道行般若經卷第三
The Perfection of Wisdom Sutra, Volume Three
後漢月支國三藏支婁迦讖譯
Translated by Lokaksema, Tripitaka Master from Yuezhi, Later Han Dynasty
摩訶般若波羅蜜漚惒拘舍羅勸助品第四
Chapter 4: Transference with Skillful Means
爾時彌勒菩薩謂須菩提：「若有菩薩摩訶薩，勸助為福，出人布施、持戒，自守者上，其福轉尊。極上無過菩薩摩訶薩勸助福德。」
At that time, the bodhisattva Maitreya said to Subhuti: "If a great bodhisattva dedicates their merit to the welfare of all beings, that is far superior to simply giving alms, keeping precepts, or practicing self-discipline. This kind of merit is far greater. There is nothing higher than the merit a great bodhisattva gains through dedication."
須菩提謂彌勒菩薩：「復有菩薩摩訶薩，於阿僧祇剎土諸佛所而作功德，一一剎土不可計佛，其般泥洹者，乃從本發意已來，自致阿耨多羅三耶三菩，成至阿惟三佛者，乃至無餘泥洹界而般泥洹者，然後至于法盡，於是中所作功德，其功德度無極。及諸聲聞作布施、持戒，自守為福，於有餘功德自致無餘，諸有般泥洹佛，於其中所作功德，至有淨戒身、三昧身、智慧身、已脫身、脫慧所現身，佛法極大，哀不可計。佛天中天所說法，於其法中復學諸所有功德，乃於諸般泥洹佛所作功德，都計之合之，勸助為尊，種種德中為極是上。其勸助者，是為勸助。勸助已，持作阿耨多羅三耶三菩，以是為阿耨多羅三耶三菩。署是菩薩有德之人，持心能作，是求阿耨多羅三耶三菩，乃至作是心欲有所得。」
Subhuti said to Bodhisattva Maitreya: "Furthermore, there are great Bodhisattvas who perform meritorious deeds in the presence of countless Buddhas throughout immeasurable realms. In each of these realms, there are incalculable Buddhas—some who have entered parinirvāṇa, some who from the very inception of their aspiration have attained supreme enlightenment and become perfectly awakened, and some who have entered the realm of nirvāṇa without remainder until their teachings have faded away. The merit they accumulate in all this is beyond measure, crossing to the far shore of perfection.
The same applies to all śrāvakas who give, uphold ethical precepts, and discipline themselves to cultivate blessings—accumulating merit until they reach the state beyond all residual conditioning, transcending that which is left behind. As for the Buddhas who have entered nirvāṇa, the merit they have generated manifests in their pure moral body, their meditative body, their wisdom body, their liberated body, and the body of wisdom that perceives liberation. The Buddha’s teachings are profoundly great, vast beyond measure.
Among the teachings of the Buddha, the Heavenly Honored One, those who study them and accumulate all forms of merit—including the merit generated by all Buddhas who have entered nirvāṇa—when all of this is gathered together and united, the act of dedicating it all is supreme. Among all kinds of merit, it is the highest. This act of dedication is itself dedication. Having performed dedication, one uses it to pursue supreme enlightenment. Therefore, this is supreme enlightenment. It marks a person of noble character, one whose mind is capable of this aspiration—seeking supreme enlightenment and generating the determination to attain it."
彌勒菩薩語須菩提：「其不作是求，乃能有所得。其作思想者，以為無黠。生是意。用思想悔還，用信悔還，但用無黠故還墮四顛倒——無常謂有常，苦謂有樂，空謂有實，無身謂有身——以故思想悔還、心悔還、信悔還。菩薩不當作是念心有所求。於所求無處所，云何求阿耨多羅三耶三菩？」
Maitreya Bodhisattva said to Subhuti: "Only those who do not seek in this way can truly attain. Those who engage in conceptual thinking are considered unwise. Once such a mindset arises, through conceptual thinking one backslides, through faith one backslides, but ultimately it is due to unwise understanding that one falls back into the four distortions—regarding the impermanent as permanent, suffering as happiness, emptiness as having substance, and what is without self as having a self. Thus, one backslides through thought, backslides through mind, and backslides through faith. Bodhisattvas should not have a mindset that seeks something in the mind. Since there is no location in what is sought, how then can one seek Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment)?"
彌勒菩薩謂須菩提：「不當於新學菩薩摩訶薩前說是語。何以故？或亡所信、亡所樂、亡所喜、亡所行，便從是修。當為阿惟越致菩薩摩訶薩說之，若久在善師邊者，當為是菩薩摩訶薩可說，聞者不恐不怖不畏，是菩薩摩訶薩能勸助為作薩芸若。持心作是勸助，心亦盡滅，無所有、無所見何等心當作阿耨多羅三耶三菩者。當以何心作之？心無兩對，心之自然乃能所作。」
Maitreya Bodhisattva said to Subhuti: "These words should not be spoken before newly initiated great beings (Mahāsattvas). Why? Because it could cause them to lose their faith, joy, enthusiasm, and practice, and they might abandon cultivation as a result. These teachings should be explained to irreversibly-advanced great beings (Avaivartika Mahāsattvas), or to those who have long studied under a wise teacher. When such great beings hear this, they will not be frightened, fearful, or alarmed. They are able to dedicate themselves and support the aspiration for all-knowing wisdom (Sarvajñā). When the mind makes such a dedication, the mind itself also ceases entirely—there is nothing to grasp, nothing to see. What mind, then, could achieve supreme perfect enlightenment (Anuttarā Samyaksaṃbodhi)? With what mind could it be attained? The mind is non-dual; by its very nature, realization is possible."
釋提桓因語須菩提：「新學菩薩摩訶薩，聞是或恐或怖。若菩薩摩訶薩欲作功德者，當云何勸助其福德作阿耨多羅三耶三菩？」
須菩提語彌勒菩薩：「當作護是菩薩摩訶薩，於諸佛所，破壞眾惡，而斷愛欲，等行如一，降伏魔事，棄捐重檐，是即自從所有勤苦悉為已盡，其知已脫，心即從計從阿僧祇剎土諸佛般泥洹曰者，於其中所作功德福，於諸聲聞中復作功德，都計之合之勸助為尊，種種德中無過勸助，其勸助者能為勸助，勸助已持作阿耨多羅三耶三菩。何所是菩薩摩訶薩想不悔還、心不悔還、所信不悔還？正使菩薩摩訶薩，持心作阿耨多羅三耶三菩，其心無所想者，是菩薩摩訶薩心得作阿耨多羅三耶三菩。正使心念自了知是心，則為是作，是為想悔還、心悔還、所信悔還。正使菩薩摩訶薩持心了知，當作是學，知盡無所有。知盡者，當持何心有所作？當了知心，何所心法於法有所作？如法者，為隨法已，於作真為是作，即非邪作，是菩薩摩訶薩所作。若有菩薩摩訶薩，於過去、當來、今現在佛所作功德，若諸聲聞下至凡人，所作功德，若畜生聞法者，及諸天、龍、閱叉、健陀羅、阿須倫、迦樓羅、甄陀羅、摩睺勒，諸人若非人聞法者，發心所作功德，及初學菩薩道者，都計之合之，積累為上。其勸助者能為勸助，是以極尊，種種德中無過勸助，是故勸助所當勸助，能為勸助，持勸助福用作阿耨多羅三耶三菩。正使復知是為盡法，於法無所生所滅，無處所，持無所生法，得作阿耨多羅三耶三菩。是法不與法有反，用作阿耨多羅三耶三菩故，是為無想不悔還、心亦不悔還、所信不悔還，作是無所求，眾所不逮，是為阿耨多羅三耶三菩所作。
Subhuti addressed Bodhisattva Maitreya, saying: "One should cherish these great Bodhisattvas. In the presence of all Buddhas, they overcome all evil, cut off desire and craving, walk the same path without deviation, conquer the forces of Mara, and lay down the heavy burden. Their own toil and hardship have completely ended. Their understanding has brought liberation, and their minds follow this realization. The merit from all Buddhas who have entered Parinirvana in countless worlds, combined with the merit from all Hearers, when gathered together and dedicated, surpasses all. Among all kinds of virtue, none is greater than dedication. This dedication itself enables one to perform dedication. Having dedicated, one makes it the supreme, perfect enlightenment.
What is it that makes a great Bodhisattva not regret, not have a mind that regrets, and not have faith that regrets? Truly, if a great Bodhisattva sets their mind on supreme, perfect enlightenment, and that mind has no concept whatsoever, then this great Bodhisattva's mind achieves supreme, perfect enlightenment. If they think, 'I understand this mind,' then they are creating something, and that means regret, regret in mind, and regret in faith.
Truly, if a great Bodhisattva understands the mind, they should learn thus: 'Know that it entirely has no existence.' When they know this entirety, with what mind should they act? They should understand the mind. What mind, what phenomenon, acts upon phenomena? The true nature of reality follows the Dharma. When they act in accord with reality, that is true action, not false action. This is the action of a great Bodhisattva.
If a great Bodhisattva considers the merit from all Buddhas of the past, future, and present, and from all Hearers down to ordinary beings, and from those who hear the Dharma in the animal realm, and from gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and humans and non-humans who hear the Dharma and set their minds on merit, and from those who are just beginning to learn the Bodhisattva path, gathering it all together as one supreme accumulation. That which enables dedication for dedication is thus most honored. Among all kinds of virtue, none is greater than dedication. Therefore, what should be dedicated is to be able to dedicate, and then to use the merit of dedication to create supreme, perfect enlightenment.
Truly, they also know that this is the complete Dharma. In the Dharma, there is no arising and no ceasing, and no place. Using the Dharma that has no arising, they achieve supreme, perfect enlightenment. This Dharma does not oppose the Dharma. Because it is used for supreme, perfect enlightenment, this is having no concept, no regret, no mind that regrets, and no faith that regrets. In this way, they seek nothing, and what the masses cannot attain—this is what supreme, perfect enlightenment creates."
「若有菩薩摩訶薩，不諦曉了知作福德者。所以者何？於身恍忽，於勸助福亦復恍忽。菩薩了知恍忽無所有，是故為菩薩摩訶薩般若波羅蜜。若於諸般泥洹佛所而作功德，持是功德欲作所求，其智自然能為阿耨多羅三耶三菩。諸佛天中天所知不著想，過去已滅，亦無有想，而不作想，其作想者為非德。菩薩摩訶薩當學漚惒拘舍羅，未得般若波羅蜜者不得入，已得般若波羅蜜乃得入。勿為身作，識用之有滅，以是故無有身。有德之人，有想便礙，反欲苦住。怛薩阿竭、阿羅訶、三耶三佛，不樂作是德持用勸助。何以故？用不正故，視般泥洹佛而反有想，以是故為礙，所作功德為不及逮，為反苦住。其不作想者，是怛薩阿竭、阿羅呵、三耶三佛之德。其作想者，譬若雜毒。何以故？若設美飯以毒著中，色大甚好而香，無不喜者。不知飯中有毒，愚闇之人食之，歡喜飽滿，食欲消時，久久大不便身。不知行德者，甚之為難，不曉將護，不曉誦讀，不曉中事，不能解知，作是行德者，為如雜毒之食。佛語善男子善女人：『過去、當來、今現在佛，持戒身、三昧身、智慧身、已脫身、脫慧所現身，及於聲聞中所作功德。』佛天中天所說，若復於辟支佛所而作功德，都勸助之，勸助已持是福德，作阿耨多羅三耶三菩，持所作為想，用是故，譬若雜毒。菩薩摩訶薩當作是學，何所過去、當來、今現在佛功德，當云何勸助作福，成得阿耨多羅三耶三菩？是菩薩隨怛薩阿竭教者，是即為作知佛功德所生自然，及其相法所有，持是福作勸助，因其勸助自致得阿耨多羅三耶三菩。菩薩摩訶薩作是施者，無有過上，終不離怛薩阿竭、阿羅呵、三耶三佛。作是施者，為不雜毒。怛薩阿竭、阿羅呵、三耶三佛所說皆至誠。
If a great bodhisattva does not truly understand what it means to create merit—why is that? Because the body is illusory, and the merit of dedication is also illusory. When a bodhisattva realizes that illusion has no true nature, that is the perfection of wisdom (Prajñāpāramitā) for a great bodhisattva.
If someone makes offerings to all the Buddhas who have entered final nirvāṇa and wishes to use that merit to seek supreme enlightenment, their wisdom naturally leads them toward unexcelled, complete awakening. The Buddhas, the heavenly honored ones, do not cling to thoughts. What is past has ceased to be, and there is no thought of it. They do not create mental images, for creating images is not genuine virtue.
A great bodhisattva should study skillful means (upāya). Without attaining the perfection of wisdom, one cannot enter this path; only after attaining it can one enter. Do not cling to the body, for consciousness arises and ceases—therefore, there is no permanent self. A virtuous person who clings to thoughts creates obstacles and instead invites suffering. The Tathāgata, the Worthy One, the Fully Enlightened One, does not delight in virtue that is grasped with attachment. Why? Because such grasping is mistaken. To view the Buddhas who have entered nirvāṇa with fixed images is an obstacle. The merit created in this way falls short and only invites suffering.
The virtue of the Tathāgata, the Worthy One, the Fully Enlightened One, is free from mental images. Creating images is like mixing poison with food. Suppose a fine meal is prepared with poison hidden inside. It looks wonderful, smells delicious, and everyone enjoys it. But unaware of the poison, foolish people eat it with delight, feeling full and satisfied. Only later, when digestion begins, does it cause great harm.
So too, those who practice virtue without understanding find it extremely difficult. They do not know how to safeguard, recite, or grasp the inner meaning. Their virtuous actions become like poisoned food.
The Buddha said to good men and good women: "The past, future, and present Buddhas possess the body of moral discipline, the body of meditative absorption, the body of wisdom, the body of liberation, and the body of the knowledge and vision of liberation. Likewise, the merit made among the disciples and solitary realizers—all of it can be dedicated. But if one dedicates this merit to supreme enlightenment with a mind attached to mental images, it is like poisoned food."
A great bodhisattva should learn this: What are the virtues of the past, future, and present Buddhas? How should one dedicate merit to achieve supreme enlightenment? A bodhisattva who follows the Buddha's guidance naturally understands the qualities born of the Buddhas' merit, their characteristics, and their true nature. Using this merit for dedication, they attain unexcelled, complete awakening.
A great bodhisattva who makes such an offering has no equal. They never abandon the Tathāgata, the Worthy One, the Fully Enlightened One. Such an offering is not poisoned. Everything the Tathāgata, the Worthy One, the Fully Enlightened One says is completely true.
「復次，菩薩摩訶薩當作是施，如淨戒，如三昧，如智慧，如已脫，如脫慧所現身；無欲界，無色界，無欲無色界；亦無過去、當來、今現在；亦無所有，所作施亦復無所有。其作是施為已如法，法亦無所有。作是施者，為成所施，無有雜毒；其作異施者，為作反施。是菩薩摩訶薩所施以如法者，佛天中天所知是則為施，得作阿耨多羅三耶三菩。」
佛言：「善哉，善哉！須菩提！所作為如佛，是則為菩薩摩訶薩所施，三千大千國土人，悉念慈哀護等心，無過菩薩摩訶薩上頭所施，是即為極尊。
「復次，須菩提！三千大千國土人，悉作阿耨多羅三耶三菩，便如恒邊沙佛剎人，皆供養是菩薩，震越衣服、飲食、床臥具、病瘦醫藥，如恒邊沙劫供養，隨其喜樂作是布施。云何，須菩提！其福寧多不？」
須菩提言：「甚多，甚多！天中天！」
佛言：「勸助功德，福過其上不可計。」
須菩提白佛言：「代勸助功德福者，如恒邊沙佛剎不能悉受。」
佛語：「善哉，善哉！須菩提！若有菩薩持般若波羅蜜者，所作施為過其本所布施上已，無能過勸助所施上，百倍千倍萬倍億倍巨億萬倍。」
爾時四王天上二萬人，悉以頭面著佛足，皆白佛言：「極大施，天中天！菩薩摩訶薩漚惒拘舍羅乃作是施，其功德甚大尊。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
忉利天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚惒拘舍羅乃作是施，大德之功德。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
炎天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚惒拘舍羅乃作是施，極大德之功德。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
兜術天上諸天人，持天華、名香、搗香、澤香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚惒拘舍羅乃作是施，極大德之功德。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
尼摩羅提天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚惒拘舍羅乃作是施，極大尊之功德。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
波羅蜜尼和耶拔致天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚惒拘舍羅乃作是施，極大尊之功德。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
梵天、梵迦夷天、梵富樓天、梵波利產天、摩訶梵天、𤸱天、波利陀天、𤸱波摩那天、阿會亘修天、首訶天、波利首訶天、訶波摩首訶天、首訶迦天、比伊潘羅天、阿比耶陀天、須陀施尼天，乃至阿迦尼吒天等諸天人，悉以頭面著佛足，皆言：「甚善，天中天！菩薩摩訶薩學般若波羅蜜，極為大施之功德。何以故？是菩薩摩訶薩學般若波羅蜜，於中勸助故。」
佛語首陀衛諸天人：「置三千大千國土中菩薩摩訶薩，乃如恒邊沙佛剎人，悉作阿耨多羅三耶三菩，復有異恒邊沙佛剎人，都共供養是輩菩薩摩訶薩，震越衣被、飲食、床臥具、病瘦醫藥，供養如恒邊沙劫，隨所喜樂作是施與，若復過是者，不及菩薩摩訶薩勸助之所施，為過去、當來、今現在佛，淨戒身、三昧身、智慧身、已脫身、脫慧所現身，及諸聲聞在其中者所作功德，都共計之合之，不及勸助者。若勸助者，以是極尊無能過者。作是勸助，勸助已，持作阿耨多羅三耶三菩。」
須菩提白佛言：「屬天中天所說，都共計之合之，極尊無過勸助，悉代勸助，勸助已，菩薩摩訶薩從是中得何等？」
佛語須菩提：「菩薩道德之人，當知過去、當來、今現在，法無所取，亦無所捨，亦無所知，亦無所得。其法者，為無所生法，亦無有滅法，亦無所從生法，亦無所從滅，於法中了無有生者，法亦無所從有而滅，是者法之所法，我代勸助之，是為勸助，作是施者，疾得作阿耨多羅三耶三菩。是故，須菩提！菩薩摩訶薩勸助為尊。
「復次，須菩提！菩薩摩訶薩於過去、當來、今現在佛所，代作布施者勸助之，代持戒、忍辱、精進、一心、智慧而勸助之，代已脫者勸助之，代脫慧所現身勸助之。作是代勸助，其脫者是為布施，其脫者是為持戒，其脫者是為忍辱，其脫者是為精進，其脫者是為一心，其脫者是為智慧，其脫者是為脫慧，其脫者是為脫慧所現身，其脫者是為已脫，其脫者代其勸助，其脫者是為法，是故當來有如其脫者，今阿僧祇剎土諸佛天中天現在者，其脫者是即諸佛弟子，其脫者以過去諸佛弟子，其脫者今現在諸佛弟子，於是法中無著無縛無脫。如是法者，持作阿耨多羅三耶三菩，所施為從中無有能過者，無有能壞者。是者，須菩提！菩薩摩訶薩勸助之為尊。如恒邊沙佛剎中菩薩，悉壽如恒邊沙佛劫，恒邊沙佛剎人，都悉供養諸菩薩摩訶薩，震越衣被、飲食、床臥具、病瘦醫藥，乃至恒邊沙劫。須菩提！皆持戒成忍辱，於精進而不懈，於禪悉得三昧，百倍千倍萬倍億倍若干巨億萬倍，不如勸助之功德，福最尊出其上。」