T25n1518_佛母般若波羅蜜多圓集要義論

大正藏第 25 冊 No. 1518 佛母般若波羅蜜多圓集要義論

No. 1518 [cf. No. 1517]

佛母般若波羅蜜多圓集要義論

大域龍菩薩造

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護等奉　詔譯

歸命妙吉祥童真菩薩摩訶薩等。

般若等成就，　　無二智如來，　彼中義相應，　　彼聲教道二。　依止及作用，　　事業同起修，　分別相及罪，　　稱讚如次說。　具信以為體，　　師資互證說，　說時說處等，　　得自量成就。　說法者應知，　　世間時處二，　說者有同證，　　然後得如量。　一切如是集，　　我聞等所說，　和合如是義，　　最上三十二。　分別十六相，　　空如其次第，　八千頌中說，　　了異方便說。　今此八千頌，　　如說義無減，　隨所樂頌略，　　如是義如說。　菩薩我不見，　　此說實寂默，　能受內諸事，　　彼說即為空。　色及色自性，　　此說亦復空，　此等外諸處，　　所受分皆止。　色等相彼身，　　安住及相離，　向義若彼見，　　彼內即無實。　彼諸內空性，　　自性亦復空，　所有識相種，　　即起我悲智。　不生亦不滅，　

【現代漢語翻譯】現代漢語譯本《佛母般若波羅蜜多圓集要義論》

大域龍菩薩造

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護等奉詔譯

歸命妙吉祥童真菩薩摩訶薩（Manjushri Kumara-bhuta Bodhisattva-Mahasattva）等。

般若（Prajna）等成就，無二智如來（Tathagata），彼中義相應，彼聲教道二。依止及作用，事業同起修，分別相及罪，稱讚如次說。具信以為體，師資互證說，說時說處等，得自量成就。說法者應知，世間時處二，說者有同證，然後得如量。一切如是集，我聞等所說，和合如是義，最上三十二。分別十六相，空如其次第，八千頌中說，了異方便說。今此八千頌，如說義無減，隨所樂頌略，如是義如說。菩薩我不見，此說實寂默，能受內諸事，彼說即為空。色（Rupa）及色自性，此說亦復空，此等外諸處，所受分皆止。色（Rupa）等相彼身，安住及相離，向義若彼見，彼內即無實。彼諸內空性，自性亦復空，所有識相種，即起我悲智。不生亦不滅，

【English Translation】 English version 'The Quintessential Treatise on the Perfection of Wisdom, the Mother of Buddhas'

Composed by Nagarjuna Bodhisattva

Translated by Imperial Order by Shi Hu, the Purple-Robed Minister, Great Master of the Transmission of Dharma, Senior Official of the Ministry of Works, and Tripitaka Master from the Western Regions.

Homage to Manjushri Kumara-bhuta Bodhisattva-Mahasattva (Great Bodhisattva, the Youthful Manjushri), and others.

Wisdom (Prajna) and other attainments, the non-dual wisdom of the Tathagata (Thus Come One), The meaning therein corresponds, those teachings are twofold. Reliance and function, activities arise together in practice, Distinguishing characteristics and faults, praise is spoken in sequence. Having faith as the essence, teachers and students mutually verify, The time and place of speaking, attainment is self-measured. The speaker of the Dharma should know, the two aspects of time and place in the world, The speaker has the same realization, then obtains the proper measure. All are thus gathered, as spoken by 'I have heard' and others, Combining such meanings, the supreme thirty-two. Distinguishing the sixteen aspects, emptiness in due order, Spoken in the Eight Thousand Verse Prajnaparamita Sutra, explaining different skillful means. Now these Eight Thousand Verses, the meaning is as spoken without reduction, According to the verses one enjoys, the meaning is as spoken. The Bodhisattva I do not see, this speaks of true silence, Able to receive inner matters, that speaks of emptiness. Form (Rupa) and the nature of form, this also speaks of emptiness, These external places, the received portions all cease. Form (Rupa) and other characteristics, their bodies, abiding and separation, If one sees towards the meaning, there is no reality within. Those inner emptinesses, their nature is also empty, All seeds of consciousness aspects, then arise my compassion and wisdom. Neither arising nor ceasing,

有情此等明，　有情生死欲，　　彼說即為空。　佛法不可見，　　菩薩法亦然，　此等如所說，　　空彼十力等。　別別所有法，　　此說遍計性，　彼勝義非有，　　諸法如是說。　彼我等見斷，　　大士畢竟作，　而彼人無我，　　佛一切處說。　一切法不生，　　此所說亦然，　宣說法無我，　　一切處實說。　有罪及無罪，　　不增亦不減，　諸有為無為，　　所有諸善止。　諸善空性中，　　彼出亦無盡，　此遍計分別，　　彼普攝為空。　十種心散亂，　　心散亂異處，　愚不得相應，　　無二智不成。　彼止息互相，　　為能所對治，　于般若教中，　　彼圓集所說。　若有菩薩有，　　此無相分別，　散亂止息師，　　說彼世俗蘊。　此八千頌等，　　從初語次第，　至了畢皆止，　　說無相分別。　因言不如是，　　此唯說事相，　梵網等經中，　　知一切如理。　菩薩我不見，　　而此等廣大，　世尊此止遣，　　有相分別亂。　若不見彼名，　　境界行亦然，　彼蘊一切處，　　皆不見菩薩。　此止遣遍計，　　普攝此所說，　乘一切智因，　　慧分別諸相。　般若波羅蜜，　　說三種依止，　謂遍計依他，　　及圓成

【現代漢語翻譯】現代漢語譯本有情眾生明白這些道理，有情眾生對生死輪迴有強烈的慾望，佛說這些慾望的本質就是空性。佛法是不可見的，菩薩的法也是如此，這些都如經文所說，空性包含了佛的十力（Tathagatabala，如來所具有的十種力量）等等。各種各樣的法，這裡說的是遍計所執性（Parikalpita，虛妄分別的自性），在勝義諦（Paramārtha-satya，佛教的最高真理）中，它是不存在的，一切法都是這樣說的。那些關於我等的錯誤見解被斷除，偉大的菩薩最終會做到，而佛在所有地方都宣說人無我（Pudgala-nairatmya，沒有永恒不變的個體存在）。一切法不生不滅，這裡所說的也是如此，宣說諸法無我（Dharma-nairatmya，沒有獨立存在的實體），在所有地方都是真實的宣說。有罪和無罪，不增加也不減少，所有有為法（Saṃskṛta，因緣和合而成的法）和無為法（Asaṃskṛta，不依賴因緣的法），所有善行的止息。在諸善的空性中，它們的顯現也是沒有窮盡的，這種遍計分別，被普遍地攝為空性。十種心的散亂，心散亂于不同的地方，愚昧的人無法與之相應，沒有二智（智和慧）就不能成就。它們的止息是相互的，作為能對治和所對治，在般若（Prajna，智慧）的教義中，它們被圓滿地集合起來宣說。如果菩薩有這種無相的分別，散亂和止息的導師，宣說它們是世俗諦（Saṃvṛti-satya，相對真理）的蘊（Skandha，構成要素）。這八千頌等等，從最初的語言次第，到最終的了結都是止息，宣說沒有相的分別。因為言語不是這樣的，這裡只是說事物的表相，在梵網經（Brahmajāla Sūtra）等經典中，要知道一切都是如理的。菩薩我不見，而這些是廣大的，世尊止息和遣除，有相的分別散亂。如果不見那些名稱，境界和行為也是如此，那些蘊在所有地方，都不能見到菩薩。這止息和遣除遍計所執，普遍地攝取這裡所說的，乘坐一切智（Sarvajnana，對一切事物具有的智慧）的因，用智慧來分別諸相。般若波羅蜜（Prajnaparamita，通過智慧到達彼岸），宣說三種依止，即遍計所執、依他起（Paratantra，依賴其他因素而生起）和圓成實（Parinispanna，圓滿成就的真實）。

【English Translation】 English version Sentient beings understand these principles, Sentient beings have a strong desire for the cycle of birth and death, and the Buddha said that the essence of these desires is emptiness (Śūnyatā). The Buddha's Dharma is invisible, and so is the Dharma of the Bodhisattvas, These are as stated in the scriptures, emptiness includes the ten powers of the Buddha (Tathagatabala, the ten powers possessed by the Tathagata) and so on. All kinds of dharmas, here referring to the imputed nature (Parikalpita, the nature of false discrimination), In the ultimate truth (Paramārtha-satya, the highest truth in Buddhism), it does not exist, and all dharmas are spoken of in this way. Those wrong views about 'I' and others are cut off, and the great Bodhisattvas will eventually do it, And the Buddha proclaims the non-self of persons (Pudgala-nairatmya, the absence of a permanent and unchanging individual existence) in all places. All dharmas are neither born nor destroyed, and what is said here is also the same, Proclaiming the non-self of dharmas (Dharma-nairatmya, the absence of independently existing entities), it is truly proclaimed in all places. There is guilt and no guilt, neither increasing nor decreasing, All conditioned dharmas (Saṃskṛta, dharmas that arise from the combination of causes and conditions) and unconditioned dharmas (Asaṃskṛta, dharmas that do not depend on causes and conditions), the cessation of all good deeds. In the emptiness of all good deeds, their manifestation is also inexhaustible, This imputed discrimination is universally included in emptiness. The ten kinds of mental distractions, the mind is distracted in different places, The foolish cannot correspond to it, and without the two wisdoms (wisdom and insight) it cannot be achieved. Their cessation is mutual, as the agent and object of counteraction, In the teachings of Prajna (Prajna, wisdom), they are completely gathered together and proclaimed. If a Bodhisattva has this formless discrimination, The teacher of distraction and cessation proclaims them as the aggregates (Skandha, constituent elements) of conventional truth (Saṃvṛti-satya, relative truth). These eight thousand verses, etc., from the initial sequence of words, To the final conclusion are all cessation, proclaiming no form of discrimination. Because language is not like this, here it only speaks of the appearance of things, In the Brahmajāla Sūtra and other scriptures, know that everything is according to reason. The Bodhisattva I do not see, and these are vast, The World Honored One ceases and eliminates, the distractedness of form discrimination. If those names are not seen, the realms and actions are also the same, Those aggregates in all places, cannot see the Bodhisattva. This cessation and elimination of imputed nature, universally includes what is said here, Riding on the cause of omniscience (Sarvajnana, wisdom about all things), using wisdom to distinguish all forms. Prajnaparamita (Prajnaparamita, reaching the other shore through wisdom), proclaims three dependencies, Namely, the imputed nature, the dependent arising (Paratantra, arising dependent on other factors), and the perfectly established nature (Parinispanna, perfectly accomplished reality).

實性。　無此等說句，　　一切遍計止，　幻喻等見邊，　　此說依他性。　有四種清凈，　　說圓成實性，　般若波羅蜜，　　佛無別異說。　十分別散亂，　　對治如次說，　此三種知已，　　若即若離說。　如初語圓成，　　依他及遍計，　無相分別色，　　彼散亂止遣。　彼佛亦菩提，　　不見說者等，　至了畢此知，　　止遣遍計性。　自性空彼色，　　俱相何所有，　此別異語中，　　了知已彼止。　此不空故空，　　如是語所說，　諸譭謗分別，　　一切說皆止。　如幻亦然佛，　　彼如夢亦然，　如是如次知，　　智語邊決定。　諸同等所作，　　此說佛如幻，　幻喻等言等，　　此說依他性。　若諸異生智，　　彼自性清凈，　故說彼佛言，　　菩薩亦如佛。　自性自色覆，　　彼無明因作，　如幻別異現，　　果如夢棄捨。　無二別異說，　　果等定譭謗，　譭謗諸分別，　　彼譭謗此說。　色空非和合，　　彼互相違礙，　無色無空名，　　色相自和合。　此一性分別，　　對治種種性，　空不異彼色，　　彼空何所有。　此無實所現，　　彼無明所起，　此無實能表，　　彼說無明故。　此如是說色，　　般若波羅蜜，

【現代漢語翻譯】現代漢語譯本實性（Parinispanna）。沒有這些說法，一切遍計所執性（Parikalpita）止息，幻象譬喻等見解的邊際，這是說依他起性（Paratantra）。有四種清凈，說的是圓成實性（Parinispanna），般若波羅蜜（Prajnaparamita），佛陀沒有別的說法。十分別散亂，對治依次解說，這三種知曉后，若即若離地說。如最初所說圓成實性（Parinispanna），依他起性（Paratantra）及遍計所執性（Parikalpita），無相分別色，那些散亂止息遣除。那些佛陀也如菩提，不見說者等同，直至完全知曉這些，止息遣除遍計所執性（Parikalpita）。自性空的那色，俱生之相有什麼，這些差別異語中，了知后就止息。因為這不空所以空，就像這樣語所說，各種譭謗分別，一切說法都止息。如幻象也如佛陀，那如夢也一樣，像這樣依次知曉，智慧之語的邊際就確定。各種同等所作，這是說佛陀如幻象，幻象譬喻等言語，這是說依他起性（Paratantra）。如果各種異生智，那些自性清凈，所以說那些佛陀之言，菩薩也如佛陀。自性被自色覆蓋，那些無明因所作，如幻象差別異現，果如夢境被捨棄。沒有二種差別異說，果等決定譭謗，譭謗各種分別，那些譭謗這些說法。色空不是和合，那些互相違背阻礙，沒有色就沒有空的名，色相自然和合。這是一種自性分別，對治種種自性，空不異於那些色，那些空有什麼。這些沒有真實所顯現，那些是無明所生起，這些沒有真實能表達，那些說是無明故。這些像這樣說色，般若波羅蜜（Prajnaparamita）。

【English Translation】 English version Reality (Parinispanna). Without such statements, all that is imputed (Parikalpita) ceases; the limits of views such as illusion and metaphor, this speaks of the dependent nature (Paratantra). There are four kinds of purity, which speak of the perfectly established reality (Parinispanna); Prajnaparamita, the Buddha has no other teachings. The ten kinds of differentiated distractions, the antidotes are explained in order; after knowing these three, they are spoken of as neither identical nor separate. As initially spoken, the perfectly established reality (Parinispanna), the dependent nature (Paratantra), and that which is imputed (Parikalpita); the form of no-characteristics and discriminations, those distractions cease and are eliminated. Those Buddhas are also like Bodhi, not seeing the speaker as equal; until fully knowing these, ceasing and eliminating that which is imputed (Parikalpita). That form which is empty in its own nature, what is there in the co-emergent aspect; in these different words, after understanding, it ceases. Because this is not empty, therefore it is empty, just as the words say; all kinds of slanders and discriminations, all statements cease. Like an illusion, also like the Buddha, that is also like a dream; knowing in this order, the boundary of the words of wisdom is determined. All equal actions, this says the Buddha is like an illusion; illusion, metaphor, and similar words, this speaks of the dependent nature (Paratantra). If various ordinary beings' wisdom, those are pure in their own nature; therefore it is said those words of the Buddha, Bodhisattvas are also like the Buddha. The self-nature is covered by its own color, those are caused by ignorance; like the different appearances of illusion, the result is like a dream, abandoned. There are no two different statements, the result and so on are definitely slandered; slandering various discriminations, those slander these statements. Form and emptiness are not combined, those mutually contradict and obstruct; without form, there is no name of emptiness, the aspects of form naturally combine. This is a discrimination of one nature, the antidote to various natures; emptiness is not different from those forms, what is there in those emptinesses. These are not manifested as real, those are arisen from ignorance; these cannot express what is real, those say it is because of ignorance. These say form in this way, Prajnaparamita.

無二二如是，　　二分別對治。　如理言凈性，　　亦然不可得，　性無性違等，　　種種性定見。　說此色唯名，　　真實無自性，　彼自性分別，　　容受即當止。　色及色自性，　　空如先所說，　彼自性俱相，　　分別此止遣。　不生不滅等，　　所有諸法觀，　佛言若散異，　　彼差別分別。　虛假名言等，　　彼法若分別，　聲義二非合，　　彼非自性意。　般若波羅蜜，　　佛菩薩亦然，　此所說唯名，　　離實義分別。　所有聲義止，　　此非事止遣，　如是余亦知，　　語中義決定。　此無所得正，　　一切名實知，　如義性如是，　　不止遣彼聲。　須菩提二離，　　聲聲義如是，　菩薩無有名，　　我見此有說。　般若波羅蜜，　　語無決定生，　伺察唯智者，　　此義微妙慧。　相續義除遣，　　若別義分別，　般若波羅蜜，　　彼言說如響。　總略如是義，　　般若等依止，　如是義循環，　　復別義依止。　般若波羅蜜，　　正攝八千頌，　彼所得福蘊，　　皆從般若生。

佛母般若波羅蜜多圓集要義論

【現代漢語翻譯】現代漢語譯本『無二』（advaya）與『二』（dvaya）是相對立的，『二』是爲了對治而設立的。如理地談論『凈性』（śuddha-svabhāva），也是不可得的。『性』（svabhāva）、『無性』（niḥsvabhāva）等，種種關於『性』的固定見解。說這『色』（rūpa）只是一個名稱，真實中沒有自性（svabhāva）。那些關於自性的分別，容納它們就應當停止。『色』以及『色』的自性，都是空性（śūnyatā），如先前所說。那些關於自性及其相互關係的分別，應當停止和遣除。不生不滅等，所有諸法的觀想。佛說，如果分散和差異，那些就是差別分別。虛假的名言等，如果分別那些法。聲音和意義二者並非結合，那並非自性的意思。『般若波羅蜜』（Prajñāpāramitā），佛和菩薩也是如此。這些所說的都只是名稱，遠離真實的意義分別。所有聲音和意義的停止，這並非事情的停止和遣除。像這樣其餘的也應當知道，語言中的意義是決定的。這種無所得的正見，瞭解一切名稱和真實。如意義的自性是這樣，不止息和遣除那些聲音。須菩提（Subhūti），二者是分離的，聲音和聲音的意義是這樣。菩薩沒有名稱，我看到有人這樣說。『般若波羅蜜』，語言沒有決定的生起。只有智慧者才能伺察，這意義是微妙的智慧。相續的意義被除遣，如果分別不同的意義。『般若波羅蜜』，那些言說如同迴響。總的來說是這樣的意義，『般若』等是依止。像這樣的意義循環，又分別依止意義。『般若波羅蜜』，正確地攝取八千頌。那些所得的福蘊，都從『般若』產生。《佛母般若波羅蜜多圓集要義論》

【English Translation】 English version 'Non-duality' (advaya) and 'duality' (dvaya) are opposites; 'duality' is established for the sake of counteracting. To speak of 'pure nature' (śuddha-svabhāva) in accordance with reason is also unattainable. 'Nature' (svabhāva), 'no-nature' (niḥsvabhāva), etc., various fixed views about 'nature'. It is said that this 'form' (rūpa) is merely a name; in reality, it has no self-nature (svabhāva). Those discriminations about self-nature, accommodating them should cease. 'Form' and the self-nature of 'form' are emptiness (śūnyatā), as previously stated. Those discriminations about self-nature and their mutual relations should be stopped and eliminated. Non-arising, non-ceasing, etc., all contemplations of phenomena. The Buddha said that if scattered and different, those are discriminations of difference. False names, etc., if those dharmas are discriminated. Sound and meaning are not combined; that is not the meaning of self-nature. 'Prajñāpāramitā', the Buddhas and Bodhisattvas are also like this. These things spoken of are merely names, separate from real discriminations of meaning. The cessation of all sounds and meanings is not the cessation and elimination of things. Like this, the rest should also be known; the meaning in language is definite. This correct view of no attainment understands all names and realities. As the self-nature of meaning is like this, do not cease or eliminate those sounds. Subhūti, the two are separate; sound and the meaning of sound are like this. Bodhisattvas have no name; I see some say this. 'Prajñāpāramitā', language has no definite arising. Only the wise can discern; this meaning is subtle wisdom. The meaning of continuity is eliminated; if different meanings are discriminated. 'Prajñāpāramitā', those words are like echoes. In summary, the meaning is like this; 'Prajñā', etc., are the reliance. Like this, the meaning circulates, and separately relies on meaning. 'Prajñāpāramitā' correctly encompasses eight thousand verses. Those accumulations of merit obtained all arise from 'Prajñā'. The Essential Treatise on the Perfected Collection of the Mother Buddha Prajñāpāramitā