---
title: "摩訶般若波羅蜜經 · 60 不證品"
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/cm9smh0pp13zul00vk34iwtfc"
---

### 摩訶般若波羅蜜經不證品第六十丹學空不證品

> The Great Perfection of Wisdom Sutra, Chapter 60: Non-Realization

須菩提白佛言：「世尊！若菩薩摩訶薩欲行般若波羅蜜，云何學空三昧？云何入空三昧？云何學無相、無作三昧？云何入無相、無作三昧？云何學四念處？云何修四念處？乃至云何學八聖道分？云何修八聖道分？」

> Subhuti said to the Buddha: "World-Honored One! If a great bodhisattva wishes to practice the Perfection of Wisdom, how should they learn the samadhi of Emptiness? How should they enter the samadhi of Emptiness? How should they learn the samadhi of Signlessness and the samadhi of Wishlessness? How should they enter the samadhi of Signlessness and the samadhi of Wishlessness? How should they learn the Four Foundations of Mindfulness? How should they cultivate the Four Foundations of Mindfulness? And so on up to—how should they learn the Eightfold Noble Path? How should they cultivate the Eightfold Noble Path?"

佛告須菩提：「菩薩摩訶薩行般若波羅蜜時，應觀色空，受想行識空，十二入、十八界空，乃至應觀欲、色、無色界空。作是觀時，不令心亂。是菩薩摩訶薩若心不亂則不見是法，若不見是法則不作證。何以故？是菩薩摩訶薩善學自相空故，不有餘、不有分，證法、證者皆不可見。」

> The Buddha told Subhuti: "When a great bodhisattva practices the perfection of wisdom, they should contemplate that form is empty, and that feeling, perception, mental formations, and consciousness are empty. They should contemplate that the twelve sense fields and the eighteen elements are empty, and even contemplate that the realms of desire, form, and formlessness are empty. When practicing this contemplation, they should not let their mind become disturbed. If the mind of such a great bodhisattva is not disturbed, they do not perceive these dharmas. If they do not perceive these dharmas, they do not attain realization. Why is this? Because such a great bodhisattva has thoroughly learned the emptiness of intrinsic characteristics, there is nothing extra and nothing partial. Neither the dharma of realization nor the one who realizes can be perceived."

須菩提白佛言：「世尊！如佛所說，菩薩摩訶薩不應空法作證。世尊！云何菩薩住空法中而不作證？」

> Subhuti said to the Buddha, "World-Honored One, as the Buddha has taught, a great bodhisattva should not realize the fruit by abiding in the emptiness of all things. World-Honored One, how can a bodhisattva dwell within the emptiness of all things without realizing its fruit?"

佛告須菩提：「若菩薩摩訶薩具足觀空，先作是願：『我今不應空法作證，我今學時非是證時。』菩薩摩訶薩不專攝心繫在緣中，以是故，菩薩摩訶薩於阿耨多羅三藐三菩提中不退，亦不取漏盡證。須菩提！若菩薩摩訶薩如是大善妙法成就。何以故？住是空中，作是念：『我今是學時非是證時。』須菩提！菩薩摩訶薩應如是念：『我是學檀那波羅蜜時，非是證時。學尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜時，修四念處時，乃至修八聖道分時，非是證時。修空三昧、無相三昧、無作三昧時，非是證時。修佛十力、四無所畏、四無礙智、十八不共法、大慈大悲時，非是證時。我今學一切種智時，非是得須陀洹果證乃至阿羅漢果、辟支佛道證時。』如是、須菩提！菩薩摩訶薩行般若波羅蜜，學空觀，住空中；學無相、無作觀，住無相、無作中；修四念處不證四念處，乃至修八聖道分不證八聖道分。是菩薩雖學三十七品、雖行三十七品，而不作須陀洹果證乃至辟支佛道。須菩提！譬如壯夫勁勇猛健，善於兵法六十四能，堅持器仗安立不動，巧諸伎術端正淨潔，人所愛敬，少修事業得報利多。以是因緣故，眾所恭敬尊重讚歎，見人敬重倍復歡喜。少有因緣當至他處，扶將老弱過諸嶮難恐怖之處，安慰父母曉喻妻子：『莫有恐懅，我能過此必無所苦。』嶮難道中多有怨賊潛伏劫害，其人智力具足故，能度惡道還歸本處，不遇賊害歡喜安樂。須菩提！菩薩摩訶薩亦如是。於一切眾生中慈悲喜捨心遍滿足，爾時菩薩摩訶薩住四無量心、具足六波羅蜜，不取漏盡證、學一切種智，入空、無相、無作解脫門。是時菩薩不隨一切諸相，亦不證無相三昧。以不證無相三昧故，不墮聲聞、辟支佛地。須菩提！譬如有翼之鳥飛騰虛空而不墮墜，雖在空中亦不住空。須菩提！菩薩摩訶薩亦如是。學空解脫門，學無相、無作解脫門，亦不作證。以不證故，不墮聲聞、辟支佛地。未具足佛十力、大慈大悲、無量諸佛法一切種智，亦不證空、無相、無作解脫門。須菩提！譬如健人學諸射法善於射術，仰射空中，復以後箭射於前箭，箭箭相拄不令前墮，隨意自在。若欲令墮，便止後箭爾乃墮地。須菩提！菩薩摩訶薩亦如是。行般若波羅蜜，以方便力故，為阿耨多羅三藐三菩提。諸善根未具足，不於實際作證；若善根成就，是時便於實際作證。以是故，須菩提！菩薩摩訶薩行般若波羅蜜時，應如是觀諸法法相。」

> The Buddha said to Subhuti: "When a Bodhisattva Mahasattva fully contemplates Emptiness, they should first make this vow: 'I should not now realize the truth of Emptiness; this is my time of learning, not my time of realization.' A Bodhisattva Mahasattva does not focus their mind solely on a single object of meditation. For this reason, a Bodhisattva Mahasattva does not fall back from supreme enlightenment, nor do they attain the realization of the end of taints. Subhuti! In this way a Bodhisattva Mahasattva accomplishes this great and wondrous Dharma. Why? Dwelling in this Emptiness, they think: 'This is my time of learning, not my time of realization.' Subhuti! A Bodhisattva Mahasattva should think thus: 'This is my time of learning the perfection of giving, not my time of realization. It is my time of learning the perfection of morality, the perfection of patience, the perfection of diligence, the perfection of meditation, my time of practicing the four foundations of mindfulness, and even my time of practicing the eightfold noble path—not my time of realization. It is my time of practicing the meditation on Emptiness, the meditation on signlessness, the meditation on wishlessness—not my time of realization. It is my time of practicing the Buddha's ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen exclusive qualities, great compassion and great loving-kindness—not my time of realization. This is my time of learning the wisdom of all modes, not my time of attaining the fruit of stream-entry, up to the fruit of arhatship, or the realization of the pratyekabuddha path.' Thus, Subhuti, a Bodhisattva Mahasattva practicing the perfection of wisdom learns the contemplation of Emptiness and dwells in Emptiness; learns the contemplation of signlessness and wishlessness and dwells in signlessness and wishlessness; practices the four foundations of mindfulness without realizing the four foundations of mindfulness, and even practices the eightfold noble path without realizing the eightfold noble path. Though this Bodhisattva studies the thirty-seven aids to enlightenment and practices the thirty-seven aids to enlightenment, they do not attain the fruit of stream-entry up to the pratyekabuddha path. "Subhuti, suppose a strong man, powerful, courageous, and vigorous, skilled in the art of war and the sixty-four capabilities, firmly holding his weapons, standing unshaken, skilled in all crafts, upright, pure, and beloved and respected by people, accomplishes little work yet gains great reward. For this reason, he is honored, respected, and praised by the multitude, and seeing others' respect, he becomes even more joyful. If there is a slight reason to go to another place, he supports the elderly and weak, guiding them through dangerous, difficult, and terrifying places, comforting his parents and instructing his wife and children: 'Do not be afraid; I can get through this, and there will surely be no harm.' On that dangerous road, there are many lurking bandits and robbers. Because this person is complete in wisdom and strength, he can pass through the dangerous road and return safely to his original place, meeting no harm from robbers, joyful and at ease. "Subhuti, a Bodhisattva Mahasattva is likewise. With minds of loving-kindness, compassion, sympathetic joy, and equanimity fully perfected toward all beings, at that time the Bodhisattva Mahasattva dwells in the four immeasurable minds, fulfills the six perfections, does not attain the realization of the end of taints, learns the wisdom of all modes, and enters the liberation gates of Emptiness, signlessness, and wishlessness. At this time, the Bodhisattva does not follow any signs, nor do they realize the meditation on signlessness. Because they do not realize the meditation on signlessness, they do not fall into the stage of the hearers or pratyekabuddhas. "Subhuti, suppose a bird with wings soars into the sky and does not fall, and though in the sky, does not dwell in the sky. Subhuti, a Bodhisattva Mahasattva is likewise. They learn the liberation gate of Emptiness, learn the liberation gates of signlessness and wishlessness, yet do not realize them. Because they do not realize them, they do not fall into the stage of the hearers or pratyekabuddhas. Not yet having fulfilled the Buddha's ten powers, great compassion and great loving-kindness, the immeasurable Buddhadharmas, and the wisdom of all modes, they still do not realize the liberation gates of Emptiness, signlessness, and wishlessness. "Subhuti, suppose a skilled man learns all the archery methods and is expert in archery. He shoots an arrow up into the sky, then shoots a second arrow at the first arrow, each arrow supporting the next so that the previous one does not fall, all according to his will and at ease. If he wishes it to fall, he simply stops shooting the next arrow, and then it falls to the ground. Subhuti, a Bodhisattva Mahasattva is likewise. Practicing the perfection of wisdom, through the power of skillful means, for the sake of supreme enlightenment, when their wholesome roots are not yet fulfilled, they do not realize the ultimate reality; but when their wholesome roots are fulfilled, then they realize the ultimate reality. Therefore, Subhuti, when a Bodhisattva Mahasattva practices the perfection of wisdom, they should contemplate the true nature of all dharmas in this way."

須菩提白佛言：「世尊！菩薩摩訶薩所為甚難。何以故？雖學是諸法相、學實際、學如、學法性、學畢竟空，乃至學自相空及三解脫門，終不中道墮落。世尊！是甚希有。」

佛告須菩提：「是菩薩摩訶薩不捨一切眾生故，作如是願。須菩提！若是菩薩摩訶薩作是念：『我不應捨一切眾生，一切眾生沒在無所有法中，我應當度。』爾時即入空解脫門、無相解脫門、無作解脫門。須菩提！當知是菩薩摩訶薩成就方便力，未得一切種智，行是解脫門亦不中道取實際證。

「復次，須菩提！菩薩摩訶薩欲觀是諸甚深法，所謂內空乃至無法有法空，四念處乃至三解脫門。爾時菩薩摩訶薩應生如是心：『是諸眾生長夜行我相乃至知者、見者相，著於得法。為眾生斷是諸相故，得阿耨多羅三藐三菩提時當說法。』爾時菩薩行空解脫門，無相、無作解脫門，亦不應取實際證。以不證故，不墮須陀洹果乃至辟支佛道。須菩提！是菩薩摩訶薩以是心欲成就善根故，不中道實際作證，不失四禪、四無量心、四無色定，四念處乃至八聖道分，空、無相、無作，佛十力、四無所畏、四無礙智、大慈大悲、十八不共法。是時菩薩摩訶薩成就一切助道法，乃至阿耨多羅三藐三菩提終不耗減。是菩薩有方便力故，常增益善法，諸根通利，勝於阿羅漢、辟支佛根。

「復次，須菩提！若菩薩摩訶薩作是念：『眾生長夜著四顛倒——常相、樂相、淨相、我相——為是眾生故，求薩婆若。我得阿耨多羅三藐三菩提時，為說無常法，苦、不淨、無我法。』是菩薩成就是心，以方便力行般若波羅蜜，不得佛三昧，未具足佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，亦不實際作證。爾時菩薩修無作解脫門，雖未得阿耨多羅三藐三菩提，亦不實際作證。

「復次，須菩提！若菩薩摩訶薩作是念：『眾生長夜著得法，所謂我、眾生乃至知者、見者，是色、是受想行識，是入、是界，是四禪、四無量心、四無色定。我如是行，如我得阿耨多羅三藐三菩提時，令眾生無是得法。』菩薩是心成就以方便力行般若波羅蜜，未具足佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，不於實際作證。爾時菩薩具足修空三昧。

「復次，須菩提！若菩薩摩訶薩作是念：『眾生長夜行諸相，所謂男相女相、色相無色相。我如是行，如我得阿耨多羅三藐三菩提時，令眾生無是諸相過失。』是心成就，以方便力行般若波羅蜜，未具足佛十力乃至十八不共法，不於實際作證。爾時菩薩摩訶薩具足修無相三昧。須菩提！若菩薩摩訶薩學六波羅蜜，學內空乃至無法有法空，學四念處乃至空、無相、無作解脫門，學佛十力、四無所畏、四無礙智、大慈大悲，學十八不共法。如是智慧成就，若著作法、若住三界，無有是處。是菩薩摩訶薩學助道法、行助道法時，應當試問：『菩薩摩訶薩欲得阿耨多羅三藐三菩提，云何學是法？』觀空不證空、實際，以不證故，不墮須陀洹果乃至辟支佛道。觀無相、無作、無起、無生、無所有，亦不取證實際，而修行般若波羅蜜。應如是問。須菩提！若諸菩薩摩訶薩若試問時，是菩薩若如是答：『菩薩摩訶薩但應觀空，但應觀無相、無作、無起、無生、無所有。是菩薩摩訶薩不應學空、無相、無作、無起、無生、無所有，不應學是助道法。』須菩提！當知是菩薩諸佛未授阿耨多羅三藐三菩提記。何以故？是人不能說阿惟越致菩薩所學相，不能示、不能答。若是菩薩摩訶薩能說、能示、能答阿惟越致所學相，當知是菩薩摩訶薩已習學菩薩道入薄地，如餘阿惟越致菩薩摩訶薩阿惟越致地。」

須菩提白佛言：「世尊！頗有未得阿惟越致菩薩能如是答不？」

佛言：「有。須菩提！是菩薩摩訶薩六波羅蜜若聞若不聞，能如是答，如阿惟越致菩薩摩訶薩。」

須菩提言：「世尊！多有菩薩求佛道，少有菩薩能如是答，如阿惟越致菩薩摩訶薩學道、無學道中。」

佛語須菩提：「如是，如是！是菩薩甚少。何以故？菩薩摩訶薩少有如是得受記阿惟越致慧地。若有得受記，是人能如是答。是人善根明了，諸天世人所不能壞。」