光讚經卷第六
Light Praise Sutra, Scroll 6
西晉三藏竺法護譯
Translated by Dharmaraksha, Tripiṭaka Master of the Western Jin Dynasty
摩訶般若波羅蜜乘大乘品第十四
Chapter 14: The Great Vehicle of Maha Prajnaparamita
賢者舍利弗問分耨文陀尼弗：「云何菩薩摩訶薩乘于摩訶衍？」
The wise Shariputra asked Punyamāyāntanīputra, "How does a great bodhisattva ride the Great Vehicle?"
分耨謂舍利弗：「唯，賢者！菩薩摩訶薩於是行般若波羅蜜，乘檀波羅蜜亦復不得檀波羅蜜，亦無菩薩，不見受者有所得也，亦無所獲也，乘檀波羅蜜則謂菩薩摩訶薩；尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，乘般若波羅蜜，則亦不得般若波羅蜜，亦不得菩薩，亦無所獲，是為菩薩摩訶薩乘般若波羅蜜，亦無所得。
Purna said to Shariputra: "Indeed, venerable sir! When a great bodhisattva practices this perfection of wisdom, they rely on the perfection of giving, yet they do not grasp at the perfection of giving, nor at the bodhisattva, nor at any recipient, nor at anything to be gained. This is what it means for a great bodhisattva to rely on the perfection of giving. Likewise, with the perfection of ethical conduct, the perfection of patience, the perfection of effort, the perfection of meditation, and the perfection of wisdom — when relying on the perfection of wisdom, one does not grasp at the perfection of wisdom, nor at the bodhisattva, nor at anything to be gained. This is what it means for a great bodhisattva to rely on the perfection of wisdom, attaining nothing whatsoever.
「復次，舍利弗！菩薩摩訶薩亦不毀失薩芸若遵修之心，則尋奉行於四意止，所念無念、所行無行，於此眾誼亦無所得，是為菩薩摩訶薩乘摩訶衍。
"Furthermore, Shariputra, the great bodhisattva does not lose sight of the aspiration for all-knowing wisdom. They then practice the four foundations of mindfulness, where what is contemplated is not clung to as a thought, and what is done is not clung to as an action. In all these principles, nothing is grasped or attained. This is how the great bodhisattva rides the great vehicle."
「復次，舍利弗！菩薩摩訶薩亦不毀失薩芸若慧遵修之心，於四意斷、四神足、五根、五力、七覺意、八由行，於此之誼亦無所得，是為菩薩摩訶薩乘摩訶衍。
"Furthermore, Shariputra, the great bodhisattva does not lose the aspiration for all-knowing wisdom, nor does he neglect the practice of the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path. Yet, in the true meaning of these practices, he finds nothing to grasp or attain. This is what it means for a great bodhisattva to ride the Great Vehicle."
「復次，舍利弗！菩薩摩訶薩亦不毀失薩芸若遵修之心，十種力、四無所畏、四分別辯、十八不共諸佛之法，於此之誼皆無所得，是為菩薩摩訶薩乘摩訶衍。
"Furthermore, Shariputra, a great bodhisattva does not waver in their commitment to the path of all-knowing wisdom. Regarding the ten powers, the four kinds of fearlessness, the four types of discrimination, and the eighteen unique qualities of a Buddha—in all of these, they find nothing to grasp or attain. This is what it means for a great bodhisattva to ride the Great Vehicle."
「復次，舍利弗！菩薩摩訶薩分別了此，所謂菩薩者，隨俗假號，欲求人亦不可得、亦無有起。所謂色者，但假號耳；所謂痛痒思想生死識者，但假號耳，亦不可得、亦無所起。所謂眼耳鼻舌身意，但假號耳，亦不可得、亦無所起。所謂色聲香味細滑法，但假號耳，亦無可得、亦無所起。所謂四意止、四意斷、四神足、五根、五力、七覺意、八由行，但假號耳，亦不可得、亦無所起。所謂十種力、四無所畏、四分別辯、十八不共諸佛之法，但假號耳，亦不可得、亦無所起。所謂內空、外空、及於空空，但假號耳，亦不可得、亦無所起。謂所有空、自然空、所有自然空，但假號耳；所謂怛薩阿竭法、無本之法、諸法之界，其法寂然及於本際，其本際者，亦不可得、亦無所起。所謂佛道有所覺者，又其佛道，亦不可得、亦無所起。是為菩薩摩訶薩乘摩訶衍。
"Furthermore, Shariputra, a great bodhisattva understands this clearly: what we call a bodhisattva is merely a conventional label. If you search for a real, independent person behind the label, none can be found, and nothing truly arises. What we call form is just a label. What we call feeling, perception, mental formations, and consciousness are just labels—none can be found, and nothing truly arises. What we call the eye, ear, nose, tongue, body, and mind are just labels—none can be found, and nothing truly arises. What we call sights, sounds, smells, tastes, textures, and mental objects are just labels—none can be found, and nothing truly arises.
What we call the four foundations of mindfulness, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Eightfold Path are just labels—none can be found, and nothing truly arises. What we call the ten powers, the four fearlessnesses, the four types of analytical knowledge, and the eighteen unique qualities of a buddha are just labels—none can be found, and nothing truly arises. What we call inner emptiness, outer emptiness, and the emptiness of emptiness itself are just labels—none can be found, and nothing truly arises. What we call the emptiness of all existence, natural emptiness, and the emptiness of both all existence and natural emptiness are just labels—none can be found, and nothing truly arises.
What we call the Dharma of the Thus-Gone One, the unborn Dharma, the realm of all phenomena—these are tranquil, reaching the ultimate reality. But this ultimate reality itself cannot be found, and nothing truly arises. What we call enlightenment, the awakening of Buddhahood—this enlightenment too cannot be found, and nothing truly arises. This is what it means for a great bodhisattva to ride the Great Vehicle."
「復次，舍利弗！菩薩摩訶薩從初發意，則具足此菩薩神通開化眾生，從一佛國遊一佛國，供養奉事諸佛世尊，慇懃親近諸佛世尊，而聽經法求菩薩乘。其人於彼乘菩薩行，從一佛國遊一佛國，嚴淨佛土、教化眾生，亦不相著諸佛國土，亦無人相處無二地，而其身力，常為眾生之故導利群𪏭。彼何謂為自身故，有所攝取，心未曾離如此之乘，逮得至于薩芸若慧；已能逮得薩芸若慧，便轉法輪；已轉法輪，則為一切聲聞、辟支佛、天、龍、鬼神、世間人民有所加益。於是八方上下諸怛薩阿竭、阿羅訶、三耶三佛，悉共讚歎宣揚其音：『某菩薩摩訶薩在某世界，乘摩訶衍得薩芸若慧，已得薩芸若慧則轉法輪。』是為，舍利弗！菩薩摩訶薩乘摩訶衍也。」
"Moreover, Shariputra, from the very moment they first set their mind on enlightenment, a great bodhisattva possesses this spiritual power to teach and transform living beings. They journey from one Buddha-land to another, honoring and serving the Buddhas, drawing close to them with devotion, and listening to the Dharma in order to cultivate the bodhisattva path. In this way, they practice the bodhisattva way, traveling from land to land, purifying the Buddha's realms and guiding sentient beings. Yet they are not attached to those lands, nor do they fall into the notion of a separate self or others—they abide in no dualistic state. Their bodily strength is constantly devoted to benefiting all living beings. What do we mean by 'for the sake of the self'? When they take hold of any object of attainment, their heart never strays from this vehicle, until they reach the Wisdom of the Omniscient One. Once they have attained that wisdom, they turn the wheel of the Dharma. Having done so, they bring great benefit to all voice-hearers, solitary Buddhas, gods, dragons, spirits, and people of the world. At that moment, all the Thus-Gone Ones, Worthy and Fully Enlightened, in the ten directions above and below, proclaim and praise them, saying: 'Such and such a great bodhisattva, abiding in such and such a world, has ridden the Great Vehicle and attained the Wisdom of the Omniscient One. Having attained that wisdom, they now turn the wheel of the Dharma.' This, Shariputra, is what is meant by a great bodhisattva riding the Great Vehicle."