---
title: "禪宗永嘉集 · 5 毘婆舍那頌"
description: "禪宗永嘉集是唐代高僧玄覺所著的重要佛教典籍，成書於8世紀初。玄覺為永嘉大師，是禪宗六祖惠能的弟子，該書系統闡述了禪宗頓悟思想與修行次第。內容分為十門，涵蓋修禪綱要、止觀法門、見解抉擇等，融合天台宗與禪宗教義，強調頓悟漸修的實踐路徑。此書在中國佛教史上具有重要地位，被視為禪宗修學的權威指南，對後世禪宗發展影響深遠，是研究唐代禪宗思想與實踐的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cm9qr8k0u04fcgy0v6ngovskf"
---

### 毘婆舍那頌第五

> Insight Meditation Verses, Chapter 5

夫境非智而不了。智非境而不生。智生則了境而生。境了則智生而了。智生而了。了無所了。了境而生。生無能生。生無能生。雖智而非有。了無所了。雖境而非無。無即不無。有即非有。有無雙照。妙悟蕭然。如火得薪。彌加熾盛。薪喻發智之多境。火比了境之妙智。其辭曰。達性空而非縛。雖緣假而無著。有無之境雙照。中觀之心歷落。若智了於境。即是境空。智如眼了花。空是了花空眼。若智了於智。即是智空。智如眼了眼。空是了眼空眼。智雖了境空。及以了智空。非無了境智。境空智猶有。了境智空智。無境智不了。如眼了花空。及以了眼空。非無了花眼。花空眼猶有。了花眼空眼。無花眼不了。復次一切諸法。悉假因緣。因緣所生。皆無自性。一法既爾。萬法皆然。境智相從。于何不寂。何以故。因緣之法。性無差別。故今之三界。輪迴六道。昇降淨穢苦樂。凡聖差殊。皆由三業四儀。六根所對。隨情造業。果報不同。善則受樂。惡則受苦。故經云。善惡為因。苦樂為果。當知法無定相。隨緣搆集。緣非我有。故曰性空。空故非異。萬法皆如。故經云。色即是空。四陰亦爾。如是則何獨凡類緣生。亦乃三乘聖果。皆從緣有。是故經云。佛種從緣起。是以萬機叢湊。達之者。則無非道場。色像無邊。悟之者則無非般若。故經云。色無邊故。當知般若亦無邊。何以故。境非智而不了。智非境而不生。智生則了境而生。境了則智生而了。智生而了。了無所了。了境而生。生無能生。生無能生。則內智寂寂。了無所了。則外境如如。如寂無差。境智冥一。萬累都泯。妙旨存焉。故經云。般若無知。無所不知。如是則妙旨非知。不知而知矣。

> When the object is not perceived by wisdom, it remains unclear. When wisdom does not arise from the object, it does not come into being. Wisdom arises, and it arises by perceiving the object. The object is perceived, and it is perceived because wisdom arises. Wisdom arises and perceives—yet what is perceived is ultimately nothing. The object is perceived and wisdom arises—yet what arises has no true source. Since what arises has no true source, even wisdom is not truly existent. Since what is perceived is ultimately nothing, even the object is not truly non-existent. What is not non-existent is not nothing; what is existent is not truly existent. Existence and non-existence are both illuminated, and the wondrous awakening is serene and clear. Like fire meeting fuel, it blazes even more intensely. Fuel symbolizes the many objects that give rise to wisdom; fire symbolizes the wondrous wisdom that perceives those objects. The verse says: Realizing the emptiness of nature, one is not bound. Though relying on conditions, one is not attached. Both existence and non-existence are clearly illuminated, and the Middle Way vision is clear and unobstructed. If wisdom perceives the object, then the object is empty. Wisdom is like the eye seeing a flower; the emptiness is the emptiness of the flower as seen by the eye. If wisdom perceives itself, then wisdom is empty. Wisdom is like the eye seeing itself; the emptiness is the emptiness of the eye as seen by itself. Though wisdom perceives the emptiness of objects and also perceives the emptiness of wisdom, it does not mean there is no wisdom that perceives objects. When objects are empty, wisdom still exists. When wisdom perceives the emptiness of objects and itself, without objects, wisdom cannot perceive. Like the eye seeing a flower as empty, and also seeing itself as empty— it does not mean there is no eye that sees the flower. When the flower is empty, the eye still exists. When the eye sees itself as empty, without the flower, the eye cannot see. Furthermore, all dharmas arise from causes and conditions. What arises from causes and conditions has no self-nature. If one dharma is thus, then all dharmas are the same. When objects and wisdom depend on each other, what is there that does not become tranquil? Why? Because dharmas arising from conditions have no distinction in their nature. The present Three Realms, the cycle of rebirth in the Six Paths, the rising and falling, purity and impurity, suffering and joy, the differences between ordinary beings and sages— all arise from the three kinds of actions, the four postures, and what the six sense faculties encounter. Following emotions, one creates karma, and the fruits differ accordingly. With goodness, one experiences pleasure; with evil, one experiences suffering. Thus the sutra says: Good and evil are the causes; suffering and pleasure are the fruits. Know that dharmas have no fixed nature; they gather according to conditions. Conditions are not something I possess, therefore it is called "emptiness of nature." Because of emptiness, there is no difference; all dharmas are thus. Thus the sutra says: Form is emptiness, and the other four aggregates are likewise. If this is so, then not only do ordinary beings arise from conditions, but even the holy fruits of the Three Vehicles all arise from conditions. Therefore the sutra says: The Buddha-seed arises from conditions. Thus, though myriad activities gather, for one who realizes this, all is the Path. Though forms and images are limitless, for one who awakens to this, all is Prajñā. Therefore the sutra says: Because form is limitless, know that Prajñā is also limitless. Why? Because without the object, wisdom cannot perceive; without wisdom, the object does not arise. Wisdom arises, and it arises by perceiving the object. The object is perceived, and it is perceived because wisdom arises. Wisdom arises and perceives—yet what is perceived is ultimately nothing. The object is perceived and wisdom arises—yet what arises has no true source. Since what arises has no true source, inner wisdom is utterly still. Since what is perceived is ultimately nothing, outer objects are inherently thus. Thusness and stillness are undifferentiated; objects and wisdom merge into one. All burdens vanish, and the wondrous meaning abides. Therefore the sutra says: Prajñā has no knowing, yet it knows everything. Thus the wondrous meaning is not knowledge, yet it knows without knowing.