放光般若經卷第二
Chapter 2 of the Radiant Light Prajnaparamita Sutra
西晉于闐國三藏無羅叉奉 詔譯
Translation by the Tripitaka Master Wu Luocha of Khotan, Western Jin Dynasty, under Imperial Command
摩訶般若波羅蜜學五眼品第四
Chapter 4: The Study of the Five Eyes
舍利弗白佛言：「菩薩摩訶薩應般若波羅蜜者，從何所來而生是間？於是間去復生何所？」
Shariputra said to the Buddha, "Great bodhisattvas who practice prajna paramita—where do they come from to be born here, and after leaving here, where are they reborn?"
佛告舍利弗言：「菩薩與般若波羅蜜相應者，於兜率天上來生是間，或於他方佛國來生是間，或從人道中來生是間。從兜率天上來者，終不失般若波羅蜜，諸陀隣尼、諸三昧門、諸眾智門悉皆在前。從他方佛國來者，便疾成般若波羅蜜，於智慧中日日增益，諸深法要皆現在前，却後乃成般若波羅蜜，所生常見諸佛、不離諸佛。從人道中來者，是菩薩未及阿惟越致者，諸根闇鈍，不能疾得般若波羅蜜。不能便見陀隣尼門。舍利弗！汝所問：『菩薩習行般若波羅蜜者，於是間終當生何所？』是菩薩當生他方佛國，從一佛國復生一佛國，常見諸佛、不離諸佛世尊。復有菩薩無有漚惒拘舍羅，從四禪行六波羅蜜，持是禪福生長壽天，不盡天壽，來生世間供養諸佛。是菩薩輩諸根闇鈍不大聰明。舍利弗！復有菩薩行於四禪及四等意、四無形禪念、三十七品、大慈大悲，持漚惒拘舍羅，禪福不能稽留，常生諸佛所教授處，當生是拔陀劫中成逮覺者，常不離般若波羅蜜。復有菩薩以行四禪及四等意、四無形定，以漚惒拘舍羅，不隨禪生，生於種姓大豪貴家、生梵志家、生迦羅越家，所可生處常教眾生。復有菩薩行四禪、四等意、四無形定，以漚惒拘舍羅，不為禪所稽留，來生四王天、生忉利天、生第六天，常教授諸天淨佛國土，教授眾生供侍諸佛。復有菩薩行般若波羅蜜，以漚惒拘舍羅行第一禪，生於梵天於梵天中尊，從梵天已，至十方諸佛轉法輪處，請諸佛世尊轉於法輪。復生一生補處菩薩，行般若波羅蜜，以漚惒拘舍羅，具於四禪，具四等意、四無形定、三十七品、空、無相、無願，具足三昧，不隨禪處，常見諸佛、供事世尊，持清淨行，便生兜術天。於其天上，隨其壽命諸根具足，為無央數諸天人眷屬圍繞而為說法已，復來生世間人中，作阿惟三佛。舍利弗！復有菩薩得六神通，不生欲界、形界、無形界，從一佛國至一佛國禮事諸佛。復有菩薩得六神通遊諸佛剎，其所至處，無有聲聞、辟支佛教名。復有菩薩持六神通生諸佛剎，其壽無量往生其國。復有菩薩以六神通遊諸世界，到無佛處，於其剎中歎佛法眾，令彼眾生聞三尊之功德。聞已歡喜，皆得往生諸佛國土。復有菩薩從初發意得於四禪，得四清淨、四無形定、三十七品乃至佛十八法，不生三界，常生有益於眾生之處。復有菩薩行六波羅蜜，從初發意，便上菩薩位至阿惟越致地。復有菩薩從初發意便得阿惟三佛轉於法輪，益於無數億百千眾生已，於無餘界而般泥洹，其法留住或半劫一劫。復有菩薩適發道意便與般若波羅蜜相應，與諸無數億百千諸菩薩共遊諸佛國、淨諸佛土。復有菩薩行六波羅蜜四禪、四等至、四無形定，皆於其中而自娛樂，住於四禪，從四禪起還至解脫禪定，解脫禪起至無形定，從無形定起入解脫禪，從解脫禪起至無思想慧禪，復從是起還入解脫，以漚惒拘舍羅入蒱佉闍三昧，是為行般若波羅蜜。復有菩薩以三十七品乃至佛十八法，不取聲聞、辟支佛證。復有菩薩行般若波羅蜜，以漚惒拘舍羅入三十七品，諸發小道者各使得度。諸有聲聞及辟支佛所得道慧，皆是菩薩之忍也。行般若波羅蜜者，當知是為阿惟越致。舍利弗！復有菩薩行六波羅蜜生兜術天者，當知是拔陀劫中諸菩薩等也。復有菩薩以四禪福乃至佛十八法，所可有道志不信受，當知是菩薩則一生補處。復有菩薩行六波羅蜜，從一佛剎復至一佛國，建立眾生使至道場，知是菩薩從初發意以來，當更無數阿僧祇劫乃成佛耳。復有菩薩行六波羅蜜，為眾生故，不說無益之事。復有菩薩行六波羅蜜，為眾生故，從一佛國復至一佛國，斷三惡趣。復有菩薩行六波羅蜜，常以惠施安樂一切，恣所求索象馬、車乘、衣被、財穀、國城、珍寶，皆給與之。復有菩薩行般若波羅蜜，能自變身如佛形像，入三惡趣，隨其語言而為說法，皆度脫之。復有菩薩行六波羅蜜，變身如佛遍至十方，教授眾生能淨佛土。已至十方，悉觀諸佛威儀法則、好醜清濁，而便自起上妙最尊殊異之土，淳以一乘教諸一生補處菩薩。復有菩薩行六波羅蜜，便具大士三十二相，諸根特異，眾生見者莫不敬喜。因其歡喜，以三乘法而度脫之，令般泥洹。舍利弗！菩薩行般若波羅蜜者，先當學清淨身口意，便得諸根特異。已得殊異，亦不自舉亦不下人。復有菩薩從初發意行檀波羅蜜、尸波羅蜜，乃成阿惟三佛，初不墮三惡趣。復有菩薩從始發意至阿惟越致，初不忘捨十善之行。復有菩薩行檀、尸波羅蜜，得作遮迦越羅，得化眾生建立十善，所有財寶惠施眾生。復有菩薩行檀尸波羅蜜，億百千反作遮迦越羅，常供養諸佛恭敬啟受。復有菩薩行六波羅蜜，為諸眾生照明法化，乃至阿惟三佛不離照明，是故菩薩常明佛法。是為菩薩摩訶薩行般若波羅蜜。菩薩行者，常攝身口意不善之事不令妄起。」
The Buddha said to Shariputra, "A bodhisattva who aligns with Prajñāpāramitā may be born here from the Heaven of Contentment, from another Buddha-land, or from the human realm. One who comes from the Heaven of Contentment never loses Prajñāpāramitā; all the dhāraṇīs, all the gates of meditation, and all the gates of wisdom appear before them. One who comes from another Buddha-land quickly attains Prajñāpāramitā, growing daily in wisdom, with all profound teachings appearing before them; later they perfect Prajñāpāramitā, and in every life they see the Buddhas and never part from them. One who comes from the human realm—if this bodhisattva has not yet reached the stage of irreversibility—has dull faculties and cannot quickly attain Prajñāpāramitā, nor can they easily see the gate of dhāraṇīs.
"Shariputra, you asked: 'Where will a bodhisattva who practices Prajñāpāramitā be born after this life?' Such a bodhisattva will be born in another Buddha-land, moving from one Buddha-land to another, always seeing the Buddhas and never parting from the World-Honored Ones.
"Some bodhisattvas, lacking skillful means, practice the six pāramitās through the four dhyānas. Holding onto the merit of meditation, they are born in the heavens of long life, and only after their celestial lifespan ends do they come to the world to make offerings to the Buddhas. These bodhisattvas have dull faculties and are not very intelligent.
"Shariputra, there are also bodhisattvas who practice the four dhyānas, the four immeasurable states of mind, the four formless meditations, the thirty-seven aids to enlightenment, and great compassion. Through skillful means, the merit of meditation does not detain them, and they are always born where the Buddhas teach—born in this auspicious kalpa among those who will attain perfect enlightenment—never parting from Prajñāpāramitā.
"Other bodhisattvas practice the four dhyānas, the four immeasurable states of mind, and the four formless concentrations, but through skillful means they are not reborn through meditation. Instead, they are born into noble families: brahmin families, wealthy households, wherever they can teach sentient beings.
"Other bodhisattvas practice the four dhyānas, the four immeasurable states, and the four formless concentrations, and through skillful means are not detained by meditation. They are born among the Four Heavenly Kings, the Heaven of the Thirty-Three, or the Sixth Heaven, where they constantly teach the gods, purify Buddha-lands, teach sentient beings, and serve the Buddhas.
"Other bodhisattvas practice Prajñāpāramitā, and through skillful means cultivate the first dhyāna, born in the Brahma Heaven where they are honored. From the Brahma Heaven, they go to the ten directions where the Buddhas turn the wheel of Dharma, requesting the World-Honored Ones to teach.
"Then there is the bodhisattva who is one lifetime away from Buddhahood. Practicing Prajñāpāramitā with skillful means, they perfect the four dhyānas, the four immeasurable states, the four formless concentrations, the thirty-seven aids to enlightenment, emptiness, signlessness, and wishlessness—perfecting all these samādhis without being reborn through them. They always see the Buddhas, serve the World-Honored Ones, and with pure practice are born in the Heaven of Contentment. There, throughout their lifespan, with complete faculties, surrounded by countless gods and heavenly beings, they teach the Dharma. Then they descend to be born among humans and attain perfect enlightenment.
"Shariputra, there are bodhisattvas who attain the six superknowledges and are not born in the desire realm, the form realm, or the formless realm, but travel from one Buddha-land to another, honoring the Buddhas.
"Other bodhisattvas, with the six superknowledges, roam through Buddha-lands, and wherever they go, there is no mention of the vehicles of voice-hearers or solitary realizers.
"Other bodhisattvas, with the six superknowledges, are born in Buddha-lands where the lifespan is immeasurable.
"Other bodhisattvas, with the six superknowledges, travel through worlds, and when they reach places without a Buddha, they praise the Buddha, the Dharma, and the Sangha, so that sentient beings who hear of the three jewels rejoice and are all reborn in Buddha-lands.
"Other bodhisattvas, from the moment they first set their mind on enlightenment, attain the four dhyānas, the four pure states, the four formless concentrations, the thirty-seven aids to enlightenment, and even the eighteen unique qualities of a Buddha—yet they are not born in the three realms, but always in places where they can benefit sentient beings.
"Other bodhisattvas practice the six pāramitās and, from the first moment of aspiration, ascend to the bodhisattva stage and reach the level of irreversibility.
"Other bodhisattvas, from the very first aspiration, attain perfect enlightenment, turn the wheel of Dharma, benefit countless billions of sentient beings, and then enter parinirvāṇa without remainder, their teaching remaining for half a kalpa or a full kalpa.
"Other bodhisattvas, the moment they set their mind on the path, become aligned with Prajñāpāramitā. Together with countless billions of bodhisattvas, they travel through Buddha-lands and purify the Buddha-fields.
"Other bodhisattvas practice the six pāramitās—the four dhyānas, the four immeasurable states, up to the four formless concentrations—and delight in them all. Abiding in the four dhyānas, they rise from them into liberating meditations; from liberating meditations they enter the formless concentrations; from formless concentrations they return to liberating meditation; from liberating meditation they rise to the meditation of neither perception nor non-perception; and from there they return again to liberation. Through skillful means they enter the samādhi of open embrace—this is what it means to practice Prajñāpāramitā.
"Other bodhisattvas, practicing the thirty-seven aids up to the eighteen unique Buddha qualities, do not grasp at the attainments of voice-hearers or solitary realizers.
"Other bodhisattvas practice Prajñāpāramitā, and through skillful means enter the thirty-seven aids, guiding those of lesser aspirations to liberation. Whatever wisdom is attained by voice-hearers and solitary realizers is itself the forbearance of these bodhisattvas. One who practices thus should be known as irreversible.
"Shariputra, those bodhisattvas who practice the six pāramitās and are born in the Heaven of Contentment—know that they are among the bodhisattvas of this auspicious kalpa.
"Those bodhisattvas who, through the merit of the four dhyānas up to the eighteen unique qualities, do not place their faith in lesser aspirations—know that they are bodhisattvas one lifetime away from Buddhahood.
"Other bodhisattvas practice the six pāramitās, going from one Buddha-land to another, establishing sentient beings until they reach the seat of enlightenment. Know that these bodhisattvas, from their first aspiration, will pass through countless immeasurable eons before attaining Buddhahood.
"Other bodhisattvas practice the six pāramitās, and for the sake of sentient beings, never speak of useless things.
"Other bodhisattvas practice the six pāramitās, and for the sake of sentient beings, travel from one Buddha-land to another, cutting off the three lower realms of rebirth.
"Other bodhisattvas practice the six pāramitās, always giving and bringing joy to all, granting whatever is asked—elephants, horses, carriages, clothing, wealth, grain, cities, treasure—giving all of it freely.
"Other bodhisattvas practice Prajñāpāramitā and can transform their own bodies to appear as a Buddha. They enter the three lower realms, and speaking in whatever language is needed, they teach the Dharma and liberate all beings there.
"Other bodhisattvas practice the six pāramitās, transforming their bodies to appear as a Buddha and reaching the ten directions. They teach sentient beings and purify Buddha-lands. Having visited the ten directions and observed all the Buddhas' deportment, their teachings, their beauties and flaws, their pure and impure aspects, they then create a supreme, most excellent, and extraordinary Buddha-land, teaching solely through the one vehicle the bodhisattvas who are one lifetime away from Buddhahood.
"Other bodhisattvas, practicing the six pāramitās, perfect the thirty-two marks of a great being. Their faculties are extraordinary, and all who see them feel reverence and joy. Through that joy, the bodhisattvas liberate them through the three vehicles, leading them to parinirvāṇa.
"Shariputra, a bodhisattva who practices Prajñāpāramitā should first learn to purify body, speech, and mind. Then they acquire extraordinary faculties. Having gained them, they neither exalt themselves nor look down on others.
"Other bodhisattvas, from the first moment of aspiration, practice the pāramitā of giving and the pāramitā of ethical conduct until they attain perfect enlightenment, never once falling into the three lower realms.
"Other bodhisattvas, from the first aspiration to the stage of irreversibility, never abandon the ten wholesome actions.
"Other bodhisattvas, practicing the pāramitās of giving and ethical conduct, become wheel-turning kings. They transform sentient beings, establishing them in the ten wholesome actions, and distribute all their wealth and treasures to sentient beings.
"Other bodhisattvas, practicing the pāramitās of giving and ethical conduct, become wheel-turning kings for billions of lifetimes, always making offerings to the Buddhas, honoring them with reverence and receiving their teachings.
"Other bodhisattvas practice the six pāramitās, illuminating the Dharma for all sentient beings. Even up to their perfect enlightenment, they never cease this illumination. Therefore, bodhisattvas always illuminate the Buddha-Dharma. This is how a great bodhisattva practices Prajñāpāramitā.
"A bodhisattva who practices thus always guards the body, speech, and mind, not allowing unwholesome actions to arise."
舍利弗白佛言：「何謂菩薩攝身口意？」
Shariputra said to the Buddha, "What is meant by a bodhisattva restraining body, speech, and mind?"
佛言：「菩薩心念不持身口意諸惡因緣用作罪事。菩薩行般若波羅蜜，亦不見身口意。雖有身口意，終不嫉恚、邪見，不兩舌、惡口、妄言、綺語，無殺盜婬、無懈慢意意，初不起惡智之事。若有菩薩不能𣫍此諸惡事者，此非菩薩。復有菩薩行六波羅蜜者，除身惡行、除口惡言、除意惡念。」
The Buddha said: "A bodhisattva's mind does not use the body, speech, or mind as causes for wrongdoing. When a bodhisattva practices the Perfection of Wisdom, they do not even perceive the body, speech, or mind as separate entities. Although they have a body, speech, and mind, they never give rise to jealousy, anger, or wrong views. They do not engage in divisive speech, harsh words, false speech, or frivolous talk. They refrain from killing, stealing, and sexual misconduct. They are free from laziness and arrogance, and never even begin to conceive of unwholesome thoughts. If a bodhisattva cannot abandon these unwholesome deeds, then they are not truly a bodhisattva. Furthermore, a bodhisattva who practices the six perfections removes unwholesome physical actions, removes unwholesome verbal speech, and removes unwholesome mental thoughts."
舍利弗白佛言：「何謂菩薩除身口意？」
Shariputra said to the Buddha, "What does it mean for a bodhisattva to purify the body, speech, and mind?"
佛言：「菩薩不猗身口意，是故能除。菩薩從初發意以來常奉十善，是故過諸聲聞、辟支佛上。菩薩行般若波羅蜜者，淨於佛道、淨於六波羅蜜。」
The Buddha said: "A bodhisattva does not cling to body, speech, or mind—this is why they can transcend them. From the very first moment they set their mind on enlightenment, a bodhisattva has always upheld the ten wholesome actions—this is why they surpass all voice-hearers and solitary realizers. A bodhisattva who practices the Perfection of Wisdom purifies the Buddha-path and purifies the six perfections."
舍利弗白佛言：「云何菩薩淨於佛道？」
Shariputra said to the Buddha, "How does a bodhisattva purify the Path to Cessation?"
佛言：「菩薩不猗身口意，不猗六波羅蜜，不猗羅漢、辟支佛，不猗菩薩亦不猗佛。所以者何？於一切法無所猗故。是為菩薩道。舍利弗！復有菩薩一一行諸波羅蜜，用是故無能伏者。」
The Buddha said: "A bodhisattva does not rely on the body, speech, or mind; does not rely on the six perfections; does not rely on arhats or pratyekabuddhas; does not rely on bodhisattvas, nor even on a Buddha. Why is this? Because they rely on nothing at all in any of these things. This is the bodhisattva's path. Shariputra, a bodhisattva who practices the perfections one by one in this way cannot be overcome by anyone."
舍利弗白佛言：「云何菩薩行六波羅蜜，無能伏者？」
Shariputra said to the Buddha: "How does a bodhisattva practice the six perfections without being overcome by anyone?"
佛言：「菩薩行六波羅蜜者，不有念五陰、六情，不有念色聲香味細滑法，不有念十八性，不有念三十七品，不有念六波羅蜜，不有念佛十種力、四無所畏、佛十八法不共，不有念聲聞、辟支佛道，不有念佛道，不有念阿耨多羅三耶三菩。如是，舍利弗！菩薩行六波羅蜜，於功德中展轉增益，用是故無能伏者。
The Buddha said: “A bodhisattva who practices the Six Paramitas does not cling to thoughts of the five aggregates or the six sense faculties, does not cling to thoughts of form, sound, smell, taste, touch, or mental objects, does not cling to thoughts of the eighteen elements, does not cling to thoughts of the thirty-seven aids to enlightenment, does not cling to thoughts of the Six Paramitas, does not cling to thoughts of the Buddha’s ten powers, four fearlessnesses, or eighteen unique qualities, does not cling to thoughts of the paths of voice-hearers or pratyekabuddhas, does not cling to thoughts of the Buddha’s path, and does not cling to thoughts of Anuttara Samyaksambodhi.
In this way, Shariputra, a bodhisattva who practices the Six Paramitas steadily progresses in merit, and for this reason, no one can overcome them.”
「復次，舍利弗！菩薩住於般若波羅蜜具足薩云若，以諸慧不墮惡趣、不墮貧賤中，所受身體諸根具足人不憎惡，常為諸天、阿須倫所敬愛。」
"Furthermore, Shariputra, when a bodhisattva abides in the perfection of wisdom and is fully endowed with all-knowing wisdom, they do not fall into unfortunate realms or into poverty and lowliness. Their physical body is complete with all faculties intact, and they are not disliked by others. Instead, they are always respected and loved by gods and demigods alike."
舍利弗白佛言：「云何菩薩摩訶薩慧？」
佛言：「菩薩以具足諸慧，盡見恒沙諸佛世尊，從諸世尊聽受法教，悉聞諸佛德好之法。得慧菩薩，無有佛想，亦無菩薩想，亦無聲聞、辟支佛想，亦無我想，亦無人想，亦無諸佛國想。慧行菩薩行檀波羅蜜，亦不見檀，亦不見般若波羅蜜，行三十七品、亦復不聞三十七品名，亦不見佛十八法。舍利弗！是為菩薩之慧。以是慧故具足諸法，亦不貢高見一切諸法。行般若波羅蜜菩薩淨於五眼：肉眼、天眼、慧眼、法眼、佛眼。」
舍利弗白佛言：「何謂菩薩淨於肉眼？」
佛言：「有菩薩以肉眼見百踰旬中、二百踰旬；有菩薩以肉眼見一閻浮提、見二閻浮提、見四天下；有菩薩以肉眼見千世界、見二千世界、有見三千世界；是為菩薩於肉眼淨。」
舍利弗白佛言：「何謂天眼？」
佛言：「菩薩以天眼見四王天上所有，悉識悉知。從忉利天至第六天，乃至阿迦膩吒天，菩薩悉見悉識悉知。從四王天上至阿迦膩吒天，此諸天人皆不識不知不見菩薩天眼所見。菩薩天眼悉見十方恒沙世界，眾生生死善惡之事悉見悉知。是為菩薩於天眼淨。」
舍利弗白佛言：「何謂菩薩於慧眼淨？」
佛言：「菩薩慧眼不作是念：『有為法無為法、有道法俗法。』慧眼菩薩無法不見、無法不聞、無法不識、無法不覺。是為菩薩於慧眼淨。」
舍利弗白佛言：「何謂菩薩得法眼淨？」
佛言：「菩薩以法眼見是人堅信堅住於法，是人無相、無願之脫立，於五根受不中止定，於不中止定成解脫慧，以解脫慧度於三礙：有身礙、有狐疑礙、有邪信礙。度是三礙得須陀洹。便道得念，於婬怒癡薄，得斯陀含。精勤於道，却婬怒癡，得阿那含。便消五愛：一者色愛，二者無色愛，三者癡愛，四者恨戾愛，五者亂志愛。已度是者，便得羅漢。如是行空菩薩便得空脫，便成五根，疾近不中止禪至羅漢道，是人已得無相解脫，逮得五力乃至羅漢。是為菩薩得法眼淨。菩薩所知生法即是滅法，便逮五根。是為菩薩得法眼淨。菩薩發意，從檀波羅蜜至般若波羅蜜，具足信根、精進辦根、漚惒拘舍羅根，持是三根及諸功德，便生王者家、大種姓家、梵志家、迦羅越家，生四天王上至第六天，便於其中育養教化眾生，隨其所樂，淨佛國土、禮事諸佛，不墮聲聞、辟支佛地，當成三耶三佛。是為菩薩得法眼淨。法眼菩薩悉知一切從佛受決、未受決者；有動還者、不動還者；有具足神通者、未具足者；已具足神通遊諸世界禮事諸佛者、有未得是者；得佛國淨者、得不淨者；菩薩教化眾生者、不教眾生者；菩薩為諸佛所稱譽者、不稱譽者；菩薩有親近諸佛者、有不親近者；菩薩成佛，其弟子眾諸菩薩數其數無限者、有限者；是菩薩成佛時，以諸菩薩為僧者、不以菩薩為僧者；有菩薩以勤苦行成佛者、不以勤苦行成佛者；有菩薩一生補處者、未補處者；有菩薩至道場者、不至道場者、有菩薩坐樹下降致魔者、不致魔者；是諸眾事一一悉知。是為菩薩得法眼淨。」
舍利弗白佛言：「何謂菩薩得佛眼淨？」
佛言：「已得金剛三昧，得薩云若、佛十種力、四無所畏，行四等心、十八不共、大慈大悲。是菩薩眼所見諸法一切眾事，無事不見、無聲不聞、無物不護、無法不覺。舍利弗、是為菩薩得阿惟三佛得最正覺眼。菩薩欲得五眼淨者，當習六波羅蜜。所以者何，諸所有善法，悉含在六波羅蜜中故。一切菩薩、聲聞、辟支佛法諸法等者，無過般若波羅蜜等。般若波羅蜜者，是五眼之母。菩薩學五眼者，疾成阿惟三佛。