摩訶般若波羅蜜經卷第三
Great Perfection of Wisdom Sutra, Volume 3
後秦龜茲國三藏鳩摩羅什譯
Translated by Kumārajīva, Tripitaka Master of Kucha, Later Qin Dynasty.
勸學品第八
Chapter 8: Encouraging Learning
爾時須菩提白佛言：「世尊！菩薩摩訶薩欲具足檀那波羅蜜，當學般若波羅蜜，欲具足尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，當學般若波羅蜜。菩薩摩訶薩欲知色，當學般若波羅蜜，乃至欲知識，當學般若波羅蜜。欲知眼乃至意，欲知色乃至法，欲知眼識乃至意識，欲知眼觸乃至意觸，欲知眼觸因緣生受乃至意觸因緣生受，當學般若波羅蜜。欲斷婬怒癡，當學般若波羅蜜。菩薩摩訶薩欲斷身見、戒取、疑、婬欲、瞋恚，色愛、無色愛、調慢、無明等一切結使及纏，當學般若波羅蜜。欲斷四縛、四結、四顛倒，當學般若波羅蜜。欲知十善道，欲知四禪，欲知四無量心、四無色定、四念處乃至十八不共法，當學般若波羅蜜。菩薩摩訶薩欲入覺意三昧，當學般若波羅蜜。欲入六神通、九次第定、超越三昧，當學般若波羅蜜。欲得師子遊戲三昧，當學般若波羅蜜。欲得師子奮迅三昧，欲得一切陀羅尼門，當學般若波羅蜜。菩薩摩訶薩欲得首楞嚴三昧、寶印三昧、妙月三昧、月幢相三昧、一切法印三昧、觀印三昧、畢法性三昧、畢住相三昧、如金剛三昧、入一切法門三昧、三昧王三昧、王印三昧、淨力三昧、高出三昧、必入一切辯才三昧、入諸法名三昧、觀十方三昧、諸陀羅尼門印三昧、一切法不忘三昧、攝一切法聚印三昧、虛空住三昧、三分清淨三昧、不退神通三昧、出鉢三昧、諸三昧幢相三昧，欲得如是等諸三昧門，當學般若波羅蜜。復次，世尊！菩薩摩訶薩欲滿一切眾生願，當學般若波羅蜜。欲得具足如是善根、常不墮惡趣，欲得不生卑賤之家，欲得不住聲聞、辟支佛地中，欲得不墮菩薩頂者，當學般若波羅蜜。」
Then Subhuti said to the Buddha: "World-Honored One! If a great bodhisattva wishes to perfect the perfection of generosity, they should study the perfection of wisdom. If they wish to perfect the perfections of ethical conduct, patience, effort, meditative concentration, and wisdom, they should study the perfection of wisdom. If a great bodhisattva wishes to truly understand form, or to truly understand all the way up to consciousness, they should study the perfection of wisdom. If they wish to understand the eye, all the way to the mind; if they wish to understand visual objects, all the way to mental objects; if they wish to understand visual consciousness, all the way to mental consciousness; if they wish to understand eye-contact, all the way to mind-contact; if they wish to understand the feelings that arise from eye-contact, all the way to the feelings that arise from mind-contact—they should study the perfection of wisdom. If they wish to cut off desire, anger, and ignorance, they should study the perfection of wisdom. If a great bodhisattva wishes to cut off the view of self, attachment to rules and practices, doubt, sensual desire, ill will, craving for the form realm, craving for the formless realm, arrogance, ignorance, and all other bonds and entanglements, they should study the perfection of wisdom. If they wish to cut off the four kinds of bondage, the four ties, and the four inverted views, they should study the perfection of wisdom. If they wish to understand the ten wholesome actions, the four states of meditative concentration, the four boundless states of mind, the four formless attainments, the four foundations of mindfulness, all the way up to the eighteen unique qualities of a Buddha, they should study the perfection of wisdom. If a great bodhisattva wishes to enter the meditative state of awakening, they should study the perfection of wisdom. If they wish to enter the six supernormal powers, the nine progressive states of concentration, and the state of total transcendence, they should study the perfection of wisdom. If they wish to attain the lion’s playful samadhi, they should study the perfection of wisdom. If they wish to attain the lion’s dynamic bursting samadhi, and wish to attain all gates of spiritual power, they should study the perfection of wisdom. If a great bodhisattva wishes to attain the heroic stride samadhi, the jewel seal samadhi, the wonderful moon samadhi, the moon banner mark samadhi, the seal of all things samadhi, the contemplation seal samadhi, the awareness of ultimate reality samadhi, the awareness of abiding marks samadhi, the diamond-like samadhi, the entering all gates of reality samadhi, the king of samadhis samadhi, the royal seal samadhi, the pure power samadhi, the soaring higher samadhi, the samadhi of inevitably entering all eloquence, the entering all things by name samadhi, the contemplation of all directions samadhi, the seal of all spiritual power gates samadhi, the samadhi of never forgetting anything, the seal of collecting all things samadhi, the abiding in emptiness samadhi, the triple purity samadhi, the unreceding supernormal powers samadhi, the passing beyond attachment samadhi, and the banner mark of all samadhis samadhi—if they wish to attain these and other such samadhi gates, they should study the perfection of wisdom. Furthermore, World-Honored One! If a great bodhisattva wishes to fulfill the wishes of all beings, they should study the perfection of wisdom. If they wish to fully possess such wholesome roots, always avoid falling into unfortunate rebirths, never be born into a low or despised family, never remain on the level of voice-hearers or solitary buddhas, and never fall back from their position as a bodhisattva, they should study the perfection of wisdom."
爾時，慧命舍利弗問須菩提：「云何為菩薩摩訶薩墮頂？」
At that time, the Venerable Shariputra (Śāriputra) asked Subhuti: "What does it mean when a great bodhisattva falls from the peak?"
須菩提言：「舍利弗！若菩薩摩訶薩不以方便行六波羅蜜，入空、無相、無作三昧，不墮聲聞、辟支佛地，亦不入菩薩位，是名菩薩摩訶薩法生故墮頂。」
Subhuti said: "Shariputra (Śāriputra), if a great being (Mahāsattva) who practices the six perfections without skillful means—entering the meditative absorptions of emptiness, signlessness, and intentionlessness—does not fall into the states of the hearers (Śrāvakas) or solitary realizers (Pratyekabuddhas), yet also does not enter the stage of a bodhisattva, this is what is called a great being falling back because of arising attachment to the Dharma."
舍利弗問須菩提：「云何名菩薩生？」
Shariputra asked Subhuti: "What does it mean for a Bodhisattva to be reborn?"
須菩提答舍利弗言：「生名法愛。」
Subodhi answered Shariputra, saying, "What is called 'arising' is attachment to the Dharma."
舍利弗言：「何等法愛？」
Shariputra asked, "What is attachment to dharmas?"
須菩提言：「菩薩摩訶薩行般若波羅蜜，色是空受念著，受想行識是空受念著。舍利弗！是名菩薩摩訶薩順道法愛生。復次，舍利弗！菩薩摩訶薩色是無相受念著，受想行識是無相受念著。色是無作受念著，受想行識是無作受念著。色是寂滅受念著，受想行識是寂滅受念著。色是無常乃至識、色是苦乃至識、色是無我乃至識受念著。是為菩薩順道法愛生。是苦應知、集應斷、盡應證、道應修，是垢法、是淨法，是應近、是不應近，是菩薩所應行、是非菩薩所應行，是菩薩道、是非菩薩道，是菩薩學、是非菩薩學，是菩薩檀那波羅蜜乃至般若波羅蜜、是非菩薩檀那波羅蜜乃至般若波羅蜜，是菩薩方便、是非菩薩方便，是菩薩熟、是非菩薩熟。舍利弗！菩薩摩訶薩行般若波羅蜜，是諸法受念著，是為菩薩摩訶薩順道法愛生。」
Subhuti said: "When a bodhisattva-mahāsattva practices the Perfection of Wisdom, they grasp at the emptiness of form and become attached to it—the same for feeling, perception, mental formations, and consciousness. Shariputra, this is what is called the arising of attachment to the Dharma that accords with the path in a bodhisattva-mahāsattva.
Furthermore, Shariputra, a bodhisattva-mahāsattva grasps at the signlessness of form and becomes attached to it—the same for feeling, perception, mental formations, and consciousness. They grasp at the unconditioned nature of form and become attached to it—the same for feeling, perception, mental formations, and consciousness. They grasp at the tranquil nature of form and become attached to it—the same for feeling, perception, mental formations, and consciousness. They grasp that form is impermanent, up through consciousness; that form is suffering, up through consciousness; that form is selfless, up through consciousness—and become attached. This is what is called the arising of attachment to the Dharma that accords with the path in a bodhisattva.
'This suffering should be understood, this accumulation should be abandoned, this cessation should be realized, this path should be cultivated; this is a defiled quality, this is a pure quality; this should be approached, this should not be approached; this is what a bodhisattva should practice, this is what a bodhisattva should not practice; this is the bodhisattva path, this is not the bodhisattva path; this is the bodhisattva's training, this is not the bodhisattva's training; this is the bodhisattva's practice of generosity up through wisdom, this is not the bodhisattva's practice of generosity up through wisdom; this is the bodhisattva's skillful means, this is not the bodhisattva's skillful means; this is the bodhisattva's maturing [of beings], this is not the bodhisattva's maturing [of beings].'
Shariputra, when a bodhisattva-mahāsattva practices the Perfection of Wisdom, grasping at and clinging to these phenomena—this is what is called the arising of attachment to the Dharma that accords with the path in a bodhisattva-mahāsattva."
舍利弗問須菩提：「云何名菩薩摩訶薩無生？」
Shariputra asked Subhuti: "What does it mean that a great bodhisattva has no arising?"
須菩提言：「菩薩摩訶薩行般若波羅蜜時，內空中不見外空、外空中不見內空，外空中不見內外空、內外空中不見外空，內外空中不見空空、空空中不見內外空，空空中不見大空、大空中不見空空，大空中不見第一義空、第一義空中不見大空，第一義空中不見有為空、有為空中不見第一義空，有為空中不見無為空、無為空中不見有為空，無為空中不見畢竟空、畢竟空中不見無為空，畢竟空中不見無始空、無始空中不見畢竟空，無始空中不見散空、散空中不見無始空，散空中不見性空、性空中不見散空，性空中不見諸法空、諸法空中不見性空，諸法空中不見自相空、自相空中不見諸法空，自相空中不見不可得空、不可得空中不見自相空，不可得空中不見無法空、無法空中不見不可得空，無法空中不見有法空、有法空中不見無法空，有法空中不見無法有法空、無法有法空中不見有法空。舍利弗！菩薩摩訶薩行般若波羅蜜，得入菩薩位。
Shariputra said: “When a great bodhisattva practices the perfection of wisdom, within the emptiness of the internal, they do not see the emptiness of the external; within the emptiness of the external, they do not see the emptiness of the internal. Within the emptiness of the external, they do not see the emptiness of both internal and external; within the emptiness of both internal and external, they do not see the emptiness of the external. Within the emptiness of both internal and external, they do not see the emptiness of emptiness; within the emptiness of emptiness, they do not see the emptiness of both internal and external. Within the emptiness of emptiness, they do not see the great emptiness; within the great emptiness, they do not see the emptiness of emptiness. Within the great emptiness, they do not see the emptiness of ultimate truth; within the emptiness of ultimate truth, they do not see the great emptiness. Within the emptiness of ultimate truth, they do not see the emptiness of conditioned phenomena; within the emptiness of conditioned phenomena, they do not see the emptiness of ultimate truth. Within the emptiness of conditioned phenomena, they do not see the emptiness of the unconditioned; within the emptiness of the unconditioned, they do not see the emptiness of conditioned phenomena. Within the emptiness of the unconditioned, they do not see the emptiness of ultimate reality; within the emptiness of ultimate reality, they do not see the emptiness of the unconditioned. Within the emptiness of ultimate reality, they do not see the emptiness of beginninglessness; within the emptiness of beginninglessness, they do not see the emptiness of ultimate reality. Within the emptiness of beginninglessness, they do not see the emptiness of dispersion; within the emptiness of dispersion, they do not see the emptiness of beginninglessness. Within the emptiness of dispersion, they do not see the emptiness of inherent nature; within the emptiness of inherent nature, they do not see the emptiness of dispersion. Within the emptiness of inherent nature, they do not see the emptiness of all phenomena; within the emptiness of all phenomena, they do not see the emptiness of inherent nature. Within the emptiness of all phenomena, they do not see the emptiness of characteristics; within the emptiness of characteristics, they do not see the emptiness of all phenomena. Within the emptiness of characteristics, they do not see the emptiness of the unobtainable; within the emptiness of the unobtainable, they do not see the emptiness of characteristics. Within the emptiness of the unobtainable, they do not see the emptiness of non-existence; within the emptiness of non-existence, they do not see the emptiness of the unobtainable. Within the emptiness of non-existence, they do not see the emptiness of existence; within the emptiness of existence, they do not see the emptiness of non-existence. Within the emptiness of existence, they do not see the emptiness of neither existence nor non-existence; within the emptiness of neither existence nor non-existence, they do not see the emptiness of existence. Shariputra! When a great bodhisattva practices the perfection of wisdom in this way, they enter the stage of a bodhisattva.”
「復次，舍利弗！菩薩摩訶薩欲學般若波羅蜜，應如是學。不念色受想行識，不念眼乃至意，不念色乃至法，不念檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜乃至十八不共法。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，得是心不應念不應高，無等等心不應念不應高，大心不應念不應高。何以故？是心非心，心相常淨故。」
"Furthermore, Shariputra, if a great being wishes to study the perfection of wisdom, they should study it like this: not clinging to form, feeling, perception, mental formations, or consciousness; not clinging to the eyes or even the mind; not clinging to sights or even mental objects; not clinging to the perfection of generosity, discipline, patience, diligence, meditation, or wisdom, up to and including the eighteen unique qualities of a Buddha. In this way, Shariputra, a great being practicing the perfection of wisdom should neither cling to nor take pride in the mind they have attained, nor in the unsurpassed mind, nor in the vast mind. Why? Because that mind is not a real mind—the true nature of mind is always pure."
舍利弗語須菩提：「云何名心相常淨？」
Shariputra said to Subhuti, "What is meant by the notion that the mind's nature is ever pure?"
須菩提言：「若菩薩知是心相，與婬怒癡不合不離，諸纏流縛若諸結使一切煩惱不合不離，聲聞、辟支佛心不合不離。舍利弗！是名菩薩心相常淨。」
Shariputra said: "If a bodhisattva understands the nature of the mind as neither joined nor separated from desire, anger, and ignorance—neither joined nor separated from all the bonds, fetters, ties, and afflictions—and neither joined nor separated from the minds of disciples and solitary buddhas—then this is called the constantly pure mind of a bodhisattva."
舍利弗語須菩提：「有是無心相心不？」
須菩提報舍利弗言：「無心相中，有心相、無心相可得不？」
舍利弗言：「不可得。」
須菩提言：「若不可得，不應問：『有是無心相心不？』」
舍利弗復問：「何等是無心相？」
須菩提言：「諸法不壞不分別，是名無心相。」
舍利弗復問須菩提：「但是心不壞不分別，色亦不壞不分別，乃至佛道亦不壞不分別耶？」
須菩提言：「若能知心相不壞不分別，是菩薩亦能知色乃至佛道不壞不分別。」
爾時，慧命舍利弗讚須菩提言：「善哉，善哉！汝真是佛子，從佛口生，從見法生，從法化生，取法分不取財分。法中自信身得證，如佛所說，得無諍三昧中汝最第一，實如佛所舉。須菩提！菩薩摩訶薩應如是學般若波羅蜜，是中亦當分別知。菩薩如汝所說行，則不離般若波羅蜜。須菩提！善男子、善女人，欲學聲聞地亦當應聞般若波羅蜜，持誦讀正憶念如說行；欲學辟支佛地亦當應聞般若波羅蜜，持誦讀正憶念如說行；欲學菩薩地亦當應聞般若波羅蜜，持誦讀正憶念如說行。何以故？是般若波羅蜜中廣說三乘，是中菩薩摩訶薩、聲聞、辟支佛當學。」