摩訶般若波羅蜜相無相品第十三
Chapter 13: The Signless Nature of the Great Perfection of Wisdom
爾時釋提桓因，及欲界萬天子，梵世二萬天子，俱詣佛所，頭面禮佛足，却住一面。各白佛言：「世尊！是法甚深，於此法中，云何作相？」佛告諸天子：「諸法以空為相，以無相、無作、無起、無生、無滅、無依為相。」諸天子言：「如來說是諸相如空無所依。如是諸相，一切世間天、人、阿修羅所不能壞。何以故？一切世間天、人、阿修羅，即是其相故。世尊！是諸相非可作，是諸相不在色數，不在受、想、行、識數。是諸相非人非非人所作。」
At that time, Sakra Devanam Indra, along with ten thousand heavenly beings from the desire realm and twenty thousand heavenly beings from the Brahma realm, approached the Buddha. They bowed their heads at the Buddha's feet, then stood to one side. Each addressed the Buddha, saying:
"World-Honored One, this Dharma is profoundly deep. Within this Dharma, what are its characteristics?"
The Buddha replied to the heavenly beings: "All phenomena take emptiness as their characteristic. They take signlessness, non-formation, non-arising, non-birth, non-extinction, and non-reliance as their characteristics."
The heavenly beings said: "The Tathagata teaches that these characteristics are like space, having nothing to rely upon. Such characteristics cannot be destroyed by any being in the world—whether heavenly beings, humans, or asuras. Why is this? Because all heavenly beings, humans, and asuras in the world are themselves these characteristics. World-Honored One, these characteristics cannot be fabricated. These characteristics are not found within the category of form, nor within the categories of feeling, perception, mental formations, or consciousness. These characteristics are not made by humans, nor by non-humans."
佛告欲色界諸天子：「若人問言：『虛空誰之所作？』是人為正問不？」「不也，世尊！虛空無有作者。何以故？虛空無為故。」「諸天子！此諸相亦如是，有佛無佛，常住不異，諸相常住故，如來得是諸相已，名為如來。」
The Buddha addressed the heavenly beings of the desire and form realms: "If someone were to ask, 'Who created empty space?' would that be a proper question?"
"No, World-Honored One. Empty space has no creator. Why? Because empty space is unconditioned."
"Heavenly beings, these marks of a Buddha are just the same. Whether a Buddha appears or not, they abide eternally, unchanging. Because these marks are eternally abiding, the Tathagata, having realized them, is called the Tathagata."
諸天子言：「如來所說諸相甚深，諸佛智慧無礙故，能示是如，亦能說般若波羅蜜行相。世尊！般若波羅蜜是諸佛行處，亦如是示諸佛世間。」
The celestial beings said, "The aspects spoken of by the Tathagata are profoundly deep. Because the wisdom of the Buddhas is unobstructed, they can reveal this suchness and also expound the characteristics of practicing Prajñāpāramitā. O World-Honored One, Prajñāpāramitā is the domain of the Buddhas' practice, and it is thus that they reveal the Buddhas to the world."
「復次，須菩提！諸佛依止於法供養，恭敬尊重讚歎於法。法者，則是般若波羅蜜，諸佛供養恭敬，尊重讚歎般若波羅蜜。何以故？般若波羅蜜出生諸佛故。須菩提！如來知恩、知報恩者。若人正問：『何等是知恩、知報恩者？』當答：『佛是知恩、知報恩者。』須菩提！云何佛是知恩、知報恩者？如來所行道，所行法，得阿耨多羅三藐三菩提，即護念是道是法。以是事故，當知佛是知恩、知報恩者。
Furthermore, Subhuti, all Buddhas rely upon and take refuge in the Dharma, offering it reverence, respect, and praise. This Dharma is none other than the Perfection of Wisdom. All Buddhas make offerings to, revere, respect, and praise the Perfection of Wisdom. Why? Because it is from the Perfection of Wisdom that all Buddhas are born. Subhuti, the Tathagata is one who knows gratitude and knows how to repay it. If someone were to rightly ask, 'Who is one who knows gratitude and knows how to repay it?' you should answer, 'The Buddha is one who knows gratitude and knows how to repay it.'
Subhuti, why is the Buddha one who knows gratitude and knows how to repay it? The path the Tathagata walked, the Dharma he practiced, through which he attained Supreme, Perfect Enlightenment—this very path and Dharma he protects and holds in mind. For this reason, you should know that the Buddha is one who knows gratitude and knows how to repay it.
「復次，須菩提！如來知一切法無作，亦是如來知作恩者。須菩提！如來因般若波羅蜜，知一切法無作相，得如是智慧。以是因緣故，般若波羅蜜，亦如是示諸佛世間。」
“Furthermore, Subhūti, the Tathāgata understands that all phenomena are unconditioned, and He also recognizes those who perform acts of gratitude. Subhūti, it is through Prajñāpāramitā (the Perfection of Wisdom) that the Tathāgata perceives the unconditioned nature of all phenomena and attains such wisdom. For this reason, Prajñāpāramitā likewise reveals the world to the Buddhas, the World-Honored Ones.”
「世尊！若一切法無知者，無見者，云何般若波羅蜜示諸佛世間？」「須菩提！如是，如是！一切法無知者、無見者。須菩提！云何一切法無知者？一切法空故。云何一切法無見者？一切法無所依故。是故一切法無知者、無見者。須菩提！如來因般若波羅蜜，得如是法。是故般若波羅蜜，亦如是示諸佛世間。不見色故，示世間；不見受、想、行、識故，示世間。般若波羅蜜如是示諸佛世間。」
"World-Honored One! If all dharmas have no knower and no seer, how can the Perfection of Wisdom reveal the Buddha's world?"
"Subhuti, indeed, it is just as you say. All dharmas have no knower and no seer. Subhuti, why are all dharmas without a knower? Because all dharmas are empty. Why are all dharmas without a seer? Because all dharmas have no fixed support. Therefore, all dharmas have no knower and no seer.
Subhuti, the Tathagata attains such dharmas through the Perfection of Wisdom. Thus, the Perfection of Wisdom likewise reveals the Buddha's world. It reveals the world by not seeing form; it reveals the world by not seeing feeling, perception, mental formations, and consciousness. This is how the Perfection of Wisdom reveals the Buddha's world."
「世尊！云何名不見色故示世間？云何名不見受、想、行、識故示世間？」「須菩提！若不緣色生色，是名不見色；若不緣受、想、行、識生識，是名不見識。若如是不見世間，是名真見世間。復次，須菩提！世間空，般若波羅蜜如實示世間空。世間離相，般若波羅蜜如實示世間離相。世間淨相，般若波羅蜜如實示世間淨。世間寂滅，般若波羅蜜如實示世間寂滅。須菩提！般若波羅蜜亦如是示諸佛世間。」
"World-Honored One, what does it mean to show the world by not seeing form? What does it mean to show the world by not seeing feeling, perception, formation, or consciousness?"
"Subhuti, if one does not cling to form as the source of form, this is called not seeing form. If one does not cling to feeling, perception, formation, or consciousness as the source of consciousness, this is called not seeing consciousness. To see the world in this way—without clinging—is called truly seeing the world.
Furthermore, Subhuti: the world is empty, and Perfection of Wisdom truly shows the emptiness of the world. The world is free from attributes, and Perfection of Wisdom truly shows the world as free from attributes. The world is pure by nature, and Perfection of Wisdom truly shows the purity of the world. The world is still and quiescent, and Perfection of Wisdom truly shows the world as still and quiescent. Subhuti, it is in this very way that Perfection of Wisdom reveals the world to all Buddhas."
須菩提白佛言：「世尊！般若波羅蜜為大事故出，般若波羅蜜為不可思議事、不可稱事、不可量事、無等等事故出。」佛言：「如是，如是！須菩提！般若波羅蜜為大事故出，為不可思議事、不可稱事、不可量事、無等等事故出。須菩提！云何般若波羅蜜為大事故出？為不可思議事、不可稱事、不可量事、無等等事故出？須菩提！如來法、佛法、自然法、一切智人法，廣大不可思議，不可籌量。是故，須菩提！般若波羅蜜為大事不可思議事故出。云何般若波羅蜜為不可稱事、不可量事故出？須菩提！如來法、佛法、自然法、一切智人法，不可稱，不可量。是故，須菩提！般若波羅蜜為不可稱、不可量事故出。云何般若波羅蜜為無等等事故出？須菩提！一切無與如來等者，何況有勝。是故，須菩提！般若波羅蜜為無等等事故出。」
Subhuti said to the Buddha, "World-Honored One, the Perfection of Wisdom arises for a great purpose. The Perfection of Wisdom arises for something inconceivable, something inexpressible, something immeasurable, and something that has no equal."
The Buddha replied, "Exactly so, exactly so, Subhuti. The Perfection of Wisdom does arise for a great purpose, for something inconceivable, inexpressible, immeasurable, and without equal.
Subhuti, how does the Perfection of Wisdom arise for a great purpose, for something inconceivable, inexpressible, immeasurable, and without equal? The qualities of the Tathagata, the qualities of Buddhahood, the natural qualities of realization, and the qualities of one who possesses all knowledge — these are vast, inconceivable, and beyond calculation. Therefore, Subhuti, the Perfection of Wisdom arises for this great and inconceivable purpose.
How does the Perfection of Wisdom arise for something inexpressible and immeasurable? Subhuti, the qualities of the Tathagata, Buddhahood, natural realization, and all-knowing wisdom cannot be expressed in words nor measured. Therefore, Subhuti, the Perfection of Wisdom arises for what is inexpressible and immeasurable.
And how does the Perfection of Wisdom arise for what has no equal? Subhuti, nothing in all existence can be compared to the Tathagata, let alone surpass him. Therefore, Subhuti, the Perfection of Wisdom arises for that which has no equal."
「世尊！但如來法、佛法、自然法、一切智人法，不可思議，不可稱，不可量；色亦不可思議，不可稱，不可量；受、想、行、識亦不可思議，不可稱，不可量。」
"World-Honored One, the Tathagata's Dharma, the Dharma of Buddhahood, the natural Dharma, and the Dharma of the All-Knowing One are inconceivable, inexpressible, and immeasurable. Form is also inconceivable, inexpressible, and immeasurable; feeling, perception, mental formations, and consciousness are likewise inconceivable, inexpressible, and immeasurable."
「須菩提！色亦不可思議，不可稱，不可量；受、想、行、識亦不可思議，不可稱，不可量；一切法亦不可思議，不可稱，不可量。何以故？須菩提！諸法實相中，無心無心數法。須菩提！色不可稱，受、想、行、識亦不可稱，一切法亦不可稱。此中無有分別故。須菩提！色不可量，受、想、行、識亦不可量，一切法亦不可量。須菩提！何以故？色不可量，受、想、行、識不可量，一切法不可量。須菩提！色量無所有，不可得；受、想、行、識量無所有，不可得；一切法量無所有，不可得。須菩提！何以故？色量無所有，不可得；受、想、行、識量無所有，不可得；一切法量無所有，不可得。須菩提！色無所有故，受、想、行、識無所有故，一切法無所有故，量不可得。須菩提！於意云何，虛空有心心數法不？」「不也，世尊！」
「須菩提！以是因緣，一切法不可思議。滅諸籌量故，名不可思議；滅諸稱故，名不可稱。須菩提！稱者，即是識業。須菩提！無量者，過諸量故。須菩提！如虛空不可思議，不可稱，不可量。諸如來法、佛法、自然法、一切智人法，亦如是不可思議、不可稱、不可量。」
說是不可思議無等等法時，五百比丘、二十比丘尼，不受一切法故，漏盡心得解脫；六萬優婆塞、三萬優婆夷，於諸法中得法眼淨；二十菩薩得無生法忍，於此賢劫皆當成佛。
爾時須菩提白佛言：「世尊！是深般若波羅蜜為大事故出，乃至為無等等事故出。」佛言：「如是，如是！須菩提！是深般若波羅蜜為大事故出，乃至為無等等事故出。諸佛薩婆若，皆在般若波羅蜜中；一切聲聞、辟支佛地，皆在般若波羅蜜中。須菩提！譬如灌頂剎帝利王，若諸城事，諸聚落事，皆付大臣，王無所憂。如是，須菩提！諸如來亦如是。所有聲聞事、辟支佛事、佛事，皆在般若波羅蜜中，般若波羅蜜能成辦其事。是故，須菩提！當知般若波羅蜜為大事故出，乃至為無等等事故出。須菩提！般若波羅蜜不受不著色故出，不受不著受、想、行、識故出，不受不著須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故出，乃至薩婆若亦不受不著故出。」
須菩提白佛言：「世尊！云何般若波羅蜜，不受薩婆若，不著薩婆若？」「須菩提！於意云何，汝見阿羅漢法可受可著不？」「不也，世尊！我不見是法可生著者。」佛言：「善哉，善哉！須菩提！我亦不見如來法。以不見故，不受不著。是故，須菩提！薩婆若，不可受，不可著。」
爾時欲色界諸天子白佛言：「世尊！是深般若波羅蜜，難解難得，若能信解深般若波羅蜜者，當知是人，已於先世供養諸佛。世尊！若三千大千世界眾生，皆作信行，於信行地中修行，若一劫，若減一劫，若人一日，行深般若波羅蜜。籌量思惟，觀忍通利，是福為勝。」佛告諸天子：「若善男子、善女人，聞是深般若波羅蜜，疾得涅槃，是人於信行地中修行，若一劫，若減一劫，所不能及。」爾時欲色界諸天子頭面禮佛足，繞佛而出。去此不遠，忽然不現。欲界諸天子還至欲天，色界諸天子還至色天。
爾時須菩提白佛言：「世尊！若菩薩能信解深般若波羅蜜，是人於何命終，來生此間？」佛告須菩提：「若菩薩聞是深般若波羅蜜，即時信解，不疑不悔不難，樂見樂聞，常行是念，不離說般若波羅蜜者。須菩提！譬如新產犢子，不離其母。菩薩亦如是，聞深般若波羅蜜，不離說法者，乃至得讀誦書寫般若波羅蜜。須菩提！當知是菩薩人中，命終還生人中。」
「世尊！頗有菩薩，成就如是功德因緣，於他方世界，供養諸佛，於彼命終，來生此間不？」
「須菩提！有菩薩成就如是功德，於他方世界，供養諸佛，於彼命終，來生此間。復次，須菩提！有菩薩成就如是功德，於兜率天上，聞彌勒菩薩，說般若波羅蜜，問其中事，於彼命終，來生此間。復次，須菩提！若人先世聞是深般若波羅蜜，不問其義，是人若生人中，心續疑悔難決。須菩提！當知是人，於前世不問所致。何以故？於是般若波羅蜜中，心疑悔難決故。復次，須菩提！若人先世，若一日、若二日、三日、四日、五日，聞是深般若波羅蜜，問其中事，而不隨所說行，是人轉身，續得聞深般若波羅蜜，問其中事，信心無礙。若離法師，不復問難，還為因緣所牽，失深般若波羅蜜。何以故？須菩提！法應爾。若人雖能問難是深般若波羅蜜，不能隨所說行。或時樂聞深般若波羅蜜，或時不樂，其心輕躁，如少㲲毳，當知是菩薩新發大乘，是菩薩信心清淨，若不為般若波羅蜜所護，於二地中，當墮一處，若聲聞地，若辟支佛地。」