---
title: "大智度論 · 29 般若波羅蜜"
description: "大智度论由古印度龙树菩萨所造，后秦时期著名译经家鸠摩罗什翻译成中文。该论是佛教重要典籍，属于大乘中观学派的核心论著，主要阐释《大品般若经》的深奥义理。全书共一百卷，系统论述了般若空性思想、菩萨修行次第以及六度万行的实践方法，被誉为大乘佛教的百科全书。作为早期大乘佛教的代表性论典，大智度论对汉传佛教思想体系的形成影响深远，尤其为天台宗、华严宗等宗派提供了重要理论依据，在佛教哲学史上占据崇高地位。"
url: "https://rushiwowen.co/en/r/cma8zpyah0jf3ib04blhbchr8"
---

## 大智度論釋初品中般若波羅蜜第二十九卷第十八

> Treatise on the Great Perfection of Wisdom, Explanation of the First Chapter: Prajnaparamita, Part 29 <note>Volume

龍樹菩薩造

> Composed by Bodhisattva Nagarjuna

後秦龜茲國三藏鳩摩羅什奉　詔譯

【經】

> Sutra

「於一切法不著故，應具足般若波羅蜜。」

> "One should perfect the Perfection of Wisdom by not clinging to any teaching or phenomenon."

【論】

> Treatise

問曰：

> Question:

云何名般若波羅蜜？

> What is the meaning of "Prajñāpāramitā"?

答曰：

> He replied:

諸菩薩從初發心求一切種智，於其中間，知諸法實相慧，是般若波羅蜜。

> From the moment bodhisattvas first set their minds on seeking ultimate wisdom, the wisdom that understands the true nature of all phenomena along the way is called Prajna Paramita.

問曰：

> Question:

若爾者，不應名為波羅蜜。何以故？未到智慧邊故。

> If that is the case, it should not be called 'Perfection' (Pāramitā). Why? Because one has not yet reached the limits of wisdom.

答曰：

> He replied:

佛所得智慧是實波羅蜜，因是波羅蜜故，菩薩所行亦名波羅蜜，因中說果故。是般若波羅蜜，在佛心中變名為一切種智。菩薩行智慧，求度彼岸，故名波羅蜜；佛已度彼岸，故名一切種智。

> The wisdom attained by the Buddha is the true Perfection. Because of this perfection, the practices carried out by the Bodhisattva are also called perfection—this is a case of referring to the cause by its effect. This Prajñā Perfection, when present in the mind of the Buddha, is renamed "Omniscient Wisdom." The Bodhisattva practices wisdom, seeking to cross to the other shore, hence it is called Perfection; the Buddha has already crossed to the other shore, therefore it is called Omniscient Wisdom.

問曰：

> Question:

佛一切諸煩惱及習已斷，智慧眼淨，應如實得諸法實相；諸法實相即是般若波羅蜜。菩薩未盡諸漏，慧眼未淨，云何能得諸法實相？

> The Buddha has already cut off all afflictions and their habitual tendencies. His eye of wisdom is pure, and he is able to truly realize the actual nature of all things. This actual nature of all things is precisely Prajñāpāramitā (the Perfection of Wisdom). But a bodhisattva has not yet exhausted all defilements, and his eye of wisdom is not yet pure. How, then, can he realize the actual nature of all things?

答曰：

> He replied:

此義後品中當廣說，今但略說。如人入海，有始入者，有盡其源底者，深淺雖異，俱名為入。佛、菩薩亦如是，佛則窮盡其底；菩薩未斷諸煩惱習，勢力少故，不能深入。如後品中說譬喻：如人於闇室然燈，照諸器物，皆悉分了；更有大燈，益復明審。則知後燈所破之闇，與前燈合住；前燈雖與闇共住，而亦能照物。若前燈無闇，則後燈無所增益。諸佛菩薩智慧亦如是；菩薩智慧雖與煩惱習合，而能得諸法實相，亦如前燈亦能照物；佛智慧盡諸煩惱習，亦得諸法實相，如後燈倍復明了。

> This meaning will be explained in detail in later chapters; for now, it is only briefly discussed. It is like people entering the ocean—some just begin to wade in, while others reach the very bottom. Although the depths differ, both are called "entering." The same is true for Buddhas and bodhisattvas: a Buddha reaches the ultimate depth, while a bodhisattva has not yet eradicated all habitual tendencies of afflictions, and because their power is still limited, they cannot enter as deeply. As an analogy given in a later chapter: imagine someone lighting a lamp in a dark room, which illuminates all the objects clearly. Then an even brighter lamp is brought in, making everything even more distinct. This shows that the darkness dispelled by the later lamp had been present together with the earlier lamp all along. Even though the first lamp coexisted with the darkness, it could still illuminate objects. If the first lamp had no darkness, the later lamp would have nothing to add. The wisdom of Buddhas and bodhisattvas is similar: although a bodhisattva’s wisdom coexists with the habitual tendencies of afflictions, it can still perceive the true nature of all things—just as the first lamp can still illuminate objects. The wisdom of a Buddha, however, utterly eradicates all habitual tendencies of afflictions and also perceives the true nature of all things—like the later lamp, which illuminates everything far more brightly and clearly.

問曰：

> Question:

云何是諸法實相？

> What is the true nature of all things?

答曰：

> He replied:

眾人各各說諸法實相，自以為實。此中實相者，不可破壞，常住不異，無能作者。如後品中佛語須菩提：「若菩薩觀一切法，非常非無常，非苦非樂，非我非無我，非有非無等，亦不作是觀，是名菩薩行般若波羅蜜。」是義，捨一切觀，滅一切言語，離諸心行，從本已來不生不滅，如涅槃相；一切諸法相亦如是，是名諸法實相。如〈讚般若波羅蜜偈〉說：

> Everyone speaks of the ultimate nature of all things as the truth, each believing their own view to be correct. But the true ultimate nature here cannot be destroyed, is eternal and unchanging, and has no creator. As the Buddha later told Subhuti in a chapter: "If a bodhisattva observes all phenomena as neither permanent nor impermanent, neither suffering nor joy, neither self nor no-self, neither existence nor non-existence, and does not even grasp such observations, this is called a bodhisattva practicing the perfection of wisdom." The meaning here is to abandon all concepts, to eliminate all verbal expression, to transcend all mental activity. From the very beginning, it has been neither born nor destroyed, like the nature of nirvana. The nature of all phenomena is exactly the same—this is called the ultimate true nature of all things. As the verse praising the perfection of wisdom says:

「般若波羅蜜， 實法不顛倒，念想觀已除， 言語法亦滅。無量眾罪除， 清淨心常一，如是尊妙人， 則能見般若。如虛空無染， 無戲無文字；若能如是觀， 是即為見佛。若如法觀佛， 般若及涅槃，是三則一相， 其實無有異。諸佛及菩薩， 能利益一切；般若為之母， 能出生養育。佛為眾生父， 般若能生佛，是則為一切， 眾生之祖母。般若是一法， 佛說種種名，隨諸眾生力， 為之立異字。若人得般若， 議論心皆滅；譬如日出時， 朝露一時失。般若之威德， 能動二種人：無智者恐怖， 有智者歡喜。若人得般若， 則為般若主；般若中不著， 何況於餘法！般若無所來， 亦復無所去，智者一切處， 求之不能得。若不見般若， 是則為被縛；若人見般若， 是亦名被縛。若人見般若， 是則得解脫；若不見般若， 是亦得解脫。是事為希有， 甚深有大名；譬如幻化物， 見而不可見。諸佛及菩薩， 聲聞辟支佛，解脫涅槃道， 皆從般若得。言說為世俗， 憐愍一切故，假名說諸法， 雖說而不說。般若波羅蜜， 譬如大火焰，四邊不可取， 無取亦不取。一切取已捨， 是名不可取；不可取而取， 是即名為取。般若無壞相， 過一切言語，適無所依止， 誰能讚其德？般若雖叵讚， 我今能得讚，雖未脫死地， 則為已得出！」

> Prajnaparamita, the true Dharma, is never inverted or wrong. Thoughts, imaginations, and perceptions have been removed; Words and linguistic forms have also ceased. Countless masses of evil deeds are cleared away; The pure mind is ever one and unified. Such a noble and wondrous person can thus see Prajna. Like space, undefiled, without play or letter; If one can view it thus, this is seeing the Buddha. If one truly sees the Buddha, Prajna, and Nirvana, These three share one characteristic; in truth, they are not different. All Buddhas and Bodhisattvas can benefit all beings; Prajna is their mother, giving birth and nurturing them. The Buddha is the father of beings; Prajna can give birth to Buddhas. Therefore, Prajna is the great-grandmother of all beings. Prajna is a single truth, yet the Buddha teaches it under many names; According to the capacity of each being, different designations are established. If a person attains Prajna, all arguments in the mind vanish; Just as when the sun rises, morning dew instantly disappears. The majesty of Prajna can stir two kinds of people: The unwise are terrified; the wise are filled with joy. If a person obtains Prajna, they become the master of Prajna; They do not cling even to Prajna itself, let alone to other dharmas! Prajna comes from nowhere, nor does it go anywhere; The wise seek it everywhere yet cannot find it. If one does not see Prajna, they are bound; If one sees Prajna, they are also called bound. If one sees Prajna, they are liberated; If one does not see Prajna, they are also liberated. This matter is truly wondrous, profound, and highly renowned; Like a magical illusion, it is seen yet not seen. All Buddhas, Bodhisattvas, Hearers, and Solitary Realizers— Their path to liberation and Nirvana—all are gained through Prajna. Words are for the sake of worldly convention; out of compassion for all, The teacher speaks of dharmas under provisional names— Although spoken, nothing is actually said. Prajnaparamita is like a great blaze; None of its four sides can be grasped; it has no grasping, yet is not non-grasping. All grasping has been abandoned—this is called "ungraspable"; By grasping the ungraspable, this is truly called "grasping." Prajna has no nature subject to destruction; it transcends all speech. It depends on nothing—who can praise its virtue? Though Prajna is difficult to praise, I can still offer praise; Though not yet free from the realm of death, I have already emerged from it.