T08n0247_佛說了義般若波羅蜜多經
大正藏第 08 冊 No. 0247 佛說了義般若波羅蜜多經
No. 247
佛說了義般若波羅蜜多經
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉 詔譯
爾時，世尊告尊者舍利子言：「汝今當知，諸有菩薩摩訶薩，樂欲修習般若波羅蜜多相應行者，當於諸法如實了知，諸有所作離一切相。」
是時尊者舍利子，合掌恭敬前白佛言：「世尊！如世尊言，諸有菩薩摩訶薩，樂欲修習般若波羅蜜多相應行者，云何了知諸法自性？于諸所作云何離相？」
佛言：「舍利子！若諸菩薩摩訶薩，樂欲圓滿相應勝行，及於諸法離所作相者，當了諸法住無所住，即能圓滿相應勝行。
「複次，舍利子！若諸菩薩摩訶薩，于諸法中行施行者，無能施、無所施、施無所得。若如是者，即能圓滿施波羅蜜。又復修習諸戒法者，無能持、無所持、無起作。若如是者。即能圓滿戒波羅蜜。又復修習忍辱法者，于諸法中無所動轉、離諸起作。若如是者，即能圓滿忍波羅蜜。又復當於相應行中精進修習，若身若心，無有懈倦、無起作相。若如是者，即能圓滿精進波羅蜜。又復于諸法中無有散亂，離所得相。若如是者，即能圓滿定波羅蜜。
「舍利子！若諸菩薩摩訶薩，樂
【現代漢語翻譯】 現代漢語譯本 《佛說了義般若波羅蜜多經》
西天譯經三藏朝奉大夫試鴻臚卿傳法大師臣施護奉詔譯
那時，世尊告訴尊者舍利子說：『你現在應當知道，凡是有菩薩摩訶薩（菩薩中的大菩薩），樂於修習與般若波羅蜜多（以智慧到達彼岸）相應的行持的人，應當如實了知諸法（一切事物）的真相，所做的一切都應遠離一切表象。』
這時，尊者舍利子合掌恭敬地向佛請示說：『世尊！正如您所說，凡是有菩薩摩訶薩，樂於修習與般若波羅蜜多相應的行持的人，要如何了知諸法的自性？對於所做的一切，又要如何才能遠離表象呢？』
佛說：『舍利子！如果菩薩摩訶薩，樂於圓滿相應的殊勝行持，並且對於諸法遠離所作的表象，就應當了知諸法安住于無所安住的狀態，這樣就能圓滿相應的殊勝行持。
『再者，舍利子！如果菩薩摩訶薩，在諸法中行佈施時，不執著于能佈施者、所佈施之物、以及佈施的所得。如果能這樣，就能圓滿佈施波羅蜜。又如果修習戒律時，不執著于能持戒者、所持之戒、以及持戒的行為。如果能這樣，就能圓滿持戒波羅蜜。又如果修習忍辱時，對於諸法不為所動，遠離一切造作。如果能這樣，就能圓滿忍辱波羅蜜。又應當在相應的行持中精進修習，無論是身還是心，都沒有懈怠，沒有造作的表象。如果能這樣，就能圓滿精進波羅蜜。又在諸法中沒有散亂，遠離所得的表象。如果能這樣，就能圓滿禪定波羅蜜。
『舍利子！如果菩薩摩訶薩，樂於』
【English Translation】 English version The Buddha Speaks the Meaning of Prajnaparamita Sutra
Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Great Master of Dharma Transmission, under Imperial Decree from the Western Heaven
At that time, the World Honored One said to the Venerable Shariputra: 'You should know that those Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas) who are fond of practicing the conduct corresponding to Prajnaparamita (perfection of wisdom), should truly understand the nature of all dharmas (all things), and all actions should be free from all appearances.'
At that time, the Venerable Shariputra, with palms joined respectfully, asked the Buddha: 'World Honored One! As you said, those Bodhisattva Mahasattvas who are fond of practicing the conduct corresponding to Prajnaparamita, how should they understand the self-nature of all dharmas? And how can they be free from appearances in all their actions?'
The Buddha said: 'Shariputra! If Bodhisattva Mahasattvas are fond of perfecting the corresponding supreme conduct, and are free from the appearance of actions in all dharmas, they should understand that all dharmas abide in a state of non-abiding, and thus they can perfect the corresponding supreme conduct.'
'Furthermore, Shariputra! If Bodhisattva Mahasattvas practice giving in all dharmas, they do not cling to the giver, the gift, or the gain from giving. If they are like this, they can perfect the Paramita of Giving. Also, if they practice precepts, they do not cling to the keeper of precepts, the precepts kept, or the act of keeping precepts. If they are like this, they can perfect the Paramita of Precepts. Also, if they practice patience, they are unmoved by all dharmas and are free from all actions. If they are like this, they can perfect the Paramita of Patience. Also, they should diligently practice in the corresponding conduct, whether in body or mind, without laziness and without the appearance of action. If they are like this, they can perfect the Paramita of Diligence. Also, in all dharmas, they are without distraction and free from the appearance of gain. If they are like this, they can perfect the Paramita of Meditation.'
'Shariputra! If Bodhisattva Mahasattvas are fond of'
欲安住般若波羅蜜多相應者，應當圓滿四念處，四正斷，四神足，五根，五力，七覺支，八正道法。
「又復觀想空三摩地、無相三摩地、無愿三摩地，四禪定法，四無量法，四無色定法，八解脫法，九先行法，九想法。何名九想？所謂：內法想、尾布野迦想、離赤想、離青想、尾佉禰多想、無住想、離散想、無熱惱想、離飲食想，如是名為九想法。
「又復唸佛想、念法想、念僧想、念戒施天等想，離煩惱想，念生滅想，念無常苦無我等想，念諸世間不究竟想，念苦智想、集智想、滅智想、道智想，盡智想，無生智想，法智想，無我智想，和合智想，如實智想，語言分別想、離語言分別想，未知當知根想、已知根想、具知根想，不凈想、清凈想，奢摩他毗缽舍那想，三明想，四了知想，四無畏想，五神通想，六波羅蜜想，七種住心想，八大人法想，九眾生住想，如來十力想，十八不共法想，大慈想、大悲想，乃至一切智智想，于如是等法當作如是想。
「又復，諸菩薩摩訶薩，樂欲圓滿一切智、一切種智者，當於般若波羅蜜多如實觀想。
「又復若欲圓滿道相智、一切相智，了達一切眾生心行相等，斷除一切眾生諸雜染者，應當修習般若波羅蜜多相應勝行。
「舍利子！如我上說諸
法想門，菩薩摩訶薩當如是學。」
爾時，尊者舍利子復白佛言：「世尊！諸菩薩摩訶薩，修般若波羅蜜多者，當斷何法？」
佛言：「舍利子！修般若波羅蜜多者，應當斷除十種疑惑。何等為十？所謂：有性疑、無性疑、諸法差別疑、譭謗疑、一法疑、多法疑、同異疑、上品疑、如名疑、如名義疑。此等十疑應當除斷，若如是者，即菩薩摩訶薩於一切相悉無所觀。以相無所觀故，名亦無所觀；般若波羅蜜多亦無所觀，諸行無所觀，色無所觀，受、想、行、識皆無所觀。何以故？色自性空，空離性故。色體即空，離色無別空，空體即色，離空無別色。是義云何？名分別故。
「舍利子！當知色法自性，不生不滅、非染非凈。彼名自性，亦非緣法，離諸疑惑，無所從來亦無所住，如實所生，離三際故。色法如是，受、想、行、識亦復如是。是故菩薩摩訶薩，于諸名相皆無所觀，以無所觀故而無所入，無所入者，即能圓滿般若波羅蜜多相應勝行。」
佛說了義般若波羅蜜多經
【現代漢語翻譯】 現代漢語譯本：『法想門，菩薩摩訶薩應當這樣學習。』
當時，尊者舍利子再次對佛說：『世尊！諸位菩薩摩訶薩，修習般若波羅蜜多（智慧到彼岸）時，應當斷除哪些法呢？』
佛說：『舍利子！修習般若波羅蜜多的人，應當斷除十種疑惑。是哪十種呢？就是：有性疑（懷疑事物有其固有不變的性質）、無性疑（懷疑事物沒有固有不變的性質）、諸法差別疑（懷疑諸法之間的差異）、譭謗疑（懷疑或否定佛法）、一法疑（懷疑只有一個法）、多法疑（懷疑有多個法）、同異疑（懷疑事物相同或不同）、上品疑（懷疑最高境界）、如名疑（懷疑名稱的真實性）、如名義疑（懷疑名稱與意義是否相符）。這十種疑惑應當斷除，如果能這樣，菩薩摩訶薩對於一切現象就沒有任何執著。因為對現象沒有執著，所以對名稱也沒有執著；對般若波羅蜜多也沒有執著，對諸行（一切行為）沒有執著，對色（物質）沒有執著，對受、想、行、識（感受、思想、意志、意識）都沒有執著。為什麼呢？因為色（物質）的自性是空，空是離於自性的。色的本體就是空，離開色沒有別的空，空的本體就是色，離開空沒有別的色。這個道理是什麼呢？是因為名稱的分別。』
『舍利子！應當知道色法的自性，不生不滅、非染非凈。這個名稱的自性，也不是因緣法，遠離各種疑惑，無所從來也無所住，如實而生，遠離過去、現在、未來三際。色法是這樣，受、想、行、識也是這樣。所以菩薩摩訶薩，對於各種名稱和現象都沒有執著，因為沒有執著所以沒有進入，沒有進入的人，就能圓滿般若波羅蜜多相應的殊勝修行。』
佛說了解義般若波羅蜜多經
【English Translation】 English version: 『The Dharma contemplation gate, Bodhisattva Mahasattvas should learn in this way.』
At that time, Venerable Sariputra again said to the Buddha: 『World Honored One! When Bodhisattva Mahasattvas cultivate Prajna Paramita (Perfection of Wisdom), what dharmas should they abandon?』
The Buddha said: 『Sariputra! Those who cultivate Prajna Paramita should abandon ten kinds of doubts. What are the ten? They are: doubt about inherent nature (doubting that things have an inherent, unchanging nature), doubt about no inherent nature (doubting that things do not have an inherent, unchanging nature), doubt about the differences of all dharmas (doubting the differences between all phenomena), doubt of slander (doubting or denying the Buddha's teachings), doubt about one dharma (doubting that there is only one dharma), doubt about many dharmas (doubting that there are many dharmas), doubt about sameness and difference (doubting whether things are the same or different), doubt about the supreme (doubting the highest state), doubt about the name (doubting the reality of names), and doubt about the name and meaning (doubting whether the name and meaning correspond). These ten doubts should be abandoned. If one does so, then the Bodhisattva Mahasattva will have no attachment to any phenomena. Because there is no attachment to phenomena, there is also no attachment to names; there is no attachment to Prajna Paramita, no attachment to all actions, no attachment to form (matter), and no attachment to feeling, perception, volition, and consciousness. Why is this so? Because the self-nature of form is emptiness, and emptiness is separate from self-nature. The essence of form is emptiness, and there is no emptiness separate from form; the essence of emptiness is form, and there is no form separate from emptiness. What is the meaning of this? It is because of the discrimination of names.』
『Sariputra! You should know that the self-nature of form is neither born nor destroyed, neither defiled nor pure. The self-nature of this name is also not a conditioned dharma, it is free from all doubts, it comes from nowhere and dwells nowhere, it arises as it is, and it is free from the three times (past, present, and future). Form is like this, and so are feeling, perception, volition, and consciousness. Therefore, Bodhisattva Mahasattvas have no attachment to any names or phenomena. Because there is no attachment, there is no entering. Those who have no entering can perfect the supreme practice corresponding to Prajna Paramita.』
The Buddha spoke the Sutra of the Meaning of Prajna Paramita