T08n0248_佛說五十頌聖般若波羅蜜經
大正藏第 08 冊 No. 0248 佛說五十頌聖般若波羅蜜經
No. 248
佛說五十頌聖般若波羅蜜經
西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉 詔譯
如是我聞：
一時佛在王舍城鷲峰山中，與大苾芻眾千二百五十人俱——皆得阿羅漢，諸漏已盡無復煩惱；心善解脫，通達智慧；如大龍王，斷諸有結去除重擔；所作已辦，逮得己利心得自在。
爾時，佛告尊者須菩提：「若有善男子、善女人及諸聲聞、緣覺，愛樂修學無上菩提者，汝等之人，於此般若波羅蜜經，聽受、讀誦、分別演說，速獲正覺。
「須菩提！此般若波羅蜜經，具足方便，通達一切諸佛菩薩甚深法藏，應如是學、如是修行。
「須菩提！若有菩薩摩訶薩，於此般若波羅蜜經，隨喜、聽聞、受持、讀誦，應如是學、如是修行。何以故？此經廣說一切諸佛菩薩阿耨多羅三藐三菩提甚深法藏。
「須菩提！又此般若波羅蜜經，所有聲聞法、緣覺法、菩薩法、菩提分法，及一切諸佛、一切般若波羅蜜法，聚集攝受，平等如一。」
爾時，須菩提白佛言：「世尊！云何所有聲聞法、緣覺法、菩薩法、菩提分法，及一切諸佛、一切般若波羅蜜法，聚集攝受，平等如
【現代漢語翻譯】 現代漢語譯本 佛說五十頌聖般若波羅蜜經
如是我聞：
一時，佛在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與一千二百五十位大比丘（bhikṣu）一同居住——他們都已證得阿羅漢（arhat）果位，所有煩惱都已斷盡，不再有任何煩惱；他們的心已得到徹底的解脫，通達智慧；如同大龍王一般，斷除了所有存在的束縛，卸下了沉重的負擔；他們已經完成了該做的事情，獲得了自身的利益，內心自在。
那時，佛告訴尊者須菩提（Subhūti）說：『如果有善男子、善女人以及所有聲聞（śrāvaka）、緣覺（pratyekabuddha），他們喜愛並修學無上菩提（anuttarā-samyak-saṃbodhi）之道，你們這些人，應該聽受、讀誦、分別演說這部《般若波羅蜜經》（Prajñāpāramitā Sūtra），這樣就能迅速獲得正覺。』
『須菩提！這部《般若波羅蜜經》具備完備的方便法門，通達一切諸佛菩薩甚深的法藏，應當這樣學習，這樣修行。』
『須菩提！如果有菩薩摩訶薩（bodhisattva-mahāsattva），對於這部《般若波羅蜜經》，隨喜、聽聞、受持、讀誦，也應當這樣學習，這樣修行。為什麼呢？因為這部經廣泛地闡述了一切諸佛菩薩的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）甚深法藏。』
『須菩提！而且這部《般若波羅蜜經》，包含了所有聲聞法、緣覺法、菩薩法、菩提分法（bodhipakṣa-dharmas），以及一切諸佛、一切般若波羅蜜法，都聚集攝受，平等如一。』
這時，須菩提向佛請示說：『世尊！如何能使所有聲聞法、緣覺法、菩薩法、菩提分法，以及一切諸佛、一切般若波羅蜜法，聚集攝受，平等如一呢？』
【English Translation】 English version The Buddha Speaks the Fifty Verses of the Holy Prajñāpāramitā Sūtra
Thus have I heard:
At one time, the Buddha was dwelling in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace City), together with a great assembly of twelve hundred and fifty bhikṣus (monks)—all of whom had attained the state of arhat (worthy one), their outflows (of defilements) were exhausted, and they were free from all afflictions; their minds were well liberated, and they had penetrated wisdom; like great dragon kings, they had severed all bonds of existence, and cast off their heavy burdens; they had accomplished what needed to be done, attained their own benefit, and their minds were free.
Then, the Buddha said to the venerable Subhūti: 『If there are good men, good women, and all śrāvakas (hearers), pratyekabuddhas (solitary realizers), who love and study the unsurpassed bodhi (enlightenment), you people should listen to, receive, recite, and explain this Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), and you will quickly attain perfect enlightenment.』
『Subhūti! This Prajñāpāramitā Sūtra is endowed with skillful means, and it penetrates the profound Dharma treasury of all Buddhas and Bodhisattvas. You should learn and practice in this way.』
『Subhūti! If there are bodhisattva-mahāsattvas (great bodhisattvas) who rejoice in, listen to, receive, and recite this Prajñāpāramitā Sūtra, they should also learn and practice in this way. Why? Because this sutra extensively explains the profound Dharma treasury of anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment) of all Buddhas and Bodhisattvas.』
『Subhūti! Moreover, this Prajñāpāramitā Sūtra gathers and encompasses all the śrāvaka Dharma, pratyekabuddha Dharma, bodhisattva Dharma, bodhipakṣa-dharmas (factors of enlightenment), and all the Buddhas, and all the Prajñāpāramitā Dharmas, making them equal and one.』
At that time, Subhūti asked the Buddha: 『World Honored One! How can all the śrāvaka Dharma, pratyekabuddha Dharma, bodhisattva Dharma, bodhipakṣa-dharmas, and all the Buddhas, and all the Prajñāpāramitā Dharmas, be gathered and encompassed, making them equal and one?』
一？」
佛告須菩提：「所有佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜，內空、外空、內外空、大空、勝義空、有為空、無為空、無變異空、無相空、自相空、有際空、無際空、性空、本性空、無性空、自性空、無性自性空、一切法空，四念處、四正斷、四神足、五根、五力、七覺支、八聖道、四聖諦，四無色、八解脫、九分法，空解脫門、無相解脫門、無愿解脫門，一切三摩地總持門，四智、五通，一切如來十力、四無所畏、大慈、大悲、十八不共法，須陀洹果、斯陀含果、阿那含果、阿羅漢果、緣覺果、菩薩一切道智，如是一切善法，一切般若波羅蜜，悉皆聚集，平等攝受，如一無異。」
爾時，須菩提聞佛所說，白世尊言：「今此經典，聚集攝受一切善法，一切般若波羅蜜多，平等如一，甚深微妙，意趣深遠，難解難知。」
佛言：「須菩提！如是，如是！如汝所說。須菩提！若有不種善根諸惡朋友，鈍根懈怠，無智愚癡，少解少聞，初學淺識，及樂小乘，智慧狹劣者，於此般若波羅蜜經，難解難入而不信受。汝等當知。
「複次，須菩提！若有善男子、善女人，於此般若波羅蜜經，隨喜、聽受、讀誦、演說，如持過去、未來、現在諸佛，不久速
【現代漢語翻譯】 現代漢語譯本 佛陀告訴須菩提：『所有佈施波羅蜜（Dāna pāramitā，佈施的最高境界）、持戒波羅蜜（Śīla pāramitā，持戒的最高境界）、忍辱波羅蜜（Kṣānti pāramitā，忍耐的最高境界）、精進波羅蜜（Vīrya pāramitā，精進的最高境界）、禪定波羅蜜（Dhyāna pāramitā，禪定的最高境界）、智慧波羅蜜（Prajñā pāramitā，智慧的最高境界），內空（adhyātma-śūnyatā，內在的空性）、外空（bahirdhā-śūnyatā，外在的空性）、內外空（adhyātmabahirdhā-śūnyatā，內外皆空）、大空（mahā-śūnyatā，廣大的空性）、勝義空（paramārtha-śūnyatā，究竟的空性）、有為空（saṃskṛta-śūnyatā，有為法的空性）、無為空（asaṃskṛta-śūnyatā，無為法的空性）、無變異空（atyanta-śūnyatā，不變異的空性）、無相空（alakṣaṇa-śūnyatā，無相的空性）、自相空（svabhāva-śūnyatā，自性的空性）、有際空（avara-śūnyatā，有邊際的空性）、無際空（anavarāgra-śūnyatā，無邊際的空性）、性空（prakṛti-śūnyatā，本性的空性）、本性空（svabhāva-śūnyatā，自性的空性）、無性空（abhāva-śūnyatā，無自性的空性）、自性空（svabhāva-śūnyatā，自性的空性）、無性自性空（abhāva-svabhāva-śūnyatā，無自性的自性空）、一切法空（sarva-dharma-śūnyatā，一切法的空性），四念處（catvāri smṛtyupasthānāni，四種觀想的處所）、四正斷（catvāri prahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種產生力量的根基）、五力（pañca balāni，五種力量）、七覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八聖道（āryāṣṭāṅgamārgaḥ，八種神聖的道路）、四聖諦（catvāri āryasatyāni，四種神聖的真理），四無色（catasra ārūpyasamāpattayaḥ，四種無色禪定）、八解脫（aṣṭau vimokṣāḥ，八種解脫）、九分法（navāṅga-buddha-śāsana，佛陀教法的九個部分），空解脫門（śūnyatā-vimokṣamukha，通往空性的解脫之門）、無相解脫門（animitta-vimokṣamukha，通往無相的解脫之門）、無愿解脫門（apraṇihita-vimokṣamukha，通往無愿的解脫之門），一切三摩地總持門（sarva-samādhi-dhāraṇī-mukha，一切禪定和總持的法門），四智（catasra jñānāni，四種智慧）、五通（pañcābhijñāḥ，五種神通），一切如來十力（daśatathāgata-balāni，如來的十種力量）、四無所畏（catvāri vaiśāradyāni，四種無所畏懼的品質）、大慈（mahāmaitrī，偉大的慈愛）、大悲（mahākaruṇā，偉大的悲憫）、十八不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛陀獨有的十八種功德），須陀洹果（srotaāpanna-phala，入流果）、斯陀含果（sakṛdāgāmi-phala，一來果）、阿那含果（anāgāmi-phala，不還果）、阿羅漢果（arhat-phala，無生果）、緣覺果（pratyekabuddha-phala，獨覺果）、菩薩一切道智（sarva-bodhisattva-mārgajñāna，菩薩的一切道智），像這樣的一切善法，一切般若波羅蜜，都聚集在一起，平等地攝受，如一無異。』 那時，須菩提聽了佛陀所說，對世尊說：『現在這部經典，聚集攝受一切善法，一切般若波羅蜜多，平等如一，非常深奧微妙，意趣深遠，難以理解和知曉。』 佛陀說：『須菩提！是的，是的！正如你所說。須菩提！如果有不種善根的惡友，根器遲鈍懈怠，沒有智慧愚癡，少解少聞，初學淺識，以及喜歡小乘，智慧狹隘的人，對於這部般若波羅蜜經，難以理解、難以進入，而不信受。你們應當知道。 『此外，須菩提！如果有善男子、善女人，對於這部般若波羅蜜經，隨喜、聽受、讀誦、演說，就像持有過去、未來、現在諸佛一樣，不久速
【English Translation】 English version The Buddha said to Subhuti, 'All the perfections of giving (Dāna pāramitā), the perfections of morality (Śīla pāramitā), the perfections of patience (Kṣānti pāramitā), the perfections of vigor (Vīrya pāramitā), the perfections of meditation (Dhyāna pāramitā), the perfections of wisdom (Prajñā pāramitā), emptiness of the internal (adhyātma-śūnyatā), emptiness of the external (bahirdhā-śūnyatā), emptiness of both internal and external (adhyātmabahirdhā-śūnyatā), great emptiness (mahā-śūnyatā), emptiness of the ultimate meaning (paramārtha-śūnyatā), emptiness of the conditioned (saṃskṛta-śūnyatā), emptiness of the unconditioned (asaṃskṛta-śūnyatā), emptiness of the unchangeable (atyanta-śūnyatā), emptiness of no-characteristic (alakṣaṇa-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of the limit (avara-śūnyatā), emptiness of no limit (anavarāgra-śūnyatā), emptiness of nature (prakṛti-śūnyatā), emptiness of inherent nature (svabhāva-śūnyatā), emptiness of no-nature (abhāva-śūnyatā), emptiness of self-nature (svabhāva-śūnyatā), emptiness of no-nature of self-nature (abhāva-svabhāva-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri prahāṇāni), the four bases of magical power (catvāra ṛddhipādāḥ), the five faculties (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the noble eightfold path (āryāṣṭāṅgamārgaḥ), the four noble truths (catvāri āryasatyāni), the four formless absorptions (catasra ārūpyasamāpattayaḥ), the eight liberations (aṣṭau vimokṣāḥ), the nine divisions of the Dharma (navāṅga-buddha-śāsana), the door of liberation through emptiness (śūnyatā-vimokṣamukha), the door of liberation through no-sign (animitta-vimokṣamukha), the door of liberation through no-wish (apraṇihita-vimokṣamukha), all the doors of samadhi and dharani (sarva-samādhi-dhāraṇī-mukha), the four kinds of wisdom (catasra jñānāni), the five supernormal knowledges (pañcābhijñāḥ), all the ten powers of the Tathagatas (daśatathāgata-balāni), the four confidences (catvāri vaiśāradyāni), great loving-kindness (mahāmaitrī), great compassion (mahākaruṇā), the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ), the fruit of a stream-enterer (srotaāpanna-phala), the fruit of a once-returner (sakṛdāgāmi-phala), the fruit of a non-returner (anāgāmi-phala), the fruit of an arhat (arhat-phala), the fruit of a pratyekabuddha (pratyekabuddha-phala), all the path-wisdom of a Bodhisattva (sarva-bodhisattva-mārgajñāna), all these good dharmas, all the Prajñāpāramitā, are all gathered together, equally embraced, as one without difference.' Then, Subhuti, having heard what the Buddha had said, spoke to the World Honored One, 'Now this scripture, which gathers and embraces all good dharmas, all the Prajñāpāramitā, is equal and one, extremely profound and subtle, with a deep and far-reaching meaning, difficult to understand and know.' The Buddha said, 'Subhuti! It is so, it is so! Just as you have said. Subhuti! If there are evil friends who do not plant good roots, who are dull-witted and lazy, without wisdom and foolish, with little understanding and little learning, beginners with shallow knowledge, and those who delight in the Small Vehicle, with narrow wisdom, for them, this Prajñāpāramitā scripture is difficult to understand, difficult to enter, and they will not believe in it. You should know this. 'Furthermore, Subhuti! If there are good men and good women who, with regard to this Prajñāpāramitā scripture, rejoice, listen, receive, recite, and explain it, it is as if they hold the Buddhas of the past, future, and present, and soon they will quickly'
成阿耨多羅三藐三菩提。」
佛說是經已，尊者須菩提及諸菩薩、天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
佛說五十頌聖般若波羅蜜經
【現代漢語翻譯】 現代漢語譯本 成就阿耨多羅三藐三菩提（無上正等正覺）。
佛陀說完這部經后，尊者須菩提（佛陀的十大弟子之一）以及諸位菩薩、天人、阿修羅等，聽聞佛陀所說，都非常歡喜，信受奉行。
佛說五十頌聖般若波羅蜜經
【English Translation】 English version attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
After the Buddha finished speaking this Sutra, the Venerable Subhuti (one of the Buddha's ten great disciples), along with all the Bodhisattvas, Devas, humans, Asuras, and others, having heard what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly.
The Buddha Speaks the Fifty Verses of the Holy Prajnaparamita Sutra