---
title: "摩訶般若波羅蜜經 · 12 句義品"
description: "摩诃般若波罗蜜经是后秦时期著名译经大师鸠摩罗什翻译的大乘佛教重要经典，属于般若类经典的核心文献。该经成书于公元5世纪初，罗什在长安逍遥园译场主持翻译，系统阐述了大乘佛教空性思想与菩萨修行法门。经文以般若智慧为核心，详细论述诸法空相、无所得等深奥义理，强调通过般若波罗蜜多可达究竟涅槃。作为大乘佛教根本经典之一，该经对中国佛教天台宗、三论宗等宗派形成产生深远影响，是研究大乘空观思想的重要依据，在汉传佛教中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cm9smgn5z12ial00vi3m4q9ds"
---

### 摩訶般若波羅蜜經句義品第十二

> Chapter 12: The Words and Meaning of the Great Perfection of Wisdom Sutra

爾時須菩提白佛言：「世尊！云何為菩薩句義？」

> Then Subhuti said to the Buddha, "World-Honored One, what is the meaning of a bodhisattva?"

佛告須菩提：「無句義是菩薩句義。何以故？阿耨多羅三藐三菩提無有義處亦無我，以是故，無句義是菩薩句義。須菩提！譬如鳥飛虛空無有跡，菩薩句義無所有亦如是。須菩提！譬如夢中所見無處所，菩薩句義無所有亦如是。須菩提！譬如幻無有實義，如焰、如響、如影、如佛所化無有實義，菩薩句義無所有亦如是。須菩提！譬如如、法性、法相、法位、實際無有義，菩薩句義無所有亦如是。須菩提！譬如幻人色無有義，幻人受想行識無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人眼無有義，乃至意無有義。須菩提！如幻人色無有義，乃至法無有義。眼觸因緣生受，乃至意觸因緣生受無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人行內空時無有義，乃至行無法有法空無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人行四念處乃至十八不共法無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如多陀阿伽度、阿羅訶、三藐三佛陀色無有義，是色無有故，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如多陀阿伽度、阿羅訶、三藐三佛陀受想行識無有義，是識無有故，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛眼無處所乃至意無處所，色乃至法無處所，眼觸乃至意觸因緣生受無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛內空無處所，乃至無法有法空無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛四念處無處所，乃至十八不共法無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如有為性中無無為性義，無為性中無有為性義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如不生不滅義無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如不作不出不得不垢不淨無處所，菩薩句義無所有亦如是。」

> The Buddha said to Subhūti: "There is no fixed meaning to the phrase 'bodhisattva.' Why? Because supreme perfect enlightenment has no fixed location and no self. Therefore, the phrase 'bodhisattva' has no fixed meaning. Subhūti, just as a bird flying through the sky leaves no trace, so too the phrase 'bodhisattva' has no fixed reality. Subhūti, just as what appears in a dream has no real location, so too the phrase 'bodhisattva' has no fixed reality. Subhūti, just as an illusion has no true substance — like a mirage, an echo, a shadow, or something conjured by the Buddha — so too the phrase 'bodhisattva' has no fixed reality. Subhūti, just as suchness, the nature of reality, the characteristics of reality, the station of reality, and ultimate truth have no fixed meaning, so too the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the form of an illusory person has no meaning, and its feelings, perceptions, mental formations, and consciousness have no meaning, so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the eye of an illusory person has no meaning, and so on up to the mind, has no meaning. Just as the form of an illusory person has no meaning, and so on up to mental objects, has no meaning. The feelings born from eye contact, and so on up to the feelings born from mind contact, have no meaning. So too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as when an illusory person practices inner emptiness, and so on up to the emptiness of non-existence and existence, these have no meaning — when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as an illusory person practicing the four foundations of mindfulness, and so on up to the eighteen unique qualities of a Buddha, has no meaning — when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the form of the Tathāgata, the Arhat, the Fully Awakened One has no meaning, because that form has no ultimate reality — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the feelings, perceptions, mental formations, and consciousness of the Tathāgata, the Arhat, the Fully Awakened One have no meaning, because that consciousness has no ultimate reality — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the Buddha's eye has no fixed location, and so on up to the mind has no fixed location; form and so on up to mental objects have no fixed location; the feelings born from eye contact and so on up to mind contact have no fixed location — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the Buddha's inner emptiness and so on up to the emptiness of non-existence and existence have no fixed location — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the Buddha's four foundations of mindfulness and so on up to the eighteen unique qualities have no fixed location — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as conditioned nature contains no meaning of unconditioned nature, and unconditioned nature contains no meaning of conditioned nature — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as the meaning of non-arising and non-ceasing has no fixed location — so too, when a great bodhisattva practices the perfection of wisdom, the phrase 'bodhisattva' has no fixed reality. Subhūti, just as non-activity, non-emergence, non-attainment, non-defilement, and non-purity have no fixed location — so too, the phrase 'bodhisattva' has no fixed reality."

須菩提白佛言：「何法不生不滅故無處所？何法不作不出不得不垢不淨故無處所？」

> Subhuti said to the Buddha: "What dharma is unborn and unceasing, and therefore has no location? What dharma neither acts, arises, attains, becomes defiled, nor becomes pure, and therefore has no location?"

佛告須菩提：「色不生不滅故無處所，受想行識不生不滅故無處所，乃至不垢不淨亦如是。入界不生不滅故無處所，乃至不垢不淨亦如是。四念處不生不滅故無處所，乃至不垢不淨亦如是，乃至十八不共法不生不滅故無處所，乃至不垢不淨亦如是。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如四念處淨義畢竟不可得，須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如四正懃乃至十八不共法淨義畢竟不可得，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如淨中我不可得，我無所有故。乃至淨中知者見者不可得，知見無所有故。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！譬如日出時無有黑闇，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！譬如劫燒時無一切物，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！佛戒中無破戒。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛定中無亂心，佛慧中無愚癡，佛解脫中無不解脫，佛解脫知見中無不解脫知見。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！譬如佛光中日月光不現，佛光中四王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵眾天，乃至阿迦尼吒天光不現。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。何以故？是阿耨多羅三藐三菩提、菩薩、菩薩句義，是一切法皆不合不散、無色無形無對，一相所謂無相。如是，須菩提！菩薩摩訶薩一切法無閡相中，應當學亦應當知。」

> The Buddha addressed Subhuti: “Form neither arises nor ceases, and thus has no fixed location. The same holds for sensations, perceptions, mental formations, and consciousness—they neither arise nor cease, and therefore have no fixed location. This principle extends to concepts like impurity and purity. The sense realms and their elements neither arise nor cease, so they have no fixed location; impurity and purity are likewise. The four foundations of mindfulness neither arise nor cease, and have no fixed location; this continues up to the eighteen unique qualities of a Buddha—they neither arise nor cease, and have no fixed location; impurity and purity are likewise. Subhuti, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent, just like this. Subhuti, just as the pure meaning of the four foundations of mindfulness is ultimately ungraspable, so too, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, just as the pure meaning of the four right efforts up to the eighteen unique qualities of a Buddha is ultimately ungraspable, so too, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, just as within purity, a self cannot be found—because the self is inherently nonexistent—so too, within purity, a knower or a seer cannot be found—because knowing and seeing are inherently nonexistent. Subhuti, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, just as when the sun rises, there is no darkness, so too, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, just as when the universe is consumed in a great fire, nothing remains, so too, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, within the Buddha’s precepts, there is no violation of precepts. Subhuti, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, just as within the Buddha’s meditative concentration, there is no distracted mind; within the Buddha’s wisdom, there is no ignorance; within the Buddha’s liberation, there is no lack of liberation; and within the Buddha’s knowledge and vision of liberation, there is no lack of such knowledge and vision, so too, Subhuti, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Subhuti, just as within the Buddha’s light, the light of the sun and moon does not appear, and within the Buddha’s light, the light of the Four Heavenly Kings, the Thirty-Three Gods, the Yama Heaven, the Tusita Heaven, the Heaven of Delighting in Creation, the Heaven of Controlling Others’ Creations, the Brahmin Heaven, up to the highest heaven of Akanishtha does not appear, so too, Subhuti, when a great bodhisattva practices the perfection of wisdom, the meaning of the term ‘bodhisattva’ is also inherently nonexistent. Why is this? Perfect enlightenment, the bodhisattva, and the meaning of the term ‘bodhisattva’—all these things are neither combined nor separate, formless, invisible, without opposition—they are all of a single mark, namely, the mark of no-mark. Thus, Subhuti, a great bodhisattva should study and understand all things through the mark of unobstructedness.”

須菩提白佛言：「世尊！何等是一切法？云何一切法中無閡相應學應知？」

佛告須菩提：「一切法者，善法不善法、記法無記法、世間法出世間法、有漏法無漏法、有為法無為法、共法不共法。須菩提！是名一切法。菩薩摩訶薩是一切法無閡相中應學應知。」

須菩提白佛言：「世尊！何等名世間善法？」

佛告須菩提：「世間善法者，孝順父母，供養沙門婆羅門，敬事尊長，布施福處、持戒福處、修禪福處，勸導福事，方便生福德，世間十善道，九相——脹相、血相、壞相、膿爛相、青相、噉相、散相、骨相、燒相——四禪、四無量心、四無色定，念佛、念法、念僧、念戒、念捨、念天、念善、念安般、念身、念死，是名世間善法。何等不善法？奪他命、不與取、邪婬、妄語、兩舌、惡口、非時語、貪、惱害、邪見，是十不善道等，是名不善法。何等記法？若善法若不善法，是名記法。何等無記法？無記身業、口業、意業，無記四大，無記五蔭、十二入、十八界，無記報，是名無記法。何等名世間法？世間法者，五蔭、十二入、十八界，十善道，四禪、四無量心、四無色定，是名世間法。何等名出世間法？四念處、四正懃、四如意足、五根、五力、七覺分、八聖道分，空解脫門、無相解脫門、無作解脫門，三無漏根——未知欲知根、知根、知已根，三三昧——有覺有觀三昧、無覺有觀三昧、無覺無觀三昧——明解脫念慧正憶八背捨。何等八？色觀色，是初背捨。內無色相外觀色，是二背捨。淨背捨身作證，是三背捨。過一切色相故，滅有對相故，一切異相不念故，入無邊虛空處，是四背捨。過一切無邊虛空處，入一切無邊識處，是五背捨。過一切無邊識處，入無所有處，是六背捨。過一切無所有處，入非有想非無想處，是七背捨。過一切非有想非無想處，入滅受想定，是八背捨。九次第定。何等九？離欲離惡不善法，有覺有觀，離生喜樂，入初禪。滅諸覺觀內清淨故，一心無覺無觀定生喜樂，入第二禪。離喜故行捨受身樂，聖人能說能捨念行樂，入第三禪。斷苦樂故，先滅憂喜故，不苦不樂捨念淨，入第四禪。過一切色相故，滅有對相故，一切異相不念故，入無邊虛空處。過一切無邊虛空處，入無邊識處。過一切無邊識處，入無所有處。過一切無所有處，入非有想非無想處。過一切非有想非無想處，入滅受想定。復有出世間法，內空乃至無法有法空，佛十力、四無所畏、四無礙智、十八不共法、一切智，是名出世間法。何等為有漏法？五受蔭、十二入、十八界，六種六觸、六受，四禪乃至四無色定，是名有漏法。何等為無漏法？四念處乃至十八不共法及一切智，是名無漏法。何等為有為法？若法生住滅，欲界、色界、無色界，五蔭乃至意觸因緣生受，四念處乃至十八不共法及一切智，是名有為法。何等為無為法？不生不住不滅，若染盡、瞋盡、癡盡，如、不異、法相、法性、法位、實際，是名無為法。何等為共法？四禪、四無量心、四無色定，如是等是名共法。何等名不共法？四念處乃至十八不共法，是名不共法。菩薩摩訶薩於是自相空法中，不應著不動故，菩薩亦應知一切法不二相不動故，是名菩薩義。」

> The Buddha said to Subhuti: "World Wholesome Dharmas are: being filial to one's parents, supporting ascetics and Brahmins, respecting elders, giving (the basis for meritorious deeds), upholding precepts (the basis for meritorious deeds), practicing meditation (the basis for meritorious deeds), guiding others toward good deeds, skillfully generating merit, the ten wholesome courses of action, the nine contemplations—the bloated, the discolored, the festering, the putrid, the blue, the devoured, the scattered, the skeletal, and the burned—the four meditations (dhyanas), the four immeasurable states of mind, the four formless attainments, mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of precepts, mindfulness of generosity, mindfulness of the heavens, mindfulness of goodness, mindfulness of breathing, mindfulness of the body, and mindfulness of death. These are called World Wholesome Dharmas. What are unwholesome dharmas? Taking life, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, speech at inappropriate times, greed, harmful intent, and wrong views. These ten unwholesome courses of action, and so forth, are called Unwholesome Dharmas. What are designated dharmas? If a dharma is wholesome or unwholesome, it is a Designated Dharma. What are undesignated dharmas? Undesignated bodily, verbal, and mental actions; undesignated four great elements; undesignated five aggregates, twelve sense-bases, eighteen elements; undesignated results. These are called Undesignated Dharmas. What are called Worldly Dharmas? Worldly dharmas are: the five aggregates, twelve sense-bases, eighteen elements, the ten wholesome courses of action, the four meditations, the four immeasurable states of mind, and the four formless attainments. These are called Worldly Dharmas. What are called Transcendent Dharmas? The four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the emptiness liberation, the signless liberation, the wishless liberation, the three undefiled faculties—the faculty ‘I will know the unknown,’ the faculty of knowing, and the faculty of final knowledge—the three concentrations—concentration with both applied and sustained thought, concentration with applied but no sustained thought, and concentration with neither applied nor sustained thought—liberation through wisdom and mindfulness, right mindfulness, the eight liberations. What are the eight? Seeing form as form: this is the first liberation. Seeing form inwardly without perception of form outwardly: this is the second liberation. Liberation through the beautiful, personally realized: this is the third liberation. Transcending all perceptions of form, ending perceptions of resistance, and not paying attention to perceptions of diversity, one enters the sphere of infinite space: this is the fourth liberation. Transcending the sphere of infinite space, one enters the sphere of infinite consciousness: this is the fifth liberation. Transcending the sphere of infinite consciousness, one enters the sphere of nothingness: this is the sixth liberation. Transcending the sphere of nothingness, one enters the sphere of neither perception nor non-perception: this is the seventh liberation. Transcending the sphere of neither perception nor non-perception, one enters the cessation of feeling and perception: this is the eighth liberation. The nine sequential attainments. What are the nine? Detached from desire and unwholesome dharmas, with applied and sustained thought, born of detachment, filled with joy and ease, one enters the first meditation. Calming applied and sustained thought, with internal clarity, unified mind without applied or sustained thought, born of concentration, filled with joy and ease, one enters the second meditation. With the fading of joy, one dwells in equanimity, mindful and aware, experiencing ease with the body—the Noble Ones describe one as equanimous, mindful, and abiding in ease—one enters the third meditation. Abandoning pleasure and pain, with the earlier disappearance of joy and distress, neither painful nor pleasant, with pure equanimity and mindfulness, one enters the fourth meditation. Transcending all perceptions of form, ending perceptions of resistance, and not paying attention to perceptions of diversity, one enters the sphere of infinite space. Transcending the sphere of infinite space, one enters the sphere of infinite consciousness. Transcending the sphere of infinite consciousness, one enters the sphere of nothingness. Transcending the sphere of nothingness, one enters the sphere of neither perception nor non-perception. Transcending the sphere of neither perception nor non-perception, one enters the cessation of feeling and perception. Furthermore, there are Transcendent Dharmas: inner emptiness up to the emptiness of that which exists and does not exist, the ten powers of a Buddha, the four fearlessnesses, the four unhindered knowledges, the eighteen unique qualities of a Buddha, and omniscience. These are called Transcendent Dharmas. What are Tainted Dharmas? The five clinging aggregates, the twelve sense-bases, the eighteen elements, the six types of contact, six feelings, the four meditations up to the four formless attainments. These are called Tainted Dharmas. What are Untainted Dharmas? The four foundations of mindfulness up to the eighteen unique qualities of a Buddha, and omniscience. These are called Untainted Dharmas. What are Conditioned Dharmas? If a dharma arises, abides, and ceases—the desire realm, form realm, formless realm, the five aggregates up to feelings born of mental contact, the four foundations of mindfulness up to the eighteen unique qualities of a Buddha, and omniscience. These are called Conditioned Dharmas. What are Unconditioned Dharmas? That which does not arise, does not abide, does not cease: the exhaustion of desire, the exhaustion of aversion, the exhaustion of ignorance; Suchness, no-difference, dharma-mark, dharma-nature, dharma-position, ultimate reality. These are called Unconditioned Dharmas. What are Shared Dharmas? The four meditations, four immeasurable states of mind, and four formless attainments. These are called Shared Dharmas. What are called Unshared Dharmas? The four foundations of mindfulness up to the eighteen unique qualities of a Buddha. These are called Unshared Dharmas. A Great Being (Bodhisattva-Mahasattva) should not cling to these dharmas, all of which are empty of inherent nature, because they are unmoving. A Bodhisattva should also know that all dharmas are non-dual and unmoving. This is what is meant by 'Bodhisattva.'"