佛說佛母寶德藏般若波羅蜜經卷上
Buddha Speaks of the Perfection of Wisdom: Sutra of the Mother of Buddhas' Precious Virtues, Fascicle 1
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
Translated by Dharma-Virtuous, Master of Bright Teaching, Court Minister of the Imperial Library, Tripitaka Master of the Western Regions, by
行品第一
Chapter 1: Practice
爾時世尊，為令四眾各得歡喜，說是般若波羅蜜經使獲利樂。即說伽陀曰：
At that time, the World-Honored One, wishing to bring joy to the four assemblies and enable them to attain benefit and happiness through this Perfection of Wisdom Sutra, spoke these verses:
「所有菩薩為世間， 滅除蓋障煩惱垢，
發淨信心住寂靜， 當行智度彼岸行。
諸江河流閻浮提， 華果藥草皆得潤，
龍王主住無熱池， 彼龍威力流江河。
亦如佛子聲聞等， 說法教他方便說，
樂最聖行求果報， 此諸如來勝威德。
云何佛說此法眼， 令諸弟子如佛學，
自證教他及方便， 此亦佛力非自力。
最上般若不可知， 非心可知非菩提。
如是聞已不驚怖， 彼菩薩行知佛智。
色受想行識皆無， 不著纖塵無處所，
彼若不住一切法， 行無受想得菩提。
菩薩若求出家智， 照見五蘊無實相，
知此不求於寂靜， 彼是菩薩之行智。
復次云何智所得？ 照見一切法皆空，
不著不驚照見時， 自覺覺他諸菩薩。
色受想行及識蘊， 是蘊見行而不知，
菩薩照見蘊皆空， 行無相化不著句。
無色受想行識等， 不行是名無相行，
若行不得最上智， 無相寂靜三摩地。
若菩薩行自寂靜， 過去諸佛咸授記，
身苦樂等皆不及， 由知因果法本性。
若行於法不可得， 行如是行乃佛智，
行無所行了知已， 是行最上般若行。
彼無所有不可得， 愚癡著相謂有無，
有無二法皆非實， 出此了知乃菩薩。
菩薩若知諸幻化， 色受想行識亦然，
寂靜行離種種相， 此名最上般若行。
善友方便令知覺， 使聞佛母不驚怖，
惡友同行及化他， 坏器盛水非堅牢。
云何得名為菩薩？ 一切樂行皆無著，
求佛菩提無所著， 是故得名為菩薩。
云何得名摩訶薩？ 得第一義眾生中，
斷眾生界諸邪見， 是故得名摩訶薩。
大施大慧大威德， 佛乘最上而得乘，
發菩提心度眾生， 是故得名摩訶薩。
幻化四足俱胝數， 多人眾前悉截首，
一切世界皆幻化， 菩薩知已得無怖。
色受想行識纏縛， 知不實已不求解，
行菩提心無所著， 此名最上諸菩薩。
云何得名為菩薩？ 乘大乘行度眾生，
大乘體相如虛空， 菩薩由得安隱樂。
大乘之乘不可得， 乘涅盤往諸方所，
行已不見如火滅， 是故名為入涅盤。
菩薩所行不可得， 初後現在三清淨，
清淨無畏無戲論， 是行最上般若行。
大智菩薩行行時， 發大慈悲為眾生，
為已不起眾生相， 是行最上般若行。
菩薩起念為眾生， 修諸苦行有苦相，
是有我相眾生相， 此非最上般若行。
知自及諸眾生等， 乃至諸法亦復然，
生滅無二無分別， 是行最上般若行。
乃至所說世界等， 名離一切生滅法，
最上無比甘露智， 是故得名為般若。
菩薩如是所行行， 了知方便無所求，
知此法本性非實， 是行最上般若行。
若不住色亦無受， 亦不住想亦無行，
復不住識住正法， 是名最上般若行。
All Bodhisattvas, for the sake of the world, Remove obstructions and defilements of affliction. With pure faith and abiding in stillness, They practice the transcendent perfection of wisdom.
The rivers that flow through Jambudvipa Nourish flowers, fruits, and medicinal herbs. The Dragon King dwells in Lake Anavatapta; By his might, rivers flow forth.
Likewise, the Buddha's children, disciples, and hearers, Teach and guide others through skillful means. Delighting in the highest path, they seek its fruits— Such is the splendid power of the Thus-Come Ones.
How does the Buddha teach this Dharma-eye, So that disciples may learn like the Buddha? Self-realization, teaching others, and skillful means— This too is the Buddha's power, not their own.
The supreme perfection of wisdom is unknowable, Not known by the mind, nor is it enlightenment. Those who hear this without fear Practice as Bodhisattvas and know the Buddha's wisdom.
Form, feeling, perception, formation, and consciousness are all absent; Not clinging to the slightest dust, abiding nowhere. If one does not dwell in any conditioned thing, Practicing without grasping or perception, one attains enlightenment.
If a Bodhisattva seeks the wisdom of renunciation, Their insight sees that the five aggregates have no real nature. Knowing this, they do not seek stillness— This is the Bodhisattva's wisdom of practice.
Furthermore, what wisdom is attained? Insight sees that all phenomena are empty. Not clinging, not afraid, when this insight occurs, Such Bodhisattvas enlighten themselves and others.
The aggregates of form, feeling, perception, formation, and consciousness— One may see them but not truly understand. A Bodhisattva's insight sees the aggregates as empty; They practice without form and do not cling to words.
Without form, feeling, perception, formation, or consciousness, Not acting is called formless practice. If one acts, they cannot attain the highest wisdom, The signless and still state of samadhi.
When a Bodhisattva practices inner stillness, All Buddhas of the past bestow their prophecy. Neither physical pain nor pleasure can reach them, Because they know the true nature of cause and effect.
If one practices without grasping at things, Practicing like this is the Buddha's wisdom. Knowing that practice has no doer, This is practicing the supreme perfection of wisdom.
That which has no existence cannot be grasped. Fools, attached to appearances, speak of "existence" or "nonexistence." Both existence and nonexistence are unreal; Seeing beyond them, one is a Bodhisattva.
If a Bodhisattva knows that all is illusion— Form, feeling, perception, formation, and consciousness likewise— They practice stillness, free from all signs; This is called the supreme perfection of wisdom.
A good friend uses skillful means to help one know, So that hearing the Buddha-Mother brings no fear. An evil friend who walks with you and misleads others Is like a cracked vessel that cannot hold water.
How is one called a Bodhisattva? Practicing all joys without attachment, Seeking Buddhahood without clinging— Therefore, they are called a Bodhisattva.
How is one called a Great Being? Among beings who realize the ultimate truth, They cut off all wrong views about the realm of beings— Therefore, they are called a Great Being.
Great giving, great wisdom, great power, They ride the supreme vehicle of Buddhahood. Aspiring to enlightenment, they liberate beings— Therefore, they are called a Great Being.
If countless four-footed beings appeared as illusions, And were beheaded before a crowd, Every world is but an illusion— Knowing this, a Bodhisattva is fearless.
Bound by form, feeling, perception, formation, and consciousness, And realizing they are unreal, they seek nothing. Practicing bodhicitta without attachment— This is called the supreme Bodhisattva.
How is one called a Bodhisattva? Riding the Great Vehicle to liberate beings. The essence of the Great Vehicle is like space; By it, a Bodhisattva attains peaceful joy.
The vehicle of the Great Vehicle cannot be grasped. Riding nirvana, they go everywhere. When the path ends, it vanishes like a fire gone out; Thus, it is called entering nirvana.
A Bodhisattva's practice cannot be grasped, Pure in the beginning, middle, and end. This purity is fearless and free from conceptual play; Thus, one practices the supreme perfection of wisdom.
When a great wise Bodhisattva practices, They generate great compassion for beings, Yet do not give rise to the notion of "beings"— This is practicing the supreme perfection of wisdom.
If a Bodhisattva focuses on beings and thinks, "I will undergo ascetic practices," seeing this as suffering, Then they have a self and a concept of beings— This is not the supreme perfection of wisdom.
Knowing oneself and all beings, And likewise all phenomena, Arising and ceasing are not two, without distinction— This is practicing the supreme perfection of wisdom.
Even the worlds spoken of Are names that transcend all arising and ceasing. This supreme, incomparable nectar of wisdom Is therefore called "perfection of wisdom."
When a Bodhisattva practices like this, They understand skillful means and seek nothing. Knowing that the nature of this Dharma is not real, They practice the supreme perfection of wisdom.
If one does not dwell in form, nor experience feeling, Nor dwell in perception, nor engage in formation, Nor dwell in consciousness, but abides in the true Dharma— This is called the supreme perfection of wisdom.