---
title: "摩訶般若波羅蜜經 · 75 三次品"
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/cm9smh4m014hzl00v5yvw44ch"
---

## 摩訶般若波羅蜜經卷第二十三

> Mahāprajñāpāramitā Sūtra, Chapter 23

後秦龜茲國三藏鳩摩羅什譯

> Translated by Kumārajīva, Tripitaka Master of Kucha, Later Qin Dynasty.

### 三次品第七十五丹本次第行品

> Chapter 75: The Threefold Character

爾時須菩提白佛言：「世尊！若有法相者，尚不得順忍，何況得道？世尊！若無法相者，當得順忍不？若乾慧地、若性地、若八人地、若見地、若薄地、若離欲地、若已辦地、若辟支佛地、若菩薩地、若佛地、若修道，因是修道，當斷煩惱不？以是煩惱故，不得過聲聞、辟支佛地，入菩薩位。若不入菩薩位，則不得一切種智。不得一切種智，則不能得斷一切煩惱習。世尊！若無有法相，是諸法則不生。若不生是諸法，則不能得一切種智。」

> At that time, Subhuti said to the Buddha: "World-Honored One! If one still perceives characteristics of phenomena, they cannot even attain the stage of patient endurance, let alone realize the path. World-Honored One! If one does not perceive characteristics of phenomena, will they attain patient endurance? Will they reach the stages of dry wisdom, disposition, the eight stages, insight, thinning of defilements, freedom from desire, the stage of completion, the Pratyekabuddha stage, the Bodhisattva stage, or the Buddha stage? Will the cultivation of the path—through which defilements are to be severed—actually cut off those defilements? It is because of these defilements that one cannot transcend the stages of Hearers and Pratyekabuddhas to enter the Bodhisattva stage. Without entering the Bodhisattva stage, one cannot attain all-encompassing wisdom. Without attaining all-encompassing wisdom, one cannot eradicate all habitual tendencies of defilements. World-Honored One! If there are no characteristics of phenomena, then these phenomena would not arise. If these phenomena do not arise, then one cannot attain all-encompassing wisdom."

佛告須菩提：「如是，如是！若無有法者，則有順忍，乃至斷一切煩惱習。」

> The Buddha said to Subhuti, "So it is, so it is! If there is no dharma, then there is a compliant patience, even to the point of cutting off all afflictions and habits."

須菩提白佛言：「世尊！菩薩摩訶薩行般若波羅蜜時，有法相不？所謂色相乃至識相；眼相乃至意相，色相乃至法相，眼界相乃至意識界相；四念處相乃至一切種智相。若色相若色斷相，乃至識相識斷相，十二入、十八界亦如是；若無明相若無明斷相，乃至憂悲愁惱相憂悲愁惱斷相；若欲相若欲斷相，若瞋相若瞋斷相，若癡相若癡斷相；若苦相若苦斷相，若集相若集斷相，若盡相若盡斷相，若道相若道斷相；乃至一切種智相，斷一切煩惱習相？」

> Subhuti said to the Buddha: "World-Honored One! When a great bodhisattva practices the perfection of wisdom, are there any signs of phenomena? That is, signs of form up to signs of consciousness; signs of the eye up to signs of the mind; signs of form-objects up to signs of mental objects; signs of the eye-element up to signs of the consciousness-element; signs of the four foundations of mindfulness up to signs of omniscience. Whether it be signs of form or signs of the cessation of form, up to signs of consciousness and signs of the cessation of consciousness—likewise for the twelve sense-bases and eighteen elements. Whether it be signs of ignorance or signs of the cessation of ignorance, up to signs of sorrow, lamentation, pain, distress, and trouble, and signs of their cessation. Whether it be signs of desire or signs of the cessation of desire, signs of anger or signs of the cessation of anger, signs of delusion or signs of the cessation of delusion. Whether it be signs of suffering or signs of the cessation of suffering, signs of accumulation or signs of the cessation of accumulation, signs of extinction or signs of the cessation of extinction, signs of the path or signs of the cessation of the path. Up to signs of omniscience, and signs of severing all defilement and habitual tendencies?"

佛言：「不也，須菩提！菩薩摩訶薩行般若波羅蜜時，無有法相非法相，即是菩薩順忍。若無有法相無有非法相，即是修道，亦是道果。須菩提！菩薩摩訶薩有法是菩薩道，無法是菩薩果。以是因緣故，當知一切法無所有性。」

> The Buddha said: "No, Subhuti. When a great bodhisattva practices the Perfection of Wisdom, there is neither the mark of a phenomenon nor the mark of a non-phenomenon—this itself is the bodhisattva's patient acceptance in accordance with the truth. If there is neither the mark of a phenomenon nor the mark of a non-phenomenon, that is the Path to Cessation, and that is also the fruit of the Path. Subhuti, for a great bodhisattva, having a phenomenon is the bodhisattva's path, and having no phenomenon is the bodhisattva's fruit. For this reason, you should know that all things have no intrinsic nature."

須菩提白佛言：「世尊！若一切法無所有性，佛云何知一切法無所有性故得成佛，於一切法得自在力？」

> Subhuti said to the Buddha: "World-Honored One! If all dharmas have no inherent nature, how does the Buddha, knowing that all dharmas are devoid of inherent nature, attain Buddhahood and gain sovereign power over all dharmas?"

佛告須菩提：「如是，如是！一切法無所有性。我本行菩薩道修六波羅蜜，離諸欲、離惡不善法，有覺有觀，離生喜樂，入初禪乃至入第四禪。於是諸禪及支不取相，不念有是禪、不受禪味、不得是禪，無染清淨行四禪，我於是諸禪不受果報。依四禪住，起五神通——身通、天耳、知他人心、宿命通、天眼通——於諸神通不取相，不念有是神通，不受神通味，不得是神通。我於是五神通不分別行，須菩提！我爾時用一念相應慧得阿耨多羅三藐三菩提，所謂是苦聖諦，是集、是滅、是道聖諦，成就十力、四無所畏、四無礙智、十八不共法、大慈大悲，得作佛，分別三聚眾生：正定、邪定、不定。」

> The Buddha told Subhuti, "So it is, so it is! All dharmas have no intrinsic nature. In the past, when I was a bodhisattva on the path to Enlightenment, I practiced the six perfections. I let go of desires and unwholesome mental states. With intentional thought and examination, I entered the first stage of deep concentration, which brings joy and ease born of letting go. I progressed through this up to the fourth stage of deep concentration. "In these meditative states and their qualities, I did not cling to any sign or notion: I did not think, 'This is concentration,' did not crave the pleasant flavors of concentration, and did not grasp at concentration as mine. I practiced these four stages of concentration without attachment or defilement, and I did not seek any reward from them. "Resting in these four concentrations, I developed five supernormal powers—the power of psychic travel, celestial hearing, reading others' minds, recalling past lives, and celestial vision. Toward these powers, I also did not cling to signs, did not think, 'These are powers,' did not relish their taste, and did not grasp them as mine. I practiced these five powers without discriminating or latching onto them. "Subhuti! At that time, with a single thought of corresponding wisdom, I attained Supreme Perfect Enlightenment. That wisdom recognized the Four Noble Truths: this is the noble truth of Suffering, this is the Origin of Suffering, this is the Cessation of Suffering, and this is the Path to Cessation. I then perfected the ten powers, the four kinds of fearlessness, the four unhindered understandings, the eighteen unique qualities of a Buddha, and great loving-kindness and great compassion. Having become a Buddha, I classified sentient beings into three groups: those on the Right Path, those on the wrong path, and those who have not yet chosen a path."

須菩提白佛言：「云何世尊於諸法無所有性中起四禪六神通，亦無眾生而分別作三聚？」

> Subhuti said to the Buddha: "How is it, World-Honored One, that within the nature of all dharmas, which is ultimately empty, one can still arise the four meditations and the six superpowers? And how can one distinguish and classify beings into three groups when, in truth, there are no beings at all?"

佛告須菩提：「若諸欲惡不善法若有性——若自性、若他性——我本為菩薩行時，不能觀諸欲惡不善法無所有性入初禪。以諸欲惡不善法無有性，若自性、若他性皆是無所有性故，我本行菩薩道時，離諸欲惡不善法，入初禪乃至入第四禪。須菩提！若諸神通有性——若自性、若他性——我不能知是神通無所有性，得阿耨多羅三藐三菩提。須菩提！以神通無有性，若自性、若他性皆是無所有性。以是故，諸佛於神通知無所有性，得阿耨多羅三藐三菩提。」

> The Buddha said to Subhuti: "If desire, harmful thoughts, and unwholesome states had a fixed nature—whether their own or from something else—then when I was practicing the bodhisattva path, I could not have seen that these things have no inherent existence and entered the first meditation. It is precisely because desire, harmful thoughts, and unwholesome states have no fixed nature—whether their own or from something else—that they are all empty of inherent existence. For this reason, when I practiced the bodhisattva path, I was able to leave behind desire, harmful thoughts, and unwholesome states and enter the first meditation, and so on up to the fourth meditation. Subhuti! If the superknowledges had a fixed nature—whether their own or from something else—I could not have realized that they are empty of inherent existence and attained Supreme Perfect Enlightenment. Subhuti! It is because the superknowledges have no fixed nature—whether their own or from something else—that they are all empty of inherent existence. For this reason, all Buddhas, through understanding that the superknowledges are empty of inherent existence, attain Supreme Perfect Enlightenment."

須菩提言：「世尊！若菩薩摩訶薩知諸法無所有性，因四禪、五神通得阿耨多羅三藐三菩提。世尊！新學菩薩摩訶薩，云何於諸法無所有性中次第行、次第學、次第道，以是次第行、次第學、次第道，得阿耨多羅三藐三菩提？」

佛告須菩提：「菩薩摩訶薩若初從諸佛聞，若從多供養諸佛菩薩聞，若諸阿羅漢、若諸阿那含、若諸斯陀含、若諸須陀洹所聞：『得無所有故是佛，得無所有故是阿羅漢、阿那含、斯陀含、須陀洹，一切賢聖皆以得無所有故有名。一切有為作法無所有性，乃至無有如毫末許所有。』是菩薩摩訶薩聞是已，作是念：『若一切法無有性、得無所有性故是佛、乃至得無所有性故是須陀洹。我若當得阿耨多羅三藐三菩提、若不得，一切法常無有性。我何以不發心得阿耨多羅三藐三菩提？得阿耨多羅三藐三菩提已，一切眾生行於有相，當令住無所有中。』須菩提！菩薩摩訶薩如是思惟已，發阿耨多羅三藐三菩提心，為度一切眾生故。菩薩摩訶薩所行次第行、次第學、次第道者，如過去諸菩薩摩訶薩所行道，得阿耨多羅三藐三菩提。是新發意菩薩應學六波羅蜜，所謂檀那波羅蜜、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。是菩薩摩訶薩若行檀那波羅蜜時，自行布施亦教人布施，讚歎布施功德，歡喜讚歎行布施者。以是布施因緣故，得大財富。是菩薩遠離慳心，布施眾生食飲衣服、香華瓔珞、房舍臥具燈燭，種種資生所須，盡給與之。菩薩摩訶薩行是布施及持戒，生天人中，得大尊貴。以是持戒、布施故，得禪定眾。以是布施、持戒、禪定故，得智慧眾、解脫眾、解脫知見眾。是菩薩因是布施、持戒、禪定眾、智慧眾、解脫眾、解脫知見眾故，過聲聞、辟支佛地，入菩薩位。入菩薩位已，得淨佛國土、成就眾生，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生生死。如是，須菩提！菩薩以是布施，次第行、次第學、次第道，是事皆不可得。何以故？自性無所有故。

「復次，須菩提！菩薩摩訶薩從初發意以來，自行持戒教人持戒，讚歎持戒功德，歡喜讚歎行持戒者。持戒及布施因緣故，生天人中得大尊貴。見貧窮者施以財物，不持戒者教令持戒，亂意者教令禪定，愚癡者教令智慧，無解脫者教令解脫，無解脫知見者教令解脫知見。以是持戒、禪定、智慧、解脫、解脫知見故，過聲聞、辟支佛地，入菩薩位。入菩薩位已，得淨佛國土。淨佛國土已，成就眾生。成就眾生已，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生。如是，須菩提！菩薩以是持戒，次第行、次第學、次第道，是事皆不可得。何以故？一切法自性無所有故。

「復次，須菩提！菩薩摩訶薩從初已來，自行羼提波羅蜜，教人行羼提，讚歎羼提功德，歡喜讚歎行羼提者。行羼提波羅蜜時，布施眾生各令滿足，教令持戒、教令禪定乃至解脫知見。以是布施、持戒、禪定、智慧因緣故，過阿羅漢、辟支佛地，入菩薩位中。入菩薩位中已，得淨佛國土。得淨佛國土已，成就眾生。成就眾生已，得一切種智。得一切種智已，轉法輪。轉法輪已，以三乘法度脫眾生生死。如是，須菩提！菩薩以羼提波羅蜜，次第行、次第學、次第道，是事皆不可得。何以故？一切法自性無所有故。

「復次，須菩提！菩薩摩訶薩從初已來，自行毘梨耶，教人行毘梨耶，讚歎行毘梨耶功德，歡喜讚歎行毘梨耶者，乃至是事皆不可得，自性無所有故。

「復次，須菩提！菩薩摩訶薩從初已來，自入禪、入無量心、入無色定，亦教人入禪、入無量心、入無色定，讚歎入禪、入無量心、入無色定功德，歡喜讚歎行禪、無量心、無色定者。是菩薩住諸禪定無量心，布施眾生各令滿足，教令持戒，教令禪定、智慧。以是布施、禪定、智慧、解脫、解脫知見因緣故，過聲聞、辟支佛地，入菩薩位。入菩薩位已，淨佛國土。淨佛國土已，成就眾生。成就眾生已，得一切種智。得一切種智，已轉法輪。轉法輪已，以三乘法度脫一切眾生。乃至是事皆不可得，自性無所有故。

「復次，須菩提！菩薩摩訶薩從初以來，行般若波羅蜜，布施眾生各令滿足，教令持戒、禪定、智慧、解脫、解脫知見。是菩薩行般若波羅蜜時，自行六波羅蜜，亦教他人令行六波羅蜜，讚歎六波羅蜜功德，歡喜讚歎行六波羅蜜者。是菩薩以是檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜因緣及方便力，過聲聞、辟支佛地，入菩薩位。乃至是事不可得，自性無所有故。須菩提！是名初發意菩薩摩訶薩次第行、次第學、次第道。

「復次，須菩提！菩薩摩訶薩次第行、次第學、次第道，菩薩摩訶薩從初已來，以一切種智相應心，信解諸法無所有性，修六念，所謂念佛、念法、念僧、念戒、念捨、念天。須菩提！云何菩薩摩訶薩修念佛？菩薩摩訶薩念佛，不以色念，不以受想行識念。何以故？是色自性無，受想行識自性無。若法自性無，是為無所有。何以故？無憶故，是為念佛。

「復次，須菩提！菩薩摩訶薩念佛，不以三十二相念，亦不念金色身，不念丈光，不念八十隨形好。何以故？是佛身自性無故。若法無性，是為無所有。何以故？無憶故，是為念佛。

> "Furthermore, Subhuti, a great bodhisattva recollects the Buddha, but not by the thirty-two marks, nor by the golden body, nor by the radiant light, nor by the eighty auxiliary signs. Why? Because the Buddha's body has no inherent nature. If a phenomenon has no inherent nature, it is nothing at all. Why? Because there is no grasping, and this is what it means to recollect the Buddha.

「復次，須菩提！不應以戒眾念佛，不應以定眾、智慧眾、解脫眾、解脫知見眾念佛。何以故？是眾無有自性。若法無自性，是為無所有。何以故？無憶故，是為念佛。

> "Furthermore, Subhuti, one should not recollect the Buddha through the aggregates of morality, nor through the aggregates of concentration, wisdom, liberation, or the knowledge and vision of liberation. Why? Because these aggregates have no inherent nature. If dharmas have no inherent nature, they are devoid of existence. Why? Because there is no grasping, this is what it means to recollect the Buddha."

「復次，須菩提！不應以十力念佛，不應以四無所畏、四無礙智、十八不共法念佛，不應以大慈大悲念佛。何以故？是諸法自性無。若法自性無，是為非法。無所念，是為念佛。

> "Furthermore, Subhuti, one should not recollect the Buddha through the ten powers, nor through the four fearless assurances, the four unobstructed insights, or the eighteen unique qualities of a Buddha. Nor should one recollect the Buddha through great compassion and great loving-kindness. Why? Because these qualities have no inherent nature of their own. If a quality lacks inherent nature, it is not a real quality. To have nothing to recollect—that is true recollection of the Buddha."

「復次，須菩提！不應以十二因緣法念佛。何以故？是因緣法自性無。若法自性無，是為非法。無所念，是為念佛。如是，須菩提！菩薩摩訶薩行般若波羅蜜時應念佛，是為菩薩初發意次第行、次第學、次第道。是菩薩摩訶薩次第行、次第學、次第道中住，能具足四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，修行空三昧，無相、無作三昧，乃至一切種智，諸法性無所有故。是菩薩知諸法性無所有，是中無有性、無無性。

「須菩提！云何菩薩摩訶薩應修念法？須菩提！菩薩摩訶薩行般若波羅蜜時，不念善法、不念不善法，不念有記法、不念無記法，不念世間法、不念出世間法，不念淨法、不念不淨法，不念聖法、不念凡夫法，不念有漏法、不念無漏法，不念欲界繫法、色界繫法、無色界繫法，不念有為法、無為法。何以故？是諸法自性無。若法自性無，是為非法。無所念，是為念法。念法中學，無所有性故，乃至當得一切種智。是菩薩得阿耨多羅三藐三菩提時，得諸法無所有性。是無所有性中，非有相、非無相。如是，須菩提！菩薩摩訶薩應修念法，於是法中乃至無少許念，何況念法？

「須菩提！菩薩摩訶薩云何應修念僧？須菩提！菩薩摩訶薩念僧無為法故，分別有佛弟子眾，是中乃至無少許念，何況念僧？如是菩薩摩訶薩應念僧。

「須菩提！菩薩摩訶薩云何應修念戒？須菩提！菩薩摩訶薩從初發意已來，應念聖戒、無缺戒、無隙戒、無瑕戒、無濁戒、無著戒、自在戒、智者所讚戒、具足戒、隨定戒。應念是戒無所有性，乃至無少許念，何況念戒？

「須菩提！菩薩摩訶薩從初發意已來，應念捨。若自念捨、若念他捨，若捨財、若捨法、若捨煩惱。觀是捨不可得故，乃至無少許念，何況念捨？如是，須菩提！菩薩摩訶薩應念捨。

「須菩提！云何菩薩摩訶薩應念天？須菩提！菩薩作是念：『四天王諸天所有信、戒、施、聞、慧，此間命終生彼天處，我亦有是信、戒、施、聞、慧。乃至他化自在天所有信、戒、施、聞、慧，此間命終生彼天處，我亦有是信、戒、施、聞、慧。』如是，須菩提！菩薩摩訶薩應念是天，無所有性中尚無少許念，何況念天？須菩提！菩薩摩訶薩行是六念，是名次第行、次第學、次第道。」

爾時須菩提白佛言：「世尊！若一切法無所有性，所謂念色乃至識，眼乃至意，色乃至法，眼界乃至意識界，是無所有性。檀那波羅蜜乃至般若波羅蜜，內空乃至無法有法空，四念處乃至八聖道分，佛十力乃至一切種智，是無所有性。世尊！若一切法無所有性者，是則無道、無智、無果。」

佛告須菩提：「汝見是色性實有不？乃至一切種智性實有不？」

須菩提言：「不見也，世尊！」

佛告須菩提：「汝若不見諸法實有，云何作是問？」

須菩提言：「世尊！我於是法不敢有疑，但為當來世諸比丘求聲聞、辟支佛道、菩薩道者。是人當如是言：『若一切法無所有性，誰垢誰淨、誰縛誰解？』是不知不解故，而破於戒、破正見、破威儀、破淨命。是人破此事故，當墮三惡道。世尊！我畏當來世有如是事，以是故，問佛世尊。我於是法中信，不疑不悔。」