---
title: "小品般若波羅蜜經 · 14 船喻品"
description: "小品般若波罗蜜经是后秦时期著名译经大师鸠摩罗什所译的重要佛教经典，属于般若部经典之一。该经成书于公元4-5世纪，是早期大乘佛教核心思想的代表作。经文以般若智慧为主题，阐述诸法性空、无相无得的深奥义理，强调通过般若智慧可达涅槃彼岸。内容包含佛与须菩提等弟子的问答，系统论述了菩萨道的修行方法与空性见地。作为大乘佛教的基础性经典，该经对汉传佛教思想体系的形成影响深远，与《大品般若经》共同构成般若思想的核心文献，在中国佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmador3wy007kjo045k5vnapt"
---

### 摩訶般若波羅蜜船喻品第十四

> Chapter 14: The Parable of the Great Perfection of Wisdom Boat

爾時佛告須菩提：「譬如大海中船卒破，其中人若不取木，若板，若浮囊，若死屍，當知是人不到彼岸，沒水而死。須菩提！其中人若取木板、浮囊、死屍，當知是人，不沒水死，安隱無惱，得至彼岸。須菩提！菩薩亦如是，於阿耨多羅三藐三菩提，有信，有忍，有樂，有淨心，有深心，有欲，有解，有捨，有精進，不取般若波羅蜜，當知是人中道退沒，墮聲聞、辟支佛地。須菩提！若菩薩於阿耨多羅三藐三菩提，有信，有忍，有樂，有淨心，有深心，有欲，有解，有捨，有精進，取般若波羅蜜。為般若波羅蜜所守護故，中道不退，過聲聞、辟支佛地，當住阿耨多羅三藐三菩提。

> Then the Buddha said to Subhuti, "Suppose a ship in the middle of the ocean suddenly breaks apart. If the people on board do not grab hold of a log, a plank, a float, or even a dead body, you should know that they will not reach the other shore, but will drown and perish. Subhuti! But if those people grab hold of a plank, a float, or a dead body, you should know that they will not drown and die. They will be safe, free from distress, and will reach the other shore. Subhuti! It is the same with a bodhisattva. If one has faith, patience, delight, a pure heart, a profound heart, aspiration, understanding, renunciation, and diligence regarding Supreme Perfect Enlightenment, but does not take hold of the Perfection of Wisdom, you should know that such a person will fall back midway, sinking down to the level of a voice-hearer or a pratyekabuddha. Subhuti! But if a bodhisattva, having faith, patience, delight, a pure heart, a profound heart, aspiration, understanding, renunciation, and diligence regarding Supreme Perfect Enlightenment, takes hold of the Perfection of Wisdom, then because they are guarded by the Perfection of Wisdom, they will not fall back midway. They will go beyond the state of voice-hearers and pratyekabuddhas, and will surely abide in Supreme Perfect Enlightenment."

「須菩提！譬如有人，持坏瓶詣河井池泉取水，當知是瓶，爛壞不久還歸於地。何以故？瓶未熟故。須菩提！菩薩亦如是，於阿耨多羅三藐三菩提有信，有忍，有樂，有淨心，有深心，有欲，有解，有捨，有精進，不為般若波羅蜜方便所護故，當知是人未得薩婆若，中道退轉。須菩提！云何為菩薩中道退轉？所謂若墮聲聞地，若墮辟支佛地。須菩提！譬如有人持熟瓶詣河井池泉取水，當知是瓶，堅固不壞，持水而歸。何以故？是瓶熟故。須菩提！菩薩亦如是。於阿耨多羅三藐三菩提有信，有忍，有樂，有淨心，有深心，有欲，有解，有捨，有精進，為般若波羅蜜方便所護故，當知是菩薩不中道退轉，安隱得到薩婆若。

> Subhuti, imagine a person who takes a cracked pot to a river, a well, or a spring to fetch water. You should know that this pot will soon break apart and return to the earth. Why? Because the pot is not fully fired and hardened. Subhuti, it is the same with a bodhisattva. Even if they have faith, patience, joy, a pure heart, a profound heart, aspiration, understanding, generosity, and diligence toward Supreme Perfect Enlightenment, if they are not guarded by the skillful means of the Perfection of Wisdom, you should know that this person has not yet attained Complete Enlightenment and will fall away along the path. Subhuti, what does it mean for a bodhisattva to fall away along the path? It means falling into the state of a voice-hearer or falling into the state of a solitary awakened one. Subhuti, imagine a person who takes a well-fired pot to a river, a well, or a spring to fetch water. You should know that this pot is strong and unbreakable, and they will carry the water back safely. Why? Because the pot is fully fired and hardened. Subhuti, it is the same with a bodhisattva. If they have faith, patience, joy, a pure heart, a profound heart, aspiration, understanding, generosity, and diligence toward Supreme Perfect Enlightenment, and they are guarded by the skillful means of the Perfection of Wisdom, you should know that this bodhisattva will not fall away along the path and will safely reach Complete Enlightenment.

「須菩提！譬如大海中船，未被莊治，推著水邊，載諸財物。當知是船，中道漏沒，散失財物，以是賈客無方便故，多失財物，自致憂惱。須菩提！菩薩亦如是。於阿耨多羅三藐三菩提，有信乃至有精進，不為般若波羅蜜方便所護故，未到薩婆若，中道而退，失於大寶，而自憂惱。失大珍寶，中道沒者，墮聲聞、辟支佛地；失大珍寶者，失薩婆若寶。須菩提！譬如大海邊船，莊治堅牢，推著水中，載諸財物，當知是船，不中道沒，隨所至處，必能得到。須菩提！菩薩亦如是。於阿耨多羅三藐三菩提，有信乃至有精進，為般若波羅蜜方便所護故，當知是菩薩不中道退轉，於阿耨多羅三藐三菩提。何以故？須菩提！法應爾。若菩薩於阿耨多羅三藐三菩提，有信乃至有精進，為般若波羅蜜方便所護故，不墮聲聞、辟支佛地，但以是諸功德，向阿耨多羅三藐三菩提。

> Subhuti, consider this: A ship on the great ocean, not properly built and repaired, is launched from the shore laden with precious goods. You should know that such a ship will leak and sink midway, scattering and losing its cargo. Because the merchant lacks skillful means, he loses much wealth and brings distress upon himself. Subhuti, it is the same with a bodhisattva. Even if one has faith in Anuttara-samyak-sambodhi, and even diligence, if one is not protected by the skillful means of Prajna-paramita, then before reaching Sarvajñā, one will turn back midway, lose the great treasure, and bring distress upon oneself. To sink midway and lose the great jewel means to fall into the level of a śrāvaka or pratyekabuddha. To lose the great jewel means to lose the treasure of Sarvajñā. Subhuti, consider this: A ship on the great ocean, properly built and sturdy, is launched from the shore laden with precious goods. You should know that such a ship will not sink midway, but will certainly reach its destination. Subhuti, it is the same with a bodhisattva. Even if one has faith in Anuttara-samyak-sambodhi, and even diligence, if one is protected by the skillful means of Prajna-paramita, you should know that such a bodhisattva will not turn back midway from Anuttara-samyak-sambodhi. Why? Subhuti, it is the natural order of things. If a bodhisattva has faith in Anuttara-samyak-sambodhi, and even diligence, and is protected by the skillful means of Prajna-paramita, one will not fall into the level of a śrāvaka or pratyekabuddha, but will instead direct all these virtues toward Anuttara-samyak-sambodhi.

「須菩提！譬如老人，年百二十，而有雜病，風寒冷熱。須菩提！於意云何？是人能從床起不？」「不也，世尊！」「須菩提！是人或時能起。」「世尊！假令能起，不能遠行，若十里、二十里。何以故？是人已為老病所侵，雖復能起，不能遠行。」「須菩提！菩薩亦如是。雖發阿耨多羅三藐三菩提心，乃至有精進。於阿耨多羅三藐三菩提，有信乃至有精進，不為般若波羅蜜方便所護故，未得薩婆若，中道退轉，墮聲聞、辟支佛地。須菩提！是百二十歲老人，若有風寒冷熱之病，欲從床起，有二健人，各扶一腋，安慰之言：『隨意所至，我等好相扶持，勿懼中道有所墜落。』須菩提！菩薩亦如是。於阿耨多羅三藐三菩提，有信乃至有精進，為般若波羅蜜方便所護故，當知是菩薩不中道退轉，能至阿耨多羅三藐三菩提。」

> "Subhuti, imagine an old man, one hundred and twenty years of age, afflicted with various ailments—wind, cold, and fever. Subhuti, what do you think? Can such a person rise from his bed?" "No, World-Honored One." "Subhuti, suppose he could rise at times." "World-Honored One, even if he could rise, he would not be able to travel far—not even ten or twenty miles. Why? Because he is already overwhelmed by old age and sickness. Though he may manage to rise, he cannot journey far." "Subhuti, it is the same with a bodhisattva. Even if they have aroused the mind of Supreme, Perfect Enlightenment, and even if they possess faith and diligence toward Supreme, Perfect Enlightenment, if they are not guarded by the skillful means of Prajna Paramita, they will not attain Omniscient Wisdom. Instead, they will turn back midway and fall into the realms of the sravaka or pratyekabuddha. Subhuti, consider that hundred-and-twenty-year-old man, afflicted with wind, cold, and fever, wishing to rise from his bed. If two strong people support him under each arm and reassure him, saying, 'Go wherever you wish. We will support you well. Do not fear falling along the way.' Subhuti, it is just so with a bodhisattva. When they have faith and diligence toward Supreme, Perfect Enlightenment and are guarded by the skillful means of Prajna Paramita, you should know that such a bodhisattva will not turn back midway but will reach Supreme, Perfect Enlightenment."

## 小品般若經卷第五

> Smaller Perfection of Wisdom Sutra, Scroll 5