T08n0233_文殊師利所說般若波羅蜜經

大正藏第 08 冊 No. 0233 文殊師利所說般若波羅蜜經

No. 233 [Nos. 220(7), 232]

文殊師利所說般若波羅蜜經

梁扶南國三藏僧伽婆羅譯

如是我聞：

一時佛在舍衛國祇樹給孤獨園，與大比丘眾一萬人俱；及諸菩薩摩訶薩十萬人俱，皆悉住于不退轉地，久已供養無量諸佛，于諸佛所深種善根，成就眾生，凈佛國土，得陀羅尼，獲樂說辯才，成就智慧，具足功德，以自在神通游諸佛世界，放無量光明，說無盡妙法，教諸菩薩入一相門，得無所畏，善降眾魔，教化度脫外道邪見。若有眾生樂聲聞者說聲聞乘，樂緣覺者說緣覺乘，樂世間者說世間乘。以佈施、持戒、忍辱、精進、禪定、智慧攝諸眾生，未度者度，未脫者脫，未安者安，未泥洹者令得泥洹。究竟菩薩所行，善入諸佛法藏。如是種種功德皆悉具足。其名曰：文殊師利法王子菩薩、彌勒菩薩、普光明菩薩、不捨勇猛精進菩薩、藥王菩薩、寶掌菩薩、寶印菩薩、月光菩薩、日凈菩薩、大力菩薩、無量力菩薩、得勤精進菩薩、力幢相菩薩、法相菩薩、自在王菩薩。如是等菩薩摩訶薩十萬人俱。並余天、龍、鬼、神等一切大眾，皆悉來集。

爾時世尊于中夜時放大光明，青

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在舍衛國（古印度王國名）的祇樹給孤獨園（祇陀太子和給孤獨長者共同捐獻的園林）中，與一萬名大比丘（受過具足戒的出家人）以及十萬名菩薩摩訶薩（偉大的菩薩）在一起。這些菩薩都安住于不退轉地（不會退轉成凡夫的境界），早已供養過無量諸佛，在諸佛那裡深深種下善根，成就眾生，清凈佛國，獲得陀羅尼（總持一切法義的智慧），得到樂說辯才（無礙的辯論才能），成就智慧，具足功德，以自在神通遊歷諸佛世界，放出無量光明，宣說無盡妙法，教導諸菩薩進入一相門（不二法門），獲得無所畏懼，善於降伏眾魔，教化度脫外道邪見。如果眾生喜歡聲聞乘（追求自我解脫的修行方式），就為他們說聲聞乘；如果喜歡緣覺乘（通過觀察因緣而覺悟的修行方式），就為他們說緣覺乘；如果喜歡世間法，就為他們說世間法。以佈施、持戒、忍辱、精進、禪定、智慧來攝受眾生，使未得度的得到度脫，未得解脫的得到解脫，未得安穩的得到安穩，未得涅槃的令得涅槃。他們究竟菩薩所行之道，善於進入諸佛的法藏。他們具足如是種種功德。他們的名字是：文殊師利（智慧第一的菩薩）法王子菩薩、彌勒菩薩（未來佛）、普光明菩薩、不捨勇猛精進菩薩、藥王菩薩、寶掌菩薩、寶印菩薩、月光菩薩、日凈菩薩、大力菩薩、無量力菩薩、得勤精進菩薩、力幢相菩薩、法相菩薩、自在王菩薩。像這樣的菩薩摩訶薩有十萬人。還有其餘的天、龍、鬼、神等一切大眾，都來到這裡集會。 那時，世尊在半夜時分放出大光明，青色

【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Shravasti (an ancient Indian kingdom), together with a great assembly of ten thousand Bhikshus (fully ordained monks) and one hundred thousand Bodhisattva Mahasattvas (great Bodhisattvas). These Bodhisattvas all dwelt in the stage of non-retrogression (the state of not falling back to ordinary levels), had long ago made offerings to countless Buddhas, had deeply planted roots of goodness in the presence of the Buddhas, accomplished the welfare of sentient beings, purified Buddha lands, obtained Dharanis (wisdom that holds all meanings), attained eloquence in joyful speech, accomplished wisdom, possessed complete merit, traveled through the Buddha worlds with unobstructed supernatural powers, emitted immeasurable light, expounded endless wonderful Dharma, taught Bodhisattvas to enter the gate of one form (the non-dual Dharma), attained fearlessness, were skilled in subduing all demons, and taught and liberated those with heretical views. If sentient beings were fond of the Sravaka Vehicle (the path of seeking personal liberation), he would teach them the Sravaka Vehicle; if they were fond of the Pratyekabuddha Vehicle (the path of self-enlightenment), he would teach them the Pratyekabuddha Vehicle; if they were fond of worldly matters, he would teach them worldly matters. He would gather all sentient beings through giving, keeping precepts, patience, diligence, meditation, and wisdom, liberating those who had not been liberated, freeing those who had not been freed, pacifying those who had not been pacified, and leading those who had not attained Nirvana to attain Nirvana. They had thoroughly mastered the Bodhisattva path and were skilled in entering the Dharma treasury of all Buddhas. They were complete with all such merits. Their names were: Manjushri (the Bodhisattva of wisdom) Dharma Prince Bodhisattva, Maitreya Bodhisattva (the future Buddha), Universal Light Bodhisattva, Unrelenting Courageous Diligence Bodhisattva, Medicine King Bodhisattva, Treasure Palm Bodhisattva, Treasure Seal Bodhisattva, Moonlight Bodhisattva, Sun Pure Bodhisattva, Great Strength Bodhisattva, Immeasurable Strength Bodhisattva, Attained Diligent Progress Bodhisattva, Strength Banner Appearance Bodhisattva, Dharma Appearance Bodhisattva, Sovereign King Bodhisattva. There were one hundred thousand such Bodhisattva Mahasattvas. Along with them were all the other heavenly beings, dragons, ghosts, spirits, and all the great assembly, who had all come together. At that time, the World Honored One, in the middle of the night, emitted great light, blue in color.

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、黃、赤、白、雜頗梨色，普照十方無量世界。一切眾生觸此光者，皆從臥起，見此光明皆得法喜，咸生疑惑：「此光何來？普遍世界，令諸眾生得安隱樂。」作是念已。於一一光復出大光明，照耀殊特，勝於前光，如是展轉乃至十重。一切菩薩及諸比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，咸皆踴躍，得未曾有。各各思念：「必是如來放此光明，我等應當疾至佛所，禮拜親近恭敬如來。」是時文殊師利及諸菩薩摩訶薩眾遇此光者，歡喜踴躍充遍身心，各從住處到祇洹門。爾時舍利弗、大目揵連、富樓那彌多羅尼子、摩訶迦葉、摩訶迦旃延、摩訶俱絺羅，皆從住處到祇洹門。帝釋、四天王，上至阿迦尼吒天，亦睹光明，嘆未曾有，與其眷屬赍妙天花、天香、天樂、天寶衣，一切皆悉到祇洹門。其餘比丘、比丘尼、優婆塞、優婆夷，天龍八部，遇光歡喜，皆來到門。

爾時世尊一切種智，知諸大眾悉已在門外，從住處起出至門外，自鋪法座結加趺坐。告舍利弗：「汝今晨朝來門外乎？」舍利弗白佛言：「世尊！文殊師利等菩薩摩訶薩，皆悉先至。」

爾時世尊告文殊師利：「汝于晨朝先至門乎？」文殊師利白佛言：「如是，世尊！我于中夜見

【現代漢語翻譯】 現代漢語譯本：黃、赤、白、雜色等各種顏色的光芒，普照十方無量世界。一切眾生接觸到這光芒，都從睡夢中醒來，見到這光明都感到法喜，心中都生起疑惑：『這光芒從哪裡來？普遍照耀世界，使眾生得到安穩快樂。』這樣想著，每一道光芒又發出更大的光明，照耀得更加殊勝，勝過之前的光芒，如此層層遞進，乃至十重。一切菩薩以及各位比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥神）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒神）、人非人等，都歡喜踴躍，感到前所未有。各自思念：『必定是如來（佛的稱號）放出這光明，我們應當趕快到佛那裡，禮拜親近恭敬如來。』這時，文殊師利（智慧第一的菩薩）以及各位菩薩摩訶薩（大菩薩）們，遇到這光芒，歡喜踴躍，身心充滿喜悅，各自從住處來到祇洹（佛陀常住的精舍）門前。這時，舍利弗（智慧第一的佛弟子）、大目犍連（神通第一的佛弟子）、富樓那彌多羅尼子（說法第一的佛弟子）、摩訶迦葉（頭陀第一的佛弟子）、摩訶迦旃延（論議第一的佛弟子）、摩訶俱絺羅（辯才第一的佛弟子），都從住處來到祇洹門前。帝釋（天帝）、四天王，上至阿迦尼吒天（色界最高天），也看到光明，讚歎前所未有，和他們的眷屬帶著美妙的天花、天香、天樂、天寶衣，都來到祇洹門前。其餘的比丘、比丘尼、優婆塞、優婆夷，天龍八部，遇到光明都感到歡喜，都來到門前。 這時，世尊（佛的稱號）具有一切種智（佛的智慧），知道各位大眾都已在門外，從住處起身來到門外，自己鋪設法座，結跏趺坐（佛教的坐姿）。告訴舍利弗：『你今天早上來到門外了嗎？』舍利弗對佛說：『世尊！文殊師利等菩薩摩訶薩，都已先到了。』 這時，世尊告訴文殊師利：『你今天早上先來到門前了嗎？』文殊師利對佛說：『是的，世尊！我在半夜見到...

【English Translation】 English version: Yellow, red, white, and various mixed colors of light shone, illuminating the immeasurable worlds in all ten directions. All sentient beings who touched this light awoke from their sleep, and seeing this light, they all felt joy in the Dharma, and doubts arose in their minds: 'Where does this light come from? It illuminates the world universally, bringing peace and happiness to all beings.' Thinking this, from each ray of light, even greater light emerged, shining even more brilliantly, surpassing the previous light, and so on, layer upon layer, up to ten layers. All Bodhisattvas, as well as all Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), Devas (gods), Nagas (dragons), Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (a type of warring spirit), Garudas (a type of large bird spirit), Kinnaras (celestial singers), Mahoragas (a type of great serpent spirit), humans, and non-humans, all rejoiced and were filled with unprecedented joy. Each one thought: 'It must be the Tathagata (an epithet of the Buddha) who has emitted this light. We should quickly go to the Buddha, pay homage, draw near, and respectfully venerate the Tathagata.' At this time, Manjushri (the Bodhisattva of wisdom) and all the Bodhisattva Mahasattvas (great Bodhisattvas), upon encountering this light, were filled with joy and their minds and bodies were filled with delight. Each one came from their dwelling place to the gate of Jetavana (the monastery where the Buddha often stayed). At this time, Shariputra (the wisest of the Buddha's disciples), Maudgalyayana (the disciple with the greatest supernatural powers), Purna Maitrayaniputra (the disciple foremost in preaching), Mahakashyapa (the disciple foremost in ascetic practices), Mahakatyayana (the disciple foremost in debate), and Mahakaushthila (the disciple foremost in eloquence), all came from their dwelling places to the gate of Jetavana. Indra (the king of the gods), the Four Heavenly Kings, and even the gods up to Akanishta Heaven (the highest heaven in the realm of form), also saw the light, and praised it as unprecedented. They and their retinues brought wonderful celestial flowers, celestial incense, celestial music, and celestial precious garments, and all came to the gate of Jetavana. The rest of the Bhikshus, Bhikshunis, Upasakas, Upasikas, and the eight classes of gods and dragons, upon encountering the light, were filled with joy, and all came to the gate. At this time, the World Honored One (an epithet of the Buddha), with his all-encompassing wisdom, knew that all the assembly was already outside the gate. He arose from his dwelling place and went outside the gate, where he himself laid out a Dharma seat and sat in the lotus position. He said to Shariputra: 'Did you come to the gate this morning?' Shariputra replied to the Buddha: 'World Honored One! Manjushri and the other Bodhisattva Mahasattvas have all arrived earlier.' At this time, the World Honored One said to Manjushri: 'Did you come to the gate earlier this morning?' Manjushri replied to the Buddha: 'Yes, World Honored One! In the middle of the night, I saw...

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大光明十重照耀，得未曾有，心懷歡喜踴躍無量，故來禮拜親近如來，並欲愿聞甘露妙法。」

爾時世尊告文殊師利：「汝今真實見如來乎？」文殊師利白佛言：「世尊！如來法身本不可見，我為眾生故來見佛。佛法身者不可思議，無相無形，不來不去，非有非無，非見非不見，如如實際，不去不來，非無非非無，非處非非處，非一非二，非凈非垢，不生不滅。我見如來亦復如是。」

佛告文殊師利：「汝今如是見如來乎？」文殊師利白佛言：「世尊！我實無見亦無見相。」

爾時舍利弗白文殊師利：「我今不解汝之所說。云何如是見於如來？」文殊師利答舍利弗：「大德舍利弗！我不如是見於如來。」

舍利弗白文殊師利：「如汝所說，轉不可解。」文殊師利答舍利弗：「不可解者即般若波羅蜜。般若波羅蜜，非是可解非不可解。」

舍利弗白文殊師利：「汝于眾生起慈悲心不？汝為眾生行六波羅蜜不？復為眾生入涅槃不？」

文殊師利答舍利弗：「如汝所說，我為眾生起慈悲心，行六波羅蜜，入于涅槃；而眾生實不可得，無相無形，不增不減。舍利弗！汝常作是念：『一一世界有恒河沙等諸佛，住世恒河沙劫，說一一法，教化度脫恒河沙眾生，一一眾生皆得滅度。』汝有如

【現代漢語翻譯】 現代漢語譯本：大光明十重照耀，前所未有，心中充滿歡喜，踴躍無量，所以前來禮拜親近如來（Tathagata），並希望聽聞甘露妙法。

那時，世尊（Bhagavan）告訴文殊師利（Manjusri）菩薩：『你現在真的見到如來（Tathagata）了嗎？』文殊師利菩薩對佛說：『世尊！如來（Tathagata）的法身（Dharmakaya）本來就不可見，我爲了眾生才來見佛。佛的法身（Dharmakaya）不可思議，無相無形，不來不去，非有非無，非見非不見，如如實際（Tathata），不去不來，非無非非無，非處非非處，非一非二，非凈非垢，不生不滅。我見如來（Tathagata）也是如此。』

佛告訴文殊師利菩薩：『你現在是這樣見到如來（Tathagata）的嗎？』文殊師利菩薩對佛說：『世尊！我實在沒有見，也沒有見相。』

這時，舍利弗（Sariputra）對文殊師利菩薩說：『我現在不理解你所說的。怎麼能這樣見到如來（Tathagata）呢？』文殊師利菩薩回答舍利弗：『大德舍利弗！我不是這樣見到如來（Tathagata）的。』

舍利弗（Sariputra）對文殊師利菩薩說：『像你所說的，更加不可理解了。』文殊師利菩薩回答舍利弗：『不可理解的就是般若波羅蜜（Prajnaparamita）。般若波羅蜜（Prajnaparamita），不是可理解也不是不可理解。』

舍利弗（Sariputra）對文殊師利菩薩說：『你對眾生生起慈悲心嗎？你為眾生修行六波羅蜜（Six Paramitas）嗎？又為眾生進入涅槃（Nirvana）嗎？』

文殊師利菩薩回答舍利弗：『如你所說，我為眾生生起慈悲心，修行六波羅蜜（Six Paramitas），進入涅槃（Nirvana）；而眾生實際上是不可得的，無相無形，不增不減。舍利弗！你常常這樣想：『每一個世界都有像恒河沙一樣多的諸佛（Buddha），住世像恒河沙劫一樣長的時間，說每一種法，教化度脫像恒河沙一樣多的眾生，每一個眾生都得到滅度。』你有沒有這樣的想法？』

【English Translation】 English version: The great light shone tenfold, which had never happened before, and my heart was filled with joy and boundless elation. Therefore, I have come to worship and draw near to the Tathagata (the Thus-Gone One), and I wish to hear the sweet nectar of the wonderful Dharma.

At that time, the Bhagavan (the Blessed One) said to Manjusri (the Bodhisattva of Wisdom): 'Do you now truly see the Tathagata (the Thus-Gone One)?' Manjusri replied to the Buddha: 'World Honored One! The Dharmakaya (the Body of Dharma) of the Tathagata (the Thus-Gone One) is inherently invisible. I have come to see the Buddha for the sake of sentient beings. The Dharmakaya (the Body of Dharma) of the Buddha is inconceivable, without form or shape, neither coming nor going, neither existent nor non-existent, neither seen nor unseen, like the Suchness (Tathata), neither going nor coming, neither non-existent nor not non-existent, neither a place nor not a place, neither one nor two, neither pure nor impure, neither arising nor ceasing. My seeing of the Tathagata (the Thus-Gone One) is also like this.'

The Buddha said to Manjusri: 'Do you now see the Tathagata (the Thus-Gone One) in this way?' Manjusri replied to the Buddha: 'World Honored One! I truly have no seeing, nor any appearance of seeing.'

At that time, Sariputra (one of the Buddha's chief disciples) said to Manjusri: 'I do not understand what you have said. How can one see the Tathagata (the Thus-Gone One) in this way?' Manjusri replied to Sariputra: 'Great Virtue Sariputra! I do not see the Tathagata (the Thus-Gone One) in that way.'

Sariputra said to Manjusri: 'What you have said is even more incomprehensible.' Manjusri replied to Sariputra: 'That which is incomprehensible is Prajnaparamita (the Perfection of Wisdom). Prajnaparamita (the Perfection of Wisdom) is neither comprehensible nor incomprehensible.'

Sariputra said to Manjusri: 'Do you generate compassion for sentient beings? Do you practice the Six Paramitas (the Six Perfections) for sentient beings? And do you enter Nirvana (the state of enlightenment) for sentient beings?'

Manjusri replied to Sariputra: 'As you have said, I generate compassion for sentient beings, practice the Six Paramitas (the Six Perfections), and enter Nirvana (the state of enlightenment); yet sentient beings are actually unattainable, without form or shape, neither increasing nor decreasing. Sariputra! You should always think like this: 'In each world, there are Buddhas (the Enlightened Ones) as numerous as the sands of the Ganges River, who dwell in the world for as many kalpas (eons) as the sands of the Ganges River, teaching each Dharma, and guiding and liberating as many sentient beings as the sands of the Ganges River, and each sentient being attains liberation.' Do you have such a thought?'

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是念不？」

舍利弗言：「文殊師利！我常作是念。」

文殊師利答舍利弗：「如虛空無數，眾生亦無數；虛空不可度，眾生亦不可度。何以故？一切眾生與虛空等。云何諸佛教化眾生？」

舍利弗言：「若一切眾生與虛空等，汝何故為眾生說法令得菩提？」文殊師利答舍利弗：「菩提者實不可得，我當說何法使眾生得乎？何以故？舍利弗！菩提與眾生，不一不二，無異無為，無名無相，實無所有。」

爾時世尊出大人相肉髻光明，殊特希有，不可稱說。入文殊師利菩薩摩訶薩法王子頂，還從頂出普照大眾。照大眾已，乃遍十方一切世界。是時大眾觸此光明，身心快樂得未曾有。皆從座起，瞻仰世尊及文殊師利，咸作是念：「今日如來放此奇特微妙光明，入文殊師利法王子頂，還從頂出普照大眾，照大眾已乃遍十方。非無因緣，必說妙法。我等但當勤修精進，樂如說行。」如是念已，各白佛言：「世尊！如來今日放此光明，非無因緣，必說妙法。我等渴仰，樂如說行。」如是白已，默然而住。

爾時文殊師利白佛言：「世尊！如來放光加我神力，此光希有，非色非相，不去不來，不動不靜，非見非聞，非覺非知。一切眾生無所觀見，無喜無畏，無所分別。我當承佛聖旨，說此光明，令

【現代漢語翻譯】 現代漢語譯本 『是這樣想的嗎？』 舍利弗說：『文殊師利（Manjusri，智慧的象徵）！我常常這樣想。』 文殊師利回答舍利弗：『如同虛空（空無）無數，眾生也無數；虛空無法度量，眾生也無法度量。為什麼呢？因為一切眾生與虛空相等。那麼，諸佛是如何教化眾生的呢？』 舍利弗說：『如果一切眾生與虛空相等，你為什麼還要為眾生說法，讓他們獲得菩提（覺悟）呢？』文殊師利回答舍利弗：『菩提實際上是不可得到的，我又能說什麼法讓眾生得到呢？為什麼呢？舍利弗！菩提與眾生，不一也不二，沒有差異也沒有作為，沒有名稱也沒有形相，實際上什麼都沒有。』 這時，世尊（釋迦牟尼佛）顯現出大人相的肉髻（佛頂的肉瘤）光明，非常特別稀有，難以言說。這光明進入文殊師利菩薩摩訶薩（偉大的菩薩）法王子（佛的繼承者）的頭頂，又從頭頂出來普照大眾。照耀大眾之後，又遍及十方一切世界。當時，大眾接觸到這光明，身心快樂，得到了前所未有的體驗。他們都從座位上站起來，瞻仰世尊和文殊師利，都這樣想：『今天如來放出如此奇特微妙的光明，進入文殊師利法王子的頭頂，又從頭頂出來普照大眾，照耀大眾之後又遍及十方。這絕非沒有原因，必定是要宣說微妙的佛法。我們應當勤奮修行精進，樂於按照佛所說的去做。』這樣想之後，他們各自對佛說：『世尊！如來今天放出這光明，絕非沒有原因，必定是要宣說微妙的佛法。我們渴望聽聞，樂於按照佛所說的去做。』這樣說完之後，他們就默默地站著。 這時，文殊師利對佛說：『世尊！如來放光加持我的神力，這光明稀有，非色非相，不去不來，不動不靜，非見非聞，非覺非知。一切眾生都無法看見，沒有喜悅也沒有畏懼，沒有分別。我將承蒙佛的聖旨，宣說這光明，讓'

【English Translation】 English version 'Is that what you think?' Sariputra said, 'Manjusri! I often think that way.' Manjusri answered Sariputra, 'Like the countless space, beings are also countless; space cannot be measured, beings also cannot be measured. Why is that? Because all beings are equal to space. How do the Buddhas teach beings?' Sariputra said, 'If all beings are equal to space, why do you preach to beings to attain Bodhi (enlightenment)?' Manjusri answered Sariputra, 'Bodhi is actually unattainable, what Dharma can I speak to make beings attain it? Why is that? Sariputra! Bodhi and beings are neither one nor two, without difference or action, without name or form, actually nothing exists.' At that time, the World Honored One (Sakyamuni Buddha) manifested the light of the Ushnisha (a protuberance on the crown of the Buddha's head), which was extremely special and rare, beyond description. This light entered the crown of Manjusri Bodhisattva Mahasattva (a great Bodhisattva), the Dharma Prince (successor of the Buddha), and then came out from the crown, illuminating the assembly. After illuminating the assembly, it spread throughout all the worlds in the ten directions. At that time, the assembly, touched by this light, felt joy in body and mind, and had an unprecedented experience. They all rose from their seats, gazed at the World Honored One and Manjusri, and thought, 'Today, the Tathagata (Buddha) emits such a unique and subtle light, which enters the crown of Manjusri, the Dharma Prince, and then comes out from the crown, illuminating the assembly, and then spreading throughout the ten directions. This is definitely not without a reason, and it must be to proclaim the subtle Dharma. We should diligently cultivate and practice, and be happy to act according to what the Buddha says.' After thinking this, they each said to the Buddha, 'World Honored One! The Tathagata emits this light today, it is definitely not without a reason, and it must be to proclaim the subtle Dharma. We are eager to hear it and are happy to act according to what the Buddha says.' After saying this, they stood silently. At that time, Manjusri said to the Buddha, 'World Honored One! The Tathagata emits light to empower me, this light is rare, neither form nor appearance, neither going nor coming, neither moving nor still, neither seeing nor hearing, neither feeling nor knowing. All beings cannot see it, have no joy or fear, and have no discrimination. I will follow the Buddha's holy will and proclaim this light, so that'

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諸眾生入無想慧。」

爾時佛告文殊師利：「善哉，善哉！汝善快說，吾助汝喜。」

文殊師利白佛言：「世尊！此光明者是般若波羅蜜，般若波羅蜜者是如來，如來者是一切眾生。世尊！我如是修般若波羅蜜。」

爾時佛告文殊師利言：「善男子！汝今如是說深般若波羅蜜。我今問汝，若有人問汝：『有幾衆生界？』汝云何答？」文殊師利白佛言：「世尊！若人作如是問，我當答言：眾生界數如如來界。」

「文殊師利！若復問汝：『眾生界廣狹云何？』汝云何答？」文殊師利白佛言：「世尊！若人作如是問，我當答言：如佛界廣狹。」

「文殊師利！若復問汝：『眾生界繫在何處？』當云何答？」「世尊！我當答言：如如來系，眾生亦爾。」

「文殊師利！若復問汝：『眾生界住在何處？』當云何答？」「世尊！我當答言：住涅槃界。」

佛告文殊師利：「汝如是修般若波羅蜜，般若波羅蜜有住處不？」文殊師利白佛言：「世尊！般若波羅蜜無有住處。」

佛告文殊師利：「若般若波羅蜜無住處者，汝云何修？云何學？」文殊師利白佛言：「世尊！若般若波羅蜜有住處者，則無修學。」

佛告文殊師利：「汝修般若時，有善根增減不？」文殊師利白佛言

【現代漢語翻譯】 現代漢語譯本 所有眾生都進入無想的智慧境界。 這時，佛陀告訴文殊師利（Manjusri，菩薩名）說：『太好了，太好了！你講得真好，我為你感到高興。』 文殊師利對佛說：『世尊！這光明就是般若波羅蜜（Prajnaparamita，意為智慧的完美），般若波羅蜜就是如來（Tathagata，佛的稱號），如來就是一切眾生。世尊！我就是這樣修習般若波羅蜜的。』 這時，佛陀告訴文殊師利說：『善男子！你現在這樣說甚深的般若波羅蜜。我現在問你，如果有人問你：『有多少眾生界？』你將如何回答？』文殊師利對佛說：『世尊！如果有人這樣問，我將回答說：眾生界的數量如同如來界的數量。』 『文殊師利！如果又問你：『眾生界的廣狹如何？』你將如何回答？』文殊師利對佛說：『世尊！如果有人這樣問，我將回答說：如同佛界的廣狹。』 『文殊師利！如果又問你：『眾生界繫在何處？』你將如何回答？』『世尊！我將回答說：如同如來所繫，眾生也是如此。』 『文殊師利！如果又問你：『眾生界住在何處？』你將如何回答？』『世尊！我將回答說：住在涅槃（Nirvana，解脫）的境界。』 佛陀告訴文殊師利說：『你這樣修習般若波羅蜜，般若波羅蜜有住處嗎？』文殊師利對佛說：『世尊！般若波羅蜜沒有住處。』 佛陀告訴文殊師利說：『如果般若波羅蜜沒有住處，你如何修習？如何學習？』文殊師利對佛說：『世尊！如果般若波羅蜜有住處，那就無法修習和學習了。』 佛陀告訴文殊師利說：『你修習般若時，善根會有增減嗎？』文殊師利對佛說：

【English Translation】 English version All beings enter the wisdom of non-perception. At that time, the Buddha said to Manjusri: 'Excellent, excellent! You have spoken well, I rejoice in your words.' Manjusri said to the Buddha: 'World Honored One! This light is Prajnaparamita (the perfection of wisdom), Prajnaparamita is the Tathagata (the thus-gone one, an epithet of the Buddha), and the Tathagata is all sentient beings. World Honored One! This is how I cultivate Prajnaparamita.' Then the Buddha said to Manjusri: 'Good man! You now speak of the profound Prajnaparamita. I now ask you, if someone asks you: 'How many realms of sentient beings are there?' How would you answer?' Manjusri said to the Buddha: 'World Honored One! If someone asks this, I would answer: The number of realms of sentient beings is like the number of realms of the Tathagata.' 'Manjusri! If they further ask you: 'How vast or narrow are the realms of sentient beings?' How would you answer?' Manjusri said to the Buddha: 'World Honored One! If someone asks this, I would answer: Like the vastness or narrowness of the Buddha's realm.' 'Manjusri! If they further ask you: 'Where are the realms of sentient beings bound?' How would you answer?' 'World Honored One! I would answer: As the Tathagata is bound, so are sentient beings.' 'Manjusri! If they further ask you: 'Where do the realms of sentient beings reside?' How would you answer?' 'World Honored One! I would answer: They reside in the realm of Nirvana (liberation).' The Buddha said to Manjusri: 'You cultivate Prajnaparamita in this way, does Prajnaparamita have a dwelling place?' Manjusri said to the Buddha: 'World Honored One! Prajnaparamita has no dwelling place.' The Buddha said to Manjusri: 'If Prajnaparamita has no dwelling place, how do you cultivate it? How do you learn it?' Manjusri said to the Buddha: 'World Honored One! If Prajnaparamita had a dwelling place, then it could not be cultivated or learned.' The Buddha said to Manjusri: 'When you cultivate Prajna, do your roots of goodness increase or decrease?' Manjusri said to the Buddha:

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：「世尊！無有善根可增可減，若有增減則非修般若波羅蜜。世尊！不為法增、不為法減，是修般若波羅蜜。不斷凡夫法、不取如來法，是修般若波羅蜜。何以故？世尊！般若波羅蜜，不為得法故修，不為不得法故修；不為修法故修，不為不修法故修。世尊！無得無舍，是修般若波羅蜜。何以故？不為生死過患，不為涅槃功德故。世尊！若如是修般若波羅蜜，不取不受，不捨不放，不增不減，不起不滅故。世尊！若善男子、善女人，作是思惟：『此法上，此法中，此法下。』非修般若波羅蜜。何以故？無上、中、下法故。世尊！我如是修般若波羅蜜。」

佛告文殊師利：「一切佛法非增上耶？」文殊師利白佛言：「世尊！佛法、菩薩法、聲聞法、緣覺法，乃至凡夫法，皆不可得。何以故？畢竟空故。畢竟空中，無佛法、凡夫法。凡夫法中，無畢竟空。何以故？空不空不可得故。」

佛告文殊師利：「佛法無上不？」文殊師利白佛言：「世尊！無有一法如微塵許，名為無上。何以故？檀波羅蜜檀波羅蜜空，乃至般若波羅蜜般若波羅蜜空，十力十力空，四無所畏、十八不共法，乃至薩婆若薩婆若空。空中無無上，無上中無空。空不空畢竟不可得故。世尊！不可思議法是般若波羅蜜。」

佛告文殊師利：

【現代漢語翻譯】 現代漢語譯本： 「世尊！善根沒有增加或減少的說法，如果有增加或減少，那就不是在修習般若波羅蜜（智慧到彼岸）。世尊！不因法的增加而增加，不因法的減少而減少，這才是修習般若波羅蜜。不執著于凡夫的法，也不追求如來的法，這才是修習般若波羅蜜。為什麼呢？世尊！修習般若波羅蜜，不是爲了得到法而修，也不是爲了得不到法而修；不是爲了修法而修，也不是爲了不修法而修。世尊！沒有得到也沒有捨棄，這才是修習般若波羅蜜。為什麼呢？不是爲了逃避生死的過患，也不是爲了追求涅槃的功德。世尊！如果這樣修習般若波羅蜜，就不會執取也不會接受，不會捨棄也不會放下，不會增加也不會減少，不會生起也不會滅亡。世尊！如果善男子、善女人這樣想：『這個法是上等的，這個法是中等的，這個法是下等的。』那就不是在修習般若波羅蜜。為什麼呢？因為沒有上等、中等、下等這樣的法。世尊！我就是這樣修習般若波羅蜜的。」 佛告訴文殊師利（智慧的象徵）：「一切佛法不是至高無上的嗎？」文殊師利對佛說：「世尊！佛法、菩薩法、聲聞法、緣覺法，乃至凡夫法，都是不可得的。為什麼呢？因為它們畢竟是空的。在畢竟空中，沒有佛法，也沒有凡夫法。在凡夫法中，也沒有畢竟空。為什麼呢？因為空和不空都是不可得的。」 佛告訴文殊師利：「佛法不是至高無上的嗎？」文殊師利對佛說：「世尊！沒有一法像微塵那樣可以被稱為至高無上的。為什麼呢？因為檀波羅蜜（佈施到彼岸）的檀波羅蜜是空的，乃至般若波羅蜜的般若波羅蜜是空的，十力（如來的十種力量）的十力是空的，四無所畏（佛的四種無畏）和十八不共法（佛的十八種不共功德），乃至薩婆若（一切智）的薩婆若是空的。在空中沒有至高無上，在至高無上中也沒有空。空和不空畢竟是不可得的。世尊！不可思議的法就是般若波羅蜜。」 佛告訴文殊師利：

【English Translation】 English version: 'World Honored One! There is no such thing as good roots that can be increased or decreased. If there were increase or decrease, then it would not be the practice of Prajna Paramita (Perfection of Wisdom). World Honored One! Not increasing due to the increase of Dharma, nor decreasing due to the decrease of Dharma, this is the practice of Prajna Paramita. Not clinging to the Dharma of ordinary beings, nor seeking the Dharma of the Tathagata, this is the practice of Prajna Paramita. Why is that? World Honored One! The practice of Prajna Paramita is not for the sake of attaining Dharma, nor for the sake of not attaining Dharma; not for the sake of practicing Dharma, nor for the sake of not practicing Dharma. World Honored One! There is neither attainment nor abandonment, this is the practice of Prajna Paramita. Why is that? It is not for the sake of avoiding the suffering of birth and death, nor for the sake of seeking the merits of Nirvana. World Honored One! If one practices Prajna Paramita in this way, one will neither grasp nor accept, neither abandon nor release, neither increase nor decrease, neither arise nor cease. World Honored One! If a good man or good woman thinks, 『This Dharma is superior, this Dharma is middling, this Dharma is inferior,』 then it is not the practice of Prajna Paramita. Why is that? Because there is no such thing as superior, middling, or inferior Dharma. World Honored One! This is how I practice Prajna Paramita.' The Buddha said to Manjushri (symbol of wisdom), 'Is not all Buddha Dharma supreme?' Manjushri replied to the Buddha, 'World Honored One! Buddha Dharma, Bodhisattva Dharma, Sravaka Dharma, Pratyekabuddha Dharma, and even the Dharma of ordinary beings, are all unattainable. Why is that? Because they are ultimately empty. In ultimate emptiness, there is no Buddha Dharma, nor the Dharma of ordinary beings. In the Dharma of ordinary beings, there is no ultimate emptiness. Why is that? Because emptiness and non-emptiness are both unattainable.' The Buddha said to Manjushri, 'Is not Buddha Dharma supreme?' Manjushri replied to the Buddha, 'World Honored One! There is not a single Dharma, as small as a mote of dust, that can be called supreme. Why is that? Because the Dana Paramita (Perfection of Giving) of Dana Paramita is empty, and so on, up to the Prajna Paramita of Prajna Paramita is empty, the Ten Powers (of the Tathagata) of the Ten Powers are empty, the Four Fearlessnesses (of the Buddha) and the Eighteen Unshared Dharmas (of the Buddha), and even the Sarvajna (Omniscience) of Sarvajna is empty. In emptiness, there is no supreme, and in the supreme, there is no emptiness. Emptiness and non-emptiness are ultimately unattainable. World Honored One! The inconceivable Dharma is Prajna Paramita.' The Buddha said to Manjushri:

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「汝不思惟佛法耶？」文殊師利白佛言：「世尊！我若思惟佛法，我則見佛法無上。何以故？無上無故。世尊！五陰、十二入、十八界，畢竟不可得，一切佛法亦不可得。不可得中，無可得、不可得故。世尊！般若波羅蜜中，凡夫乃至佛，無法無非法。我當思惟何法？」

佛言：「善男子！若無思惟，汝不應說：『此凡夫法，此緣覺法。』乃至不應說：『此是佛法。』何以故？不可得故。」「世尊！我實不說凡夫法乃至佛法。何以故？不修般若波羅蜜故。」

佛言：「善男子！汝亦不應作如是意：『此欲界，此色界，此無色界。』何以故？不可得故。」「世尊！欲界欲界性空，乃至無色界無色界性空。空中無說，我亦無說。世尊！修般若波羅蜜，不見上不見不上。何以故？世尊！修般若波羅蜜，不取佛法，不捨凡夫法。何以故？畢竟空中無取捨故。」

佛告文殊師利：「善哉，善哉！汝能如是說深般若波羅蜜，此是菩薩摩訶薩印。文殊師利！若善男子、善女人，非於千萬佛所深種善根得聞此法，乃于無量無邊佛所深種善根乃得聞此甚深般若波羅蜜，不生怖畏。」

文殊師利復白佛言：「世尊！我承佛威神，當更說甚深般若波羅蜜。」佛告文殊師利：「善哉，善哉！恣聽汝說。」

文殊

【現代漢語翻譯】 現代漢語譯本 『你難道不思惟佛法嗎？』文殊師利菩薩對佛說：『世尊！如果我思惟佛法，我就會看到佛法是無上的。為什麼呢？因為無上本身就是空無的。世尊！五陰（色、受、想、行、識，構成人身的五種要素）、十二入（眼、耳、鼻、舌、身、意六根及其對應的六塵）、十八界（六根、六塵、六識的總稱），畢竟是不可得的，一切佛法也是不可得的。在不可得之中，因為無可得、不可得的緣故。世尊！在般若波羅蜜（以空性智慧到達彼岸）中，凡夫乃至佛，沒有法，也沒有非法。我應當思惟什麼法呢？』 佛說：『善男子！如果沒有思惟，你就不應該說：『這是凡夫的法，這是緣覺（通過自身努力覺悟的人）的法。』乃至不應該說：『這是佛法。』為什麼呢？因為它們都是不可得的。』『世尊！我實際上不說凡夫法乃至佛法。為什麼呢？因為我不修般若波羅蜜的緣故。』 佛說：『善男子！你也不應該這樣想：『這是欲界（眾生有情慾的境界），這是色界（眾生有物質的境界），這是無色界（眾生無物質的境界）。』為什麼呢？因為它們都是不可得的。』『世尊！欲界的自性是空，乃至無色界的自性也是空。在空性中沒有可說的，我也無所說。世尊！修習般若波羅蜜，不見有上，也不見無上。為什麼呢？世尊！修習般若波羅蜜，不執取佛法，也不捨棄凡夫法。為什麼呢？因為畢竟在空性中沒有取捨的緣故。』 佛告訴文殊師利：『好啊，好啊！你能夠這樣說甚深的般若波羅蜜，這是菩薩摩訶薩（大菩薩）的印記。文殊師利！如果善男子、善女人，不是在千萬佛所深深種下善根，就不能聽到這個法，而是在無量無邊的佛所深深種下善根，才能聽到這甚深的般若波羅蜜，不會產生恐懼。』 文殊師利又對佛說：『世尊！我承蒙佛的威神力，應當再說甚深的般若波羅蜜。』佛告訴文殊師利：『好啊，好啊！隨你所說。』 文殊

【English Translation】 English version 'Do you not contemplate the Buddha's teachings?' Manjushri (Bodhisattva of Wisdom) said to the Buddha, 'World Honored One! If I were to contemplate the Buddha's teachings, I would see that the Buddha's teachings are unsurpassed. Why? Because the unsurpassed itself is non-existent. World Honored One! The five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute a person), the twelve entrances (the six sense organs and their corresponding six sense objects), and the eighteen realms (the six sense organs, six sense objects, and six consciousnesses) are ultimately unattainable, and all Buddha's teachings are also unattainable. Within the unattainable, because there is nothing to attain and nothing unattainable. World Honored One! In Prajnaparamita (the perfection of wisdom that leads to the other shore), from ordinary beings to Buddhas, there is neither dharma nor non-dharma. What dharma should I contemplate?' The Buddha said, 'Good man! If there is no contemplation, you should not say: 『This is the dharma of ordinary beings, this is the dharma of Pratyekabuddhas (those who attain enlightenment on their own).』 Nor should you say: 『This is the Buddha's dharma.』 Why? Because they are all unattainable.' 'World Honored One! I actually do not speak of the dharma of ordinary beings, nor the dharma of Buddhas. Why? Because I do not cultivate Prajnaparamita.' The Buddha said, 'Good man! You should also not think like this: 『This is the desire realm (the realm of beings with desires), this is the form realm (the realm of beings with material form), this is the formless realm (the realm of beings without material form).』 Why? Because they are all unattainable.' 'World Honored One! The nature of the desire realm is emptiness, and even the nature of the formless realm is emptiness. In emptiness, there is nothing to say, and I have nothing to say. World Honored One! Cultivating Prajnaparamita, one sees neither the superior nor the non-superior. Why? World Honored One! Cultivating Prajnaparamita, one does not grasp the Buddha's dharma, nor does one abandon the dharma of ordinary beings. Why? Because ultimately in emptiness, there is no grasping or abandoning.' The Buddha told Manjushri, 'Excellent, excellent! You are able to speak of the profound Prajnaparamita in this way, this is the seal of a Bodhisattva Mahasattva (great Bodhisattva). Manjushri! If a good man or good woman has not deeply planted good roots at the place of thousands of Buddhas, they cannot hear this dharma, but only by deeply planting good roots at the place of immeasurable and boundless Buddhas can they hear this profound Prajnaparamita without fear.' Manjushri again said to the Buddha, 'World Honored One! I, relying on the Buddha's majestic power, should speak further about the profound Prajnaparamita.' The Buddha told Manjushri, 'Excellent, excellent! You are free to speak.' Manjushri

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師利白佛言：「世尊！若不得法生，是修般若波羅蜜。何以故？諸法無有生故。若不得法住，是修般若波羅蜜。何以故？諸法如實故。若不得滅，是修般若波羅蜜。何以故？諸法寂滅故。

「世尊！若不得色，是修般若波羅蜜，乃至不得識，是修般若波羅蜜。何以故？一切諸法如幻如焰故。

「世尊！若不得眼，是修般若波羅蜜，乃至不得意，是修般若波羅蜜。若不得色乃至法，不得眼界、色界、眼識界，乃至不得法界、意識界，是修般若波羅蜜。若不得欲界，是修般若波羅蜜，乃至無色界亦如是。

「世尊！若不得檀波羅蜜，是修般若波羅蜜，乃至不得般若波羅蜜，是修般若波羅蜜。若不得佛十力、四無所畏乃至十八不共法，是修般若波羅蜜。何以故？內空故，乃至無法、有法空故。

「世尊！若得生、住、滅，非修般若波羅蜜。若得五陰、十二入、十八界，非修般若波羅蜜。若得欲界、色界、無色界，非修般若波羅蜜。若得檀乃至般若，若得佛十力乃至十八不共法，非修般若波羅蜜。何以故？以有得故。

「世尊！若善男子、善女人，聞此甚深般若波羅蜜，不驚不疑，不怖不退，當知是人久于先佛深種善根。」

文殊師利復白佛言：「世尊！若不見垢法、凈法，不見生死果

【現代漢語翻譯】 現代漢語譯本： 舍利弗對佛說：『世尊！如果不能執著於法的生起，這就是在修習般若波羅蜜（智慧到彼岸）。為什麼呢？因為一切法本來就沒有生起。如果不能執著於法的住留，這就是在修習般若波羅蜜。為什麼呢？因為一切法的實相就是如此。如果不能執著於法的滅去，這就是在修習般若波羅蜜。為什麼呢？因為一切法本來就是寂滅的。 『世尊！如果不能執著於色（物質現象），這就是在修習般若波羅蜜，乃至不能執著于識（意識），這就是在修習般若波羅蜜。為什麼呢？因為一切法都如幻象、如火焰一般虛幻不實。 『世尊！如果不能執著于眼（視覺器官），這就是在修習般若波羅蜜，乃至不能執著于意（思維器官），這就是在修習般若波羅蜜。如果不能執著於色（物質）乃至法（概念），不能執著于眼界（視覺範圍）、耳界、眼識界（視覺意識），乃至不能執著於法界（概念範圍）、意識界（思維意識），這就是在修習般若波羅蜜。如果不能執著于欲界（慾望界），這就是在修習般若波羅蜜，乃至無色界（無物質界）也是如此。 『世尊！如果不能執著于檀波羅蜜（佈施到彼岸），這就是在修習般若波羅蜜，乃至不能執著于般若波羅蜜（智慧到彼岸），這就是在修習般若波羅蜜。如果不能執著于佛的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質），乃至十八不共法（佛獨有的十八種功德），這就是在修習般若波羅蜜。為什麼呢？因為內空（內在的空性），乃至無法、有法空（一切法都是空性的）。 『世尊！如果執著于生、住、滅，就不是在修習般若波羅蜜。如果執著於五陰（色、受、想、行、識）、十二入（六根、六塵）、十八界（六根、六塵、六識），就不是在修習般若波羅蜜。如果執著于欲界、色界、無色界，就不是在修習般若波羅蜜。如果執著于檀（佈施）乃至般若（智慧），如果執著于佛的十力乃至十八不共法，就不是在修習般若波羅蜜。為什麼呢？因為有執著于『得』的緣故。 『世尊！如果善男子、善女人，聽到這甚深的般若波羅蜜，不感到驚訝、不懷疑、不恐懼、不退縮，應當知道這個人很久以前就在過去的佛那裡深深地種下了善根。』 文殊師利又對佛說：『世尊！如果看不見垢法（不凈的法）、凈法（清凈的法），看不見生死果（生死輪迴的果報）

【English Translation】 English version: Shariputra said to the Buddha, 'World Honored One, if one does not grasp at the arising of dharmas, this is practicing Prajna Paramita (Perfection of Wisdom). Why is that? Because all dharmas have no arising. If one does not grasp at the abiding of dharmas, this is practicing Prajna Paramita. Why is that? Because the true nature of all dharmas is such. If one does not grasp at the cessation of dharmas, this is practicing Prajna Paramita. Why is that? Because all dharmas are inherently in a state of quiescence.' 'World Honored One, if one does not grasp at form (material phenomena), this is practicing Prajna Paramita, and even if one does not grasp at consciousness, this is practicing Prajna Paramita. Why is that? Because all dharmas are like illusions, like flames, unreal and insubstantial.' 'World Honored One, if one does not grasp at the eye (visual organ), this is practicing Prajna Paramita, and even if one does not grasp at the mind (mental organ), this is practicing Prajna Paramita. If one does not grasp at form (matter) up to dharmas (concepts), does not grasp at the eye realm, ear realm, eye consciousness realm, up to not grasping at the dharma realm, mind consciousness realm, this is practicing Prajna Paramita. If one does not grasp at the desire realm, this is practicing Prajna Paramita, and even the formless realm is the same.' 'World Honored One, if one does not grasp at Dana Paramita (Perfection of Giving), this is practicing Prajna Paramita, and even if one does not grasp at Prajna Paramita (Perfection of Wisdom), this is practicing Prajna Paramita. If one does not grasp at the ten powers of the Buddha, the four fearlessnesses of the Buddha, up to the eighteen unique qualities of the Buddha, this is practicing Prajna Paramita. Why is that? Because of inner emptiness, up to the emptiness of no-dharma and dharma.' 'World Honored One, if one grasps at arising, abiding, and cessation, this is not practicing Prajna Paramita. If one grasps at the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve entrances (six sense organs and six sense objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), this is not practicing Prajna Paramita. If one grasps at the desire realm, form realm, formless realm, this is not practicing Prajna Paramita. If one grasps at Dana (giving) up to Prajna (wisdom), if one grasps at the ten powers of the Buddha up to the eighteen unique qualities of the Buddha, this is not practicing Prajna Paramita. Why is that? Because there is grasping at 'attainment'.' 'World Honored One, if a good man or good woman, upon hearing this profound Prajna Paramita, does not feel surprised, does not doubt, does not fear, and does not retreat, one should know that this person has planted deep roots of goodness with past Buddhas long ago.' Manjushri then said to the Buddha, 'World Honored One, if one does not see defiled dharmas, pure dharmas, does not see the result of birth and death'

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，不見涅槃果，不見佛，不見菩薩，不見緣覺，不見聲聞，不見凡夫，是修般若波羅蜜。何以故？一切諸法無垢無凈，乃至無凡夫故。世尊！若見垢凈乃至見凡夫，非修般若波羅蜜。世尊！若見垢法差別，凈法差別，乃至見佛差別，凡夫法差別，非修般若波羅蜜。何以故？般若波羅蜜無差別故。」

佛告文殊師利：「善哉，善哉！是真修行般若波羅蜜。文殊師利！汝云何供養佛？」文殊師利白佛言：「世尊！若幻人心數滅，我則供養佛。」

佛告文殊師利：「汝不住佛法耶？」文殊白佛：「佛無法可住，我云何住？」

佛告文殊師利：「若無法可得，誰有佛法？」文殊白佛言：「世尊！無有有佛法者。」

佛告文殊師利：「汝已到無所著乎？」文殊師利白佛：「無著則無到。云何世尊問已到無著？」

佛告文殊：「汝住菩提不？」文殊白佛言：「世尊！佛尚不住菩提，何況我當住菩提乎？」

佛告文殊師利：「汝何所依，作如是說？」文殊師利白佛：「我無所依作如是說。」

佛告文殊：「汝若無依，為何所說？」文殊白佛：「如是，世尊！我無所說。何以故？一切諸法無名字故。」

爾時長老舍利弗白佛言：「世尊！若菩薩摩訶薩，聞此深法，不驚疑怖畏，必定

【現代漢語翻譯】 現代漢語譯本：不見到涅槃（Nirvana，佛教的最高境界）的果報，不見到佛（Buddha，覺悟者），不見到菩薩（Bodhisattva，追求覺悟的修行者），不見到緣覺（Pratyekabuddha，靠自己覺悟的人），不見到聲聞（Sravaka，聽聞佛法而修行的人），不見到凡夫（ordinary person），這就是在修習般若波羅蜜（Prajnaparamita，智慧的完美）。為什麼呢？因為一切諸法（dharma，現象）沒有垢染也沒有清凈，乃至沒有凡夫的分別。世尊！如果見到垢染和清凈的分別，乃至見到凡夫的分別，就不是在修習般若波羅蜜。世尊！如果見到垢法（impure dharma）的差別，凈法（pure dharma）的差別，乃至見到佛的差別，凡夫法的差別，就不是在修習般若波羅蜜。為什麼呢？因為般若波羅蜜沒有差別。 佛告訴文殊師利（Manjusri，智慧的象徵）說：『好啊，好啊！這才是真正修行般若波羅蜜。文殊師利！你如何供養佛呢？』文殊師利對佛說：『世尊！如果幻化的人心念滅盡，我就供養佛。』 佛告訴文殊師利：『你不住在佛法（Buddha's teachings）中嗎？』文殊師利對佛說：『佛法沒有可以住的地方，我怎麼能住在其中呢？』 佛告訴文殊師利：『如果沒有法可以得到，誰會有佛法呢？』文殊師利對佛說：『世尊！沒有擁有佛法的人。』 佛告訴文殊師利：『你已經到達無所執著的境界了嗎？』文殊師利對佛說：『沒有執著就沒有到達。世尊為什麼問我是否已經到達無執著的境界呢？』 佛告訴文殊：『你住在菩提（Bodhi，覺悟）中嗎？』文殊師利對佛說：『世尊！佛尚且不住在菩提中，何況我怎麼能住在菩提中呢？』 佛告訴文殊師利：『你依據什麼，說出這樣的話？』文殊師利對佛說：『我沒有依據任何東西，才說出這樣的話。』 佛告訴文殊：『你如果沒有依據，那你在說什麼呢？』文殊師利對佛說：『是的，世尊！我沒有什麼可說的。為什麼呢？因為一切諸法沒有名字。』 這時，長老舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！如果菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），聽到這樣甚深的佛法，不感到驚疑和恐懼，必定』

【English Translation】 English version: Not seeing the fruit of Nirvana (the highest state in Buddhism), not seeing the Buddha (the awakened one), not seeing the Bodhisattva (one who seeks enlightenment), not seeing the Pratyekabuddha (one who achieves enlightenment on their own), not seeing the Sravaka (one who achieves enlightenment by hearing the teachings), not seeing the ordinary person, this is practicing Prajnaparamita (the perfection of wisdom). Why? Because all dharmas (phenomena) are without defilement and without purity, even without the distinction of ordinary people. World Honored One! If one sees the distinction between defilement and purity, even seeing the distinction of ordinary people, this is not practicing Prajnaparamita. World Honored One! If one sees the difference between impure dharmas, the difference between pure dharmas, even seeing the difference of the Buddha, the difference of ordinary people's dharmas, this is not practicing Prajnaparamita. Why? Because Prajnaparamita is without distinction. The Buddha said to Manjusri (symbol of wisdom): 'Excellent, excellent! This is truly practicing Prajnaparamita. Manjusri! How do you make offerings to the Buddha?' Manjusri said to the Buddha: 'World Honored One! If the illusory mind is extinguished, then I will make offerings to the Buddha.' The Buddha said to Manjusri: 'Do you not abide in the Buddha's teachings?' Manjusri said to the Buddha: 'The Buddha's teachings have no place to abide, how can I abide in them?' The Buddha said to Manjusri: 'If there is no dharma to be obtained, who has the Buddha's teachings?' Manjusri said to the Buddha: 'World Honored One! There is no one who possesses the Buddha's teachings.' The Buddha said to Manjusri: 'Have you reached the state of non-attachment?' Manjusri said to the Buddha: 'Without attachment, there is no reaching. Why does the World Honored One ask if I have reached the state of non-attachment?' The Buddha said to Manjusri: 'Do you abide in Bodhi (enlightenment)?' Manjusri said to the Buddha: 'World Honored One! Even the Buddha does not abide in Bodhi, how could I abide in Bodhi?' The Buddha said to Manjusri: 'What do you rely on to speak like this?' Manjusri said to the Buddha: 'I do not rely on anything to speak like this.' The Buddha said to Manjusri: 'If you have no reliance, what are you speaking about?' Manjusri said to the Buddha: 'Yes, World Honored One! I have nothing to speak about. Why? Because all dharmas have no names.' At that time, the elder Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! If a Bodhisattva-Mahasattva (a great Bodhisattva), upon hearing this profound dharma, does not feel surprised, doubtful, or fearful, they are certainly'

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得近阿耨多羅三藐三菩提不？」

爾時彌勒菩薩白佛言：「世尊！若諸菩薩摩訶薩，聞此深法，不驚疑怖畏，得近阿耨多羅三藐三菩提不？」

爾時有天女名無緣，白佛言：「世尊！若善男子、善女人，聞此深法，不驚疑怖畏，當得聲聞法、緣覺法、菩薩法、佛法不？」

爾時佛告舍利弗：「如是，如是！舍利弗！若諸菩薩摩訶薩，聞此深法，不驚疑怖畏，必定當得阿耨多羅三藐三菩提。是善男子、善女人，當爲大施主、第一施主、勝施主，當具足戒、忍辱、精進、禪定、智慧，當具諸功德成就相好，自不怖畏令人不怖畏，究竟般若波羅蜜，以不可得無相無為成就第一不可思議法故。」

佛告文殊師利：「汝何所見，何所樂，求阿耨多羅三藐三菩提？」文殊師利白佛言：「世尊！我無見無樂故求菩提。」

佛告文殊師利：「若無見無樂，亦應無求。」文殊白佛：「如是，世尊！我實無求。何以故？若有求者是凡夫相。」

佛告文殊師利：「汝今真實不求菩提耶？」文殊白佛：「我真實不求菩提。何以故？若求菩提，是凡夫相。」

佛告文殊師利：「汝為定求，為定不求？」文殊白佛：「若言定求、定不求、定求不求、定非求非不求，是凡夫相。何以故？菩提無住處故。」

【現代漢語翻譯】 現代漢語譯本 能接近阿耨多羅三藐三菩提（無上正等正覺）嗎？'

那時，彌勒菩薩對佛說：'世尊！如果各位菩薩摩訶薩（大菩薩），聽聞這甚深佛法，不感到驚慌、疑惑、畏懼，能接近阿耨多羅三藐三菩提（無上正等正覺）嗎？'

那時，有一位名叫無緣的天女，對佛說：'世尊！如果善男子、善女人，聽聞這甚深佛法，不感到驚慌、疑惑、畏懼，能證得聲聞法、緣覺法、菩薩法、佛法嗎？'

那時，佛告訴舍利弗：'是的，是的！舍利弗！如果各位菩薩摩訶薩，聽聞這甚深佛法，不感到驚慌、疑惑、畏懼，必定能證得阿耨多羅三藐三菩提（無上正等正覺）。這些善男子、善女人，將成為大施主、第一施主、殊勝施主，將具足戒律、忍辱、精進、禪定、智慧，將具足各種功德，成就莊嚴的相好，自己不感到畏懼，也使他人不感到畏懼，最終圓滿般若波羅蜜（智慧到彼岸），因為以不可得、無相、無為的境界成就第一不可思議的佛法。'

佛告訴文殊師利：'你看到了什麼，喜歡什麼，而求阿耨多羅三藐三菩提（無上正等正覺）？' 文殊師利對佛說：'世尊！我因為沒有見解，沒有喜好，所以才求菩提。'

佛告訴文殊師利：'如果沒有見解，沒有喜好，也應該沒有求。' 文殊對佛說：'是的，世尊！我確實沒有求。為什麼呢？如果有求，那是凡夫的相。'

佛告訴文殊師利：'你現在真的不求菩提嗎？' 文殊對佛說：'我真的不求菩提。為什麼呢？如果求菩提，那是凡夫的相。'

佛告訴文殊師利：'你是決定求，還是決定不求？' 文殊對佛說：'如果說決定求、決定不求、決定求不求、決定非求非不求，那是凡夫的相。為什麼呢？因為菩提沒有固定的住處。'

【English Translation】 English version Can they approach Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! If all Bodhisattva Mahasattvas (great Bodhisattvas), upon hearing this profound Dharma, do not feel alarmed, doubtful, or fearful, can they approach Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

At that time, a celestial maiden named Wuyuan (Without Conditions) said to the Buddha, 'World Honored One! If good men and good women, upon hearing this profound Dharma, do not feel alarmed, doubtful, or fearful, will they attain the Dharma of Sravakas (hearers), Pratyekabuddhas (solitary realizers), Bodhisattvas, and Buddhas?'

At that time, the Buddha said to Sariputra, 'So it is, so it is! Sariputra! If all Bodhisattva Mahasattvas, upon hearing this profound Dharma, do not feel alarmed, doubtful, or fearful, they will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). These good men and good women will become great benefactors, the foremost benefactors, the supreme benefactors. They will be complete in precepts, patience, diligence, meditation, and wisdom. They will be complete in all merits, accomplishing auspicious marks and characteristics. They will not be fearful themselves and will cause others not to be fearful. They will ultimately perfect Prajna Paramita (perfection of wisdom), because they achieve the first inconceivable Dharma through the state of non-attainment, non-form, and non-action.'

The Buddha said to Manjushri, 'What have you seen, what do you enjoy, that you seek Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Manjushri said to the Buddha, 'World Honored One! I seek Bodhi because I have no views and no enjoyments.'

The Buddha said to Manjushri, 'If there are no views and no enjoyments, there should also be no seeking.' Manjushri said to the Buddha, 'Yes, World Honored One! I truly have no seeking. Why? Because if there is seeking, that is the mark of an ordinary person.'

The Buddha said to Manjushri, 'Do you truly not seek Bodhi now?' Manjushri said to the Buddha, 'I truly do not seek Bodhi. Why? Because if one seeks Bodhi, that is the mark of an ordinary person.'

The Buddha said to Manjushri, 'Are you determined to seek, or determined not to seek?' Manjushri said to the Buddha, 'If one says determined to seek, determined not to seek, determined to both seek and not seek, or determined to neither seek nor not seek, that is the mark of an ordinary person. Why? Because Bodhi has no fixed abode.'

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佛告文殊師利：「善哉，善哉！汝能如是說般若波羅蜜，汝先已於無量佛所，深種善根久修梵行，諸菩薩摩訶薩應如汝所說行。」文殊白佛：「我不種善根，不修梵行。何以故？我若種善根則一切眾生亦種善根，我若修梵行則一切眾生亦修梵行。何以故？一切眾生則梵行相。」

佛告文殊師利：「汝何見何證說如是語？」文殊白佛：「我無見無證亦無所說。世尊！我不見凡夫，不見學，不見無學，不見非學非無學。不見故不證。」

爾時舍利弗白文殊師利：「汝見佛不？」文殊答舍利弗：「我尚不見聲聞人，何況我當見佛？何以故？不見諸法故，謂為菩薩。」

舍利弗白文殊師利：「汝今決定不見諸法耶？」文殊師利答舍利弗：「大德大比丘！汝止，不須復說。」

舍利弗白文殊師利：「謂為佛者，是誰語言？」文殊師利答舍利弗：「佛、非佛不可得，無有言者，無有說者。舍利弗！菩提者不可以言說，何況有佛可言可說？複次，大德舍利弗！汝說：『佛者是誰語言？』此語言，不合不散，不生不滅，不去不來，無有一法可與相應，無字無句。大德舍利弗！欲見佛者，當如是學。」

爾時舍利弗白佛言：「世尊！此文殊師利所說，新發意菩薩所不能解。」

文殊師利答

【現代漢語翻譯】 現代漢語譯本 佛對文殊師利說：『太好了，太好了！你能夠這樣宣說般若波羅蜜（智慧的完美），你先前已經在無量佛那裡，深深種下善根，長期修行清凈的行為，各位菩薩摩訶薩（偉大的菩薩）應當像你所說的那樣修行。』 文殊對佛說：『我沒有種下善根，也沒有修行清凈的行為。為什麼呢？如果我種下善根，那麼一切眾生也種下善根；如果我修行清凈的行為，那麼一切眾生也修行清凈的行為。為什麼呢？因為一切眾生都具有清凈行為的本性。』 佛對文殊師利說：『你憑藉什麼見解，什麼證悟，說出這樣的話？』 文殊對佛說：『我沒有見解，沒有證悟，也沒有任何所說。世尊！我沒有看見凡夫，沒有看見有學之人，沒有看見無學之人，沒有看見非學非無學之人。因為沒有看見，所以沒有證悟。』 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）問文殊師利：『你看見佛了嗎？』 文殊回答舍利弗：『我尚且沒有看見聲聞人（聽聞佛法而修行的人），何況我能看見佛呢？為什麼呢？因為沒有看見諸法（一切事物）的緣故，才被稱為菩薩。』 舍利弗問文殊師利：『你現在真的沒有看見諸法嗎？』 文殊師利回答舍利弗：『大德大比丘（對資深僧侶的尊稱）！你停止吧，不必再說下去了。』 舍利弗問文殊師利：『所謂佛，是誰的語言？』 文殊師利回答舍利弗：『佛與非佛都不可得，沒有說話的人，也沒有宣說的人。舍利弗！菩提（覺悟）是無法用語言表達的，何況有佛可以言說？再說，大德舍利弗！你說：『佛是誰的語言？』這種語言，不合不散，不生不滅，不去不來，沒有任何一種法可以與之相應，沒有文字，沒有語句。大德舍利弗！想要見到佛的人，應當這樣學習。』 這時，舍利弗對佛說：『世尊！文殊師利所說的這些話，新發菩提心的菩薩是無法理解的。』 文殊師利回答

【English Translation】 English version The Buddha said to Manjushri (Bodhisattva of Wisdom): 'Excellent, excellent! You are able to expound the Prajnaparamita (Perfection of Wisdom) in this way. You have previously, in the presence of countless Buddhas, deeply planted roots of goodness and long cultivated pure conduct. All Bodhisattva Mahasattvas (Great Bodhisattvas) should practice as you have described.' Manjushri said to the Buddha: 'I have not planted roots of goodness, nor have I cultivated pure conduct. Why? If I were to plant roots of goodness, then all sentient beings would also plant roots of goodness; if I were to cultivate pure conduct, then all sentient beings would also cultivate pure conduct. Why? Because all sentient beings possess the nature of pure conduct.' The Buddha said to Manjushri: 'With what view and what realization do you speak these words?' Manjushri said to the Buddha: 'I have no view, no realization, and nothing to say. World Honored One! I do not see ordinary beings, I do not see those who are learning, I do not see those who have completed their learning, and I do not see those who are neither learning nor have completed their learning. Because I do not see, I do not realize.' At that time, Shariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Manjushri: 'Have you seen the Buddha?' Manjushri replied to Shariputra: 'I have not even seen a Sravaka (a disciple who hears the teachings), how could I see the Buddha? Why? Because one does not see all dharmas (all phenomena), therefore one is called a Bodhisattva.' Shariputra asked Manjushri: 'Do you truly not see all dharmas?' Manjushri replied to Shariputra: 'Great virtuous great Bhikshu (a respectful term for a senior monk)! Stop, there is no need to say more.' Shariputra asked Manjushri: 'The so-called Buddha, whose language is it?' Manjushri replied to Shariputra: 'Buddha and non-Buddha are both unattainable. There is no speaker, and there is no one who speaks. Shariputra! Bodhi (enlightenment) cannot be expressed in words, how much less can there be a Buddha that can be spoken of? Furthermore, great virtuous Shariputra! You say: 『The Buddha, whose language is it?』 This language neither combines nor disperses, neither arises nor ceases, neither goes nor comes, there is no dharma that can correspond to it, there are no words, no sentences. Great virtuous Shariputra! Those who wish to see the Buddha should learn in this way.' At that time, Shariputra said to the Buddha: 'World Honored One! What Manjushri has said, newly aspiring Bodhisattvas cannot understand.' Manjushri replied

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舍利弗：「如是，如是！大德舍利弗！菩提非可解。新發意者云何當解？」

舍利弗白文殊師利：「諸佛如來不覺法界耶？」文殊師利答舍利弗：「諸佛尚不可得，云何有佛覺法界？舍利弗！法界尚不可得，云何法界為諸佛所覺？舍利弗！法界者即是菩提，菩提者即是法界。何以故？諸法無界故。大德舍利弗！法界、佛境界無有差別，無差別者即是無作，無作者即是無為，無為者即是無說，無說者即無所有。」

舍利弗白文殊師利：「一切法界及佛境界，悉無所有耶？」文殊師利答舍利弗：「無有，無不有。何以故？有及不有，一相無相，無一無二故。」

舍利弗白文殊師利：「如是學者，當得菩提耶？」文殊師利答舍利弗：「如是學無所學，不生善道不墮惡趣，不得菩提不入涅槃。何以故？舍利弗！般若波羅蜜畢竟空故。畢竟空中無一無二無三無四，無有去來不可思議。大德舍利弗！若言我得菩提，是增上慢說。何以故？無得謂得故。如是增上慢人，不堪受人信施，有信人不應供養。」

舍利弗白文殊師利：「汝何所依，作如是說？」文殊師利答舍利弗：「我無所依作如是說。何以故？般若波羅蜜與諸法等故。諸法無所依，以平等故。」

舍利弗白文殊師利：「汝不以智慧除斷煩惱

【現代漢語翻譯】 現代漢語譯本 舍利弗說：『是的，是的！大德舍利弗！菩提（覺悟）不是可以理解的。新發菩提心的人又如何能夠理解呢？』 舍利弗問文殊師利：『諸佛如來（佛的稱號）難道不覺悟法界（宇宙萬法的本體）嗎？』文殊師利回答舍利弗：『諸佛尚且不可得，又怎麼會有佛覺悟法界呢？舍利弗！法界尚且不可得，又怎麼會是法界被諸佛所覺悟呢？舍利弗！法界就是菩提，菩提就是法界。為什麼呢？因為諸法沒有界限的緣故。大德舍利弗！法界和佛的境界沒有差別，沒有差別就是無作（沒有造作），無作就是無為（沒有生滅），無為就是無說（不可言說），無說就是無所有。』 舍利弗問文殊師利：『一切法界和佛的境界，都是什麼都沒有嗎？』文殊師利回答舍利弗：『既有，又沒有。為什麼呢？因為有和沒有，是一相無相，沒有一也沒有二的緣故。』 舍利弗問文殊師利：『像這樣學習的人，能夠得到菩提嗎？』文殊師利回答舍利弗：『像這樣學習是無所學，不生於善道也不墮入惡趣，不得菩提也不入涅槃（寂滅）。為什麼呢？舍利弗！因為般若波羅蜜（以智慧到達彼岸）畢竟是空性的緣故。在畢竟空中沒有一也沒有二，沒有三也沒有四，沒有去也沒有來，不可思議。大德舍利弗！如果說我得到了菩提，這是增上慢（自以為是）的說法。為什麼呢？因為無所得而說得的緣故。像這樣增上慢的人，不值得接受別人的信施，有信仰的人不應該供養。』 舍利弗問文殊師利：『你依據什麼，說出這樣的話？』文殊師利回答舍利弗：『我沒有什麼依據而說出這樣的話。為什麼呢？因為般若波羅蜜與諸法平等。諸法沒有所依，因為是平等的緣故。』 舍利弗問文殊師利：『你不是用智慧來斷除煩惱嗎？』

【English Translation】 English version Sariputra said: 'It is so, it is so! Great virtuous Sariputra! Bodhi (enlightenment) is not something that can be understood. How can those who have newly aspired to enlightenment understand it?' Sariputra asked Manjusri: 'Do the Tathagatas (Buddhas) not awaken to the Dharmadhatu (the essence of all phenomena)?' Manjusri replied to Sariputra: 'The Buddhas themselves are unattainable, so how can there be a Buddha who awakens to the Dharmadhatu? Sariputra! The Dharmadhatu itself is unattainable, so how can the Dharmadhatu be awakened by the Buddhas? Sariputra! The Dharmadhatu is Bodhi, and Bodhi is the Dharmadhatu. Why? Because all dharmas have no boundaries. Great virtuous Sariputra! The Dharmadhatu and the realm of the Buddha are not different, and not different is non-action (without contrivance), non-action is non-being (without arising or ceasing), non-being is non-speaking (inexpressible), and non-speaking is non-existence.' Sariputra asked Manjusri: 'Are all Dharmadhatu and the realm of the Buddha, all non-existent?' Manjusri replied to Sariputra: 'They are existent and non-existent. Why? Because existence and non-existence are one aspect of non-aspect, neither one nor two.' Sariputra asked Manjusri: 'If one learns in this way, will one attain Bodhi?' Manjusri replied to Sariputra: 'Learning in this way is learning without learning, neither being born in good realms nor falling into evil realms, neither attaining Bodhi nor entering Nirvana (extinction). Why? Sariputra! Because Prajnaparamita (perfection of wisdom) is ultimately empty. In ultimate emptiness, there is neither one nor two, neither three nor four, neither going nor coming, it is inconceivable. Great virtuous Sariputra! If one says, 「I have attained Bodhi,」 that is the speech of an arrogant person. Why? Because it is said to be attained when there is nothing to be attained. Such an arrogant person is not worthy of receiving offerings of faith, and those with faith should not make offerings.' Sariputra asked Manjusri: 'Upon what do you rely to speak in this way?' Manjusri replied to Sariputra: 'I do not rely on anything to speak in this way. Why? Because Prajnaparamita is equal to all dharmas. All dharmas have no reliance, because they are equal.' Sariputra asked Manjusri: 'Do you not use wisdom to eliminate afflictions?'

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耶？」文殊師利答舍利弗：「汝是漏盡阿羅漢不？」舍利弗言：「不也。」文殊師利言：「我亦不以智慧除斷煩惱。」

舍利弗言：「汝何所依，作如是說，不怖不畏？」文殊師利言：「我尚不可得，當有何我而生怖畏？」

舍利弗言：「善哉，文殊師利！快說如是甚深般若波羅蜜。」

爾時佛告文殊師利言：「善男子！有菩薩摩訶薩，住菩提心求無上菩提不？」文殊師利白佛言：「世尊！無菩薩住菩提心求無上菩提。何以故？菩提心不可得，無上菩提亦不可得。五無間罪是菩提性，無有菩薩起無間心求無間罪果，云何有菩薩住菩提心求無上菩提？菩提者，是一切諸法。何以故？色、非色不可得故，乃至識、非識亦不可得。眼不可得乃至意不可得，色不可得乃至法不可得，眼界乃至法界亦不可得，生不可得乃至老死亦不可得，檀波羅蜜不可得乃至般若波羅蜜亦不可得，佛十力不可得乃至十八不共法亦不可得。菩提心、無上菩提皆不可得，不可得中無可得、不可得。是故，世尊！無菩薩住菩提心求無上菩提者。」

佛告文殊師利：「汝意謂如來是汝師不？」文殊師利白佛言：「我無有意謂佛是我師。何以故？世尊！我尚不可得，何況當有意謂佛是我師？」

佛告文殊師利：「汝於我有疑

【現代漢語翻譯】 現代漢語譯本 『耶？』文殊師利（Manjusri，智慧的象徵）問舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：『你是已經斷盡煩惱的阿羅漢（Arhat，佛教修行者所能達到的最高境界之一）嗎？』舍利弗回答說：『不是。』文殊師利說：『我也不是用智慧來斷除煩惱。』 舍利弗問：『你依仗什麼，說出這樣的話，不感到害怕和畏懼？』文殊師利說：『我尚且不可得，哪裡會有我而產生害怕和畏懼呢？』 舍利弗說：『太好了，文殊師利！你真是快速地闡述瞭如此甚深的般若波羅蜜（Prajnaparamita，智慧的完美）。』 這時，佛陀告訴文殊師利：『善男子！有菩薩摩訶薩（Bodhisattva-mahasattva，發大心的菩薩）安住于菩提心（Bodhi-citta，覺悟之心）而求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）嗎？』文殊師利對佛陀說：『世尊！沒有菩薩安住于菩提心而求無上菩提。為什麼呢？菩提心不可得，無上菩提也不可得。五無間罪（Anantarika-karma，五種最嚴重的罪行）是菩提的本性，沒有菩薩會生起無間的心去追求無間罪的果報，怎麼會有菩薩安住于菩提心而求無上菩提呢？菩提，就是一切諸法（Dharma，宇宙萬物）。為什麼呢？因為色（Rupa，物質）和非色不可得，乃至識（Vijnana，意識）和非識也不可得。眼不可得乃至意不可得，色不可得乃至法不可得，眼界（Caksu-dhatu，眼根的範圍）乃至法界（Dharma-dhatu，一切法的範圍）也不可得，生不可得乃至老死也不可得，檀波羅蜜（Dana-paramita，佈施的完美）不可得乃至般若波羅蜜也不可得，佛十力（Tathagata-balani，佛的十種力量）不可得乃至十八不共法（Asta-dasa-avenika-buddha-dharma，佛獨有的十八種功德）也不可得。菩提心和無上菩提都不可得，在不可得之中，沒有什麼可得和不可得。所以，世尊！沒有菩薩安住于菩提心而求無上菩提。』 佛陀告訴文殊師利：『你認為如來（Tathagata，佛的稱號）是你的老師嗎？』文殊師利對佛陀說：『我沒有認為佛是我的老師。為什麼呢？世尊！我尚且不可得，何況會認為佛是我的老師呢？』 佛陀告訴文殊師利：『你對我有所懷疑嗎？』

【English Translation】 English version 'Hey?' Manjusri (symbol of wisdom) asked Sariputra (one of the Buddha's ten great disciples, known for his wisdom), 'Are you an Arhat (one of the highest states of attainment for Buddhist practitioners) who has exhausted all defilements?' Sariputra replied, 'No.' Manjusri said, 'I also do not use wisdom to eliminate defilements.' Sariputra asked, 'What do you rely on to speak like this, without fear or dread?' Manjusri said, 'I am not even attainable, how can there be an 'I' to generate fear and dread?' Sariputra said, 'Excellent, Manjusri! You have quickly expounded such profound Prajnaparamita (the perfection of wisdom).' At that time, the Buddha told Manjusri, 'Good man! Is there a Bodhisattva-mahasattva (a great-hearted Bodhisattva) who dwells in Bodhi-citta (the mind of enlightenment) seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Manjusri said to the Buddha, 'World Honored One! There is no Bodhisattva who dwells in Bodhi-citta seeking Anuttara-samyak-sambodhi. Why? Bodhi-citta is unattainable, and Anuttara-samyak-sambodhi is also unattainable. The five Anantarika-karma (the five most heinous crimes) are the nature of Bodhi; no Bodhisattva would generate a mind of Anantarika to seek the result of Anantarika-karma. How can there be a Bodhisattva who dwells in Bodhi-citta seeking Anuttara-samyak-sambodhi? Bodhi is all Dharmas (all phenomena). Why? Because Rupa (form) and non-Rupa are unattainable, and even Vijnana (consciousness) and non-Vijnana are unattainable. The eye is unattainable, and even the mind is unattainable; form is unattainable, and even Dharma is unattainable; the eye-dhatu (the realm of the eye) and even the Dharma-dhatu (the realm of all phenomena) are unattainable; birth is unattainable, and even old age and death are unattainable; Dana-paramita (the perfection of giving) is unattainable, and even Prajnaparamita is unattainable; the Tathagata-balani (the ten powers of the Buddha) are unattainable, and even the Asta-dasa-avenika-buddha-dharma (the eighteen unique qualities of a Buddha) are unattainable. Bodhi-citta and Anuttara-samyak-sambodhi are both unattainable. In the unattainable, there is nothing to be attained or unattainable. Therefore, World Honored One! There is no Bodhisattva who dwells in Bodhi-citta seeking Anuttara-samyak-sambodhi.' The Buddha told Manjusri, 'Do you think that the Tathagata (an epithet of the Buddha) is your teacher?' Manjusri said to the Buddha, 'I do not think that the Buddha is my teacher. Why? World Honored One! I am not even attainable, how could I think that the Buddha is my teacher?' The Buddha told Manjusri, 'Do you have any doubts about me?'

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不？」文殊白佛言：「世尊！我尚無決定，何況當有疑？何以故？先定后疑故。」

佛告文殊：「汝不定言如來生耶？」文殊白佛：「如來若生，法界亦應生。何以故？法界、如來，一相無二相，二相不可得故。」

「文殊師利！汝信諸佛如來入涅槃不？」文殊言：「一切諸佛即涅槃相，涅槃相者無入無不入。」

佛告文殊師利：「汝言諸佛有流轉不？」文殊白佛言：「世尊！不流轉尚不可得，何況流轉當可得？」

佛告文殊師利：「如來無心，唯如來前可說此言，或漏盡阿羅漢及不退菩薩前可說此言。若餘人聞此語，則不生信，當驚疑。何以故？此甚深般若波羅蜜難信難解故。」

文殊白佛言：「世尊！復何等人能信此甚深法？」佛告文殊師利：「一切凡夫能信此法。何以故？如來無心，一切凡夫亦無心故。」

文殊師利白佛言：「世尊！何故作如是說法？新發意菩薩及阿羅漢咸皆有疑，愿聞解說。」

佛告文殊：「如、實相、法性、法住、法位、實際中，有佛有凡夫差別不？」文殊白佛言：「不也，世尊！」佛告文殊：「若無差別，何故生疑？」

文殊白佛言：「世尊！無差別中，有佛有凡夫不？」佛言：「有！何以故？佛與凡夫，無二無差別，一相無相故。

【現代漢語翻譯】 現代漢語譯本：文殊菩薩對佛說：『世尊！我尚且沒有確定的見解，又怎麼會有疑惑呢？為什麼呢？因為先有確定，然後才會有疑惑。』 佛告訴文殊：『你不是不確定如來是否會出生嗎？』文殊菩薩對佛說：『如果如來出生，法界（一切諸法的總和）也應該出生。為什麼呢？因為法界和如來，它們的體性是一樣的，沒有兩種不同的體性，兩種不同的體性是不可得的。』 『文殊師利！你相信諸佛如來會進入涅槃（佛教中指解脫生死的狀態）嗎？』文殊說：『一切諸佛的體性就是涅槃，涅槃的體性是無所謂進入或不進入的。』 佛告訴文殊師利：『你說諸佛會有流轉（在生死輪迴中）嗎？』文殊菩薩對佛說：『世尊！連不流轉都不可得，又怎麼能說流轉是可得的呢？』 佛告訴文殊師利：『如來沒有心，只有在如來面前才可以這樣說，或者在漏盡的阿羅漢（佛教中指斷盡煩惱，達到解脫的聖人）和不退轉的菩薩（佛教中指修行達到一定程度，不會再退轉的菩薩）面前才可以這樣說。如果其他人聽到這話，就不會相信，會感到驚疑。為什麼呢？因為這甚深的般若波羅蜜（佛教中指通過智慧達到彼岸的方法）難以相信，難以理解。』 文殊菩薩對佛說：『世尊！又是什麼樣的人能夠相信這甚深的法呢？』佛告訴文殊師利：『一切凡夫都能相信這法。為什麼呢？因為如來沒有心，一切凡夫也沒有心。』 文殊師利對佛說：『世尊！為什麼要做這樣的說法？新發菩提心的菩薩和阿羅漢都會有疑惑，希望聽您解釋。』 佛告訴文殊：『在如（真如，事物的真實本性）、實相（事物的真實面貌）、法性（諸法的本性）、法住（諸法安住的規律）、法位（諸法所處的地位）、實際（真理的實際）中，有佛和凡夫的差別嗎？』文殊菩薩對佛說：『沒有，世尊！』佛告訴文殊：『如果沒有差別，為什麼會產生疑惑呢？』 文殊菩薩對佛說：『世尊！在沒有差別中，有佛和凡夫嗎？』佛說：『有！為什麼呢？因為佛和凡夫，沒有兩種不同的體性，沒有差別，它們的體性是一樣的，沒有相狀。』

【English Translation】 English version: Manjushri said to the Buddha, 'World Honored One! I do not even have a definite view, how could I have doubts? Why? Because certainty comes before doubt.' The Buddha told Manjushri, 'Are you not uncertain whether the Tathagata is born?' Manjushri said to the Buddha, 'If the Tathagata is born, the Dharma Realm (the totality of all phenomena) should also be born. Why? Because the Dharma Realm and the Tathagata are of one nature, without two natures, and two natures are unattainable.' 'Manjushri! Do you believe that all Buddhas and Tathagatas enter Nirvana (the state of liberation from the cycle of birth and death in Buddhism)?' Manjushri said, 'The nature of all Buddhas is Nirvana, and the nature of Nirvana is neither entering nor not entering.' The Buddha told Manjushri, 'Do you say that the Buddhas have transmigration (in the cycle of birth and death)?' Manjushri said to the Buddha, 'World Honored One! Even non-transmigration is unattainable, how can transmigration be attainable?' The Buddha told Manjushri, 'The Tathagata has no mind. Only in front of the Tathagata can this be said, or in front of the Arhats (saints who have attained liberation from suffering in Buddhism) who have exhausted their outflows and the Bodhisattvas (beings who are on the path to Buddhahood in Buddhism) who do not regress. If others hear this, they will not believe and will be surprised and doubtful. Why? Because this profound Prajna Paramita (the perfection of wisdom in Buddhism) is difficult to believe and difficult to understand.' Manjushri said to the Buddha, 'World Honored One! What kind of people can believe in this profound Dharma?' The Buddha told Manjushri, 'All ordinary beings can believe in this Dharma. Why? Because the Tathagata has no mind, and all ordinary beings also have no mind.' Manjushri said to the Buddha, 'World Honored One! Why do you make such a statement? Newly aspiring Bodhisattvas and Arhats all have doubts, and wish to hear your explanation.' The Buddha told Manjushri, 'In Suchness (the true nature of things), Reality (the true appearance of things), Dharma Nature (the nature of all phenomena), Dharma Abiding (the law by which phenomena abide), Dharma Position (the position where phenomena are), and Actuality (the actuality of truth), is there a difference between Buddhas and ordinary beings?' Manjushri said to the Buddha, 'No, World Honored One!' The Buddha told Manjushri, 'If there is no difference, why do doubts arise?' Manjushri said to the Buddha, 'World Honored One! In the absence of difference, are there Buddhas and ordinary beings?' The Buddha said, 'Yes! Why? Because Buddhas and ordinary beings have no two different natures, no difference, and their nature is the same, without characteristics.'

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」

佛告文殊：「汝信如來於一切眾生中最勝不？」文殊白佛言：「世尊！我信如來於一切眾生中最勝。世尊！若我信如來於一切眾生中最勝，則如來成不最勝。」

佛告文殊：「汝信如來成就一切不可思議法不？」文殊師利白佛言：「世尊！我信如來成就一切不可思議法。世尊！我若信如來成就一切不可思議法，如來則成可思議。」

佛告文殊師利：「汝信一切聲聞是如來所教化不？」「世尊！我信一切聲聞是如來所教化。世尊！我若信一切聲聞是如來所教化，則法界成可教化。」

佛告文殊師利：「汝信如來是無上福田不？」「世尊！我信如來是無上福田。世尊！我若信如來是無上福田！如來則非福田。」

佛告文殊師利：「汝何所依作如是答我？」文殊白佛言：「世尊！我無所依作如是答。世尊！無所依中，無勝無不勝，無可思議無不可思議，無教化無不教化，無福田無非福田。」

是時以佛神力，地六種震動。一萬六千比丘眾，以無可取心得解脫；七百比丘尼眾、三千優婆塞、四萬優婆夷眾，遠塵離垢得法眼凈；六萬億那由他諸天，遠塵離垢得法眼凈。

是時長老阿難即從座起，偏袒右肩，右膝著地，合掌恭敬白佛言：「世尊！何因何緣此地大動？」爾時佛告阿

【現代漢語翻譯】 現代漢語譯本 佛對文殊菩薩說：『你相信如來在一切眾生中是最殊勝的嗎？』文殊菩薩對佛說：『世尊！我相信如來在一切眾生中是最殊勝的。世尊！如果我相信如來在一切眾生中是最殊勝的，那麼如來就不是最殊勝的了。』 佛對文殊菩薩說：『你相信如來成就一切不可思議的法嗎？』文殊師利菩薩對佛說：『世尊！我相信如來成就一切不可思議的法。世尊！如果我相信如來成就一切不可思議的法，那麼如來就成了可以思議的了。』 佛對文殊師利菩薩說：『你相信一切聲聞（聽聞佛法教誨而修行的人）都是如來所教化的嗎？』『世尊！我相信一切聲聞都是如來所教化的。世尊！如果我相信一切聲聞都是如來所教化的，那麼法界（宇宙萬法）就成了可以被教化的了。』 佛對文殊師利菩薩說：『你相信如來是無上福田（能種下無上福報的田地）嗎？』『世尊！我相信如來是無上福田。世尊！如果我相信如來是無上福田，那麼如來就不是福田了。』 佛對文殊師利菩薩說：『你依據什麼而這樣回答我？』文殊菩薩對佛說：『世尊！我沒有任何依據而這樣回答。世尊！在無所依據中，沒有殊勝與不殊勝，沒有可思議與不可思議，沒有可教化與不可教化，沒有福田與非福田。』 這時，憑藉佛的神力，大地發生六種震動。一萬六千比丘（出家男眾）眾，以無可執取的心而得到解脫；七百比丘尼（出家女眾）眾、三千優婆塞（在家男眾）、四萬優婆夷（在家女眾），遠離塵垢，得到清凈的法眼；六萬億那由他（數量單位）諸天，遠離塵垢，得到清凈的法眼。 這時，長老阿難即從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊！是什麼原因導致大地如此震動？』這時，佛告訴阿難：

【English Translation】 English version The Buddha said to Manjushri, 'Do you believe that the Tathagata is the most supreme among all beings?' Manjushri replied to the Buddha, 'World Honored One, I believe that the Tathagata is the most supreme among all beings. World Honored One, if I believe that the Tathagata is the most supreme among all beings, then the Tathagata would not be the most supreme.' The Buddha said to Manjushri, 'Do you believe that the Tathagata has accomplished all inconceivable dharmas?' Manjushri replied to the Buddha, 'World Honored One, I believe that the Tathagata has accomplished all inconceivable dharmas. World Honored One, if I believe that the Tathagata has accomplished all inconceivable dharmas, then the Tathagata would become conceivable.' The Buddha said to Manjushri, 'Do you believe that all Shravakas (those who hear and practice the teachings) are taught by the Tathagata?' 'World Honored One, I believe that all Shravakas are taught by the Tathagata. World Honored One, if I believe that all Shravakas are taught by the Tathagata, then the Dharma Realm (the universe of all phenomena) would become teachable.' The Buddha said to Manjushri, 'Do you believe that the Tathagata is the supreme field of merit (a field where supreme merit can be planted)?' 'World Honored One, I believe that the Tathagata is the supreme field of merit. World Honored One, if I believe that the Tathagata is the supreme field of merit, then the Tathagata would not be a field of merit.' The Buddha said to Manjushri, 'Upon what do you rely to answer me in this way?' Manjushri replied to the Buddha, 'World Honored One, I rely on nothing to answer in this way. World Honored One, in that which is without reliance, there is no supreme or not supreme, no conceivable or inconceivable, no teachable or unteachable, no field of merit or not a field of merit.' At that time, by the Buddha's spiritual power, the earth shook in six ways. Sixteen thousand Bhikshus (monks), with minds free from attachment, attained liberation; seven hundred Bhikshunis (nuns), three thousand Upasakas (male lay practitioners), and forty thousand Upasikas (female lay practitioners), were cleansed of defilements and attained the pure Dharma Eye; sixty billion nayutas (a large number) of devas (gods) were cleansed of defilements and attained the pure Dharma Eye. At that time, the elder Ananda immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha, 'World Honored One, what is the cause and reason for this great earth tremor?' At that time, the Buddha told Ananda:

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難：「此說般若波羅蜜。往古諸佛皆於此處說此法，以是因緣故此地震動。」

爾時長老舍利弗白佛言：「世尊！此文殊師利所說不可思議。」

爾時世尊告文殊師利：「如舍利弗所說，此文殊師利所說不可思議。」

爾時文殊師利白佛言：「世尊！若不可思議則不可說，若可說則可思議。不可思議者無所有。彼一切聲亦不可思議，不可思議者無聲。」

佛言：「汝入不思議三昧耶？」文殊師利言：「不也，世尊！我即不思議，不見有心能思議者，云何而言入不思議三昧？我初發心欲入是定，而今思惟，實無心相而入三昧。如人學射，久習則巧。后雖無心，以久習故，箭發皆中。我亦如是。初學不思議三昧，繫心一緣。若久習成就，更無心想，恒與定合。」

舍利弗語文殊師利言：「更有勝妙寂滅定不？」文殊師利言：「若有不思議定者，汝可問言：『更有寂滅定不？』如我意解，不可思議定尚不可得，云何問我寂滅定乎？」

舍利弗言：「不思議定不可得耶？」文殊師利言：「思議定者是可得相，不可思議定者不可得相。一切眾生實成就不可思議定。何以故？一切心相即非心故，是名不思議定。是故一切眾生相及不思議三昧相，等無分別。」

佛贊文殊師利言：「善哉

【現代漢語翻譯】 現代漢語譯本： 難陀（難）：『這是在宣說般若波羅蜜（智慧的完美）。過去諸佛都是在這裡宣說此法，因為這個因緣，所以大地才震動。』 當時，長老舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！文殊師利（象徵智慧的菩薩）所說的真是不可思議。』 當時，世尊告訴文殊師利：『正如舍利弗所說，你文殊師利所說的確實不可思議。』 當時，文殊師利對佛說：『世尊！如果不可思議，那就無法用言語表達；如果可以用言語表達，那就是可以思議的。不可思議的事物是沒有任何實在的。一切聲音也是不可思議的，不可思議的事物是沒有聲音的。』 佛問：『你進入了不思議三昧（不可思議的禪定）嗎？』文殊師利回答：『沒有，世尊！我本身就是不思議的，我沒有看到有能思議的心，怎麼能說我進入了不思議三昧呢？我最初發心想要進入這種禪定，但現在思考，實際上並沒有一個心相可以進入三昧。就像一個人學習射箭，練習久了就會熟練。之後即使沒有刻意用心，因為長久的練習，箭也能射中目標。我也是這樣。最初學習不思議三昧時，需要專注於一個目標。如果練習久了，達到成就，就會沒有刻意的心念，始終與禪定合一。』 舍利弗問文殊師利：『還有比這更殊勝的寂滅定（涅槃的禪定）嗎？』文殊師利回答：『如果有不思議的禪定，你就可以問：『還有寂滅定嗎？』依我的理解，不思議的禪定尚且不可得，怎麼能問我寂滅定呢？』 舍利弗問：『不思議的禪定是不可得的嗎？』文殊師利回答：『可以思議的禪定是有所得的相，不可思議的禪定是不可得的相。一切眾生實際上都成就了不可思議的禪定。為什麼呢？因為一切心相都不是真實的心，這被稱為不思議的禪定。所以，一切眾生的相和不思議三昧的相，都是沒有分別的。』 佛讚歎文殊師利說：『說得好啊！』

【English Translation】 English version: Nanda (Nanda): 'This is the exposition of Prajna Paramita (the perfection of wisdom). All Buddhas of the past expounded this Dharma here, and because of this cause, the earth quaked.' At that time, the elder Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! What Manjushri (a Bodhisattva symbolizing wisdom) has said is truly inconceivable.' At that time, the World Honored One said to Manjushri: 'As Shariputra has said, what you, Manjushri, have said is indeed inconceivable.' At that time, Manjushri said to the Buddha: 'World Honored One! If it is inconceivable, then it cannot be expressed in words; if it can be expressed in words, then it is conceivable. The inconceivable has no existence. All sounds are also inconceivable, and the inconceivable has no sound.' The Buddha asked: 'Have you entered the inconceivable Samadhi (inconceivable meditative absorption)?' Manjushri replied: 'No, World Honored One! I myself am inconceivable, and I do not see a mind that can conceive, so how can it be said that I have entered the inconceivable Samadhi? I initially aspired to enter this state of meditation, but now, upon reflection, there is actually no mental form that can enter Samadhi. It is like a person learning archery, who becomes skilled through practice. Later, even without conscious effort, the arrows hit the target because of long practice. I am the same. When first learning the inconceivable Samadhi, one focuses on a single point. If one practices long enough and achieves mastery, there is no longer any conscious thought, and one is always in union with the meditation.' Shariputra asked Manjushri: 'Is there a more sublime Nirvana Samadhi (meditative absorption of Nirvana)?' Manjushri replied: 'If there is an inconceivable Samadhi, you could ask: 'Is there a Nirvana Samadhi?' According to my understanding, the inconceivable Samadhi is not attainable, so how can you ask me about Nirvana Samadhi?' Shariputra asked: 'Is the inconceivable Samadhi unattainable?' Manjushri replied: 'Conceivable Samadhi is a state that can be attained, while inconceivable Samadhi is a state that cannot be attained. All sentient beings have actually achieved the inconceivable Samadhi. Why? Because all mental forms are not the true mind, and this is called the inconceivable Samadhi. Therefore, the forms of all sentient beings and the forms of the inconceivable Samadhi are without distinction.' The Buddha praised Manjushri, saying: 'Well said!'

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，善哉！汝于諸佛，久殖善根凈修梵行，乃能演說甚深三昧。汝今安住如是般若波羅蜜中。」文殊師利言：「若我住般若波羅蜜中能作是說，即是有想，便住我想。若住有想、我想中者，般若波羅蜜便有處所。般若波羅蜜若住于無，亦是我想亦名處所。離此二處，住無所住，如諸佛住，安處寂滅非思議境界。如是不思議，名般若波羅蜜住處。般若波羅蜜處，一切法無相，一切法無作。般若波羅蜜即不思議，不思議即法界，法界即無相，無相即不思議，不思議即般若波羅蜜。般若波羅蜜、法界，無二無別。無二無別即法界，法界即無相，無相即般若波羅蜜界。般若波羅蜜界即不思議界，不思議界即無生無滅界，無生無滅界即不思議界。」

文殊師利言：「如來界及我界即不二相。如是修般若波羅蜜者，則不求菩提。何以故？菩提相離即般若波羅蜜故。世尊！若知我相而不可著，無知無著是佛所知。不可思議無知無著，即佛所知。何以故？知體本性無所有相，云何能轉法界？若知本性無體無著者，即名無物。若無有物，是無處所、無依無住，無依無住即無生無滅，無生無滅即是有為功德。若如是知則無心想，無心想者，云何當知有為、無為功德？無知即不思議，不思議者是佛所知，亦無取無不取，不見三世去來等相

【現代漢語翻譯】 現代漢語譯本：'太好了！你對諸佛，長久以來種下善根，清凈修行梵行，才能演說如此甚深的三昧（專注的境界）。你現在安住于這樣的般若波羅蜜（以智慧到達彼岸）之中。'文殊師利（智慧第一的菩薩）說：'如果我安住于般若波羅蜜中，能夠這樣說，那就是有想法，就安住在我的想法中。如果安住在有想法、我的想法中，般若波羅蜜就有了處所。般若波羅蜜如果安住在無，也是我的想法，也叫做處所。離開這兩個處所，安住在無所住，如同諸佛安住，安處於寂滅，不是思維可以達到的境界。像這樣不可思議，叫做般若波羅蜜的住處。般若波羅蜜的處所，一切法無相，一切法無作。般若波羅蜜就是不可思議，不可思議就是法界（宇宙萬法的本體），法界就是無相，無相就是不可思議，不可思議就是般若波羅蜜。般若波羅蜜、法界，無二無別。無二無別就是法界，法界就是無相，無相就是般若波羅蜜界。般若波羅蜜界就是不可思議界，不可思議界就是無生無滅界，無生無滅界就是不可思議界。' 文殊師利說：'如來（佛）的境界和我的境界就是不二的相。像這樣修般若波羅蜜的人，就不求菩提（覺悟）。為什麼呢？菩提的相離就是般若波羅蜜的緣故。世尊！如果知道我的相而不可執著，無知無著是佛所知。不可思議的無知無著，就是佛所知。為什麼呢？知道本體的本性是無所有相，怎麼能轉變法界呢？如果知道本性無體無著，就叫做無物。如果沒有物，就是無處所、無依無住，無依無住就是無生無滅，無生無滅就是有為的功德。如果像這樣知道，就沒有心想，沒有心想的人，怎麼會知道有為、無為的功德呢？無知就是不可思議，不可思議就是佛所知，也沒有取也沒有不取，不見三世（過去、現在、未來）的去來等相。'

【English Translation】 English version: 'Excellent! You, towards all Buddhas, have long planted good roots and purely cultivated Brahma-conduct, thus you are able to expound such profound Samadhi (state of concentration). You now abide in such Prajna Paramita (perfection of wisdom).' Manjushri (Bodhisattva of wisdom) said, 'If I abide in Prajna Paramita and am able to say this, that is having a thought, and then I abide in my thought. If abiding in having a thought, in my thought, then Prajna Paramita has a place. If Prajna Paramita abides in non-existence, that is also my thought, and is also called a place. Leaving these two places, abiding in no-abiding, like the Buddhas abide, dwelling in Nirvana, a realm beyond thought. Such inconceivable is called the dwelling place of Prajna Paramita. The place of Prajna Paramita, all dharmas are without characteristics, all dharmas are without action. Prajna Paramita is inconceivable, inconceivable is the Dharmadhatu (realm of all phenomena), Dharmadhatu is without characteristics, without characteristics is inconceivable, inconceivable is Prajna Paramita. Prajna Paramita and Dharmadhatu are not two, not different. Not two, not different is Dharmadhatu, Dharmadhatu is without characteristics, without characteristics is the realm of Prajna Paramita. The realm of Prajna Paramita is the inconceivable realm, the inconceivable realm is the realm of no birth and no death, the realm of no birth and no death is the inconceivable realm.' Manjushri said, 'The realm of the Tathagata (Buddha) and my realm are not two in characteristics. One who cultivates Prajna Paramita in this way does not seek Bodhi (enlightenment). Why? Because the characteristic of Bodhi is apart from Prajna Paramita. World Honored One! If one knows my characteristic and does not cling to it, non-knowing and non-clinging is what the Buddha knows. The inconceivable non-knowing and non-clinging is what the Buddha knows. Why? Knowing that the essence of the substance is without any characteristic, how can one transform the Dharmadhatu? If one knows that the essence is without substance and without clinging, that is called no-thing. If there is no thing, that is no place, no reliance, no abiding, no reliance and no abiding is no birth and no death, no birth and no death is the merit of conditioned action. If one knows in this way, then there is no thought, one without thought, how can one know the merit of conditioned and unconditioned action? Non-knowing is inconceivable, inconceivable is what the Buddha knows, also without taking and without not taking, not seeing the characteristics of the three times (past, present, future) of going and coming.'

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，不取生滅及諸起作，亦不斷不常，如是知者，是名正智不思議智。如虛空無此無彼，不可比類。無好惡，無等等，無相無貌。」

佛告文殊師利：「若如是知，名不退智。」文殊師利言：「無作智名不退智。猶如金鋌，先加捶打方知好惡，若不治打無能知者。不退智相亦復如是，要行境界，不念不著，無起無作，具足不動，不生不滅，爾乃顯現。」

爾時佛告文殊師利言：「諸如來自說己智，誰當能信？」文殊言：「如是智者，非涅槃法，非生死法，是寂滅行。不斷貪慾、瞋恚、愚癡，亦非不斷。何以故？無盡無滅，不離生死亦非不離，不離修道非不修道。作是解者名為正信。」

佛告文殊師利言：「善哉，善哉！如汝所說，深解斯義。」

爾時長老摩訶迦葉白佛言：「世尊！未來世誰能信此深法？誰樂聽此法？」佛告迦葉：「即今日四眾，比丘、比丘尼、優婆塞、優婆夷，于未來世能信此法，聞說此深般若波羅蜜，當知此法，當求此法。迦葉！譬如長者或長者子，已失一大寶珠，價直億萬兩金，大生憂惱。今更還得，生大歡喜，憂惱悉滅。如是，迦葉！比丘、比丘尼、優婆塞、優婆夷，于未來世，聞此最深般若波羅蜜經，與般若相應，聞已生喜，心得安樂，無復憂惱，亦復如是。當作是

【現代漢語翻譯】 現代漢語譯本：不執著于生滅和一切造作，也不認為它是斷滅或恒常。像這樣認知，就稱為正智和不可思議智。它如同虛空，沒有此岸彼岸的分別，無法比擬。它沒有好惡，沒有同等，沒有形相和外貌。 佛陀告訴文殊師利：『如果能這樣認知，就稱為不退轉智。』文殊師利說：『無作智稱為不退轉智。就像金錠，必須經過捶打才能知道好壞，如果不經過冶煉捶打，就無法知道。不退轉智的顯現也是如此，必須在實踐中，不執著，不起心動念，不造作，具足不動搖，不生不滅，才能顯現出來。』 這時，佛陀告訴文殊師利：『諸佛如來自說自己的智慧，誰會相信呢？』文殊師利說：『這樣的智慧，既不是涅槃之法，也不是生死之法，而是寂滅之行。它不是斷絕貪慾、嗔恚、愚癡，也不是不斷絕。為什麼呢？因為它無盡無滅，不離生死，也不是不離，不離修道，也不是不修道。這樣理解的人，稱為正信。』 佛陀告訴文殊師利：『說得好啊，說得好啊！正如你所說，你深刻理解了這個道理。』 這時，長老摩訶迦葉對佛說：『世尊！未來世誰能相信這深奧的法？誰會樂意聽聞此法？』佛陀告訴迦葉：『就是今天在座的四眾弟子，比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），在未來世能夠相信此法，聽聞這深奧的般若波羅蜜，會了解此法，會尋求此法。迦葉！譬如一位長者或長者的兒子，丟失了一顆價值億萬兩黃金的寶珠，非常憂愁煩惱。現在又重新得到，就會非常歡喜，憂愁煩惱全部消失。同樣，迦葉！比丘、比丘尼、優婆塞、優婆夷，在未來世，聽聞這部最深奧的般若波羅蜜經，與般若相應，聽聞後會生起歡喜，內心安樂，不再有憂愁煩惱，也是如此。應當這樣理解。』

【English Translation】 English version: Not grasping at arising and ceasing, nor at any actions, neither considering it as annihilation nor permanence. Knowing thus, it is called Right Wisdom and Inconceivable Wisdom. It is like space, without this shore or that shore, incomparable. It has no good or bad, no equal, no form or appearance. The Buddha said to Manjushri, 'If one knows thus, it is called Non-Retreating Wisdom.' Manjushri said, 'Non-Action Wisdom is called Non-Retreating Wisdom. Like a gold ingot, only after being hammered can one know its quality; if it is not refined and hammered, no one can know. The manifestation of Non-Retreating Wisdom is also like this; it must be in practice, without attachment, without arising thoughts, without action, possessing complete immovability, without arising or ceasing, then it will manifest.' Then, the Buddha said to Manjushri, 'When the Tathagatas speak of their own wisdom, who will believe it?' Manjushri said, 'Such wisdom is neither the Dharma of Nirvana nor the Dharma of Samsara, but the practice of quiescence. It is not cutting off greed, hatred, and delusion, nor is it not cutting them off. Why? Because it is endless and without cessation, not apart from Samsara, nor not apart, not apart from cultivation, nor not cultivating. One who understands thus is called Right Faith.' The Buddha said to Manjushri, 'Excellent, excellent! As you have said, you deeply understand this meaning.' At that time, the elder Mahakasyapa said to the Buddha, 'World Honored One! In the future, who will believe this profound Dharma? Who will be willing to listen to this Dharma?' The Buddha said to Kasyapa, 'The four assemblies present today, Bhikshus (monks), Bhikshunis (nuns), Upasakas (laymen), and Upasikas (laywomen), in the future will be able to believe this Dharma, hear this profound Prajnaparamita, understand this Dharma, and seek this Dharma. Kasyapa! For example, a wealthy person or a wealthy person's son loses a precious jewel worth billions of gold, and is very worried and distressed. Now, if they get it back, they will be very happy, and all worries and distress will disappear. Likewise, Kasyapa! Bhikshus, Bhikshunis, Upasakas, and Upasikas, in the future, upon hearing this most profound Prajnaparamita Sutra, being in accord with Prajna, will feel joy upon hearing it, their minds will be at peace, and they will no longer have worries or distress. It should be understood thus.'

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言：『我等今日得見如來，供養如來。所以者何？以得聞此甚深微妙六波羅蜜故。』

「迦葉！譬如三十三天見波利質多羅樹初生皰時，作如是念：『此皰不久必當開敷。』如是，迦葉！比丘、比丘尼、優婆塞、優婆夷，聞此般若波羅蜜經，心生歡喜，亦復如是。我于來世必得此法。迦葉！此深般若波羅蜜，如來滅后，當住不滅，處處流行。迦葉！以佛力故，未來世中，若善男子、善女人，當得此深般若波羅蜜。

「迦葉！如摩尼珠師見摩尼寶心生歡喜，不假思量即知真偽。何以故？以串見故。如是，迦葉！若人聞此般若波羅蜜相應法，聞已歡喜，生信樂心，當知此人先世已聞此般若波羅蜜，從久遠劫來已曾供養諸佛。」

迦葉白佛言：「世尊！此善男子、善女人，今聞此法，于未來世轉覆信解。」佛告摩訶迦葉：「如是，如是！如汝所說。」

爾時文殊師利白佛言：「世尊！此法無行無相，說此法者亦無行無相。云何世尊說有行相？」

佛告文殊師利：「我本行菩薩道時，修諸善根，欲住阿惟越致地，當學般若波羅蜜。欲成阿耨多羅三藐三菩提，當學般若波羅蜜。若善男子、善女人，欲解一切法相，欲知一切眾生心界皆悉同等，當學般若波羅蜜。文殊師利！欲學一切佛法具足無礙，

【現代漢語翻譯】 現代漢語譯本：他們說：『我們今天得見如來，供養如來。這是為什麼呢？因為我們聽聞了這甚深微妙的六波羅蜜（六種到達彼岸的方法）的教法。』 『迦葉（佛陀的弟子名）！譬如三十三天（欲界六天之一）的人們見到波利質多羅樹（天界之樹）初生花苞時，會這樣想：『這花苞不久必定會開放。』同樣地，迦葉！比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），聽聞這部《般若波羅蜜經》（智慧到達彼岸的經典），心中生起歡喜，也是如此。他們會想：我將來必定能得到這教法。迦葉！這甚深的《般若波羅蜜》，如來滅度后，將長存不滅，在各處流傳。迦葉！憑藉佛陀的力量，未來世中，如果有善男子、善女人，將能得到這甚深的《般若波羅蜜》。』 『迦葉！如同摩尼珠師（寶石匠）見到摩尼寶珠（如意寶珠）時，心中會生起歡喜，不需要思量就能知道它的真假。為什麼呢？因為他經常見到。同樣地，迦葉！如果有人聽聞這與《般若波羅蜜》相應的教法，聽聞後心生歡喜，生起信樂之心，應當知道這個人前世已經聽聞過這部《般若波羅蜜》，從久遠劫以來就已經供養過諸佛。』 迦葉對佛說：『世尊！這些善男子、善女人，現在聽聞此法，在未來世會更加信受理解。』佛告訴摩訶迦葉（佛陀的十大弟子之一）：『是的，是的！正如你所說。』 這時，文殊師利（大乘菩薩，智慧的象徵）對佛說：『世尊！此法是無行無相的，宣說此法的人也是無行無相的。為什麼世尊說此法有行相呢？』 佛告訴文殊師利：『我過去行菩薩道時，修習各種善根，想要安住于阿惟越致地（不退轉的境界），應當學習《般若波羅蜜》。想要成就阿耨多羅三藐三菩提（無上正等正覺），應當學習《般若波羅蜜》。如果善男子、善女人，想要了解一切法的實相，想要知道一切眾生的心界都是相同的，應當學習《般若波羅蜜》。文殊師利！想要學習一切佛法，使其具足無礙，

【English Translation】 English version: They said, 『Today we have seen the Tathagata (Buddha), and we make offerings to the Tathagata. Why is this? Because we have heard this profound and subtle teaching of the Six Paramitas (six perfections that lead to enlightenment).』 『Kashyapa (a disciple of the Buddha)! It is like the people of the Trayastrimsha Heaven (one of the six heavens of the desire realm) seeing the Parijataka tree (a celestial tree) when its first bud appears, they think, 「This bud will surely bloom soon.」 Similarly, Kashyapa! Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), upon hearing this Prajnaparamita Sutra (scripture on the perfection of wisdom), their hearts fill with joy, and they think, 「In the future, I will surely attain this Dharma (teaching).」 Kashyapa! This profound Prajnaparamita, after the Tathagata』s Parinirvana (passing away), will remain imperishable and will spread everywhere. Kashyapa! Through the power of the Buddha, in the future, if there are good men and good women, they will attain this profound Prajnaparamita.』 『Kashyapa! It is like a Mani jewel master (gem cutter) seeing a Mani jewel (wish-fulfilling jewel), his heart fills with joy, and without thinking, he knows its authenticity. Why is this? Because he has seen it many times. Similarly, Kashyapa! If someone hears this Dharma that corresponds to the Prajnaparamita, and upon hearing it, their heart fills with joy and they develop faith and devotion, know that this person has heard this Prajnaparamita in past lives, and from countless eons ago, they have made offerings to the Buddhas.』 Kashyapa said to the Buddha, 『World Honored One! These good men and good women, having heard this Dharma now, will have even greater faith and understanding in the future.』 The Buddha told Mahakashyapa (one of the Buddha』s ten great disciples), 『So it is, so it is! Just as you have said.』 At that time, Manjushri (a Bodhisattva symbolizing wisdom) said to the Buddha, 『World Honored One! This Dharma is without action and without form, and the one who speaks this Dharma is also without action and without form. Why does the World Honored One say that this Dharma has action and form?』 The Buddha told Manjushri, 『When I was practicing the Bodhisattva path, cultivating various roots of goodness, desiring to abide in the Avinivartaniya stage (the stage of non-retrogression), I should study the Prajnaparamita. Desiring to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I should study the Prajnaparamita. If good men and good women desire to understand the true nature of all dharmas, and desire to know that the mental realms of all sentient beings are all the same, they should study the Prajnaparamita. Manjushri! Desiring to study all the Buddha Dharmas, making them complete and unobstructed,

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當學般若波羅蜜。欲學一切佛成阿耨多羅三藐三菩提時相好威儀無量法式，當學般若波羅蜜。欲知一切佛不成阿耨多羅三藐三菩提一切法式及諸威儀，當學般若波羅蜜。何以故？是空法中不見諸佛菩提等故。若善男子、善女人，欲知如是等相無疑惑者，當學般若波羅蜜。何以故？般若波羅蜜不見諸法若生若滅、若垢若凈。是故善男子、善女人，應作如是學般若波羅蜜。欲知一切法無過去、未來、現在等相，當學般若波羅蜜。何以故？法界性相無去、來、現在故。欲知一切法同入法界心無掛礙，當學般若波羅蜜。欲得三轉十二行法輪，亦自證知而不取著，當學般若波羅蜜。欲得慈心遍覆一切眾生而無限齊，亦不作念有眾生相，當學般若波羅蜜。欲得於一切眾生不起諍論，亦復不取無諍論相，當學般若波羅蜜。欲知是處非處、十力、無畏，住佛智慧，得無礙辯，當學般若波羅蜜。」

爾時文殊師利白佛言：「世尊！我觀正法，無為無相，無得無利，無生無滅，無去無來，無知者無見者無作者，不見般若波羅蜜，亦不見般若波羅蜜境界，非證非不證，不作戲論，無有分別。一切法無盡離盡，無凡夫法，無聲聞法，無辟支佛法、佛法，非得非不得，不捨生死，不證涅槃，非思議非不思議，非作非不作。法相如是。不知云

【現代漢語翻譯】 現代漢語譯本：當學習般若波羅蜜（智慧到彼岸的方法）。想要學習一切佛成就阿耨多羅三藐三菩提（無上正等正覺）時的相好、威儀和無量法式，應當學習般若波羅蜜。想要知道一切佛未成就阿耨多羅三藐三菩提時的一切法式和各種威儀，應當學習般若波羅蜜。為什麼呢？因為在空性之法中，看不到諸佛的菩提等。如果善男子、善女人，想要知道這些相狀而沒有疑惑，應當學習般若波羅蜜。為什麼呢？因為般若波羅蜜看不到諸法的生滅、垢凈。因此，善男子、善女人，應當這樣學習般若波羅蜜。想要知道一切法沒有過去、未來、現在等相，應當學習般若波羅蜜。為什麼呢？因為法界的自性沒有過去、未來、現在。想要知道一切法都融入法界，心中沒有掛礙，應當學習般若波羅蜜。想要得到三轉十二行法輪，並且自己證悟而不執著，應當學習般若波羅蜜。想要得到慈心遍覆一切眾生而沒有邊際，也不作念有眾生相，應當學習般若波羅蜜。想要對一切眾生不起爭論，也不執著于無爭論的相，應當學習般若波羅蜜。想要知道是處非處、十力（佛的十種力量）、無畏（佛的四種無畏），安住于佛的智慧，得到無礙的辯才，應當學習般若波羅蜜。 那時，文殊師利（智慧第一的菩薩）對佛說：『世尊！我觀察正法，是無為無相的，無所得無利益，無生無滅，無去無來，沒有知者、見者、作者，看不到般若波羅蜜，也看不到般若波羅蜜的境界，非證非不證，不作戲論，沒有分別。一切法無盡離盡，沒有凡夫法，沒有聲聞法，沒有辟支佛法（緣覺），沒有佛法，非得非不得，不捨棄生死，不證入涅槃，非思議非不思議，非作非不作。法的實相就是這樣。不知道如何』

【English Translation】 English version: When learning Prajna Paramita (the perfection of wisdom), if one wishes to learn all the auspicious marks, dignified conduct, and limitless forms of Dharma when all Buddhas attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), one should learn Prajna Paramita. If one wishes to know all the forms of Dharma and various dignified conducts when all Buddhas have not attained Anuttara-samyak-sambodhi, one should learn Prajna Paramita. Why? Because in the Dharma of emptiness, one does not see the Bodhi of all Buddhas, etc. If good men and good women wish to know these marks without doubt, they should learn Prajna Paramita. Why? Because Prajna Paramita does not see the arising or ceasing, defilement or purity of all Dharmas. Therefore, good men and good women should learn Prajna Paramita in this way. If one wishes to know that all Dharmas have no past, future, or present marks, one should learn Prajna Paramita. Why? Because the nature of the Dharma realm has no past, future, or present. If one wishes to know that all Dharmas enter the Dharma realm without any hindrance in the mind, one should learn Prajna Paramita. If one wishes to obtain the three turnings of the twelve-spoked Dharma wheel, and also realize it oneself without attachment, one should learn Prajna Paramita. If one wishes to obtain loving-kindness that covers all sentient beings without limit, and also does not conceive of the mark of sentient beings, one should learn Prajna Paramita. If one wishes to not engage in disputes with all sentient beings, and also not be attached to the mark of non-dispute, one should learn Prajna Paramita. If one wishes to know what is right and wrong, the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), abide in the wisdom of the Buddha, and obtain unobstructed eloquence, one should learn Prajna Paramita. At that time, Manjushri (Bodhisattva of great wisdom) said to the Buddha: 'World Honored One! I observe the true Dharma, it is unconditioned and without marks, without attainment or benefit, without arising or ceasing, without going or coming, without a knower, seer, or doer, one does not see Prajna Paramita, nor does one see the realm of Prajna Paramita, neither realized nor unrealized, not engaging in conceptual play, without discrimination. All Dharmas are without end or cessation, there is no Dharma of ordinary beings, no Dharma of Sravakas (hearers), no Dharma of Pratyekabuddhas (solitary realizers), no Dharma of Buddhas, neither attained nor unattained, not abandoning Samsara (cycle of birth and death), not realizing Nirvana, neither conceivable nor inconceivable, neither doing nor not doing. The true nature of Dharma is like this. I do not know how.'

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何當學般若波羅蜜？」

爾時佛告文殊師利：「若能如是知諸法相，是名學般若波羅蜜。菩薩摩訶薩若欲學菩提自在三昧，得是三昧已，照明一切甚深佛法，及知一切諸佛名字，亦悉了達諸佛世界，無有障礙，當如文殊所說般若波羅蜜中學。」

文殊白佛言：「世尊！何故名般若波羅蜜？」佛言：「般若波羅蜜，無邊無際，無名無相，非思量。無歸依，無洲渚，無犯無福，無晦無明，如法界無有分齊亦無限數，是名般若波羅蜜，亦名菩薩摩訶薩行處。非行非不行處，悉入一乘，名非行處。何以故？無念無作故。即是一切諸佛之母，一切諸佛所從生故。何以故？以無生故。

「是故，文殊師利！若善男子、善女人，欲行菩薩行具足諸波羅蜜，當修此般若波羅蜜。若欲得坐道場，成無上菩提，當修此般若波羅蜜。若欲以大慈大悲遍覆一切眾生，當修此般若波羅蜜。若欲起一切定方便，當修此般若波羅蜜。若欲得一切三摩跋提，當修此般若波羅蜜。何以故？諸三摩提無所為故。一切諸法，無出離無出離處，若人慾隨逐此語，當修般若波羅蜜。一切諸法如實不可得，若欲樂如是知，當修般若波羅蜜。一切眾生，為菩提故修菩提道，而實無眾生亦無菩提，若人慾信樂此法，當修般若波羅蜜。何以故？一切諸法

【現代漢語翻譯】 「何時應當學習般若波羅蜜（prajnaparamita，智慧的完美）？」

那時，佛告訴文殊師利（Manjusri，智慧的象徵）：「如果能夠像這樣瞭解諸法的實相，就叫做學習般若波羅蜜。菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）如果想要學習菩提自在三昧（bodhi-svatantra-samadhi，覺悟自在的禪定），得到這種禪定后，就能照亮一切甚深的佛法，並且知道一切諸佛的名字，也完全通達諸佛的世界，沒有任何障礙，應當像文殊所說的般若波羅蜜那樣學習。」

文殊對佛說：「世尊！為什麼叫做般若波羅蜜？」佛說：「般若波羅蜜，無邊無際，無名無相，不可思量。沒有歸依，沒有洲渚，沒有犯戒也沒有福報，沒有黑暗也沒有光明，就像法界（dharmadhatu，法性界）沒有界限也沒有數量一樣，這叫做般若波羅蜜，也叫做菩薩摩訶薩的行處。既不是行處也不是非行處，全部進入一乘（ekayana，唯一的道路），叫做非行處。為什麼呢？因為沒有念頭也沒有造作。它是一切諸佛的母親，一切諸佛都從它而生。為什麼呢？因為它無生。」

「所以，文殊師利！如果善男子、善女人，想要修行菩薩行，圓滿諸波羅蜜，應當修習這般若波羅蜜。如果想要坐在道場，成就無上菩提（anuttara-samyak-sambodhi，無上正等正覺），應當修習這般若波羅蜜。如果想要以大慈大悲遍覆一切眾生，應當修習這般若波羅蜜。如果想要發起一切禪定方便，應當修習這般若波羅蜜。如果想要得到一切三摩跋提（samapatti，等至），應當修習這般若波羅蜜。為什麼呢？因為諸三摩提沒有所為。一切諸法，沒有出離也沒有出離之處，如果有人想要隨順這句話，應當修習般若波羅蜜。一切諸法如實不可得，如果想要樂於這樣瞭解，應當修習般若波羅蜜。一切眾生，爲了菩提而修菩提道，但實際上沒有眾生也沒有菩提，如果有人想要信樂這種法，應當修習般若波羅蜜。為什麼呢？一切諸法

【English Translation】 "When should one learn prajnaparamita (perfection of wisdom)?"

At that time, the Buddha said to Manjusri (symbol of wisdom): "If one can understand the true nature of all dharmas (phenomena) in this way, it is called learning prajnaparamita. If a bodhisattva mahasattva (great bodhisattva) wishes to learn bodhi-svatantra-samadhi (samadhi of freedom in enlightenment), and having attained this samadhi, can illuminate all profound Buddhist teachings, and know the names of all Buddhas, and also fully understand the worlds of all Buddhas without any obstacles, one should learn prajnaparamita as Manjusri has described."

Manjusri said to the Buddha: "World Honored One! Why is it called prajnaparamita?" The Buddha said: "Prajnaparamita is boundless and limitless, without name or form, beyond thought. It has no refuge, no island, no transgression nor merit, no darkness nor light, just like the dharmadhatu (realm of dharma) which has no boundaries or numbers. This is called prajnaparamita, and it is also called the place of practice for a bodhisattva mahasattva. It is neither a place of practice nor a non-place of practice, all entering into the ekayana (one vehicle), called a non-place of practice. Why? Because there is no thought and no action. It is the mother of all Buddhas, from whom all Buddhas are born. Why? Because it is unborn."

"Therefore, Manjusri! If a good man or good woman wishes to practice the bodhisattva path and fulfill all paramitas (perfections), one should cultivate this prajnaparamita. If one wishes to sit in the bodhimanda (place of enlightenment) and attain anuttara-samyak-sambodhi (supreme perfect enlightenment), one should cultivate this prajnaparamita. If one wishes to cover all sentient beings with great compassion and great mercy, one should cultivate this prajnaparamita. If one wishes to initiate all samadhi (meditative concentration) means, one should cultivate this prajnaparamita. If one wishes to attain all samapatti (attainments), one should cultivate this prajnaparamita. Why? Because all samadhis have no purpose. All dharmas have no escape nor place of escape. If one wishes to follow this teaching, one should cultivate prajnaparamita. All dharmas are truly unattainable. If one wishes to be happy to know this, one should cultivate prajnaparamita. All sentient beings cultivate the path of enlightenment for the sake of enlightenment, but in reality there are no sentient beings and no enlightenment. If one wishes to believe and delight in this dharma, one should cultivate prajnaparamita. Why? All dharmas

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如實與菩提等如。非眾生行，不捨自性，彼眾生行是非行，彼非行是菩提，彼菩提是法界。若欲不著此法，當修般若波羅蜜。

「文殊師利！若比丘、比丘尼、優婆塞、優婆夷，若受持般若波羅蜜，一四句偈為他人說，我說此人得不墮法，何況如實修行。當知彼善男子、善女人，住佛境界。

「文殊師利！若善男子、善女人，聞此甚深般若波羅蜜，不生怖畏。當知此人，受佛法印。此法印者，是佛所造，是佛所貴。何以故？以此法印，印無著法故。若善男子、善女人，為此印所印，當知是人，隨菩薩乘決定不退，不墮聲聞、辟支佛地。」

爾時釋提桓因及諸天子，從三十三天，雨細末栴檀及細末金屑，又散郁波羅華、缽頭摩華、拘物陀華、分陀利華及曼陀羅華，以供養般若波羅蜜。供養已，作如是言：「我已供養無上無著最第一法，愿我來世更聞此深般若波羅蜜。若人已為此深般若波羅蜜印之所印，愿其未來複得聽受，究竟成就薩婆若智。」

爾時釋提桓因白佛言：「世尊！若善男子、善女人，聞此般若波羅蜜一經于耳，我為增長佛法故，守護彼人，面百由旬不令非人得其便也。是善男子、善女人，究竟當得阿耨多羅三藐三菩提。我當日日往到其所而設供養。」

爾時佛告釋提桓因：

【現代漢語翻譯】 現代漢語譯本：如同實相與菩提的等同。不是眾生的行為，不捨棄自性，那些眾生的行為是非行為，那些非行為是菩提，那菩提是法界（宇宙的真實本質）。如果想要不執著於此法，應當修習般若波羅蜜（智慧的完美）。 『文殊師利（智慧的象徵）！如果比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），如果受持般若波羅蜜，哪怕只為他人說一四句偈，我說此人能得到不墮落的保障，更何況如實修行。應當知道，那些善男子、善女人，安住于佛的境界。 『文殊師利！如果善男子、善女人，聽到這甚深的般若波羅蜜，不產生恐懼畏懼。應當知道此人，接受了佛的法印。這法印，是佛所創造，是佛所珍視的。為什麼呢？因為用這法印，印證無執著的法。如果善男子、善女人，被這法印所印證，應當知道這人，跟隨菩薩乘（追求覺悟的道路）必定不會退轉，不會墮落到聲聞（聽聞佛法而證悟者）、辟支佛（獨自證悟者）的境界。』 那時，釋提桓因（帝釋天）和諸天子，從三十三天（欲界第二天），降下細末栴檀（一種香木）和細末金屑，又散佈郁波羅華（青蓮花）、缽頭摩華（紅蓮花）、拘物陀華（白蓮花）、分陀利華（白睡蓮）和曼陀羅華（天界之花），用來供養般若波羅蜜。供養完畢，他們這樣說道：『我已經供養了無上無執著最殊勝的法，愿我來世還能聽到這甚深的般若波羅蜜。如果有人已經被這甚深的般若波羅蜜印記所印證，愿他未來還能聽聞受持，最終成就薩婆若智（一切智）。』 那時，釋提桓因對佛說：『世尊！如果善男子、善女人，聽到這般若波羅蜜哪怕只是一次入耳，爲了增長佛法，我將守護他們，在方圓百由旬（古印度長度單位）內不讓非人（鬼神等）有機可乘。這些善男子、善女人，最終將證得阿耨多羅三藐三菩提（無上正等正覺）。我將每日前往他們所在之處進行供養。』 那時，佛告訴釋提桓因：

【English Translation】 English version: It is like the sameness of reality and Bodhi (enlightenment). It is not the conduct of sentient beings, not abandoning self-nature. Those actions of sentient beings are non-actions, those non-actions are Bodhi, and that Bodhi is the Dharmadhatu (the true nature of the universe). If one wishes not to be attached to this Dharma, one should cultivate Prajnaparamita (the perfection of wisdom). 'Manjushri (symbol of wisdom)! If a Bhikshu (monk), Bhikshuni (nun), Upasaka (male lay practitioner), or Upasika (female lay practitioner), if they uphold Prajnaparamita, even if they speak a four-line verse for others, I say that this person will attain the assurance of non-regression, let alone those who practice accordingly. Know that those good men and good women dwell in the realm of the Buddha.' 'Manjushri! If a good man or good woman, upon hearing this profound Prajnaparamita, does not generate fear or dread. Know that this person has received the Dharma seal of the Buddha. This Dharma seal is created by the Buddha, and is valued by the Buddha. Why? Because with this Dharma seal, one seals the Dharma of non-attachment. If a good man or good woman is sealed by this seal, know that this person, following the Bodhisattva path (the path of seeking enlightenment), will definitely not regress, and will not fall into the realm of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own).' At that time, Shakra Devanam Indra (Indra, the king of gods) and the heavenly beings, from the Trayastrimsha Heaven (the second heaven of the desire realm), rained down fine powdered sandalwood and fine powdered gold, and also scattered Utpala flowers (blue lotus), Padma flowers (red lotus), Kumuda flowers (white lotus), Pundarika flowers (white water lily), and Mandarava flowers (heavenly flowers), to make offerings to Prajnaparamita. Having made offerings, they spoke thus: 'I have already made offerings to the unsurpassed, non-attached, and most supreme Dharma. May I hear this profound Prajnaparamita again in the future. If a person has already been sealed by this profound Prajnaparamita seal, may they be able to hear and receive it again in the future, and ultimately attain Sarvajna (omniscience).' At that time, Shakra Devanam Indra said to the Buddha: 'World Honored One! If a good man or good woman hears this Prajnaparamita even once, for the sake of increasing the Buddha Dharma, I will protect them, within a hundred yojanas (an ancient Indian unit of distance) so that non-humans (ghosts, spirits, etc.) cannot take advantage of them. These good men and good women will ultimately attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). I will go to their place every day to make offerings.' At that time, the Buddha said to Shakra Devanam Indra:

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「如是，如是！憍尸迦！當知彼善男子、善女人，具足佛法，必定得至阿耨多羅三藐三菩提。」

爾時文殊師利白佛言：「唯愿世尊！以威神力持此般若波羅蜜，久住於世，為欲饒益諸眾生故。」

文殊師利說此語時，以佛神力，大地六種震動。爾時世尊！即便微笑，放大光明，遍照三千大千世界，以威神力，持此般若波羅蜜，令久住世。

爾時文殊師利復白佛言：「世尊！放此光明，是持般若波羅蜜相？」佛告文殊師利：「如是，如是！文殊師利！我放此光明，是持般若波羅蜜相。文殊師利！汝今當知，我已持此般若波羅蜜久住於世。若有人不輕毀此法，不說其過，當知是人已為此深般若波羅蜜印之所印。是故，文殊師利！我于久遠安住此印，若人已為此印所印，當知是人不為魔王之所得便。」

佛告帝釋：「汝當受持讀誦此經，廣宣流佈，使未來世諸善男子、善女人，得此法印。」復告阿難：「汝亦受持讀誦，廣為人說。」

時天帝釋及長老阿難白佛言：「世尊！當何名此經？我等云何奉持？」佛言：「此經名『文殊師利所說』，亦名『般若波羅蜜』，如是受持。善男子、善女人，于恒沙劫，以無價寶珠佈施恒河沙等眾生，眾生受已悉發道心，是時施主隨其所宜示教利喜，令得須

【現代漢語翻譯】 現代漢語譯本：『是的，是的！憍尸迦（Kausika，帝釋天的別名）！應當知道那些善男子、善女人，具備佛法，必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 當時，文殊師利（Manjusri，智慧的象徵）對佛說：『唯愿世尊！以您的威神之力護持這部般若波羅蜜（Prajnaparamita，智慧的完美），使其長久住世，爲了利益一切眾生。』 文殊師利說這話時，憑藉佛的神力，大地發生了六種震動。這時，世尊（釋迦牟尼佛）便微笑，放出光明，普照三千大千世界，以威神之力，護持這部般若波羅蜜，使其長久住世。 當時，文殊師利又對佛說：『世尊！您放出這種光明，是護持般若波羅蜜的象徵嗎？』佛告訴文殊師利：『是的，是的！文殊師利！我放出這種光明，是護持般若波羅蜜的象徵。文殊師利！你現在應當知道，我已經護持這部般若波羅蜜使其長久住世。如果有人不輕視譭謗這部法，不說它的過失，應當知道這個人已經被這部甚深的般若波羅蜜的印記所印證。因此，文殊師利！我長久安住于這個印記，如果有人已經被這個印記所印證，應當知道這個人不會被魔王所趁。』 佛告訴帝釋（Indra，天神之王）：『你應當受持讀誦這部經，廣泛宣揚流佈，使未來世的善男子、善女人，能夠得到這個法印。』又告訴阿難（Ananda，佛陀的侍者）：『你也應當受持讀誦，廣泛地為他人宣說。』 當時，天帝釋和長老阿難對佛說：『世尊！這部經應當叫什麼名字？我們應當如何奉持？』佛說：『這部經名為『文殊師利所說』，也名為『般若波羅蜜』，應當這樣受持。善男子、善女人，在恒河沙數劫的時間裡，用無價的寶珠佈施給恒河沙數般的眾生，眾生接受后都發起了道心，這時施主根據他們的情況給予教導，使他們歡喜，讓他們得到須

【English Translation】 English version: 'So it is, so it is! Kausika (another name for Indra, the king of gods)! Know that those good men and good women, possessing the Buddha's Dharma, will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, Manjusri (the Bodhisattva of wisdom) said to the Buddha: 'May the World Honored One, by your divine power, uphold this Prajnaparamita (the perfection of wisdom), so that it may long abide in the world, for the benefit of all sentient beings.' When Manjusri spoke these words, by the Buddha's divine power, the earth shook in six ways. At that time, the World Honored One (Sakyamuni Buddha) smiled, emitted light, illuminating the three thousand great thousand worlds, and by his divine power, upheld this Prajnaparamita, causing it to long abide in the world. At that time, Manjusri again said to the Buddha: 'World Honored One! Is the emitting of this light a sign of upholding the Prajnaparamita?' The Buddha told Manjusri: 'So it is, so it is! Manjusri! My emitting of this light is a sign of upholding the Prajnaparamita. Manjusri! You should now know that I have already upheld this Prajnaparamita, causing it to long abide in the world. If there is anyone who does not despise or slander this Dharma, and does not speak of its faults, know that this person has already been sealed by the seal of this profound Prajnaparamita. Therefore, Manjusri! I have long abided in this seal, and if anyone has already been sealed by this seal, know that this person will not be taken advantage of by the demon king.' The Buddha told Indra (the king of gods): 'You should receive, uphold, read, and recite this sutra, widely proclaim and disseminate it, so that good men and good women of the future may obtain this Dharma seal.' He also told Ananda (the Buddha's attendant): 'You should also receive, uphold, read, and recite it, and widely proclaim it to others.' At that time, Indra and the elder Ananda said to the Buddha: 'World Honored One! What should this sutra be called? How should we uphold it?' The Buddha said: 'This sutra is called 'What Manjusri Spoke,' and is also called 'Prajnaparamita,' and should be upheld in this way. Good men and good women, for kalpas as numerous as the sands of the Ganges, give priceless jewels as alms to sentient beings as numerous as the sands of the Ganges, and after receiving them, all sentient beings generate the aspiration for enlightenment. At that time, the almsgiver, according to their needs, teaches and delights them, enabling them to attain the necessary

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陀洹果至阿羅漢果。是人所得功德寧為多不？」阿難白佛言：「甚多，世尊！」

佛言：「善男子！若人起一念心，信此般若波羅蜜經，不誹謗者，比前功德，出過百倍千倍百千萬億倍，乃至算數譬喻所不能知，何況具足受持讀誦為人解說。是人所得功德無量無邊，諸佛如來說不能盡。何以故？能生一切諸佛薩婆若故。若虛空有盡，則此經功德盡，若法性有盡，則此經功德盡。是故，文殊師利！善男子、善女人，應勤行精進守護此經。此經能滅生死一切怖畏，能摧天魔所立勝幢，能將菩薩到涅槃果，示教訓導離於二乘。」

爾時帝釋、長老阿難俱白佛言：「世尊！如是，如是！誠如佛言，我等當頂戴受持，廣宣流佈。唯愿如來不以為慮。」如是三白言：「愿不為慮，我等當頂戴受持。」

佛說此經竟，文殊師利等諸菩薩摩訶薩，舍利弗等比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，一切大眾，聞佛所說，皆大歡喜，信受奉持。

文殊師利所說般若波羅蜜經

佛告文殊師利：「汝入不可思議定不？」文殊師利白佛言：「不也，世尊！若我入不可思議定者，我則成可思議。世尊！心無心，我當云何入不可思議定。複次，世尊！

【現代漢語翻譯】 現代漢語譯本：『從須陀洹果（Srotapanna，預流果）到阿羅漢果（Arhat，無學果），這些人所獲得的功德難道不多嗎？』阿難對佛說：『非常多，世尊！』 佛說：『善男子！如果有人生起一念信心，相信這部《般若波羅蜜經》（Prajnaparamita Sutra），不誹謗它，那麼他所獲得的功德，比前面所說的功德，超出百倍、千倍、百千萬億倍，乃至用算數和比喻都無法衡量。更何況是能夠完整地受持、讀誦、併爲他人解說此經的人呢？這個人所獲得的功德是無量無邊的，諸佛如來都無法完全說盡。為什麼呢？因為此經能夠生出一切諸佛的薩婆若（Sarvajna，一切智）。如果虛空有盡頭，那麼此經的功德也會有盡頭；如果法性有盡頭，那麼此經的功德也會有盡頭。因此，文殊師利（Manjusri）！善男子、善女人，應當勤奮精進地守護此經。此經能夠滅除生死輪迴的一切恐懼，能夠摧毀天魔所建立的勝利旗幟，能夠引導菩薩到達涅槃（Nirvana）的果位，教導他們遠離二乘（聲聞乘和緣覺乘）。』 當時，帝釋（Indra）和長老阿難一起對佛說：『世尊！是的，是的！確實如佛所說，我們應當頂戴受持，廣泛宣揚流佈。唯愿如來不必為此擔憂。』他們這樣說了三遍：『愿您不必擔憂，我們應當頂戴受持。』 佛說完這部經后，文殊師利等諸位菩薩摩訶薩（Bodhisattva-Mahasattva），舍利弗（Sariputra）等比丘（bhiksu）、比丘尼（bhiksuni）、優婆塞（upasaka）、優婆夷（upasika），以及天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）、人非人等一切大眾，聽聞佛所說，都非常歡喜，信受奉行。 《文殊師利所說般若波羅蜜經》 佛告訴文殊師利：『你入于不可思議的禪定了嗎？』文殊師利對佛說：『沒有，世尊！如果我入于不可思議的禪定，我就成了可思議的了。世尊！心本無心，我應當如何入于不可思議的禪定呢？再者，世尊！』

【English Translation】 English version: 'From the Srotapanna (stream-enterer) fruit to the Arhat (worthy one) fruit, are the merits obtained by these people not many?' Ananda said to the Buddha, 'Very many, World Honored One!' The Buddha said, 'Good man! If a person arises a single thought of faith, believing in this Prajnaparamita Sutra (Perfection of Wisdom Sutra), and does not slander it, then the merits he obtains exceed the previous merits by a hundred times, a thousand times, a hundred million times, even to the point that they cannot be known by calculation or analogy. How much more so for those who can fully receive, uphold, recite, and explain this sutra to others? The merits obtained by this person are immeasurable and boundless, and the Tathagatas (Buddhas) cannot fully describe them. Why is this? Because this sutra can give rise to the Sarvajna (all-knowing wisdom) of all Buddhas. If space has an end, then the merits of this sutra will have an end; if the nature of Dharma has an end, then the merits of this sutra will have an end. Therefore, Manjusri! Good men and good women should diligently and vigorously protect this sutra. This sutra can extinguish all fears of birth and death, can destroy the victory banners established by the heavenly demons, can lead Bodhisattvas to the fruit of Nirvana, and teach them to be free from the Two Vehicles (Sravakayana and Pratyekabuddhayana).' At that time, Indra and the elder Ananda together said to the Buddha, 'World Honored One! Yes, yes! It is indeed as the Buddha has said, we should respectfully receive and uphold it, and widely propagate and disseminate it. We only wish that the Tathagata will not be concerned about this.' They said this three times: 'We wish that you will not be concerned, we should respectfully receive and uphold it.' After the Buddha finished speaking this sutra, Manjusri and other Bodhisattva-Mahasattvas, Sariputra and other bhiksus, bhiksunis, upasakas, upasikas, as well as Devas, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans and non-humans, and all the great assembly, having heard what the Buddha had said, were all greatly delighted, and believed, received, and practiced it. The Prajnaparamita Sutra Spoken by Manjusri The Buddha said to Manjusri, 'Have you entered into the inconceivable samadhi?' Manjusri said to the Buddha, 'No, World Honored One! If I were to enter into the inconceivable samadhi, then I would become conceivable. World Honored One! The mind is without mind, how should I enter into the inconceivable samadhi? Furthermore, World Honored One!'

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我初發菩薩意，言：『我當入不可思議定。』我今無此意，當入不可思議定。世尊！如初學射，先作此意：『我當射堋。』射堋成已，後作是念：『我當射皮。』射皮成已，復作是念：『我當射木。』射木成已，復作是念：『我當射鐵。』射鐵成已，無復前念，隨其箭中，皆能徹過。我亦如是。昔初發意，求入不可思議定。我於今日，無復此意，當入不可思議定。何以故？此定不可思議故。」

爾時舍利弗白佛言：「世尊！文殊師利未應得住。何以故？離此不可思議定，更有寂靜定，是其所應得故。」

文殊師利白舍利弗言：「汝云何知，離此不可思議定更有寂靜定？大德舍利弗！若此不可思議定可得者，可離此定有寂靜定。若此不可思議定不可得者，彼寂靜定亦不可得。何以故？以此不可思議定不可得故，彼亦不可得。複次，大德舍利弗！無有眾生不得此定者，一切眾生皆得此定。何以故？一切諸心無心故。彼無心性，即是此定，是故一切眾生皆得此定。」

爾時世尊嘆文殊師利：「善哉，善哉！如汝所說，是最勝義。汝于久遠無量佛所，深種善根，能作是說。文殊師利！汝作是念：『我住般若波羅蜜，能說此言。』不？」

文殊師利白佛言：「不也，世尊！我無此念。世尊！若我有此念

{ "translations": [ "現代漢語譯本", "我最初發菩薩心的時候，說：『我應當進入不可思議的禪定。』我現在沒有這樣的想法了，（我）應當進入不可思議的禪定。世尊！就像初學射箭的人，先有這樣的想法：『我應當射靶子。』射中靶子之後，又想：『我應當射皮革。』射中皮革之後，又想：『我應當射木頭。』射中木頭之後，又想：『我應當射鐵。』射中鐵之後，就沒有之前的想法了，隨著箭的射出，都能穿透。我也是這樣。過去最初發心的時候，是求進入不可思議的禪定。我今天，沒有這樣的想法了，（我）應當進入不可思議的禪定。為什麼呢？因為這個禪定是不可思議的。」， "", "這時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：「世尊！文殊師利（Mañjuśrī，代表智慧的菩薩）不應該安住於此（不可思議定）。為什麼呢？因為除了這個不可思議的禪定，還有寂靜的禪定，那才是他應該得到的。」", "", "文殊師利對舍利弗說：「你怎麼知道，除了這個不可思議的禪定，還有寂靜的禪定呢？大德舍利弗！如果這個不可思議的禪定是可以得到的，那麼就可以說，除了這個禪定還有寂靜的禪定。如果這個不可思議的禪定是不可得到的，那麼那個寂靜的禪定也是不可得到的。為什麼呢？因為這個不可思議的禪定是不可得到的，所以那個（寂靜的禪定）也是不可得到的。再者，大德舍利弗！沒有眾生不能得到這個禪定的，一切眾生都能得到這個禪定。為什麼呢？因為一切諸心都是無心的。那個無心性，就是這個禪定，所以一切眾生都能得到這個禪定。」", "", "這時，世尊讚歎文殊師利：「說得好啊，說得好啊！正如你所說，這是最殊勝的真理。你在久遠無量的佛所，深深地種下了善根，才能說出這樣的話。文殊師利！你有沒有這樣的想法：『我安住于般若波羅蜜（Prajñāpāramitā，智慧到彼岸），才能說出這些話。』？」", "", "文殊師利對佛說：「不是的，世尊！我沒有這樣的想法。世尊！如果我有這樣的想法" ], "english_translations": [ "English version", "When I first generated the Bodhisattva intention, I said, 'I should enter the inconceivable samadhi.' Now I do not have this intention; I should enter the inconceivable samadhi. World Honored One! It is like a beginner archer who first has this intention: 'I should shoot the target.' After hitting the target, he then thinks: 'I should shoot the leather.' After hitting the leather, he then thinks: 'I should shoot the wood.' After hitting the wood, he then thinks: 'I should shoot the iron.' After hitting the iron, he no longer has the previous thoughts; wherever the arrow goes, it can penetrate through. I am also like this. In the past, when I first generated the intention, I sought to enter the inconceivable samadhi. Today, I no longer have this intention; I should enter the inconceivable samadhi. Why? Because this samadhi is inconceivable.", "", "At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! Mañjuśrī (a Bodhisattva representing wisdom) should not abide in this (inconceivable samadhi). Why? Because apart from this inconceivable samadhi, there is also a tranquil samadhi, which is what he should attain.'", "", "Mañjuśrī said to Śāriputra, 'How do you know that apart from this inconceivable samadhi, there is also a tranquil samadhi? Great Śāriputra! If this inconceivable samadhi can be attained, then it can be said that apart from this samadhi, there is a tranquil samadhi. If this inconceivable samadhi cannot be attained, then that tranquil samadhi also cannot be attained. Why? Because this inconceivable samadhi cannot be attained, therefore that (tranquil samadhi) also cannot be attained. Furthermore, Great Śāriputra! There is no sentient being who cannot attain this samadhi; all sentient beings can attain this samadhi. Why? Because all minds are without mind. That mindlessness is this samadhi; therefore, all sentient beings can attain this samadhi.'", "", "At that time, the World Honored One praised Mañjuśrī, 'Excellent, excellent! As you have said, this is the most supreme truth. You have deeply planted good roots at the places of countless Buddhas in the distant past, and thus you are able to speak these words. Mañjuśrī! Do you have this thought: 「I abide in Prajñāpāramitā (the perfection of wisdom), and thus I am able to speak these words?」'", "", "Mañjuśrī said to the Buddha, 'No, World Honored One! I do not have this thought. World Honored One! If I had this thought'" ] }

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：『住般若波羅蜜，能說此言』者，我則住可得法。世尊！我若住我相，則有是念。是故，世尊！我不作此念：『住般若波羅蜜，能說此言。』」

爾時佛告文殊師利：「誰當信汝所說？」文殊師利白佛言：「世尊！若人不執生死及涅槃相，是人信我所說。又若人堅執有我，若人具三毒，此人不能信。何以故？見及煩惱，無可滅故。」

爾時世尊嘆文殊師利：「善哉，善哉！汝能善說。」

◎「善男子、善女人，行相者，所謂信此法，受持此法。以無所得心故，行亦無所得，相亦無所得。文殊師利！若善男子、善女人，樂此無所得，當聽此般若波羅蜜。若善男子、善女人，欲得不退轉地，當聽此般若波羅蜜。若善男子、善女人，欲信一切諸法與法界等，當聽此般若波羅蜜。若善男子、善女人，欲知一切諸法，當聽此般若波羅蜜。若人得信此義，當聽此般若波羅蜜。若人不樂念一切諸法，當聽般若波羅蜜。何以故？此般若波羅蜜不見一切諸法故。文殊師利！若善男子、善女人，欲知一切諸法不凈不穢，當聽此般若波羅蜜。若善男子、善女人，欲得無疑，當聽此般若波羅蜜。若善男子、善女人，欲慈悲偏覆一切眾生，不住眾生相，不與世間諍，當聽此般若波羅蜜。」

爾時文殊師利白佛言：「世

【現代漢語翻譯】 現代漢語譯本：『如果安住于般若波羅蜜（智慧的完美），就能說出這樣的話』，那麼我就安住了在可以得到的法上。世尊！如果我執著于『我』的表象，就會有這樣的念頭。因此，世尊！我不會產生這樣的念頭：『安住于般若波羅蜜，就能說出這樣的話。』 這時，佛陀告訴文殊師利：『誰會相信你所說的話呢？』文殊師利對佛說：『世尊！如果有人不執著于生死和涅槃的表象，這個人就會相信我所說的話。另外，如果有人執著于「我」的存在，或者有人具有貪、嗔、癡三毒，這個人就不能相信。為什麼呢？因為他們的見解和煩惱是無法消除的。』 這時，世尊讚歎文殊師利：『說得好，說得好！你能夠善於解說。』 『善男子、善女人，修行的方法，就是相信這個法，接受並實踐這個法。因為以無所得的心態，所以修行也無所得，表象也無所得。文殊師利！如果善男子、善女人，喜歡這種無所得的狀態，就應當聽聞這部般若波羅蜜。如果善男子、善女人，想要得到不退轉的境界，就應當聽聞這部般若波羅蜜。如果善男子、善女人，想要相信一切諸法與法界（宇宙的真理）平等，就應當聽聞這部般若波羅蜜。如果善男子、善女人，想要了解一切諸法，就應當聽聞這部般若波羅蜜。如果有人能夠相信這個道理，就應當聽聞這部般若波羅蜜。如果有人不喜歡執著於一切諸法，就應當聽聞般若波羅蜜。為什麼呢？因為這部般若波羅蜜不執著於一切諸法。文殊師利！如果善男子、善女人，想要了解一切諸法既不凈也不穢，就應當聽聞這部般若波羅蜜。如果善男子、善女人，想要獲得無疑的智慧，就應當聽聞這部般若波羅蜜。如果善男子、善女人，想要以慈悲心普遍覆蓋一切眾生，不執著于眾生的表象，不與世間爭鬥，就應當聽聞這部般若波羅蜜。』 這時，文殊師利對佛說：『世尊！』

【English Translation】 English version: 'If one dwells in Prajna Paramita (the perfection of wisdom), one can speak these words,' then I would be dwelling in a dharma that can be attained. World Honored One! If I were to dwell on the appearance of 'self', then I would have this thought. Therefore, World Honored One! I do not have this thought: 'Dwelling in Prajna Paramita, one can speak these words.' At that time, the Buddha said to Manjushri: 'Who will believe what you have said?' Manjushri said to the Buddha: 'World Honored One! If a person does not cling to the appearances of birth and death and Nirvana, that person will believe what I have said. Also, if a person clings to the existence of 'self', or if a person has the three poisons of greed, hatred, and delusion, that person cannot believe. Why? Because their views and afflictions cannot be eliminated.' At that time, the World Honored One praised Manjushri: 'Excellent, excellent! You are able to explain well.' 'Good men and good women, the method of practice is to believe in this dharma, to accept and practice this dharma. Because of the mind of non-attainment, therefore practice is also non-attainment, and appearances are also non-attainment. Manjushri! If good men and good women enjoy this state of non-attainment, they should listen to this Prajna Paramita. If good men and good women want to attain the state of non-retrogression, they should listen to this Prajna Paramita. If good men and good women want to believe that all dharmas are equal to the Dharmadhatu (the truth of the universe), they should listen to this Prajna Paramita. If good men and good women want to understand all dharmas, they should listen to this Prajna Paramita. If a person can believe in this principle, they should listen to this Prajna Paramita. If a person does not like to cling to all dharmas, they should listen to Prajna Paramita. Why? Because this Prajna Paramita does not cling to all dharmas. Manjushri! If good men and good women want to understand that all dharmas are neither pure nor impure, they should listen to this Prajna Paramita. If good men and good women want to obtain wisdom without doubt, they should listen to this Prajna Paramita. If good men and good women want to universally cover all sentient beings with compassion, without clinging to the appearance of sentient beings, and without contending with the world, they should listen to this Prajna Paramita.' At that time, Manjushri said to the Buddha: 'World Honored One!'

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尊！般若波羅蜜，無我無我所，無起無滅，無因無果，無可執持，云何聽受而得功德？」佛告文殊師利：「般若波羅蜜，無作無滅，非凡夫法非聖人法，非生死法非離生死法，非涅槃法非離涅槃法，無得無失，非可思議非不可思議。若善男子、善女人，如是聽受，則與般若波羅蜜相應，是為功德，亦無功德。複次，文殊師利！若菩薩摩訶薩，欲得菩薩定，欲知一切諸佛名，欲見一切諸佛世界，欲聞一切諸佛所說法，欲行諸佛法，當學此般若波羅蜜。」

爾時文殊師利白佛言：「世尊！何故名般若波羅蜜？」佛告文殊師利：「般若波羅蜜者，無量無邊，無方無處，無去無來，無作無為，即是一切諸佛法界，故名般若波羅蜜。文殊師利！此般若波羅蜜，是菩薩摩訶薩行處，菩薩於此處行，故名行處。何以故？以無處故。」

【現代漢語翻譯】 現代漢語譯本： 「尊者！般若波羅蜜（prajnaparamita，智慧的完美），無我（anatman，沒有永恒不變的自我）無我所（atmaniya，不屬於我的），無生起無滅亡，無因無果，沒有什麼可以執著，如何聽聞領受才能獲得功德呢？」佛陀告訴文殊師利（Manjusri，智慧的象徵）：「般若波羅蜜，無造作無滅亡，不是凡夫的法也不是聖人的法，不是生死輪迴的法也不是脫離生死輪迴的法，不是涅槃（nirvana，解脫）的法也不是脫離涅槃的法，沒有得到也沒有失去，不是可以思議的也不是不可以思議的。如果善男子、善女人，這樣聽聞領受，就與般若波羅蜜相應，這就是功德，但也沒有功德。再者，文殊師利！如果菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩），想要獲得菩薩的禪定，想要知道一切諸佛的名號，想要見到一切諸佛的世界，想要聽聞一切諸佛所說的法，想要修行諸佛的法，應當學習這般若波羅蜜。」

那時，文殊師利問佛陀說：「世尊！為什麼稱作般若波羅蜜呢？」佛陀告訴文殊師利：「般若波羅蜜，是無量無邊的，沒有方位沒有處所，沒有去也沒有來，沒有造作也沒有作為，它就是一切諸佛的法界（dharmadhatu，法性界），所以稱作般若波羅蜜。文殊師利！這般若波羅蜜，是菩薩摩訶薩修行的處所，菩薩在這裡修行，所以稱作修行處所。為什麼呢？因為它沒有處所的緣故。」

【English Translation】 English version: 『Venerable one! Prajnaparamita (the perfection of wisdom), is without self (anatman) and without anything belonging to self (atmaniya), without arising and without ceasing, without cause and without effect, without anything to grasp. How can one listen and receive it and gain merit?』 The Buddha told Manjusri: 『Prajnaparamita is without making and without ceasing, it is neither the dharma of ordinary beings nor the dharma of sages, neither the dharma of samsara (birth and death) nor the dharma of liberation from samsara, neither the dharma of nirvana nor the dharma of liberation from nirvana, without gain and without loss, neither conceivable nor inconceivable. If a good man or good woman listens and receives it in this way, then they are in accordance with prajnaparamita, this is merit, yet there is no merit. Furthermore, Manjusri! If a bodhisattva-mahasattva wishes to attain the samadhi of a bodhisattva, wishes to know the names of all the Buddhas, wishes to see all the Buddha-worlds, wishes to hear the dharma spoken by all the Buddhas, wishes to practice the dharma of the Buddhas, they should study this prajnaparamita.』

At that time, Manjusri asked the Buddha, 『World Honored One! Why is it called prajnaparamita?』 The Buddha told Manjusri, 『Prajnaparamita is immeasurable and boundless, without direction and without place, without going and without coming, without making and without doing, it is the dharmadhatu (realm of dharma) of all the Buddhas, therefore it is called prajnaparamita. Manjusri! This prajnaparamita is the place of practice for bodhisattva-mahasattvas, bodhisattvas practice here, therefore it is called the place of practice. Why? Because it is without place.』

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