---
title: "放光般若經 · 53 隨真知識品"
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/cmcznezcn1p6vjj04ha73nqqo"
---

## 放光般若經卷第十二

> The Radiant Perfection of Wisdom Sutra, Volume 12

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

### 摩訶般若波羅蜜隨真知識品第五十三

> Chapter 53: Following a True Spiritual Friend in the Great Perfection of Wisdom

爾時須菩提白佛言：「世尊！新學菩薩云何學六波羅蜜？」

> At that time, Subhuti respectfully asked the Buddha, "World-Honored One, how should newly aspiring bodhisattvas cultivate the six paramitas?"

佛告須菩提：「新學菩薩欲學六波羅蜜者，當與真知識相隨，常當承事，又復當與能解說般若波羅蜜者相隨亦親近。有能解說是般若波羅蜜者，常當呼人勸助，令學六波羅蜜，當守奉行，當持是得阿耨多羅三耶三菩，莫於阿耨多羅三耶三菩中㧗於五陰，亦莫於阿耨多羅三耶三菩中㧗六波羅蜜，莫㧗於內外空及有無空，莫㧗三十七品、佛十八法，莫㧗薩云若。所以者何？不㧗五陰者便逮得薩云若，不㧗六波羅蜜者便逮得薩云若，不㧗內外空及有無空、三十七品、佛十八法者便逮得薩云若。當言：『善男子！行般若波羅蜜，於五陰中莫起想著之意。所以者何？善男子！是五陰非可著者。亦莫於六波羅蜜有所著。善男子！六波羅蜜亦非可著者。亦莫著於內空、外空及有無空、三十七品、佛十八法，乃至薩云若亦莫有著。所以者何？薩云若者亦非有著。亦莫起著於須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，亦莫起著於菩薩乘，亦莫起著於阿耨多羅三耶三菩。所以者何？善男子！是阿耨多羅三耶三菩非可著者。何以故？諸法之相皆悉空故。』」

> The Buddha said to Subhuti, "For a newly practicing bodhisattva who wishes to learn the six perfections, they should follow a true spiritual friend, constantly serve and respect them, and also stay close to those who can explain the perfection of wisdom. Whenever there is someone who can explain this perfection of wisdom, always invite others to encourage and support them, urging them to learn the six perfections, to uphold and practice them, and to rely on this to attain unsurpassed, complete enlightenment. Do not cling to the five aggregates in relation to unsurpassed, complete enlightenment; do not cling to the six perfections in relation to unsurpassed, complete enlightenment; do not cling to internal and external emptiness or the emptiness of existence and non-existence; do not cling to the thirty-seven factors of enlightenment or the eighteen unique qualities of a Buddha; do not cling to the wisdom of all-knowing. Why is this? By not clinging to the five aggregates, one attains the wisdom of all-knowing; by not clinging to the six perfections, one attains the wisdom of all-knowing; by not clinging to internal and external emptiness, the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, or the eighteen unique qualities of a Buddha, one attains the wisdom of all-knowing. You should say: 'Good man, when practicing the perfection of wisdom, do not give rise to thoughts of attachment toward the five aggregates. Why? Good man, these five aggregates are not something to cling to. Also, do not cling to the six perfections. Good man, the six perfections are also not something to cling to. Do not cling to internal emptiness, external emptiness, the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, or even the wisdom of all-knowing. Why? The wisdom of all-knowing is also not something to cling to. Do not give rise to attachment to the stream-enterer, the once-returner, the non-returner, the arhat, the pratyekabuddha; do not give rise to attachment to the bodhisattva vehicle; do not give rise to attachment to unsurpassed, complete enlightenment. Why? Good man, this unsurpassed, complete enlightenment is not something to cling to. For what reason? Because the nature of all phenomena is entirely empty.'"

須菩提白佛言：「世尊！菩薩摩訶薩甚謙苦於空、無相之法，發阿耨多羅三耶三菩，欲得阿惟三佛。」

> Subhuti addressed the Buddha, saying: "World-Honored One! The great bodhisattvas endure great hardship in practicing the teachings of emptiness and signlessness, aspiring to attain supreme, perfect enlightenment, desiring to become fully awakened buddhas."

佛言：「如是，須菩提！菩薩甚謙苦於空、無相之法，發阿耨多羅三耶三菩，得阿惟三佛。須菩提！為世間故，愍念世間、安隱世間，欲救世間一切眾生。以眾生故，發阿耨多羅三耶三菩，為世間歸、為世間作護、為世間作燈明故，發阿耨多羅三耶三菩。為世間作將、為世間導、為世間舍、為世間趣故，發阿耨多羅三耶三菩。須菩提！云何菩薩為諸眾生故，發阿耨多羅三耶三菩？度脫五道、安隱眾生，著無畏岸坦然泥洹；以是故，為世間發阿耨多羅三耶三菩。云何菩薩欲安隱世間？須菩提！菩薩摩訶薩，諸有眾生有苦惱憂悲者，皆悉度著無憂之岸坦然泥洹；是故菩薩為世間安樂。須菩提！云何菩薩為世間作救？是菩薩摩訶薩，世間諸有生死，勤苦救世眾生令脫眾苦，以法救化，次以三乘而度脫之；是故菩薩為世間救。須菩提！云何菩薩為世間護？世間眾生有生死之法，護令不生。眾生皆有老病死法，護使不老不病不死。有憂悲者，護令得至無餘泥洹。是故菩薩發阿耨多羅三耶三菩，為世間護。須菩提！云何菩薩為世間舍？是菩薩摩訶薩，得阿耨多羅三耶三菩阿惟三佛時，為世間說諸法無礙；是故菩薩為世間舍。云何菩薩為世間燈明？菩薩摩訶薩於三界冥中，拔諸眾生令立泥洹；是故菩薩為世間燈明。云何菩薩為世間將？是菩薩得阿惟三佛時，為世間說色非我所是為非色，痛想行識亦非我所是為非識，乃至薩云若為非我所是為非薩云若。須菩提！如色非我是為非色，如色非我，諸法亦爾。」

> The Buddha said: "Indeed, Subhuti! A Bodhisattva, with great humility and effort in the practices of emptiness and signlessness, awakens the supreme, perfect enlightenment and attains complete, unsurpassed awakening. Subhuti! For the sake of the world, out of compassion for the world, to bring peace and safety to the world, and wishing to save all beings in the world, they awaken the supreme, perfect enlightenment. For the sake of beings, they awaken this enlightenment to be the world's refuge, the world's protector, the world's guiding light. To be the world's leader, the world's guide, the world's shelter, and the world's destination, they awaken the supreme, perfect enlightenment. Subhuti! How does a Bodhisattva awaken the supreme, perfect enlightenment for the sake of all beings? By liberating beings from the five paths of rebirth, establishing them in safety, placing them on the fearless shore of serene Nirvana—for this reason, they awaken the supreme, perfect enlightenment for the world. How does a Bodhisattva bring peace and safety to the world? Subhuti! A great Bodhisattva leads all beings who suffer from distress, sorrow, and lamentation to the shore free from sorrow, to serene Nirvana. This is how a Bodhisattva brings peace and happiness to the world. Subhuti! How does a Bodhisattva become the world's savior? This great Bodhisattva, seeing the world entangled in the toils of birth and death, diligently saves beings, liberating them from all sufferings. They save and transform them with the Dharma, then guide them to liberation through the three vehicles. This is how a Bodhisattva becomes the world's savior. Subhuti! How does a Bodhisattva become the world's protector? They protect beings from the reality of birth and death, guarding them so that birth does not arise. Beings are all subject to aging, sickness, and death; the Bodhisattva protects them so they do not age, do not fall ill, do not die. For those with sorrow and lamentation, they protect them until they reach the final Nirvana without residue. For this reason, a Bodhisattva awakens the supreme, perfect enlightenment to be the world's protector. Subhuti! How does a Bodhisattva become the world's shelter? When this great Bodhisattva attains the supreme, perfect enlightenment and complete awakening, they teach the world the Dharma without obstruction. This is how a Bodhisattva becomes the world's shelter. How does a Bodhisattva become the world's guiding light? A great Bodhisattva, in the darkness of the three realms, pulls beings out and establishes them in Nirvana. This is how a Bodhisattva becomes the world's guiding light. How does a Bodhisattva become the world's leader? When this Bodhisattva attains complete awakening, they teach the world: 'Form is not the self, therefore it is non-form. Feeling, perception, mental formations, and consciousness are also not the self, therefore they are non-consciousness.' Even the knowledge of all modes is not the self, therefore it is non-knowledge. Subhuti! Just as form is not the self and is therefore non-form, so too are all phenomena."

須菩提白佛言：「如世尊所說，五陰非我所，諸法亦爾。如是菩薩為不逮覺諸法。何以故？色者無所分別，乃至薩云若亦無所分別，亦不言是五陰，亦不言是薩云若。」

> Subhuti addressed the Buddha, saying: "As the World-Honored One has taught, the five aggregates are not the self, and all phenomena are likewise. In this way, the bodhisattva does not grasp or perceive any phenomena. Why? Because form is without distinction, and even perfect wisdom is without distinction. One does not speak of these as the five aggregates, nor does one speak of them as perfect wisdom."

佛告須菩提：「如汝所言，五陰無所分別，至薩云若亦無所分別，亦不言是五陰，亦不言是薩云若。須菩提！是亦為大謙苦。常行是法而不厭倦亦不懈怠，菩薩言：『我亦當逮覺，亦當持是清淨之法宣示未學者。』須菩提！是故菩薩為世說非我所。須菩提！云何菩薩為世間渚？譬如江河洹海，斷流絕域可止頓處，是謂為渚，於人有益。當來過去五陰兩斷，當來過去薩云若亦兩斷。如是斷者諸法亦斷，諸法斷者當來過去亦斷。如是斷者，是則為淨，是則為快，是則為真實，是則為空。愛盡無猗、無餘無塵，是則為泥洹。須菩提！菩薩得阿耨多羅三耶三菩阿惟三佛時，便分流是清淨法化、真諦法化，以濟眾生；是故菩薩為世間渚。須菩提！云何菩薩為世間將導？菩薩得阿耨多羅三耶三菩阿惟三佛時，為世間眾生說五陰法不生不滅、不著不斷。作是說法，從須陀洹至阿羅漢、辟支佛法，為是輩說五陰不生、五陰不滅，持是法教流布世間。須菩提！是菩薩得阿惟三佛時作是說法，是為世間將導。須菩提！云何菩薩為世間趣？菩薩得阿耨多羅三耶三菩阿惟三佛時，說五陰如趣空，說薩云若如趣空。五陰空者則無所趣，亦不趣亦不不趣。何以故？五陰與空亦不來亦不去。作是說法者，為眾生說薩云若空，亦不來亦不去，所趣而無所趣。須菩提！是故菩薩為世間趣。須菩提！何以故諸法過者如空，一趣不復還？何以故？空亦無來亦無去，諸法所至亦無有相、亦無有願。何以故？相、願一過不復還故。相、願亦不來亦不去，諸法所至亦無所至，亦無有行、亦無有生、亦無有滅、亦無有著、亦無有斷，如夢、如幻、如響、如影、如化、如焰。諸法亦如是，一去亦不復還。何以故？化者亦無去亦無有來。須菩提！諸法所至無有邊際亦不復還，諸法亦不動亦不不動，諸法亦不來亦不去，諸法亦不合亦不散，諸法無我、無命、無壽。須菩提！眾生尚無所有，況當有往還？須菩提！諸法所住有常、諸法所住有樂、諸法所住有淨、諸法所住有我，諸法無常、苦、無淨、非我。諸法所住者，有婬怒癡見、有身見，是諸法住亦如如住、如法性住、如真際住、如普住、如不思議性住、如不動移住，是所住處亦不來亦不去。何以故？諸法亦不來亦不去。諸法住如五陰。何以故？五陰尚不可見，何況當有去來？諸法住如六波羅蜜，是住亦無有還。何以故？六波羅蜜尚不可見，何況當有往還？諸法住如內外空及有無空、如三十七品住、如十八法住，如十八法亦無去亦無來。諸法住如聲聞、辟支佛道住，如阿耨多羅三耶三菩住，亦無往還。何以故？阿耨多羅三耶三菩無往還、無所有故。」

> The Buddha said to Subhuti, "As you have said, the five aggregates are without distinction, and even the wisdom of omniscience is without distinction. One does not say, 'These are the five aggregates,' nor does one say, 'This is the wisdom of omniscience.' Subhuti, this is also a great and arduous practice. To constantly practice this teaching without weariness or slackness, the bodhisattva says, 'I too shall attain enlightenment, and I shall uphold this pure teaching to instruct those who have not yet learned it.' Subhuti, therefore, the bodhisattva speaks to the world of what is not 'mine.' Subhuti, how is the bodhisattva an island for the world? Just as rivers, streams, and oceans have places where the flow is cut off, boundaries cease, and one can come to rest—this is called an island, beneficial to people. The future and past five aggregates are both cut off; the future and past wisdom of omniscience are also both cut off. In this cutting off, all phenomena are cut off; when all phenomena are cut off, the future and past are also cut off. Such cutting off is purity, ease, truth, and emptiness. With craving exhausted, without attachment, without residue, without defilement—this is nirvana. Subhuti, when the bodhisattva attains unsurpassed, perfect enlightenment, they will disseminate this pure teaching, this teaching of truth, to benefit all beings. Therefore, the bodhisattva is an island for the world. Subhuti, how is the bodhisattva a guide for the world? When the bodhisattva attains unsurpassed, perfect enlightenment, they will teach the world's beings that the five aggregates are neither born nor extinguished, neither grasped nor cut off. Teaching in this way, from the stream-enterer to the arhat and pratyekabuddha, they will explain that the five aggregates are not born and the five aggregates are not extinguished, upholding this teaching to spread it throughout the world. Subhuti, when the bodhisattva attains perfect enlightenment and teaches in this way, they are a guide for the world. Subhuti, how is the bodhisattva a refuge for the world? When the bodhisattva attains unsurpassed, perfect enlightenment, they will teach that the five aggregates are like a refuge of emptiness, and the wisdom of omniscience is like a refuge of emptiness. When the five aggregates are empty, there is no refuge, neither taking refuge nor not taking refuge. Why? Because the five aggregates and emptiness neither come nor go. One who teaches in this way explains to beings that the wisdom of omniscience is empty, neither coming nor going, taking refuge yet without any refuge. Subhuti, therefore, the bodhisattva is a refuge for the world. Subhuti, why do all phenomena pass away like emptiness, going in one direction without returning? Why? Because emptiness neither comes nor goes, and where phenomena reach, there is no characteristic, no aspiration. Why? Because characteristics and aspirations, once passed, do not return. Characteristics and aspirations neither come nor go; where phenomena reach, there is no reaching, no activity, no birth, no extinction, no grasping, no cutting off—like a dream, an illusion, an echo, a shadow, a transformation, a mirage. All phenomena are like this, going once without returning. Why? Because transformations neither go nor come. Subhuti, where phenomena reach, there is no boundary and no return; phenomena neither move nor do not move; phenomena neither come nor go; phenomena neither unite nor scatter; phenomena are without self, without life, without longevity. Subhuti, beings themselves have no existence—how much less could there be coming and going? Subhuti, where phenomena abide, there is permanence; where phenomena abide, there is pleasure; where phenomena abide, there is purity; where phenomena abide, there is self. Phenomena are impermanent, suffering, impure, and not-self. Where phenomena abide, there is desire, anger, delusion, and views of self. These abidings of phenomena abide just as they are, abide according to the nature of phenomena, abide according to the ultimate reality, abide universally, abide according to the inconceivable nature, abide without shifting. This abiding place neither comes nor goes. Why? Because phenomena neither come nor go. Phenomena abide like the five aggregates. Why? The five aggregates cannot even be perceived—how much less could there be coming and going? Phenomena abide like the six perfections; this abiding also has no return. Why? The six perfections cannot even be perceived—how much less could there be coming and going? Phenomena abide like internal and external emptiness and the emptiness of existence and non-existence, abide like the thirty-seven factors of enlightenment, abide like the eighteen unique qualities of a buddha. The eighteen qualities neither go nor come. Phenomena abide like the path of the śrāvaka and pratyekabuddha, abide like unsurpassed, perfect enlightenment, with no coming or going. Why? Because unsurpassed, perfect enlightenment has no coming or going, no existence."

須菩提白佛言：「世尊！是深般若波羅蜜誰能解者？」

> Subhuti asked the Buddha, "World-Honored One, who can truly understand this profound perfection of wisdom?"

佛言：「菩薩摩訶薩從過去佛所作功德，供養無央數百千諸佛，久與真知識相得者，是輩人能解是深般若波羅蜜耳。」

> The Buddha said: "Only those great bodhisattvas who have accumulated merit from past buddhas, made offerings to countless hundreds of thousands of buddhas, and long cultivated with true spiritual friends—such people can truly understand this profound perfection of wisdom."

須菩提白佛言：「世尊！菩薩摩訶薩有何等相，能解是深般若波羅蜜？」

> Subhuti asked the Buddha, "World-Honored One, what qualities must a bodhisattva possess to comprehend this profound perfection of wisdom?"

佛告須菩提：「若有菩薩於婬怒癡斷者，則是其相。須菩提！能解深般若波羅蜜者，婬怒癡像則為已斷也。」

> The Buddha said to Subhuti, "If there is a bodhisattva who has severed desire, anger, and delusion, that is the true mark. Subhuti, one who truly understands the profound Perfection of Wisdom has already severed the appearance of desire, anger, and delusion."