---
title: "發菩提心經論 · 9 般若波羅蜜品"
description: "发菩提心经论由古印度天亲菩萨造论，后秦高僧鸠摩罗什于公元5世纪初译成汉文。该论属大乘佛教重要典籍，系统阐述发菩提心的理论、方法及实践意义，强调慈悲与智慧并重，是修习菩萨道的基础指南。本论在汉传佛教中具有崇高地位，为信众发起和巩固菩提心提供了权威依据，对大乘佛教修行体系的形成与传播影响深远。"
url: "https://rushiwowen.co/en/r/cmcxu4evt01emky04j5tsajvr"
---

### 發菩提心經論般若波羅蜜品第九

> Chapter 9: Perfection of Wisdom

云何菩薩修習智慧？智慧若為自利他利及二俱利，如是智慧則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱，故修智慧。修智慧者，悉學一切世間之事，捨貪瞋癡、建立慈心，憐愍饒益一切眾生，常念拔濟為作將導，能分別說正道邪道及善惡報，是名菩薩初智慧心。修智慧故遠離無明，除煩惱障及智慧障，是名自利。教化眾生令得調伏，是名利他。以己所修無上菩提，化諸眾生令同己利，是名俱利。因修智慧，獲得初地乃至薩婆若智，是名莊嚴菩提之道。菩薩修行智慧，有二十心能漸建立。何謂二十？當發善欲親近善友心、捨離憍慢不放逸心、隨順教誨樂聽法心、聞法無厭善思惟心、行四梵行修正智心、觀不淨行生厭離心、觀四真諦十六聖心、觀十二因緣修明慧心、聞諸波羅蜜念欲修集心、觀無常苦無我寂滅心、觀空無相無願無作心、觀陰界入多過患心、降伏煩惱非伴侶心、護諸善法自伴侶心、抑制惡法令除斷心、修習正法令增廣心、雖修二乘常捨離心、聞菩薩藏樂奉行心、自利利他隨順增進諸善業心、持真實行求一切佛法心。復次，菩薩修行智慧，復有十法善思惟心，不與聲聞辟支佛共。何謂為十？思惟分別定慧根本、思惟不捨斷常二邊、思惟因緣生起諸法、思惟無眾生我人壽命、思惟無三世去來住法、思惟無發行而不斷因果、思惟法空而殖善不懈、思惟無相而度眾生不廢、思惟無願而求菩提不離、思惟無作而現受身不捨。復次，菩薩復有十二善入法門。何謂十二？善入空等三昧而不取證、善入諸禪三昧而不隨禪生、善入諸通智而不證無漏法、善入內觀法而不證決定、善入觀一切眾生空寂而不捨大慈、善入觀一切眾生無我而不捨大悲、善入生諸惡趣而非業故生、善入離欲而不證離欲法、善入捨所欲樂而不捨法樂、善入捨一切戲論諸覺而不捨方便諸觀、善入思量有為法多過患而不捨有為、善入無為法清淨遠離而不住無為。菩薩能修一切善入法門，即能善解三世空無所有。若作是觀，觀三世空智慧力故，若於三世諸佛所種無量功德，悉以迴向無上菩提，是名菩薩善觀三世方便。復次，雖見過去盡法不至未來，而常修善精進不懈；觀未來法雖無生出，不捨精進願向菩提；觀現在法雖念念滅，其心不忘發趣菩提，是名菩薩觀三世方便。過去已滅、未來未至、現在不住，雖如是觀心心數法生滅散壞，而常不捨聚集善根助菩提法，是名菩薩觀三世方便。復次，菩薩觀一切善不善、我無我、實不實、空不空、世諦真諦、正定邪定、有為無為、有漏無漏、黑法白法、生死涅槃，如法界性一相無相，此中無法可名無相，亦無有法以為無相，是則名為一切法印不可壞印，於是印中亦無印相，是名真實智慧方便般若波羅蜜。發菩提心菩薩摩訶薩，應如是學、應如是行，如是行者即近阿耨多羅三藐三菩提。菩薩摩訶薩修行智慧心無所行，法性淨故，是則具足般若波羅蜜。

> How does a bodhisattva cultivate wisdom? If wisdom serves both self-benefit, other-benefit, and the benefit of both, then such wisdom adorns the path to enlightenment. A bodhisattva cultivates wisdom in order to guide sentient beings, freeing them from suffering. To cultivate wisdom, one must fully learn all worldly matters, letting go of greed, anger, and ignorance, establishing a mind of loving-kindness, and compassionately benefiting all beings. Constantly thinking of rescuing them and acting as their guide, one can clearly distinguish the right path from the wrong path, as well as good and evil karmic retributions—this is called the bodhisattva's initial wisdom mind. Through cultivating wisdom, one transcends ignorance, removes the obstacles of afflictions and the obstacles to knowledge—this is called self-benefit. Teaching and guiding sentient beings to tame their minds—this is called other-benefit. Using one's own cultivation of supreme enlightenment to teach sentient beings, leading them to share the same benefit—this is called benefit for both. Because of cultivating wisdom, one attains the first stage and even the wisdom of omniscience—this is called adorning the path to enlightenment. A bodhisattva practices wisdom by gradually establishing twenty minds. What are these twenty? One should: (1) develop a good intention and draw near to virtuous friends; (2) abandon arrogance and maintain a mind of diligence without negligence; (3) follow teachings joyfully and delight in listening to the Dharma; (4) listen to the Dharma without satiety and skillfully contemplate it; (5) practice the four sublime states and cultivate right wisdom; (6) observe impurity and give rise to a mind of disenchantment; (7) contemplate the Four Noble Truths with sixteen aspects of wisdom; (8) observe conditioned arising of the twelve links and cultivate radiant wisdom; (9) hear about the perfections and aspire to cultivate and gather them; (10) contemplate impermanence, suffering, no-self, and nirvana; (11) contemplate emptiness, signlessness, wishlessness, and non-doing; (12) observe the five aggregates, eighteen elements, and twelve sense-fields as full of faults; (13) subdue afflictions, recognizing them as not companions; (14) protect wholesome qualities as one's own companions; (15) suppress evil qualities and cut them off; (16) cultivate and expand right qualities; (17) although practicing the two vehicles, always let go of that aspiration; (18) hear the bodhisattva treasury and joyfully practice it; (19) benefit self and others while gradually advancing all good deeds; (20) uphold true practice and seek all Buddhahood qualities. Furthermore, a bodhisattva cultivating wisdom also has ten ways of good contemplation, not shared with hearers or solitary realizers. What are these ten? (1) Contemplate and discern that concentration and wisdom are the foundation; (2) contemplate not falling into the extremes of permanence and annihilation; (3) contemplate all phenomena as arising through conditions; (4) contemplate there being no being, self, person, or life; (5) contemplate the three times with no coming, going, or abiding; (6) contemplate no arising and yet cause and effect are uninterrupted; (7) contemplate that phenomena are empty yet cultivate goodness without negligence; (8) contemplate signlessness yet liberate beings without pause; (9) contemplate wishlessness yet seek enlightenment without turning away; (10) contemplate non-doing yet manifest a body and do not abandon it. Moreover, a bodhisattva also has twelve methods of skillful entry into the Dharma. What are these twelve? (1) Skillfully enter the samādhi of emptiness without attaining its result; (2) skillfully enter all meditative absorptions without being reborn in them; (3) skillfully enter spiritual powers and wisdom without realizing the undefiled; (4) skillfully enter inner contemplation without realizing certainty; (5) skillfully contemplate the emptiness and stillness of all beings without abandoning great loving-kindness; (6) skillfully contemplate the selflessness of all beings without abandoning great compassion; (7) skillfully take birth in evil realms without being born due to karma; (8) skillfully practice detachment without realizing the state of detachment; (9) skillfully abandon desires for enjoyment without abandoning joy in the Dharma; (10) skillfully abandon all conceptual elaboration without abandoning skillful means and contemplation; (11) skillfully contemplate conditioned phenomena as full of faults yet not abandon conditioned existence; (12) skillfully enter the unborn, pure, and detached nature of the unconditioned yet not dwell in the unconditioned. A bodhisattva who can cultivate all these methods of skillful entry into the Dharma can then skillfully understand that the three times are empty and devoid of anything. Contemplating in this way, through the power of wisdom that sees the emptiness of the three times, all the infinite merit cultivated under the Buddhas of the three times is dedicated to supreme enlightenment—this is called the bodhisattva's skillful means of contemplating the three times. Moreover, though seeing past events that have ended do not reach the future, one constantly cultivates goodness with diligence without slackening; though contemplating that future events have not yet arisen, one does not abandon diligence in aspiring toward enlightenment; though contemplating present events that vanish in each moment, one never forgets the mind to strive for enlightenment—this is called the bodhisattva's skillful means of contemplating the three times. The past has already perished, the future has not yet arrived, and the present does not abide—though contemplating mental factors arising and dispersing in this way, one never abandons gathering roots of goodness to aid in the Dharma of enlightenment—this is called the bodhisattva's skillful means of contemplating the three times. Furthermore, a bodhisattva contemplates all good and evil, self and no-self, real and unreal, empty and not empty, worldly truth and ultimate truth, right determination and wrong determination, conditioned and unconditioned, defiled and undefiled, dark and light qualities, birth and death, nirvana—all are like the nature of reality, one suchness and signless. In this, there is no phenomenon that could be called signless, nor is there any phenomenon that serves as signlessness—this is called the seal of all phenomena, the indestructible seal. In this seal, there is also no seal mark—this is called true wisdom and skillful means, the perfection of wisdom. One who has given rise to the bodhi-mind—a great being—should learn and practice in this way. One who practices thus approaches the attainment of supreme perfect enlightenment. The great bodhisattva, cultivating wisdom, has a mind that does not act, because the nature of phenomena is pure. This is the full realization of the perfection of wisdom.