---
title: "大品經義疏 · 夢誓品第六十一"
description: "大品經義疏由隋唐高僧吉藏撰寫，是對《大品般若經》的重要註釋著作。吉藏是三論宗的創始人，以中觀思想聞名，該疏融合了龍樹中觀學說與中國佛教特色，系統闡釋般若空性思想。內容涵蓋經文逐句解析、名相辨析及修行實踐指導，展現了隋唐佛教義學的嚴密邏輯。作為中國佛教史上關鍵的般若經典疏解，它不僅推動了三論宗的發展，也為後世研究大乘空觀提供了權威依據，在漢傳佛教思想史中佔有重要地位。"
url: "https://rushiwowen.co/en/r/cmcxdoh45044zk4044v0t5uxg"
---

### 夢誓品第六十一

前云夢行者，如文夢中脩行，今是夢中發願，故兩品行願各舉也。此品亦云夢中不證者，不證明覺時不證，今夢中亦不證也。上云證據覺不證，今明夢誓就夢中發願，明此菩薩善根純厚，非但覺行般若，亦夢中亦行，即夢覺相對，亦是願行一雙，亦是上不證是自行，今發誓是化他也。此品初是第二廣明得失，為二：初廣得，二廣失。問：從上不退品至不證，已廣明阿󳺎相，今何故更說？答：此體始終皆說般若，即是說阿󳺎行相似，般若是菩薩行故也。亦應此經始終皆說阿󳺎行相似，阿󳺎所行即是般若故也。但佛隨眾生信悟故，或就人門說，或就法門說，或就人法門雜說也。又解：前說為前，今後說為後念也。今依章段二者，從不退品來入不證品，多明得無生真阿󳺎相，從上品末明未得阿󳺎人亦能如是。答：此明未得無生忍，直有無生信不可動，亦名阿󳺎。上已略明其相，今欲廣明此人人行相也。問：󳺎有幾種耶？答：三雙六人也。初得記未得記一雙，次於得記中現前得記有不現得記，三不現前得記中復有受記因緣具足及不具足。具足者，直信實相不可動，未具足脩六度也。今此中云阿󳺎者，正是未具足人也。夢中不貪二乘及三界者，菩薩為二事故退：一貪二乘，二貪三界。覺時既不貪此二事，故資夢中亦不貪也。若云不貪二地，夢中不證空也。不貪三界，不證有也。現法如幻夢者，覺覺夢教化此觀，故貪二地三界，此釋上名貪義也。夢中見兵起，上善夢為阿󳺎相，今何得惡心不動，亦是阿󳺎相也。以覺中見惡不怖，資夢中亦不怖也。得三菩提時無三惡道者，此明夢中脩淨土行也。何以故者，問以何知夢中有此念故，將來國土清淨也。夢及諸法無二無別，言彼明鑒在懷，觀彼諸法覺夢無異，以無異故也。今有此念故，將來土畢淨也。見地獄火燒者，上淨土如文，今成就眾生夢也。又上夢中起行，今夢中發願也。見城墎火起者，上論如文相對，此二論夢中相也。燒一家者，破法罪故破，燒小阿󳺎無力，釋被燒亦是阿󳺎相也。置一家者，阿󳺎力故置也。

> The previous text spoke of the "dream practitioner," who cultivates practice within dreams. Now, this refers to making vows within dreams. Therefore, both aspects of practice and vows are presented separately. This section also states "not attaining realization in dreams," meaning that just as one does not attain realization in the state of full awakening, so too in dreams one does not attain it. Earlier it was said that even in full awakening one does not attain realization; now it clarifies that vows made in dreams are indeed made within the dream state. This shows that this bodhisattva's virtuous roots are pure and deep. It is not only in the awakened state that they practice Prajñāpāramitā, but also in dreams. Thus, the contrast between dream and awakening also represents the pairing of vows and practice. Furthermore, the earlier "non-attainment" pertains to self-cultivation, while the present "making of vows" pertains to the transformation of others. The beginning of this section is the second part, extensively clarifying gains and losses. It is divided into two: first, extensively clarifying gains; second, extensively clarifying losses. Question: From the "Non-retrogression" section up to "Non-attainment," the characteristics of the non-retrogressing one have already been extensively explained. Why is it discussed again here? Answer: The essence of this text, from beginning to end, speaks of Prajñāpāramitā. That is to say, it discusses the practice resembling that of the non-retrogressing one, because Prajñāpāramitā is the practice of a bodhisattva. It can also be said that this sutra, from start to finish, discusses the practice resembling that of the non-retrogressing one, because what the non-retrogressing one practices is precisely Prajñāpāramitā. However, the Buddha, adapting to the faith and understanding of sentient beings, sometimes explains from the perspective of the person, sometimes from the perspective of the Dharma, and sometimes from a mixed perspective of both person and Dharma. Another explanation: The earlier discussion pertains to the previous thought-moment; the present discussion pertains to the subsequent thought-moment. Now, following the chapter structure, there are two points: From the "Non-retrogression" section onward, entering the "Non-attainment" section, it mostly clarifies gaining the true characteristic of the non-retrogressing one, which is the non-production of dharmas. From the end of the previous section, it explains that even those who have not yet attained the state of the non-retrogressing one can also be like this. Answer: This clarifies that even without having attained the patience of non-production, one can possess unwavering faith in non-production, which is also called the state of the non-retrogressing one. Its characteristics were briefly explained earlier; now the aim is to extensively clarify the practice characteristics of such a person. Question: How many kinds of non-retrogressing ones are there? Answer: There are three pairs, making six types of people. First pair: those who have received prediction and those who have not. Second pair: among those who have received prediction, there are those who receive it in their present life and those who do not. Third pair: among those who do not receive prediction in their present life, there are those whose causes and conditions for receiving prediction are complete and those whose are incomplete. "Complete" means having direct, unwavering faith in the true reality, even if the practice of the six perfections is not yet fully developed. The "non-retrogressing one" discussed here specifically refers to this type of person whose conditions are not yet complete. "Not coveting the two vehicles or the three realms in dreams": A bodhisattva may regress for two reasons: first, coveting the two vehicles; second, coveting the three realms. Since they do not covet these two things in the awakened state, this quality supports their not coveting them in dreams either. To say "not coveting the two grounds" means not realizing emptiness in dreams. "Not coveting the three realms" means not realizing existence in dreams. "Present dharmas are like illusions and dreams": This contemplation is applied in both the awakened state and in dreams for teaching purposes. Therefore, coveting the two grounds or the three realms—this explains the meaning of "coveting" mentioned above. "Seeing armies arise in a dream": Earlier, auspicious dreams were mentioned as a characteristic of the non-retrogressing one. Now, how can having an unshaken mind even upon seeing evil in a dream also be a characteristic? Because not being frightened upon seeing evil in the awakened state supports not being frightened in dreams either. "At the time of attaining supreme enlightenment, there will be no three evil destinies": This clarifies cultivating pure land practices within dreams. "Why?": The question asks, how can one know that having such thoughts in dreams will result in a pure land in the future? "Dreams and all dharmas are not two, not separate": This means one clearly discerns within, contemplating all dharmas as no different from dreams and awakening. Because they are not different, having such thoughts now will result in a completely pure land in the future. "Seeing the fires of hell burning": The previous passage on the pure land is as stated in the text. Now, this is about accomplishing the benefit of sentient beings within dreams. Furthermore, the earlier part discussed engaging in practice within dreams; now it discusses making vows within dreams. "Seeing a city's walls and moats catch fire": The previous discussion, as in the text, presents a correspondence. These two discussions pertain to characteristics within dreams. "Burning one household": This refers to destroying due to the offense of damaging the Dharma. Burning a small, powerless non-retrogressing one—explaining that being burned is also a characteristic of the non-retrogressing one. "Sparing one household": This is due to the power of the non-retrogressing one.

菩薩遠離六波羅蜜下，第二、明失也。此中明四事：一、空誓失；二、說先以經事故失；三、說宿命故失；四、持空閑故失。問：上不退堅固品已辨空有形聲不能動菩薩，今何故更明魔來？答：四事不能動菩薩，今以異門明四事能動未得阿󳺎菩薩也。又上四事皆是奪大與小，今奪小與大其事轉妙難覺知，重說令覺也。初、空誓為失，對上阿󳺎實誓令非人生也。然自有非人去皆得自有去，菩薩見去心不動故為願也，得去不去心動故皆失也。問：云何去不去耶？答：阿󳺎力故令非人去，眾生罪重故不去，此去不去皆得也。去不去皆失者，未是阿󳺎不能令非人去故失，魔勑非人令去，菩薩謂是己力故失也。此皆就外緣明得失義。若就內因明得失者，內心無所得行故為得，有所得行故失也。復次魔作種種身，第二、說前所經事故失。上一事是密亂，此品三事皆顯亂也。復次下，第三、說其宿念故失。此中前明其無內因，次受外亂。不久行六度，不知名字相，不知色相者，明無內因也。不知名字者，不知五陰和合處有眾生名，不識人也。不知色，不知法也。次受外亂，如文。重四禁者，第四、妄語得羅漢。非妄語故得悲，非心非著，更起自言我作佛，大妄語得大罪也。過五逆者，輕實行般若，合是破般若法，故罪重，如信毀之說也。微細魔事者，此是順情，濡財難覺。復次下，第四、恃樂其為失也。外書云：小隱隱山林，大隱隱朝帀。況佛法以山色而判得失，故在方等，不在喧靜也。問：行人居山林，或林或讀誦，感瑞華等得除相，云何皆是魔耶？答：謂有實瑞，亦不應心動。若心動，恃輕他，雖見實瑞，即是魔也。

親近善知識下，第三、明段也。有此文來者，上魔作顯密二亂而菩薩受記者，由內無功德外不親近善發故爾，若近善發即為其示耶正，則不受魔亂也。又經初來雖歡善發未出善發，故今出之。文三：初、出善友，故今出之。文三：初、出善友；二、明親近；三、明得果。初二：一、明人善友；二、明法善友。人善佛菩薩及羅漢也。若生滅羅漢教菩薩作二乘者，此是惡知識，此中羅漢教人大道故為善友也。理中為論是內祕之人，其事中為論如身子六十劫行菩薩道，雖退為聲聞而報佛恩，常教菩薩猶勸人行菩薩道也。

六波羅蜜下，第二，法善也。為二：初、通明一切法為善友；二、別明般若為善友。初中為四：第一、明三法善友；二、秤歎；三、釋；四、勸親近也。人善友略、法善友中廣者，人善友數祕、法善友希明，時眾有生疑故廣釋也。三法中六度是正行、道品是遍行、佛果為妙行，如法實性此是住，能發生正觀故。二、是教故、理教故，理教皆是善友也。是世尊下，第二十句，秤歎也。是父母者，五度為父、般若為母。何以故下，第三，釋善友也。以是故下，第四，勸親近也。以是故下，第二，別明般若為善友，以般若是宗故偏勸也。就此為二：初、勸親近善友；二、出善友相。今是初也。白佛：何等為般若相？第二文也。聞聞相品已問般若相，今更聞者，論云：般若深妙無一定相，十地尚未滿解，況小乘人耶？以聞無厭足故更問也。又上觀親近般若善友，今欲親近，欲問善友之相也。又雖聞同上而答異，上但答般若相，今將般若相欲例諸法相。白佛：若一切法下，此是難也。難中為三：初、餘牒佛語正難並結也。正難中二：初、明無垢淨；次、難無菩提可得。如文也。佛答中不答得菩提難，但答無垢淨難。初中為二：初、答無垢難；次、答無淨難。以實無垢成垢，如前云無所有如是有也。若眾生無我我所心下，第二，答無淨難。以了如即有，無所有便名淨也。

> Under the Six Perfections, the second is the Goodness of Dharma. It is divided into two: first, generally explaining all dharmas as good friends; second, specifically explaining Prajñā (Wisdom) as a good friend. In the first part, there are four sections: 1. Clarifying the three dharmas as good friends. 2. Praising them. 3. Explaining them. 4. Encouraging closeness to them. The discussion on human good friends is brief, while that on dharmas as good friends is extensive because human good friends are often hidden, whereas dharmas as good friends are rarely understood. Since the assembly might have doubts, it is explained in detail. Among the three dharmas, the Six Perfections represent correct practice, the Factors of Enlightenment represent universal practice, and the Buddha-fruit represents sublime practice. "As the true nature of dharmas" refers to abiding, as it gives rise to correct insight. The second and third are teachings and principles, respectively, and both teachings and principles are good friends. From "This is the World-Honored One" onward, there are twenty phrases of praise. "These are parents" means the first five perfections are the father, and Prajñā is the mother. From "Why is this?" onward is the third section, explaining good friends. From "Therefore" onward is the fourth section, encouraging closeness. From "Therefore" onward is the second part, specifically explaining Prajñā as a good friend, as Prajñā is the core teaching and thus especially encouraged. This is divided into two: first, encouraging closeness to good friends; second, describing the characteristics of a good friend. This is the first. "O Buddha, what are the characteristics of Prajñā?" This is the second section. The characteristics of Prajñā were already asked in the previous chapter, but they are asked again here. The commentary says: Prajñā is profound and subtle, without fixed characteristics. Even the ten stages of bodhisattvas have not fully comprehended it, let alone those of the lesser vehicle. Because hearing it is never enough, it is asked again. Also, having previously contemplated closeness to Prajñā as a good friend, now one wishes to draw near and inquire about the characteristics of a good friend. Moreover, though the question is the same as before, the answer differs. Previously, only the characteristics of Prajñā were answered; now, the characteristics of Prajñā are used to illustrate the characteristics of all dharmas. "O Buddha, if all dharmas..." This is an objection. The objection is divided into three parts: first, restating the Buddha’s words and raising the objection, then concluding. In the main objection, there are two points: first, clarifying that there is no defilement or purity; second, objecting that there is no enlightenment to attain. As the text states. In the Buddha’s reply, he does not address the objection about attaining enlightenment but only answers the objection about defilement and purity. In the first part, there are two sections: first, answering the objection about no defilement; second, answering the objection about no purity. Because truly there is no defilement, defilement is formed—as previously stated, "non-existence is thus existence." "If sentient beings have no self or self-centered mind..." This is the second part, answering the objection about no purity. By understanding thusness, existence arises, and non-existence is called purity.

白佛如是不行為行者，第二、親近法善友也。以如善友相而行為親近也。為二：初、正明親近；二、結勸修行。初中三：一、自行具足故得果；二、化他行具足故得果；三、雙結二行也。今是初云不行一切者，須菩提聞佛上說故思惟籌量，明親近波若善友則不行一切法，方是親近聞人。上說波若為宗要故令親近，時眾便云有般若可行，故是親近波若，所以今明所行也。不能降伏者，明自行得果，謂得超凡果、越二乘果，並得佛道果也。若閻浮提眾生下，第二、明化他行具足故得果也。此中但明說波若為化他行，舉二事格之，初二如文。次教大千眾生得佛不及說波若者，說波若遍化十方三世得佛，今但教三千故不及也。又此中迂迴，先教得人身、次教二乘、後方作佛，今說波若直𨒬成佛為易，故不及也。是菩薩不遠離下，第三、雙結成二所得功德也。小乘從念處至羅漢，大乘從發心至佛，名為福田。但佛為福田之極，極故名邊，菩薩行般若遂作佛，亦是田之極也。又言佛田為極，今菩薩次佛故至於田邊也。

欲不虗色下，第二、結勸修行。為二：初、正勸；次、助修行。常行波若、常說波若者，即聖說法。聖嘿然，從般若心說般若，說般若竟還入波若心。如行說、如說行，故語嘿皆是波若。如行而說此即是說，如說而行即是嘿也。從正觀起說即是說也，說竟還入正觀即是嘿也。如行說、如說行，故語嘿皆是波若，唯一切有所得心不得入也。非但說波若是波若，以波若心說一切法，一切法皆般若。若不以波若心，非但說一切法非波若，只說波若亦非波若也。就佛性、法性、涅槃作語嘿亦然。金光明云：如來遊無量法性。此是聖嘿，後說法即聖說法也。

> Second, the conclusion and encouragement to practice is divided into two parts: first, the direct encouragement; second, the supportive practice. To constantly practice Prajñā and constantly speak of Prajñā is the holy teaching of the Dharma. The sage remains silent, speaking Prajñā from the mind of Prajñā, and after speaking of Prajñā, returns to the mind of Prajñā. Acting as one speaks, and speaking as one acts, thus both speech and silence are Prajñā. To speak in accordance with one’s actions is speech; to act in accordance with one’s words is silence. From right contemplation arises speech—this is speaking; after speaking, returning to right contemplation—this is silence. Acting as one speaks, and speaking as one acts, thus both speech and silence are Prajñā. Only those with a mind attached to gain cannot enter this. Not only is speaking of Prajñā itself Prajñā; with the mind of Prajñā, all dharmas are Prajñā. Without the mind of Prajñā, not only are all dharmas not Prajñā, but even speaking of Prajñā is not Prajñā. The same applies to speaking and silence regarding Buddha-nature, Dharma-nature, and Nirvāṇa. As the \*Golden Light Sutra\* says: “The Tathāgata roams in the immeasurable Dharma-nature.” This is the holy silence; later, the teaching of the Dharma is the holy teaching.

白佛：一切念性離下，第二、明脩行，為三：初、明無所念；二、明無所行；三、明無得記。初明無念者，佛上舉失珠喻令常念波若時，眾便作念解，今破念也。白佛：波若空不堅固下，第二、第二破行，謂有空念故不得無相，始是行故破行。破行中先略就四門破，空不行、有不行，即波若不行、離波若不行也。受、想、行、識是行，不廣行也。所見法行波若不者，餘處即是。照明品中答云：於一切無所行，即是行波若。如一切法不生波若生，今為須菩提聞一切不行。論云：須菩提急就佛求不見行。故佛却責，責明無有行也。彼猶作求不見之心，佛即破之不得示得行。餘處行者，不作求不見之心示之，各有來意，不可一處求之也。是名無生忍者，於一切法不行即不生心，名無生忍也。白佛：諸法無生中須菩提下，此第二、破得記，既聞無生故得記作無生解。上來見行故是生病，今則無行著無生病，故更息無生。何者？汝見有生於生法生心，見有無生生無生心，如此生無生皆生心皆是生，故洗破之令一無所寄，方乃得道也。