---
title: "放光般若經 · 42 泥犁品"
description: "放光般若经由西晋无罗叉和竺叔兰共同译出，是早期大乘佛教重要经典之一。该经属于般若系文献，以放光佛现瑞为缘起，阐述般若波罗蜜深义，强调诸法性空、无所得等核心思想。此译本在魏晋南北朝广泛流传，对中土般若学发展影响深远，为研究佛教中国化及魏晋玄佛交涉提供了关键文本依据。"
url: "https://rushiwowen.co/en/r/cmczneyru1oq7jj04jltov44v"
---

### 摩訶般若波羅蜜泥犁品第四十二

> Chapter 42: Hell

舍利弗白佛言：「唯，世尊！菩薩摩訶薩解般若波羅蜜者，為從何所來而生是間？發阿耨多羅三耶三菩為幾何間？為更見供養幾如來？行六波羅蜜為幾時？云何解般若波羅蜜導入深義？」

> Shariputra said to the Buddha: "O World-Honored One, when a great bodhisattva understands the Perfection of Wisdom, where do they come from to be born here? How many eons have passed since they first set their mind on supreme and perfect enlightenment? How many Thus-Come Ones have they seen and made offerings to? For how long have they practiced the six perfections? And how do they understand the Perfection of Wisdom so as to enter its profound meaning?"

佛告舍利弗：「是菩薩摩訶薩供養十方諸如來、無所著、等正覺，從彼來生是間。是菩薩從發意以來，不可計阿僧祇劫，行六波羅蜜亦不可計。來到是間，從是以來不可復計，常供養諸佛而來生是間。是輩菩薩見般若波羅蜜時，如見世尊無有異。若聞般若波羅蜜時，如聞世尊所說亦無有異。是菩薩摩訶薩解般若波羅蜜導入深義，不以想入、不以二入，而無所倚。」

> The Buddha said to Shariputra, "These great bodhisattvas have made offerings to the ten-direction Thus Come Ones, who are free from attachment and perfectly enlightened. From them, they came to be born here. Since they first generated the aspiration for enlightenment, they have passed incalculable, countless eons practicing the six perfections, also beyond measure. Having come here, the time since then is also incalculable. They have constantly made offerings to the Buddhas and have thus come to be born here. When these bodhisattvas behold the Perfection of Wisdom, it is no different from seeing the World-Honored One. When they hear the Perfection of Wisdom, it is no different from hearing the World-Honored One teach. These great bodhisattvas comprehend the profound meaning of the Perfection of Wisdom, entering it not through conceptualization, not through duality, and without relying on anything."

須菩提白佛言：「世尊！般若波羅蜜可得見聞不？」

> Subhuti said to the Buddha, "World-Honored One, can the Perfection of Wisdom be seen or heard?"

佛言：「不可得見聞。何以故？須菩提？般若波羅蜜者，亦非見事、亦非聞事。般若波羅蜜者，亦無所聞、亦無所見，以諸法聾故。五波羅蜜者，亦不見、亦不聞，以諸法聾故。內外空及有無空，無所聞、無所見，以諸法聾故。三十七品、十種力、十八法、無所見、無所聞，以諸法聾故。須菩提！道及佛亦無所見、無所聞、亦如聾法故。」

> The Buddha said: "It cannot be seen or heard. Why is that, Subhuti? Because Prajñāpāramitā (the Perfection of Wisdom) is not a matter for seeing or hearing. It is beyond hearing and seeing, since all phenomena are like deafness. The other five perfections (generosity, ethical conduct, patience, diligence, and meditation) are also not seen or heard, because all phenomena are like deafness. The inner and outer emptiness, as well as the emptiness of existence and non-existence, cannot be heard or seen, for all phenomena are like deafness. The thirty-seven factors of enlightenment, the ten powers, and the eighteen unique qualities of a Buddha are likewise not seen or heard — they too resemble deafness. Subhuti, even the path and Buddhahood are not seen or heard, being like deafness."

須菩提白佛言：「菩薩摩訶薩學般若波羅蜜久如，當與般若波羅蜜相應。」

> Subhuti said to the Buddha: "How long should a great bodhisattva study the Perfection of Wisdom before they can become aligned with it?"

佛語須菩提：「是事應當分別。須菩提！有因緣令菩薩適發意便應深般若波羅蜜，以漚惒拘舍羅不見諸法榮冀，終不誹謗，終不離六波羅蜜，終不離諸佛世尊。若復欲作諸善之本，供養承事諸佛世尊者，即如意願，從一佛國至一佛國，終不復受母人胎生，終不離五通，不與諸垢相近，亦不與聲聞、辟支佛意相近，教化眾生、淨佛國土。菩薩如是行者，為應深般若波羅蜜。須菩提！復有善男子、善女人行菩薩道者，見無央數不可計阿僧祇諸佛，行六波羅蜜而有所倚，聞說深般若波羅蜜便棄捨去。如是菩薩更生慢意，便離諸佛世尊，便不得聞深般若波羅蜜。」

佛語須菩提：「不樂聞深般若波羅蜜者，今亦在會中坐。何以故？是善男子、善女人行菩薩道時、從本聞深般若波羅蜜、不樂捨去。用是故，今聞深般若波羅蜜，不樂復欲捨去，與身口意不和，積無黠之罪。以是罪重故，拒逆深般若波羅蜜。拒逆深般若波羅蜜者，為拒逆過去當來今現在諸佛薩云若。已以逆薩云若罪故，斷薩云若。用斷薩云若罪故，當入泥犁中見煮無央數百千歲，從一泥犁出復至一泥犁，至劫盡火燒時，當復至他方大泥犁中。他方劫盡，當復從他方一泥犁中復至一他方泥犁中，如是遍諸他方泥犁。以用是斷法罪故，當復更來生是間泥犁中，當受泥犁中劇痛之罪，至劫盡當墮他方畜生中。如是展轉遍墮十方諸畜生中。從畜生中出，當生炎樓，受薜荔形極劇勤苦。如是久後纔得為人。所生之處，常當生盲家、或生殺人家、或生魚獵家屠殺家、或生下賤乞匃人家，或盲或聾、或無手足、或瘖瘂不能言。受是罪已，當復生邊地無佛、無法、無弟子處。作是斷法者，皆當具足受是上罪。」

> The Buddha said to Subhuti: “Those who do not delight in hearing the profound Perfection of Wisdom are also present in this assembly. Why is that? When these good men and good women practice the bodhisattva path, they have heard the profound Perfection of Wisdom before, but they did not delight in it and abandoned it. Because of this, even now when they hear the profound Perfection of Wisdom, they again do not delight in it and wish to turn away from it. Their thoughts, words, and deeds are out of harmony, and they accumulate grave offenses born of ignorance. Due to the weight of these offenses, they resist the profound Perfection of Wisdom. To resist the profound Perfection of Wisdom is to resist the all-knowing wisdom of all past, future, and present Buddhas. By thus resisting all-knowing wisdom, they cut themselves off from it. Because of this offense of cutting off all-knowing wisdom, they will fall into the hells and be tormented for countless hundreds and thousands of years. From one hell they will go to another hell, and when a world-eon ends in fire, they will be reborn in a great hell in another world. When that world-eon also ends, they will again pass from one hell to another in that other world—and so it will be, through all the hells of other worlds. Because of this offense of cutting off the Dharma, they will once again be reborn in the hells of this world and undergo the most intense suffering. When the world-eon ends, they will fall into bestial realms among other beings. Thus they will continually fall into all the bestial realms of the ten directions. After emerging from the animal realm, they will be born among hungry ghosts in the realm of Yama, experiencing extreme and bitter suffering. Only after a long time will they finally be reborn as human beings. Wherever they are born, they will always be born into blind families, or into butchers’, fishermen’s, or slaughterers’ families—or into lowly beggar families. They may be born blind, deaf, lacking hands or feet, or mute and unable to speak. After enduring these punishments, they will be reborn in border regions where there is no Buddha, no Dharma, and no monastic community. Those who cut off the Dharma will completely undergo all these severe punishments.”

舍利弗白佛言：「是斷法者為入五無間罪。」

佛言：「如是斷法之罪，不可具說。說是般若波羅蜜時，若斷他人言：『是非律、是非尊教、是非如來、無所著、等正覺之教。』自不修學，復斷他人令遠離之；自喪其意，復喪他人意；自毒其意，復毒他人意；為自亡失，復亡失他人；自不解深般若波羅蜜而棄捨去，復教他人令遠離之。舍利弗！是曹之人尚不當聞其音聲，何況當與共從事而同處坐起？何以故？當知是輩人，法中之大患，當知是人為墮衰冥。若聞是輩人所說有信受者，亦當復受不測之罪。舍利弗！斷般若波羅蜜之人，當知是為法中之大病。」

舍利弗言：「世尊！是謗法之人在所生處，受其身形寧可說不？」

佛言：「置是謗法之人所生受形。何以故？是人儻聞，其身熱血從口中出，其人愁憂，或病或死或痿黃熟，受是苦痛糜死之罪。若使無是輩罪者，世尊終不使舍利弗發是問也。有如是痛者所受身形，以是故如來不為舍利弗說。」

舍利弗言：「世尊！當說是斷法之人所受身形。世尊所說者，當為後世而作大明。」

佛言：「我屬所說誹謗斷法所可受罪，所更泥犁展轉劫數，受畜生身、受薜荔形所更劫數，以受人身盲聾瘖瘂下賤乞匃所更如是，則為後世作大明。已聞是教者，則不敢復斷法誹謗。」

舍利弗言：「世尊！善男子、善女人各當自念：『我聞是語，其心恐怖。我終不敢有是輩事，盡我形壽終不敢斷法誹謗如彼。我若誹謗，或墮惡處勤苦如是。』」

須菩提白佛言：「世尊！善男子、善女人常當攝身口意行，意當念言：『我等不當受是壞法之罪，不見如來而不見法、不見眾僧，或生無佛處，或墮貧家，或生𢪔突不聞法處。』」

須菩提白佛言：「世尊！以口行故便受壞法深重之罪耶？」

佛言：「如是！以口過故！便受壞法深重之罪。須菩提！當來之世或有愚人，於善法教為我作沙門，反誹謗遠離深般若波羅蜜。誹謗遠離深般若波羅蜜者，為已誹謗諸如來，無所著，等正覺之道。已誹謗如來道者，則為誹謗遠離過去當來現在諸佛薩云若。已誹謗薩云若者，則為遠離法。已遠離法者，則為遠離僧。已遠離僧者，則為遠離世間正見，已遠離正見者，則為遠離三十七品、薩云若、已離薩云若者、則為受不可計阿僧祇劫之罪身。受是罪身者，則為受不可計阿僧祇劫愁悲苦惱。」

須菩提白佛言：「世尊！愚癡之人遠離深般若波羅蜜為有幾事？」

佛言：「有四事。何等為四？一者、為魔所使；二者、不信不解深法，不愛不樂；三者、與惡知識相得，不應順行入於五陰——以是三事遠離深法；四者、是愚癡人多行瞋恚，喜自貢高訾蔑他人。以是四事故，愚癡之人遠離深般若波羅蜜。」

須菩提白佛言：「深般若波羅蜜難了。何以故？解不隨順，不應善本，惡友相得。」

佛言：「如是，須菩提！如汝所言。」

須菩提復白佛言：「世尊！云何深般若波羅蜜難了難知？」

佛報言：「須菩提！五陰不縛不解。何以故？色色自有性，痛痛自有性，想想自有性，行行自有性，識識自有性。六波羅蜜亦不縛亦不解。何以故？六波羅蜜所有無所有故。內空、外空及有無空亦不縛亦不解。何以故？內外空亦無所有故。須菩提！三十七品至佛十八法，乃至薩云若薩云若事亦不縛亦不解。何以故？所有者皆無所有故。五陰過去亦不縛亦不解。何以故？諸陰過去空過去空故。須菩提！乃至薩云若過去亦不縛亦不解。何以故？薩云若過去空故。須菩提？當來五陰亦不縛亦不解。何以故？當來五陰空故；乃至薩云若亦復如是。現在五陰亦不縛亦不解。何以故？現在五陰空故；乃至薩云若亦復如是。」

須菩提言：「世尊！解不隨順，無有善本，惡友相得，懈怠之人、無慧進者、喜亂志者、是輩之人不能解深般若波羅蜜。」

佛言：「如汝所言，是輩之人不能解說深般若波羅蜜。須菩提！五陰淨者則道亦淨，以道淨故所得果淨。須菩提！以五陰淨則般若波羅蜜淨，般若波羅蜜淨則五陰淨。以五陰淨則薩云若淨，以薩云若淨則五陰淨。五陰與薩云若則一無有二，亦不破亦不壞。須菩提！五陰無有二淨，薩云若亦無二淨，一法無二。眾生，知見，壽命亦淨。眾生亦淨，薩云若淨，一淨無有二。須菩提！吾我淨，薩云若淨，知見、壽命淨。五陰。薩云若，一淨無二，亦不斷亦不破。須菩提！婬怒癡、五陰、薩云若淨，一淨無二。須菩提！癡淨，已癡淨則行淨；已行淨則識淨；已識淨則名色淨；已名色淨則六入淨；已六入淨則栽淨；已栽淨則覺淨；已覺淨則愛淨；已愛淨則受淨；已受淨則有淨；已有淨則生淨；已生淨則死淨；已死淨則六波羅蜜淨；已六波羅蜜淨則內外空及有無空淨；已有無空淨則三十七品淨；已三十七品淨則薩云若淨；薩云若淨是為一淨無有二，亦無破亦無斷。須菩提！般若波羅蜜淨、五陰淨、薩云若淨，一淨無二淨。五波羅蜜淨，薩云若淨；內外空及有無空淨，薩云若淨；三十七品淨，薩云若淨；十八法淨，薩云若淨。須菩提！薩云若淨乃至般若波羅蜜淨，等無有異。須菩提！有為淨、無為淨，一淨無有二。須菩提！過去淨、當來淨、現在淨，過去當來今現在淨，一淨無二，亦不壞亦不斷，以是故為淨。」