhisattva Mahasattva cultivate mindfulness of precepts? Subhuti, a Bodhisattva Mahasattva, from the initial arising of the aspiration, should be mindful of the holy precepts (precepts of the holy ones), the unbroken precepts (precepts without defects), the seamless precepts (precepts without gaps), the flawless precepts (precepts without blemishes), the untainted precepts (precepts without impurities), the unattached precepts (precepts without clinging), the free precepts (precepts of freedom), the precepts praised by the wise (precepts praised by the wise), the complete precepts (perfect precepts), and the precepts that follow samadhi (precepts that follow meditation). One should be mindful of the non-substantiality of these precepts, and should not have even the slightest attachment, let alone attachment to the practice of mindfulness of precepts itself. Subhuti, a Bodhisattva Mahasattva, from the initial arising of the aspiration, should cultivate giving. Whether it is one's own giving, or mindfulness of others' giving; whether it is giving of wealth, giving of the Dharma, or giving of the removal of afflictions. Observing the unobtainability of giving, one should not have even the slightest attachment, let alone attachment to the practice of giving itself. Thus, Subhuti, a Bodhisattva Mahasattva should cultivate giving in this way. Subhuti, how should a Bodhisattva Mahasattva cultivate mindfulness of the devas? Subhuti, a Bodhisattva should think thus: 'The faith, precepts, giving, learning, and wisdom that the devas of the Four Heavenly Kings (the devas under the rule of the Four Heavenly Kings) possess, upon death here

生彼天處，我亦有是信、戒、施、聞、慧。乃至他化自在天所有信、戒、施、聞、慧，此間命終生彼天處，我亦有是信、戒、施、聞、慧。』如是，須菩提！菩薩摩訶薩應念是天，無所有性中尚無少許念，何況念天？須菩提！菩薩摩訶薩行是六念，是名次第行、次第學、次第道。」

爾時須菩提白佛言：「世尊！若一切法無所有性，所謂念色乃至識，眼乃至意，色乃至法，眼界乃至意識界，是無所有性。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至八聖道分，佛十力乃至一切種智，是無所有性。世尊！若一切法無所有性者，是則無道、無智、無果。」

佛告須菩提：「汝見是色性實有不？乃至一切種智性實有不？」

須菩提言：「不見也，世尊！」

佛告須菩提：「汝若不見諸法實有，云何作是問？」

須菩提言：「世尊！我於是法不敢有疑，但為當來世諸比丘求聲聞、辟支佛道、菩薩道者。是人當如是言：『若一切法無所有性，誰垢誰凈、誰縛誰解？』是不知不解故，而破于戒、破正見、破威儀、破凈命。是人破此事故，當墮三惡道。世尊！我畏當來世有如是事，以是故，問佛世尊。我於是法中信，不疑不悔。」

摩訶般若波羅蜜經一念品第七十六(丹無漏

{ "translations": [ "現代漢語譯本：『如果我能往生到那個天界，我也具有信、戒、施、聞、慧這些功德。乃至他化自在天（欲界頂層天）所具有的信、戒、施、聞、慧，我此生結束后往生到那個天界，我也具有這些信、戒、施、聞、慧。』須菩提！菩薩摩訶薩應當這樣觀想這些天界，在無所有性的境界中，尚且不應有絲毫的念頭，更何況執著于天界呢？須菩提！菩薩摩訶薩修行這六種憶念，這才是次第修行、次第學習、次第證道的方法。」, "", "這時，須菩提對佛說：『世尊！如果一切法都是無所有性的，所謂對色乃至識，眼乃至意，色乃至法，眼界乃至意識界的念頭，都是無所有性的。佈施波羅蜜（檀那波羅蜜）乃至般若波羅蜜，內空乃至無法有法空，四念處乃至八聖道分，佛的十力乃至一切種智，都是無所有性的。世尊！如果一切法都是無所有性的，那麼就沒有道、沒有智慧、沒有果位了。』", "", "佛告訴須菩提：『你認為色性是真實存在的嗎？乃至一切種智的自性是真實存在的嗎？』", "", "須菩提說：『我不認為它們是真實存在的，世尊！』", "", "佛告訴須菩提：『如果你不認為諸法是真實存在的，為什麼還要提出這樣的問題呢？』", "", "須菩提說：『世尊！我對於這些法並沒有疑惑，只是爲了未來世那些追求聲聞道、辟支佛道、菩薩道的比丘們。他們可能會這樣說：『如果一切法都是無所有性的，那麼誰會染污，誰會清凈？誰會被束縛，誰會被解脫？』因為他們不瞭解這個道理，就會破戒、破正見、破威儀、破凈命。這些人因為破壞這些戒律，將會墮入三惡道。世尊！我擔心未來世會發生這樣的事情，所以才向佛世尊請教。我對於這些法是深信不疑的。』" ], "english_translations": [ "English version: 『If I am reborn in that heavenly realm, I will also possess faith, discipline, generosity, learning, and wisdom. Even the faith, discipline, generosity, learning, and wisdom possessed by the Paranirmitavasavartin Devas (the highest heaven in the desire realm), if I die here and am reborn in that heavenly realm, I will also possess these faith, discipline, generosity, learning, and wisdom.』 Subhuti, a Bodhisattva Mahasattva should contemplate these heavens in this way. In the realm of non-substantiality, there should not even be the slightest thought, let alone attachment to the heavens. Subhuti, when a Bodhisattva Mahasattva practices these six recollections, this is called gradual practice, gradual learning, and the gradual path.』", "", "At that time, Subhuti said to the Buddha, 『World Honored One, if all dharmas are non-substantial, that is, the thought of form, and so on, up to consciousness, eye, and so on, up to mind, form, and so on, up to dharma, the eye realm, and so on, up to the consciousness realm, are all non-substantial. The perfection of giving (Dana Paramita), and so on, up to the perfection of wisdom (Prajna Paramita), inner emptiness, and so on, up to the emptiness of non-existent and existent dharmas, the four foundations of mindfulness, and so on, up to the eightfold noble path, the ten powers of the Buddha, and so on, up to all-knowing wisdom, are all non-substantial. World Honored One, if all dharmas are non-substantial, then there is no path, no wisdom, and no fruit.』", "", "The Buddha said to Subhuti, 『Do you see the nature of form as truly existing? And so on, up to the nature of all-knowing wisdom as truly existing?』", "", "Subhuti said, 『I do not see them as truly existing, World Honored One!』", "", "The Buddha said to Subhuti, 『If you do not see dharmas as truly existing, why do you ask such a question?』", "", "Subhuti said, 『World Honored One, I have no doubt about these dharmas, but it is for the sake of the Bhikkhus in the future who seek the path of Sravakas, Pratyekabuddhas, and Bodhisattvas. These people might say, 『If all dharmas are non-substantial, then who is defiled and who is pure? Who is bound and who is liberated?』 Because they do not understand this principle, they will break the precepts, break right view, break proper conduct, and break pure livelihood. Because these people break these precepts, they will fall into the three evil realms. World Honored One, I fear that such things will happen in the future, and that is why I ask the Buddha. I have faith in these dharmas, without doubt or regret.』" ] }

行六度品)

須菩提白佛言：「世尊！若一切法性無所有，菩薩見何等利益故，為眾生髮阿耨多羅三藐三菩提？」

佛告須菩提：「以一切法性無所有故，菩薩以是故，為眾生求阿耨多羅三藐三菩提。何以故？須菩提！諸有得有著者，難可解脫。須菩提！諸得相者，無有道、無有果、無阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！無得相者，有道、有果、有阿耨多羅三藐三菩提不？」

「須菩提！無所得即是道、即是果、即是阿耨多羅三藐三菩提，法性不壞故。若無所得法欲得道、欲得果、欲得阿耨多羅三藐三菩提，為欲壞法性。」

須菩提白佛言：「世尊！若無所得法即是道、即是果、即是阿耨多羅三藐三菩提，云何有菩薩初地乃至十地？云何有無生法忍？云何有報得神通？云何有報得佈施、持戒、忍辱、精進、禪定、智慧。住是果報法中，能成就眾生、能凈佛國土，及供養諸佛衣服飲食、香華瓔珞、房舍臥具燈燭，種種資生所須之具。乃至得阿耨多羅三藐三菩提，不斷是福德，乃至般涅槃后，舍利及弟子得供養，爾乃滅盡？」

佛告須菩提：「以諸法無所得相故，得菩薩初地乃至十地。有報得神通、佈施、持戒、忍辱、精進、禪定、智慧、成就眾生、凈佛國土，亦以

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『世尊！如果一切法的自性都是空無所有的，那麼菩薩看到什麼利益，才為眾生髮起無上正等正覺的心呢？』佛告訴須菩提：『正因為一切法的自性是空無所有的，所以菩薩才因此為眾生尋求無上正等正覺。為什麼呢？須菩提！凡是執著于有所得的人，很難得到解脫。須菩提！那些執著于有得之相的人，是無法證得道、果，也無法證得無上正等正覺的。』須菩提對佛說：『世尊！不執著于有得之相的人，是否能證得道、果，以及無上正等正覺呢？』『須菩提！無所得就是道，就是果，就是無上正等正覺，因為法的自性不會被破壞。如果無所得的法還要去追求道、果、無上正等正覺，那就是想要破壞法的自性。』須菩提對佛說：『世尊！如果無所得的法就是道、就是果、就是無上正等正覺，那麼為什麼會有菩薩的初地乃至十地？為什麼會有無生法忍（Anutpattika-dharmaksanti，對法不生不滅的領悟）？為什麼會有報得神通（pratilabdha-abhijna，由修行而獲得的超自然能力）？為什麼會有報得佈施（dana，給予）、持戒（sila，道德行為）、忍辱（ksanti，耐心）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，智慧）？安住于這些果報法中，能夠成就眾生、能夠清凈佛國土，以及供養諸佛衣服飲食、香花瓔珞、房舍臥具燈燭，種種生活所需的物品。乃至證得無上正等正覺，不斷這些福德，乃至般涅槃（parinirvana，最終的涅槃）后，舍利（sarira，佛陀或聖人的遺骨）和弟子得到供養，這樣才算滅盡嗎？』佛告訴須菩提：『正因為一切法是無所得之相，所以才會有菩薩的初地乃至十地。會有報得神通、佈施、持戒、忍辱、精進、禪定、智慧、成就眾生、清凈佛國土，也因為如此，

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, if the nature of all dharmas is without any existence, what benefit do Bodhisattvas see that they arouse the mind for Anuttara-samyak-sambodhi (unexcelled complete enlightenment) for the sake of sentient beings?' The Buddha told Subhuti, 'Because the nature of all dharmas is without any existence, Bodhisattvas therefore seek Anuttara-samyak-sambodhi for the sake of sentient beings. Why is that? Subhuti, those who have attachments to gain are difficult to liberate. Subhuti, those who have the appearance of gain have no path, no fruit, and no Anuttara-samyak-sambodhi.' Subhuti said to the Buddha, 'World Honored One, do those who have no appearance of gain have the path, the fruit, and Anuttara-samyak-sambodhi?' 'Subhuti, non-attainment is the path, is the fruit, is Anuttara-samyak-sambodhi, because the nature of dharma is not destroyed. If the dharma of non-attainment seeks to attain the path, to attain the fruit, to attain Anuttara-samyak-sambodhi, it is to destroy the nature of dharma.' Subhuti said to the Buddha, 'World Honored One, if the dharma of non-attainment is the path, is the fruit, is Anuttara-samyak-sambodhi, then why are there the Bodhisattva's first to tenth stages? Why is there Anutpattika-dharmaksanti (the acceptance of the non-arising of dharmas)? Why are there pratilabdha-abhijna (supernatural powers obtained through practice)? Why are there pratilabdha dana (giving), sila (moral conduct), ksanti (patience), virya (effort), dhyana (meditation), and prajna (wisdom)? Abiding in these karmic reward dharmas, one can accomplish sentient beings, purify Buddha lands, and offer to all Buddhas clothing, food, incense, flowers, garlands, dwellings, bedding, lamps, and all kinds of necessities. Even until attaining Anuttara-samyak-sambodhi, these merits are not exhausted, and even after parinirvana (final nirvana), the sarira (relics) and disciples receive offerings, and only then is it extinguished?' The Buddha told Subhuti, 'Because all dharmas have the appearance of non-attainment, therefore there are the Bodhisattva's first to tenth stages. There are pratilabdha-abhijna, dana, sila, ksanti, virya, dhyana, prajna, accomplishing sentient beings, purifying Buddha lands, and also because of this,

善根因緣故能利益眾生，乃至般涅槃后舍利及弟子得供養。」

須菩提白佛言：「世尊！若諸法無所得相，佈施、持戒、忍辱、精進、禪定、智慧、諸神通，有何差別？」

佛告須菩提：「無所得法佈施、持戒、忍辱、精進、禪定、智慧、神通，無有差別，以眾生著佈施乃至神通故，分別說。」

「世尊！云何無所得法佈施乃至神通無有差別？」

「須菩提！菩薩摩訶薩行般若波羅蜜時，不得佈施，施者、受者皆不可得而行佈施，不得戒而持戒、不得忍而行忍、不得精進而行精進、不得禪而行禪、不得智慧而行智慧、不得神通而行神通、不得四念處而行四念處，乃至不得八聖道分而行八聖道分，不得空三昧無相無作三昧而行空無相無作三昧，不得眾生而成就眾生，不得凈佛國土而凈佛國土，不得諸佛法而得阿耨多羅三藐三菩提。如是，須菩提！菩薩摩訶薩應如是行無所得般若波羅蜜。菩薩摩訶薩行是無所得般若波羅蜜時，魔若魔天不能破壞。」

須菩提白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜時，一念中具足六波羅蜜，四禪、四無量心、四無色定，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，三解脫門，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、

【現代漢語翻譯】現代漢語譯本：'因善根的緣故，能夠利益眾生，乃至在般涅槃（涅槃，指佛教修行者達到的最高境界，即解脫生死輪迴的狀態）之後，舍利（指佛陀或高僧圓寂後遺留的骨灰或遺骨）和弟子也能得到供養。' 須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：'世尊！如果一切法都沒有實在的自性，都是空無所得的，那麼佈施（佛教六度之一，指施捨財物或佛法）、持戒（佛教六度之一，指遵守戒律）、忍辱（佛教六度之一，指忍受侮辱和痛苦）、精進（佛教六度之一，指努力修行）、禪定（佛教六度之一，指通過冥想達到精神集中）、智慧（佛教六度之一，指對真理的理解）、各種神通（指超自然的能力），它們之間有什麼差別呢？' 佛告訴須菩提：'在無所得的法中，佈施、持戒、忍辱、精進、禪定、智慧、神通，它們之間沒有差別。因為眾生執著于佈施乃至神通，所以才分別地解說它們。' 須菩提問：'世尊！為什麼說在無所得的法中，佈施乃至神通之間沒有差別呢？' 佛說：'須菩提！菩薩摩訶薩（指發菩提心，立志成佛的修行者）在修行般若波羅蜜（指通過智慧到達彼岸的修行方法）時，不執著于佈施，施者、受者和所施之物都不可得，而行佈施；不執著于戒律而持戒；不執著于忍辱而行忍辱；不執著于精進而行精進；不執著于禪定而行禪定；不執著于智慧而行智慧；不執著于神通而行神通；不執著於四念處（指四種觀想方法，即觀身不凈、觀受是苦、觀心無常、觀法無我）而行四念處，乃至不執著於八聖道分（指八種正確的修行方法，即正見、正思惟、正語、正業、正命、正精進、正念、正定）而行八聖道分；不執著于空三昧（指觀一切法皆空的禪定）、無相三昧（指觀一切法無相的禪定）、無作三昧（指觀一切法無為的禪定）而行空無相無作三昧；不執著于眾生而成就眾生；不執著于清凈佛國土而清凈佛國土；不執著于諸佛法而證得阿耨多羅三藐三菩提（指無上正等正覺，即佛的智慧）。須菩提！菩薩摩訶薩應當這樣修行無所得的般若波羅蜜。菩薩摩訶薩修行這種無所得的般若波羅蜜時，魔（指障礙修行的力量）和魔天（指魔的眷屬）都不能破壞。' 須菩提對佛說：'世尊！為什麼菩薩摩訶薩在修行般若波羅蜜時，一念之間就能具足六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法），四禪（指四種禪定境界），四無量心（指慈、悲、喜、舍四種心境），四無色定（指四種超越物質的禪定境界），四念處，四正勤（指四種精進的修行方法），四如意足（指四種能使修行者獲得神通的禪定方法），五根（指信、精進、念、定、慧五種修行能力），五力（指信、精進、念、定、慧五種修行力量），七覺分（指七種覺悟的因素），八聖道分，三解脫門（指空、無相、無作三種解脫方法），佛十力（指佛的十種力量），四無所畏（指佛的四種無所畏懼的品質），四無礙智（指佛的四種無礙的智慧），十八不共法（指佛獨有的十八種功德），大慈大悲（指佛的慈愛和悲憫）呢？'

【English Translation】 English version: 'Due to the roots of goodness, one can benefit sentient beings, even after Parinirvana (Nirvana, the highest state of enlightenment in Buddhism, the state of liberation from the cycle of birth and death), the relics (cremated remains of the Buddha or high monks) and disciples can receive offerings.' Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness) said to the Buddha, 'World Honored One! If all dharmas (phenomena, teachings) are without inherent nature, and are empty and unattainable, then what is the difference between giving (dana, one of the six perfections, referring to the act of giving material goods or teachings), morality (sila, one of the six perfections, referring to the observance of precepts), patience (kshanti, one of the six perfections, referring to enduring insults and suffering), diligence (virya, one of the six perfections, referring to diligent practice), meditation (dhyana, one of the six perfections, referring to achieving mental concentration through meditation), wisdom (prajna, one of the six perfections, referring to the understanding of truth), and various supernormal powers (siddhi, referring to supernatural abilities)?' The Buddha told Subhuti, 'In the dharma of non-attainment, there is no difference between giving, morality, patience, diligence, meditation, wisdom, and supernormal powers. It is because sentient beings are attached to giving and even supernormal powers that they are explained separately.' Subhuti asked, 'World Honored One! Why is it said that in the dharma of non-attainment, there is no difference between giving and even supernormal powers?' The Buddha said, 'Subhuti! When a Bodhisattva Mahasattva (a practitioner who has generated Bodhicitta, the aspiration to attain Buddhahood) practices Prajnaparamita (the practice of reaching the other shore through wisdom), they do not cling to giving, the giver, the receiver, and the gift are all unattainable, yet they give; they do not cling to precepts yet observe them; they do not cling to patience yet practice patience; they do not cling to diligence yet practice diligence; they do not cling to meditation yet practice meditation; they do not cling to wisdom yet practice wisdom; they do not cling to supernormal powers yet practice supernormal powers; they do not cling to the four foundations of mindfulness (the four contemplations: contemplation of the body as impure, of feelings as suffering, of mind as impermanent, and of dharmas as selfless) yet practice the four foundations of mindfulness, and even do not cling to the eightfold noble path (the eight correct practices: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) yet practice the eightfold noble path; they do not cling to the emptiness samadhi (meditative concentration on emptiness), the signless samadhi (meditative concentration on the absence of signs), and the wishless samadhi (meditative concentration on the absence of volition) yet practice the emptiness, signless, and wishless samadhis; they do not cling to sentient beings yet accomplish sentient beings; they do not cling to purifying Buddha lands yet purify Buddha lands; they do not cling to the dharmas of the Buddhas yet attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha). Subhuti! A Bodhisattva Mahasattva should practice the non-attainment Prajnaparamita in this way. When a Bodhisattva Mahasattva practices this non-attainment Prajnaparamita, Mara (the force that obstructs practice) and the Maras (the retinue of Mara) cannot destroy it.' Subhuti said to the Buddha, 'World Honored One! Why is it that when a Bodhisattva Mahasattva practices Prajnaparamita, in a single thought, they can fully possess the six perfections (giving, morality, patience, diligence, meditation, and wisdom), the four dhyanas (four meditative states), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (four meditative states beyond the realm of form), the four foundations of mindfulness, the four right efforts (four diligent practices), the four bases of psychic power (four meditative practices that enable psychic powers), the five roots (faith, diligence, mindfulness, concentration, and wisdom), the five powers (faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharma, energy, joy, tranquility, concentration, and equanimity), the eightfold noble path, the three doors of liberation (emptiness, signlessness, and wishlessness), the ten powers of a Buddha, the four fearlessnesses of a Buddha, the four unobstructed knowledges of a Buddha, the eighteen unique qualities of a Buddha, and great loving-kindness and great compassion?'

三十二相、八十隨形好？」

佛告須菩提：「菩薩摩訶薩所有佈施，不遠離般若波羅蜜；所修持戒、忍辱、精進、禪定，不遠離般若波羅蜜；四禪、四無量心、四無色定，修四念處乃至八十隨形好，不遠離般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩不遠離般若波羅蜜，一念中具足行六波羅蜜乃至八十隨形好？」

佛言：「菩薩行般若波羅蜜時，所有佈施不遠離般若波羅蜜，以不二相。持戒時亦不二相，修忍辱、勤精進、入禪定亦不二相，乃至八十隨形好亦不二相。」

須菩提白佛言：「世尊！云何菩薩摩訶薩佈施時不二相？乃至修八十隨形好不二相？」

「須菩提！菩薩摩訶薩行般若波羅蜜時，欲具足檀那波羅蜜。檀那波羅蜜中攝諸波羅蜜及四念處，乃至八十隨形好。」

「世尊！云何菩薩佈施時攝諸無漏法？」

佛告須菩提：「若菩薩摩訶薩行般若波羅蜜時，住無漏心佈施。于無漏心中不見相，所謂誰施、誰受、所施何物。以是無相心、無漏心，斷愛、斷慳貪心，而行佈施。是時不見佈施，乃至不見阿耨多羅三藐三菩提法。是菩薩無相心、無漏心，持戒不見是戒，乃至不見一切佛法。無相心、無漏心，忍辱不見是忍辱，乃至不見一切佛法。以無相心、無

【現代漢語翻譯】現代漢語譯本『三十二相（佛陀的32種主要身體特徵）、八十隨形好（佛陀的80種次要身體特徵）』是什麼意思呢？」

佛陀告訴須菩提：『菩薩摩訶薩（偉大的菩薩）所做的一切佈施，都不離開般若波羅蜜（智慧的完美）；他們所修持的戒律、忍辱、精進、禪定，也都不離開般若波羅蜜；四禪（四種禪定狀態）、四無量心（慈、悲、喜、舍四種無限的心境）、四無色定（四種無物質的禪定），修習四念處（身、受、心、法四種觀照）乃至八十隨形好，都不離開般若波羅蜜。』

須菩提問佛陀：『世尊！菩薩摩訶薩如何才能不離開般若波羅蜜，在一念之間就圓滿地修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）乃至八十隨形好呢？』

佛陀說：『菩薩在修行般若波羅蜜時，他們所做的佈施不離開般若波羅蜜，因為他們不執著於二元對立的觀念。持戒時也不執著於二元對立的觀念，修忍辱、勤精進、入禪定時也不執著於二元對立的觀念，乃至八十隨形好也不執著於二元對立的觀念。』

須菩提問佛陀：『世尊！菩薩摩訶薩如何在佈施時不執著於二元對立的觀念？乃至修習八十隨形好時不執著於二元對立的觀念？』

『須菩提！菩薩摩訶薩在修行般若波羅蜜時，想要圓滿檀那波羅蜜（佈施的完美）。檀那波羅蜜中包含了所有的波羅蜜以及四念處，乃至八十隨形好。』

『世尊！菩薩在佈施時如何能包含所有的無漏法（不被煩惱污染的法）呢？』

佛陀告訴須菩提：『如果菩薩摩訶薩在修行般若波羅蜜時，以無漏的心來佈施。在無漏心中，他們看不到任何的相，例如誰在佈施、誰在接受、佈施的是什麼。因為這種無相的心、無漏的心，他們斷除了愛慾、斷除了慳貪之心，從而進行佈施。這時，他們看不到佈施，乃至看不到阿耨多羅三藐三菩提法（無上正等正覺的法）。這樣的菩薩以無相的心、無漏的心，持戒時看不到戒律，乃至看不到一切佛法。以無相的心、無漏的心，修忍辱時看不到忍辱，乃至看不到一切佛法。以無相的心、無

【English Translation】 English version 'What are the thirty-two marks (the 32 major physical characteristics of a Buddha) and the eighty minor marks (the 80 minor physical characteristics of a Buddha)?'

The Buddha said to Subhuti, 'All the giving of a Bodhisattva Mahasattva (a great Bodhisattva) does not depart from Prajnaparamita (the perfection of wisdom); their practice of precepts, patience, diligence, and meditation does not depart from Prajnaparamita; the four Dhyanas (four meditative states), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, the practice of the four foundations of mindfulness (mindfulness of body, feelings, mind, and phenomena), and even the eighty minor marks, do not depart from Prajnaparamita.'

Subhuti asked the Buddha, 'World Honored One! How can a Bodhisattva Mahasattva not depart from Prajnaparamita and, in a single thought, fully practice the six Paramitas (giving, precepts, patience, diligence, meditation, and wisdom) and even the eighty minor marks?'

The Buddha said, 'When a Bodhisattva practices Prajnaparamita, their giving does not depart from Prajnaparamita because they do not cling to dualistic concepts. When observing precepts, they also do not cling to dualistic concepts; when practicing patience, diligent effort, and entering meditation, they also do not cling to dualistic concepts, and even the eighty minor marks do not cling to dualistic concepts.'

Subhuti asked the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva not cling to dualistic concepts when giving? And how do they not cling to dualistic concepts when practicing the eighty minor marks?'

'Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, they desire to perfect Dana Paramita (the perfection of giving). Dana Paramita encompasses all the Paramitas and the four foundations of mindfulness, and even the eighty minor marks.'

'World Honored One! How does a Bodhisattva encompass all the unconditioned dharmas (dharmas not tainted by defilements) when giving?'

The Buddha told Subhuti, 'If a Bodhisattva Mahasattva practices Prajnaparamita, they give with an unconditioned mind. In the unconditioned mind, they do not see any marks, such as who is giving, who is receiving, or what is being given. Because of this markless mind and unconditioned mind, they cut off desire and cut off stinginess, and thus they give. At this time, they do not see giving, and they do not even see the dharma of Anuttara Samyak Sambodhi (the dharma of unsurpassed perfect enlightenment). Such a Bodhisattva, with a markless mind and unconditioned mind, does not see precepts when observing precepts, and does not even see all the Buddha dharmas. With a markless mind and unconditioned mind, they do not see patience when practicing patience, and do not even see all the Buddha dharmas. With a markless mind and un

漏心，精進不見是精進，乃至不見一切佛法。以無相心、無漏心，入禪定不見是禪定，乃至不見一切佛法。以無相心、無漏心，修智慧不見是智慧，乃至不見一切佛法。以無相心、無漏心，修四念處不見是四念處，乃至八十隨形好。」

「世尊！若諸法無相、無作，云何具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？云何具足四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分？云何具足空三昧、無相三昧、無作三昧，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲？云何具足三十二相、八十隨形好？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜，以無相心、無漏心佈施，須食與食，乃至種種所須盡給與之。若內若外、若支解其身、若國城妻子，佈施眾生。若有人來語菩薩言：『何用是佈施為？是無所益行般若波羅蜜。』菩薩作是念：『是人雖來呵我佈施，我終不悔。我當勤行佈施，不應不與。施已，與一切眾生共之，迴向阿耨多羅三藐三菩提。』亦不見是相：誰施、誰受、所施何物、迴向者誰？何等是迴向法？何等是迴向處——所謂阿耨多羅三藐三菩提——是相皆不可見。何以故？一切法以內空故空，外空故空，內外空故空，空空、有為空、無為

【現代漢語翻譯】現代漢語譯本：以無漏的心，精進修行卻不執著于精進的表象，乃至不執著于任何佛法。以無相、無漏的心，進入禪定卻不執著于禪定的表象，乃至不執著于任何佛法。以無相、無漏的心，修習智慧卻不執著于智慧的表象，乃至不執著于任何佛法。以無相、無漏的心，修習四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）卻不執著於四念處的表象，乃至不執著於八十隨形好（佛的細微特徵）。『世尊！如果一切法都是無相、無作的，那麼如何才能圓滿佈施波羅蜜（檀那波羅蜜，paramita of giving）、持戒波羅蜜（尸羅波羅蜜，paramita of morality）、忍辱波羅蜜（羼提波羅蜜，paramita of patience）、精進波羅蜜（毗梨耶波羅蜜，paramita of vigor）、禪定波羅蜜（禪那波羅蜜，paramita of meditation）、智慧波羅蜜（般若波羅蜜，paramita of wisdom）？如何才能圓滿四念處、四正勤（斷惡、修善、持善、不退）、四如意足（欲、勤、心、觀）、五根（信、進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）？如何才能圓滿空三昧（emptiness samadhi）、無相三昧（signlessness samadhi）、無作三昧（wishlessness samadhi），佛的十力（知是處非處力等）、四無所畏（正等覺無畏等）、四無礙智（法無礙智等）、十八不共法（佛獨有的十八種功德）、大慈大悲？如何才能圓滿三十二相（佛的三十二種殊勝外貌特徵）、八十隨形好？』佛告訴須菩提：『菩薩摩訶薩（bodhisattva mahasattva，great bodhisattva）行般若波羅蜜（prajnaparamita，perfection of wisdom），以無相、無漏的心佈施，需要食物就給予食物，乃至種種所需都盡力給予。無論是內在的、外在的，還是肢解自己的身體，或是國家、城池、妻子，都佈施給眾生。如果有人來對菩薩說：『你這樣做佈施有什麼用呢？這是無益的，不是在修行般若波羅蜜。』菩薩會這樣想：『這個人雖然來呵斥我的佈施，我終究不會後悔。我應當勤奮地行佈施，不應該吝嗇不給。佈施之後，與一切眾生共同分享，迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，supreme perfect enlightenment）。』並且不執著于這些表象：誰在佈施、誰在接受、佈施的是什麼、迴向者是誰？什麼是迴向的方法？什麼是迴向的處所——所謂的阿耨多羅三藐三菩提——這些表象都是不可見的。為什麼呢？因為一切法以內空（adhyatma-shunyata）故空，外空（bahirdha-shunyata）故空，內外空（adhyatma-bahirdha-shunyata）故空，空空（shunyata-shunyata）、有為空（samskrita-shunyata）、無為

【English Translation】 English version: With a mind free from outflows, practicing diligence without clinging to the appearance of diligence, and not clinging to any Dharma. With a mind free from appearances and outflows, entering into meditation without clinging to the appearance of meditation, and not clinging to any Dharma. With a mind free from appearances and outflows, cultivating wisdom without clinging to the appearance of wisdom, and not clinging to any Dharma. With a mind free from appearances and outflows, cultivating the four foundations of mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as selfless) without clinging to the appearance of the four foundations of mindfulness, and not clinging to the eighty minor marks of a Buddha. 'World Honored One! If all dharmas are without appearance and without action, how can one perfect the paramita of giving (dana paramita), the paramita of morality (sila paramita), the paramita of patience (kshanti paramita), the paramita of vigor (virya paramita), the paramita of meditation (dhyana paramita), and the paramita of wisdom (prajna paramita)? How can one perfect the four foundations of mindfulness, the four right efforts (to prevent evil, to cultivate good, to maintain good, and to not regress), the four bases of psychic power (desire, effort, mind, and investigation), the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (power of faith, power of vigor, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (discrimination of dharmas, vigor, joy, tranquility, mindfulness, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration)? How can one perfect the emptiness samadhi, the signlessness samadhi, the wishlessness samadhi, the ten powers of a Buddha (power of knowing what is possible and impossible, etc.), the four fearlessnesses (fearlessness of perfect enlightenment, etc.), the four unobstructed knowledges (unobstructed knowledge of the Dharma, etc.), the eighteen unique qualities of a Buddha, great loving-kindness, and great compassion? How can one perfect the thirty-two marks of a Buddha and the eighty minor marks?' The Buddha told Subhuti, 'Bodhisattva Mahasattvas, practicing the perfection of wisdom, give with a mind free from appearances and outflows. If food is needed, they give food, and they give whatever is needed. Whether it is internal or external, whether it is dismembering their own body, or giving their country, city, or wife, they give to all beings. If someone comes to a Bodhisattva and says, 'What is the use of this giving? It is useless and not practicing the perfection of wisdom,' the Bodhisattva will think, 'Although this person comes to criticize my giving, I will never regret it. I should diligently practice giving and not be stingy. After giving, I will share it with all beings and dedicate it to Anuttara-samyak-sambodhi (supreme perfect enlightenment).' And they do not cling to these appearances: who is giving, who is receiving, what is being given, who is dedicating? What is the method of dedication? What is the place of dedication—the so-called Anuttara-samyak-sambodhi—these appearances are all invisible. Why? Because all dharmas are empty due to inner emptiness (adhyatma-shunyata), empty due to outer emptiness (bahirdha-shunyata), empty due to inner and outer emptiness (adhyatma-bahirdha-shunyata), empty due to emptiness (shunyata-shunyata), empty due to conditioned emptiness (samskrita-shunyata), and unconditioned

空、畢竟空、無始空、散空、性空、一切法空、自相空故空。如是觀，作是念：『迴向者誰？迴向何處？用何法迴向是名正迴向？』爾時菩薩能成就眾生、凈佛國土，能具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，乃至三十七助道法，空、無相、無作三昧，乃至十八不共法。是菩薩如是具足檀那波羅蜜，而不受世間果報。譬如他化自在諸天，隨意所須即皆得之。菩薩亦如是，心生所愿隨意即得。是菩薩摩訶薩以是佈施果報故，能供養諸佛，亦能滿足一切眾生，天及人、阿修羅。是菩薩以檀那波羅蜜攝取眾生，用方便力，以三乘法度脫眾生生死。如是，須菩提！菩薩摩訶薩于無相、無得、無作諸法中，具足檀那波羅蜜。須菩提！菩薩摩訶薩云何于無相、無得、無作法中具足尸羅波羅蜜？須菩提！是菩薩摩訶薩行屍羅波羅蜜時，持種種戒，所謂聖無漏入八聖道分戒、自然戒、報得戒、受得戒、心生戒，如是等不缺不破、不雜不濁不著自在戒、智所贊戒。用是戒無所取，若色、若受想行識；若三十二相、八十隨形好；若剎利大姓，若婆羅門大姓、居士大家；若四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵眾天、光音天、遍凈天、廣果天、無想天、無煩天、無熱

天、妙見天、喜見天、阿迦膩吒天，虛空處天、識處天、無所有處天、非有想非無想處天；若須陀洹果、若斯陀含果、若阿那含果、若阿羅漢果、若辟支佛道，若轉輪聖王、若天王。但為一切眾生共之，迴向阿耨多羅三藐三菩提。以無相、無得、無二回向，為世俗法故，非第一實義。是菩薩具足尸羅波羅蜜，以方便力起四禪，不味著故得五神通。因四禪得天眼，是菩薩住二種天眼：修得、報得。得天眼已，見東方現在諸佛，乃至得阿耨多羅三藐三菩提，如所見事不失；南西北方四維上下現在諸佛，乃至得阿耨多羅三藐三菩提，如所見不失。是菩薩用天耳凈，過於人耳，聞十方諸佛說法，如所聞不失，能自饒益亦益他人。是菩薩以知他心智，知十方諸佛心及知一切眾生心，亦能饒益一切眾生。是菩薩用宿命智，知過去諸業因緣。是業因緣不失故，是眾生在在處處所生悉知。是菩薩用是漏盡智，令眾生得須陀洹果乃至阿羅漢果、辟支佛道，在在處處皆令眾生入善法中。如是，須菩提！菩薩摩訶薩于諸法無相、無得、無作中具足尸羅波羅蜜。」

「世尊！云何諸法無相、無作、無得，菩薩摩訶薩能具足羼提波羅蜜？」

「須菩提！菩薩摩訶薩從初發意以來乃至坐道場，于其中間，若一切眾生來，以瓦石刀杖加是

【現代漢語翻譯】現代漢語譯本：天界、妙見天（指色界天中的一種）、喜見天（指色界天中的一種）、阿迦膩吒天（指色界天中的最高層）、虛空處天（指無色界天中的一種）、識處天（指無色界天中的一種）、無所有處天（指無色界天中的一種）、非有想非無想處天（指無色界天中的最高層）；無論是須陀洹果（指小乘初果）、斯陀含果（指小乘二果）、阿那含果（指小乘三果）、阿羅漢果（指小乘四果）、辟支佛道（指緣覺的修行道路），還是轉輪聖王（指統治世界的理想君主）、天王（指天界之王）。但都爲了所有眾生共同的利益，迴向于阿耨多羅三藐三菩提（指無上正等正覺）。以無相、無得、無二的迴向，是爲了世俗的方便法，並非第一義諦的真實意義。這位菩薩具足尸羅波羅蜜（指持戒的圓滿），以方便之力發起四禪（指色界四種禪定），因為不執著于禪味而獲得五神通。通過四禪獲得天眼，這位菩薩擁有兩種天眼：修得的和報得的。獲得天眼后，能見到東方現在諸佛，乃至獲得阿耨多羅三藐三菩提，所見之事不會遺失；南方、西方、北方、四維、上下方現在諸佛，乃至獲得阿耨多羅三藐三菩提，所見之事也不會遺失。這位菩薩運用清凈的天耳，勝過常人，能聽到十方諸佛說法，所聞之事不會遺失，能自我利益也能利益他人。這位菩薩以知他心智，能知十方諸佛的心以及一切眾生的心，也能利益一切眾生。這位菩薩運用宿命智，能知過去諸業的因緣。因為這些業因緣不遺失，所以眾生在各處所生的情形都能知曉。這位菩薩運用漏盡智，令眾生獲得須陀洹果乃至阿羅漢果、辟支佛道，在各處都令眾生進入善法之中。須菩提！菩薩摩訶薩在諸法無相、無得、無作中具足尸羅波羅蜜。『世尊！如何理解諸法無相、無作、無得，菩薩摩訶薩才能具足羼提波羅蜜（指忍辱的圓滿）？』『須菩提！菩薩摩訶薩從最初發心以來，乃至坐在菩提道場，在這期間，如果一切眾生用瓦片、石頭、刀杖加害於這位菩薩，

【English Translation】 English version: The heavens, the Suddhavasa heavens (a type of heaven in the realm of form), the Subhakrtsna heavens (a type of heaven in the realm of form), the Akanistha heavens (the highest heaven in the realm of form), the Akasanancayatana heavens (a type of heaven in the formless realm), the Vijnananancayatana heavens (a type of heaven in the formless realm), the Akimcanyayatana heavens (a type of heaven in the formless realm), the Naivasamjnanasamjnayatana heavens (the highest heaven in the formless realm); whether it be the Srotaapanna fruit (the first fruit of the Hinayana path), the Sakrdagamin fruit (the second fruit of the Hinayana path), the Anagamin fruit (the third fruit of the Hinayana path), the Arhat fruit (the fourth fruit of the Hinayana path), the Pratyekabuddha path (the path of the solitary enlightened one), or a Chakravartin (an ideal universal ruler), or a Devaraja (a king of the heavens). But all of these are for the common benefit of all sentient beings, dedicated to Anuttara-samyak-sambodhi (supreme perfect enlightenment). This dedication, being without characteristics, without attainment, and without duality, is for the sake of conventional truth, not the ultimate reality. This Bodhisattva fully embodies Sila Paramita (the perfection of morality), and through the power of skillful means, arises from the four Dhyanas (the four meditative absorptions in the realm of form), and because they do not cling to the taste of Dhyana, they attain the five supernormal powers. Through the four Dhyanas, they attain the divine eye, and this Bodhisattva possesses two kinds of divine eyes: those attained through cultivation and those attained through karmic retribution. Having attained the divine eye, they see the Buddhas of the present in the East, and even until they attain Anuttara-samyak-sambodhi, what they have seen is not lost; the Buddhas of the present in the South, West, North, the four intermediate directions, and above and below, and even until they attain Anuttara-samyak-sambodhi, what they have seen is not lost. This Bodhisattva uses the pure divine ear, which surpasses human ears, and hears the Dharma spoken by the Buddhas of the ten directions, and what they have heard is not lost, and they can benefit themselves and others. This Bodhisattva, with the knowledge of others' minds, knows the minds of the Buddhas of the ten directions and the minds of all sentient beings, and can also benefit all sentient beings. This Bodhisattva uses the knowledge of past lives, and knows the karmic causes and conditions of the past. Because these karmic causes and conditions are not lost, they know where and in what circumstances sentient beings are born. This Bodhisattva uses the knowledge of the extinction of outflows, enabling sentient beings to attain the Srotaapanna fruit, and even the Arhat fruit, and the Pratyekabuddha path, and in all places, they lead sentient beings into the good Dharma. Thus, Subhuti, the Bodhisattva Mahasattva, in the absence of characteristics, attainment, and action in all dharmas, fully embodies Sila Paramita. 'World Honored One, how is it that in the absence of characteristics, action, and attainment in all dharmas, the Bodhisattva Mahasattva can fully embody Ksanti Paramita (the perfection of patience)?' 'Subhuti, from the time the Bodhisattva Mahasattva first generates the aspiration for enlightenment until they sit at the Bodhi tree, during this time, if all sentient beings come and harm this Bodhisattva with tiles, stones, knives, and sticks,

菩薩，菩薩是時不起瞋心乃至不生一念。爾時菩薩應修二種忍：一者一切眾生惡口罵詈、若加刀杖瓦石，瞋心不起；二者一切法無生無生法忍。菩薩若人來惡口罵詈，或以瓦石刀杖加之。爾時菩薩應如是思惟：『罵我者誰？譏訶者誰？誰打擲者？誰有受者？』即時菩薩應思惟：『諸法實性，所謂畢竟空、無法、無眾生。諸法尚不可得，何況有眾生？』如是觀諸法相時，不見罵者、不見割截者。是菩薩如是觀諸法相時，即得無生法忍。云何名無生法忍？知諸法相常不生，諸煩惱從本以來亦常不生。是菩薩摩訶薩住是二忍，能具足四禪、四無量心、四無色定、四念處，乃至八聖道分、三解脫門，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲。是菩薩住是聖無漏出世間法，不共一切聲聞、辟支佛，具足聖神通。住聖神通已，以天眼見東方諸佛，是人得唸佛三昧，乃至阿耨多羅三藐三菩提，終不斷絕；南西北方四維上下亦復如是。是菩薩用天耳聞十方諸佛所說法，如所聞為眾生說。是菩薩亦知十方諸佛心及知一切眾生念，知已隨其心而說法。是菩薩以宿命智知一切眾生宿世善根，為眾生說法，令其歡喜。是菩薩以漏盡神通教化眾生，令得三乘。是菩薩摩訶薩行般若波羅蜜，以方便力成就眾生，具足一切種智、得阿耨多

羅三藐三菩提、轉法輪。如是，須菩提！菩薩摩訶薩無相、無得、無作法中具足羼提波羅蜜。」

須菩提言：「世尊！菩薩摩訶薩云何于諸法無相、無作、無得法中，能具足毗梨耶波羅蜜？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，成就身精進、心精進，入初禪乃至入第四禪，受種種神通力，能分一身為多身，乃至手捫摸日月。成就身精進故，飛至東方過無量百千萬諸佛世界，供養諸佛飲食、衣服、醫藥、臥具、華香、瓔珞種種所須，乃至阿耨多羅三藐三菩提，福德果報終不滅盡。是菩薩得阿耨多羅三藐三菩提時，一切世間天及人勤設供養衣服、飲食，乃至入無餘涅槃后，舍利及弟子得供養，亦以是神通力故。至諸佛所聽受法教，乃至阿耨多羅三藐三菩提，終不違失。是菩薩修一切種智時，凈佛國土、成就眾生。如是，須菩提！菩薩摩訶薩行般若波羅蜜，成就身精進，能具足毗梨耶波羅蜜。須菩提！云何菩薩成就心精進，能具足毗梨耶波羅蜜？須菩提！菩薩摩訶薩心精進，以是心精進聖無漏，入八聖道分，不令身口不善業得入。亦不取諸法相，若常、若無常，若苦、若樂，若我、若無我，若有為、若無為，若欲界、若色界、若無色界，若有漏性、若無漏性，若初禪乃至第四禪，若慈悲喜捨，若無邊

【現代漢語翻譯】現代漢語譯本：『阿耨多羅三藐三菩提（無上正等正覺）』，轉法輪。須菩提！菩薩摩訶薩在無相、無得、無作的法中圓滿具足羼提波羅蜜（忍辱波羅蜜）。須菩提問：『世尊！菩薩摩訶薩如何在諸法無相、無作、無得的法中，能圓滿具足毗梨耶波羅蜜（精進波羅蜜）？』佛告訴須菩提：『菩薩摩訶薩在修行般若波羅蜜（智慧波羅蜜）時，成就身體的精進和心的精進，進入初禪乃至進入第四禪，獲得種種神通力，能將一身化為多身，甚至能用手觸控日月。因為成就身體的精進，能飛到東方，經過無量百千萬諸佛世界，供養諸佛飲食、衣服、醫藥、臥具、花香、瓔珞等種種所需，乃至證得阿耨多羅三藐三菩提，所積累的福德果報終不滅盡。當這位菩薩證得阿耨多羅三藐三菩提時，一切世間的天人和人都會勤奮地供養衣服、飲食，乃至入無餘涅槃后，舍利和弟子也得到供養，這也是因為神通力的緣故。他到諸佛處聽受佛法教誨，乃至證得阿耨多羅三藐三菩提，終不違失。這位菩薩在修習一切種智時，能清凈佛國土，成就眾生。須菩提！菩薩摩訶薩修行般若波羅蜜，成就身體的精進，能圓滿具足毗梨耶波羅蜜。須菩提！菩薩如何成就心的精進，能圓滿具足毗梨耶波羅蜜呢？須菩提！菩薩摩訶薩的心精進，以這種心精進的聖無漏，進入八聖道分，不讓身口的不善業得以進入。也不執取諸法之相，無論是常還是無常，是苦還是樂，是我還是無我，是有為還是無為，是欲界還是色界還是無色界，是有漏性還是無漏性，是初禪乃至第四禪，是慈悲喜捨，是無邊

【English Translation】 English version: 『Anuttara-samyak-sambodhi (supreme perfect enlightenment)』, turning the wheel of Dharma. Thus, Subhuti! A Bodhisattva-Mahasattva, in the Dharma of no-form, no-attainment, and no-action, fully possesses Ksanti-paramita (perfection of patience). Subhuti said: 『World Honored One! How does a Bodhisattva-Mahasattva, in the Dharma of no-form, no-action, and no-attainment, fully possess Virya-paramita (perfection of diligence)?』 The Buddha told Subhuti: 『When a Bodhisattva-Mahasattva practices Prajna-paramita (perfection of wisdom), he achieves diligence of body and diligence of mind, enters the first Dhyana up to the fourth Dhyana, receives various supernatural powers, can transform one body into many bodies, and can even touch the sun and moon with his hands. Because of achieving diligence of body, he can fly to the east, passing through countless hundreds of thousands of millions of Buddha worlds, offering to the Buddhas food, clothing, medicine, bedding, flowers, incense, garlands, and all other necessities, and even until he attains Anuttara-samyak-sambodhi, the merit and rewards he has accumulated will never be exhausted. When this Bodhisattva attains Anuttara-samyak-sambodhi, all beings in the world, including gods and humans, will diligently offer him clothing and food, and even after he enters Parinirvana, his relics and disciples will also receive offerings, also because of his supernatural powers. He goes to the Buddhas to listen to the Dharma teachings, and even until he attains Anuttara-samyak-sambodhi, he will never lose them. When this Bodhisattva cultivates all-knowing wisdom, he purifies the Buddha lands and accomplishes sentient beings. Thus, Subhuti! A Bodhisattva-Mahasattva, practicing Prajna-paramita, achieves diligence of body and can fully possess Virya-paramita. Subhuti! How does a Bodhisattva achieve diligence of mind and fully possess Virya-paramita? Subhuti! A Bodhisattva-Mahasattva』s diligence of mind, with this sacred, non-outflow diligence of mind, enters the Eightfold Noble Path, not allowing the unwholesome actions of body and speech to enter. He also does not grasp the characteristics of all dharmas, whether they are permanent or impermanent, suffering or happiness, self or non-self, conditioned or unconditioned, the desire realm, the form realm, or the formless realm, whether they are of outflow nature or non-outflow nature, the first Dhyana up to the fourth Dhyana, loving-kindness, compassion, joy, and equanimity, or the boundless

虛空處乃至非有想非無想處，若四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，若空、無相、無作，若佛十力乃至十八不共法。不取相若常、若無常，若苦、若樂，若我、若無我，若須陀洹果、若斯陀含果、若阿那含果、若阿羅漢果、若辟支佛道、若菩薩道、若阿耨多羅三藐三菩提。若是須陀洹、斯陀含、阿那含、阿羅漢，若是辟支佛、是菩薩是佛。不取相是眾生斷三結故得須陀洹，是眾生三毒薄故得斯陀含，是眾生斷下分結故得阿那含，是眾生斷上分結故得阿羅漢，是眾生以辟支佛道故作辟支佛，是眾生行道種智故名菩薩。亦不取是諸法相。何以故？不可以性取相，是性無故。是菩薩以是心精進故，廣利益眾生，亦不得眾生。是為菩薩具足毗梨耶波羅蜜，具足諸佛法，凈佛國土、成就眾生，不可得故。是菩薩身精進、心精進成就故，攝取一切諸善法，是法亦不著故。從一佛國至一佛國，為利益眾生，所作神通隨意無礙，若雨諸華、若散諸香、若作伎樂、若動大地、若放光明、若示七寶莊嚴國土、若現種種身、若放大智光明，令知聖道，令遠離殺生乃至邪見。或以佈施利益眾生，或以持戒，或以支解身體、或以妻子、或以國土、或以己身給施，隨所方便利益眾生。如是，須菩提！菩薩摩訶薩行般若波羅

蜜，無相、無作、無得諸法中，用身心精進，能具足毗梨耶波羅蜜。」

「世尊！云何菩薩摩訶薩行般若波羅蜜，住無相、無作、無得法中，能具足禪那波羅蜜？」

「須菩提！菩薩摩訶薩除佛諸禪定，餘一切諸禪三昧皆能具足。是菩薩離諸欲、諸惡不善法，離生喜樂，有覺有觀，入初禪乃至入第四禪。以是慈悲喜捨心，遍滿一方乃至十方，一切世間遍滿。是菩薩過一切色相，滅有對相，不念別異相故，入無邊空處，乃至入非有想非無想處。是菩薩于禪那波羅蜜中住，逆順入八背舍、九次第定，入空三昧，無相、無作三昧。或時入無相三昧，或時入如電光三昧，或時入聖正三昧，或時入如金剛三昧。是菩薩住禪那波羅蜜中，修三十七助道法，用道種智入一切禪定，過干慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地，入菩薩位。入菩薩位已，具足佛地。是諸地中行，乃至阿耨多羅三藐三菩提，不中道取道果。是菩薩住是禪那波羅蜜中，從一佛國至一佛國，供養諸佛。從諸佛所殖諸善根、凈佛國土。從一國至一國，利益眾生。以佈施攝取眾生，或以持戒、或以三昧、或以智慧、或以解脫、或以解脫知見攝取眾生，教眾生令得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。諸有善法，

【現代漢語翻譯】現代漢語譯本：'蜜，在無相、無作、無得的諸法中，以身心精進，能圓滿毗梨耶波羅蜜（精進波羅蜜）。' '世尊！菩薩摩訶薩如何行般若波羅蜜（智慧波羅蜜），安住于無相、無作、無得的法中，能圓滿禪那波羅蜜（禪定波羅蜜）？' '須菩提！菩薩摩訶薩除了佛的各種禪定之外，其餘一切禪定三昧都能圓滿。這位菩薩遠離各種慾望、各種惡的不善法，遠離因生而有的喜樂，有覺有觀，進入初禪乃至進入第四禪。以慈悲喜捨之心，遍滿一方乃至十方，遍滿一切世間。這位菩薩超越一切色相，滅除有對之相，不念別異之相，因此進入無邊空處，乃至進入非有想非無想處。這位菩薩安住于禪那波羅蜜中，逆順進入八背舍、九次第定，進入空三昧、無相三昧、無作三昧。有時進入無相三昧，有時進入如電光三昧，有時進入聖正三昧，有時進入如金剛三昧。這位菩薩安住于禪那波羅蜜中，修習三十七助道法，用道種智進入一切禪定，超越干慧地、性地、八人地、見地、薄地、離欲地、已辦地、辟支佛地，進入菩薩位。進入菩薩位后，圓滿佛地。在這諸地中修行，乃至阿耨多羅三藐三菩提（無上正等正覺），不于中途取道果。這位菩薩安住于禪那波羅蜜中，從一個佛國到另一個佛國，供養諸佛。從諸佛那裡種植各種善根，凈化佛國土。從一個佛國到另一個佛國，利益眾生。以佈施攝取眾生，或以持戒、或以三昧、或以智慧、或以解脫、或以解脫知見攝取眾生，教導眾生令得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道。所有善法，'

【English Translation】 English version: 'O honey, through bodily and mental diligence in the dharmas of no-form, no-action, and no-attainment, one can perfect the Vīrya pāramitā (Perfection of Diligence).' 'World Honored One, how does a Bodhisattva Mahāsattva, practicing Prajñā pāramitā (Perfection of Wisdom), abide in the dharmas of no-form, no-action, and no-attainment, and perfect the Dhyāna pāramitā (Perfection of Meditation)?' 'Subhuti, a Bodhisattva Mahāsattva, except for the various samādhis of the Buddhas, can perfect all other samādhis. This Bodhisattva, detached from all desires and all evil unwholesome dharmas, detached from the joy and happiness born of detachment, with initial application and sustained application, enters the first dhyāna up to the fourth dhyāna. With the mind of loving-kindness, compassion, joy, and equanimity, he pervades one direction up to all ten directions, pervading all the worlds. This Bodhisattva transcends all forms, extinguishes the perception of resistance, and does not dwell on the perception of difference, thus entering the sphere of infinite space, up to the sphere of neither perception nor non-perception. This Bodhisattva abides in the Dhyāna pāramitā, entering the eight liberations and nine successive abidings in forward and reverse order, entering the samādhi of emptiness, the samādhi of no-form, and the samādhi of no-action. Sometimes he enters the samādhi of no-form, sometimes he enters the samādhi like a flash of lightning, sometimes he enters the holy and correct samādhi, and sometimes he enters the samādhi like a diamond. This Bodhisattva, abiding in the Dhyāna pāramitā, cultivates the thirty-seven factors of enlightenment, and with the knowledge of the path, enters all samādhis, transcending the dry insight stage, the nature stage, the stage of the eight persons, the stage of seeing, the stage of thinning, the stage of detachment from desire, the stage of having completed, and the stage of Pratyekabuddha, entering the Bodhisattva stage. Having entered the Bodhisattva stage, he perfects the Buddha stage. Practicing in these stages, up to Anuttarā-samyak-saṃbodhi (Supreme Perfect Enlightenment), he does not take the fruit of the path midway. This Bodhisattva, abiding in the Dhyāna pāramitā, goes from one Buddha-land to another, making offerings to all the Buddhas. From the Buddhas, he plants various roots of goodness and purifies the Buddha-lands. From one land to another, he benefits sentient beings. He gathers sentient beings through giving, or through morality, or through samādhi, or through wisdom, or through liberation, or through the knowledge and vision of liberation, teaching sentient beings to attain the fruit of Srotaāpanna (Stream-enterer), Sakṛdāgāmin (Once-returner), Anāgāmin (Non-returner), Arhat (Worthy One), and the path of Pratyekabuddha. All good dharmas,'

能令眾生得道，皆教令得。是菩薩住此禪那波羅蜜中，能生一切陀羅尼門，得四無礙智，報得諸神通。是菩薩終不入母人胞胎，終不受五欲。無生不生，雖生不為生法所污。何以故？是菩薩見一切作法如幻而利益眾生，亦不得眾生及一切法。教眾生令得無所得處，是世俗法故，非第一實義。住是禪那波羅蜜，一切行禪定解脫三昧，乃至阿耨多羅三藐三菩提，終不離禪那波羅蜜。是菩薩行如是道種智時，得一切種智，斷一切煩惱習。斷已，自益其身亦益他人。自益益他已，為一切世間天及人、阿修羅作福田。如是，須菩提！菩薩摩訶薩行般若波羅蜜時，能具足無相禪那波羅蜜。」

「世尊！云何菩薩摩訶薩行般若波羅蜜時，住無相、無作、無得法中，修具足般若波羅蜜？」

「須菩提！菩薩摩訶薩行般若波羅蜜時，于諸法不見定實相。是菩薩見色不定、非實相，乃至見識不定、非實相，不見色生乃至不見識生。若不見色生乃至不見識生，一切法若有漏、若無漏，不見來處，不見去處亦不見集處。如是觀時，不得色性乃至識性，亦不得有漏、無漏法性。是菩薩行般若波羅蜜時，信解一切諸法無所有性。如是信解已，行內空乃至無法有法空，于諸法無所著，若色若受想行識乃至阿耨多羅三藐三菩提。是菩薩行無

【現代漢語翻譯】現代漢語譯本能使一切眾生得道，都教導他們證得。這是菩薩安住於此禪那波羅蜜（禪定到彼岸）中，能生出一切陀羅尼門（總持法門），獲得四無礙智（四種無礙的智慧），並得到神通的果報。這位菩薩最終不會進入母親的子宮，最終不會受五欲（色、聲、香、味、觸）的束縛。無生而不生，雖然生於世間，卻不被生法所污染。為什麼呢？因為這位菩薩見到一切有為法都如幻象，卻能利益眾生，也不執著于眾生和一切法。教導眾生令他們證得無所得的境界，這是世俗的說法，並非第一義諦。安住於此禪那波羅蜜，一切行禪定解脫三昧（禪定、解脫、三昧），乃至阿耨多羅三藐三菩提（無上正等正覺），最終都不會離開禪那波羅蜜。這位菩薩在行持如是道種智（通達一切道的智慧）時，獲得一切種智（通達一切法的智慧），斷除一切煩惱習氣。斷除之後，既能利益自身也能利益他人。在自利利他之後，成為一切世間天人、阿修羅的福田。須菩提！菩薩摩訶薩在行般若波羅蜜（智慧到彼岸）時，能圓滿無相禪那波羅蜜。

『世尊！菩薩摩訶薩在行般若波羅蜜時，如何安住于無相、無作、無得的法中，修習圓滿的般若波羅蜜呢？』

『須菩提！菩薩摩訶薩在行般若波羅蜜時，對於諸法不見其有確定的真實相。這位菩薩見到色（物質現象）是不確定的、非真實的，乃至見到識（精神現象）是不確定的、非真實的，不見色生，乃至不見識生。如果不見色生，乃至不見識生，一切法，無論是有漏法（有煩惱的法）還是無漏法（無煩惱的法），都見不到它們的來處，見不到它們的去處，也見不到它們的集處。如此觀察時，就得不到色性，乃至識性，也得不到有漏法、無漏法的自性。這位菩薩在行般若波羅蜜時，信解一切諸法無所有性。如此信解之後，行內空（對內執著的空性）乃至無法有法空（對有法和無法的執著都空），對於諸法無所執著，無論是色、受、想、行、識，乃至阿耨多羅三藐三菩提。這位菩薩行無

【English Translation】 English version They can enable all sentient beings to attain the path, and teach them to attain it. This is how a Bodhisattva, dwelling in this Dhyana Paramita (perfection of meditation), can generate all Dharani gates (gateways of total retention), attain the Four Unobstructed Wisdoms, and receive the rewards of supernatural powers. This Bodhisattva will ultimately not enter a mother's womb, and will ultimately not be subject to the five desires (form, sound, smell, taste, touch). They are not born from non-birth, and although born into the world, they are not defiled by the laws of birth. Why is this? Because this Bodhisattva sees all conditioned phenomena as illusions, yet benefits sentient beings, and does not cling to sentient beings or any phenomena. They teach sentient beings to attain the state of non-attainment, which is a conventional truth, not the ultimate truth. Dwelling in this Dhyana Paramita, all practices of meditation, liberation, and samadhi (concentration), up to Anuttara Samyak Sambodhi (supreme perfect enlightenment), will never depart from Dhyana Paramita. When this Bodhisattva practices such knowledge of the path (wisdom of all paths), they attain all-knowing wisdom (wisdom of all phenomena), and cut off all afflictions and habits. Having cut them off, they benefit themselves and others. Having benefited themselves and others, they become a field of merit for all beings in the world, including gods, humans, and asuras. Thus, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), they can perfect the formless Dhyana Paramita.

'World Honored One, how does a Bodhisattva Mahasattva, while practicing Prajna Paramita, dwell in the Dharma of no-form, no-action, and no-attainment, and cultivate the perfection of Prajna Paramita?'

'Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, they do not see a fixed, real nature in any phenomena. This Bodhisattva sees that form (material phenomena) is not fixed and not real, and so on, up to seeing that consciousness (mental phenomena) is not fixed and not real. They do not see the arising of form, and so on, up to not seeing the arising of consciousness. If they do not see the arising of form, and so on, up to not seeing the arising of consciousness, then all phenomena, whether they are defiled (with afflictions) or undefiled (without afflictions), they do not see their origin, they do not see their destination, and they do not see their gathering place. When observing in this way, they do not attain the nature of form, and so on, up to the nature of consciousness, and they do not attain the nature of defiled or undefiled phenomena. When this Bodhisattva practices Prajna Paramita, they believe and understand that all phenomena are without inherent existence. Having believed and understood in this way, they practice emptiness of the internal (emptiness of internal attachments), and so on, up to the emptiness of both phenomena and non-phenomena (emptiness of attachments to both phenomena and non-phenomena). They do not cling to any phenomena, whether it is form, feeling, perception, volition, consciousness, or even Anuttara Samyak Sambodhi. This Bodhisattva practices without

所有般若波羅蜜，能具足菩薩道，所謂六波羅蜜乃至三十七助道法，佛十力、四無所畏、四無礙智、十八不共法、三十二相、八十隨形好。是菩薩住空凈佛道中，所謂六波羅蜜、三十七助道法，報得神通，以是法饒益眾生。宜以佈施攝，教令佈施；宜以持戒攝，教令持戒；宜以禪定、智慧、解脫、解脫知見攝，教令修禪定、智慧、解脫、解脫知見；宜以諸道法教者，教令得須陀洹果，得斯陀含果、阿那含果、阿羅漢果、辟支佛道；宜以佛道化者，教令得菩薩道，具足佛道。如是等，隨其所應道地而教化之，各令得所。是菩薩現種種神通力時，過無量恒河沙等國土，度脫眾生生死。隨其所須，皆供給之，各各滿足。從一國土至一國土，見凈妙國土，以自莊嚴己佛國土。譬如他化自在天中資生所須，隨意自至，亦如諸凈佛國離於求欲。是人以是報得檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，報得五神通、行菩薩道。道種智成就一切功德、當得阿耨多羅三藐三菩提。是菩薩爾時不受色法乃至識，不受一切法若善、若不善，若世間、若出世間，若有漏、若無漏，若有為、若無為，如是一切法皆不受。是菩薩得阿耨多羅三藐三菩提時，國土一切所有資生之物皆無有主。何以故？是菩薩行一

切法不受，以不可得故。如是，須菩提！菩薩摩訶薩無相法中能具足般若波羅蜜。」◎

◎摩訶般若波羅蜜經六喻品第七十七(丹夢化六度品)

須菩提白佛言：「世尊！云何無相、不可分別、自相空諸法中，具足修六波羅蜜，所謂檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜？世尊！云何無異法中而分別說異相？云何般若波羅蜜攝檀、尸、羼、精進、禪？云何行異相法，以一相道得果？」

佛告須菩提：「菩薩摩訶薩住五陰如夢、如響、如影、如焰、如幻、如化。住是中行佈施、持戒、修忍辱、勤精進、入禪定、修智慧。知是五陰實如夢、如響、如影、如焰、如幻、如化，五陰如夢無相，乃至如化無相。何以故？夢無自性，響、影、焰、幻、化皆無自性。若法無自性，是法無相。若法無相，是法一相，所謂無相。以是因緣故，須菩提！當知菩薩佈施無相、施者無相、受者無相。能如是知佈施，是能具足檀那波羅蜜，乃至能具足般若波羅蜜；能具足四念處乃至八聖道分；能具足內空乃至無法有法空；能具足空三昧，無相、無作三昧；能具足八背舍、九次第定、五神通、五百陀羅尼門；能具足佛十力、四無所畏、四無礙智、十八不共法。是菩薩住是報得無漏法中，

【現代漢語翻譯】現代漢語譯本：

『切』法是不可執取的，因為它本身是不可得的。須菩提，菩薩摩訶薩在無相的法中能夠圓滿般若波羅蜜。」

◎《摩訶般若波羅蜜經》六喻品第七十七（丹夢化六度品）

須菩提對佛說：「世尊！在無相、不可分別、自性空的一切法中，如何圓滿修習六波羅蜜（六度），也就是檀那波羅蜜（佈施度）、尸羅波羅蜜（持戒度）、羼提波羅蜜（忍辱度）、毗梨耶波羅蜜（精進度）、禪那波羅蜜（禪定度）、般若波羅蜜（智慧度）呢？世尊！在沒有差異的法中，如何分別說出不同的相狀？般若波羅蜜如何統攝佈施、持戒、忍辱、精進、禪定？如何修行不同的相狀法，而以一相之道證得果位？」

佛告訴須菩提：「菩薩摩訶薩安住於五陰（色、受、想、行、識）如夢、如響、如影、如焰、如幻、如化。安住於此，行佈施、持戒、修忍辱、勤精進、入禪定、修智慧。知道這五陰實際上如夢、如響、如影、如焰、如幻、如化，五陰如夢是無相的，乃至如化也是無相的。為什麼呢？因為夢沒有自性，響、影、焰、幻、化都沒有自性。如果法沒有自性，這個法就是無相的。如果法是無相的，這個法就是一相，也就是無相。因為這個緣故，須菩提！應當知道菩薩的佈施是無相的，施者是無相的，受者也是無相的。能夠這樣理解佈施，就能圓滿檀那波羅蜜（佈施度），乃至能圓滿般若波羅蜜（智慧度）；能圓滿四念處，乃至八聖道分；能圓滿內空，乃至無法有法空；能圓滿空三昧、無相三昧、無作三昧；能圓滿八背舍、九次第定、五神通、五百陀羅尼門；能圓滿佛的十力、四無所畏、四無礙智、十八不共法。這位菩薩安住于這種報得的無漏法中，

【English Translation】 English version:

'Cutting' is not apprehended because it is unattainable. Thus, Subhuti, a Bodhisattva Mahasattva can fulfill the Prajna Paramita in the Dharma of no-characteristics.

◎ The Seventy-Seventh Chapter on Six Metaphors in the Mahaprajnaparamita Sutra (Chapter on the Six Perfections as Dreams and Illusions)

Subhuti said to the Buddha, 'World Honored One, how can one fully cultivate the Six Paramitas, namely Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), and Prajna Paramita (Perfection of Wisdom), in all Dharmas that are without characteristics, cannot be distinguished, and are empty of self-nature? World Honored One, how can one speak of different characteristics in Dharmas that are without difference? How does Prajna Paramita encompass giving, morality, patience, effort, and meditation? How can one practice Dharmas with different characteristics and attain the fruit through the path of one characteristic?'

The Buddha told Subhuti, 'A Bodhisattva Mahasattva dwells in the five skandhas (form, feeling, perception, mental formations, and consciousness) as if they were dreams, echoes, shadows, flames, illusions, and transformations. Dwelling in this way, they practice giving, uphold precepts, cultivate patience, diligently exert effort, enter into meditation, and cultivate wisdom. They know that these five skandhas are truly like dreams, echoes, shadows, flames, illusions, and transformations. The five skandhas, like dreams, are without characteristics, and even like transformations, are without characteristics. Why? Because dreams have no self-nature, and echoes, shadows, flames, illusions, and transformations all have no self-nature. If a Dharma has no self-nature, that Dharma is without characteristics. If a Dharma is without characteristics, that Dharma is of one characteristic, which is no-characteristic. For this reason, Subhuti, you should know that a Bodhisattva's giving is without characteristics, the giver is without characteristics, and the receiver is also without characteristics. Being able to understand giving in this way, one can fulfill Dana Paramita (Perfection of Giving), and even fulfill Prajna Paramita (Perfection of Wisdom); one can fulfill the Four Foundations of Mindfulness, and even the Eightfold Noble Path; one can fulfill the emptiness of the internal, and even the emptiness of no-Dharma and Dharma; one can fulfill the Samadhi of Emptiness, the Samadhi of No-Characteristics, and the Samadhi of No-Action; one can fulfill the Eight Liberations, the Nine Successive Attainments, the Five Supernatural Powers, and the Five Hundred Dharani Gates; one can fulfill the Ten Powers of the Buddha, the Four Fearlessnesses, the Four Unobstructed Knowledges, and the Eighteen Unique Qualities of a Buddha. This Bodhisattva dwells in these uncontaminated Dharmas obtained as a result of past actions,

飛到東方無量國土，供養諸佛衣服、飲食，乃至隨其所須而供養之。亦利益眾生，應以佈施攝者而佈施攝之，應以持戒攝者教令持戒，應以忍辱、精進、禪定、智慧攝者，教令忍辱、精進、禪定、智慧而攝取之；乃至應以種種善法攝者，以種種善法而攝取之。是菩薩成就是一切善法，受世間身，不為世間生死所污。為眾生故，于天上人中受尊貴富樂，以是尊貴富樂攝取眾生。是菩薩以知一切法無相故，知須陀洹果亦不于中住，知斯陀含果、阿那含果、阿羅漢果亦不于中住，知辟支佛道亦不于中住。何以故？是菩薩用一切種智知一切法已，應當得一切種智，不與聲聞、辟支佛共。如是，須菩提！菩薩摩訶薩知一切法無相已，知六波羅蜜無相，乃至知一切佛法無相。

「複次，須菩提！是菩薩摩訶薩住五陰，如夢、如響、如影、如焰、如幻、如化，能具足無相尸羅波羅蜜，具足戒，不缺、不破、不雜、不著、聖人所贊、無漏戒，入八聖道分。住是戒中持一切戒，所謂名字戒、自然戒、律儀戒，作戒、無作戒，威儀戒、非威儀戒。是菩薩摩訶薩成就諸戒，不作是愿：『我以此戒因緣故，生剎利大姓、婆羅門大姓、居士大家，若小王家、若轉輪聖王家，若四天王天處生，若三十三天、夜摩天、兜率陀天、化樂天、他化自

【現代漢語翻譯】現代漢語譯本飛到東方無量國土，供養諸佛衣服、飲食，乃至隨他們所需而供養。也利益眾生，應該用佈施來攝受的就用佈施來攝受，應該用持戒來攝受的就教導他們持戒，應該用忍辱、精進、禪定、智慧來攝受的，就教導他們忍辱、精進、禪定、智慧來攝受；乃至應該用種種善法來攝受的，就用種種善法來攝受。這樣的菩薩成就一切善法，接受世間的身體，卻不被世間的生死所污染。爲了眾生的緣故，在天上人間享受尊貴富樂，用這尊貴富樂來攝取眾生。這位菩薩因為知道一切法沒有自性，所以知道須陀洹果（初果，入流果）也不執著于其中，知道斯陀含果（二果，一來果）、阿那含果（三果，不還果）、阿羅漢果（四果，無生果）也不執著于其中，知道辟支佛道（獨覺）也不執著于其中。為什麼呢？因為這位菩薩用一切種智（佛的智慧）知道一切法之後，應當得到一切種智，不與聲聞（聽聞佛法而修行的人）、辟支佛（獨覺）共同。像這樣，須菩提！菩薩摩訶薩知道一切法沒有自性之後，知道六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）沒有自性，乃至知道一切佛法沒有自性。再者，須菩提！這位菩薩摩訶薩安住於五陰（色、受、想、行、識），如同夢、如同迴響、如同影子、如同火焰、如同幻術、如同變化，能夠圓滿具足無相尸羅波羅蜜（持戒波羅蜜），具足戒律，不缺損、不破壞、不雜亂、不執著，是聖人所讚歎的、沒有煩惱的戒律，進入八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。安住于這樣的戒律中，持守一切戒律，所謂的名義戒、自然戒、律儀戒、作戒、無作戒、威儀戒、非威儀戒。這位菩薩摩訶薩成就各種戒律，不作這樣的願望：『我因為這戒律的因緣，出生于剎利大姓（貴族）、婆羅門大姓（祭司）、居士大家（富裕的在家信徒），或者小王家、或者轉輪聖王家，或者出生在四天王天、或者三十三天、夜摩天、兜率陀天、化樂天、他化自在天。』

【English Translation】 English version Flying to immeasurable lands in the East, they offer clothes, food, and other necessities to all the Buddhas. They also benefit sentient beings, embracing those who should be embraced through giving, teaching those who should be embraced through precepts to uphold them, and guiding those who should be embraced through patience, diligence, meditation, and wisdom to practice these virtues. They embrace beings with various good dharmas as needed. Such Bodhisattvas perfect all good dharmas, taking on worldly bodies without being defiled by worldly birth and death. For the sake of sentient beings, they enjoy honor and wealth in heavens and among humans, using this honor and wealth to embrace beings. These Bodhisattvas, knowing that all dharmas are without inherent nature, do not dwell in the fruit of Srotaapanna (stream-enterer), nor do they dwell in the fruits of Sakrdagamin (once-returner), Anagamin (non-returner), or Arhat (worthy one). They also do not dwell in the path of Pratyekabuddha (solitary Buddha). Why? Because these Bodhisattvas, having understood all dharmas with all-knowing wisdom, should attain all-knowing wisdom, not shared with Sravakas (hearers) or Pratyekabuddhas. Thus, Subhuti, Bodhisattva Mahasattvas, knowing that all dharmas are without inherent nature, know that the six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) are without inherent nature, and even that all Buddha dharmas are without inherent nature. Furthermore, Subhuti, these Bodhisattva Mahasattvas abide in the five skandhas (form, feeling, perception, mental formations, and consciousness) as if they were dreams, echoes, shadows, flames, illusions, or transformations. They are able to fully perfect the Paramita of morality without inherent nature, fulfilling the precepts without deficiency, breakage, mixture, or attachment. These precepts are praised by the sages, are without outflows, and lead to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Abiding in these precepts, they uphold all precepts, including nominal precepts, natural precepts, precepts of discipline, precepts of action, precepts of non-action, precepts of deportment, and precepts of non-deportment. These Bodhisattva Mahasattvas, having perfected all precepts, do not make such wishes: 'Because of these precepts, may I be born into a great Kshatriya (warrior) family, a great Brahmin (priest) family, a great householder family, a small king's family, a Chakravartin (universal monarch) family, or be born in the heaven of the Four Heavenly Kings, the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, or the Paranirmitavasavartin Heaven.'

在天。』不作是愿：『我持戒因緣故，當得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。』何以故？一切法無相，所謂一相。無相法不能得無相法，有相法不能得有相法，無相法不能得有相法，有相法不能得無相法。如是，須菩提！菩薩摩訶薩行般若波羅蜜時，能具足無相尸羅波羅蜜而入菩薩位。入菩薩位已，得無生法忍，行道種智，得報得五神通。住五百陀羅尼門，得四無閡智。從一佛國至一佛國，供養諸佛，成就眾生、凈佛國土。雖入五道中，生死業報不能染污。須菩提！譬如化轉輪聖王，雖坐臥行住，不見來處、不見去處、不見住處坐處臥處，而能利益眾生亦不得眾生。菩薩亦如是。須菩提！譬如須扇多佛得阿耨多羅三藐三菩提，為三乘轉法輪，無有得菩薩記者。化作佛已，捨身壽命，入無餘涅槃。須菩提！菩薩亦如是，行般若波羅蜜時能具足尸羅波羅蜜。能具足尸羅波羅蜜已，攝一切善法。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時住五陰，如夢、如響、如影、如焰、如幻、如化，具足無相羼提波羅蜜。」

「世尊！云何菩薩摩訶薩具足無相羼提波羅蜜？」

「須菩提！菩薩摩訶薩住二忍中，能具足羼提波羅蜜。何等二忍？生忍、法忍。從初發意乃至坐道場，于其中間，若

【現代漢語翻譯】現代漢語譯本：'在天。'不應有這樣的願望：'我因為持戒的因緣，應當證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道）。'為什麼呢？因為一切法都沒有自性，所謂的『一相』就是無相。無相的法不能證得無相的法，有相的法不能證得有相的法，無相的法不能證得有相的法，有相的法也不能證得無相的法。須菩提！菩薩摩訶薩在修行般若波羅蜜時，能夠圓滿無相的尸羅波羅蜜（持戒波羅蜜），從而進入菩薩的果位。進入菩薩果位后，獲得無生法忍，修行道種智，獲得報得的五神通。安住於五百陀羅尼門，獲得四無礙智。從一個佛國到另一個佛國，供養諸佛，成就眾生，清凈佛國土。即使進入五道輪迴，生死業報也不能染污他。須菩提！譬如化現的轉輪聖王，雖然有坐臥行走等行為，卻看不到他的來處、去處、住處、坐處、臥處，卻能利益眾生，也不執著于眾生。菩薩也是如此。須菩提！譬如須扇多佛證得阿耨多羅三藐三菩提（無上正等正覺）后，為三乘（聲聞乘、緣覺乘、菩薩乘）轉法輪，沒有菩薩得到授記。化現成佛后，捨棄色身壽命，進入無餘涅槃。須菩提！菩薩也是如此，在修行般若波羅蜜時能夠圓滿尸羅波羅蜜。能夠圓滿尸羅波羅蜜后，就能攝取一切善法。再者，須菩提！菩薩摩訶薩在修行般若波羅蜜時，安住於五陰（色、受、想、行、識），視其如夢、如響、如影、如焰、如幻、如化，從而圓滿無相的羼提波羅蜜（忍辱波羅蜜）。世尊！菩薩摩訶薩如何圓滿無相的羼提波羅蜜呢？須菩提！菩薩摩訶薩安住於二忍之中，就能圓滿羼提波羅蜜。是哪二忍呢？生忍和法忍。從最初發菩提心乃至坐道場之間，如果

【English Translation】 English version: 'In heaven.' One should not make this wish: 'Because of my observance of precepts, I should attain the Srotaapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one), or the Pratyekabuddha path (solitary buddha).' Why is that? Because all dharmas are without characteristics, what is called 'one characteristic' is no characteristic. A dharma without characteristics cannot attain a dharma without characteristics, a dharma with characteristics cannot attain a dharma with characteristics, a dharma without characteristics cannot attain a dharma with characteristics, and a dharma with characteristics cannot attain a dharma without characteristics. Thus, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, he can perfect the non-characteristic Sila Paramita (perfection of morality) and enter the Bodhisattva stage. Having entered the Bodhisattva stage, he obtains the forbearance of non-origination of dharmas, practices the knowledge of the path, and obtains the five supernormal powers as a result of his practice. He dwells in the five hundred Dharani gates and obtains the four unobstructed knowledges. He goes from one Buddha-land to another, making offerings to all Buddhas, accomplishing sentient beings, and purifying Buddha-lands. Even though he enters the five realms of existence, the karmic retribution of birth and death cannot defile him. Subhuti! It is like a manifested Chakravartin king, although he sits, lies down, walks, and stands, one cannot see where he comes from, where he goes, where he dwells, where he sits, or where he lies down, yet he can benefit sentient beings without being attached to them. A Bodhisattva is also like this. Subhuti! It is like the Buddha Susanta, having attained Anuttara Samyak Sambodhi (unexcelled perfect enlightenment), turns the wheel of Dharma for the three vehicles (Sravaka, Pratyekabuddha, and Bodhisattva), and no Bodhisattva receives a prediction of Buddhahood. Having manifested as a Buddha, he abandons his body and life, and enters Nirvana without remainder. Subhuti! A Bodhisattva is also like this, when practicing Prajna Paramita, he can perfect Sila Paramita. Having perfected Sila Paramita, he can gather all good dharmas. Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, he dwells in the five skandhas (form, feeling, perception, mental formations, and consciousness), viewing them as like a dream, like an echo, like a shadow, like a flame, like an illusion, like a magical creation, thus perfecting the non-characteristic Ksanti Paramita (perfection of patience). World Honored One! How does a Bodhisattva Mahasattva perfect the non-characteristic Ksanti Paramita? Subhuti! A Bodhisattva Mahasattva dwells in two kinds of forbearance, and can perfect Ksanti Paramita. What are the two kinds of forbearance? The forbearance of sentient beings and the forbearance of dharmas. From the initial arising of the aspiration for enlightenment until sitting at the Bodhi tree, if

一切眾生來罵詈粗惡語，或以瓦石刀杖加是菩薩，是菩薩欲具足羼提波羅蜜故，乃至不生一念惡。是菩薩如是思惟：『罵我者誰？割我者誰？以惡言加我者誰？以瓦石刀杖害我者誰？』何以故？是菩薩於一切法得無相忍故，云何作是念：『是人罵我害我。』？若菩薩摩訶薩如是行，能具足羼提波羅蜜。以是羼提波羅蜜具足故，得無生法忍。」

須菩提白佛言：「世尊！云何為無生法忍？是忍何所斷？何所知？」

佛告須菩提：「得法忍，乃至不生少許不善法，是故名無生忍。一切菩薩所斷煩惱盡，是名斷。用智慧知一切法不生，是名知。」

須菩提白佛言：「世尊！諸聲聞、辟支佛無生法忍，菩薩無生法忍，有何等異？」

佛告須菩提：「諸須陀洹若智若斷，是名菩薩忍。斯陀含若智若斷，是名菩薩忍；阿那含若智若斷，是名菩薩忍；阿羅漢若智若斷，是名菩薩忍；辟支佛若智若斷，是名菩薩忍；是為異。須菩提！菩薩摩訶薩成就是忍，勝一切聲聞、辟支佛。住是報得無生忍中行菩薩道，能具足道種智。具足道種智故，常不離三十七助道法及空、無相、無作三昧，常不離五神通。不離五神通故，能成就眾生、凈佛國土。能成就眾生、凈佛國土已，當得一切種智。如是，須菩提！菩薩摩訶薩具

【現代漢語翻譯】現代漢語譯本：如果一切眾生來辱罵、用粗惡的語言攻擊這位菩薩，或者用瓦片、石頭、刀、棍棒加害這位菩薩，這位菩薩爲了圓滿羼提波羅蜜（忍辱的完美），乃至不會生起一絲一毫的嗔恨。這位菩薩會這樣思考：『辱罵我的是誰？割傷我的是誰？用惡語加害我的是誰？用瓦片、石頭、刀、棍棒傷害我的是誰？』為什麼呢？因為這位菩薩對於一切法已經證得了無相忍，怎麼會生起這樣的念頭：『這個人辱罵我、傷害我』呢？如果菩薩摩訶薩（偉大的菩薩）這樣修行，就能圓滿羼提波羅蜜。因為圓滿了羼提波羅蜜，就能證得無生法忍。須菩提（佛陀的十大弟子之一）問佛說：『世尊！什麼是無生法忍？這種忍斷除什麼？了知什麼？』佛告訴須菩提：『證得法忍，乃至不生起絲毫的不善法，因此稱為無生忍。一切菩薩所斷除的煩惱都已盡，這稱為斷。用智慧了知一切法不生，這稱為知。』須菩提問佛說：『世尊！聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的無生法忍，和菩薩的無生法忍，有什麼不同呢？』佛告訴須菩提：『須陀洹（初果聖人）的智慧和斷除，也稱為菩薩的忍；斯陀含（二果聖人）的智慧和斷除，也稱為菩薩的忍；阿那含（三果聖人）的智慧和斷除，也稱為菩薩的忍；阿羅漢（四果聖人）的智慧和斷除，也稱為菩薩的忍；辟支佛的智慧和斷除，也稱為菩薩的忍；這就是不同之處。須菩提！菩薩摩訶薩成就這種忍，勝過一切聲聞、辟支佛。安住于這種報得的無生忍中修行菩薩道，能夠圓滿道種智（通達一切道的智慧）。因為圓滿了道種智，所以常常不離三十七助道法（三十七種幫助修行的法門）以及空、無相、無作三昧（三種禪定），常常不離五神通（五種超自然能力）。因為不離五神通，所以能夠成就眾生、清凈佛國土。能夠成就眾生、清凈佛國土之後，就能證得一切種智（佛陀的智慧）。須菩提！菩薩摩訶薩就是這樣具足』

【English Translation】 English version: If all sentient beings come to revile and abuse this Bodhisattva with harsh words, or harm this Bodhisattva with tiles, stones, knives, or sticks, this Bodhisattva, in order to perfect the Kṣānti pāramitā (perfection of patience), will not even generate a single thought of anger. This Bodhisattva will contemplate thus: 'Who is it that reviles me? Who is it that cuts me? Who is it that harms me with harsh words? Who is it that injures me with tiles, stones, knives, or sticks?' Why is this so? Because this Bodhisattva has attained the forbearance of no-form regarding all dharmas, how could they possibly generate the thought: 'This person reviles me, harms me'? If a Bodhisattva Mahāsattva (great Bodhisattva) practices in this way, they can perfect the Kṣānti pāramitā. Because they have perfected the Kṣānti pāramitā, they can attain the forbearance of no-birth of dharmas. Subhuti (one of the Buddha's ten great disciples) asked the Buddha, 'World Honored One! What is the forbearance of no-birth of dharmas? What does this forbearance eliminate? What does it know?' The Buddha told Subhuti, 'Attaining the forbearance of dharmas, to the point of not generating even the slightest unwholesome dharma, is therefore called the forbearance of no-birth. All the afflictions that all Bodhisattvas have eliminated are exhausted, this is called elimination. Using wisdom to know that all dharmas are not born, this is called knowing.' Subhuti asked the Buddha, 'World Honored One! What is the difference between the forbearance of no-birth of dharmas of the Śrāvakas (those who hear the teachings and practice), Pratyekabuddhas (those who awaken on their own), and the forbearance of no-birth of dharmas of the Bodhisattvas?' The Buddha told Subhuti, 'The wisdom and elimination of a Srotāpanna (stream-enterer) is also called the forbearance of a Bodhisattva; the wisdom and elimination of a Sakṛdāgāmin (once-returner) is also called the forbearance of a Bodhisattva; the wisdom and elimination of an Anāgāmin (non-returner) is also called the forbearance of a Bodhisattva; the wisdom and elimination of an Arhat (worthy one) is also called the forbearance of a Bodhisattva; the wisdom and elimination of a Pratyekabuddha is also called the forbearance of a Bodhisattva; this is the difference. Subhuti! A Bodhisattva Mahāsattva who achieves this forbearance surpasses all Śrāvakas and Pratyekabuddhas. Abiding in this retribution-attained forbearance of no-birth and practicing the Bodhisattva path, they can perfect the knowledge of the path (the wisdom that understands all paths). Because they have perfected the knowledge of the path, they are always inseparable from the thirty-seven aids to enlightenment (thirty-seven practices that aid in enlightenment) and the three samadhis of emptiness, no-form, and no-action (three types of meditative concentration), and are always inseparable from the five supernormal powers (five supernatural abilities). Because they are inseparable from the five supernormal powers, they can accomplish sentient beings and purify Buddha lands. After accomplishing sentient beings and purifying Buddha lands, they will attain all-knowing wisdom (the wisdom of a Buddha). Thus, Subhuti! A Bodhisattva Mahāsattva is thus endowed.'

足無相羼提波羅蜜。

「複次，須菩提！菩薩摩訶薩住無相五陰，如夢、如響、如影、如焰、如幻、如化，行身精進、心精進。以身精進故，起神通。起神通故，到十方國土，供養諸佛、饒益眾生。以身精進力，教化眾生令住三乘。如是，須菩提！菩薩摩訶薩行般若波羅蜜，能具足無相精進波羅蜜。是菩薩以心精進、聖無漏精進，入八聖道分中，能具足毗梨耶波羅蜜。是毗梨耶波羅蜜皆攝一切善法，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，四禪、四無量心、四無色定、八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法。是中菩薩行是法，應具足一切種智。具足一切種智已，斷一切煩惱習，具足滿三十二相身，放無等無量光明。放光明已，三轉十二行法輪。法輪轉故，三千大千國土六種震動，光明遍照三千大千國土。三千大千國土中眾生聞說法聲，皆以三乘法而得度脫。如是，須菩提！菩薩摩訶薩住精進波羅蜜中，能大饒益，及能具足一切種智。

「複次，須菩提！菩薩住無相五陰，如夢、如響、如影、如焰、如幻、如化，能具足禪那波羅蜜。」

「世尊！云何菩薩住五陰，如夢、如響、如影、如焰、如幻、如化，能具足禪那波羅蜜？」

「須菩提！菩

【現代漢語翻譯】現代漢語譯本『須菩提，菩薩摩訶薩安住于無相的五蘊（色、受、想、行、識），視其如夢、如響、如影、如焰、如幻、如化，從而進行身精進和心精進。由於身精進，他能生起神通。由於生起神通，他能到達十方國土，供養諸佛，饒益眾生。憑藉身精進的力量，他教化眾生，使他們安住於三乘（聲聞乘、緣覺乘、菩薩乘）。如此，須菩提，菩薩摩訶薩修行般若波羅蜜，能圓滿無相精進波羅蜜。這位菩薩以心精進和聖無漏精進，進入八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）之中，能圓滿毗梨耶波羅蜜（精進波羅蜜）。這毗梨耶波羅蜜涵蓋一切善法，即四念處（身念處、受念處、心念處、法念處）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲如意足、精進如意足、心如意足、觀如意足）、五根（信根、精進根、念根、定根、慧根）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法覺分、精進覺分、喜覺分、輕安覺分、念覺分、定覺分、舍覺分）、八聖道分、四禪（初禪、二禪、三禪、四禪）、四無量心（慈無量心、悲無量心、喜無量心、舍無量心）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、八背舍（內有色想觀外色、內無色想觀外色、凈背舍、空無邊處背舍、識無邊處背舍、無所有處背舍、非想非非想處背舍、滅受想定）、九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定）、佛十力（處非處智力、業異熟智力、靜慮解脫等持等至智力、根上下智力、種種勝解智力、種種界智力、一切至所道智力、宿住隨念智力、死生智力、漏盡智力）、四無所畏（一切智無所畏、漏盡無所畏、說障法無所畏、說盡苦道無所畏）、四無礙智（法無礙智、義無礙智、辭無礙智、樂說無礙智）、十八不共法（佛陀獨有的十八種功德）。菩薩修行這些法，應圓滿一切種智（佛陀的智慧）。圓滿一切種智后，他能斷除一切煩惱習氣，圓滿具足三十二相（佛陀的三十二種殊勝相貌），放出無等無量的光明。放出光明后，他能三轉十二行法輪（佛陀的三種說法方式，每種方式包含四種行相）。法輪轉動時，三千大千世界發生六種震動，光明遍照三千大千世界。三千大千世界中的眾生聽到說法之聲，都以三乘之法而得度脫。如此，須菩提，菩薩摩訶薩安住于精進波羅蜜中，能帶來巨大的利益，並能圓滿一切種智。』『複次，須菩提，菩薩安住于無相的五蘊，視其如夢、如響、如影、如焰、如幻、如化，能圓滿禪那波羅蜜（禪定波羅蜜）。』『世尊，菩薩如何安住於五蘊，視其如夢、如響、如影、如焰、如幻、如化，能圓滿禪那波羅蜜？』『須菩提，菩薩

【English Translation】 English version 'Furthermore, Subhuti, a Bodhisattva Mahasattva dwells in the non-substantial five skandhas (form, feeling, perception, mental formations, consciousness), viewing them as like a dream, like an echo, like a shadow, like a flame, like an illusion, like a transformation, and thus practices bodily diligence and mental diligence. Because of bodily diligence, he generates supernormal powers. Because of generating supernormal powers, he reaches the lands of the ten directions, makes offerings to all Buddhas, and benefits sentient beings. Through the power of bodily diligence, he teaches sentient beings, causing them to dwell in the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). Thus, Subhuti, a Bodhisattva Mahasattva, practicing Prajna Paramita, can perfect the non-substantial Virya Paramita (perfection of diligence). This Bodhisattva, with mental diligence and holy non-outflow diligence, enters into the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), and can perfect Virya Paramita. This Virya Paramita encompasses all wholesome dharmas, namely the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas), the four right exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, generating wholesome states that have not arisen, maintaining wholesome states that have arisen), the four bases of power (zeal, effort, mind, investigation), the five roots (faith, effort, mindfulness, concentration, wisdom), the five powers (faith, effort, mindfulness, concentration, wisdom), the seven factors of enlightenment (mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, equanimity), the eightfold noble path, the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the eight liberations (internal form perception of external forms, internal formless perception of external forms, liberation of purity, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, cessation of perception and feeling), the nine successive abidings (desire realm concentration, access concentration, first dhyana, second dhyana, third dhyana, fourth dhyana, sphere of infinite space, sphere of infinite consciousness, sphere of nothingness), the ten powers of a Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various meditative states, power of knowing the different faculties of beings, power of knowing the different inclinations of beings, power of knowing the different realms of beings, power of knowing the path leading to all destinations, power of knowing past lives, power of knowing the death and rebirth of beings, power of knowing the extinction of defilements), the four fearlessnesses (fearlessness of claiming complete enlightenment, fearlessness of claiming the extinction of defilements, fearlessness of explaining the obstacles to enlightenment, fearlessness of explaining the path to the extinction of suffering), the four analytical knowledges (analytical knowledge of the dharma, analytical knowledge of the meaning, analytical knowledge of language, analytical knowledge of eloquence), and the eighteen unique qualities of a Buddha. A Bodhisattva practicing these dharmas should perfect all-knowing wisdom (Buddha's wisdom). Having perfected all-knowing wisdom, he can cut off all defilement habits, fully possess the thirty-two marks (the thirty-two auspicious marks of a Buddha), and emit immeasurable light. Having emitted light, he turns the twelve-spoked wheel of dharma (the Buddha's three ways of teaching, each with four aspects). When the wheel of dharma turns, the three thousand great thousand worlds shake in six ways, and the light illuminates the three thousand great thousand worlds. The sentient beings in the three thousand great thousand worlds, hearing the sound of the dharma, are all liberated by the teachings of the three vehicles. Thus, Subhuti, a Bodhisattva Mahasattva, dwelling in Virya Paramita, can bring great benefit and can perfect all-knowing wisdom.' 'Furthermore, Subhuti, a Bodhisattva dwells in the non-substantial five skandhas, viewing them as like a dream, like an echo, like a shadow, like a flame, like an illusion, like a transformation, and can perfect Dhyana Paramita (perfection of meditation).' 'World Honored One, how does a Bodhisattva dwell in the five skandhas, viewing them as like a dream, like an echo, like a shadow, like a flame, like an illusion, like a transformation, and perfect Dhyana Paramita?' 'Subhuti, a Bodhisattva'

薩摩訶薩，入初禪乃至入第四禪；入慈悲喜捨入無量心；入無邊虛空處乃至非有想非無想處；入空三昧，無相、無作三昧，入如電光三昧，入如金剛三昧，入聖正三昧；除諸佛三昧，諸餘三昧若共聲聞、辟支佛三昧，皆證皆入；亦不受三昧味，亦不受三昧果。何以故？是菩薩知是三昧無相、無所有性，當云何于無相法受無相法味？無所有法受無所有法味？若不受味，則不隨禪定力生若色界、若無色界。何以故？是菩薩不見是二界，亦不見是禪，亦不見入禪者，亦不見用是法入禪者，不見入禪處，若不得是法。爾時菩薩能具足無相禪那波羅蜜，菩薩用是禪那波羅蜜，能過聲聞、辟支佛地。」

須菩提白佛言：「世尊！云何菩薩具足無相禪那波羅蜜故，能過聲聞、辟支佛地？」

佛告須菩提：「是菩薩善學內空、善學外空，乃至善學無法有法空。於是諸空無法可住處，若須陀洹果，斯陀含、阿那含、阿羅漢果乃至一切種智，是諸法空亦空。菩薩摩訶薩行如是諸空，能入菩薩位中。」

須菩提白佛言：「世尊！云何菩薩摩訶薩位？云何非位？」

「須菩提！一切有所得，是非菩薩位；一切無所得，是菩薩位。」

「世尊！何等是有所得？何等是無所得？」

「須菩提！色是有所得，受

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（偉大的菩薩），進入初禪乃至進入第四禪；進入慈、悲、喜、舍四無量心；進入無邊虛空處乃至非想非非想處；進入空三昧、無相三昧、無作三昧，進入如電光三昧，進入如金剛三昧，進入聖正三昧；除了諸佛的三昧，其餘所有三昧，無論是與聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）共有的三昧，都證得、都進入；也不受三昧的滋味，也不受三昧的果報。為什麼呢？因為這位菩薩知道這些三昧是無相、無所有性的，怎麼能在無相的法中接受無相法的滋味呢？怎麼能在無所有的法中接受無所有法的滋味呢？如果不受滋味，就不會隨著禪定的力量產生有或無的執著。為什麼呢？因為這位菩薩不見這二界（欲界和色界），也不見禪定，也不見入禪定的人，也不見用這種法入禪定的人，不見入禪定的處所，如果不能得到這種法。這時，菩薩就能圓滿無相禪那波羅蜜（到達彼岸的禪定），菩薩用這種禪那波羅蜜，能夠超越聲聞、辟支佛的境界。須菩提問佛說：『世尊！為什麼菩薩圓滿無相禪那波羅蜜，就能超越聲聞、辟支佛的境界呢？』佛告訴須菩提：『這位菩薩善於學習內空、善於學習外空，乃至善於學習無法有法空。在這些空性中，沒有可以停留的地方，無論是須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果），乃至一切種智（佛的智慧），這些法的空性也是空性的。菩薩摩訶薩修行這樣的空性，就能進入菩薩的地位。』須菩提問佛說：『世尊！什麼是菩薩摩訶薩的地位？什麼不是菩薩的地位？』『須菩提！一切有所得，就不是菩薩的地位；一切無所得，才是菩薩的地位。』『世尊！什麼是有所得？什麼是無所得？』『須菩提！色是有所得，受是有所得，想是有所得，行是有所得，識是有所得。』

【English Translation】 English version: The Bodhisattva Mahasattva (great Bodhisattva) enters the first dhyana (meditative absorption) up to the fourth dhyana; enters the immeasurable minds of loving-kindness, compassion, joy, and equanimity; enters the sphere of infinite space up to the sphere of neither perception nor non-perception; enters the samadhi (concentration) of emptiness, the samadhi of no-sign, the samadhi of no-action, enters the samadhi like a flash of lightning, enters the samadhi like a diamond, enters the holy and correct samadhi; except for the samadhis of all Buddhas, all other samadhis, whether shared with Sravakas (those who hear the Dharma and attain enlightenment) or Pratyekabuddhas (those who attain enlightenment on their own), are all attained and entered; and they do not taste the flavor of samadhi, nor do they receive the fruit of samadhi. Why is that? Because this Bodhisattva knows that these samadhis are without sign and without any inherent existence, how can one receive the flavor of a signless dharma in a signless dharma? How can one receive the flavor of a non-existent dharma in a non-existent dharma? If one does not receive the flavor, then one will not, due to the power of samadhi, give rise to attachment to existence or non-existence. Why is that? Because this Bodhisattva does not see these two realms (the desire realm and the form realm), nor does he see the dhyana, nor does he see the one who enters dhyana, nor does he see the one who uses this dharma to enter dhyana, nor does he see the place of entering dhyana, if he does not attain this dharma. At this time, the Bodhisattva can perfect the paramita (perfection) of signless dhyana, and by using this paramita of dhyana, the Bodhisattva can surpass the level of Sravakas and Pratyekabuddhas. Subhuti asked the Buddha, 『World Honored One! Why is it that when a Bodhisattva perfects the paramita of signless dhyana, he can surpass the level of Sravakas and Pratyekabuddhas?』 The Buddha told Subhuti, 『This Bodhisattva is skilled in learning inner emptiness, skilled in learning outer emptiness, and even skilled in learning the emptiness of both existent and non-existent dharmas. In these emptinesses, there is no place to abide, whether it is the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), or even the omniscient wisdom of a Buddha, the emptiness of these dharmas is also empty. The Bodhisattva Mahasattva, by practicing such emptinesses, can enter the position of a Bodhisattva.』 Subhuti asked the Buddha, 『World Honored One! What is the position of a Bodhisattva Mahasattva? What is not the position of a Bodhisattva?』『Subhuti! All that is attained is not the position of a Bodhisattva; all that is not attained is the position of a Bodhisattva.』『World Honored One! What is attained? What is not attained?』『Subhuti! Form is attained, feeling is attained, perception is attained, mental formations are attained, and consciousness is attained.』

想行識是有所得，眼耳鼻舌身意乃至一切種智是有所得，是非菩薩位。須菩提！菩薩位者，是諸法不可示、不可說。何等法不可示、不可說？若色乃至一切種智。何以故？須菩提！色性是不可示、不可說，乃至一切種智性是不可示、不可說。須菩提！如是名菩薩位。是菩薩入位中，一切禪定三昧具足，尚不隨禪定三昧力生，何況住淫怒癡于中起罪業生？菩薩但住如幻法中饒益眾生，亦不得眾生，亦不得幻，若無所得。是時能成就眾生、凈佛國土。如是，須菩提！是名菩薩具足無相禪那波羅蜜，乃至能轉法輪，所謂不可得法輪。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，知一切法如夢、如響、如影、如焰、如幻、如化。」

須菩提白佛言：「世尊！菩薩摩訶薩云何知一切法如夢、如響、如影、如焰、如幻、如化？」

「須菩提！菩薩摩訶薩行般若波羅蜜時，不見夢、不見見夢者，不見響、不見聞響者，不見影、不見見影者，不見焰、不見見焰者，不見幻、不見見幻者，不見化、不見見化者。何以故？是夢、響、影、焰、幻、化，皆是凡夫愚人顛倒法故。阿羅漢不見夢、不見見夢者，乃至不見化、不見見化者。辟支佛、菩薩摩訶薩、諸佛，亦不見夢亦不見見夢者，乃至不見化亦不見見化者。何以故

【現代漢語翻譯】現代漢語譯本：如果認為行、識是有所得，或者認為眼、耳、鼻、舌、身、意乃至一切種智（佛陀所擁有的智慧）是有所得，那就不是菩薩的境界。須菩提！菩薩的境界是，一切法都不可指示、不可言說。哪些法不可指示、不可言說呢？就是色（物質現象）乃至一切種智。為什麼呢？須菩提！色的自性是不可指示、不可言說的，乃至一切種智的自性也是不可指示、不可言說的。須菩提！這才是菩薩的境界。菩薩進入這種境界后，一切禪定三昧（專注的狀態）都具足，尚且不隨禪定三昧的力量而生起執著，更何況會住在淫慾、嗔怒、愚癡之中而生起罪業呢？菩薩只是安住在如幻的法中饒益眾生，也不執著于眾生，也不執著于幻，因為他們沒有任何所得。這時，他們才能成就眾生、凈化佛國土。須菩提！這就是菩薩具足無相禪那波羅蜜（無相的禪定到達彼岸），乃至能轉法輪（宣說佛法），即所謂不可得的法輪。「再者，須菩提！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（智慧到達彼岸）時，知道一切法都如夢、如響、如影、如焰、如幻、如化。」須菩提問佛說：『世尊！菩薩摩訶薩如何知道一切法如夢、如響、如影、如焰、如幻、如化呢？』『須菩提！菩薩摩訶薩修行般若波羅蜜時，不見夢，也不見見夢者；不見響，也不見聞響者；不見影，也不見見影者；不見焰，也不見見焰者；不見幻，也不見見幻者；不見化，也不見見化者。為什麼呢？因為夢、響、影、焰、幻、化，都是凡夫愚人顛倒的法。阿羅漢（已證悟的聖者）不見夢，也不見見夢者，乃至不見化，也不見見化者。辟支佛（獨覺者）、菩薩摩訶薩、諸佛，也不見夢也不見見夢者，乃至不見化也不見見化者。為什麼呢？』

【English Translation】 English version: If one thinks that the aggregates of form, feeling, perception, mental formations, and consciousness are something to be attained, or that the eye, ear, nose, tongue, body, mind, and even all-knowing wisdom (the wisdom possessed by the Buddha) are something to be attained, then one is not in the position of a Bodhisattva. Subhuti! The position of a Bodhisattva is that all dharmas (phenomena) are neither demonstrable nor expressible. What dharmas are neither demonstrable nor expressible? They are form (material phenomena) and even all-knowing wisdom. Why is this so? Subhuti! The nature of form is neither demonstrable nor expressible, and even the nature of all-knowing wisdom is neither demonstrable nor expressible. Subhuti! This is what is called the position of a Bodhisattva. When a Bodhisattva enters this position, all samadhis (states of concentration) are complete, and they do not even arise from the power of samadhi, let alone dwell in lust, anger, and ignorance, thereby creating karmic offenses. Bodhisattvas only abide in the illusory nature of dharmas to benefit sentient beings, without being attached to sentient beings, nor to the illusion, because they have nothing to attain. At this time, they can accomplish sentient beings and purify the Buddha-lands. Thus, Subhuti! This is called the Bodhisattva's perfection of non-abiding dhyana paramita (non-abiding meditation reaching the other shore), and even the ability to turn the Dharma wheel (preach the Dharma), which is the so-called unattainable Dharma wheel. Furthermore, Subhuti! When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the perfection of wisdom), they know that all dharmas are like dreams, echoes, shadows, flames, illusions, and transformations. Subhuti said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva know that all dharmas are like dreams, echoes, shadows, flames, illusions, and transformations?' Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not see the dream, nor do they see the one who sees the dream; they do not see the echo, nor do they see the one who hears the echo; they do not see the shadow, nor do they see the one who sees the shadow; they do not see the flame, nor do they see the one who sees the flame; they do not see the illusion, nor do they see the one who sees the illusion; they do not see the transformation, nor do they see the one who sees the transformation. Why is this so? Because dreams, echoes, shadows, flames, illusions, and transformations are all inverted dharmas of ordinary foolish people. Arhats (enlightened saints) do not see the dream, nor do they see the one who sees the dream, and so on, up to not seeing the transformation, nor seeing the one who sees the transformation. Pratyekabuddhas (solitary realizers), Bodhisattva Mahasattvas, and all Buddhas also do not see the dream, nor do they see the one who sees the dream, and so on, up to not seeing the transformation, nor seeing the one who sees the transformation. Why is this so?'

？一切法無所有性不生、不定。若法無所有性不生、不定，菩薩摩訶薩當云何行般若波羅蜜？是中取生相、定相，是處不然。何以故？若諸法少多有性、有生、有定，不名般若波羅蜜。如是，須菩提！菩薩摩訶薩行般若波羅蜜，不著色乃至不著識；不著欲、色、無色界；不著諸禪解脫三昧；不著四念處乃至八聖道分；不著空三昧，無相、無作三昧；不著檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。不著故，能具足菩薩初地，于初地中亦不生著。何以故？是菩薩不得是地，云何生著？乃至十地亦如是。是菩薩行般若波羅蜜，亦不得般若波羅蜜。若行般若波羅蜜時不得般若波羅蜜，是時見一切法皆入般若波羅蜜中，亦不得是法。何以故？是諸法與般若波羅蜜無二無別。何以故？諸法入如、法性、實際故無分別。」

須菩提白佛言：「世尊！若諸法無相、無分別，云何說是善、是不善，是有漏、是無漏，是世間、是出世間，是有為、是無為？」

「須菩提！于汝意云何，諸法實相中，有法可說是善是不善，乃至是有為是無為；是須陀洹果乃至阿羅漢，是辟支佛、是菩薩、是阿耨多羅三藐三菩提不？」

「世尊！不可說也。」

「須菩提！以是因緣故，當知一切

【現代漢語翻譯】現代漢語譯本：『一切法的自性都是無所有、不生、不定的。如果法的自性是無所有、不生、不定的，那麼菩薩摩訶薩應當如何修行般若波羅蜜呢？如果從中執取生相、定相，那就錯了。為什麼呢？如果諸法稍微有一點自性、有生、有定，就不能稱為般若波羅蜜。須菩提，菩薩摩訶薩修行般若波羅蜜時，不執著於色，乃至不執著于識；不執著于欲界、色界、無色界；不執著于各種禪定、解脫、三昧；不執著於四念處乃至八聖道分；不執著于空三昧、無相三昧、無作三昧；不執著于佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜。因為不執著，所以能夠圓滿菩薩初地，在初地中也不生執著。為什麼呢？因為菩薩沒有得到這個地，又怎麼會生執著呢？乃至十地也是如此。這位菩薩修行般若波羅蜜，也得不到般若波羅蜜。如果修行般若波羅蜜時得不到般若波羅蜜，這時就會看到一切法都進入般若波羅蜜中，也得不到這個法。為什麼呢？因為這些法與般若波羅蜜無二無別。為什麼呢？因為諸法進入如、法性、實際，所以沒有分別。』

須菩提對佛說：『世尊！如果諸法無相、無分別，那又怎麼能說這是善、那是不善，這是有漏、那是無漏，這是世間、那是出世間，這是有為、那是無為呢？』

佛對須菩提說：『須菩提，你認為怎麼樣？在諸法的實相中，有法可以被說成是善或不善，乃至是有為或無為；是須陀洹果（預流果），乃至阿羅漢果（無學果），是辟支佛（獨覺），是菩薩，是阿耨多羅三藐三菩提（無上正等正覺）嗎？』

須菩提回答說：『世尊，不能這樣說。』

佛說：『須菩提，因為這個緣故，應當知道一切

【English Translation】 English version: 'All dharmas (phenomena) are characterized by non-existence, non-arising, and non-determination. If dharmas are characterized by non-existence, non-arising, and non-determination, how should a Bodhisattva Mahasattva practice Prajnaparamita (Perfection of Wisdom)? It is incorrect to grasp at the characteristics of arising and determination in them. Why? If dharmas had even a little bit of self-nature, arising, or determination, they would not be called Prajnaparamita. Thus, Subhuti, a Bodhisattva Mahasattva, practicing Prajnaparamita, does not cling to form, nor to feeling, perception, mental formations, or consciousness; does not cling to the desire realm, the form realm, or the formless realm; does not cling to various dhyanas (meditative absorptions), liberations, or samadhis (meditative concentrations); does not cling to the four foundations of mindfulness, nor to the eightfold noble path; does not cling to the emptiness samadhi, the signless samadhi, or the wishless samadhi; does not cling to the Dana Paramita (Perfection of Giving), the Sila Paramita (Perfection of Morality), the Ksanti Paramita (Perfection of Patience), the Virya Paramita (Perfection of Effort), the Dhyana Paramita (Perfection of Meditation), or the Prajna Paramita (Perfection of Wisdom). Because of non-clinging, they can fulfill the first Bodhisattva ground, and in the first ground, they do not generate clinging. Why? Because the Bodhisattva has not attained this ground, how can they generate clinging? The same is true for all ten grounds. This Bodhisattva, practicing Prajnaparamita, also does not attain Prajnaparamita. If, while practicing Prajnaparamita, they do not attain Prajnaparamita, then they see all dharmas entering into Prajnaparamita, and they also do not attain this dharma. Why? Because these dharmas are non-dual and not different from Prajnaparamita. Why? Because all dharmas enter into Suchness, the Dharma-nature, and Reality, therefore there is no differentiation.'

Subhuti said to the Buddha, 'World Honored One, if all dharmas are without characteristics and without differentiation, how can it be said that this is good, that is not good, this is defiled, that is undefiled, this is worldly, that is transcendental, this is conditioned, that is unconditioned?'

The Buddha said to Subhuti, 'Subhuti, what do you think? In the true nature of all dharmas, is there any dharma that can be said to be good or not good, or conditioned or unconditioned; is there a Srotapanna (stream-enterer) fruit, or an Arhat (worthy one) fruit, or a Pratyekabuddha (solitary buddha), or a Bodhisattva, or Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?'

Subhuti replied, 'World Honored One, it cannot be said so.'

The Buddha said, 'Subhuti, for this reason, you should know that all

法無相、無分別、無生、無定、不可示。須菩提！我本行菩薩道時，亦無有法可得性，若色、若受想行識乃至若有為、若無為，須陀洹果乃至阿耨多羅三藐三菩提。如是，須菩提！菩薩摩訶薩行般若波羅蜜，從初發意乃至阿耨多羅三藐三菩提，應善學諸法性。善學諸法性，是名阿耨多羅三藐三菩提道。行是道，能具足六波羅蜜，成就眾生、凈佛國土。住是法中，得阿耨多羅三藐三菩提，以三乘法度脫眾生，亦不著三乘。如是，須菩提！菩薩摩訶薩以無相法，應學般若波羅蜜。」◎

摩訶般若波羅蜜經卷第二十三大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十四

後秦龜茲國三藏鳩摩羅什譯

◎四攝品第七十八

須菩提白佛言：「世尊！若諸法如夢、如響、如影、如焰、如幻、如化，無有實事、無所有性、自相空者，云何分別是善法，是不善法，是世間法、是出世間法，是有漏法，是無漏法，是有為法、是無為法，是法能得須陀洹果、斯陀含果、阿那含果、阿羅漢果，能得辟支佛道，能得阿耨多羅三藐三菩提？」

佛告須菩提：「凡夫愚人得夢、得見夢者，乃至得化、得見化者，起身口意善業、不善業、無記業，起福業、若罪業，作

【現代漢語翻譯】現代漢語譯本：法沒有固定的相狀，沒有分別，不生不滅，沒有定性，無法用言語指示。須菩提！我過去修行菩薩道時，也沒有任何法可以執著其自性，無論是色、受、想、行、識，乃至有為法、無為法，須陀洹果（初果）、乃至阿耨多羅三藐三菩提（無上正等正覺）。須菩提！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），從最初發心直到證得阿耨多羅三藐三菩提，都應當善於學習諸法的實性。善於學習諸法的實性，這才是通往阿耨多羅三藐三菩提的道路。行持這條道路，就能圓滿六波羅蜜（六度），成就眾生，清凈佛國。安住於此法中，就能證得阿耨多羅三藐三菩提，用三乘佛法度脫眾生，卻不執著於三乘。須菩提！菩薩摩訶薩應當以無相之法，修學般若波羅蜜。須菩提問佛說：『世尊！如果一切法都像夢、像回聲、像影子、像火焰、像幻術、像變化一樣，沒有真實的存在，沒有自性，其自性是空，那麼如何區分什麼是善法，什麼是不善法？什麼是世間法，什麼是出世間法？什麼是有漏法，什麼是無漏法？什麼是有為法，什麼是無為法？什麼法能證得須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）？什麼法能證得辟支佛道（緣覺道）？什麼法能證得阿耨多羅三藐三菩提（無上正等正覺）？』佛告訴須菩提：『凡夫愚人，在夢中，看到夢境，乃至在幻化中，看到幻化，會起身口意善業、不善業、無記業，會造作福業、罪業，'

【English Translation】 English version: The Dharma has no fixed characteristics, no distinctions, no arising, no cessation, no fixed nature, and cannot be pointed out. Subhuti! When I practiced the Bodhisattva path, there was also no Dharma that could be grasped as having an inherent nature, whether it be form, feeling, perception, mental formations, consciousness, or conditioned or unconditioned dharmas, the Srotapanna fruit (stream-enterer), up to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti! Bodhisattva Mahasattvas, practicing Prajnaparamita (perfection of wisdom), from the initial aspiration up to the attainment of Anuttara-samyak-sambodhi, should be skilled in learning the true nature of all dharmas. Being skilled in learning the true nature of all dharmas, this is the path to Anuttara-samyak-sambodhi. By practicing this path, one can perfect the Six Paramitas (six perfections), benefit sentient beings, and purify the Buddha-lands. Abiding in this Dharma, one can attain Anuttara-samyak-sambodhi, liberate sentient beings with the Three Vehicles, yet not be attached to the Three Vehicles. Subhuti! Bodhisattva Mahasattvas should learn Prajnaparamita with the Dharma of no characteristics. Subhuti said to the Buddha: 'World Honored One! If all dharmas are like dreams, like echoes, like shadows, like flames, like illusions, like transformations, without real existence, without inherent nature, and their self-nature is empty, then how can one distinguish what is wholesome Dharma, what is unwholesome Dharma? What is worldly Dharma, what is transcendental Dharma? What is defiled Dharma, what is undefiled Dharma? What is conditioned Dharma, what is unconditioned Dharma? What Dharma can attain the Srotapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one)? What Dharma can attain the Pratyekabuddha path (solitary enlightened one)? What Dharma can attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' The Buddha told Subhuti: 'Ordinary foolish people, in a dream, seeing a dream, or in a transformation, seeing a transformation, will engage in good, unwholesome, and neutral actions of body, speech, and mind, and will create meritorious and demeritorious actions.'

不動業。是菩薩摩訶薩行般若波羅蜜住二空中——畢竟空、無始空——為眾生說法，作是言：『諸眾生！是色空無所有，受想行識空無所有，十二入、十八界空無所有。色是夢，受想行識是夢，十二入、十八界是夢。色是響、是影、是焰、是幻、是化，受想行識亦如是，十二入、十八界是夢、是響、是影、是焰、是幻、是化。是中無陰、入、界，無夢亦無見夢者，無響亦無聞響者，無影亦無見影者，無焰亦無見焰者，無幻亦無見幻者，無化亦無見化者，一切法無根本實性無所有。汝等於無陰中見有陰，無入見有入，無界見有界，是一切法皆從因緣和合生，以顛倒心起屬業果報。汝等何以故於諸法空無根本中而取根本相？』是時菩薩摩訶薩行般若波羅蜜，以方便力故，于慳法中拔出眾生，教行檀那波羅蜜。持是佈施功德得大福報，從大福報拔出教令持戒。持戒功德生天上尊貴處，復拔出令住初禪。初禪功德生梵天處，二禪、三禪、四禪，無邊空處、識處、無所有處、非有想非無想處亦如是。眾生行是佈施及佈施果報，持戒及持戒果報，禪定及禪定果報，種種因緣拔出安置無餘涅槃及涅槃道中，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空解脫門無相、無作解脫門，八背舍九、次第定，佛十力、四

【現代漢語翻譯】現代漢語譯本：不動業。菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（智慧的完美）時，安住於二空——畢竟空（究竟的空性）和無始空（無始以來的空性）——爲了眾生說法，這樣說道：『諸位眾生！色（物質現象）是空無所有的，受（感受）、想（概念）、行（意志）、識（意識）也是空無所有的，十二入（內六根和外六塵）、十八界（六根、六塵、六識）都是空無所有的。色是夢，受想行識是夢，十二入、十八界是夢。色是響、是影、是焰、是幻、是化，受想行識也是如此，十二入、十八界是夢、是響、是影、是焰、是幻、是化。這裡面沒有陰（五蘊）、入、界，沒有夢也沒有做夢的人，沒有響也沒有聽到響的人，沒有影也沒有看到影的人，沒有焰也沒有看到焰的人，沒有幻也沒有看到幻的人，沒有化也沒有看到化的人，一切法都沒有根本的實性，都是空無所有的。你們在沒有陰的地方看到有陰，沒有入的地方看到有入，沒有界的地方看到有界，這一切法都是從因緣和合而生，因為顛倒的心而產生屬於業的果報。你們為什麼要在諸法空無根本的地方執取根本的相呢？』這時，菩薩摩訶薩在修行般若波羅蜜時，以方便的力量，從慳吝的法中拔出眾生，教導他們修行檀那波羅蜜（佈施的完美）。通過佈施的功德獲得大的福報，又從大的福報中拔出他們，教導他們持戒。持戒的功德使他們生到天上的尊貴之處，又把他們拔出，讓他們安住在初禪（初級禪定）。初禪的功德使他們生到梵天之處，二禪、三禪、四禪，無邊空處、識處、無所有處、非有想非無想處也是如此。眾生修行佈施以及佈施的果報，持戒以及持戒的果報，禪定以及禪定的果報，通過種種因緣把他們拔出，安置在無餘涅槃（完全的寂滅）以及涅槃的道路中，也就是四念處（身、受、心、法）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲、勤、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），空解脫門（空性的解脫）、無相解脫門（無相的解脫）、無作解脫門（無愿的解脫），八背舍（八種解脫）、九次第定（九種次第禪定），佛的十力（十種力量）、四現代漢語譯本：無所畏（四種無畏）和十八不共法（佛獨有的十八種功德）。菩薩摩訶薩以這樣的方便力，將眾生從生死輪迴中拔出，安置在涅槃的境界中。』

【English Translation】 English version: Immovable Karma. When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the perfection of wisdom), abiding in the two emptinesses—ultimate emptiness and beginningless emptiness—he speaks to sentient beings, saying: 『O sentient beings! Form (material phenomena) is empty and without substance, so are feeling, perception, volition, and consciousness; the twelve entrances (the six internal sense organs and the six external sense objects), and the eighteen realms (the six sense organs, six sense objects, and six consciousnesses) are all empty and without substance. Form is like a dream, so are feeling, perception, volition, and consciousness; the twelve entrances and the eighteen realms are like a dream. Form is like an echo, a shadow, a flame, an illusion, and a transformation; so are feeling, perception, volition, and consciousness; the twelve entrances and the eighteen realms are like a dream, an echo, a shadow, a flame, an illusion, and a transformation. In this, there are no skandhas (aggregates), entrances, or realms; there is no dream nor a dreamer, no echo nor a hearer of the echo, no shadow nor a seer of the shadow, no flame nor a seer of the flame, no illusion nor a seer of the illusion, no transformation nor a seer of the transformation. All dharmas (phenomena) have no fundamental reality, they are all empty and without substance. You see skandhas where there are no skandhas, you see entrances where there are no entrances, you see realms where there are no realms. All these dharmas arise from the combination of causes and conditions, and due to your inverted minds, you create karmic results. Why do you grasp at the appearance of a fundamental nature in dharmas that are fundamentally empty?』 At this time, the Bodhisattva Mahasattva, practicing Prajna Paramita, with the power of skillful means, extracts sentient beings from the dharma of stinginess, and teaches them to practice Dana Paramita (the perfection of giving). Through the merit of giving, they obtain great blessings, and from these great blessings, he extracts them again, teaching them to uphold precepts. The merit of upholding precepts causes them to be born in noble places in the heavens, and he extracts them again, causing them to abide in the first Dhyana (first level of meditative absorption). The merit of the first Dhyana causes them to be born in the Brahma heavens, and so it is with the second, third, and fourth Dhyanas, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. Sentient beings practice giving and the results of giving, upholding precepts and the results of upholding precepts, meditation and the results of meditation. Through various causes and conditions, he extracts them and places them in Nirvana without remainder and on the path to Nirvana, which are the four foundations of mindfulness (body, feeling, mind, and dharmas), the four right exertions (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen), the four bases of psychic power (desire, effort, mind, and investigation), the five roots (faith, effort, mindfulness, concentration, and wisdom), the five powers (power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (investigation of dharmas, effort, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the liberation gate of emptiness, the liberation gate of signlessness, the liberation gate of wishlessness, the eight liberations, the nine successive abidings, the ten powers of a Buddha, the four English version: fearlessnesses (four kinds of fearlessness), and the eighteen unique qualities of a Buddha. The Bodhisattva Mahasattva, with such skillful means, extracts sentient beings from the cycle of birth and death, and places them in the realm of Nirvana.』

無所畏、四無礙智、十八不共法，安隱眾生，令住聖無漏法。無色無形無礙法中，有可得須陀洹果者，安隱教化令住須陀洹果；可得斯陀含果、阿那含果、阿羅漢果、辟支佛道者，令住斯陀含果、阿那含果、阿羅漢果、辟支佛道；可得阿耨多羅三藐三菩提者，安隱教化令住阿耨多羅三藐三菩提中。」

須菩提白佛言：「世尊！諸菩薩摩訶薩甚希有難及，能行是深般若波羅蜜。諸法無所有性，畢竟空、無始空而分別諸法，是善是不善、是有漏是無漏，乃至是有為是無為。」

佛告須菩提：「如是，如是！諸菩薩摩訶薩甚希有難及，能行是深般若波羅蜜。諸法無所有性，畢竟空、無始空而分別諸法。須菩提！汝等若知是菩薩摩訶薩希有難及法，則知一切聲聞、辟支佛不能報，何況餘人？」

須菩提白佛言：「世尊！何等是菩薩摩訶薩希有難及法，諸聲聞、辟支佛所無有？」

佛告須菩提：「一心諦聽！有菩薩摩訶薩行般若波羅蜜，住報得六波羅蜜中，及住報得五神通、三十七助道法，住諸陀羅尼諸無礙智，到十方國土，可以佈施度者以佈施攝之，可以持戒度者以持戒攝之，可以忍辱、精進、禪定、智慧度者，隨其所應而攝取之；可以初禪度者以初禪攝之，可以二禪、三禪、四禪、無邊空處、無邊

【現代漢語翻譯】現代漢語譯本：佛陀以無所畏懼的勇氣、四無礙智（四種無礙的智慧：法無礙、義無礙、辭無礙、樂說無礙）、十八不共法（佛陀獨有的十八種功德），安頓眾生，使他們安住于聖潔無漏的佛法之中。在無色無形無礙的境界中，如果有人可以證得須陀洹果（小乘初果），就安頓教化他們，使他們安住于須陀洹果；如果有人可以證得斯陀含果（小乘二果）、阿那含果（小乘三果）、阿羅漢果（小乘四果）、辟支佛道（獨覺乘），就使他們安住於斯陀含果、阿那含果、阿羅漢果、辟支佛道；如果有人可以證得阿耨多羅三藐三菩提（無上正等正覺），就安頓教化他們，使他們安住于阿耨多羅三藐三菩提之中。須菩提對佛說：『世尊！諸位菩薩摩訶薩（大菩薩）真是非常稀有難得，能夠修行如此甚深的般若波羅蜜（以智慧到達彼岸）。他們明知諸法無所有性，畢竟空、無始空，卻能分別諸法，分辨什麼是善，什麼是不善，什麼是有漏，什麼是無漏，乃至什麼是有為，什麼是無為。』佛告訴須菩提：『是的，是的！諸位菩薩摩訶薩真是非常稀有難得，能夠修行如此甚深的般若波羅蜜。他們明知諸法無所有性，畢竟空、無始空，卻能分別諸法。須菩提！你們如果知道這些菩薩摩訶薩的稀有難得之處，就會明白一切聲聞（小乘弟子）、辟支佛（獨覺）都無法報答他們的恩德，更何況是其他人呢？』須菩提對佛說：『世尊！什麼是菩薩摩訶薩稀有難得的功德，是聲聞、辟支佛所沒有的呢？』佛告訴須菩提：『專心仔細聽！有菩薩摩訶薩修行般若波羅蜜，安住于由修行而獲得的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），以及由修行而獲得的五神通（天眼通、天耳通、他心通、宿命通、神足通）、三十七助道法（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），安住于各種陀羅尼（總持法門）和各種無礙智，到達十方國土，對於可以用佈施度化的眾生，就用佈施來攝受他們；對於可以用持戒度化的眾生，就用持戒來攝受他們；對於可以用忍辱、精進、禪定、智慧度化的眾生，就隨其所應而攝取他們；對於可以用初禪度化的眾生，就用初禪來攝受他們；對於可以用二禪、三禪、四禪、無邊空處、無邊

【English Translation】 English version: With fearlessness, the Four Unobstructed Wisdoms (four kinds of unobstructed wisdom: unobstructed in Dharma, unobstructed in meaning, unobstructed in eloquence, and unobstructed in joyful speaking), and the Eighteen Unique Qualities of a Buddha, the Buddha settles sentient beings, causing them to abide in the holy, undefiled Dharma. In the realm of formlessness, shapelessness, and unobstructedness, if there are those who can attain the Srotaapanna fruit (the first fruit of the Hinayana path), they are settled and taught to abide in the Srotaapanna fruit; if there are those who can attain the Sakadagami fruit (the second fruit of the Hinayana path), the Anagami fruit (the third fruit of the Hinayana path), the Arhat fruit (the fourth fruit of the Hinayana path), or the Pratyekabuddha path (the path of the solitary enlightened one), they are caused to abide in the Sakadagami fruit, the Anagami fruit, the Arhat fruit, or the Pratyekabuddha path; if there are those who can attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they are settled and taught to abide in Anuttara-samyak-sambodhi. Subhuti said to the Buddha, 'World Honored One! The Bodhisattva Mahasattvas (great Bodhisattvas) are truly rare and difficult to attain, able to practice such profound Prajna Paramita (perfection of wisdom). They know that all dharmas are without inherent existence, ultimately empty, and empty from the beginning, yet they distinguish all dharmas, discerning what is good and what is not good, what is defiled and what is undefiled, even what is conditioned and what is unconditioned.' The Buddha told Subhuti, 'So it is, so it is! The Bodhisattva Mahasattvas are truly rare and difficult to attain, able to practice such profound Prajna Paramita. They know that all dharmas are without inherent existence, ultimately empty, and empty from the beginning, yet they distinguish all dharmas. Subhuti! If you understand the rare and difficult qualities of these Bodhisattva Mahasattvas, you will know that all Sravakas (Hinayana disciples) and Pratyekabuddhas (solitary enlightened ones) cannot repay their kindness, let alone others?' Subhuti said to the Buddha, 'World Honored One! What are the rare and difficult qualities of the Bodhisattva Mahasattvas that Sravakas and Pratyekabuddhas do not possess?' The Buddha told Subhuti, 'Listen attentively! There are Bodhisattva Mahasattvas who practice Prajna Paramita, abiding in the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) attained through practice, as well as the Five Supernormal Powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers) and the Thirty-Seven Aids to Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path) attained through practice, abiding in various Dharanis (mantras) and various unobstructed wisdoms, reaching the lands of the ten directions. For those who can be liberated by generosity, they are embraced with generosity; for those who can be liberated by morality, they are embraced with morality; for those who can be liberated by patience, diligence, meditation, or wisdom, they are embraced accordingly; for those who can be liberated by the first dhyana (meditative absorption), they are embraced with the first dhyana; for those who can be liberated by the second dhyana, the third dhyana, the fourth dhyana, the sphere of infinite space, the sphere of infinite

識處、無所有處、非有想非無想處度者，隨其所應而攝取之；可以慈心悲喜舍心度者，以慈悲喜捨心而攝取之；可以四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空三昧，無相、無作三昧度者，隨而攝之。」

「世尊！菩薩摩訶薩云何以佈施饒益眾生？」

「須菩提！菩薩行般若波羅蜜時佈施，隨其所須飲食衣服、車馬香華瓔珞，種種所須盡給與之，若供養佛、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹等無異，若施入正道中。人及凡人下至禽獸，皆無分別，等一佈施。何以故？一切法不異、不分別故，是菩薩無異無別。佈施已，當得無分別法報，所謂一切種智。須菩提！若菩薩摩訶薩見乞丐者，若生是心：『佛是福田，我應供養；禽獸非福田，不應供養。』是非菩薩法。何以故？菩薩摩訶薩發阿耨多羅三藐三菩提心，不作是念：『是眾生應以佈施饒益，是不應佈施是眾生。』佈施因緣故，生剎利大姓、婆羅門大姓、居士大家。乃至以是佈施因緣，以三乘法度之，令入無餘涅槃。若眾生來從菩薩乞，亦不生異心分別：『應與是，不應與是。』何以故？是菩薩為是眾生故，發阿耨多羅三藐三菩提心。若分別簡擇，便墮諸佛、菩薩、辟支佛、學無學人，一切世間天及人呵責處：『誰請汝救一

【現代漢語翻譯】現代漢語譯本：對於那些可以通過識處（意識的領域）、無所有處（一無所有的領域）、非有想非無想處（非有想也非無想的領域）來度化的人，就根據他們的情況來接引他們；對於那些可以通過慈心、悲心、喜心、舍心來度化的人，就用慈悲喜捨之心來接引他們；對於那些可以通過四念處（身、受、心、法四種觀想）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲、勤、心、觀四種禪定）、五根（信、精進、念、定、慧五種能力）、五力（信、精進、念、定、慧五種力量）、七覺分（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定八種通往解脫的道路），空三昧（體悟空性的禪定）、無相三昧（體悟無相的禪定）、無作三昧（體悟無為的禪定）來度化的人，就根據他們的情況來接引他們。『世尊！菩薩摩訶薩如何通過佈施來利益眾生呢？』『須菩提！菩薩在修行般若波羅蜜時進行佈施，對於他們所需要的飲食、衣服、車馬、香花、瓔珞等各種所需之物，都盡力給予他們。無論是供養佛、辟支佛（獨覺者）、阿羅漢（已斷煩惱者）、阿那含（不還果）、斯陀含（一來果）、須陀洹（入流果）等聖者，還是佈施給走在正道上的人，乃至凡人，甚至下至禽獸，都沒有分別，平等地進行佈施。為什麼呢？因為一切法的本質都是無異、無分別的，所以菩薩的佈施也是無異無別的。佈施之後，菩薩將獲得無分別的法報，也就是一切種智（佛的智慧）。須菩提！如果菩薩摩訶薩看到乞丐，心中生起這樣的念頭：『佛是福田，我應該供養；禽獸不是福田，不應該供養。』這不是菩薩的修行方式。為什麼呢？因為菩薩摩訶薩發起了阿耨多羅三藐三菩提心（無上正等正覺之心），不會有這樣的想法：『這個眾生應該用佈施來利益，那個眾生不應該佈施。』因為佈施的因緣，菩薩會出生在剎利大姓（國王種姓）、婆羅門大姓（祭司種姓）、居士大家（富裕的在家信徒）。甚至因為佈施的因緣，菩薩會用三乘佛法來度化眾生，讓他們進入無餘涅槃（徹底的解脫）。如果眾生來向菩薩乞討，菩薩也不會生起分別心：『應該給這個，不應該給那個。』為什麼呢？因為菩薩爲了這些眾生，發起了阿耨多羅三藐三菩提心。如果分別選擇，就會被諸佛、菩薩、辟支佛、有學無學之人，以及一切世間的天人和人所呵責：『誰請你來救度眾生？』

【English Translation】 English version: Those who can be liberated through the realm of consciousness, the realm of nothingness, or the realm of neither perception nor non-perception, should be received according to their respective capacities. Those who can be liberated through loving-kindness, compassion, joy, and equanimity should be received with these qualities. Those who can be liberated through the four foundations of mindfulness (contemplation of the body, feelings, mind, and phenomena), the four right exertions (preventing unwholesome states from arising, abandoning unwholesome states that have arisen, cultivating wholesome states that have not arisen, and maintaining wholesome states that have arisen), the four bases of power (desire, effort, mind, and investigation), the five faculties (faith, energy, mindfulness, concentration, and wisdom), the five powers (faith, energy, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the samadhi of emptiness, the samadhi of signlessness, and the samadhi of wishlessness, should be received accordingly. 『World Honored One! How does a Bodhisattva Mahasattva benefit sentient beings through giving?』『Subhuti! When a Bodhisattva practices the Perfection of Wisdom, they give according to what is needed, such as food, clothing, vehicles, perfumes, flowers, and ornaments. They give without distinction whether they are offering to Buddhas, Pratyekabuddhas (solitary realizers), Arhats (those who have attained enlightenment), Anagamis (non-returners), Sakadagamis (once-returners), or Srotapannas (stream-enterers), or to those who are on the right path, or even to ordinary people and animals. Why? Because all dharmas are non-different and non-discriminating, so the Bodhisattva's giving is also non-different and non-discriminating. Having given, the Bodhisattva will receive the reward of non-discriminating dharma, which is the all-knowing wisdom. Subhuti! If a Bodhisattva Mahasattva sees a beggar and thinks, 『The Buddha is a field of merit, I should make offerings to him; animals are not fields of merit, I should not make offerings to them,』 this is not the way of a Bodhisattva. Why? Because a Bodhisattva Mahasattva has generated the mind of Anuttara Samyak Sambodhi (supreme perfect enlightenment), and does not think, 『This sentient being should be benefited by giving, and that sentient being should not be given to.』 Because of the cause of giving, the Bodhisattva will be born into great Kshatriya (warrior caste) families, great Brahmin (priest caste) families, and great householder families. Furthermore, because of the cause of giving, the Bodhisattva will liberate sentient beings with the three vehicles of Dharma, leading them to enter into Nirvana without remainder (complete liberation). If sentient beings come to the Bodhisattva to beg, the Bodhisattva will not discriminate, thinking, 『I should give to this one, but not to that one.』 Why? Because the Bodhisattva has generated the mind of Anuttara Samyak Sambodhi for the sake of these sentient beings. If they discriminate and choose, they will fall into the place of being criticized by all Buddhas, Bodhisattvas, Pratyekabuddhas, those who are still learning, those who have completed their learning, and all the gods and humans in the world: 『Who asked you to save sentient beings?』

切眾生？汝為一切眾生舍，一切眾生護，一切眾生依，而分別簡擇應與不應與。』複次，若菩薩摩訶薩行般若波羅蜜時，若人若非人來，欲求乞菩薩身體支節。是時不應生二心：若與、若不與。何以故？是菩薩摩訶薩為眾生故受身，眾生來取，何可不與？『我以饒益眾生故受是身，眾生不乞，自應與之。何況乞而不與？』菩薩摩訶薩行般若波羅蜜，應如是學。

「複次，須菩提！若菩薩摩訶薩見有乞者，應生是念：『是中誰與？誰受？所施何物？是一切法自性皆不可得，以畢竟空故。』空相法無與、無奪。何以故？畢竟空故，內空、外空、內外空、大空、第一義空、自相空故。住是諸空佈施，是時具足檀那波羅蜜。具足檀那波羅蜜故，若斷內外法時，作是念：『截我者誰？割我者誰？』

「複次，須菩提！我以佛眼見東方如恒河沙等諸菩薩摩訶薩，入大地獄，令火滅湯冷，以三事教化：一者神通，二者知他心，三者說法。是菩薩以神通力，令大地獄火滅湯冷；知他心，以慈悲喜捨隨意說法。是眾生於菩薩生清凈心，從地獄得脫，漸以三乘法得盡苦際。南西北方四維上下亦如是。

「複次，須菩提！我以佛眼觀十方世界，見如恒河沙等國土中諸菩薩，為諸佛給使，供給諸佛，隨意愛樂尊敬。若諸佛所

【現代漢語翻譯】現代漢語譯本：『你爲了利益一切眾生嗎？你爲了一切眾生而捨棄，爲了一切眾生而守護，爲了一切眾生而依靠，卻又分別選擇應該給予和不應該給予的。』再者，如果菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）時，如果有人或非人來，想要乞求菩薩的身體肢節。這時不應該產生兩種想法：給還是不給。為什麼呢？這位菩薩摩訶薩是爲了眾生才受此身體，眾生來取，怎麼可以不給呢？『我爲了利益眾生才受此身體，眾生不乞求，也應該主動給予。何況乞求而不給呢？』菩薩摩訶薩在修行般若波羅蜜時，應該這樣學習。『再者，須菩提（佛陀的弟子）！如果菩薩摩訶薩見到有乞求者，應該生起這樣的念頭：『這裡誰是給予者？誰是接受者？所施捨的是什麼？這一切法的自性都是不可得的，因為畢竟是空性的。』空相的法沒有給予，也沒有奪取。為什麼呢？因為畢竟是空性的，內空、外空、內外空、大空、第一義空、自相空。安住于這些空性中佈施，這時就具足了檀那波羅蜜（佈施到彼岸）。因為具足了檀那波羅蜜，當斷內外法時，就應該這樣想：『截斷我的是誰？割傷我的是誰？』『再者，須菩提！我以佛眼看到東方如恒河沙數那麼多的菩薩摩訶薩，進入大地獄，使火焰熄滅，湯水變冷，用三種方法教化：一是神通，二是知他心，三是說法。這些菩薩用神通力，使大地獄的火焰熄滅，湯水變冷；用知他心的能力，以慈悲喜捨的心隨意說法。這些眾生對菩薩生起清凈心，從地獄中解脫出來，逐漸以三乘佛法達到苦的盡頭。南方、西方、北方、四維、上下方也是如此。『再者，須菩提！我以佛眼觀察十方世界，看到如恒河沙數那麼多的國土中的菩薩，為諸佛服務，供給諸佛，隨意愛樂尊敬。如果諸佛所在的地方，

【English Translation】 English version: 『Do you do it for the sake of all sentient beings? You give up for all sentient beings, protect all sentient beings, rely on all sentient beings, yet you discriminate and choose what should and should not be given.』 Furthermore, if a Bodhisattva Mahasattva (a great being on the path to enlightenment) is practicing Prajna Paramita (the perfection of wisdom), and if a human or non-human comes, desiring to beg for the Bodhisattva's body parts. At this time, one should not have two thoughts: whether to give or not to give. Why? This Bodhisattva Mahasattva takes on this body for the sake of sentient beings, and if sentient beings come to take it, how can one not give? 『I take on this body for the benefit of sentient beings, and even if sentient beings do not beg, I should give it willingly. How much more so when they beg and I do not give?』 A Bodhisattva Mahasattva practicing Prajna Paramita should learn in this way. 『Furthermore, Subhuti (a disciple of the Buddha)! If a Bodhisattva Mahasattva sees a beggar, one should have this thought: 『Who is the giver here? Who is the receiver? What is being given? The self-nature of all these dharmas (phenomena) is unattainable, because they are ultimately empty.』 The nature of emptiness has no giving and no taking. Why? Because it is ultimately empty, empty internally, empty externally, empty both internally and externally, empty of the great, empty of the ultimate meaning, empty of self-nature. Abiding in these emptinesses while giving, at this time one fulfills Dana Paramita (the perfection of giving). Because one fulfills Dana Paramita, when cutting off internal and external dharmas, one should think: 『Who is cutting me? Who is slicing me?』『Furthermore, Subhuti! With my Buddha eye, I see Bodhisattva Mahasattvas as numerous as the sands of the Ganges River in the east, entering the great hells, extinguishing the fires and cooling the boiling water, and teaching with three methods: first, through supernatural powers; second, through knowing the minds of others; and third, through teaching the Dharma. These Bodhisattvas, through their supernatural powers, extinguish the fires and cool the boiling water in the great hells; through knowing the minds of others, they teach the Dharma at will with compassion, joy, and equanimity. These sentient beings develop pure minds towards the Bodhisattvas, are liberated from hell, and gradually reach the end of suffering through the three vehicles of Buddhism. The same is true in the south, west, north, the four intermediate directions, and above and below. 『Furthermore, Subhuti! With my Buddha eye, I observe the ten directions of the world, and I see Bodhisattvas in lands as numerous as the sands of the Ganges River, serving the Buddhas, providing for the Buddhas, and loving and respecting them at will. If in the places where the Buddhas are,

說盡能受持，乃至阿耨多羅三藐三菩提，終不忘失。

「複次，須菩提！我以佛眼觀十方如恒河沙等國土中諸菩薩摩訶薩，為畜生故，舍其壽命，割截身體分散諸方。諸有眾生食是諸菩薩摩訶薩肉者，皆愛敬菩薩。以愛敬故，即得離畜生道，值遇諸佛，聞佛說法，如說修行，漸以三乘——聲聞、辟支佛、佛法——于無餘涅槃而般涅槃。如是，須菩提！諸菩薩摩訶薩所益甚多，教化眾生令發阿耨多羅三藐三菩提心，如說修行乃至於無餘涅槃而般涅槃。

「複次，須菩提！我以佛眼見十方如恒河沙等國土中諸菩薩摩訶薩，除諸餓鬼飢渴苦，是諸餓鬼皆愛敬菩薩。以愛敬故，得離餓鬼道，值遇諸佛，聞諸佛說法，如說修行，漸以三乘——聲聞、辟支佛、佛法——而般涅槃乃至無餘涅槃。如是，須菩提！菩薩摩訶薩為度眾生故，行大悲心。

「複次，須菩提！我以佛眼見諸菩薩摩訶薩在四天王天上說法，在三十三天、夜摩天、兜率陀天、化樂天、他化自在天上說法。諸天聞菩薩說法，漸以三乘而得滅度。須菩提！是諸天眾中有耽著五欲者，是菩薩示現火起，燒其宮殿，而為說法。作是言：『諸天！一切有為法悉皆無常。誰常安者？』

「複次，須菩提！我以佛眼觀十方世界，見如恒河沙等國土中，諸

【現代漢語翻譯】現代漢語譯本：能夠完全接受並奉持，乃至證得阿耨多羅三藐三菩提（無上正等正覺），最終都不會忘失。

「再者，須菩提！我以佛眼觀察十方如恒河沙數般多的國土中的諸位菩薩摩訶薩（大菩薩），爲了救度畜生道的眾生，捨棄自己的生命，割裂身體分散在各處。那些吃了這些菩薩摩訶薩肉的眾生，都會愛戴敬重菩薩。因為愛戴敬重，他們就能脫離畜生道，遇到諸佛，聽聞佛法，按照佛法修行，逐漸通過三乘——聲聞乘、辟支佛乘、佛乘——最終進入無餘涅槃而般涅槃（完全的寂滅）。須菩提！這些菩薩摩訶薩利益眾生非常多，教化眾生髮起阿耨多羅三藐三菩提心，按照佛法修行，最終進入無餘涅槃而般涅槃。

「再者，須菩提！我以佛眼觀察十方如恒河沙數般多的國土中的諸位菩薩摩訶薩，解除餓鬼道的飢渴之苦，這些餓鬼都愛戴敬重菩薩。因為愛戴敬重，他們就能脫離餓鬼道，遇到諸佛，聽聞諸佛說法，按照佛法修行，逐漸通過三乘——聲聞乘、辟支佛乘、佛乘——而般涅槃，乃至進入無餘涅槃。須菩提！菩薩摩訶薩爲了救度眾生，行持大悲心。

「再者，須菩提！我以佛眼觀察諸位菩薩摩訶薩在四天王天（欲界第一層天）上說法，在三十三天（欲界第二層天）、夜摩天（欲界第三層天）、兜率陀天（欲界第四層天）、化樂天（欲界第五層天）、他化自在天（欲界第六層天）上說法。諸天聽聞菩薩說法，逐漸通過三乘而得解脫。須菩提！這些天眾中有貪戀五欲的，菩薩就示現火災，焚燒他們的宮殿，併爲他們說法，說：『諸位天人！一切有為法都是無常的。誰能常住安穩呢？』

「再者，須菩提！我以佛眼觀察十方世界，見到如恒河沙數般多的國土中，諸

【English Translation】 English version: They can fully receive and uphold it, and even until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they will never forget it.

Furthermore, Subhuti! With my Buddha-eye, I observe the Bodhisattva-Mahasattvas (great Bodhisattvas) in the lands as numerous as the sands of the Ganges River in the ten directions. For the sake of sentient beings in the animal realm, they give up their lives, cutting their bodies and scattering them in all directions. Those sentient beings who eat the flesh of these Bodhisattva-Mahasattvas will all love and respect the Bodhisattvas. Because of this love and respect, they will be able to leave the animal realm, encounter the Buddhas, hear the Dharma, practice according to the Dharma, and gradually through the three vehicles—Sravaka (hearer), Pratyekabuddha (solitary Buddha), and Buddha-vehicle—enter Parinirvana (complete extinction) without remainder. Thus, Subhuti! These Bodhisattva-Mahasattvas greatly benefit sentient beings, teaching them to generate the mind of Anuttara-samyak-sambodhi, practice according to the Dharma, and ultimately enter Parinirvana without remainder.

Furthermore, Subhuti! With my Buddha-eye, I observe the Bodhisattva-Mahasattvas in the lands as numerous as the sands of the Ganges River in the ten directions, removing the suffering of hunger and thirst of the hungry ghosts. These hungry ghosts all love and respect the Bodhisattvas. Because of this love and respect, they are able to leave the hungry ghost realm, encounter the Buddhas, hear the Buddhas preach the Dharma, practice according to the Dharma, and gradually through the three vehicles—Sravaka, Pratyekabuddha, and Buddha-vehicle—enter Parinirvana, even to Parinirvana without remainder. Thus, Subhuti! Bodhisattva-Mahasattvas practice great compassion for the sake of liberating sentient beings.

Furthermore, Subhuti! With my Buddha-eye, I observe the Bodhisattva-Mahasattvas preaching the Dharma in the Heaven of the Four Heavenly Kings (first heaven of the desire realm), in the Trayastrimsa Heaven (second heaven of the desire realm), the Yama Heaven (third heaven of the desire realm), the Tusita Heaven (fourth heaven of the desire realm), the Nirmanarati Heaven (fifth heaven of the desire realm), and the Paranirmitavasavartin Heaven (sixth heaven of the desire realm). The devas (gods) who hear the Bodhisattvas preach the Dharma gradually attain liberation through the three vehicles. Subhuti! Among these devas, there are those who are attached to the five desires. The Bodhisattvas manifest a fire, burning their palaces, and preach the Dharma to them, saying: 『Devas! All conditioned phenomena are impermanent. Who can remain permanently secure?』

Furthermore, Subhuti! With my Buddha-eye, I observe the worlds in the ten directions, seeing in the lands as numerous as the sands of the Ganges River, the various

梵天著于邪見，諸菩薩摩訶薩教令遠離邪見。作是言：『汝等云何于空相虛妄諸法中而生邪見？』如是，須菩提！菩薩摩訶薩住大慈心為眾生說法。須菩提！是為諸菩薩希有難及法。

「複次，須菩提！我以佛眼觀十方世界如恒河沙等國土中諸菩薩摩訶薩，以四事攝取眾生。何等四？佈施、愛語、利益、同事。云何菩薩以佈施攝取眾生？須菩提！菩薩以二種施攝取眾生：財施、法施。何等財施攝取眾生？須菩提！菩薩摩訶薩以金銀琉璃、頗梨真珠、珂貝珊瑚等諸寶物，或以飲食衣服、臥具房舍、燈燭華香瓔珞，若男若女、若牛羊象馬車乘，若以己身給施眾生。語眾生言：『汝等若有所須，各來取之。如取己物，莫得疑難。』是菩薩施已，教三歸依——歸依佛、歸依法、歸依僧——或教受五戒，或教一日戒，或教初禪，乃至教非有想非無想定。或教慈悲喜捨，或教唸佛、念法、念僧、念戒、念舍、念天，或教不凈觀，或教安那般那觀或相或觸，或教四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空三昧無相無作三昧，八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、三十二相、八十隨形好，或教須陀洹果、斯陀含果、阿那含果、阿羅漢果，或教辟支佛道，或教阿耨多羅三

【現代漢語翻譯】現代漢語譯本：梵天由於持有邪見，諸位菩薩摩訶薩教導他們遠離邪見。他們這樣說：『你們為何在空性的虛妄諸法中產生邪見？』須菩提，菩薩摩訶薩以大慈悲心為眾生說法。須菩提，這就是諸位菩薩所具有的稀有難得的法。再者，須菩提，我以佛眼觀察十方世界如恒河沙數般的國土中的諸位菩薩摩訶薩，他們以四種方法攝受眾生。是哪四種呢？佈施、愛語、利益、同事。菩薩如何以佈施攝受眾生呢？須菩提，菩薩以兩種佈施攝受眾生：財施和法施。什麼是財施攝受眾生呢？須菩提，菩薩摩訶薩以金銀琉璃（一種寶石）、頗梨（水晶）、真珠（珍珠）、珂貝（貝殼）、珊瑚等各種寶物，或者以飲食衣服、臥具房舍、燈燭花香瓔珞，無論是男人還是女人，無論是牛羊象馬車乘，甚至以自己的身體佈施給眾生。他們告訴眾生：『你們如果有什麼需要的，就各自來取吧。就像取自己的東西一樣，不要有任何疑慮。』這位菩薩佈施之後，教導眾生皈依三寶——皈依佛、皈依法、皈依僧——或者教導受持五戒，或者教導受持一日戒，或者教導初禪，乃至教導非想非非想定。或者教導慈悲喜捨，或者教導唸佛、念法、念僧、念戒、念舍、念天，或者教導不凈觀，或者教導安那般那觀（數息觀）或者相或者觸，或者教導四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空三昧、無相三昧、無作三昧，八背舍、九次第定，佛的十力、四無所畏、四無礙智、十八不共法、大慈大悲、三十二相、八十隨形好，或者教導須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果），或者教導辟支佛道，或者教導阿耨多羅三藐三菩提（無上正等正覺）。

【English Translation】 English version: Brahma, being attached to wrong views, the Bodhisattva-Mahasattvas teach them to abandon wrong views. They say, 'How can you have wrong views about the empty and illusory dharmas?' Thus, Subhuti, the Bodhisattva-Mahasattvas dwell in great compassion and teach the Dharma to sentient beings. Subhuti, this is a rare and difficult Dharma for the Bodhisattvas to attain. Furthermore, Subhuti, with my Buddha-eye, I observe the Bodhisattva-Mahasattvas in the lands as numerous as the sands of the Ganges River in the ten directions, who gather sentient beings through four means. What are the four? Giving, loving speech, beneficial action, and cooperation. How do Bodhisattvas gather sentient beings through giving? Subhuti, Bodhisattvas gather sentient beings through two kinds of giving: material giving and Dharma giving. What is material giving that gathers sentient beings? Subhuti, the Bodhisattva-Mahasattvas give away various treasures such as gold, silver, lapis lazuli (a gemstone), crystal, pearls, cowrie shells, coral, etc., or food, clothing, bedding, dwellings, lamps, candles, flowers, incense, garlands, whether to men or women, or cattle, sheep, elephants, horses, carriages, or even their own bodies to sentient beings. They tell sentient beings, 'If you need anything, come and take it. Take it as if it were your own, without any doubt.' After giving, the Bodhisattva teaches the Three Refuges—taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha—or teaches the Five Precepts, or teaches the One-Day Precept, or teaches the First Dhyana, up to the state of Neither Perception nor Non-Perception. Or they teach loving-kindness, compassion, joy, and equanimity, or they teach mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of the precepts, mindfulness of giving, mindfulness of the devas, or they teach the contemplation of impurity, or they teach Anapanasati (mindfulness of breathing) or form or touch, or they teach the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Noble Path, the Samadhi of Emptiness, the Samadhi of No-Sign, the Samadhi of No-Action, the Eight Liberations, the Nine Successive Attainments, the Ten Powers of the Buddha, the Four Fearlessnesses, the Four Unimpeded Knowledges, the Eighteen Unique Qualities of a Buddha, great loving-kindness, great compassion, the Thirty-two Marks, the Eighty Minor Marks, or they teach the fruit of Srotapanna (stream-enterer), the fruit of Sakadagami (once-returner), the fruit of Anagami (non-returner), the fruit of Arhat (worthy one), or they teach the path of Pratyekabuddha, or they teach Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

藐三菩提。如是，須菩提！菩薩摩訶薩行般若波羅蜜，以方便力教眾生財施已，復教令得無上安隱涅槃。須菩提！是名菩薩摩訶薩希有難及法。須菩提！菩薩云何以法施攝取眾生？須菩提！法施有二種：一者世間，二者出世間。何等為世間法施？敷演顯示世間法，所謂不凈觀、安那般那念、四禪、四無量心、四無色定。如是等世間法，及諸餘共凡夫所行法，是名世間法施。是菩薩如是世間法施已，種種因緣教化，令遠離世間法。遠離世間法已，以方便力令得聖無漏法及聖無漏法果。何等是聖無漏法？何等是聖無漏法果？聖無漏法者，三十七助道法、三解脫門。聖無漏法果者，須陀洹果乃至阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩聖無漏法，須陀洹果中智慧乃至阿羅漢果中智慧、辟支佛道中智慧，三十七助道法中智慧，六波羅蜜中智慧乃至大慈大悲中智慧。如是等一切法，若世間、若出世間智慧，若有漏、若無漏，若有為、若無為，是法中一切種智，是名菩薩摩訶薩聖無漏法。何等為聖無漏法果？斷一切煩惱習相續，是名聖無漏法果。」

須菩提白佛言：「世尊！菩薩摩訶薩得一切種智不？」

佛言：「如是，如是！須菩提！菩薩摩訶薩得一切種智。」

須

【現代漢語翻譯】現代漢語譯本：須菩提！菩薩摩訶薩行般若波羅蜜（以智慧到達彼岸），以方便之力教導眾生布施財物后，又教導他們獲得無上安穩的涅槃（解脫）。須菩提！這被稱為菩薩摩訶薩稀有難得的法。須菩提！菩薩如何以法佈施來攝取眾生呢？須菩提！法佈施有兩種：一種是世間的，一種是出世間的。什麼是世間法佈施呢？敷演顯示世間法，例如不凈觀、安那般那念（數息觀）、四禪、四無量心、四無色定。像這樣的世間法，以及其他凡夫所修行的法，都稱為世間法佈施。菩薩在進行這樣的世間法佈施后，通過各種因緣教化，使眾生遠離世間法。在遠離世間法后，以方便之力使他們獲得聖無漏法以及聖無漏法的果。什麼是聖無漏法？什麼是聖無漏法的果？聖無漏法是指三十七助道法、三解脫門。聖無漏法的果是指須陀洹果（入流果）乃至阿羅漢果（無學果）、辟支佛道（緣覺道）、阿耨多羅三藐三菩提（無上正等正覺）。再者，須菩提！菩薩摩訶薩的聖無漏法，包括須陀洹果中的智慧乃至阿羅漢果中的智慧、辟支佛道中的智慧，三十七助道法中的智慧，六波羅蜜（六度）中的智慧乃至大慈大悲中的智慧。像這樣的一切法，無論是世間的還是出世間的智慧，無論是有漏的還是無漏的，無論是有為的還是無為的，這些法中的一切種智，都稱為菩薩摩訶薩的聖無漏法。什麼是聖無漏法的果呢？斷除一切煩惱習氣相續，這稱為聖無漏法的果。須菩提對佛說：『世尊！菩薩摩訶薩能獲得一切種智嗎？』佛說：『是的，是的！須菩提！菩薩摩訶薩能獲得一切種智。』須

【English Translation】 English version: Subhuti, when a Bodhisattva-Mahasattva practices Prajna-paramita (perfection of wisdom), they first use skillful means to teach beings about material giving, and then they teach them to attain the unsurpassed, peaceful Nirvana (liberation). Subhuti, this is called the rare and difficult Dharma of a Bodhisattva-Mahasattva. Subhuti, how does a Bodhisattva gather beings through Dharma giving? Subhuti, there are two kinds of Dharma giving: one is worldly, and the other is transcendental. What is worldly Dharma giving? It is expounding and revealing worldly Dharmas, such as the contemplation of impurity, Anapanasati (mindfulness of breathing), the four Dhyanas (meditative absorptions), the four Immeasurables, and the four formless attainments. Such worldly Dharmas, and other practices common to ordinary beings, are called worldly Dharma giving. After giving such worldly Dharma, the Bodhisattva, through various causes and conditions, teaches beings to distance themselves from worldly Dharmas. Having distanced themselves from worldly Dharmas, they use skillful means to enable them to attain the holy, unconditioned Dharmas and the fruits of the holy, unconditioned Dharmas. What are the holy, unconditioned Dharmas? What are the fruits of the holy, unconditioned Dharmas? The holy, unconditioned Dharmas are the thirty-seven factors of enlightenment and the three doors of liberation. The fruits of the holy, unconditioned Dharmas are the fruit of Srotapanna (stream-enterer) up to the fruit of Arhat (worthy one), the path of Pratyekabuddha (solitary realizer), and Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Furthermore, Subhuti, the holy, unconditioned Dharmas of a Bodhisattva-Mahasattva include the wisdom in the fruit of Srotapanna up to the wisdom in the fruit of Arhat, the wisdom in the path of Pratyekabuddha, the wisdom in the thirty-seven factors of enlightenment, the wisdom in the six Paramitas (perfections) up to the wisdom in great loving-kindness and great compassion. All such Dharmas, whether worldly or transcendental wisdom, whether conditioned or unconditioned, whether with outflows or without outflows, the all-knowing wisdom within these Dharmas, is called the holy, unconditioned Dharma of a Bodhisattva-Mahasattva. What is the fruit of the holy, unconditioned Dharma? It is the cessation of the continuity of all afflictions and habitual tendencies, and this is called the fruit of the holy, unconditioned Dharma. Subhuti said to the Buddha, 'World Honored One, does a Bodhisattva-Mahasattva attain all-knowing wisdom?' The Buddha said, 'Yes, yes! Subhuti, a Bodhisattva-Mahasattva attains all-knowing wisdom.' Subhuti

菩提言：「菩薩與佛有何等異？」

佛言：「有異。菩薩摩訶薩得一切種智，是名為佛。所以者何？菩薩心與佛心無有異。菩薩住是一切種智中，於一切法無不照明，是名菩薩摩訶薩世間法施。須菩提！菩薩摩訶薩因緣世間法施，得出世間法施。如是，須菩提！菩薩摩訶薩教眾生令得世間法，以方便力故，教令得出世間法。須菩提！何等是菩薩出世間法？不共凡夫法同，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，三解脫門、八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法、三十二相、八十隨形好，五百陀羅尼門，是名出世間法。須菩提！云何為四念處？菩薩摩訶薩觀內身循身觀，觀外身循身觀，觀內外身循身觀，勤精進以一心智慧觀。觀身集因緣生，觀身滅，觀身集生滅行，是道無所依，於世間無所受。受、心、法念處亦如是。須菩提！云何為四正勤？未生惡不善法為不生故勤生欲精進，已生惡不善法為斷故勤生欲精進，未生善法為生故勤生欲精進，已生諸善法為增長修具足故勤生欲精進，是名四正勤。須菩提！云何為四如意足？欲三昧斷行成就初如意足，精進三昧、心三昧、思惟三昧斷行成就如意足。云何為五根？信根、進根、念根、定根、慧根。云何為五力？信力、

【現代漢語翻譯】現代漢語譯本須菩提問：『菩薩和佛之間有什麼不同？』佛回答說：『有不同之處。菩薩摩訶薩（偉大的菩薩）獲得一切種智（對一切事物和現象的智慧），這被稱為佛。為什麼這樣說呢？因為菩薩的心和佛的心沒有區別。菩薩安住於一切種智中，對一切法都能明瞭照見，這被稱為菩薩摩訶薩的世間法施（在世間傳播佛法）。須菩提，菩薩摩訶薩通過世間法施的因緣，才能獲得出世間法施（超越世俗的佛法傳播）。因此，須菩提，菩薩摩訶薩教導眾生獲得世間法，並以方便之力，引導他們獲得出世間法。須菩提，什麼是菩薩的出世間法呢？它與凡夫的法不同，包括四念處（觀身、受、心、法）、四正勤（斷惡修善）、四如意足（欲、精進、心、思惟的禪定）、五根（信、進、念、定、慧）、五力（信、進、念、定、慧的力量）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）、三解脫門（空、無相、無愿）、八背舍（內有色想觀外色、內無色想觀外色、凈背舍、空無邊處背舍、識無邊處背舍、無所有處背舍、非想非非想處背舍、滅受想定背舍）、九次第定（從初禪到滅盡定的九種禪定）、佛的十力（知是處非處力等）、四無所畏（正等覺無畏等）、四無礙智（法無礙智等）、十八不共法（佛獨有的十八種功德）、三十二相（佛的三十二種殊勝外貌）、八十隨形好（佛的八十種細微特徵）、五百陀羅尼門（五百種總持法門），這些都稱為出世間法。須菩提，什麼是四念處呢？菩薩摩訶薩觀察自身，從內到外，反覆觀察，以勤奮精進和一心智慧來觀察。觀察身體的生起因緣，觀察身體的滅去，觀察身體的生起和滅去的過程，明白這道是無所依的，在世間沒有執著。受念處、心念處、法念處也是如此。須菩提，什麼是四正勤呢？對於未生的惡不善法，爲了不讓它生起而勤奮努力；對於已生的惡不善法，爲了斷除它而勤奮努力；對於未生的善法，爲了讓它生起而勤奮努力；對於已生的善法，爲了增長和圓滿它而勤奮努力，這稱為四正勤。須菩提，什麼是四如意足呢？以欲三昧（希望的禪定）斷除障礙而成就初如意足，以精進三昧、心三昧、思惟三昧斷除障礙而成就如意足。什麼是五根呢？信根、進根、念根、定根、慧根。什麼是五力呢？信力、

【English Translation】 English version Subhuti asked: 'What is the difference between a Bodhisattva and a Buddha?' The Buddha replied: 'There is a difference. A Bodhisattva Mahasattva (great Bodhisattva) who attains all-knowing wisdom (wisdom of all things and phenomena) is called a Buddha. Why is this so? Because the mind of a Bodhisattva and the mind of a Buddha are not different. A Bodhisattva dwells in all-knowing wisdom, and illuminates all dharmas (teachings), this is called the Bodhisattva Mahasattva's worldly dharma giving (spreading the Dharma in the world). Subhuti, a Bodhisattva Mahasattva, through the causes and conditions of worldly dharma giving, can attain the transcendental dharma giving (spreading the Dharma beyond the mundane). Therefore, Subhuti, a Bodhisattva Mahasattva teaches sentient beings to attain worldly dharma, and through skillful means, guides them to attain transcendental dharma. Subhuti, what is the transcendental dharma of a Bodhisattva? It is different from the dharma of ordinary beings, including the four foundations of mindfulness (contemplation of body, feelings, mind, and dharmas), the four right exertions (abandoning evil and cultivating good), the four bases of psychic power (concentration of desire, effort, mind, and discrimination), the five roots (faith, effort, mindfulness, concentration, and wisdom), the five powers (the power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (discrimination of dharmas, effort, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the three doors of liberation (emptiness, signlessness, and wishlessness), the eight liberations (contemplation of external forms with internal forms, contemplation of external forms without internal forms, pure liberation, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, and liberation of cessation of perception and feeling), the nine successive abidings (the nine stages of meditative absorption from the first dhyana to the cessation of perception and feeling), the ten powers of a Buddha (the power of knowing what is possible and impossible, etc.), the four fearlessnesses (fearlessness of perfect enlightenment, etc.), the four unobstructed knowledges (unobstructed knowledge of the Dharma, etc.), the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha), the thirty-two marks of a great being (thirty-two auspicious physical characteristics of a Buddha), the eighty minor marks (eighty minor physical characteristics of a Buddha), and the five hundred dharani gates (five hundred methods of holding the teachings), these are all called transcendental dharma. Subhuti, what are the four foundations of mindfulness? A Bodhisattva Mahasattva observes their own body, repeatedly observing from the inside to the outside, with diligent effort and focused wisdom. Observing the causes and conditions of the body's arising, observing the body's ceasing, observing the process of the body's arising and ceasing, understanding that this path is without reliance, and without attachment in the world. The mindfulness of feelings, mind, and dharmas are also the same. Subhuti, what are the four right exertions? For unarisen evil and unwholesome dharmas, one diligently strives to prevent them from arising; for arisen evil and unwholesome dharmas, one diligently strives to abandon them; for unarisen wholesome dharmas, one diligently strives to bring them into being; for arisen wholesome dharmas, one diligently strives to increase and perfect them, these are called the four right exertions. Subhuti, what are the four bases of psychic power? By abandoning obstacles with the concentration of desire, one achieves the first base of psychic power; by abandoning obstacles with the concentration of effort, mind, and discrimination, one achieves the bases of psychic power. What are the five roots? The root of faith, the root of effort, the root of mindfulness, the root of concentration, and the root of wisdom. What are the five powers? The power of faith,

精進力、念力、定力、慧力。云何為七覺分？念覺分、擇法覺分、精進覺分、喜覺分、除息覺分、定覺分、舍覺分。云何為八聖道分？正見、正思惟、正語、正業、正命、正精進、正念、正定。云何為三三昧？空三昧門，無相、無作三昧門。云何為空三昧？以空行、無我行攝心，是名空三昧。云何為無相三昧？以寂滅行、離行攝心，是名無相三昧。云何為無作三昧？無常行、苦行攝心，是名無作三昧。云何為八解脫？內色相外觀色是初解脫；內無色相外觀色是二解脫；凈解脫是三解脫；過一切色相、滅一切有對相，不念一切異相故，觀無邊虛空入無邊虛空處；乃至過一切非有想非無想處，入滅受想解脫，是名八解脫。云何九次第定？行者離欲惡不善法，有覺有觀，離生喜樂，入初禪、第二、第三、第四禪，乃至過非有想非無想處，入滅受想定，是名九次第定。云何為佛十力？是處不是處；如實知眾生過去未來現在諸業、諸法、諸受，知造業處，知因緣知報；諸禪定解脫三昧定，垢凈分別相如實知；知他眾生諸根上下相；知他眾生種種欲解；知世間種種無數性；知一切到道相；知種種宿命，一世乃至無量劫如實知，天眼見眾生乃至生善惡道；漏盡故，無漏心解脫如實知，是為佛十力。◎云何為四無所畏？佛作誠言：『我

【現代漢語翻譯】現代漢語譯本：什麼是四種力量？是精進力、念力、定力、慧力。什麼是七覺分？是念覺分、擇法覺分、精進覺分、喜覺分、除息覺分、定覺分、舍覺分。什麼是八聖道分？是正見、正思惟、正語、正業、正命、正精進、正念、正定。什麼是三三昧？是空三昧門，無相、無作三昧門。什麼是空三昧？以空行、無我行攝心，這稱為空三昧。什麼是無相三昧？以寂滅行、離行攝心，這稱為無相三昧。什麼是無作三昧？以無常行、苦行攝心，這稱為無作三昧。什麼是八解脫？內有色相而外觀色是初解脫；內無色相而外觀色是二解脫；凈解脫是三解脫；超越一切色相、滅除一切有對相，不念一切異相，因此觀無邊虛空而入無邊虛空處；乃至超越一切非有想非無想處，入滅受想解脫，這稱為八解脫。什麼是九次第定？修行者離開慾望、邪惡和不善之法，有覺有觀，因離欲而生喜樂，進入初禪、第二禪、第三禪、第四禪，乃至超越非有想非無想處，進入滅受想定，這稱為九次第定。什麼是佛的十力？是處非處（指因果關係）；如實知曉眾生過去、未來、現在的所有業、所有法、所有感受，知曉造業之處，知曉因緣，知曉報應；如實知曉諸禪定、解脫、三昧定的垢凈分別相；知曉其他眾生諸根的上下差別；知曉其他眾生種種的慾望和理解；知曉世間種種無數的性質；知曉一切通往解脫的道路；知曉種種宿命，從一生乃至無量劫都如實知曉，以天眼看見眾生乃至生於善惡道；因為漏盡，所以如實知曉無漏心解脫，這就是佛的十力。什麼是四無所畏？佛作誠實之言：『我' English version: What are the four powers? They are the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. What are the seven factors of enlightenment? They are the mindfulness enlightenment factor, the dharma discrimination enlightenment factor, the diligence enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. What are the eightfold noble paths? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What are the three samadhis? They are the emptiness samadhi gate, the signlessness samadhi gate, and the wishlessness samadhi gate. What is the emptiness samadhi? It is when the mind is gathered by practicing emptiness and non-self, this is called the emptiness samadhi. What is the signlessness samadhi? It is when the mind is gathered by practicing tranquility and detachment, this is called the signlessness samadhi. What is the wishlessness samadhi? It is when the mind is gathered by practicing impermanence and suffering, this is called the wishlessness samadhi. What are the eight liberations? The first liberation is when one internally has form and externally observes form; the second liberation is when one internally has no form and externally observes form; the pure liberation is the third liberation; surpassing all forms, extinguishing all opposing forms, not thinking of any different forms, therefore observing boundless space and entering the place of boundless space; and even surpassing all the places of neither perception nor non-perception, entering the liberation of cessation of perception and feeling, these are called the eight liberations. What are the nine successive abidings? A practitioner leaves desire, evil, and unwholesome dharmas, has initial thought and sustained thought, and from detachment arises joy and happiness, entering the first dhyana, the second, the third, and the fourth dhyana, and even surpassing the place of neither perception nor non-perception, entering the cessation of perception and feeling, these are called the nine successive abidings. What are the ten powers of the Buddha? They are the knowledge of what is possible and what is impossible (referring to cause and effect); the true knowledge of all the past, future, and present karmas, dharmas, and feelings of all beings, knowing the place where karma is created, knowing the causes and conditions, and knowing the retribution; the true knowledge of the pure and impure distinctions of all dhyanas, liberations, and samadhi concentrations; the knowledge of the superior and inferior faculties of other beings; the knowledge of the various desires and understandings of other beings; the knowledge of the various countless natures of the world; the knowledge of all paths leading to liberation; the knowledge of various past lives, from one life to countless kalpas, as it truly is, seeing beings with the divine eye, even being born in good and evil realms; because of the exhaustion of outflows, the true knowledge of the liberation of the outflow-free mind, these are the ten powers of the Buddha. What are the four fearlessnesses? The Buddha makes a truthful statement: 'I'

【English Translation】 English version: What are the four powers? They are the power of diligence, the power of mindfulness, the power of concentration, and the power of wisdom. What are the seven factors of enlightenment? They are the mindfulness enlightenment factor, the dharma discrimination enlightenment factor, the diligence enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor. What are the eightfold noble paths? They are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. What are the three samadhis? They are the emptiness samadhi gate, the signlessness samadhi gate, and the wishlessness samadhi gate. What is the emptiness samadhi? It is when the mind is gathered by practicing emptiness and non-self, this is called the emptiness samadhi. What is the signlessness samadhi? It is when the mind is gathered by practicing tranquility and detachment, this is called the signlessness samadhi. What is the wishlessness samadhi? It is when the mind is gathered by practicing impermanence and suffering, this is called the wishlessness samadhi. What are the eight liberations? The first liberation is when one internally has form and externally observes form; the second liberation is when one internally has no form and externally observes form; the pure liberation is the third liberation; surpassing all forms, extinguishing all opposing forms, not thinking of any different forms, therefore observing boundless space and entering the place of boundless space; and even surpassing all the places of neither perception nor non-perception, entering the liberation of cessation of perception and feeling, these are called the eight liberations. What are the nine successive abidings? A practitioner leaves desire, evil, and unwholesome dharmas, has initial thought and sustained thought, and from detachment arises joy and happiness, entering the first dhyana, the second, the third, and the fourth dhyana, and even surpassing the place of neither perception nor non-perception, entering the cessation of perception and feeling, these are called the nine successive abidings. What are the ten powers of the Buddha? They are the knowledge of what is possible and what is impossible (referring to cause and effect); the true knowledge of all the past, future, and present karmas, dharmas, and feelings of all beings, knowing the place where karma is created, knowing the causes and conditions, and knowing the retribution; the true knowledge of the pure and impure distinctions of all dhyanas, liberations, and samadhi concentrations; the knowledge of the superior and inferior faculties of other beings; the knowledge of the various desires and understandings of other beings; the knowledge of the various countless natures of the world; the knowledge of all paths leading to liberation; the knowledge of various past lives, from one life to countless kalpas, as it truly is, seeing beings with the divine eye, even being born in good and evil realms; because of the exhaustion of outflows, the true knowledge of the liberation of the outflow-free mind, these are the ten powers of the Buddha. What are the four fearlessnesses? The Buddha makes a truthful statement: 'I'

是一切正智人。』若有沙門婆羅門、若天若魔若梵、若復餘眾，如實言：『是法不知。』乃至不見是微畏相。以是故，我得安隱得無所畏，安住聖主處，在大眾中作師子吼、能轉梵輪。諸沙門婆羅門、若天若魔若梵、若復餘眾，實不能轉。一無所畏。佛作誠言：『我一切漏盡。』若有沙門婆羅門、若天若魔若梵、若復餘眾，如實言：『是漏不盡。』乃至不見是微畏相。以是故，我得安隱得無所畏，安住聖主處，在大眾中作師子吼、能轉梵輪。諸沙門婆羅門、若天若魔若梵、若復餘眾，實不能轉。二無畏也。佛作誠言：『我說障法。』若有沙門婆羅門、若天若魔若梵、若復餘眾，如實言：『受是法不障道。』乃至不見是微畏相。以是故，我得安隱得無所畏，安住聖主處，在大眾中作師子吼、能轉梵輪。諸沙門婆羅門、若天若魔若梵、若復餘眾，實不能轉。三無畏也。佛作誠言：『我所說聖道能出世間，隨是行能盡苦。』若有沙門婆羅門、若天若魔若梵、若復餘眾，如實言：『行是道不能出世間、不能盡苦。』乃至不見是微畏相。以是故，我得安隱得無所，畏安住聖主處，在大眾中師子吼、能轉梵輪。諸沙門婆羅門、若天若魔若梵、若復餘眾，實不能轉。四無畏也。云何為四無礙智？一者義無礙智，二者法無礙智，三者辭

【現代漢語翻譯】現代漢語譯本『是所有證得正等覺的人。』如果有沙門（出家修行者）或婆羅門（祭司），或者天神、魔、梵天，或者其他任何眾生，如實地說：『這個法（指佛陀所證悟的真理）你不知道。』乃至沒有看到絲毫的畏懼之相。因此，我才能得到安穩，得到無所畏懼，安住在聖主的地位，在大眾之中發出獅子吼，能夠轉動法輪（佛法的教義）。那些沙門、婆羅門、天神、魔、梵天，以及其他眾生，實際上都不能轉動法輪。這是第一無所畏懼。佛陀真實地說：『我的一切煩惱都已斷盡。』如果有沙門、婆羅門、天神、魔、梵天，或者其他任何眾生，如實地說：『你的煩惱沒有斷盡。』乃至沒有看到絲毫的畏懼之相。因此，我才能得到安穩，得到無所畏懼，安住在聖主的地位，在大眾之中發出獅子吼，能夠轉動法輪。那些沙門、婆羅門、天神、魔、梵天，以及其他眾生，實際上都不能轉動法輪。這是第二無所畏懼。佛陀真實地說：『我所說的法是障礙之法（指會阻礙修行的法）。』如果有沙門、婆羅門、天神、魔、梵天，或者其他任何眾生，如實地說：『接受這個法不會障礙修行。』乃至沒有看到絲毫的畏懼之相。因此，我才能得到安穩，得到無所畏懼，安住在聖主的地位，在大眾之中發出獅子吼，能夠轉動法輪。那些沙門、婆羅門、天神、魔、梵天，以及其他眾生，實際上都不能轉動法輪。這是第三無所畏懼。佛陀真實地說：『我所說的聖道能夠出離世間，隨之修行能夠斷盡痛苦。』如果有沙門、婆羅門、天神、魔、梵天，或者其他任何眾生，如實地說：『修行這個道不能出離世間，不能斷盡痛苦。』乃至沒有看到絲毫的畏懼之相。因此，我才能得到安穩，得到無所畏懼，安住在聖主的地位，在大眾之中發出獅子吼，能夠轉動法輪。那些沙門、婆羅門、天神、魔、梵天，以及其他眾生，實際上都不能轉動法輪。這是第四無所畏懼。什麼是四無礙智？第一是義無礙智，第二是法無礙智，第三是辭無礙智

【English Translation】 English version '[I am] one who has attained all right and perfect enlightenment.' If there are any ascetics or Brahmins, or gods, or demons, or Brahmas, or any other beings, who truthfully say, 'You do not know this Dharma (the truth the Buddha realized),' and I do not see even the slightest sign of fear. Therefore, I have attained peace and fearlessness, and I dwell in the position of a holy master, roaring like a lion in the assembly, and I am able to turn the Wheel of Dharma (the Buddha's teachings). Those ascetics, Brahmins, gods, demons, Brahmas, and other beings are actually unable to turn the Wheel. This is the first fearlessness. The Buddha truthfully says, 'All my defilements are exhausted.' If there are any ascetics, Brahmins, gods, demons, Brahmas, or any other beings, who truthfully say, 'Your defilements are not exhausted,' and I do not see even the slightest sign of fear. Therefore, I have attained peace and fearlessness, and I dwell in the position of a holy master, roaring like a lion in the assembly, and I am able to turn the Wheel of Dharma. Those ascetics, Brahmins, gods, demons, Brahmas, and other beings are actually unable to turn the Wheel. This is the second fearlessness. The Buddha truthfully says, 'I speak of obstructive dharmas (teachings that hinder practice).' If there are any ascetics, Brahmins, gods, demons, Brahmas, or any other beings, who truthfully say, 'Accepting this dharma does not obstruct practice,' and I do not see even the slightest sign of fear. Therefore, I have attained peace and fearlessness, and I dwell in the position of a holy master, roaring like a lion in the assembly, and I am able to turn the Wheel of Dharma. Those ascetics, Brahmins, gods, demons, Brahmas, and other beings are actually unable to turn the Wheel. This is the third fearlessness. The Buddha truthfully says, 'The holy path I speak of can lead out of the world, and following it can end suffering.' If there are any ascetics, Brahmins, gods, demons, Brahmas, or any other beings, who truthfully say, 'Following this path cannot lead out of the world, cannot end suffering,' and I do not see even the slightest sign of fear. Therefore, I have attained peace and fearlessness, and I dwell in the position of a holy master, roaring like a lion in the assembly, and I am able to turn the Wheel of Dharma. Those ascetics, Brahmins, gods, demons, Brahmas, and other beings are actually unable to turn the Wheel. This is the fourth fearlessness. What are the four unobstructed knowledges? The first is unobstructed knowledge of meaning, the second is unobstructed knowledge of Dharma, the third is unobstructed knowledge of language

無礙智，四者樂說無礙智。云何為義無礙智？緣義智慧，是為義無礙智。云何為法無礙智？緣法智慧，是為法無礙智。云何為辭無礙智？緣辭智慧，是為辭無礙智。云何為樂說無礙智？緣樂說智慧，是為樂說無礙智。云何為十八不共法？一、諸佛身無失，二、口無失，三、念無失，四、無異想，五、無不定心，六、無不知已舍心，七、欲無減，八、精進無減，九、念無減，十、慧無減，十一、解脫無減，十二、解脫知見無減，十三、一切身業隨智慧行，十四、一切口業隨智慧行，十五、一切意業隨智慧行，十六、智慧知過去世無礙，十七、智慧知未來世無礙，十八、智慧知現在世無礙。云何三十二相？一者足下安平立，平如奩底；二者足下千輻輞輪，輪相具足；三者手足指長，勝於餘人；四者手足柔軟，勝餘身份；五者足跟廣具足滿好；六者手足指合縵網妙好，勝於餘人。七者足趺高平好與跟相稱；八者伊泥延鹿𨄔𨄔纖好，如伊泥延鹿王；九者平住兩手摩膝；十者陰藏相，如馬王象王；十一者身縱廣等，如尼俱盧樹；十二者一一孔一毛生，色青柔軟而右旋；十三者毛上向，青色柔軟而右旋；十四者金色相，其色微妙勝閻浮檀金；十五者身光面一丈；十六者皮薄細滑，不受塵垢、不停蚊蚋；十七者七處滿。兩足下、兩手

【現代漢語翻譯】現代漢語譯本無礙智（無礙的智慧）有四種，分別是義無礙智、法無礙智、辭無礙智和樂說無礙智。什麼是義無礙智呢？是關於意義的智慧，這就是義無礙智。什麼是法無礙智呢？是關於法的智慧，這就是法無礙智。什麼是辭無礙智呢？是關於言辭的智慧，這就是辭無礙智。什麼是樂說無礙智呢？是關於樂於演說的智慧，這就是樂說無礙智。什麼是十八不共法（佛獨有的十八種功德）？第一，諸佛的身沒有過失；第二，口沒有過失；第三，念沒有過失；第四，沒有不同的想法；第五，沒有不定的心；第六，沒有不知道而捨棄的心；第七，慾望沒有減少；第八，精進沒有減少；第九，念沒有減少；第十，智慧沒有減少；第十一，解脫沒有減少；第十二，解脫知見沒有減少；第十三，一切身業都隨智慧而行；第十四，一切口業都隨智慧而行；第十五，一切意業都隨智慧而行；第十六，智慧知道過去世沒有障礙；第十七，智慧知道未來世沒有障礙；第十八，智慧知道現在世沒有障礙。什麼是三十二相（佛的三十二種殊勝的身體特徵）？第一，腳底平穩安立，平得像一個盒子底；第二，腳底有千輻輪輞的輪相，輪相具足；第三，手指和腳趾長，勝過其他人；第四，手腳柔軟，勝過身體的其他部分；第五，腳跟寬廣，具足圓滿美好；第六，手指和腳趾之間有縵網相，微妙美好，勝過其他人；第七，腳背高而平，美好且與腳跟相稱；第八，小腿纖細美好，像伊泥延鹿（一種鹿）的腿一樣；第九，站立時兩手可以觸及膝蓋；第十，陰藏相，像馬王或象王一樣；第十一，身體縱向和橫向相等，像尼俱盧樹（一種樹）一樣；第十二，每個毛孔都只生一根毛，顏色青色柔軟且向右旋轉；第十三，毛向上生長，青色柔軟且向右旋轉；第十四，金色相，其顏色微妙，勝過閻浮檀金（一種金）；第十五，身體的光芒有一丈；第十六，面板薄而細滑，不受塵垢，不會停留蚊蟲；第十七，七處充滿。兩腳底、兩手

【English Translation】 English version There are four kinds of unobstructed wisdom (Jnana): unobstructed wisdom of meaning, unobstructed wisdom of dharma, unobstructed wisdom of language, and unobstructed wisdom of eloquence. What is unobstructed wisdom of meaning? It is the wisdom regarding meaning, this is the unobstructed wisdom of meaning. What is unobstructed wisdom of dharma? It is the wisdom regarding dharma, this is the unobstructed wisdom of dharma. What is unobstructed wisdom of language? It is the wisdom regarding language, this is the unobstructed wisdom of language. What is unobstructed wisdom of eloquence? It is the wisdom regarding eloquence, this is the unobstructed wisdom of eloquence. What are the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha)? First, the body of all Buddhas has no faults; second, the mouth has no faults; third, the mind has no faults; fourth, there are no different thoughts; fifth, there is no unstable mind; sixth, there is no mind of abandoning what is not known; seventh, desire does not diminish; eighth, diligence does not diminish; ninth, mindfulness does not diminish; tenth, wisdom does not diminish; eleventh, liberation does not diminish; twelfth, the knowledge and view of liberation does not diminish; thirteenth, all bodily actions follow wisdom; fourteenth, all verbal actions follow wisdom; fifteenth, all mental actions follow wisdom; sixteenth, wisdom knows the past without obstruction; seventeenth, wisdom knows the future without obstruction; eighteenth, wisdom knows the present without obstruction. What are the thirty-two marks (thirty-two auspicious physical characteristics of a Buddha)? First, the soles of the feet are firmly planted, as flat as the bottom of a box; second, the soles of the feet have the mark of a thousand-spoked wheel, complete with all its features; third, the fingers and toes are long, surpassing those of others; fourth, the hands and feet are soft, surpassing other parts of the body; fifth, the heels are broad, full, and beautiful; sixth, there is a web-like membrane between the fingers and toes, subtle and beautiful, surpassing that of others; seventh, the insteps are high and flat, beautiful and in proportion to the heels; eighth, the calves are slender and beautiful, like those of an Eneya deer (a type of deer); ninth, when standing, both hands can touch the knees; tenth, the genitals are concealed, like those of a king of horses or elephants; eleventh, the body is equal in length and width, like a Nigrodha tree (a type of tree); twelfth, each pore grows only one hair, which is blue, soft, and curls to the right; thirteenth, the hair grows upward, blue, soft, and curls to the right; fourteenth, the golden color, its hue is subtle, surpassing Jambudvipa gold (a type of gold); fifteenth, the body's radiance extends one fathom; sixteenth, the skin is thin and smooth, not affected by dust, and does not attract mosquitoes; seventeenth, seven areas are full. The soles of both feet, both hands

中、兩肩上、項中，皆滿字相分明；十八者兩腋下滿；十九者上身如師子；二十者身廣端直；二十一者肩圓好；二十二者四十齒；二十三者齒白齊密而根深；二十四者四牙最白而大；二十五者方頰車如師子；二十六者味中得上味，咽中二處津液流出；二十七者舌大軟薄，能覆面至耳髮際；二十八者梵音深遠，如迦蘭頻伽聲；二十九者眼色如金精；三十者眼睫如牛王；三十一者眉間白毫相，軟白如兜羅綿；三十二者頂髻肉骨成。是三十二相佛身成就。光明遍照三千大千國土，若欲廣照則遍滿十方無量阿僧祇國土，為眾生故受丈光。若放無量光明，則無日月時節歲數。佛音聲遍滿三千大千國土，若欲大聲則遍滿十方無量阿僧祇國土，隨眾生多少音聲遍至。云何為八十隨形好？一者無見頂；二者鼻直高好孔不現；三者眉如初生月，紺琉璃色；四者耳輪埵成；五者身堅實，如那羅延；六者骨際如鉤鎖；七者身一時回，如象王；八者行時足去地四寸而印文現；九者爪如赤銅色，薄而潤澤；十者膝骨堅著圓好；十一者身凈潔；十二者身柔軟；十三者身不曲；十四者指長纖圓；十五者指文莊嚴；十六者脈深；十七者踝不現；十八者身潤澤；十九者身自持不逶迤；二十者身滿足；二十一者識滿足；二十二者容儀備足；二十三者住處安無

【現代漢語翻譯】現代漢語譯本：中間、兩肩上、脖頸中，都有完整的字相清晰可見；第十八，兩腋下飽滿；第十九，上身像獅子一樣雄偉；第二十，身體寬闊端正；第二十一，肩膀圓潤美好；第二十二，有四十顆牙齒；第二十三，牙齒潔白整齊且根深；第二十四，四顆犬齒最白且大；第二十五，臉頰方正像獅子；第二十六，在味覺中能嚐到最上等的味道，咽喉中有兩處津液流出；第二十七，舌頭大而柔軟，能覆蓋面部直至耳際發線；第二十八，聲音深遠如梵音，像迦蘭頻伽（Kalavinka，一種神鳥）的鳴叫；第二十九，眼睛顏色像金精（一種寶石）；第三十，眼睫毛像牛王一樣濃密；第三十一，眉間有白毫相，柔軟潔白如兜羅綿（一種柔軟的棉花）；第三十二，頭頂有肉髻骨形成。這是佛身成就的三十二相。光明遍照三千大千國土，如果想要廣照，則遍滿十方無量阿僧祇（asamkhya，無數）國土，爲了眾生而接受丈光。如果放出無量光明，則沒有日月時節歲數。佛的聲音遍滿三千大千國土，如果想要大聲，則遍滿十方無量阿僧祇國土，隨著眾生多少聲音遍至。什麼是八十隨形好？第一，無見頂（頭頂不可見）；第二，鼻子挺直高聳，鼻孔不外露；第三，眉毛像初生的月亮，呈紺琉璃色（深藍色）；第四，耳垂圓滿；第五，身體堅實，像那羅延（Narayana，印度教神祇）一樣；第六，骨節像鉤鎖一樣連線；第七，身體能像象王一樣一時迴轉；第八，行走時腳離地四寸，並顯現印文；第九，指甲像赤銅色，薄而潤澤；第十，膝蓋骨堅固圓潤；第十一，身體潔凈；第十二，身體柔軟；第十三，身體不彎曲；第十四，手指長而纖細圓潤；第十五，指紋莊嚴；第十六，脈搏深沉；第十七，腳踝不外露；第十八，身體潤澤；第十九，身體能自我支撐不搖晃；第二十，身體圓滿；第二十一，意識圓滿；第二十二，容貌儀態完備；第二十三，住處安穩無憂。 English version: The middle, both shoulders, and the neck all have complete and clear marks; the eighteenth, the underarms are full; the nineteenth, the upper body is like a lion; the twentieth, the body is broad and upright; the twenty-first, the shoulders are round and beautiful; the twenty-second, there are forty teeth; the twenty-third, the teeth are white, even, and deep-rooted; the twenty-fourth, the four canine teeth are the whitest and largest; the twenty-fifth, the cheeks are square like a lion; the twenty-sixth, in taste, one can experience the best flavors, and there are two places in the throat where fluids flow out; the twenty-seventh, the tongue is large, soft, and thin, able to cover the face up to the hairline; the twenty-eighth, the voice is deep and far-reaching like a Brahma sound, like the call of a Kalavinka (a mythical bird); the twenty-ninth, the eye color is like gold essence (a type of gem); the thirtieth, the eyelashes are thick like a bull king; the thirty-first, there is a white hair mark between the eyebrows, soft and white like a tula cotton (a soft cotton); the thirty-second, there is a fleshy protuberance on the top of the head formed by bone. These are the thirty-two marks of the Buddha's body. The light illuminates the three thousand great thousand worlds, and if it wishes to shine widely, it fills the immeasurable asamkhya (countless) lands of the ten directions, receiving a fathom of light for the sake of sentient beings. If immeasurable light is emitted, there will be no sun, moon, seasons, or years. The Buddha's voice fills the three thousand great thousand worlds, and if it wishes to be loud, it fills the immeasurable asamkhya lands of the ten directions, reaching all beings with its voice according to their number. What are the eighty minor marks? First, the invisible crown of the head; second, the nose is straight and high, with nostrils not visible; third, the eyebrows are like a new moon, of a dark blue lapis lazuli color; fourth, the earlobes are well-formed; fifth, the body is firm, like Narayana (a Hindu deity); sixth, the joints are connected like hooks and chains; seventh, the body can turn around in an instant like an elephant king; eighth, when walking, the feet are four inches off the ground, and imprints appear; ninth, the nails are like red copper, thin and lustrous; tenth, the kneecaps are firm and round; eleventh, the body is clean; twelfth, the body is soft; thirteenth, the body is not bent; fourteenth, the fingers are long, slender, and round; fifteenth, the finger patterns are dignified; sixteenth, the pulse is deep; seventeenth, the ankles are not visible; eighteenth, the body is lustrous; nineteenth, the body can support itself without swaying; twentieth, the body is complete; twenty-first, consciousness is complete; twenty-second, appearance and demeanor are complete; twenty-third, the dwelling place is peaceful and without worry.

【English Translation】 The middle, both shoulders, and the neck all have complete and clear marks; the eighteenth, the underarms are full; the nineteenth, the upper body is like a lion; the twentieth, the body is broad and upright; the twenty-first, the shoulders are round and beautiful; the twenty-second, there are forty teeth; the twenty-third, the teeth are white, even, and deep-rooted; the twenty-fourth, the four canine teeth are the whitest and largest; the twenty-fifth, the cheeks are square like a lion; the twenty-sixth, in taste, one can experience the best flavors, and there are two places in the throat where fluids flow out; the twenty-seventh, the tongue is large, soft, and thin, able to cover the face up to the hairline; the twenty-eighth, the voice is deep and far-reaching like a Brahma sound, like the call of a Kalavinka (a mythical bird); the twenty-ninth, the eye color is like gold essence (a type of gem); the thirtieth, the eyelashes are thick like a bull king; the thirty-first, there is a white hair mark between the eyebrows, soft and white like a tula cotton (a soft cotton); the thirty-second, there is a fleshy protuberance on the top of the head formed by bone. These are the thirty-two marks of the Buddha's body. The light illuminates the three thousand great thousand worlds, and if it wishes to shine widely, it fills the immeasurable asamkhya (countless) lands of the ten directions, receiving a fathom of light for the sake of sentient beings. If immeasurable light is emitted, there will be no sun, moon, seasons, or years. The Buddha's voice fills the three thousand great thousand worlds, and if it wishes to be loud, it fills the immeasurable asamkhya lands of the ten directions, reaching all beings with its voice according to their number. What are the eighty minor marks? First, the invisible crown of the head; second, the nose is straight and high, with nostrils not visible; third, the eyebrows are like a new moon, of a dark blue lapis lazuli color; fourth, the earlobes are well-formed; fifth, the body is firm, like Narayana (a Hindu deity); sixth, the joints are connected like hooks and chains; seventh, the body can turn around in an instant like an elephant king; eighth, when walking, the feet are four inches off the ground, and imprints appear; ninth, the nails are like red copper, thin and lustrous; tenth, the kneecaps are firm and round; eleventh, the body is clean; twelfth, the body is soft; thirteenth, the body is not bent; fourteenth, the fingers are long, slender, and round; fifteenth, the finger patterns are dignified; sixteenth, the pulse is deep; seventeenth, the ankles are not visible; eighteenth, the body is lustrous; nineteenth, the body can support itself without swaying; twentieth, the body is complete; twenty-first, consciousness is complete; twenty-second, appearance and demeanor are complete; twenty-third, the dwelling place is peaceful and without worry.

能動者；二十四者威震一切；二十五者一切樂觀；二十六者面不大長；二十七者正容貌不撓色；二十八者面具足滿；二十九者唇赤如頻婆果色；三十者音響深；三十一者臍深圓好；三十二者毛右旋；三十三者手足滿；三十四者手足如意；三十五者手文明直；三十六者手文長；三十七者手文不斷；三十八者一切噁心眾生見者和悅；三十九者面廣姝好；四十者面凈滿如月；四十一者隨眾生意和悅與語；四十二者毛孔出香氣；四十三者口出無上香；四十四者儀容如師子；四十五者進止如象王；四十六者行法如鵝王；四十七者頭如摩陀那果；四十八者一切聲分具足；四十九者牙利；五十者舌色赤；五十一者舌薄；五十二者毛紅色；五十三者毛潔凈；五十四者廣長眼；五十五者孔門相具；五十六者手足赤白，如蓮華色；五十七者臍不出；五十八者腹不現；五十九者細腹；六十者身不傾動；六十一者身持重；六十二者其身大；六十三者身長；六十四者手足潔凈軟澤；六十五者邊光各一丈；六十六者光照身而行；六十七者等視眾生；六十八者不輕眾生；六十九者隨眾生音聲，不過不減；七十者說法不著；七十一者隨眾語言而為說法；七十二者一發音報眾聲；七十三者次第有因緣說法；七十四者一切眾生不能盡觀相；七十五者觀無厭足

【現代漢語翻譯】現代漢語譯本能動者（指佛陀具有行動和影響的能力）；二十四者威震一切（指佛陀的威嚴能震懾一切）；二十五者一切樂觀（指佛陀對一切事物都持有樂觀的態度）；二十六者面不大長（指佛陀的面容不顯得過長）；二十七者正容貌不撓色（指佛陀的容貌端正，不因外物而改變臉色）；二十八者面具足滿（指佛陀的面容飽滿圓潤）；二十九者唇赤如頻婆果色（頻婆果，一種紅色水果，指佛陀的嘴唇紅潤如頻婆果）；三十者音響深（指佛陀的聲音深沉洪亮）；三十一者臍深圓好（指佛陀的肚臍深且圓潤）；三十二者毛右旋（指佛陀的毛髮向右旋轉）；三十三者手足滿（指佛陀的手和腳飽滿）；三十四者手足如意（指佛陀的手和腳能隨心所欲）；三十五者手文明直（指佛陀的手紋清晰筆直）；三十六者手文長（指佛陀的手紋較長）；三十七者手文不斷（指佛陀的手紋沒有斷裂）；三十八者一切噁心眾生見者和悅（指一切心懷惡意的眾生見到佛陀都會感到喜悅）；三十九者面廣姝好（指佛陀的面容寬廣而美好）；四十者面凈滿如月（指佛陀的面容清凈圓滿如月亮）；四十一者隨眾生意和悅與語（指佛陀能隨順眾生的心意，和悅地與他們交談）；四十二者毛孔出香氣（指佛陀的毛孔散發出香氣）；四十三者口出無上香（指佛陀的口中散發出無上的香氣）；四十四者儀容如師子（指佛陀的儀態威嚴如獅子）；四十五者進止如象王（指佛陀的行動舉止如象王般穩重）；四十六者行法如鵝王（指佛陀行走時如鵝王般優雅）；四十七者頭如摩陀那果（摩陀那果，一種圓形果實，指佛陀的頭圓潤如摩陀那果）；四十八者一切聲分具足（指佛陀的聲音具備一切音調）；四十九者牙利（指佛陀的牙齒鋒利）；五十者舌色赤（指佛陀的舌頭是紅色的）；五十一者舌薄（指佛陀的舌頭薄而柔軟）；五十二者毛紅色（指佛陀的毛髮是紅色的）；五十三者毛潔凈（指佛陀的毛髮潔凈）；五十四者廣長眼（指佛陀的眼睛寬而長）；五十五者孔門相具（指佛陀的身體孔竅都具備完美的形態）；五十六者手足赤白，如蓮華色（指佛陀的手和腳呈紅白色，如蓮花般）；五十七者臍不出（指佛陀的肚臍不突出）；五十八者腹不現（指佛陀的腹部不顯露）；五十九者細腹（指佛陀的腹部纖細）；六十者身不傾動（指佛陀的身體不會輕易傾斜或晃動）；六十一者身持重（指佛陀的身體穩重）；六十二者其身大（指佛陀的身體高大）；六十三者身長（指佛陀的身材修長）；六十四者手足潔凈軟澤（指佛陀的手和腳潔凈柔軟而有光澤）；六十五者邊光各一丈（指佛陀身體周圍的光芒各有一丈長）；六十六者光照身而行（指佛陀行走時，光芒照耀著他的身體）；六十七者等視眾生（指佛陀平等地看待一切眾生）；六十八者不輕眾生（指佛陀不會輕視任何眾生）；六十九者隨眾生音聲，不過不減（指佛陀能隨順眾生的聲音，不多不少地迴應）；七十者說法不著（指佛陀說法時不會執著于言辭）；七十一者隨眾語言而為說法（指佛陀能根據眾生的語言來宣說佛法）；七十二者一發音報眾聲（指佛陀發出的一個聲音能迴應所有聲音）；七十三者次第有因緣說法（指佛陀會根據因緣次第地說法）；七十四者一切眾生不能盡觀相（指一切眾生都無法完全觀察到佛陀的相好）；七十五者觀無厭足（指觀察佛陀的相好，永遠不會感到厭倦）

【English Translation】 English version The one who is capable (referring to the Buddha's ability to act and influence); the twenty-fourth, awe-inspiring to all (referring to the Buddha's majesty that can awe all); the twenty-fifth, optimistic about everything (referring to the Buddha's optimistic attitude towards all things); the twenty-sixth, face not too long (referring to the Buddha's face not appearing too long); the twenty-seventh, upright countenance, unyielding in color (referring to the Buddha's countenance being upright, not changing color due to external things); the twenty-eighth, face fully complete (referring to the Buddha's face being full and round); the twenty-ninth, lips red like the color of the bimba fruit (bimba fruit, a red fruit, referring to the Buddha's lips being red like the bimba fruit); the thirtieth, deep sound (referring to the Buddha's voice being deep and resonant); the thirty-first, deep and round navel (referring to the Buddha's navel being deep and round); the thirty-second, hair curling to the right (referring to the Buddha's hair curling to the right); the thirty-third, hands and feet full (referring to the Buddha's hands and feet being full); the thirty-fourth, hands and feet as desired (referring to the Buddha's hands and feet being able to do as one wishes); the thirty-fifth, hand lines clear and straight (referring to the Buddha's hand lines being clear and straight); the thirty-sixth, long hand lines (referring to the Buddha's hand lines being long); the thirty-seventh, unbroken hand lines (referring to the Buddha's hand lines not being broken); the thirty-eighth, all beings with evil minds, upon seeing, feel joy (referring to all beings with evil intentions feeling joy upon seeing the Buddha); the thirty-ninth, broad and beautiful face (referring to the Buddha's face being broad and beautiful); the fortieth, face pure and full like the moon (referring to the Buddha's face being pure and full like the moon); the forty-first, in accordance with the minds of beings, speaking with joy (referring to the Buddha being able to follow the minds of beings and speak with them joyfully); the forty-second, pores emitting fragrance (referring to the Buddha's pores emitting fragrance); the forty-third, mouth emitting supreme fragrance (referring to the Buddha's mouth emitting supreme fragrance); the forty-fourth, demeanor like a lion (referring to the Buddha's demeanor being majestic like a lion); the forty-fifth, movements like an elephant king (referring to the Buddha's movements being as steady as an elephant king); the forty-sixth, walking like a goose king (referring to the Buddha walking as gracefully as a goose king); the forty-seventh, head like a madana fruit (madana fruit, a round fruit, referring to the Buddha's head being round like a madana fruit); the forty-eighth, all sound components complete (referring to the Buddha's voice possessing all tones); the forty-ninth, sharp teeth (referring to the Buddha's teeth being sharp); the fiftieth, red tongue (referring to the Buddha's tongue being red); the fifty-first, thin tongue (referring to the Buddha's tongue being thin and soft); the fifty-second, red hair (referring to the Buddha's hair being red); the fifty-third, clean hair (referring to the Buddha's hair being clean); the fifty-fourth, wide and long eyes (referring to the Buddha's eyes being wide and long); the fifty-fifth, all bodily openings complete (referring to the Buddha's bodily openings all possessing perfect forms); the fifty-sixth, hands and feet red and white, like the color of a lotus flower (referring to the Buddha's hands and feet being red and white, like a lotus flower); the fifty-seventh, navel not protruding (referring to the Buddha's navel not protruding); the fifty-eighth, abdomen not visible (referring to the Buddha's abdomen not being visible); the fifty-ninth, slender abdomen (referring to the Buddha's abdomen being slender); the sixtieth, body not tilting or moving (referring to the Buddha's body not easily tilting or swaying); the sixty-first, body holding weight (referring to the Buddha's body being steady); the sixty-second, body large (referring to the Buddha's body being tall); the sixty-third, body long (referring to the Buddha's body being slender); the sixty-fourth, hands and feet clean, soft, and lustrous (referring to the Buddha's hands and feet being clean, soft, and lustrous); the sixty-fifth, light on each side one zhang (zhang, a unit of length, referring to the light around the Buddha's body being one zhang long on each side); the sixty-sixth, light illuminating the body while walking (referring to the light illuminating the Buddha's body while walking); the sixty-seventh, viewing all beings equally (referring to the Buddha viewing all beings equally); the sixty-eighth, not belittling any beings (referring to the Buddha not belittling any beings); the sixty-ninth, in accordance with the voices of beings, not exceeding or diminishing (referring to the Buddha being able to respond to the voices of beings, neither more nor less); the seventieth, speaking the Dharma without attachment (referring to the Buddha speaking the Dharma without being attached to words); the seventy-first, speaking the Dharma according to the languages of beings (referring to the Buddha being able to preach the Dharma according to the languages of beings); the seventy-second, one sound responding to all sounds (referring to one sound emitted by the Buddha being able to respond to all sounds); the seventy-third, speaking the Dharma in order with causes and conditions (referring to the Buddha speaking the Dharma in order according to causes and conditions); the seventy-fourth, all beings cannot fully observe the marks (referring to all beings not being able to fully observe the Buddha's marks); the seventy-fifth, observing without satiety (referring to observing the Buddha's marks without ever feeling tired)

；七十六者髮長好；七十七者發不亂；七十八者發旋好；七十九者髮色如青珠；八十者手足有德相。須菩提！是為八十隨形好佛身成就。如是，須菩提！菩薩摩訶薩以二施攝取眾生，所謂財施、法施，是為菩薩希有難及事。云何為菩薩摩訶薩愛語攝取眾生？菩薩摩訶薩以六波羅蜜為眾生說法，作是言：『汝行六波羅蜜攝一切善法。』云何為菩薩摩訶薩利行攝取眾生？菩薩摩訶薩長夜教眾生令行六波羅蜜。云何為菩薩摩訶薩同事攝取眾生？菩薩摩訶薩以五神通力故，種種變化入五道中與眾生同事，以此四事而攝取之。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，教化眾生：『善男子！當善學分別諸字，亦當善知一字乃至四十二字。一切語言皆入初字門，一切語言亦入第二字門，乃至第四十二字門，一切語言皆入其中。一字皆入四十二字，四十二字亦入一字。』是眾生應如是善學四十二字，善學四十二字已，能善說字法；善說字法已，善說無字法。須菩提！如佛善知字法、善知字、善知無字，為無字法故說字法。何以故？須菩提！過一切名字法故，名為佛法。」

須菩提白佛言：「世尊！若眾生畢竟不可得，法亦不可得，法性亦不可得，畢竟空、無始空故。世尊！菩薩摩訶薩云何行般若波羅蜜，行禪那波

【現代漢語翻譯】現代漢語譯本：第七十六種是頭髮長而美好；第七十七種是頭髮不散亂；第七十八種是發旋美好；第七十九種是頭髮顏色像青色的珠子；第八十種是手足具有德相。須菩提（佛陀的弟子）！這就是佛身成就的八十種隨形好。須菩提！菩薩摩訶薩（偉大的菩薩）用兩種佈施來攝取眾生，即財施和法施，這是菩薩稀有難得的行為。菩薩摩訶薩如何用愛語來攝取眾生呢？菩薩摩訶薩用六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）為眾生說法，並說：『你們應當修行六波羅蜜，以此來攝取一切善法。』菩薩摩訶薩如何用利行來攝取眾生呢？菩薩摩訶薩長久地教導眾生修行六波羅蜜。菩薩摩訶薩如何用同事來攝取眾生呢？菩薩摩訶薩憑藉五神通（天眼通、天耳通、他心通、宿命通、神足通）的力量，變化進入五道（地獄、餓鬼、畜生、人、天）中，與眾生一同做事，用這四種方法來攝取他們。再者，須菩提！菩薩摩訶薩在修行般若波羅蜜（智慧的完美）時，教化眾生說：『善男子！應當好好學習分別各種文字，也要好好了解一個字乃至四十二個字。一切語言都進入第一個字門，一切語言也進入第二個字門，乃至第四十二個字門，一切語言都包含在其中。一個字包含四十二個字，四十二個字也包含在一個字中。』這些眾生應當這樣好好學習四十二個字，好好學習四十二個字后，就能善於講述字法；善於講述字法后，就能善於講述無字法。須菩提！就像佛陀善於瞭解字法、善於瞭解字、善於瞭解無字，爲了無字法才說字法。為什麼呢？須菩提！因為超越一切名字法，才稱為佛法。」須菩提問佛說：『世尊！如果眾生畢竟不可得，法也不可得，法性也不可得，因為畢竟空、無始空。世尊！菩薩摩訶薩如何修行般若波羅蜜，修行禪那波羅蜜（禪定的完美）？』

【English Translation】 English version: The seventy-sixth is having long and beautiful hair; the seventy-seventh is having hair that is not disheveled; the seventy-eighth is having good hair whorls; the seventy-ninth is having hair the color of blue pearls; the eightieth is having hands and feet with virtuous marks. Subhuti (a disciple of the Buddha)! These are the eighty minor marks of excellence that complete the Buddha's body. Subhuti! A Bodhisattva Mahasattva (a great Bodhisattva) uses two kinds of giving to gather beings, namely material giving and Dharma giving, which are rare and difficult acts for a Bodhisattva. How does a Bodhisattva Mahasattva gather beings with loving speech? A Bodhisattva Mahasattva teaches the Dharma to beings using the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), saying: 'You should practice the six paramitas to gather all good dharmas.' How does a Bodhisattva Mahasattva gather beings with beneficial conduct? A Bodhisattva Mahasattva teaches beings to practice the six paramitas for a long time. How does a Bodhisattva Mahasattva gather beings with cooperative conduct? A Bodhisattva Mahasattva, through the power of the five supernormal abilities (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers), transforms and enters the five realms (hell, hungry ghosts, animals, humans, and gods), working together with beings, and uses these four methods to gather them. Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita (the perfection of wisdom), he teaches beings: 'Good men! You should learn to distinguish various letters well, and also understand one letter up to forty-two letters well. All languages enter the first letter gate, all languages also enter the second letter gate, up to the forty-second letter gate, all languages are contained within them. One letter contains forty-two letters, and forty-two letters also contain one letter.' These beings should learn the forty-two letters well in this way. After learning the forty-two letters well, they can skillfully explain the letter dharma; after skillfully explaining the letter dharma, they can skillfully explain the non-letter dharma. Subhuti! Just as the Buddha is skilled in understanding the letter dharma, skilled in understanding letters, and skilled in understanding non-letters, he speaks of the letter dharma for the sake of the non-letter dharma. Why is that? Subhuti! Because it transcends all name dharmas, it is called the Buddha Dharma.」 Subhuti said to the Buddha: 'World Honored One! If beings are ultimately unattainable, dharmas are also unattainable, and the nature of dharmas is also unattainable, because they are ultimately empty and without beginning. World Honored One! How does a Bodhisattva Mahasattva practice Prajna Paramita and practice Dhyana Paramita (the perfection of meditation)?'

羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜時，行四禪、四無量心、四無色定、三十七助道法、十八空，行空、無相、無作三昧，八解脫、九次第定，佛十力、四無所畏、四無礙智、十八不共法、三十二相、八十隨形好，云何住報得五神通為眾生說法？眾生實不可得。眾生不可得故，色不可得乃至識亦不可得。五陰不可得故，六波羅蜜乃至八十隨形好皆不可得。是不可得中，無眾生、無色乃至無八十隨形好。世尊！云何菩薩摩訶薩行般若波羅蜜為眾生說法？世尊！菩薩行般若波羅蜜時，菩薩尚不可得，何況當有菩薩法？」

佛告須菩提：「如是，如是！如汝所言，眾生不可得故，當知是內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、諸法空、自相空、性空、不可得空、無法空、有法空、無法有法空。眾生不可得故，當知五陰空，十二入、十八界空，十二因緣空，四諦空，我空、壽者、命者、生者、養育者、眾數者、人者、作者使作者、起者使起者、受者使受者、知者見者皆空。眾生不可得故，當知四禪空，四無量心空、四無色定空；當知四念處空乃至八聖道分空，空空、無相空、無作空，八解脫空、九次第定空。眾生不可得故，當知佛十力空、四無所

【現代漢語翻譯】現代漢語譯本：當菩薩修行般若波羅蜜（智慧到彼岸）、禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸）時，修行四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種廣大的心）、四無色定（四種無色界的禪定）、三十七助道法（三十七種幫助修行的法門）、十八空（十八種空的道理），修行空、無相、無作三昧（三種禪定），八解脫（八種解脫煩惱的方法）、九次第定（九種次第禪定），佛十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的智慧）、四無礙智（四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、三十二相（佛的三十二種殊勝的相貌）、八十隨形好（佛的八十種細微的相好），如何安住于報得的五神通（通過修行獲得的五種神通）為眾生說法呢？眾生實際上是不可得的。因為眾生不可得，所以色（物質）不可得，乃至識（精神）也不可得。因為五陰（色、受、想、行、識）不可得，所以六波羅蜜乃至八十隨形好都不可得。在這不可得之中，沒有眾生，沒有色，乃至沒有八十隨形好。世尊！菩薩摩訶薩（大菩薩）如何修行般若波羅蜜為眾生說法呢？世尊！菩薩修行般若波羅蜜時，菩薩尚且不可得，何況會有菩薩法呢？」佛告訴須菩提：「是這樣的，是這樣的！正如你所說，因為眾生不可得，應當知道這是內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、諸法空、自相空、性空、不可得空、無法空、有法空、無法有法空。因為眾生不可得，應當知道五陰是空的，十二入（六根和六塵）是空的，十八界（六根、六塵和六識）是空的，十二因緣是空的，四諦是空的，我空、壽者（壽命）、命者（生命）、生者（出生）、養育者（養育）、眾數者（群體）、人者（人）、作者使作者（能做和使人做）、起者使起者（能生起和使人產生）、受者使受者（能感受和使人感受）、知者見者都是空的。因為眾生不可得，應當知道四禪是空的，四無量心是空的，四無色定是空的；應當知道四念處（四種觀想方法）是空的，乃至八聖道分（八種修行方法）是空的，空空、無相空、無作空，八解脫空、九次第定空。因為眾生不可得，應當知道佛十力是空的，四無所畏是空的。

【English Translation】 English version: When a Bodhisattva practices Prajna Paramita (perfection of wisdom), Dhyana Paramita (perfection of meditation), Virya Paramita (perfection of diligence), Kshanti Paramita (perfection of patience), Shila Paramita (perfection of morality), and Dana Paramita (perfection of generosity), practices the four Dhyanas (four meditative states in the realm of form), the four Immeasurables (loving-kindness, compassion, joy, and equanimity), the four Formless Absorptions (four meditative states in the formless realm), the thirty-seven factors of enlightenment, the eighteen emptinesses, practices the Samadhis of emptiness, signlessness, and non-action, the eight liberations, the nine successive abidings, the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, the thirty-two marks of a great being, and the eighty minor marks, how does one abide in the five supernormal powers attained through retribution to teach the Dharma to sentient beings? Sentient beings are in reality unattainable. Because sentient beings are unattainable, form is unattainable, and so on, up to consciousness is also unattainable. Because the five aggregates (form, feeling, perception, mental formations, and consciousness) are unattainable, the six Paramitas, and so on, up to the eighty minor marks are all unattainable. In this unattainability, there are no sentient beings, no form, and so on, up to no eighty minor marks. World Honored One! How does a Bodhisattva Mahasattva (great Bodhisattva) practice Prajna Paramita to teach the Dharma to sentient beings? World Honored One! When a Bodhisattva practices Prajna Paramita, even the Bodhisattva is unattainable, how much more so the Bodhisattva's Dharma?」 The Buddha said to Subhuti: 'It is so, it is so! As you have said, because sentient beings are unattainable, one should know that this is inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, scattered emptiness, emptiness of all dharmas, self-nature emptiness, nature emptiness, unattainable emptiness, emptiness of non-existence, emptiness of existence, emptiness of both non-existence and existence. Because sentient beings are unattainable, one should know that the five aggregates are empty, the twelve entrances (six sense organs and six sense objects) are empty, the eighteen realms (six sense organs, six sense objects, and six consciousnesses) are empty, the twelve links of dependent origination are empty, the four noble truths are empty, the self is empty, the life span is empty, the life is empty, the birth is empty, the nurturer is empty, the multitude is empty, the person is empty, the doer and the causer to do are empty, the ariser and the causer to arise are empty, the receiver and the causer to receive are empty, the knower and the seer are all empty. Because sentient beings are unattainable, one should know that the four Dhyanas are empty, the four Immeasurables are empty, the four Formless Absorptions are empty; one should know that the four foundations of mindfulness are empty, and so on, up to the eightfold noble path is empty, emptiness of emptiness, signless emptiness, non-action emptiness, the eight liberations are empty, the nine successive abidings are empty. Because sentient beings are unattainable, one should know that the ten powers of a Buddha are empty, the four fearlessnesses are empty.'

畏空、四無礙智空、十八不共法空；當知須陀洹果空、斯陀含果空、阿那含果空、阿羅漢果空、辟支佛道空；當知菩薩地空、阿耨多羅三藐三菩提空。須菩提！菩薩摩訶薩如是見一切法空，為眾生說法，不失諸空相。是菩薩如是觀時，知一切法無礙；知一切法無礙已，不壞諸法相、不二不分別，但為眾生如實說法。譬如佛所化人，化人復化作無量千萬億人。有教令佈施者，有教持戒、有教忍辱、有教精進、有教禪定、有教智慧，有教四禪、四無量心、四無色定者。于汝意云何，佛所化人有分別破壞諸法不？」

須菩提言：「不也，世尊！是化人無心、無心數法，云何分別破壞諸法？」

「以是故，須菩提！當知菩薩摩訶薩行般若波羅蜜，為眾生如應說法，拔出眾生於顛倒地，令眾生各得如所應住地，以不縛不脫法故。何以故？須菩提！是色不縛不脫，受想行識不縛不脫。色無縛無脫不是色，受想行識無縛無脫不是識。何以故？色畢竟清凈故。受想行識乃至一切法，若有為、若無為，亦畢竟清凈故。如是，須菩提！菩薩摩訶薩為眾生說法，亦不得眾生及一切法，一切法不可得故。菩薩以不住法故，住諸法相中，所謂色空乃至有為無為法空。何以故？色乃至有為無為法，自性不可得故，無有住處。無所有法不

【現代漢語翻譯】現代漢語譯本：應當知道，對於空性的理解包括：畏懼空（對空性的恐懼）、四無礙智空（四種無礙智慧的空性）、十八不共法空（佛陀獨有的十八種功德的空性）；應當知道，須陀洹果（初果）的空性、斯陀含果（二果）的空性、阿那含果（三果）的空性、阿羅漢果（四果）的空性、辟支佛道（緣覺道）的空性；應當知道，菩薩地的空性、阿耨多羅三藐三菩提（無上正等正覺）的空性。須菩提！菩薩摩訶薩如此看待一切法為空性，為眾生說法時，不會失去對空性的理解。當菩薩如此觀察時，他知道一切法都是無礙的；知道一切法無礙之後，他不會破壞諸法的現象，不會執著於二元對立，只是如實地為眾生說法。譬如佛所化現的人，化人又化現出無量千萬億人。有人教導佈施，有人教導持戒，有人教導忍辱，有人教導精進，有人教導禪定，有人教導智慧，有人教導四禪、四無量心、四無色定。你認為如何，佛所化現的人會分別破壞諸法嗎？須菩提回答說：『不會的，世尊！這些化人沒有心，也沒有心所法，怎麼會分別破壞諸法呢？』『因此，須菩提！應當知道，菩薩摩訶薩行般若波羅蜜時，為眾生如其所應地說法，將眾生從顛倒的境地中拔出來，使眾生各自安住于其所應住的境界，因為不執著于束縛與解脫的法。為什麼呢？須菩提！色（物質）不被束縛也不被解脫，受（感受）、想（概念）、行（意志）、識（意識）也不被束縛也不被解脫。色沒有束縛也沒有解脫，它不是色；受想行識沒有束縛也沒有解脫，它不是識。為什麼呢？因為色畢竟是清凈的。受想行識乃至一切法，無論是有為法還是無為法，也畢竟是清凈的。如此，須菩提！菩薩摩訶薩為眾生說法，也不執著于眾生及一切法，因為一切法都是不可得的。菩薩因為不住於法，所以安住于諸法的實相中，即所謂的色空乃至有為無為法空。為什麼呢？因為色乃至有為無為法，其自性是不可得的，沒有一個可以安住的地方。無所有法不

【English Translation】 English version: One should know that the understanding of emptiness includes: the emptiness of fear of emptiness, the emptiness of the four unobstructed wisdoms, the emptiness of the eighteen unique qualities of a Buddha; one should know the emptiness of the Srotaapanna (stream-enterer) fruit, the emptiness of the Sakrdagamin (once-returner) fruit, the emptiness of the Anagamin (non-returner) fruit, the emptiness of the Arhat (worthy one) fruit, the emptiness of the Pratyekabuddha (solitary buddha) path; one should know the emptiness of the Bodhisattva grounds, the emptiness of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti! When a Bodhisattva-Mahasattva sees all dharmas as empty in this way, and teaches the Dharma to sentient beings, he does not lose the understanding of emptiness. When a Bodhisattva observes in this way, he knows that all dharmas are unobstructed; having known that all dharmas are unobstructed, he does not destroy the characteristics of dharmas, does not cling to duality, but teaches the Dharma to sentient beings truthfully. For example, a person manifested by the Buddha, and that manifested person further manifests countless millions of billions of people. Some are taught to give alms, some are taught to uphold precepts, some are taught to practice patience, some are taught to practice diligence, some are taught to practice meditation, some are taught to practice wisdom, some are taught the four dhyanas, the four immeasurables, and the four formless absorptions. What do you think, would the person manifested by the Buddha discriminate and destroy dharmas? Subhuti replied: 'No, World Honored One! These manifested people have no mind, nor mental functions, how could they discriminate and destroy dharmas?' 'Therefore, Subhuti! One should know that when a Bodhisattva-Mahasattva practices Prajnaparamita, he teaches the Dharma to sentient beings as appropriate, pulls sentient beings out of their inverted states, and enables each sentient being to abide in their appropriate state, because he does not cling to the dharma of bondage or liberation. Why is that? Subhuti! Form (materiality) is neither bound nor liberated, feeling, perception, volition, and consciousness are neither bound nor liberated. Form has no bondage and no liberation, it is not form; feeling, perception, volition, and consciousness have no bondage and no liberation, they are not consciousness. Why is that? Because form is ultimately pure. Feeling, perception, volition, and consciousness, and even all dharmas, whether conditioned or unconditioned, are also ultimately pure. Thus, Subhuti! When a Bodhisattva-Mahasattva teaches the Dharma to sentient beings, he does not cling to sentient beings or any dharmas, because all dharmas are unattainable. Because the Bodhisattva does not abide in dharmas, he abides in the true nature of all dharmas, which is the so-called emptiness of form, and even the emptiness of conditioned and unconditioned dharmas. Why is that? Because form, and even conditioned and unconditioned dharmas, their self-nature is unattainable, there is no place to abide. The dharma of non-existence does not

住無所有法，自性法不住自性法，他性法不住他性法。何以故？是一切法皆不可得故。不可得法當住何處？如是，須菩提！菩薩摩訶薩行般若波羅蜜，以是諸空，能如是說法，如是行般若波羅蜜，于諸佛及聲聞、辟支佛無有過。何以故？諸佛及菩薩、辟支佛、阿羅漢得是法已，為眾生說法，亦不轉諸法相。何以故？如、法性、實際不可轉故。所以者何？諸法性無故。」

須菩提白佛言：「世尊！若法性、如、實際不轉，色與法性異不？色與如、實際異不？受想行識乃至有為無為法，世間出世間、有漏無漏異不？」

佛言：「不也。色不異法性、不異如、不異實際，受想行識乃至有漏無漏亦不異。」

須菩提白佛言：「世尊！若色不異法性、不異如、不異實際，受想行識乃至有漏無漏不異者，云何分別黑法有黑報，所謂地獄、餓鬼、畜生；白法有白報，所謂諸天及人；黑白法有黑白報；不黑不白法有不黑不白報，所謂須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提？」

佛告須菩提：「世諦故，分別說有果報，非第一義。第一義中不可說因緣果報。何以故？是第一義實無有相、無有分別亦無言說。所謂色乃至有漏無漏法，不生不滅相、不垢不凈，畢竟空、無始空故

【現代漢語翻譯】現代漢語譯本：安住于無所有之法，自性之法不住于自性之法，他性之法不住於他性之法。為何如此？因為一切法皆不可得。不可得之法又當安住於何處呢？須菩提！菩薩摩訶薩行般若波羅蜜（智慧到彼岸），以這些空性，能如此說法，如此行般若波羅蜜，對於諸佛以及聲聞、辟支佛（獨覺）沒有過失。為何如此？諸佛以及菩薩、辟支佛、阿羅漢（無學）得到此法后，為眾生說法，也不改變諸法的實相。為何如此？因為如（真如）、法性（諸法本性）、實際（真實存在）不可改變。這是因為諸法本性是空無的。須菩提問佛說：『世尊！如果法性、如、實際不可改變，那麼色（物質）與法性不同嗎？色與如、實際不同嗎？受（感受）、想（概念）、行（意志）、識（認知）乃至有為法（因緣和合的法）、無為法（不依賴因緣的法），世間法、出世間法，有漏法（有煩惱的法）、無漏法（無煩惱的法）不同嗎？』佛說：『不是的。色不異於法性，不異於如，不異於實際，受想行識乃至有漏無漏也不異。』須菩提問佛說：『世尊！如果色不異於法性，不異於如，不異於實際，受想行識乃至有漏無漏都不異，那麼如何分別黑法有黑報，即地獄、餓鬼、畜生；白法有白報，即諸天和人；黑白法有黑白報；不黑不白法有不黑不白報，即須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提（無上正等正覺）呢？』佛告訴須菩提：『在世俗諦（相對真理）的層面，分別說有果報，而非第一義諦（絕對真理）。在第一義諦中，不可說因緣果報。為何如此？因為第一義諦實際上沒有相狀、沒有分別，也沒有言說。所謂色乃至有漏無漏法，是不生不滅的相狀，不垢不凈，畢竟空，無始以來就是空。』

【English Translation】 English version: Abiding in the dharma of non-possession, the dharma of self-nature does not abide in the dharma of self-nature, and the dharma of other-nature does not abide in the dharma of other-nature. Why is this so? Because all dharmas are unattainable. Where should an unattainable dharma abide? Thus, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom), with these emptinesses, they can speak in this way, and practice Prajna Paramita in this way, without fault in relation to all Buddhas, Pratyekabuddhas (Solitary Buddhas), and Sravakas (Hearers). Why is this so? Because after the Buddhas, Bodhisattvas, Pratyekabuddhas, and Arhats (Worthy Ones) have attained this dharma, they teach it to sentient beings, and they do not alter the characteristics of dharmas. Why is this so? Because Suchness (Tathata), Dharma-nature (Dharmata), and Reality (Bhuta-koti) are unalterable. The reason is that the nature of all dharmas is empty. Subhuti said to the Buddha, 'World Honored One! If Dharma-nature, Suchness, and Reality are unalterable, is form (rupa) different from Dharma-nature? Is form different from Suchness and Reality? Are feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), and even conditioned dharmas (samskrta dharma) and unconditioned dharmas (asamskrta dharma), mundane dharmas and supramundane dharmas, defiled dharmas (sasrava dharma) and undefiled dharmas (anasrava dharma) different?' The Buddha said, 'No. Form is not different from Dharma-nature, not different from Suchness, not different from Reality. Feeling, perception, volition, and consciousness, and even defiled and undefiled dharmas, are also not different.' Subhuti said to the Buddha, 'World Honored One! If form is not different from Dharma-nature, not different from Suchness, not different from Reality, and feeling, perception, volition, and consciousness, and even defiled and undefiled dharmas, are not different, then how can we distinguish that black dharmas have black retribution, such as hells, hungry ghosts, and animals; white dharmas have white retribution, such as gods and humans; black and white dharmas have black and white retribution; and neither black nor white dharmas have neither black nor white retribution, such as the fruit of Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat, the path of Pratyekabuddha, and Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' The Buddha told Subhuti, 'It is because of conventional truth (samvriti-satya) that we speak of retribution, not in the ultimate truth (paramartha-satya). In the ultimate truth, cause and effect cannot be spoken of. Why is this so? Because the ultimate truth has no characteristics, no distinctions, and no words. The so-called form, and even defiled and undefiled dharmas, have the characteristic of neither arising nor ceasing, neither defiled nor pure, ultimately empty, and empty from the beginningless beginning.'

。」

須菩提白佛言：「世尊！若以世諦故，分別說有果報，非第一義者；一切凡夫人，應有須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。」

佛告須菩提：「于汝意云何，凡夫人為知是世諦、是第一義諦不？若知，是凡夫人應是須陀洹果乃至阿耨多羅三藐三菩提。須菩提！以凡夫人實不知世諦，不知第一義諦，不知道，不知分別道果，云何當有諸果？須菩提！聖人知世諦、知第一義諦，有道、有修道。以是故，聖人差別有諸果。」

須菩提白佛言：「世尊！修道得果不？」

佛言：「不也，須菩提！修道不得果，不修道亦不得果，亦不離道得果，亦不住道中得果。如是，須菩提！菩薩摩訶薩行般若波羅蜜時，為眾生故分別果，亦不分別是有為、性無為性。」

「世尊！若不分別有為性、無為性、得諸果者，云何世尊自說三結盡故名須陀洹，淫怒癡薄故名斯陀含果，五此間結盡故名阿那含果，五彼間結盡故名阿羅漢，所有集法皆滅散相故名辟支佛道，一切煩惱習斷故名阿耨多羅三藐三菩提？世尊！我當云何知不分別有為性，無為性、得諸果？」

佛告須菩提：「汝以須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提，

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『世尊！如果按照世俗諦的觀點，分別說有果報，而不是從第一義諦的角度來看，那麼一切凡夫俗子都應該能證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道）和阿耨多羅三藐三菩提（無上正等正覺）。』佛告訴須菩提：『你的意思如何？凡夫俗子知道什麼是世俗諦，什麼是第一義諦嗎？如果他們知道，那麼這些凡夫俗子就應該能證得須陀洹果乃至阿耨多羅三藐三菩提。須菩提！因為凡夫俗子實際上不知道什麼是世俗諦，不知道什麼是第一義諦，不知道修道的途徑，也不知道如何分別道和果，他們怎麼可能證得各種果位呢？須菩提！聖人知道什麼是世俗諦，知道什麼是第一義諦，他們有修道的途徑，也有修行的實踐。因此，聖人之間才會有各種果位的差別。』須菩提對佛說：『世尊！通過修行可以獲得果位嗎？』佛說：『不是的，須菩提！通過修行不能獲得果位，不修行也不能獲得果位，不離開道也不能獲得果位，住在道中也不能獲得果位。須菩提！菩薩摩訶薩在行般若波羅蜜時，爲了眾生的緣故而分別果位，但也不分別這些果位是有為法還是無為法。』『世尊！如果不分別有為法和無為法而能獲得各種果位，那麼世尊您自己為什麼說斷盡三結就稱為須陀洹，淫慾、嗔恚、愚癡淡薄就稱為斯陀含果，斷盡五種此世間的煩惱結就稱為阿那含果，斷盡五種彼世間的煩惱結就稱為阿羅漢，所有集聚的法都滅散就稱為辟支佛道，斷盡一切煩惱習氣就稱為阿耨多羅三藐三菩提呢？世尊！我應當如何理解不分別有為法和無為法而能獲得各種果位呢？』佛告訴須菩提：『你所說的須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提，

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, if according to conventional truth, it is said that there are retributions, and not from the perspective of the ultimate truth, then all ordinary beings should be able to attain the Srotapanna fruit (stream-enterer), the Sakadagami fruit (once-returner), the Anagami fruit (non-returner), the Arhat fruit (worthy one), the Pratyekabuddha path (solitary buddha), and Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' The Buddha told Subhuti, 'What do you think, do ordinary beings know what conventional truth is and what ultimate truth is? If they know, then these ordinary beings should be able to attain the Srotapanna fruit up to Anuttara-samyak-sambodhi. Subhuti, because ordinary beings do not actually know what conventional truth is, do not know what ultimate truth is, do not know the path of cultivation, and do not know how to distinguish between the path and the fruit, how can they attain various fruits? Subhuti, the sages know what conventional truth is, know what ultimate truth is, they have the path of cultivation, and they also have the practice of cultivation. Therefore, there are differences in the various fruits among the sages.' Subhuti said to the Buddha, 'World Honored One, can one attain the fruit through cultivation?' The Buddha said, 'No, Subhuti! One cannot attain the fruit through cultivation, nor can one attain the fruit without cultivation, nor can one attain the fruit without leaving the path, nor can one attain the fruit while dwelling in the path. Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, for the sake of sentient beings, he distinguishes the fruits, but he does not distinguish whether these fruits are conditioned or unconditioned.' 'World Honored One, if one can attain various fruits without distinguishing between conditioned and unconditioned, then why did the World Honored One say that the exhaustion of the three fetters is called Srotapanna, the thinning of lust, anger, and ignorance is called Sakadagami fruit, the exhaustion of the five fetters of this world is called Anagami fruit, the exhaustion of the five fetters of that world is called Arhat, the dispersion of all accumulated dharmas is called Pratyekabuddha path, and the exhaustion of all habitual afflictions is called Anuttara-samyak-sambodhi? World Honored One, how should I understand that one can attain various fruits without distinguishing between conditioned and unconditioned?' The Buddha told Subhuti, 'The Srotapanna fruit, Sakadagami fruit, Anagami fruit, Arhat fruit, Pratyekabuddha path, and Anuttara-samyak-sambodhi that you mentioned,

是諸果是有為？是無為？」

須菩提言：「世尊！皆是無為。」

「須菩提！無為法中有分別不？」

「不也，世尊！」

「若善男子、善女人通達一切法若有為、若無為一相，所謂無相，是時有分別若有為、若無為不？」

「不也，世尊！」

「如是，須菩提！菩薩摩訶薩為眾生說法，不分別諸法，所謂內空故，乃至無法有法空故。是菩薩自得無所著法，亦教人令得無所著法，若檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，初禪乃至第四禪、慈悲喜捨、無邊虛空處乃至非有想非無想處，若四念處乃至一切種智。是菩薩自不著故，亦教他人令得無所著。無所著故，無所礙。譬如佛所化人佈施，亦不受佈施報，但為度眾生故。乃至行一切種智，不受一切種智報。菩薩摩訶薩亦如是，行六波羅蜜乃至一切法，有漏無漏、有為無為，不住亦不受報，但為度眾生故。何以故？是菩薩摩訶薩善達一切諸法相故。」

摩訶般若波羅蜜經善達品第七十九

須菩提白佛言：「世尊！云何菩薩善達諸法相？」

佛告須菩提：「譬如化人，不行淫怒癡，不行色乃至識，不行內外法，不行諸煩惱結使，不行有漏法無漏法、世間法出世間法、有為

【現代漢語翻譯】現代漢語譯本『這些果報是有為法（saṃskṛta，指因緣和合而生的現象）還是無為法（asaṃskṛta，指不依賴因緣而存在的現象）？』須菩提回答說：『世尊，它們都是無為法。』『須菩提，在無為法中，有分別嗎？』『沒有，世尊！』『如果善男子、善女人通達一切法，無論是「有為」還是「無為」，都只是一種「相」，即所謂的「無相」，這時還會分別「有為」和「無為」嗎？』『不會的，世尊！』『是的，須菩提！菩薩摩訶薩為眾生說法時，不分別諸法，因為內空（adhyātma-śūnyatā）的緣故，乃至無法有法空（abhāva-svabhāva-śūnyatā）的緣故。這樣的菩薩自己證得無所執著的法，也教導他人證得無所執著的法，無論是佈施波羅蜜（dāna-pāramitā）、持戒波羅蜜（śīla-pāramitā）、忍辱波羅蜜（kṣānti-pāramitā）、精進波羅蜜（vīrya-pāramitā）、禪定波羅蜜（dhyāna-pāramitā）、般若波羅蜜（prajñā-pāramitā），還是初禪乃至第四禪、慈悲喜捨（catvāri apramāṇāni）、無邊虛空處（ākāśānantyāyatana）乃至非想非非想處（naivasaṃjñānāsaṃjñāyatana），無論是四念處（catvāri smṛtyupasthānāni）乃至一切種智（sarvākārajñatā）。這樣的菩薩自己不執著，也教導他人不執著。因為不執著，所以沒有障礙。譬如佛所化現的人佈施，也不受佈施的果報，只是爲了度化眾生。乃至修行一切種智，也不受一切種智的果報。菩薩摩訶薩也是這樣，修行六波羅蜜乃至一切法，無論是「有漏」（sāsrava，指有煩惱的）還是「無漏」（anāsrava，指無煩惱的）、「有為」還是「無為」，都不執著也不受果報，只是爲了度化眾生。為什麼呢？因為這位菩薩摩訶薩善於通達一切諸法的實相。』《摩訶般若波羅蜜經·善達品》第七十九須菩提對佛說：『世尊，菩薩如何善於通達諸法的實相？』佛告訴須菩提：『譬如化人，不實行淫慾、嗔恚、愚癡，不實行色（rūpa）乃至識（vijñāna），不實行內外法，不實行諸煩惱結使，不實行有漏法無漏法、世間法出世間法、有為法無為法，

【English Translation】 English version 'Are these fruits conditioned (saṃskṛta, referring to phenomena arising from causes and conditions) or unconditioned (asaṃskṛta, referring to phenomena that do not depend on causes and conditions)?' Subhuti replied, 'World Honored One, they are all unconditioned.' 'Subhuti, in the unconditioned dharma, is there any discrimination?' 'No, World Honored One!' 'If a virtuous man or virtuous woman understands all dharmas, whether conditioned or unconditioned, as one 'mark,' that is, the so-called 'no-mark,' at that time, would there be any discrimination between conditioned and unconditioned?' 'No, World Honored One!' 'So it is, Subhuti! When a Bodhisattva Mahasattva teaches the Dharma to sentient beings, he does not discriminate among dharmas, because of the emptiness of the internal (adhyātma-śūnyatā), and even because of the emptiness of the non-existence of inherent existence (abhāva-svabhāva-śūnyatā). Such a Bodhisattva himself attains the dharma of non-attachment, and also teaches others to attain the dharma of non-attachment, whether it is the perfection of giving (dāna-pāramitā), the perfection of morality (śīla-pāramitā), the perfection of patience (kṣānti-pāramitā), the perfection of vigor (vīrya-pāramitā), the perfection of meditation (dhyāna-pāramitā), the perfection of wisdom (prajñā-pāramitā), or the first dhyana up to the fourth dhyana, the four immeasurables (catvāri apramāṇāni), the sphere of infinite space (ākāśānantyāyatana) up to the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), whether it is the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to all-knowing wisdom (sarvākārajñatā). Such a Bodhisattva himself does not attach, and also teaches others not to attach. Because of non-attachment, there is no obstruction. For example, a person manifested by the Buddha gives alms, and also does not receive the karmic result of giving, but only for the sake of liberating sentient beings. Even when practicing all-knowing wisdom, he does not receive the karmic result of all-knowing wisdom. A Bodhisattva Mahasattva is also like this, practicing the six perfections and all dharmas, whether they are 'defiled' (sāsrava, referring to having afflictions) or 'undefiled' (anāsrava, referring to being without afflictions), 'conditioned' or 'unconditioned,' he does not dwell on them nor receive their karmic results, but only for the sake of liberating sentient beings. Why? Because this Bodhisattva Mahasattva is skilled in understanding the true nature of all dharmas.' The Mahaprajnaparamita Sutra, Chapter 79 on Skillful Understanding Subhuti said to the Buddha, 'World Honored One, how does a Bodhisattva skillfully understand the true nature of all dharmas?' The Buddha told Subhuti, 'For example, a manifested person does not practice lust, anger, and ignorance, does not practice form (rūpa) up to consciousness (vijñāna), does not practice internal and external dharmas, does not practice all afflictions and fetters, does not practice defiled and undefiled dharmas, worldly and transcendental dharmas, conditioned and unconditioned dharmas,

法無為法，亦無聖果。菩薩亦如是，無有是法，亦不分別是法，是名善達諸法相。」

須菩提言：「世尊！化人云何有修道？」

佛言：「化人修道，不垢不凈，亦不在五道生死。須菩提！于汝意云何，佛所化人有根本實事不？有垢有凈不？」

須菩提言：「不也。佛所化人，無有根本實事，亦無垢亦無凈，亦不在五道生死。」

「如是，須菩提！菩薩摩訶薩善達諸法相亦如是。」

須菩提言：「世尊！一切色如化不？受想行識如化不？」

佛言：「一切色如化，一切受想行識如化。」

「世尊！若一切色如化，一切受想行識如化，一切法如化。化人無色無受想行識，無垢無凈，無五道生死亦無解脫處。菩薩有何等功用？」

佛告須菩提：「于汝意云何，菩薩摩訶薩本行菩薩道時，頗見有眾生從地獄、餓鬼、畜生、天、人中得解脫不？」

須菩提言：「不也，世尊！」

佛言：「如是，如是！須菩提！菩薩摩訶薩亦如是，不見眾生從三界得解脫。何以故？菩薩摩訶薩見知一切法如幻如化。」

「世尊！若菩薩摩訶薩見知一切法如幻如化，為何事故，行六波羅蜜、四禪、四無量心、四無色定、三十七助道法，乃至行大慈悲、凈佛國土、成就眾生？

【現代漢語翻譯】現代漢語譯本：法本身是無為的，也沒有所謂的聖果。菩薩也是如此，沒有一個固定的法，也不分別哪個是法，這叫做善於通達諸法的實相。須菩提問：『世尊！化現出來的人如何修行呢？』佛說：『化現出來的人修行，既不染污也不清凈，也不在五道輪迴之中。須菩提！你認為，佛所化現的人有真實的根本存在嗎？有染污或清凈嗎？』須菩提回答：『不是的。佛所化現的人，沒有真實的根本存在，既沒有染污也沒有清凈，也不在五道輪迴之中。』『是的，須菩提！菩薩摩訶薩善於通達諸法的實相也是如此。』須菩提問：『世尊！一切色（物質現象）都如幻化嗎？受（感受）、想（概念）、行（意志）、識（意識）也如幻化嗎？』佛說：『一切色都如幻化，一切受、想、行、識都如幻化。』『世尊！如果一切色如幻化，一切受、想、行、識如幻化，一切法都如幻化。那麼化現出來的人沒有色、受、想、行、識，沒有染污也沒有清凈，沒有五道輪迴也沒有解脫之處。菩薩的修行有什麼作用呢？』佛告訴須菩提：『你認為，菩薩摩訶薩在修行菩薩道時，是否看到有眾生從地獄、餓鬼、畜生、天、人中得到解脫呢？』須菩提回答：『沒有，世尊！』佛說：『是的，是的！須菩提！菩薩摩訶薩也是如此，看不到有眾生從三界（欲界、色界、無色界）得到解脫。為什麼呢？因為菩薩摩訶薩了知一切法都如幻如化。』『世尊！如果菩薩摩訶薩了知一切法都如幻如化，那為什麼還要修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四禪（初禪、二禪、三禪、四禪）、四無量心（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、三十七助道法（四念處、四正勤、四神足、五根、五力、七菩提分、八正道），乃至修行大慈悲心、清凈佛國土、成就眾生呢？』

【English Translation】 English version: The Dharma is unconditioned, and there is no such thing as a holy fruit. Bodhisattvas are also like this; there is no fixed Dharma, nor do they distinguish which is Dharma. This is called being skilled in understanding the characteristics of all Dharmas. Subhuti said, 'World Honored One, how does a manifested person cultivate the path?' The Buddha said, 'A manifested person's cultivation is neither defiled nor pure, and is not within the five realms of rebirth. Subhuti, what do you think? Does a person manifested by the Buddha have a fundamental reality? Is there defilement or purity?' Subhuti replied, 'No. A person manifested by the Buddha has no fundamental reality, is neither defiled nor pure, and is not within the five realms of rebirth.' 'So it is, Subhuti! Bodhisattva Mahasattvas who are skilled in understanding the characteristics of all Dharmas are also like this.' Subhuti asked, 'World Honored One, are all forms (material phenomena) like illusions? Are feelings, perceptions, volitions, and consciousness also like illusions?' The Buddha said, 'All forms are like illusions, and all feelings, perceptions, volitions, and consciousness are like illusions.' 'World Honored One, if all forms are like illusions, all feelings, perceptions, volitions, and consciousness are like illusions, and all Dharmas are like illusions, then a manifested person has no form, feelings, perceptions, volitions, or consciousness, no defilement or purity, no five realms of rebirth, and no place of liberation. What is the purpose of a Bodhisattva's practice?' The Buddha told Subhuti, 'What do you think? When a Bodhisattva Mahasattva practices the Bodhisattva path, do they see any sentient beings liberated from hell, hungry ghosts, animals, gods, or humans?' Subhuti replied, 'No, World Honored One!' The Buddha said, 'So it is, so it is! Subhuti! Bodhisattva Mahasattvas are also like this; they do not see any sentient beings liberated from the three realms (desire realm, form realm, formless realm). Why? Because Bodhisattva Mahasattvas understand that all Dharmas are like illusions and transformations.' 'World Honored One, if Bodhisattva Mahasattvas understand that all Dharmas are like illusions and transformations, then why do they practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the thirty-seven aids to enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold noble path), and even practice great compassion, purify Buddha lands, and bring sentient beings to accomplishment?'

」

佛告須菩提：「若眾生自知諸法如幻如化，菩薩摩訶薩終不于阿僧祇劫為眾生行菩薩道。須菩提！以眾生自不知諸法如幻如化，以是故，菩薩摩訶薩于無量阿僧祇劫行六波羅蜜，成就眾生、凈佛國土，得阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！若一切法如夢、如響、如影、如焰、如幻、如化。眾生在何處住，菩薩行六波羅蜜而拔出之？」

「須菩提！眾生但住名相虛妄憶想分別中。是故菩薩行般若波羅蜜，于名相虛妄中拔出眾生。」

須菩提白佛言：「世尊！何等是名？何等是相？」

佛言：「此名強作，但假施設。所謂此色、此受想行識，此男此女、此大此小，此地獄、此畜生、此餓鬼、此人、此天，此有為此無為，此是須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，此佛道。須菩提！一切和合法皆是假名，以名取諸法，是故為名。一切有為法但有名相，凡夫愚人于中生著。菩薩摩訶薩行般若波羅蜜，以方便力故，于名字中教令遠離。作是言：『諸眾生！是名但有空名，虛妄憶想分別中生，汝等莫著虛妄憶想。此事本末皆無，自性空故，智者所不著。』如是，須菩提！菩薩摩訶薩行般若波羅蜜，以方便力故，為眾生說法。須菩提！是為名。何等為相？須菩提

【現代漢語翻譯】現代漢語譯本佛對須菩提說：『如果眾生自己知道一切法都如幻象、如變化，菩薩摩訶薩就終究不會在無數劫中為眾生修行菩薩道。須菩提！正因為眾生自己不知道一切法如幻象、如變化，因此，菩薩摩訶薩才會在無量無數劫中修行六波羅蜜（六種到達彼岸的方法），成就眾生、凈化佛國，最終證得阿耨多羅三藐三菩提（無上正等正覺）。』須菩提問佛說：『世尊！如果一切法都如夢、如響、如影、如火焰、如幻象、如變化，眾生住在哪裡，菩薩又如何修行六波羅蜜來救拔他們呢？』佛說：『須菩提！眾生只是住在名相的虛妄憶想分別中。因此，菩薩修行般若波羅蜜（以智慧到達彼岸的方法），從名相的虛妄中救拔眾生。』須菩提問佛說：『世尊！什麼是名？什麼是相？』佛說：『這些名是強加的，只是假設的施設。所謂這個是色（物質現象）、這個是受（感受）、想（思維）、行（意志）、識（識別），這個是男、這個是女，這個是大、這個是小，這個是地獄、這個是畜生、這個是餓鬼、這個人、這個是天，這個是有為（因緣和合而生）的、這個是無為（不依賴因緣而存在），這個是須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）、辟支佛道（緣覺的修行道路），這個是佛道。須菩提！一切和合而成的法都是假名，用名來取法，所以稱為名。一切有為法都只是名相，凡夫愚人在其中產生執著。菩薩摩訶薩修行般若波羅蜜，以方便之力，在名字中教導眾生遠離執著。這樣說：『諸位眾生！這些名只是空名，在虛妄的憶想分別中產生，你們不要執著于虛妄的憶想。這些事物的本末都是空的，自性是空的，智者不會執著。』須菩提！菩薩摩訶薩就是這樣修行般若波羅蜜，以方便之力，為眾生說法。須菩提！這就是名。什麼是相？須菩提！』

【English Translation】 English version The Buddha said to Subhuti, 'If sentient beings themselves knew that all dharmas are like illusions and transformations, then Bodhisattva Mahasattvas would never practice the Bodhisattva path for sentient beings throughout countless kalpas. Subhuti! It is because sentient beings themselves do not know that all dharmas are like illusions and transformations that Bodhisattva Mahasattvas practice the Six Paramitas (six perfections) for immeasurable countless kalpas, accomplishing sentient beings, purifying Buddha lands, and attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Subhuti said to the Buddha, 'World Honored One! If all dharmas are like dreams, echoes, shadows, flames, illusions, and transformations, where do sentient beings reside, and how do Bodhisattvas practice the Six Paramitas to liberate them?' The Buddha said, 'Subhuti! Sentient beings merely reside in the false conceptualizations of names and forms. Therefore, Bodhisattvas practice Prajna Paramita (perfection of wisdom), liberating sentient beings from the falseness of names and forms.' Subhuti said to the Buddha, 'World Honored One! What are names? What are forms?' The Buddha said, 'These names are forcibly made, merely provisional designations. So-called this is rupa (form), this is vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), this is male, this is female, this is big, this is small, this is hell, this is animal, this is hungry ghost, this is human, this is deva (god), this is conditioned (arising from causes), this is unconditioned (not dependent on causes), this is Srotaapanna (stream-enterer) fruit, Sakrdagamin (once-returner) fruit, Anagamin (non-returner) fruit, Arhat (worthy one) fruit, Pratyekabuddha (solitary enlightened one) path, this is Buddha path. Subhuti! All compounded dharmas are false names. Using names to grasp dharmas, therefore, they are called names. All conditioned dharmas are merely names and forms, and ordinary foolish people become attached to them. Bodhisattva Mahasattvas practice Prajna Paramita, using skillful means, teaching sentient beings to detach from names. They say: 『Sentient beings! These names are merely empty names, arising from false conceptualizations, do not attach to false conceptualizations. The beginning and end of these things are empty, their self-nature is empty, and the wise do not attach to them.』 Thus, Subhuti! Bodhisattva Mahasattvas practice Prajna Paramita, using skillful means, teaching the Dharma to sentient beings. Subhuti! This is what is meant by name. What is meant by form? Subhuti!'

！有二種相，凡夫人所著處。何等為二？一者色相，二者無色相。須菩提！何等名色相？諸所有色，若粗若細、若好若丑皆是空。是空法中，憶想分別著心取相，是名為色相。何等是無色相？諸無色法，憶想分別著心取相故生煩惱，是名無色相。是菩薩摩訶薩行般若波羅蜜，以方便力故，教眾生遠離是相著，無相法中令不墮二法，所謂是相、是無相。如是，須菩提！菩薩摩訶薩行般若波羅蜜，教眾生遠離相，令住無相性中。」

須菩提白佛言：「世尊！若一切法但有名相，云何菩薩行般若波羅蜜能自饒益亦教他人令得善利？云何菩薩具足諸地，從一地至一地，教化眾生令得三乘？」

佛告須菩提：「若諸法根本定有，非但名相者，菩薩摩訶薩行般若波羅蜜時，不能自利益，亦不能利益他人。須菩提！諸法無有根本實事，但有名相。是故菩薩行般若波羅蜜時，能具足禪那波羅蜜，無相故；毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，無相故。具足四禪波羅蜜，四無量心波羅蜜，四無色定波羅蜜，無相故。具足四念處波羅蜜，無相故；乃至具足八聖道分波羅蜜，無相故。具足內空波羅蜜，無相故；乃至具足無法有法空波羅蜜，無相故。具足解脫波羅蜜，無相故；具足九次第定波羅蜜，無相故。具足

【現代漢語翻譯】現代漢語譯本：佛陀說：『須菩提，凡夫執著于兩種相。是哪兩種呢？第一種是色相，第二種是無色相。須菩提，什麼是色相呢？所有有形之物，無論是粗糙的還是細微的，無論是美好的還是醜陋的，本質上都是空性的。在這空性之法中，由於憶想、分別，執著於心而取相，這就叫做色相。什麼是無色相呢？所有無形之法，由於憶想、分別，執著於心而取相，因此產生煩惱，這就叫做無色相。菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），以方便之力，教導眾生遠離這些相的執著，在無相之法中，使他們不落入兩種對立的觀念，即所謂『有相』和『無相』。須菩提，菩薩摩訶薩就是這樣修行般若波羅蜜，教導眾生遠離相的執著，使他們安住于無相的本性之中。』須菩提問佛：『世尊，如果一切法都只是名相，那麼菩薩修行般若波羅蜜如何能夠自利，又如何能夠教導他人獲得利益呢？菩薩如何能夠圓滿各個菩薩的階位（地），從一個階位到另一個階位，教化眾生，使他們獲得聲聞乘（sravakayana）、緣覺乘（pratyekabuddhayana）和菩薩乘（bodhisattvayana）的果位呢？』佛陀告訴須菩提：『如果諸法的根本是真實存在的，而不僅僅是名相，那麼菩薩摩訶薩在修行般若波羅蜜時，就不能夠利益自己，也不能夠利益他人。須菩提，諸法沒有根本的實體，只是名相而已。因此，菩薩在修行般若波羅蜜時，能夠圓滿禪那波羅蜜（dhyana paramita，意為「禪定到彼岸」），因為它是無相的；能夠圓滿毗梨耶波羅蜜（virya paramita，意為「精進到彼岸」）、羼提波羅蜜（ksanti paramita，意為「忍辱到彼岸」）、尸羅波羅蜜（sila paramita，意為「持戒到彼岸」）、檀那波羅蜜（dana paramita，意為「佈施到彼岸」），因為它們都是無相的。能夠圓滿四禪波羅蜜（catvari dhyanani paramita，意為「四禪定到彼岸」），四無量心波羅蜜（catvari apramanani paramita，意為「四無量心到彼岸」），四無色定波羅蜜（catasra arupyasamapattayah paramita，意為「四無色定到彼岸」），因為它們都是無相的。能夠圓滿四念處波羅蜜（catvari smrtyupasthanani paramita，意為「四念處到彼岸」），因為它是無相的；乃至能夠圓滿八聖道分波羅蜜（arya astangika marga paramita，意為「八聖道分到彼岸」），因為它是無相的。能夠圓滿內空波羅蜜（adhyatma sunyata paramita，意為「內空到彼岸」），因為它是無相的；乃至能夠圓滿無法有法空波羅蜜（abhava svabhava sunyata paramita，意為「無法有法空到彼岸」），因為它是無相的。能夠圓滿解脫波羅蜜（vimoksa paramita，意為「解脫到彼岸」），因為它是無相的；能夠圓滿九次第定波羅蜜（navanupurva vihara samapatti paramita，意為「九次第定到彼岸」），因為它是無相的。』

【English Translation】 English version: The Buddha said, 'Subhuti, there are two kinds of attachments that ordinary people cling to. What are these two? The first is the attachment to form, and the second is the attachment to formlessness. Subhuti, what is the attachment to form? All forms, whether coarse or fine, whether beautiful or ugly, are essentially empty. In this emptiness, due to recollection, discrimination, and attachment in the mind, one grasps at forms, and this is called the attachment to form. What is the attachment to formlessness? All formless phenomena, due to recollection, discrimination, and attachment in the mind, give rise to afflictions, and this is called the attachment to formlessness. Bodhisattva Mahasattvas (great beings on the path to enlightenment) practice Prajnaparamita (perfection of wisdom), using skillful means to teach sentient beings to abandon these attachments, and in the dharma of non-attachment, they do not fall into dualistic views, such as 『form』 and 『formlessness.』 Thus, Subhuti, Bodhisattva Mahasattvas practice Prajnaparamita, teaching sentient beings to abandon attachments, and enabling them to abide in the nature of non-attachment.' Subhuti asked the Buddha, 'World Honored One, if all dharmas (phenomena) are merely names and forms, how can Bodhisattvas, by practicing Prajnaparamita, benefit themselves and also teach others to gain benefits? How can Bodhisattvas fulfill the various Bodhisattva stages (bhumis), progressing from one stage to another, and teach sentient beings, enabling them to attain the fruits of the Sravakayana (vehicle of hearers), Pratyekabuddhayana (vehicle of solitary realizers), and Bodhisattvayana (vehicle of Bodhisattvas)?' The Buddha told Subhuti, 'If the fundamental nature of dharmas were real and not merely names and forms, then Bodhisattva Mahasattvas, while practicing Prajnaparamita, would not be able to benefit themselves or others. Subhuti, dharmas have no fundamental substance; they are merely names and forms. Therefore, when Bodhisattvas practice Prajnaparamita, they can fulfill Dhyana Paramita (perfection of meditation), because it is without form; they can fulfill Virya Paramita (perfection of diligence), Ksanti Paramita (perfection of patience), Sila Paramita (perfection of morality), and Dana Paramita (perfection of generosity), because they are all without form. They can fulfill the Four Dhyanas Paramita (perfection of the four meditations), the Four Immeasurables Paramita (perfection of the four immeasurables), and the Four Formless Absorptions Paramita (perfection of the four formless absorptions), because they are all without form. They can fulfill the Four Foundations of Mindfulness Paramita (perfection of the four foundations of mindfulness), because it is without form; and even fulfill the Noble Eightfold Path Paramita (perfection of the noble eightfold path), because it is without form. They can fulfill Inner Emptiness Paramita (perfection of inner emptiness), because it is without form; and even fulfill Non-existence and Existence Emptiness Paramita (perfection of non-existence and existence emptiness), because it is without form. They can fulfill Liberation Paramita (perfection of liberation), because it is without form; and they can fulfill the Nine Successive Abidings Paramita (perfection of the nine successive abidings), because it is without form.'

佛十力波羅蜜，乃至具足十八不共法波羅蜜，無相故。是菩薩無相故，自具足是諸善法，亦教他人令具足善法，無相故。須菩提！若諸法相當實有如毫釐許者，菩薩摩訶薩行般若波羅蜜時，不能知諸法無相、無憶念，得阿耨多羅三藐三菩提。亦教眾生令得無漏法。何以故？一切無漏法無相、無憶念故。如是，須菩提！菩薩摩訶薩行般若波羅蜜，以無漏法利益眾生。」

須菩提白佛言：「世尊！若一切法無相、無憶念，云何數是聲聞法、是辟支佛法、是菩薩法、是佛法？」

佛告須菩提：「于汝意云何，無相法與聲聞法異不？」

「不也，世尊！無相法與辟支佛法、菩薩法、佛法異不？」

「不也，世尊！」

佛告須菩提：「無相法即是須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛法、菩薩法、佛法。」

須菩提言：「如是，世尊！」

「須菩提！以是因緣故，當知一切法皆是無相。須菩提！菩薩摩訶薩學是一切法無相，得增益善法，所謂六波羅蜜、四禪、四無量心、四無色定、四念處，乃至十八不共法。何以故？菩薩不以余法為要，如三解脫門，所謂空、無相、無作。所以者何？一切善法皆入三解脫門。何以故？一切法自相空，是名空解脫門；一切法無相，是名無

【現代漢語翻譯】現代漢語譯本：菩薩修行佛的十力（dasabala，佛的十種力量）波羅蜜（pāramitā，到達彼岸的方法），乃至具足十八不共法（aṣṭādaśāveṇikabuddhadharma，佛獨有的十八種功德）波羅蜜，都是因為無相的緣故。菩薩因為無相的緣故，自己具足這些善法，也教導他人令其具足善法，也是因為無相的緣故。須菩提！如果諸法有像毫毛那樣微小的實相存在，菩薩摩訶薩在修行般若波羅蜜（prajñāpāramitā，以智慧到達彼岸的方法）時，就不能了知諸法無相、無憶念，也就不能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。也不能教導眾生令其獲得無漏法（anāsrava-dharma，沒有煩惱的法）。為什麼呢？因為一切無漏法都是無相、無憶念的。須菩提！菩薩摩訶薩修行般若波羅蜜，就是用無漏法來利益眾生。須菩提問佛說：『世尊！如果一切法都是無相、無憶念的，那又如何區分這是聲聞法（śrāvaka-dharma，聽聞佛法而修行者的法）、這是辟支佛法（pratyekabuddha-dharma，獨自覺悟者的法）、這是菩薩法（bodhisattva-dharma，追求覺悟的修行者的法）、這是佛法（buddha-dharma，佛的法）呢？』佛告訴須菩提：『你的意思如何？無相法與聲聞法不同嗎？』須菩提回答說：『不是的，世尊！』『無相法與辟支佛法、菩薩法、佛法不同嗎？』須菩提回答說：『不是的，世尊！』佛告訴須菩提：『無相法就是須陀洹果（srotaāpanna-phala，入流果）、斯陀含果（sakṛdāgāmin-phala，一來果）、阿那含果（anāgāmin-phala，不還果）、阿羅漢果（arhat-phala，無學果）、辟支佛法、菩薩法、佛法。』須菩提說：『是的，世尊！』『須菩提！因為這個緣故，應當知道一切法都是無相的。須菩提！菩薩摩訶薩學習這無相的一切法，就能增長善法，也就是六波羅蜜（ṣaṭpāramitā，六種到達彼岸的方法）、四禪（catvāri dhyānāni，四種禪定）、四無量心（catvāri apramāṇāni，四種無量的心）、四無色定（catasra ārūpyasamāpattayaḥ，四種無色界的禪定）、四念處（catvāri smṛtyupasthānāni，四種念住），乃至十八不共法。為什麼呢？菩薩不以其他法為重要，比如三解脫門（trīṇi vimokṣamukhāni），也就是空（śūnyatā）、無相（animitta）、無作（apraṇihita）。為什麼呢？因為一切善法都進入三解脫門。為什麼呢？因為一切法自性空，這叫做空解脫門；一切法無相，這叫做無相解脫門；

【English Translation】 English version: The Bodhisattva practices the pāramitā (perfection, way to the other shore) of the ten powers of the Buddha (dasabala), and even the pāramitā of the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharma), all because of non-appearance. Because the Bodhisattva is without appearance, they themselves possess these good dharmas, and also teach others to possess good dharmas, also because of non-appearance. Subhuti! If dharmas had a real appearance as small as a hair, the Bodhisattva Mahasattva, when practicing the Prajñāpāramitā (perfection of wisdom), would not be able to know that dharmas are without appearance and without recollection, and would not attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Nor could they teach sentient beings to attain the unconditioned dharmas (anāsrava-dharma). Why? Because all unconditioned dharmas are without appearance and without recollection. Thus, Subhuti! The Bodhisattva Mahasattva practices the Prajñāpāramitā, using unconditioned dharmas to benefit sentient beings. Subhuti said to the Buddha, 'World Honored One! If all dharmas are without appearance and without recollection, how can we distinguish between the Dharma of the Śrāvakas (śrāvaka-dharma, disciples who hear the teachings), the Dharma of the Pratyekabuddhas (pratyekabuddha-dharma, solitary realizers), the Dharma of the Bodhisattvas (bodhisattva-dharma, those who seek enlightenment), and the Dharma of the Buddhas (buddha-dharma)?' The Buddha said to Subhuti, 'What do you think? Is the Dharma of non-appearance different from the Dharma of the Śrāvakas?' Subhuti replied, 'No, World Honored One!' 'Is the Dharma of non-appearance different from the Dharma of the Pratyekabuddhas, the Dharma of the Bodhisattvas, or the Dharma of the Buddhas?' Subhuti replied, 'No, World Honored One!' The Buddha said to Subhuti, 'The Dharma of non-appearance is the fruit of Srotaāpanna (srotaāpanna-phala, stream-enterer), the fruit of Sakṛdāgāmin (sakṛdāgāmin-phala, once-returner), the fruit of Anāgāmin (anāgāmin-phala, non-returner), the fruit of Arhat (arhat-phala, worthy one), the Dharma of the Pratyekabuddhas, the Dharma of the Bodhisattvas, and the Dharma of the Buddhas.' Subhuti said, 'So it is, World Honored One!' 'Subhuti! Because of this reason, you should know that all dharmas are without appearance. Subhuti! When a Bodhisattva Mahasattva learns that all dharmas are without appearance, they increase in good dharmas, namely the six pāramitās (ṣaṭpāramitā), the four dhyānas (catvāri dhyānāni, meditative absorptions), the four immeasurables (catvāri apramāṇāni), the four formless absorptions (catasra ārūpyasamāpattayaḥ), the four foundations of mindfulness (catvāri smṛtyupasthānāni), and even the eighteen unique qualities of a Buddha. Why? Because the Bodhisattva does not consider other dharmas as essential, such as the three doors of liberation (trīṇi vimokṣamukhāni), namely emptiness (śūnyatā), non-appearance (animitta), and non-effort (apraṇihita). Why? Because all good dharmas enter the three doors of liberation. Why? Because all dharmas are empty in their self-nature, this is called the door of liberation of emptiness; all dharmas are without appearance, this is called the door of liberation of non-appearance;

相解脫門；一切法無作無起相，是名無作解脫門。若菩薩摩訶薩學三解脫門，是時能學五陰相，能學十二入相，能學十八界相，能學四聖諦、十二因緣法，能學內空、外空乃至無法有法空，能學六波羅蜜、四念處乃至八聖道分，能學佛十力、四無所畏、四無礙智、十八不共法。」

須菩提白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜，能學五受陰相？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜，知色相、知色生滅、知色如。云何知色相？知色畢竟空，內分分異、虛、無實，譬如水沫無堅固，是為知色相。云何知色生滅？色生時無所從來，去無所至，若不來不去，是為知色生滅相。云何知色如？是色如、不生不滅、不來不去、不增不減、不垢不凈，是名知色如。須菩提！如名如實、不虛、如前，后中亦爾，常不異，是為知色如。云何知受相？云何知受生滅？云何知受如？菩薩知諸受相，如水中泡，一起一滅，是為知受相。知受生滅者，是諸受，無所從來、去無所至，是為知受生滅。知受如者，是如不生不滅、不來不去、不增不減、不垢不凈，是為知受如。云何知想相？云何知想生滅？云何知想如？知想相者，是想如焰水不可得而妄生水想，是為知想相。知想生滅者，是想無所從來、去無所至，是為知想

【現代漢語翻譯】現代漢語譯本：相解脫門：一切法無造作無生起之相，這稱為無作解脫門。如果菩薩摩訶薩修學三種解脫門，這時就能修學五蘊之相，能修學十二入之相，能修學十八界之相，能修學四聖諦、十二因緣法，能修學內空、外空乃至無法有法空，能修學六波羅蜜、四念處乃至八聖道分，能修學佛的十力、四無所畏、四無礙智、十八不共法。

須菩提對佛說：『世尊！菩薩摩訶薩如何行般若波羅蜜，才能修學五受蘊之相？』

佛告訴須菩提：『菩薩摩訶薩行般若波羅蜜，了知色之相、了知色之生滅、了知色之如。如何了知色之相？了知色畢竟空，內部分分異、虛幻、無實體，譬如水泡沒有堅固性，這是了知色之相。如何了知色之生滅？色生起時無所從來，消逝時無所去，若不來不去，這是了知色之生滅相。如何了知色之如？這色之如，不生不滅、不來不去、不增不減、不垢不凈，這稱爲了知色之如。須菩提！如的意思是如實、不虛妄、如前，后中也是這樣，常無差異，這是了知色之如。如何了知受之相？如何了知受之生滅？如何了知受之如？菩薩了知諸受之相，如水中的泡沫，一起一滅，這是了知受之相。了知受之生滅，是諸受，無所從來、去無所至，這是了知受之生滅。了知受之如，是如不生不滅、不來不去、不增不減、不垢不凈，這是了知受之如。如何了知想之相？如何了知想之生滅？如何了知想之如？了知想之相，是想如陽焰，不可得而妄生水想，這是了知想之相。了知想之生滅，是想無所從來、去無所至，這是了知想

【English Translation】 English version: The liberation door of characteristics: the characteristic of all dharmas being uncreated and unarisen is called the uncreated liberation door. If a Bodhisattva Mahasattva studies the three liberation doors, at that time, he can study the characteristics of the five skandhas (aggregates), can study the characteristics of the twelve ayatanas (sense bases), can study the characteristics of the eighteen dhatus (elements), can study the Four Noble Truths, the twelve links of dependent origination, can study inner emptiness, outer emptiness, and even the emptiness of no-dharma and dharma, can study the six paramitas (perfections), the four foundations of mindfulness, and even the eightfold noble path, can study the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha.

Subhuti said to the Buddha, 『World Honored One, how does a Bodhisattva Mahasattva, practicing Prajna Paramita (Perfection of Wisdom), study the characteristics of the five skandhas of feeling?』

The Buddha told Subhuti, 『A Bodhisattva Mahasattva, practicing Prajna Paramita, knows the characteristic of form, knows the arising and ceasing of form, and knows the suchness of form. How does one know the characteristic of form? One knows that form is ultimately empty, internally divided and different, illusory, and without substance, like a water bubble that has no firmness; this is knowing the characteristic of form. How does one know the arising and ceasing of form? When form arises, it comes from nowhere, and when it ceases, it goes nowhere; if it neither comes nor goes, this is knowing the characteristic of the arising and ceasing of form. How does one know the suchness of form? This suchness of form is neither arising nor ceasing, neither coming nor going, neither increasing nor decreasing, neither defiled nor pure; this is called knowing the suchness of form. Subhuti, suchness means real, not false, as before, and the same in the middle and after, always without difference; this is knowing the suchness of form. How does one know the characteristic of feeling? How does one know the arising and ceasing of feeling? How does one know the suchness of feeling? A Bodhisattva knows the characteristics of all feelings, like bubbles in water, arising and ceasing together; this is knowing the characteristic of feeling. Knowing the arising and ceasing of feeling means that these feelings come from nowhere and go nowhere; this is knowing the arising and ceasing of feeling. Knowing the suchness of feeling means that suchness is neither arising nor ceasing, neither coming nor going, neither increasing nor decreasing, neither defiled nor pure; this is knowing the suchness of feeling. How does one know the characteristic of perception? How does one know the arising and ceasing of perception? How does one know the suchness of perception? Knowing the characteristic of perception means that perception is like a mirage, unattainable, yet one falsely imagines water; this is knowing the characteristic of perception. Knowing the arising and ceasing of perception means that perception comes from nowhere and goes nowhere; this is knowing the arising and ceasing of perception.

生滅。知想如者，諸想如不生不滅、不來不去、不增不減、不垢不凈，不轉于實相，是為知想如。云何知行相？云何知行生滅？云何知行如？知行相者，行如芭蕉，葉葉除卻不得堅實，是為知行相。知行生滅者，諸行生無所從來、去無所至，是為知行生滅。知行如者，諸行不生不滅、不來不去、不增不減、不垢不凈，是為知行如。云何知識相？云何知識生滅？云何知識如？知識相者，識如幻師，幻作四種兵，無有實。識相亦如是，是為知識相。知識生滅者，是識生時無所從來、滅時無所去，是為知識生滅。知識如者，知識不生不滅、不來不去、不垢不凈、不增不減，是為知識如。云何知諸入？眼眼性空乃至意意性空，色色性空乃至法法性空。云何知界？眼眼界空、色色界空、眼識眼識界空，乃至意識界亦如是。云何知四聖諦？知苦聖諦時遠離二法，知苦諦不二不別，是名苦聖諦。集、盡、道亦如是。云何知苦如？知苦聖諦即是如，如即是苦聖諦。集、盡、道亦如是。云何知十二因緣？知十二因緣不生相，是名知十二因緣。」

須菩提白佛言：「世尊！若菩薩摩訶薩行般若波羅蜜時，各各分別知諸法，將無以色性壞法性，乃至一切種智性壞法性耶？」

佛告須菩提：「若法性外更有法者，應壞法性；法性外

【現代漢語翻譯】現代漢語譯本生滅。如何知曉想的實相？諸想的實相是不生不滅、不來不去、不增不減、不垢不凈，不偏離實相，這就是知曉想的實相。如何知曉行的表象？如何知曉行的生滅？如何知曉行的實相？知曉行的表象，就像芭蕉，層層剝開卻找不到堅實之處，這就是知曉行的表象。知曉行的生滅，諸行的產生無所從來，消逝無所去，這就是知曉行的生滅。知曉行的實相，諸行不生不滅、不來不去、不增不減、不垢不凈，這就是知曉行的實相。如何知曉識的表象？如何知曉識的生滅？如何知曉識的實相？知曉識的表象，識就像幻術師，幻化出四種軍隊，並非真實存在。識的表象也是如此，這就是知曉識的表象。知曉識的生滅，識產生時無所從來，消滅時無所去，這就是知曉識的生滅。知曉識的實相，識不生不滅、不來不去、不垢不凈、不增不減，這就是知曉識的實相。如何知曉諸入？眼根的自性為空，乃至意根的自性為空，色法的自性為空，乃至法法的自性為空。如何知曉諸界？眼界為空，色界為空，眼識界為空，乃至意識界也是如此。如何知曉四聖諦？知曉苦聖諦時，遠離兩種極端，知曉苦諦不二不別，這稱為苦聖諦。集諦、滅諦、道諦也是如此。如何知曉苦的實相？知曉苦聖諦就是實相，實相就是苦聖諦。集諦、滅諦、道諦也是如此。如何知曉十二因緣？知曉十二因緣不生不滅的相狀，這稱為知曉十二因緣。須菩提對佛說：『世尊！如果菩薩摩訶薩在修行般若波羅蜜時，分別知曉諸法，難道會因為色法的自性而破壞法性，乃至以一切種智的自性而破壞法性嗎？』佛告訴須菩提：『如果法性之外還有其他法，那就會破壞法性；如果法性之外沒有其他法，那麼就不會破壞法性。』

【English Translation】 English version Birth and death. How to know the suchness of thought? The suchness of all thoughts is that they neither arise nor cease, neither come nor go, neither increase nor decrease, neither are defiled nor pure, and do not deviate from the true reality. This is knowing the suchness of thought. How to know the characteristics of action? How to know the birth and death of action? How to know the suchness of action? Knowing the characteristics of action is like a banana tree, where peeling away each layer reveals no solid core. This is knowing the characteristics of action. Knowing the birth and death of action is that all actions arise from nowhere and go nowhere. This is knowing the birth and death of action. Knowing the suchness of action is that all actions neither arise nor cease, neither come nor go, neither increase nor decrease, neither are defiled nor pure. This is knowing the suchness of action. How to know the characteristics of consciousness? How to know the birth and death of consciousness? How to know the suchness of consciousness? Knowing the characteristics of consciousness is that consciousness is like a magician who conjures four kinds of troops, which are not real. The characteristics of consciousness are also like this. This is knowing the characteristics of consciousness. Knowing the birth and death of consciousness is that when consciousness arises, it comes from nowhere, and when it ceases, it goes nowhere. This is knowing the birth and death of consciousness. Knowing the suchness of consciousness is that consciousness neither arises nor ceases, neither comes nor goes, neither is defiled nor pure, neither increases nor decreases. This is knowing the suchness of consciousness. How to know the sense bases? The nature of the eye is empty, and so on, until the nature of the mind is empty. The nature of form is empty, and so on, until the nature of all dharmas is empty. How to know the realms? The eye realm is empty, the form realm is empty, the eye consciousness realm is empty, and so on, until the mind consciousness realm is also like this. How to know the Four Noble Truths? When knowing the Noble Truth of Suffering, one is free from two extremes, knowing that the Truth of Suffering is neither dual nor different. This is called the Noble Truth of Suffering. The same applies to the Truth of Origin, the Truth of Cessation, and the Truth of the Path. How to know the suchness of suffering? Knowing the Noble Truth of Suffering is suchness, and suchness is the Noble Truth of Suffering. The same applies to the Truth of Origin, the Truth of Cessation, and the Truth of the Path. How to know the Twelve Links of Dependent Origination? Knowing that the Twelve Links of Dependent Origination have no arising characteristic is called knowing the Twelve Links of Dependent Origination. Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva, when practicing Prajna Paramita, separately knows all dharmas, will they not, by the nature of form, destroy the nature of dharma, and even by the nature of all-knowing wisdom, destroy the nature of dharma?' The Buddha told Subhuti, 'If there were another dharma outside of the nature of dharma, then the nature of dharma would be destroyed; if there is no other dharma outside of the nature of dharma, then the nature of dharma will not be destroyed.'

，法不可得，是故不壞。何以故？須菩提！佛及佛弟子知法性外法不可得，不可得故，不說法性外有法。如是，須菩提！菩薩摩訶薩行般若波羅蜜，應學法性。」

須菩提白佛言：「世尊！菩薩摩訶薩若學法性，為無所學。」

佛告須菩提：「菩薩摩訶薩學法性則學一切法。何以故？一切法即是法性。」

須菩提白佛言：「世尊！何因緣故，一切法即是法性？」

佛言：「一切法皆入無相、無為性中，以是因緣故，學法性則學一切法。」

須菩提白佛言：「世尊！若一切法即是法性，菩薩摩訶薩何以學般若波羅蜜、禪那波羅蜜、毗梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜？菩薩摩訶薩何以學初禪、第二第三第四禪？菩薩摩訶薩何以學慈悲喜捨？何以學無邊虛空處、無邊識處、無所有處、非有想非無想處？何以學四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分？何以學空、無相、無作解脫門？何以學八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法？何以學六神通？何以學三十二相、八十隨形好？何以學生剎利大姓、婆羅門大姓、居士大家？何以學生四天王天處、三十三天、夜摩天、兜率陀天、化樂天、他化自在天？何以學生梵天王住處、光音天、

【現代漢語翻譯】現代漢語譯本：法是不可獲得的，因此不會毀壞。為什麼呢？須菩提！佛和佛的弟子知道，在法性之外，法是不可獲得的。因為不可獲得，所以不會說在法性之外還有法。因此，須菩提！菩薩摩訶薩修行般若波羅蜜（智慧到彼岸），應當學習法性。須菩提對佛說：『世尊！如果菩薩摩訶薩學習法性，那就等於無所學了。』佛告訴須菩提：『菩薩摩訶薩學習法性，就是學習一切法。為什麼呢？因為一切法就是法性。』須菩提對佛說：『世尊！因為什麼因緣，一切法就是法性呢？』佛說：『一切法都歸入無相、無為的性質中，因為這個因緣，所以學習法性就是學習一切法。』須菩提對佛說：『世尊！如果一切法就是法性，那麼菩薩摩訶薩為什麼要學習般若波羅蜜（智慧到彼岸）、禪那波羅蜜（禪定到彼岸）、毗梨耶波羅蜜（精進到彼岸）、羼提波羅蜜（忍辱到彼岸）、尸羅波羅蜜（持戒到彼岸）、檀那波羅蜜（佈施到彼岸）呢？菩薩摩訶薩為什麼要學習初禪、第二禪、第三禪、第四禪呢？菩薩摩訶薩為什麼要學習慈、悲、喜、舍四無量心呢？為什麼要學習無邊虛空處定、無邊識處定、無所有處定、非想非非想處定呢？為什麼要學習四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分呢？為什麼要學習空解脫門、無相解脫門、無作解脫門呢？為什麼要學習八背舍、九次第定，佛的十力、四無所畏、四無礙智、十八不共法呢？為什麼要學習六神通呢？為什麼要學習三十二相、八十隨形好呢？為什麼要出生在剎利（王族）大姓、婆羅門（祭司）大姓、居士（富人）大家呢？為什麼要出生在四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天呢？為什麼要出生在梵天王住處、光音天、』

【English Translation】 English version: The Dharma is unattainable, therefore it is indestructible. Why is that? Subhuti! The Buddha and the Buddha's disciples know that outside of the Dharma-nature, Dharma is unattainable. Because it is unattainable, it is not said that there is Dharma outside of the Dharma-nature. Thus, Subhuti! Bodhisattva Mahasattvas, practicing Prajna Paramita (Perfection of Wisdom), should study the Dharma-nature. Subhuti said to the Buddha, 'World Honored One! If Bodhisattva Mahasattvas study the Dharma-nature, it is as if they are learning nothing.' The Buddha told Subhuti, 'Bodhisattva Mahasattvas studying the Dharma-nature are studying all Dharmas. Why is that? Because all Dharmas are the Dharma-nature.' Subhuti said to the Buddha, 'World Honored One! For what reason are all Dharmas the Dharma-nature?' The Buddha said, 'All Dharmas enter into the nature of no-form and non-action. Because of this reason, studying the Dharma-nature is studying all Dharmas.' Subhuti said to the Buddha, 'World Honored One! If all Dharmas are the Dharma-nature, why do Bodhisattva Mahasattvas study Prajna Paramita (Perfection of Wisdom), Dhyana Paramita (Perfection of Meditation), Virya Paramita (Perfection of Effort), Kshanti Paramita (Perfection of Patience), Sila Paramita (Perfection of Morality), and Dana Paramita (Perfection of Giving)? Why do Bodhisattva Mahasattvas study the first Dhyana, second Dhyana, third Dhyana, and fourth Dhyana? Why do Bodhisattva Mahasattvas study loving-kindness, compassion, joy, and equanimity? Why study the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception? Why study the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path? Why study the doors to liberation of emptiness, signlessness, and wishlessness? Why study the eight liberations, the nine successive abidings, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, and the eighteen unique qualities of a Buddha? Why study the six supernormal powers? Why study the thirty-two marks and eighty minor marks? Why be born into great Kshatriya (warrior) families, great Brahmin (priest) families, and great householder families? Why be born in the heaven of the Four Heavenly Kings, the Thirty-three Heavens, the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven? Why be born in the abode of the Brahma King, the Abhasvara Heaven,

遍凈天、廣果天、無想天、凈居天？何以學生無邊空處、生無邊識處、生無所有處、生非有想非無想處？何以學初發意地，第二第三第四第五第六第七第八第九第十地？何以學聲聞地、辟支佛地、菩薩法位？何以學成就眾生、凈佛國土？何以學諸陀羅尼？何以學樂說法？何以學阿耨多羅三藐三菩提，學已得一切種智、知一切法？世尊！諸法法性中無是分別。世尊！將無菩薩墮非道中。何以故？世尊！法性中無如是分別，法性中無色、無受想行識，諸法性亦不遠離色受想行識。色即是法性，法性即是色，受想行識亦如是，一切法亦如是。」

佛告須菩提：「如是，如是！如汝所言。色即是法性，受想行識即是法性。須菩提！菩薩摩訶薩行般若波羅蜜時，若法性外見有法者，為不求阿耨多羅三藐三菩提。菩薩摩訶薩行般若波羅蜜時，知一切法性即是阿耨多羅三藐三菩提。以是故，菩薩摩訶薩行般若波羅蜜時，知一切法即是法性已，以無名相法以名相說，所謂是色、是受想行識，乃至是阿耨多羅三藐三菩提。須菩提！譬如工幻師、若幻弟子，多人處立幻，作種種形色男女象馬、端嚴園林，及諸廬館流泉浴池、衣服臥具、香華瓔珞、肴膳飲食，作眾伎樂以樂眾人；又復幻作人，令佈施、持戒、忍辱、精進、禪定、修智慧

【現代漢語翻譯】現代漢語譯本：遍凈天（Subhakrtsna，色界第三禪天）、廣果天（Vrihatphala，色界第四禪天）、無想天（Asanjnasattva，色界第四禪天中無想眾生所居之處）、凈居天（Suddhavasa，色界第五禪天）？為何要學習進入無邊空處（Akasanantyayatana，四空定之一）、無邊識處（Vijnananantyayatana，四空定之一）、無所有處（Akincanyayatana，四空定之一）、非有想非無想處（Naivasamjnanasamjnayatana，四空定之一）？為何要學習初發意地（菩薩修行階位的第一階段），第二、第三、第四、第五、第六、第七、第八、第九、第十地（菩薩修行的十個階段）？為何要學習聲聞地（Sravakabhumi，聲聞乘的修行境界）、辟支佛地（Pratyekabuddhabhumi，緣覺乘的修行境界）、菩薩法位（Bodhisattvabhumi，菩薩的修行境界）？為何要學習成就眾生、凈化佛土？為何要學習各種陀羅尼（Dharani，總持法門）？為何要學習樂於說法？為何要學習阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），學習之後獲得一切種智（Sarvakarajnata，對一切事物和道理的智慧）、瞭解一切法？世尊！諸法的法性中沒有這些分別。世尊！難道菩薩會墮入歧途嗎？為什麼呢？世尊！法性中沒有這樣的分別，法性中沒有色、受、想、行、識，諸法的法性也不遠離色、受、想、行、識。色即是法性，法性即是色，受、想、行、識也是如此，一切法也是如此。佛陀告訴須菩提：『是的，是的！正如你所說。色即是法性，受、想、行、識即是法性。須菩提！菩薩摩訶薩在行般若波羅蜜（Prajnaparamita，智慧的完美）時，如果認為法性之外還有其他法，那就是不求阿耨多羅三藐三菩提。菩薩摩訶薩在行般若波羅蜜時，知道一切法的法性就是阿耨多羅三藐三菩提。因此，菩薩摩訶薩在行般若波羅蜜時，知道一切法即是法性之後，就用沒有名稱和相狀的法，用名稱和相狀來說明，所謂是色、是受、想、行、識，乃至是阿耨多羅三藐三菩提。須菩提！譬如工幻師或幻術弟子，在眾人面前施展幻術，變出各種形狀和顏色的男女、象馬、美麗的園林，以及各種房屋、流泉、浴池、衣服、臥具、香花、瓔珞、佳餚美食，演奏各種音樂來娛樂眾人；又幻化出人，讓他們佈施、持戒、忍辱、精進、禪定、修習智慧。』

【English Translation】 English version: The Pure Abode Heavens (Subhakrtsna), the Great Fruit Heavens (Vrihatphala), the Non-Perception Heavens (Asanjnasattva), the Pure Abode Heavens (Suddhavasa)? Why does one learn to enter the Sphere of Infinite Space (Akasanantyayatana), the Sphere of Infinite Consciousness (Vijnananantyayatana), the Sphere of Nothingness (Akincanyayatana), the Sphere of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana)? Why learn the First Stage of Bodhisattva (the first stage of Bodhisattva practice), the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth stages (the ten stages of Bodhisattva practice)? Why learn the Hearer's Stage (Sravakabhumi, the practice realm of the Hearer Vehicle), the Solitary Buddha's Stage (Pratyekabuddhabhumi, the practice realm of the Solitary Buddha Vehicle), the Bodhisattva's Stage (Bodhisattvabhumi, the practice realm of the Bodhisattva)? Why learn to accomplish sentient beings and purify Buddha lands? Why learn various Dharanis (Dharani, a method of total retention)? Why learn to delight in teaching the Dharma? Why learn Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and after learning, attain all-knowing wisdom (Sarvakarajnata, wisdom about all things and principles), and understand all dharmas? World Honored One! In the Dharma-nature of all dharmas, there are no such distinctions. World Honored One! Could it be that Bodhisattvas will fall into wrong paths? Why is that? World Honored One! In Dharma-nature, there are no such distinctions; in Dharma-nature, there is no form, feeling, perception, volition, or consciousness, and the Dharma-nature of all dharmas is not separate from form, feeling, perception, volition, or consciousness. Form is Dharma-nature, and Dharma-nature is form; feeling, perception, volition, and consciousness are also like this, and all dharmas are also like this. The Buddha said to Subhuti: 'So it is, so it is! Just as you have said. Form is Dharma-nature, and feeling, perception, volition, and consciousness are Dharma-nature. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita (the perfection of wisdom), if they see any dharma outside of Dharma-nature, they are not seeking Anuttara-samyak-sambodhi. When a Bodhisattva Mahasattva practices Prajnaparamita, they know that the Dharma-nature of all dharmas is Anuttara-samyak-sambodhi. Therefore, when a Bodhisattva Mahasattva practices Prajnaparamita, after knowing that all dharmas are Dharma-nature, they use dharmas without names or characteristics to explain with names and characteristics, saying that this is form, this is feeling, perception, volition, and consciousness, and even this is Anuttara-samyak-sambodhi. Subhuti! For example, a master illusionist or a disciple of illusion, in front of many people, performs illusions, creating various shapes and colors of men and women, elephants and horses, beautiful gardens, and various houses, flowing springs, bathing pools, clothes, bedding, fragrant flowers, necklaces, fine foods, and various music to entertain the crowd; and also creates illusions of people, causing them to give alms, uphold precepts, practice patience, diligence, meditation, and cultivate wisdom.'

。是幻師復幻作剎利大姓、婆羅門大姓、居士大家，四天王天處、須彌山三十三天、夜摩天、兜率陀天、化樂天、他化自在天以示眾人；復幻作梵眾天乃至非有想非無想天；又幻作須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩摩訶薩，從初發意行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，行初地乃至行十地，入菩薩位遊戲神通，成就眾生、凈佛國土，遊戲諸禪解脫三昧，行佛十力、四無所畏、四無礙智、十八不共法、大慈大悲，具足佛身三十二相、八十隨形好，以示眾人。是中無智之人嘆未曾有，是人多能巧為眾事娛樂眾人，種種形色乃至三十二相、八十隨形好莊嚴佛身。其中有智之土思惟言：『未曾有也，是中無有實事，而以無所有法娛樂眾人令有形相，無事事相、無有有相。』如是，須菩提！菩薩摩訶薩不見離法性有法行般若波羅蜜，以方便力故，雖不得眾生而自佈施，亦教人佈施，讚歎佈施法，歡喜讚歎行佈施者；自持戒，亦教人持戒；自忍辱，亦教人忍辱；自精進，亦教人精進；自行禪，亦教人行禪；自修智慧，亦教人修智慧，讚歎修智慧法，歡喜讚歎修智慧者。自行十善，亦教他人行十善，讚歎行十善法，歡喜讚歎行十善者。自受行五戒，亦教他人受行五戒，贊

嘆五戒法，歡喜讚歎受行五戒者。自受八戒齋，亦教他人受八戒齋，讚歎八戒齋法。歡喜讚歎行八戒齋者。自行初禪乃至自行第四禪，自行慈悲喜捨，自行無邊空處乃至非有想非無想處，亦教他人行。自行四念處乃至八聖道分，自行三解脫門、佛十力，乃至自行十八不共法，亦教他人行十八不共法，讚歎十八不共法，歡喜讚歎行十八不共法者。須菩提！若法性前後中有異者，是菩薩摩訶薩不能以方便力故示法性成就眾生。須菩提！以法性前後中無異，是故菩薩行般若波羅蜜，為利益眾生故行菩薩道。」

摩訶般若波羅蜜經卷第二十四大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十五

後秦龜茲國三藏鳩摩羅什譯

實際品第八十

須菩提白佛言：「世尊！若眾生畢竟不可得，菩薩為誰故行般若波羅蜜？」

佛告須菩提：「菩薩為實際故行般若波羅蜜。須菩提！實際、眾生際異者，菩薩不行般若波羅蜜。須菩提！實際！眾生際不異。以是故，菩薩摩訶薩為利益眾生故行般若波羅蜜。複次，須菩提！菩薩摩訶薩行般若波羅蜜時，以不壞實際法，立眾生於實際中。」

須菩提白佛言：「世尊！若實際即是眾生際，菩薩則為建立實際于

【現代漢語翻譯】現代漢語譯本讚歎五戒法（pañca-śīla，佛教的五項基本戒律），歡喜讚歎受持五戒的人。自己受持八戒齋（aṣṭāṅga-uposatha，佛教的八項戒律和齋戒），也教導他人受持八戒齋，讚歎八戒齋法。歡喜讚歎修行八戒齋的人。自己修行初禪（prathama-dhyāna，禪定中的第一層次）乃至自己修行第四禪（caturtha-dhyāna，禪定中的第四層次），自己修行慈悲喜捨（catvāri apramāṇāni，四種無量心），自己修行無邊空處（ākāśānantyāyatana，四無色定中的第一層次）乃至非有想非無想處（naivasaṃjñānāsaṃjñāyatana，四無色定中的第四層次），也教導他人修行。自己修行四念處（catvāri smṛtyupasthānāni，四種觀想方法）乃至八聖道分（āryāṣṭāṅgamārga，達到解脫的八種方法），自己修行三解脫門（trīṇi vimokṣamukhāni，三種解脫的途徑）、佛十力（daśa tathāgatabalāni，佛的十種力量），乃至自己修行十八不共法（aṣṭādaśa āveṇikabuddhadharmāḥ，佛獨有的十八種功德），也教導他人修行十八不共法，讚歎十八不共法，歡喜讚歎修行十八不共法的人。須菩提（Subhūti，佛陀的弟子）！如果法性（dharmatā，事物的真實本性）在前後中有差異，那麼菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）就不能以方便力（upāya-kauśalya，善巧的方法）來顯示法性，從而成就眾生。須菩提！因為法性在前後中沒有差異，所以菩薩修行般若波羅蜜（prajñāpāramitā，智慧的完美），爲了利益眾生而行菩薩道（bodhisattva-caryā，菩薩的修行道路）。須菩提問佛說：『世尊！如果眾生畢竟是不可得的，菩薩爲了誰的緣故而修行般若波羅蜜呢？』佛告訴須菩提：『菩薩爲了實際（bhūta-koṭi，真如的實際）的緣故而修行般若波羅蜜。須菩提！如果實際和眾生際（sattvadhātu，眾生的界限）有差異，菩薩就不會修行般若波羅蜜。須菩提！實際和眾生際沒有差異。因此，菩薩摩訶薩爲了利益眾生的緣故而修行般若波羅蜜。』『再者，須菩提！菩薩摩訶薩在修行般若波羅蜜時，以不破壞實際法（bhūta-koṭi-dharma，真如的實際法）的方式，使眾生安立於實際之中。』須菩提問佛說：『世尊！如果實際就是眾生際，那麼菩薩豈不是在建立實際于

【English Translation】 English version He praises the five precepts (pañca-śīla), and joyfully praises those who observe the five precepts. He himself observes the eight precepts (aṣṭāṅga-uposatha), and also teaches others to observe the eight precepts, praising the eight precepts. He joyfully praises those who practice the eight precepts. He himself practices the first dhyana (prathama-dhyāna) up to the fourth dhyana (caturtha-dhyāna), he himself practices loving-kindness, compassion, joy, and equanimity (catvāri apramāṇāni), he himself practices the sphere of infinite space (ākāśānantyāyatana) up to the sphere of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana), and also teaches others to practice. He himself practices the four foundations of mindfulness (catvāri smṛtyupasthānāni) up to the eightfold noble path (āryāṣṭāṅgamārga), he himself practices the three doors of liberation (trīṇi vimokṣamukhāni), the ten powers of the Buddha (daśa tathāgatabalāni), up to the eighteen unique qualities of the Buddha (aṣṭādaśa āveṇikabuddhadharmāḥ), and also teaches others to practice the eighteen unique qualities, praising the eighteen unique qualities, and joyfully praising those who practice the eighteen unique qualities. Subhūti! If the nature of reality (dharmatā) were different in the past, present, and future, then the bodhisattva-mahāsattva could not, through skillful means (upāya-kauśalya), reveal the nature of reality and thereby bring beings to enlightenment. Subhūti! Because the nature of reality is not different in the past, present, and future, therefore the bodhisattva practices the perfection of wisdom (prajñāpāramitā), and for the benefit of all beings, walks the bodhisattva path (bodhisattva-caryā). Subhūti said to the Buddha, 'World Honored One, if beings are ultimately unattainable, for whom does the bodhisattva practice the perfection of wisdom?' The Buddha said to Subhūti, 'The bodhisattva practices the perfection of wisdom for the sake of the ultimate reality (bhūta-koṭi). Subhūti, if the ultimate reality and the realm of beings (sattvadhātu) were different, the bodhisattva would not practice the perfection of wisdom. Subhūti, the ultimate reality and the realm of beings are not different. Therefore, the bodhisattva-mahāsattva practices the perfection of wisdom for the benefit of all beings.' 'Furthermore, Subhūti, when the bodhisattva-mahāsattva practices the perfection of wisdom, he establishes beings in the ultimate reality without destroying the ultimate reality (bhūta-koṭi-dharma).' Subhūti said to the Buddha, 'World Honored One, if the ultimate reality is the same as the realm of beings, then is the bodhisattva establishing the ultimate reality in

實際。世尊！若建立實際于實際，則為建立自性于自性。世尊！不應建立自性于自性。世尊！云何菩薩摩訶薩行般若波羅蜜時，建立眾生於實際？」

佛告須菩提：「實際不可建立於實際，自性不可建立於自性。須菩提！今菩薩摩訶薩行般若波羅蜜時，以方便力故，建立眾生於實際，實際亦不異眾生際，實際、眾生際無二無別。」

須菩提白佛言：「世尊！何等是諸菩薩摩訶薩方便力，用是方便力，菩薩摩訶薩行般若波羅蜜時，建立眾生於實際，亦不壞實際相？」

佛告須菩提：「若菩薩摩訶薩行般若波羅蜜時，以方便力故，建立眾生於佈施。建立已，說佈施先後際相空，作是言：『如是佈施，前際空、后際空、中際亦空；施者亦空、施報亦空、受者亦空。諸善男子！是一切法實際中不可得。汝等莫念佈施異、施者異、施報異、受者異。若汝等不念佈施異、施者異、施報異、受者異，是時佈施能取甘露味，得甘露味果。汝善男子！以是佈施故，莫著色、莫著受想行識。何以故？是佈施佈施相空，施者施者空，施報施報空，受者受者空。空中佈施不可得、施者不可得、施報不可得、受者不可得。何以故？是諸法畢竟自性空故。』

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，以方便力故教眾

【現代漢語翻譯】現代漢語譯本：「世尊！如果將實際（paramārtha，究竟真實）建立在實際之上，那就等於將自性（svabhāva，固有本質）建立在自性之上。世尊！不應該將自性建立在自性之上。世尊！菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）在修行般若波羅蜜（prajñāpāramitā，智慧的完美）時，如何將眾生安置於實際之中呢？」佛陀告訴須菩提（Subhūti）：「實際不能建立在實際之上，自性也不能建立在自性之上。須菩提！現在菩薩摩訶薩在修行般若波羅蜜時，以方便力（upāya-kauśalya，善巧方便）的緣故，將眾生安置於實際之中，而實際也並不異於眾生際（sattvadhātu，眾生的界限），實際和眾生際是無二無別的。」須菩提問佛陀說：「世尊！什麼是諸菩薩摩訶薩的方便力？菩薩摩訶薩運用這種方便力，在修行般若波羅蜜時，將眾生安置於實際之中，同時又不破壞實際的相狀呢？」佛陀告訴須菩提：「如果菩薩摩訶薩在修行般若波羅蜜時，以方便力的緣故，將眾生安置於佈施（dāna，給予）之中。安置之後，宣說佈施的先後際相是空的，並這樣說：『這樣的佈施，前際是空的，后際是空的，中際也是空的；施者是空的，施報是空的，受者也是空的。諸位善男子！這一切法在實際中是不可得的。你們不要認為佈施是不同的，施者是不同的，施報是不同的，受者是不同的。如果你們不認為佈施是不同的，施者是不同的，施報是不同的，受者是不同的，這時佈施就能獲得甘露味（amṛta，不死之味），得到甘露味的果報。你們這些善男子！因為這個佈施的緣故，不要執著於色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）。為什麼呢？因為這個佈施的佈施相是空的，施者的施者是空的，施報的施報是空的，受者的受者是空的。在空性中，佈施是不可得的，施者是不可得的，施報是不可得的，受者是不可得的。為什麼呢？因為這些法畢竟是自性空的。』「再者，須菩提！菩薩摩訶薩在修行般若波羅蜜時，以方便力的緣故，教導眾生...

【English Translation】 English version: 「World Honored One! If one establishes the real (paramārtha) upon the real, it is equivalent to establishing self-nature (svabhāva) upon self-nature. World Honored One! One should not establish self-nature upon self-nature. World Honored One! How does a Bodhisattva Mahasattva (bodhisattva mahāsattva, a great bodhisattva) establish sentient beings in the real when practicing the Perfection of Wisdom (prajñāpāramitā)?」 The Buddha said to Subhūti: 「The real cannot be established upon the real, and self-nature cannot be established upon self-nature. Subhūti! Now, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, through the power of skillful means (upāya-kauśalya), they establish sentient beings in the real, and the real is not different from the realm of sentient beings (sattvadhātu), the real and the realm of sentient beings are non-dual and not separate.」 Subhūti said to the Buddha: 「World Honored One! What are the skillful means of the Bodhisattva Mahasattvas? Using these skillful means, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, they establish sentient beings in the real, and also do not destroy the characteristics of the real?」 The Buddha said to Subhūti: 「If a Bodhisattva Mahasattva, when practicing the Perfection of Wisdom, through the power of skillful means, establishes sentient beings in giving (dāna). Having established them, they speak of the emptiness of the beginning, middle, and end of giving, saying: 『Such giving, the beginning is empty, the end is empty, and the middle is also empty; the giver is also empty, the reward of giving is also empty, and the receiver is also empty. O good men! All these dharmas are unattainable in the real. You should not think that giving is different, the giver is different, the reward of giving is different, and the receiver is different. If you do not think that giving is different, the giver is different, the reward of giving is different, and the receiver is different, then giving can obtain the taste of nectar (amṛta), and obtain the fruit of the taste of nectar. O good men! Because of this giving, do not be attached to form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). Why? Because the characteristic of giving in this giving is empty, the giver in the giver is empty, the reward of giving in the reward of giving is empty, and the receiver in the receiver is empty. In emptiness, giving is unattainable, the giver is unattainable, the reward of giving is unattainable, and the receiver is unattainable. Why? Because these dharmas are ultimately empty of self-nature.』「Furthermore, Subhūti! When a Bodhisattva Mahasattva practices the Perfection of Wisdom, through the power of skillful means, they teach sentient beings...

生持戒，語眾生言：『汝善男子！除舍殺生法，乃至除舍邪見法。何以故？善男子！如汝所分別法，是諸法無如是性。汝善男子！當諦思惟何等是眾生而欲奪命？用何等物奪命？乃至邪見亦如是。』須菩提！菩薩摩訶薩如是方便力成就眾生，是菩薩摩訶薩即為眾生說佈施、持戒果報：『是佈施、持戒果報自性空。知佈施、持戒果報自性空已，是中不著。不著故，心不散，能生智慧。以是智慧斷一切結使煩惱習，入無餘涅槃。是世俗法，非第一實義。何以故？空中無有滅亦無使滅者，諸法畢竟空即是涅槃。』

「複次，須菩提！菩薩摩訶薩見眾生瞋恚惱心，教言：『汝善男子來！修行忍辱作忍辱人，當樂忍辱。汝所瞋者自性空。汝來，善男子！如是思惟：「我於何所法中瞋？誰為瞋者？所瞋者誰？是法皆空，是性空法無不空時。是空非諸佛作，非辟支佛、聲聞作，非菩薩摩訶薩作，非諸天、鬼神、龍王、阿修羅、緊陀羅、摩睺羅伽，非四天王天乃至非他化自在天，非梵眾天乃至非凈居天，非無邊空處乃至非有想非無想諸天所作。」汝當如是思惟：「瞋誰？誰是瞋者？何等是瞋事？是一切法性空，性空法無有所瞋。」』如是，須菩提！菩薩摩訶薩行般若波羅蜜時，以是因緣建立眾生於性空，次第漸漸示教利喜，令得

【現代漢語翻譯】現代漢語譯本：菩薩持守戒律，對眾生說：『善男子！你們應當捨棄殺生之法，乃至捨棄邪見之法。為什麼呢？善男子！正如你們所分別的法，這些法並沒有這樣的自性。善男子！你們應當仔細思考，什麼是眾生而想要奪取其性命？用什麼東西奪取性命？乃至邪見也是如此。』須菩提！菩薩摩訶薩以這樣的方便力成就眾生，這位菩薩摩訶薩就為眾生宣說佈施、持戒的果報：『這佈施、持戒的果報自性是空的。』知道佈施、持戒的果報自性是空之後，就不會執著于其中。因為不執著，心就不會散亂，能夠生起智慧。憑藉這種智慧，斷除一切結使煩惱習氣，進入無餘涅槃。這是世俗的說法，並非第一義諦的真實含義。為什麼呢？因為在空性中，既沒有滅，也沒有使之滅的人，諸法畢竟空就是涅槃。『再者，須菩提！菩薩摩訶薩見到眾生生起嗔恚惱怒之心，就教導他們說：『善男子，來！修行忍辱，做忍辱之人，應當樂於忍辱。你所嗔恨的事物自性是空的。你來，善男子！這樣思考：「我在什麼法中生起嗔恨？誰是嗔恨者？所嗔恨的是誰？這些法都是空的，這性空的法沒有不空的時候。這空性不是諸佛所造，不是辟支佛（獨覺）和聲聞（佛陀的弟子）所造，不是菩薩摩訶薩所造，不是諸天、鬼神、龍王、阿修羅（非天）、緊陀羅（歌神）、摩睺羅伽（大蟒神）所造，不是四天王天乃至他化自在天所造，不是梵眾天乃至凈居天所造，不是無邊空處乃至非想非非想諸天所造。」』你們應當這樣思考：『嗔恨誰？誰是嗔恨者？什麼是嗔恨的事？這一切法的自性都是空的，性空的法沒有什麼可以嗔恨的。』須菩提！菩薩摩訶薩在行般若波羅蜜（以智慧到達彼岸）時，以這樣的因緣建立眾生於性空，次第漸漸地教導他們，使他們歡喜，令他們得到解脫。

【English Translation】 English version: A Bodhisattva, upholding the precepts, speaks to sentient beings, saying: 『Good men! You should abandon the practice of killing, and even abandon the practice of wrong views. Why is that? Good men! Just as you distinguish these dharmas, these dharmas do not have such a nature. Good men! You should carefully consider, what is a sentient being that you wish to take its life? With what do you take its life? And so it is with wrong views.』 Subhuti! A Bodhisattva Mahasattva, with such skillful means, accomplishes sentient beings. This Bodhisattva Mahasattva then speaks to sentient beings about the rewards of giving and upholding precepts: 『The rewards of giving and upholding precepts are empty in their self-nature.』 Knowing that the rewards of giving and upholding precepts are empty in their self-nature, one does not become attached to them. Because of non-attachment, the mind is not scattered, and wisdom can arise. With this wisdom, one cuts off all fetters, afflictions, and habitual tendencies, and enters into Nirvana without remainder. This is a worldly teaching, not the ultimate true meaning. Why is that? Because in emptiness, there is neither extinction nor one who causes extinction. The ultimate emptiness of all dharmas is Nirvana. 『Furthermore, Subhuti! When a Bodhisattva Mahasattva sees sentient beings with minds of anger and vexation, he teaches them, saying: 『Good men, come! Practice patience, be a person of patience, and delight in patience. That which you are angry about is empty in its self-nature. Come, good men! Think like this: 「In what dharma do I arise anger? Who is the one who is angry? Who is the one who is being angered? These dharmas are all empty, and this emptiness of nature has no time when it is not empty. This emptiness is not made by the Buddhas, not made by Pratyekabuddhas (Solitary Buddhas) and Sravakas (Buddha's disciples), not made by Bodhisattva Mahasattvas, not made by the gods, ghosts, dragon kings, Asuras (demigods), Gandharvas (celestial musicians), Mahoragas (great serpent gods), not made by the Four Heavenly Kings up to the Paranirmitavasavartin gods, not made by the Brahma gods up to the Suddhavasa gods, not made by the gods of the realm of infinite space up to the gods of neither perception nor non-perception.」』 You should think like this: 『Who is angry? Who is the one who is angry? What is the matter of anger? The self-nature of all these dharmas is empty, and in this emptiness of nature, there is nothing to be angry about.』 Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), with these causes and conditions, he establishes sentient beings in emptiness of nature, gradually teaching and guiding them, making them rejoice, and enabling them to attain liberation.

阿耨多羅三藐三菩提。是世俗法，非第一實義。何以故？是性空中無有得者、無有得法、無有得處。須菩提！是名實際性空法。菩薩摩訶薩為眾生故行是法，眾生亦不可得。何以故？一切法離眾生相。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，方便力故，見眾生懈怠，教令身精進心精進。作是言：『諸善男子！諸法性空中，無懈怠法、無懈怠者、無懈怠事。是一切法性皆空，無過性空者。汝等生身精進、心精進，為生善法故莫懈怠。善法者，若佈施、若持戒、若忍辱、若精進、若禪定、若智慧；若諸禪定、解脫、三昧；若四念處乃至八聖道分；若空解脫門，無相、無作解脫門；乃至十八不共法莫懈怠。諸善男子！是一切法性空中當知無礙相，無礙法中無懈怠者、無懈怠法。』如是，須菩提！菩薩摩訶薩行般若波羅蜜時，教眾生令住性空，不墮二法。何以故？是性空中無二無別故。是無二法，則無可著處。

「複次，須菩提！菩薩摩訶薩行性空般若波羅蜜時，教眾生令精進。作是言：『諸善男子！勤精進若佈施、若持戒、若忍辱、若精進、若禪定、若智慧；若禪定、解脫、三昧；若四念處乃至八聖道分；若空解脫門，無相、無作解脫門；若佛十力、若四無所畏、若四無礙智、若十八不共法、若大慈大

【現代漢語翻譯】現代漢語譯本：阿耨多羅三藐三菩提（無上正等正覺）是世俗的說法，並非第一義諦。為什麼呢？因為在自性空性中，沒有證得者，沒有所證之法，也沒有證得之處。須菩提！這被稱為實際性空之法。菩薩摩訶薩爲了眾生而行持此法，但眾生也是不可得的。為什麼呢？因為一切法都離於眾生之相。再者，須菩提！菩薩摩訶薩在行般若波羅蜜（智慧到彼岸）時，以方便之力，見到眾生懈怠，就教導他們身精進和心精進。他們會這樣說：『各位善男子！在諸法自性空性中，沒有懈怠之法，沒有懈怠之人，也沒有懈怠之事。一切法的自性都是空性的，沒有比自性空性更殊勝的。你們應當生起身精進和心精進，爲了生起善法而不要懈怠。善法包括佈施、持戒、忍辱、精進、禪定、智慧；以及各種禪定、解脫、三昧；四念處乃至八聖道分；空解脫門、無相解脫門、無作解脫門；乃至十八不共法，都不要懈怠。各位善男子！在一切法的自性空性中，應當知道沒有障礙之相，在無礙之法中，沒有懈怠者，也沒有懈怠之法。』須菩提！菩薩摩訶薩在行般若波羅蜜時，這樣教導眾生安住于自性空性，不落入二元對立的觀念。為什麼呢？因為在自性空性中，沒有二元對立，也沒有差別。這種無二之法，就沒有可以執著之處。再者，須菩提！菩薩摩訶薩在行自性空般若波羅蜜時，教導眾生要精進。他們會這樣說：『各位善男子！要勤奮精進于佈施、持戒、忍辱、精進、禪定、智慧；以及各種禪定、解脫、三昧；四念處乃至八聖道分；空解脫門、無相解脫門、無作解脫門；佛的十力、四無所畏、四無礙智、十八不共法、大慈大悲，

【English Translation】 English version: Anuttara-samyak-sambodhi (supreme perfect enlightenment) is a conventional term, not the ultimate reality. Why? Because in the emptiness of inherent nature, there is no one who attains, no dharma that is attained, and no place of attainment. Subhuti! This is called the dharma of actual emptiness of nature. Bodhisattva-mahasattvas practice this dharma for the sake of sentient beings, but sentient beings are also unattainable. Why? Because all dharmas are apart from the characteristics of sentient beings. Furthermore, Subhuti! When Bodhisattva-mahasattvas practice Prajna-paramita (perfection of wisdom), through the power of skillful means, they see sentient beings being lazy, and they teach them to be diligent in body and mind. They say: 『Good men! In the emptiness of the nature of all dharmas, there is no dharma of laziness, no lazy person, and no lazy act. The nature of all dharmas is empty, and there is nothing superior to the emptiness of nature. You should generate diligence in body and mind, and do not be lazy in order to generate good dharmas. Good dharmas include giving, keeping precepts, patience, diligence, meditation, and wisdom; as well as various meditations, liberations, and samadhis; the four foundations of mindfulness up to the eightfold noble path; the door of liberation of emptiness, the door of liberation of no-sign, and the door of liberation of no-action; and even the eighteen unique qualities of a Buddha, do not be lazy. Good men! In the emptiness of the nature of all dharmas, you should know that there is no characteristic of obstruction, and in the unobstructed dharma, there is no lazy person and no lazy dharma.』 Thus, Subhuti! When Bodhisattva-mahasattvas practice Prajna-paramita, they teach sentient beings to abide in the emptiness of nature, not falling into dualistic concepts. Why? Because in the emptiness of nature, there is no duality and no difference. This non-dual dharma has no place to be attached to. Furthermore, Subhuti! When Bodhisattva-mahasattvas practice Prajna-paramita of the emptiness of nature, they teach sentient beings to be diligent. They say: 『Good men! Be diligent in giving, keeping precepts, patience, diligence, meditation, and wisdom; as well as various meditations, liberations, and samadhis; the four foundations of mindfulness up to the eightfold noble path; the door of liberation of emptiness, the door of liberation of no-sign, and the door of liberation of no-action; the ten powers of a Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great compassion, great kindness,

悲。是諸法，汝等莫念二相、莫念不二相。何以故？是法性皆空。是性空法，不應用二相念、不應用不二相念。』如是，須菩提！菩薩摩訶薩行般若波羅蜜，以方便力故成就眾生。成就眾生已，次第教令得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、菩薩位，令得阿耨多羅三藐三菩提。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，見眾生亂心，以方便力，為利益眾生故，作是言：『諸善男子！當修禪定。汝莫生亂想，當生一心。何以故？是法性皆空性，空中無有法可得，若亂、若一心。汝等住是三昧，所有作業，若身、若口、若意，若佈施、若持戒、若行忍辱、若勤精進、若行禪定、若修智慧，若行四念處乃至若行八聖道分，若行諸解脫、次第定，若行佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、三十二相、八十隨形好，若聲聞道、若辟支佛道、若菩薩道、若佛道，若須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、若一切種智，若成就眾生、若凈佛國土。汝等皆當應隨所愿，得住性空故。』如是，須菩提！菩薩摩訶薩行般若波羅蜜，方便力為利益眾生故，從初發意終不懈廢，常求善法利益眾生。從一佛國至一佛國，供養諸佛，從諸佛聞法，捨身受身乃至阿耨多羅三藐三菩提，

【現代漢語翻譯】現代漢語譯本：『悲憫啊，須菩提！關於一切法，你們不要執著於二相，也不要執著于非二相。為什麼呢？因為一切法的本性皆是空性。這空性的法，不應該用二相來執著，也不應該用非二相來執著。』須菩提，菩薩摩訶薩修行般若波羅蜜時，以方便之力來成就眾生。成就眾生后，依次教導他們證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛道（緣覺道）、菩薩位，最終令他們證得阿耨多羅三藐三菩提（無上正等正覺）。『再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，見到眾生心意散亂，就以方便之力，爲了利益眾生，這樣說道：『諸位善男子！應當修習禪定。你們不要生起雜亂的念頭，應當生起一心。為什麼呢？因為一切法的本性皆是空性，在空性中沒有法可以得到，無論是散亂還是一心。你們安住于這種三昧（正定）中，所有所作的，無論是身、口、意，無論是佈施、持戒、忍辱、精進、禪定、智慧，無論是修習四念處乃至八聖道分，無論是修習諸解脫、次第定，無論是修習佛的十力、四無所畏、四無礙智、十八不共法、大慈大悲、三十二相、八十隨形好，無論是聲聞道、辟支佛道、菩薩道、佛道，無論是須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，無論是成就一切種智，無論是成就眾生、還是清凈佛國土。你們都應當隨自己的願望，因為安住于性空而得到。』須菩提，菩薩摩訶薩修行般若波羅蜜，以方便之力爲了利益眾生，從最初發心就永不懈怠，常常尋求善法來利益眾生。從一個佛國到另一個佛國，供養諸佛，從諸佛那裡聽聞佛法，捨棄此身而受彼身，直到證得阿耨多羅三藐三菩提。

【English Translation】 English version: 'O Subhuti, regarding all dharmas, you should not be attached to the duality of characteristics, nor should you be attached to the non-duality of characteristics. Why? Because the nature of all dharmas is emptiness. This emptiness of dharmas should not be conceived with the duality of characteristics, nor should it be conceived with the non-duality of characteristics.' Thus, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, they use skillful means to help sentient beings achieve enlightenment. Having helped sentient beings, they guide them step by step to attain the Srotaapanna (stream-enterer) fruit, the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, the Arhat (worthy one) fruit, the Pratyekabuddha (solitary buddha) path, the Bodhisattva stage, and ultimately lead them to attain Anuttara Samyak Sambodhi (supreme perfect enlightenment). 'Furthermore, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, seeing that sentient beings' minds are disturbed, they use skillful means, for the benefit of sentient beings, and say: 'Good men, you should cultivate meditation. Do not give rise to scattered thoughts; you should give rise to one-pointedness of mind. Why? Because the nature of all dharmas is emptiness, and in emptiness, there is no dharma to be obtained, whether it is scattered or one-pointed. When you abide in this samadhi (concentration), all your actions, whether of body, speech, or mind, whether it is giving, keeping precepts, practicing patience, diligence, meditation, or wisdom, whether it is practicing the Four Foundations of Mindfulness up to the Eightfold Noble Path, whether it is practicing all liberations, sequential samadhis, whether it is practicing the Ten Powers of the Buddha, the Four Fearlessnesses, the Four Unimpeded Knowledges, the Eighteen Unique Qualities, great loving-kindness and great compassion, the Thirty-two Marks, the Eighty Minor Marks, whether it is the path of the Sravakas (hearers), the path of the Pratyekabuddhas, the path of the Bodhisattvas, or the path of the Buddhas, whether it is the Srotaapanna fruit, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, the Pratyekabuddha path, whether it is the attainment of all-knowing wisdom, whether it is helping sentient beings, or purifying Buddha lands. You should all, according to your wishes, attain it because you abide in emptiness.' Thus, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, they use skillful means for the benefit of sentient beings, and from the initial aspiration, they never slacken, always seeking good dharmas to benefit sentient beings. From one Buddha land to another, they make offerings to all Buddhas, hear the Dharma from the Buddhas, abandon this body and receive another, until they attain Anuttara Samyak Sambodhi.

終不忘失。是菩薩常得諸陀羅尼法，諸根具足，所謂身根、語根、意根。何以故？是菩薩摩訶薩常修一切種智。修一切種智故，一切諸道皆修，若聲聞道、若辟支佛道、若菩薩神通道。行神通道菩薩常利益眾生，終不忘失。是菩薩住報得神通，利益眾生，入生死五道終不耗減。如是，須菩提！菩薩摩訶薩行般若波羅蜜住性空，以禪定利益眾生。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜住性空，以方便力故利益眾生，作是言：『汝等諸善男子！觀一切法性空。善男子！汝等當作諸業，若身業、若口業、若意業，取甘露味，得甘露果。性空中無有法退。何以故？性空不退，亦無退者。以性空非法亦非非法，于無所有法中，云何當有退？』須菩提！菩薩摩訶薩行般若波羅蜜時，如是教眾生常不懈廢。是菩薩自行十善，亦教他人行十善，五戒、八戒成就齋亦如是。自行初禪，亦教他人令行初禪，乃至第四禪亦如是。常自行慈心，亦教他人令行慈心，乃至舍心亦如是。自行無邊空處，亦教他人令行無邊空處，乃至非有想非無想處亦如是。自行四念處，亦教他人令行四念處，乃至八聖道分、佛十力乃至八十隨形好亦如是。自於須陀洹果中生智慧亦不住是中，亦教他人令得須陀洹果，乃至阿羅漢亦如是。自於辟支佛道中生

【現代漢語翻譯】現代漢語譯本最終不會忘失。這是菩薩經常獲得各種陀羅尼法（總持法門），諸根完備，即所謂的身根、語根、意根。為什麼呢？因為這位菩薩摩訶薩經常修習一切種智（佛陀的智慧）。由於修習一切種智，一切道都修習，無論是聲聞道、辟支佛道，還是菩薩神通之道。行持神通的菩薩經常利益眾生，最終不會忘失。這位菩薩安住于報得神通（由過去業力感得的神通），利益眾生，進入生死五道也不會減少。須菩提！菩薩摩訶薩行般若波羅蜜（以智慧到達彼岸）安住于性空（諸法自性空寂），以禪定利益眾生。

「再者，須菩提！菩薩摩訶薩行般若波羅蜜安住于性空，以方便力（善巧的方法）利益眾生，這樣說：『你們這些善男子！觀察一切法的自性是空寂的。善男子！你們應當造作各種業，無論是身業、口業還是意業，從中獲取甘露味，得到甘露果。在性空中沒有法會退失。為什麼呢？因為性空不會退失，也沒有退失者。因為性空既不是法也不是非法，在無所有法中，怎麼會有退失呢？』須菩提！菩薩摩訶薩行般若波羅蜜時，這樣教導眾生，常常不懈怠。這位菩薩自己修行十善，也教導他人修行十善，五戒、八戒成就齋戒也是如此。自己修行初禪，也教導他人修行初禪，乃至第四禪也是如此。常常自己修行慈心，也教導他人修行慈心，乃至舍心也是如此。自己修行無邊空處，也教導他人修行無邊空處，乃至非想非非想處也是如此。自己修行四念處，也教導他人修行四念處，乃至八聖道分、佛十力乃至八十隨形好也是如此。自己從須陀洹果（初果）中生起智慧，也不安住於此，也教導他人證得須陀洹果，乃至阿羅漢果也是如此。自己從辟支佛道中生起智慧，也不安住於此，也教導他人證得辟支佛道，乃至佛道也是如此。」

【English Translation】 English version will never forget. This is because the Bodhisattva constantly obtains all Dharani (mantras or mnemonic devices) teachings, with all faculties complete, namely the faculties of body, speech, and mind. Why is this so? It is because this Bodhisattva Mahasattva constantly cultivates all-knowing wisdom (Buddha's wisdom). Because of cultivating all-knowing wisdom, all paths are cultivated, whether it is the path of Sravakas (hearers), Pratyekabuddhas (solitary realizers), or the path of Bodhisattva's supernatural powers. A Bodhisattva who practices supernatural powers constantly benefits sentient beings and will never forget. This Bodhisattva dwells in the supernatural powers obtained through past karma, benefits sentient beings, and will not diminish even when entering the five paths of samsara. Thus, Subhuti! A Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom) and dwells in emptiness of nature, using meditation to benefit sentient beings.

Furthermore, Subhuti! A Bodhisattva Mahasattva practices Prajna Paramita and dwells in emptiness of nature, using skillful means to benefit sentient beings, saying: 'You good men! Observe that the nature of all dharmas is empty. Good men! You should perform all kinds of actions, whether they are actions of body, speech, or mind, and obtain the taste of nectar, and attain the fruit of nectar. In emptiness of nature, no dharma will regress. Why is this so? Because emptiness of nature does not regress, and there is no one who regresses. Because emptiness of nature is neither dharma nor non-dharma, how can there be regression in the dharma of non-existence?' Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, he teaches sentient beings in this way, constantly without laziness. This Bodhisattva practices the ten good deeds himself and also teaches others to practice the ten good deeds, as well as the five precepts, the eight precepts, and the accomplishment of fasting. He himself practices the first Dhyana (meditative absorption) and also teaches others to practice the first Dhyana, and so on up to the fourth Dhyana. He constantly practices loving-kindness himself and also teaches others to practice loving-kindness, and so on up to equanimity. He himself practices the boundless space realm and also teaches others to practice the boundless space realm, and so on up to the realm of neither perception nor non-perception. He himself practices the four foundations of mindfulness and also teaches others to practice the four foundations of mindfulness, and so on up to the eightfold noble path, the ten powers of the Buddha, and even the eighty minor marks of a Buddha. He himself generates wisdom from the Srotapanna (stream-enterer) fruit and does not dwell in it, and also teaches others to attain the Srotapanna fruit, and so on up to the Arhat fruit. He himself generates wisdom from the Pratyekabuddha path and does not dwell in it, and also teaches others to attain the Pratyekabuddha path, and so on up to the Buddha path.

智慧亦不住是中，亦教他人令得辟支佛道。自生阿耨多羅三藐三菩提道，亦教他人令生阿耨多羅三藐三菩提道。如是，須菩提！菩薩摩訶薩行菩薩道時，方便力故，終不懈廢。」

須菩提白佛言：「世尊！若諸法性常空，常空中眾生不可得，法、非法亦不可得。菩薩摩訶薩云何求一切種智？」

佛告須菩提：「如是，如是！如汝所言。諸法性皆空，空中眾生不可得，法、非法亦不可得。須菩提！若一切法性不空，菩薩摩訶薩不依性空成阿耨多羅三藐三菩提、為眾生說性空法。須菩提！色性空，受想行識性空。菩薩摩訶薩行般若波羅蜜時，說五陰性空法，說十二入、十八界性空法，說四禪、四無量心、四無色定，四念處乃至八聖道分性空法，說三解脫門、八背舍、九次第定，佛十力、四無所畏、四無礙智、十八不共法、大慈大悲、三十二相、八十隨形好性空法，說須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、一切種智斷煩惱習性空法。須菩提！若內空性不空，外空乃至無法有法空性不空者，則壞空性。是性空不常不斷。何以故？是性空無住處，亦無所從來，亦無所從去。須菩提！是名法住相。是中無法，無聚無散、無增無減、無生無滅、無垢無凈，是為諸法相。菩薩摩訶薩住是中，發阿耨多羅三

【現代漢語翻譯】現代漢語譯本：智慧也不停留在辟支佛道中，也教導他人證得辟支佛道。自己生起阿耨多羅三藐三菩提道（無上正等正覺之道），也教導他人令生起阿耨多羅三藐三菩提道。須菩提啊！菩薩摩訶薩在行菩薩道時，因為方便力的緣故，終究不會懈怠放棄。須菩提對佛說：『世尊！如果一切法的自性都是空性的，空性中眾生不可得，法和非法也不可得。菩薩摩訶薩如何求得一切種智（佛陀的智慧）呢？』佛告訴須菩提：『是的，是的！正如你所說。一切法的自性都是空性的，空性中眾生不可得，法和非法也不可得。須菩提！如果一切法的自性不是空性的，菩薩摩訶薩就不會依靠性空而成就阿耨多羅三藐三菩提，也不會為眾生宣說性空之法。須菩提！色（物質）的自性是空性的，受（感受）、想（思維）、行（意志）、識（意識）的自性是空性的。菩薩摩訶薩在行般若波羅蜜（智慧到彼岸）時，宣說五陰（色、受、想、行、識）的自性是空性的，宣說十二入（眼、耳、鼻、舌、身、意及其對應的六塵）和十八界（六根、六塵、六識）的自性是空性的，宣說四禪、四無量心（慈、悲、喜、舍）、四無色定，四念處乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）的自性是空性的，宣說三解脫門（空、無相、無愿）、八背舍、九次第定，佛的十力、四無所畏、四無礙智、十八不共法、大慈大悲、三十二相、八十隨形好的自性是空性的，宣說須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道、一切種智斷除煩惱習氣的自性是空性的。須菩提！如果內空性不是空性的，外空乃至無法有法空性不是空性的，那就破壞了空性。這個性空不是常也不是斷。為什麼呢？因為這個性空沒有住處，也沒有從哪裡來，也沒有到哪裡去。須菩提！這叫做法的住相。這裡面沒有法，沒有聚集也沒有散開，沒有增加也沒有減少，沒有生也沒有滅，沒有污垢也沒有清凈，這就是諸法的實相。菩薩摩訶薩安住於此，發起阿耨多羅三藐三菩提心。』

【English Translation】 English version: 'Wisdom also does not abide in the Pratyekabuddha path, and also teaches others to attain the Pratyekabuddha path. One generates the Anuttara-samyak-sambodhi path (the path of unsurpassed, complete, and perfect enlightenment) oneself, and also teaches others to generate the Anuttara-samyak-sambodhi path. Thus, Subhuti! When a Bodhisattva Mahasattva practices the Bodhisattva path, due to the power of skillful means, they will never be lazy or give up.' Subhuti said to the Buddha, 'World Honored One! If the nature of all dharmas is always empty, and in emptiness, sentient beings cannot be found, and neither dharma nor non-dharma can be found, how does a Bodhisattva Mahasattva seek all-knowing wisdom (Buddha's wisdom)?' The Buddha told Subhuti, 'It is so, it is so! As you have said. The nature of all dharmas is empty, and in emptiness, sentient beings cannot be found, and neither dharma nor non-dharma can be found. Subhuti! If the nature of all dharmas were not empty, a Bodhisattva Mahasattva would not rely on emptiness to achieve Anuttara-samyak-sambodhi, nor would they explain the dharma of emptiness to sentient beings. Subhuti! The nature of form (materiality) is empty, and the nature of feeling, perception, volition, and consciousness is empty. When a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), they explain that the nature of the five skandhas (form, feeling, perception, volition, and consciousness) is empty, they explain that the nature of the twelve entrances (the six sense organs and their corresponding six sense objects) and the eighteen realms (the six sense organs, six sense objects, and six consciousnesses) is empty, they explain that the nature of the four dhyanas, the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, the four foundations of mindfulness, and even the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) is empty, they explain that the nature of the three doors of liberation (emptiness, signlessness, and wishlessness), the eight liberations, the nine successive abidings, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great loving-kindness and great compassion, the thirty-two marks, and the eighty minor marks is empty, they explain that the nature of the Srotapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (no-birth), the Pratyekabuddha path, and the all-knowing wisdom that cuts off the habitual tendencies of afflictions is empty. Subhuti! If the emptiness of inner emptiness were not empty, and if the emptiness of outer emptiness, and even the emptiness of non-existence and existence were not empty, then emptiness would be destroyed. This emptiness is neither permanent nor discontinuous. Why? Because this emptiness has no abiding place, nor does it come from anywhere, nor does it go anywhere. Subhuti! This is called the characteristic of the abiding of dharmas. In this, there is no dharma, no gathering, no scattering, no increase, no decrease, no birth, no death, no defilement, and no purity. This is the true nature of all dharmas. A Bodhisattva Mahasattva abides in this and generates the mind of Anuttara-samyak-sambodhi.'

藐三菩提心，不見法有所發，無發無住是名法住相。是菩薩摩訶薩行般若波羅蜜時，見一切法性空，不轉阿耨多羅三藐三菩提。何以故？是菩薩不見有法能障礙，當何處生疑？是名阿耨多羅三藐三菩提性空。不得眾生、不得我、不得人、不得壽、不得命，乃至不得知者、見者，性空中色不可得，受想行識不可得，乃至八十隨形好不可得。須菩提！譬如佛化作四眾——比丘、比丘尼、優婆塞、優婆夷——常為是諸眾說法，千萬億劫不斷。」

佛告須菩提：「是諸化眾，當得須陀洹果、斯陀含果、阿那含果、阿羅漢果，得阿耨多羅三藐三菩提記不？」

須菩提言：「不也，世尊！何以故？是諸化眾無有根本實事故。一切諸法性空，亦無根本實事。何等是眾生得須陀洹果乃至阿羅漢果，得阿耨多羅三藐三菩提記？」

「須菩提！菩薩摩訶薩亦如是，為眾生說性空法，是眾生實不可得。以眾生墮顛倒故，拔眾生令住不顛倒。顛倒即是無顛倒，顛倒、不顛倒雖一相，而多顛倒、少不顛倒。無顛倒處中則無我無眾生，乃至無知者、見者。無顛倒處中亦無色，無受想行識，無十二入乃至無阿耨多羅三藐三菩提，是名諸法性空。菩薩摩訶薩住是中行般若波羅蜜時，于眾生相顛倒中拔出眾生，所謂無眾生有眾生相中拔

【現代漢語翻譯】現代漢語譯本對於無上正等正覺之心，不認為法有所生起，無生起也無住留，這稱為法的住相。當菩薩摩訶薩修行般若波羅蜜時，見到一切法的自性是空，不會因此而退轉于無上正等正覺。為什麼呢？因為這位菩薩不見有任何法能夠成為障礙，又怎麼會產生疑惑呢？這就是無上正等正覺的自性是空。不能執著于眾生、我、人、壽命、生命，乃至不能執著于知者、見者，在自性空之中，色不可得，受想行識不可得，乃至八十種隨形好都不可得。須菩提！譬如佛陀化現出四眾——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）——經常為這些大眾說法，即使經過千萬億劫也不會停止。佛陀告訴須菩提：『這些化現的四眾，能夠證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果），能夠得到無上正等正覺的授記嗎？』須菩提回答說：『不能，世尊！為什麼呢？因為這些化現的四眾沒有真實的根本實體。一切諸法的自性都是空，也沒有真實的根本實體。哪裡有眾生能夠證得須陀洹果乃至阿羅漢果，能夠得到無上正等正覺的授記呢？』『須菩提！菩薩摩訶薩也是這樣，為眾生宣說自性空的法，而這些眾生實際上是不可得的。因為眾生處於顛倒之中，所以要引導眾生安住于不顛倒。顛倒即是不顛倒，顛倒和不顛倒雖然是一個相，但顛倒多而不顛倒少。在不顛倒之處，就沒有我，沒有眾生，乃至沒有知者、見者。在不顛倒之處，也沒有色，沒有受想行識，沒有十二入（六根六塵）乃至沒有無上正等正覺，這稱為諸法的自性空。菩薩摩訶薩安住於此修行般若波羅蜜時，從眾生相的顛倒中拔出眾生，也就是從無眾生卻有眾生相的顛倒中拔出。

【English Translation】 English version Regarding the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), one does not see that any dharma (phenomena) arises, and there is neither arising nor abiding, this is called the characteristic of the abiding of dharma. When a Bodhisattva-Mahasattva (great Bodhisattva) practices Prajna-paramita (perfection of wisdom), seeing that the nature of all dharmas is empty, they do not regress from Anuttara-samyak-sambodhi. Why? Because this Bodhisattva does not see any dharma that can be an obstacle, so where would doubt arise? This is called the emptiness of the nature of Anuttara-samyak-sambodhi. One does not grasp at sentient beings, self, person, lifespan, life, or even knower and seer. In the emptiness of nature, form is unattainable, feeling, perception, volition, and consciousness are unattainable, even the eighty minor marks of excellence are unattainable. Subhuti! It is like the Buddha manifesting four assemblies—Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers)—constantly teaching these assemblies, without ceasing for countless eons. The Buddha said to Subhuti, 'These manifested assemblies, will they attain the fruit of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and receive the prediction of Anuttara-samyak-sambodhi?' Subhuti replied, 'No, World Honored One! Why? Because these manifested assemblies have no real fundamental substance. The nature of all dharmas is empty, and there is no real fundamental substance. Where are the sentient beings who attain the fruit of Srotaapanna, up to Arhat, and receive the prediction of Anuttara-samyak-sambodhi?' 'Subhuti! A Bodhisattva-Mahasattva is also like this, teaching the dharma of emptiness of nature to sentient beings, while these sentient beings are actually unattainable. Because sentient beings are in delusion, they are guided to abide in non-delusion. Delusion is non-delusion, and although delusion and non-delusion are of one aspect, there is much delusion and little non-delusion. In the place of non-delusion, there is no self, no sentient beings, and even no knower or seer. In the place of non-delusion, there is also no form, no feeling, perception, volition, or consciousness, no twelve entrances (six sense organs and six sense objects), and even no Anuttara-samyak-sambodhi. This is called the emptiness of the nature of all dharmas. When a Bodhisattva-Mahasattva abides in this and practices Prajna-paramita, they extract sentient beings from the delusion of the appearance of sentient beings, that is, from the delusion of having the appearance of sentient beings when there are no sentient beings.'

出，乃至知者、見者相中拔出。于無色色相中、無受想行識受想行識相中拔出眾生，十二入、十八界乃至一切有漏法亦如是。須菩提！亦有諸無漏法，所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。如是等法雖無漏法，亦不如第一義相。第一義相者，無作、無為、無生、無相、無說，是名第一義，亦名性空，亦名諸佛道。是中不得眾生，乃至不得知者、見者。不得色受想行識，乃至不得八十隨形好。何以故？菩薩摩訶薩非為道法故求阿耨多羅三藐三菩提心，為諸法實相性空故求阿耨多羅三藐三菩提。是性空前際亦是性空，后際亦是性空，中際亦是性空。常性空，無不性空時。菩薩摩訶薩行是性空般若波羅蜜，為眾生種種著相欲拔出故，求道種智。求道種智時遍行一切道，若聲聞道、若辟支佛道、若菩薩道。是菩薩具足一切道，拔出眾生於邪想著，凈佛國土已，隨其壽命得阿耨多羅三藐三菩提。須菩提！過去十方諸佛道所謂性空，未來現在十方諸佛道亦性空。離性空，世間無道、無道果。要從親近諸佛聞是諸法性空，行是法不失薩婆若。」

須菩提白佛言：「世尊！甚希有。」

「諸菩薩摩訶薩有行是性空法，亦不壞性空相，所謂色與性空異，受想行識與性空異，乃至阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本：從知者、見者的表象中解脫出來。在無表象中，從無感受、思想、行為、意識的表象中解脫眾生，十二入、十八界乃至一切有漏法也是如此。須菩提！也有一些無漏法，即四念處（觀察身、受、心、法）、四正勤（已生惡令斷、未生惡令不生、已生善令增長、未生善令生）、四如意足（欲、精進、心、觀）、五根（信、精進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺分（擇法、精進、喜、輕安、念、定、舍）、八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）。這些法雖然是無漏法，但不如第一義諦的實相。第一義諦的實相是無作、無為、無生、無相、無說，這稱為第一義，也稱為性空，也稱為諸佛之道。其中沒有眾生，乃至沒有知者、見者。沒有色、受、想、行、識，乃至沒有八十隨形好。為什麼呢？菩薩摩訶薩不是爲了道法而求阿耨多羅三藐三菩提心（無上正等正覺），而是爲了諸法實相的性空而求阿耨多羅三藐三菩提。這個性空，前際是性空，后際也是性空，中際也是性空。常是性空，沒有不是性空的時候。菩薩摩訶薩行持這個性空般若波羅蜜（通過智慧到達彼岸），是爲了把眾生從各種執著表象中解脫出來，從而求得道種智（對一切道的智慧）。在求道種智時，遍行一切道，無論是聲聞道、辟支佛道還是菩薩道。這位菩薩具足一切道，將眾生從邪見中解脫出來，凈化佛國土后，隨其壽命獲得阿耨多羅三藐三菩提。須菩提！過去十方諸佛之道是性空，未來現在十方諸佛之道也是性空。離開性空，世間就沒有道，也沒有道果。必須從親近諸佛那裡聽聞諸法性空，行持這個法才不會失去薩婆若（一切智）。須菩提對佛說：『世尊！這太稀有了。』『諸菩薩摩訶薩行持這個性空法，也不會破壞性空的表象，即色與性空不同，受、想、行、識與性空不同，乃至阿耨多羅三藐三菩提與性空不同。

【English Translation】 English version: To be liberated from the appearance of the knower and the seer. In the absence of appearance, to liberate beings from the appearance of feeling, thought, action, and consciousness; the same applies to the twelve entrances, the eighteen realms, and all conditioned dharmas. Subhuti! There are also some unconditioned dharmas, namely the four foundations of mindfulness (contemplation of body, feeling, mind, and dharma), the four right efforts (to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to cultivate wholesome states that have not arisen, and to maintain wholesome states that have arisen), the four bases of psychic power (desire, effort, mind, and investigation), the five roots (faith, effort, mindfulness, concentration, and wisdom), the five powers (power of faith, effort, mindfulness, concentration, and wisdom), the seven factors of enlightenment (mindfulness, investigation of dharma, effort, joy, tranquility, concentration, and equanimity), and the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration). Although these dharmas are unconditioned, they are not the same as the ultimate reality. The ultimate reality is non-doing, non-being, non-arising, non-appearance, and non-speaking. This is called the ultimate reality, also called emptiness of nature, and also called the path of all Buddhas. In it, there are no beings, not even a knower or a seer. There is no form, feeling, thought, action, or consciousness, not even the eighty minor marks of a Buddha. Why is this so? Bodhisattva Mahasattvas do not seek the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) for the sake of the dharma, but for the sake of the emptiness of nature of all dharmas. This emptiness of nature is empty in the past, empty in the future, and empty in the present. It is always empty, and there is no time when it is not empty. Bodhisattva Mahasattvas practice this Prajna Paramita (perfection of wisdom) of emptiness of nature in order to liberate beings from various attachments to appearances, and thus seek the wisdom of the path (knowledge of all paths). When seeking the wisdom of the path, they practice all paths, whether it is the path of the Sravakas, the Pratyekabuddhas, or the Bodhisattvas. This Bodhisattva is complete in all paths, liberates beings from wrong views, purifies the Buddha-lands, and then, according to their lifespan, attains Anuttara-samyak-sambodhi. Subhuti! The path of the Buddhas of the past ten directions is emptiness of nature, and the path of the Buddhas of the future and present ten directions is also emptiness of nature. Without emptiness of nature, there is no path and no fruit of the path in the world. One must hear about the emptiness of nature of all dharmas from those who are close to the Buddhas, and by practicing this dharma, one will not lose Sarvajna (omniscience). Subhuti said to the Buddha, 'World Honored One! This is very rare.' 'Bodhisattva Mahasattvas, while practicing this dharma of emptiness of nature, do not destroy the appearance of emptiness of nature, that is, form is different from emptiness of nature, feeling, thought, action, and consciousness are different from emptiness of nature, and even Anuttara-samyak-sambodhi is different from emptiness of nature.'

提與性空異。須菩提！色即是性空、性空即是色，乃至阿耨多羅三藐三菩提。阿耨多羅三藐三菩提即是性空、性空即是阿耨多羅三藐三菩提。」

佛告須菩提：「若色與性空異，若受想行識與性空異，乃至阿耨多羅三藐三菩提與性空異，菩薩摩訶薩不能得一切種智。須菩提！今色不異性空，乃至阿耨多羅三藐三菩提不異性空。以是故，菩薩摩訶薩知一切法性空，發意求阿耨多羅三藐三菩提。何以故？是中無有法若實若常，但凡夫著色受想行識，凡夫取色相、取受想行識相有我，心著內外法故，受後身色受想行識。以是因緣故，不得脫生老病死愁憂苦惱，往來五道。以是事故，菩薩摩訶薩行性空波羅蜜，不壞色等諸法相，若空、若不空。何以故？色性空相不壞色，所謂是色是空，是受想行識乃至阿耨多羅三藐三菩提亦如是。譬如虛空不壞虛空，內虛空不壞外虛空，外虛空不壞內虛空。如是，須菩提！色不壞色空相，色空相不壞色。何以故？是二法無有效能有所壞，所謂是空、是非空，乃至阿耨多羅三藐三菩提亦如是。」

須菩提白佛言：「世尊！若一切法空無分別，云何菩薩摩訶薩從初發意以來作是愿：『我當得阿耨多羅三藐三菩提。』世尊！若一切法無分別，云何菩薩發心言：『我當得阿耨多羅三藐三菩

【現代漢語翻譯】現代漢語譯本：須菩提問：『色（物質現象）與性空（本質空性）是不同的嗎？』佛陀回答說：『須菩提！色即是性空，性空即是色，乃至阿耨多羅三藐三菩提（無上正等正覺）。阿耨多羅三藐三菩提即是性空，性空即是阿耨多羅三藐三菩提。』

佛陀告訴須菩提：『如果色與性空不同，如果受（感受）、想（概念）、行（意志）、識（意識）與性空不同，乃至阿耨多羅三藐三菩提與性空不同，菩薩摩訶薩（偉大的菩薩）就不能獲得一切種智（對一切事物本質的智慧）。須菩提！現在色不異於性空，乃至阿耨多羅三藐三菩提不異於性空。因此，菩薩摩訶薩知道一切法的本質是空性，從而發願求得阿耨多羅三藐三菩提。為什麼呢？因為其中沒有一個法是真實或永恒的，只是凡夫執著於色、受、想、行、識，凡夫執取色相、受想行識相，認為有『我』，心執著于內外之法，所以會承受後世的色、受、想、行、識。因為這個原因，他們不能脫離生、老、病、死、愁、憂、苦惱，在五道中輪迴。因此，菩薩摩訶薩修行性空波羅蜜（以空性為基礎的完美智慧），不破壞色等諸法的現象，無論是空還是不空。為什麼呢？因為色的性空之相不破壞色，所謂色即是空，受、想、行、識乃至阿耨多羅三藐三菩提也是如此。譬如虛空不破壞虛空，內部的虛空不破壞外部的虛空，外部的虛空不破壞內部的虛空。同樣，須菩提！色不破壞色的空性之相，色的空性之相不破壞色。為什麼呢？因為這兩種法都沒有能力去破壞對方，所謂空與非空，乃至阿耨多羅三藐三菩提也是如此。』

須菩提對佛陀說：『世尊！如果一切法都是空性，沒有分別，那麼菩薩摩訶薩從最初發心以來，怎麼會發愿說：『我應當獲得阿耨多羅三藐三菩提』呢？世尊！如果一切法沒有分別，菩薩怎麼會發心說：『我應當獲得阿耨多羅三藐三菩提』呢？』

【English Translation】 English version: Subhuti asked: 'Is form (material phenomena) different from emptiness (the essence of emptiness)?' The Buddha replied: 'Subhuti! Form is emptiness, emptiness is form, and so on up to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Anuttara-samyak-sambodhi is emptiness, and emptiness is Anuttara-samyak-sambodhi.'

The Buddha told Subhuti: 'If form were different from emptiness, if sensation, perception, volition, and consciousness were different from emptiness, and even if Anuttara-samyak-sambodhi were different from emptiness, then a Bodhisattva Mahasattva (a great Bodhisattva) could not attain all-knowing wisdom (wisdom of the essence of all things). Subhuti! Now, form is not different from emptiness, and so on up to Anuttara-samyak-sambodhi is not different from emptiness. Therefore, a Bodhisattva Mahasattva knows that the essence of all dharmas is emptiness, and thus aspires to attain Anuttara-samyak-sambodhi. Why is this so? Because there is no dharma that is real or permanent. It is only that ordinary people are attached to form, sensation, perception, volition, and consciousness. Ordinary people grasp the appearance of form, the appearance of sensation, perception, volition, and consciousness, and think there is a 'self'. Their minds are attached to internal and external dharmas, and therefore they will experience form, sensation, perception, volition, and consciousness in future lives. Because of this, they cannot escape birth, old age, sickness, death, sorrow, grief, and suffering, and they revolve in the five realms of existence. Therefore, a Bodhisattva Mahasattva practices the Perfection of Emptiness (perfect wisdom based on emptiness), without destroying the phenomena of form and other dharmas, whether they are empty or not empty. Why is this so? Because the emptiness aspect of form does not destroy form. What is called form is emptiness, and so it is with sensation, perception, volition, consciousness, and even Anuttara-samyak-sambodhi. For example, space does not destroy space, inner space does not destroy outer space, and outer space does not destroy inner space. Likewise, Subhuti! Form does not destroy the emptiness aspect of form, and the emptiness aspect of form does not destroy form. Why is this so? Because these two dharmas have no power to destroy each other, what is called emptiness and non-emptiness, and so it is with Anuttara-samyak-sambodhi.'

Subhuti said to the Buddha: 'World Honored One! If all dharmas are empty and without distinction, then how can a Bodhisattva Mahasattva, from the very beginning of their aspiration, make the vow: 'I shall attain Anuttara-samyak-sambodhi'? World Honored One! If all dharmas are without distinction, how can a Bodhisattva make the aspiration: 'I shall attain Anuttara-samyak-sambodhi'?'

提。』世尊！若分別諸法，不能得阿耨多羅三藐三菩提。」

佛告須菩提：「如是，如是！若菩薩摩訶薩行二相者，無阿耨多羅三藐三菩提。若分別作二分者，無阿耨多羅三藐三菩提。若不二、不分別諸法，則是阿耨多羅三藐三菩提。菩提是不二相、不壞相。須菩提！是菩提，不色中行，不受想行識中行，乃至菩提亦不菩提中行。何以故？色即是菩提、菩提即是色，不二不分別，乃至十八不共法亦如是。是菩提非取故行、非舍故行。」

須菩提白佛言：「世尊！若菩薩摩訶薩菩提非取故行、非舍故行，菩薩摩訶薩菩提何處行？」

佛告須菩提：「于汝意云何，如佛所化人，在何處行？若取中行？若舍中行？」

須菩提言：「世尊！非取中行、非舍中行。」

佛言：「菩薩摩訶薩菩提亦如是，非取中行、非舍中行。須菩提！于汝意云何，阿羅漢夢中菩提何處行？若取中行、若舍中行不？」

「不也，世尊！非取中行、非舍中行。世尊！阿羅漢畢竟不眠，云何夢中菩提若取中行、若舍中行？」

「須菩提！菩薩摩訶薩阿耨多羅三藐三菩提亦如是，非取中行、非舍中行，所謂色中行乃至一切種智中行。」

「世尊！將無菩薩摩訶薩不行十地，不行六波羅蜜，不行三十七助

【現代漢語翻譯】現代漢語譯本：須菩提問道：『世尊！如果分別看待諸法，就不能證得阿耨多羅三藐三菩提（無上正等正覺）。』佛告訴須菩提：『是的，是的！如果菩薩摩訶薩（大菩薩）執著於二相，就不能證得阿耨多羅三藐三菩提。如果分別諸法為二分，也不能證得阿耨多羅三藐三菩提。如果不執著於二，不分別諸法，那就是阿耨多羅三藐三菩提。菩提是不二之相，不壞之相。須菩提！這菩提，不在色（物質）中執行，不在受（感受）、想（思維）、行（意志）、識（意識）中執行，乃至菩提也不在菩提中執行。為什麼呢？因為色即是菩提，菩提即是色，它們是不二不分別的，乃至十八不共法（佛的十八種不共功德）也是如此。這菩提不是因為執取而執行，也不是因為捨棄而執行。』須菩提對佛說：『世尊！如果菩薩摩訶薩的菩提不是因為執取而執行，也不是因為捨棄而執行，那麼菩薩摩訶薩的菩提在何處執行呢？』佛告訴須菩提：『你認為如何，比如佛所化現的人，在何處執行？是在執取中執行？還是在捨棄中執行？』須菩提說：『世尊！既不是在執取中執行，也不是在捨棄中執行。』佛說：『菩薩摩訶薩的菩提也是如此，不是在執取中執行，也不是在捨棄中執行。須菩提！你認為如何，阿羅漢（已證得解脫的聖者）在夢中的菩提在何處執行？是在執取中執行，還是在捨棄中執行呢？』『不是的，世尊！既不是在執取中執行，也不是在捨棄中執行。世尊！阿羅漢畢竟不會做夢，怎麼會有夢中的菩提在執取中執行或在捨棄中執行呢？』『須菩提！菩薩摩訶薩的阿耨多羅三藐三菩提也是如此，不是在執取中執行，也不是在捨棄中執行，所謂在色中執行，乃至在一切種智（佛的一切智慧）中執行。』『世尊！難道菩薩摩訶薩不修行十地（菩薩修行的十個階段），不修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不修行三十七助

【English Translation】 English version: Subhuti asked: 'World Honored One! If one discriminates among dharmas, one cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Buddha told Subhuti: 'So it is, so it is! If a Bodhisattva-Mahasattva (great Bodhisattva) practices with dualistic views, they will not attain Anuttara-samyak-sambodhi. If one divides dharmas into two parts, one will not attain Anuttara-samyak-sambodhi. If one does not adhere to duality and does not discriminate among dharmas, then that is Anuttara-samyak-sambodhi. Bodhi is the nature of non-duality and non-destruction. Subhuti! This Bodhi does not operate within form (rupa), nor within feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), and even Bodhi does not operate within Bodhi. Why? Because form is Bodhi, and Bodhi is form; they are non-dual and non-discriminating, and so it is with the eighteen unique qualities of a Buddha (eighteen avena dharmas). This Bodhi does not operate because of grasping, nor does it operate because of abandoning.' Subhuti said to the Buddha: 'World Honored One! If the Bodhi of a Bodhisattva-Mahasattva does not operate because of grasping, nor because of abandoning, then where does the Bodhi of a Bodhisattva-Mahasattva operate?' The Buddha told Subhuti: 'What do you think, where does a person manifested by the Buddha operate? Does it operate in grasping or in abandoning?' Subhuti said: 'World Honored One! It does not operate in grasping, nor in abandoning.' The Buddha said: 'The Bodhi of a Bodhisattva-Mahasattva is also like that; it does not operate in grasping, nor in abandoning. Subhuti! What do you think, where does the Bodhi of an Arhat (one who has attained liberation) operate in a dream? Does it operate in grasping or in abandoning?' 'No, World Honored One! It does not operate in grasping, nor in abandoning. World Honored One! An Arhat ultimately does not dream, how could there be Bodhi in a dream operating in grasping or in abandoning?' 'Subhuti! The Anuttara-samyak-sambodhi of a Bodhisattva-Mahasattva is also like that; it does not operate in grasping, nor in abandoning, so it operates in form, and even in all-knowing wisdom (sarvajnata).' 'World Honored One! Is it that a Bodhisattva-Mahasattva does not practice the ten bhumis (ten stages of Bodhisattva practice), does not practice the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), does not practice the thirty-seven aids to

道法，不行十四空，不行諸禪定、解脫、三昧，不行佛十力乃至八十隨形好，住五神通，凈佛國土、成就眾生，得阿耨多羅三藐三菩提？」

佛告須菩提：「如是，如是！如汝所言。今菩薩離菩提無處行，若不具足十地、六波羅蜜、四禪、四無量心、四無色定、四念處，乃至八聖道分，空、無相、無作，佛十力乃至八十隨形好，常舍行不誑法、不錯謬法。不具足是諸法，終不得阿耨多羅三藐三菩提。是菩薩摩訶薩住色相中，住受想行識相中，乃至住阿耨多羅三藐三菩提相中，能具足十地，乃至得阿耨多羅三藐三菩提。是相常寂滅，無有法能增能減、能生能滅、能垢能凈、能得道、能得果。世諦法故，菩薩摩訶薩得阿耨多羅三藐三菩提，非第一實義。何以故？第一義中無有色乃至無阿耨多羅三藐三菩提，亦無行阿耨多羅三藐三菩提者。是一切法皆以世諦故說，非第一義。須菩提！菩薩摩訶薩從初發意以來，行阿耨多羅三藐三菩提，菩提亦不增、眾生亦不減，菩薩亦不增減。須菩提！于意云何，若人初得道時，住無間三昧，得無漏根，成就若須陀洹果、若斯陀含果、若阿那含果、若阿羅漢果。汝爾時有所得，若夢、若心、若道、若道果不？」

須菩提言：「世尊！不得也。」

佛言：「須菩提！云何當

【現代漢語翻譯】現代漢語譯本：『如果菩薩不修行十四空（指空性之理的十四種不同方面），不修行諸禪定、解脫、三昧（指禪定中的不同境界），不修行佛的十力（佛的十種智慧力量）乃至八十隨形好（佛的八十種次要特徵），而是安住於五神通（五種超自然能力），清凈佛國土、成就眾生，這樣能得到阿耨多羅三藐三菩提（無上正等正覺）嗎？』佛告訴須菩提：『是的，是的！正如你所說。現在的菩薩離開菩提（覺悟）就沒有地方可以修行。如果菩薩不具足十地（菩薩修行的十個階段）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種修行方法）、四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心境）、四無色定（無色界的四種禪定）、四念處（身、受、心、法四種觀照）、乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定八種修行方法），空、無相、無作（三種解脫門），佛的十力乃至八十隨形好，經常捨棄虛妄不實的法、不顛倒錯謬的法。不具足這些法，最終不能得到阿耨多羅三藐三菩提。這位菩薩摩訶薩（大菩薩）安住在色相中，安住在受想行識相中，乃至安住在阿耨多羅三藐三菩提相中，能具足十地，乃至得到阿耨多羅三藐三菩提。這些相常是寂滅的，沒有法能夠增加或減少、能夠產生或滅亡、能夠污染或清凈、能夠得到道或得到果。因為世俗諦的緣故，菩薩摩訶薩得到阿耨多羅三藐三菩提，而不是第一義諦的真實意義。為什麼呢？因為在第一義諦中沒有色乃至沒有阿耨多羅三藐三菩提，也沒有修行阿耨多羅三藐三菩提的人。這一切法都是因為世俗諦的緣故而說，而不是第一義諦。須菩提！菩薩摩訶薩從最初發心以來，修行阿耨多羅三藐三菩提，菩提也不會增加，眾生也不會減少，菩薩也不會增加或減少。須菩提！你認為如何，如果有人初次得道時，安住在無間三昧（一種甚深的禪定），得到無漏根（斷除煩惱的智慧），成就須陀洹果（初果）、斯陀含果（二果）、阿那含果（三果）、阿羅漢果（四果）。你那時有所得嗎？無論是夢、心、道、還是道果？』須菩提回答說：『世尊，沒有得到。』佛說：『須菩提，你認為應當如何？』

【English Translation】 English version: 'If a Bodhisattva does not practice the fourteen emptinesses (referring to the fourteen aspects of the principle of emptiness), does not practice various dhyanas (meditative states), liberations, samadhis (states of concentration), does not practice the ten powers of a Buddha (ten wisdom powers of a Buddha) up to the eighty minor marks of excellence (eighty secondary characteristics of a Buddha), but dwells in the five supernormal powers (five supernatural abilities), purifies Buddha lands, and accomplishes sentient beings, can such a one attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' The Buddha told Subhuti: 'So it is, so it is! Just as you have said. Now, a Bodhisattva has nowhere to practice apart from Bodhi (enlightenment). If a Bodhisattva does not fulfill the ten bhumis (ten stages of Bodhisattva practice), the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), the four dhyanas (four meditative states of the form realm), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (four meditative states of the formless realm), the four foundations of mindfulness (mindfulness of body, feelings, mind, and dharmas), up to the eightfold noble path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), emptiness, signlessness, wishlessness (three doors to liberation), the ten powers of a Buddha up to the eighty minor marks of excellence, constantly abandoning false and unreal dharmas, and not practicing inverted and erroneous dharmas. Without fulfilling these dharmas, one will ultimately not attain Anuttara-samyak-sambodhi. This Bodhisattva Mahasattva (great Bodhisattva) dwells in the characteristic of form, dwells in the characteristic of feeling, perception, volition, and consciousness, up to dwelling in the characteristic of Anuttara-samyak-sambodhi, and can fulfill the ten bhumis, up to attaining Anuttara-samyak-sambodhi. These characteristics are always in a state of quiescence, and no dharma can increase or decrease, can arise or cease, can be defiled or purified, can attain the path or attain the fruit. Because of conventional truth, a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, but not in the ultimate sense of the first principle. Why is that? Because in the ultimate sense, there is no form, up to no Anuttara-samyak-sambodhi, and there is no one who practices Anuttara-samyak-sambodhi. All these dharmas are spoken because of conventional truth, not the ultimate truth. Subhuti! Since a Bodhisattva Mahasattva first generates the aspiration, practicing Anuttara-samyak-sambodhi, Bodhi does not increase, sentient beings do not decrease, and the Bodhisattva does not increase or decrease. Subhuti! What do you think, if someone first attains the path, dwells in the samadhi of no interval (a profound state of concentration), attains the unconditioned roots (wisdom that cuts off afflictions), and achieves the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), or Arhat (worthy one). At that time, do you have any attainment, whether it is a dream, mind, path, or fruit of the path?' Subhuti replied: 'World Honored One, there is no attainment.' The Buddha said: 'Subhuti, what do you think should be the case?'

知得阿羅漢道者？」

「世尊！世諦法故，分別名阿羅漢道。」

佛言：「如是，如是！須菩提！世諦故，說名菩薩，說名色受想行識乃至一切種智。是菩提中無法可得，若增若減，以諸法性空故。諸法性空尚不可得，何況得初地心乃至十地心，六波羅蜜，三十七助道法，空三昧，無相、無作三昧，乃至一切佛法當有所得，無有是處。如是，須菩提！菩薩摩訶薩行阿耨多羅三藐三菩提，得阿耨多羅三藐三菩提，利益眾生。」

摩訶般若波羅蜜經具足品第八十一(丹照明品)

須菩提白佛言：「世尊！若菩薩摩訶薩行六波羅蜜、十八空、三十七助道法，佛十力、四無所畏、四無礙智、十八不共法，不具足菩薩道，不能得阿耨多羅三藐三菩提。世尊！菩薩摩訶薩當云何具足菩薩道，能得阿耨多羅三藐三菩提？」

佛告須菩提：「若菩薩摩訶薩行般若波羅蜜時，以方便力故，行檀那波羅蜜，不得施、不得施者、不得受者，亦不遠離是法行檀那波羅蜜，是則照明菩薩道。如是，須菩提！菩薩以方便力故，具足菩薩道。具足已，能得阿耨多羅三藐三菩提。持戒、忍辱、精進、禪定、智慧，乃至十八不共法亦如是。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩習般若波羅蜜？」

佛告

【現代漢語翻譯】現代漢語譯本『知道證得阿羅漢（Arhat，已斷除煩惱，達到涅槃的修行者）的道嗎？』『世尊！根據世俗諦（Samvriti-satya，相對真理）的法則，我們分別稱之為阿羅漢道。』佛說：『是的，是的！須菩提（Subhuti，佛陀的十大弟子之一）！根據世俗諦，我們稱之為菩薩（Bodhisattva，追求覺悟的修行者），稱之為色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），乃至一切種智（Sarvajnata，佛陀的智慧）。這菩提（Bodhi，覺悟）之中，沒有任何法可以獲得，既不能增加也不能減少，因為一切法的自性本空。諸法的自性空尚且不可得，何況能得到初地心（Bhumis，菩薩修行階位的第一階段）乃至十地心，六波羅蜜（Paramita，到達彼岸的六種修行方法），三十七助道法（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法），空三昧（Sunyata-samadhi，空性禪定），無相三昧（Animitta-samadhi，無相禪定），無作三昧（Apranihita-samadhi，無愿禪定），乃至一切佛法有所得呢？沒有這樣的道理。須菩提！菩薩摩訶薩（Mahasattva，偉大的菩薩）行阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），證得阿耨多羅三藐三菩提，利益眾生。』《摩訶般若波羅蜜經》（Mahaprajnaparamita Sutra）具足品第八十一（丹照明品）須菩提對佛說：『世尊！如果菩薩摩訶薩修行六波羅蜜、十八空（Astadasha-sunyata，十八種空性）、三十七助道法，佛十力（Tathagata-balas，佛陀的十種力量）、四無所畏（Vaisaradyas，佛陀的四種無畏）、四無礙智（Pratisamvid，四種無礙的智慧）、十八不共法（Avenika-buddhadharmas，佛陀獨有的十八種功德），不能圓滿菩薩道，不能證得阿耨多羅三藐三菩提。世尊！菩薩摩訶薩應當如何圓滿菩薩道，才能證得阿耨多羅三藐三菩提？』佛告訴須菩提：『如果菩薩摩訶薩修行般若波羅蜜（Prajnaparamita，智慧的完美）時，以方便力（Upaya，善巧方便）的緣故，修行檀那波羅蜜（Dana-paramita，佈施的完美），不執著于施者、受者和所施之物，也不遠離這種修行方式，這樣修行檀那波羅蜜，這就是照亮菩薩道。須菩提！菩薩以方便力的緣故，圓滿菩薩道。圓滿之後，就能證得阿耨多羅三藐三菩提。持戒（Sila，戒律）、忍辱（Ksanti，忍耐）、精進（Virya，精進）、禪定（Dhyana，禪定）、智慧（Prajna，智慧），乃至十八不共法也是如此。』舍利弗（Sariputra，佛陀的十大弟子之一）對佛說：『世尊！菩薩摩訶薩如何修習般若波羅蜜？』佛告訴

【English Translation】 English version 'Do you know the path of attaining Arhatship (Arhat, a practitioner who has eliminated afflictions and reached Nirvana)?' 'World Honored One! According to the conventional truth (Samvriti-satya, relative truth), we distinguish and name it the path of Arhatship.' The Buddha said, 'So it is, so it is! Subhuti (one of the Buddha's ten great disciples)! According to the conventional truth, we call it Bodhisattva (a practitioner seeking enlightenment), call it form (Rupa, matter), feeling (Vedana, sensation), perception (Samjna, concept), volition (Samskara, will), consciousness (Vijnana, awareness), and even all-knowing wisdom (Sarvajnata, the wisdom of the Buddha). In this Bodhi (enlightenment), there is no dharma to be obtained, neither increasing nor decreasing, because the nature of all dharmas is empty. The emptiness of the nature of all dharmas is unattainable, how much more so to obtain the mind of the first Bhumi (Bhumis, the first stage of a Bodhisattva's path) up to the tenth Bhumi, the six Paramitas (Paramita, the six perfections), the thirty-seven factors of enlightenment (Bodhipaksika-dharmas, the thirty-seven practices leading to enlightenment), the emptiness Samadhi (Sunyata-samadhi, meditation on emptiness), the signless Samadhi (Animitta-samadhi, meditation without signs), the wishless Samadhi (Apranihita-samadhi, meditation without desires), and even all the Buddha dharmas? There is no such reason. Subhuti! A Bodhisattva Mahasattva (Mahasattva, a great Bodhisattva) practices Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), attains Anuttara-samyak-sambodhi, and benefits all sentient beings.' The Mahaprajnaparamita Sutra, Chapter 81 (Dan Zhaoming Pin) Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva practices the six Paramitas, the eighteen emptinesses (Astadasha-sunyata, eighteen kinds of emptiness), the thirty-seven factors of enlightenment, the ten powers of the Buddha (Tathagata-balas, the ten powers of the Buddha), the four fearlessnesses (Vaisaradyas, the four fearlessnesses of the Buddha), the four unobstructed wisdoms (Pratisamvid, four unobstructed wisdoms), and the eighteen unique qualities of the Buddha (Avenika-buddhadharmas, the eighteen unique qualities of the Buddha), they cannot perfect the Bodhisattva path and cannot attain Anuttara-samyak-sambodhi. World Honored One! How should a Bodhisattva Mahasattva perfect the Bodhisattva path to attain Anuttara-samyak-sambodhi?' The Buddha told Subhuti, 'If a Bodhisattva Mahasattva practices Prajnaparamita (Prajnaparamita, the perfection of wisdom), with the power of skillful means (Upaya, skillful means), practices Dana-paramita (Dana-paramita, the perfection of giving), not being attached to the giver, the receiver, and the gift, and not abandoning this practice, thus practicing Dana-paramita, this illuminates the Bodhisattva path. Subhuti! A Bodhisattva, through the power of skillful means, perfects the Bodhisattva path. Having perfected it, they can attain Anuttara-samyak-sambodhi. The same is true for morality (Sila, precepts), patience (Ksanti, patience), diligence (Virya, diligence), meditation (Dhyana, meditation), wisdom (Prajna, wisdom), and even the eighteen unique qualities of the Buddha.' Sariputra (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva practice Prajnaparamita?' The Buddha told

舍利弗：「若菩薩摩訶薩行般若波羅蜜，以方便力故，不壞色、不隨色。何以故？是色性無故，不壞不隨，乃至受想行識亦如是。舍利弗！菩薩摩訶薩行般若波羅蜜，以方便力故，檀那波羅蜜不壞不隨。何以故？檀那波羅蜜性無故，乃至十八不共法亦如是。」

舍利弗白佛言：「世尊！若諸法無自性可壞可隨者，云何菩薩摩訶薩能習般若波羅蜜諸菩薩摩訶薩所學處？何以故？菩薩摩訶薩不學般若波羅蜜，不能得阿耨多羅三藐三菩提。」

佛告舍利弗：「如汝所言，菩薩不學般若波羅蜜，不能得阿耨多羅三藐三菩提，不離方便力故可得。舍利弗！若菩薩摩訶薩行般若波羅蜜，若有一法性可得，應當取；若不可得，何所取？所謂此是般若波羅蜜，是禪那波羅蜜，是毗梨耶波羅蜜，是羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，是色受想行識乃至是阿耨多羅三藐三菩提。舍利弗！是般若波羅蜜不可取相，乃至一切諸佛法不可取相。舍利弗！是名不取般若波羅蜜乃至佛法，是菩薩摩訶薩所應學。菩薩摩訶薩於是中學時，學相亦不可得，何況般若波羅蜜？佛法、菩薩法、辟支佛法、聲聞法、凡夫人法？何以故？舍利弗！諸法無一法有性，如是無性諸法，何等是凡夫人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、

【現代漢語翻譯】現代漢語譯本舍利弗問：『如果菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），憑藉方便之力，不執著於色（rupa，意為「物質」），也不隨順於色。這是為什麼呢？因為色的本性是空無的，所以既不執著也不隨順，乃至受（vedana，意為「感受」）、想（samjna，意為「概念」）、行（samskara，意為「意志」）、識（vijnana，意為「意識」）也是如此。舍利弗！菩薩摩訶薩修行般若波羅蜜，憑藉方便之力，不執著于檀那波羅蜜（dana paramita，意為「佈施到彼岸」），也不隨順於檀那波羅蜜。這是為什麼呢？因為檀那波羅蜜的本性是空無的，乃至十八不共法（avenika-dharma，意為「佛獨有的十八種功德」）也是如此。』舍利弗對佛說：『世尊！如果一切法都沒有自性，既不能執著也不能隨順，那麼菩薩摩訶薩如何能夠修習般若波羅蜜，以及菩薩摩訶薩所應修學的法門呢？這是為什麼呢？因為菩薩摩訶薩如果不修學般若波羅蜜，就不能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）。』佛告訴舍利弗：『正如你所說，菩薩不修學般若波羅蜜，就不能證得阿耨多羅三藐三菩提，但憑藉方便之力是可以證得的。舍利弗！如果菩薩摩訶薩修行般若波羅蜜，如果有一法是實有的，應當去執取；如果不可得，又執取什麼呢？所謂這是般若波羅蜜，這是禪那波羅蜜（dhyana paramita，意為「禪定到彼岸」），這是毗梨耶波羅蜜（virya paramita，意為「精進到彼岸」），這是羼提波羅蜜（ksanti paramita，意為「忍辱到彼岸」）、尸羅波羅蜜（sila paramita，意為「持戒到彼岸」）、檀那波羅蜜，這是色受想行識，乃至這是阿耨多羅三藐三菩提。舍利弗！般若波羅蜜是不可執取的，乃至一切諸佛法都是不可執取的。舍利弗！這叫做不執取般若波羅蜜乃至佛法，這是菩薩摩訶薩所應當修學的。菩薩摩訶薩在修學這些法門時，連修學的相狀也是不可得的，更何況般若波羅蜜？佛法、菩薩法、辟支佛法（pratyekabuddha-dharma，意為「緣覺的教法」）、聲聞法（sravaka-dharma，意為「聲聞的教法」）、凡夫人的法？這是為什麼呢？舍利弗！一切法沒有一法是有自性的，像這樣無自性的諸法，哪裡有什麼凡夫人、須陀洹（srotapanna，意為「入流果」）、斯陀含（sakrdagamin，意為「一來果」）、阿那含（anagamin，意為「不還果」）、阿羅漢（arhat，意為「無學果」）、辟支佛、菩薩、佛呢？』

【English Translation】 English version Sariputra said: 'If a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), through the power of skillful means, he neither clings to form (rupa) nor follows form. Why is that? Because the nature of form is empty, so there is neither clinging nor following, and so it is with feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Sariputra! A Bodhisattva Mahasattva, practicing Prajnaparamita, through the power of skillful means, neither clings to Danaparamita (perfection of giving) nor follows Danaparamita. Why is that? Because the nature of Danaparamita is empty, and so it is with the eighteen unique qualities of a Buddha (avenika-dharma).' Sariputra said to the Buddha: 'World Honored One! If all dharmas have no self-nature, and cannot be clung to or followed, how can a Bodhisattva Mahasattva practice Prajnaparamita and the practices that Bodhisattva Mahasattvas should learn? Why is that? Because if a Bodhisattva Mahasattva does not learn Prajnaparamita, he cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Buddha told Sariputra: 'As you said, a Bodhisattva cannot attain Anuttara-samyak-sambodhi without learning Prajnaparamita, but it can be attained through the power of skillful means. Sariputra! If a Bodhisattva Mahasattva practices Prajnaparamita, if there is a dharma that is real, it should be grasped; if it is unattainable, what is there to grasp? That is, this is Prajnaparamita, this is Dhyanaparamita (perfection of meditation), this is Viryaparamita (perfection of diligence), this is Ksantiparamita (perfection of patience), Silaparamita (perfection of morality), Danaparamita, this is form, feeling, perception, mental formations, consciousness, and even this is Anuttara-samyak-sambodhi. Sariputra! Prajnaparamita is not something to be grasped, and neither are all the Buddha dharmas. Sariputra! This is called not grasping Prajnaparamita or even the Buddha dharma, and this is what a Bodhisattva Mahasattva should learn. When a Bodhisattva Mahasattva is learning these practices, even the aspect of learning is unattainable, let alone Prajnaparamita? The Buddha dharma, the Bodhisattva dharma, the Pratyekabuddha dharma (the dharma of a solitary enlightened one), the Sravaka dharma (the dharma of a disciple), the dharma of ordinary people? Why is that? Sariputra! No dharma has a self-nature, and with such dharmas that have no self-nature, where are the ordinary people, Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha, Bodhisattva, or Buddha?'

佛？若無是諸賢聖，云何有法？以是法故，分別說是凡夫人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、佛。」

舍利弗白佛言：「世尊！若諸法無性無實、無根本，云何知是凡夫人乃至是佛？」

佛告舍利弗：「凡夫人所著處，色有性有實不？」

「不也，世尊！」

「但以顛倒心故，受想行識乃至十八不共法亦如是。舍利弗！菩薩摩訶薩行般若波羅蜜時，以方便力故，見諸法無性、無根本故，能發阿耨多羅三藐三菩提心。」

舍利弗白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜時，以方便力故，見諸法無性、無根本故，能發阿耨多羅三藐三菩提心？」

佛告舍利弗：「菩薩摩訶薩行般若波羅蜜時，不見諸法根本住中退沒、生懈怠心。舍利弗！今諸法根本，實無我、無所有性、常空，但顛倒愚癡故，眾生著陰、入、界。是菩薩摩訶薩見諸法無所有性、常空、自相空時，行般若波羅蜜自立。如幻師為眾生說法，慳者為說佈施法，破戒者為說持戒法，瞋者為說忍辱法，懈怠者為說精進法，亂者為說禪定法，愚癡者為說智慧法。令眾生住佈施乃至智慧，然後為說聖法能出苦。用是法故，得須陀洹果，乃至得阿羅漢果、辟支佛道，乃至阿耨多羅三藐三菩提。」

舍利

【現代漢語翻譯】現代漢語譯本：佛陀問道：『如果沒有這些賢聖，又怎麼會有佛法呢？正因為有了佛法，才能區分凡夫俗子、須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）、菩薩和佛。』舍利弗問佛：『世尊，如果一切法都沒有自性、沒有實體、沒有根本，又怎麼能知道誰是凡夫，乃至誰是佛呢？』佛告訴舍利弗：『凡夫執著的地方，色（物質）有自性有實體嗎？』『沒有，世尊！』『只是因為顛倒的心，受（感受）、想（思維）、行（意志）、識（認知）乃至十八不共法（佛獨有的十八種功德）也是如此。舍利弗，菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）時，以方便之力，見到諸法無自性、無根本，才能發起阿耨多羅三藐三菩提心（無上正等正覺之心）。』舍利弗問佛：『世尊，菩薩摩訶薩在修行般若波羅蜜時，如何以方便之力，見到諸法無自性、無根本，從而發起阿耨多羅三藐三菩提心呢？』佛告訴舍利弗：『菩薩摩訶薩在修行般若波羅蜜時，不會因為見到諸法沒有根本而停滯不前、退縮或產生懈怠之心。舍利弗，現在諸法的根本，實際上是無我、無所有、常空的，只是因為顛倒愚癡，眾生才執著于陰（五蘊）、入（六入）、界（十八界）。菩薩摩訶薩見到諸法無所有、常空、自性空時，修行般若波羅蜜才能堅定不移。就像幻術師為眾生說法，對慳吝的人說佈施法，對破戒的人說持戒法，對嗔怒的人說忍辱法，對懈怠的人說精進法，對散亂的人說禪定法，對愚癡的人說智慧法。讓眾生安住于佈施乃至智慧，然後為他們說能出離痛苦的聖法。通過這些法，可以證得須陀洹果，乃至證得阿羅漢果、辟支佛道，乃至阿耨多羅三藐三菩提。』舍利弗

【English Translation】 English version: The Buddha asked, 'If there were not these noble sages, how could there be Dharma? It is because of this Dharma that we can distinguish between ordinary people, Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas.' Sariputra said to the Buddha, 'World Honored One, if all dharmas are without self-nature, without substance, and without root, how can we know who is an ordinary person and who is a Buddha?' The Buddha told Sariputra, 'Where ordinary people are attached, does form (rupa) have self-nature and substance?' 'No, World Honored One!' 'It is only because of their inverted minds that feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), even the eighteen unique qualities of a Buddha, are like this. Sariputra, when a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), through the power of skillful means, seeing that all dharmas are without self-nature and without root, they can generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Sariputra asked the Buddha, 'World Honored One, how does a Bodhisattva Mahasattva, while practicing Prajnaparamita, through the power of skillful means, see that all dharmas are without self-nature and without root, and thus generate the mind of Anuttara-samyak-sambodhi?' The Buddha told Sariputra, 'When a Bodhisattva Mahasattva practices Prajnaparamita, they do not become stagnant, retreat, or develop laziness upon seeing that all dharmas have no root. Sariputra, the root of all dharmas is actually without self, without possession, and always empty. It is only because of inverted ignorance that sentient beings are attached to the skandhas (aggregates), ayatanas (sense bases), and dhatus (elements). When a Bodhisattva Mahasattva sees that all dharmas are without possession, always empty, and empty of self-nature, they firmly practice Prajnaparamita. It is like a magician teaching the Dharma to sentient beings: to the stingy, they teach the Dharma of giving; to the immoral, they teach the Dharma of morality; to the angry, they teach the Dharma of patience; to the lazy, they teach the Dharma of diligence; to the scattered, they teach the Dharma of meditation; and to the ignorant, they teach the Dharma of wisdom. They lead sentient beings to abide in giving, and so on, up to wisdom, and then teach them the sacred Dharma that can liberate them from suffering. Through these dharmas, one can attain the fruit of Srotapanna, up to the fruit of Arhat, the path of Pratyekabuddha, and even Anuttara-samyak-sambodhi.' Sariputra

弗白佛言：「世尊！菩薩摩訶薩得是眾生無所有，教令佈施、持戒乃至智慧，然後為說聖法能出苦。以是法故，得須陀洹果乃至阿耨多羅三藐三菩提。」

佛告舍利弗：「菩薩摩訶薩行般若波羅蜜時，無有有所得過罪。何以故？舍利弗！是菩薩摩訶薩行般若波羅蜜時，不得眾生，但空法相續故，名為眾生。舍利弗！菩薩摩訶薩住二諦中為眾生說法：世諦、第一義諦。舍利弗！二諦中眾生雖不可得，菩薩摩訶薩行般若波羅蜜，以方便力故，為眾生說法。眾生聞是法，今世吾我尚不可得，何況當得阿耨多羅三藐三菩提者及所用法？如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，以方便力故，為眾生說法。」

舍利弗白佛言：「世尊！是菩薩摩訶薩心曠大，無有法可得，若一相、若異相、若別相，而能如是大誓莊嚴。用是莊嚴故，不生欲界、不生色界、不生無色界，不見有為性、不見無為性，而於三界中度脫眾生，亦不得眾生。何以故？眾生不縛不解。眾生不縛不解故，無垢無凈。無垢無凈故，無分別五道。無分別五道故，無業、無煩惱。無業、無煩惱故，亦不應有果報。以是果報故，生三界中。」

佛告舍利弗：「如是，如是！如汝所言。若眾生先有後無，諸佛菩薩則有過罪；諸法五道生死亦如是。若先

【現代漢語翻譯】現代漢語譯本：弗（弗，指弗沙，一位菩薩）對佛說：『世尊！菩薩摩訶薩（菩薩中的大菩薩）了悟到眾生本無自性，教導他們佈施、持戒乃至修習智慧，然後為他們宣說能夠解脫痛苦的聖法。通過這些法，他們可以證得須陀洹果（小乘初果）乃至阿耨多羅三藐三菩提（無上正等正覺）。』佛告訴舍利弗（舍利弗，佛陀十大弟子之一，以智慧著稱）：『菩薩摩訶薩在修行般若波羅蜜（以智慧到達彼岸）時，不會有任何執著而產生的過失。為什麼呢？舍利弗！因為菩薩摩訶薩在修行般若波羅蜜時，不會執著于眾生，他們明白眾生只是空性的法相的相續，所以才被稱為眾生。舍利弗！菩薩摩訶薩安住於二諦（世俗諦和勝義諦）中為眾生說法：世俗諦和第一義諦。舍利弗！雖然在二諦中眾生是不可得的，但菩薩摩訶薩修行般若波羅蜜時，會以方便之力為眾生說法。眾生聽聞此法，明白今生連『我』都不可得，更何況是證得阿耨多羅三藐三菩提以及所用的法呢？舍利弗！菩薩摩訶薩就是這樣在修行般若波羅蜜時，以方便之力為眾生說法。』舍利弗對佛說：『世尊！這位菩薩摩訶薩心胸廣大，沒有任何法可以執著，無論是同一相、不同相還是個別相，卻能立下如此宏大的誓願。因為這樣的莊嚴，他們不生於欲界（眾生有慾望的界域）、不生於色界（眾生有物質的界域）、不生於無色界（眾生無物質的界域），不執著于有為法（因緣和合而生的法）的自性，也不執著于無為法（不生不滅的法）的自性，卻能在三界（欲界、色界、無色界）中度脫眾生，並且不執著于所度脫的眾生。為什麼呢？因為眾生既不被束縛也不被解脫。眾生不被束縛也不被解脫，所以沒有垢染也沒有清凈。沒有垢染也沒有清凈，所以沒有分別五道（地獄、餓鬼、畜生、人、天）。沒有分別五道，所以沒有業也沒有煩惱。沒有業也沒有煩惱，所以也不應該有果報。正是因為有這樣的果報，才會在三界中輪迴。』佛告訴舍利弗：『是的，是的！正如你所說。如果眾生先有後無，那麼諸佛菩薩就會有過失；諸法、五道、生死也是如此。如果先有後無，那麼就不是真正的空性。』

【English Translation】 English version: Subhuti (Subhuti, a bodhisattva) said to the Buddha, 'World Honored One! A Bodhisattva Mahasattva (a great bodhisattva among bodhisattvas), realizing that beings have no inherent self, teaches them to practice giving, keeping precepts, and even cultivating wisdom, and then proclaims the sacred Dharma that can liberate them from suffering. Through these practices, they can attain the fruit of Srotaapanna (the first stage of Arhatship in Hinayana) and even Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Buddha said to Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), 'When a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), there is no fault of attachment. Why is that? Sariputra! Because when a Bodhisattva Mahasattva practices Prajna Paramita, they do not cling to beings; they understand that beings are merely a continuation of empty dharmas, and that is why they are called beings. Sariputra! A Bodhisattva Mahasattva dwells in the two truths (conventional truth and ultimate truth) to teach beings: the conventional truth and the first truth. Sariputra! Although beings are unattainable in the two truths, a Bodhisattva Mahasattva, practicing Prajna Paramita, uses skillful means to teach beings. When beings hear this Dharma, they understand that even the 'self' in this life is unattainable, let alone attaining Anuttara-samyak-sambodhi and the Dharma used to attain it? Thus, Sariputra! A Bodhisattva Mahasattva, practicing Prajna Paramita, uses skillful means to teach beings.' Sariputra said to the Buddha, 'World Honored One! This Bodhisattva Mahasattva has a vast mind, with no dharma to cling to, whether it is the same aspect, different aspect, or separate aspect, yet they can make such great vows. Because of this adornment, they are not born in the desire realm (the realm of beings with desires), not born in the form realm (the realm of beings with material forms), not born in the formless realm (the realm of beings without material forms), they do not cling to the nature of conditioned dharmas (dharmas arising from causes and conditions), nor do they cling to the nature of unconditioned dharmas (dharmas that do not arise or cease), yet they liberate beings in the three realms (desire realm, form realm, formless realm), and they do not cling to the beings they liberate. Why is that? Because beings are neither bound nor liberated. Because beings are neither bound nor liberated, there is neither defilement nor purity. Because there is neither defilement nor purity, there is no distinction between the five paths (hell, hungry ghosts, animals, humans, and gods). Because there is no distinction between the five paths, there is no karma and no afflictions. Because there is no karma and no afflictions, there should be no karmic retribution. It is because of this karmic retribution that they are born in the three realms.' The Buddha said to Sariputra, 'Yes, yes! It is as you say. If beings were first existent and then non-existent, then the Buddhas and Bodhisattvas would have faults; the same is true for dharmas, the five paths, and birth and death. If they were first existent and then non-existent, then it would not be true emptiness.'

有後無，諸佛菩薩則有過罪。舍利弗！今有佛無佛，諸法相常住不異。是法相中，尚無我、無眾生、無壽命乃至無知者、無見者，何況當有色受想行識？若無是法，云何當有五道往來、拔出眾生處。舍利弗！是諸法性常空，以是故，諸菩薩摩訶薩從過去佛聞是法相，發阿耨多羅三藐三菩提意。是中無有法我當得，亦無有眾生定著處法不可出，但以眾生顛倒故著。以是故，菩薩摩訶薩發大誓莊嚴，常不退阿耨多羅三藐三菩提。是菩薩不疑：『我當不得阿耨多羅三藐三菩提；我必當得阿耨多羅三藐三菩提。』得阿耨多羅三藐三菩提已，用實法利益眾生，令出顛倒。舍利弗！譬如幻師幻作百千萬億人，與種種飲食令飽滿，歡喜唱言：『我得大福。』于汝意云何，是中有人食飲飽滿不？」

「不也，世尊！」

佛言：「如是。舍利弗！菩薩摩訶薩從初發意以來，行六波羅蜜、四禪、四無量心、四無色定、四念處，乃至八聖道分、十四空、三解脫門、八背舍、九次第定，佛十力乃至十八不共法，具足菩薩道，成就眾生、凈佛國土；無眾生法可度。」

須菩提白佛言：「世尊！何等是菩薩摩訶薩道？菩薩行是道，能成就眾生、凈佛國土。」

佛告須菩提：「菩薩摩訶薩從初發意以來，行檀那波羅蜜，行屍

【現代漢語翻譯】現代漢語譯本：如果說諸佛菩薩有『后』（指涅槃后的狀態）或『無』（指不存在），那他們就有了過錯。舍利弗！現在無論有佛還是無佛，諸法的實相都是恒常不變的。在這實相中，連『我』、『眾生』、『壽命』，乃至『知者』、『見者』都沒有，更何況會有色、受、想、行、識呢？如果沒有這些法，又怎麼會有五道輪迴、救拔眾生之處呢？舍利弗！這些法的本性本來就是空性的，因此，諸位菩薩摩訶薩從過去的佛那裡聽到這些法相，才發起了阿耨多羅三藐三菩提（無上正等正覺）的意願。在這其中，沒有一個法是我可以得到的，也沒有一個眾生是固定不變、無法解脫的，只是因為眾生的顛倒執著。因此，菩薩摩訶薩發下大誓願，莊嚴自己，永遠不退轉于阿耨多羅三藐三菩提。這位菩薩不會懷疑：『我可能得不到阿耨多羅三藐三菩提』；他確信：『我必定會得到阿耨多羅三藐三菩提。』得到阿耨多羅三藐三菩提后，用真實的佛法利益眾生，讓他們脫離顛倒。舍利弗！譬如幻術師變幻出成千上萬的人，給他們各種飲食讓他們飽足，歡喜地說：『我得到了大福報。』你認為，這些人中有人真的吃飽了嗎？」「不，世尊！」佛說：「是的。舍利弗！菩薩摩訶薩從最初發心以來，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四禪（初禪、二禪、三禪、四禪）、四無量心（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、四念處（身念處、受念處、心念處、法念處），乃至八聖道分（正見、正思惟、正語、正業、正命、正精進、正念、正定）、十四空（內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、一切法空）、三解脫門（空解脫門、無相解脫門、無愿解脫門）、八背舍（內有色想觀外色、內無色想觀外色、凈背舍、空無邊處背舍、識無邊處背舍、無所有處背舍、非想非非想處背舍、滅受想定）、九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定），佛的十力（知是處非處力、知業報力、知諸禪解脫三昧力、知諸根勝劣力、知種種解力、知種種界力、知一切至所道力、知天眼無礙力、知宿命無礙力、知永斷習氣力）乃至十八不共法（佛的十八種不與聲聞、緣覺共有的功德），圓滿菩薩道，成就眾生、清凈佛國土；實際上沒有一個眾生是真實存在的，可以被度化的。」須菩提問佛：「世尊！什麼是菩薩摩訶薩道？菩薩修行這條道，能夠成就眾生、清凈佛國土。」佛告訴須菩提：「菩薩摩訶薩從最初發心以來，修行檀那波羅蜜（佈施波羅蜜），修行尸羅波羅蜜（持戒波羅蜜）……

【English Translation】 English version: If it is said that the Buddhas and Bodhisattvas have a 『later』 (referring to the state after Nirvana) or 『non-existence,』 then they would have faults. Shariputra! Whether there is a Buddha or not, the true nature of all dharmas is constant and unchanging. In this true nature, there is not even 『self,』『sentient beings,』『lifespan,』 or even 『knower』 and 『seer,』 let alone form, feeling, perception, volition, and consciousness. If these dharmas do not exist, how can there be the cycle of the five paths of rebirth and the place to liberate sentient beings? Shariputra! The nature of these dharmas is inherently empty. Therefore, the Bodhisattva Mahasattvas, having heard these characteristics of dharmas from past Buddhas, generate the aspiration for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). In this, there is no dharma that I can attain, nor is there a sentient being that is fixed and cannot be liberated, but it is due to the inverted attachments of sentient beings. Therefore, the Bodhisattva Mahasattvas make great vows, adorn themselves, and never regress from Anuttara-samyak-sambodhi. This Bodhisattva does not doubt: 『I may not attain Anuttara-samyak-sambodhi』; he is certain: 『I will definitely attain Anuttara-samyak-sambodhi.』 Having attained Anuttara-samyak-sambodhi, they use the true Dharma to benefit sentient beings, enabling them to escape from inversion. Shariputra! It is like a magician who conjures up hundreds of thousands of people, gives them various foods to satisfy them, and joyfully says: 『I have obtained great merit.』 What do you think, are any of these people truly full from eating and drinking?』『No, World Honored One!』 The Buddha said: 『It is so. Shariputra! From the initial generation of aspiration, the Bodhisattva Mahasattvas practice the Six Paramitas (perfection of giving, morality, patience, effort, meditation, and wisdom), the Four Dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Four Formless Absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the Four Foundations of Mindfulness (mindfulness of body, feeling, mind, and dharmas), up to the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Fourteen Emptinesses (inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, dispersed emptiness, nature emptiness, self-nature emptiness, emptiness of all dharmas), the Three Doors of Liberation (emptiness liberation, signlessness liberation, wishlessness liberation), the Eight Liberations (internal form contemplation of external forms, internal formlessness contemplation of external forms, pure liberation, liberation of the sphere of infinite space, liberation of the sphere of infinite consciousness, liberation of the sphere of nothingness, liberation of the sphere of neither perception nor non-perception, cessation of perception and feeling), the Nine Successive Abidings (desire realm concentration, concentration of the unarrived, first dhyana, second dhyana, third dhyana, fourth dhyana, sphere of infinite space, sphere of infinite consciousness, sphere of nothingness), the Ten Powers of the Buddha (power of knowing what is possible and impossible, power of knowing the results of actions, power of knowing the various meditations, liberations, and samadhis, power of knowing the superior and inferior faculties of beings, power of knowing the various understandings, power of knowing the various realms, power of knowing the path leading everywhere, power of knowing the unobstructed heavenly eye, power of knowing past lives without obstruction, power of knowing the complete eradication of habits), up to the Eighteen Unique Qualities of a Buddha (the eighteen unique qualities of a Buddha not shared with Sravakas and Pratyekabuddhas), fulfilling the Bodhisattva path, accomplishing sentient beings, and purifying the Buddha-land; in reality, there is no sentient being that truly exists and can be liberated.』 Subhuti asked the Buddha: 『World Honored One! What is the path of the Bodhisattva Mahasattva? By practicing this path, the Bodhisattva can accomplish sentient beings and purify the Buddha-land.』 The Buddha told Subhuti: 『From the initial generation of aspiration, the Bodhisattva Mahasattva practices Dana Paramita (perfection of giving), practices Sila Paramita (perfection of morality)...』

羅、羼提、毗梨耶、禪那、般若波羅蜜，乃至行十八不共法，成就眾生、凈佛國土。」

須菩提白佛言：「世尊！云何菩薩摩訶薩行檀那波羅蜜成就眾生？」

佛告須菩提：「有菩薩摩訶薩行檀那波羅蜜時，自佈施，亦教眾生布施，作是言：『諸善男子！汝等莫著佈施。汝著佈施故，當更受身；受身故，多受眾苦。諸善男子！諸法相中無所施、無施者、無受者，是三法性皆空，是性空法不可取，不可取相是性空。』如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，佈施眾生，是中不得佈施、不得施者、不得受者。何以故？無所得波羅蜜是名為檀那波羅蜜。是菩薩不得是三法故，能教眾生令得須陀洹果，乃至令得阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，成就眾生。是菩薩自行佈施，亦教他人行佈施，讚歎佈施法，歡喜讚歎行佈施者。是菩薩如是佈施已，生剎利大姓、婆羅門大姓、居士大家，若作小王、若轉輪聖王，是時以四事攝取眾生。何等四？佈施、愛語、利行、同事。是四事攝取眾生已，眾生漸漸住于戒、四禪、四無量心、四無色定，四念處、八聖道分，空、無相、無作三昧，得入正位中，得須陀洹果乃至得阿羅漢果，若得辟支佛道，若教令得阿耨多羅三藐

【現代漢語翻譯】現代漢語譯本：菩薩修行佈施（檀那，Dāna）、持戒（尸羅，Śīla）、忍辱（羼提，Kṣānti）、精進（毗梨耶，Vīrya）、禪定（禪那，Dhyāna）、智慧（般若波羅蜜，Prajñāpāramitā）等六波羅蜜，乃至修行十八不共法，以此成就眾生，清凈佛國。須菩提問佛說：『世尊！菩薩摩訶薩如何通過修行佈施波羅蜜來成就眾生呢？』佛告訴須菩提：『有菩薩摩訶薩在修行佈施波羅蜜時，自己佈施，也教導眾生布施，並這樣說：『各位善男子！你們不要執著于佈施。你們如果執著于佈施，就會再次受生；因為受生，就會遭受許多痛苦。各位善男子！在諸法的實相中，沒有能施者、沒有所施之物、也沒有受施者，這三者的自性都是空性的，這種空性之法是不可執取的，不可執取的相就是空性。』須菩提！菩薩摩訶薩在修行佈施波羅蜜時，佈施給眾生，但心中不執著于佈施、施者和受者。為什麼呢？因為無所得的波羅蜜才稱為佈施波羅蜜。這位菩薩因為不執著于這三法，所以能教導眾生證得須陀洹果，乃至證得阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩在修行佈施波羅蜜時，就是這樣成就眾生的。這位菩薩自己行佈施，也教導他人行佈施，讚歎佈施的功德，歡喜讚歎行佈施的人。這位菩薩這樣佈施后，會轉生到剎帝利大姓、婆羅門大姓、居士大家，或者成為小國王、轉輪聖王，這時會用四種方法來攝受眾生。是哪四種呢？佈施、愛語、利行、同事。用這四種方法攝受眾生后，眾生會逐漸安住于戒律、四禪、四無量心、四無色定，四念處、八聖道分，空、無相、無作三昧，得以進入正位，證得須陀洹果乃至阿羅漢果，或者證得辟支佛道，或者教導眾生證得阿耨多羅三藐三菩提。』

【English Translation】 English version: A Bodhisattva cultivates the six perfections (Pāramitā) of giving (Dāna), morality (Śīla), patience (Kṣānti), vigor (Vīrya), meditation (Dhyāna), and wisdom (Prajñāpāramitā), and even practices the eighteen unique qualities of a Buddha, thereby accomplishing sentient beings and purifying Buddha lands. Subhuti said to the Buddha, 『World Honored One, how does a Bodhisattva Mahasattva accomplish sentient beings by practicing the perfection of giving (Dāna Pāramitā)?』 The Buddha told Subhuti, 『When a Bodhisattva Mahasattva practices the perfection of giving, they give themselves and also teach sentient beings to give, saying, 『Good men, do not be attached to giving. If you are attached to giving, you will be reborn again; because of rebirth, you will suffer many pains. Good men, in the true nature of all dharmas, there is no giver, no gift, and no receiver. The nature of these three is empty. This empty nature is not graspable, and the ungraspable aspect is emptiness.』 Thus, Subhuti, when a Bodhisattva Mahasattva practices the perfection of giving, they give to sentient beings, but they do not grasp the giving, the giver, or the receiver. Why? Because the perfection of non-attainment is called the perfection of giving. Because this Bodhisattva does not grasp these three dharmas, they can teach sentient beings to attain the fruit of Srotapanna, and even to attain the fruit of Arhat, Pratyekabuddha path, and Anuttara-samyak-sambodhi. Thus, Subhuti, a Bodhisattva Mahasattva accomplishes sentient beings when practicing the perfection of giving. This Bodhisattva practices giving themselves, also teaches others to practice giving, praises the dharma of giving, and joyfully praises those who practice giving. After giving in this way, this Bodhisattva will be reborn into great Kshatriya families, great Brahmin families, or great householder families, or become a minor king or a wheel-turning sage king. At that time, they will gather sentient beings with four methods. What are the four? Giving, kind speech, beneficial action, and cooperation. After gathering sentient beings with these four methods, sentient beings will gradually abide in morality, the four dhyanas, the four immeasurables, the four formless absorptions, the four foundations of mindfulness, the eightfold noble path, the samadhis of emptiness, signlessness, and non-action, and thus enter the right position, attain the fruit of Srotapanna, and even the fruit of Arhat, or attain the Pratyekabuddha path, or teach sentient beings to attain Anuttara-samyak-sambodhi.』

三菩提。作是言：『諸善男子！汝等當發阿耨多羅三藐三菩提心，是阿耨多羅三藐三菩提易得耳。何以故？無有定法眾生所著處，但顛倒故，眾生著處。是故汝等自離生死，亦當教他離生死；汝等當發心，能自利益，亦當得利益他人。』須菩提！菩薩摩訶薩應如是行檀那波羅蜜。是行檀那波羅蜜因緣故，從初發意以來，終不墮惡道，常作轉輪聖王。何以故！隨其所種，得大果報。是菩薩作轉輪聖王時，見有乞者，不作是念：『我為餘事故，受轉輪聖王果，但為利益一切眾生故。』是時作是言：『此是汝物，汝自取之。莫有所難，我無所惜。我為眾生故受生死，憐愍汝等故具足大悲。』行是大悲饒益眾生，亦不得實定眾生相，但有假名字故可說是眾生。是名字亦空，如響聲實不可說相。須菩提！菩薩摩訶薩應如是行檀那波羅蜜，于眾生中無所惜，乃至不惜自身肌肉，何況外物？以是法故，能出衆生生死。何等是法？所謂檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，乃至十八不共法，令眾生從生死中得脫。

「複次，須菩提！菩薩摩訶薩住檀那波羅蜜中，佈施已，作是言：『諸善男子！汝等持戒來，我當供給汝等，令無所乏短，衣食臥具乃至資生所須，盡當給汝。汝等乏少故破

【現代漢語翻譯】現代漢語譯本：須菩提（Subhuti）！佛陀對菩薩們說：『諸位善男子！你們應當發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），這阿耨多羅三藐三菩提是容易獲得的。為什麼呢？因為沒有固定的法是眾生所執著的，只是因為顛倒的緣故，眾生才會有執著。所以你們自己要脫離生死，也要教導他人脫離生死；你們應當發心，能夠自己得到利益，也應當能夠利益他人。』須菩提！菩薩摩訶薩應當這樣修行檀那波羅蜜（Dāna-pāramitā，佈施波羅蜜）。因為修行檀那波羅蜜的緣故，從最初發心以來，最終不會墮入惡道，常常轉生為轉輪聖王（Cakravartin）。為什麼呢？因為隨其所種的因，會得到大的果報。當菩薩作為轉輪聖王時，見到有乞討的人，不會這樣想：『我爲了其他的事情，才受轉輪聖王的果報，而是爲了利益一切眾生。』這時會說：『這是你的東西，你自己拿去吧。不要有什麼顧慮，我沒有什麼捨不得的。我爲了眾生才受生死，爲了憐憫你們才具足大悲。』修行大悲來饒益眾生，也不執著于真實的眾生相，只是因為有假名字才可說是眾生。這名字也是空的，如同回聲一樣，真實相是不可說的。須菩提！菩薩摩訶薩應當這樣修行檀那波羅蜜，對於眾生沒有什麼捨不得的，甚至不吝惜自己的肌肉，更何況是身外之物呢？因為這個法，能夠使眾生脫離生死。什麼法呢？就是檀那波羅蜜、尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）、禪那波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）、般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），乃至十八不共法（Aṣṭādaśa āveṇikā buddha-dharmāḥ，佛的十八種不共功德），使眾生從生死中得到解脫。其次，須菩提！菩薩摩訶薩安住于檀那波羅蜜中，佈施之後，會這樣說：『諸位善男子！你們持戒來，我應當供給你們，使你們沒有什麼缺乏，衣服、食物、臥具乃至生活所需，都應當供給你們。你們因為缺乏而破戒，

【English Translation】 English version: Subhuti! The Buddha said to the Bodhisattvas: 'Good men! You should generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and this Anuttara-samyak-sambodhi is easy to attain. Why? Because there is no fixed dharma that beings are attached to; it is only because of their delusion that beings have attachments. Therefore, you should liberate yourselves from birth and death, and also teach others to liberate themselves from birth and death; you should generate the mind to benefit yourselves, and also be able to benefit others.' Subhuti! A Bodhisattva-Mahasattva should practice the Dāna-pāramitā (perfection of giving) in this way. Because of practicing the Dāna-pāramitā, from the initial generation of the mind, they will never fall into evil paths, and will always be reborn as a Cakravartin (wheel-turning monarch). Why? Because according to what they sow, they will receive great rewards. When a Bodhisattva is a Cakravartin, upon seeing a beggar, they will not think: 'I received the fruit of being a Cakravartin for other reasons, but rather for the benefit of all beings.' At that time, they will say: 'This is your thing, take it yourself. Do not have any concerns, I have nothing to be reluctant to give. I undergo birth and death for the sake of beings, and I am filled with great compassion for you.' Practicing great compassion to benefit beings, they also do not cling to the real appearance of beings, but only because of the provisional name can they be called beings. This name is also empty, like an echo, and the real appearance is indescribable. Subhuti! A Bodhisattva-Mahasattva should practice the Dāna-pāramitā in this way, having nothing to be reluctant to give to beings, not even their own flesh, let alone external things. Because of this dharma, they can liberate beings from birth and death. What is this dharma? It is the Dāna-pāramitā, Śīla-pāramitā (perfection of morality), Kṣānti-pāramitā (perfection of patience), Vīrya-pāramitā (perfection of vigor), Dhyāna-pāramitā (perfection of meditation), Prajñā-pāramitā (perfection of wisdom), and even the Aṣṭādaśa āveṇikā buddha-dharmāḥ (eighteen unique qualities of a Buddha), enabling beings to be liberated from birth and death. Furthermore, Subhuti! A Bodhisattva-Mahasattva, abiding in the Dāna-pāramitā, after giving, will say: 'Good men! Come and uphold the precepts, and I will provide for you, so that you will lack nothing, clothing, food, bedding, and even the necessities of life, I will provide for you all. Because you are lacking, you break the precepts,

戒，我當給汝所須，令無所乏，若飲食乃至七寶。汝等住是戒律儀中，漸漸當得盡苦，成於三乘而得度脫，若聲聞乘、辟支佛乘、佛乘。』

「複次，須菩提！菩薩摩訶薩住檀那波羅蜜中，若見眾生瞋惱，作是言：『諸善男子！汝等以何因緣故瞋惱？我當與汝所須，汝等所欲從我取之，悉當給汝令無所乏，若飲食衣服乃至資生所須。』是菩薩住檀那波羅蜜中，教眾生忍辱，作是言：『一切法中無有堅實。汝等所瞋，是因緣亦空、無堅實，皆從虛妄憶想生。汝以無根本瞋恚壞心，惡口罵詈、刀杖相加以至害命。汝等莫以是虛妄法起瞋故，墮地獄、畜生、餓鬼中，及余惡道受無量苦。汝等莫以是虛妄無實諸法故而作罪業，以是罪業故，尚不得人身，何況得生佛世？諸人！佛世難值、人身難得，汝等莫失好時，若失好時則不可救。』是菩薩摩訶薩如是教化眾生，自行忍辱，亦教他人令行忍辱，讚歎忍辱法，歡喜讚歎行忍辱者。是菩薩令眾生住忍辱中，漸以三乘得盡眾苦。如是，須菩提！菩薩摩訶薩住檀那波羅蜜，令眾生住忍辱。

「須菩提！云何菩薩摩訶薩住檀那波羅蜜，令眾生精進？須菩提！菩薩見眾生懈怠，如是言：『汝等何以懈怠？』眾生言：『因緣少故。』是菩薩行檀那波羅蜜時，語諸人言：『我當令

【現代漢語翻譯】現代漢語譯本：'戒律，我應當給予你們所需，使你們沒有任何缺乏，無論是飲食乃至七寶。你們安住于這些戒律之中，漸漸地將能滅盡痛苦，成就三乘而得到解脫，即聲聞乘（通過聽聞佛法而證悟的修行者）、辟支佛乘（不需聽聞佛法，通過自身修行而證悟的修行者）、佛乘（最終成就佛果的修行者）。' 『再者，須菩提！菩薩摩訶薩安住于檀那波羅蜜（佈施的完美）中，如果見到眾生嗔怒，會這樣說：『各位善男子！你們因為什麼緣故而嗔怒？我應當給予你們所需，你們想要什麼就從我這裡取走，我都會給予你們，使你們沒有任何缺乏，無論是飲食衣服乃至生活所需。』這位菩薩安住于檀那波羅蜜中，教導眾生忍辱，這樣說：『一切法中沒有什麼是堅實的。你們所嗔怒的，其因緣也是空虛、不堅實的，都是從虛妄的憶想中產生。你們以沒有根本的嗔恚之心，惡語謾罵、刀杖相加甚至殺害生命。你們不要因為這些虛妄的法而生起嗔怒，從而墮入地獄、畜生、餓鬼之中，以及其他惡道遭受無量的痛苦。你們不要因為這些虛妄不實的諸法而造作罪業，因為這些罪業，尚且不能得到人身，更何況能出生在佛陀住世的時代？各位！佛陀住世的時代難以遇到、人身難以獲得，你們不要錯過這美好的時機，如果錯過這美好的時機就無法挽救了。』這位菩薩摩訶薩這樣教化眾生，自己修行忍辱，也教導他人修行忍辱，讚歎忍辱法，歡喜讚歎修行忍辱的人。這位菩薩使眾生安住于忍辱之中，逐漸以三乘得以滅盡眾苦。如此，須菩提！菩薩摩訶薩安住于檀那波羅蜜，使眾生安住于忍辱。『須菩提！菩薩摩訶薩如何安住于檀那波羅蜜，使眾生精進呢？須菩提！菩薩見到眾生懈怠，會這樣說：『你們為什麼懈怠？』眾生說：『因為因緣缺少的緣故。』這位菩薩在行檀那波羅蜜時，會告訴眾人說：『我應當使

【English Translation】 English version: 'Precepts, I shall give you what you need, so that you lack nothing, whether it be food or even the seven treasures. You dwell in these precepts, and gradually you will be able to end suffering, achieve the three vehicles and attain liberation, namely the Sravaka Vehicle (practitioners who attain enlightenment by hearing the Dharma), the Pratyekabuddha Vehicle (practitioners who attain enlightenment through their own efforts without hearing the Dharma), and the Buddha Vehicle (practitioners who ultimately attain Buddhahood).' 'Furthermore, Subhuti! When a Bodhisattva Mahasattva dwells in the Dana Paramita (perfection of giving), if they see sentient beings who are angry, they will say: 『Good men! For what reason are you angry? I shall give you what you need, whatever you desire, take it from me, I will give it to you so that you lack nothing, whether it be food, clothing, or even the necessities of life.』 This Bodhisattva, dwelling in the Dana Paramita, teaches sentient beings patience, saying: 『In all dharmas, there is nothing that is solid. What you are angry about, its causes and conditions are also empty and not solid, all arising from false thoughts and memories. You, with baseless anger, use harsh words, weapons, and even kill. You should not, because of these false dharmas, give rise to anger, and thus fall into hell, the animal realm, the hungry ghost realm, and other evil paths, suffering immeasurable pain. You should not, because of these false and unreal dharmas, create negative karma, because of which you may not even obtain a human body, let alone be born in the time of a Buddha. People! The time of a Buddha is difficult to encounter, and a human body is difficult to obtain, do not miss this good opportunity, for if you miss this good opportunity, it cannot be saved.』 This Bodhisattva Mahasattva teaches sentient beings in this way, practices patience themselves, and also teaches others to practice patience, praises the Dharma of patience, and joyfully praises those who practice patience. This Bodhisattva causes sentient beings to dwell in patience, and gradually, through the three vehicles, they can end all suffering. Thus, Subhuti! A Bodhisattva Mahasattva dwells in the Dana Paramita, causing sentient beings to dwell in patience. 'Subhuti! How does a Bodhisattva Mahasattva dwell in the Dana Paramita, causing sentient beings to be diligent? Subhuti! When a Bodhisattva sees sentient beings who are lazy, they will say: 『Why are you lazy?』 The sentient beings will say: 『Because the conditions are lacking.』 When this Bodhisattva practices the Dana Paramita, they will tell the people: 『I shall make』

汝因緣具足，若佈施、若持戒、若忍辱，如是等因緣故，令汝具足。』是眾生得菩薩利益因緣故，身精進、口精進、心精進。身精進、口精進、心精進故，一切善法具足，修聖無漏法。修聖無漏法故，當得須陀洹果，乃至阿羅漢果、辟支佛道，若得阿耨多羅三藐三菩提。如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，住精進波羅蜜攝取眾生。

「須菩提！云何菩薩摩訶薩行檀那波羅蜜時，教化眾生，令修禪那波羅蜜？」

佛告須菩提言：「菩薩見眾生亂心，作是言：『汝等可修禪定。』眾生言：『我等因緣不具足故。』菩薩言：『我當與汝等作因緣，以是因緣故，令汝心不隨覺觀，心不馳散。』眾生以是因緣故，斷覺觀，入初禪二禪三禪四禪，行慈悲喜捨心。眾生以是禪無量心因緣故，能修四念處乃至八聖道分。修三十七助道法時，漸入三乘而般涅槃，終不失道。如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，以檀那波羅蜜攝取眾生，令行禪那波羅蜜。

「須菩提！云何菩薩摩訶薩行檀那波羅蜜，以般若波羅蜜攝取眾生？須菩提！菩薩見眾生愚癡無有智慧，作是言：『汝等何以故不修智慧？』眾生言：『因緣未具足故。』菩薩住檀那波羅蜜中，作是言：『汝等所須得智慧具足，從我取之，所謂佈施、持

【現代漢語翻譯】現代漢語譯本：'你因緣具足，如果佈施、持戒、忍辱，像這樣的因緣，使你具足。'這是眾生得到菩薩利益的因緣，所以身體精進、口語精進、心意精進。因為身體精進、口語精進、心意精進，一切善法都具足，修習聖無漏法。因為修習聖無漏法，應當證得須陀洹果（初果），乃至阿羅漢果（四果）、辟支佛道（緣覺），或者證得阿耨多羅三藐三菩提（無上正等正覺）。須菩提！菩薩摩訶薩在行檀那波羅蜜（佈施波羅蜜）時，以精進波羅蜜（精進波羅蜜）來攝取眾生。須菩提！菩薩摩訶薩在行檀那波羅蜜時，如何教化眾生，使他們修習禪那波羅蜜（禪定波羅蜜）呢？佛告訴須菩提說：『菩薩看到眾生心意散亂，就對他們說：「你們可以修習禪定。」眾生說：「我們因為因緣不具足。」菩薩說：「我當爲你們創造因緣，因為這個因緣，使你們的心不隨覺觀，心不散亂。」眾生因為這個因緣，斷除覺觀，進入初禪、二禪、三禪、四禪，修行慈悲喜捨心。眾生因為這個禪定無量心的因緣，能夠修習四念處乃至八聖道分。在修習三十七助道法時，逐漸進入三乘而般涅槃（入滅），最終不會失去正道。』須菩提！菩薩摩訶薩在行檀那波羅蜜時，以檀那波羅蜜攝取眾生，使他們修行禪那波羅蜜。須菩提！菩薩摩訶薩在行檀那波羅蜜時，如何以般若波羅蜜（智慧波羅蜜）攝取眾生呢？須菩提！菩薩看到眾生愚癡沒有智慧，就對他們說：『你們為什麼不修習智慧呢？』眾生說：『因為因緣不具足。』菩薩安住于檀那波羅蜜中，說：『你們所需要的智慧具足，可以從我這裡獲取，也就是佈施、持戒、忍辱、精進、禪定、智慧。』

【English Translation】 English version: 'You are complete in your conditions. If you practice giving, observe precepts, and practice patience, these conditions will make you complete.' This is the condition for sentient beings to receive the benefit of a Bodhisattva, therefore, they are diligent in body, diligent in speech, and diligent in mind. Because of diligence in body, diligence in speech, and diligence in mind, all good dharmas are complete, and they cultivate the holy, unconditioned dharma. Because they cultivate the holy, unconditioned dharma, they should attain the Srotaapanna fruit (stream-enterer), up to the Arhat fruit (worthy one), Pratyekabuddha path (solitary buddha), or attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Thus, Subhuti! When a Bodhisattva Mahasattva practices Dana Paramita (perfection of giving), they gather sentient beings with Virya Paramita (perfection of diligence). Subhuti! When a Bodhisattva Mahasattva practices Dana Paramita, how do they teach sentient beings to cultivate Dhyana Paramita (perfection of meditation)? The Buddha told Subhuti, 'When a Bodhisattva sees sentient beings with scattered minds, they say to them, 「You should cultivate meditation.」 The sentient beings say, 「We do not have the necessary conditions.」 The Bodhisattva says, 「I will create the conditions for you, so that your minds will not follow perceptions and thoughts, and your minds will not be scattered.」 Because of these conditions, the sentient beings cease perceptions and thoughts, enter the first dhyana, second dhyana, third dhyana, and fourth dhyana, and practice loving-kindness, compassion, joy, and equanimity. Because of these immeasurable meditative states, sentient beings are able to cultivate the four foundations of mindfulness up to the eightfold noble path. When cultivating the thirty-seven factors of enlightenment, they gradually enter the three vehicles and attain Nirvana (extinction), and will ultimately not lose the path.' Thus, Subhuti! When a Bodhisattva Mahasattva practices Dana Paramita, they gather sentient beings with Dana Paramita, and cause them to practice Dhyana Paramita. Subhuti! When a Bodhisattva Mahasattva practices Dana Paramita, how do they gather sentient beings with Prajna Paramita (perfection of wisdom)? Subhuti! When a Bodhisattva sees sentient beings who are ignorant and without wisdom, they say to them, 'Why do you not cultivate wisdom?' The sentient beings say, 'Because the conditions are not complete.' The Bodhisattva, abiding in Dana Paramita, says, 'The wisdom you need is complete, you can obtain it from me, namely giving, observing precepts, patience, diligence, meditation, and wisdom.'

戒、忍辱、精進、入禪定。是因緣具足已，汝等如是思惟：「思惟般若波羅蜜時，有法可得不？若我、若眾生、若壽命，乃至知者、見者可得不？若色受想行識，若欲界、色界、無色界，若六波羅蜜，若三十七助道法，若須陀洹果，若斯陀含、阿那含、阿羅漢果、辟支佛道，若阿耨多羅三藐三菩提可得不？」』是眾生如是思惟時，于般若波羅蜜中無有法可得、可著處。若不著諸法，是時不見法有生有滅、有垢有凈，不分別是地獄、是畜生、是餓鬼、是阿修羅眾、是天、是人，是持戒、是破戒，是須陀洹、是斯陀含、是阿那含、是阿羅漢、是辟支佛、是佛。如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，以般若波羅蜜攝取眾生。

「須菩提！云何菩薩摩訶薩住檀那波羅蜜中，以尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，乃至三十七助道法，攝取眾生？須菩提！菩薩摩訶薩住檀那波羅蜜中，以供養具利益眾生。以是利益因緣故，眾生能修四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分。眾生行是三十七助道法，于生死中得解脫。如是，須菩提！菩薩摩訶薩以無漏聖法攝取眾生。

「複次，須菩提！菩薩摩訶薩教化眾生時，如是言：『諸善男子！汝等從我取所須物，若飲食

【現代漢語翻譯】現代漢語譯本：持戒、忍辱、精進、進入禪定。當這些因緣都具足后，你們應當這樣思考：『在思惟般若波羅蜜（智慧的完美）時，有任何法可以被獲得嗎？無論是「我」、眾生、壽命，乃至知者、見者可以被獲得嗎？無論是色、受、想、行、識，無論是欲界、色界、無色界，無論是六波羅蜜（六種到達彼岸的方法），無論是三十七助道法（三十七種幫助修行的法門），無論是須陀洹果（預流果），無論是斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道），無論是阿耨多羅三藐三菩提（無上正等正覺）可以被獲得嗎？』當衆生這樣思惟時，在般若波羅蜜中沒有任何法可以被獲得、可以被執著。如果不執著于諸法，這時就看不到法有生有滅、有垢有凈，不分別這是地獄、這是畜生、這是餓鬼、這是阿修羅眾、這是天、這是人，這是持戒、這是破戒，這是須陀洹、這是斯陀含、這是阿那含、這是阿羅漢、這是辟支佛、這是佛。須菩提！菩薩摩訶薩在行檀那波羅蜜（佈施的完美）時，以般若波羅蜜來攝取眾生。須菩提！菩薩摩訶薩如何安住于檀那波羅蜜中，以尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜，乃至三十七助道法，來攝取眾生呢？須菩提！菩薩摩訶薩安住于檀那波羅蜜中，以供養的物品來利益眾生。因為這種利益的因緣，眾生能夠修習四念處（四種觀想的修行）、四正勤（四種精進的修行）、四如意足（四種成就神通的修行）、五根（五種產生力量的修行）、五力（五種力量的修行）、七覺分（七種覺悟的修行）、八聖道分（八種通往解脫的修行）。眾生修行這三十七助道法，在生死中得到解脫。須菩提！菩薩摩訶薩以無漏的聖法來攝取眾生。再者，須菩提！菩薩摩訶薩教化眾生時，這樣說：『諸位善男子！你們從我這裡拿取所需的物品，無論是飲食

【English Translation】 English version: 『Precepts, patience, diligence, entering into meditative concentration. When these causes and conditions are complete, you should think thus: 「When contemplating Prajna Paramita (Perfection of Wisdom), is there any dharma (phenomenon) that can be obtained? Can 『I』, sentient beings, lifespan, or even the knower and seer be obtained? Can form, feeling, perception, mental formations, consciousness, the desire realm, the form realm, the formless realm, the six paramitas (perfections), the thirty-seven factors of enlightenment, the Srotaapanna fruit (stream-enterer), the Sakrdagamin fruit (once-returner), the Anagamin fruit (non-returner), the Arhat fruit (worthy one), the Pratyekabuddha path (solitary enlightened one), or Anuttara Samyak Sambodhi (unexcelled perfect enlightenment) be obtained?」 When sentient beings think thus, in Prajna Paramita, there is no dharma that can be obtained or clung to. If one does not cling to any dharmas, then one does not see that dharmas have arising or ceasing, are defiled or pure, and does not distinguish between hell, animals, hungry ghosts, Asura beings, gods, humans, those who uphold precepts, those who break precepts, Srotaapannas, Sakrdagamins, Anagamins, Arhats, Pratyekabuddhas, or Buddhas. Thus, Subhuti, when a Bodhisattva Mahasattva practices Dana Paramita (Perfection of Giving), they gather sentient beings with Prajna Paramita.』『Subhuti, how does a Bodhisattva Mahasattva abide in Dana Paramita, and with Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Diligence), Dhyana Paramita (Perfection of Meditation), Prajna Paramita, and even the thirty-seven factors of enlightenment, gather sentient beings? Subhuti, a Bodhisattva Mahasattva abides in Dana Paramita and benefits sentient beings with offerings. Because of this cause and condition of benefit, sentient beings are able to cultivate the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. Sentient beings, by practicing these thirty-seven factors of enlightenment, attain liberation from birth and death. Thus, Subhuti, a Bodhisattva Mahasattva gathers sentient beings with undefiled holy dharmas.』『Furthermore, Subhuti, when a Bodhisattva Mahasattva teaches sentient beings, they say thus: 「Good men, take from me what you need, whether it be food

衣服、臥具香華，乃至七寶等種種資生所須，汝當以是攝取眾生。汝等長夜利益安樂，莫作是念：「是物非我所有，我長夜為眾生故集此諸物。」汝等當取是物，如己物無異，教化眾生，令行佈施、持戒、忍辱、精進、禪定、智慧，乃至令得三十七助道法，佛十力乃至十八不共法，亦令得諸無漏果，所謂須陀洹果乃至阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。』如是，須菩提！菩薩摩訶薩行檀那波羅蜜時，應如是教化眾生，令得離三惡道及一切生死往來苦。

「複次，須菩提！菩薩摩訶薩住尸羅波羅蜜，教化眾生，作是語：『眾生！汝等少何因緣故破戒，我當與汝作具足因緣，若佈施乃至智慧，及種種資生所須。』是菩薩摩訶薩住尸羅波羅蜜，利益眾生，令行十善、遠離十不善道。是諸眾生持諸戒，不破戒、不缺戒、不濁戒、不雜戒、不取戒，漸以三乘而得盡苦。尸羅波羅蜜為首，如檀那波羅蜜說。餘四波羅蜜亦如是。」

摩訶般若波羅蜜經卷第二十五大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十六

後秦龜茲國三藏鳩摩羅什譯

凈土品第八十二(丹本凈佛國品)

爾時須菩提作是念：「何等是菩薩摩訶薩道？菩薩住是道，能

【現代漢語翻譯】現代漢語譯本：『衣服、臥具、香、花，乃至七寶等各種生活所需的物品，你們應當用這些來攝受眾生。你們要長久地利益安樂眾生，不要這樣想：『這些東西不是我自己的，我長久以來是爲了眾生才積聚這些物品。』你們應當把這些物品看作自己的東西一樣，沒有差別，用它們來教化眾生，使他們修行佈施、持戒、忍辱、精進、禪定、智慧，乃至使他們獲得三十七助道法（三十七種幫助修行的法門），佛的十力（佛的十種力量）乃至十八不共法（佛獨有的十八種功德），也使他們獲得各種無漏果（不再受輪迴之苦的果位），也就是須陀洹果（初果）、乃至阿羅漢果（四果）、辟支佛道（緣覺的修行道路）、阿耨多羅三藐三菩提（無上正等正覺）。』須菩提啊！菩薩摩訶薩在行檀那波羅蜜（佈施的修行）時，應當這樣教化眾生，使他們脫離三惡道（地獄、餓鬼、畜生）以及一切生死輪迴的痛苦。『再者，須菩提！菩薩摩訶薩安住于尸羅波羅蜜（持戒的修行）時，教化眾生，這樣說：『眾生啊！你們因為缺少什麼因緣而破戒呢？我應當給你們創造具足的因緣，無論是佈施乃至智慧，以及各種生活所需的物品。』這位菩薩摩訶薩安住于尸羅波羅蜜，利益眾生，使他們修行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），遠離十不善道（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪、嗔、癡）。這些眾生持守各種戒律，不破戒、不缺戒、不污染戒、不雜亂戒、不執著于戒，逐漸通過三乘（聲聞乘、緣覺乘、菩薩乘）而得以解脫痛苦。尸羅波羅蜜為首，如同檀那波羅蜜所說。其餘四波羅蜜（忍辱、精進、禪定、智慧）也是如此。』《摩訶般若波羅蜜經》卷第二十五大正藏第 08 冊 No. 0223 《摩訶般若波羅蜜經》《摩訶般若波羅蜜經》卷第二十六後秦龜茲國三藏鳩摩羅什譯凈土品第八十二（丹本凈佛國品）那時，須菩提這樣想：『什麼是菩薩摩訶薩道？菩薩安住于這條道路，能夠……』

【English Translation】 English version: 'Clothing, bedding, incense, flowers, and even various necessities such as the seven treasures, you should use these to gather sentient beings. You should benefit and bring peace to sentient beings for a long time, and do not think, 『These things are not mine; I have accumulated these things for the sake of sentient beings for a long time.』 You should take these things as if they were your own, without any difference, and use them to teach sentient beings, enabling them to practice giving, keeping precepts, patience, diligence, meditation, and wisdom, and even enabling them to attain the thirty-seven aids to enlightenment (thirty-seven practices that help in cultivation), the ten powers of the Buddha (ten strengths of the Buddha), and even the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha), and also enabling them to attain various unconditioned fruits (states free from the cycle of rebirth), namely the fruit of Srotaapanna (stream-enterer), up to the fruit of Arhat (worthy one), the path of Pratyekabuddha (solitary realizer), and Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 Thus, Subhuti! When a Bodhisattva Mahasattva practices Dana Paramita (perfection of giving), he should teach sentient beings in this way, enabling them to be free from the three evil realms (hell, hungry ghosts, animals) and all the suffering of birth and death. 『Furthermore, Subhuti! When a Bodhisattva Mahasattva dwells in Sila Paramita (perfection of morality), he teaches sentient beings, saying, 『Sentient beings! What causes are you lacking that you break the precepts? I shall create complete causes for you, whether it be giving, up to wisdom, and various necessities of life.』 This Bodhisattva Mahasattva dwells in Sila Paramita, benefiting sentient beings, enabling them to practice the ten good deeds (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not being ignorant), and to stay away from the ten unwholesome paths (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, frivolous speech, greed, anger, ignorance). These sentient beings uphold various precepts, not breaking precepts, not lacking precepts, not defiling precepts, not mixing precepts, not clinging to precepts, and gradually through the three vehicles (Sravaka vehicle, Pratyekabuddha vehicle, Bodhisattva vehicle) they are able to be free from suffering. Sila Paramita is the foremost, as said in Dana Paramita. The other four Paramitas (patience, diligence, meditation, wisdom) are also like this.』 The Twenty-fifth Scroll of the Mahaprajnaparamita Sutra Taisho Tripitaka Volume 08 No. 0223 Mahaprajnaparamita Sutra The Twenty-sixth Scroll of the Mahaprajnaparamita Sutra Translated by Tripitaka Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty Chapter Eighty-Two on Pure Land (Dan Version: Chapter on Pure Buddha Land) At that time, Subhuti thought, 『What is the path of a Bodhisattva Mahasattva? A Bodhisattva dwelling on this path is able to...』

作如是大誓莊嚴。」

佛知須菩提心所念，告須菩提：「六波羅蜜是菩薩摩訶薩道，三十七助道法是菩薩摩訶薩道，十八空是菩薩摩訶薩道，八解脫、九次第定是菩薩摩訶薩道，佛十力乃至十八不共法是菩薩摩訶薩道；一切法亦是菩薩摩訶薩道。須菩提！于汝意云何，頗有法菩薩所不學，能得阿耨多羅三藐三菩提不？須菩提！無有法，菩薩所不應學者。何以故？若菩薩不學一切法，不能得一切種智。」

須菩提白佛言：「世尊！若一切法空，云何言菩薩學一切法？將無世尊、無戲論中作戲論耶？所謂是法是非法、是世間法是出世間法、是有漏是無漏、是有為是無為、是凡夫人法是阿羅漢法、是辟支佛法是佛法。」

佛告須菩提：「如是，如是！一切法實空。須菩提！若一切法不空者，菩薩摩訶薩不得阿耨多羅三藐三菩提。須菩提！今一切法實空故，菩薩摩訶薩能得阿耨多羅三藐三菩提。須菩提！如汝所言，若一切法空，將無佛于無戲論中作戲論，分別此彼，是世間法是出世間法，乃至是佛法。須菩提！若世間眾生知一切法空，菩薩摩訶薩不學一切法得一切種智。須菩提！今眾生實不知一切法空。以是故，菩薩摩訶薩得阿耨多羅三藐三菩提已，分別諸法，為眾生說。須菩提！於是菩薩道，從初以來應

【現代漢語翻譯】現代漢語譯本：『發下如此宏大的誓願，莊嚴自身。』佛陀知道須菩提心中所想，告訴須菩提：『六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是菩薩摩訶薩（大菩薩）的道，三十七助道法（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）是菩薩摩訶薩的道，十八空（內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自性空、諸法空、不可得空、無法空、有法空、無法有法空）是菩薩摩訶薩的道，八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、超一切色想滅有對想不思惟一切異想入無邊空處解脫、超一切空處入無邊識處解脫、超一切識處入無所有處解脫、超一切無所有處入非想非非想處解脫、滅受想解脫）和九次第定（欲界定、未到地定、初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、非想非非想處定）是菩薩摩訶薩的道，佛的十力（知是處非處智力、知三世業報智力、知諸禪解脫三昧智力、知諸根勝劣智力、知種種解智力、知種種界智力、知一切至所道智力、知天眼無礙智力、知宿命無礙智力、知永斷習氣智力）乃至十八不共法（諸佛身無失、口無失、念無失、無異想、無不定心、無不知己舍心、欲無減、精進無減、念無減、慧無減、解脫無減、解脫知見無減、一切身業隨智慧行、一切口業隨智慧行、一切意業隨智慧行、智慧知過去世無礙、智慧知未來世無礙、智慧知現在世無礙）是菩薩摩訶薩的道；一切法也是菩薩摩訶薩的道。須菩提！你認為如何，是否有菩薩不學習的法，卻能證得阿耨多羅三藐三菩提（無上正等正覺）呢？須菩提！沒有菩薩不應該學習的法。為什麼呢？如果菩薩不學習一切法，就不能獲得一切種智（佛的智慧）。』須菩提對佛說：『世尊！如果一切法都是空性的，為什麼說菩薩要學習一切法呢？難道世尊在無戲論（不作分別）中作戲論嗎？所謂是法和非法、是世間法和出世間法、是有漏和無漏、是有為和無為、是凡夫人的法和阿羅漢的法、是辟支佛的法和佛的法。』佛告訴須菩提：『是的，是的！一切法實際上是空性的。須菩提！如果一切法不是空性的，菩薩摩訶薩就不能證得阿耨多羅三藐三菩提。須菩提！現在一切法實際上是空性的，所以菩薩摩訶薩才能證得阿耨多羅三藐三菩提。須菩提！正如你所說，如果一切法都是空性的，難道佛在無戲論中作戲論，分別這個那個，是世間法是出世間法，乃至是佛法嗎？須菩提！如果世間眾生知道一切法是空性的，菩薩摩訶薩不學習一切法也能獲得一切種智。須菩提！現在眾生實際上不知道一切法是空性的。因此，菩薩摩訶薩證得阿耨多羅三藐三菩提后，才分別諸法，為眾生宣說。須菩提！因此，菩薩道從一開始就應該』

【English Translation】 English version: 'Make such a great vow to adorn oneself.' The Buddha, knowing what Subhuti was thinking, said to Subhuti: 'The Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) are the path of a Bodhisattva Mahasattva (great Bodhisattva), the Thirty-seven Aids to Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path) are the path of a Bodhisattva Mahasattva, the Eighteen Emptinesses (internal emptiness, external emptiness, internal-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, absolute emptiness, beginningless emptiness, dispersed emptiness, nature emptiness, self-nature emptiness, emptiness of all dharmas, emptiness of non-attainment, emptiness of non-existence, emptiness of existence, emptiness of non-existence and existence) are the path of a Bodhisattva Mahasattva, the Eight Liberations (liberation by contemplating external forms while having internal form-perception, liberation by contemplating external forms while having no internal form-perception, liberation by realizing purity through the body, liberation by transcending all form-perceptions and entering the sphere of infinite space, liberation by transcending the sphere of infinite space and entering the sphere of infinite consciousness, liberation by transcending the sphere of infinite consciousness and entering the sphere of nothingness, liberation by transcending the sphere of nothingness and entering the sphere of neither perception nor non-perception, liberation by cessation of perception and feeling) and the Nine Successive Abidings (desire realm concentration, pre-meditative concentration, first dhyana, second dhyana, third dhyana, fourth dhyana, sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) are the path of a Bodhisattva Mahasattva, the Ten Powers of the Buddha (power of knowing what is possible and impossible, power of knowing the karmic consequences of the three times, power of knowing the various dhyanas, liberations, and samadhis, power of knowing the superior and inferior faculties of beings, power of knowing the various understandings of beings, power of knowing the various realms, power of knowing the paths leading to all destinations, power of knowing the unobstructed heavenly eye, power of knowing past lives without obstruction, power of knowing the complete eradication of habits) and even the Eighteen Unique Qualities of a Buddha (no physical fault, no verbal fault, no fault in mindfulness, no different thoughts, no lack of concentration, no lack of equanimity, no decrease in desire, no decrease in diligence, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge of liberation, all physical actions follow wisdom, all verbal actions follow wisdom, all mental actions follow wisdom, wisdom knows the past without obstruction, wisdom knows the future without obstruction, wisdom knows the present without obstruction) are the path of a Bodhisattva Mahasattva; all dharmas are also the path of a Bodhisattva Mahasattva. Subhuti! What do you think, is there any dharma that a Bodhisattva does not learn, yet can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Subhuti! There is no dharma that a Bodhisattva should not learn. Why? If a Bodhisattva does not learn all dharmas, he cannot attain all-knowing wisdom (Buddha's wisdom).' Subhuti said to the Buddha: 'World Honored One! If all dharmas are empty, why say that a Bodhisattva should learn all dharmas? Is it not that the World Honored One is making distinctions in non-distinction? So-called dharma and non-dharma, worldly dharma and transcendental dharma, defiled and undefiled, conditioned and unconditioned, the dharma of ordinary beings and the dharma of Arhats, the dharma of Pratyekabuddhas and the dharma of Buddhas.' The Buddha told Subhuti: 'So it is, so it is! All dharmas are truly empty. Subhuti! If all dharmas were not empty, a Bodhisattva Mahasattva could not attain Anuttara-samyak-sambodhi. Subhuti! Now, because all dharmas are truly empty, a Bodhisattva Mahasattva can attain Anuttara-samyak-sambodhi. Subhuti! As you said, if all dharmas are empty, is it not that the Buddha is making distinctions in non-distinction, distinguishing this and that, worldly dharma and transcendental dharma, even the dharma of Buddhas? Subhuti! If sentient beings knew that all dharmas are empty, a Bodhisattva Mahasattva could attain all-knowing wisdom without learning all dharmas. Subhuti! Now, sentient beings do not actually know that all dharmas are empty. Therefore, after a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, he distinguishes all dharmas and speaks them for sentient beings. Subhuti! Therefore, the Bodhisattva path from the beginning should'

如是思惟：『一切諸法中，定性不可得，但從和合因緣起法故，有名字諸法。我當思惟諸法實性無所著，若六波羅蜜性，若三十七助道法，若須陀洹果，乃至阿羅漢果、若辟支佛道、若阿耨多羅三藐三菩提。何以故？一切法一切法性空，空不著空，空亦不可得，何況空中有著？』須菩提！菩薩摩訶薩如是思惟，不著一切法而學一切法。住是學中，觀眾生心行——是眾生心，在何處行？知眾生虛妄不實中行，是時菩薩作是念：『是眾生著不實虛妄法，易度耳。』是時菩薩摩訶薩住般若波羅蜜中，以方便力故，如是教化眾生言：『汝諸眾生！當行佈施，可得饒財，亦莫恃佈施果而自貢高。何以故？是中無堅實法。持戒、忍辱、精進、禪定、智慧亦如是。諸眾生！行是法可得須陀洹果乃至阿羅漢果、辟支佛道、佛道，莫念有是法。』如是教化，是名行菩薩道，于諸法無所著故。何以故？一切法無著相，以性無故、性空故。須菩提！是菩薩摩訶薩如是行菩薩道時，無所住。是菩薩用不住法故，行檀那波羅蜜亦不住是中，行屍羅波羅蜜亦不住是中，行羼提波羅蜜亦不住是中，行毗梨耶波羅蜜亦不住是中，行禪那波羅蜜亦不住是中，行般若波羅蜜亦不住是中。行初禪亦不住是中。何以故？是初禪初禪相空，行禪者亦空，所用法亦空

；第二第三第四禪亦如是。慈悲喜捨、四無色定、八解脫、九次第定亦如是。得須陀洹果亦不住是中，得斯陀含果、阿那含果、阿羅漢果亦不住是中，得辟支佛道亦不住是中。」

須菩提白佛言：「世尊！何因緣故，不住是中？」

佛言：「二因緣故，不住是中。何等二？一者諸道果性空、無住處，亦無所用法，亦無住者。二者不以少事為足，作是念：『我不應不得須陀洹果，我必應當得須陀洹果，我但不應是中住。乃至辟支佛道，我不應不得，我必應當得，我但不應是中住。乃至得阿耨多羅三藐三菩提不應住。何以故？我從初發意以來更無餘心？一心向阿耨多羅三藐三菩提。』須菩提！菩薩一心向阿耨多羅三藐三菩提中，遠離余心，所作身、口、意業皆應阿耨多羅三藐三菩提。須菩提！是菩薩摩訶薩住是一心，能生菩提道。」

須菩提白佛言：「世尊！若一切諸法不生，云何菩薩摩訶薩能生菩提道？」

佛告須菩提：「如是，如是！一切法無生。云何無生？無所作、無所起者，一切法不生。」

須菩提白佛言：「世尊！有佛無佛，諸法法相不常住耶？」

佛言：「如是，如是！有佛無佛，是諸法法相常住。以眾生不知是法住法相，為是故，菩薩摩訶薩為眾生故生菩提道。用是

【現代漢語翻譯】；第二禪、第三禪、第四禪也是如此。慈、悲、喜、舍（四無量心）、四無色定、八解脫、九次第定也是如此。證得須陀洹果（預流果）也不住于其中，證得斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）也不住于其中，證得辟支佛道（緣覺道）也不住于其中。

須菩提問佛說：『世尊！是什麼因緣，不住于其中呢？』

佛說：『因為兩個因緣，不住于其中。哪兩個呢？一是諸道果的自性是空，沒有住處，也沒有所用之法，也沒有住者。二是不能以少許成就為滿足，這樣想：『我不應該得不到須陀洹果，我必定應當得到須陀洹果，但我不能住于其中。乃至辟支佛道，我不應該得不到，我必定應當得到，但我不能住于其中。乃至證得阿耨多羅三藐三菩提（無上正等正覺）也不應該住于其中。為什麼呢？我從最初發心以來，就沒有其他的心，一心向著阿耨多羅三藐三菩提。』須菩提！菩薩一心向著阿耨多羅三藐三菩提，遠離其他的心，所作的身、口、意業都應與阿耨多羅三藐三菩提相應。須菩提！這位菩薩摩訶薩（大菩薩）安住于這一心，能生起菩提道。』

須菩提問佛說：『世尊！如果一切諸法都不生，菩薩摩訶薩如何能生起菩提道呢？』

佛告訴須菩提：『是這樣的，是這樣的！一切法無生。如何無生呢？沒有所作、沒有所起，一切法不生。』

須菩提問佛說：『世尊！有佛出現或沒有佛出現，諸法的法相不是常住不變的嗎？』

佛說：『是這樣的，是這樣的！有佛出現或沒有佛出現，這些法的法相是常住不變的。因為眾生不知道這法住的法相，因此，菩薩摩訶薩爲了眾生的緣故，生起菩提道。』

【English Translation】 ; The second, third, and fourth Dhyanas (meditative absorptions) are also like this. The four immeasurables of loving-kindness, compassion, joy, and equanimity, the four formless attainments, the eight liberations, and the nine successive abidings are also like this. Attaining the Srotaapanna (stream-enterer) fruit, one does not abide in it; attaining the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, and the Arhat (worthy one) fruit, one does not abide in them; attaining the Pratyekabuddha (solitary enlightened one) path, one does not abide in it.

Subhuti said to the Buddha, 'World Honored One, for what reason does one not abide in these?'

The Buddha said, 'For two reasons, one does not abide in these. What are the two? First, the nature of all paths and fruits is empty, there is no place to abide, no dharma to use, and no one who abides. Second, one is not content with a small achievement, thinking, 「I should not fail to attain the Srotaapanna fruit, I must attain the Srotaapanna fruit, but I should not abide in it. Even the Pratyekabuddha path, I should not fail to attain it, I must attain it, but I should not abide in it. Even attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), one should not abide in it. Why? Because from the initial aspiration, I have had no other thought, my mind is solely directed towards Anuttara-samyak-sambodhi.」 Subhuti, a Bodhisattva whose mind is solely directed towards Anuttara-samyak-sambodhi, abandoning other thoughts, all actions of body, speech, and mind should be in accordance with Anuttara-samyak-sambodhi. Subhuti, this Bodhisattva Mahasattva (great Bodhisattva), abiding in this single-mindedness, can generate the Bodhi path.'

Subhuti said to the Buddha, 'World Honored One, if all dharmas are unarisen, how can a Bodhisattva Mahasattva generate the Bodhi path?'

The Buddha told Subhuti, 'It is so, it is so! All dharmas are unarisen. How are they unarisen? Without action, without arising, all dharmas are unarisen.'

Subhuti said to the Buddha, 'World Honored One, whether a Buddha appears or not, is the dharma-nature of all dharmas not constant?'

The Buddha said, 'It is so, it is so! Whether a Buddha appears or not, the dharma-nature of these dharmas is constant. Because sentient beings do not know this dharma-abiding dharma-nature, therefore, the Bodhisattva Mahasattva generates the Bodhi path for the sake of sentient beings.'

道，拔出眾生生死。」

須菩提白佛言：「世尊！用生道得菩提？」

佛言：「不也。」

「世尊！用不生道得菩提？」

佛言：「不也。」

「世尊！用不生非不生得菩提？」

佛言：「不也。」

須菩提言：「世尊！云何當得菩提？」

佛言：「非用道得菩提，亦不用非道得菩提。須菩提！菩提即是道、道即是菩提。」

須菩提白佛言：「世尊！若菩提即是道、道即是菩提。若爾者，今菩薩未作佛時，應當得阿耨多羅三藐三菩提。云何說諸佛多陀阿伽度、阿羅訶、三藐三佛陀有三十二相、八十種隨形好、十力、四無所畏、四無礙智、十八不共法、大慈大悲？」

佛告須菩提：「于汝意云何，佛得菩提不？」

「不也，世尊！佛不得菩提。何以故？佛即是菩提、菩提即是佛。」

「如須菩提所問，菩薩時亦應得菩提。須菩提！是菩薩摩訶薩具足六波羅蜜，具足三十七助道法，具足佛十力、四無所畏、四無礙智、十八不共法，具足住如金剛三昧，用一念相應慧得阿耨多羅三藐三菩提，是時名為佛，一切法中得自在。」

須菩提白佛言：「世尊！云何菩薩摩訶薩凈佛國土？」

佛言：「有菩薩從初發意以來，自除身粗業、除口

【現代漢語翻譯】現代漢語譯本『道』，能拔出眾生脫離生死輪迴。」

須菩提問佛說：『世尊！用生之道可以獲得菩提（覺悟）嗎？』

佛說：『不能。』

『世尊！用不生之道可以獲得菩提嗎？』

佛說：『不能。』

『世尊！用非生非不生之道可以獲得菩提嗎？』

佛說：『不能。』

須菩提說：『世尊！那要怎樣才能獲得菩提呢？』

佛說：『不是用道獲得菩提，也不是用非道獲得菩提。須菩提！菩提就是道，道就是菩提。』

須菩提問佛說：『世尊！如果菩提就是道，道就是菩提。如果是這樣，那麼菩薩在還未成佛時，就應該已經獲得阿耨多羅三藐三菩提（無上正等正覺）了。為什麼又說諸佛多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺）有三十二相、八十種隨形好、十力、四無所畏、四無礙智、十八不共法、大慈大悲呢？』

佛告訴須菩提：『你認為如何，佛獲得菩提了嗎？』

『沒有，世尊！佛沒有獲得菩提。為什麼呢？因為佛就是菩提，菩提就是佛。』

『正如須菩提你所問，菩薩在菩薩階段也應該獲得菩提。須菩提！這位菩薩摩訶薩（大菩薩）具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足三十七助道法，具足佛的十力、四無所畏、四無礙智、十八不共法，具足安住于如金剛三昧（堅固的禪定），用一念相應的智慧獲得阿耨多羅三藐三菩提，這時才稱為佛，在一切法中獲得自在。』

須菩提問佛說：『世尊！菩薩摩訶薩如何清凈佛國土呢？』

佛說：『有菩薩從最初發心以來，自己去除身體的粗重惡業，去除口

【English Translation】 English version 'The path' can pull living beings out of the cycle of birth and death."

Subhuti said to the Buddha, 'World Honored One! Is it by using the path of arising that one attains Bodhi (enlightenment)?'

The Buddha said, 'No.'

'World Honored One! Is it by using the path of non-arising that one attains Bodhi?'

The Buddha said, 'No.'

'World Honored One! Is it by using the path of neither arising nor non-arising that one attains Bodhi?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One! How then does one attain Bodhi?'

The Buddha said, 'It is not by using the path that one attains Bodhi, nor is it by using the non-path that one attains Bodhi. Subhuti! Bodhi is the path, and the path is Bodhi.'

Subhuti said to the Buddha, 'World Honored One! If Bodhi is the path, and the path is Bodhi, then if that is so, a Bodhisattva, before becoming a Buddha, should already have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why then is it said that the Buddhas, Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), have thirty-two marks, eighty minor marks, ten powers, four fearlessnesses, four unobstructed wisdoms, eighteen unique qualities, great compassion and great mercy?'

The Buddha said to Subhuti, 'What do you think, has the Buddha attained Bodhi?'

'No, World Honored One! The Buddha has not attained Bodhi. Why is that? Because the Buddha is Bodhi, and Bodhi is the Buddha.'

'As you, Subhuti, have asked, a Bodhisattva should also attain Bodhi during the Bodhisattva stage. Subhuti! This Bodhisattva Mahasattva (Great Bodhisattva) is complete with the six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), complete with the thirty-seven aids to enlightenment, complete with the Buddha's ten powers, four fearlessnesses, four unobstructed wisdoms, eighteen unique qualities, complete with abiding in the Vajra Samadhi (diamond-like concentration), and uses the wisdom of one thought in accordance to attain Anuttara-samyak-sambodhi. At this time, one is called a Buddha, and one attains freedom in all dharmas.'

Subhuti said to the Buddha, 'World Honored One! How does a Bodhisattva Mahasattva purify a Buddha land?'

The Buddha said, 'There are Bodhisattvas who, from the initial arising of their intention, remove their own gross physical karma, remove their verbal

粗業、除意粗業，亦凈他人身、口、意粗業。」

「世尊！何等是菩薩摩訶薩身粗業、口粗業、意粗業？」

佛告須菩提：「不善業若殺生乃至邪見，是名菩薩摩訶薩身、口、意粗業。

「複次，須菩提！慳貪心、破戒心、瞋心、懈怠心、亂心、愚癡心，是名菩薩意粗業。複次，戒不凈，是名菩薩身、口粗業。

「複次，須菩提！若菩薩遠離四念處行，是名菩薩粗業。遠離四正勤、四如意足、五根、五力、七覺分、八聖道分；空三昧，無相、無作三昧，亦名菩薩粗業。

「複次，須菩提！菩薩摩訶薩貪須陀洹果證，乃至貪阿羅漢果證、辟支佛道，是名菩薩摩訶薩粗業。

「複次，須菩提！菩薩取色相、受想行識相，眼耳鼻舌身意相，色聲香味觸法相，男相女相，欲界相、色界相、無色界相，善法相不善法相，有為法相無為法相，是名菩薩粗業。菩薩摩訶薩皆遠離如是粗業相，自佈施，亦教他人佈施，須食與食、須衣與衣，乃至種種資生所須，盡給與之，亦教他人種種佈施。持是福德與一切眾生共之，迴向凈佛國土故；持戒、忍辱、精進、禪定、智慧亦如是。是菩薩摩訶薩或以三千大千國土滿中珍寶施與三尊，作是愿言：『我以善根因緣故，令我國土皆以七寶成。』

「復

次，須菩提！菩薩摩訶薩以天妓樂、樂佛及塔，作是愿言：『以是善根因緣，令我國土中常聞天樂。』

「複次，須菩提！菩薩摩訶薩以三千大千國土滿中天香，供養諸佛及諸佛塔，作是愿言：『以是善根因緣，令我國土中常有天香。』

「複次，須菩提！菩薩摩訶薩以百味食，施佛及僧，作是愿言：『以是善根因緣故，令我國土中眾生皆得百味食。』

「複次，須菩提！菩薩摩訶薩以天香細滑，施佛及僧，作是愿言：『以是善根因緣故，令我國土中一切眾生受天香細滑。』

「複次，須菩提！菩薩摩訶薩以隨意五欲，施佛及僧並一切眾生，作是愿言：『以是善根因緣故，令我國土中弟子及一切眾生皆得隨意五欲。』是菩薩以隨意五欲，共一切眾生，迴向凈佛國土。作是愿言：『我得佛時，是國土中如天五欲，應心而至。』

「複次，須菩提！菩薩摩訶薩行般若波羅蜜時，作是愿言：『我當自入初禪，亦教一切眾生入初禪第二第三第四禪，慈悲喜捨心，乃至三十七助道法亦如是。我得阿耨多羅三藐三菩提時，令一切眾生不遠離四禪，乃至不遠離三十七助道法。』如是，須菩提！菩薩摩訶薩能凈佛國土。是菩薩隨爾所時行菩薩道滿足諸愿，是菩薩自成就一切善法，亦成就一切眾生善法。

【現代漢語翻譯】現代漢語譯本「再者，須菩提！菩薩摩訶薩用天上的音樂、歌舞來供奉佛和佛塔，並立下這樣的誓願：『憑藉這種善根因緣，愿我的國土中常常能聽到天樂。』「再者，須菩提！菩薩摩訶薩用充滿三千大千世界的天香，供養諸佛和諸佛塔，並立下這樣的誓願：『憑藉這種善根因緣，愿我的國土中常常有天香。』「再者，須菩提！菩薩摩訶薩用各種美味的食物，佈施給佛和僧眾，並立下這樣的誓願：『憑藉這種善根因緣，愿我的國土中的眾生都能得到各種美味的食物。』「再者，須菩提！菩薩摩訶薩用天上的香和細滑的物品，佈施給佛和僧眾，並立下這樣的誓願：『憑藉這種善根因緣，愿我的國土中的一切眾生都能享受到天上的香和細滑的物品。』「再者，須菩提！菩薩摩訶薩用隨心所欲的五欲（色、聲、香、味、觸），佈施給佛和僧眾以及一切眾生，並立下這樣的誓願：『憑藉這種善根因緣，愿我的國土中的弟子和一切眾生都能得到隨心所欲的五欲。』這位菩薩用隨心所欲的五欲，與一切眾生一起，迴向清凈的佛國土。並立下這樣的誓願：『當我成佛時，這個國土中的五欲就像天上的五欲一樣，能隨心而至。』「再者，須菩提！菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）時，立下這樣的誓願：『我應當自己進入初禪（禪定的一種），也教導一切眾生進入初禪、第二禪、第三禪、第四禪，以及慈悲喜捨心（四種無量心），乃至三十七助道法（三十七種幫助修行的法門）也是如此。當我證得阿耨多羅三藐三菩提（無上正等正覺）時，要讓一切眾生不遠離四禪，乃至不遠離三十七助道法。』須菩提！菩薩摩訶薩就是這樣來清凈佛國土的。這位菩薩在相應的時間裡修行菩薩道，滿足各種誓願，這位菩薩自己成就一切善法，也成就一切眾生的善法。

【English Translation】 English version Furthermore, Subhuti, when a Bodhisattva-Mahasattva offers heavenly music and dance to the Buddha and stupas, they make this vow: 'Through the merit of this good deed, may my land always resound with heavenly music.' Furthermore, Subhuti, when a Bodhisattva-Mahasattva offers heavenly incense filling the three thousand great thousand worlds to all Buddhas and stupas, they make this vow: 'Through the merit of this good deed, may my land always be filled with heavenly fragrance.' Furthermore, Subhuti, when a Bodhisattva-Mahasattva offers various delicious foods to the Buddha and the Sangha, they make this vow: 'Through the merit of this good deed, may all beings in my land obtain various delicious foods.' Furthermore, Subhuti, when a Bodhisattva-Mahasattva offers heavenly fragrant and smooth items to the Buddha and the Sangha, they make this vow: 'Through the merit of this good deed, may all beings in my land enjoy heavenly fragrant and smooth items.' Furthermore, Subhuti, when a Bodhisattva-Mahasattva offers the five desirable objects (form, sound, smell, taste, and touch) at will to the Buddha, the Sangha, and all beings, they make this vow: 'Through the merit of this good deed, may all disciples and beings in my land obtain the five desirable objects at will.' This Bodhisattva, with the five desirable objects at will, together with all beings, dedicates this merit towards the pure Buddha land. They make this vow: 'When I attain Buddhahood, the five desirable objects in this land will be like the heavenly five desirable objects, arriving as desired.' Furthermore, Subhuti, when a Bodhisattva-Mahasattva practices Prajna Paramita (Perfection of Wisdom), they make this vow: 'I shall myself enter the first Dhyana (meditative absorption), and also teach all beings to enter the first, second, third, and fourth Dhyanas, the mind of loving-kindness, compassion, joy, and equanimity (the four immeasurables), and likewise the thirty-seven factors of enlightenment. When I attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), may all beings not be separated from the four Dhyanas, and not be separated from the thirty-seven factors of enlightenment.' Thus, Subhuti, a Bodhisattva-Mahasattva purifies the Buddha land. This Bodhisattva practices the Bodhisattva path for the appropriate time, fulfilling all vows. This Bodhisattva achieves all good dharmas themselves, and also enables all beings to achieve good dharmas.

是菩薩受身端正，所化眾生亦得端正。所以者何？福德因緣厚故。須菩提！菩薩摩訶薩應如是凈佛國土。是國土中乃至無三惡道之名，亦無邪見、三毒、二乘——聲聞、辟支佛——之名。耳不聞有無常、苦、空之聲，亦無我所有，乃至無諸結使煩惱之名，亦無分別諸果之名。風吹七寶之樹，隨所應度而出音聲，所謂空、無相、無作；如諸法實相之音，有佛無佛，一切法相一切法相空，空中無有相，無相中則無可作出。如是法音，若晝若夜、若坐若臥若立若行，常聞此法。是菩薩得阿耨多羅三藐三菩提時，十方國土中諸佛讚歎，眾生聞是佛名，必至阿耨多羅三藐三菩提。是佛得阿耨多羅三藐三菩提時說法，眾生聞者，無有不信而生疑，言：『是法？是非法？』何以故？諸法實相中皆是法，無有非法。諸有薄福之人，于諸佛及弟子中，不種善根、不隨善知識，沒在我見中，乃至沒在一切種種見中，墮在邊見，若斷若常。如是人以邪見故，非佛言佛、佛言非佛。如是人非法言法、法言非法。如是人破法故，身壞命終墮惡道地獄中。諸佛得阿耨多羅三藐三菩提時，見此眾生往來五道，令離邪聚立正定聚中，更不墮惡道。如是，須菩提！菩薩摩訶薩凈佛國土中，眾生無雜穢心，若世間法若出世間法、若有漏若無漏、若有為若無為

【現代漢語翻譯】現代漢語譯本：菩薩的受生之身端正，所教化的眾生也因此得到端正。這是為什麼呢？因為他們福德因緣深厚。須菩提！菩薩摩訶薩應當這樣清凈佛的國土。在這個國土中，甚至連三惡道（地獄、餓鬼、畜生）的名字都沒有，也沒有邪見、貪嗔癡三毒、二乘（聲聞、辟支佛）的名字。耳朵聽不到無常、苦、空的聲音，也沒有『我所有』的概念，甚至沒有諸如結使煩惱的名字，也沒有分別各種果報的名字。風吹動七寶樹，隨著所應度化的眾生髮出聲音，那就是空、無相、無作的道理；如同諸法實相的聲音，無論有佛無佛，一切法的實相都是空，空中沒有相，無相中就無可作為。這樣的法音，無論是白天還是夜晚，無論是坐著還是躺著，無論是站著還是行走，都能常聽到。當這位菩薩證得阿耨多羅三藐三菩提（無上正等正覺）時，十方國土中的諸佛都會讚歎，眾生聽到這位佛的名號，必定會達到阿耨多羅三藐三菩提。當這位佛證得阿耨多羅三藐三菩提時說法，眾生聽到后，沒有不相信而產生懷疑的，會想：『這是法嗎？還是非法？』為什麼呢？因為諸法的實相中都是法，沒有非法。那些福德淺薄的人，在諸佛和弟子中，不種善根，不跟隨善知識，沉溺在『我見』中，甚至沉溺在一切種種見解中，墮入邊見，執著于斷見或常見。這樣的人因為邪見，會說佛不是佛，說不是佛是佛。這樣的人會說非法是法，說法是非法。這樣的人因為破壞佛法，身壞命終後會墮入惡道地獄中。諸佛證得阿耨多羅三藐三菩提時，看到這些眾生在五道（地獄、餓鬼、畜生、人、天）中往來，會讓他們離開邪聚，進入正定聚中，不再墮入惡道。須菩提！菩薩摩訶薩清凈佛國土中，眾生沒有雜穢的心，無論是世間法還是出世間法，無論是有漏還是無漏，無論是有為還是無為。現代漢語譯本：菩薩的受生之身端正，所教化的眾生也因此得到端正。這是為什麼呢？因為他們福德因緣深厚。須菩提！菩薩摩訶薩應當這樣清凈佛的國土。在這個國土中，甚至連三惡道（地獄、餓鬼、畜生）的名字都沒有，也沒有邪見、貪嗔癡三毒、二乘（聲聞、辟支佛）的名字。耳朵聽不到無常、苦、空的聲音，也沒有『我所有』的概念，甚至沒有諸如結使煩惱的名字，也沒有分別各種果報的名字。風吹動七寶樹，隨著所應度化的眾生髮出聲音，那就是空、無相、無作的道理；如同諸法實相的聲音，無論有佛無佛，一切法的實相都是空，空中沒有相，無相中就無可作為。這樣的法音，無論是白天還是夜晚，無論是坐著還是躺著，無論是站著還是行走，都能常聽到。當這位菩薩證得阿耨多羅三藐三菩提（無上正等正覺）時，十方國土中的諸佛都會讚歎，眾生聽到這位佛的名號，必定會達到阿耨多羅三藐三菩提。當這位佛證得阿耨多羅三藐三菩提時說法，眾生聽到后，沒有不相信而產生懷疑的，會想：『這是法嗎？還是非法？』為什麼呢？因為諸法的實相中都是法，沒有非法。那些福德淺薄的人，在諸佛和弟子中，不種善根，不跟隨善知識，沉溺在『我見』中，甚至沉溺在一切種種見解中，墮入邊見，執著于斷見或常見。這樣的人因為邪見，會說佛不是佛，說不是佛是佛。這樣的人會說非法是法，說法是非法。這樣的人因為破壞佛法，身壞命終後會墮入惡道地獄中。諸佛證得阿耨多羅三藐三菩提時，看到這些眾生在五道（地獄、餓鬼、畜生、人、天）中往來，會讓他們離開邪聚，進入正定聚中，不再墮入惡道。須菩提！菩薩摩訶薩清凈佛國土中，眾生沒有雜穢的心，無論是世間法還是出世間法，無論是有漏還是無漏，無論是有為還是無為。

【English Translation】 English version: When a Bodhisattva's body is born with perfect features, the beings they transform also attain perfect features. Why is this so? It is because of the depth of their meritorious causes and conditions. Subhuti! A Bodhisattva Mahasattva should purify a Buddha-land in this way. In this land, there is not even the name of the three evil paths (hell, hungry ghosts, animals), nor the names of wrong views, the three poisons (greed, hatred, delusion), or the two vehicles (Sravakas, Pratyekabuddhas). The ear does not hear the sound of impermanence, suffering, or emptiness, nor is there the concept of 'mine,' nor even the names of afflictions such as fetters, nor the names of distinguishing various fruits. The wind blows the seven-jeweled trees, and according to the beings to be transformed, sounds are emitted, which are the principles of emptiness, signlessness, and non-action; like the sound of the true nature of all dharmas, whether there is a Buddha or not, the true nature of all dharmas is emptiness, in emptiness there is no sign, and in signlessness there is nothing to be done. Such a Dharma sound, whether day or night, whether sitting or lying down, whether standing or walking, is always heard. When this Bodhisattva attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the Buddhas in the ten directions praise them, and beings who hear the name of this Buddha will surely attain Anuttara-samyak-sambodhi. When this Buddha attains Anuttara-samyak-sambodhi and teaches the Dharma, beings who hear it will not disbelieve and doubt, thinking: 'Is this Dharma? Or is it not Dharma?' Why is this so? Because in the true nature of all dharmas, all is Dharma, there is no non-Dharma. Those who have shallow merit, among the Buddhas and disciples, do not plant good roots, do not follow good teachers, are immersed in 'self-view,' even immersed in all kinds of views, fall into biased views, clinging to annihilationism or eternalism. Such people, because of wrong views, will say that a Buddha is not a Buddha, and that what is not a Buddha is a Buddha. Such people will say that non-Dharma is Dharma, and that Dharma is non-Dharma. Such people, because they destroy the Dharma, will fall into the evil path of hell after their body breaks and their life ends. When the Buddhas attain Anuttara-samyak-sambodhi, seeing these beings going back and forth in the five paths (hell, hungry ghosts, animals, humans, gods), they will lead them away from the wrong group and establish them in the right definite group, so that they will no longer fall into the evil paths. Thus, Subhuti! In the pure Buddha-land of a Bodhisattva Mahasattva, beings have no impure minds, whether it is worldly Dharma or transcendental Dharma, whether it is with outflows or without outflows, whether it is conditioned or unconditioned. English version: When a Bodhisattva's body is born with perfect features, the beings they transform also attain perfect features. Why is this so? It is because of the depth of their meritorious causes and conditions. Subhuti! A Bodhisattva Mahasattva should purify a Buddha-land in this way. In this land, there is not even the name of the three evil paths (hell, hungry ghosts, animals), nor the names of wrong views, the three poisons (greed, hatred, delusion), or the two vehicles (Sravakas, Pratyekabuddhas). The ear does not hear the sound of impermanence, suffering, or emptiness, nor is there the concept of 'mine,' nor even the names of afflictions such as fetters, nor the names of distinguishing various fruits. The wind blows the seven-jeweled trees, and according to the beings to be transformed, sounds are emitted, which are the principles of emptiness, signlessness, and non-action; like the sound of the true nature of all dharmas, whether there is a Buddha or not, the true nature of all dharmas is emptiness, in emptiness there is no sign, and in signlessness there is nothing to be done. Such a Dharma sound, whether day or night, whether sitting or lying down, whether standing or walking, is always heard. When this Bodhisattva attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the Buddhas in the ten directions praise them, and beings who hear the name of this Buddha will surely attain Anuttara-samyak-sambodhi. When this Buddha attains Anuttara-samyak-sambodhi and teaches the Dharma, beings who hear it will not disbelieve and doubt, thinking: 'Is this Dharma? Or is it not Dharma?' Why is this so? Because in the true nature of all dharmas, all is Dharma, there is no non-Dharma. Those who have shallow merit, among the Buddhas and disciples, do not plant good roots, do not follow good teachers, are immersed in 'self-view,' even immersed in all kinds of views, fall into biased views, clinging to annihilationism or eternalism. Such people, because of wrong views, will say that a Buddha is not a Buddha, and that what is not a Buddha is a Buddha. Such people will say that non-Dharma is Dharma, and that Dharma is non-Dharma. Such people, because they destroy the Dharma, will fall into the evil path of hell after their body breaks and their life ends. When the Buddhas attain Anuttara-samyak-sambodhi, seeing these beings going back and forth in the five paths (hell, hungry ghosts, animals, humans, gods), they will lead them away from the wrong group and establish them in the right definite group, so that they will no longer fall into the evil paths. Thus, Subhuti! In the pure Buddha-land of a Bodhisattva Mahasattva, beings have no impure minds, whether it is worldly Dharma or transcendental Dharma, whether it is with outflows or without outflows, whether it is conditioned or unconditioned.

，乃至是國土中眾生必至阿耨多羅三藐三菩提。須菩提！是為菩薩摩訶薩凈佛國土。」◎

摩訶般若波羅蜜經畢定品第八十三

須菩提白佛言：「世尊！是菩薩摩訶薩為畢定？為不畢定？」

佛告須菩提：「菩薩摩訶薩畢定，非不畢定。」

「世尊！何處畢定？為聲聞道中？為辟支佛道中？為佛道中？」

佛言：「菩薩摩訶薩非聲聞、辟支佛道中畢定，是佛道中畢定。」

須菩提白佛言：「世尊！為初發意菩薩畢定？為最後身菩薩畢定？」

佛言：「初發意菩薩亦畢定，阿惟越致菩薩亦畢定，後身菩薩亦畢定。」

「世尊！畢定菩薩墮惡道中生不？」

「不也，須菩提！于汝意云何，若八人，若須陀洹、斯陀含、阿那含、阿羅漢、辟支佛生惡道中不？」

「不也，世尊！」

「如是，須菩提！菩薩摩訶薩從初發意已來，佈施、持戒、忍辱、精進、行禪定、修智慧，斷一切不善業，若墮惡道、若生長壽天、若不得修善法處、若生邊國、若生惡邪見家、無作見家，是中無佛名、無法名、無僧名，無有是處。須菩提！初發意菩薩于阿耨多羅三藐三菩提，以深心行十不善道，無有是處。」

「世尊！若菩薩摩訶薩有如是善根功德成就，如佛自說本

【現代漢語翻譯】現代漢語譯本：乃至這個國土中的眾生必定會達到阿耨多羅三藐三菩提（無上正等正覺）。須菩提！這就是菩薩摩訶薩清凈佛國土的方式。」

《摩訶般若波羅蜜經》畢定品第八十三

須菩提問佛說：「世尊！這位菩薩摩訶薩是必定成佛的嗎？還是不一定成佛的呢？」

佛告訴須菩提：「菩薩摩訶薩是必定成佛的，不是不一定成佛的。」

「世尊！在哪個道中必定成佛呢？是在聲聞道中？在辟支佛道中？還是在佛道中？」

佛說：「菩薩摩訶薩不是在聲聞道或辟支佛道中必定成佛，而是在佛道中必定成佛。」

須菩提問佛說：「世尊！是初發心的菩薩必定成佛？還是最後身菩薩必定成佛？」

佛說：「初發心的菩薩也必定成佛，阿惟越致（不退轉）菩薩也必定成佛，最後身菩薩也必定成佛。」

「世尊！必定成佛的菩薩會墮落到惡道中受生嗎？」

「不會的，須菩提！你認為怎麼樣，如果八人（指須陀洹等八種聖者），或者須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛會墮落到惡道中受生嗎？」

「不會的，世尊！」

「是的，須菩提！菩薩摩訶薩從初發心以來，佈施、持戒、忍辱、精進、行禪定、修智慧，斷除一切不善業，如果會墮落到惡道、或者生長壽天、或者不能修習善法的地方、或者出生在邊地、或者出生在持有邪見或無作見（認為沒有因果報應）的家庭，這些地方沒有佛的名號、沒有法的名號、沒有僧的名號，這是不可能的。須菩提！初發心的菩薩以深重的心行十不善道，這是不可能的。」

「世尊！如果菩薩摩訶薩有如此善根功德成就，就像佛自己所說的那樣，本

【English Translation】 English version: Even the beings in that land will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! This is how a Bodhisattva-Mahasattva purifies a Buddha-land."

The Eighty-third Chapter on Certainty from the Mahaprajnaparamita Sutra

Subhuti said to the Buddha, 'World Honored One! Is this Bodhisattva-Mahasattva certain to attain Buddhahood, or is it uncertain?'

The Buddha told Subhuti, 'A Bodhisattva-Mahasattva is certain to attain Buddhahood, not uncertain.'

'World Honored One! In which path is it certain? Is it in the path of Sravakas (hearers), in the path of Pratyekabuddhas (solitary Buddhas), or in the path of Buddhas?'

The Buddha said, 'A Bodhisattva-Mahasattva is not certain in the path of Sravakas or Pratyekabuddhas, but is certain in the path of Buddhas.'

Subhuti said to the Buddha, 'World Honored One! Is it the Bodhisattva who has just generated the aspiration for enlightenment who is certain, or is it the Bodhisattva in their last life who is certain?'

The Buddha said, 'The Bodhisattva who has just generated the aspiration for enlightenment is also certain, the Avinivartaniya (non-retrogressing) Bodhisattva is also certain, and the Bodhisattva in their last life is also certain.'

'World Honored One! Will a Bodhisattva who is certain to attain Buddhahood be born in evil realms?'

'No, Subhuti! What do you think, if the eight persons (referring to the eight types of noble beings), or a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), or a Pratyekabuddha, would they be born in evil realms?'

'No, World Honored One!'

'So it is, Subhuti! A Bodhisattva-Mahasattva, from the time they first generate the aspiration for enlightenment, practices giving, observes precepts, practices patience, practices diligence, practices meditation, cultivates wisdom, and cuts off all unwholesome actions. If they were to fall into evil realms, or be born in long-life heavens, or in places where they cannot cultivate good dharmas, or be born in border regions, or be born into families with evil views or nihilistic views (believing in no cause and effect), where there is no name of the Buddha, no name of the Dharma, and no name of the Sangha, this is impossible. Subhuti! It is impossible for a Bodhisattva who has just generated the aspiration for enlightenment to practice the ten unwholesome paths with a deep mind.'

'World Honored One! If a Bodhisattva-Mahasattva has such roots of goodness and meritorious achievements, as the Buddha himself has said, the original'

生受不善果報，是時善根為何所在？」

佛告須菩提：「菩薩摩訶薩為利益眾生故，隨而受身，以是身利益眾生。須菩提！菩薩摩訶薩作畜生時，有是方便力，若怨賊欲來殺害，以是無上忍辱、無上慈悲心捨身，不惱惡賊。汝諸聲聞、辟支佛無有是力。以是故，須菩提！當知菩薩摩訶薩欲具足大慈心，為憐愍利益眾生故，受畜生身。」

須菩提白佛言：「世尊！菩薩摩訶薩住何等善根中受如是諸身？」

佛告須菩提：「菩薩摩訶薩從初發意乃至道場，于其中間，無有善根不具足者。具足已，當得阿耨多羅三藐三菩提。以是故，菩薩摩訶薩從初發意，應當學具足一切善根。學善根已，當得一切種智，當斷一切煩惱習。」

須菩提白佛言：「世尊！云何菩薩摩訶薩成就如是白凈無漏法，而生惡道畜生中？」

佛告須菩提：「于汝意云何，佛成就白凈無漏法不？」

須菩提言：「佛一切白凈無漏法成就。」

「須菩提！若佛自化作畜生身，作佛事、度眾生，實是畜生不？」

須菩提言：「不也。」

佛言：「菩薩摩訶薩亦如是，成就白凈無漏法，為度眾生故，受畜生身，用是身教化眾生。」

佛告須菩提：「如阿羅漢作變化身，能使眾生歡喜不？」

【現代漢語翻譯】現代漢語譯本『如果（菩薩）承受不好的果報，那時他的善根在哪裡呢？』佛告訴須菩提：『菩薩摩訶薩（菩薩中的大菩薩）爲了利益眾生，隨緣受生，用這個身體來利益眾生。須菩提！菩薩摩訶薩做畜生時，有這樣的方便力，如果怨賊要來殺害，就用這無上的忍辱、無上的慈悲心捨棄身體，不惱恨惡賊。你們這些聲聞（聽聞佛法而修行的人）、辟支佛（不依師教，自己覺悟的人）沒有這種力量。因此，須菩提！應當知道菩薩摩訶薩想要具足大慈心，爲了憐憫利益眾生，才受畜生身。』須菩提問佛說：『世尊！菩薩摩訶薩住在什麼樣的善根中，才承受這樣的身體呢？』佛告訴須菩提：『菩薩摩訶薩從最初發心直到成佛，在這期間，沒有不具足的善根。具足了這些善根，才能得到阿耨多羅三藐三菩提（無上正等正覺）。因此，菩薩摩訶薩從最初發心，就應當學習具足一切善根。學習了善根后，才能得到一切種智（佛的智慧），才能斷除一切煩惱習氣。』須菩提問佛說：『世尊！為什麼菩薩摩訶薩成就了這樣清凈無漏的法，卻會生在惡道畜生中呢？』佛告訴須菩提：『你認為怎麼樣，佛成就了清凈無漏的法嗎？』須菩提說：『佛成就了一切清凈無漏的法。』『須菩提！如果佛自己變化成畜生身，做佛事、度化眾生，實際上是畜生嗎？』須菩提說：『不是。』佛說：『菩薩摩訶薩也是這樣，成就了清凈無漏的法，爲了度化眾生，才受畜生身，用這個身體教化眾生。』佛告訴須菩提：『就像阿羅漢（斷除煩惱，證得解脫的人）變化身體，能使眾生歡喜嗎？』

【English Translation】 English version 'If (a Bodhisattva) receives the retribution of bad consequences, where are their roots of goodness at that time?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva (a great Bodhisattva) takes on a body according to conditions for the benefit of sentient beings, and uses this body to benefit sentient beings. Subhuti! When a Bodhisattva Mahasattva is in the form of an animal, they have this expedient power: if enemies or thieves come to harm them, they will give up their body with supreme patience and supreme compassion, without resentment towards the evil thieves. You, the Sravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who attain enlightenment on their own) do not have this power. Therefore, Subhuti! You should know that a Bodhisattva Mahasattva wishes to fulfill great compassion, and takes on the form of an animal out of pity and for the benefit of sentient beings.' Subhuti asked the Buddha, 'World Honored One! In what kind of roots of goodness does a Bodhisattva Mahasattva dwell to receive such bodies?' The Buddha told Subhuti, 'From the initial aspiration to enlightenment, a Bodhisattva Mahasattva does not lack any roots of goodness. Having fulfilled these roots of goodness, they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, from the initial aspiration, a Bodhisattva Mahasattva should learn to fulfill all roots of goodness. Having learned the roots of goodness, they will attain all-knowing wisdom (Buddha's wisdom) and cut off all afflictions and habits.' Subhuti asked the Buddha, 'World Honored One! How can a Bodhisattva Mahasattva, who has achieved such pure and undefiled Dharma, be born in the evil path of animals?' The Buddha told Subhuti, 'What do you think, has the Buddha achieved pure and undefiled Dharma?' Subhuti said, 'The Buddha has achieved all pure and undefiled Dharma.' 'Subhuti! If the Buddha transforms himself into an animal form to perform Buddha's work and liberate sentient beings, is it actually an animal?' Subhuti said, 'No, it is not.' The Buddha said, 'A Bodhisattva Mahasattva is also like this. Having achieved pure and undefiled Dharma, they take on the form of an animal to liberate sentient beings, and use this body to teach sentient beings.' The Buddha told Subhuti, 'Just like an Arhat (one who has eliminated afflictions and attained liberation) can transform their body, can they make sentient beings happy?'

須菩提言：「能。」

佛言：「如是，如是！須菩提！菩薩摩訶薩用是白凈無漏法，隨應度眾生而受身，以是身利益眾生，亦不受苦。須菩提！于汝意云何，幻師幻作種種形，若象馬牛羊男女如是等，以示眾生。須菩提！是象馬牛羊男女等，有實不？」

須菩提言：「不也，世尊！」

佛言：「如是，須菩提！菩薩摩訶薩白凈無漏法成就，現作種種身，以示眾生故。以是身饒益一切，亦不受苦。」

須菩提白佛言：「世尊！菩薩摩訶薩大方便力，得聖無漏智慧，而隨所應度眾生身而作種種形，以度眾生。世尊！菩薩摩訶薩住何等白凈法，能作如是方便而不受染污？」

佛言：「菩薩用般若波羅蜜作如是方便力，於十方如恒河沙等國土中饒益眾生，亦不貪著是身。何以故？著者、著法、著處，是三法皆不可得，自性空故。空不著空，空中無著者亦無著處。何以故？空中空相不可得。須菩提！是名不可得空。菩薩住是中，能得阿耨多羅三藐三菩提。」

「世尊！菩薩但住般若波羅蜜中得阿耨多羅三藐三菩提，不住余法中耶？」

「須菩提！頗有法不入般若波羅蜜者不？」

「世尊！若般若波羅蜜自性空，云何一切法皆入般若波羅蜜中？世尊！空中無有法若入、若不入。

【現代漢語翻譯】現代漢語譯本須菩提說：『能。』佛說：『是的，是的！須菩提！菩薩摩訶薩運用這種清凈無漏的法，隨應度化的眾生而示現身體，用這個身體利益眾生，自己也不受苦。須菩提！你認為怎麼樣，幻術師變幻出各種形象，比如象、馬、牛、羊、男人、女人等等，來給眾生看。須菩提！這些像、馬、牛、羊、男人、女人等，是真實的嗎？』須菩提說：『不是的，世尊！』佛說：『是的，須菩提！菩薩摩訶薩成就清凈無漏的法，爲了向眾生示現，而顯現各種身體。用這個身體利益一切眾生，自己也不受苦。』須菩提對佛說：『世尊！菩薩摩訶薩有大方便力，得到聖無漏的智慧，從而隨應度化的眾生而示現各種形象，以此來度化眾生。世尊！菩薩摩訶薩安住于什麼樣的清凈法，才能做到這樣方便而不受染污呢？』佛說：『菩薩運用般若波羅蜜（智慧到彼岸）來成就這樣的方便力，在十方如恒河沙數一樣多的國土中利益眾生，也不貪著這個身體。為什麼呢？因為執著者、執著的法、執著的處所，這三種法都是不可得的，因為它們的自性是空的。空不執著于空，在空性中既沒有執著者也沒有執著處。為什麼呢？因為在空性中，空的相狀也是不可得的。須菩提！這叫做不可得空。菩薩安住于這種空性中，就能證得阿耨多羅三藐三菩提（無上正等正覺）。』『世尊！菩薩只是安住于般若波羅蜜中才能證得阿耨多羅三藐三菩提，而不是安住于其他法中嗎？』『須菩提！難道有不進入般若波羅蜜的法嗎？』『世尊！如果般若波羅蜜的自性是空的，那麼一切法怎麼都進入般若波羅蜜中呢？世尊！在空性中，沒有法是進入或不進入的。』

【English Translation】 English version Subhuti said, 'Yes, it can.' The Buddha said, 'So it is, so it is! Subhuti! Bodhisattva Mahasattvas use this pure, undefiled Dharma, and according to the beings they should convert, they manifest bodies. With these bodies, they benefit beings, and they themselves do not suffer. Subhuti! What do you think? A magician conjures various forms, such as elephants, horses, cows, sheep, men, women, and so on, to show to beings. Subhuti! Are these elephants, horses, cows, sheep, men, women, etc., real?' Subhuti said, 'No, World Honored One!' The Buddha said, 'So it is, Subhuti! Bodhisattva Mahasattvas, having perfected the pure, undefiled Dharma, manifest various bodies to show to beings. With these bodies, they benefit all, and they themselves do not suffer.' Subhuti said to the Buddha, 'World Honored One! Bodhisattva Mahasattvas have great skillful means, and having attained the holy, undefiled wisdom, they manifest various forms according to the beings they should convert, in order to liberate them. World Honored One! In what kind of pure Dharma do Bodhisattva Mahasattvas abide, that they can act with such skillful means without being defiled?' The Buddha said, 'Bodhisattvas use Prajna Paramita (Perfection of Wisdom) to achieve such skillful means, benefiting beings in lands as numerous as the sands of the Ganges River in the ten directions, and they do not cling to these bodies. Why? Because the one who clings, the object of clinging, and the place of clinging, these three are all unattainable, because their nature is empty. Emptiness does not cling to emptiness, and in emptiness, there is neither a clinger nor a place of clinging. Why? Because in emptiness, the characteristic of emptiness is unattainable. Subhuti! This is called unattainable emptiness. Bodhisattvas, abiding in this, can attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment).' 'World Honored One! Is it only by abiding in Prajna Paramita that Bodhisattvas attain Anuttara Samyak Sambodhi, and not by abiding in other Dharmas?' 'Subhuti! Is there any Dharma that does not enter into Prajna Paramita?' 'World Honored One! If the nature of Prajna Paramita is empty, how can all Dharmas enter into Prajna Paramita? World Honored One! In emptiness, there is no Dharma that enters or does not enter.'

」

「須菩提！一切法一切法相空不？」

「世尊！空。」

「須菩提！若一切法一切法相空，云何言一切法不入空中？」

須菩提白佛言：「世尊！云何菩薩摩訶薩行般若波羅蜜時，住一切法空中，能起神通波羅蜜。住是神通波羅蜜中，到十方如恒河沙等國土，供養現在諸佛，聞諸佛說法，于諸佛所種善根？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，觀是十方如恒河沙等國土皆空，是國土中諸佛性亦空，但假名字故諸佛現身，所假名字亦空。若十方國土及諸佛性不空者，空為有偏。以空不偏故，一切法一切法相空。以是故，一切法一切法相空。是故菩薩摩訶薩行般若波羅蜜，用方便力，生神通波羅蜜。住是神通波羅蜜中，起天眼、天耳、如意足、知他心、宿命智，知眾生生死。若菩薩遠離神通波羅蜜，不能得饒益眾生，亦不能得阿耨多羅三藐三菩提。是菩薩摩訶薩神通波羅蜜，是阿耨多羅三藐三菩提利益道。何以故？用是天眼，自見諸善法，亦教他人令得諸善法，于善法亦不著，諸善法自性空故。空無所著，若著則受味，是空中無有味。是菩薩摩訶薩行般若波羅蜜時，能生如是天眼，用是眼觀一切法空，見是法空不取相、不作業，亦為人說是法，亦不得眾生相、不得眾生名。

【現代漢語翻譯】現代漢語譯本『須菩提（Subhuti）！一切法（dharma）和一切法相（dharma-lakṣaṇa）都是空（śūnya）的嗎？』『世尊（Bhagavan）！是空的。』『須菩提！如果一切法和一切法相都是空的，為什麼說一切法不進入空性之中呢？』須菩提對佛說：『世尊！當菩薩摩訶薩（bodhisattva-mahāsattva）修行般若波羅蜜（prajñāpāramitā）時，安住於一切法空性之中，如何能夠生起神通波羅蜜（abhijñā-pāramitā）？安住于神通波羅蜜中，如何能夠到達十方如恒河沙數（gaṅgā-nadī-vālukā）的國土，供養現在諸佛，聽聞諸佛說法，在諸佛那裡種下善根呢？』佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜時，觀察這十方如恒河沙數般的國土都是空的，這些國土中諸佛的自性也是空的，只是假借名字所以諸佛顯現，所假借的名字也是空的。如果十方國土和諸佛的自性不是空的，那麼空就有了偏頗。因為空不偏頗，所以一切法和一切法相都是空的。因此，一切法和一切法相都是空的。所以菩薩摩訶薩修行般若波羅蜜，運用方便之力，生起神通波羅蜜。安住于神通波羅蜜中，生起天眼（divya-cakṣus）、天耳（divya-śrotra）、如意足（ṛddhi-pāda）、知他心（para-citta-jñāna）、宿命智（pūrva-nivāsānusmṛti-jñāna），知道眾生的生死。如果菩薩遠離神通波羅蜜，就不能利益眾生，也不能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。菩薩摩訶薩的神通波羅蜜，是通往阿耨多羅三藐三菩提的利益之道。為什麼呢？因為運用天眼，自己見到諸善法，也教導他人令得諸善法，對於善法也不執著，因為諸善法的自性是空的。空無所執著，如果執著就會受味，而空中沒有味道。當菩薩摩訶薩修行般若波羅蜜時，能夠生起這樣的天眼，用這天眼觀察一切法空，見到法空不取相、不造作，也為他人說此法，也不執著眾生相、不執著眾生名。』

【English Translation】 English version 'Subhuti! Are all dharmas (phenomena) and all dharma-lakṣaṇas (characteristics of phenomena) empty (śūnya)?' 'Bhagavan! They are empty.' 'Subhuti! If all dharmas and all dharma-lakṣaṇas are empty, why is it said that all dharmas do not enter into emptiness?' Subhuti said to the Buddha, 'Bhagavan! When a Bodhisattva-Mahasattva (great bodhisattva) practices Prajñāpāramitā (perfection of wisdom), how can they abide in the emptiness of all dharmas and generate Abhijñā-pāramitā (perfection of super-knowledge)? Abiding in Abhijñā-pāramitā, how can they reach lands in the ten directions as numerous as the sands of the Ganges River (gaṅgā-nadī-vālukā), make offerings to the Buddhas present there, hear the Buddhas preach the Dharma, and plant roots of goodness in the presence of the Buddhas?' The Buddha told Subhuti, 'When a Bodhisattva-Mahasattva practices Prajñāpāramitā, they observe that the lands in the ten directions, as numerous as the sands of the Ganges River, are all empty. The nature of the Buddhas in these lands is also empty. It is only through provisional names that the Buddhas appear, and the provisional names are also empty. If the lands in the ten directions and the nature of the Buddhas were not empty, then emptiness would be biased. Because emptiness is not biased, all dharmas and all dharma-lakṣaṇas are empty. Therefore, all dharmas and all dharma-lakṣaṇas are empty. Thus, when a Bodhisattva-Mahasattva practices Prajñāpāramitā, they use the power of skillful means to generate Abhijñā-pāramitā. Abiding in Abhijñā-pāramitā, they generate the divine eye (divya-cakṣus), the divine ear (divya-śrotra), the power of magical abilities (ṛddhi-pāda), the knowledge of others' minds (para-citta-jñāna), and the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna), and they know the birth and death of beings. If a Bodhisattva is separated from Abhijñā-pāramitā, they cannot benefit beings, nor can they attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). The Abhijñā-pāramitā of a Bodhisattva-Mahasattva is the path of benefit towards Anuttarā-samyak-saṃbodhi. Why is this so? Because by using the divine eye, they see all good dharmas themselves, and they also teach others to attain good dharmas, and they do not cling to good dharmas, because the nature of good dharmas is empty. Emptiness has no attachment; if there is attachment, there is taste, but there is no taste in emptiness. When a Bodhisattva-Mahasattva practices Prajñāpāramitā, they can generate such a divine eye, and using this eye, they observe that all dharmas are empty. Seeing that dharmas are empty, they do not grasp at characteristics, do not create actions, and also speak this Dharma to others, without grasping at the characteristics of beings or the names of beings.'

如是菩薩摩訶薩用無所得法故，起神通波羅蜜。用是神通波羅蜜，神通所應作者能作。是菩薩用天眼過於人眼，見十方國土。見已，飛到十方饒益眾生，或以佈施、或以持戒、或以忍辱、或以精進、或以禪定、或以智慧，饒益眾生。或以三十七助道法，或以諸禪、解脫、三昧，或以聲聞法、或以辟支佛法、或以菩薩法、或以佛法，饒益眾生。為慳者如是說法：『諸眾生！當行佈施，貧窮是苦惱法，貧窮之人自不能益，何能益他？以是故，汝等當勤佈施，自身得樂，亦能令他得樂。莫以貧窮故，共相食啖，不得離三惡道。』為破戒者說法：『諸眾生！破戒法大苦惱，破戒之人自不能益，何能益他？破戒法受苦果報，若在地獄、若在餓鬼、若在畜生。汝等墮三惡道中，自不能救，何能救人？以是故，汝等不應墮破戒心，死時有悔。』若有共相瞋諍者，如是說法：『諸眾生莫共相瞋，瞋亂人心不順善法。汝等今共相瞋亂心，或墮地獄，若餓鬼、畜生中。以是故，汝等不應生一念瞋恚心，何況多？』為懈怠眾生說法，令得精進；散亂眾生令得禪定；愚癡眾生令得智慧亦如是。行淫慾者令觀不凈，瞋恚令觀慈心，愚癡眾生令觀十二因緣，行非道眾生令入正道，所謂聲聞道、辟支佛道、佛道。為是眾生如是說法：『如汝等所著，是

【現代漢語翻譯】現代漢語譯本：像這樣，菩薩摩訶薩（菩薩中的大菩薩）因為運用無所得的法，而生起神通波羅蜜（通過修行獲得的超自然能力）。運用這種神通波羅蜜，菩薩能做到神通所應該做的事情。這位菩薩運用天眼（能看見遙遠事物的能力）超越了人眼，能看見十方國土。看見之後，他飛到十方去利益眾生，或者用佈施、或者用持戒、或者用忍辱、或者用精進、或者用禪定、或者用智慧來利益眾生。或者用三十七助道法（通往覺悟的三十七種修行方法），或者用各種禪定、解脫、三昧（專注的狀態），或者用聲聞法（小乘佛教的教義）、或者用辟支佛法（緣覺乘的教義）、或者用菩薩法（大乘佛教的教義）、或者用佛法來利益眾生。為慳吝的人這樣說法：『各位眾生！應當行佈施，貧窮是痛苦的根源，貧窮的人自己都不能利益自己，又怎麼能利益他人呢？因此，你們應當勤行佈施，自身得到快樂，也能讓別人得到快樂。不要因為貧窮而互相吞食，不能脫離三惡道（地獄、餓鬼、畜生）。』為破戒的人說法：『各位眾生！破戒是極大的苦惱，破戒的人自己都不能利益自己，又怎麼能利益他人呢？破戒會遭受痛苦的果報，或者在地獄、或者在餓鬼、或者在畜生。你們墮入三惡道中，自己都不能救自己，又怎麼能救人呢？因此，你們不應該生起破戒的心，死的時候會後悔。』如果有人互相爭吵，就對他們這樣說法：『各位眾生不要互相嗔恨，嗔恨會擾亂人心，不能順應善法。你們現在互相嗔恨，擾亂心緒，可能會墮入地獄，或者餓鬼、畜生中。因此，你們不應該生起一念嗔恨心，何況是更多呢？』為懈怠的眾生說法，讓他們得到精進；為散亂的眾生說法，讓他們得到禪定；為愚癡的眾生說法，讓他們得到智慧也是這樣。對於行淫慾的人，讓他們觀察不凈；對於嗔恨的人，讓他們觀察慈心；對於愚癡的眾生，讓他們觀察十二因緣（生命輪迴的十二個環節）；對於行非道的人，讓他們進入正道，也就是聲聞道、辟支佛道、佛道。為這些眾生這樣說法：『像你們所執著的，是』 English version: Thus, a Bodhisattva Mahasattva (a great Bodhisattva) , by using the Dharma of non-attainment, arises the supernormal power Paramita (perfection of supernormal powers). By using this supernormal power Paramita, the Bodhisattva can do what supernormal powers should do. This Bodhisattva, using the heavenly eye (ability to see distant things) that surpasses human eyes, sees the ten directions of lands. Having seen, he flies to the ten directions to benefit sentient beings, either by giving, or by upholding precepts, or by patience, or by diligence, or by meditation, or by wisdom, to benefit sentient beings. Or by the thirty-seven aids to enlightenment (thirty-seven practices leading to enlightenment), or by various meditations, liberations, samadhi (states of concentration), or by the Sravaka Dharma (teachings of the Hinayana Buddhism), or by the Pratyekabuddha Dharma (teachings of the Pratyekabuddha vehicle), or by the Bodhisattva Dharma (teachings of the Mahayana Buddhism), or by the Buddha Dharma, to benefit sentient beings. For the stingy, he speaks thus: 『All sentient beings! You should practice giving, poverty is a source of suffering, a poor person cannot benefit himself, how can he benefit others? Therefore, you should diligently practice giving, so that you can be happy and also make others happy. Do not devour each other because of poverty, and not be able to escape the three evil paths (hell, hungry ghosts, animals).』 For those who break precepts, he speaks thus: 『All sentient beings! Breaking precepts is a great suffering, a person who breaks precepts cannot benefit himself, how can he benefit others? Breaking precepts will receive the retribution of suffering, either in hell, or as a hungry ghost, or as an animal. You fall into the three evil paths, you cannot save yourselves, how can you save others? Therefore, you should not have the mind of breaking precepts, and regret at the time of death.』 If there are those who quarrel with each other, he speaks thus: 『All sentient beings, do not be angry with each other, anger disturbs the mind and does not accord with good Dharma. You are now angry with each other, disturbing your minds, and may fall into hell, or as hungry ghosts, or as animals. Therefore, you should not have even one thought of anger, let alone more?』 For the lazy sentient beings, he speaks to make them diligent; for the scattered sentient beings, he speaks to make them attain meditation; for the ignorant sentient beings, he speaks to make them attain wisdom, and so on. For those who engage in lust, he makes them contemplate impurity; for those who are angry, he makes them contemplate loving-kindness; for the ignorant sentient beings, he makes them contemplate the twelve links of dependent origination (twelve links of the cycle of life); for those who engage in non-Dharma, he makes them enter the right path, which is the Sravaka path, the Pratyekabuddha path, and the Buddha path. For these sentient beings, he speaks thus: 『What you are attached to is』

【English Translation】 Thus, a Bodhisattva Mahasattva, by using the Dharma of non-attainment, arises the supernormal power Paramita. By using this supernormal power Paramita, the Bodhisattva can do what supernormal powers should do. This Bodhisattva, using the heavenly eye that surpasses human eyes, sees the ten directions of lands. Having seen, he flies to the ten directions to benefit sentient beings, either by giving, or by upholding precepts, or by patience, or by diligence, or by meditation, or by wisdom, to benefit sentient beings. Or by the thirty-seven aids to enlightenment, or by various meditations, liberations, samadhi, or by the Sravaka Dharma, or by the Pratyekabuddha Dharma, or by the Bodhisattva Dharma, or by the Buddha Dharma, to benefit sentient beings. For the stingy, he speaks thus: 『All sentient beings! You should practice giving, poverty is a source of suffering, a poor person cannot benefit himself, how can he benefit others? Therefore, you should diligently practice giving, so that you can be happy and also make others happy. Do not devour each other because of poverty, and not be able to escape the three evil paths.』 For those who break precepts, he speaks thus: 『All sentient beings! Breaking precepts is a great suffering, a person who breaks precepts cannot benefit himself, how can he benefit others? Breaking precepts will receive the retribution of suffering, either in hell, or as a hungry ghost, or as an animal. You fall into the three evil paths, you cannot save yourselves, how can you save others? Therefore, you should not have the mind of breaking precepts, and regret at the time of death.』 If there are those who quarrel with each other, he speaks thus: 『All sentient beings, do not be angry with each other, anger disturbs the mind and does not accord with good Dharma. You are now angry with each other, disturbing your minds, and may fall into hell, or as hungry ghosts, or as animals. Therefore, you should not have even one thought of anger, let alone more?』 For the lazy sentient beings, he speaks to make them diligent; for the scattered sentient beings, he speaks to make them attain meditation; for the ignorant sentient beings, he speaks to make them attain wisdom, and so on. For those who engage in lust, he makes them contemplate impurity; for those who are angry, he makes them contemplate loving-kindness; for the ignorant sentient beings, he makes them contemplate the twelve links of dependent origination; for those who engage in non-Dharma, he makes them enter the right path, which is the Sravaka path, the Pratyekabuddha path, and the Buddha path. For these sentient beings, he speaks thus: 『What you are attached to is』

法性空，性空法中不可得著，不著相是空相。』如是，須菩提！菩薩摩訶薩行般若波羅蜜時，住神通波羅蜜中，為眾生作利益。須菩提！菩薩若遠離神通，不能隨眾生意善說法。以是故，須菩提！菩薩摩訶薩行般若波羅蜜時，應起神通。須菩提！譬如鳥無翅不能高翔。菩薩無神通，不能隨意教化眾生。以是故，須菩提！菩薩摩訶薩行般若波羅蜜，應起諸神通。起諸神通已，若欲饒益眾生，隨意能益。是菩薩用天眼見如恒河沙等諸國土，及見是國土中眾生。見已，以神通力往到其所，知眾生心，隨其所應而為說法，或說佈施、或說持戒、或說禪定，乃至說涅槃法。是菩薩用天耳聞二種音聲，若人、若非人。用天耳聞十方諸佛所說法，皆能受持，如所聞法為眾生說，或說佈施乃至說涅槃。是菩薩凈他心智，用他心智知眾生心，隨其所應而為說法，或說佈施乃至或說涅槃。是菩薩宿命智，種種本生處憶念，亦自憶亦憶他人。用是宿命智念過去在在處處諸佛名字及弟子眾。有眾生信樂宿命者，為現宿命事而為說法，或說佈施乃至或說涅槃。用如意神通力到種種無量諸佛國土，供養諸佛，從諸佛種善根，還來本國。是菩薩漏盡神通智證，用是漏盡神通智證故，為眾生隨應說法，或說佈施乃至或說涅槃。如是，須菩提！菩薩摩訶薩

【現代漢語翻譯】現代漢語譯本：法性的本質是空，在性空的法中無法執著任何事物，不執著于任何表象就是空的表象。』須菩提，菩薩摩訶薩在修行般若波羅蜜時，安住于神通波羅蜜中，為眾生帶來利益。須菩提，如果菩薩遠離神通，就不能根據眾生的意願善巧地說法。因此，須菩提，菩薩摩訶薩在修行般若波羅蜜時，應當發起神通。須菩提，譬如鳥沒有翅膀就不能高飛。菩薩沒有神通，就不能隨意教化眾生。因此，須菩提，菩薩摩訶薩在修行般若波羅蜜時，應當發起各種神通。發起各種神通后，如果想要利益眾生，就能隨意地利益他們。這位菩薩用天眼看到如同恒河沙數一樣多的國土，以及看到這些國土中的眾生。看到后，用神通力到達他們那裡，瞭解眾生的心意，根據他們的情況為他們說法，或者說佈施，或者說持戒，或者說禪定，乃至說涅槃之法。這位菩薩用天耳聽到兩種聲音，人發出的聲音和非人發出的聲音。用天耳聽到十方諸佛所說的法，都能接受並保持，像所聽到的法一樣為眾生說法，或者說佈施乃至說涅槃。這位菩薩凈化他心智，用他心智瞭解眾生的心意，根據他們的情況為他們說法，或者說佈施乃至說涅槃。這位菩薩有宿命智，能回憶起各種各樣的前世，既能回憶自己的前世也能回憶他人的前世。用這種宿命智回憶過去在各個地方的諸佛的名字以及他們的弟子們。如果有眾生喜歡相信宿命，就為他們展現宿命的事情，併爲他們說法，或者說佈施乃至說涅槃。用如意神通力到達各種無量諸佛的國土，供養諸佛，從諸佛那裡種下善根，然後回到自己的國土。這位菩薩證得漏盡神通智，用這種漏盡神通智為眾生隨應說法，或者說佈施乃至說涅槃。須菩提，菩薩摩訶薩就是這樣。法性（Dharmata，一切法的真實本性）空，性空（Svabhava-sunyata，自性空）法中不可得著，不著相是空相（Sunyata-lakshana，空性之相）。』如是，須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）行般若波羅蜜（Prajnaparamita，智慧的完美）時，住神通波羅蜜（Abhijnaparamita，神通的完美）中，為眾生作利益。須菩提！菩薩若遠離神通，不能隨眾生意善說法。以是故，須菩提！菩薩摩訶薩行般若波羅蜜時，應起神通。須菩提！譬如鳥無翅不能高翔。菩薩無神通，不能隨意教化眾生。以是故，須菩提！菩薩摩訶薩行般若波羅蜜，應起諸神通。起諸神通已，若欲饒益眾生，隨意能益。是菩薩用天眼（Divya-cakshus，天眼通）見如恒河沙等諸國土，及見是國土中眾生。見已，以神通力往到其所，知眾生心，隨其所應而為說法，或說佈施（Dana，佈施），或說持戒（Sila，戒律），或說禪定（Dhyana，禪定），乃至說涅槃（Nirvana，涅槃）法。是菩薩用天耳（Divya-srotra，天耳通）聞二種音聲，若人、若非人。用天耳聞十方諸佛所說法，皆能受持，如所聞法為眾生說，或說佈施乃至說涅槃。是菩薩凈他心智（Paracitta-jnana，他心智），用他心智知眾生心，隨其所應而為說法，或說佈施乃至或說涅槃。是菩薩宿命智（Purva-nivasajnana，宿命智），種種本生處憶念，亦自憶亦憶他人。用是宿命智念過去在在處處諸佛名字及弟子眾。有眾生信樂宿命者，為現宿命事而為說法，或說佈施乃至或說涅槃。用如意神通力（Rddhi-bala，如意神通力）到種種無量諸佛國土，供養諸佛，從諸佛種善根，還來本國。是菩薩漏盡神通智證（Asravaksaya-jnana，漏盡神通智），用是漏盡神通智證故，為眾生隨應說法，或說佈施乃至說涅槃。如是，須菩提！菩薩摩訶薩

【English Translation】 English version: The nature of Dharma is emptiness; in the Dharma of emptiness, nothing can be grasped. Non-attachment to any appearance is the appearance of emptiness.』 Thus, Subhuti, when a Bodhisattva-mahasattva practices Prajnaparamita, they dwell in the Paramita of Abhijna, bringing benefit to sentient beings. Subhuti, if a Bodhisattva is separated from Abhijna, they cannot skillfully teach the Dharma according to the wishes of sentient beings. Therefore, Subhuti, when a Bodhisattva-mahasattva practices Prajnaparamita, they should generate Abhijna. Subhuti, just as a bird without wings cannot fly high, a Bodhisattva without Abhijna cannot freely teach sentient beings. Therefore, Subhuti, when a Bodhisattva-mahasattva practices Prajnaparamita, they should generate all kinds of Abhijna. Having generated all kinds of Abhijna, if they wish to benefit sentient beings, they can benefit them at will. This Bodhisattva uses the divine eye to see countless lands like the sands of the Ganges River, and sees the sentient beings in these lands. Having seen them, they use their power of Abhijna to reach them, understand their minds, and teach them the Dharma according to their needs, either teaching about giving, or about keeping precepts, or about meditation, or even about the Dharma of Nirvana. This Bodhisattva uses the divine ear to hear two kinds of sounds, the sounds of humans and the sounds of non-humans. With the divine ear, they hear the Dharma spoken by the Buddhas of the ten directions, and they can receive and uphold it, teaching the Dharma to sentient beings as they have heard it, either teaching about giving or even about Nirvana. This Bodhisattva purifies their mind-reading wisdom, using this wisdom to understand the minds of sentient beings, and teaches them the Dharma according to their needs, either teaching about giving or even about Nirvana. This Bodhisattva has the wisdom of knowing past lives, recalling various past existences, both their own and those of others. With this wisdom of knowing past lives, they recall the names of the Buddhas and their disciples in various places in the past. If there are sentient beings who believe in past lives, they show them the events of past lives and teach them the Dharma, either teaching about giving or even about Nirvana. With the power of wish-fulfilling Abhijna, they go to various countless Buddha lands, make offerings to the Buddhas, plant roots of goodness from the Buddhas, and then return to their own land. This Bodhisattva has attained the wisdom of the Abhijna of the extinction of outflows, and with this wisdom, they teach the Dharma to sentient beings according to their needs, either teaching about giving or even about Nirvana. Thus, Subhuti, is the Bodhisattva-mahasattva. The nature of Dharma (Dharmata) is emptiness; in the Dharma of emptiness (Svabhava-sunyata), nothing can be grasped. Non-attachment to any appearance is the appearance of emptiness (Sunyata-lakshana).』 Thus, Subhuti (a disciple of the Buddha)! When a Bodhisattva-mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom), they dwell in the Paramita of Abhijna (the perfection of supernormal powers), bringing benefit to sentient beings. Subhuti, if a Bodhisattva is separated from Abhijna, they cannot skillfully teach the Dharma according to the wishes of sentient beings. Therefore, Subhuti, when a Bodhisattva-mahasattva practices Prajnaparamita, they should generate Abhijna. Subhuti, just as a bird without wings cannot fly high, a Bodhisattva without Abhijna cannot freely teach sentient beings. Therefore, Subhuti, when a Bodhisattva-mahasattva practices Prajnaparamita, they should generate all kinds of Abhijna. Having generated all kinds of Abhijna, if they wish to benefit sentient beings, they can benefit them at will. This Bodhisattva uses the divine eye (Divya-cakshus) to see countless lands like the sands of the Ganges River, and sees the sentient beings in these lands. Having seen them, they use their power of Abhijna to reach them, understand their minds, and teach them the Dharma according to their needs, either teaching about giving (Dana), or about keeping precepts (Sila), or about meditation (Dhyana), or even about the Dharma of Nirvana (Nirvana). This Bodhisattva uses the divine ear (Divya-srotra) to hear two kinds of sounds, the sounds of humans and the sounds of non-humans. With the divine ear, they hear the Dharma spoken by the Buddhas of the ten directions, and they can receive and uphold it, teaching the Dharma to sentient beings as they have heard it, either teaching about giving or even about Nirvana. This Bodhisattva purifies their mind-reading wisdom (Paracitta-jnana), using this wisdom to understand the minds of sentient beings, and teaches them the Dharma according to their needs, either teaching about giving or even about Nirvana. This Bodhisattva has the wisdom of knowing past lives (Purva-nivasajnana), recalling various past existences, both their own and those of others. With this wisdom of knowing past lives, they recall the names of the Buddhas and their disciples in various places in the past. If there are sentient beings who believe in past lives, they show them the events of past lives and teach them the Dharma, either teaching about giving or even about Nirvana. With the power of wish-fulfilling Abhijna (Rddhi-bala), they go to various countless Buddha lands, make offerings to the Buddhas, plant roots of goodness from the Buddhas, and then return to their own land. This Bodhisattva has attained the wisdom of the Abhijna of the extinction of outflows (Asravaksaya-jnana), and with this wisdom, they teach the Dharma to sentient beings according to their needs, either teaching about giving or even about Nirvana. Thus, Subhuti, is the Bodhisattva-mahasattva.

行般若波羅蜜時，應如是起諸神通。菩薩用修是神通故，隨意受身，苦樂不染。譬如佛所化人，作一切事，苦樂不染。菩薩摩訶薩行般若波羅蜜時，應如是遊戲神通，能凈佛國土、成就眾生。

「複次，須菩提！菩薩摩訶薩不凈佛國土、不成就眾生，不能得阿耨多羅三藐三菩提。何以故？因緣不具足故，不能得阿耨多羅三藐三菩提。」

須菩提白佛言：「世尊！何等是菩薩摩訶薩因緣？具足已，得阿耨多羅三藐三菩提。」

佛告須菩提：「一切善法是菩薩阿耨多羅三藐三菩提因緣。」

須菩提白佛言：「世尊！何等是善法？以是善法故，得阿耨多羅三藐三菩提。」

佛告須菩提：「菩薩從初發意已來，檀那波羅蜜是善法因緣，是中無分別是佈施者、是受者，性空故。用是檀那波羅蜜，能自利益，亦能利益眾生，從生死拔出，令得涅槃。是諸善法，皆是菩薩摩訶薩阿耨多羅三藐三菩提因緣。行是道，過去未來現在諸菩薩摩訶薩得度生死，已度、今度、當度。尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，四禪、四無量心、四無色定，四念處乃至八聖道分，十八空，八解脫、九次第定、陀羅尼門，佛十力、四無所畏、四無礙智、十八不共法。如是等功德，皆是阿耨多

【現代漢語翻譯】現代漢語譯本當菩薩修行般若波羅蜜（Prajnaparamita，智慧的完美）時，應該這樣發起各種神通。菩薩因為修習這些神通，可以隨意化現身體，不受苦樂的束縛。就像佛所化現的人，做任何事情，都不會被苦樂所染著。菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）在修行般若波羅蜜時，應該這樣運用神通，能夠凈化佛國土，成就眾生。

『此外，須菩提（Subhuti）！菩薩摩訶薩如果不能凈化佛國土，不能成就眾生，就不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為因緣不具足，所以不能證得阿耨多羅三藐三菩提。』

須菩提問佛說：『世尊！什麼是菩薩摩訶薩的因緣？具足這些因緣后，就能證得阿耨多羅三藐三菩提。』

佛告訴須菩提：『一切善法都是菩薩證得阿耨多羅三藐三菩提的因緣。』

須菩提問佛說：『世尊！什麼是善法？因為這些善法，就能證得阿耨多羅三藐三菩提。』

佛告訴須菩提：『菩薩從最初發心以來，佈施波羅蜜（Danaparamita，佈施的完美）是善法的因緣，其中沒有分別誰是佈施者，誰是受施者，因為它們的本性是空。運用佈施波羅蜜，能夠利益自己，也能利益眾生，把他們從生死輪迴中解脫出來，讓他們證得涅槃（Nirvana，寂滅）。這些善法，都是菩薩摩訶薩證得阿耨多羅三藐三菩提的因緣。修行這條道路，過去、未來、現在的菩薩摩訶薩都因此得度生死，已經得度、正在得度、將要得度。持戒波羅蜜（Silaparamita，戒律的完美）、忍辱波羅蜜（Ksantiparamita，忍辱的完美）、精進波羅蜜（Viryaparamita，精進的完美）、禪定波羅蜜（Dhyanaparamita，禪定的完美）、般若波羅蜜，四禪（Dhyana，四種禪定）、四無量心（Brahmavihara，慈悲喜捨四種心境）、四無色定（Arupadhatu，四種無色界禪定），四念處（Smrtyupasthana，四種觀想方法）乃至八聖道分（Aryastangika-marga，八種通往解脫的道路），十八空（Astadasha-sunyata，十八種空性），八解脫（Astau-vimoksha，八種解脫），九次第定（Navanupurva-vihara-samapatti，九種次第禪定），陀羅尼門（Dharani-mukha，總持法門），佛十力（Tathagata-balani，佛的十種力量）、四無所畏（Catur-vaisaradyani，佛的四種無畏）、四無礙智（Catur-pratisamvidah，四種無礙的智慧）、十八不共法（Astadasha-avenika-dharma，佛的十八種不共法）。像這些功德，都是證得阿耨多

【English Translation】 English version When a Bodhisattva practices Prajnaparamita (perfection of wisdom), they should manifest various supernormal powers in this way. Because Bodhisattvas cultivate these supernormal powers, they can freely assume any form, unattached to suffering or joy. Just like a person manifested by the Buddha, who does all kinds of things without being tainted by suffering or joy. When a Bodhisattva-mahasattva practices Prajnaparamita, they should play with supernormal powers in this way, able to purify Buddha lands and accomplish sentient beings.

'Furthermore, Subhuti! If a Bodhisattva-mahasattva cannot purify Buddha lands and cannot accomplish sentient beings, they cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why? Because the conditions are not complete, they cannot attain Anuttara-samyak-sambodhi.'

Subhuti said to the Buddha, 'World Honored One! What are the conditions for a Bodhisattva-mahasattva? When these conditions are complete, one can attain Anuttara-samyak-sambodhi.'

The Buddha told Subhuti, 'All wholesome dharmas are the conditions for a Bodhisattva to attain Anuttara-samyak-sambodhi.'

Subhuti said to the Buddha, 'World Honored One! What are wholesome dharmas? Because of these wholesome dharmas, one can attain Anuttara-samyak-sambodhi.'

The Buddha told Subhuti, 'From the time a Bodhisattva first generates the aspiration, Danaparamita (perfection of giving) is a condition for wholesome dharmas. In it, there is no distinction between the giver and the receiver, because their nature is empty. By using Danaparamita, one can benefit oneself and also benefit sentient beings, liberating them from the cycle of birth and death, and enabling them to attain Nirvana (liberation). These wholesome dharmas are all conditions for a Bodhisattva-mahasattva to attain Anuttara-samyak-sambodhi. By practicing this path, Bodhisattva-mahasattvas of the past, future, and present have crossed over, are crossing over, and will cross over the cycle of birth and death. Silaparamita (perfection of morality), Ksantiparamita (perfection of patience), Viryaparamita (perfection of diligence), Dhyanaparamita (perfection of meditation), Prajnaparamita, the four Dhyanas (meditative absorptions), the four Brahmaviharas (immeasurable minds of loving-kindness, compassion, joy, and equanimity), the four Arupadhatus (formless realms), the four Smrtyupasthanas (foundations of mindfulness), up to the eight Aryastangika-marga (noble eightfold path), the eighteen Astadasha-sunyata (emptinesses), the eight Astau-vimoksha (liberations), the nine Navanupurva-vihara-samapatti (successive abidings), Dharani-mukha (gateways of mantras), the ten Tathagata-balani (powers of the Buddha), the four Catur-vaisaradyani (fearlessnesses of the Buddha), the four Catur-pratisamvidah (unimpeded knowledges), the eighteen Astadasha-avenika-dharma (unique qualities of the Buddha). Such merits are all conditions for attaining Anuttara

羅三藐三菩提道。須菩提！是名善法。菩薩摩訶薩具足是善法已，當得一切種智。得一切種智已，當轉法輪。轉法輪已，當度眾生。」

摩訶般若波羅蜜經差別品第八十四(丹本作四諦品)

須菩提白佛言：「世尊！若是諸法是菩薩法，何等是佛法？」

佛告須菩提：「如汝所問，是諸法是菩薩法，何等是佛法者。須菩提！菩薩法亦是佛法。若知一切種，是得一切種智，斷一切煩惱習，菩薩當得是法。佛以一念相應慧知一切法已，得阿耨多羅三藐三菩提。須菩提！是為菩薩佛之差別。譬如向道、得果異，是二人俱為聖人，而有得、向之異。如是，須菩提！若菩薩摩訶薩無礙道中行，是名菩薩。解脫道中無一切闇蔽，是名為佛。」

須菩提白佛言：「世尊！若一切法自相空，自相空法中雲何有差別之異，是地獄、是餓鬼、是畜生、是天、是人，是性地人、是八人地、是須陀洹人，是斯陀含、阿那含、阿羅漢人，是辟支佛、是菩薩、是多陀阿伽度、阿羅訶、三藐三佛陀。世尊！如諸人不可得，業因緣亦不可得，果報亦不可得。」

佛言：「如是，如是！如汝所言。自相空法中無眾生，無業因緣，無果報。須菩提！若有眾生不知是諸法自相空，是眾生作業因緣，若善、若惡、若無動。罪業因

【現代漢語翻譯】現代漢語譯本『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi，無上正等正覺）之道。須菩提！這被稱為善法。菩薩摩訶薩（菩薩中的大菩薩）圓滿具足這些善法后，將獲得一切種智（Sarvajnata，對一切事物和現象的智慧）。獲得一切種智后，將轉法輪（Dharmacakra-pravartana，宣講佛法）。轉法輪后，將度化眾生。

《摩訶般若波羅蜜經·差別品》第八十四（丹本為四諦品）

須菩提問佛說：『世尊！如果這些法是菩薩法，那麼什麼是佛法呢？』

佛告訴須菩提：『正如你所問，這些法是菩薩法，那麼什麼是佛法呢？須菩提！菩薩法也是佛法。如果知道一切種（Sarva-prakara，一切種類），就是獲得一切種智，斷除一切煩惱習氣，菩薩應當獲得這種法。佛以一念相應的智慧瞭解一切法后，獲得阿耨多羅三藐三菩提。須菩提！這就是菩薩和佛的差別。譬如，向道和得果不同，這兩人都是聖人，但有向道和得果的差別。同樣，須菩提！如果菩薩摩訶薩在無礙道中修行，這被稱為菩薩。在解脫道中沒有一切黑暗遮蔽，這被稱為佛。』

須菩提問佛說：『世尊！如果一切法自性空，在自性空的法中，怎麼會有差別之異，比如地獄、餓鬼、畜生、天、人，以及性地人、八人地、須陀洹（Srota-apanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，應供者），以及辟支佛（Pratyekabuddha，獨覺者）、菩薩、多陀阿伽度（Tathagata，如來）、阿羅訶（Arhat，應供者）、三藐三佛陀（Samyak-sambuddha，正等覺者）？世尊！就像人不可得，業因緣也不可得，果報也不可得。』

佛說：『是的，是的！正如你所說。自性空的法中沒有眾生，沒有業因緣，沒有果報。須菩提！如果有眾生不知道這些法自性空，這些眾生就會造作業因緣，無論是善、惡還是無動。罪業因

【English Translation】 English version The path of 『Anuttara-samyak-sambodhi』 (Unsurpassed Perfect Enlightenment). Subhuti! This is called a good dharma. When a Bodhisattva-Mahasattva (a great Bodhisattva) has fully accomplished these good dharmas, they will attain Sarvajnata (omniscience, the wisdom of all things and phenomena). Having attained Sarvajnata, they will turn the Dharma wheel (Dharmacakra-pravartana, preaching the Dharma). Having turned the Dharma wheel, they will liberate sentient beings.

The Mahaprajnaparamita Sutra, Chapter 84 on Distinctions (the Dan version is the Four Noble Truths)

Subhuti said to the Buddha, 『World Honored One! If these dharmas are the dharmas of a Bodhisattva, then what are the dharmas of a Buddha?』

The Buddha told Subhuti, 『As you have asked, these dharmas are the dharmas of a Bodhisattva, then what are the dharmas of a Buddha? Subhuti! The dharmas of a Bodhisattva are also the dharmas of a Buddha. If one knows all kinds (Sarva-prakara), that is to attain Sarvajnata, to cut off all afflictions and habits, a Bodhisattva should attain this dharma. After the Buddha understands all dharmas with the wisdom of a single thought, he attains Anuttara-samyak-sambodhi. Subhuti! This is the difference between a Bodhisattva and a Buddha. For example, the path and the attainment of the fruit are different, these two are both sages, but there is a difference between the path and the attainment of the fruit. Likewise, Subhuti! If a Bodhisattva-Mahasattva practices in the unobstructed path, this is called a Bodhisattva. In the path of liberation, there is no darkness or obscuration, this is called a Buddha.』

Subhuti said to the Buddha, 『World Honored One! If all dharmas are empty in their self-nature, how can there be differences in these self-empty dharmas, such as hell, hungry ghosts, animals, heavens, humans, as well as those in the stage of nature, the eight-person stage, Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), as well as Pratyekabuddha (solitary Buddha), Bodhisattva, Tathagata (Thus Come One), Arhat (worthy one), Samyak-sambuddha (Perfectly Enlightened One)? World Honored One! Just as people cannot be found, the causes and conditions of karma cannot be found, and the results of karma cannot be found.』

The Buddha said, 『Yes, yes! As you have said. In the dharmas that are empty in their self-nature, there are no sentient beings, no causes and conditions of karma, and no results of karma. Subhuti! If there are sentient beings who do not know that these dharmas are empty in their self-nature, these sentient beings will create karmic causes and conditions, whether good, evil, or immovable. The karmic causes of sin

緣故，墮三惡道中；福業因緣故，在人天中生；無動業因緣故，色、無色界中生。是菩薩摩訶薩行檀那波羅蜜乃至十八不共法時，盡受行是助道法，入如金剛三昧，得阿耨多羅三藐三菩提。得已，饒益眾生。是利當不失故，不墮五道生死中。」

須菩提白佛言：「世尊！佛得阿耨多羅三藐三菩提已，得六道生死不？」

佛言：「不得也。」

須菩提言：「世尊！得業若黑、若白、若黑白、若不黑不白不？」

佛言：「不也。」

「世尊！若不得，云何說是地獄、餓鬼、畜生、人、天，須陀洹乃至阿羅漢、辟支佛、菩薩、諸佛。」

「須菩提！若眾生知諸法自相空，菩薩摩訶薩不求阿耨多羅三藐三菩提，亦不拔眾生於三惡趣，乃至五道往來生死中。須菩提！以眾生實不知諸法自性空故，不得脫五道生死。是菩薩從諸佛所聞諸法自相空，發意求阿耨多羅三藐三菩提。須菩提！諸法不爾，如凡人所著，是眾生於無所有法中，顛倒妄想分別得法，無眾生有眾生相，無色有色相，無受想行識有受想行識相；乃至一切有為法無所有，用顛倒妄想心，作身、口、意業因緣，往來五道生死中不得脫。是菩薩摩訶薩行般若波羅蜜時，一切善法內般若波羅蜜中，行菩薩道，得阿耨多羅三藐三菩提。得

【現代漢語翻譯】現代漢語譯本：因惡業的緣故，會墮入三惡道中；因福業的緣故，會在人道和天道中出生；因無動業的緣故，會在色界和無色界中出生。當菩薩摩訶薩修行檀那波羅蜜（佈施波羅蜜）乃至十八不共法時，完全奉行這些助道之法，進入如金剛般堅固的三昧，證得阿耨多羅三藐三菩提（無上正等正覺）。證得之後，便能饒益眾生。因為這種利益不會喪失，所以不會墮入五道生死輪迴之中。須菩提問佛說：『世尊！佛陀證得阿耨多羅三藐三菩提之後，還會經歷六道生死嗎？』佛陀回答說：『不會。』須菩提又問：『世尊！佛陀還會受黑業、白業、黑白業，或者非黑非白業的影響嗎？』佛陀回答說：『不會。』須菩提說：『世尊！如果佛陀不受這些業的影響，那又如何解釋地獄、餓鬼、畜生、人、天，以及須陀洹（入流果）、乃至阿羅漢（無學果）、辟支佛（緣覺）、菩薩、諸佛這些存在呢？』佛陀說：『須菩提！如果眾生能夠了知諸法自性本空，菩薩摩訶薩就不會去追求阿耨多羅三藐三菩提，也不會將眾生從三惡道中拔救出來，更不會在五道生死中往來。須菩提！正是因為眾生不瞭解諸法自性本空，所以才無法脫離五道生死。菩薩從諸佛那裡聽聞諸法自性本空，才發願求證阿耨多羅三藐三菩提。須菩提！諸法並非如凡夫所執著的那樣，眾生在本來空無一物的法中，以顛倒妄想分別執著有法，本來沒有眾生卻執著有眾生相，本來沒有色卻執著有色相，本來沒有受想行識卻執著有受想行識相；乃至一切有為法本來都是空無所有，卻用顛倒妄想的心，造作身、口、意業的因緣，在五道生死中往來而不得解脫。當菩薩摩訶薩修行般若波羅蜜時，一切善法都包含在般若波羅蜜中，通過修行菩薩道，最終證得阿耨多羅三藐三菩提。證得』

【English Translation】 English version: Due to the causes of evil karma, one falls into the three evil realms; due to the causes of meritorious karma, one is born in the human and heavenly realms; due to the causes of immovable karma, one is born in the realms of form and formlessness. When a Bodhisattva Mahasattva practices Dana Paramita (Perfection of Giving) up to the eighteen unique qualities of a Buddha, they fully practice these aiding paths, enter into a Samadhi as firm as a diamond, and attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Having attained it, they benefit sentient beings. Because this benefit is not lost, they do not fall into the cycle of birth and death in the five realms. Subhuti said to the Buddha, 'World Honored One! After the Buddha attains Anuttara Samyak Sambodhi, does he still experience the cycle of birth and death in the six realms?' The Buddha replied, 'No, he does not.' Subhuti asked again, 'World Honored One! Does the Buddha still experience the effects of karma, whether black, white, black and white, or neither black nor white?' The Buddha replied, 'No, he does not.' Subhuti said, 'World Honored One! If the Buddha does not experience these karmic effects, then how can we explain the existence of hell, hungry ghosts, animals, humans, gods, as well as Srotapannas (stream-enterers), up to Arhats (worthy ones), Pratyekabuddhas (solitary realizers), Bodhisattvas, and all Buddhas?' The Buddha said, 'Subhuti! If sentient beings understand that all dharmas are empty of inherent existence, then a Bodhisattva Mahasattva would not seek Anuttara Samyak Sambodhi, nor would they try to liberate sentient beings from the three evil realms, nor would they transmigrate in the cycle of birth and death in the five realms. Subhuti! It is because sentient beings do not understand that all dharmas are empty of inherent existence that they cannot escape the cycle of birth and death in the five realms. A Bodhisattva hears from the Buddhas that all dharmas are empty of inherent existence, and then they aspire to attain Anuttara Samyak Sambodhi. Subhuti! Dharmas are not as ordinary people perceive them. Sentient beings, in dharmas that are originally empty, through deluded and distorted thoughts, grasp at the idea of dharmas. There is no sentient being, yet they grasp at the idea of a sentient being; there is no form, yet they grasp at the idea of form; there are no feelings, perceptions, mental formations, and consciousness, yet they grasp at the idea of feelings, perceptions, mental formations, and consciousness; and so on, all conditioned dharmas are originally empty, yet with deluded and distorted minds, they create the causes of body, speech, and mind karma, and transmigrate in the cycle of birth and death in the five realms without liberation. When a Bodhisattva Mahasattva practices Prajna Paramita, all good dharmas are included within Prajna Paramita. Through practicing the Bodhisattva path, they ultimately attain Anuttara Samyak Sambodhi. Having attained'

阿耨多羅三藐三菩提已，為眾生說四聖諦——苦、集、苦滅、苦滅道——開示分別，一切助道善法皆入四聖諦中。用是助道善法故，分別有三寶。何等三？佛寶、法寶、僧寶。不信拒逆是三寶故，不得離五道生死。」

須菩提白佛言：「世尊！用苦聖諦得度？用苦智得度？用集聖諦得度？用集智得度？用滅聖諦得度？用滅智得度？用道聖諦得度？用道智得度？」

佛告須菩提：「非苦聖諦得度，亦非苦智。乃至非道聖諦得度，亦非道智。須菩提！是四聖諦平等故，我說即是涅槃。不以苦聖諦，不以集、滅、道聖諦，亦不以苦智、不以集滅道智得涅槃。」

須菩提白佛言：「世尊！何等是四聖諦平等相？」

「須菩提！若無苦、無苦智，無集、無集智，無滅、無滅智，無道、無道智，是名四聖諦平等相。複次，須菩提！是四聖諦，如、不異、法相、法性、法住、法位、實際，有佛無佛，法相常住，為不誑不失故。是菩薩摩訶薩行般若波羅蜜時，為通達實諦故，行般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩為通達實諦故，行般若波羅蜜，如通達實諦故，不墮聲聞、辟支佛地，直入菩薩位中。」

佛告須菩提：「若菩薩摩訶薩如實見諸法，見已得無所有法。得無所有法

【現代漢語翻譯】現代漢語譯本：證得阿耨多羅三藐三菩提（無上正等正覺）后，爲了眾生宣說四聖諦——苦、集、苦滅、苦滅之道——開示並分別闡明，一切有助於修道的善法都包含在這四聖諦之中。通過這些助道的善法，可以區分出三寶。是哪三寶呢？佛寶、法寶、僧寶。不相信並拒絕這三寶，就無法脫離五道輪迴的生死。須菩提問佛說：『世尊！是通過苦聖諦而得解脫嗎？是通過苦的智慧而得解脫嗎？是通過集聖諦而得解脫嗎？是通過集的智慧而得解脫嗎？是通過滅聖諦而得解脫嗎？是通過滅的智慧而得解脫嗎？是通過道聖諦而得解脫嗎？是通過道的智慧而得解脫嗎？』佛告訴須菩提：『不是通過苦聖諦而得解脫，也不是通過苦的智慧。乃至不是通過道聖諦而得解脫，也不是通過道的智慧。須菩提！這四聖諦是平等的，所以我說它們就是涅槃。不是通過苦聖諦，不是通過集、滅、道聖諦，也不是通過苦的智慧、不是通過集滅道的智慧而證得涅槃。』須菩提問佛說：『世尊！什麼是四聖諦的平等相呢？』『須菩提！如果沒有苦、沒有苦的智慧，沒有集、沒有集的智慧，沒有滅、沒有滅的智慧，沒有道、沒有道的智慧，這就叫做四聖諦的平等相。再者，須菩提！這四聖諦，如如不動、不異、是法的相狀、是法的本性、是法的住處、是法的地位、是實際，無論有佛還是沒有佛，法的相狀都是常住不變的，因為它不會欺騙也不會失落。這是菩薩摩訶薩在修行般若波羅蜜（以智慧到達彼岸）時，爲了通達真實的道理，而修行般若波羅蜜。』須菩提問佛說：『世尊！菩薩摩訶薩如何爲了通達真實的道理而修行般若波羅蜜，並且因為通達真實的道理，而不墮入聲聞（聽聞佛法而得解脫者）、辟支佛（獨自覺悟者）的境界，直接進入菩薩的果位呢？』佛告訴須菩提：『如果菩薩摩訶薩如實地觀察諸法，觀察后證得無所有法（一切皆空之法）。證得無所有法

【English Translation】 English version: Having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), for the sake of sentient beings, I expounded the Four Noble Truths—suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering—revealing and distinguishing them. All wholesome practices that aid the path are included within these Four Noble Truths. Through these wholesome practices that aid the path, the Three Jewels can be distinguished. What are the three? The Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. Not believing in and rejecting these Three Jewels, one cannot escape the cycle of birth and death in the five realms. Subhuti said to the Buddha, 『World Honored One! Is it through the Noble Truth of Suffering that one attains liberation? Is it through the wisdom of suffering that one attains liberation? Is it through the Noble Truth of the Cause of Suffering that one attains liberation? Is it through the wisdom of the cause of suffering that one attains liberation? Is it through the Noble Truth of the Cessation of Suffering that one attains liberation? Is it through the wisdom of the cessation of suffering that one attains liberation? Is it through the Noble Truth of the Path that one attains liberation? Is it through the wisdom of the path that one attains liberation?』 The Buddha told Subhuti, 『It is not through the Noble Truth of Suffering that one attains liberation, nor is it through the wisdom of suffering. And so on, it is not through the Noble Truth of the Path that one attains liberation, nor is it through the wisdom of the path. Subhuti! These Four Noble Truths are equal, therefore I say they are Nirvana. It is not through the Noble Truth of Suffering, not through the Noble Truths of the Cause, Cessation, and Path, nor is it through the wisdom of suffering, nor through the wisdom of the cause, cessation, and path that one attains Nirvana.』 Subhuti said to the Buddha, 『World Honored One! What is the aspect of equality of the Four Noble Truths?』『Subhuti! If there is no suffering, no wisdom of suffering, no cause of suffering, no wisdom of the cause of suffering, no cessation of suffering, no wisdom of the cessation of suffering, no path, no wisdom of the path, this is called the aspect of equality of the Four Noble Truths. Furthermore, Subhuti! These Four Noble Truths are suchness, non-different, the characteristic of Dharma, the nature of Dharma, the abiding place of Dharma, the position of Dharma, the ultimate reality. Whether there is a Buddha or not, the characteristic of Dharma is always abiding, because it does not deceive or fail. This is when a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), in order to penetrate the true principle, they practice Prajna Paramita.』 Subhuti said to the Buddha, 『World Honored One! How does a Bodhisattva Mahasattva practice Prajna Paramita in order to penetrate the true principle, and because of penetrating the true principle, not fall into the realm of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but directly enter the Bodhisattva stage?』 The Buddha told Subhuti, 『If a Bodhisattva Mahasattva truly sees all dharmas, and having seen them, attains the dharma of no-thingness (the dharma of emptiness). Having attained the dharma of no-thingness

已，見一切法空，四聖諦所攝、四聖諦所不攝法皆空。若如是觀，是時便入菩薩位中，是為菩薩住性地中，不從頂墮。用是頂墮故，墮聲聞、辟支佛地。是菩薩住性中，能生四禪、四無量心、四無色定。是菩薩住是初定地中，分別一切諸法，通達四聖諦，知苦不生緣苦心，乃至知道不生緣道心，但順阿耨多羅三藐三菩提心，觀諸法如實相。」

「世尊！云何觀諸法如實相？」

佛言：「觀諸法空。」

「世尊！何等空觀？」

佛言：「自相空。是菩薩用如是智慧觀一切法空，無法性可見，住是性中，得阿耨多羅三藐三菩提。何以故？無性相是阿耨多羅三藐三菩提，非諸佛所作、非辟支佛所作，亦非阿羅漢所作，亦非向道人所作，亦非得果人所作，亦非菩薩所作。但眾生不知不見諸法如實相，以是事故，菩薩摩訶薩行般若波羅蜜，以方便力故為眾生說法。」

摩訶般若波羅蜜經七譬品第八十五

須菩提白佛言：「世尊！若諸法性無所有，非佛所作，非辟支佛所作，非阿羅漢所作，非阿那含、斯陀含、須陀洹所作，非向道人、非得果人、非菩薩所作。云何分別有諸法異，是地獄、是畜生、是餓鬼、是人、是天，乃至是非有想非無想天。用是業因緣故，知有生地獄者。是業因緣故，知

【現代漢語翻譯】現代漢語譯本：

『已經，見到一切法皆為空性，四聖諦（苦、集、滅、道）所包含的法和不包含的法都是空性的。如果這樣觀察，這時就進入菩薩的地位，這是菩薩安住于自性地中，不會從頂墮落。因為頂墮的緣故，會墮入聲聞（聽聞佛法而悟道者）、辟支佛（不需佛陀教導，自行悟道者）的境界。這位安住于自性中的菩薩，能夠生起四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心境）、四無色定（無色界四種禪定）。這位菩薩安住于初禪的境界中，分別一切諸法，通達四聖諦，知道苦的生起不會引發對苦的執著，乃至知道道的生起不會引發對道的執著，只是順應阿耨多羅三藐三菩提（無上正等正覺）的心，觀察諸法的真實相。』『世尊！如何觀察諸法的真實相呢？』佛說：『觀察諸法為空性。』『世尊！什麼是空觀呢？』佛說：『自性空。這位菩薩用這樣的智慧觀察一切法為空性，沒有法性可以被看見，安住于這種自性中，就能得到阿耨多羅三藐三菩提。為什麼呢？因為無自性相就是阿耨多羅三藐三菩提，不是諸佛所造作的，不是辟支佛所造作的，也不是阿羅漢（斷盡煩惱，證得解脫者）所造作的，也不是向道之人所造作的，也不是得果之人所造作的，也不是菩薩所造作的。只是眾生不知道、不見到諸法的真實相，因為這個緣故，菩薩摩訶薩（大菩薩）修行般若波羅蜜（以智慧到達彼岸），用方便之力為眾生說法。』《摩訶般若波羅蜜經》七譬品第八十五須菩提（佛陀的十大弟子之一，解空第一）對佛說：『世尊！如果諸法的自性都是空無所有的，不是佛所造作的，不是辟支佛所造作的，不是阿羅漢所造作的，不是阿那含（三果聖人）、斯陀含（二果聖人）、須陀洹（初果聖人）所造作的，不是向道之人、不是得果之人、不是菩薩所造作的。那又如何分別有諸法的不同呢？這是地獄，這是畜生，這是餓鬼，這是人，這是天，乃至是非有想非無想天（無色界最高天）。因為這些業的因緣，知道有眾生會生地獄。因為這些業的因緣，知道

【English Translation】 English version:

'Already, having seen that all dharmas are empty, both the dharmas included in the Four Noble Truths (duhkha, samudaya, nirodha, marga) and those not included are empty. If one observes in this way, then one enters the bodhisattva stage. This is a bodhisattva dwelling in the nature ground, not falling from the summit. Because of falling from the summit, one falls into the stage of sravakas (those who attain enlightenment by hearing the Buddha's teachings) and pratyekabuddhas (those who attain enlightenment on their own without a teacher). This bodhisattva, dwelling in the nature, can generate the four dhyanas (four meditative states in the realm of form), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless absorptions (four meditative states in the formless realm). This bodhisattva, dwelling in the first dhyana stage, distinguishes all dharmas, penetrates the Four Noble Truths, knows that the arising of suffering does not give rise to attachment to suffering, and even knows that the arising of the path does not give rise to attachment to the path, but only accords with the mind of anuttara-samyak-sambodhi (unexcelled perfect enlightenment), observing the true nature of all dharmas.' 'World Honored One! How does one observe the true nature of all dharmas?' The Buddha said, 'Observe that all dharmas are empty.' 'World Honored One! What is the observation of emptiness?' The Buddha said, 'Emptiness of self-nature. This bodhisattva, using such wisdom, observes that all dharmas are empty, that no dharma-nature can be seen, and dwelling in this nature, attains anuttara-samyak-sambodhi. Why? Because the absence of self-nature is anuttara-samyak-sambodhi, not made by the Buddhas, not made by the pratyekabuddhas, not made by the arhats (those who have extinguished all defilements and attained liberation), not made by those on the path, not made by those who have attained the fruit, and not made by the bodhisattvas. It is only that sentient beings do not know or see the true nature of all dharmas. For this reason, the bodhisattva mahasattva (great bodhisattva) practices prajna-paramita (perfection of wisdom), using skillful means to teach the Dharma to sentient beings.' The Mahaprajnaparamita Sutra, Chapter 85, Seven Similes Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said to the Buddha, 'World Honored One! If the self-nature of all dharmas is without any existence, not made by the Buddhas, not made by the pratyekabuddhas, not made by the arhats, not made by the anagamins (third stage of enlightenment), sakrdagamins (second stage of enlightenment), or srotapannas (first stage of enlightenment), not made by those on the path, not made by those who have attained the fruit, and not made by the bodhisattvas. Then how can one distinguish the differences between dharmas? This is hell, this is an animal, this is a hungry ghost, this is a human, this is a deva (god), and even the neither-perception-nor-non-perception heaven (the highest heaven in the formless realm). Because of these karmic causes, it is known that there are beings born in hell. Because of these karmic causes, it is known that

有生畜生、餓鬼者。是業因緣故，知有生人中、生四天王天，乃至生非有想非無想天者。是業因緣故，知有得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛者。是業因緣故，知是諸菩薩摩訶薩。是業因緣故，知是多陀阿伽度、阿羅訶、三藐三佛陀？世尊！無性法中無有業用。作業因緣故，若墮地獄、餓鬼、畜生，若人、若天，乃至生非有想非無想天。以是業因緣故，得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。菩薩摩訶薩行菩薩道，當得一切種智。得一切種智故，能拔出眾生於生死中。」

佛告須菩提：「如是，如是！無性法中無業、無果報。須菩提！凡夫人不入聖法，不知諸法無性相，顛倒愚癡故，起種種業因緣。是諸眾生隨業得身，若地獄身、若畜生身、若餓鬼身、若人身、若天身——四天王天身乃至非有想非無想天身。是無性法，無業、無果報，無性常是無性。如須菩提所言，若一切法無性，云何是須陀洹乃至諸佛得一切種智？須菩提！于汝意云何，道是無性不？須陀洹果乃至諸佛一切種智是無性不？」

須菩提言：「世尊！道無性，須陀洹果亦無性，乃至諸佛一切種智亦無性。」

「須菩提！無性法能得無性法不？」

「不也，世尊！」

佛告須菩提：「有性法能得有性法不

{ "translations": [ "現代漢語譯本：有眾生因業力而生為畜生、餓鬼。因同樣的業力，他們也可能轉生為人，或生於四天王天，乃至生於非想非非想天。也是因為業力的緣故，他們可能證得須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）。同樣是業力的緣故，我們知道有菩薩摩訶薩（大菩薩）。也是因為業力的緣故，我們知道有多陀阿伽度（如來）、阿羅訶（應供）、三藐三佛陀（正等覺者）的存在。世尊！在無自性的法中，本無業力作用。正是因為造業的因緣，眾生才會墮入地獄、餓鬼、畜生道，或者轉生為人、天，乃至生於非想非非想天。也正是因為這些業力的因緣，眾生才能證得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。菩薩摩訶薩修行菩薩道，最終將獲得一切種智（佛的智慧）。獲得一切種智后，就能將眾生從生死輪迴中解脫出來。」， "佛陀告訴須菩提：『是的，是的！無自性的法中沒有業，也沒有果報。須菩提！凡夫俗子不入聖道，不瞭解諸法無自性的真相，因為顛倒愚癡，所以造作種種業的因緣。這些眾生隨著各自的業力而得到不同的身軀，可能是地獄之身、畜生之身、餓鬼之身、人身、天身——從四天王天之身，乃至非想非非想天之身。這無自性的法，沒有業，也沒有果報，無自性永遠是無自性。正如你須菩提所說，如果一切法都沒有自性，那麼須陀洹乃至諸佛如何獲得一切種智呢？須菩提！你認為如何，道是無自性的嗎？須陀洹果乃至諸佛的一切種智是無自性的嗎？』", "須菩提回答說：『世尊！道是無自性的，須陀洹果也是無自性的，乃至諸佛的一切種智也是無自性的。』", "佛陀問：『須菩提！無自性的法能夠獲得無自性的法嗎？』", "須菩提回答：『不能，世尊！』", "佛陀告訴須菩提：『有自性的法能夠獲得有自性的法嗎？』" ], "english_translations": [ "English version: There are beings who, due to karma, are born as animals or hungry ghosts. Due to the same karma, they may also be reborn as humans, or in the Heaven of the Four Heavenly Kings, or even in the Heaven of Neither Perception Nor Non-Perception. It is also due to karma that they may attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), or Pratyekabuddha (solitary buddha). It is also due to karma that we know of Bodhisattva Mahasattvas (great bodhisattvas). It is also due to karma that we know of Tathagatas (thus-gone ones), Arhats (worthy ones), and Samyaksambuddhas (perfectly enlightened ones). World Honored One! In the dharma of no-self-nature, there is no function of karma. It is because of the causes and conditions of creating karma that beings fall into hell, the realm of hungry ghosts, or the animal realm, or are reborn as humans, gods, or even in the Heaven of Neither Perception Nor Non-Perception. It is also because of these karmic causes and conditions that beings can attain Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha. Bodhisattva Mahasattvas, practicing the Bodhisattva path, will eventually attain all-knowing wisdom (Buddha's wisdom). Having attained all-knowing wisdom, they can liberate beings from the cycle of birth and death.", "The Buddha said to Subhuti, 'So it is, so it is! In the dharma of no-self-nature, there is no karma and no karmic retribution. Subhuti! Ordinary people do not enter the holy path, and do not understand the truth of the no-self-nature of all dharmas. Because of their inverted and ignorant minds, they create various karmic causes and conditions. These beings receive different bodies according to their respective karma, such as the body of hell beings, the body of animals, the body of hungry ghosts, the human body, or the body of gods—from the body of the Heaven of the Four Heavenly Kings to the body of the Heaven of Neither Perception Nor Non-Perception. This dharma of no-self-nature has no karma and no karmic retribution; no-self-nature is always no-self-nature. As you, Subhuti, have said, if all dharmas have no self-nature, how do Srotapannas and even Buddhas attain all-knowing wisdom? Subhuti! What do you think, is the path of no-self-nature? Is the fruit of Srotapanna and even the all-knowing wisdom of all Buddhas of no-self-nature?'", "Subhuti replied, 'World Honored One! The path is of no-self-nature, the fruit of Srotapanna is also of no-self-nature, and even the all-knowing wisdom of all Buddhas is of no-self-nature.'", "The Buddha asked, 'Subhuti! Can a dharma of no-self-nature attain a dharma of no-self-nature?'", "Subhuti replied, 'No, World Honored One!'", "The Buddha said to Subhuti, 'Can a dharma of self-nature attain a dharma of self-nature?'" ] }

？」

「不也，世尊！」

「須菩提！無性法及道，是一切法皆不合不散，無色無形無對，一相所謂無相。須菩提！是菩薩摩訶薩行般若波羅蜜時，以方便力，見眾生以顛倒故著五陰，無常中常相、苦中樂相、不凈中凈相、無我中我相，著無所有處。是菩薩以方便力故，于無所有中拔出眾生。」

須菩提白佛言：「世尊！凡夫人所著，頗有實不異不？著故起業，業因緣故五道生死中不得脫。」

佛告須菩提：「凡夫人所著起業處，無如毛髮許實事，但顛倒故。須菩提！今為汝說譬喻，智者以譬喻得解。須菩提！于汝意云何，如夢中所見人受五欲樂，有實住處不？」

須菩提白佛言：「世尊！夢尚虛妄不可得，何況住夢中受五欲樂？」

「于汝意云何，諸法若有漏若無漏、若有為若無為，頗有不如夢者不？」

「世尊！諸法若有漏若無漏、若有為若無為，無不如夢者。」

佛告須菩提：「于汝意云何，夢中有五道生死往來不？」

「世尊！無也。」

「于汝意云何，夢中有修道，用是修道，若著垢、若得凈不？」

「不也，世尊！何以故？是夢法無有實事，不可說垢凈。」

「于汝意云何，鏡中像有實事不？能起業因緣，用是業因緣，墮地

【現代漢語翻譯】現代漢語譯本「不是的，世尊！」「須菩提（Subhuti）！無性法和道，是指一切法都不合不散，無色無形無對，一相即所謂無相。須菩提！當菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）行般若波羅蜜（Prajnaparamita，智慧的完美）時，以方便之力，見到眾生因為顛倒的緣故執著於五陰（五蘊，構成個體存在的五種要素），在無常中執著常相，在苦中執著樂相，在不凈中執著凈相，在無我中執著我相，執著于無所有之處。這位菩薩以方便之力，在無所有中拔出眾生。」須菩提對佛說：「世尊！凡夫人所執著的，難道真的沒有一點真實之處嗎？因為執著而造業，因為業的因緣，所以在五道生死中不得解脫。」佛告訴須菩提：「凡夫人所執著而造業之處，沒有像毛髮那樣微小的真實存在，只是因為顛倒的緣故。須菩提！現在我為你打個比喻，有智慧的人通過比喻可以理解。須菩提！你認為如何，比如在夢中所見的人享受五欲之樂，有真實的住處嗎？」須菩提對佛說：「世尊！夢尚且虛妄不可得，何況在夢中享受五欲之樂呢？」「你認為如何，諸法，無論是漏還是無漏，無論是有為還是無為，難道有不如夢的嗎？」「世尊！諸法，無論是漏還是無漏，無論是有為還是無為，沒有不如夢的。」佛告訴須菩提：「你認為如何，夢中有五道生死往來嗎？」「世尊！沒有。」「你認為如何，夢中有修道，用這修道，會執著于垢，或者得到凈嗎？」「不是的，世尊！為什麼呢？因為夢法沒有真實的事物，不可說垢凈。」「你認為如何，鏡中的像有真實的事物嗎？能產生業的因緣，用這業的因緣，會墮入地獄嗎？」

【English Translation】 English version 「No, World Honored One!」「Subhuti! The Dharma of no-self-nature and the Path mean that all dharmas neither combine nor disperse, are without color, form, or counterpart, and are of one mark, which is called no-mark. Subhuti! When a Bodhisattva-Mahasattva practices Prajnaparamita, through the power of skillful means, they see that sentient beings, due to their inverted views, are attached to the five skandhas (five aggregates, the five components of existence), clinging to the notion of permanence in impermanence, pleasure in suffering, purity in impurity, and self in no-self, and are attached to the place of no-thingness. This Bodhisattva, through the power of skillful means, pulls sentient beings out of no-thingness.」 Subhuti said to the Buddha, 「World Honored One! Is there anything real in what ordinary people are attached to? Because of attachment, they create karma, and because of the causes and conditions of karma, they cannot escape the cycle of birth and death in the five realms.」 The Buddha told Subhuti, 「The place where ordinary people are attached and create karma has no reality, not even as much as a hair, but is due to their inverted views. Subhuti! Now I will give you a metaphor, and the wise will understand through metaphors. Subhuti! What do you think, if someone in a dream experiences the pleasures of the five desires, is there a real place where they reside?」 Subhuti said to the Buddha, 「World Honored One! Even dreams are illusory and unattainable, how much less so the enjoyment of the five desires in a dream?」「What do you think, are there any dharmas, whether defiled or undefiled, conditioned or unconditioned, that are not like a dream?」「World Honored One! All dharmas, whether defiled or undefiled, conditioned or unconditioned, are no different from a dream.」 The Buddha told Subhuti, 「What do you think, are there comings and goings in the five realms of birth and death in a dream?」「World Honored One! No.」「What do you think, is there cultivation of the Path in a dream, and through this cultivation, can one be attached to defilement or attain purity?」「No, World Honored One! Why? Because the dharmas in a dream have no reality, and one cannot speak of defilement or purity.」「What do you think, does the image in a mirror have any reality? Can it create the causes and conditions for karma, and through these causes and conditions, fall into hell?」

獄、餓鬼、畜生，若人、若天——四天王天處乃至非有想非無想天處——不？」

須菩提言：「不也，世尊！是像無有實事，但誑小兒。是事云何當有業因緣，用是業因緣當墮地獄乃至非有想非無想處？」

「于汝意云何，是鏡中像有修道，用是修道，若著垢、若得凈不？」

須菩提言：「不也，世尊！何以故？是像空、無實事，不可說垢凈。」

「于汝意云何，如深澗中有響，是響有業因緣，用是業因緣，若墮地獄乃至生非有想非無想處不？」

須菩提言：「不也，世尊！是事空，無有實音聲，云何當有業因緣，用是業因緣，墮地獄乃至生非有想非無想處？」

「于汝意云何，是響頗有修道，用是修道，若著垢、若得凈不？」

「不也，世尊！是事無實，不可說是垢是凈。」

「于汝意云何，如焰非水水相、非河河相，是焰頗有業因緣，用是業因緣，墮地獄乃至生非有想非無想處不？」

「不也，世尊！焰中水畢竟不可得，但誑無智人眼，云何當有業因緣，用是業，墮地獄乃至生非有想非無想處？」

「于汝意云何，是焰有修道，用是修道，若著垢、若得凈不？」

「不也，世尊！是焰無有實事，不可說垢凈。」

「于汝意云何，犍闥

【現代漢語翻譯】現代漢語譯本：地獄、餓鬼、畜生，以及人、天——從四天王天（佛教欲界第一層天）到非想非非想天（佛教三界最高層天）——這些地方，會因為業力而產生嗎？須菩提回答說：『不會的，世尊！這些都像是虛幻的，只是用來欺騙小孩子的。這些事情怎麼會有業力的因緣呢？又怎麼會因為這些業力的因緣而墮入地獄，乃至到達非想非非想天呢？』『你的意思如何？鏡子中的影像會有修行嗎？會因為修行而沾染污垢或者得到清凈嗎？』須菩提回答說：『不會的，世尊！為什麼呢？因為影像本身是空無的，沒有實體，所以不能說它有污垢或清凈。』『你的意思如何？就像深谷中的回聲，這回聲會有業力的因緣嗎？會因為這業力的因緣而墮入地獄，乃至到達非想非非想天嗎？』須菩提回答說：『不會的，世尊！回聲本身是空無的，沒有真實的音聲，怎麼會有業力的因緣呢？又怎麼會因為這些業力的因緣而墮入地獄，乃至到達非想非非想天呢？』『你的意思如何？這回聲會有修行嗎？會因為修行而沾染污垢或者得到清凈嗎？』『不會的，世尊！回聲本身沒有實體，不能說它有污垢或清凈。』『你的意思如何？就像火焰，它不是水，卻顯現出水的樣子；它不是河流，卻顯現出河流的樣子。這火焰會有業力的因緣嗎？會因為這業力的因緣而墮入地獄，乃至到達非想非非想天嗎？』『不會的，世尊！火焰中的水畢竟是不可得的，只是用來欺騙沒有智慧的人的眼睛。怎麼會有業力的因緣呢？又怎麼會因為這些業力而墮入地獄，乃至到達非想非非想天呢？』『你的意思如何？這火焰會有修行嗎？會因為修行而沾染污垢或者得到清凈嗎？』『不會的，世尊！火焰本身沒有實體，不能說它有污垢或清凈。』『你的意思如何？犍闥

【English Translation】 English version: 'Hell, hungry ghosts, animals, whether human or heavenly beings—from the realm of the Four Heavenly Kings (Cāturmahārājikakāyika, the first heaven in the desire realm) up to the realm of Neither Perception Nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana, the highest heaven in the three realms)—do these arise due to karma?' Subhuti replied, 'No, World Honored One! These are like unreal things, merely deceiving children. How could these things have karmic causes? And how could one fall into hell or reach the realm of Neither Perception Nor Non-Perception due to these karmic causes?' 'What do you think? Does the image in a mirror have cultivation? Through this cultivation, does it become defiled or purified?' Subhuti replied, 'No, World Honored One! Why? Because the image is empty and without substance, it cannot be said to be defiled or purified.' 'What do you think? Like an echo in a deep ravine, does this echo have karmic causes? Through these karmic causes, does one fall into hell or reach the realm of Neither Perception Nor Non-Perception?' Subhuti replied, 'No, World Honored One! The echo is empty, without real sound. How could it have karmic causes? And how could one fall into hell or reach the realm of Neither Perception Nor Non-Perception due to these karmic causes?' 'What do you think? Does this echo have cultivation? Through this cultivation, does it become defiled or purified?' 'No, World Honored One! This thing has no substance, it cannot be said to be defiled or purified.' 'What do you think? Like a flame that is not water but appears as water, not a river but appears as a river, does this flame have karmic causes? Through these karmic causes, does one fall into hell or reach the realm of Neither Perception Nor Non-Perception?' 'No, World Honored One! Water in a flame is ultimately unattainable, it only deceives the eyes of the unwise. How could it have karmic causes? And how could one fall into hell or reach the realm of Neither Perception Nor Non-Perception due to these karmic causes?' 'What do you think? Does this flame have cultivation? Through this cultivation, does it become defiled or purified?' 'No, World Honored One! The flame has no substance, it cannot be said to be defiled or purified.' 'What do you think? Gandharva

婆城，如日出時見犍闥婆城，無智人無城有城想，無廬館有廬館想，無園有園想。是揵闥婆城頗有業因緣，用是業因緣，墮地獄乃至生非有想非無想處不？」

「不也，世尊！是揵闥婆城畢竟不可得，但誑愚夫眼，云何當有業因緣，用是業因緣，墮地獄乃至生非有想非無想處？」

「于汝意云何，是揵闥婆城有修道，用是修道，若著垢、若得凈不？」

「不也，世尊！是揵闥婆城無有實事，不可說垢凈。」

「須菩提！于汝意云何，幻師幻作種種物，若象若馬、若牛若羊、若男若女。于汝意云何，是幻有業因緣，用是業因緣，墮地獄乃至生非有想非無想處不？」

「不也，世尊！是幻法空、無實事，云何當有業因緣，用是業因緣，墮地獄乃至生非有想非無想處？」

「于汝意云何，是幻有修道，用是修道，若著垢、若得凈不？」

「不也，世尊！是法無有實事，不可說垢凈。」

「須菩提！于汝意云何，如佛所化人，是化人有業因緣，用是業因緣，墮地獄乃至生非有想非無想處不？」

「不也，世尊！是化人無有實事，云何當有業因緣，用是業因緣，墮地獄乃至生非有想非無想處？」

「于汝意云何，是化人有修道，用是修道，若著垢、若得凈不？」

【現代漢語翻譯】現代漢語譯本『婆城（婆娑世界，指我們所處的現實世界），就像日出時看到的犍闥婆城（gandharva-pura，海市蜃樓），沒有智慧的人會認為沒有城卻有城的想法，沒有房屋卻有房屋的想法，沒有園林卻有園林的想法。那麼，這個犍闥婆城是否有業的因緣，因為這個業的因緣，會墮入地獄，乃至投生到非想非非想處（naivasamjnanasamjnayatana，佛教禪定中的最高境界）嗎？』『不是的，世尊！這個犍闥婆城畢竟是虛幻不可得的，只是迷惑愚笨的人的眼睛，怎麼會有業的因緣，因為這個業的因緣，而墮入地獄，乃至投生到非想非非想處呢？』『你認為如何，這個犍闥婆城有修道，因為這個修道，會沾染污垢，或者得到清凈嗎？』『不是的，世尊！這個犍闥婆城沒有真實的事物，不可說有污垢或清凈。』『須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！你認為如何，幻術師變幻出各種事物，比如大象、馬、牛、羊、男人、女人。你認為如何，這些幻象有業的因緣，因為這個業的因緣，會墮入地獄，乃至投生到非想非非想處嗎？』『不是的，世尊！這些幻法是空無的，沒有真實的事物，怎麼會有業的因緣，因為這個業的因緣，而墮入地獄，乃至投生到非想非非想處呢？』『你認為如何，這些幻象有修道，因為這個修道，會沾染污垢，或者得到清凈嗎？』『不是的，世尊！這些法沒有真實的事物，不可說有污垢或清凈。』『須菩提！你認為如何，比如佛所化現的人，這個化人有業的因緣，因為這個業的因緣，會墮入地獄，乃至投生到非想非非想處嗎？』『不是的，世尊！這個化人沒有真實的事物，怎麼會有業的因緣，因為這個業的因緣，而墮入地獄，乃至投生到非想非非想處呢？』『你認為如何，這個化人有修道，因為這個修道，會沾染污垢，或者得到清凈嗎？』

【English Translation】 English version 'The city of Bha (Bha-nagara, referring to the world of phenomena), is like seeing a gandharva-pura (mirage) at sunrise. Unwise people think that there is a city when there is none, that there are dwellings when there are none, and that there are gardens when there are none. Does this gandharva-pura have karmic causes and conditions, such that because of these karmic causes and conditions, one would fall into hell or be reborn in the realm of neither perception nor non-perception (naivasamjnanasamjnayatana, the highest state of meditative absorption in Buddhism)?' 'No, World Honored One! This gandharva-pura is ultimately unattainable; it only deceives the eyes of foolish people. How could it have karmic causes and conditions, such that because of these karmic causes and conditions, one would fall into hell or be reborn in the realm of neither perception nor non-perception?' 'What do you think, does this gandharva-pura have a path of cultivation, such that through this path of cultivation, it would either become defiled or attain purity?' 'No, World Honored One! This gandharva-pura has no real substance; it cannot be said to be defiled or pure.' 'Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness)! What do you think, when a magician conjures various things, such as elephants, horses, cows, sheep, men, and women? What do you think, do these illusions have karmic causes and conditions, such that because of these karmic causes and conditions, one would fall into hell or be reborn in the realm of neither perception nor non-perception?' 'No, World Honored One! These illusions are empty and without real substance. How could they have karmic causes and conditions, such that because of these karmic causes and conditions, one would fall into hell or be reborn in the realm of neither perception nor non-perception?' 'What do you think, do these illusions have a path of cultivation, such that through this path of cultivation, they would either become defiled or attain purity?' 'No, World Honored One! These phenomena have no real substance; it cannot be said to be defiled or pure.' 'Subhuti! What do you think, if a person is created by the Buddha through transformation, does this transformed person have karmic causes and conditions, such that because of these karmic causes and conditions, one would fall into hell or be reborn in the realm of neither perception nor non-perception?' 'No, World Honored One! This transformed person has no real substance. How could they have karmic causes and conditions, such that because of these karmic causes and conditions, one would fall into hell or be reborn in the realm of neither perception nor non-perception?' 'What do you think, does this transformed person have a path of cultivation, such that through this path of cultivation, they would either become defiled or attain purity?'

「不也，世尊！是事無有實，不可說垢凈。」

佛告須菩提：「于汝意云何，於是空相中，有垢者、有凈者不？」

「不也，世尊！是中無所有，無有著垢者無有凈者。」

「須菩提！如無有著垢者、無有凈者。以是因緣故，亦無垢凈。何以故？住我我所眾生有垢有凈，實見者不垢不凈。如實見者不垢不凈，如是亦無垢凈。」

摩訶般若波羅蜜經平等品第八十六

須菩提白佛言：「世尊！見實者不垢不凈，見不實者亦不垢不凈。何以故？一切法性無所有故。世尊！無所有中無垢無凈，有所有中亦無垢無凈。世尊！無所有中、有所有中亦無垢無凈。世尊！云何如實語者不垢不凈，不實語者亦不垢不凈？」

佛告須菩提：「是諸法平等相，我說是凈。須菩提！何等是諸法平等？所謂如、不異、不誑、法相、法性、法住、法位、實際，有佛無佛，法性常住，是名凈。世諦故說，非最第一義。最第一義，過一切語言、論議、音聲。」

須菩提白佛言：「世尊！若一切法空、不可說，如夢、如響、如焰、如影、如幻、如化。云何菩薩摩訶薩用是如夢、如響、如焰、如影、如幻、如化法，無有根本定實，云何能發阿耨多羅三藐三菩提心，作是愿：『我當具足檀那波羅蜜乃至具

【現代漢語翻譯】現代漢語譯本『不是的，世尊！這件事沒有真實性，不能說有垢或凈。』佛告訴須菩提：『你的意思如何？在這空相中，有垢者或有凈者嗎？』『不是的，世尊！這裡面什麼都沒有，沒有執著于垢者，也沒有執著于凈者。』『須菩提！如果既沒有執著于垢者，也沒有執著于凈者。因為這個因緣，所以也沒有垢凈。為什麼呢？執著於我、我所的眾生才有垢有凈，如實見的人不垢不凈。如實見的人不垢不凈，這樣也就沒有垢凈。』《摩訶般若波羅蜜經·平等品》第八十六須菩提對佛說：『世尊！見到真實的人不垢不凈，見到不真實的人也不垢不凈。為什麼呢？因為一切法的自性都是空無所有的。世尊！在空無所有中沒有垢也沒有凈，在有所有中也沒有垢也沒有凈。世尊！在空無所有中、在有所有中也沒有垢也沒有凈。世尊！為什麼如實說話的人不垢不凈，不真實說話的人也不垢不凈？』佛告訴須菩提：『這諸法的平等相，我說它是凈。須菩提！什麼是諸法的平等呢？就是所謂如（真如）、不異（不差別）、不誑（不虛妄）、法相（法的表象）、法性（法的本質）、法住（法安住的狀態）、法位（法所處的位置）、實際（真理的實際），有佛無佛，法性常住，這叫做凈。這是世俗諦的說法，不是最究竟的第一義諦。最究竟的第一義諦，超越一切語言、論議、音聲。』須菩提對佛說：『世尊！如果一切法都是空、不可說，像夢、像回聲、像火焰、像影子、像幻術、像變化。菩薩摩訶薩如何用這像夢、像回聲、像火焰、像影子、像幻術、像變化的法，沒有根本的真實性，如何能發起阿耨多羅三藐三菩提（無上正等正覺）心，發這樣的愿：『我應當圓滿檀那波羅蜜（佈施波羅蜜）乃至圓滿』

【English Translation】 English version 'No, World Honored One! This matter has no reality; it cannot be said to be defiled or pure.' The Buddha said to Subhuti, 'What do you think? In this emptiness, is there a defiled one or a pure one?' 'No, World Honored One! There is nothing in it; there is no one who clings to defilement, nor is there one who clings to purity.' 'Subhuti! If there is neither one who clings to defilement nor one who clings to purity, then because of this condition, there is also no defilement or purity. Why? Beings who cling to 'I' and 'mine' have defilement and purity, but those who see reality do not have defilement or purity. Those who see reality do not have defilement or purity, and thus there is also no defilement or purity.' Mahaprajnaparamita Sutra, Chapter 86 on Equality Subhuti said to the Buddha, 'World Honored One! One who sees reality is neither defiled nor pure, and one who sees unreality is also neither defiled nor pure. Why? Because the nature of all dharmas is empty and without substance. World Honored One! In emptiness there is neither defilement nor purity, and in existence there is also neither defilement nor purity. World Honored One! In emptiness and in existence, there is neither defilement nor purity. World Honored One! Why is it that one who speaks truthfully is neither defiled nor pure, and one who speaks untruthfully is also neither defiled nor pure?' The Buddha said to Subhuti, 'The equal nature of these dharmas, I say, is pure. Subhuti! What is the equality of these dharmas? It is what is called Suchness (Tathata), non-difference, non-deception, dharma-appearance, dharma-nature, dharma-abiding, dharma-position, actuality (the real), whether there is a Buddha or not, the dharma-nature is constant, this is called pure. This is spoken according to worldly truth, not the ultimate first meaning. The ultimate first meaning transcends all language, discussion, and sound.' Subhuti said to the Buddha, 'World Honored One! If all dharmas are empty and cannot be spoken of, like a dream, like an echo, like a flame, like a shadow, like an illusion, like a transformation. How can a Bodhisattva Mahasattva use these dharmas that are like a dream, like an echo, like a flame, like a shadow, like an illusion, like a transformation, without any fundamental reality, how can they generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), making this vow: 'I shall perfect the Dana Paramita (perfection of giving) and so on until I perfect'

足般若波羅蜜；我當具足神通波羅蜜，具足智波羅蜜；具足四禪、四無量心、四無色定、四念處，乃至具足八聖道分；我當具足三解脫門、八解脫、九次第定；我當具足佛十力，乃至具足十八不共法；我當具足三十二相、八十隨形好，具足諸陀羅尼門、諸三昧門；我當放大光明遍照十方，知諸眾生心，如應說法。』？」

佛告須菩提：「于汝意云何，汝所說諸法如夢、如響、如焰、如影、如幻、如化不？」

須菩提言：「爾。世尊！世尊！若一切法如夢乃至如化，菩薩摩訶薩云何行般若波羅蜜？世尊！是夢乃至化，虛妄不實。世尊！不應用不實虛妄法能具足檀那波羅蜜乃至十八不共法。」

佛告須菩提：「如是，如是！不實虛妄法不能具足檀那波羅蜜乃至十八不共法。行是不實虛妄法，不能得阿耨多羅三藐三菩提。須菩提！是一切法，皆是憶想思惟作法。用是思惟憶想作法，不能得一切種智。須菩提！是一切法能助道，不能得益果，所謂是諸法無生、無出、無相，菩薩從初發心已來所作善業，若檀那波羅蜜乃至一切種智。何以故？知諸法皆如夢乃至如化，如是等法不具足檀那波羅蜜乃至一切種智，不能得成就眾生凈佛國土、得阿耨多羅三藐三菩提。是菩薩摩訶薩所作善業，檀那波羅蜜乃至一切種智

【現代漢語翻譯】現代漢語譯本：『我應當圓滿具足般若波羅蜜（智慧到彼岸）；我應當圓滿具足神通波羅蜜（神通到彼岸），圓滿具足智波羅蜜（智慧到彼岸）；圓滿具足四禪（四種禪定）、四無量心（慈悲喜捨四種心境）、四無色定（四種無色界禪定）、四念處（四種觀想處），乃至圓滿具足八聖道分（八種通往解脫的道路）；我應當圓滿具足三解脫門（空、無相、無愿三種解脫之門）、八解脫（八種解脫境界）、九次第定（九種次第禪定）；我應當圓滿具足佛十力（佛的十種力量），乃至圓滿具足十八不共法（佛獨有的十八種功德）；我應當圓滿具足三十二相（佛的三十二種殊勝外貌）、八十隨形好（佛的八十種細微特徵），圓滿具足諸陀羅尼門（總持一切法的法門）、諸三昧門（各種禪定之門）；我應當放大光明遍照十方，知曉一切眾生的心念，並根據他們的需要說法。』佛陀告訴須菩提：『你的意思如何？你所說的這些法，如夢、如響、如焰、如影、如幻、如化嗎？』須菩提回答說：『是的，世尊！世尊！如果一切法都如夢乃至如化，那麼菩薩摩訶薩如何修行般若波羅蜜呢？世尊！這夢乃至化，都是虛妄不實的。世尊！不應該用不實虛妄的法來圓滿具足檀那波羅蜜（佈施到彼岸）乃至十八不共法。』佛陀告訴須菩提：『是這樣的，是這樣的！不實虛妄的法不能圓滿具足檀那波羅蜜乃至十八不共法。修行這些不實虛妄的法，不能證得阿耨多羅三藐三菩提（無上正等正覺）。須菩提！一切法，都是憶想思惟所造作的法。用這些思惟憶想造作的法，不能證得一切種智（佛的一切智慧）。須菩提！一切法能幫助修行，但不能得到最終的果報，這些法是無生、無出、無相的。菩薩從最初發心以來所做的善業，無論是檀那波羅蜜乃至一切種智，都是如此。為什麼呢？因為知道一切法都如夢乃至如化，這樣的法不能圓滿具足檀那波羅蜜乃至一切種智，不能成就眾生、清凈佛國土、證得阿耨多羅三藐三菩提。菩薩摩訶薩所做的善業，無論是檀那波羅蜜乃至一切種智，都是如此。』

【English Translation】 English version: 'I shall perfect the Prajna Paramita (perfection of wisdom); I shall perfect the Abhidjna Paramita (perfection of supernormal powers), perfect the Jnana Paramita (perfection of knowledge); perfect the four Dhyanas (four stages of meditation), the four Immeasurables (four boundless states of mind), the four Formless Absorptions (four formless meditative states), the four Foundations of Mindfulness, and even perfect the Eightfold Noble Path; I shall perfect the three Doors to Liberation (emptiness, signlessness, wishlessness), the eight Liberations, the nine Successive Abidings; I shall perfect the ten Powers of the Buddha, and even perfect the eighteen Unique Qualities of a Buddha; I shall perfect the thirty-two Marks of a Great Man, the eighty Minor Marks, perfect all the Dharani Doors (gates of total retention), all the Samadhi Doors (gates of meditative concentration); I shall emit great light, illuminating the ten directions, know the minds of all beings, and teach the Dharma accordingly.' The Buddha said to Subhuti, 'What do you think? Are all these dharmas you speak of like a dream, like an echo, like a flame, like a shadow, like an illusion, like a magical creation?' Subhuti replied, 'Yes, World Honored One! World Honored One! If all dharmas are like a dream, even like a magical creation, how can a Bodhisattva Mahasattva practice the Prajna Paramita? World Honored One! These dreams and magical creations are unreal and false. World Honored One! One should not use unreal and false dharmas to perfect the Dana Paramita (perfection of giving) and even the eighteen Unique Qualities of a Buddha.' The Buddha said to Subhuti, 'So it is, so it is! Unreal and false dharmas cannot perfect the Dana Paramita and even the eighteen Unique Qualities of a Buddha. Practicing these unreal and false dharmas cannot attain Anuttara Samyak Sambodhi (supreme perfect enlightenment). Subhuti! All dharmas are created by thought and contemplation. Using these dharmas created by thought and contemplation, one cannot attain Omniscience (all-knowing wisdom). Subhuti! All dharmas can aid the path, but cannot attain the ultimate fruit, these dharmas are unborn, unarisen, and without characteristics. The good deeds that a Bodhisattva has done since the initial aspiration, whether it is the Dana Paramita or even Omniscience, are all like this. Why? Because knowing that all dharmas are like a dream, even like a magical creation, such dharmas cannot perfect the Dana Paramita and even Omniscience, cannot accomplish the purification of sentient beings, the purification of the Buddha land, and the attainment of Anuttara Samyak Sambodhi. The good deeds that a Bodhisattva Mahasattva has done, whether it is the Dana Paramita or even Omniscience, are all like this.'

，如夢乃至如化。亦知一切眾生如夢中行，乃至知如化中行。是菩薩摩訶薩不取般若波羅蜜是有法，用是不取故，得一切種智。知是諸法如夢，無所取，乃至諸法如化，無所取。何以故？般若波羅蜜是不可取相，禪那波羅蜜乃至十八不共法是不可取相。是菩薩摩訶薩知一切法是不可取相已，發心求阿耨多羅三藐三菩提。何以故？一切法不可取相，無根本定實，如夢乃至如化。用不可取相法，不能得不可取相法。但以眾生不知不見如是諸法相，是菩薩摩訶薩為是眾生故，求阿耨多羅三藐三菩提。是菩薩從初發意已來，所有佈施為一切眾生故，乃至有所修智慧皆為一切眾生，不為己身。菩薩摩訶薩不為餘事故求阿耨多羅三藐三菩提，但為一切眾生故。是菩薩行般若波羅蜜時，見眾生無眾生，但眾生相中住，乃至無知者、無見者，知見相中住，令眾生遠離顛倒。遠離已，置甘露性中。住是中，無有妄想，所謂眾生相乃至知者、見者相。是時菩薩動心、念心、戲論心皆舍，常行不動心、不念心、不戲論心。須菩提！以是方便力故，菩薩摩訶薩行般若波羅蜜時自無所著，亦教一切眾生令得無所著。世諦故，非第一義。」

須菩提白佛言：「世尊！世尊得阿耨多羅三藐三菩提時得諸佛法。以世諦故得？以第一義中得？」

【現代漢語翻譯】現代漢語譯本：如同夢境乃至如同幻化。也知道一切眾生如同在夢中行走，乃至知道如同在幻化中行走。這位菩薩摩訶薩不執取般若波羅蜜（智慧的完美）是有實體的法，因為不執取，所以獲得一切種智（對一切事物和現象的全面理解）。知道這些法如同夢境，無所執取，乃至諸法如同幻化，無所執取。為什麼呢？因為般若波羅蜜是不可執取的相，禪那波羅蜜（禪定的完美）乃至十八不共法（佛陀獨有的十八種功德）都是不可執取的相。這位菩薩摩訶薩知道一切法是不可執取的相之後，發心求阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為一切法都是不可執取的相，沒有根本的定實，如同夢境乃至如同幻化。用不可執取的相的法，不能得到不可執取的相的法。只是因為眾生不知道、不見到這些法的真相，這位菩薩摩訶薩爲了這些眾生，才求阿耨多羅三藐三菩提。這位菩薩從最初發心以來，所有的佈施都是爲了眾生，乃至所修的智慧都是爲了眾生，不是爲了自己。菩薩摩訶薩不是爲了其他事情求阿耨多羅三藐三菩提，只是爲了眾生。這位菩薩在行般若波羅蜜時，見到眾生並非真實的眾生，只是住在眾生相中，乃至沒有知者、沒有見者，只是住在知見相中，讓眾生遠離顛倒。遠離顛倒之後，安置在甘露的本性中。住在這其中，沒有妄想，所謂的眾生相乃至知者、見者相。這時菩薩的動心、念心、戲論心都捨棄，常常行不動心、不念心、不戲論心。須菩提！因為這種方便力的緣故，菩薩摩訶薩在行般若波羅蜜時自己沒有執著，也教導一切眾生讓他們得到沒有執著。這是世俗諦的說法，不是第一義諦。須菩提對佛說：『世尊！世尊您得到阿耨多羅三藐三菩提時，得到諸佛的法。是以世俗諦得到的？還是以第一義諦得到的？』

【English Translation】 English version: Like a dream, even like an illusion. Also knowing that all sentient beings are like walking in a dream, even knowing they are like walking in an illusion. This Bodhisattva Mahasattva does not grasp that Prajna Paramita (perfection of wisdom) is a dharma with substance; because of this non-grasping, they attain all-knowing wisdom (omniscience). Knowing that these dharmas are like a dream, without grasping, even that all dharmas are like an illusion, without grasping. Why? Because Prajna Paramita is a characteristic of non-grasping, Dhyana Paramita (perfection of meditation) even the eighteen unique qualities of a Buddha are characteristics of non-grasping. This Bodhisattva Mahasattva, knowing that all dharmas are characteristics of non-grasping, resolves to seek Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). Why? Because all dharmas are characteristics of non-grasping, without a fundamental, fixed reality, like a dream, even like an illusion. Using the dharma of non-grasping characteristics, one cannot attain the dharma of non-grasping characteristics. It is only because sentient beings do not know or see the true nature of these dharmas that this Bodhisattva Mahasattva seeks Anuttara Samyak Sambodhi for the sake of these sentient beings. From the initial arising of this Bodhisattva's intention, all giving is for the sake of all sentient beings, even the wisdom cultivated is for the sake of all sentient beings, not for oneself. The Bodhisattva Mahasattva does not seek Anuttara Samyak Sambodhi for any other reason, but only for the sake of all sentient beings. When this Bodhisattva practices Prajna Paramita, they see that sentient beings are not real sentient beings, but merely abide in the appearance of sentient beings, even that there is no knower, no seer, but merely abiding in the appearance of knowing and seeing, causing sentient beings to be free from delusion. Having freed them from delusion, they place them in the nature of nectar. Abiding in this, there is no delusion, the so-called appearance of sentient beings, even the appearance of knowers and seers. At this time, the Bodhisattva abandons the moving mind, the thinking mind, and the mind of playfulness, and constantly practices the unmoving mind, the non-thinking mind, and the non-playful mind. Subhuti! Because of this power of skillful means, when the Bodhisattva Mahasattva practices Prajna Paramita, they are themselves without attachment, and also teach all sentient beings to attain non-attachment. This is according to conventional truth, not ultimate truth. Subhuti said to the Buddha, 'World Honored One! When the World Honored One attained Anuttara Samyak Sambodhi, you attained the dharmas of all Buddhas. Was it attained through conventional truth? Or was it attained through ultimate truth?'

佛言：「以世諦故，說佛得是法。是法中無有法可得、是人得是法。何以故？是人得是法，是為大有所得。用二法，無道、無果。」

須菩提白佛言：「世尊！若行二法，無道、無果。行不二法，有道、有果不？」

佛言：「行二法，無道、無果；行不二法，亦無道、無果。若無二法、無不二法，即是道、即是果。何以故？用如是法得道、得果，用如是法不得道、不得果；是為戲論。諸平等法中無有戲論，無有戲論是諸法平等。」

須菩提白佛言：「世尊！諸法無所有性，是中何等是平等？」

佛言：「若無有有法、無有無法，亦不說諸法平等相，除平等更無餘法，離一切法平等相平等相者，若凡夫、若聖人，不能行、不能到。」

須菩提白佛言：「世尊！乃至佛亦不能行亦不能到？」

佛言：「是諸法平等，一切聖人皆不能行亦不能到，所謂諸須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸菩薩摩訶薩及諸佛。」

須菩提白佛言：「世尊！佛者一切諸法中行力自在，云何說佛亦不能行亦不能到？」

佛告須菩提：「若諸法平等與佛有異，應當如是問。須菩提！今諸凡夫人平等，諸須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸菩薩摩訶薩、諸佛及聖法皆平等

【現代漢語翻譯】現代漢語譯本佛陀說：『從世俗諦的角度來說，可以說佛陀證得了這個法。但在這個法中，並沒有一個實在的法可以被獲得，也沒有一個實在的人可以獲得這個法。為什麼呢？如果說有人獲得了這個法，那就成了大有所得的執著。執著於二元對立的法，就無法證得道和果。』須菩提問佛：『世尊，如果執著於二元對立的法，就無法證得道和果。那麼，如果修行不二之法，是否就能證得道和果呢？』佛陀說：『執著於二元對立的法，無法證得道和果；執著于不二之法，也無法證得道和果。如果既不執著於二元對立，也不執著于不二之法，那就是道，那就是果。為什麼呢？如果認為通過某種法可以證得道和果，或者通過某種法無法證得道和果，這都是戲論。在諸法平等的真理中，沒有戲論，沒有戲論才是諸法平等。』須菩提問佛：『世尊，諸法本性空無所有，那麼，其中什麼是平等呢？』佛陀說：『如果既不認為有實在的法，也不認為沒有實在的法，那就無法說諸法是平等的。除了平等之外，沒有其他的法。如果執著于離一切法平等之相的平等之相，那麼無論是凡夫還是聖人，都無法修行，也無法到達。』須菩提問佛：『世尊，甚至佛陀也無法修行，也無法到達嗎？』佛陀說：『這種諸法平等，一切聖人都無法修行，也無法到達，包括須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）、諸菩薩摩訶薩（大菩薩）以及諸佛。』須菩提問佛：『世尊，佛陀在一切諸法中修行，力量自在，為什麼說佛陀也無法修行，也無法到達呢？』佛陀告訴須菩提：『如果諸法平等與佛陀有所不同，你才應該這樣問。須菩提，現在諸凡夫的平等，諸須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸菩薩摩訶薩、諸佛以及聖法，都是平等的。』

【English Translation】 English version The Buddha said, 'From the perspective of conventional truth (satyas), it can be said that the Buddha attained this Dharma. However, within this Dharma, there is no Dharma to be attained, nor is there a person who attains it. Why? Because if one says that a person attains this Dharma, it becomes a great attachment to attainment. By clinging to dualistic dharmas, one cannot attain the path or the fruit.' Subhuti asked the Buddha, 'World Honored One, if practicing dualistic dharmas leads to no path and no fruit, then does practicing non-dual dharmas lead to the path and the fruit?' The Buddha said, 'Practicing dualistic dharmas leads to no path and no fruit; practicing non-dual dharmas also leads to no path and no fruit. If one is neither attached to dualistic dharmas nor non-dual dharmas, that is the path, that is the fruit. Why? Because if one thinks that one can attain the path and the fruit through some Dharma, or that one cannot attain the path and the fruit through some Dharma, that is all conceptual proliferation (prapañca). In the truth of the equality of all dharmas, there is no conceptual proliferation; the absence of conceptual proliferation is the equality of all dharmas.' Subhuti asked the Buddha, 'World Honored One, since all dharmas are empty of inherent existence, what is equality within them?' The Buddha said, 'If one neither considers there to be existing dharmas nor non-existing dharmas, then one cannot speak of the equality of all dharmas. Apart from equality, there is no other Dharma. If one clings to the notion of equality that is separate from the equality of all dharmas, then neither ordinary beings nor sages can practice or reach it.' Subhuti asked the Buddha, 'World Honored One, does this mean that even the Buddha cannot practice or reach it?' The Buddha said, 'This equality of all dharmas is something that all sages cannot practice or reach, including Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), Bodhisattva Mahasattvas (great bodhisattvas), and all Buddhas.' Subhuti asked the Buddha, 'World Honored One, the Buddha practices with power and freedom in all dharmas, how can you say that the Buddha cannot practice or reach it?' The Buddha told Subhuti, 'If the equality of all dharmas were different from the Buddha, then you should ask that question. Subhuti, now the equality of all ordinary beings, Srotapannas, Sakrdagamins, Anagamins, Arhats, Pratyekabuddhas, Bodhisattva Mahasattvas, all Buddhas, and the holy Dharma are all equal.'

。是一平等無二。所謂是凡夫人、是須陀洹乃至佛，是一切法等中皆不可得。」

須菩提白佛言：「世尊！若諸法等中皆不可得是凡夫人乃至是佛。世尊！凡夫人、須陀洹乃至佛，為無有分別。」

佛告須菩提：「如是，如是！諸法平等中無有分別是凡夫人、是須陀洹乃至是佛。」

「世尊！若無分別諸凡夫人、須陀洹乃至佛，云何分別有三寶現於世，佛寶、法寶、僧寶？」

佛言：「于汝意云何，佛寶、法寶、僧寶與諸法等異不？」

須菩提白佛言：「如我從佛所聞義，佛寶、法寶、僧寶與諸法等無異。世尊！是佛寶、法寶、僧寶即是平等。是法皆不合不散，無色無形無對，一相所謂無相。佛有是力，能分別無相諸法處所，是凡夫人、是須陀洹、是斯陀含、是阿那含、是阿羅漢、是辟支佛、是菩薩摩訶薩、是諸佛。」

佛告須菩提：「如是，如是！若諸佛得阿耨多羅三藐三菩提不分別諸法，當知是地獄、是餓鬼、是畜生、是人、是天，是四天王天乃至是他化自在天、梵天，乃至是非有想非無想天處。是四念處乃至八聖道分，內空乃至無法有法空，佛十力乃至十八不共法不？」

須菩提言：「不知也，世尊！」

「以是故，須菩提！當知佛有大恩力，于諸法等中不

【現代漢語翻譯】現代漢語譯本：是平等而無差別的。所謂的凡夫、須陀洹（Srotaapanna，入流者，佛教修行第一果位）、乃至佛，在一切法平等之中都是不可得的。須菩提問佛說：『世尊！如果一切法平等之中，凡夫乃至佛都不可得，那麼世尊，凡夫、須陀洹乃至佛，豈不是沒有分別了嗎？』佛告訴須菩提：『是的，是的！在諸法平等之中，沒有分別，無論是凡夫、須陀洹乃至佛。』『世尊！如果沒有分別，凡夫、須陀洹乃至佛，那又如何分別有三寶顯現於世，佛寶、法寶、僧寶呢？』佛說：『你的意思如何？佛寶、法寶、僧寶與諸法平等有差別嗎？』須菩提對佛說：『依我從佛所聽聞的道理，佛寶、法寶、僧寶與諸法平等沒有差別。世尊！佛寶、法寶、僧寶即是平等。這些法不合不散，無色無形無對，只有一個相，那就是無相。佛有這樣的力量，能夠分別無相諸法的處所，是凡夫、是須陀洹、是斯陀含（Sakrdagamin，一來者，佛教修行第二果位）、是阿那含（Anagamin，不還者，佛教修行第三果位）、是阿羅漢（Arhat，應供，佛教修行第四果位）、是辟支佛（Pratyekabuddha，獨覺者）、是菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）、是諸佛。』佛告訴須菩提：『是的，是的！如果諸佛證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）而不分別諸法，那麼應當知道，這是地獄、這是餓鬼、這是畜生、這是人、這是天，這是四天王天乃至他化自在天（Paranirmita-vasavartin，欲界第六天）、梵天，乃至是非有想非無想天處。這是四念處乃至八聖道分，內空乃至無法有法空，佛十力乃至十八不共法嗎？』須菩提說：『我不知道，世尊！』『因此，須菩提！應當知道佛有大恩力，在諸法平等之中不

【English Translation】 English version: It is equal and without difference. The so-called ordinary person, Srotaapanna (stream-enterer, the first stage of Buddhist practice), and even the Buddha, are all unattainable within the equality of all dharmas. Subhuti asked the Buddha, 'World Honored One! If within the equality of all dharmas, ordinary people and even the Buddha are unattainable, then World Honored One, are ordinary people, Srotaapanna, and even the Buddha, not without distinction?' The Buddha told Subhuti, 'Yes, yes! In the equality of all dharmas, there is no distinction, whether it is an ordinary person, a Srotaapanna, or even the Buddha.' 'World Honored One! If there is no distinction between ordinary people, Srotaapanna, and even the Buddha, then how can it be distinguished that the Three Jewels appear in the world, the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel?' The Buddha said, 'What do you think? Are the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel different from the equality of all dharmas?' Subhuti said to the Buddha, 'According to the principle I have heard from the Buddha, the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel are not different from the equality of all dharmas. World Honored One! The Buddha Jewel, the Dharma Jewel, and the Sangha Jewel are equality. These dharmas neither combine nor disperse, are without color, form, or opposition, and have only one characteristic, which is no-characteristic. The Buddha has the power to distinguish the places of no-characteristic dharmas, whether it is an ordinary person, a Srotaapanna, a Sakrdagamin (once-returner, the second stage of Buddhist practice), an Anagamin (non-returner, the third stage of Buddhist practice), an Arhat (worthy one, the fourth stage of Buddhist practice), a Pratyekabuddha (solitary buddha), a Bodhisattva-mahasattva (great bodhisattva), or all Buddhas.' The Buddha told Subhuti, 'Yes, yes! If all Buddhas attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) without distinguishing dharmas, then it should be known that this is hell, this is a hungry ghost, this is an animal, this is a human, this is a deva, this is the Heaven of the Four Great Kings, up to the Paranirmita-vasavartin Heaven (the sixth heaven of the desire realm), the Brahma Heaven, and even the realm of neither perception nor non-perception. Are these the Four Foundations of Mindfulness up to the Eightfold Noble Path, emptiness of the internal up to the emptiness of no-dharma and dharma, the Ten Powers of the Buddha up to the Eighteen Unique Qualities of the Buddha?' Subhuti said, 'I do not know, World Honored One!' 'Therefore, Subhuti! It should be known that the Buddha has great power, and within the equality of all dharmas does not

動而分別諸法。」

須菩提白佛言：「世尊！如佛于諸法平等中不動，凡夫人亦于諸法平等中亦不動，須陀洹乃至辟支佛亦于諸法平等中不動。世尊！若諸法等相，即是凡夫人相，即是須陀洹相，乃至諸佛即是平等相。世尊！今諸法各各相，所謂色相異、受想行識相異，眼相異、耳鼻舌身意相異，地相異、水火風空識相異，欲相異、瞋癡相異，邪見相異，禪相異，無量心相異，無色定相異，四念處相異乃至八聖道分相異，檀那波羅蜜相異乃至般若波羅蜜相異，三解脫門相異，十八空相異，佛十力相異，四無所畏相異，四無礙智相異，十八不共法相異，有為法相異，無為法相異，是凡夫人相異，乃至佛相異。諸法各各相，云何菩薩摩訶薩行般若波羅蜜時，諸法異相中不作分別？若不作分別，不能行般若波羅蜜。若不行般若波羅蜜，不能從一地至一地。若不從一地至一地，不能入菩薩位。不能入菩薩位故，不能過聲聞、辟支佛地。不能過聲聞、辟支佛地故，不能具足神通波羅蜜。不具足神通波羅蜜故，不能具足檀那波羅蜜，乃至不能具足般若波羅蜜，從一佛國至一佛國，供養諸佛，于諸佛所種善根，用是善根能成就眾生、凈佛國土。」

佛告須菩提：「如汝所問，是諸法相亦是凡夫人，亦是須陀洹乃至佛。」

【現代漢語翻譯】現代漢語譯本：『動而分別諸法。』

須菩提對佛說：『世尊！如果佛在諸法平等中不動，那麼凡夫也在諸法平等中不動，須陀洹（Srotaapanna，入流者）乃至辟支佛（Pratyekabuddha，獨覺者）也在諸法平等中不動。世尊！如果諸法都是平等之相，那麼就是凡夫之相，就是須陀洹之相，乃至諸佛就是平等之相。世尊！現在諸法各有各的相，所謂色相不同、受想行識相不同，眼相不同、耳鼻舌身意相不同，地相不同、水火風空識相不同，欲相不同、瞋癡相不同，邪見相不同，禪相不同，無量心相不同，無色定相不同，四念處相不同乃至八聖道分相不同，檀那波羅蜜（Dāna pāramitā，佈施波羅蜜）相不同乃至般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）相不同，三解脫門相不同，十八空相不同，佛十力相不同，四無所畏相不同，四無礙智相不同，十八不共法相不同，有為法相不同，無為法相不同，這是凡夫之相不同，乃至佛之相不同。諸法各有各的相，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）在行般若波羅蜜時，如何在諸法不同的相中不作分別？如果不作分別，就不能行般若波羅蜜。如果不行般若波羅蜜，就不能從一地到一地。如果不能從一地到一地，就不能進入菩薩位。不能進入菩薩位，就不能超越聲聞（Śrāvaka，弟子）和辟支佛的境界。不能超越聲聞和辟支佛的境界，就不能圓滿神通波羅蜜。不圓滿神通波羅蜜，就不能圓滿檀那波羅蜜，乃至不能圓滿般若波羅蜜，不能從一個佛國到另一個佛國，供養諸佛，在諸佛那裡種下善根，用這些善根來成就眾生、凈化佛國土。』

佛告訴須菩提：『正如你所問，這些諸法之相既是凡夫的，也是須陀洹乃至佛的。』

【English Translation】 English version: 『Moving and distinguishing all dharmas.』

Subhuti said to the Buddha, 『World Honored One, if the Buddha does not move in the equality of all dharmas, then ordinary people also do not move in the equality of all dharmas, Srotaapanna (stream-enterer) and even Pratyekabuddha (solitary buddha) also do not move in the equality of all dharmas. World Honored One, if all dharmas are of equal characteristics, then they are the characteristics of ordinary people, the characteristics of Srotaapanna, and even the characteristics of all Buddhas are equal. World Honored One, now all dharmas have their own distinct characteristics, such as the different characteristics of form, the different characteristics of sensation, perception, volition, and consciousness, the different characteristics of the eye, the different characteristics of the ear, nose, tongue, body, and mind, the different characteristics of earth, the different characteristics of water, fire, wind, space, and consciousness, the different characteristics of desire, the different characteristics of anger and delusion, the different characteristics of wrong views, the different characteristics of meditation, the different characteristics of immeasurable minds, the different characteristics of formless samadhi, the different characteristics of the four foundations of mindfulness, and even the different characteristics of the eightfold noble path, the different characteristics of Dāna pāramitā (perfection of giving), and even the different characteristics of Prajñā pāramitā (perfection of wisdom), the different characteristics of the three doors of liberation, the different characteristics of the eighteen emptinesses, the different characteristics of the ten powers of the Buddha, the different characteristics of the four fearlessnesses, the different characteristics of the four unobstructed knowledges, the different characteristics of the eighteen unshared dharmas, the different characteristics of conditioned dharmas, the different characteristics of unconditioned dharmas, these are the different characteristics of ordinary people, and even the different characteristics of the Buddha. Since all dharmas have their own distinct characteristics, how can a Bodhisattva-mahāsattva (great bodhisattva) not make distinctions among the different characteristics of all dharmas when practicing Prajñā pāramitā? If they do not make distinctions, they cannot practice Prajñā pāramitā. If they do not practice Prajñā pāramitā, they cannot progress from one stage to another. If they cannot progress from one stage to another, they cannot enter the bodhisattva stage. If they cannot enter the bodhisattva stage, they cannot surpass the stages of Śrāvaka (hearer) and Pratyekabuddha. If they cannot surpass the stages of Śrāvaka and Pratyekabuddha, they cannot perfect the perfection of supernormal powers. If they do not perfect the perfection of supernormal powers, they cannot perfect Dāna pāramitā, and even cannot perfect Prajñā pāramitā, cannot go from one Buddha-land to another, make offerings to all Buddhas, plant good roots in the presence of all Buddhas, and use these good roots to accomplish sentient beings and purify Buddha-lands.』

The Buddha said to Subhuti, 『As you have asked, these characteristics of all dharmas are also those of ordinary people, also those of Srotaapanna, and even those of the Buddha.』

「世尊！是諸法各各相，所謂色相異乃至有為無為法相異。云何菩薩摩訶薩觀一切相不作分別？」

「須菩提！于汝意云何，是色相空不？乃至諸佛相空不？」

「世尊！實空。」

「須菩提！空中各各相法可得不？所謂色相乃至諸佛相。」

須菩提言：「不可得。」

佛言：「以是因緣故，當知諸法平等中，非凡夫人亦不離凡夫人，乃至非佛亦不離佛。」

須菩提白佛言：「世尊！是平等，為是有為法？為是無為法？」

佛言：「非有為法、非無為法。何以故？離有為法，無為法不可得；離無為法，有為法不可得。須菩提！是有為性、無為性，是二法不合不散，無色無形無對，一相所謂無相。佛亦以世諦故說，非以第一義。何以故？第一義中無身行、無口行、無意行，亦不離身、口、意行得第一義。是諸有為法、無為法平等相，即是第一義。菩薩摩訶薩行般若波羅蜜時，第一義中不動而行菩薩事饒益眾生。」

摩訶般若波羅蜜經如化品第八十七

須菩提白佛言：「世尊！若諸法平等、無可為作，云何菩薩摩訶薩行般若波羅蜜，于平等法中不動而行菩薩事，以佈施、愛語、利益、同事？」

佛告須菩提：「如是，如是！如汝所言。是諸法平等

【現代漢語翻譯】現代漢語譯本『世尊！這些法各有各的相，比如色相（物質的表象）不同，乃至有為法（因緣和合而生的法）和無為法（不依賴因緣而存在的法）的相也不同。菩薩摩訶薩（偉大的菩薩）如何觀察一切相而不作分別呢？』『須菩提！你認為如何，色相是空的嗎？乃至諸佛的相是空的嗎？』『世尊！確實是空的。』『須菩提！在空性中，各種相的法可以得到嗎？比如色相乃至諸佛的相。』須菩提說：『不可得。』佛說：『因為這個緣故，應當知道諸法在平等之中，既不屬於凡夫，也不脫離凡夫，乃至不屬於佛，也不脫離佛。』須菩提對佛說：『世尊！這個平等，是有為法嗎？還是無為法？』佛說：『既不是有為法，也不是無為法。為什麼呢？離開有為法，無為法不可得；離開無為法，有為法不可得。須菩提！有為的性質和無為的性質，這兩種法不合也不散，沒有顏色，沒有形狀，沒有對立，它們的相是一樣的，就是無相。佛也是用世俗諦（相對真理）來說的，不是用第一義諦（絕對真理）來說的。為什麼呢？在第一義諦中，沒有身行（身體的行為），沒有口行（語言的行為），沒有意行（思想的行為），也不能離開身、口、意行而得到第一義諦。這些有為法和無為法的平等相，就是第一義諦。菩薩摩訶薩在行般若波羅蜜（以智慧到達彼岸）時，在第一義諦中不動搖而行菩薩的事業，利益眾生。』《摩訶般若波羅蜜經》如化品第八十七須菩提對佛說：『世尊！如果諸法平等，沒有什麼可以作為的，那麼菩薩摩訶薩如何行般若波羅蜜，在平等法中不動搖而行菩薩的事業，用佈施、愛語、利益、同事來利益眾生呢？』佛告訴須菩提：『是的，是的！正如你所說。這些法是平等的』

【English Translation】 English version 'World Honored One! These dharmas each have their own characteristics, for example, the characteristic of form (rupa, material appearance) is different, and even the characteristics of conditioned dharmas (samskrta-dharma, dharmas that arise from causes and conditions) and unconditioned dharmas (asamskrta-dharma, dharmas that do not depend on causes and conditions) are different. How does a Bodhisattva Mahasattva (a great Bodhisattva) observe all characteristics without making distinctions?' 'Subhuti! What do you think, is the characteristic of form empty? And even the characteristics of all Buddhas, are they empty?' 'World Honored One! They are indeed empty.' 'Subhuti! In emptiness, can the dharmas of various characteristics be obtained? Such as the characteristic of form and even the characteristics of all Buddhas?' Subhuti said: 'They cannot be obtained.' The Buddha said: 'Because of this reason, it should be known that in the equality of all dharmas, one is neither a common person nor separate from a common person, and even one is neither a Buddha nor separate from a Buddha.' Subhuti said to the Buddha: 'World Honored One! Is this equality a conditioned dharma? Or is it an unconditioned dharma?' The Buddha said: 'It is neither a conditioned dharma nor an unconditioned dharma. Why? Because apart from conditioned dharmas, unconditioned dharmas cannot be obtained; and apart from unconditioned dharmas, conditioned dharmas cannot be obtained. Subhuti! The nature of conditioned and the nature of unconditioned, these two dharmas neither combine nor separate, they have no color, no shape, no opposition, their characteristic is the same, which is no-characteristic. The Buddha also speaks using conventional truth (samvriti-satya, relative truth), not using ultimate truth (paramartha-satya, absolute truth). Why? In ultimate truth, there is no bodily action, no verbal action, no mental action, and one cannot obtain ultimate truth apart from bodily, verbal, and mental actions. The equal characteristic of these conditioned and unconditioned dharmas is the ultimate truth. When a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), in the ultimate truth, he acts without wavering in the affairs of a Bodhisattva, benefiting sentient beings.' Mahaprajnaparamita Sutra, Chapter 87, 'Like an Illusion' Subhuti said to the Buddha: 'World Honored One! If all dharmas are equal and there is nothing to be done, then how does a Bodhisattva Mahasattva practice Prajna Paramita, acting without wavering in the equal dharmas, and benefiting sentient beings with generosity, kind speech, beneficial actions, and cooperation?' The Buddha told Subhuti: 'It is so, it is so! Just as you have said. These dharmas are equal.'

、無所作。若是眾生自知諸法平等，佛不用神力于諸法平等中不動而拔出眾生吾我想，以空度五道生死，乃至知者、見者相。度色相乃至識相，眼相乃至意相，地種相乃至識種相，遠離有為性相，令得無為性相，無為性相即是空。」

須菩提言：「世尊！用何等空故，一切法空？」

佛言：「菩薩遠離一切法相，用是空故，一切法空。須菩提！于汝意云何，若有化人作化人，是化頗有實事、不空者不？」

須菩提言：「不也，世尊！是化人無有實事而不空。」

「是空及化人，二事不合不散，以空故。空不應分別是空、是化。何以故？是二事等，空中不可得所謂是空、是化。何以故？須菩提！色即是化、受想行識即是化，乃至一切種智即是化。」

須菩提白佛言：「世尊！世間法是化，出世間法亦復是化不？所謂四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分、三解脫門，佛十力、四無所畏、四無礙智、十八不共法；並諸法果及賢聖人，所謂須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩摩訶薩、諸佛。世尊！是法亦是化不？」

佛告須菩提：「一切法皆是化。於是法中，有聲聞法變化，有辟支佛法變化，有菩薩摩訶薩法變化，有諸佛法變化。有煩惱法變化，有

業因緣法變化。以是因緣故，須菩提！一切法皆是變化。」

須菩提白佛言：「世尊！是諸煩惱斷，所謂須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。斷諸煩惱習斷，皆是變化不？」

佛告須菩提：「若有法生滅相者，皆是變化。」

須菩提言：「世尊！何等法非變化？」

佛言：「若法無生無滅，是非變化。」

須菩提言：「何等是不生不滅非變化？」

佛言：「不誑相涅槃，是法非變化。」

「世尊！如佛自說諸法平等，非聲聞作、非辟支佛作、非諸菩薩摩訶薩作、非諸佛作；有佛無佛，諸法性常空。性空即是涅槃，云何言涅槃一法非如化？」

佛告須菩提：「如是，如是！諸法平等，非聲聞所作乃至性空即是涅槃。若新發意菩薩聞是一切法畢竟性空，乃至涅槃亦皆如化，心則驚怖。為是新發意菩薩故，分別生滅者如化，不生不滅者不如化。」

須菩提白佛言：「世尊！云何教新發意菩薩令知性空？」

佛告須菩提：「諸法本有今無耶？」◎

摩訶般若波羅蜜經卷第二十六大正藏第 08 冊 No. 0223 摩訶般若波羅蜜經

摩訶般若波羅蜜經卷第二十七

後秦龜茲國三藏鳩摩羅什譯

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【現代漢語翻譯】現代漢語譯本：業的因緣法導致變化。因此，須菩提！一切法都是變化的。須菩提問佛：『世尊！那些煩惱的斷除，比如須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道），以及斷除煩惱習氣，這些也都是變化嗎？』佛告訴須菩提：『如果任何法有生滅的現象，那都是變化。』須菩提問：『世尊！什麼法不是變化呢？』佛說：『如果法沒有生滅，那就不是變化。』須菩提問：『什麼是不生不滅，不是變化呢？』佛說：『不虛妄的涅槃，這種法不是變化。』『世尊！正如佛您自己所說，諸法是平等的，不是聲聞（小乘修行者）所造作，不是辟支佛（緣覺）所造作，不是諸菩薩摩訶薩（大菩薩）所造作，也不是諸佛所造作；無論有佛無佛，諸法的本性都是空。本性空就是涅槃，為什麼說涅槃這一法不像變化呢？』佛告訴須菩提：『是的，是的！諸法是平等的，不是聲聞所作，乃至本性空就是涅槃。如果新發意的菩薩聽到一切法畢竟是空，甚至涅槃也像變化一樣，內心就會驚恐。爲了這些新發意的菩薩，我才分別說有生滅的法像變化，沒有生滅的法不像變化。』須菩提問佛：『世尊！如何教導新發意的菩薩讓他們瞭解性空呢？』佛告訴須菩提：『諸法本來有現在沒有了嗎？』

【English Translation】 English version: The karmic conditions cause changes. Therefore, Subhuti! All dharmas are subject to change. Subhuti asked the Buddha: 'World Honored One! Are the cessation of afflictions, such as the Srotaapanna (stream-enterer) fruition, Sakrdagamin (once-returner) fruition, Anagamin (non-returner) fruition, Arhat (worthy one) fruition, Pratyekabuddha (solitary enlightened one) path, and the cessation of the habits of afflictions, all subject to change?' The Buddha told Subhuti: 'If any dharma has the characteristics of arising and ceasing, it is subject to change.' Subhuti asked: 'World Honored One! What dharma is not subject to change?' The Buddha said: 'If a dharma has no arising and no ceasing, it is not subject to change.' Subhuti asked: 'What is it that has no arising and no ceasing, and is not subject to change?' The Buddha said: 'The non-deceptive Nirvana, this dharma is not subject to change.' 'World Honored One! As the Buddha himself has said, all dharmas are equal, not made by Sravakas (hearers), not made by Pratyekabuddhas (solitary realizers), not made by Bodhisattva Mahasattvas (great Bodhisattvas), nor made by Buddhas; whether there is a Buddha or not, the nature of all dharmas is always empty. Emptiness of nature is Nirvana, why say that Nirvana, this one dharma, is not like a transformation?' The Buddha told Subhuti: 'So it is, so it is! All dharmas are equal, not made by Sravakas, and even the emptiness of nature is Nirvana. If newly initiated Bodhisattvas hear that all dharmas are ultimately empty, and even Nirvana is like a transformation, their minds will be terrified. For the sake of these newly initiated Bodhisattvas, I distinguish that dharmas with arising and ceasing are like transformations, and dharmas without arising and ceasing are not like transformations.' Subhuti asked the Buddha: 'World Honored One! How should we teach newly initiated Bodhisattvas to understand emptiness of nature?' The Buddha told Subhuti: 'Do dharmas originally exist and now not exist?'

第八十八

佛告須菩提：「菩薩摩訶薩求般若波羅蜜，應如薩陀波侖菩薩摩訶薩。是菩薩今在大雷音佛所行菩薩道。」

須菩提白佛言：「世尊！薩陀波侖菩薩摩訶薩云何求般若波羅蜜？」

佛言：「薩陀波侖菩薩摩訶薩本求般若波羅蜜時，不惜身命、不求名利，于空閑林中聞空中聲言：『汝善男子！從是東行，莫念疲極、莫念睡眠、莫念飲食、莫念晝夜、莫念寒熱、莫念內莫念外。善男子！行時莫觀左右。汝行時莫壞身相、莫壞色相、莫壞受想行識相。何以故？若壞是諸相，于佛法中則為有礙。若於佛法中有礙，便往來五道生死中，亦不能得般若波羅蜜。』

「爾時薩陀波侖菩薩報空中言：『我當從教。何以故？我欲為一切眾生作大明，欲集一切諸佛法，欲得阿耨多羅三藐三菩提故。』

「薩陀波侖菩薩復聞空中聲言：『善哉，善哉！善男子！汝于空、無相、無作之法，應生信心，以離相心求般若波羅蜜，離我相乃至離知者、見者相。當遠離惡知識，當親近供養善知識。何等是善知識？能說空、無相、無作、無生無滅法及一切種智，令人心入歡喜信樂，是為善知識。善男子！汝若如是行，不久當聞般若波羅蜜——若從經卷中聞，若從菩薩所說聞。善男子！汝所從聞是般若波羅蜜處，

【現代漢語翻譯】現代漢語譯本佛陀告訴須菩提：『菩薩摩訶薩尋求般若波羅蜜，應當像薩陀波侖菩薩摩訶薩那樣。這位菩薩現在在大雷音佛（Buddha of Great Thunderous Sound）那裡修行菩薩道。』須菩提對佛說：『世尊！薩陀波侖菩薩摩訶薩是如何尋求般若波羅蜜的呢？』佛說：『薩陀波侖菩薩摩訶薩最初尋求般若波羅蜜時，不愛惜自己的生命，不追求名利，在空曠的樹林中聽到空中傳來聲音說：『善男子！你從這裡向東走，不要想著疲憊，不要想著睡覺，不要想著飲食，不要想著白天黑夜，不要想著寒冷炎熱，不要想著內在，不要想著外在。善男子！行走時不要看左右。你行走時不要破壞身體的表象，不要破壞色（form）的表象，不要破壞受（feeling）、想（perception）、行（mental formations）、識（consciousness）的表象。為什麼呢？如果破壞了這些表象，對於佛法來說就會有障礙。如果在佛法中有障礙，就會在五道生死中輪迴，也不能得到般若波羅蜜。』『當時薩陀波侖菩薩回答空中的聲音說：『我應當遵從教誨。為什麼呢？我想要為一切眾生作大光明，想要聚集一切諸佛的法，想要得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故。』『薩陀波侖菩薩又聽到空中傳來聲音說：『好啊，好啊！善男子！你對於空（emptiness）、無相（signlessness）、無作（non-action）的法，應當生起信心，以離相的心尋求般若波羅蜜，遠離我相，乃至遠離知者、見者的相。應當遠離惡知識，應當親近供養善知識。什麼是善知識呢？能夠說空、無相、無作、無生無滅的法以及一切種智（sarvajnata，一切智），使人內心進入歡喜信樂，這就是善知識。善男子！你如果這樣修行，不久就會聽到般若波羅蜜——或者從經卷中聽到，或者從菩薩那裡聽到。善男子！你所聽聞的般若波羅蜜之處，'

【English Translation】 English version The Buddha told Subhuti, 『A Bodhisattva-Mahasattva seeking Prajna-paramita should be like the Bodhisattva-Mahasattva Sadaprarudita. This Bodhisattva is now practicing the Bodhisattva path at the place of the Buddha of Great Thunderous Sound.』 Subhuti said to the Buddha, 『World Honored One, how did the Bodhisattva-Mahasattva Sadaprarudita seek Prajna-paramita?』 The Buddha said, 『When the Bodhisattva-Mahasattva Sadaprarudita first sought Prajna-paramita, he did not cherish his life, nor did he seek fame or gain. In a secluded forest, he heard a voice in the air saying, 『Good man! Go east from here, do not think of fatigue, do not think of sleep, do not think of food and drink, do not think of day and night, do not think of cold and heat, do not think of the internal, do not think of the external. Good man! Do not look left or right when walking. When you walk, do not destroy the appearance of the body, do not destroy the appearance of form, do not destroy the appearance of feeling, perception, mental formations, and consciousness. Why? If you destroy these appearances, it will be an obstacle to the Dharma. If there is an obstacle in the Dharma, you will transmigrate in the five paths of birth and death, and you will not be able to attain Prajna-paramita.』『At that time, the Bodhisattva Sadaprarudita replied to the voice in the air, 『I shall follow your teachings. Why? Because I wish to be a great light for all sentient beings, I wish to gather all the Buddhas』 teachings, and I wish to attain Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).』『The Bodhisattva Sadaprarudita again heard a voice in the air saying, 『Excellent, excellent! Good man! You should have faith in the Dharma of emptiness, signlessness, and non-action. Seek Prajna-paramita with a mind free from appearances, free from the appearance of self, and even free from the appearance of the knower and the seer. You should stay away from evil friends and draw near to and make offerings to good friends. What are good friends? Those who can speak of the Dharma of emptiness, signlessness, non-action, non-birth, and non-death, as well as all-knowing wisdom (sarvajnata), and cause people』s hearts to enter into joy and faith, these are good friends. Good man! If you practice in this way, you will soon hear Prajna-paramita—either from the scriptures or from the words of a Bodhisattva. Good man! The place where you hear Prajna-paramita,』

應生心如佛想。善男子！汝當知恩，應作是念：「所從聞是般若波羅蜜者，即是我善知識。我用聞是法故，疾得不退轉于阿耨多羅三藐三菩提。親近諸佛，常生有佛國土中，遠離眾難，得具足無難處。」善男子！當思惟籌量是功德，于所從聞法處生心如佛想。汝善男子！莫以世利心故隨逐法師，但為愛法、恭敬法故隨逐說法菩薩。爾時當覺知魔事。若惡魔與說法菩薩作五欲因緣，假為法故令受；若說法菩薩入實法門，以功德力故受而無所染。又以三事故受是五欲——以方便力故，欲令眾生種善根故，欲與眾生同其事故受——汝於是中莫生污心，當起凈想。自念：「我未得漚和拘舍羅，大師以方便法，為度眾生令獲福德故，受是諸欲。于菩薩智慧無著無礙，不為欲染。」善男子！即當觀諸法實相。何等諸法實相？所謂一切法不垢不凈。何以故？一切法自性空，無眾生、無人、無我；一切法如幻、如夢、如響、如影、如焰、如化。善男子！觀是諸法實相已，當隨法師，汝不久當成就般若波羅蜜。複次，善男子！汝當復覺知魔事。若說法菩薩見欲受般若波羅蜜人，意不存念，汝不應起心怨恨。汝但當以法故生恭敬心，莫起厭懈意，常應隨逐法師。』

「爾時薩陀波侖菩薩受是空中教已，從是東行。不久，復作是念：『

【現代漢語翻譯】現代漢語譯本：應當生起如同對待佛陀一般的想法。善男子！你應該知恩，應當這樣想：『我從哪裡聽到這《般若波羅蜜》（Prajnaparamita，意為「智慧的完美」）的教法，那位就是我的善知識。我因為聽聞此法，才能迅速地在阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）的道路上不退轉。親近諸佛，常生於有佛的國土中，遠離各種災難，得到具足無難之處。』善男子！應當思惟衡量這些功德，對於你從那裡聽聞佛法的地方，生起如同對待佛陀一般的想法。你這善男子！不要因為世俗的利益而追隨法師，只是爲了愛法、恭敬法而追隨說法菩薩。那時應當覺知魔事。如果惡魔給說法菩薩製造五欲（色、聲、香、味、觸）的因緣，假借爲了佛法的名義而接受；如果說法菩薩進入實法之門，因為功德的力量而接受卻不受污染。又因為三種原因而接受這五欲——因為方便的力量，想要讓眾生種下善根，想要與眾生同其事而接受——你在這其中不要生起污穢的心，應當生起清凈的想法。自己想：『我還沒有得到漚和拘舍羅（Upaya-kausalya，意為「善巧方便」），大師以方便法，爲了度化眾生讓他們獲得福德的緣故，才接受這些慾望。對於菩薩的智慧，沒有執著沒有障礙，不會被慾望所污染。』善男子！應當觀察諸法的實相。什麼是諸法的實相？就是說一切法不垢不凈。為什麼呢？因為一切法的自性是空，沒有眾生、沒有人、沒有我；一切法如幻、如夢、如響、如影、如焰、如化。善男子！觀察這些諸法的實相之後，應當追隨法師，你不久就會成就《般若波羅蜜》。再次，善男子！你應當再次覺知魔事。如果說法菩薩看到想要接受《般若波羅蜜》的人，心中沒有存念，你不應該生起怨恨之心。你只需要因為佛法的緣故生起恭敬之心，不要生起厭倦懈怠的想法，應當常常追隨法師。」當時薩陀波侖菩薩（Sadāprarudita，意為「常啼」）接受了這空中的教誨之後，就向東方走去。不久，又這樣想：『

【English Translation】 English version: You should generate thoughts like those towards a Buddha. Good man! You should be grateful and think: 'The one from whom I hear this Prajnaparamita (Perfection of Wisdom), is my good teacher. Because I hear this Dharma, I will quickly attain non-retrogression on the path to Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). I will be close to all Buddhas, always be born in Buddha lands, stay away from all difficulties, and obtain a place that is complete and without difficulties.' Good man! You should contemplate and measure these merits, and towards the place where you hear the Dharma, generate thoughts like those towards a Buddha. You, good man! Do not follow a Dharma teacher because of worldly benefits, but only follow a Bodhisattva who teaches the Dharma because of your love for the Dharma and respect for the Dharma. At that time, you should be aware of demonic activities. If a demon creates conditions of the five desires (form, sound, smell, taste, touch) for a Bodhisattva who teaches the Dharma, pretending to accept them for the sake of the Dharma; if the Bodhisattva who teaches the Dharma enters the gate of true Dharma, they accept them because of the power of merit, but are not defiled. Also, they accept these five desires for three reasons—because of the power of skillful means, wanting to plant good roots in sentient beings, and wanting to share the same experiences with sentient beings—you should not generate defiled thoughts in this, but should generate pure thoughts. Think to yourself: 'I have not yet attained Upaya-kausalya (skillful means), the master uses skillful means, for the sake of liberating sentient beings and enabling them to obtain blessings, that is why they accept these desires. The wisdom of a Bodhisattva is without attachment and without hindrance, and is not defiled by desires.' Good man! You should then observe the true nature of all dharmas. What is the true nature of all dharmas? It is that all dharmas are neither defiled nor pure. Why? Because the self-nature of all dharmas is empty, there are no sentient beings, no people, no self; all dharmas are like illusions, like dreams, like echoes, like shadows, like flames, like transformations. Good man! After observing the true nature of these dharmas, you should follow the Dharma teacher, and you will soon achieve Prajnaparamita. Furthermore, good man! You should again be aware of demonic activities. If a Bodhisattva who teaches the Dharma sees someone who wants to receive Prajnaparamita, and does not keep them in mind, you should not generate resentment. You should only generate respect because of the Dharma, do not generate feelings of weariness and laziness, and should always follow the Dharma teacher. At that time, the Bodhisattva Sadāprarudita (Ever Weeping) received this teaching from the sky, and then went east. Soon after, he thought: '

我云何不問空中聲：「我當何處去？去當遠近？當從誰聞般若波羅蜜？」』是時即住，啼哭憂愁，作是念：『我住是中過一日一夜，若二三四五六七日七夜，於此中住，不念疲極乃至不念飢渴寒熱，不聞聽受般若波羅蜜因緣，終不起也。』

「須菩提！譬如人有一子卒死，憂愁苦毒，唯懷㤇惱不生余念。如是，須菩提！薩陀波侖菩薩爾時無有異心，但念：『我何時當聞般若波羅蜜？我云何不問空中聲：「我應何處去？去當遠近？當從誰聞般若波羅蜜？」』

「須菩提！薩陀波侖菩薩如是愁念時，空中有佛語薩陀波侖菩薩言：『善哉，善哉！善男子！過去諸佛行菩薩道時，求般若波羅蜜，亦如汝今日。善男子！汝以是勤精進、愛樂法故，從是東行，去此五百由旬，有城名眾香。其城七重七寶莊嚴，臺觀欄楯皆以七寶校飾。七寶之塹，七寶行樹周匝七重。其城縱廣十二由旬，豐樂安靜人民熾盛，五百市裡街巷相當，端嚴如畫，橋津如地寬博清凈。七重城上皆有七寶樓櫓，寶樹行列，以黃金白銀、硨𤦲碼瑙、珊瑚琉璃、頗梨紅色真珠以為枝葉，寶繩連綿金為鈴網以覆城上，風吹鈴聲其音和雅。譬如巧作五樂，甚可喜樂。金網寶鈴其音如是，以樂眾生。其城四邊，流池清凈冷暖調適，中有諸船七寶嚴飾。是諸眾生

【現代漢語翻譯】我怎麼不問空中的聲音：『我應當去哪裡？去的地方是遠還是近？應當從誰那裡聽聞般若波羅蜜（prajnaparamita，智慧的完美）？』當時就停在那裡，啼哭憂愁，這樣想：『我在這裡住過一天一夜，或者兩三天四五六七天七夜，住在這裡，不覺得疲憊，甚至不覺得飢渴寒冷炎熱，聽不到般若波羅蜜的因緣，最終也不會離開。』『須菩提（Subhuti，佛陀的弟子）！譬如一個人有一個兒子突然死了，憂愁痛苦，心中只有悲傷煩惱，沒有其他的念頭。像這樣，須菩提！薩陀波侖菩薩（Sadaprarudita，常啼菩薩）當時沒有其他的想法，只是想著：『我什麼時候才能聽到般若波羅蜜？我怎麼不問空中的聲音：「我應該去哪裡？去的地方是遠還是近？應該從誰那裡聽聞般若波羅蜜？」』『須菩提！薩陀波侖菩薩這樣憂愁思念的時候，空中有一位佛對薩陀波侖菩薩說：『善哉，善哉！善男子！過去諸佛在修行菩薩道的時候，求般若波羅蜜，也像你今天這樣。善男子！你因為這樣勤奮精進、喜愛佛法，從這裡向東走，離開這裡五百由旬（yojana，古印度長度單位），有一個城市名叫眾香。那個城市有七重城墻，用七寶裝飾，樓臺欄桿都用七寶裝飾。七寶的護城河，七寶的行道樹環繞七重。那個城市縱橫十二由旬，富饒安寧，人民興盛，五百個市集街道相連，端莊美麗如畫，橋樑渡口像平地一樣寬闊乾淨。七重城墻上都有七寶樓櫓，寶樹成行，用黃金、白銀、硨磲（tridacna，一種海貝）、瑪瑙（asmagarbha，一種寶石）、珊瑚（pravala，一種海洋生物）、琉璃（vaiḍūrya，一種寶石）、頗梨（sphatika，水晶）和紅色真珠作為枝葉，寶繩連綿，金鈴網覆蓋在城上，風吹動時，聲音和諧優美。就像巧妙地演奏五種樂器，非常令人喜悅。金網寶鈴的聲音就是這樣，用來使眾生快樂。那個城市的四邊，有清凈的池塘，冷暖適宜，裡面有各種用七寶裝飾的船隻。這些眾生

【English Translation】 Why don't I ask the voice in the sky: 'Where should I go? How far should I go? From whom should I hear the Prajnaparamita (perfection of wisdom)?' At that time, he stopped there, weeping and sorrowing, thinking: 'If I stay here for one day and one night, or two, three, four, five, six, or seven days and seven nights, staying here, I will not feel tired, nor will I feel hunger, thirst, cold, or heat. I will not hear the causes and conditions of the Prajnaparamita, and ultimately I will not leave.' 'Subhuti (a disciple of the Buddha)! It is like a person whose son suddenly dies, who is filled with sorrow and pain, with only grief and distress in his heart, and no other thoughts. Likewise, Subhuti! The Bodhisattva Sadaprarudita (the Ever-Weeping Bodhisattva) at that time had no other thoughts, but only thought: 'When will I hear the Prajnaparamita? Why don't I ask the voice in the sky: 「Where should I go? How far should I go? From whom should I hear the Prajnaparamita?」' 'Subhuti! When the Bodhisattva Sadaprarudita was thinking with such sorrow, a Buddha in the sky spoke to the Bodhisattva Sadaprarudita, saying: 'Excellent, excellent! Good man! When the Buddhas of the past were practicing the Bodhisattva path, they sought the Prajnaparamita, just as you do today. Good man! Because of your diligence, vigor, and love for the Dharma, go east from here, five hundred yojanas (an ancient Indian unit of distance) from here, there is a city named All Fragrances. That city has seven layers of walls, adorned with seven treasures, and the terraces and railings are all adorned with seven treasures. The moats are of seven treasures, and the rows of trees of seven treasures surround it seven times. That city is twelve yojanas in length and breadth, prosperous and peaceful, with a thriving population, five hundred market streets connected, dignified and beautiful as a painting, and the bridges and ferries are as wide and clean as the ground. On the seven layers of city walls, there are seven-treasure watchtowers, rows of precious trees, with gold, silver, tridacna (a type of sea shell), asmagarbha (agate), pravala (coral), vaiḍūrya (lapis lazuli), sphatika (crystal), and red pearls as branches and leaves, with precious ropes intertwined, and golden bell nets covering the city. When the wind blows, the sound is harmonious and beautiful. It is like skillfully playing five musical instruments, which is very pleasing. The sound of the golden net and precious bells is like this, to bring joy to sentient beings. On the four sides of the city, there are clean ponds, with a suitable temperature of cold and warmth, and various boats adorned with seven treasures. These sentient beings

宿業所致，乘此寶船娛樂遊戲。諸池水中種種蓮華青黃赤白，眾雜好華遍覆水上。是三千大千國土，所有眾華皆在其中。其城四邊有五百園觀，七寶莊嚴，甚可愛樂。一一園中各有五百池水，池水各各縱廣十里，皆以七寶校成，雜色莊嚴。諸池水中亦有青黃赤白蓮華彌覆水上，是諸蓮華大如車輪，青色青光、黃色黃光、赤色赤光、白色白光。諸池水中，鳧雁鴛鴦異類眾鳥，音聲相和。是諸園觀適無所屬，是諸眾生宿業果報，長夜信樂深法，行般若波羅蜜因緣故，受是果報。善男子！是眾香城中有大高臺，曇無竭菩薩摩訶薩宮舍在上。其宮縱廣一由旬，皆以七寶校成，雜色莊嚴，甚可喜樂。垣墻七重皆亦七寶，七寶欄楯，七寶樓閣。寶塹七重，皆以七寶周匝深塹，七寶累成。七重行樹，七寶枝葉，七重圍繞。其宮舍中有四種娛樂園：一名常喜，二名離憂，三名華飾，四名香飾。一一園中各有八池：一名賢，二名賢上，三名歡喜，四名喜上，五名安隱，六名多安隱，七名遠離，八名阿惟越致。諸池四邊面各一寶，黃金、白銀、琉璃、頗梨。玫瑰為池，底其上布金沙。一一池側有八梯陛，種種妙寶以為嚴飾，諸梯陛間有閻浮檀金芭蕉行樹。一切池中種種蓮華，青黃赤白彌覆水上。諸池四邊生好華樹，風吹諸華墮池水中。其池

【現代漢語翻譯】現代漢語譯本：由於過去世的業力所致，他們乘坐這艘寶船娛樂嬉戲。各個池塘中生長著各種顏色的蓮花，青色、黃色、紅色、白色，各種美麗的花朵覆蓋在水面上。這三千大千世界所有的花朵都在其中。城池的四邊有五百個園林，用七寶裝飾，非常可愛。每一個園林中都有五百個池塘，每個池塘的縱橫都有十里，都用七寶建造，裝飾著各種顏色。池塘中也有青色、黃色、紅色、白色的蓮花覆蓋在水面上，這些蓮花大如車輪，青色的發出青光，黃色的發出黃光，紅色的發出紅光，白色的發出白光。池塘中，野鴨、大雁、鴛鴦等各種鳥類，發出和諧的聲音。這些園林沒有主人，是這些眾生過去世的業力果報，因為他們長久以來信奉和喜愛深奧的佛法，修行般若波羅蜜的因緣，所以才得到這樣的果報。善男子！在這眾香城中，有一座高大的樓臺，曇無竭菩薩摩訶薩（Tathāgata, 意為如來）的宮殿就在上面。宮殿的縱橫有一由旬（Yojana, 古印度長度單位，約合7-9英里），都用七寶建造，裝飾著各種顏色，非常令人喜愛。宮墻有七重，也都是七寶所造，有七寶欄桿，七寶樓閣。護城河有七重，都用七寶環繞，深邃的護城河用七寶堆砌而成。有七重行道樹，樹枝和樹葉都是七寶所造，七重圍繞著宮殿。宮殿中有四種娛樂園林：第一名為常喜，第二名為離憂，第三名為華飾，第四名為香飾。每一個園林中都有八個池塘：第一名為賢，第二名為賢上，第三名為歡喜，第四名為喜上，第五名為安隱，第六名為多安隱，第七名為遠離，第八名為阿惟越致（Avivartika, 意為不退轉）。每個池塘的四邊都用一種寶物裝飾，黃金、白銀、琉璃、頗梨（Sphatika, 意為水晶）。玫瑰為池底，上面鋪著金沙。每個池塘邊都有八個臺階，用各種珍寶裝飾，臺階之間有閻浮檀金（Jambudvipa, 意為閻浮樹）的芭蕉樹。所有的池塘中都有各種蓮花，青色、黃色、紅色、白色，覆蓋在水面上。池塘的四邊生長著美麗的花樹，風吹落花到池塘中。這些池塘

【English Translation】 English version: Due to past karmic actions, they are enjoying themselves, playing on this jeweled ship. In the various ponds, there are all kinds of lotuses, blue, yellow, red, and white, and various beautiful flowers cover the water's surface. All the flowers in this three-thousand-great-thousand world are present there. Around the city, there are five hundred parks, adorned with seven treasures, which are very delightful. In each park, there are five hundred ponds, each pond being ten miles in length and width, all made of seven treasures, decorated with various colors. In the ponds, there are also blue, yellow, red, and white lotuses covering the water's surface. These lotuses are as large as chariot wheels, the blue ones emitting blue light, the yellow ones emitting yellow light, the red ones emitting red light, and the white ones emitting white light. In the ponds, there are ducks, geese, mandarin ducks, and various other kinds of birds, their sounds harmonizing. These parks have no owners; they are the karmic rewards of these beings from past lives. Because they have long believed in and loved the profound Dharma, and practiced the cause of Prajñāpāramitā (Perfection of Wisdom), they receive these rewards. Good man! In this Fragrant City, there is a great high platform, and the palace of Bodhisattva Mahāsattva Tāma-kṣaya (Tathāgata) is on top of it. The palace is one Yojana (ancient Indian unit of distance, approx. 7-9 miles) in length and width, all made of seven treasures, decorated with various colors, and very delightful. The walls are seven layers, all made of seven treasures, with seven-treasure railings and seven-treasure pavilions. The moats are seven layers, all surrounded by seven treasures, deep moats built with seven treasures. There are seven rows of trees, with branches and leaves made of seven treasures, surrounding the palace in seven layers. In the palace, there are four kinds of pleasure gardens: the first is named Constant Joy, the second is named Freedom from Sorrow, the third is named Flower Adornment, and the fourth is named Fragrance Adornment. In each garden, there are eight ponds: the first is named Virtuous, the second is named Superior Virtuous, the third is named Joyful, the fourth is named Superior Joyful, the fifth is named Peaceful, the sixth is named Very Peaceful, the seventh is named Remote, and the eighth is named Aviveyartika (Avivartika, meaning non-retrogression). Each side of the ponds is adorned with one treasure: gold, silver, lapis lazuli, and crystal (Sphatika). The bottom of the ponds is made of rose, with gold sand spread on top. Each pond has eight steps, adorned with various precious jewels, and between the steps, there are Jambudvipa (Jambudvipa) gold banana trees. In all the ponds, there are various lotuses, blue, yellow, red, and white, covering the water's surface. Around the ponds, beautiful flowering trees grow, and the wind blows the flowers into the ponds. These ponds

成就八種功德，香若栴檀，色味具足，輕且柔軟。曇無竭菩薩與六萬八千婇女，五欲具足共相娛樂，及城中男女俱入常喜等園賢等池中，五欲具足共相娛樂。善男子！曇無竭菩薩與諸婇女遊戲娛樂已，日三時說般若波羅蜜。眾香城中男女大小，于其城中多聚人處敷大法座。其座四足，或以黃金、或以白銀、或以琉璃、或以頗梨，敷以綩綖雜色茵褥，垂諸幃帶，以妙白㲲而覆其上，散以種種雜妙華香。座高五里，張白珠帳。其地四邊，散五色華，燒眾名香，澤香塗地，供養恭敬般若波羅蜜故。曇無竭菩薩於此座上說般若波羅蜜，彼諸人眾如是恭敬供養曇無竭，為聞般若波羅蜜故。於是大會，百千萬眾諸天世人一處和集，中有聽者、中有受者、中有持者、中有誦者、中有書者、中有正觀者、中有如說行者。是時眾生以是因緣故，皆不墮惡道，不退轉于阿耨多羅三藐三菩提。汝善男子！往詣曇無竭菩薩所，當聞般若波羅蜜。善男子！曇無竭菩薩世世是汝善知識，能教汝阿耨多羅三藐三菩提，示教利喜。曇無竭菩薩本求般若波羅蜜時，亦如汝今。汝去，莫計晝夜、莫生障礙心，汝不久當聞般若波羅蜜。』

「爾時薩陀波侖菩薩摩訶薩歡喜心悅，作是念：『我當何時得見是善男子，得聞般若波羅蜜？』

「須菩提！

【現代漢語翻譯】現代漢語譯本：成就八種功德，香氣如同栴檀（一種香木），色澤和味道都完美具備，輕盈且柔軟。曇無竭菩薩（菩薩名，意為永不枯竭）與六萬八千婇女（宮女），享受著五欲（色、聲、香、味、觸）的快樂，一同娛樂。城中的男女也一同進入常喜等園和賢等池中，盡情享受五欲的快樂。善男子！曇無竭菩薩與眾婇女嬉戲娛樂之後，每天三次宣講般若波羅蜜（智慧的完美）。眾香城中的男女老少，在城中人多的地方鋪設大法座。這法座的四足，有的用黃金製成，有的用白銀製成，有的用琉璃製成，有的用頗梨（水晶）製成，上面鋪著華麗的彩色絲織坐墊，垂掛著帷幔，用潔白的細毛織物覆蓋其上，散佈著各種美妙的鮮花和香料。法座高五里，張掛著白色的珍珠帳幔。地面四周，散佈著五彩繽紛的鮮花，焚燒著各種名貴的香料，用香水塗抹地面，以此來供養和恭敬般若波羅蜜。曇無竭菩薩在這法座上宣講般若波羅蜜，那些人們如此恭敬地供養曇無竭，是爲了聽聞般若波羅蜜。於是，大會上，成百上千萬的天人和世人聚集在一起，其中有聽聞者、有接受者、有持守者、有誦讀者、有書寫者、有正確觀想者、有如教奉行者。這時，眾生因為這個因緣，都不會墮入惡道，不會從阿耨多羅三藐三菩提（無上正等正覺）退轉。你這善男子！去到曇無竭菩薩那裡，應當聽聞般若波羅蜜。善男子！曇無竭菩薩世世代代都是你的善知識，能夠教導你阿耨多羅三藐三菩提，開示教導，使你歡喜。曇無竭菩薩當初求般若波羅蜜時，也像你現在一樣。你去吧，不要計較白天黑夜，不要生起障礙之心，你不久就會聽到般若波羅蜜。』那時，薩陀波侖菩薩摩訶薩（大菩薩）心中歡喜，這樣想：『我什麼時候才能見到這位善男子，聽到般若波羅蜜呢？』須菩提（佛陀的弟子名）！

【English Translation】 English version: Possessing eight kinds of merits, its fragrance is like sandalwood, its color and taste are complete, it is light and soft. Bodhisattva Dharmodgata (a Bodhisattva's name, meaning 'inexhaustible Dharma') and sixty-eight thousand consorts enjoy the pleasures of the five desires (form, sound, smell, taste, and touch) together. The men and women of the city also enter the gardens like Changxi and the ponds like Xian, enjoying the pleasures of the five desires to their hearts' content. Good man! After Bodhisattva Dharmodgata has played and enjoyed with the consorts, he expounds the Prajnaparamita (Perfection of Wisdom) three times a day. The men, women, old, and young of the city of Many Fragrances set up a great Dharma seat in a place where many people gather in the city. The four legs of this seat are made of gold, some of silver, some of lapis lazuli, and some of crystal. It is covered with magnificent colorful silk cushions, with curtains hanging down, and covered with fine white wool. Various wonderful flowers and incense are scattered on it. The seat is five li high, with white pearl curtains hanging. On the four sides of the ground, five-colored flowers are scattered, various precious incenses are burned, and the ground is smeared with fragrant water, in order to make offerings and show respect to the Prajnaparamita. Bodhisattva Dharmodgata expounds the Prajnaparamita on this seat. Those people make offerings to Dharmodgata with such respect in order to hear the Prajnaparamita. Then, at the assembly, hundreds of millions of gods and people of the world gather together. Among them are those who listen, those who receive, those who uphold, those who recite, those who write, those who contemplate correctly, and those who practice as taught. At this time, because of this cause, all sentient beings will not fall into evil paths and will not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). You, good man! Go to Bodhisattva Dharmodgata, you should hear the Prajnaparamita. Good man! Bodhisattva Dharmodgata has been your good teacher in every life, able to teach you Anuttara-samyak-sambodhi, to reveal, teach, benefit, and delight you. When Bodhisattva Dharmodgata sought the Prajnaparamita in the past, he was also like you are now. Go, do not count day and night, do not give rise to an obstructing mind, and you will soon hear the Prajnaparamita.』 At that time, Bodhisattva Sadāprarudita (a Bodhisattva's name, meaning 'Ever Weeping') was joyful in his heart and thought: 『When will I be able to see this good man and hear the Prajnaparamita?』 Subhuti (a disciple of the Buddha)!

譬如有人為毒箭所中，更無餘念，唯念：『何時當得良醫，拔出毒箭除我此苦。』如是，須菩提！薩陀波侖菩薩摩訶薩更無餘念，但作是愿：『我何時當得見曇無竭菩薩，令我得聞般若波羅蜜？我聞是般若波羅蜜，斷諸有心。』

「是時薩陀波侖菩薩於是處住，念曇無竭菩薩一切法中得無礙智見，即得無量三昧門現在前。所謂諸法性觀三昧、諸法性不可得三昧、破諸法無明三昧、諸法不異三昧、諸法不壞自在三昧、諸法能照明三昧、諸法離暗三昧、諸法無異相續三昧、諸法不可得三昧、散華三昧、諸法無我三昧、如幻威勢三昧、得如映象三昧、得一切眾生語言三昧、一切眾生歡喜三昧、入分別音聲三昧、得種種語言字句莊嚴三昧、無畏三昧、性常默然三昧、得無礙解脫三昧、離塵垢三昧、名字語句莊嚴三昧、見諸法三昧、諸法無礙頂三昧、如虛空三昧、如金剛三昧、不畏著色三昧、得勝三昧、轉眼三昧、畢法性三昧、能與安隱三昧、師子吼三昧、勝一切眾生三昧、華莊嚴三昧、斷疑三昧、隨一切堅固三昧、出諸法得神通力無畏三昧、能達諸法三昧、諸法財印三昧、諸法無分別見三昧、離諸見三昧、離一切闇三昧、離一切相三昧、解脫一切著三昧、除一切懈怠三昧、得深法明三昧、不可奪三昧、破魔三昧、不著三

【現代漢語翻譯】現代漢語譯本：譬如有人被毒箭射中，心中再無其他念頭，只想著：『何時才能找到良醫，拔出毒箭，解除我的痛苦。』須菩提！薩陀波侖菩薩摩訶薩（Sadāprarudita Bodhisattva Mahāsattva，常啼菩薩）也是如此，心中再無其他念頭，只發愿：『我何時才能見到曇無竭菩薩（Dharmodgata Bodhisattva，法涌菩薩），讓我能夠聽聞般若波羅蜜（Prajñāpāramitā，智慧到彼岸）？我聽聞這般若波羅蜜，就能斷除一切有為之心。』當時，薩陀波侖菩薩就住在那處，心中想著曇無竭菩薩在一切法中都獲得了無礙的智慧和見解，隨即就獲得了無量的三昧門（samādhi，禪定）出現在眼前。這些三昧門包括：諸法性觀三昧（觀察諸法自性的禪定）、諸法性不可得三昧（諸法自性不可得的禪定）、破諸法無明三昧（破除諸法無明的禪定）、諸法不異三昧（諸法不異的禪定）、諸法不壞自在三昧（諸法不壞自在的禪定）、諸法能照明三昧（諸法能照明的禪定）、諸法離暗三昧（諸法遠離黑暗的禪定）、諸法無異相續三昧（諸法無異相續的禪定）、諸法不可得三昧（諸法不可得的禪定）、散華三昧（散花的禪定）、諸法無我三昧（諸法無我的禪定）、如幻威勢三昧（如幻威勢的禪定）、得如映象三昧（獲得如映象的禪定）、得一切眾生語言三昧（獲得一切眾生語言的禪定）、一切眾生歡喜三昧（一切眾生歡喜的禪定）、入分別音聲三昧（進入分別音聲的禪定）、得種種語言字句莊嚴三昧（獲得種種語言字句莊嚴的禪定）、無畏三昧（無畏的禪定）、性常默然三昧（性常默然的禪定）、得無礙解脫三昧（獲得無礙解脫的禪定）、離塵垢三昧（遠離塵垢的禪定）、名字語句莊嚴三昧（名字語句莊嚴的禪定）、見諸法三昧（見諸法的禪定）、諸法無礙頂三昧（諸法無礙頂的禪定）、如虛空三昧（如虛空的禪定）、如金剛三昧（如金剛的禪定）、不畏著色三昧（不畏著色的禪定）、得勝三昧（獲得殊勝的禪定）、轉眼三昧（轉眼的禪定）、畢法性三昧（究竟法性的禪定）、能與安隱三昧（能給予安穩的禪定）、師子吼三昧（獅子吼的禪定）、勝一切眾生三昧（勝過一切眾生的禪定）、華莊嚴三昧（花莊嚴的禪定）、斷疑三昧（斷除疑惑的禪定）、隨一切堅固三昧（隨順一切堅固的禪定）、出諸法得神通力無畏三昧（出離諸法獲得神通力無畏的禪定）、能達諸法三昧（能通達諸法的禪定）、諸法財印三昧（諸法財印的禪定）、諸法無分別見三昧（諸法無分別見的禪定）、離諸見三昧（遠離諸見的禪定）、離一切闇三昧（遠離一切黑暗的禪定）、離一切相三昧（遠離一切相的禪定）、解脫一切著三昧（解脫一切執著的禪定）、除一切懈怠三昧（去除一切懈怠的禪定）、得深法明三昧（獲得深法明的禪定）、不可奪三昧（不可奪取的禪定）、破魔三昧（破除魔的禪定）、不著三

【English Translation】 English version: Suppose a person were struck by a poisoned arrow, having no other thought but this: 『When will I find a good physician to pull out this poisoned arrow and relieve me of this suffering?』 Similarly, Subhuti! The Bodhisattva Mahasattva Sadāprarudita (Ever Weeping Bodhisattva) has no other thought, but makes this vow: 『When will I see the Bodhisattva Dharmodgata (Dharma Ascending Bodhisattva), so that I may hear the Prajñāpāramitā (Perfection of Wisdom)? When I hear this Prajñāpāramitā, I will cut off all thoughts of existence.』 At that time, the Bodhisattva Sadāprarudita, dwelling in that place, thinking of the Bodhisattva Dharmodgata, who had attained unobstructed wisdom and insight into all dharmas, immediately obtained countless samadhi (meditative absorption) doors appearing before him. These samadhi doors are: the samadhi of contemplating the nature of all dharmas, the samadhi of the unobtainability of the nature of all dharmas, the samadhi of breaking the ignorance of all dharmas, the samadhi of the non-difference of all dharmas, the samadhi of the indestructible freedom of all dharmas, the samadhi of the illuminating power of all dharmas, the samadhi of the separation from darkness of all dharmas, the samadhi of the non-different continuity of all dharmas, the samadhi of the unobtainability of all dharmas, the samadhi of scattering flowers, the samadhi of the non-self of all dharmas, the samadhi of illusory power, the samadhi of obtaining a mirror-like state, the samadhi of obtaining the languages of all beings, the samadhi of the joy of all beings, the samadhi of entering into the discrimination of sounds, the samadhi of obtaining the adornment of various languages and phrases, the samadhi of fearlessness, the samadhi of constant silence by nature, the samadhi of obtaining unobstructed liberation, the samadhi of being free from defilement, the samadhi of the adornment of names and phrases, the samadhi of seeing all dharmas, the samadhi of the unobstructed peak of all dharmas, the samadhi like space, the samadhi like a diamond, the samadhi of not fearing attachment to color, the samadhi of obtaining victory, the samadhi of turning the eye, the samadhi of completing the nature of dharma, the samadhi of being able to give peace, the samadhi of the lion's roar, the samadhi of surpassing all beings, the samadhi of flower adornment, the samadhi of cutting off doubt, the samadhi of following all that is firm, the samadhi of emerging from all dharmas and obtaining the power of supernatural abilities and fearlessness, the samadhi of being able to reach all dharmas, the samadhi of the seal of the wealth of all dharmas, the samadhi of seeing all dharmas without discrimination, the samadhi of being free from all views, the samadhi of being free from all darkness, the samadhi of being free from all marks, the samadhi of liberating from all attachments, the samadhi of removing all laziness, the samadhi of obtaining deep dharma clarity, the samadhi of being unseizable, the samadhi of breaking the demon, the samadhi of not being attached to three

界三昧、起光明三昧、見諸佛三昧。如是薩陀波侖菩薩住是諸三昧中，即見十方無量阿僧祇諸佛，為諸菩薩摩訶薩說般若波羅蜜。

「是時十方諸佛安慰薩陀波侖菩薩言：『善哉，善哉！善男子！我等本行菩薩道時，求般若波羅蜜，得是諸三昧，亦如汝今所得。我等得是諸三昧，善入般若波羅蜜，成就方便力，住阿惟越致地。我等觀是諸三昧性，不見有法出三昧、入三昧者，亦不見行佛道者，亦不見得阿耨多羅三藐三菩提者。善男子！是名般若波羅蜜，所謂不念有是諸法。善男子！我等於無所念法中住，得是金色身、丈光明、三十二相、八十隨形好，不可思議智慧，無上戒、無上三昧、佛無上智慧，一切功德皆悉具足。一切功德具足故，佛尚不能取相說盡，何況聲聞、辟支佛及諸餘人？以是故，善男子！於是佛法中倍應恭敬愛念生清凈心，于善知識中應生如佛想。何以故？為善知識守護故，菩薩疾得阿耨多羅三藐三菩提。』◎

「◎是時薩陀波侖菩薩白十方諸佛言：『何等是我善知識，所應親近供養者？』

「十方諸佛告薩陀波侖菩薩言：『汝善男子！曇無竭菩薩世世教化成就汝阿耨多羅三藐三菩提。曇無竭菩薩守護汝，教汝般若波羅蜜方便力，是汝善知識。汝供養曇無竭菩薩，若一劫若二若三乃

【現代漢語翻譯】現代漢語譯本界三昧（進入禪定的境界）、起光明三昧（從禪定中生起光明）、見諸佛三昧（在禪定中見到諸佛）。像這樣，薩陀波侖菩薩安住于這些禪定之中，就能見到十方無量無數的諸佛，為諸位菩薩摩訶薩宣說般若波羅蜜（以智慧到達彼岸）。這時，十方諸佛安慰薩陀波侖菩薩說：『善哉，善哉！善男子！我們過去修行菩薩道時，爲了求得般若波羅蜜，也得到了這些禪定，就像你現在所得到的一樣。我們得到這些禪定后，善巧地進入般若波羅蜜，成就了方便之力，安住于阿惟越致地（不退轉的境界）。我們觀察這些禪定的自性，不見有法是從禪定中出來、進入禪定的，也不見有修行佛道的人，也不見有證得阿耨多羅三藐三菩提（無上正等正覺）的人。善男子！這叫做般若波羅蜜，就是不執著于這些法的存在。善男子！我們安住于無所執著的法中，得到了金色身、丈六光明、三十二相、八十隨形好，不可思議的智慧，無上的戒律、無上的禪定、佛的無上智慧，一切功德都完全具足。因為一切功德都具足，佛尚且不能用語言完全描述，更何況是聲聞、辟支佛以及其他的人呢？因此，善男子！對於佛法，更應該恭敬愛念，生起清凈心，對於善知識，應該生起如同佛一樣的想法。為什麼呢？因為有善知識的守護，菩薩才能迅速證得阿耨多羅三藐三菩提。』這時，薩陀波侖菩薩問十方諸佛說：『誰是我的善知識，我應該親近供養呢？』十方諸佛告訴薩陀波侖菩薩說：『善男子！曇無竭菩薩（永不枯竭的菩薩）世世代代教化成就你證得阿耨多羅三藐三菩提。曇無竭菩薩守護你，教導你般若波羅蜜的方便之力，他是你的善知識。你供養曇無竭菩薩，哪怕一劫、兩劫、三劫乃至

【English Translation】 English version The Samadhi of the Realm, the Samadhi of Arising Light, and the Samadhi of Seeing All Buddhas. Thus, Bodhisattva Sadāprarudita, dwelling in these Samadhis, immediately saw countless Asankhyeya Buddhas in the ten directions, who were expounding the Prajñāpāramitā (Perfection of Wisdom) to the Bodhisattva Mahasattvas. At that time, the Buddhas of the ten directions comforted Bodhisattva Sadāprarudita, saying: 『Excellent, excellent! Good man! When we were practicing the Bodhisattva path, seeking the Prajñāpāramitā, we also attained these Samadhis, just as you have now attained them. Having attained these Samadhis, we skillfully entered the Prajñāpāramitā, accomplished the power of skillful means, and dwelt in the stage of Avaivartika (non-retrogression). Observing the nature of these Samadhis, we do not see any dharma that exits or enters Samadhi, nor do we see anyone practicing the Buddha path, nor do we see anyone attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! This is called Prajñāpāramitā, which means not being mindful of the existence of these dharmas. Good man! Dwelling in the dharma of non-mindfulness, we have attained golden bodies, a fathom of light, the thirty-two marks, the eighty minor marks, inconceivable wisdom, unsurpassed precepts, unsurpassed Samadhi, the unsurpassed wisdom of the Buddha, and all merits are completely fulfilled. Because all merits are fulfilled, even the Buddha cannot fully describe them in words, let alone the Sravakas, Pratyekabuddhas, and other beings. Therefore, good man! In this Buddha Dharma, you should be even more respectful and loving, generate a pure mind, and regard your good teachers as if they were Buddhas. Why? Because with the protection of good teachers, Bodhisattvas quickly attain Anuttara-samyak-sambodhi.』 Then, Bodhisattva Sadāprarudita asked the Buddhas of the ten directions: 『Who is my good teacher, whom I should approach and make offerings to?』 The Buddhas of the ten directions told Bodhisattva Sadāprarudita: 『Good man! Bodhisattva Dharmodgata (Never Exhausted Dharma) has, in life after life, taught and perfected you in Anuttara-samyak-sambodhi. Bodhisattva Dharmodgata protects you and teaches you the skillful means of Prajñāpāramitā; he is your good teacher. You should make offerings to Bodhisattva Dharmodgata, whether for one kalpa, two kalpas, three kalpas, or even

至過百劫頂戴恭敬，以一切樂具，三千世界中所有妙色聲香味觸，盡以供養，未能報須臾之恩。何以故？曇無竭菩薩摩訶薩因緣故，令汝得如是等諸三昧，得般若波羅蜜方便力。』諸佛如是教化安慰薩陀波侖菩薩，令歡喜已，忽然不現。

「是時薩陀波侖菩薩從三昧起，不復見佛，作是念：『是諸佛從何所來、去至何所？』不見諸佛故，復惆悵不樂誰斷我疑。復作是念：『曇無竭菩薩久遠已來常行般若波羅蜜，得方便力及得諸陀羅尼，于菩薩法中得自在，多供養過去諸佛。世世為我師，常利益我。我當問曇無竭菩薩，諸佛從何所來、去至何處？』

「爾時薩陀波侖菩薩于曇無竭菩薩生恭敬愛樂尊重心，作是念：『我當以何供養曇無竭菩薩？今我貧窮，無華香瓔珞、燒香澤香、衣服幡蓋、金銀真珠琉璃、頗梨珊瑚琥珀，無有如是等物可以供養般若波羅蜜及說法師曇無竭菩薩。我法不應空往曇無竭菩薩所，我若空往，喜悅心不生。我當賣身得財，為般若波羅蜜故，供養法師曇無竭菩薩。何以故？我世世喪身無數無始生死中，或死或賣，或為欲因緣故，世世在地獄中受無量苦惱，未曾為清凈法故、為供養說法師故喪身。』

「是時薩陀波侖菩薩中道入一大城，至市肆上高聲唱言：『誰欲須人？誰欲須人？

【現代漢語翻譯】現代漢語譯本：即使經過百千劫的時間，以最恭敬的態度，用三千世界中所有美妙的顏色、聲音、香味、味道和觸感等一切美好的事物來供養，也無法報答須臾的恩情。這是為什麼呢？因為曇無竭菩薩（Dharmodgata Bodhisattva，意為「法涌菩薩」）的因緣，才使你獲得如此種種三昧（samadhi，意為「禪定」），獲得般若波羅蜜（Prajnaparamita，意為「智慧的完美」）的方便之力。』諸佛如此教化安慰薩陀波侖菩薩（Sadāprarudita Bodhisattva，意為「常啼菩薩」），使他歡喜之後，忽然消失不見。這時，薩陀波侖菩薩從禪定中醒來，不再見到諸佛，心中想：『這些佛從哪裡來，又到哪裡去呢？』因為見不到諸佛，他又感到惆悵不樂，心想：『誰能解除我的疑惑呢？』他又想：『曇無竭菩薩從很久以前就一直修行般若波羅蜜，獲得了方便之力和種種陀羅尼（dharani，意為「總持」），在菩薩的修行中獲得了自在，多次供養過去的諸佛。他世世代代都是我的老師，常常利益我。我應當去問曇無竭菩薩，諸佛從哪裡來，又到哪裡去？』當時，薩陀波侖菩薩對曇無竭菩薩生起了恭敬、愛慕和尊重的心，心中想：『我應當用什麼來供養曇無竭菩薩呢？現在我貧窮，沒有鮮花、香、瓔珞、燒香、澤香、衣服、幡蓋、金銀、珍珠、琉璃、頗梨、珊瑚、琥珀，沒有這些東西可以用來供養般若波羅蜜和說法師曇無竭菩薩。我依法不應該空著手去見曇無竭菩薩，如果空著手去，就不會生起喜悅的心。我應當賣掉自己的身體來獲得錢財，爲了般若波羅蜜的緣故，供養說法師曇無竭菩薩。為什麼呢？我世世代代喪失身體無數次，在無始的生死輪迴中，或者死亡，或者被賣，或者因為慾望的緣故，世世代代在地獄中遭受無量的痛苦，從未曾爲了清凈的佛法，爲了供養說法師而喪失身體。』這時，薩陀波侖菩薩走到一座大城的中心，來到集市上，高聲喊道：『誰需要人？誰需要人？』

【English Translation】 English version: Even after a hundred thousand kalpas (aeons), with the utmost reverence, using all the wonderful colors, sounds, fragrances, tastes, and tactile sensations of the three thousand worlds to make offerings, one still could not repay the kindness of even a moment. Why is this? It is because of the conditions created by Dharmodgata Bodhisattva (the Bodhisattva of the Rising Dharma), that you have attained such samadhis (meditative states), and the power of skillful means of Prajnaparamita (the Perfection of Wisdom).』 The Buddhas thus taught and comforted Sadāprarudita Bodhisattva (the Ever-Weeping Bodhisattva), and after making him happy, they suddenly disappeared. At that time, Sadāprarudita Bodhisattva arose from his samadhi and no longer saw the Buddhas. He thought, 『Where did these Buddhas come from, and where did they go?』 Because he could not see the Buddhas, he felt melancholy and unhappy, thinking, 『Who can resolve my doubts?』 He further thought, 『Dharmodgata Bodhisattva has long practiced Prajnaparamita, attained the power of skillful means and various dharanis (mantras), gained freedom in the Bodhisattva path, and made many offerings to past Buddhas. He has been my teacher in many lifetimes, always benefiting me. I should ask Dharmodgata Bodhisattva where the Buddhas came from and where they went.』 At that time, Sadāprarudita Bodhisattva developed a heart of reverence, love, and respect for Dharmodgata Bodhisattva, thinking, 『What should I use to make offerings to Dharmodgata Bodhisattva? Now I am poor, without flowers, incense, garlands, burning incense, fragrant oils, clothes, banners, canopies, gold, silver, pearls, lapis lazuli, crystal, coral, or amber. I have none of these things to offer to Prajnaparamita and the Dharma teacher Dharmodgata Bodhisattva. According to the Dharma, I should not go empty-handed to Dharmodgata Bodhisattva. If I go empty-handed, joy will not arise. I should sell my body to obtain wealth, for the sake of Prajnaparamita, to make offerings to the Dharma teacher Dharmodgata Bodhisattva. Why is this? In countless lifetimes, in beginningless samsara (cycle of birth and death), I have lost my body countless times, either dying, being sold, or because of desires, suffering immeasurable torment in hells. I have never lost my body for the sake of the pure Dharma or to make offerings to a Dharma teacher.』 At that time, Sadāprarudita Bodhisattva went to the center of a large city, arrived at the marketplace, and loudly proclaimed, 『Who needs a person? Who needs a person?』

誰欲買人？』

「爾時惡魔作是念：『是薩陀波侖愛法故，欲自賣身為般若波羅蜜故，供養曇無竭菩薩，當得正問般若波羅蜜及方便力：「云何菩薩摩訶薩行般若波羅蜜，疾得阿耨多羅三藐三菩提？」當得多聞具足如大海水。是時不可沮壞，得具足一切功德，饒益諸菩薩摩訶薩，為阿耨多羅三藐三菩提故過我境界，亦教餘人出我境界，得阿耨多羅三藐三菩提。我今當壞其事。』

「爾時惡魔隱蔽諸婆羅門、居士，令不聞其自賣之聲，除一長者女，魔不能蔽。爾時薩陀波侖賣身不售，憂愁啼哭，在一面立，啼泣而言：『我為大罪，賣身不售。我自賣身為般若波羅蜜故，供養曇無竭菩薩。』

「爾時釋提桓因作是念：『是薩陀波侖菩薩愛法自賣其身，為般若波羅蜜故，欲供養曇無竭菩薩。我當試之，知是善男子實以深心愛法故舍是身不？』是時釋提桓因化作婆羅門身，在薩陀波侖菩薩邊行，問言：『汝善男子！何以憂愁啼哭顏色憔悴在一面立？』

「答言：『婆羅門！我愛敬法，自賣身，為般若波羅蜜故，欲供養曇無竭菩薩。今我賣身無有買者，自念薄福無財寶物，自欲賣身供養般若波羅蜜及曇無竭菩薩，而無買者。』

「爾時婆羅門語薩陀波侖菩薩言：『善男子！我不須人。我今欲祀天

【現代漢語翻譯】現代漢語譯本『誰要買人？』當時，惡魔這樣想：『這位薩陀波侖（Sadāprarudita，常啼菩薩）因為熱愛佛法，想要爲了般若波羅蜜（Prajñāpāramitā，智慧的完美）而賣掉自己，以此來供養曇無竭菩薩（Dharmodgata，法涌菩薩），他將能正確地請問關於般若波羅蜜和方便力的問題：「菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如何修行般若波羅蜜，才能迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）？」他將獲得如大海般廣博的知識。到那時，他就不可被摧毀，將具足一切功德，利益諸位菩薩摩訶薩，爲了阿耨多羅三藐三菩提而超越我的境界，也會教導其他人超越我的境界，獲得阿耨多羅三藐三菩提。我現在應當破壞他的計劃。』當時，惡魔遮蔽了所有的婆羅門（Brāhmaṇa，印度教祭司）和居士，使他們聽不到薩陀波侖賣身的聲音，只有一位長者的女兒，惡魔無法遮蔽。當時，薩陀波侖賣身無人購買，憂愁地哭泣，站在一邊，哭著說：『我真是罪過深重，賣身竟然無人購買。我爲了般若波羅蜜的緣故而賣身，想要供養曇無竭菩薩。』當時，釋提桓因（Śakra devānām indra，帝釋天）這樣想：『這位薩陀波侖菩薩因為熱愛佛法而賣掉自己的身體，爲了般若波羅蜜的緣故，想要供養曇無竭菩薩。我應當試探他，看看這位善男子是否真的以深切的愛法之心捨棄這個身體？』當時，釋提桓因化作婆羅門的身形，在薩陀波侖菩薩身邊走動，問道：『善男子！你為什麼憂愁哭泣，臉色憔悴地站在這裡？』他回答說：『婆羅門！我愛敬佛法，賣掉自己的身體，爲了般若波羅蜜的緣故，想要供養曇無竭菩薩。現在我賣身卻沒有人買，我自認為福報淺薄，沒有財寶，想要賣身來供養般若波羅蜜和曇無竭菩薩，卻沒有人買。』當時，婆羅門對薩陀波侖菩薩說：『善男子！我不需要人。我現在想要祭祀天神，需要人的心、血、髓。』

【English Translation】 English version 'Who wants to buy a person?' At that time, the demon thought: 'This Sadāprarudita (Ever Weeping Bodhisattva) loves the Dharma, and wants to sell himself for the sake of Prajñāpāramitā (Perfection of Wisdom), to make offerings to Dharmodgata Bodhisattva (Dharma Ascending Bodhisattva). He will be able to correctly ask about Prajñāpāramitā and skillful means: 「How does a Bodhisattva-mahāsattva (Great Bodhisattva) practice Prajñāpāramitā to quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)?」 He will gain knowledge as vast as the ocean. At that time, he will be indestructible, will be endowed with all merits, will benefit all Bodhisattva-mahāsattvas, will surpass my realm for the sake of Anuttarā-samyak-saṃbodhi, and will also teach others to surpass my realm and attain Anuttarā-samyak-saṃbodhi. I should now ruin his plan.' At that time, the demon concealed all the Brāhmaṇas (Brahmins) and householders, preventing them from hearing Sadāprarudita's voice of selling himself, except for one elder's daughter, whom the demon could not conceal. At that time, Sadāprarudita could not sell himself, and was sorrowful and weeping, standing on one side, crying and saying: 'I am truly sinful, that I cannot sell myself. I am selling myself for the sake of Prajñāpāramitā, to make offerings to Dharmodgata Bodhisattva.' At that time, Śakra devānām indra (Indra, King of the Gods) thought: 'This Bodhisattva Sadāprarudita is selling his body because he loves the Dharma, for the sake of Prajñāpāramitā, wanting to make offerings to Dharmodgata Bodhisattva. I should test him, to see if this good man truly abandons this body with a deep love for the Dharma?' At that time, Śakra devānām indra transformed into the form of a Brāhmaṇa, walked beside Bodhisattva Sadāprarudita, and asked: 'Good man! Why are you sorrowful and weeping, with a pale face, standing here on one side?' He replied: 'Brāhmaṇa! I love and respect the Dharma, and am selling my body for the sake of Prajñāpāramitā, wanting to make offerings to Dharmodgata Bodhisattva. Now, I cannot sell myself, and I think that I have little merit and no wealth, and I want to sell myself to make offerings to Prajñāpāramitā and Dharmodgata Bodhisattva, but no one will buy me.' At that time, the Brāhmaṇa said to Bodhisattva Sadāprarudita: 'Good man! I do not need a person. I now want to sacrifice to the gods, and I need a person's heart, blood, and marrow.'

，當須人心、人血、人髓。汝能賣與我不？』

「爾時薩陀波侖菩薩作是念：『我得大利、得第一利。我今便為具足般若波羅蜜方便力，得是買心、髓、血者。』是時心大歡喜悅樂無憂，以柔和心語婆羅門言：『汝所須者，我盡與汝。』

「婆羅門言：『善男子！汝須何價？』

「答言：『隨汝意與我。』即時薩陀波侖右手執利刀刺左臂出血，割右髀肉，復欲破骨出髓。

「時有一長者女在閣上，遙見薩陀波侖菩薩自割身體不惜壽命，作是念：『是善男子以何因緣故，困苦其身？我當往問。』長者女即下閣，到薩陀波侖所問言：『善男子！何因緣困苦其身？用是心、血、髓作何等？』

「薩陀波侖答言：『賣與婆羅門，為般若波羅蜜故，供養曇無竭菩薩。』

「長者女言：『善男子！作是賣身欲自出心、髓、血，欲供養曇無竭菩薩，得何等功德利？』

「薩陀波侖答言：『善女人！是人善學般若波羅蜜及方便力，是人當爲我說菩薩所應作、菩薩所行道。我學是法、學是道，得阿耨多羅三藐三菩提時，為眾生作依止，當得金色身、三十二相、八十隨形好、丈光、無量明、大慈大悲大喜大舍、四無所畏、佛十力、四無礙智、十八不共法、六神通，不可思議清凈戒、禪定、智慧

【現代漢語翻譯】現代漢語譯本：『需要人心、人血、人髓。你能賣給我嗎？』『那時，薩陀波侖菩薩（Sadāprarudita Bodhisattva）心想：『我獲得了大利益，獲得了第一大利益。我現在就爲了圓滿般若波羅蜜（Prajnaparamita）的方便力，得到這個買心、髓、血的人。』這時，他心中大喜，喜悅無憂，用柔和的心對婆羅門說：『你所需要的，我都給你。』婆羅門說：『善男子！你需要什麼代價？』回答說：『隨你的意思給我。』薩陀波侖立即用右手拿著利刀刺入左臂出血，割下右腿的肉，又想破骨取髓。這時，有一位長者女在樓閣上，遠遠看見薩陀波侖菩薩自己割身體，不愛惜生命，心想：『這位善男子因為什麼緣故，如此困苦自己的身體？我應當去問問。』長者女立即下樓，來到薩陀波侖那裡問道：『善男子！你因為什麼緣故如此困苦自己的身體？用這些心、血、髓做什麼？』薩陀波侖回答說：『賣給婆羅門，爲了般若波羅蜜的緣故，供養曇無竭菩薩（Dharmodgata Bodhisattva）。』長者女說：『善男子！你這樣賣身，想要取出心、髓、血，用來供養曇無竭菩薩，能得到什麼功德利益？』薩陀波侖回答說：『善女人！這個人善於學習般若波羅蜜和方便力，這個人會為我說菩薩應該做什麼、菩薩應該修行的道。我學習這個法、學習這個道，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，為眾生作依靠，將得到金色身、三十二相、八十隨形好、丈光、無量光明、大慈大悲大喜大舍、四無所畏、佛十力、四無礙智、十八不共法、六神通，不可思議的清凈戒、禪定、智慧。』

【English Translation】 English version: 『I need human heart, human blood, and human marrow. Can you sell them to me?』『At that time, Sadāprarudita Bodhisattva thought: 『I have obtained great benefit, I have obtained the greatest benefit. Now, I will fulfill the expedient power of Prajnaparamita (Perfection of Wisdom) and obtain this person who will buy my heart, marrow, and blood.』 At this time, his heart was filled with great joy, happiness, and no worry. With a gentle heart, he said to the Brahmin: 『Whatever you need, I will give it to you.』 The Brahmin said: 『Good man! What price do you require?』 He replied: 『Give me whatever you wish.』 Immediately, Sadāprarudita took a sharp knife in his right hand and pierced his left arm to draw blood, cut off flesh from his right thigh, and then intended to break his bones to extract the marrow. At that time, a daughter of a wealthy man was on the upper floor of her mansion. She saw from afar that Sadāprarudita Bodhisattva was cutting his own body, not cherishing his life. She thought: 『For what reason is this good man afflicting his body so? I should go and ask him.』 The wealthy man』s daughter immediately descended from the mansion and came to Sadāprarudita, asking: 『Good man! For what reason are you afflicting your body so? What will you do with this heart, blood, and marrow?』 Sadāprarudita replied: 『I am selling them to the Brahmin for the sake of Prajnaparamita, to make offerings to Dharmodgata Bodhisattva.』 The wealthy man』s daughter said: 『Good man! By selling your body in this way, wanting to extract your heart, marrow, and blood to make offerings to Dharmodgata Bodhisattva, what merit and benefit will you obtain?』 Sadāprarudita replied: 『Good woman! This person is skilled in learning Prajnaparamita and its expedient power. This person will tell me what a Bodhisattva should do and the path a Bodhisattva should practice. When I learn this Dharma and this path, and attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), I will become a refuge for all beings. I will obtain a golden body, the thirty-two marks, the eighty minor marks, a fathom of light, immeasurable radiance, great loving-kindness, great compassion, great joy, great equanimity, the four fearlessnesses, the ten powers of a Buddha, the four unobstructed wisdoms, the eighteen unique qualities of a Buddha, the six supernormal powers, and inconceivable pure precepts, meditation, and wisdom.』

，得阿耨多羅三藐三菩提，于諸法中得無礙一切智見，以無上法寶分佈與一切眾生。如是等諸功德利，我當從彼得之。』

「是時長者女聞是上妙佛法，大歡喜，心驚毛豎，語薩陀波侖菩薩言：『善男子！甚希有。汝所說者微妙難值？為是一一功德法故，應舍如恒河沙等身。何以故？汝所說者甚大微妙。汝善男子！汝今所須，盡當相與，金銀真珠、琉璃頗梨、琥珀珊瑚等諸珍寶物，及華香瓔珞、涂香燒香、幡蓋衣服伎樂等物供養之具，供養般若波羅蜜及曇無竭菩薩。汝善男子！莫自困苦其身。我亦欲往曇無竭菩薩所，共汝殖諸善根，為得如是微妙法，如汝所說故。』

「爾時釋提桓因即複本身，贊薩陀波侖菩薩言：『善哉，善哉！善男子！汝堅受是事，其心不動。諸過去佛行菩薩道時，亦如是求般若波羅蜜及方便力，得阿耨多羅三藐三菩提。善男子！我實不用人心、血、髓，但來相試。汝愿何等，我當相與。』

「薩陀波侖言：『與我阿耨多羅三藐三菩提。』

「釋提桓因言：『此非我力所辦，是諸佛境界。必相供養，更索余愿。』

「薩陀波侖言：『汝若於此無力，必見供養，令我是身平復如故。』是時薩陀波侖身即平復，無有瘡瘢，如本不異。釋提桓因與其愿已，忽然不現。

【現代漢語翻譯】『獲得阿耨多羅三藐三菩提（無上正等正覺），在一切法中獲得無礙的一切智慧和見解，以無上的法寶佈施給一切眾生。像這樣的功德利益，我應當從他那裡獲得。』當時，長者女聽到這無上微妙的佛法，非常歡喜，心驚動得汗毛都豎了起來，她對薩陀波侖菩薩說：『善男子！真是太稀有了。你所說的如此微妙難得，爲了這每一項功德法，都應該捨棄如恒河沙數般的身體。為什麼呢？因為你所說的實在太微妙了。善男子！你現在所需要的，我都會給你，金銀、珍珠、琉璃、頗梨、琥珀、珊瑚等各種珍寶，以及花香、瓔珞、涂香、燒香、幡蓋、衣服、伎樂等供養之物，用來供養般若波羅蜜（以智慧到達彼岸）和曇無竭菩薩（永不枯竭的菩薩）。善男子！不要自己困苦身體。我也想去曇無竭菩薩那裡，和你一起種下各種善根，爲了獲得像你所說的如此微妙的法。』這時，釋提桓因（帝釋天）恢復了原來的樣子，讚歎薩陀波侖菩薩說：『善哉，善哉！善男子！你如此堅定地接受這件事，心不動搖。過去諸佛在行菩薩道時，也是這樣求般若波羅蜜和方便力，才獲得阿耨多羅三藐三菩提。善男子！我其實不需要人心、血、髓，只是來試探你。你想要什麼，我都會給你。』薩陀波侖說：『給我阿耨多羅三藐三菩提。』釋提桓因說：『這不是我的力量所能辦到的，這是諸佛的境界。你一定要供養，再求其他的願望吧。』薩陀波侖說：『如果你在這方面無能為力，一定要讓我看到供養，讓我的身體恢復如初。』這時，薩陀波侖的身體立刻恢復了，沒有傷疤，和原來一樣。釋提桓因滿足了他的願望后，忽然消失不見了。

【English Translation】 'attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), gain unobstructed all-knowing wisdom and insight into all dharmas, and distribute the supreme Dharma treasure to all sentient beings. Such merits and benefits, I shall obtain from him.' At that time, the elder's daughter, upon hearing this supreme and wonderful Buddha Dharma, was greatly delighted, her heart stirred and her hair stood on end. She said to Sadāprarudita Bodhisattva: 'Good man! How rare and wonderful. What you speak of is so subtle and difficult to encounter. For each of these meritorious dharmas, one should be willing to give up bodies as numerous as the sands of the Ganges River. Why? Because what you speak of is so profoundly subtle. Good man! Whatever you need now, I will give you, gold, silver, pearls, lapis lazuli, crystal, amber, coral, and other precious jewels, as well as flowers, incense, garlands, perfumes, burning incense, banners, canopies, clothing, musical instruments, and other offerings, to offer to Prajñāpāramitā (perfection of wisdom) and Dharmodgata Bodhisattva (the Bodhisattva of inexhaustible Dharma). Good man! Do not afflict your body. I also wish to go to Dharmodgata Bodhisattva's place, and together with you, plant various roots of goodness, in order to obtain such a subtle Dharma as you have described.' At that time, Śakra Devānām Indra (the king of gods) restored his original form and praised Sadāprarudita Bodhisattva, saying: 'Excellent, excellent! Good man! You have firmly accepted this matter, and your mind is unwavering. When the Buddhas of the past practiced the Bodhisattva path, they also sought Prajñāpāramitā and skillful means in this way, and thus attained Anuttara-samyak-sambodhi. Good man! I do not actually need human hearts, blood, or marrow, I only came to test you. Whatever you wish for, I will grant it to you.' Sadāprarudita said: 'Grant me Anuttara-samyak-sambodhi.' Śakra Devānām Indra said: 'This is not within my power to accomplish, it is the realm of the Buddhas. You must make offerings, and then ask for other wishes.' Sadāprarudita said: 'If you are powerless in this regard, you must let me see the offerings, and restore my body to its original state.' At that moment, Sadāprarudita's body was immediately restored, without any scars, just as it was before. Śakra Devānām Indra, having fulfilled his wish, suddenly disappeared.

「爾時長者女語薩陀波侖菩薩言：『善男子！來到我舍，有所須者，從我父母索之，盡當相與。我亦當辭我父母，與諸侍從共汝往供養曇無竭菩薩，為求法故。』

「即時薩陀波侖菩薩與長者女，俱到其舍，在門外住。長者女入白父母：『與我眾妙華香及諸瓔珞、涂香燒香、幡蓋衣服、金銀琉璃、頗梨真珠、琥珀珊瑚，及諸伎樂供養之具，亦聽我身及五百侍女先所給使，共薩陀波侖菩薩，到曇無竭菩薩所，為供養般若波羅蜜故。曇無竭菩薩當爲我等說法，我當如說行，當得諸佛法。』

「女父母語女言：『薩陀波侖菩薩是何等人？』

「女言：『是人今在門外。是善男子以深心求阿耨多羅三藐三菩提，欲度一切眾生無量生死苦。是善男子為法故，自賣其身，供養般若波羅蜜。般若波羅蜜名菩薩所學道，為供養般若波羅蜜，及供養曇無竭菩薩故，在市肆上高聲唱言：「誰欲須人？誰欲須人？誰欲買人。」賣身不售，在一面立，憂愁啼哭。是時釋提桓因化作婆羅門來，欲試之。問言：「善男子！何以憂愁啼哭，在一面立？」答言：「婆羅門！我欲賣身，為供養般若波羅蜜及曇無竭菩薩摩訶薩故。而我薄福，賣身不售。」婆羅門語是善男子：「我不須人。我欲祀天，當用人心、人血、人髓。汝能賣不

【現代漢語翻譯】現代漢語譯本：

當時，長者女對薩陀波侖菩薩說：『善男子！你來到我家，如果有什麼需要的，就向我的父母索取，他們都會給你的。我也要稟告我的父母，帶著侍從們和你一起去供養曇無竭菩薩（Dharmodgata Bodhisattva），爲了求法。』當時，薩陀波侖菩薩和長者女一同來到她家，在門外等候。長者女進去稟告父母：『請給我各種美妙的鮮花、香料，以及各種瓔珞、涂香、燒香、幡蓋、衣服、金銀、琉璃、頗梨（水晶）、真珠、琥珀、珊瑚，以及各種樂器等供養的物品，也請允許我和我身邊的五百侍女，一同跟隨薩陀波侖菩薩，到曇無竭菩薩那裡，爲了供養般若波羅蜜（Prajnaparamita）。曇無竭菩薩會為我們說法，我將按照他所說的去做，從而獲得諸佛的法。』長者女的父母問她：『薩陀波侖菩薩是什麼樣的人？』長者女回答說：『這個人現在在門外。這位善男子以深切的願心求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），想要度脫一切眾生無量的生死苦。這位善男子爲了求法，甚至賣掉自己的身體，來供養般若波羅蜜。般若波羅蜜是菩薩所修學的道，爲了供養般若波羅蜜，以及供養曇無竭菩薩，他在市場上高聲喊道：「誰需要人？誰需要人？誰要買人？」但賣身無人問津，他獨自站在一旁，憂愁地哭泣。這時，釋提桓因（Sakra devanam Indra，帝釋天）化作婆羅門前來，想要試探他。婆羅門問道：「善男子！你為什麼憂愁哭泣，獨自站在這裡？」他回答說：「婆羅門！我想要賣掉自己的身體，爲了供養般若波羅蜜和曇無竭菩薩摩訶薩（Mahasattva，大菩薩）。但我福報淺薄，賣身無人購買。」婆羅門對這位善男子說：「我不需要人。我想要祭祀天神，需要用人心、人血、人髓。你能賣嗎？」』

【English Translation】 English version:

At that time, the elder's daughter said to Sadāprarudita Bodhisattva: 'Good man! Having come to my house, if there is anything you need, ask my parents for it, and they will give it to you. I will also inform my parents and go with my attendants to make offerings to Dharmodgata Bodhisattva, for the sake of seeking the Dharma.' Immediately, Sadāprarudita Bodhisattva and the elder's daughter went together to her house and waited outside the gate. The elder's daughter went inside and told her parents: 'Please give me various wonderful flowers, incense, as well as various necklaces, scented ointments, burning incense, banners, canopies, clothes, gold, silver, lapis lazuli, crystal, pearls, amber, coral, and various musical instruments and other items for offerings. Also, allow me and my five hundred attendants, who serve me, to go with Sadāprarudita Bodhisattva to Dharmodgata Bodhisattva, for the sake of making offerings to Prajnaparamita (Perfection of Wisdom). Dharmodgata Bodhisattva will preach the Dharma to us, and I will practice according to what he says, and thus attain the Dharma of all Buddhas.' The elder's daughter's parents asked her: 'What kind of person is Sadāprarudita Bodhisattva?' The daughter replied: 'This person is now outside the gate. This good man seeks Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) with a profound heart, desiring to liberate all sentient beings from the immeasurable suffering of birth and death. This good man, for the sake of the Dharma, even sells his own body to make offerings to Prajnaparamita. Prajnaparamita is the path that Bodhisattvas learn. To make offerings to Prajnaparamita, and to make offerings to Dharmodgata Bodhisattva, he loudly proclaims in the marketplace: 「Who needs a person? Who needs a person? Who wants to buy a person?」 But no one buys his body, and he stands alone on one side, sorrowfully weeping. At this time, Sakra devanam Indra (Lord of the Devas) transformed himself into a Brahmin and came to test him. The Brahmin asked: 「Good man! Why are you sorrowfully weeping, standing alone on one side?」 He replied: 「Brahmin! I want to sell my body to make offerings to Prajnaparamita and Dharmodgata Bodhisattva Mahasattva (Great Bodhisattva). But I have little merit, and no one buys my body.」 The Brahmin said to this good man: 「I do not need a person. I want to sacrifice to the gods, and I need human heart, human blood, and human marrow. Can you sell it?」'

？」是時是善男子不復憂愁，其心和悅，語是婆羅門：「如汝之所須，我盡相與。」婆羅門言：「汝須何價？」答言：「隨汝意與我。」即時是善男子，右手執利刀刺左臂出血，割右髀肉，復欲破骨出髓。我在閣上遙見是事，我爾時作是念：「是人何故困苦其身？我當往問。」我即下閣往問：「善男子！汝何因緣故，自困苦其身？」是善男子答我言：「姊！我為法故，欲供養般若波羅蜜及曇無竭菩薩說法者。我貧窮無所有，無金銀琉璃、硨磲碼瑙、珊瑚琥珀、頗梨真珠、華香伎樂。姊！我為供養法故，自賣其身。今得買者，須人心、人血、人髓。我用是價，供養般若波羅蜜及曇無竭菩薩說法者。」我問是善男子：「汝今自出身、心、血髓，欲供養曇無竭菩薩，得何功德？」是善男子言：「曇無竭菩薩當爲我說般若波羅蜜及方便力。此是菩薩所應學、菩薩所應作、菩薩所應行道。我當學是道，得阿耨多羅三藐三菩提，為一切眾生作依止。我當得金色身、三十二相、八十隨形好、丈光、無量明、大慈大悲大喜大舍、四無所畏、四無礙智，佛十力、十八不共法、六神通，不可思議清凈戒、禪定、智慧，得阿耨多羅三藐三菩提，于諸法中得無礙一切智見，以無上法寶分佈與一切眾生。如是等微妙大法，我當從彼得之。」我聞是

【現代漢語翻譯】現代漢語譯本：這時，這位善男子不再憂愁，內心平和喜悅，對婆羅門說：『你所需要的，我都會給你。』婆羅門問：『你需要什麼代價？』善男子回答：『隨你意給我就行。』隨即，這位善男子右手拿著利刀刺向左臂，使其流血，又割下右腿的肉，還想破開骨頭取出骨髓。我在樓閣上遠遠地看到這件事，當時我心想：『這個人為什麼這樣折磨自己？我應該去問問。』我便下樓去問他：『善男子！你因為什麼緣故，這樣折磨自己？』這位善男子回答我說：『姐姐！我爲了求法，想要供養般若波羅蜜（智慧到彼岸）和曇無竭菩薩（永不枯竭的菩薩）說法的人。我貧窮一無所有，沒有金銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀、水晶、珍珠、鮮花、香料、音樂。姐姐！我爲了供養佛法，就賣掉自己的身體。現在買我的人，需要人心、人血、人髓。我用這些代價，供養般若波羅蜜和曇無竭菩薩說法的人。』我問這位善男子：『你現在獻出自己的身體、心、血、骨髓，想要供養曇無竭菩薩，能得到什麼功德？』這位善男子說：『曇無竭菩薩會為我講說般若波羅蜜和方便力。這是菩薩應該學習的、菩薩應該做的、菩薩應該修行的道。我應當學習這個道，證得阿耨多羅三藐三菩提（無上正等正覺），為一切眾生作依靠。我將獲得金色身、三十二相、八十隨形好、丈光、無量光明、大慈大悲大喜大舍、四無所畏、四無礙智，佛的十力、十八不共法、六神通，不可思議的清凈戒、禪定、智慧，證得阿耨多羅三藐三菩提，在一切法中獲得無礙的一切智慧見解，用無上的法寶佈施給一切眾生。像這樣微妙的大法，我將從他那裡得到。』我聽到這些話，

【English Translation】 English version: At that time, this good man was no longer worried, his heart was peaceful and joyful, and he said to the Brahmin: 'Whatever you need, I will give it to you.' The Brahmin asked: 'What price do you require?' The good man replied: 'Give me whatever you wish.' Immediately, this good man, with his right hand holding a sharp knife, stabbed his left arm, causing it to bleed, then cut off the flesh of his right thigh, and even intended to break the bone to extract the marrow. I saw this from afar in the pavilion, and at that time I thought: 'Why is this person tormenting himself like this? I should go and ask.' I then went down from the pavilion and asked him: 'Good man! For what reason are you tormenting yourself like this?' This good man replied to me: 'Sister! For the sake of the Dharma, I wish to make offerings to the Prajna Paramita (Perfection of Wisdom) and to those who preach the Dharma of the Bodhisattva Thamoojie (Inexhaustible Bodhisattva). I am poor and have nothing, no gold, silver, lapis lazuli, tridacna, agate, coral, amber, crystal, pearls, flowers, incense, or music. Sister! For the sake of making offerings to the Dharma, I am selling my body. Now, the one who buys me needs human heart, human blood, and human marrow. I will use these as the price to make offerings to the Prajna Paramita and to those who preach the Dharma of the Bodhisattva Thamoojie.' I asked this good man: 'Now that you are offering your body, heart, blood, and marrow to make offerings to the Bodhisattva Thamoojie, what merit will you gain?' This good man said: 'The Bodhisattva Thamoojie will explain to me the Prajna Paramita and the power of skillful means. This is what a Bodhisattva should learn, what a Bodhisattva should do, and the path a Bodhisattva should practice. I should learn this path, attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and become a refuge for all sentient beings. I will obtain a golden body, the thirty-two marks, the eighty minor marks, a fathom of light, immeasurable light, great loving-kindness, great compassion, great joy, great equanimity, the four fearlessnesses, the four unobstructed wisdoms, the ten powers of a Buddha, the eighteen unique qualities, the six supernormal powers, inconceivable pure precepts, meditation, and wisdom, attain Anuttara-samyak-sambodhi, and in all dharmas, obtain unobstructed all-knowing vision, and distribute the unsurpassed Dharma treasure to all sentient beings. Such wonderful great Dharma, I will obtain from him.' When I heard these words,

微妙不可思議法諸佛功德，聞其大愿，我心歡喜，作是念：「是清凈、微妙、最大、甚希有乃如是，為一一法故，應舍如恒河沙等身。今善男子為法，能受苦行難事，所謂不惜身命。我多有妙寶，云何而不生愿，求如是法，供養般若波羅蜜及曇無竭菩薩？」我如是思惟已，語薩陀波侖菩薩：「汝善男子！莫困苦其身。我當白我父母，多與汝金銀琉璃、硨𤦲瑪瑙、珊瑚琥珀、頗梨真珠、華香瓔珞、涂香末香、衣服幡蓋及諸伎樂，供養般若波羅蜜及曇無竭菩薩說法者。我亦求父母與諸侍女共汝俱去，供養曇無竭菩薩說法者，共汝殖諸善根，為得如是等微妙清凈法，如汝所說。」

「『父母！今聽我並五百侍女先所給者，亦聽我持眾妙華香瓔珞、涂香末香、衣服幡蓋伎樂、金銀琉璃供養之具，與薩陀波侖菩薩共去，供養般若波羅蜜及曇無竭菩薩說法者，為得如是等清凈微妙諸佛法故。」』

「爾時父母報女言：『汝所贊者，希有難及。說是善男子為法精進大樂法相，及是諸佛法不可思議，一切世間最為第一，一切眾生歡樂因緣。是善男子為是法故，大誓莊嚴。我等聽汝往見曇無竭菩薩，親近供養。汝發大心，為諸佛故如是精進，我等云何當不隨喜？』

「是女為供養曇無竭菩薩故，得蒙聽許。報父母言：

【現代漢語翻譯】現代漢語譯本諸佛的功德微妙不可思議，聽到他們的大愿，我心中歡喜，這樣想道：『這清凈、微妙、最大、極其稀有的法竟然是這樣的，爲了每一個法，都應該捨棄如恒河沙數般的身體。現在這位善男子爲了求法，能夠承受苦行難事，所謂不惜身命。我有很多珍寶，為什麼不發願，求得這樣的法，供養般若波羅蜜（智慧到彼岸）和曇無竭菩薩（永不枯竭的菩薩）呢？』我這樣思索之後，對薩陀波侖菩薩（常啼菩薩）說：『你這位善男子！不要如此困苦你的身體。我將稟告我的父母，多給你金銀琉璃、硨磲（海中軟體動物的貝殼）瑪瑙、珊瑚琥珀、頗梨（透明的寶石）真珠、花香瓔珞、涂香末香、衣服幡蓋以及各種伎樂，用來供養般若波羅蜜和為曇無竭菩薩說法的人。我也請求父母允許我和侍女們一起與你前往，供養為曇無竭菩薩說法的人，共同培植各種善根，爲了獲得像你所說的這樣微妙清凈的法。』『父母！現在請聽我說，連同我先前擁有的五百侍女，也請允許我攜帶各種美妙的花香瓔珞、涂香末香、衣服幡蓋伎樂、金銀琉璃等供養之物，與薩陀波侖菩薩一同前往，供養般若波羅蜜和為曇無竭菩薩說法的人，爲了獲得像這樣清凈微妙的諸佛之法。』那時，父母回答女兒說：『你所讚歎的，是稀有難得的。所說的這位善男子爲了求法而精進的大樂法相，以及諸佛的法不可思議，在一切世間最為第一，是一切眾生歡樂的因緣。這位善男子爲了這個法，發下了宏大的誓願。我們允許你前去拜見曇無竭菩薩，親近供養。你發起了大心，爲了諸佛如此精進，我們怎麼能不隨喜呢？』這位女子爲了供養曇無竭菩薩，得到了父母的允許。她對父母說：

【English Translation】 English version The merits and virtues of all Buddhas are subtle and inconceivable. Hearing their great vows, my heart rejoices, and I think: 『This purity, subtlety, greatness, and extreme rarity are such that for each and every Dharma, one should give up bodies as numerous as the sands of the Ganges River. Now, this good man, for the sake of the Dharma, is able to endure difficult ascetic practices, not even cherishing his own life. I have many precious treasures, why should I not make a vow to seek such Dharma, to make offerings to Prajna Paramita (Perfection of Wisdom) and Dharmodgata Bodhisattva (Bodhisattva of Inexhaustible Dharma)?』 After thinking this, I said to Sadaprarudita Bodhisattva (Ever Weeping Bodhisattva): 『Good man! Do not afflict your body so much. I will inform my parents and ask them to give you much gold, silver, lapis lazuli, tridacna (a type of clam shell), agate, coral, amber, crystal, pearls, flower garlands, fragrant ointments, incense powders, clothing, banners, canopies, and various musical instruments to make offerings to Prajna Paramita and the one who teaches the Dharma of Dharmodgata Bodhisattva. I will also ask my parents to allow me and my maidservants to go with you to make offerings to the one who teaches the Dharma of Dharmodgata Bodhisattva, to cultivate various roots of goodness together, in order to obtain such subtle and pure Dharma as you have described.』『Parents! Now, please listen to me, along with the five hundred maidservants I already have, please also allow me to take various wonderful flower garlands, fragrant ointments, incense powders, clothing, banners, canopies, musical instruments, gold, silver, and lapis lazuli, and go with Sadaprarudita Bodhisattva to make offerings to Prajna Paramita and the one who teaches the Dharma of Dharmodgata Bodhisattva, in order to obtain such pure and subtle Dharma of all Buddhas.』 At that time, the parents replied to their daughter: 『What you praise is rare and difficult to attain. The great joy of Dharma and the diligence of this good man in seeking the Dharma, and the inconceivable Dharma of all Buddhas, are the foremost in all the world, and the cause of joy for all sentient beings. This good man has made great vows for the sake of this Dharma. We allow you to go and see Dharmodgata Bodhisattva, to draw near and make offerings. You have generated a great mind, and are so diligent for the sake of all Buddhas, how can we not rejoice in your merit?』 This woman, in order to make offerings to Dharmodgata Bodhisattva, received permission from her parents. She said to her parents:

『我等亦隨是心歡喜，我終不斷人善法因緣。』

「是時長者女，莊嚴七寶車五百乘，身及侍女種種寶物裝飾供養之具，持種種水陸生華及金銀寶華、眾色寶衣、好香搗香澤香、瓔珞及眾味飲食，共薩陀波侖菩薩、五百侍女各載一車，恭敬圍繞漸漸東去。見眾香城七寶莊嚴，七重圍繞七寶之塹，七寶行樹皆亦七重。其城縱廣十二由旬，豐樂安靜甚可喜樂，人民熾盛，五百市裡街巷相當端嚴如畫，橋津如地寬博清凈。遙見眾香城既入城中，見曇無竭菩薩坐高臺法座上，無量百千萬億眾恭敬圍繞說法。薩陀波侖菩薩見曇無竭菩薩時，心即歡喜。譬如比丘入第三禪，攝心安隱。見已，作是念：『我等儀不應載車趣曇無竭菩薩。』作是念已，下車步進；長者女並五百侍女皆亦下車。薩陀波侖菩薩與長者女及五百侍女，眾寶莊嚴圍繞恭敬，俱到曇無竭菩薩所。

「爾時曇無竭菩薩摩訶薩有七寶臺，赤牛頭栴檀以為莊嚴，真珠羅網以覆臺上，四角皆懸摩尼珠寶以為燈明，及四寶香爐常燒名香，為供養般若波羅蜜故。其臺中有七寶大床，四寶小床重敷其上。以黃金牒書般若波羅蜜置小床上，種種幡蓋莊嚴垂覆其上。

「薩陀波侖菩薩及諸女人，見是妙臺眾寶嚴飾，及見釋提桓因與無量百千萬諸天，以天曼陀羅華、

【現代漢語翻譯】現代漢語譯本：『我們也隨著這心而歡喜，我終究不會斷絕他人行善法的因緣。』當時，長者女用七寶裝飾了五百輛車，自己和侍女們也用各種寶物裝飾，準備了供養的物品，攜帶各種水陸生長的花朵以及金銀寶花、各種顏色的寶衣、好香、搗香、澤香、瓔珞和各種美味的食物，與薩陀波侖菩薩、五百侍女各乘一輛車，恭敬地圍繞著，漸漸向東而去。他們看見眾香城用七寶裝飾，有七重圍繞的七寶護城河，七寶行樹也有七重。這座城池縱橫十二由旬（古印度長度單位），富饒安寧，非常令人喜悅，人民興盛，五百個市裡街道整齊端莊，如同圖畫一般，橋樑渡口寬闊清凈。遠遠望見眾香城，進入城中后，看見曇無竭菩薩（意為永不枯竭的菩薩）坐在高高的法座上，無數的眾生恭敬地圍繞著他聽他說法。薩陀波侖菩薩（意為常啼菩薩）見到曇無竭菩薩時，心中立刻感到歡喜，就像比丘進入第三禪定，內心安穩平靜。見到后，他心想：『我們不應該乘車去見曇無竭菩薩。』這樣想后，便下車步行前進；長者女和五百侍女也都下了車。薩陀波侖菩薩與長者女及五百侍女，用各種寶物莊嚴裝飾，恭敬地圍繞著，一同來到曇無竭菩薩所在之處。那時，曇無竭菩薩摩訶薩（意為大菩薩）有一座七寶臺，用赤牛頭栴檀裝飾，用珍珠羅網覆蓋在臺上，四個角都懸掛著摩尼珠寶作為燈光照明，還有四個寶香爐常年燃燒著名貴的香，用來供養般若波羅蜜（意為智慧的完美）。臺中有七寶大床，上面重疊鋪著四寶小床。用金片書寫著般若波羅蜜，放在小床上，用各種幡蓋莊嚴地覆蓋在上面。薩陀波侖菩薩和眾女子，看見這座精美的檯子用各種寶物裝飾，又看見釋提桓因（意為帝釋天）和無數的天人，用天上的曼陀羅花、

【English Translation】 English version: 『We also rejoice with this mind, and I will never cut off the causes and conditions for others to do good deeds.』 At that time, the daughter of the elder adorned five hundred carriages with seven treasures, and she and her maids also adorned themselves with various treasures, preparing offerings, carrying various flowers that grow on land and in water, as well as gold and silver treasure flowers, various colored treasure clothes, fine incense, pounded incense, scented oil, necklaces, and various delicious foods. Together with Sadāprarudita Bodhisattva (meaning the Bodhisattva who always cries) and five hundred maids, each riding in a carriage, they respectfully surrounded him and gradually went eastward. They saw the City of All Fragrances adorned with seven treasures, with seven layers of seven-treasure moats surrounding it, and seven layers of seven-treasure trees. The city was twelve yojanas (an ancient Indian unit of length) in length and width, prosperous and peaceful, very pleasing, with a thriving population, five hundred market streets that were neat and dignified, like a painting, and bridges and ferries that were wide, spacious, and clean. From afar, they saw the City of All Fragrances, and upon entering the city, they saw Dharmodgata Bodhisattva (meaning the Bodhisattva of inexhaustible Dharma) sitting on a high Dharma seat, with countless beings respectfully surrounding him, listening to him preach the Dharma. When Sadāprarudita Bodhisattva saw Dharmodgata Bodhisattva, his heart immediately rejoiced, like a monk entering the third dhyana (meditative absorption), his mind peaceful and secure. Having seen him, he thought: 『We should not approach Dharmodgata Bodhisattva in carriages.』 Having thought this, he got out of the carriage and walked forward; the elder's daughter and the five hundred maids also got out of their carriages. Sadāprarudita Bodhisattva, along with the elder's daughter and the five hundred maids, adorned with various treasures, respectfully surrounded him, and together they arrived at the place where Dharmodgata Bodhisattva was. At that time, Dharmodgata Bodhisattva Mahasattva (meaning the great Bodhisattva) had a seven-treasure platform, adorned with red sandalwood, covered with a pearl net, with mani jewels hanging from the four corners as lamps, and four treasure incense burners constantly burning precious incense, for the purpose of offering to Prajnaparamita (meaning the perfection of wisdom). In the center of the platform was a large seven-treasure bed, with small four-treasure beds layered on top of it. The Prajnaparamita was written on gold tablets and placed on the small bed, with various banners and canopies adorning and covering it. Sadāprarudita Bodhisattva and the women saw this exquisite platform adorned with various treasures, and they also saw Sakra, Lord of the Devas (meaning Indra), and countless devas (gods), using celestial mandara flowers,

碎末栴檀磨眾寶屑以散臺上，鼓天伎樂於虛空中娛樂此臺。爾時薩陀波侖菩薩問釋提桓因：『憍尸迦！何因緣故，與無量百千萬諸天以天曼陀羅華、碎末栴檀磨眾寶屑以散臺上，鼓天伎樂於虛空中娛樂此臺？』

「釋提桓因答言：『汝善男子！不知耶？此是摩訶般若波羅蜜，是諸菩薩摩訶薩母，能生諸佛、攝持菩薩。菩薩學是般若波羅蜜，成就一切諸功德，得諸佛法一切種智。』

「是時薩陀波侖即歡喜悅樂，問釋提桓因言：『憍尸迦！是般若波羅蜜，諸菩薩摩訶薩母，能生諸佛攝持菩薩。菩薩學是般若波羅蜜，成就一切功德，得諸佛法一切種智。今在何處？』

「釋提桓因言：『善男子！是臺中有七寶大床，四寶小床重敷其上。以黃金牒書般若波羅蜜置小床上，曇無竭菩薩以七寶印印之，我等不能得開以示汝。』

「是時薩陀波侖與長者女及五百侍女，取供養具華香瓔珞幡蓋分作二分，一分供養般若波羅蜜，一分供養法座上曇無竭菩薩。爾時薩陀波侖菩薩與五百女人，持華香瓔珞、幡蓋伎樂及諸珍寶供養般若波羅蜜已，然後到曇無竭菩薩所。到已，見曇無竭菩薩在法座上坐，以諸華香瓔珞、搗香澤香、金銀寶華、幡蓋寶衣散曇無竭菩薩上，為法故供養。是時諸華香寶衣于曇無竭菩薩上虛空

【現代漢語翻譯】現代漢語譯本：將碎末的栴檀（一種香木）和研磨的各種寶石粉末撒在臺上，在虛空中敲擊天樂來娛樂這個檯子。那時，薩陀波侖（Sadāprarudita）菩薩問釋提桓因（Śakra devānām indra）：『憍尸迦（Kauśika）！是什麼原因，你與無數百千萬諸天用天上的曼陀羅花、碎末的栴檀和研磨的各種寶石粉末撒在臺上，在虛空中敲擊天樂來娛樂這個檯子？』釋提桓因回答說：『善男子！你不知道嗎？這是摩訶般若波羅蜜（Mahāprajñāpāramitā），是諸菩薩摩訶薩（bodhisattva-mahāsattva）的母親，能生出諸佛、攝持菩薩。菩薩學習這般若波羅蜜，成就一切功德，獲得諸佛法的一切種智（sarvākārajñatā）。』這時，薩陀波侖立刻歡喜快樂，問釋提桓因說：『憍尸迦！這般若波羅蜜，是諸菩薩摩訶薩的母親，能生出諸佛、攝持菩薩。菩薩學習這般若波羅蜜，成就一切功德，獲得諸佛法的一切種智。現在在哪裡？』釋提桓因說：『善男子！這個臺中有七寶大床，上面重疊鋪著四寶小床。用金片書寫般若波羅蜜放在小床上，曇無竭（Dharmodgata）菩薩用七寶印蓋上，我們不能打開給你看。』這時，薩陀波侖與長者女及五百侍女，拿取供養的物品，如花、香、瓔珞、幡蓋，分成兩份，一份供養般若波羅蜜，一份供養法座上的曇無竭菩薩。那時，薩陀波侖菩薩與五百女人，拿著花、香、瓔珞、幡蓋、伎樂和各種珍寶供養般若波羅蜜后，然後到曇無竭菩薩那裡。到了之後，看見曇無竭菩薩坐在法座上，用各種花、香、瓔珞、搗香、澤香、金銀寶花、幡蓋寶衣散在曇無竭菩薩身上，爲了法而供養。這時，各種花香寶衣在曇無竭菩薩上方的虛空中

【English Translation】 English version: They scattered powdered sandalwood and ground precious gems on the platform, and played heavenly music in the air to entertain the platform. At that time, Bodhisattva Sadāprarudita asked Śakra devānām indra: 『Kauśika! What is the reason that you and countless hundreds of thousands of gods scatter heavenly Mandārava flowers, powdered sandalwood, and ground precious gems on the platform, and play heavenly music in the air to entertain this platform?』 Śakra devānām indra replied: 『Good man! Don't you know? This is the Mahāprajñāpāramitā, the mother of all bodhisattva-mahāsattvas, which gives birth to all Buddhas and supports bodhisattvas. Bodhisattvas who study this Prajñāpāramitā achieve all merits and attain the all-knowing wisdom (sarvākārajñatā) of all Buddha-dharmas.』 At this time, Sadāprarudita immediately rejoiced and asked Śakra devānām indra: 『Kauśika! This Prajñāpāramitā, the mother of all bodhisattva-mahāsattvas, which gives birth to all Buddhas and supports bodhisattvas. Bodhisattvas who study this Prajñāpāramitā achieve all merits and attain the all-knowing wisdom of all Buddha-dharmas. Where is it now?』 Śakra devānām indra said: 『Good man! In this platform, there is a great bed of seven treasures, and on top of it are layered small beds of four treasures. The Prajñāpāramitā is written on golden tablets and placed on the small bed, and Bodhisattva Dharmodgata has sealed it with a seal of seven treasures. We cannot open it to show you.』 At this time, Sadāprarudita, along with the daughter of the elder and five hundred maidens, took offerings such as flowers, incense, necklaces, and banners, and divided them into two parts. One part was offered to the Prajñāpāramitā, and the other part was offered to Bodhisattva Dharmodgata on the Dharma seat. Then, Bodhisattva Sadāprarudita and the five hundred women, after offering flowers, incense, necklaces, banners, music, and various treasures to the Prajñāpāramitā, went to Bodhisattva Dharmodgata. Upon arriving, they saw Bodhisattva Dharmodgata sitting on the Dharma seat, and they scattered various flowers, incense, necklaces, pounded incense, scented oils, gold and silver flowers, banners, and precious garments on Bodhisattva Dharmodgata, making offerings for the sake of the Dharma. At this time, the various flowers, incense, and precious garments in the air above Bodhisattva Dharmodgata

中化成華臺，碎末栴檀、寶屑、金銀寶華化成寶帳，寶帳之上所散種種寶衣化為寶蓋，寶蓋四邊垂諸寶幡。薩陀波侖及諸女人見曇無竭菩薩所作變化，大歡喜作是念：『未曾有也。曇無竭大師神德乃爾。行菩薩道時神通力尚能如是，何況得阿耨多羅三藐三菩提時？』是時長者女及五百女人清凈信心敬重曇無竭菩薩，皆發阿耨多羅三藐三菩提心，作是愿言：『如曇無竭菩薩得菩薩諸深法，如曇無竭菩薩供養般若波羅蜜，如曇無竭菩薩于大眾中演說顯示般若波羅蜜義，如曇無竭菩薩得般若波羅蜜方便力、成就神通，于菩薩事中得自在；我等亦當如是。』

「是時薩陀波侖菩薩及五百女人，香華寶物供養般若波羅蜜及曇無竭菩薩已，頭面禮曇無竭菩薩，合掌恭敬一面立。一面立已，白曇無竭菩薩言：『我本求般若波羅蜜時，于空閑林中聞空中聲言：「善男子！汝從是東行，當得聞般若波羅蜜。」我受是語東行，東行不久作是念：「我何不問空中聲：『我當何處去？去是遠近？當從誰聞？』」我是時大憂愁啼哭，於是處住七日七夜，憂愁故乃至不念飲食，但念：「我何時當得聞般若波羅蜜？」我如是憂愁，一心念般若波羅蜜。見佛身在虛空中，語我言：「善男子！汝大欲、大精進心莫放舍，以是大欲、大精進心，從是東

【現代漢語翻譯】現代漢語譯本中化成華臺，碎末栴檀（檀香木）、寶屑、金銀寶華化成寶帳，寶帳之上所散種種寶衣化為寶蓋，寶蓋四邊垂諸寶幡。薩陀波侖（常啼菩薩）及諸女人見曇無竭菩薩所作變化，大歡喜作是念：『真是前所未有啊。曇無竭大師的神通功德竟然如此。修行菩薩道時神通力尚且如此，更何況證得阿耨多羅三藐三菩提（無上正等正覺）時呢？』是時長者女及五百女人以清凈的信心敬重曇無竭菩薩，都發起了阿耨多羅三藐三菩提心，發願說：『如同曇無竭菩薩獲得菩薩的各種甚深法，如同曇無竭菩薩供養般若波羅蜜（以智慧到達彼岸），如同曇無竭菩薩在大眾中演說顯示般若波羅蜜的意義，如同曇無竭菩薩獲得般若波羅蜜的方便力、成就神通，在菩薩的事業中得自在；我們也要像他一樣。』這時，薩陀波侖菩薩（常啼菩薩）及五百女人，用香花寶物供養般若波羅蜜和曇無竭菩薩后，頭面頂禮曇無竭菩薩，合掌恭敬地站在一邊。站定后，對曇無竭菩薩說：『我當初求般若波羅蜜時，在空閑的樹林中聽到空中傳來聲音說：「善男子！你從這裡向東走，就能聽到般若波羅蜜。」我聽了這話就向東走，向東走不久就想：「我為什麼不問空中的聲音：『我應當去哪裡？去的地方是遠還是近？應當從誰那裡聽聞？』」我當時非常憂愁，哭泣，就在那裡住了七天七夜，因為憂愁甚至不記得吃飯，只是想著：「我什麼時候才能聽到般若波羅蜜？」我如此憂愁，一心想著般若波羅蜜。看到佛身在虛空中，對我說：「善男子！你求法的大愿和精進心不要放棄，憑藉這大愿和精進心，從這裡向東

【English Translation】 English version The middle transformed into a jeweled platform, and the powdered sandalwood, precious dust, gold, silver, and jeweled flowers transformed into jeweled canopies. The various jeweled garments scattered above the canopies transformed into jeweled parasols, and jeweled banners hung down from the four sides of the parasols. Sadāprarudita (Bodhisattva Ever Weeping) and the women, seeing the transformations performed by Bodhisattva Dharmodgata (Dharma Ascending), were greatly delighted and thought: 『This is unprecedented. The spiritual power of Master Dharmodgata is such. When practicing the Bodhisattva path, his spiritual powers are already like this, what more when he attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment)?』 At that time, the elder』s daughter and the five hundred women, with pure faith, revered Bodhisattva Dharmodgata, and all generated the mind for Anuttarā-samyak-saṃbodhi, making this vow: 『Just as Bodhisattva Dharmodgata obtained the various profound Dharmas of the Bodhisattvas, just as Bodhisattva Dharmodgata made offerings to Prajñāpāramitā (Perfection of Wisdom), just as Bodhisattva Dharmodgata expounded and revealed the meaning of Prajñāpāramitā in the assembly, just as Bodhisattva Dharmodgata obtained the expedient power of Prajñāpāramitā, accomplished spiritual powers, and attained freedom in the Bodhisattva』s work; we shall also be like him.』 At that time, Bodhisattva Sadāprarudita (Bodhisattva Ever Weeping) and the five hundred women, having made offerings of fragrant flowers and precious objects to Prajñāpāramitā and Bodhisattva Dharmodgata, bowed their heads to Bodhisattva Dharmodgata, joined their palms in reverence, and stood to one side. Having stood to one side, they said to Bodhisattva Dharmodgata: 『When I was initially seeking Prajñāpāramitā, in a secluded forest, I heard a voice in the sky saying: 「Good man! If you go east from here, you will hear Prajñāpāramitā.」 I accepted these words and went east. After going east for a while, I thought: 「Why don』t I ask the voice in the sky: 『Where should I go? Is the place far or near? From whom should I hear it?』」 At that time, I was greatly distressed and wept. I stayed there for seven days and seven nights, and because of my distress, I even forgot to eat, only thinking: 「When will I be able to hear Prajñāpāramitā?」 As I was so distressed, I single-mindedly thought of Prajñāpāramitā. I saw the Buddha』s body in the empty space, who said to me: 「Good man! Do not abandon your great desire and great diligence in seeking the Dharma. With this great desire and great diligence, go east from here.」』

行，去是五百由旬，有城名眾香。是中有菩薩摩訶薩名曇無竭，從是人所，當得聞般若波羅蜜。是曇無竭菩薩，世世是汝善知識，常守護汝。」我從佛受教誨已，便東行，更無餘念，但念：「我何時當見曇無竭菩薩為我說般若波羅蜜？」我爾時中道住，於一切法中得無礙智見，得觀諸法性等諸三昧現在前。住是三昧已，見十方無量阿僧祇諸佛說是般若波羅蜜。諸佛讚我言：「善哉，善哉！善男子！我本求般若波羅蜜時，得諸三昧亦如汝今日。得是諸三昧已，遍得諸佛法。」諸佛為我廣說法，安慰我已，忽然不現。我從三昧起，作是念：「諸佛從何處來、去至何所？」我不見諸佛故大愁憂，復作是念：「曇無竭菩薩供養先佛，殖善根，久行般若波羅蜜，善知方便力，于菩薩道中得自在，是我善知識，守護我。我當問曇無竭菩薩是事：『諸佛從何所來、去至何所？』」我今問大師：「是諸佛從何處來、去至何處？」大師為我說諸佛所從來、所至處，令我得知。知已，亦常不離見諸佛。』

摩訶般若波羅蜜經法尚品第八十九(丹本曇無竭品)

「爾時曇無竭菩薩摩訶薩語薩陀波侖菩薩言：『善男子！諸佛無所從來，去亦無所至。何以故？諸法如、不動相，諸法如即是佛。善男子！無生法無來無去，無生法即是佛

【現代漢語翻譯】現代漢語譯本『（從這裡）走，（向）東（行）五百由旬（yojana，古印度長度單位，約合7-9英里），有一座城名叫眾香（Sarvagandha）。那裡有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）名叫曇無竭（Dharmodgata），從這個人那裡，你應當能夠聽聞般若波羅蜜（Prajnaparamita，智慧的完美）。這位曇無竭菩薩，世世代代都是你的善知識（kalyanamitra，良師益友），常常守護你。』我從佛那裡接受教誨后，便向東走，沒有其他念頭，只是想著：『我何時才能見到曇無竭菩薩為我講說般若波羅蜜？』我那時在半路停下來，在一切法（dharma，宇宙萬物）中獲得了無礙的智慧和見解，獲得了觀察諸法自性平等等的各種三昧（samadhi，禪定）現前。安住于這些三昧后，我看見十方無量阿僧祇（asamkhya，無數）諸佛在宣說般若波羅蜜。諸佛讚歎我說：『善哉，善哉！善男子！我當初求般若波羅蜜時，獲得各種三昧也像你今天一樣。獲得這些三昧后，就普遍獲得了諸佛的法。』諸佛為我廣泛說法，安慰我之後，忽然消失不見。我從三昧中起來，心想：『諸佛從哪裡來，又到哪裡去呢？』我因為看不見諸佛而感到非常憂愁，又想：『曇無竭菩薩供養過過去的佛，種下善根，長期修行般若波羅蜜，善於運用方便之力，在菩薩道中獲得自在，是我的善知識，守護著我。我應當問曇無竭菩薩這件事：『諸佛從哪裡來，又到哪裡去呢？』』我現在問大師：『這些佛從哪裡來，又到哪裡去呢？』大師為我說說諸佛所來之處、所去之處，讓我能夠知道。知道后，也常常不離開見到諸佛。』

《摩訶般若波羅蜜經·法尚品》第八十九（丹本曇無竭品）

『那時，曇無竭菩薩摩訶薩對薩陀波侖菩薩（Sadaprarudita，常啼菩薩）說：『善男子！諸佛無所從來，去也沒有所至。為什麼呢？諸法（dharma，宇宙萬物）如（tathata，真如）、不動相（animitta，無相），諸法如就是佛。善男子！無生法（anutpada-dharma，不生之法）無來無去，無生法就是佛。』

【English Translation】 English version 'Go, to the east five hundred yojanas (a unit of distance, approximately 7-9 miles), there is a city named Sarvagandha (City of All Fragrances). In that place, there is a Bodhisattva-Mahasattva (Great Bodhisattva) named Dharmodgata (He Who Has Arisen from the Dharma). From this person, you should be able to hear the Prajnaparamita (Perfection of Wisdom). This Dharmodgata Bodhisattva, in every lifetime, is your kalyanamitra (spiritual friend), always protecting you.' After receiving the teachings from the Buddha, I went east, without any other thought, only thinking: 'When will I see Dharmodgata Bodhisattva explain the Prajnaparamita to me?' At that time, I stopped midway, and in all dharmas (phenomena), I obtained unobstructed wisdom and insight, and obtained various samadhis (meditative states) such as observing the equality of the nature of all dharmas. Abiding in these samadhis, I saw countless asamkhya (innumerable) Buddhas in the ten directions expounding the Prajnaparamita. The Buddhas praised me, saying: 'Excellent, excellent! Good man! When I sought the Prajnaparamita, I also obtained various samadhis like you today. Having obtained these samadhis, I universally obtained the Buddhadharma (teachings of the Buddha).' The Buddhas extensively taught me the Dharma, and after comforting me, they suddenly disappeared. I arose from samadhi, thinking: 'Where do the Buddhas come from, and where do they go?' I was very sad because I could not see the Buddhas, and I thought again: 'Dharmodgata Bodhisattva has made offerings to past Buddhas, planted good roots, practiced the Prajnaparamita for a long time, is skilled in the power of skillful means, has attained freedom in the Bodhisattva path, is my spiritual friend, and protects me. I should ask Dharmodgata Bodhisattva about this matter: 'Where do the Buddhas come from, and where do they go?'' Now I ask the Great Master: 'Where do these Buddhas come from, and where do they go?' May the Great Master tell me where the Buddhas come from and where they go, so that I may know. Having known, I will also always not be separated from seeing the Buddhas.'

The Mahaprajnaparamita Sutra, Chapter 89 (Dharmodgata Chapter)

'At that time, the Bodhisattva-Mahasattva Dharmodgata said to the Bodhisattva Sadaprarudita (Ever Weeping Bodhisattva): 'Good man! The Buddhas come from nowhere, and go nowhere. Why? Because the dharmas (phenomena) are suchness (tathata), without characteristics (animitta), and the suchness of dharmas is the Buddha. Good man! The unproduced dharma (anutpada-dharma) has no coming and no going, and the unproduced dharma is the Buddha.'

。無滅法無來無去，無滅法即是佛。實際法無來無去，實際法即是佛。空無來無去，空即是佛。善男子！無染無來無去，無染即是佛。寂滅無來無去，寂滅即是佛。虛空性無來無去，虛空性即是佛。善男子！離是諸法更無佛。諸佛如、諸法如，一如無分別。善男子！是如常一，無二無三，出諸數，法無所有故。譬如春末月日中熱時，有人見焰動，逐之求水望得。于汝意云何，是水從何池、何山、何泉來？今何所去？若入東海、西海、南海、北海耶？』

「薩陀波侖言：『大師！焰中尚無水，云何當有來處去處？』

「曇無竭菩薩語薩陀波侖菩薩言：『善男子！愚夫無智為熱渴所逼，見焰動，無水生水想。善男子！若有人分別諸佛有來有去，當知是人皆是愚夫。何以故？善男子！諸佛不可以色身見，諸佛法身無來無去，諸佛來處去處亦如是。善男子！譬如幻師幻作種種，若象若馬、若牛若羊、若男若女如是等種種諸物。于汝意云何，是幻事從何處來、去至何所？』

「薩陀波侖菩薩言：『大師！幻事無實，云何當有來去處？』

「『善男子！是人分別佛有來有去，亦如是。善男子！譬如夢中見若象若馬、若牛若羊、若男若女。于汝意云何，夢中所見有來處有去處不？』

「薩陀波侖言：

【現代漢語翻譯】現代漢語譯本：沒有生滅的法，沒有來也沒有去，沒有生滅的法就是佛。實際的法沒有來也沒有去，實際的法就是佛。空沒有來也沒有去，空就是佛。善男子！沒有染污的法，沒有來也沒有去，沒有染污的法就是佛。寂滅沒有來也沒有去，寂滅就是佛。虛空的本性沒有來也沒有去，虛空的本性就是佛。善男子！離開這些法就沒有佛。諸佛的如（真如，事物的真實本性）、諸法的如，都是一樣的，沒有分別。善男子！這個如常是一，沒有二也沒有三，超出一切數量，因為法本無所有。譬如春末夏初，太陽正熱的時候，有人看見熱氣晃動，就去追逐它，希望得到水。你認為，這水是從哪個池塘、哪個山、哪個泉水來的？現在又去了哪裡？是進入了東海、西海、南海、北海了嗎？』薩陀波侖（Sadāprarudita，常啼菩薩）說：『大師！熱氣中本來就沒有水，怎麼會有來處和去處呢？』曇無竭菩薩（Dharmodgata，法涌菩薩）對薩陀波侖菩薩說：『善男子！愚癡的人沒有智慧，被幹渴所逼迫，看見熱氣晃動，就從沒有水的地方生出有水的想法。善男子！如果有人分別諸佛有來有去，應當知道這個人都是愚癡的人。為什麼呢？善男子！諸佛不能用色身來看見，諸佛的法身沒有來也沒有去，諸佛的來處和去處也是這樣。善男子！譬如魔術師變幻出各種各樣的東西，比如大象、馬、牛、羊、男人、女人等等。你認為，這些幻化出來的事物是從哪裡來，又到哪裡去呢？』薩陀波侖菩薩說：『大師！幻化的事物沒有真實，怎麼會有來處和去處呢？』『善男子！這個人分別佛有來有去，也是這樣。善男子！譬如在夢中看見大象、馬、牛、羊、男人、女人。你認為，夢中所見有來處有去處嗎？』薩陀波侖說：

【English Translation】 English version: The Dharma that is without cessation, without coming, and without going, the Dharma that is without cessation is the Buddha. The actual Dharma has no coming and no going, the actual Dharma is the Buddha. Emptiness has no coming and no going, emptiness is the Buddha. Good man! The Dharma that is without defilement, without coming and without going, the Dharma that is without defilement is the Buddha. Nirvana has no coming and no going, Nirvana is the Buddha. The nature of space has no coming and no going, the nature of space is the Buddha. Good man! Apart from these Dharmas, there is no Buddha. The Suchness (Tathata, the true nature of things) of all Buddhas, the Suchness of all Dharmas, are the same, without distinction. Good man! This Suchness is always one, neither two nor three, beyond all numbers, because the Dharma is without any existence. For example, in the late spring, when the sun is hot, someone sees heat shimmering and chases after it, hoping to get water. What do you think, from which pond, which mountain, which spring does this water come? And where does it go now? Does it enter the East Sea, the West Sea, the South Sea, or the North Sea?' Sadāprarudita (the Bodhisattva Ever Weeping) said: 'Master! There is no water in the heat shimmer, how can there be a place of coming and going?' Dharmodgata (the Bodhisattva Dharma Arising) said to Sadāprarudita Bodhisattva: 'Good man! A foolish person without wisdom, being oppressed by thirst, sees the heat shimmering and imagines water where there is none. Good man! If someone distinguishes that the Buddhas have coming and going, know that this person is a fool. Why? Good man! The Buddhas cannot be seen with a physical body, the Dharma body of the Buddhas has no coming and no going, the coming and going of the Buddhas are also like this. Good man! For example, a magician conjures up various things, such as elephants, horses, cows, sheep, men, women, and so on. What do you think, from where do these illusory things come, and where do they go?' Sadāprarudita Bodhisattva said: 'Master! Illusory things are not real, how can there be a place of coming and going?' 'Good man! This person who distinguishes that the Buddha has coming and going is also like that. Good man! For example, in a dream, one sees elephants, horses, cows, sheep, men, and women. What do you think, do the things seen in a dream have a place of coming and going?' Sadāprarudita said:

『大師！是夢中所見虛妄，云何當有來去？』

「『善男子！是人分別佛有來有去，亦如是。善男子！佛說諸法如夢。若有眾生不知諸法如夢，以名字色身是佛。是人分別諸佛有來有去，不知諸法實相故，皆是愚夫無智之數。是諸人數數往來五道，遠離般若波羅蜜，遠離諸佛法。善男子！佛說諸法如幻如夢。若有眾生如實知，是人不分別諸法若來若去、若生若滅。若不分別諸法若來若去、若生若滅，則能知佛所說諸法實相。是人行般若波羅蜜，近阿耨多羅三藐三菩提，名為真佛弟子，不虛妄食人信施，是人應受供養，為世間福田。善男子！譬如大海水中諸寶，不從東方來，不從南方西方北方四維上下來；眾生善根因緣故，海生此寶。此寶亦不無因無緣而生，是寶皆從因緣和合生，是寶若滅亦不去至十方。諸緣合故有，諸緣離故滅。善男子！諸佛身亦如是，從本業因緣果報生。生時不從十方來，滅時亦不去至十方。但諸緣合故有，諸緣離故滅。善男子！譬如箜篌聲，出時無來處，滅時無去處。眾緣和合故生，有槽有頸、有皮有弦、有柱有棍、有人以手鼓之。眾緣和合而有是聲，是聲亦不從槽出，不從頸出，不從皮出，不從弦出，不從棍出，亦不從人手出。眾緣和合爾乃有聲，是因緣離時亦無去處。善男子！諸佛身

【現代漢語翻譯】現代漢語譯本：『大師！夢中所見都是虛幻的，怎麼會有來去呢？』『善男子！如果有人分別佛有來有去，也是這樣。善男子！佛說一切法都如夢幻。如果有眾生不明白一切法如夢幻，卻以名字、色身來認定佛，這個人就會分別諸佛有來有去，因為不瞭解諸法的真實相狀，所以都是愚昧無知的。這些人會不斷在五道中輪迴，遠離般若波羅蜜（智慧到彼岸），遠離諸佛的教法。善男子！佛說一切法如幻如夢。如果有眾生如實地瞭解，這個人就不會分別諸法是來還是去，是生還是滅。如果不分別諸法是來還是去，是生還是滅，就能瞭解佛所說諸法的真實相狀。這個人修行般若波羅蜜，接近阿耨多羅三藐三菩提（無上正等正覺），被稱為真正的佛弟子，不會虛妄地接受別人的供養，這樣的人應該接受供養，是世間的福田。善男子！譬如大海中的各種寶物，不是從東方來，也不是從南方、西方、北方、四維、上方、下方來的；而是因為眾生的善根因緣，海中才生出這些寶物。這些寶物也不是無因無緣而生，都是從因緣和合而生，這些寶物如果消失也不會去往十方。諸緣聚合就存在，諸緣離散就消失。善男子！諸佛的身體也是這樣，從本業的因緣果報而生。出生時不是從十方而來，消失時也不會去往十方。只是諸緣聚合就存在，諸緣離散就消失。善男子！譬如箜篌的聲音，發出時沒有來處，消失時沒有去處。是眾緣和合而產生，有槽、有頸、有皮、有弦、有柱、有棍，有人用手彈奏。眾緣和合才產生這個聲音，這個聲音也不是從槽里發出，不是從頸里發出，不是從皮里發出，不是從弦里發出，不是從棍里發出，也不是從人手裡發出。是眾緣和合才有了聲音，當這些因緣離散時，聲音也沒有去處。善男子！諸佛的身體也是這樣。』

【English Translation】 English version: 『Master! What is seen in a dream is illusory, how can there be coming and going?』『Good man! If a person distinguishes that the Buddha has coming and going, it is the same. Good man! The Buddha says that all dharmas are like dreams. If there are sentient beings who do not understand that all dharmas are like dreams, and they identify the Buddha by name, form, and body, then this person will distinguish that the Buddhas have coming and going. Because they do not understand the true nature of all dharmas, they are all foolish and ignorant. These people will repeatedly transmigrate in the five paths, far from Prajna Paramita (perfection of wisdom), far from the teachings of the Buddhas. Good man! The Buddha says that all dharmas are like illusions and dreams. If there are sentient beings who truly understand, this person will not distinguish whether dharmas come or go, arise or cease. If one does not distinguish whether dharmas come or go, arise or cease, then one can understand the true nature of all dharmas as taught by the Buddha. This person practices Prajna Paramita, approaches Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and is called a true disciple of the Buddha. They do not falsely accept the offerings of others, and such a person should receive offerings, being a field of merit for the world. Good man! For example, the various treasures in the ocean do not come from the east, nor from the south, west, north, four intermediate directions, above, or below; it is because of the good roots and conditions of sentient beings that these treasures arise in the sea. These treasures are not born without cause or condition, they are all born from the combination of causes and conditions. If these treasures disappear, they do not go to the ten directions. When conditions come together, they exist; when conditions separate, they cease. Good man! The bodies of the Buddhas are also like this, born from the karmic causes and conditions of their past actions. When they are born, they do not come from the ten directions, and when they disappear, they do not go to the ten directions. They exist only when conditions come together, and they cease when conditions separate. Good man! For example, the sound of a konghou (a type of harp), when it is produced, has no place of origin, and when it ceases, has no place to go. It arises from the combination of many conditions: there is a soundbox, a neck, a skin, strings, pegs, a stick, and a person who plays it with their hands. It is only when these conditions come together that the sound is produced. This sound does not come from the soundbox, nor from the neck, nor from the skin, nor from the strings, nor from the stick, nor from the person's hand. It is only when these conditions come together that there is sound, and when these conditions separate, the sound has nowhere to go. Good man! The bodies of the Buddhas are also like this.』

亦如是，從無量功德因緣生，不從一因一緣一功德生。亦不無因緣有，眾緣和合故有。諸佛身不獨從一事成，來無所從、去無所至。善男子！應當如是知諸佛來相去相。善男子！亦當知一切法無來去相。汝若知諸佛及諸法無來無去、無生無滅相，必得阿耨多羅三藐三菩提，亦能行般若波羅蜜及方便力。』

「爾時釋提桓因以天曼陀羅華與薩陀波侖菩薩摩訶薩，作是言：『善男子！以是華供養曇無竭菩薩摩訶薩，我應當守護供養汝。所以者何？汝因緣力故，今日饒益百千萬億眾生，便為得阿耨多羅三藐三菩提。善男子！如是善人甚為難遇，為饒益一切眾生故，無量阿僧祇劫受諸勤苦。』

「薩陀波侖菩薩摩訶薩受釋提桓因曼陀羅華，散曇無竭菩薩上，白言：『大師！我從今日以身屬師，供給供養。』如是白已，合掌師前立。

「是時長者女及五百侍女白薩陀波侖菩薩言：『我等從今日亦以身屬師。我等以是善根因緣故，當得如是法，亦如師所得。共師世世供養諸佛，世世常供養師。』

「是時薩陀波侖菩薩語長者女及五百女人：『若汝等以誠心屬我者，我當受汝。』

「諸女言：『我等以誠心屬師，當隨師教。』

「是時薩陀波侖菩薩與長者女及五百女人，並諸莊飾寶物上妙供具

【現代漢語翻譯】現代漢語譯本：也是這樣，（諸佛的身體）從無量功德因緣產生，不是從單一的因、單一的緣、單一的功德產生。也不是沒有因緣而有，而是眾多因緣和合才有的。諸佛的身體不是單獨從一件事成就的，（他們的）來沒有所從，去沒有所至。善男子！應當這樣瞭解諸佛的來相和去相。善男子！也應當知道一切法沒有來相和去相。如果你知道諸佛和一切法沒有來去、沒有生滅的相狀，必定能證得阿耨多羅三藐三菩提（無上正等正覺），也能修行般若波羅蜜（以智慧到達彼岸）和方便力。當時，釋提桓因（帝釋天）用天上的曼陀羅花送給薩陀波侖菩薩摩訶薩（常啼菩薩），說道：『善男子！用這些花供養曇無竭菩薩摩訶薩（法涌菩薩），我應當守護供養你。為什麼呢？因為你的因緣之力，今天饒益了百千萬億眾生，就等於得到了阿耨多羅三藐三菩提。善男子！像這樣的善人非常難遇到，爲了饒益一切眾生，在無量阿僧祇劫（無數大劫）中承受各種勤苦。』薩陀波侖菩薩摩訶薩接受了釋提桓因的曼陀羅花，散在曇無竭菩薩身上，說道：『大師！我從今天起以身歸屬老師，供給供養。』這樣說完后，合掌站在老師面前。這時，長者女和五百侍女對薩陀波侖菩薩說：『我們從今天起也以身歸屬老師。我們因為這個善根因緣，應當得到像老師一樣的法，也像老師一樣。和老師世世代代供養諸佛，世世代代常常供養老師。』這時，薩陀波侖菩薩對長者女和五百女人說：『如果你們以誠心歸屬我，我就接受你們。』眾女說：『我們以誠心歸屬老師，應當遵從老師的教導。』這時，薩陀波侖菩薩接受了長者女和五百女人，以及她們的各種裝飾寶物和上妙供具。

【English Translation】 English version: It is also like this, (the bodies of the Buddhas) arise from immeasurable meritorious causes and conditions, not from a single cause, a single condition, or a single merit. Nor do they exist without causes and conditions; they exist because of the convergence of many causes and conditions. The bodies of the Buddhas are not accomplished solely from one thing; their coming has no origin, and their going has no destination. Good man! You should understand the coming and going of the Buddhas in this way. Good man! You should also know that all dharmas have no coming or going. If you understand that the Buddhas and all dharmas have no coming or going, no arising or ceasing, you will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and you will also be able to practice Prajna Paramita (perfection of wisdom) and the power of skillful means. At that time, Shakra Devanam Indra (the lord of the gods) gave celestial Mandarava flowers to Sadāprarudita Bodhisattva Mahasattva (the Bodhisattva Ever Weeping), saying: 'Good man! Use these flowers to make offerings to Dharmodgata Bodhisattva Mahasattva (the Bodhisattva Dharma Arisen), and I shall protect and make offerings to you. Why is that? Because of the power of your causes and conditions, today you have benefited hundreds of millions of beings, which is equivalent to attaining Anuttara-samyak-sambodhi. Good man! Such a virtuous person is very rare to encounter, and for the sake of benefiting all beings, they endure all kinds of hardships for immeasurable asamkhya kalpas (countless great eons).' Sadāprarudita Bodhisattva Mahasattva received the Mandarava flowers from Shakra Devanam Indra, scattered them on Dharmodgata Bodhisattva, and said: 'Master! From today onwards, I dedicate my body to the teacher, to provide and make offerings.' After saying this, he stood before the teacher with his palms joined. At this time, the daughter of the elder and five hundred maidservants said to Sadāprarudita Bodhisattva: 'From today onwards, we also dedicate our bodies to the teacher. Because of this root of goodness, we should attain the same dharma as the teacher, and be like the teacher. We will make offerings to all Buddhas with the teacher in every lifetime, and we will always make offerings to the teacher in every lifetime.' At this time, Sadāprarudita Bodhisattva said to the daughter of the elder and the five hundred women: 'If you dedicate yourselves to me with sincerity, I will accept you.' The women said: 'We dedicate ourselves to the teacher with sincerity, and we shall follow the teacher's teachings.' At this time, Sadāprarudita Bodhisattva accepted the daughter of the elder and the five hundred women, along with their various ornaments, treasures, and supreme offerings.

及五百乘七寶車，奉上曇無竭菩薩，白言：『大師！我持是五百女人奉給大師，是五百乘車隨師所用。』

「爾時釋提桓因贊薩陀波侖菩薩言：『善哉，善哉！善男子！菩薩摩訶薩舍一切所有，應如是。如是佈施，疾得阿耨多羅三藐三菩提。作如是供養說法人，必得聞般若波羅蜜及方便力。過去諸佛本行菩薩道時亦如是，住佈施中得聞般若波羅蜜及方便力，得阿耨多羅三藐三菩提。』

「爾時曇無竭菩薩欲令薩陀波侖菩薩善根具足故，受五百乘車、長者女及五百侍女。受已，還與薩陀波侖菩薩。

「是時曇無竭菩薩說法日沒，起入宮中。薩陀波侖菩薩摩訶薩作是念：『我為法故來，不應坐臥，當以二儀——若行、若立——以待法師從宮中出說法。』

「爾時曇無竭菩薩，七歲一心入無量阿僧祇菩薩三昧，及行般若波羅蜜方便力。薩陀波侖菩薩七歲經行住立，不坐不臥，無有睡眠。無慾恚惱，心不著味，但念：『曇無竭菩薩摩訶薩何時當從三昧起出而說法？』薩陀波侖菩薩過七歲已，作是念：『我當爲曇無竭菩薩摩訶薩敷說法座，曇無竭菩薩摩訶薩當座上說法。我當灑掃清凈，散種種華莊嚴是處，為曇無竭菩薩摩訶薩當說般若波羅蜜及方便力故。』是時薩陀波侖菩薩與長者女及五百侍女，為曇

【現代漢語翻譯】現代漢語譯本：還有五百輛裝飾著七寶的車，（長者）將它們獻給曇無竭菩薩（Dharmodgata Bodhisattva），說道：『大師！我將這五百位女子獻給大師，這五百輛車也隨大師使用。』當時，釋提桓因（Śakra devānām indra）讚歎薩陀波侖菩薩（Sadāprarudita Bodhisattva）說：『善哉，善哉！善男子！菩薩摩訶薩（Bodhisattva-mahāsattva）應當像這樣捨棄一切所有。像這樣佈施，才能迅速獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。像這樣供養說法之人，必定能聽聞般若波羅蜜（Prajñāpāramitā，智慧的完美）及其方便力（upāya-kauśalya，善巧方便）。過去諸佛在修行菩薩道時也是這樣，住在佈施中，得以聽聞般若波羅蜜及其方便力，最終獲得阿耨多羅三藐三菩提。』當時，曇無竭菩薩爲了讓薩陀波侖菩薩的善根圓滿，接受了五百輛車、長者女和五百位侍女。接受之後，又將它們還給了薩陀波侖菩薩。這時，曇無竭菩薩說法完畢，太陽落山，便起身進入宮中。薩陀波侖菩薩摩訶薩心想：『我爲了求法而來，不應該坐臥，應當以兩種儀態——行走或站立——等待法師從宮中出來說法。』當時，曇無竭菩薩七年一心入于無量阿僧祇（asaṃkhya，無數）菩薩三昧（samādhi，禪定），並修行般若波羅蜜的方便力。薩陀波侖菩薩七年間行走站立，不坐不臥，沒有睡眠。沒有慾望和嗔怒，心中不貪戀味道，只是想著：『曇無竭菩薩摩訶薩何時才能從禪定中出來說法？』薩陀波侖菩薩過了七年之後，心想：『我應當為曇無竭菩薩摩訶薩鋪設說法之座，曇無竭菩薩摩訶薩應當在座上說法。我應當灑掃清凈，散佈各種鮮花來莊嚴這個地方，爲了曇無竭菩薩摩訶薩能夠宣說般若波羅蜜及其方便力。』這時，薩陀波侖菩薩與長者女和五百位侍女，爲了曇

【English Translation】 English version: And five hundred jeweled carriages, he offered them to Dharmodgata Bodhisattva, saying: 『Master! I offer these five hundred women to the master, and these five hundred carriages are for the master』s use.』 At that time, Śakra devānām indra praised Sadāprarudita Bodhisattva, saying: 『Excellent, excellent! Good man! A Bodhisattva-mahāsattva should relinquish all possessions in this way. By giving in this way, one quickly attains anuttarā-samyak-saṃbodhi. By making offerings to the one who expounds the Dharma in this way, one will surely hear the Prajñāpāramitā and the power of skillful means. The Buddhas of the past also acted in this way when they practiced the Bodhisattva path; they dwelt in giving, and thus were able to hear the Prajñāpāramitā and the power of skillful means, and attained anuttarā-samyak-saṃbodhi.』 At that time, Dharmodgata Bodhisattva, wishing to perfect the roots of goodness of Sadāprarudita Bodhisattva, accepted the five hundred carriages, the elder』s daughter, and the five hundred maidservants. Having accepted them, he returned them to Sadāprarudita Bodhisattva. At this time, Dharmodgata Bodhisattva finished expounding the Dharma, the sun set, and he rose and entered the palace. Sadāprarudita Bodhisattva-mahāsattva thought: 『I have come for the sake of the Dharma, I should not sit or lie down, but should wait for the Dharma master to come out of the palace to expound the Dharma, in two postures—either walking or standing.』 At that time, Dharmodgata Bodhisattva, for seven years, single-mindedly entered into immeasurable asaṃkhya Bodhisattva samādhis, and practiced the skillful means of the Prajñāpāramitā. For seven years, Sadāprarudita Bodhisattva walked and stood, neither sitting nor lying down, without sleep. Without desire or anger, his mind was not attached to flavors, but only thought: 『When will Dharmodgata Bodhisattva-mahāsattva arise from samādhi and expound the Dharma?』 After seven years had passed, Sadāprarudita Bodhisattva thought: 『I should prepare a Dharma seat for Dharmodgata Bodhisattva-mahāsattva, and Dharmodgata Bodhisattva-mahāsattva should expound the Dharma on the seat. I should sweep and clean, and scatter various flowers to adorn this place, so that Dharmodgata Bodhisattva-mahāsattva can expound the Prajñāpāramitā and the power of skillful means.』 At this time, Sadāprarudita Bodhisattva, with the elder』s daughter and the five hundred maidservants, for the sake of Dharm

無竭菩薩摩訶薩敷七寶床。五百女人各脫上衣以敷座上，作是念：『曇無竭菩薩摩訶薩當坐此座上，說般若波羅蜜及方便力。』

「薩陀波侖菩薩敷座已，求水灑地而不能得。所以者何？惡魔隱蔽令水不現。魔作是念：『薩陀波侖菩薩求水不得，于阿耨多羅三藐三菩提乃至生一念劣心異心，則智慧不照、善根不增，於一切智而有稽留。』

「爾時薩陀波侖菩薩作是念：『我當自刺其身以血灑地，令無塵土來坌大師。我何用此身，此身必當破壞。我從無始生死以來，數數喪身，未曾為法。』即以利刀自刺出血灑地。薩陀波侖菩薩及長者女並五百侍女皆無異心，惡魔亦不能得便。

「是時釋提桓因作是念：『未曾有也。薩陀波侖菩薩愛法乃爾，以刀自刺出血灑地。薩陀波侖及眾女人心不動轉，惡魔波旬不能壞其善根。其心堅固，發大莊嚴，不惜身命，以深心欲求阿耨多羅三藐三菩提，當度一切眾生無量生死苦。』釋提桓因贊薩陀波侖菩薩言：『善哉，善哉！善男子！汝精進力大，堅固難動、不可思議。汝愛法求法最為無上。善男子！過去諸佛亦如是，以深心愛法、惜法、重法，集諸功德，得阿耨多羅三藐三菩提。』

「薩陀波侖菩薩作是念：『我為曇無竭菩薩摩訶薩敷法座，掃灑清凈已訖，當於

【現代漢語翻譯】現代漢語譯本無竭菩薩摩訶薩（Bodhisattva Mahasattva, 大菩薩）鋪設了七寶床。五百位女子各自脫下上衣鋪在座位上，心中想著：『曇無竭菩薩摩訶薩（Bodhisattva Mahasattva, 大菩薩）應當坐在這座上，宣說般若波羅蜜（Prajnaparamita, 智慧的完美）及方便力。』薩陀波侖菩薩（Sadāprarudita Bodhisattva, 常啼菩薩）鋪設好座位后，想要取水灑地卻無法得到。這是為什麼呢？因為惡魔隱藏了水，使其無法顯現。魔這樣想著：『薩陀波侖菩薩求水不得，如果對阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, 無上正等正覺）甚至生起一念退縮或異樣的心，那麼他的智慧就會黯淡，善根也不會增長，對於證得一切智（Sarvajñā, 一切智慧）就會有所阻礙。』這時，薩陀波侖菩薩心想：『我應當刺破自己的身體，用血灑地，使塵土不會沾染到大師。我還要這個身體做什麼呢？這個身體終將壞滅。我從無始生死以來，無數次喪失身體，卻從未為法而如此。』於是他用利刀刺破身體，流血灑地。薩陀波侖菩薩和長者女以及五百侍女都沒有動搖，惡魔也無法得逞。這時，釋提桓因（Śakra Devānām Indra, 帝釋天）心想：『真是前所未有啊！薩陀波侖菩薩如此愛法，竟然用刀刺破身體，流血灑地。薩陀波侖和眾女人的心都沒有動搖，惡魔波旬（Mara Papiyas, 魔王）也無法破壞他們的善根。他們的心如此堅定，發起了偉大的莊嚴，不惜身命，以深切的心願求得阿耨多羅三藐三菩提，將要度脫一切眾生無量的生死苦。』釋提桓因讚歎薩陀波侖菩薩說：『太好了，太好了！善男子！你的精進力如此強大，堅定不移、不可思議。你愛法求法最為無上。善男子！過去的諸佛也是如此，以深切的心愛法、珍惜法、重視法，積累各種功德，才證得阿耨多羅三藐三菩提。』薩陀波侖菩薩心想：『我為曇無竭菩薩摩訶薩（Bodhisattva Mahasattva, 大菩薩）鋪設法座，掃灑清凈已經完畢，應當……』

【English Translation】 English version The Bodhisattva Mahasattva (great Bodhisattva) Never-Ceasing laid out a seven-jeweled bed. Five hundred women each took off their upper garments to spread on the seat, thinking: 'The Bodhisattva Mahasattva Never-Ceasing should sit on this seat and expound the Prajnaparamita (perfection of wisdom) and the power of skillful means.' After Sadāprarudita Bodhisattva (Ever-Weeping Bodhisattva) had prepared the seat, he sought water to sprinkle the ground but could not obtain it. Why was this? Because the evil demon concealed the water, making it invisible. The demon thought: 'If Sadāprarudita Bodhisattva cannot obtain water, and even for a single thought develops a lesser or different mind towards Anuttara-samyak-sambodhi (supreme perfect enlightenment), then his wisdom will not shine, his roots of goodness will not increase, and he will be hindered in attaining Sarvajñā (omniscience).' At that time, Sadāprarudita Bodhisattva thought: 'I should pierce my own body and sprinkle the ground with blood, so that no dust will defile the master. What use do I have for this body? This body will surely perish. Since beginningless time, I have lost my body countless times, but never for the sake of the Dharma.' Immediately, he pierced his body with a sharp knife, shedding blood to sprinkle the ground. Sadāprarudita Bodhisattva, the elder's daughter, and the five hundred attendants all remained steadfast, and the evil demon could not prevail. At that time, Śakra Devānām Indra (Indra, king of the gods) thought: 'This is unprecedented! Sadāprarudita Bodhisattva loves the Dharma so much that he pierces his own body with a knife, shedding blood to sprinkle the ground. Sadāprarudita and the women's minds have not wavered, and Mara Papiyas (the evil one) cannot destroy their roots of goodness. Their minds are so firm, they have made great vows, not cherishing their lives, and with deep desire seek Anuttara-samyak-sambodhi, intending to liberate all sentient beings from the immeasurable suffering of birth and death.' Śakra Devānām Indra praised Sadāprarudita Bodhisattva, saying: 'Excellent, excellent! Good man! Your power of diligence is great, firm, unshakeable, and inconceivable. Your love for and seeking of the Dharma is most supreme. Good man! The Buddhas of the past were also like this, with deep hearts loving the Dharma, cherishing the Dharma, and valuing the Dharma, accumulating all merits, and attaining Anuttara-samyak-sambodhi.' Sadāprarudita Bodhisattva thought: 'I have prepared the Dharma seat for the Bodhisattva Mahasattva Never-Ceasing, and the sweeping and cleaning is complete, I should...'

何處得好名華莊嚴此地？若曇無竭菩薩摩訶薩法座上坐說法時，亦當散華供養。』

「釋提桓因知薩陀波侖菩薩心所念，即以三千石天曼陀羅華與薩陀波侖。薩陀波侖受華，以半散地，留半待曇無竭菩薩摩訶薩坐法座上說法時當供養。

「爾時曇無竭菩薩摩訶薩過七歲已，從諸三昧起，為說般若波羅蜜故，與無量百千萬眾恭敬圍繞，往法座上坐。薩陀波侖菩薩摩訶薩見曇無竭菩薩摩訶薩時，心得悅樂，譬如比丘入第三禪。爾時薩陀波侖菩薩摩訶薩及長者女並五百侍女，到曇無竭菩薩摩訶薩所，散天曼陀羅華，頭面禮畢，退坐一面。曇無竭菩薩見其坐已，告薩陀波侖菩薩言：『善男子！諦聽，諦受！今當爲汝說般若波羅蜜相。善男子！諸法等故，當知般若波羅蜜亦等。諸法離故，當知般若波羅蜜亦離。諸法不動故，當知般若波羅蜜亦不動。諸法無念故，當知般若波羅蜜亦無念。諸法無畏故，當知般若波羅蜜亦無畏。諸法一味故，當知般若波羅蜜亦一味。諸法無邊故，當知般若波羅蜜亦無邊。諸法無生故，當知般若波羅蜜亦無生。諸法無滅故，當知般若波羅蜜亦無滅。虛空無邊故，當知般若波羅蜜亦無邊。大海水無邊故，當知般若波羅蜜亦無邊。須彌山莊嚴故，當知般若波羅蜜亦莊嚴。虛空無分別故，當知般

【現代漢語翻譯】現代漢語譯本：『從哪裡能得到美好的鮮花來莊嚴這個地方呢？如果曇無竭菩薩摩訶薩（Dharmodgata Bodhisattva Mahasattva，意為法涌菩薩，偉大的菩薩）在法座上坐著說法時，也應當散花供養。』『釋提桓因（Śakra devānām indra，帝釋天）知道薩陀波侖菩薩（Sadāprarudita Bodhisattva，常啼菩薩）心中所想，就給了薩陀波侖三千石天曼陀羅花（mandārava，天界之花）。薩陀波侖接受了花，用一半散在地上，留下一半等待曇無竭菩薩摩訶薩坐在法座上說法時用來供養。『那時，曇無竭菩薩摩訶薩過了七年，從各種三昧（samādhi，禪定）中起身，爲了宣說般若波羅蜜（Prajñāpāramitā，智慧的完美）的緣故，被無量百千萬眾恭敬圍繞，前往法座上坐。薩陀波侖菩薩摩訶薩見到曇無竭菩薩摩訶薩時，心中感到喜悅，就像比丘進入第三禪一樣。那時，薩陀波侖菩薩摩訶薩和長者女以及五百侍女，來到曇無竭菩薩摩訶薩處，散天曼陀羅花，頭面禮拜完畢，退坐在一旁。曇無竭菩薩見到他們坐下後，告訴薩陀波侖菩薩說：『善男子！仔細聽，仔細領受！現在將為你宣說般若波羅蜜的相狀。善男子！諸法平等，應當知道般若波羅蜜也平等。諸法遠離，應當知道般若波羅蜜也遠離。諸法不動，應當知道般若波羅蜜也不動。諸法無念，應當知道般若波羅蜜也無念。諸法無畏，應當知道般若波羅蜜也無畏。諸法一味，應當知道般若波羅蜜也一味。諸法無邊，應當知道般若波羅蜜也無邊。諸法無生，應當知道般若波羅蜜也無生。諸法無滅，應當知道般若波羅蜜也無滅。虛空無邊，應當知道般若波羅蜜也無邊。大海水無邊，應當知道般若波羅蜜也無邊。須彌山莊嚴，應當知道般若波羅蜜也莊嚴。虛空無分別，應當知道般若波羅蜜也無分別。』

【English Translation】 English version: 'Where can I obtain beautiful flowers to adorn this place? If Dharmodgata Bodhisattva Mahasattva (the Bodhisattva of the Rising Dharma, a great Bodhisattva) sits on the Dharma seat to preach, I should also scatter flowers as an offering.' 'Śakra devānām indra (the lord of the gods, Indra) knowing what Sadāprarudita Bodhisattva (the Ever-Weeping Bodhisattva) was thinking, gave Sadāprarudita three thousand stones of heavenly mandārava flowers (heavenly flowers). Sadāprarudita received the flowers, scattered half on the ground, and kept half to offer when Dharmodgata Bodhisattva Mahasattva sat on the Dharma seat to preach.' 'At that time, Dharmodgata Bodhisattva Mahasattva, after seven years, arose from various samādhis (meditative states), and for the sake of expounding Prajñāpāramitā (the perfection of wisdom), was respectfully surrounded by countless millions of beings, and went to sit on the Dharma seat. When Sadāprarudita Bodhisattva Mahasattva saw Dharmodgata Bodhisattva Mahasattva, his heart felt joy, like a monk entering the third dhyana (meditative absorption). At that time, Sadāprarudita Bodhisattva Mahasattva, along with the daughter of the elder and five hundred maidservants, came to Dharmodgata Bodhisattva Mahasattva, scattered heavenly mandārava flowers, bowed their heads to the ground in reverence, and retreated to sit on one side. Dharmodgata Bodhisattva, seeing them seated, said to Sadāprarudita Bodhisattva: 'Good man! Listen carefully, receive carefully! Now I will explain to you the characteristics of Prajñāpāramitā. Good man! Because all dharmas are equal, you should know that Prajñāpāramitā is also equal. Because all dharmas are detached, you should know that Prajñāpāramitā is also detached. Because all dharmas are unmoving, you should know that Prajñāpāramitā is also unmoving. Because all dharmas are without thought, you should know that Prajñāpāramitā is also without thought. Because all dharmas are fearless, you should know that Prajñāpāramitā is also fearless. Because all dharmas are of one flavor, you should know that Prajñāpāramitā is also of one flavor. Because all dharmas are boundless, you should know that Prajñāpāramitā is also boundless. Because all dharmas are unborn, you should know that Prajñāpāramitā is also unborn. Because all dharmas are unceasing, you should know that Prajñāpāramitā is also unceasing. Because space is boundless, you should know that Prajñāpāramitā is also boundless. Because the water of the great ocean is boundless, you should know that Prajñāpāramitā is also boundless. Because Mount Sumeru is adorned, you should know that Prajñāpāramitā is also adorned. Because space is without discrimination, you should know that Prajñāpāramitā is also without discrimination.'

若波羅蜜亦無分別。色無邊故，當知般若波羅蜜亦無邊。受想行識無邊故，當知般若波羅蜜亦無邊。地種無邊故，當知般若波羅蜜亦無邊。水種、火種、風種無邊故，當知般若波羅蜜亦無邊。空種無邊故，當知般若波羅蜜亦無邊。如金剛等故，當知般若波羅蜜亦等。諸法無分別故，當知般若波羅蜜亦無分別。諸法性不可得故，當知般若波羅蜜性亦不可得。諸法無所有等故，當知般若波羅蜜亦無所有等。諸法無作故，當知般若波羅蜜亦無作。諸法不可思議故，當知般若波羅蜜亦不可思議。』

「是時薩陀波侖菩薩摩訶薩即于坐處得諸三昧，所謂諸法等三昧、諸法離三昧、不動三昧、無念三昧、諸法無畏三昧、諸法一味三昧、諸法無邊三昧、諸法無生三昧、諸法無滅三昧、虛空無邊三昧、大海水無邊三昧、須彌山莊嚴三昧、虛空無分別三昧、色無邊三昧、受想行識無邊三昧、地種無邊三昧、水種火種風種空種無邊三昧、如金剛等三昧、諸法無分別三昧、諸法不可思議三昧，如是等得六百萬諸三昧門。」

爾時佛告須菩提：「如我今於三千大千世界中與諸比丘僧圍繞，以是相、以是像貌、以是名字說般若波羅蜜。薩陀波侖得是六百萬三昧門，見東方南西北方四維上下如恒河沙等三千大千世界中諸佛與諸比丘恭敬

【現代漢語翻譯】現代漢語譯本：如果般若波羅蜜（Prajnaparamita，智慧的完美）沒有分別，因為色（rupa，物質現象）是無邊的，應當知道般若波羅蜜也是無邊的。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是無邊的，應當知道般若波羅蜜也是無邊的。地種（prthivi-dhatu，地元素）是無邊的，應當知道般若波羅蜜也是無邊的。水種（ap-dhatu，水元素）、火種（tejo-dhatu，火元素）、風種（vayo-dhatu，風元素）是無邊的，應當知道般若波羅蜜也是無邊的。空種（akasa-dhatu，空元素）是無邊的，應當知道般若波羅蜜也是無邊的。如同金剛（vajra，堅不可摧的物質）一樣，應當知道般若波羅蜜也是一樣的。因為諸法（dharma，一切事物）沒有分別，應當知道般若波羅蜜也沒有分別。因為諸法的自性不可得，應當知道般若波羅蜜的自性也是不可得的。因為諸法無所有等，應當知道般若波羅蜜也是無所有等。因為諸法無作，應當知道般若波羅蜜也是無作。因為諸法不可思議，應當知道般若波羅蜜也是不可思議。這時，薩陀波侖菩薩摩訶薩（Sadaprarudita Bodhisattva Mahasattva，常啼菩薩）即刻在座位上獲得了各種三昧（samadhi，禪定），即所謂的諸法等三昧、諸法離三昧、不動三昧、無念三昧、諸法無畏三昧、諸法一味三昧、諸法無邊三昧、諸法無生三昧、諸法無滅三昧、虛空無邊三昧、大海水無邊三昧、須彌山莊嚴三昧、虛空無分別三昧、色無邊三昧、受想行識無邊三昧、地種無邊三昧、水種火種風種空種無邊三昧、如金剛等三昧、諸法無分別三昧、諸法不可思議三昧，像這樣獲得了六百萬種三昧法門。那時，佛告訴須菩提（Subhuti，佛陀的弟子）說：『就像我現在在這三千大千世界中被眾比丘僧圍繞，以這樣的相貌、以這樣的形象、以這樣的名字宣說般若波羅蜜。薩陀波侖獲得了這六百萬三昧法門，見到東方、南方、西方、北方、四維、上方、下方，如同恒河沙數般的三千大千世界中，諸佛與眾比丘恭敬圍繞。』

【English Translation】 English version: If Prajnaparamita (the perfection of wisdom) has no distinctions, because rupa (form, material phenomena) is boundless, it should be known that Prajnaparamita is also boundless. Because vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are boundless, it should be known that Prajnaparamita is also boundless. Because prthivi-dhatu (the earth element) is boundless, it should be known that Prajnaparamita is also boundless. Because ap-dhatu (the water element), tejo-dhatu (the fire element), and vayo-dhatu (the wind element) are boundless, it should be known that Prajnaparamita is also boundless. Because akasa-dhatu (the space element) is boundless, it should be known that Prajnaparamita is also boundless. Because it is like vajra (diamond, indestructible), it should be known that Prajnaparamita is also like that. Because dharmas (all phenomena) have no distinctions, it should be known that Prajnaparamita also has no distinctions. Because the nature of dharmas is unattainable, it should be known that the nature of Prajnaparamita is also unattainable. Because dharmas are without any existence, it should be known that Prajnaparamita is also without any existence. Because dharmas are uncreated, it should be known that Prajnaparamita is also uncreated. Because dharmas are inconceivable, it should be known that Prajnaparamita is also inconceivable. At that time, Sadaprarudita Bodhisattva Mahasattva (the Bodhisattva Ever Weeping) immediately obtained various samadhis (meditative states) in his seat, namely the samadhi of equality of all dharmas, the samadhi of detachment from all dharmas, the immovable samadhi, the samadhi of no-thought, the samadhi of fearlessness of all dharmas, the samadhi of one taste of all dharmas, the samadhi of boundlessness of all dharmas, the samadhi of non-arising of all dharmas, the samadhi of non-cessation of all dharmas, the samadhi of boundless space, the samadhi of boundless ocean water, the samadhi of the adornment of Mount Sumeru, the samadhi of non-distinction of space, the samadhi of boundless form, the samadhi of boundless feeling, perception, mental formations, and consciousness, the samadhi of boundless earth element, the samadhi of boundless water, fire, wind, and space elements, the samadhi like vajra, the samadhi of non-distinction of all dharmas, the samadhi of inconceivability of all dharmas, and in this way, he obtained six million samadhi gates. Then, the Buddha said to Subhuti (a disciple of the Buddha): 'Just as I am now surrounded by the assembly of monks in this three-thousand great thousand world, speaking about Prajnaparamita with this appearance, this form, and this name. Sadaprarudita obtained these six million samadhi gates and saw in the east, south, west, north, four intermediate directions, above, and below, in the three-thousand great thousand worlds as numerous as the sands of the Ganges River, the Buddhas surrounded by their respective assemblies of monks.'

圍繞，以如是相、如是像貌、如是名字說是摩訶般若波羅蜜，亦如是。薩陀波侖菩薩從是以後，多聞智慧不可思議，如大海水。常不離諸佛，生於有佛國中，乃至夢中未曾不見佛時。一切眾難皆悉已斷，在所佛國隨愿往生。須菩提！當知是般若波羅蜜因緣，能成就菩薩摩訶薩一切功德，得一切種智。以是故，須菩提！諸菩薩摩訶薩若欲學六波羅蜜，欲深入諸佛智慧，欲得一切種智，應受持般若波羅蜜，讀誦、正憶念、廣為他人說，亦書寫經卷，供養尊重讚歎香華乃至伎樂。何以故？般若波羅蜜是過去未來現在十方諸佛母，十方諸佛所尊重故。」

摩訶般若波羅蜜經囑累品第九十

爾時佛告阿難：「于汝意云何，佛是汝大師不？汝是佛弟子不？」

阿難言：「世尊！佛是我大師，修伽陀是我大師；我是佛弟子。」

佛言：「如是，如是！我是汝大師，汝是我弟子。若如弟子所應作者，汝已作竟。阿難！汝用身、口、意慈業供養供給我，亦常如我意無有違失。阿難！我身現在，汝愛敬供養供給心常清凈。我滅度后，是一切愛敬供養供給事，當愛敬供養般若波羅蜜；乃至第二第三以般若波羅蜜囑累汝。阿難！汝莫忘失，莫作最後斷種人。阿難！隨爾所時般若波羅蜜在世，當知爾所時有佛在世說法。

【現代漢語翻譯】現代漢語譯本：圍繞著，以這樣的相狀、這樣的形貌、這樣的名稱來說明摩訶般若波羅蜜（偉大的智慧到達彼岸），也是這樣的。薩陀波侖菩薩（常啼菩薩）從此以後，多聞智慧不可思議，如同大海水一般。他常常不離開諸佛，出生在有佛的國度中，乃至在夢中也未曾不見過佛。一切的災難都已斷除，在任何佛國都能隨自己的意願往生。須菩提！應當知道這般若波羅蜜的因緣，能夠成就菩薩摩訶薩（偉大的菩薩）的一切功德，獲得一切種智（佛陀的智慧）。因此，須菩提！諸位菩薩摩訶薩如果想要學習六波羅蜜（六種到達彼岸的方法），想要深入諸佛的智慧，想要獲得一切種智，就應當受持般若波羅蜜，讀誦、正確地憶念、廣泛地為他人宣說，也應當書寫經卷，供養、尊重、讚歎，用香、花乃至音樂來供養。為什麼呢？因為般若波羅蜜是過去、未來、現在十方諸佛的母親，是十方諸佛所尊重的。」

摩訶般若波羅蜜經囑累品第九十

那時，佛告訴阿難說：『你的意思如何，佛是你的大師嗎？你是佛的弟子嗎？』

阿難說：『世尊！佛是我的大師，修伽陀（如來）是我的大師；我是佛的弟子。』

佛說：『是的，是的！我是你的大師，你是我的弟子。如果作為弟子應該做的事情，你都已經做完了。阿難！你用身、口、意慈悲的行動來供養我，也常常順從我的心意，沒有違背。阿難！我身在世時，你愛敬供養的心常常清凈。我滅度之後，這一切愛敬供養的事情，應當愛敬供養般若波羅蜜；乃至第二次、第三次都用般若波羅蜜來囑託你。阿難！你不要忘記，不要做最後斷絕佛種的人。阿難！只要般若波羅蜜在世間存在，就應當知道那時就有佛在世間說法。』

【English Translation】 English version: Surrounding, with such characteristics, such appearances, such names, it is said to be Maha Prajna Paramita (Great Perfection of Wisdom), and it is so. From then on, Sadaprarudita Bodhisattva (Bodhisattva Ever Weeping) had inconceivable wisdom and learning, like the waters of the great ocean. He was always inseparable from all Buddhas, born in Buddha-lands, and even in his dreams, he never failed to see the Buddha. All difficulties were cut off, and he could be reborn in any Buddha-land according to his wish. Subhuti! You should know that the cause and condition of this Prajna Paramita can accomplish all the merits of a Bodhisattva Mahasattva (Great Bodhisattva) and attain all-knowing wisdom (Buddha's wisdom). Therefore, Subhuti! If Bodhisattva Mahasattvas wish to learn the Six Paramitas (Six Perfections), wish to deeply enter the wisdom of all Buddhas, and wish to attain all-knowing wisdom, they should uphold Prajna Paramita, recite it, correctly remember it, widely explain it to others, and also write down the scriptures, make offerings, respect, praise, and offer incense, flowers, and even music. Why? Because Prajna Paramita is the mother of all Buddhas of the past, future, and present in the ten directions, and is respected by all Buddhas in the ten directions.」

Chapter Ninety: Entrustment of the Maha Prajna Paramita Sutra

At that time, the Buddha said to Ananda, 'What do you think, is the Buddha your teacher? Are you a disciple of the Buddha?'

Ananda said, 'World Honored One! The Buddha is my teacher, Sugata (Tathagata) is my teacher; I am a disciple of the Buddha.'

The Buddha said, 'It is so, it is so! I am your teacher, and you are my disciple. If there is anything a disciple should do, you have already done it. Ananda! You have served me with compassionate actions of body, speech, and mind, and you have always followed my will without any deviation. Ananda! While I am alive, your heart of love, respect, and service is always pure. After my Parinirvana (passing away), all these acts of love, respect, and service should be directed towards Prajna Paramita; even the second and third times, I entrust you with Prajna Paramita. Ananda! Do not forget, do not be the last person to cut off the lineage of the Buddha. Ananda! As long as Prajna Paramita exists in the world, you should know that at that time, there is a Buddha in the world teaching the Dharma.'

阿難！若有書般若波羅蜜，受持讀誦、正憶念、為人廣說，恭敬尊重讚歎，華香幡蓋寶衣燈燭種種供養，當知是人不離見佛、不離聞法，為常親近佛。」

佛說般若波羅蜜已，彌勒等諸菩薩摩訶薩，慧命須菩提、慧命舍利弗、大目揵連、摩訶迦葉、富樓那彌多羅尼子、摩訶拘絺羅、大迦旃延、阿難等，並一切大眾，及一切世間諸天、人、揵闥婆、阿修羅等，聞佛所說，皆大歡喜。

摩訶般若波羅蜜經卷第二十七

【現代漢語翻譯】現代漢語譯本：阿難！如果有人書寫《般若波羅蜜》（智慧的完美），受持、讀誦、正確憶念，併爲他人廣泛解說，恭敬尊重讚歎，用鮮花、香、幡蓋、寶衣、燈燭等種種物品供養，應當知道這個人不會離開見到佛，不會離開聽聞佛法，會常常親近佛陀。佛陀說完《般若波羅蜜》后，彌勒（未來佛）等諸位菩薩摩訶薩（偉大的菩薩），慧命須菩提（佛陀的弟子，以解空第一著稱）、慧命舍利弗（佛陀的十大弟子之一，以智慧第一著稱）、大目犍連（佛陀的十大弟子之一，以神通第一著稱）、摩訶迦葉（佛陀的十大弟子之一，以頭陀第一著稱）、富樓那彌多羅尼子（佛陀的十大弟子之一，以說法第一著稱）、摩訶拘絺羅（佛陀的弟子，舍利弗的舅舅）、大迦旃延（佛陀的十大弟子之一，以論議第一著稱）、阿難（佛陀的十大弟子之一，以多聞第一著稱）等，以及所有大眾，和一切世間諸天、人、乾闥婆（天界的樂神）、阿修羅（非天神）等，聽聞佛陀所說，都非常歡喜。

【English Translation】 English version: Ananda! If there is someone who writes the 'Prajnaparamita' (Perfection of Wisdom), upholds, recites, correctly remembers, and widely explains it to others, respectfully honors and praises it, and makes offerings with flowers, incense, banners, canopies, precious garments, lamps, candles, and various other things, it should be known that this person will not be separated from seeing the Buddha, will not be separated from hearing the Dharma, and will always be close to the Buddha. After the Buddha finished speaking the 'Prajnaparamita', Maitreya (the future Buddha) and other Bodhisattva Mahasattvas (great Bodhisattvas), the venerable Subhuti (a disciple of the Buddha, known for being foremost in understanding emptiness), the venerable Sariputra (one of the Buddha's ten great disciples, known for being foremost in wisdom), Maha Maudgalyayana (one of the Buddha's ten great disciples, known for being foremost in supernatural powers), Maha Kasyapa (one of the Buddha's ten great disciples, known for being foremost in ascetic practices), Purna Maitrayaniputra (one of the Buddha's ten great disciples, known for being foremost in preaching), Maha Kusthila (a disciple of the Buddha, uncle of Sariputra), Maha Katyayana (one of the Buddha's ten great disciples, known for being foremost in debate), Ananda (one of the Buddha's ten great disciples, known for being foremost in hearing), and all the assembly, as well as all the gods, humans, Gandharvas (celestial musicians), Asuras (demigods), and others in the world, having heard what the Buddha said, were all greatly delighted.