---
title: "放光般若經 · 44 無作品"
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/cmczneyru1oq9jj04adn1tx0e"
---

### 摩訶般若波羅蜜無作品第四十四

> Chapter 44: The Uncreated in the Great Perfection of Wisdom

須菩提白佛言：「世尊！般若波羅蜜為無所作。」

> Subhuti said to the Buddha, "World-Honored One, the Perfection of Wisdom accomplishes nothing."

佛報言：「無有作者故。須菩提！乃至諸法亦無所有。」

> The Buddha replied, "Because there is no creator. Subhuti, even all phenomena are ultimately without inherent existence."

「世尊！菩薩摩訶薩行般若波羅蜜，當云何行？」

> "World-Honored One, when a bodhisattva-mahāsattva practices the perfection of wisdom, how should they proceed?"

佛言：「菩薩行般若波羅蜜，不行色，為行般若波羅蜜；不行痛想行識，為行般若波羅蜜；乃至薩云若無所行，為行般若波羅蜜。於五陰不念有常無常，為行般若波羅蜜；乃至薩云若亦不念有常無常，為行般若波羅蜜。於五陰無苦無樂，為行般若波羅蜜；乃至薩云若亦無苦無樂為，行般若波羅蜜。於五陰不有我無我，為行般若波羅蜜；乃至薩云若亦不有我無我，為行般若波羅蜜。於五陰無淨無不淨，為行般若波羅蜜，乃至薩云若亦無淨無不淨，為行般若波羅蜜。何以故？五陰者亦不見有常無常，亦不見有苦有樂、有我無我、好不好；乃至薩云若亦復如是。

> The Buddha said: "A bodhisattva practicing the Perfection of Wisdom does not dwell on form; this is practicing the Perfection of Wisdom. They do not dwell on sensation, perception, mental formations, or consciousness; this is practicing the Perfection of Wisdom. Even up to the wisdom of a Buddha, they do not dwell on anything; this is practicing the Perfection of Wisdom. Regarding the five aggregates, they do not think in terms of permanence or impermanence; this is practicing the Perfection of Wisdom. Even up to the wisdom of a Buddha, they do not think in terms of permanence or impermanence; this is practicing the Perfection of Wisdom. Regarding the five aggregates, they do not see suffering or happiness; this is practicing the Perfection of Wisdom. Even up to the wisdom of a Buddha, they do not see suffering or happiness; this is practicing the Perfection of Wisdom. Regarding the five aggregates, they do not hold to a self or a non-self; this is practicing the Perfection of Wisdom. Even up to the wisdom of a Buddha, they do not hold to a self or a non-self; this is practicing the Perfection of Wisdom. Regarding the five aggregates, they do not see purity or impurity; this is practicing the Perfection of Wisdom. Even up to the wisdom of a Buddha, they do not see purity or impurity; this is practicing the Perfection of Wisdom. Why is this? Because in the five aggregates, one does not perceive permanence or impermanence, suffering or happiness, self or non-self, beauty or ugliness. Even the wisdom of a Buddha is just like this."

「復次，須菩提！菩薩行般若波羅蜜，不具足行五陰，為行般若波羅蜜；乃至薩云若不具足行，為行般若波羅蜜。何以故？五陰不具足為非五陰，不作是行為行般若波羅蜜；乃至薩云若不具足為非薩云若，不作是行為行般若波羅蜜。」

> Furthermore, Subhuti, when a Bodhisattva practices the Perfection of Wisdom, they practice it without clinging to the five aggregates as complete or substantial. They practice it all the way up to the point of Supreme Enlightenment, without clinging to it as complete or substantial. Why is this? Because the five aggregates, when not clung to as complete, are seen as not truly being the five aggregates. Not engaging in this clinging is the practice of the Perfection of Wisdom. In the same way, even Supreme Enlightenment, when not clung to as complete, is seen as not truly being Supreme Enlightenment. Not engaging in this clinging is the practice of the Perfection of Wisdom.

須菩提白佛言：「世尊！甚可奇特！行菩薩道者，善說菩薩著。」

> Subhuti said to the Buddha, "World-Honored One, how truly extraordinary! Those who practice the Bodhisattva path are well described as Bodhisattvas."

佛言：「如是，如是！如來、無所著、等正覺善說菩薩著不著事。復次，須菩提！菩薩於五陰無所著，為行般若波羅蜜；眼耳鼻舌身意，於六情無所著，為行般若波羅蜜；於六波羅蜜無所著，為行般若波羅蜜；乃至薩云若不著，為行般若波羅蜜。須菩提！菩薩作如是行者，便知五陰著不著，亦復知薩云若著不著，知須陀洹道著不著，知聲聞、辟支佛道著不著，知三耶三佛道著不著。」

> The Buddha said: "Exactly so, exactly so! The Tathagata, the Unattached, the Fully Enlightened One, has well explained the matter of a bodhisattva's attachment and non-attachment. Furthermore, Subhuti! A bodhisattva practices the Perfection of Wisdom by being unattached to the five aggregates. They practice the Perfection of Wisdom by being unattached to the six sense faculties: eye, ear, nose, tongue, body, and mind. They practice the Perfection of Wisdom by being unattached even to the six perfections. And they practice the Perfection of Wisdom by being unattached even to the knowledge of all modes. Subhuti! When a bodhisattva practices in this way, they come to know the attachment and non-attachment regarding the five aggregates. They also come to know the attachment and non-attachment regarding the knowledge of all modes, the path of the stream-enterer, the paths of the voice-hearer and the solitary awakened one, and the path of the fully enlightened Buddha."

須菩提白佛言：「世尊！甚奇甚特！法甚深乃爾。說亦不增亦不減，不說亦不增亦不減。」

> Subhuti said to the Buddha, "World-Honored One, how extraordinary, how remarkable! The Dharma is so profoundly deep. Whether it is spoken or not, it neither increases nor decreases."

佛告須菩提：「如是，如是！如汝所言。須菩提！譬如諸如來、無所著、等正覺盡壽稱譽虛空亦不增，若謗毀虛空亦不減。譬如稱譽幻人亦不增，若毀訾幻人亦不減；聞善亦不喜，聞惡亦不怒。須菩提！諸法之法亦復如是，若說若不說，亦不增亦不減。」

> The Buddha said to Subhuti, "Exactly so, exactly so! It is as you have said. Subhuti, consider this: if all the Tathagatas, the Worthy Ones, the Perfectly Enlightened Ones were to praise empty space throughout their entire lives, it would not increase. If they were to slander empty space, it would not decrease. It is like praising an illusion—it does not increase; like slandering an illusion—it does not decrease. Hearing praise does not bring joy; hearing blame does not stir anger. Subhuti, the nature of all phenomena is just like this. Whether spoken of or not spoken of, they neither increase nor decrease."

須菩提白佛言：「世尊！菩薩行般若波羅蜜，念般若波羅蜜，甚難甚難。世尊！菩薩行般若波羅蜜不恐不怯，應阿耨多羅三耶三菩不復動轉。何以故？世尊！念般若波羅蜜者，為欲念虛空。虛空亦無有六波羅蜜，虛空亦無有五陰，亦無內外空及有無空，亦無三十七品，亦無十力、亦無四無所畏、亦無十八法，亦無須陀洹道、亦無斯陀含道、亦無阿那含道、亦無阿羅漢道，亦無辟支佛道；虛空亦無三耶三佛道。世尊！菩薩摩訶薩作是僧那僧涅者，當應為作禮。世尊！為眾生精進、為眾生展力、為眾生𩰖、為眾生作要誓者，為欲為空作精進、為欲為空作要誓。世尊！為眾生作要誓者為欲度空！是菩薩為大要誓；為虛空等眾生作要誓者，為欲舉空著虛空中。諸菩薩摩訶薩發阿耨多羅三耶三菩意者，為建大精進力。世尊！菩薩為眾生發阿耨多羅三耶三菩意者，為建大誓已。世尊！是菩薩摩訶薩為大勇猛，為虛空等眾生發阿耨多羅三耶三菩。何以故？世尊！假令三千大千剎土其中所有盡為如來。譬如叢林甘蔗竹葦稻麻草木藥果諸樹盡為如來，一一諸佛各說經法，或至一劫復過一劫，一一如來各度眾生，無央數眾不可復計，不覺眾生之性有增有減。何以故？眾生無所有寂故。世尊！置是三千大千國土。十方恒邊沙一沙為一佛國，爾所佛國其中所有皆為如來，教化眾生不可計量不可稱度，眾生之性無增無減。所以者何？一切眾生皆空寂故。是故眾生無始無終，與空等故。世尊！以是故，我作是說：『欲度眾生者，為欲度空耳。』」

> Subhuti addressed the Buddha, saying: "World-Honored One! For a bodhisattva who practices the Perfection of Wisdom and contemplates the Perfection of Wisdom, it is profoundly difficult, exceedingly difficult. World-Honored One! A bodhisattva who practices the Perfection of Wisdom is unafraid and undaunted, and will not turn back from the attainment of Supreme Perfect Enlightenment. Why is this? World-Honored One! To contemplate the Perfection of Wisdom is to contemplate space itself. In space, there are no six perfections, no five aggregates, no inner or outer emptiness, nor emptiness of existence and non-existence. There are no thirty-seven factors of enlightenment, no ten powers, no four fearlessnesses, no eighteen unique qualities of a buddha. There is no path of the stream-enterer, no path of the once-returner, no path of the non-returner, no path of the arhat, no path of the pratyekabuddha; in space, there is not even the path of a fully enlightened buddha. World-Honored One! A great bodhisattva who makes such a vow and commitment deserves to be honored. World-Honored One! To strive diligently for beings, to exert effort for beings, to struggle for beings, to make a great pledge for beings—is to strive diligently for emptiness, to make a great pledge for emptiness. World-Honored One! To make a pledge for beings is to seek to liberate emptiness! Such a bodhisattva makes a great pledge; to make a pledge for beings equal to space is to attempt to lift emptiness and place it within emptiness. Those great bodhisattvas who set their minds on Supreme Perfect Enlightenment establish great diligence and strength. World-Honored One! A bodhisattva who sets their mind on Supreme Perfect Enlightenment for the sake of beings establishes a great pledge. World-Honored One! Such a great bodhisattva is supremely courageous, setting their mind on Supreme Perfect Enlightenment for beings equal to space. Why is this? World-Honored One! Suppose the entire trichiliocosm were filled with Tathagatas. Imagine a forest of sugarcane, bamboo, reeds, rice, hemp, plants, trees, medicinal herbs, and fruits—all transformed into Tathagatas. Each buddha expounds the Dharma, some for one kalpa, some beyond a kalpa. Each Tathagata liberates beings, countless and immeasurable, yet the nature of beings neither increases nor decreases. Why? Because beings are inherently empty and tranquil. World-Honored One! Set aside this trichiliocosm. Consider the sands of the Ganges in the ten directions—each grain of sand representing a buddha-land. In all those buddha-lands, everything is a Tathagata, teaching and transforming beings beyond calculation or measure. Yet the nature of beings neither increases nor decreases. Why? Because all beings are empty and tranquil. Thus, beings have no beginning and no end, being equal to space. World-Honored One! For this reason, I say: 'To liberate beings is to liberate emptiness itself.'"

有異比丘意念言：「當為般若波羅蜜作禮。於般若波羅蜜中，亦無法可生者，亦無法可滅者，而於中有戒性、三昧性、智慧性、解脫性、見解脫慧性而於其中現；有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、三耶三佛，而有三寶，有轉法輪。」

> A certain monk thought to himself: "I should pay homage to the Perfection of Wisdom. Within the Perfection of Wisdom, there is nothing that can arise and nothing that can cease. Yet within it, the nature of morality, the nature of concentration, the nature of wisdom, the nature of liberation, and the nature of the insight of liberation are revealed. Within it, there are Stream-enterers, Once-returners, Non-returners, Arhats, Pratyekabuddhas, and Fully Awakened Ones. Within it, the Three Jewels exist, and the turning of the Dharma wheel takes place."

於是釋提桓因語須菩提：「菩薩習般若波羅蜜，為習何等？」

> Then Indra, Lord of the Gods, asked Subhuti, “When a bodhisattva practices the perfection of wisdom, what exactly is he practicing?”

耆年須菩提報釋提桓因言：「學般若波羅蜜者為習空。」

> The venerable Subhuti replied to Śakra, "To learn the perfection of wisdom is to practice emptiness."

釋提桓因白佛言：「若善男子、善女人受持般若波羅蜜，諷誦讀念習行中事者。世尊！我當為作何等護？」

> Lord Śakra, the ruler of the gods, then addressed the Buddha, saying: “If good men or good women uphold the perfection of wisdom, recite it, study it, and practice its teachings, O World-Honored One, how should I protect them?”

須菩提語釋提桓因言：「拘翼！汝頗見法有可護者不？」

> Subhuti said to Indra, "O Lord of the Gods, do you see any dharma that can truly be protected?"

「唯，尊者！實不見法有可護者。」

> "Indeed, Venerable One! I truly see no Dharma that needs to be guarded."

須菩提言：「拘翼！善男子、善女人如般若波羅蜜教住者，則為已得護，不離般若波羅蜜教，若人、若非人，終不得其便。如般若波羅蜜教住者，當知是善男子、善女人，終不離般若波羅蜜。若有人言：『我欲護菩薩摩訶薩者。』當知是人為欲護空。拘翼！寧能護夢及熱時炎、幻、化、影、響？寧能護是輩事不？」

釋提桓因言：「不能護。」

「拘翼！若菩薩行般若波羅蜜，亦如是。拘翼！寧能護佛及佛所化不？」

釋提桓因言：「不能。」

「菩薩行般若波羅蜜，亦無能與作護也。拘翼！能護法性、真際、不可思議，能與作護不？」

「唯，須菩提！不能。」

「菩薩行般若波羅蜜，亦復如是，無能與作護者。」

釋提桓因問須菩提：「菩薩行般若波羅蜜，當云何覺知夢法、幻法、熱時之炎法、響法、化法而不貢高？」

須菩提言：「拘翼！菩薩行般若波羅蜜，亦不念五陰，於五陰不貢高；至薩云若，亦不念亦不貢高；於夢法乃至化，亦不念亦不貢高。」

佛之威神，令三千大千國土諸四天王乃至首陀會天各持天上碎末栴檀遙散佛上。散已來詣佛所，頭面著地為佛作禮，却住一面。爾時諸四天王諸釋提桓因，諸梵天王及諸首陀會天，承佛威神各各意念：「今我曹等當請十方面各千佛使轉般若波羅蜜品。」諸四天王釋、梵諸尊天適作是念已，應時十方面各千佛應時悉現，皆說般若波羅蜜品；其弟子者亦如須菩提；其難問者皆如釋提桓因，亦如是問；與釋迦牟尼佛說般若波羅蜜等無差特。

佛言：「彌勒菩薩摩訶薩亦當於是處成阿耨多羅三耶三菩、成阿惟三佛，亦當於是處說般若波羅蜜。是賢劫中當來諸佛，亦當於是處成阿耨多羅三耶三佛，亦當於是處說般若波羅蜜。」

須菩提白佛言：「以何事、以何象、以何意，彌勒菩薩摩訶薩成阿耨多羅三耶三佛，說般若波羅蜜？」

佛告須菩提言：「彌勒菩薩摩訶薩成作佛時，亦不說五陰有常無常，亦不說五陰有苦有樂、有淨不淨、有我無我、好不好，亦不說五陰有縛有解，亦不說五陰有過去當來今現在；五陰常淨當說五陰常淨，乃至薩云若常淨當說薩云若常淨。」

須菩提白佛言：「般若波羅蜜清淨。世尊！」

佛言：「以五陰清淨故，般若波羅蜜清淨。」

「世尊！云何以五陰清淨故般若波羅蜜清淨？」

佛言：「五陰亦不生亦不滅、亦不著亦不斷，以是故五陰清淨。須菩提，虛空清淨故，般若波羅蜜清淨。」

「世尊！云何虛空清淨，般若波羅蜜清淨？」

佛言：「虛空不生不滅、無所有，是故虛空清淨。」

「世尊！云何虛空無所有，般若波羅蜜清淨？」

佛言：「虛空不可護持故，般若波羅蜜清淨如虛空事，故般若波羅蜜清淨。」

「世尊！云何如虛空事故，般若波羅蜜清淨？」

佛言：「如虛空無二寂，以是事，般若波羅蜜清淨。」佛言：「如虛空無行，般若波羅蜜清淨。」

「世尊！云何虛空無行，般若波羅蜜清淨？」

佛言：「以虛空無所行故，般若波羅蜜清淨。」佛言：「以虛空無所倚，般若波羅蜜清淨。」

「世尊！云何虛空無所倚，般若波羅蜜清淨？」

佛言：「如虛空無所累故，般若波羅蜜清淨。須菩提！以諸法不生不滅、不著不斷故，般若波羅蜜清淨。」

「世尊！云何諸法不生不滅、不著不斷故，般若波羅蜜清淨？」

佛言：「以諸法常清淨故，般若波羅蜜清淨。」

須菩提白佛言：「世尊！若善男子、善女人持般若波羅蜜，諷誦讀習行中事者，是善男子、善女人終不病目，耳鼻無病，雖身有老終不久衰。隨其壽終，終時不亂身意安隱，終不毒病誤妄惡死。常有諸天隨侍擁護，諸四天王至首陀會天常皆隨護。善男子、善女人為法師者，若月十四日十五日說般若波羅蜜時，爾時諸天皆悉來會。善男子、善女人作是說般若波羅蜜時，所得功德不可復計、不可復稱量、不可思議。」

佛告須菩提：「善男子、善女人若六齋以說般若波羅蜜，時諸天來會，所得功德不可計量。所以者何？般若波羅蜜者極大珍寶。須菩提！於般若波羅蜜珍寶中，斷三惡趣、斷人中貧，施人天道、人道，使一切人得生大姓梵志、長者家，得生四王天上至三十三天；施人須陀洹道，斯陀含、阿那含、阿羅漢、辟支佛道；施人阿耨多羅三耶三菩道。何以故？於般若波羅蜜中廣說十善事，於中學已，便知有剎利、梵志、大姓長者，知有四天王上至三十三天；便知有須陀洹道，聲聞、辟支佛道；便知有三耶三佛道；便知有四禪、四等，及四空定、三十七品、佛十種力，及十八法、四無所畏；便知有六波羅蜜，知有內外空及有無空；便知有薩云若；以是故名為珍寶度，名為般若波羅蜜。於珍寶度中，亦無生者亦無滅者，亦無著者亦無斷者，亦無取者亦無棄者。所以者何？亦無有法有生滅者、有著斷者、有取放者。須菩提！般若波羅蜜無有善法亦無惡法，亦無道法亦無俗法，亦無漏不漏，亦無有為法亦無無為法。以是故，須菩提！珍寶波羅蜜無所倚。是珍寶波羅蜜無有法能染者，無有法能逮者。所以者何？不可得法與相近者，是故無能染者。」

佛告須菩提：「若有菩薩行般若波羅蜜，若不作是知、不作是念、不作是倚、不作是戲，為行般若波羅蜜，為念般若波羅蜜，為禮諸如來、無所著、等正覺，從佛國至佛國，供養承事禮敬諸佛，教化眾生、淨佛國土。須菩提！是般若波羅蜜，無有法可見者、無有不可見者，亦不取亦不放，亦不生亦不滅，亦不著亦不斷，亦不增亦不減，亦不過去當來今現在，亦不使欲界過亦不使住，亦不使形界過亦不使住，亦不使無形界過亦不使住，亦不與人六波羅蜜亦不教人棄，亦不與人內外空及有無空亦不棄，亦不與人三十七品亦不棄，亦不與人十力及十八法亦無所棄，亦不持聲聞、辟支佛上至薩云若有所與亦不使棄。

「復次，須菩提！般若波羅蜜者，亦不持羅漢法有所與亦不棄凡人法，亦不持辟支佛法有所與亦不棄羅漢法，亦不持佛法有所與亦不棄辟支佛法，亦不持佛法有所與有所棄。須菩提！般若波羅蜜，亦不持無為法有所與亦不棄有為法。何以故？有佛無佛法性住如故。法性者則是法身，亦不以忘住亦不以損住。」

是時諸天眾於虛空歡喜踊躍大笑，持天憂鉢羅華，拘勿投華，分陀利華而散佛上。俱發聲言：「我等今於閻浮提再見法輪轉。所以者何？無央數天子於空中得無所從生法忍故。」

佛告須菩提：「轉法輪亦不二亦不一。般若波羅蜜者，亦不為法故轉，亦不有所為故不轉，以有無空故。」

須菩提白佛言：「何等有無空故，般若波羅蜜有所轉、有所逮？」

佛言：「六波羅蜜空，以六波羅蜜空空。內外空，以內外空空。及有無空，以有無空空。三十七品空，以三十七品空空。十力空，以十力空空。佛十八法空，以十八法空空。聲聞、辟支佛空，以聲聞、辟支佛空空。薩云若空，以薩云若空空。」

須菩提白佛言：「般若波羅蜜所謂空者，是菩薩之大度。菩薩有般若波羅蜜一切空故，得成阿耨多羅三耶三菩阿惟三佛，亦無所逮覺而轉法輪，亦無有法可為轉者，亦不復轉還亦不見法。何以故？索法可為轉者亦不可得，以諸法常無所有故。何以故？空、無相、無願亦無所轉、亦無所還者，般若波羅蜜有是教說、有是施設、有是分別分部、有是宣示分流。般若波羅蜜有是教者，如是為大清淨教。般若波羅蜜教，亦無說者、亦無受者、亦無取證者。若無說、無受、無證，如是為無般泥洹者。若無般泥洹者，於是教法中亦為無有尊祐福田。」

## 放光般若波羅蜜經卷第九