大智度論 白話全本 · 冊6Dazhidulun — Mahāprajñāpāramitā-upadeśa · Complete Vernacular · Vol. 6
隨喜迴向品之上Rejoicing and Dedication, Part 1 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈隨喜迴向品〉第三十九，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯。
經①：彌勒說菩薩隨喜迴向其福最上第一；須菩提問取相迴向可得不
那時，彌勒菩薩摩訶薩對慧命須菩提說：『有菩薩摩訶薩隨喜福德，與一切眾生共有它，迴向阿耨多羅三藐三菩提（無上正等正覺），以無所得的緣故。比起聲聞、辟支佛的福德，比起一切眾生的福德——不論是布施、是持戒、是修定、是隨喜；這位菩薩摩訶薩的隨喜福德，與一切眾生共之、迴向阿耨多羅三藐三菩提，其福最上、第一、最妙、無上、沒有能與它相等的！為什麼呢？聲聞、辟支佛以及一切眾生的布施、持戒、修定、隨喜，是為了調伏自己、為了清淨自己、為了度脫自己而作的，所修的就是四念處乃至八聖道分、空、無相、無作；菩薩的隨喜福德迴向阿耨多羅三藐三菩提，是持這功德，為了調伏一切眾生、為了清淨一切眾生、為了度脫一切眾生而生起的。』
那時，慧命須菩提向彌勒菩薩稟白：『諸菩薩摩訶薩憶念十方無量無邊阿僧祇世界之中，無量無邊阿僧祇位已滅度的佛——這些佛從初發心直到得阿耨多羅三藐三菩提，乃至進入無餘涅槃，乃至正法滅盡——在這中間的種種善根，與六波羅蜜相應的善根；以及諸聲聞人的善根——布施的福德、持戒的福德、修定的福德，還有諸有學人的無漏善根、無學人的無漏善根；諸佛的戒眾、定眾、慧眾、解脫眾、解脫知見眾（五分法身之聚）、一切智、大慈大悲以及其餘無量阿僧祇的諸佛之法；還有諸佛所說的法，在這法中修學而得須陀洹果乃至得阿羅漢果、辟支佛道、進入菩薩摩訶薩位的；以及其餘眾生所種的諸善根。把這一切善根全部和合起來，隨喜其福德，迴向阿耨多羅三藐三菩提，稱為最上、第一、最妙、無上、無與等者！這樣隨喜之後，持這隨喜福德，迴向阿耨多羅三藐三菩提。若有善男子行菩薩乘的，起這樣的念頭：『我以這心迴向阿耨多羅三藐三菩提。』這裡有所生的心、有所緣、有所依之事，若這善男子取相而迴向阿耨多羅三藐三菩提，能如他所念的那樣得到嗎？』
彌勒菩薩對須菩提說：『這善男子行菩薩乘，迴向阿耨多羅三藐三菩提，心是能緣、緣於事；若這善男子取相，就不能如他所念的那樣得到！』
須菩提對彌勒菩薩說：『若諸所緣、諸事都無所有，這行菩薩乘的善男子卻去取相，對十方諸佛的諸善根——從初發心乃至法盡——以及聲聞、辟支佛的諸善根、有學無學的善根，一切和合而隨喜其功德，迴向阿耨多羅三藐三菩提；既然實際是無相的，這菩薩豈不將要顛倒：把無常當作常，是想顛倒、心顛倒、見顛倒；把不淨當作淨、把苦當作樂、把無我當作我，是想顛倒、心顛倒、見顛倒？可是若如其所緣之真、如其事之真（緣與事本空），那麼阿耨多羅三藐三菩提也是這樣，迴向心也是這樣，檀波羅蜜（布施度），尸羅、羼提、毘梨耶、禪、般若波羅蜜，乃至十八不共法也是這樣。若是這樣，什麼是緣？什麼是事？什麼是阿耨多羅三藐三菩提？什麼是善根？什麼是隨喜心迴向阿耨多羅三藐三菩提？』
以下是論釋。
論①：彌勒順佛本意令因隨喜廣說般若；隨喜福德義；三番問答與顛倒之辨
論主解釋說：前面七品之中，佛命須菩提宣說般若，中間帝釋多所發問、多說功德之事。如今彌勒順著佛的本意，還是想讓須菩提藉著隨喜法，廣說般若波羅蜜。
再者，帝釋聽聞前面說以華香、妓樂、幡蓋之具供養般若得福非常多，深自慶幸：這些供養之具，只有我們在家人能置辦，不是出家人所有的。因此彌勒想要抑止他自以為多的心，所以對須菩提說：『菩薩只以心隨喜，就勝過聲聞、辟支佛、一切眾生的布施等以及種種無漏功德，何況華香、供養經卷等呢！』
菩薩摩訶薩的意義，如前面所說。所謂隨喜福德，是不勞動身業、口業去作種種功德，只以心的方便，見他人修福，隨之而歡喜，起這樣的念頭：『一切眾生之中，能修福、行道的人最為殊勝！』若離開了福德，人和畜生同樣只行三件事，三件事就是：婬欲、飲食、戰鬪。能修行福德、行道的人，是一切眾生所共同尊重愛敬的。譬如炎熱之時的清涼滿月，沒有人不樂於仰望；又如大會宣告集眾，伎樂、餚饌無不齊備，遠近的人都共同欣然奔赴。修福的人，也是這樣。
福德有兩種安樂的因緣：世間的與出世間的。出世間的，是說諸無漏法雖然沒有福報，卻能生福德，所以名為福德。因此有漏、無漏，通稱福德。
再者，福德是菩薩摩訶薩的根本，能滿足所願；為一切聖人所讚歎，為無智的人所毀呰；是智者所行之處，為無智者所遠離。以這福德因緣的緣故，得作人王、轉輪聖王、天王、阿羅漢、辟支佛、諸佛世尊；大慈大悲、十力、四無所畏、一切種智、自在無礙，都從福德中生。
像這樣的種種福德，因為得正見的緣故，隨之而歡喜。
再者，菩薩自己念想：我應當給與一切眾生安樂，而眾生能自己修行福德，因此心生歡喜。
再者，一切眾生行善，與我相似，是我的同伴，因此隨喜。
諸菩薩摩訶薩對十方三世諸佛以及菩薩、聲聞、辟支佛和一切修福眾生的布施、持戒、修定慧，在這些福德之中生起隨喜的福德，所以名為隨喜。
持這隨喜福德與一切眾生共之，迴向阿耨多羅三藐三菩提。所謂與一切眾生共之：福德本身是不可能拿來給與一切眾生的，而果報可以給與。菩薩既得福德的果報——衣服、飲食等世間樂具，便用來利益眾生。菩薩以福德使身口清淨，為人所信受，為眾生說法，令他們得十善道、四禪等，給他們作後世的利益。最後成佛，得福德的果報：身有三十二相、八十種隨形好、無量光明，觀看的人沒有厭足；無量清淨，梵音柔和；以無礙解脫等諸佛之法，在三事示現之中，度脫無量阿僧祇眾生。般涅槃之後，碎身舍利給與世人供養，久後都令他們得道。這果報是可以給與一切眾生的；以在果中說因的緣故，才說「福德與眾生共」。若福德本身可以給人的話，諸佛從初發心以來所集的福德就都可以給人，然後再重新去作了。善法之體不可給人，如今只是把無畏、無惱施與眾生受用。
所謂「無所得故」，意義如前面所說。
這就名為菩薩摩訶薩的隨喜福德，比起一切聲聞、辟支佛及眾生三種福德之中，最勝、最上、第一、最妙、無上、無與等——意義如前面所說。
這裡說出殊勝的因緣：『這二乘的福德，都是為了自調、自淨、自度。』持戒，是自調；修禪，是自淨；智慧，是自度。
再者，自調，是正語、正業、正命；自淨，是正念、正定；自度，是正見、正思惟、正方便。
再者，以布施因緣的緣故自調，以持戒因緣的緣故自淨，以修定因緣的緣故自度。
修定，是無漏法的近因緣；所謂無漏，就是三十七品、三解脫門等。布施、持戒距離無漏較遠，所以不作這樣的解說。
菩薩的隨喜福德，雖然沒有勤勞，卻因為是為了度一切眾生的緣故而殊勝。
有人問：實際上並沒有度盡一切眾生，為什麼說『度一切眾生故勝』？
回答：諸佛菩薩的功德力能度一切眾生，只是因為眾生沒有和合的因緣；譬如大火常有燒燃之力，只因薪柴不靠近，所以燒不著，靠近了就能燒。
那時，須菩提以畢竟空的智慧難問彌勒菩薩：『念諸佛的福德而隨喜、迴向無上道，所念的是過去的事，這事能如所念的那樣嗎？』
彌勒以兩種因緣的緣故回答說：『不能！』
第一、過去無量阿僧祇劫的諸佛久已滅度，沒有絲毫遺餘；菩薩或者沒有宿命智，或者雖有而達不到那麼遠，只是按照所聽聞的去憶想分別，所以不能如所念。
第二、諸佛及其功德，超出三界、超出三世，斷絕戲論與語言之道，如涅槃之相，畢竟空而清淨。
隨喜的人卻去分別諸佛及諸弟子的善根功德，這迴向心以及所念的無上道並非實有，所以說：『不能！』
須菩提難問說：『若沒有這些事，這菩薩憶念分別，應當墮於顛倒。若這些事是畢竟空清淨之相，憶念也是這樣，諸過去佛的功德也是這樣，無分別、無差異，那要怎樣才能隨喜呢？』
以上是簡略地說其義。
詳細的就如經中所說：所謂須菩提問彌勒『若菩薩摩訶薩憶念過去十方無量無邊阿僧祇世界中諸滅度佛』，是說這菩薩想要生起隨喜福德，佛是福德之主，所以念佛；由於聽聞經書上說有過去佛的名號，所以藉這些名號廣泛地憶念一切過去諸佛。所謂「從初發心」：最初發心時立願：『我當度一切眾生。』這心相應著三善根：不貪、不瞋、不癡；與善根相應的種種善法，以及由善根所發起的身業、心業、口業，把這些法和合起來，名為福德。從初發心，行六波羅蜜，入菩薩位，得十地，乃至坐於道場，這中間菩薩自己所修的福德和合起來，而得佛道。乃至入無餘涅槃、滅度之後，舍利及遺留的教法，都是佛自身功德的和合。
因為諸佛的緣故，大乘人修行與六波羅蜜相應的福德；所謂「相應」，是說除六波羅蜜之外，其餘菩薩所行之法都攝入六波羅蜜之中，所以說『與六波羅蜜相應和合』。若是求聲聞、辟支佛的人，則種布施、持戒、修定等福德。聲聞、辟支佛人有兩種：一種是煩惱漏已盡的，名為「無學」；一種是已得道而漏尚未盡的，名為「學」。這兩種人的種種福德之中善根最勝，所以只說「善根」。上文說『求二乘的人』，是總括凡夫與聖人；如今說「學、無學」，就純粹是聖人了。相好是無記的色法，不是善的功德，所以只說『佛的五種無學之眾』（戒、定、慧、解脫、解脫知見）。大慈大悲、佛法的意義，如初品中所說。
『諸佛所說的法，修學這法得須陀洹果，乃至入菩薩位』，這是說佛滅度之後在遺法之中得道的，所以再說一遍。
『以及其餘眾生種諸善根』，這是說佛在世時以及遺法之中，天、人乃至畜生種福德的因緣。
以上這四段福德，行者以心遍緣、憶念、隨喜，為求佛道的緣故而迴向，名為無上的隨喜，最上、無與等。
有人問：求佛道的人，為什麼不自己作功德，而只在心裡行隨喜？
回答：諸菩薩以方便力，對他人勤勞所作的功德，能在其中生起隨喜，這樣的福德勝過自己作的。
再者，這隨喜福德就是真實的福德。為什麼這樣說呢？憶念過去佛，就是念佛三昧，也就是六念之中的念佛、念法、念僧、念戒、念捨、念天等。由於行清淨戒、入禪定、發起畢竟的智慧，和合的緣故，能生起正隨喜。所以不只是隨喜而已，也是在修行這真實之法。所謂這心迴向，就是隨喜心。所謂緣，是隨喜心之所緣，也就是一切諸佛以及一切眾生所作的功德。所謂事，是所緣之本，福德是所緣功德的所住之處，也就是諸佛及眾生，以及土地、山林、精舍等住處，都名為「事」。
『能如所念的那樣得到嗎？』彌勒回答說：『不能！』
須菩提對彌勒說：『若諸事、諸緣都無所有，為什麼不墮於顛倒？』
所謂顛倒，是四顛倒，各有三種分別。這裡說的顛倒是譬喻：沒有佛而憶想念佛，就如同無常而念為常、不淨而念為淨。
有人問：見是諸顛倒之本，如得初道（初果）的人，還能生起想顛倒、心顛倒，卻沒有見顛倒，因為已被見諦之道斷除的緣故。（那怎麼通說三種顛倒呢？）
回答：這顛倒，生起之時的次第與斷除之時的次第不同。生起時，想在最前，其次是心，最後是見；斷除時，先斷見，因為是見諦所斷的緣故。顛倒之體都是見相，為見諦所斷。
所謂想、心顛倒：有學人尚未離欲，因憶念忘失正念而取淨相、生起結使；一還得正念，當下就滅，如經中的譬喻：『如一滴水落在大熱鐵之上，立刻消滅。』因為是小錯，所以假名為顛倒，不是真實的顛倒。所以說：凡夫人有三種顛倒，有學人有兩種顛倒。
再者，諸緣、諸事如實而畢竟空，念也空，菩提也空，隨喜心也空，檀波羅蜜乃至十八不共法也空。若諸法只是一相，也就是無相，這裡面什麼是「緣」？什麼是「事」？什麼是「心迴向無上道」？
經②：久行六波羅蜜者不取相、以不二法迴向；此義不應為新學說；心盡滅變離
彌勒菩薩對須菩提說：『若諸菩薩摩訶薩長久修行六波羅蜜、多多供養諸佛、廣種善根、與善知識相隨、善於修學自相空之法；這樣的菩薩，對這緣、這事、諸佛、諸善根、隨喜福德，不取相而迴向阿耨多羅三藐三菩提，又以不二法也非不二法、非相也非不相、非可得法也非不可得法、非淨非垢、不生不滅之法而迴向，這才名為迴向阿耨多羅三藐三菩提。若諸菩薩不曾久行六波羅蜜、不多供養諸佛、不種善根、不與善知識相隨、不善學自相空法；這樣的菩薩，對這些緣、這些事、諸佛、諸善根、隨喜福德，諸心取相而迴向阿耨多羅三藐三菩提，就不名為迴向。
『須菩提！像這樣的般若波羅蜜義乃至一切種智義——也就是內空乃至無法有法空——不應當為新學的菩薩宣說。為什麼呢？這菩薩所有的那一點點信樂、恭敬、清淨之心，都會亡失。應當在阿鞞跋致（不退轉）菩薩摩訶薩面前說；或者有被善知識所護念的，或者久已供養諸佛、廣種諸善根的，才應為這樣的人宣說像這樣的般若波羅蜜義乃至一切種智義——也就是內空乃至無法有法空。這樣的人聽了這法，不沉沒、不驚、不畏、不怖。
『須菩提！菩薩摩訶薩的隨喜福德，應當這樣迴向阿耨多羅三藐三菩提：所謂菩薩用心隨喜功德、迴向阿耨多羅三藐三菩提之時，這心即刻窮盡、息滅、變異、離散；這緣、這事、這些善根也同樣窮盡、息滅、變異、離散。那麼這裡面什麼是隨喜心？什麼是諸緣？什麼是諸事？什麼是諸善根隨喜迴向阿耨多羅三藐三菩提？前後兩個心不能同時俱起，這心的自性也不可得而迴向，菩薩要怎樣以隨喜心迴向阿耨多羅三藐三菩提呢？若菩薩摩訶薩行般若波羅蜜時這樣了知：這般若波羅蜜沒有實在之法，乃至檀波羅蜜也沒有實在之法；色沒有實在之法，受、想、行、識乃至阿耨多羅三藐三菩提也沒有實在之法。菩薩摩訶薩應當這樣隨喜功德，迴向阿耨多羅三藐三菩提。若能這樣迴向，才名為隨喜功德迴向阿耨多羅三藐三菩提。』
以下是論釋。
論②：諸法甚深隨喜心微妙；鐵入鑪則柔軟喻；新學著空之防與鳥子羽翼喻
論主解釋說：彌勒的意思是：因為諸法甚深，隨喜心微妙——所謂不破壞諸法之相，而以隨喜心迴向無上道——這件事非常困難！凡夫人心性剛強，不能行這樣的法。所以彌勒回答說：若行者長久修習六波羅蜜，種種功德深厚所以不動搖，也就是能信、能行；因為多供養諸佛、廣種善根，集聚了無量無邊阿僧祇的功德，結使折損，其心柔軟，這是先世的因緣。今世又得好師、好同學，自己也修學諸法實相之空，有巧妙方便所以不執著這空。由於像這樣種種無量的因緣，諸法雖然無相，卻能生起隨喜心，迴向無上道。譬如鐵雖然堅硬，放入鑪中就變柔軟，隨意作成任何器物；菩薩心也是這樣，因為久行六波羅蜜、被善知識所護念的緣故，其心調柔；在過去諸佛、諸緣、諸事、諸善根之中不取相，能生起隨喜心，用無相迴向無上道。所謂無相，就是能運用不二非不二乃至不生不滅等法。
與上面相違的，就名為不能迴向。
彌勒知道須菩提喜好說空，所以說：『像這樣的般若波羅蜜隨喜義，不應在新學菩薩面前說。』為什麼呢？若是福德善根少的人，聽到這畢竟空之法，就會執著於空，起這樣的念頭：『若一切法畢竟空、無所有，我何必去作福德？』就會忘失善業。因此，對新發意的菩薩，先教他取相隨喜，漸漸得了方便力，才能行無相的隨喜。譬如幼鳥，羽翼還沒有長成，不可逼牠高飛；六翮長成了，就能遠飛。
阿鞞跋致菩薩已入法位、得法忍，能信、能行，所以可以為他說。若有久行六波羅蜜、與善知識相隨的，內有福德、外有因緣之力相助，雖然還不是阿鞞跋致，也能信、能行。這兩種人聽了這法，心地清淨，歡喜信受。如長久飢渴的人得到好飲食；如大熱得清涼、大寒得溫暖，其心愛樂歡喜。這兩種菩薩也是這樣，得到這無相的智慧，便起這樣的念頭：『我因這智慧，能度無量眾生，何況還會有驚懼、恐怖！恐怖是從我自己心中生出的；這法之中連諸法之相尚且是空，何況有一個我在那裡決定執取諸法之相，一聽到一切法無相就生驚懼！』
到此，把隨喜義的主體說完了；後面還要再以種種不同的門徑，解釋上面的事。
再者，『須菩提！菩薩應當這樣思惟：用這心迴向無上道，這心念念窮盡、息滅、變異、離散，沒有停住之時。』這些緣、事，就是過去諸佛及諸善根。諸佛等種種緣事久已滅去，隨喜心如今也滅；既然同是滅而沒有差異，所以經中說：『用這心迴向，這心即刻盡滅。』像這樣，因為同入過去世的緣故、同入諸法實相的緣故，就沒有『這是心、這是緣、這是事、這是善根』等分別。若能這樣迴向，就是正迴向。
再者，同一時刻兩個心不能和合並起，隨喜心之時沒有菩提心；一切心相畢竟空，不可以取相迴向。為什麼呢？菩薩知道般若波羅蜜空，沒有決定之法。如般若波羅蜜，一切法乃至無上道也是這樣。這時斷除法愛、捨離著心，於空之中無所諍競，這名為菩薩的正迴向。
經③：帝釋問新發意菩薩云何迴向；須菩提答不受不取；不生佛想僧想，正迴向不墮三顛倒
那時，釋提桓因對須菩提說：『新發意的菩薩聽到這事，豈不要驚懼、怖畏？須菩提！新發意菩薩要怎樣作諸善根迴向阿耨多羅三藐三菩提？又要怎樣以隨喜福德迴向阿耨多羅三藐三菩提？』
須菩提對釋提桓因說：『若新發意菩薩行般若波羅蜜，以無所得故、無相故，不領受這般若波羅蜜，乃至檀波羅蜜也是這樣。多多信解內空，乃至多多信解無法有法空；多信解四念處乃至十八不共法。常與善知識相隨，這善知識為他宣說六波羅蜜之義，開示、分別，這樣教授，令他常不離般若波羅蜜，乃至得入菩薩法位，始終不離般若波羅蜜乃至不離檀波羅蜜，不離四念處乃至十八不共法。也教他認識魔事；他聽了種種魔事之後，不增不減。為什麼呢？因為這菩薩摩訶薩不領受一切法的緣故。這菩薩也常不離諸佛，乃至得菩薩位，在其中種善根；以這善根的緣故，生於菩薩之家，乃至得阿耨多羅三藐三菩提，始終不離這善根。
『再者，新發意的菩薩摩訶薩，對過去十方無量無邊阿僧祇世界之中諸佛——已斷生死之道、斷諸戲論、道行圓盡、放下重擔、滅除聚落之刺、斷諸有結、正智、得解脫的——以及弟子們所作的功德，其中若剎利大姓、婆羅門大姓、居士大家、四天王天乃至淨居天所種的善根——把這一切和合稱量，以隨喜心——最上、第一、最妙、無上、無與等者——迴向阿耨多羅三藐三菩提。』
那時，彌勒菩薩對須菩提說：『若新發意菩薩摩訶薩念諸佛及弟子諸善根而隨喜，其功德最上、第一、最妙、無上、無與等，隨喜之後，應當迴向阿耨多羅三藐三菩提；那麼菩薩要怎樣才不墮想顛倒、心顛倒、見顛倒呢？』
須菩提說：『若菩薩摩訶薩念諸佛及僧，在其中不生佛想、不生僧想、沒有善根想；用這心迴向阿耨多羅三藐三菩提，這心之中也不生心想。菩薩這樣迴向，想不顛倒、心不顛倒、見不顛倒。若菩薩摩訶薩念諸佛及僧的善根而取相；取相之後迴向阿耨多羅三藐三菩提，菩薩這樣就名為想顛倒、心顛倒、見顛倒。若菩薩摩訶薩用這心念諸佛及僧的諸善根；這心正在念時，就知道它已窮盡息滅；既已盡滅，這法就不可得而迴向，所用的迴向心也是盡滅之相，所迴向之處的法也是這樣的相。若這樣迴向，名為正迴向，不是邪迴向。菩薩摩訶薩應當這樣迴向阿耨多羅三藐三菩提。
『再者，若菩薩摩訶薩，對過去諸佛的善根及弟子的善根，其中凡夫人聞法所種的善根，諸天、龍、夜叉、揵闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽聞法所種的善根，剎利大姓、婆羅門大姓、居士大家、四天王天乃至阿迦尼吒天聞法種善根、發阿耨多羅三藐三菩提心的——把這一切福德和合稱量，隨喜其功德，最上、第一、最妙、無上、無與等，迴向阿耨多羅三藐三菩提。這時菩薩若能這樣了知：這些諸法都已盡滅，所迴向之處的法也是自性空——能這樣迴向，名為真迴向阿耨多羅三藐三菩提。
『再者，若菩薩這樣了知：沒有任何法能迴向於法。為什麼呢？因為一切法自性空的緣故。若能這樣迴向，名為正迴向阿耨多羅三藐三菩提。這樣，菩薩摩訶薩行般若波羅蜜乃至檀波羅蜜，不墮想顛倒、心顛倒、見顛倒。為什麼呢？因為菩薩不執著這迴向，也不見一個以諸善根迴向菩提心之處，這名為菩薩摩訶薩的無上迴向。』
以下是論釋。
論③：帝釋為新發意請問；利根與善知識二因緣；斷生死道等讚歎逐句釋；正迴向非邪迴向
有人問：『新發意菩薩聽到這事，豈不要怖畏、驚懼？』這個意思前面已經問答過了，如今為什麼又問？
回答：上面彌勒雖然對須菩提說：『不應為新學者說；可以為阿鞞跋致及久行的人說，這兩種人聽了能信、能行。』已經說了正迴向的因緣，卻仍然在說空法，所以帝釋起疑而說：『這會眾之中有新發意的人，要怎樣再說，才使他們不恐怖？』
須菩提想要成全彌勒所說，想令新發意者也應能正迴向，所以回答帝釋：『新發意菩薩雖然不曾久行六波羅蜜、不曾多供養諸佛，但以利根、得善知識這兩種因緣的緣故，也堪能承任正迴向。』
所以對帝釋說：『新發意菩薩行般若波羅蜜，以無所得故、畢竟空故，不領受這般若。』對般若波羅蜜也不得、也不著。乃至檀波羅蜜也是這樣。
所謂「多信解內空」，是因為常修、樂於入觀內空三昧的緣故而信解。乃至十八不共法的多信解也是這樣。善知識之相，如前面所說。
這裡只是表明：善知識能隨順六波羅蜜之義而說；菩薩聽了這義之後，常不離般若波羅蜜，乃至得入菩薩法位——有久行而入菩薩位的，也有新發意而入菩薩位的。
再者，這新發意菩薩，善知識為他說魔事；聽了魔事之後，不增不減，因為善於修習諸法實相的緣故。魔若要來破壞，所要破壞的是空，空則無可破；若有所增益，如幻如夢，又能增益什麼？所以說「不增不減」。
以這因緣，常不離諸佛，常生菩薩之家，世世不離善根乃至無上道。這新發意菩薩得到這樣的因緣，與久發意的就沒有差別了。
再者，隨喜迴向，是說新發意菩薩對過去十方無量阿僧祇世界中諸佛「斷道」——斷生死之道，入無餘涅槃。諸戲論已斷，所以說滅諸戲論。以空空等三昧捨八聖道分，所以說道盡。五眾能生苦惱，所以是「重擔」。五眾有兩種捨：一是在有餘涅槃之中，捨五眾的因緣——諸煩惱；二是入無餘涅槃之中，捨五眾之果。一切白衣之舍名為聚落。出家人依白衣之舍而活，而白衣舍有五欲之刺，為了飲食來入這惡刺的果林；因為取果的緣故，被刺所刺。如人穿著木屐踐踏荊刺，刺就摧折；同樣，諸佛以禪定、智慧之屐摧折五欲之刺，名為滅斷下五分結。有分之結窮盡，名為斷上分五結。以與諸法實相、金剛三昧相應的智慧，斷一切煩惱及習氣，所以說「正智、得解脫」。像這樣等等，都是讚歎之辭。
『過去諸佛及弟子所作功德』：佛弟子有三種：菩薩、辟支佛、聲聞。『剎利大姓乃至淨居天，是中種善根』：這是四種福田之因，是種福德之處。
把這些福德和合稱量而起隨喜心，最上、無與等，迴向無上道。
這迴向心，要作成正的、而非邪的。為什麼這樣說呢？
如今彌勒問須菩提：『若新發意菩薩念諸佛等功德，迴向無上道，怎樣才不墮顛倒？』
須菩提回答：『若這菩薩以般若波羅蜜方便力的緣故，於諸佛不生佛想及弟子想，於諸善根之中不生善根想。』一切法從和合而生，沒有自性，所以沒有決定之法名為佛，因此不生佛等之想。這迴向心，也不生心想。所以菩薩不墮顛倒。
與上面相違的，就墮於顛倒。
再者，菩薩以這心念諸佛等及諸善根，這心窮盡之時即知它已盡，已盡之心不能得而迴向。為什麼呢？因為它已變失滅壞的緣故。這心也入於無常之門，到達法性之中；法性之中沒有分別：這是心、這不是心，這是佛、這是弟子，這是善根、這是無上道。迴向心、迴向處的盡相也是這樣。最初的心是憶念過去諸佛等的隨喜功德，後來的心是迴向心。若這樣迴向，就名為「正迴向」。
有人問：初心、後心是生滅之相，說它無常可以；但所迴向之處的法是無上道，在未來世之中，怎麼說它盡滅呢？
回答：你沒有聽到我前面回答的「入無常門，到法性中」嗎？這裡不是說「盡是無常」，而是說「諸法實相是盡」。前面也說過：『阿耨多羅三藐三菩提，出三世、過三界，無受相。』能這樣迴向的，才是正迴向。
再者，說那不落正邪二邊而後成正的迴向：菩薩對過去諸佛善根等，乃至以最上、無與等之心迴向無上道。若菩薩知道這些事都已盡滅，知道迴向處之法也是自性空，能知滅、能知空，就是「真迴向」。若過去之法是無常的，因為無常的緣故，不可迴向到自性空之法中；若過去之法是空的，因為空的緣故，也不可迴向到自性空之法中。用這樣的智慧迴向，名為「正迴向」。
再者，若菩薩知道一切法從因緣而生，所以沒有自力可以常住，各各的法相不動搖，何況還能有所造作？因為無所造作，一切法之中沒有任何法能迴向於法，這名為「正迴向」。這樣的菩薩雖然行般若波羅蜜等諸善法，也不墮顛倒，因為對一切法都不執著的緣故。
This fascicle is titled: the Mahāprajñāpāramitā-upadeśa, Commentary on Chapter Thirty-Nine, "Rejoicing and Dedication"; composed by the noble Nāgārjuna, translated by Kumārajīva, Tripiṭaka master of Kucha, under the Later Qin.
Sūtra ①: Maitreya Says That the Merit of a Bodhisattva's Rejoicing and Dedication Is Supreme and Foremost; Subhūti Asks Whether Dedication That Grasps at Marks Can Be Found
At that time the bodhisattva-mahāsattva Maitreya said to the venerable Subhūti: ‘There is a bodhisattva-mahāsattva who, with the merit of rejoicing, shares it with all beings and dedicates it to anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening), with nothing to be attained. Compared with the merit of the śrāvakas and pratyekabuddhas, compared with the merit of all beings—whether it be giving, keeping morality, cultivating concentration, or rejoicing—this bodhisattva-mahāsattva's merit of rejoicing, shared with all beings and dedicated to anuttarā samyaksaṃbodhi, is supreme, foremost, most wondrous, unsurpassed, and without anything that can equal it! Why? The giving, morality, concentration, and rejoicing of the śrāvakas, the pratyekabuddhas, and all beings are done for the sake of taming themselves, for the sake of purifying themselves, for the sake of delivering themselves, and what they cultivate is the four foundations of mindfulness up to the eight limbs of the noble path, emptiness, the signless, and non-action; the bodhisattva's merit of rejoicing dedicated to anuttarā samyaksaṃbodhi takes up this merit and arises for the sake of taming all beings, for the sake of purifying all beings, for the sake of delivering all beings.’
At that time the venerable Subhūti addressed the bodhisattva Maitreya: ‘The bodhisattva-mahāsattvas recollect, in immeasurable, boundless, asaṃkhyeya worlds of the ten directions, immeasurable, boundless, asaṃkhyeya Buddhas who have already passed into extinction—these Buddhas, from the first arousing of the mind up to attaining anuttarā samyaksaṃbodhi, and so on up to entering nirvāṇa without remainder, and so on up to the extinction of the right Dharma—the various roots of goodness in between, the roots of goodness in accord with the six perfections; and the roots of goodness of the śrāvakas—the merit of giving, the merit of morality, the merit of cultivating concentration, and also the roots of goodness without outflows of those in training and the roots of goodness without outflows of those beyond training; the buddhas' aggregate of morality, aggregate of concentration, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and vision of liberation (the collection of the five-part Dharma body), omniscience, great loving-kindness and great compassion, and the other immeasurable, asaṃkhyeya dharmas of the buddhas; and also the Dharma spoken by the buddhas, those who trained within this Dharma and attained the fruit of srota-āpanna up to attaining the fruit of arhatship, the pratyekabuddha path, and entering the position of bodhisattva-mahāsattva; and the roots of goodness planted by the remaining beings. All these roots of goodness are brought together entirely, their merit is rejoiced in, and it is dedicated to anuttarā samyaksaṃbodhi, and this is called supreme, foremost, most wondrous, unsurpassed, and without equal! Having rejoiced in this way, one takes up this merit of rejoicing and dedicates it to anuttarā samyaksaṃbodhi. If there is a good man who travels the bodhisattva vehicle and gives rise to this thought: ‘With this mind I dedicate to anuttarā samyaksaṃbodhi’—here there is a mind that arises, there is an object, there is a matter relied upon; if this good man grasps at marks and dedicates to anuttarā samyaksaṃbodhi, can it be found as it is thought of?’
The bodhisattva Maitreya said to Subhūti: ‘This good man travels the bodhisattva vehicle and dedicates to anuttarā samyaksaṃbodhi; the mind is what takes an object, and it takes the matter as its object; if this good man grasps at marks, it cannot be found as it is thought of!’
Subhūti said to the bodhisattva Maitreya: ‘If all the objects and all the matters are without anything existent, and this good man who travels the bodhisattva vehicle nevertheless grasps at marks—toward the roots of goodness of the buddhas of the ten directions, from the first arousing of the mind up to the extinction of the Dharma, and the roots of goodness of the śrāvakas and pratyekabuddhas, and the roots of goodness of those in training and those beyond training, bringing them all together and rejoicing in their merit, dedicating it to anuttarā samyaksaṃbodhi—since in reality they are signless, will this bodhisattva not fall into inversion: taking the impermanent as permanent is the inversion of perception, the inversion of mind, the inversion of view; taking the impure as pure, taking suffering as happiness, taking non-self as self, is the inversion of perception, the inversion of mind, the inversion of view? Yet if it is as the object truly is and as the matter truly is (object and matter being empty at root), then anuttarā samyaksaṃbodhi is likewise, the mind of dedication is likewise, dānapāramitā (the perfection of giving), śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā, and so on up to the eighteen unshared dharmas, are likewise. If it is so, what is the object? What is the matter? What is anuttarā samyaksaṃbodhi? What are the roots of goodness? What is the mind of rejoicing dedicated to anuttarā samyaksaṃbodhi?’
What follows is the treatise's explanation.
Treatise ①: Maitreya, Following the Buddha's Original Intent, Has Subhūti Expound Prajñā at Length by Way of Rejoicing; the Meaning of the Merit of Rejoicing; Three Rounds of Question and Answer and the Discernment of Inversion
The treatise-author explains: In the preceding seven chapters, the Buddha bade Subhūti expound prajñā, and in between Śakra asked many questions and much was said about matters of merit. Now Maitreya, following the Buddha's original intent, still wishes to have Subhūti, by way of the dharma of rejoicing, expound prajñāpāramitā at length.
Furthermore, Śakra, having heard it said earlier that offering to prajñā with flowers and incense, music, banners and canopies gains very great merit, deeply congratulated himself: ‘These necessities for offerings only we householders can provide; they are not what those who have gone forth possess.’ Therefore Maitreya, wishing to check his mind that thought itself great, said to Subhūti: ‘A bodhisattva, merely by rejoicing with the mind, surpasses the giving and so on of the śrāvakas, the pratyekabuddhas, and all beings, and all kinds of merit without outflows—how much more flowers and incense, offerings to the scroll of the sūtra, and the like!’
The meaning of bodhisattva-mahāsattva is as said before. What is called the merit of rejoicing is this: without toiling with the karma of body or the karma of speech to perform the various meritorious deeds, one merely, by the skilful means of the mind, sees others cultivating merit and rejoices along with them, giving rise to this thought: ‘Among all beings, those who can cultivate merit and practise the path are the most excellent!’ If one departs from merit, humans and animals alike practise only three things, and the three things are: lust, eating and drinking, and fighting. People who can cultivate merit and practise the path are honoured, loved, and revered in common by all beings. It is like the cool full moon in a season of scorching heat, which no one does not delight to gaze up at; or like a great gathering announced to call the assembly, where music and fine dishes are all fully provided, and people near and far all joyfully hasten to it together. People who cultivate merit are likewise.
Merit has two kinds of causes and conditions of peace and happiness: the worldly and the world-transcending. The world-transcending means that dharmas without outflows, although they have no reward of merit, are able to give rise to merit, and so they are named merit. Therefore both what has outflows and what is without outflows are commonly called merit.
Furthermore, merit is the root of the bodhisattva-mahāsattva and can fulfil what is wished for; it is praised by all the noble ones and disparaged by those without wisdom; it is the place where the wise move and is kept far from by those without wisdom. Because of the causes and conditions of this merit, one attains being a king of men, a wheel-turning sage king, a king of the gods, an arhat, a pratyekabuddha, the buddhas, the World-Honored Ones; great loving-kindness and great compassion, the ten powers, the four fearlessnesses, the omniscience of all kinds, sovereignty and non-obstruction—all are born from within merit.
Toward all such kinds of merit, because one has attained right view, one rejoices along with them.
Furthermore, the bodhisattva himself reflects: I ought to give peace and happiness to all beings, and beings are able to cultivate merit by themselves; therefore his mind gives rise to joy.
Furthermore, all beings who practise the good are like me; they are my companions; therefore he rejoices.
The bodhisattva-mahāsattvas, toward the giving, keeping of morality, and cultivation of concentration and wisdom of the buddhas of the ten directions and the three times, and of the bodhisattvas, śrāvakas, pratyekabuddhas, and all beings who cultivate merit, give rise within these merits to the merit of rejoicing, and so it is named rejoicing.
Taking up this merit of rejoicing, one shares it with all beings and dedicates it to anuttarā samyaksaṃbodhi. As for what is called sharing it with all beings: merit itself cannot be taken and given to all beings, but the result can be given. The bodhisattva, having attained the result of merit—clothing, food and drink, and other worldly means of happiness—uses them to benefit beings. The bodhisattva, by merit, makes body and speech pure, is trusted and accepted by people, expounds the Dharma for beings, and causes them to attain the ten wholesome paths, the four dhyānas, and so on, bringing them benefit for later lives. At the last he becomes a Buddha and attains the result of merit: a body with the thirty-two marks and the eighty minor excellences and immeasurable light, of which those who behold it never have enough; immeasurable purity, and a Brahmā voice soft and harmonious; with unobstructed liberation and the other dharmas of the buddhas, within the three kinds of manifestation, he delivers immeasurable asaṃkhyeya beings. After his parinirvāṇa, the relics of his broken body are given to the people of the world to make offerings to, and after a long time they are all caused to attain the path. This result can be given to all beings; it is because the cause is spoken of in the result that it is said 「福德與眾生共」 tr. "merit is shared with beings". If merit itself could be given to people, then all the merit the buddhas have gathered since first arousing the mind could all be given to people, and then they would have to make it anew. The substance of wholesome dharmas cannot be given to people; now one merely bestows fearlessness and freedom from vexation for beings to receive and use.
As for what is called 「無所得故」 tr. "with nothing to be attained", its meaning is as said before.
This is called the bodhisattva-mahāsattva's merit of rejoicing, which, among the three kinds of merit of all the śrāvakas, pratyekabuddhas, and beings, is the most excellent, supreme, foremost, most wondrous, unsurpassed, and without equal—the meaning is as said before.
Here the cause and condition of its excellence is stated: ‘The merit of these two vehicles is all for their own taming, their own purification, their own deliverance.’ Keeping morality is their own taming; cultivating dhyāna is their own purification; wisdom is their own deliverance.
Furthermore, their own taming is right speech, right action, and right livelihood; their own purification is right mindfulness and right concentration; their own deliverance is right view, right thought, and right effort.
Furthermore, by the causes and conditions of giving they tame themselves; by the causes and conditions of keeping morality they purify themselves; by the causes and conditions of cultivating concentration they deliver themselves.
Cultivating concentration is the near cause and condition of dharmas without outflows; what is called without outflows is the thirty-seven limbs of the path, the three gates of liberation, and so on. Giving and keeping morality are further from what is without outflows, and so this explanation is not given for them.
The bodhisattva's merit of rejoicing, although it involves no diligent toil, is excellent because it is for the sake of delivering all beings.
Someone asks: In reality all beings have not been delivered to the last; why is it said, ‘excellent because it delivers all beings’?
The answer: The power of the merit of the buddhas and bodhisattvas can deliver all beings; it is only that beings lack the causes and conditions for coming together. It is like a great fire that always has the power to burn; only because the firewood is not brought near, it does not catch; when it is brought near, it can burn.
At that time Subhūti, with the wisdom of ultimate emptiness, questioned the bodhisattva Maitreya: ‘Recollecting the merit of the buddhas, rejoicing, and dedicating it to the unsurpassed path—what is recollected is a past matter; can this matter be as it is thought of?’
Maitreya, for two causes and conditions, answered: ‘It cannot!’
First, the buddhas of past immeasurable asaṃkhyeya kalpas have long since passed into extinction, with not the slightest trace remaining; the bodhisattva either lacks the knowledge of past lives, or, though he has it, it does not reach so far; he merely engages in recollection, imagining, and discrimination according to what he has heard, and so it cannot be as it is thought of.
Second, the buddhas and their merit go beyond the three realms and beyond the three times, have cut off idle discourse and the way of words, are like the mark of nirvāṇa, and are ultimately empty and pure.
Yet the one who rejoices discriminates the merit of the roots of goodness of the buddhas and their disciples; this mind of dedication and the unsurpassed path that is recollected are not really existent, and so it is said: ‘It cannot!’
Subhūti questioned him, saying: ‘If there are no such matters, this bodhisattva, in recollecting and discriminating, should fall into inversion. If these matters are the mark of ultimate emptiness and purity, then recollection too is likewise, and the merit of all the past buddhas is likewise, without discrimination and without difference; how then can one rejoice?’
The above states its meaning in brief.
In detail it is as said in the sūtra: that Subhūti asks Maitreya, ‘If the bodhisattva-mahāsattva recollects the buddhas who have passed into extinction in past immeasurable, boundless, asaṃkhyeya worlds of the ten directions’, means that this bodhisattva wishes to give rise to the merit of rejoicing; the Buddha is the lord of merit, and so he recollects the Buddha; because he has heard that the scriptures speak of the names of past buddhas, he takes these names as a means of broadly recollecting all the past buddhas. As for what is called 「從初發心」 tr. "from the first arousing of the mind": at the first arousing of the mind one makes the vow: ‘I shall deliver all beings.’ This mind is in accord with the three roots of goodness: non-greed, non-hatred, and non-delusion; the various wholesome dharmas in accord with the roots of goodness, and the karma of body, the karma of mind, and the karma of speech initiated by the roots of goodness—these dharmas brought together are named merit. From the first arousing of the mind, practising the six perfections, entering the bodhisattva position, attaining the ten grounds, up to sitting at the seat of awakening, the merit the bodhisattva himself has cultivated in between is brought together, and he attains the Buddha path. Up to entering nirvāṇa without remainder, and after his extinction, the relics and the teaching left behind are all the coming together of the Buddha's own merit.
Because of the buddhas, people of the Great Vehicle cultivate merit in accord with the six perfections; as for what is called 「相應」 tr. "in accord": it means that apart from the six perfections, the other dharmas the bodhisattva practises are all gathered into the six perfections, and so it is said, ‘in accord and coming together with the six perfections’. As for people who seek the śrāvaka or pratyekabuddha, they plant merit of giving, keeping morality, cultivating concentration, and so on. Śrāvaka and pratyekabuddha people are of two kinds: one kind, whose outflows of affliction are already exhausted, is named 「無學」 tr. "beyond training"; the other kind, who have already attained the path but whose outflows are not yet exhausted, is named 「學」 tr. "in training". Among the various merits of these two kinds of people, the roots of goodness are the most excellent, and so only 「善根」 tr. "roots of goodness" is said. Above it said ‘people who seek the two vehicles’, which includes both ordinary people and noble ones; now it says 「學、無學」 tr. "in training and beyond training", which is purely noble ones. The marks and excellences are indeterminate form-dharmas, not wholesome merit, and so only ‘the Buddha's five aggregates of one beyond training’ (morality, concentration, wisdom, liberation, and the knowledge and vision of liberation) are spoken of. The meaning of great loving-kindness, great compassion, and the dharmas of the Buddha is as said in the first chapter.
‘The Dharma spoken by the buddhas, training in this Dharma and attaining the fruit of srota-āpanna, up to entering the bodhisattva position’—this speaks of those who attained the path within the teaching left behind after the Buddha's extinction, and so it is said once again.
‘And the remaining beings planting roots of goodness’—this speaks of the causes and conditions by which gods, humans, and so on down to animals plant merit, while the Buddha is in the world and within the teaching left behind.
These four portions of merit above, the practitioner with his mind takes universally as object, recollects, and rejoices in, and dedicates them for the sake of seeking the Buddha path; this is named the unsurpassed rejoicing, supreme and without equal.
Someone asks: Why does one who seeks the Buddha path not perform meritorious deeds himself, but only practise rejoicing in his mind?
The answer: The bodhisattvas, by the power of skilful means, can give rise to rejoicing toward the meritorious deeds others have done with diligent toil; such merit surpasses what one does oneself.
Furthermore, this merit of rejoicing is itself real merit. Why is this said? Recollecting the past buddhas is precisely the samādhi of recollecting the Buddha, which is also, among the six recollections, the recollection of the Buddha, the recollection of the Dharma, the recollection of the Saṅgha, the recollection of morality, the recollection of relinquishment, the recollection of the gods, and so on. Because practising pure morality, entering dhyāna concentration, and arousing ultimate wisdom come together, one can give rise to right rejoicing. Therefore it is not merely rejoicing; it is also cultivating this real dharma. What is called this mind dedicating is precisely the mind of rejoicing. What is called the object is what the mind of rejoicing takes as its object, namely the merit done by all the buddhas and all beings. What is called the matter is the basis of the object; merit is where the merit taken as object abides, namely the buddhas and beings, as well as lands, mountain forests, monasteries, and other dwelling-places, all of which are named 「事」 tr. "matter".
‘Can it be found as it is thought of?’ Maitreya answered: ‘It cannot!’
Subhūti said to Maitreya: ‘If all the matters and all the objects are without anything existent, why does one not fall into inversion?’
What is called inversion is the four inversions, each with three distinctions. The inversion spoken of here is a simile: to recollect and imagine and be mindful of a Buddha where there is no Buddha is like being mindful of the impermanent as permanent and of the impure as pure.
Someone asks: View is the root of the inversions; for example, a person who has attained the first path (the first fruit) can still give rise to the inversion of perception and the inversion of mind, but has no inversion of view, because it has already been cut off by the path of seeing the truths. (How then can the three inversions be spoken of across the board?)
The answer: The order of these inversions when they arise differs from their order when they are cut off. When they arise, perception comes first, mind next, and view last; when they are cut off, view is cut off first, because it is what is cut off by seeing the truths. The substance of the inversions is in every case the mark of view, and is cut off by seeing the truths.
As for what are called the inversions of perception and mind: those in training who are not yet free of desire, through recollection that loses right mindfulness, grasp the mark of purity and give rise to fetters; as soon as they regain right mindfulness, these cease at once, as in the simile in the sūtra: ‘Like a drop of water falling on a great hot iron, it vanishes at once.’ Because it is a small error, it is provisionally named inversion; it is not real inversion. Therefore it is said: ordinary people have three kinds of inversion; those in training have two kinds of inversion.
Furthermore, the objects and the matters are, as they really are, ultimately empty; recollection too is empty, awakening too is empty, the mind of rejoicing too is empty, and dānapāramitā up to the eighteen unshared dharmas too is empty. If dharmas are only one mark, namely the signless, then within this what is the 「緣」 tr. "object"? What is the 「事」 tr. "matter"? What is 「心迴向無上道」 tr. "the mind dedicating to the unsurpassed path"?
Sūtra ②: Those Who Have Long Practised the Six Perfections Do Not Grasp at Marks and Dedicate by Non-dual Dharmas; This Meaning Should Not Be Spoken for Those New to the Training; the Mind Is Exhausted, Ceased, Changed, and Departed
The bodhisattva Maitreya said to Subhūti: ‘If the bodhisattva-mahāsattvas have long practised the six perfections, have made many offerings to the buddhas, have broadly planted roots of goodness, keep company with good friends, and are skilled in training in the dharma of the emptiness of specific marks—such bodhisattvas, toward this object, this matter, the buddhas, the roots of goodness, and the merit of rejoicing, do not grasp at marks and dedicate to anuttarā samyaksaṃbodhi, and further dedicate by the non-dual dharma that is also not non-dual, by what is neither a mark nor not a mark, neither a findable dharma nor an unfindable dharma, neither pure nor defiled, neither arising nor ceasing; this is then named dedicating to anuttarā samyaksaṃbodhi. If the bodhisattvas have not long practised the six perfections, have not made many offerings to the buddhas, have not planted roots of goodness, do not keep company with good friends, and are not skilled in training in the dharma of the emptiness of specific marks—such bodhisattvas, toward these objects, these matters, the buddhas, the roots of goodness, and the merit of rejoicing, grasp at marks with their minds and dedicate to anuttarā samyaksaṃbodhi, and this is not named dedication.
‘Subhūti! Such a meaning of prajñāpāramitā, up to the meaning of the omniscience of all kinds—namely inner emptiness up to the emptiness of non-existent and existent dharmas—should not be expounded for bodhisattvas new to the training. Why? The little faith and delight, reverence, and pure mind that this bodhisattva has would all be lost. It should be spoken before avaivartika (non-retrogressing) bodhisattva-mahāsattvas; or for those protected and kept in mind by good friends, or those who have long made offerings to the buddhas and broadly planted roots of goodness—only for such people should such a meaning of prajñāpāramitā, up to the meaning of the omniscience of all kinds—namely inner emptiness up to the emptiness of non-existent and existent dharmas—be expounded. Such people, hearing this Dharma, do not sink, are not startled, are not afraid, and are not terrified.
‘Subhūti! The bodhisattva-mahāsattva's merit of rejoicing should be dedicated to anuttarā samyaksaṃbodhi thus: that is, when the bodhisattva rejoices in merit with the mind and dedicates it to anuttarā samyaksaṃbodhi, this mind is at once exhausted, ceased, changed, and departed; this object, this matter, and these roots of goodness are likewise exhausted, ceased, changed, and departed. Then within this, what is the mind of rejoicing? What are the objects? What are the matters? What are the roots of goodness rejoiced in and dedicated to anuttarā samyaksaṃbodhi? Two minds, earlier and later, cannot arise together at the same time, and the self-nature of this mind is also unfindable to be dedicated; how is the bodhisattva to dedicate to anuttarā samyaksaṃbodhi with the mind of rejoicing? If the bodhisattva-mahāsattva, when practising prajñāpāramitā, understands thus: this prajñāpāramitā has no real dharma, and so on up to dānapāramitā also has no real dharma; form has no real dharma, and feeling, perception, constructions, and consciousness, up to anuttarā samyaksaṃbodhi, also have no real dharma. The bodhisattva-mahāsattva should rejoice in merit thus and dedicate it to anuttarā samyaksaṃbodhi. If one can dedicate thus, it is then named rejoicing in merit and dedicating it to anuttarā samyaksaṃbodhi.’
What follows is the treatise's explanation.
Treatise ②: Dharmas Are Very Deep and the Mind of Rejoicing Is Subtle; the Simile of Iron That Softens When Put in the Furnace; the Guard for New Learners Against Clinging to Emptiness, and the Simile of the Fledglings' Wings
The treatise-author explains: Maitreya's meaning is this: because dharmas are very deep and the mind of rejoicing is subtle—that is, without destroying the marks of dharmas, dedicating to the unsurpassed path with the mind of rejoicing—this matter is very difficult! The minds of ordinary people are hard and stiff by nature and cannot practise such a dharma. Therefore Maitreya answered: If the practitioner has long practised the six perfections, all kinds of merit are deep and thick, and so he does not waver—that is, he can have faith and can practise; because he has made many offerings to the buddhas and broadly planted roots of goodness, he has gathered immeasurable, boundless, asaṃkhyeya merit, his fetters are broken down, and his mind is soft—these are the causes and conditions of former lives. In this life he further obtains a good teacher and good fellow-students, and he himself trains in the emptiness of the real mark of all dharmas, and having skilful and subtle means he does not cling to this emptiness. Because of such various immeasurable causes and conditions, although dharmas are signless, he can give rise to the mind of rejoicing and dedicate to the unsurpassed path. It is like iron: though it is hard, when put into the furnace it becomes soft and can be made at will into any vessel; the bodhisattva's mind is likewise—because he has long practised the six perfections and is protected and kept in mind by good friends, his mind is pliant; among the past buddhas, the objects, the matters, and the roots of goodness he does not grasp at marks, can give rise to the mind of rejoicing, and dedicates to the unsurpassed path by the signless. What is called the signless is being able to use dharmas such as the non-dual and not non-dual, up to neither arising nor ceasing.
What is contrary to the above is named not being able to dedicate.
Maitreya knew that Subhūti was fond of speaking of emptiness, and so he said: ‘Such a meaning of rejoicing in prajñāpāramitā should not be spoken before bodhisattvas new to the training.’ Why? If a person of little merit and few roots of goodness hears this dharma of ultimate emptiness, he will cling to emptiness and give rise to this thought: ‘If all dharmas are ultimately empty and without anything existent, why should I go and make merit?’ He will then lose wholesome karma. Therefore, for bodhisattvas who have newly aroused the mind, one first teaches them rejoicing that grasps at marks; when they have gradually gained the power of skilful means, they can then practise signless rejoicing. It is like fledglings whose wings are not yet grown: they cannot be forced to fly high; once their six flight-feathers are grown, they can fly far.
The avaivartika bodhisattva has already entered the Dharma-position and attained the acceptance of dharmas; he can have faith and can practise, and so it can be spoken for him. If there are those who have long practised the six perfections and keep company with good friends, with merit within and the help of the power of causes and conditions without, then although they are not yet avaivartika, they too can have faith and can practise. When these two kinds of people hear this Dharma, their minds are pure, and they joyfully believe and accept it. Like a person long hungry and thirsty who obtains good food and drink; like one in great heat who obtains coolness, or one in great cold who obtains warmth, their minds delight and rejoice. These two kinds of bodhisattvas are likewise: obtaining this signless wisdom, they give rise to this thought: ‘Through this wisdom I can deliver immeasurable beings; how much less should there still be alarm and fear! Fear is born from my own mind; within this Dharma even the marks of dharmas are empty—how much more is there a self there, fixedly grasping the marks of dharmas, that becomes alarmed on hearing that all dharmas are signless!’
At this point the substance of the meaning of rejoicing has been fully stated; what follows will further explain the above matters through various different gates.
Furthermore, ‘Subhūti! The bodhisattva should reflect thus: with this mind he dedicates to the unsurpassed path, and this mind, moment by moment, is exhausted, ceased, changed, and departed, with no time of abiding.’ These objects and matters are the past buddhas and the roots of goodness. The buddhas and the various objects and matters have long since ceased, and the mind of rejoicing is now also ceasing; since both alike are ceasing and without difference, the sūtra says: ‘Using this mind he dedicates, and this mind is at once exhausted and ceased.’ In this way, because they alike enter the past world and alike enter the real mark of all dharmas, there is no discrimination such as ‘this is the mind, this is the object, this is the matter, these are the roots of goodness’. If one can dedicate thus, it is right dedication.
Furthermore, at one and the same moment two minds cannot come together and arise side by side; at the time of the mind of rejoicing there is no mind of awakening; the marks of all minds are ultimately empty, and one cannot dedicate by grasping at marks. Why? The bodhisattva knows that prajñāpāramitā is empty and has no fixed dharma. As with prajñāpāramitā, so with all dharmas up to the unsurpassed path. At this time he cuts off the love of dharma, relinquishes the clinging mind, and within emptiness contends with nothing; this is named the bodhisattva's right dedication.
Sūtra ③: Śakra Asks How a Bodhisattva Who Has Newly Aroused the Mind Should Dedicate; Subhūti Answers That He Neither Receives nor Grasps; He Does Not Give Rise to the Perception of Buddha or the Perception of Saṅgha, and Right Dedication Does Not Fall into the Three Inversions
At that time Śakra Devānām Indra said to Subhūti: ‘Will not bodhisattvas who have newly aroused the mind be alarmed and afraid on hearing this matter? Subhūti! How should a bodhisattva who has newly aroused the mind make the roots of goodness a dedication to anuttarā samyaksaṃbodhi? And how should he dedicate the merit of rejoicing to anuttarā samyaksaṃbodhi?’
Subhūti said to Śakra Devānām Indra: ‘If a bodhisattva who has newly aroused the mind practises prajñāpāramitā, with nothing to be attained and because of the signless, he does not receive this prajñāpāramitā, and so on up to dānapāramitā, likewise. He has much faith in and understanding of inner emptiness, up to much faith in and understanding of the emptiness of non-existent and existent dharmas; he has much faith in and understanding of the four foundations of mindfulness up to the eighteen unshared dharmas. He constantly keeps company with a good friend, and this good friend expounds for him the meaning of the six perfections, reveals and analyses it, and teaches him thus, causing him never to be apart from prajñāpāramitā, until he is able to enter the bodhisattva's Dharma-position, never apart from prajñāpāramitā and so on up to never apart from dānapāramitā, never apart from the four foundations of mindfulness up to the eighteen unshared dharmas. He also teaches him to recognise the deeds of Māra; having heard the various deeds of Māra, he neither increases nor decreases. Why? Because this bodhisattva-mahāsattva does not receive any dharma. This bodhisattva is also never apart from the buddhas, until he attains the bodhisattva position, and within it he plants roots of goodness; because of these roots of goodness he is born into the family of bodhisattvas, until he attains anuttarā samyaksaṃbodhi, never apart from these roots of goodness.
‘Furthermore, the bodhisattva-mahāsattva who has newly aroused the mind, toward the buddhas in past immeasurable, boundless, asaṃkhyeya worlds of the ten directions—who have cut off the path of birth and death, cut off all idle discourse, whose practice of the path is completely exhausted, who have set down the heavy burden, removed the thorns of the village, cut off all the fetters of existence, with right knowledge, having attained liberation—and toward the merit done by their disciples, and among these the roots of goodness planted by the great kṣatriya clans, the great brahmin clans, the great householder families, and the heavens of the Four Heavenly Kings up to the Pure Abodes—bringing all these together and weighing them, with the mind of rejoicing—supreme, foremost, most wondrous, unsurpassed, and without equal—dedicates to anuttarā samyaksaṃbodhi.’
At that time the bodhisattva Maitreya said to Subhūti: ‘If a bodhisattva-mahāsattva who has newly aroused the mind recollects the roots of goodness of the buddhas and their disciples and rejoices, and its merit is supreme, foremost, most wondrous, unsurpassed, and without equal, and having rejoiced he should dedicate it to anuttarā samyaksaṃbodhi—then how is the bodhisattva not to fall into the inversion of perception, the inversion of mind, and the inversion of view?’
Subhūti said: ‘If the bodhisattva-mahāsattva recollects the buddhas and the Saṅgha and within this does not give rise to the perception of Buddha, does not give rise to the perception of Saṅgha, and has no perception of roots of goodness; and with this mind he dedicates to anuttarā samyaksaṃbodhi, and within this mind he also does not give rise to the perception of mind—the bodhisattva who dedicates thus is not inverted in perception, not inverted in mind, not inverted in view. If the bodhisattva-mahāsattva recollects the roots of goodness of the buddhas and the Saṅgha and grasps at marks, and having grasped at marks dedicates to anuttarā samyaksaṃbodhi, the bodhisattva who does so is named inverted in perception, inverted in mind, inverted in view. If the bodhisattva-mahāsattva with this mind recollects the roots of goodness of the buddhas and the Saṅgha, then even as this mind is recollecting, he knows it is already exhausted and ceased; since it is already exhausted and ceased, this dharma is unfindable to be dedicated; the mind of dedication used is also of the mark of exhaustion and cessation, and the dharma of the place to which it is dedicated is also of such a mark. If one dedicates thus, it is named right dedication, not wrong dedication. The bodhisattva-mahāsattva should dedicate to anuttarā samyaksaṃbodhi thus.
‘Furthermore, if the bodhisattva-mahāsattva, toward the roots of goodness of the past buddhas and the roots of goodness of their disciples, and among these the roots of goodness planted by ordinary people on hearing the Dharma, the roots of goodness planted by gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas on hearing the Dharma, and those of the great kṣatriya clans, the great brahmin clans, the great householder families, and the heavens of the Four Heavenly Kings up to the Akaniṣṭha heaven, who on hearing the Dharma planted roots of goodness and aroused the mind of anuttarā samyaksaṃbodhi—bringing all this merit together and weighing it, rejoices in its merit, supreme, foremost, most wondrous, unsurpassed, and without equal, and dedicates to anuttarā samyaksaṃbodhi. At this time, if the bodhisattva can understand thus: these dharmas are all already exhausted and ceased, and the dharma of the place to which it is dedicated is also empty of self-nature—to be able to dedicate thus is named truly dedicating to anuttarā samyaksaṃbodhi.
‘Furthermore, if the bodhisattva understands thus: there is no dharma whatsoever that can dedicate to a dharma. Why? Because all dharmas are empty of self-nature. If one can dedicate thus, it is named rightly dedicating to anuttarā samyaksaṃbodhi. Thus the bodhisattva-mahāsattva who practises prajñāpāramitā up to dānapāramitā does not fall into the inversion of perception, the inversion of mind, or the inversion of view. Why? Because the bodhisattva does not cling to this dedication, and also does not see a place where the mind of awakening is dedicated to by the roots of goodness; this is named the bodhisattva-mahāsattva's unsurpassed dedication.’
What follows is the treatise's explanation.
Treatise ③: Śakra Asks on Behalf of Those Who Have Newly Aroused the Mind; the Two Causes and Conditions of Sharp Faculties and a Good Friend; the Phrases of Praise Such as ‘Cutting Off the Path of Birth and Death’ Explained One by One; Right Dedication, Not Wrong Dedication
Someone asks: ‘Will not bodhisattvas who have newly aroused the mind be afraid and alarmed on hearing this matter?’ This meaning has already been asked and answered earlier; why is it asked again now?
The answer: Above, although Maitreya said to Subhūti: ‘It should not be spoken for new learners; it may be spoken for the avaivartika and for those who have long practised, for these two kinds of people on hearing it can have faith and can practise’, and had already stated the causes and conditions of right dedication, he was still speaking the dharma of emptiness; therefore Śakra grew doubtful and said: ‘In this assembly there are those who have newly aroused the mind; how should it be spoken further so that they are not afraid?’
Subhūti, wishing to complete what Maitreya had said, and wishing that those who have newly aroused the mind should also be able to dedicate rightly, answered Śakra: ‘Although bodhisattvas who have newly aroused the mind have not long practised the six perfections and have not made many offerings to the buddhas, yet because of the two causes and conditions of sharp faculties and obtaining a good friend, they too are able to take on right dedication.’
Therefore he said to Śakra: ‘A bodhisattva who has newly aroused the mind practises prajñāpāramitā; with nothing to be attained and because of ultimate emptiness, he does not receive this prajñā.’ Toward prajñāpāramitā he neither finds it nor clings to it. And so on up to dānapāramitā, likewise.
As for what is called 「多信解內空」 tr. "much faith in and understanding of inner emptiness": it is because he constantly cultivates and delights in entering the contemplation of the samādhi of inner emptiness that he has faith and understanding. The much faith and understanding up to the eighteen unshared dharmas is likewise. The marks of the good friend are as said before.
Here it only makes clear that the good friend can speak in accordance with the meaning of the six perfections; the bodhisattva, having heard this meaning, is never apart from prajñāpāramitā, until he is able to enter the bodhisattva's Dharma-position—some enter the bodhisattva position having practised long, and some enter the bodhisattva position having newly aroused the mind.
Furthermore, for this bodhisattva who has newly aroused the mind, the good friend speaks of the deeds of Māra; having heard of the deeds of Māra, he neither increases nor decreases, because he is skilled in cultivating the real mark of all dharmas. If Māra comes wishing to destroy, what he would destroy is emptiness, and emptiness has nothing that can be destroyed; if there were something added, it is like an illusion, like a dream—what then could be added? Therefore it is said 「不增不減」 tr. "neither increases nor decreases".
By these causes and conditions he is never apart from the buddhas, is always born into the family of bodhisattvas, and in life after life is not apart from the roots of goodness, up to the unsurpassed path. When this bodhisattva who has newly aroused the mind obtains such causes and conditions, there is no longer any difference between him and one who aroused the mind long ago.
Furthermore, as for rejoicing and dedication, it says that the bodhisattva who has newly aroused the mind, toward the buddhas in past immeasurable asaṃkhyeya worlds of the ten directions, 「斷道」 tr. "cutting off the path"—cutting off the path of birth and death, entering nirvāṇa without remainder. All idle discourse is already cut off, and so it says all idle discourse is extinguished. By the samādhi of the emptiness of emptiness and the like, the eight limbs of the noble path are relinquished, and so it says the path is exhausted. The five aggregates can give rise to suffering and vexation, and so they are the 「重擔」 tr. "heavy burden". The five aggregates are relinquished in two ways: first, within nirvāṇa with remainder, relinquishing the causes and conditions of the five aggregates—the afflictions; second, on entering nirvāṇa without remainder, relinquishing the fruit of the five aggregates. All the houses of the white-robed are named the village. Those who have gone forth live by relying on the houses of the white-robed, yet the houses of the white-robed have the thorns of the five desires; for the sake of food and drink they come into this fruit-grove of evil thorns, and because of taking the fruit they are pricked by the thorns. As when a person wearing wooden clogs treads on brambles and thorns, the thorns are crushed; likewise the buddhas, with the clogs of dhyāna concentration and wisdom, crush the thorns of the five desires, and this is named extinguishing and cutting off the five lower fetters. When the fetters that belong to existence are exhausted, it is named cutting off the five higher fetters. With wisdom in accord with the real mark of all dharmas and the vajra samādhi, they cut off all afflictions and habit-energies, and so it says 「正智、得解脫」 tr. "right knowledge, having attained liberation". All such as these are words of praise.
‘The merit done by the past buddhas and their disciples’: the Buddha's disciples are of three kinds: bodhisattvas, pratyekabuddhas, and śrāvakas. ‘The great kṣatriya clans up to the Pure Abodes, among whom roots of goodness are planted’: these are the causes of the four kinds of fields of merit, the places where merit is planted.
Bringing these merits together and weighing them, one gives rise to the mind of rejoicing, supreme and without equal, and dedicates to the unsurpassed path.
This mind of dedication is to be made right, and not wrong. Why is this said?
Now Maitreya asks Subhūti: ‘If a bodhisattva who has newly aroused the mind recollects the merit of the buddhas and so on and dedicates it to the unsurpassed path, how is he not to fall into inversion?’
Subhūti answers: ‘If this bodhisattva, by the power of the skilful means of prajñāpāramitā, does not give rise to the perception of Buddha or the perception of disciple toward the buddhas, and does not give rise to the perception of roots of goodness among the roots of goodness.’ All dharmas are born from coming together and have no self-nature, and so there is no fixed dharma named Buddha; therefore he does not give rise to the perception of Buddha and so on. This mind of dedication also does not give rise to the perception of mind. Therefore the bodhisattva does not fall into inversion.
What is contrary to the above falls into inversion.
Furthermore, the bodhisattva with this mind recollects the buddhas and so on and the roots of goodness; when this mind is exhausted he knows that it is already exhausted, and a mind already exhausted cannot be found to be dedicated. Why? Because it has already changed, been lost, ceased, and decayed. This mind also enters the gate of impermanence and arrives within the Dharma-nature; within the Dharma-nature there is no discrimination: this is mind, this is not mind, this is the Buddha, this is a disciple, these are roots of goodness, this is the unsurpassed path. The mark of exhaustion of the mind of dedication and of the place of dedication is likewise. The first mind is the merit of rejoicing that recollects the past buddhas and so on; the later mind is the mind of dedication. If one dedicates thus, it is named 「正迴向」 tr. "right dedication".
Someone asks: The first mind and the later mind are of the mark of arising and ceasing, and it is acceptable to say they are impermanent; but the dharma of the place to which it is dedicated is the unsurpassed path, which lies in the future world—how can it be said to be exhausted and ceased?
The answer: Did you not hear what I answered before: 「入無常門，到法性中」 tr. "entering the gate of impermanence, arriving within the Dharma-nature"? Here it is not saying 「盡是無常」 tr. "exhaustion is impermanence"; it is saying 「諸法實相是盡」 tr. "the real mark of all dharmas is exhaustion". It was also said before: ‘Anuttarā samyaksaṃbodhi goes beyond the three times, passes beyond the three realms, and is without the mark of receiving.’ Only one who can dedicate thus has right dedication.
Furthermore, speaking of the dedication that does not fall into the two extremes of right and wrong and thereafter becomes right: the bodhisattva, toward the roots of goodness of the past buddhas and so on, up to dedicating to the unsurpassed path with a mind supreme and without equal. If the bodhisattva knows that these matters are all already exhausted and ceased, and knows that the dharma of the place of dedication is also empty of self-nature, being able to know cessation and able to know emptiness, this is 「真迴向」 tr. "true dedication". If past dharmas are impermanent, then because they are impermanent they cannot be dedicated into a dharma empty of self-nature; if past dharmas are empty, then because they are empty they also cannot be dedicated into a dharma empty of self-nature. Dedicating with such wisdom is named 「正迴向」 tr. "right dedication".
Furthermore, if the bodhisattva knows that all dharmas arise from causes and conditions, and so have no power of their own by which they could constantly abide, and the mark of each dharma does not stir—how much less could they create anything? Because nothing is created, among all dharmas there is no dharma whatsoever that can dedicate to a dharma; this is named 「正迴向」 tr. "right dedication". Although such a bodhisattva practises prajñāpāramitā and the other wholesome dharmas, he too does not fall into inversion, because he clings to no dharma at all.
隨喜迴向品之下Rejoicing and Dedication, Part 2 of 2
全文五層 →Full five layers →離相隨喜：福德離五眾，諸法自性離
『再者，如果菩薩摩訶薩知道所生起的福德離於五眾（色、受、想、行、識）、十二入、十八界，也知道般若波羅蜜是離相的，乃至檀波羅蜜是離相的，內空乃至無法有法空是離相的，四念處乃至十八不共法是離相的——像這樣，菩薩摩訶薩以隨喜心生起福德，迴向阿耨多羅三藐三菩提。
『再者，如果菩薩摩訶薩隨喜福德時，知道隨喜福德的自性本離；也知道諸佛離於佛性，諸善根也離於善根性；菩提心，菩提心之性也離；迴向，迴向之性也離；菩薩，菩薩之性也離；般若波羅蜜，般若波羅蜜之性也離；禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜也是這樣；檀波羅蜜，檀波羅蜜之性也離；乃至十八不共法，十八不共法之性也離。菩薩摩訶薩應當這樣行離相的般若波羅蜜，這就叫作菩薩摩訶薩在般若波羅蜜之中生起隨喜福德。
如諸佛滅度相迴向，不墮三顛倒
『再者，菩薩摩訶薩對於諸過去滅度之佛的諸善根，若想要迴向，應當這樣迴向、這樣念：諸佛滅度之相是怎樣，諸善根之相也是這樣，滅度之法的相也是這樣；我用來迴向的心，這心之相也是這樣。若能這樣迴向，當知這就是迴向阿耨多羅三藐三菩提，不墮於想顛倒、心顛倒、見顛倒。如果菩薩摩訶薩行般若波羅蜜時，取著諸佛之相、善根之相來迴向阿耨多羅三藐三菩提，這就不叫作迴向。為什麼呢？因為諸過去佛及善根，不是相之所緣，也不是無相之所緣。若菩薩摩訶薩這樣取相，這就不叫作以善根迴向阿耨多羅三藐三菩提，這樣的菩薩摩訶薩便墮於想顛倒、心顛倒、見顛倒。若菩薩摩訶薩對於諸佛、諸善根以及諸心都不取相，這就叫作以諸善根迴向阿耨多羅三藐三菩提，這菩薩摩訶薩不墮於想顛倒、心顛倒、見顛倒。』
彌勒問：不取相如何能迴向；般若中三事不可得
這時，彌勒菩薩問須菩提：『菩薩摩訶薩怎樣才能於諸善根不取相，而又能迴向阿耨多羅三藐三菩提呢？』
須菩提說：『正因為這件事，當知菩薩摩訶薩所學的般若波羅蜜之中，應當有般若波羅蜜的方便之力。如果這福德離開了般若波羅蜜，就不能迴向阿耨多羅三藐三菩提。為什麼呢？因為般若波羅蜜之中，諸佛不可得，諸善根不可得，迴向阿耨多羅三藐三菩提的心也不可得。在這當中，菩薩摩訶薩行般若波羅蜜時，應當這樣思惟：諸過去佛及弟子之身都已滅，諸善根也已滅；我如今卻取相分別諸佛、諸善根以及諸心——這樣取相迴向阿耨多羅三藐三菩提，是諸佛所不允許的。為什麼呢？因為這是取相、有所得，也就是對於過去諸佛取相分別。所以菩薩摩訶薩想要以諸善根迴向阿耨多羅三藐三菩提，不應當有所得、不應當取相。
取相迴向諸佛不許：雜毒食喻
『這樣迴向時，若是有所得、取相而迴向，諸佛不說它有大利益。為什麼呢？因為這迴向是夾雜了毒的緣故。譬如美食雜了毒，雖然有好的色澤、好的香氣，被人所貪愛，卻雜著毒；愚癡的人吃了它心生歡喜，貪它色好、香美、可口；等到飯食將要消化時，便受到或是死亡、或是接近死亡的苦。
不諦受、不諦取相而教人隨喜，如雜毒食，則為謗佛
『若善男子、善女人不能審諦地受持、不能審諦地取相、不能審諦地誦讀、不理解其中的義理，卻這樣教別人說：你善男子啊！過去、未來、現在十方諸佛，從初發意以來，直到得阿耨多羅三藐三菩提、入無餘涅槃乃至法盡，在這中間，行般若波羅蜜時所作的諸善根；行禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜時所作的諸善根；修四禪、四無量心、四無色定、四念處乃至八聖道分、佛十力乃至修十八不共法時所作的諸善根；淨佛世界、成就眾生所作的諸善根；以及諸佛的戒眾、定眾、慧眾、解脫眾、解脫知見眾、一切種智、無錯謬法、常捨行；以及諸弟子在其中所種的善根；以及諸佛所授記當作辟支佛的，其中諸天、龍、阿修羅、迦樓羅、緊那羅、摩睺羅伽等所種的善根——把這些福德稱量和合起來隨喜，迴向阿耨多羅三藐三菩提。這樣的迴向，因為是以取相而得法的緣故，就如同雜毒之食。凡是有所得法的，終究沒有正迴向。為什麼呢？因為這種得法是雜毒的，有相、有動、有戲論。若這樣迴向，就是謗佛，不隨順佛的教導、不隨順法而說。這善男子、善女人求佛道，應當這樣學：過去、未來、現在諸佛從初發意乃至法盡，以及弟子行般若波羅蜜時所作善根，乃至修一切種智，如上面所說。
什麼是正迴向：如諸佛所知，我亦如是隨喜迴向
『那麼，以諸善根迴向阿耨多羅三藐三菩提，怎樣才是正迴向呢？有求佛道的善男子、善女人行般若波羅蜜，不想謗諸佛的，諸福德應當這樣迴向：如諸佛以無上智慧之所知——這是諸善根之相、這是諸善根之性——我也這樣隨喜；如諸佛之所知，我也這樣迴向阿耨多羅三藐三菩提。求菩薩道的善男子、善女人應當這樣迴向阿耨多羅三藐三菩提。若這樣迴向，就是不謗佛，如佛所教導的、如佛法所說的。這菩薩摩訶薩的迴向，就沒有雜毒。』
論釋福德自相空：總相與別相、菩提心與迴向心
以下是論主的解釋。
所謂所起福德離五眾：前面只說過去之事，如今是說自己所起的隨喜福德。若知道這福德之中沒有五眾、十二入、十八界，雖然行般若波羅蜜等諸法，也知道它們空而離相，這樣的福德便叫作正迴向。
再者，若菩薩知道隨喜福德之中，隨喜福德之性自離；諸佛及善根，連同所起的阿耨多羅三藐三菩提心、迴向心、菩薩、般若波羅蜜等諸行法，都知其自性空，這就叫作正迴向。所謂隨喜福德，是總說一切福德之相；善根、隨喜所起的福德，是就別相而說。菩薩自己緣念所求的阿耨多羅三藐三菩提，這叫作阿耨多羅三藐三菩提心。這菩薩隨喜心的功德之果，只求無上道，這叫作迴向心。行者在五眾之中，假借名字稱為菩薩；般若波羅蜜等諸法，如前面的義理所說。前面說福德之中離五眾；如今說福德，福德自相空。
念過去佛寂滅相迴向；離二邊行中道
再者，菩薩對於念過去佛因緣所生的福德，應當這樣迴向：如過去諸佛入無餘涅槃，無相、無戲論，其性常寂滅；這福德以及迴向心也是這樣。這樣迴向，就叫作正迴向，不墮於顛倒。
再者，若菩薩對於諸過去佛的功德取相、分別而迴向，這就不叫作迴向。為什麼呢？有相是一邊，無相是一邊，離開這二邊而行中道，才是諸佛實相。所以說：諸過去佛不墮在相之數中，也不墮在無相之數中。若這樣取著相數，就不叫作迴向，便墮於顛倒。與此相違，就是不墮顛倒。
彌勒重問與方便力：不誑之道即是般若
正因為這件事困難，彌勒才再度發問——也就是問：一切法不取相，而又能迴向。
須菩提在這裡得不到一個決定的答處，所以對彌勒說：正因為這件事，菩薩學般若波羅蜜，是為了求方便之力。所謂這福德離開般若波羅蜜就不能迴向：一切法之中，只有一法真實而不虛誑，就是阿耨多羅三藐三菩提；隨順這阿耨多羅三藐三菩提，行不虛誑之道，這才可得。不虛誑之道，就是般若波羅蜜。所以說：離開般若波羅蜜，這福德不可得迴向。為什麼呢？因為這般若波羅蜜畢竟空，沒有分別；福德無論是離般若波羅蜜、還是不離般若波羅蜜，都不可得迴向。
取相分別即是大失
菩薩應當這樣念：諸過去佛及弟子之身連同諸善根、福德都已滅盡；我如今卻取相分別——說這是諸佛、這是弟子、這是善根、這是隨喜福德——取相而迴向，我這是不對的！為什麼呢？因為與諸法實相相異的緣故；受了果報之後，久久終將窮盡的緣故；不能快速到達佛道，因為有所得的緣故。對於過去諸佛憶想分別，就是大失！也就是說：過去佛已空無，而我還在憶想分別！
雜毒食喻逐句解
所謂譬如雜毒之食：「食」是隨喜福德；「毒」是因為取相，愛、見等諸煩惱由此而生。所謂好色，是指以福德因緣，作人王、轉輪王、天王，得到福樂。所謂好香，是指得到好名譽、富貴、勢力——凡夫無智之人所共同貪愛的。所謂愚癡人，就是新發意而取相著心的菩薩。所謂食之歡喜，是指以富樂福德因緣的緣故，在天、人之中受此富樂。
所謂飯欲消時，受若死、若死等苦：是指這富樂一旦無常、破壞、離散之時，憂愁以至於死，或者接近於死而受種種苦惱。
再者，所謂「若死、若死等」：自己喪失命根叫作「死」，喪失所貪著之物叫作「死等」。
再者，所謂「若死、若死等」：苦惱深重，喪失了智慧之命，叫作「死」；妨礙善道之行，叫作「死等」。
四種不諦與正迴向；射地之喻
這段經文中，須菩提自己說：這無智之人「不審諦受」，是不取其義理，只執著語言。所謂不審諦地取相，是不能如法分別。所謂不審諦地讀誦，是忘失句讀，或是自己忘失、或是所受本就不完具。所謂不解義，是不得經文的意旨。這樣少智的老師教化弟子說：你善男子啊！過去、未來、現在十方諸佛，從初發意乃至如是迴向——這就是謗佛，不隨順佛的教導，不隨順法而說。
與此相違，就叫作「正迴向」。
再者，正迴向，菩薩應當這樣念：如十方三世諸佛之所知，用無上智慧了知諸善根之相。一切有智之人當中，佛是第一殊勝；佛所了知的諸善根，必定是實相；如佛所知，我也用這樣的善根之相來迴向。譬如射地，沒有射不中的時候；若射其他東西，有時中、有時不中。如諸佛所知而隨喜，就像射地一樣無不著；若用其他的方式隨喜，就像射其他東西，或著、或不著。這樣迴向，就是不謗佛。
經：諸法不繫三界，不名三世
『再者，求佛道的善男子、善女人行般若波羅蜜時，諸善根應當這樣迴向：如色不繫屬欲界、不繫屬色界、不繫屬無色界；不繫屬之法，不名為過去、不名為未來、不名為現在。如受、想、行、識不繫屬欲界、不繫屬色界、不繫屬無色界；不繫屬之法，不名為過去、未來、現在。十二入、十八界也是這樣。如般若波羅蜜不繫屬欲界、不繫屬色界、不繫屬無色界；不繫屬之法，不名為過去、未來、現在。禪波羅蜜乃至檀波羅蜜也是這樣，內空乃至無法有法空也是這樣。如四念處不繫屬欲界、不繫屬色界、不繫屬無色界；不繫屬之法，不名為過去、未來、現在。乃至八聖道分也是這樣，佛十力乃至十八不共法也是這樣。如如、法性、法相、法住、法位、實際、不可思議性，戒、定、慧、解脫、解脫知見眾、一切種智、無錯謬法、常捨行，都不繫屬欲界、不繫屬色界、不繫屬無色界；不繫屬之法，不名為過去、未來、現在。這迴向、所迴向之處、行者的不繫屬也都是這樣。這樣，諸佛也不繫屬，諸善根也不繫屬，諸聲聞、辟支佛的善根也不繫屬；不繫屬之法，不名為過去、未來、現在。
法無生則無法，無法中不可迴向
『若菩薩摩訶薩行般若波羅蜜時，這樣知道色不繫屬三界；不繫屬之法，不名為過去、未來、現在。若一個法不是過去、未來、現在，就不可以用取相有所得之法來迴向阿耨多羅三藐三菩提。為什麼呢？因為這色是無生的。若法無生，就沒有法；無法之中，不可迴向。受、想、行、識也是這樣。
『檀波羅蜜乃至般若波羅蜜，四念處乃至無錯謬法、常捨行，都不繫屬三界。不繫屬之法，也不是過去、未來、現在。若不是過去、未來、現在之法，就不可以用取相有所得之法來迴向阿耨多羅三藐三菩提。為什麼呢？因為這法無生。若法無生，就沒有法；無法之中，不可迴向。菩薩摩訶薩這樣迴向，就沒有雜毒。
邪迴向與真迴向
『若求佛道的善男子、善女人以取相得法的方式，用諸善根迴向阿耨多羅三藐三菩提，這就叫作邪迴向。若是邪迴向，諸佛所不稱譽。用這邪迴向，不能具足檀波羅蜜乃至般若波羅蜜，不能具足四念處乃至八聖道分、內空乃至無法有法空、佛十力乃至無錯謬法、常捨行，不能具足淨佛世界、成就眾生；若不能淨佛世界、成就眾生，就不能得阿耨多羅三藐三菩提。為什麼呢？因為這迴向雜毒的緣故。
『再者，菩薩摩訶薩行般若波羅蜜時，應當這樣念：如諸佛所知的諸善根迴向，才是真迴向；我也應當以這樣的法相迴向。這就叫作正迴向。』
佛讚善哉：說所應迴向之法
這時，佛稱讚須菩提：『善哉！善哉！你所作的，正是作佛所作之事。你為諸菩薩摩訶薩宣說所應當迴向之法——以無相、無得、無出、無垢無淨、無法性、自相空、常性空、法性、如、實際的緣故。須菩提！若三千大千世界中的眾生都當得十善道、四禪、四無量心、四無色定、五神通，在須菩提你的意下如何？這些眾生得福多不多？』
須菩提答：『很多！世尊！』
佛說：『仍不如這樣的善男子、善女人：於諸善根心不執著，迴向阿耨多羅三藐三菩提——這是最上、第一、最妙、無上、無與等的。
三重校量：於諸善根心不著迴向最上
『再者，須菩提！若三千大千世界中的眾生都當作須陀洹乃至阿羅漢、辟支佛，若有善男子、善女人盡其形壽供養、恭敬、尊重、讚歎，以衣服、飲食、臥具、醫藥供給所需。在須菩提你的意下如何？這善男子、善女人因這因緣，得福德多不多？』
須菩提答：『很多！世尊！』
佛說：『仍不如這樣的善男子、善女人：於諸善根心不執著，迴向阿耨多羅三藐三菩提——最上、第一、最妙、無上、無與等。
『再者，須菩提！若三千大千世界中的眾生都發阿耨多羅三藐三菩提心，十方如恒河沙那樣多的世界中，一一眾生各在如恒河沙那樣多的劫中，恭敬、尊重、讚歎、供養這些菩薩，以衣服、飲食、臥具、醫藥供給所需。在須菩提你的意下如何？這善男子、善女人因這因緣，得福多不多？』
須菩提答：『很多！世尊！多到無量無邊阿僧祇，不可以用譬喻來相比。世尊！若這福德是有形體的，十方如恒河沙那樣多的世界都容納不下！』
佛告訴須菩提：『善哉！善哉！正如你所說。雖然如此，仍不如善男子、善女人於諸善根心不執著而迴向阿耨多羅三藐三菩提——最上、第一、最妙、無上、無與等。這無著迴向的功德，比前面的功德，勝出百倍、千倍、百千億倍，乃至算數譬喻所不能及！為什麼呢？因為前面那善男子、善女人是取相得法而行十善道、四禪、四無量心、四無色定、五神通，取相得法而供養須陀洹，恭敬、尊重、讚歎，以衣服、飲食、臥具、醫藥供給所需，乃至取相而供養菩薩的緣故。』
諸天供養讚歎：最大迴向，不墮二法
這時，四天王天與二萬諸天子合掌禮佛，這樣說：『世尊！菩薩摩訶薩的最大迴向，是以方便力的緣故、以無所得的緣故、以無相法的緣故、以無覺法的緣故，將諸善根迴向阿耨多羅三藐三菩提。這樣迴向，不墮於二法。』
這時，釋提桓因也與無數三十三天及其餘諸天子，持天華、瓔珞、擣香、澤香、天衣、幡蓋，奏天上伎樂來供養佛，這樣說：『世尊！菩薩摩訶薩的最大迴向，是以方便力的緣故、以無所得的緣故、以無相法的緣故、以無覺法的緣故，將諸善根迴向阿耨多羅三藐三菩提。這樣迴向，不墮於二法。』
須夜摩天王與一千天子，刪兜率陀、化樂、他化自在諸天王各與一千天子一起，供養佛之後，這樣說：『世尊！菩薩摩訶薩的最大迴向，是以方便力的緣故、以無所得的緣故、以無相法的緣故、以無覺法的緣故，將諸善根迴向阿耨多羅三藐三菩提。這樣迴向，不墮於二法。』
這時，諸梵天王與無數百千億那由他諸天一同來到佛所，頭面禮佛足，發出大音聲，這樣說：『未曾有啊！世尊！菩薩摩訶薩被般若波羅蜜所護持，以方便力的緣故，勝過前面那些取相有所得的善男子、善女人。』
光音天乃至阿迦尼吒天，也與無數百千億那由他諸天一同來到佛所，頭面禮佛足，發出大音聲，這樣說：『未曾有啊！世尊！菩薩摩訶薩被般若波羅蜜所護持，以方便力的緣故，勝過前面那些取相有所得的善男子、善女人。』
佛告諸天：取相和合隨喜與無所得的最上隨喜
這時，佛告訴四天王天乃至阿迦尼吒諸天子：『若三千大千世界中所有的眾生都發阿耨多羅三藐三菩提心，這一切菩薩念過去、未來、現在諸佛及聲聞、辟支佛的諸善根——從初發意乃至法住，在這中間所有的善根；連同其餘一切眾生所有的善根，也就是布施、持戒、忍辱、精進、一心、智慧，檀波羅蜜乃至般若波羅蜜，戒眾、定眾、慧眾、解脫眾、解脫知見眾——這樣等等其餘無量佛法，一切和合起來隨喜；隨喜之後，迴向阿耨多羅三藐三菩提，卻是以取相、有所得的緣故。又有善男子、善女人發阿耨多羅三藐三菩提心，念過去、未來、現在諸佛及聲聞、辟支佛，從初發意乃至法住，在這中間所有的善根；連同其餘一切眾生所有的善根——也就是布施、持戒、忍辱、精進、一心、智慧，檀波羅蜜乃至無量諸佛法——一切和合稱量，卻是以無所得的緣故、無二法的緣故、無相法的緣故、不著法的緣故、無覺法的緣故，作最上的隨喜，第一、最妙、無上、無與等的隨喜；隨喜之後，迴向阿耨多羅三藐三菩提。這善男子、善女人的功德，勝過前面那善男子、善女人的功德，百倍、千倍、百千億倍，乃至算數譬喻所不能及！』
什麼是隨喜最上：不取不捨，如三世諸法相隨喜
這時，須菩提對佛說：『世尊！世尊說善男子、善女人和合諸善根稱量，隨喜迴向，是最上、第一、最妙、無上、無與等。世尊！怎樣叫作隨喜最上乃至無與等呢？』
佛說：『若善男子、善女人念過去、未來、現在諸法，不取、不捨，不念、也非不念，不得、也非不得；在這諸法之中，也沒有一個法是生者、是滅者，是垢、是淨；諸法不增不減、不來不去、不合不散、不入不出。如過去、未來、現在諸法之相，如如之相、法性、法住、法位——我也這樣隨喜；隨喜之後，迴向阿耨多羅三藐三菩提。這樣迴向，是最上、第一、最妙、無上、無與等！須菩提！這樣的隨喜之法，比其餘的隨喜，勝出百倍、千倍、百千億倍，乃至算數譬喻所不能及！
與解脫等的隨喜：不生不滅故，當疾得菩提
『再者，須菩提！求佛道的善男子、善女人，對於過去、未來、現在諸佛及聲聞、辟支佛從初發心乃至法住，在這中間所有的善根，或是布施乃至智慧，檀波羅蜜乃至無量諸佛法，以及其餘一切眾生所有的善根，若想要隨喜，應當這樣隨喜！應這樣念：布施與解脫平等；戒、忍、精進、禪、智與解脫平等；色與解脫平等，受、想、行、識也與解脫平等；內空與解脫平等，乃至無法有法空也與解脫平等；四念處與解脫平等，乃至八聖道分也與解脫平等；佛十力與解脫平等，乃至一切種智也與解脫平等；戒眾、定眾、慧眾、解脫眾、解脫知見眾，也與解脫平等；隨喜與解脫平等；過去、未來、現在諸法與解脫平等；十方諸佛與解脫平等；諸佛的迴向與解脫平等；諸佛與解脫平等，諸佛的滅度與解脫平等；諸佛弟子聲聞、辟支佛與解脫平等，諸佛弟子的滅度與解脫平等；諸佛的法相與解脫平等，諸聲聞、辟支佛的法相與解脫平等，一切諸法之相也與解脫平等。我以這些善根之相的隨喜功德迴向阿耨多羅三藐三菩提，也與解脫平等——因為不生不滅的緣故。須菩提！這就叫作諸菩薩摩訶薩的隨喜功德，最上、第一、最妙、無上、無與等。須菩提！菩薩成就了這樣的隨喜功德，當快速得阿耨多羅三藐三菩提。
十方諸佛供養校量：以不取相無所得方便力迴向最上
『再者，須菩提！十方如恒河沙那樣多的諸佛及弟子現在世間，若有求佛道的善男子、善女人盡其形壽供養這些諸佛及弟子一切所需，供養、恭敬、尊重、讚歎，以衣服、飲食、臥具、醫藥；這些諸佛滅度之後，又晝夜勤修，供養、恭敬、尊重、讚歎，以華香乃至幡蓋伎樂——卻是以取相、有所得的緣故；又持戒、忍辱、精進、禪定、修智慧，也是以取相、有所得的緣故。又有善男子、善女人發意求阿耨多羅三藐三菩提，行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜時，以不取相、無所得法的方便之力，將諸善根迴向阿耨多羅三藐三菩提——這福德最上、第一、最妙、無上、無與等，勝過前面的福德，百倍、千倍、百千億倍，乃至算數譬喻所不及！正是這樣，須菩提！菩薩摩訶薩行檀波羅蜜時，行尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜時，以方便力的緣故，諸善根應當迴向阿耨多羅三藐三菩提——以不取相、無所得法的緣故。』
論釋：諸法不繫三界、三世不攝，是名正迴向
以下是論主的解釋。
菩薩應當這樣念：從色乃至常捨行的一切諸法，因為不繫屬三界的緣故，三世所不攝。諸佛及弟子連同諸功德，隨喜心、迴向之處、所用的迴向之法、迴向的人，也都是這樣——這就叫作正迴向。
這時，菩薩這樣念：若色出離三界、三世不攝，就不可以取相有所得而迴向。為什麼呢？這出離三界的色，就是色的實相，最初與最後的生相都不可得，如〈破生品〉中所說。若法無生，就是無所有；無所有的迴向心，又怎麼迴向無所有的菩提心呢？色、受、想、行、識乃至常捨行也是這樣。這就叫作「無雜毒迴向」，也就是「無相無得迴向」。所謂雜毒，就是諸佛不讚歎，不能具足六波羅蜜等，乃至不能得阿耨多羅三藐三菩提。
如諸佛所知隨喜；菩薩禮佛三品
再者，菩薩應當這樣念：如十方三世諸佛之所知，應當這樣生心、這樣念、這樣觀、這樣迴向，這功德直至無上之道——我也這樣隨喜迴向。這菩薩必定得到真實的隨喜，迴向不虛，如前面所說的因緣。
這是簡略地說諸迴向之品類。菩薩禮佛有三品：一是悔過品，二是隨喜迴向品，三是勸請諸佛品。若廣說則無量無邊。
善哉之釋：助佛說法、開菩薩道；用無相故
所謂『善哉！善哉！你作佛事』：佛初發心時，誓願度一切眾生；須菩提雖然是阿羅漢，卻能幫助佛說法，開闡菩薩之道，所以佛讚歎說：『善哉！善哉！』
再者，佛自己說出因緣：所謂『為諸菩薩說所應迴向之法，用無相的緣故』——以無相的智慧，和合於迴向的福德之相，與上面所說的取相相違，就叫作「無相」。
無相有三種：假名相、法相、無相相
無相有三種：假名相、法相、無相相。所謂假名相，如車、如屋、如林、如軍、如眾生——在諸法和合之中，另外又有這樣一個名字。由於無明之力，取著這假名之相，生起種種煩惱與業。所謂法相，是五眾、十二入、十八界等諸法。以肉眼觀看便以為有，以慧眼觀照則無；所以法也是虛誑妄語，應當捨離法相。離了這二種相，剩下的只有「無相相」。有人取著這無相之相，隨逐而取相，又生出結使，所以也不應當取「無相相」。離了三種相，才叫作無相。
從無所得到法性、如、實際
若沒有相，這當中就「無所得」；無得，所以「無出」；若法無得、無出，就是「無垢無淨」；若法無垢無淨，就是「無法性」；若法無性，就是「自相空」；若法自相空，就是法「常自性空」；若法常自性空，就等同於「法性、如、實際」。
用這樣的法和合起來，以隨喜福德迴向，所以佛讚歎說：『善哉！善哉！』
又有一層讚『善哉』的因緣：就是隨喜福德能大大利益眾生，有大果報。什麼是大利益呢？就是佛對須菩提所說的：若三千大千世界眾生行十善乃至五通——那一段校量。
問答：欲界二天與梵天何以多天俱來，其餘四天何以少
有人問：欲界中的兩處天以及梵天王，為什麼與眾多的天眾一起來，其餘四天為什麼少呢？
回答說：這兩處天依止於地，離佛近的緣故；而且他們的五欲不如上面的天。佛降生時、苦行時、降魔時、得道時、轉法輪時，他們常來供養佛，所以來得多。
其餘四處天，宮殿在虛空之中，不屬於地；五欲精妙，染著深重的緣故，不能多來。而且兜率天雖然利根、樂法，但那天上常有補處菩薩說法，所以不來。
梵天雖然遙遠，但因離欲的緣故，樂法之情深厚，佛是法之王，所以多來。
再者，梵天王是色界之主，曾請佛初轉法輪，所以應當與眾多天眾一起來。其餘的色界天，都通名為梵天。
問答：先已廣說正迴向，如今何以更問
有人問：前面已用種種因緣說了正迴向，正迴向就是最上，如今為什麼還要再問呢？
回答說：上面是處處廣說，如今是簡略地說。
也就是說：對三世十方一切法，以決定心了知，在這些法之中沒有生者、滅者等等，一切法不可得、不可念；因為不得、不念，所以不取、不捨，入於諸法實相之中。這樣念：如諸法實相，我也這樣以隨喜福德迴向，不分別諸法，不破壞法性。這就叫作最上迴向。為什麼呢？因為果報常在而無有窮盡的緣故。
問答：諸法各各相，云何皆與解脫等
有人問：六波羅蜜等諸法各有各的相，或是色相、或是無色相等等；解脫又有二種：有為解脫、無為解脫——怎麼說它們都與解脫平等呢？
回答說：我先前已經說過：凡夫人以肉眼、六識顛倒觀看，所以見到種種差異；若以慧眼觀照，諸法都是虛妄的，唯有涅槃是實。這有為解脫，因為屬於無為、隨順無為，所以名為「解脫」。如同真實得道的人名為道人，如今尚未得道的人，因為衣服、法則都隨同得道者，所以也名為道人。如同無餘涅槃，不生不滅、不入不出、不垢不淨、非有非無、非常非無常，常是寂滅之相，心識的觀照止息、語言之道斷絕，非法非非法等相，因為用的是無所有之相；以慧眼觀一切法，也是這樣的相——這就叫作「六波羅蜜等與解脫等」。所以佛法中說：解脫為貴；至上的智慧，貴在解脫。
有所得與無所得的五對差別；四種人；結歸
佛在這裡分別說：若有人在無量阿僧祇劫中行六波羅蜜，用有所得之法，種種修集善根；另有一人用無所得之法，只是以心隨喜，念他人的功德，迴向無上之道——前面那人百千萬分不及這人之一。為什麼呢？前者的福德有量，後者的福德無量；前者的福德有盡，後者的福德無盡；前者的福德雜毒，後者的福德無毒；前者的福德隨順生死，後者的福德隨順涅槃；前者的福德不定，或者作佛、或者退轉，後者的福德決定到達，必定快速作佛。有這樣種種的差別。所以有四種人：凡夫人求世間之樂，聲聞、辟支佛人求涅槃之樂，諸菩薩摩訶薩求佛之樂。
應當這樣隨喜、生福德，迴向阿耨多羅三藐三菩提，如這一品中所說。
《大智度論》卷第六十一。
Rejoicing with the Mark of Being Apart: Merit Is Apart from the Five Aggregates, and the Self-Nature of All Dharmas Is Apart
‘Furthermore, if the bodhisattva-mahāsattva knows that the merit that has arisen is apart from the five aggregates (form, feeling, perception, constructions, and consciousness), from the twelve sense-fields, and from the eighteen elements, and also knows that prajñāpāramitā has the mark of being apart, and so on up to: dānapāramitā has the mark of being apart; that inner emptiness, and so on up to the emptiness of non-existent and existent dharmas, has the mark of being apart; that the four foundations of mindfulness, and so on up to the eighteen unshared dharmas, have the mark of being apart—in this way the bodhisattva-mahāsattva, with a mind of rejoicing, gives rise to merit and dedicates it to anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening).
‘Furthermore, if the bodhisattva-mahāsattva, when he rejoices in merit, knows that the self-nature of the merit of rejoicing is originally apart; and also knows that the buddhas are apart from the nature of a buddha, and the roots of goodness too are apart from the nature of roots of goodness; the mind of awakening—the nature of the mind of awakening too is apart; dedication—the nature of dedication too is apart; the bodhisattva—the nature of the bodhisattva too is apart; prajñāpāramitā—the nature of prajñāpāramitā too is apart; dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, and śīlapāramitā are likewise; dānapāramitā—the nature of dānapāramitā too is apart; and so on up to: the eighteen unshared dharmas—the nature of the eighteen unshared dharmas too is apart. The bodhisattva-mahāsattva should in this way practise the prajñāpāramitā that has the mark of being apart; this is called the bodhisattva-mahāsattva giving rise to the merit of rejoicing within prajñāpāramitā.
Dedicating According to the Mark of the Buddhas' Passing into Extinction, without Falling into the Three Inversions
‘Furthermore, if the bodhisattva-mahāsattva wishes to dedicate the roots of goodness of all the past buddhas who have passed into extinction, he should dedicate thus and think thus: as the mark of the buddhas' passing into extinction is, so too is the mark of the roots of goodness, and so too is the mark of the dharma of passing into extinction; the mind with which I dedicate—the mark of this mind too is so. If he is able to dedicate in this way, one should know that this is dedicating to anuttarā samyaksaṃbodhi, and he does not fall into the inversion of perception, the inversion of mind, or the inversion of view. If the bodhisattva-mahāsattva, when practising prajñāpāramitā, grasps at the mark of the buddhas and the mark of the roots of goodness in order to dedicate to anuttarā samyaksaṃbodhi, this is not called dedication. Why? Because the past buddhas and their roots of goodness are not what is taken as object by marks, nor what is taken as object by the signless. If the bodhisattva-mahāsattva grasps at marks in this way, this is not called dedicating roots of goodness to anuttarā samyaksaṃbodhi; such a bodhisattva-mahāsattva then falls into the inversion of perception, the inversion of mind, and the inversion of view. If the bodhisattva-mahāsattva does not grasp at marks with regard to the buddhas, the roots of goodness, or the minds, this is called dedicating the roots of goodness to anuttarā samyaksaṃbodhi; this bodhisattva-mahāsattva does not fall into the inversion of perception, the inversion of mind, or the inversion of view.’
Maitreya Asks How One Can Dedicate without Grasping at Marks; within Prajñā the Three Things Are Unfindable
At that time the bodhisattva Maitreya asked Subhūti: ‘How can the bodhisattva-mahāsattva not grasp at marks with regard to the roots of goodness and yet be able to dedicate to anuttarā samyaksaṃbodhi?’
Subhūti said: ‘Precisely because of this matter, one should know that within the prajñāpāramitā in which the bodhisattva-mahāsattva trains there ought to be the power of the skilful means of prajñāpāramitā. If this merit is apart from prajñāpāramitā, it cannot be dedicated to anuttarā samyaksaṃbodhi. Why? Because within prajñāpāramitā the buddhas are unfindable, the roots of goodness are unfindable, and the mind that dedicates to anuttarā samyaksaṃbodhi is also unfindable. Herein, when the bodhisattva-mahāsattva practises prajñāpāramitā, he should reflect thus: the bodies of the past buddhas and of their disciples have all ceased, and the roots of goodness too have ceased; yet I now grasp at marks and discriminate the buddhas, the roots of goodness, and the minds—to grasp at marks in this way and dedicate to anuttarā samyaksaṃbodhi is what the buddhas do not permit. Why? Because this is grasping at marks and having something to be attained, that is, grasping at marks and discriminating with regard to the past buddhas. Therefore, if the bodhisattva-mahāsattva wishes to dedicate the roots of goodness to anuttarā samyaksaṃbodhi, he should not have something to be attained and should not grasp at marks.
Dedication That Grasps at Marks Is Not Permitted by the Buddhas: The Simile of Food Mixed with Poison
‘When dedicating in this way, if one dedicates with something to be attained and grasping at marks, the buddhas do not say that it has great benefit. Why? Because this dedication is mixed with poison. It is like fine food mixed with poison: although it has a fine colour and a fine fragrance and is craved by people, it is mixed with poison; a foolish person eats it and his mind is gladdened, craving its fine colour, its lovely fragrance, and its pleasant taste; but when the food is about to be digested, he then undergoes the suffering either of death or of what is equal to death.
Not Truly Receiving, Not Truly Grasping the Marks, and Yet Teaching Others to Rejoice Is Like Food Mixed with Poison, and Is Slandering the Buddha
‘If a good man or good woman cannot truly receive and uphold it, cannot truly grasp its marks, cannot truly recite and read it, and does not understand its meaning, and yet teaches others thus, saying: You, good man! The buddhas of the ten directions of the past, the future, and the present, from the first arousing of intent until attaining anuttarā samyaksaṃbodhi, entering nirvāṇa without remainder, and so on up to the Dharma coming to an end—in the interval, the roots of goodness they made when practising prajñāpāramitā; the roots of goodness they made when practising dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā; the roots of goodness they made when cultivating the four dhyānas, the four immeasurable minds, the four formless absorptions, the four foundations of mindfulness and so on up to the eight limbs of the noble path, the Buddha's ten powers, and so on up to cultivating the eighteen unshared dharmas; the roots of goodness made in purifying buddha-worlds and bringing beings to accomplishment; and the buddhas' aggregate of morality, aggregate of concentration, aggregate of wisdom, aggregate of liberation, and aggregate of the knowledge and vision of liberation, their omniscience of all kinds, the dharma without error, and the practice of constant equanimity; and the roots of goodness planted by the disciples therein; and, among those whom the buddhas have predicted will become pratyekabuddhas, the roots of goodness planted by the gods, nāgas, asuras, garuḍas, kiṃnaras, mahoragas, and the rest—weigh all this merit, bring it together, and rejoice in it, and dedicate it to anuttarā samyaksaṃbodhi—such dedication, because it attains dharmas by grasping at marks, is like food mixed with poison. Whoever has dharmas with something to be attained has, in the end, no right dedication. Why? Because this attaining of dharmas is mixed with poison: it has marks, has movement, has idle discourse. If one dedicates in this way, it is slandering the Buddha, not in accord with the Buddha's teaching and not speaking in accord with the Dharma. This good man or good woman who seeks the Buddha path should train thus: the roots of goodness made by the buddhas of the past, the future, and the present, from the first arousing of intent up to the Dharma coming to an end, and by their disciples when practising prajñāpāramitā, and so on up to cultivating the omniscience of all kinds, as was said above.
What Is Right Dedication: As the Buddhas Know, So Do I Rejoice and Dedicate
‘Then how is dedicating the roots of goodness to anuttarā samyaksaṃbodhi right dedication? Good men and good women who seek the Buddha path, who practise prajñāpāramitā and do not wish to slander the buddhas, should dedicate their merits thus: as the buddhas know with their unsurpassed wisdom—this is the mark of the roots of goodness, this is the nature of the roots of goodness—so too do I rejoice; as the buddhas know, so too do I dedicate to anuttarā samyaksaṃbodhi. Good men and good women who seek the bodhisattva path should dedicate to anuttarā samyaksaṃbodhi in this way. If one dedicates in this way, it is not slandering the Buddha; it is as the Buddha has taught, as the Buddha's Dharma says. This bodhisattva-mahāsattva's dedication is then without mixed poison.’
The Treatise Explains That Merit Is Empty of Its Specific Marks: The General Mark and the Particular Mark, the Mind of Awakening and the Mind of Dedication
What follows is the treatise-author's explanation.
As to the merit that has arisen being apart from the five aggregates: before, only past matters were spoken of; now it speaks of the merit of rejoicing that one has oneself given rise to. If one knows that within this merit there are no five aggregates, no twelve sense-fields, no eighteen elements, and, although one practises prajñāpāramitā and the other dharmas, also knows that they are empty and have the mark of being apart, such merit is then called right dedication.
Furthermore, if the bodhisattva knows that within the merit of rejoicing the nature of the merit of rejoicing is of itself apart; and knows that the buddhas and the roots of goodness, together with the mind of anuttarā samyaksaṃbodhi that has been aroused, the mind of dedication, the bodhisattva, prajñāpāramitā, and the other dharmas of practice, are all empty of self-nature—this is called right dedication. What is called the merit of rejoicing is a general statement of the mark of all merit; the roots of goodness and the merit arising from rejoicing are spoken of in terms of the particular mark. The bodhisattva's own mindful attention to the anuttarā samyaksaṃbodhi he seeks—this is called the mind of anuttarā samyaksaṃbodhi. This bodhisattva's seeking only the unsurpassed path as the fruit of the merit of his mind of rejoicing—this is called the mind of dedication. The practitioner, within the five aggregates, is called a bodhisattva by a borrowed name; prajñāpāramitā and the other dharmas are as explained in the meaning given before. Before, it said that within merit one is apart from the five aggregates; now it says of merit that merit is empty of its specific marks.
Dedicating According to the Quiescent Mark of the Past Buddhas; Leaving the Two Extremes and Practising the Middle Way
Furthermore, the bodhisattva should dedicate the merit born from the causes and conditions of thinking of the past buddhas thus: just as the past buddhas entered nirvāṇa without remainder, signless and without idle discourse, their nature constantly quiescent, so too are this merit and the mind of dedication. To dedicate in this way is called right dedication, and one does not fall into inversion.
Furthermore, if the bodhisattva grasps at marks and discriminates with regard to the merits of the past buddhas and so dedicates, this is not called dedication. Why? Having marks is one extreme, being without marks is one extreme; to leave these two extremes and practise the middle way—that alone is the real mark of the buddhas. Therefore it says: the past buddhas do not fall within the count of marks, nor do they fall within the count of the signless. If one grasps at the count of marks in this way, it is not called dedication, and one then falls into inversion. The opposite of this is not falling into inversion.
Maitreya Asks Again, and the Power of Skilful Means: The Path That Does Not Deceive Is Precisely Prajñā
Precisely because this matter is difficult, Maitreya asked again—that is, he asked: not grasping at marks in any dharma, and yet being able to dedicate.
Subhūti here could not find one decisive place of answer, and so he said to Maitreya: precisely because of this matter, the bodhisattva trains in prajñāpāramitā in order to seek the power of skilful means. As to this merit being unable to be dedicated if it is apart from prajñāpāramitā: among all dharmas only one dharma is real and not false or deceptive, namely anuttarā samyaksaṃbodhi; by following this anuttarā samyaksaṃbodhi and practising the path that does not deceive, this can then be attained. The path that does not deceive is precisely prajñāpāramitā. Therefore it says: apart from prajñāpāramitā, this merit cannot be dedicated. Why? Because this prajñāpāramitā is ultimately empty and without discrimination; whether the merit is apart from prajñāpāramitā or not apart from prajñāpāramitā, it cannot be dedicated.
Grasping at Marks and Discriminating Is a Great Loss
The bodhisattva should think thus: the bodies of the past buddhas and of their disciples, together with the roots of goodness and merit, have all been exhausted and ceased; yet I now grasp at marks and discriminate—saying this is the buddhas, this is the disciples, this is the roots of goodness, this is the merit of rejoicing—and grasp at marks and dedicate; in this I am wrong! Why? Because it differs from the real mark of all dharmas; because after the result has been received, after a long, long time it will in the end be exhausted; because one cannot swiftly reach the Buddha path, since one has something to be attained. To engage in recollection, imagining, and discrimination with regard to the past buddhas is a great loss! That is to say: the past buddhas are already empty and non-existent, and yet I am still engaged in recollection, imagining, and discrimination!
The Simile of Food Mixed with Poison Explained Phrase by Phrase
As to it being like food mixed with poison: 「食」 tr. "food" is the merit of rejoicing; 「毒」 tr. "poison" is because of grasping at marks, from which craving, views, and the other afflictions arise. What is called a fine colour means that, by the causes and conditions of merit, one becomes a king of humans, a wheel-turning king, or a heavenly king, and gains happiness and pleasure. What is called a fine fragrance means gaining a good reputation, wealth and honour, and power—what ordinary, unwise people all crave. What is called a foolish person is precisely the bodhisattva who has newly aroused intent and who grasps at marks with an attached mind. What is called eating it with gladness means that, because of the causes and conditions of the merit of wealth and pleasure, one receives this wealth and pleasure among gods and humans.
As to the food being about to be digested and his undergoing the suffering either of death or of what is equal to death: this means that when this wealth and pleasure, once impermanent, breaks up and is scattered, one is grieved to the point of death, or comes close to death and undergoes all kinds of suffering and vexation.
Furthermore, as to 「若死、若死等」 tr. "either death or what is equal to death": losing one's own life-faculty is called 「死」 tr. "death"; losing what one craved and clung to is called 「死等」 tr. "what is equal to death".
Furthermore, as to 「若死、若死等」 tr. "either death or what is equal to death": suffering and vexation being deep and heavy, losing the life of wisdom is called 「死」 tr. "death"; obstructing the practice of the wholesome path is called 「死等」 tr. "what is equal to death".
The Four Kinds of Not Truly, and Right Dedication; the Simile of Shooting at the Ground
In this passage of the sūtra, Subhūti himself says: this unwise person 「不審諦受」 tr. "does not truly receive"—that is, does not take its meaning, but only clings to the words. What is called not truly grasping the marks is being unable to discriminate in accord with the Dharma. What is called not truly reading and reciting is losing the breaks of the phrases, whether through one's own forgetting or because what one received was from the start not complete. What is called not understanding the meaning is not getting the intent of the text of the sūtra. A teacher of such little wisdom teaches and transforms his disciples, saying: You, good man! The buddhas of the ten directions of the past, the future, and the present, from the first arousing of intent up to dedicating in this way—this is slandering the Buddha, not in accord with the Buddha's teaching and not speaking in accord with the Dharma.
The opposite of this is called 「正迴向」 tr. "right dedication".
Furthermore, as to right dedication, the bodhisattva should think thus: as the buddhas of the ten directions and the three times know, knowing the mark of the roots of goodness with unsurpassed wisdom—among all who have wisdom, the Buddha is the foremost and most excellent; the roots of goodness that the Buddha knows are certainly the real mark; as the Buddha knows, so too do I dedicate with such a mark of the roots of goodness. It is like shooting at the ground: there is no time one does not hit it; if one shoots at other things, sometimes one hits and sometimes one does not hit. Rejoicing as the buddhas know is like shooting at the ground—there is nothing it does not hit; if one rejoices in some other way, it is like shooting at other things—sometimes it hits and sometimes it does not hit. To dedicate in this way is not slandering the Buddha.
Sūtra: All Dharmas Are Not Bound to the Three Realms and Are Not Called by the Three Times
‘Furthermore, good men and good women who seek the Buddha path, when they practise prajñāpāramitā, should dedicate the roots of goodness thus: just as form is not bound to the desire realm, not bound to the form realm, not bound to the formless realm; a dharma that is not bound is not called past, not called future, not called present. Just as feeling, perception, constructions, and consciousness are not bound to the desire realm, not bound to the form realm, not bound to the formless realm; a dharma that is not bound is not called past, future, or present. The twelve sense-fields and the eighteen elements are likewise. Just as prajñāpāramitā is not bound to the desire realm, not bound to the form realm, not bound to the formless realm; a dharma that is not bound is not called past, future, or present. Dhyānapāramitā, and so on up to dānapāramitā, are likewise; inner emptiness, and so on up to the emptiness of non-existent and existent dharmas, are likewise. Just as the four foundations of mindfulness are not bound to the desire realm, not bound to the form realm, not bound to the formless realm; a dharma that is not bound is not called past, future, or present. And so on up to the eight limbs of the noble path, likewise; the Buddha's ten powers, and so on up to the eighteen unshared dharmas, likewise. Just as suchness, the nature of dharmas, the mark of dharmas, the abiding of dharmas, the position of dharmas, the limit of reality, the nature of the inconceivable, the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation, the omniscience of all kinds, the dharma without error, and the practice of constant equanimity are all not bound to the desire realm, not bound to the form realm, not bound to the formless realm; a dharma that is not bound is not called past, future, or present. This dedication, the place to which it is dedicated, and the practitioner's being not bound are all likewise. In this way, the buddhas too are not bound, the roots of goodness too are not bound, the roots of goodness of the śrāvakas and pratyekabuddhas too are not bound; a dharma that is not bound is not called past, future, or present.
If a Dharma Is Unarisen Then There Is No Dharma, and within No Dharma One Cannot Dedicate
‘If the bodhisattva-mahāsattva, when practising prajñāpāramitā, knows in this way that form is not bound to the three realms; a dharma that is not bound is not called past, future, or present. If a dharma is not past, future, or present, then one cannot dedicate to anuttarā samyaksaṃbodhi with a dharma that grasps at marks and has something to be attained. Why? Because this form is unarisen. If a dharma is unarisen then there is no dharma; within no dharma one cannot dedicate. Feeling, perception, constructions, and consciousness are likewise.
‘Dānapāramitā and so on up to prajñāpāramitā, the four foundations of mindfulness and so on up to the dharma without error and the practice of constant equanimity, are all not bound to the three realms. A dharma that is not bound is also not past, future, or present. If it is a dharma that is not past, future, or present, then one cannot dedicate to anuttarā samyaksaṃbodhi with a dharma that grasps at marks and has something to be attained. Why? Because this dharma is unarisen. If a dharma is unarisen then there is no dharma; within no dharma one cannot dedicate. If the bodhisattva-mahāsattva dedicates in this way, it is without mixed poison.
Wrong Dedication and True Dedication
‘If good men and good women who seek the Buddha path dedicate the roots of goodness to anuttarā samyaksaṃbodhi by way of grasping at marks and attaining dharmas, this is called wrong dedication. Wrong dedication is what the buddhas do not praise. With this wrong dedication one cannot fulfil dānapāramitā and so on up to prajñāpāramitā; cannot fulfil the four foundations of mindfulness and so on up to the eight limbs of the noble path, inner emptiness and so on up to the emptiness of non-existent and existent dharmas, the Buddha's ten powers and so on up to the dharma without error and the practice of constant equanimity; cannot fulfil the purifying of buddha-worlds and the bringing of beings to accomplishment; and if one cannot purify buddha-worlds and bring beings to accomplishment, one cannot attain anuttarā samyaksaṃbodhi. Why? Because this dedication is mixed with poison.
‘Furthermore, the bodhisattva-mahāsattva, when practising prajñāpāramitā, should think thus: dedicating the roots of goodness as the buddhas know them—that alone is true dedication; I too should dedicate with such a mark of dharmas. This is called right dedication.’
The Buddha Praises Him, Saying Excellent: Expounding the Dharma That Should Be Dedicated
At that time the Buddha praised Subhūti: ‘Excellent! Excellent! What you have done is precisely doing the work that a Buddha does. For the bodhisattva-mahāsattvas you expound the dharma that should be dedicated—because of the signless, of non-attainment, of no emergence, of neither stain nor purity, of dharmas without nature, of the emptiness of specific marks, of the constant emptiness of nature, of the nature of dharmas, of suchness, of the limit of reality. Subhūti! If the beings in the three-thousand great-thousand world were all to attain the ten wholesome paths, the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers—what do you think, Subhūti? Would these beings gain much merit or not?’
Subhūti answered: ‘Very much, World-Honored One!’
The Buddha said: ‘Still it does not equal such a good man or good woman who, with a mind not attached to the roots of goodness, dedicates to anuttarā samyaksaṃbodhi—this is supreme, foremost, most wondrous, unsurpassed, and without equal.
The Threefold Weighing: Dedicating with a Mind Not Attached to the Roots of Goodness Is Supreme
‘Furthermore, Subhūti! If the beings in the three-thousand great-thousand world were all to become srota-āpanna, and so on up to arhats and pratyekabuddhas, and if a good man or good woman, for the rest of his life, were to make offerings to them, revere them, honour them, and praise them, supplying their needs with clothing, food and drink, bedding, and medicine—what do you think, Subhūti? Would this good man or good woman, by these causes and conditions, gain much merit or not?’
Subhūti answered: ‘Very much, World-Honored One!’
The Buddha said: ‘Still it does not equal such a good man or good woman who, with a mind not attached to the roots of goodness, dedicates to anuttarā samyaksaṃbodhi—supreme, foremost, most wondrous, unsurpassed, and without equal.
‘Furthermore, Subhūti! If the beings in the three-thousand great-thousand world were all to arouse the mind of anuttarā samyaksaṃbodhi, and in worlds of the ten directions as many as the sands of the Ganges, each and every being, for kalpas as many as the sands of the Ganges, were to revere, honour, praise, and make offerings to these bodhisattvas, supplying their needs with clothing, food and drink, bedding, and medicine—what do you think, Subhūti? Would this good man or good woman, by these causes and conditions, gain much merit or not?’
Subhūti answered: ‘Very much, World-Honored One! So much as to be immeasurable, boundless, asaṃkhyeya, beyond comparison by any simile. World-Honored One! If this merit had a shape and body, the worlds of the ten directions as many as the sands of the Ganges could not contain it!’
The Buddha told Subhūti: ‘Excellent! Excellent! It is just as you say. Even so, it still does not equal a good man or good woman who, with a mind not attached to the roots of goodness, dedicates to anuttarā samyaksaṃbodhi—supreme, foremost, most wondrous, unsurpassed, and without equal. The merit of this unattached dedication, compared with the former merit, surpasses it a hundredfold, a thousandfold, a hundred thousand koṭi-fold, and so on up to: calculation and simile cannot reach it! Why? Because the former good man or good woman, grasping at marks and attaining dharmas, practised the ten wholesome paths, the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers; grasping at marks and attaining dharmas, made offerings to the srota-āpanna, revering, honouring, and praising them, supplying their needs with clothing, food and drink, bedding, and medicine; and so on up to: grasping at marks, made offerings to the bodhisattvas.’
The Gods Make Offerings and Praise: The Greatest Dedication Does Not Fall into Dual Dharmas
At that time the gods of the Four Heavenly Kings, together with twenty thousand gods, joined their palms, paid homage to the Buddha, and spoke thus: ‘World-Honored One! The greatest dedication of the bodhisattva-mahāsattva is, because of the power of skilful means, with nothing to be attained, because of the signless dharma, because of the dharma of non-awareness, to dedicate the roots of goodness to anuttarā samyaksaṃbodhi. Dedicating in this way, one does not fall into dual dharmas.’
At that time Śakra Devānām Indra too, together with countless gods of the Heaven of the Thirty-three and the other gods, holding heavenly flowers, necklaces, powdered incense, perfumed ointment, heavenly garments, banners and canopies, and playing heavenly music, made offerings to the Buddha and spoke thus: ‘World-Honored One! The greatest dedication of the bodhisattva-mahāsattva is, because of the power of skilful means, with nothing to be attained, because of the signless dharma, because of the dharma of non-awareness, to dedicate the roots of goodness to anuttarā samyaksaṃbodhi. Dedicating in this way, one does not fall into dual dharmas.’
The Suyāma heavenly king with a thousand gods, and the Saṃtuṣita heavenly king, the heavenly king of the Heaven of Delight in Transformation, and the heavenly king of the gods Sovereign over Others' Transformations, each together with a thousand gods, having made offerings to the Buddha, spoke thus: ‘World-Honored One! The greatest dedication of the bodhisattva-mahāsattva is, because of the power of skilful means, with nothing to be attained, because of the signless dharma, because of the dharma of non-awareness, to dedicate the roots of goodness to anuttarā samyaksaṃbodhi. Dedicating in this way, one does not fall into dual dharmas.’
At that time the Brahmā kings, together with countless hundreds of thousands of koṭi of nayuta of gods, came together to where the Buddha was, bowed their heads and faces at the Buddha's feet, and, raising a great voice, spoke thus: ‘How rare, World-Honored One! The bodhisattva-mahāsattva, protected and upheld by prajñāpāramitā, because of the power of skilful means, surpasses those former good men and good women who grasp at marks and have something to be attained.’
The gods from the Heaven of Light-Sound up to the Akaniṣṭha heaven, too, together with countless hundreds of thousands of koṭi of nayuta of gods, came together to where the Buddha was, bowed their heads and faces at the Buddha's feet, and, raising a great voice, spoke thus: ‘How rare, World-Honored One! The bodhisattva-mahāsattva, protected and upheld by prajñāpāramitā, because of the power of skilful means, surpasses those former good men and good women who grasp at marks and have something to be attained.’
The Buddha Tells the Gods: Rejoicing That Grasps at Marks and Brings Together, and the Supreme Rejoicing with Nothing to Be Attained
At that time the Buddha told the gods, from the gods of the Four Heavenly Kings up to the Akaniṣṭha gods: ‘If all the beings there are in the three-thousand great-thousand world were to arouse the mind of anuttarā samyaksaṃbodhi, and all these bodhisattvas were to think of the roots of goodness of the buddhas of the past, the future, and the present and of the śrāvakas and pratyekabuddhas—all the roots of goodness from the first arousing of intent up to the abiding of the Dharma, in the interval; together with all the roots of goodness of all the other beings, namely giving, keeping the precepts, patience, vigour, one-pointedness of mind, and wisdom, dānapāramitā and so on up to prajñāpāramitā, the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation—such things as these, and the other immeasurable Buddha-dharmas, all brought together and rejoiced in; and having rejoiced, were to dedicate to anuttarā samyaksaṃbodhi, yet because of grasping at marks and having something to be attained. And again, if a good man or good woman were to arouse the mind of anuttarā samyaksaṃbodhi and think of the buddhas of the past, the future, and the present and of the śrāvakas and pratyekabuddhas—all the roots of goodness from the first arousing of intent up to the abiding of the Dharma, in the interval; together with all the roots of goodness of all the other beings—namely giving, keeping the precepts, patience, vigour, one-pointedness of mind, and wisdom, dānapāramitā and so on up to the immeasurable Buddha-dharmas—all brought together and weighed, yet with nothing to be attained, because of non-dual dharmas, because of the signless dharma, because of the dharma of non-attachment, because of the dharma of non-awareness, were to make the supreme rejoicing, the foremost, most wondrous, unsurpassed rejoicing without equal; and having rejoiced, were to dedicate to anuttarā samyaksaṃbodhi—the merit of this good man or good woman surpasses the merit of the former good man or good woman a hundredfold, a thousandfold, a hundred thousand koṭi-fold, and so on up to: calculation and simile cannot reach it!’
What Is Supreme Rejoicing: Neither Grasping nor Relinquishing, Rejoicing According to the Mark of the Dharmas of the Three Times
At that time Subhūti said to the Buddha: ‘World-Honored One! The World-Honored One says that a good man or good woman who brings together and weighs the roots of goodness, rejoices, and dedicates, is supreme, foremost, most wondrous, unsurpassed, and without equal. World-Honored One! What is called supreme rejoicing, and so on up to without equal?’
The Buddha said: ‘If a good man or good woman thinks of the dharmas of the past, the future, and the present, neither grasping them nor relinquishing them, neither thinking of them nor not thinking of them, neither finding them nor not finding them; and within these dharmas there is also not a single dharma that is what arises or what ceases, that is defiled or pure; dharmas neither increase nor decrease, neither come nor go, neither join nor disperse, neither enter nor go out. Just as the mark of the dharmas of the past, the future, and the present, as the mark of suchness, the nature of dharmas, the abiding of dharmas, the position of dharmas—so too do I rejoice; and having rejoiced, I dedicate to anuttarā samyaksaṃbodhi. Dedicating in this way is supreme, foremost, most wondrous, unsurpassed, and without equal! Subhūti! Such a dharma of rejoicing, compared with other rejoicing, surpasses it a hundredfold, a thousandfold, a hundred thousand koṭi-fold, and so on up to: calculation and simile cannot reach it!
Rejoicing Equal to Liberation: Because of Neither Arising nor Ceasing, One Will Swiftly Attain Awakening
‘Furthermore, Subhūti! If good men and good women who seek the Buddha path wish to rejoice in all the roots of goodness of the buddhas of the past, the future, and the present and of the śrāvakas and pratyekabuddhas, from the first arousing of the mind up to the abiding of the Dharma, in the interval—whether giving and so on up to wisdom, dānapāramitā and so on up to the immeasurable Buddha-dharmas—and in all the roots of goodness of all the other beings, they should rejoice in this way! They should think thus: giving is equal to liberation; morality, patience, vigour, meditation, and wisdom are equal to liberation; form is equal to liberation, and feeling, perception, constructions, and consciousness too are equal to liberation; inner emptiness is equal to liberation, and so on up to: the emptiness of non-existent and existent dharmas too is equal to liberation; the four foundations of mindfulness are equal to liberation, and so on up to: the eight limbs of the noble path too are equal to liberation; the Buddha's ten powers are equal to liberation, and so on up to: the omniscience of all kinds too is equal to liberation; the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation too are equal to liberation; rejoicing is equal to liberation; the dharmas of the past, the future, and the present are equal to liberation; the buddhas of the ten directions are equal to liberation; the dedication of the buddhas is equal to liberation; the buddhas are equal to liberation, and the passing into extinction of the buddhas is equal to liberation; the buddhas' disciples, the śrāvakas and pratyekabuddhas, are equal to liberation, and the passing into extinction of the buddhas' disciples is equal to liberation; the mark of the dharmas of the buddhas is equal to liberation, the mark of the dharmas of the śrāvakas and pratyekabuddhas is equal to liberation, and the mark of all dharmas too is equal to liberation. With the merit of rejoicing in this mark of the roots of goodness I dedicate to anuttarā samyaksaṃbodhi, and this too is equal to liberation—because of neither arising nor ceasing. Subhūti! This is called the merit of rejoicing of the bodhisattva-mahāsattvas, supreme, foremost, most wondrous, unsurpassed, and without equal. Subhūti! A bodhisattva who has accomplished such merit of rejoicing will swiftly attain anuttarā samyaksaṃbodhi.
The Weighing of Offerings to the Buddhas of the Ten Directions: Dedicating with the Power of Skilful Means, without Grasping at Marks and with Nothing to Be Attained, Is Supreme
‘Furthermore, Subhūti! Buddhas and disciples as many as the sands of the Ganges in the ten directions are now present in the world. If a good man or good woman who seeks the Buddha path were, for the rest of his life, to make offerings to these buddhas and disciples of all they need—making offerings, revering, honouring, praising, with clothing, food and drink, bedding, and medicine; and after these buddhas have passed into extinction, were further to cultivate diligently day and night, making offerings, revering, honouring, praising, with flowers and incense up to banners, canopies, and music—yet because of grasping at marks and having something to be attained; and were further to keep the precepts, be patient, be vigorous, practise meditation, and cultivate wisdom, also because of grasping at marks and having something to be attained. And again, a good man or good woman arouses the intent and seeks anuttarā samyaksaṃbodhi, and when practising dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, with the power of the skilful means of the dharma of not grasping at marks and of nothing to be attained, dedicates the roots of goodness to anuttarā samyaksaṃbodhi—this merit is supreme, foremost, most wondrous, unsurpassed, and without equal, and surpasses the former merit a hundredfold, a thousandfold, a hundred thousand koṭi-fold, and so on up to: calculation and simile cannot reach it! Just so, Subhūti! When the bodhisattva-mahāsattva practises dānapāramitā, and when he practises śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, because of the power of skilful means he should dedicate the roots of goodness to anuttarā samyaksaṃbodhi—because of the dharma of not grasping at marks and of nothing to be attained.’
The Treatise Explains: All Dharmas Are Not Bound to the Three Realms and Not Included in the Three Times—This Is Called Right Dedication
What follows is the treatise-author's explanation.
The bodhisattva should think thus: all dharmas, from form up to the practice of constant equanimity, because they are not bound to the three realms, are not included in the three times. The buddhas and their disciples together with their merits, the mind of rejoicing, the place to which one dedicates, the dharma with which one dedicates, and the person who dedicates are all likewise—this is called right dedication.
At that time, the bodhisattva thinks thus: if form goes out beyond the three realms and is not included in the three times, then one cannot dedicate by grasping at marks and having something to be attained. Why? This form that goes out beyond the three realms is precisely the real mark of form; the mark of arising, both at the very first and at the very last, is unfindable, as is said in the chapter "Refuting Arising". If a dharma is unarisen, it is nothing whatsoever; how then could a mind of dedication that is nothing whatsoever dedicate toward a mind of awakening that is nothing whatsoever? Form, feeling, perception, constructions, and consciousness, and so on up to the practice of constant equanimity, are likewise. This is called 「無雜毒迴向」 tr. "dedication without mixed poison", that is, 「無相無得迴向」 tr. "signless dedication without attainment". What is called mixed poison means that the buddhas do not praise it, one cannot fulfil the six perfections and the rest, and so on up to: one cannot attain anuttarā samyaksaṃbodhi.
Rejoicing as the Buddhas Know; the Three Classes in the Bodhisattva's Worship of the Buddhas
Furthermore, the bodhisattva should think thus: as the buddhas of the ten directions and the three times know, so one should give rise to the mind, so think, so contemplate, so dedicate, this merit reaching all the way to the unsurpassed path—so too do I rejoice and dedicate. This bodhisattva will certainly attain true rejoicing, and his dedication is not in vain, by the causes and conditions spoken of before.
This is a brief account of the classes and kinds of dedication. The bodhisattva's worship of the buddhas has three classes: first, the class of repentance; second, the class of rejoicing and dedication; third, the class of entreating the buddhas. If spoken of broadly, they are immeasurable and boundless.
The Explanation of Excellent: Helping the Buddha Expound the Dharma and Opening the Bodhisattva Path; Because of Using the Signless
As to ‘Excellent! Excellent! You do the work of a Buddha’: when the Buddha first aroused the mind, he vowed to deliver all beings; although Subhūti is an arhat, he is able to help the Buddha expound the Dharma and open up the bodhisattva path, and so the Buddha praises him, saying: ‘Excellent! Excellent!’
Furthermore, the Buddha himself states the causes and conditions: as to ‘for the bodhisattvas you expound the dharma that should be dedicated, because of using the signless’—with the wisdom of the signless one joins with the mark of the merit of dedication; this, being the opposite of the grasping at marks spoken of above, is called 「無相」 tr. "the signless".
The Signless Is of Three Kinds: The Mark of Provisional Names, the Mark of Dharmas, and the Mark of the Signless
The signless is of three kinds: the mark of provisional names, the mark of dharmas, and the mark of the signless. What is called the mark of provisional names is like a cart, like a house, like a forest, like an army, like a being—within the coming together of dharmas there is, in addition, such a name. Through the power of ignorance one grasps at the mark of this provisional name and gives rise to all kinds of afflictions and karma. What is called the mark of dharmas is the five aggregates, the twelve sense-fields, the eighteen elements, and the other dharmas. Looked at with the fleshly eye, they are taken to exist; contemplated with the wisdom-eye, they do not exist; therefore dharmas too are false, deceptive, and a lie, and one should abandon the mark of dharmas. Having left these two kinds of marks, what remains is only 「無相相」 tr. "the mark of the signless". Some people grasp at this mark of the signless, pursue it and grasp at its mark, and again give rise to fetters; therefore one should also not grasp at 「無相相」 tr. "the mark of the signless". Having left the three kinds of marks, this is called the signless.
From Nothing to Be Attained to the Nature of Dharmas, Suchness, and the Limit of Reality
If there are no marks, then herein there is 「無所得」 tr. "nothing to be attained"; because there is no attainment, there is 「無出」 tr. "no emergence"; if a dharma has no attainment and no emergence, it is 「無垢無淨」 tr. "neither stained nor pure"; if a dharma is neither stained nor pure, it is 「無法性」 tr. "dharmas without nature"; if a dharma is without nature, it is 「自相空」 tr. "empty of specific marks"; if a dharma is empty of specific marks, the dharma is 「常自性空」 tr. "constantly empty of self-nature"; if a dharma is constantly empty of self-nature, it is the same as 「法性、如、實際」 tr. "the nature of dharmas, suchness, the limit of reality".
Because one brings together such dharmas and dedicates with the merit of rejoicing, the Buddha praises, saying: ‘Excellent! Excellent!’
There is yet another cause and condition for the praise ‘Excellent!’: namely, that the merit of rejoicing can greatly benefit beings and has a great result. What is the great benefit? It is what the Buddha said to Subhūti: if the beings of the three-thousand great-thousand world were to practise the ten wholesome paths up to the five supernormal powers—that passage of weighing.
Question and Answer: Why Do the Two Heavens of the Desire Realm and the Brahmā Heaven Come with Many Gods, and Why the Other Four Heavens with Few
Someone asks: why do the two heavens of the desire realm and the Brahmā king come together with many gods, while the other four heavens are few?
The answer: these two heavens rest upon the earth and are near the Buddha; moreover, their five desires do not equal those of the heavens above. When the Buddha was born, when he practised austerities, when he subdued Māra, when he attained the path, and when he turned the wheel of the Dharma, they constantly came to make offerings to the Buddha, and so they come in great numbers.
The other four heavens have their palaces in the midst of space and do not belong to the earth; their five desires are exquisite and their defilement and attachment deep and heavy, and so they cannot come in great numbers. Moreover, although the Tuṣita heaven is of sharp faculties and delights in the Dharma, in that heaven a bodhisattva bound to buddhahood in one more birth constantly expounds the Dharma, and so they do not come.
Although the Brahmā heaven is far away, because it is free of desire its delight in the Dharma is deep, and the Buddha is the king of the Dharma, so they come in great numbers.
Furthermore, the Brahmā king is the lord of the form realm and once entreated the Buddha to first turn the wheel of the Dharma, and so he should come together with many gods. The other heavens of the form realm are all commonly called Brahmā heavens.
Question and Answer: Right Dedication Has Already Been Broadly Explained—Why Ask Again Now
Someone asks: before, right dedication was explained by all kinds of causes and conditions, and right dedication is precisely the supreme; why ask again now?
The answer: above, it was explained broadly in place after place; now it is explained briefly.
That is to say: knowing all dharmas of the three times and the ten directions with a decisive mind, within these dharmas there is no one who arises, no one who ceases, and so on; all dharmas are unfindable and cannot be thought of; because they are not found and not thought of, one neither grasps nor relinquishes, and enters into the real mark of all dharmas. One thinks thus: as is the real mark of all dharmas, so too do I dedicate with the merit of rejoicing, not discriminating dharmas and not destroying the nature of dharmas. This is called supreme dedication. Why? Because its result is constantly present and is never exhausted.
Question and Answer: Each Dharma Has Its Own Mark—How Can All Be Equal to Liberation
Someone asks: the six perfections and the other dharmas each have their own marks—some the mark of form, some the mark of the formless, and so on; and liberation is of two kinds, conditioned liberation and unconditioned liberation. How can one say that they are all equal to liberation?
The answer: I have already said before: ordinary people look with the fleshly eye and the six consciousnesses in an inverted way, and so they see all kinds of differences; if one contemplates with the wisdom-eye, all dharmas are false, and only nirvāṇa is real. This conditioned liberation, because it belongs to the unconditioned and accords with the unconditioned, is called 「解脫」 tr. "liberation". It is just as a person who has truly attained the path is called a person of the path, and one who has not yet attained the path, because his robes and rules all follow those who have attained it, is also called a person of the path. Just as nirvāṇa without remainder neither arises nor ceases, neither enters nor goes out, is neither stained nor pure, neither existent nor non-existent, neither permanent nor impermanent, is constantly of the mark of quiescence, where the contemplating of mind and consciousness ceases and the path of language is cut off, with marks such as neither dharma nor non-dharma—because what is used is the mark of nothing whatsoever; contemplating all dharmas with the wisdom-eye, they too are of such a mark—this is called 「六波羅蜜等與解脫等」 tr. "the six perfections and the rest are equal to liberation". Therefore it is said in the Buddha-dharma: liberation is what is precious; the supreme wisdom is precious in liberation.
The Five Contrasts between Having Something to Be Attained and Having Nothing to Be Attained; the Four Kinds of People; the Conclusion
Here the Buddha distinguishes and says: if someone, for immeasurable asaṃkhyeya kalpas, practises the six perfections with dharmas that have something to be attained, cultivating and gathering roots of goodness in all kinds of ways; and another person, with dharmas that have nothing to be attained, merely rejoices with the mind, thinking of the merits of others, and dedicates to the unsurpassed path—the former person does not reach one part in a hundred, a thousand, or ten thousand of this person. Why? The former's merit is measurable, the latter's merit is immeasurable; the former's merit is exhaustible, the latter's merit is inexhaustible; the former's merit is mixed with poison, the latter's merit is without poison; the former's merit follows birth and death, the latter's merit follows nirvāṇa; the former's merit is not certain—one may become a buddha, or one may retrogress—while the latter's merit is certain to arrive, and one is sure to make a buddha quickly. There are such differences of all kinds. Therefore there are four kinds of people: ordinary people seek worldly happiness; śrāvaka and pratyekabuddha people seek the happiness of nirvāṇa; the bodhisattva-mahāsattvas seek the happiness of a buddha.
One should in this way rejoice, give rise to merit, and dedicate it to anuttarā samyaksaṃbodhi, as is said in this chapter.
Mahāprajñāpāramitā-upadeśa, Fascicle Sixty-One.
照明品第四十Illumination (Chapter 40)
全文五層 →Full five layers →本卷題為《大智度論》釋〈照明品〉第四十，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯。
經①：舍利弗讚歎般若十六句德，問應云何供養；佛答當如供養世尊
那時，慧命舍利弗向佛稟白：『世尊！這就是般若波羅蜜？』
佛說：『是般若波羅蜜。』
『世尊！般若波羅蜜能照見一切法，因為畢竟清淨的緣故。世尊！應當禮敬般若波羅蜜。世尊！般若波羅蜜不染著於三界。世尊！般若波羅蜜除去種種闇冥，因為一切煩惱、諸見都除滅的緣故。世尊！般若波羅蜜在一切助道之法中最為上首。世尊！般若波羅蜜安隱，因為能斷一切怖畏苦惱的緣故。世尊！般若波羅蜜能給與光明，因為以五眼為莊嚴的緣故。世尊！般若波羅蜜能指示引導墮於邪道的眾生，因為離於二邊的緣故。世尊！般若波羅蜜就是一切種智，因為一切煩惱及其餘習都斷盡的緣故。世尊！般若波羅蜜是諸菩薩摩訶薩之母，因為能出生諸佛之法的緣故。世尊！般若波羅蜜不生不滅，因為自相空的緣故。世尊！般若波羅蜜遠離生死，因為非常非滅的緣故。世尊！般若波羅蜜為無救護者作救護，因為布施一切珍寶的緣故。世尊！般若波羅蜜具足力，因為無能破壞的緣故。世尊！般若波羅蜜能轉三轉十二行法輪，因為一切諸法不轉不還的緣故。世尊！般若波羅蜜能顯示諸法之性，因為無法有法空的緣故。世尊！應當怎樣供養般若波羅蜜？』
佛說：『當如供養世尊那樣供養。禮敬般若波羅蜜，當如禮敬世尊。為什麼呢？世尊不異於般若波羅蜜，般若波羅蜜不異於世尊；世尊即是般若波羅蜜，般若波羅蜜即是世尊。這般若波羅蜜之中出生諸佛、菩薩、辟支佛、阿羅漢、阿那含、斯陀含、須陀洹；般若波羅蜜中出生十善道、四禪、四無量心、四無色定、五神通，內空乃至無法有法空，四念處乃至八聖道分；這般若波羅蜜中出生佛十力、十八不共法、大慈大悲、一切種智。』
經①續：帝釋問舍利弗何故問此；隨喜迴向之因緣與生盲人喻；何以獨讚般若
那時，釋提桓因心中起念：『什麼因緣舍利弗要問這件事？』起念之後，便對舍利弗說：『什麼因緣問這件事？』
舍利弗對釋提桓因說：『憍尸迦（帝釋本姓）！諸菩薩摩訶薩為般若波羅蜜所守護，以漚和拘舍羅（方便善巧）之力的緣故，對過去、未來、現在諸佛，從初發心乃至法住之際，在這中間所作的善根，一切和合而隨喜，迴向阿耨多羅三藐三菩提。以這因緣，我問這件事。憍尸迦！菩薩摩訶薩的般若波羅蜜，勝過檀波羅蜜、尸羅、羼提、毘梨耶、禪波羅蜜。譬如天生的盲人，或百人、或千人、或百千人，而沒有前導，便不能上路、不能入城。憍尸迦！五波羅蜜也是這樣，離了般若波羅蜜，如同盲者沒有引導，不能趣向道路、不能得一切種智。憍尸迦！若五波羅蜜得到般若波羅蜜的引領導示，這時五波羅蜜才名為有眼；由般若波羅蜜引導的緣故，才得「波羅蜜」的名字。』
釋提桓因對舍利弗說：『照你所說，是般若波羅蜜引導五波羅蜜，五波羅蜜才得波羅蜜的名字。舍利弗！可是若沒有檀波羅蜜，五波羅蜜也不得波羅蜜的名字；若沒有尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜，五波羅蜜同樣不得波羅蜜的名字。若是這樣，為什麼獨獨讚歎般若波羅蜜？』
舍利弗說：『正是！正是！憍尸迦！沒有檀波羅蜜，五波羅蜜不得波羅蜜的名字；沒有尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜，五波羅蜜不得波羅蜜的名字。但是菩薩摩訶薩住在般若波羅蜜之中，才能具足檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜。以這緣故，憍尸迦！般若波羅蜜在五波羅蜜之中，最上、第一、最妙、無上、無與等。』
經①續：云何應生般若——諸法不生故般若生；般若與何法合——無所合
舍利弗向佛稟白：『世尊！應當怎樣生起般若波羅蜜？』
佛告訴舍利弗：『色不生的緣故，般若波羅蜜生；受、想、行、識不生的緣故，般若波羅蜜生；檀波羅蜜不生的緣故，般若波羅蜜生；乃至禪波羅蜜不生的緣故，般若波羅蜜生；內空乃至無法有法空、四念處乃至八聖道分、佛十力乃至一切智、一切種智不生的緣故，般若波羅蜜生。如是諸法不生的緣故，般若波羅蜜應當這樣生。』
舍利弗說：『世尊！怎樣是色不生的緣故般若波羅蜜生？乃至一切諸法不生的緣故般若波羅蜜應生？』
佛說：『色不起、不生、不得、不失的緣故，乃至一切諸法不起、不生、不得、不失的緣故，般若波羅蜜生。』
舍利弗向佛稟白：『這樣生起的般若波羅蜜，與什麼法相合？』
佛說：『無所合，正因為這樣，才得名為般若波羅蜜。』
『世尊！不與什麼法合？』
佛說：『不與不善法合，不與善法合；不與世間法合，不與出世間法合；不與有漏法合，不與無漏法合；不與有罪法合，不與無罪法合；不與有為法合，不與無為法合。為什麼呢？般若波羅蜜不是為了取得諸法而生，以這緣故，於諸法無所合。』
經①續：亦不合薩婆若亦不得；不取不受不住不著不斷，如是合亦無所合
那時，釋提桓因向佛稟白：『世尊！這般若波羅蜜也不與薩婆若（一切智）合嗎？』
佛說：『正是，憍尸迦！般若波羅蜜也不合薩婆若，也不得。』
釋提桓因說：『世尊！怎樣是般若波羅蜜也不合薩婆若、也不得？』
佛說：『般若波羅蜜不像名字那樣合、不像相那樣合、不像起作之法那樣合。』
釋提桓因說：『那麼如今是怎樣合？』
佛說：『若菩薩摩訶薩如同那不取、不受、不住、不著、不斷的樣子，這樣合，也就是無所合。正是這樣，憍尸迦！般若波羅蜜與一切法合，也就是無所合。』
那時，釋提桓因向佛稟白：『未曾有啊！世尊！這般若波羅蜜是為了一切法不起、不生、不得、不失而生的。』
經①終：合不合之念與空虛不堅固之念皆捨離般若；信般若則不信色乃至一切種智
須菩提向佛稟白：『世尊！若菩薩摩訶薩行般若波羅蜜時，起這樣的念頭：「般若波羅蜜，若一切法合、若不合。」這菩薩摩訶薩便是捨棄般若波羅蜜、遠離般若波羅蜜。』
佛告訴須菩提：『還有一種因緣，令菩薩摩訶薩捨棄般若波羅蜜、遠離般若波羅蜜。若菩薩摩訶薩起這樣的念頭：「是般若波羅蜜無所有、空虛、不堅固。」這菩薩摩訶薩便是捨棄般若波羅蜜、遠離般若波羅蜜。須菩提！以這因緣，捨離般若波羅蜜。』
須菩提向佛稟白：『世尊！信般若波羅蜜，是信什麼法？』
佛告訴須菩提：『信般若波羅蜜，就不信色，不信受、想、行、識；不信眼乃至意；不信色乃至法；不信眼界乃至意識界；不信檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜；不信內空乃至無法有法空；不信四念處乃至八聖道分；不信佛十力乃至十八不共法；不信須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道；不信菩薩道；不信阿耨多羅三藐三菩提乃至一切種智。』
須菩提向佛稟白：『世尊！怎樣是信般若波羅蜜時，不信色乃至一切種智？』
佛告訴須菩提：『色不可得的緣故，信般若波羅蜜，就不信色；乃至一切種智不可得的緣故，信般若波羅蜜，就不信一切種智。以這緣故，須菩提！信般若波羅蜜時，不信色乃至不信一切種智。』
以下是論釋。
論①：舍利弗承隨喜義而歡喜讚歎；逐句解釋十六句德讚
論主解釋說：前面佛、彌勒、須菩提、釋提桓因共同宣說隨喜之義。舍利弗雖然默然不語，聽聞這般若波羅蜜隨喜之義甚深，無量無邊，大大利益眾生；自身雖已漏盡寂滅，仍發起歡喜心，從座而起，合掌向佛稟白：『能作隨喜、斷除種種戲論、利益無量眾生令其進入佛道的，就是般若波羅蜜。』佛認可他的話，所以說「是」。
般若波羅蜜中宣說諸法實相；諸法實相之中沒有戲論的垢濁，所以名為「畢竟清淨」；因為畢竟清淨，所以能遍照一切五種法藏，也就是過去、未來、現在、無為以及不可說。所以舍利弗說：「世尊！般若波羅蜜能照一切法，畢竟淨故。」
般若波羅蜜能守護菩薩，救拔種種苦惱，能滿足所願，如同梵天王守護三千大千世界，所以眾生都禮敬。
三界之中的三毒之泥所不能污染，所以說「不著三界」。
破除一切貪愛等一百零八種煩惱、我見等六十二見，所以說「破無明黑闇」。
諸法之中智慧最上，一切智慧之中般若波羅蜜為上；以智慧為根本，分別四念處等三十七品，所以說「一切助道法中最上」。
能斷除生、老、病、死等種種怖畏苦惱，所以說「安隱」。
這般若波羅蜜之中攝持五眼，所以說「能與光明」。
離有邊、無邊等種種二邊，所以說「能示正道」。
菩薩住於金剛三昧，斷盡一切煩惱的微細餘習，令其毫無遺餘，得無礙解脫，所以說「一切種智」。
再者，知一切法的總相、別相，是一切種智的因緣，所以名為「一切種智」。
能出生十方三世無量諸佛之法，所以說「諸菩薩母」。
一切法之中各各自相空，所以說「不生不滅」。
斷、常二見是諸見之本，諸見是諸結使之本，諸結使是一切生死之中苦之本，所以說「遠離生死」。
能令眾生信受三寶等諸善法之寶；得了諸善法寶的緣故，便得世間、出世間之樂。能令眾生得這二種樂，所以說「無救者作護」。
這般若波羅蜜之相，乃至十方諸佛也不能破壞。為什麼呢？畢竟不可得的緣故，何況其餘的人！所以說「具足波羅蜜」。
這般若波羅蜜之中無自性的緣故，說諸法不流轉於生死之中、不還入於涅槃——不生所以不轉，不滅所以不還，所以說「能轉三轉十二行法輪」。三轉十二行法輪之義，如先前所說。
一切法有兩分：或有、或無。在這般若之中，有也不應取，無也不應取；離了這有、無，就是諸法之性，所以說「能示諸法性」。
像這樣的無量因緣讚歎般若，後面還將廣說。
論①續：釋供養如佛——佛與般若等無異；帝釋起念之由；舍利弗自說因緣
這般若波羅蜜是以無相為相。有人心未淳熟，尋求它的定相而不能得，便生起輕慢之心。所以舍利弗問：『應當怎樣供養？』
佛教導說：『當如供養佛。』因為人從久遠以來深深執著眾生相，對於尊貴之法情意淡薄，所以說：『如同供養世尊。』
有智慧的人這樣觀察：佛與般若平等無異。為什麼呢？般若修習積集，就轉變為一切智。這裡佛親自說出因緣：『這般若波羅蜜之中，出生賢聖等，出生十善道等世間、出世間之法，乃至一切種智。』
「爾時，帝釋作是念」，帝釋的意思是：『舍利弗是漏盡離欲的人，卻如同執著法的人那樣讚歎般若。』
如今舍利弗自己說出因緣：『菩薩為般若所守護的緣故，以方便之力，能將隨喜的福德迴向，而不破壞般若波羅蜜之相，這件事甚為希有，所以尊敬般若波羅蜜。因此問佛應當怎樣供養。』
再者，憍尸迦！般若波羅蜜以自身力勢的緣故，勝過五波羅蜜。
論①續：兩重問答——盲人何以說百千；檀波羅蜜亦有眼何以喻無眼
有人問：五波羅蜜應當用五個盲人作比喻，為什麼竟說「百千」？
回答說：這裡說的是它的力勢，不論人數多少。再者，若說只引導五人，不足以顯出可貴，所以說「百千」。再者，波羅蜜本來也多，如《賢劫三昧》中有八萬四千種波羅蜜，廣說則無量。
有人問：檀波羅蜜也有眼。為什麼呢？信有罪福、破除邪見等無明，所以能行布施，為什麼還把它比喻為無眼？
回答說：布施之中，智慧是客來的，不是正體。譬如四大常相和合，不得相離；諸波羅蜜的和合也是這樣。
所謂不能趣道——道，是菩薩十地之道；城，是一切種智等諸佛之法。再者，道，是八聖道分；城，是涅槃。
如同盲人雖有手足之力，卻不能隨自己的意到達所要去的地方；得到有眼人的指示引導，就能隨意所往，都能成辦。五波羅蜜雖然各各有其事用之能，不得般若的指示引導，尚且不能得二乘，何況無上道！五波羅蜜得般若波羅蜜引導的緣故，得波羅蜜的名字，直至成就佛道。
論①續：帝釋問何以獨讚般若——散石喻與主將喻
帝釋問：『你自己說諸波羅蜜和合、互相佐助，如同四大不得相離。既然這樣，般若波羅蜜也有待於五法，為什麼獨獨說因般若的緣故五法才得波羅蜜的名字？』
回答說：雖然六事和合、互相佐助，但因般若波羅蜜力大的緣故，五法才因此得波羅蜜的名字。譬如調合藥散，雖然眾藥各各有力，因石藥之勢最大，所以名為石散。又如大軍摧破敵陣，雖然人人各有其力，主將力大的緣故，功名歸於主將。
論①續：釋云何生般若——觀不生相；釋無所合——入般若波羅蜜數
舍利弗已經問過供養般若之事，如今問：『行者怎樣生起般若波羅蜜？』
佛回答：『若行者觀色等諸法的不生之相，這就是生起般若波羅蜜。』
舍利弗又問：『怎樣是觀色等不生的緣故，般若波羅蜜生？』
回答說：『色等法，由因緣和合而起，行者知道色是虛妄的，便不令它生起；不起所以不生，不生所以不得，不得所以不失。』
那時，舍利弗問的意思是：『般若既無生的緣處，行者也無生，這樣的般若與什麼法合？終究歸向何處安住？得什麼果報？』
回答說：『般若波羅蜜無生相的緣故，無所合。』若般若波羅蜜有法可合，或善、或不善等，那就不名為般若波羅蜜；如今無所合，才入於般若波羅蜜之數。
論①續：帝釋何以獨問薩婆若；破斷滅故說合；如佛心合五義
有人問：若是這樣，帝釋已經知道一切法不合，為什麼獨獨問「薩婆若不合」？
回答說：帝釋貴重而深深愛著這般若，對薩婆若的愛尚未斷除，所以說：『乃至薩婆若也不合嗎？』
佛回答：『般若波羅蜜與薩婆若也不合。』因為一切法畢竟無生。
這裡佛是為了破除斷滅的邪見才說「合」；般若波羅蜜不像凡夫人那樣取相、著名、以起作有為之法相合，而是如佛心那樣合。
有人問：怎樣是如佛心合？
回答說：一切相虛誑，所以「不取相」；一切法之中有無常等過咎，所以「不受」；吾我之心繫縛執著世間，世間皆是動相，所以「不住」；能生種種苦惱，後必變異，所以「不著」；一切世間顛倒，顛倒的果報不實，如幻、如夢，實無所滅，所以「不斷」。因此，佛不執著於法、不生高心，深入畢竟空的善相之中，深入大悲以救度眾生，菩薩應當如佛心那樣合。
帝釋歡喜，讚歎說：『希有！這般若波羅蜜不破壞諸法，因為不生、不得、不失的緣故，而能成就菩薩，令其得以至於佛地。』
論①終：有所得分別則失般若；取空相亦失；色等自性不可得故不可信
須菩提說：『若菩薩用有所得心這樣分別一切智等，於一切法或合、或不合，這菩薩就失去般若波羅蜜。』
佛然可他的話，並說如是更有因緣：『菩薩若取你所說的「一切法無合不合」，取這空相，說「般若空無所有、不牢固」，這也是失去般若波羅蜜。』
須菩提知道般若波羅蜜是不可得之相，所以問：『若信般若波羅蜜，是信什麼法？』般若波羅蜜連空也不可得，那麼以決定之心，信於什麼法？
佛說：『色等一切法不可信。為什麼呢？色等一切法自性不可得，所以不可信。』
經②：般若名為摩訶波羅蜜——不作大小、合散、無量非無量、廣狹、有力無力
須菩提向佛稟白：『世尊！這般若波羅蜜名為摩訶波羅蜜。』
『須菩提！以什麼因緣，這般若波羅蜜名為摩訶波羅蜜？』
須菩提說：『世尊！這般若波羅蜜，不把色作大、不把色作小，受、想、行、識不作大、不作小；眼乃至意，色乃至法，眼識界乃至意識界，不作大、不作小；檀波羅蜜乃至禪波羅蜜，不作大、不作小；內空乃至無法有法空，不作大、不作小；四念處乃至阿耨多羅三藐三菩提，不作大、不作小；諸佛法，不作大、不作小；諸佛，不作大、不作小。這般若波羅蜜，不把色作合、不把色作散，受、想、行、識不作合、不作散；乃至諸佛不作合、不作散。色不作無量、不作非無量；乃至諸佛不作無量、也不作非無量。色不作廣、不作狹；乃至諸佛不作廣、不作狹。不把色作有力、不把色作無力；乃至諸佛不作有力、不作無力。世尊！以這因緣，這般若波羅蜜，名為摩訶波羅蜜。
『世尊！若新發意的菩薩摩訶薩，不遠離般若波羅蜜、不遠離禪波羅蜜、不遠離毘梨耶波羅蜜、不遠離羼提波羅蜜、不遠離尸羅波羅蜜、不遠離檀波羅蜜，卻這樣起念：「是般若波羅蜜，不作色大、不作色小，乃至諸佛不作大、不作小；色不作合、不作散；不作色無量、不作色非無量；不作色有力、不作色無力；乃至諸佛不作有力、不作無力。」世尊！菩薩摩訶薩若是這樣知解，便是不行般若波羅蜜。為什麼呢？因為這不是般若波羅蜜之相——所謂把色作大作小，乃至把諸佛作大作小；色有力無力，乃至諸佛有力無力。
『世尊！這菩薩摩訶薩因為用有所得心的緣故，有大過失。所謂行般若波羅蜜時，把色作大、把色作小，乃至把諸佛作有力、作無力。為什麼呢？有所得之相者，便沒有阿耨多羅三藐三菩提。
『這是為什麼呢？眾生不生的緣故，般若波羅蜜也應不生；色不生的緣故，般若波羅蜜不生；乃至佛不生的緣故，般若波羅蜜不生。
『眾生性無的緣故，般若波羅蜜性無；色性無的緣故，般若波羅蜜性無；乃至佛性無的緣故，般若波羅蜜性無。
『眾生非法的緣故，般若波羅蜜非法；色非法的緣故，般若波羅蜜非法；乃至佛非法的緣故，般若波羅蜜非法。
『眾生空的緣故，般若波羅蜜空；色空的緣故，般若波羅蜜空；乃至佛空的緣故，般若波羅蜜空。
『眾生離的緣故，般若波羅蜜離；色離的緣故，般若波羅蜜離；乃至佛離的緣故，般若波羅蜜離。
『眾生無有的緣故，般若波羅蜜無有；色無有的緣故，般若波羅蜜無有；乃至佛無有的緣故，般若波羅蜜無有。
『眾生不可思議的緣故，般若波羅蜜不可思議；色不可思議的緣故，般若波羅蜜不可思議；乃至佛不可思議的緣故，般若波羅蜜不可思議。
『眾生不滅的緣故，般若波羅蜜不滅；色不滅的緣故，般若波羅蜜不滅；乃至佛不滅的緣故，般若波羅蜜不滅。
『眾生不可知的緣故，般若波羅蜜不可知；色不可知的緣故，般若波羅蜜不可知；乃至佛不可知的緣故，般若波羅蜜不可知。
『眾生力不成就的緣故，般若波羅蜜力不成就；色力不成就的緣故，般若波羅蜜力不成就；乃至佛力不成就的緣故，般若波羅蜜力不成就。
『世尊！以這因緣，諸菩薩摩訶薩的般若波羅蜜，名為摩訶波羅蜜。』
以下是論釋。
論②：釋摩訶之義——凡夫隨憶想分別於諸法作大小，般若如實觀
論主解釋說：須菩提聽聞佛所說，疑心開解，讚歎般若波羅蜜說：『這般若名為摩訶波羅蜜。』
佛反問須菩提：『在你意下如何？為什麼名為大波羅蜜？』
須菩提回答：『色等諸法不作大、不作小的緣故。』
凡夫人的心對諸法隨意作大、作小。如人在危急之時，其心縮小；安隱富樂之時，心就寬大。又如八背捨之中，隨著心的緣故，外色或大、或小。
又如凡夫人在眼所見的色之中，連不是色的事也說成是色；如指業、指量、指數、指一異等法合起來當作色，這名為把色作大。有人眼見色時，可見之處名為色，不可見之處不名為色。又有人說：粗色虛誑不是真色，唯有微塵是常的，才是真色；微塵和合之時，假名為色——這名為把色作小。
由於這些因緣，凡夫人對色或作大、或作小，隨著憶想分別的緣故，破壞了諸法之性；般若波羅蜜，隨順色的本性如實而觀，不作大、小。
論②續：釋不合不散、非量非無量、非廣非狹、不說有力不說無力
所謂「不合不散」，般若波羅蜜，不說微細之色和合之後另有色生；但有假名，沒有定相之色，所以無合、無散。
色無邊所以無量——無處不有色、無時不有色，所以沒有量。
色是造作之法；般若波羅蜜之中，不以微塵合起來而有粗色、不以粗色散開而還歸微塵，所以說不合不散；起作之法有分別、有籌量多少，便不得說不合不散。
至於無量——如凡人以空的緣故說無量、以實的緣故說有量；般若波羅蜜遠離空、實二邊，所以說「非量非無量」。
凡夫人隨心憶念而得理解，所以對色作廣、作狹；般若波羅蜜觀實法之相，不隨於心，所以非廣、非狹。
凡夫人不知道諸法是由和合因緣所生，所以說「色有力」。如同合眾多的縷線而成繩，不知道的人便說繩有力；又如牆倒壓死了人，便說牆有力。若各各分散，就沒有力了。般若波羅蜜知道和合之相，不說一法有力、也不說它無力。
所以名為「摩訶般若波羅蜜」。
論②續：復有大因緣——與五度和合行則調柔成辦，離五度單行般若則散亂
還有一重大因緣：若菩薩不遠離六波羅蜜，色等諸法便不作大、不作小。若只單行般若波羅蜜，心就散亂、不調順，多生疑悔、邪見，失去般若波羅蜜之相。若與五波羅蜜和合而行，就調柔不錯亂，能成辦眾事。譬如八聖道分，正見是道，若沒有其餘七分佐助，就不能辦事，也不名為正見。所以佛說：一切諸善法都從因緣和合共同而生，沒有一法是獨自而生的。所以和合之時各各有力，只是力有大小。這名為行般若波羅蜜。
若菩薩離了五波羅蜜，單行般若波羅蜜，分別色等諸法或大、或小等，這人就墮於用有所得，墮在有邊之中。若對色等諸法無所分別大小，卻離了五波羅蜜，執著這不大不小等空相——先前分別諸法大小，有所得，是失；如今執著不大不小等空相，也是失。
論②終：有所得相者無菩提；二法攝一切法；力不成就之義；結歸摩訶波羅蜜
為什麼呢？這裡須菩提說出因緣：「有所得相者，乃至無阿耨多羅三藐三菩提。」
為什麼這樣說？阿耨多羅三藐三菩提，是寂滅相、無所得相、畢竟清淨相。有所得之相，會生出種種戲論、諍競；一切法無生無滅，是無所得相。
如同我與眾生，向十方尋求索覓都不可得，但有假名，實際不生。眾生不生的緣故，般若波羅蜜也如同眾生之相，破除吾我的顛倒，所以不生不滅。如色等諸法，生相不可得所以不生。二法統攝一切法：一是眾生、一是法。這二法由因緣的緣故和合而生，但有假名，沒有定性；若法沒有定性，這法就是無生。這二法無生的緣故，當知色等諸法也是無生。
眾生與法，無性、無所有、空、離、不可思議、不滅、不可知，也都是這樣。
所謂「眾生力不成就故，般若波羅蜜力不成就」，先前說過「一切法從因緣和合生，各各無自力」。般若波羅蜜知道諸法各各無自力所以無自性，無自性所以空。
般若波羅蜜從諸法而生，所以無自力；無自力的緣故，也同諸法一樣畢竟空。所以說「眾生及法力不成就故，般若波羅蜜力亦不成就」。
有人問：先前說「色等諸法不作有力、不作無力」，如今為什麼又說「眾生及色等諸法力不成就故，般若波羅蜜力亦不成就」？
回答說：上面說的是「般若觀諸法，不作有力、不作無力」，聽的人會以為：『般若波羅蜜能作這樣的觀，就是有大力。』所以這裡才說「眾生、色等力不成就故，般若波羅蜜力亦不成就」。
由這樣種種因緣，所以名為「摩訶波羅蜜」。
This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the fortieth chapter, "Illumination", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.
Sūtra ①: Śāriputra Praises the Sixteen Virtues of Prajñā and Asks How One Should Make Offerings to It; the Buddha Answers: As One Makes Offerings to the World-Honored One
At that time the venerable Śāriputra said to the Buddha: ‘World-Honored One! Is this prajñāpāramitā?’
The Buddha said: ‘It is prajñāpāramitā.’
‘World-Honored One! Prajñāpāramitā can illuminate and see all dharmas, because it is ultimately pure. World-Honored One! One should worship prajñāpāramitā. World-Honored One! Prajñāpāramitā is not attached to the three realms. World-Honored One! Prajñāpāramitā removes all darkness, because all afflictions and all views are removed. World-Honored One! Prajñāpāramitā is supreme among all the dharmas that aid the path. World-Honored One! Prajñāpāramitā is peace and security, because it can cut off all fear, suffering, and vexation. World-Honored One! Prajñāpāramitā can give light, because it is adorned with the five eyes. World-Honored One! Prajñāpāramitā can show and guide beings who have fallen into wrong paths, because it is apart from the two extremes. World-Honored One! Prajñāpāramitā is the omniscience of all kinds, because all afflictions together with their residual habits are cut off without remainder. World-Honored One! Prajñāpāramitā is the mother of the bodhisattva-mahāsattvas, because it can give birth to the dharmas of the buddhas. World-Honored One! Prajñāpāramitā neither arises nor ceases, because of the emptiness of specific marks. World-Honored One! Prajñāpāramitā is far removed from birth and death, because it is neither permanent nor annihilated. World-Honored One! Prajñāpāramitā acts as a protector for those without protection, because it gives away all precious jewels. World-Honored One! Prajñāpāramitā is complete in power, because nothing can destroy it. World-Honored One! Prajñāpāramitā can turn the wheel of the Dharma of three turnings and twelve aspects, because all dharmas neither turn nor return. World-Honored One! Prajñāpāramitā can display the nature of dharmas, because of the emptiness of non-existent and existent dharmas. World-Honored One! How should one make offerings to prajñāpāramitā?’
The Buddha said: ‘One should make offerings to it as one makes offerings to the World-Honored One. Worship prajñāpāramitā as one worships the World-Honored One. Why? The World-Honored One is not different from prajñāpāramitā, and prajñāpāramitā is not different from the World-Honored One; the World-Honored One is prajñāpāramitā, and prajñāpāramitā is the World-Honored One. From within this prajñāpāramitā are born the buddhas, the bodhisattvas, the pratyekabuddhas, the arhats, the anāgāmin, the sakṛdāgāmin, and the srota-āpanna; from within prajñāpāramitā are born the ten wholesome paths, the four dhyānas, the four immeasurable minds, the four formless absorptions, the five supernormal powers, inner emptiness and so on up to the emptiness of non-existent and existent dharmas, and the four foundations of mindfulness and so on up to the eight limbs of the noble path; from within this prajñāpāramitā are born the ten powers of the Buddha, the eighteen unshared dharmas, great kindness and great compassion, and the omniscience of all kinds.’
Sūtra ① continued: Śakra Asks Śāriputra Why He Asks This; the Causes and Conditions of Rejoicing and Dedication, and the Simile of the People Blind from Birth; Why Prajñā Alone Is Praised
At that time Śakra Devānām Indra had this thought in his mind: ‘For what cause and condition does Śāriputra ask about this matter?’ Having had this thought, he said to Śāriputra: ‘For what cause and condition do you ask about this matter?’
Śāriputra said to Śakra Devānām Indra: ‘Kauśika (Śakra's original clan name)! The bodhisattva-mahāsattvas are guarded by prajñāpāramitā, and because of the power of upāya-kauśalya (skilful means), with regard to the buddhas of the past, the future, and the present, the roots of goodness they made from the first arousing of the mind up to the abiding of the Dharma, in all that interval, are all gathered together and rejoiced in, and dedicated to anuttarā samyaksaṃbodhi. For this cause and condition I ask about this matter. Kauśika! The prajñāpāramitā of a bodhisattva-mahāsattva surpasses dānapāramitā, śīla, kṣānti, vīrya, and dhyānapāramitā. It is like people blind from birth, whether a hundred, or a thousand, or a hundred thousand: without a guide in front, they cannot set out on the road and cannot enter the city. Kauśika! The five perfections are also like this: apart from prajñāpāramitā, they are like the blind without a guide, unable to head toward the path and unable to attain the omniscience of all kinds. Kauśika! If the five perfections obtain the leading and guiding of prajñāpāramitā, only then are the five perfections called possessed of eyes; because they are guided by prajñāpāramitā, only then do they obtain the name 「波羅蜜」 tr. "pāramitā".’
Śakra Devānām Indra said to Śāriputra: ‘According to what you say, it is prajñāpāramitā that guides the five perfections, and only then do the five perfections obtain the name of pāramitā. Śāriputra! But if there is no dānapāramitā, the five perfections also do not obtain the name of pāramitā; if there is no śīlapāramitā, kṣāntipāramitā, vīryapāramitā, or dhyānapāramitā, the five perfections likewise do not obtain the name of pāramitā. If that is so, why is prajñāpāramitā alone praised?’
Śāriputra said: ‘Just so! Just so! Kauśika! Without dānapāramitā the five perfections do not obtain the name of pāramitā; without śīlapāramitā, kṣāntipāramitā, vīryapāramitā, and dhyānapāramitā the five perfections do not obtain the name of pāramitā. But only when a bodhisattva-mahāsattva abides within prajñāpāramitā can he fulfil dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, and dhyānapāramitā. For this reason, Kauśika! among the five perfections prajñāpāramitā is supreme, foremost, most wondrous, unsurpassed, and without equal.’
Sūtra ① continued: How Should Prajñā Be Given Rise To—Because All Dharmas Do Not Arise, Prajñā Arises; With What Dharma Does Prajñā Join—It Joins with Nothing
Śāriputra said to the Buddha: ‘World-Honored One! How should prajñāpāramitā be given rise to?’
The Buddha told Śāriputra: ‘Because form does not arise, prajñāpāramitā arises; because feeling, perception, constructions, and consciousness do not arise, prajñāpāramitā arises; because dānapāramitā does not arise, prajñāpāramitā arises; and so on up to: because dhyānapāramitā does not arise, prajñāpāramitā arises; because inner emptiness and so on up to the emptiness of non-existent and existent dharmas, the four foundations of mindfulness and so on up to the eight limbs of the noble path, and the ten powers of the Buddha and so on up to omniscience and the omniscience of all kinds do not arise, prajñāpāramitā arises. Because such dharmas as these do not arise, it is in this way that prajñāpāramitā should arise.’
Śāriputra said: ‘World-Honored One! How is it that because form does not arise, prajñāpāramitā arises? And so on up to: how is it that because all dharmas do not arise, prajñāpāramitā should arise?’
The Buddha said: ‘Because form does not originate, does not arise, is not found, and is not lost, and so on up to because all dharmas do not originate, do not arise, are not found, and are not lost, prajñāpāramitā arises.’
Śāriputra said to the Buddha: ‘With what dharma does the prajñāpāramitā that arises in this way join?’
The Buddha said: ‘It joins with nothing; precisely because of this, it obtains the name prajñāpāramitā.’
‘World-Honored One! With what dharmas does it not join?’
The Buddha said: ‘It does not join with unwholesome dharmas, and it does not join with wholesome dharmas; it does not join with worldly dharmas, and it does not join with world-transcending dharmas; it does not join with dharmas with outflows, and it does not join with dharmas without outflows; it does not join with dharmas with fault, and it does not join with dharmas without fault; it does not join with conditioned dharmas, and it does not join with unconditioned dharmas. Why? Prajñāpāramitā does not arise for the sake of obtaining dharmas; for this reason, it joins with nothing among dharmas.’
Sūtra ① continued: It Does Not Join Even with Sarvajñā, Nor Does It Find It; Not Grasping, Not Receiving, Not Abiding, Not Attached, Not Cutting Off—Joining Thus Is Joining with Nothing
At that time Śakra Devānām Indra said to the Buddha: ‘World-Honored One! Does this prajñāpāramitā not join even with sarvajñā (omniscience)?’
The Buddha said: ‘Just so, Kauśika! Prajñāpāramitā does not join even with sarvajñā, nor does it find it.’
Śakra Devānām Indra said: ‘World-Honored One! How is it that prajñāpāramitā does not join even with sarvajñā, nor finds it?’
The Buddha said: ‘Prajñāpāramitā does not join according to names, does not join according to marks, and does not join according to dharmas that originate and act.’
Śakra Devānām Indra said: ‘Then how does it join now?’
The Buddha said: ‘If a bodhisattva-mahāsattva joins in the manner of that which does not grasp, does not receive, does not abide, is not attached, and does not cut off—joining in this way is joining with nothing. Just so, Kauśika! Prajñāpāramitā joins with all dharmas, and that is joining with nothing.’
At that time Śakra Devānām Indra said to the Buddha: ‘It has never been before, World-Honored One! This prajñāpāramitā arises for the sake of all dharmas not originating, not arising, not being found, and not being lost.’
Close of Sūtra ①: The Thought of Joining or Not Joining and the Thought of Empty, Hollow, and Infirm Both Abandon Prajñā; Having Faith in Prajñā, One Does Not Have Faith in Form, and So On up to the Omniscience of All Kinds
Subhūti said to the Buddha: ‘World-Honored One! If a bodhisattva-mahāsattva, when practising prajñāpāramitā, gives rise to such a thought as this: 「般若波羅蜜，若一切法合、若不合。」 tr. "Prajñāpāramitā—whether it joins with all dharmas or does not join."—this bodhisattva-mahāsattva is abandoning prajñāpāramitā and departing far from prajñāpāramitā.’
The Buddha told Subhūti: ‘There is also another cause and condition that makes a bodhisattva-mahāsattva abandon prajñāpāramitā and depart far from prajñāpāramitā. If a bodhisattva-mahāsattva gives rise to such a thought as this: 「是般若波羅蜜無所有、空虛、不堅固。」 tr. "This prajñāpāramitā is without anything existent, empty and hollow, and not firm."—this bodhisattva-mahāsattva is abandoning prajñāpāramitā and departing far from prajñāpāramitā. Subhūti! By this cause and condition one abandons and departs from prajñāpāramitā.’
Subhūti said to the Buddha: ‘World-Honored One! To have faith in prajñāpāramitā—what dharma is it to have faith in?’
The Buddha told Subhūti: ‘Having faith in prajñāpāramitā, one does not have faith in form, does not have faith in feeling, perception, constructions, and consciousness; does not have faith in the eye and so on up to the mind; does not have faith in forms and so on up to mental objects; does not have faith in the eye element and so on up to the mind-consciousness element; does not have faith in dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, or dhyānapāramitā; does not have faith in inner emptiness and so on up to the emptiness of non-existent and existent dharmas; does not have faith in the four foundations of mindfulness and so on up to the eight limbs of the noble path; does not have faith in the ten powers of the Buddha and so on up to the eighteen unshared dharmas; does not have faith in the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, or the path of the pratyekabuddha; does not have faith in the bodhisattva path; does not have faith in anuttarā samyaksaṃbodhi and so on up to the omniscience of all kinds.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that when one has faith in prajñāpāramitā, one does not have faith in form and so on up to the omniscience of all kinds?’
The Buddha told Subhūti: ‘Because form is unfindable, having faith in prajñāpāramitā, one does not have faith in form; and so on up to: because the omniscience of all kinds is unfindable, having faith in prajñāpāramitā, one does not have faith in the omniscience of all kinds. For this reason, Subhūti! when one has faith in prajñāpāramitā, one does not have faith in form, and so on up to one does not have faith in the omniscience of all kinds.’
What follows is the treatise's explanation.
Treatise ①: Śāriputra, Taking Up the Meaning of Rejoicing, Rejoices and Praises; the Sixteen Phrases in Praise of Its Virtues Explained One by One
The treatise-author explains: earlier the Buddha, Maitreya, Subhūti, and Śakra Devānām Indra together proclaimed the meaning of rejoicing. Although Śāriputra was silent and did not speak, he heard that this meaning of rejoicing in prajñāpāramitā is very deep, immeasurable and boundless, and greatly benefits beings; although he himself had already exhausted his outflows and was stilled, he still gave rise to a mind of joy, rose from his seat, joined his palms, and said to the Buddha: ‘That which can bring about rejoicing, cut off all idle discourse, and benefit immeasurable beings, causing them to enter the Buddha path, is prajñāpāramitā.’ The Buddha approved his words, and so said 「是」 tr. "It is."
Within prajñāpāramitā is taught the real mark of all dharmas; within the real mark of all dharmas there is no defilement or turbidity of idle discourse, and so it is called 「畢竟清淨」 tr. "ultimately pure"; because it is ultimately pure, it can illuminate everywhere all the five kinds of Dharma treasury, namely the past, the future, the present, the unconditioned, and the inexpressible. Therefore Śāriputra said: 「世尊！般若波羅蜜能照一切法，畢竟淨故。」 tr. "World-Honored One! Prajñāpāramitā can illuminate all dharmas, because it is ultimately pure."
Prajñāpāramitā can guard bodhisattvas, rescue them from all suffering and vexation, and fulfil what they wish for, just as the Brahmā king guards the three-thousand great-thousand world; and so all beings worship it.
The mud of the three poisons within the three realms cannot defile it, and so it is said 「不著三界」 tr. "not attached to the three realms".
It breaks all the one hundred and eight afflictions, such as craving, and the sixty-two views, such as the view of self, and so it is said 「破無明黑闇」 tr. "breaks the black darkness of ignorance".
Among all dharmas wisdom is supreme, and among all wisdom prajñāpāramitā is supreme; with wisdom as the root, the thirty-seven limbs of the path, such as the four foundations of mindfulness, are discriminated, and so it is said 「一切助道法中最上」 tr. "supreme among all the dharmas that aid the path".
It can cut off all fear, suffering, and vexation, such as birth, old age, sickness, and death, and so it is said 「安隱」 tr. "peace and security".
Within this prajñāpāramitā the five eyes are held together, and so it is said 「能與光明」 tr. "can give light".
It is apart from all the two extremes, such as the extreme of the bounded and the extreme of the boundless, and so it is said 「能示正道」 tr. "can show the right path".
The bodhisattva abides in the vajra samādhi, cuts off without remainder even the subtle residual habits of all afflictions, leaving nothing whatsoever left over, and attains unobstructed liberation, and so it is said 「一切種智」 tr. "the omniscience of all kinds".
Again, to know the general marks and the particular marks of all dharmas is the cause and condition of the omniscience of all kinds, and so it is called 「一切種智」 tr. "the omniscience of all kinds".
It can give birth to the dharmas of the immeasurable buddhas of the ten directions and the three times, and so it is said 「諸菩薩母」 tr. "the mother of the bodhisattvas".
Within all dharmas, each is empty of its specific mark, and so it is said 「不生不滅」 tr. "neither arising nor ceasing".
The two views of annihilation and permanence are the root of all views; all views are the root of all fetters; all fetters are the root of suffering within all birth and death; and so it is said 「遠離生死」 tr. "far removed from birth and death".
It can cause beings to have faith in and receive the jewels of all wholesome dharmas, such as the Three Jewels; because they obtain the jewels of all wholesome dharmas, they then obtain worldly and world-transcending happiness. Because it can cause beings to obtain these two kinds of happiness, it is said 「無救者作護」 tr. "acts as a protector for those without refuge".
The mark of this prajñāpāramitā cannot be destroyed even by the buddhas of the ten directions. Why? Because it is ultimately unfindable—how much less by anyone else! And so it is said 「具足波羅蜜」 tr. "complete pāramitā".
Because within this prajñāpāramitā there is no self-nature, it is taught that dharmas do not flow on within birth and death and do not return into nirvāṇa—because they do not arise they do not turn, because they do not cease they do not return—and so it is said 「能轉三轉十二行法輪」 tr. "can turn the wheel of the Dharma of three turnings and twelve aspects". The meaning of the wheel of the Dharma of three turnings and twelve aspects is as explained earlier.
All dharmas have two portions: either existence or non-existence. Within this prajñā, existence should not be grasped, and non-existence should not be grasped either; to be apart from this existence and non-existence is the nature of dharmas, and so it is said 「能示諸法性」 tr. "can display the nature of dharmas".
Prajñā is praised by immeasurable causes and conditions such as these, and they will be explained broadly further on.
Treatise ① continued: Making Offerings as to the Buddha Explained—the Buddha and Prajñā Are Equal and Not Different; Why Śakra Had His Thought; Śāriputra States the Causes and Conditions Himself
This prajñāpāramitā has the signless as its mark. Some people, whose minds are not yet ripened, seek its fixed mark and cannot find it, and so give rise to a mind of contempt. Therefore Śāriputra asked: ‘How should one make offerings?’
The Buddha taught: ‘One should make offerings as to the Buddha.’ Because people since long ago have been deeply attached to the mark of beings and their feeling for the honoured Dharma is thin, he said: ‘As one makes offerings to the World-Honored One.’
A person with wisdom contemplates in this way: the Buddha and prajñā are equal and not different. Why? Prajñā, cultivated and gathered, turns into omniscience. Here the Buddha himself states the causes and conditions: ‘Within this prajñāpāramitā are born the worthy and noble and the rest, and are born worldly and world-transcending dharmas such as the ten wholesome paths, and so on up to the omniscience of all kinds.’
「爾時，帝釋作是念」 tr. "At that time Śakra had this thought": Śakra's meaning was: ‘Śāriputra is a person whose outflows are exhausted and who is free of desire, and yet he praises prajñā like a person attached to dharmas.’
Now Śāriputra himself states the causes and conditions: ‘Because bodhisattvas are guarded by prajñā, by the power of skilful means they can dedicate the merit of rejoicing and yet not destroy the mark of prajñāpāramitā; this matter is very rare, and so I revere prajñāpāramitā. That is why I asked the Buddha how one should make offerings to it.’
Again, Kauśika! Because of its own power and force, prajñāpāramitā surpasses the five perfections.
Treatise ① continued: Two Rounds of Question and Answer—Why the Blind Are Spoken of as a Hundred Thousand; Dānapāramitā Also Has Eyes, So Why Is It Likened to the Eyeless
Someone asks: the five perfections should be likened to five blind people; why then does it say 「百千」 tr. "a hundred thousand"?
The answer: what is spoken of here is its power and force, regardless of the number of people. Again, if it said that it guides only five people, that would not be enough to show how precious it is, and so it says 「百千」 tr. "a hundred thousand". Again, the pāramitā are by origin also many; as in the Samādhi of the Auspicious Kalpa there are eighty-four thousand kinds of pāramitā, and spoken of broadly they are immeasurable.
Someone asks: dānapāramitā also has eyes. Why? Because one has faith in sin and merit and breaks ignorance such as wrong views, one is able to practise giving; why then is it still likened to the eyeless?
The answer: within giving, wisdom is a guest that has come; it is not the proper substance. It is like the four great elements, which are constantly joined together and cannot be apart from one another; the joining together of the perfections is also like this.
As for what is called being unable to head toward the path—the path is the path of the ten grounds of the bodhisattva; the city is the dharmas of the buddhas, such as the omniscience of all kinds. Again, the path is the eight limbs of the noble path; the city is nirvāṇa.
It is like a blind person who, though he has the strength of hands and feet, cannot reach the place he wishes to go according to his own intention; obtaining the showing and guiding of a person possessed of eyes, he can go wherever he wishes and accomplish everything. Although the five perfections each have the ability of their own functions, without obtaining the showing and guiding of prajñā they cannot even attain the two vehicles, how much less the unsurpassed path! Because the five perfections are guided by prajñāpāramitā, they obtain the name of pāramitā, right up to the accomplishment of the Buddha path.
Treatise ① continued: Śakra Asks Why Prajñā Alone Is Praised—the Simile of the Mineral Powder and the Simile of the General
Śakra asks: ‘You yourself say that the perfections are joined together and assist one another, just as the four great elements cannot be apart from one another. That being so, prajñāpāramitā also depends on the five dharmas; why say only that it is because of prajñā that the five dharmas obtain the name of pāramitā?’
The answer: although the six things are joined together and assist one another, it is because the power of prajñāpāramitā is great that the five dharmas thereby obtain the name of pāramitā. It is like compounding a medicinal powder: although each of the many drugs has its own power, because the force of the mineral medicine is greatest, it is called a mineral powder. Or again, it is like a great army breaking the enemy's ranks: although each person has his own strength, because the power of the general is great, the fame of the deed goes to the general.
Treatise ① continued: How Prajñā Is Given Rise To Explained—Contemplating the Mark of Non-Arising; Joining with Nothing Explained—Entering the Count of Prajñāpāramitā
Śāriputra has already asked about the matter of making offerings to prajñā, and now he asks: ‘How does the practitioner give rise to prajñāpāramitā?’
The Buddha answers: ‘If the practitioner contemplates the mark of non-arising of form and the other dharmas, this is giving rise to prajñāpāramitā.’
Śāriputra asks further: ‘How is it that because one contemplates the non-arising of form and the rest, prajñāpāramitā arises?’
The answer: ‘Form and the other dharmas originate from the coming together of causes and conditions; the practitioner knows that form is false and so does not let it originate; because it does not originate it does not arise, because it does not arise it is not found, because it is not found it is not lost.’
At that time the meaning of Śāriputra's question was: ‘Since prajñā has no conditioned place from which to arise, and the practitioner also has no arising, with what dharma does such a prajñā join? Where in the end does it go to abide? What result does it obtain?’
The answer: ‘Because prajñāpāramitā has no mark of arising, it joins with nothing.’ If prajñāpāramitā had a dharma that it could join with, whether wholesome or unwholesome and so on, then it would not be called prajñāpāramitā; now, because it joins with nothing, it enters the count of prajñāpāramitā.
Treatise ① continued: Why Śakra Asks Only about Sarvajñā; Joining Is Spoken of to Refute Annihilation; the Five Meanings of Joining as the Buddha's Mind Does
Someone asks: if that is so, Śakra already knows that all dharmas do not join; why does he ask only about 「薩婆若不合」 tr. "not joining with sarvajñā"?
The answer: Śakra prizes this prajñā and is deeply attached to it, and his love for sarvajñā has not yet been cut off, and so he says: ‘Does it not join even with sarvajñā?’
The Buddha answers: ‘Prajñāpāramitā does not join even with sarvajñā.’ This is because all dharmas are ultimately non-arising.
Here the Buddha speaks of 「合」 tr. "joining" in order to refute the wrong view of annihilation; prajñāpāramitā does not join in the way ordinary people do, grasping at marks, attaching to names, and joining by means of the dharmas of originating, acting, and the conditioned; rather it joins as the Buddha's mind does.
Someone asks: how is it that it joins as the Buddha's mind does?
The answer: all marks are deceptive, and so 「不取相」 tr. "does not grasp marks"; within all dharmas there are faults such as impermanence, and so 「不受」 tr. "does not receive"; the mind of self binds and attaches one to the world, and the world is entirely a mark of motion, and so 「不住」 tr. "does not abide"; it can give rise to all kinds of suffering and vexation, and afterward it must change, and so 「不著」 tr. "is not attached"; the whole world is inverted, and the result of inversion is not real, like an illusion, like a dream, and in reality there is nothing that ceases, and so 「不斷」 tr. "does not cut off". Therefore the Buddha is not attached to dharmas and does not give rise to a haughty mind; he enters deeply into the wholesome mark of ultimate emptiness and enters deeply into great compassion in order to deliver beings; the bodhisattva should join as the Buddha's mind does.
Śakra rejoiced and praised it, saying: ‘How rare! This prajñāpāramitā does not destroy dharmas, because they do not arise, are not found, and are not lost, and yet it can accomplish the bodhisattva, enabling him to reach the ground of the Buddha.’
Close of Treatise ①: Discriminating with Something to Be Attained Loses Prajñā; Grasping the Mark of Emptiness Also Loses It; Because the Self-Nature of Form and the Rest Is Unfindable, They Cannot Be Believed In
Subhūti said: ‘If a bodhisattva, with a mind that has something to be attained, discriminates in this way omniscience and the rest, whether all dharmas join or do not join, this bodhisattva loses prajñāpāramitā.’
The Buddha approved his words, and said that there is further such a cause and condition: ‘If a bodhisattva grasps what you have said, 「一切法無合不合」 tr. "all dharmas neither join nor do not join", grasps this mark of emptiness, and says 「般若空無所有、不牢固」 tr. "prajñā is empty, without anything existent, and not secure", this too is losing prajñāpāramitā.’
Subhūti knew that prajñāpāramitā is of an unfindable mark, and so he asked: ‘If one has faith in prajñāpāramitā, what dharma does one have faith in?’ In prajñāpāramitā even emptiness is unfindable; then with a decided mind, in what dharma could one have faith?
The Buddha said: ‘Form and all the other dharmas cannot be believed in. Why? The self-nature of form and all the other dharmas is unfindable, and so they cannot be believed in.’
Sūtra ②: Prajñā Is Called Mahāpāramitā—It Does Not Make Great or Small, Joined or Dispersed, Immeasurable or Not Immeasurable, Broad or Narrow, Possessed of Power or Without Power
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā is called mahāpāramitā (the great perfection).’
‘Subhūti! For what cause and condition is this prajñāpāramitā called mahāpāramitā?’
Subhūti said: ‘World-Honored One! This prajñāpāramitā does not make form great and does not make form small; it does not make feeling, perception, constructions, and consciousness great and does not make them small; the eye and so on up to the mind, forms and so on up to mental objects, the eye-consciousness element and so on up to the mind-consciousness element—it does not make them great and does not make them small; dānapāramitā and so on up to dhyānapāramitā—it does not make them great and does not make them small; inner emptiness and so on up to the emptiness of non-existent and existent dharmas—it does not make them great and does not make them small; the four foundations of mindfulness and so on up to anuttarā samyaksaṃbodhi—it does not make them great and does not make them small; the dharmas of the buddhas—it does not make them great and does not make them small; the buddhas—it does not make them great and does not make them small. This prajñāpāramitā does not make form joined and does not make form dispersed; it does not make feeling, perception, constructions, and consciousness joined and does not make them dispersed; and so on up to: it does not make the buddhas joined and does not make them dispersed. It does not make form immeasurable and does not make it not immeasurable; and so on up to: it does not make the buddhas immeasurable, nor does it make them not immeasurable. It does not make form broad and does not make it narrow; and so on up to: it does not make the buddhas broad and does not make them narrow. It does not make form possessed of power and does not make form without power; and so on up to: it does not make the buddhas possessed of power and does not make them without power. World-Honored One! For this cause and condition this prajñāpāramitā is called mahāpāramitā.
‘World-Honored One! If a bodhisattva-mahāsattva who has newly aroused the mind does not depart from prajñāpāramitā, does not depart from dhyānapāramitā, does not depart from vīryapāramitā, does not depart from kṣāntipāramitā, does not depart from śīlapāramitā, and does not depart from dānapāramitā, and yet gives rise to a thought such as this: 「是般若波羅蜜，不作色大、不作色小，乃至諸佛不作大、不作小；色不作合、不作散；不作色無量、不作色非無量；不作色有力、不作色無力；乃至諸佛不作有力、不作無力。」 tr. "This prajñāpāramitā does not make form great and does not make form small, and so on up to: it does not make the buddhas great and does not make them small; it does not make form joined and does not make it dispersed; it does not make form immeasurable and does not make form not immeasurable; it does not make form possessed of power and does not make form without power; and so on up to: it does not make the buddhas possessed of power and does not make them without power."—World-Honored One! If a bodhisattva-mahāsattva understands in this way, he is not practising prajñāpāramitā. Why? Because this is not the mark of prajñāpāramitā—namely, making form great or small, and so on up to making the buddhas great or small; form possessed of power or without power, and so on up to the buddhas possessed of power or without power.
‘World-Honored One! This bodhisattva-mahāsattva, because he uses a mind that has something to be attained, has a great fault. That is, when practising prajñāpāramitā he makes form great and makes form small, and so on up to he makes the buddhas possessed of power and makes them without power. Why? For one who has the mark of something to be attained, there is no anuttarā samyaksaṃbodhi.
‘And why is this? Because beings do not arise, prajñāpāramitā also should not arise; because form does not arise, prajñāpāramitā does not arise; and so on up to: because the Buddha does not arise, prajñāpāramitā does not arise.
‘Because beings are without nature, prajñāpāramitā is without nature; because form is without nature, prajñāpāramitā is without nature; and so on up to: because the Buddha is without nature, prajñāpāramitā is without nature.
‘Because beings are not a dharma, prajñāpāramitā is not a dharma; because form is not a dharma, prajñāpāramitā is not a dharma; and so on up to: because the Buddha is not a dharma, prajñāpāramitā is not a dharma.
‘Because beings are empty, prajñāpāramitā is empty; because form is empty, prajñāpāramitā is empty; and so on up to: because the Buddha is empty, prajñāpāramitā is empty.
‘Because beings are apart, prajñāpāramitā is apart; because form is apart, prajñāpāramitā is apart; and so on up to: because the Buddha is apart, prajñāpāramitā is apart.
‘Because beings are non-existent, prajñāpāramitā is non-existent; because form is non-existent, prajñāpāramitā is non-existent; and so on up to: because the Buddha is non-existent, prajñāpāramitā is non-existent.
‘Because beings are inconceivable, prajñāpāramitā is inconceivable; because form is inconceivable, prajñāpāramitā is inconceivable; and so on up to: because the Buddha is inconceivable, prajñāpāramitā is inconceivable.
‘Because beings are non-ceasing, prajñāpāramitā is non-ceasing; because form is non-ceasing, prajñāpāramitā is non-ceasing; and so on up to: because the Buddha is non-ceasing, prajñāpāramitā is non-ceasing.
‘Because beings are unknowable, prajñāpāramitā is unknowable; because form is unknowable, prajñāpāramitā is unknowable; and so on up to: because the Buddha is unknowable, prajñāpāramitā is unknowable.
‘Because the power of beings is not accomplished, the power of prajñāpāramitā is not accomplished; because the power of form is not accomplished, the power of prajñāpāramitā is not accomplished; and so on up to: because the power of the Buddha is not accomplished, the power of prajñāpāramitā is not accomplished.
‘World-Honored One! For this cause and condition the prajñāpāramitā of the bodhisattva-mahāsattvas is called mahāpāramitā.’
What follows is the treatise's explanation.
Treatise ②: The Meaning of "Great" Explained—Ordinary People, Following Recollection, Imagining, and Discrimination, Make Dharmas Great or Small; Prajñā Contemplates as Things Really Are
The treatise-author explains: Subhūti, having heard what the Buddha said, had his doubts opened and resolved, and praised prajñāpāramitā, saying: ‘This prajñā is called mahāpāramitā.’
The Buddha asked Subhūti in return: ‘What do you think? Why is it called the great pāramitā?’
Subhūti answered: ‘Because it does not make form and the other dharmas great and does not make them small.’
The minds of ordinary people make dharmas great or small as they please. It is like a person in a time of danger and urgency, whose mind shrinks; in a time of peace, security, wealth, and happiness, the mind becomes wide and great. Or again, as within the eight liberations, because it follows the mind, outer form is either great or small.
Or again, it is like ordinary people who, within the form seen by the eye, call even things that are not form ‘form’; such as combining dharmas like pointing to action, pointing to measure, pointing to number, pointing to one and different, and taking them as form—this is called making form great. Some people, when the eye sees form, call the place that can be seen form, and do not call the place that cannot be seen form. And again, someone says: coarse form is deceptive and is not true form; only the fine particle, being permanent, is true form; when fine particles come together, it is provisionally named form—this is called making form small.
Because of these causes and conditions, ordinary people make form either great or small; because they follow recollection, imagining, and discrimination, they destroy the nature of dharmas. Prajñāpāramitā, in accord with the original nature of form, contemplates it as it really is, and does not make it great or small.
Treatise ② continued: Neither Joined nor Dispersed, Neither Measured nor Immeasurable, Neither Broad nor Narrow, Speaking Neither of Possessing Power nor of Lacking Power, Explained
As for what is called 「不合不散」 tr. "neither joined nor dispersed": prajñāpāramitā does not say that after subtle forms come together another form arises; there is only a provisional name, and no form of fixed mark, and so there is no joining and no dispersing.
Form is boundless and so is immeasurable—there is no place without form and no time without form, and so it has no measure.
Form is a fabricated dharma; within prajñāpāramitā, coarse form does not exist through the joining of fine particles, and coarse form does not disperse and return to fine particles, and so it is said to be neither joined nor dispersed; dharmas that originate and act have discrimination and have the reckoning of more and less, and so one cannot say of them that they are neither joined nor dispersed.
As for the immeasurable—as ordinary people say it is immeasurable because it is empty and say it is measurable because it is real; prajñāpāramitā is far removed from the two extremes of the empty and the real, and so it is said 「非量非無量」 tr. "neither measured nor immeasurable".
Ordinary people obtain understanding by following the recollection of their minds, and so they make form broad or narrow; prajñāpāramitā contemplates the mark of real dharmas and does not follow the mind, and so it is neither broad nor narrow.
Ordinary people do not know that dharmas are born from the coming together of causes and conditions, and so they say 「色有力」 tr. "form possesses power". It is like joining many threads together to make a rope: those who do not know then say that the rope has power; or again, when a wall falls and crushes a person to death, they say that the wall has power. If each were separated and dispersed, there would be no power. Prajñāpāramitā knows the mark of coming together, and does not say that a single dharma possesses power, nor does it say that it is without power.
Therefore it is called 「摩訶般若波羅蜜」 tr. "mahāprajñāpāramitā".
Treatise ② continued: There Is a Further Great Cause and Condition—Practised Together with the Five Perfections It Is Pliant and Accomplishes; Practising Prajñā Alone Apart from the Five Perfections, the Mind Is Scattered
There is also a great cause and condition: if a bodhisattva does not depart from the six perfections, then form and the other dharmas are not made great and are not made small. If he practises prajñāpāramitā alone, his mind is scattered and not tamed, he gives rise to much doubt and regret and wrong view, and he loses the mark of prajñāpāramitā. If he practises it together with the five perfections, it is pliant and not confused, and can accomplish all matters. It is like the eight limbs of the noble path: right view is the path, but if the other seven limbs do not assist it, it cannot accomplish the matter, and it is not called right view either. Therefore the Buddha said: all wholesome dharmas are born together from the coming together of causes and conditions; there is not a single dharma that is born alone. Therefore when they come together each has power, only the power is great or small. This is called practising prajñāpāramitā.
If a bodhisattva, apart from the five perfections, practises prajñāpāramitā alone, and discriminates form and the other dharmas as either great or small and so on, this person falls into using something to be attained, and falls within the extreme of existence. If he makes no discrimination of great or small with regard to form and the other dharmas, and yet, apart from the five perfections, he is attached to this mark of emptiness of not great and not small and so on—earlier, discriminating dharmas as great or small, with something to be attained, was a loss; now, being attached to the mark of emptiness of not great and not small and so on, is also a loss.
Close of Treatise ②: For One with the Mark of Something to Be Attained There Is No Awakening; Two Dharmas Include All Dharmas; the Meaning of Power Not Accomplished; Concluding in Mahāpāramitā
Why? Here Subhūti states the cause and condition: 「有所得相者，乃至無阿耨多羅三藐三菩提。」 tr. "For one who has the mark of something to be attained, and so on up to, there is no anuttarā samyaksaṃbodhi."
Why is this said? Anuttarā samyaksaṃbodhi is the mark of quiescent extinction, the mark of nothing to be attained, the mark of ultimate purity. The mark of something to be attained gives rise to all kinds of idle discourse, dispute, and contention; all dharmas neither arise nor cease—this is the mark of nothing to be attained.
It is like self and beings: sought and searched for in the ten directions, they are all unfindable; there is only a provisional name, and in reality they do not arise. Because beings do not arise, prajñāpāramitā is also like the mark of beings, breaking the inversion of self, and so it neither arises nor ceases. It is like form and the other dharmas: the mark of arising is unfindable, and so they do not arise. Two dharmas include all dharmas: one is beings, one is dharmas. These two dharmas arise by the coming together of causes and conditions; they have only a provisional name and no fixed nature; if a dharma has no fixed nature, this dharma is non-arising. Because these two dharmas are non-arising, one should know that form and the other dharmas are also non-arising.
Beings and dharmas being without nature, without anything existent, empty, apart, inconceivable, non-ceasing, and unknowable is also all like this.
As for what is called 「眾生力不成就故，般若波羅蜜力不成就」 tr. "because the power of beings is not accomplished, the power of prajñāpāramitā is not accomplished": it was said earlier, 「一切法從因緣和合生，各各無自力」 tr. "all dharmas are born from the coming together of causes and conditions, and each is without power of its own". Prajñāpāramitā knows that dharmas are each without power of their own and so are without self-nature, and being without self-nature are empty.
Prajñāpāramitā is born from dharmas, and so is without power of its own; because it is without power of its own, it too, like dharmas, is ultimately empty. Therefore it is said 「眾生及法力不成就故，般若波羅蜜力亦不成就」 tr. "because the power of beings and of dharmas is not accomplished, the power of prajñāpāramitā is also not accomplished".
Someone asks: earlier it was said 「色等諸法不作有力、不作無力」 tr. "form and the other dharmas are not made possessed of power and are not made without power"; why now does it further say 「眾生及色等諸法力不成就故，般若波羅蜜力亦不成就」 tr. "because the power of beings and of form and the other dharmas is not accomplished, the power of prajñāpāramitā is also not accomplished"?
The answer: what was said above is 「般若觀諸法，不作有力、不作無力」 tr. "prajñā contemplates dharmas and does not make them possessed of power and does not make them without power"; the hearer would think: ‘Since prajñāpāramitā can make such a contemplation, it has great power.’ Therefore it is only here that it says 「眾生、色等力不成就故，般若波羅蜜力亦不成就」 tr. "because the power of beings, form, and the rest is not accomplished, the power of prajñāpāramitā is also not accomplished".
Through such various causes and conditions as these, it is therefore called 「摩訶波羅蜜」 tr. "mahāpāramitā".
信謗品之上Faith and Slander, Part 1 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈信謗品〉第四十一（卷第六十二）。
經①：信解般若者從何處來；般若無聞無見；習行深般若之人與毀謗般若之罪
那時，慧命舍利弗向佛稟白：『世尊！有菩薩摩訶薩，信解這般若波羅蜜的，是從什麼地方命終，來生到這裡？發阿耨多羅三藐三菩提（無上正等正覺）心以來有多久？供養了幾位佛？修行檀波羅蜜（布施度）、尸羅波羅蜜（持戒度）、羼提波羅蜜（忍辱度）、毘梨耶波羅蜜（精進度）、禪波羅蜜、般若波羅蜜以來有多久，而能隨順理解深般若波羅蜜之義？』
佛告訴舍利弗：『這位菩薩摩訶薩供養了十方諸佛，來生到這裡。這位菩薩發阿耨多羅三藐三菩提心以來，已經無量無邊阿僧祇百千萬億劫。這位菩薩摩訶薩從初發心以來，常行檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜；供養了無量無邊不可思議阿僧祇位諸佛，來生到這裡。舍利弗！這位菩薩摩訶薩若見到、若聽聞般若波羅蜜，便起這樣的念頭：『我見到了佛，正從佛聽聞法。』舍利弗！這位菩薩摩訶薩能隨順理解深般若波羅蜜之義，因為無相、無二、無所得的緣故。』
須菩提向佛稟白：『世尊！這般若波羅蜜可以聽聞、可以看見嗎？』
佛告訴須菩提：『這般若波羅蜜沒有能聞的人、沒有能見的人；般若波羅蜜無聞、無見，因為諸法鈍的緣故。禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜無聞、無見，因為諸法鈍的緣故。內空無聞、無見，因為諸法鈍的緣故；乃至無法有法空無聞、無見，因為諸法鈍的緣故。四念處無聞、無見，因為諸法鈍的緣故；乃至八聖道分無聞、無見，因為諸法鈍的緣故。佛十力乃至十八不共法無聞、無見，因為諸法鈍的緣故。須菩提！佛以及佛道無聞、無見，因為諸法鈍的緣故。』
須菩提向佛稟白：『世尊！這菩薩要修行佛道多久，才能習行這樣的深般若波羅蜜？』
佛告訴須菩提：『這當中應當分別來說。須菩提！有菩薩摩訶薩初發意就習行深般若波羅蜜、禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜，以方便力的緣故，對諸法無所破壞，不見有任何法是沒有利益的；也始終不遠離修行六波羅蜜，也不遠離諸佛；從一個佛世界到一個佛世界，若想以善根之力供養諸佛，隨意就能做到；始終不生在母人腹中，始終不離諸神通，始終不生起諸煩惱以及聲聞、辟支佛之心；從一個佛世界到一個佛世界，成就眾生、清淨佛世界。須菩提！像這樣的諸位菩薩摩訶薩，能習行深般若波羅蜜。
『須菩提！有菩薩摩訶薩見過許多佛，或者無量百千萬億位，在諸佛那裡，行布施、持戒、忍辱、精進、一心、智慧，卻都是以有所得的心去行。這樣的菩薩聽到宣說深般若波羅蜜時，便從大眾中起身離去，不恭敬深般若波羅蜜以及諸佛。這菩薩如今在此眾中坐著，聽到這甚深般若波羅蜜，心不喜樂，便捨之而去。為什麼呢？這些善男子、善女人等，先世聽聞深般若波羅蜜時就棄捨離去，今世聽聞深般若波羅蜜也棄捨離去，身與心不相和順。這種人種下愚癡因緣之業，因為種了這愚癡因緣之罪，聽到宣說深般若波羅蜜就毀呰它；因為毀訾般若波羅蜜，就是毀呰過去、未來、現在諸佛的一切智、一切種智。這人毀呰三世諸佛的一切智，生起破法之業；業因緣聚集的緣故，無量百千萬億歲墮在大地獄之中。這些破法人之輩，從一個大地獄到一個大地獄；若火劫生起時，就到他方的大地獄中受生；在那邊，又從一個大地獄到一個大地獄，那邊若火劫生起時，再到他方的大地獄中受生；在那邊，又從一個大地獄到一個大地獄，如此遍歷十方；那邊若火劫生起的緣故，從那裡死去，因為破法的業因緣還沒有窮盡，又回來這裡的大地獄中受生。在此間，也從一個大地獄到一個大地獄，受無量的苦；此間火劫生起的緣故，又到十方其他世界受生。在畜生道中，受破法罪業之苦，如地獄中所說的那樣。重罪漸漸轉薄，或者得到人身，卻生在生來眼盲的人家，生在旃陀羅（賤民種姓）家，生在清除廁所、擔運死人等種種下賤之家；或者無眼、或者只有一眼、或者眼瞎，或者無舌、無耳、無手；所生之處，是無佛、無法、無佛弟子的地方。為什麼呢？種下破法之業，積集厚重具足的緣故，受這樣的果報。』
那時，舍利弗向佛稟白：『世尊！五逆罪與破法之罪相似嗎？』
佛告訴舍利弗：『不應說相似。為什麼呢？若有人聽聞宣說這甚深般若波羅蜜時，毀呰不信，說這樣的話：『不應學這個法，這是非法、非善、非佛所教，諸佛不說這樣的話。』這人自己毀訾般若波羅蜜，也教他人毀訾般若波羅蜜；自己壞了自身，也壞他人之身；自己飲毒殺身，也拿毒給他人飲；自己失掉自身，也令他人失掉其身；自己不知不信、毀訾深般若波羅蜜，也教他人令其不信不知。舍利弗！這樣的人，我連聽到他的名字都不允許，何況親眼見他！為什麼呢？當知這種人名為污法之人，是墮於衰濁黑性的人。這樣的人，若有誰聽他的話、信用他的話，也要受這樣的苦。舍利弗！若有人破般若波羅蜜，當知這就名為破法之人。』
舍利弗向佛稟白：『世尊！世尊說了破法之人所受的重罪，卻不說這人所受身體的大小？』
佛告訴舍利弗：『不須要說這人受身的大小。為什麼呢？這破法人若聽到自己所受之身的大小，就會吐熱血，或者死去、或者受接近於死的苦。這破法人聽到這樣的身有這樣的重罪，這人便大大愁憂，如箭射入心中，漸漸乾枯。他會起這樣的念頭：『因為破法之罪，得到這樣巨大醜惡的身，受這樣無量的苦。』因此之故，佛不允許舍利弗問這人所受身體的大小。』
舍利弗向佛稟白：『願佛說出它，為未來世作明白的警誡！令人知道因為破法之業積集的緣故，得這樣巨大醜惡之身，受這樣的大苦。』
佛告訴舍利弗：『後世的人若聽到這破法之業積集厚重具足，要在大地獄中受長久無量的苦；聽到這長久無量之苦時，就足以為未來世作明白的警誡了！』
舍利弗向佛稟白：『世尊！那些白淨的善男子、善女人，聽到這法就足以作為依止，寧可失去身命，始終不破法，自己念道：『我若破法，就要受這樣的苦！』』
以下是論釋。
論①：釋發問因緣與隨順解義；破法業果報之相；五逆不相似之辨；衰濁黑性與不說身大小之由
論主解釋說：
舍利弗聽聞般若波羅蜜甚深微妙，能聽聞尚且困難，何況能修行！所以說：『能信解般若的人，是稀有的！』因此問世尊：『若是信解般若的人，這人是在什麼地方命終，來生到這裡？』
舍利弗起這樣的念頭：『這人應當是從好世界命終，來生到這裡。這人不應是新發意的，不應只供養過少數的佛，不應只稍稍行過六波羅蜜，必定是大德之人，因為還未成聖而能知聖法的緣故。』所以問：『發意多久了？供養了幾位佛？行六波羅蜜多久了？』
所謂『能隨順解深般若波羅蜜義』：是這菩薩對諸法不取相、不著空，行於空行，和合五波羅蜜而行般若波羅蜜；用大慈悲心，為一切眾生而行般若波羅蜜的緣故。
所謂『從十方諸佛清淨世界中命終，來生到這裡』：是為了度有緣的眾生，又因為與釋迦文尼佛共有因緣的緣故。雖然也有此間死、此間生的，但因為從他方佛所來的尊貴，所以這樣說。
發心以來已無量阿僧祇劫，諸福德之力積集深厚的緣故，能信解、隨順深義。
有人雖然發心久遠、歷經無量阿僧祇劫，卻不修功德；所以說：『從發心以來，常行六波羅蜜。』
因為常行六波羅蜜的福德，能得見、能得供養無量無邊阿僧祇位佛。
這位菩薩成就了上述四種因緣的緣故，得無量無邊的福德、智慧；以這福德因緣，諸煩惱轉薄，心地柔軟。菩薩的信、慧等諸根銳利，輾轉增進得力的緣故，深入般若波羅蜜，厭離世間之事。若見到般若波羅蜜的經卷，即時心生『如同見佛』；若翻開經卷尋究其義，即時心生『如同從佛親聞』。信力成就、慧力成就的緣故，隨順理解深般若波羅蜜之義：所謂一切無相的緣故；超出十二入的二法；在不二法之中，心無所著的緣故，名為無所得。簡略地說這三相（無相、無二、無所得），就是隨順解般若波羅蜜義。
須菩提聽到說見經卷如見佛、讀經文如從佛聞，好像有所執著似的，所以問：『般若可見、可聞嗎？』須菩提的意思是：『般若波羅蜜畢竟空，天眼、天耳尚且不能見、聞，何況肉眼、肉耳！出世間的慧眼尚且不得見，何況世間的眼！』
佛順著他的意思回答：『般若波羅蜜不可得見、聞。』
這裡說出因緣：『諸法進入般若波羅蜜之中，都是一相、無相，這當中沒有分別出來的聞者、見者以及可聞、可見。』三界的凡夫人作分別：這是眼、這是色，這是耳、這是聲；六情（六根）是利的，六塵是鈍的；色等諸法是鈍的，慧等是利的。諸法入於般若波羅蜜中，如同百川歸海，都成為一味，所以說：『般若波羅蜜不可見、不可聞，因為諸法鈍的緣故。』從檀波羅蜜乃至佛道、從須陀洹乃至佛，也是這樣。
再者，眾生離開法，不能聞、不能見；法離開眾生，也不能聞、不能見。
有人問：上面已經問過『菩薩發意多久、供養幾佛，能隨順解深義』，如今為什麼又問？
回答：上面佛說『般若無聞、無見』，又說『見般若經卷如見佛，讀般若如從佛聞』。以兩種相來說這般若——既說『可見、可聞』，又說『不可見、不可聞』。所以再問佛：『菩薩要行多久才能得這方便，能行有、也能行無——行有而不墮三界，行無而不墮斷滅——能隨著般若波羅蜜之相而行？』
佛回答：『有這樣的人，但此事不定，應當分別說。』
或有菩薩初發心，便能習行甚深的六波羅蜜。所謂『習行』，是一心信受、恆常地行。所謂『方便力故』，是雖然行六波羅蜜、生起福德因緣，而心不執著。所謂『諸法無所破壞』，是這菩薩信力、智慧力大的緣故，聽聞摩訶衍（大乘）深法，即時就信；聽聞聲聞法也信；聽聞外道在家、出家之法，也不加破壞。而在這當中出生兩種利益：一者、分別這是道、這是非道，捨非道、行是道；二者、一切法入於般若波羅蜜中，無是、無非，無破、無受。所謂『不見諸法無利益』，就是上面所說的於中出利。這樣的德與福具足的緣故，始終不遠離六波羅蜜，乃至清淨佛世界——這是簡略說其義。
有菩薩雖是新發意，卻深深信受這般若波羅蜜。
有菩薩久已發意，供養過千萬億諸佛，卻用有所得的心行六波羅蜜，不信受這般若波羅蜜。這裡佛自己說出因緣：這人在過去世聽聞深般若波羅蜜，不信不受，從座位起身離去；如今佛為他宣說，還是不信不受。因為破般若波羅蜜的罪業果報，所以說這人以不信不受的業因緣，即刻生起愚癡的業因緣；得了愚癡業因緣的緣故，疑悔惡邪，執著之心輾轉增長；著心輾轉增長的緣故，在大眾之中毀訾破壞般若波羅蜜；破壞般若波羅蜜的緣故，就是破三世十方諸佛的一切智；以破三世十方諸佛一切智之罪，轉身墮入大地獄。
所謂『大地獄』，是阿鼻地獄，在其中無量百千萬億阿僧祇歲，受憂愁、苦惱。憂愁是心的苦，惱是身的苦。
所謂『從一大地獄至一大地獄』：如同以福德因緣故，上面有六欲天；罪業因緣也是這樣，下面有八種大地獄。八種大地獄各有十六個小地獄，這當中阿鼻最大。其餘須彌山四天下，也是這樣。這三千大千世界之中，有百億座須彌山，就有百億個阿鼻地獄，所以說『從一個阿鼻大地獄到一個阿鼻大地獄』。如同人從一個集會到另一個集會；又如已入正位的人，從天上來受人間之樂，從人中又回到天上受樂。若此間火劫生起，他的罪還未盡的緣故，轉到他處十方世界的大地獄中受罪；若那邊火劫生起，又輾轉到他方；他方火劫生起，又回來生在此間的阿鼻地獄中，輾轉如前。
這破般若波羅蜜之罪稍稍減滅，就輾轉生到勤勞辛苦的畜生道中。此間火劫生起，又生到他方世界的畜生中，輾轉受苦；那邊火劫生起，還回來此間，又輾轉如前。
罪轉為微輕，或者得到人身，生在下賤之家：所謂生在生盲之家，是因為不欲見般若波羅蜜之罪的緣故。因為輕賤說法的人，生在旃陀羅以及清除糞穢、擔運死人等下賤之家。因為毀呰說法者所以無舌，因為不欲聽聞所以無耳，因為揮手撥斥所以無手。這人心中雖然愛佛，但因為愚癡無智，毀滅了佛母（般若）、破壞了法藏；因為破壞法藏，生在無佛、無法、無僧眾之處。
有人問：為什麼不說生在餓鬼道中？
回答：這破壞法的人，多是以兩種煩惱，即瞋恚與愚癡。慳貪發動才墮餓鬼，這裡沒有慳貪，所以不說。
有人問：舍利弗為什麼說『五逆罪與破法罪相似』？
回答：舍利弗是聲聞人，常聽說五逆罪最重，墮阿鼻地獄，一劫受苦。聲聞人不完全知道供養般若能得大果報，又不知道謗毀般若會得大罪，所以舉出五逆，對問相似不相似。
回答說不相似，是因為兩者相去懸遠的緣故。為什麼呢？這毀謗般若的人，自己失去大利，也令他人失去；自己遠離般若，也令他人遠離；自己破壞善根，也破他人善根；自己塗上邪見之毒，也把邪見毒塗到他人身上；自己失掉其身，也令他人失身；自己因為不知、因為執著法愛而破，也令他人破般若波羅蜜。
如同父母愛子，恩情極於一世，又是因為因緣而愛；這行般若波羅蜜的菩薩，在無邊的世代之中，深心愛念眾生。父母念子，沒有能把一隻眼睛給與孩子的；行般若波羅蜜的人，在無邊劫中，以頭、目、髓、腦布施眾生，堆積起來超過須彌山。
出佛身血、殺阿羅漢，只是壞了肉身，不壞法身。破僧，是使眷屬離散、另讚五法，並不壞般若。所以五逆罪不能比擬壞般若波羅蜜之罪。般若波羅蜜能令人作佛，毀謗般若之罪就沒有任何比喻可說了。所以對破般若的人，我不欲聽聞他的名字，何況親眼見他！這破般若的人，或許因先世的福德因緣，廣學多聞、富貴而有威德、巧於言談、諸魔的官屬常隨逐佐助他；還未得阿鞞跋致（不退轉）的菩薩，見他有很多人供養、有很多出家在家的弟子——所以若有人說到他的名字，尚且不許聽聞，何況親近依附、禮拜、接受他的教訓！為什麼呢？菩薩要增長善法，利益眾生；這人要破法，令眾生墮於大衰濁——兩件事相違的緣故。
所謂『衰濁』：如人交上衰運，雖然穿好衣、吃美食，仍常無氣色體力；雖然勤身勞作，財產卻日日耗損。這人破壞一切佛的無上法寶的緣故，雖然身業口業是善的，持戒、布施、讚歎經典，善法始終不得增長；如同渾濁的泥水，照不見面容影像，也不能飲用。這種人不宜親近，若親近了，就容易受染著。這人因為破法，邪見、疑悔常常擾亂其心。他對先前所聞之法深深染愛執著，不理解般若波羅蜜之相，所以說：『般若波羅蜜是無所有、空、不堅固的，沒有罪也沒有福。』如此濁亂蒙蔽其心的緣故，不能得見清淨的實法相。所謂『黑性』：佛法中善法名為白，不善法名為黑。這人常積集不善法，所以成就不善之性。若有人信受他的話，其罪也相同。
有人問：舍利弗為什麼問這人受身的大小，而佛不回答？
回答：舍利弗既已聽到受罪的時節與處所，卻沒聽到他身體的大小，意思是想聽佛說出他的大身。又如帝釋身長十里，受樂遍滿全身；所以想知道受罪之身既大，受苦也就更多。
有兩種因緣，佛不為他說：一者、上面已說『他在二惡道中，長久受苦惱』；如今再說『他的身體巨大醜惡』，人們或許不信，不信的人將要受長久劇烈之苦的緣故。二者、若相信佛語，就會大大憂怖，因憂怖而風大發動，吐熱血而死；所謂『若死等』，是說即使不死，身體也常年乾枯。若不信，後世受重罪，所以佛不說。
舍利弗向佛稟白：『如今雖然因這兩種因緣不說，仍願您憐愍未來世的人而說。』
佛說：『若是有善根的白性福德之人，就足以作為依止了。』白性，是與黑性相違。依止，是聽到這樣受苦，就更不敢作。若是不信的人，即使說了身的大小也不信；若是信的人，聽到上面所說受苦久遠，就足以相信了。
以上是《大智度論》卷第六十二。
This fascicle is titled Mahāprajñāpāramitā-upadeśa, Commentary on Chapter Forty-One, "Faith and Slander" (Fascicle Sixty-Two).
Sūtra ①: Where Those Who Have Faith in and Understand Prajñā Come From; Prajñā Is Unheard and Unseen; Those Who Practise the Deep Prajñā, and the Sin of Disparaging and Slandering Prajñā
At that time the venerable Śāriputra said to the Buddha: ‘World-Honored One! There are bodhisattva-mahāsattvas who have faith in and understand this prajñāpāramitā: dying in what place do they come to be born here? How long has it been since they aroused the mind of anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening)? To how many buddhas have they made offerings? How long has it been since they practised dānapāramitā (the perfection of giving), śīlapāramitā (the perfection of morality), kṣāntipāramitā (the perfection of patience), vīryapāramitā (the perfection of vigour), dhyānapāramitā, and prajñāpāramitā, so that they are able to understand in accordance with the meaning of the deep prajñāpāramitā?’
The Buddha told Śāriputra: ‘This bodhisattva-mahāsattva has made offerings to the buddhas of the ten directions and comes to be born here. Since this bodhisattva aroused the mind of anuttarā samyaksaṃbodhi, it has already been immeasurable, boundless asaṃkhyeya hundreds of thousands of myriads of koṭi of kalpas. This bodhisattva-mahāsattva, from the first arousing of the mind, has constantly practised dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; he has made offerings to immeasurable, boundless, inconceivable asaṃkhyeya buddhas, and comes to be born here. Śāriputra! If this bodhisattva-mahāsattva sees or hears prajñāpāramitā, he then gives rise to this thought: “I have seen the Buddha; I am hearing the Dharma from the Buddha.” Śāriputra! This bodhisattva-mahāsattva is able to understand in accordance with the meaning of the deep prajñāpāramitā, because of the signless, the non-dual, and nothing to be attained.’
Subhūti said to the Buddha: ‘World-Honored One! Can this prajñāpāramitā be heard, can it be seen?’
The Buddha told Subhūti: ‘This prajñāpāramitā has no hearer and no seer; prajñāpāramitā is unheard and unseen, because dharmas are dull. Dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā are unheard and unseen, because dharmas are dull. Inner emptiness is unheard and unseen, because dharmas are dull; and so on up to the emptiness of non-existent and existent dharmas, which is unheard and unseen, because dharmas are dull. The four foundations of mindfulness are unheard and unseen, because dharmas are dull; and so on up to the eight limbs of the noble path, which are unheard and unseen, because dharmas are dull. The Buddha's ten powers, and so on up to the eighteen unshared dharmas, are unheard and unseen, because dharmas are dull. Subhūti! The Buddha and the Buddha path are unheard and unseen, because dharmas are dull.’
Subhūti said to the Buddha: ‘World-Honored One! How long must this bodhisattva practise the Buddha path before he is able to practise such a deep prajñāpāramitā?’
The Buddha told Subhūti: ‘Here one ought to speak by making distinctions. Subhūti! There are bodhisattva-mahāsattvas who, from the first arousing of intent, practise the deep prajñāpāramitā, dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā; because of the power of skilful means, they destroy nothing among dharmas, and do not see any dharma that is without benefit; they also never depart from practising the six perfections, and also do not depart from the buddhas; from one buddha-world to another buddha-world, if they wish to make offerings to the buddhas by the power of their roots of goodness, they can do so at will; they are never born in a mother's womb, never part from the supernormal powers, and never give rise to the afflictions or to the mind of the śrāvaka or the pratyekabuddha; from one buddha-world to another buddha-world, they bring beings to accomplishment and purify buddha-worlds. Subhūti! Bodhisattva-mahāsattvas such as these are able to practise the deep prajñāpāramitā.
‘Subhūti! There are bodhisattva-mahāsattvas who have seen many buddhas, perhaps immeasurable hundreds of thousands of myriads of koṭi, and in the presence of those buddhas have practised giving, morality, patience, vigour, single-mindedness, and wisdom, yet have practised them all with a mind that has something to be attained. When such a bodhisattva hears the deep prajñāpāramitā being expounded, he rises from the assembly and leaves, not revering the deep prajñāpāramitā or the buddhas. This bodhisattva is now sitting in this very assembly; hearing this very profound prajñāpāramitā, his mind takes no delight in it, and he abandons it and goes. Why? These good men and good women, in a former life, when they heard the deep prajñāpāramitā, abandoned it and left, and in this life, hearing the deep prajñāpāramitā, they again abandon it and leave; body and mind are not in harmony. Such people plant the karma of the causes and conditions of foolish delusion; because they have planted the sin of these causes and conditions of foolish delusion, when they hear the deep prajñāpāramitā being expounded they disparage it; because they disparage prajñāpāramitā, they disparage the omniscience and the omniscience of all kinds of the buddhas of the past, the future, and the present. Because this person disparages the omniscience of the buddhas of the three times, he gives rise to the karma of breaking the Dharma; because the causes and conditions of that karma have gathered, for immeasurable hundreds of thousands of myriads of koṭi of years he falls into the great hells. These people who break the Dharma go from one great hell to another great hell; if the fire-kalpa arises, they go to be born in the great hells of other quarters; there, again, they go from one great hell to another great hell; and if the fire-kalpa arises there, they go again to be born in the great hells of other quarters; there, again, they go from one great hell to another great hell, and in this way they pass through all ten directions; because the fire-kalpa arises there, they die from there, and because the causes and conditions of the karma of breaking the Dharma are not yet exhausted, they come back to be born in the great hells here. Here, too, they go from one great hell to another great hell, undergoing immeasurable suffering; because the fire-kalpa arises here, they go again to be born in other worlds of the ten directions. Among the animals they undergo the suffering of the sinful karma of breaking the Dharma, as was said of the hells. As the heavy sin gradually grows thinner, they may obtain a human body, yet they are born into a family of those blind from birth, born into a caṇḍāla family (an outcaste lineage), born into all kinds of lowly families such as those who clear latrines and carry corpses; they may be without eyes, or have only one eye, or have blind eyes, or be without a tongue, without ears, without hands; the place where they are born is a place without a Buddha, without the Dharma, without the Buddha's disciples. Why? Because the karma of breaking the Dharma that they planted has been accumulated thick, heavy, and complete, they receive such a result.’
At that time Śāriputra said to the Buddha: ‘World-Honored One! Are the five heinous sins similar to the sin of breaking the Dharma?’
The Buddha told Śāriputra: ‘One should not say that they are similar. Why? If there is a person who, when he hears this very profound prajñāpāramitā expounded, disparages it and does not have faith, and says these words: “One should not learn this dharma; this is not the Dharma, not wholesome, not what the Buddha taught; the buddhas do not speak such words”—this person himself disparages prajñāpāramitā and also teaches others to disparage prajñāpāramitā; he himself ruins his own body and also ruins the bodies of others; he himself drinks poison and kills his body, and also gives poison to others to drink; he himself loses his own body and also makes others lose their bodies; he himself does not know, does not have faith, and disparages the deep prajñāpāramitā, and also teaches others, making them not have faith and not know. Śāriputra! Such a person—I do not even permit his name to be heard, how much less to be seen with the eyes! Why? One should know that such a person is called one who defiles the Dharma, one who has fallen into a nature of decline, turbidity, and blackness. Such a person—if anyone listens to his words and trusts and uses his speech, that one too will undergo such suffering. Śāriputra! If a person breaks prajñāpāramitā, one should know that this is called a person who breaks the Dharma.’
Śāriputra said to the Buddha: ‘World-Honored One! The World-Honored One has spoken of the heavy sin undergone by the person who breaks the Dharma, but does not speak of the size of the body this person receives?’
The Buddha told Śāriputra: ‘There is no need to speak of the size of the body this person receives. Why? If this person who breaks the Dharma hears the size of the body he will receive, he will vomit hot blood, and either die or undergo suffering close to death. When this person who breaks the Dharma hears that such a body carries such a heavy sin, this person then grieves greatly, as if an arrow had entered his heart, and gradually withers away. He will give rise to this thought: “Because of the sin of breaking the Dharma, I obtain such a huge and ugly body and undergo such immeasurable suffering.” For this reason, the Buddha does not permit Śāriputra to ask about the size of the body this person receives.’
Śāriputra said to the Buddha: ‘May the Buddha speak of it, to make a bright warning for the world to come! Let people know that because the karma of breaking the Dharma is accumulated, one obtains such a huge and ugly body and undergoes such great suffering.’
The Buddha told Śāriputra: ‘If people of later ages hear that this karma of breaking the Dharma, accumulated thick, heavy, and complete, will undergo long, immeasurable suffering in the great hells—when they hear of this long, immeasurable suffering, that is enough to make a bright warning for the world to come!’
Śāriputra said to the Buddha: ‘World-Honored One! Those white and pure good men and good women, hearing this dharma, have enough to take as their reliance; they would rather lose body and life than ever break the Dharma, thinking to themselves: “If I break the Dharma, I shall undergo such suffering!”’
What follows is the treatise's explanation.
Treatise ①: Explaining the Causes and Conditions of the Question and the Meaning of Understanding in Accordance; the Marks of the Result of the Karma of Breaking the Dharma; the Distinction That the Five Heinous Sins Are Not Similar; Decline, Turbidity, and the Black Nature, and Why the Size of the Body Is Not Spoken Of
The treatise-author explains:
Śāriputra hears that prajñāpāramitā is very profound and subtle—even to be able to hear it is hard, how much more to be able to practise it! Therefore he says: ‘Those able to have faith in and understand prajñā are rare!’ For this reason he asks the World-Honored One: ‘If there is one who has faith in and understands prajñā, dying in what place does this person come to be born here?’
Śāriputra gives rise to this thought: ‘This person must have died in a good world and come to be born here. This person should not be one who has newly aroused the mind, should not have made offerings to only a few buddhas, should not have practised the six perfections only a little; he must be a person of great virtue, because while not yet a noble one he is able to know the noble Dharma.’ Therefore he asks: ‘How long since he aroused intent? To how many buddhas has he made offerings? How long has he practised the six perfections?’
As for what is called ‘able to understand in accordance with the meaning of the deep prajñāpāramitā’: this bodhisattva does not grasp at marks with regard to dharmas and does not cling to emptiness; he walks in the practice of emptiness, and bringing together the five perfections he practises prajñāpāramitā; because, with a mind of great kindness and compassion, he practises prajñāpāramitā for the sake of all beings.
As for what is called ‘dying in the pure worlds of the buddhas of the ten directions and coming to be born here’: it is in order to deliver beings with whom he has affinity, and also because he shares causes and conditions with Śākyamuni Buddha. Although there are also those who die here and are born here, it is said in this way because of the honour of coming from where the buddhas of other quarters are.
Because it has been immeasurable asaṃkhyeya kalpas since he aroused the mind, and the power of his merits has gathered thick, he is able to have faith, to understand, and to accord with the deep meaning.
There are people who, although they aroused the mind long ago and have passed through immeasurable asaṃkhyeya kalpas, do not cultivate merit; therefore it says: ‘From arousing the mind onward, he has constantly practised the six perfections.’
Because of the merit of constantly practising the six perfections, he is able to see, and able to make offerings to, immeasurable, boundless asaṃkhyeya buddhas.
Because this bodhisattva has accomplished the four causes and conditions above, he obtains immeasurable, boundless merit and wisdom; because of these causes and conditions of merit, the afflictions grow thinner and the mind becomes soft. The bodhisattva's faculties of faith, wisdom, and the rest are sharp, and because they increase in turn and gain strength, he enters deeply into prajñāpāramitā and turns away in revulsion from the affairs of the world. If he sees a scroll of prajñāpāramitā, at once the thought arises in his mind: ‘It is like seeing the Buddha’; if he opens the scroll and seeks out its meaning, at once the thought arises in his mind: ‘It is like hearing directly from the Buddha.’ Because the power of faith is accomplished and the power of wisdom is accomplished, he understands in accordance with the meaning of the deep prajñāpāramitā: that is to say, because all is signless; because he goes beyond the two dharmas of the twelve sense-fields; and because within the non-dual dharma the mind has nothing to which it clings, this is called nothing to be attained. To speak of these three marks briefly (the signless, the non-dual, and nothing to be attained) is precisely to understand in accordance with the meaning of prajñāpāramitā.
Subhūti, hearing it said that seeing the scroll is like seeing the Buddha and reading the text of the sūtra is like hearing from the Buddha, as though there were some clinging in this, therefore asks: ‘Can prajñā be seen, can it be heard?’ Subhūti's intent is: ‘Prajñāpāramitā is ultimate emptiness; even the divine eye and the divine ear cannot see or hear it, how much less the fleshly eye and the fleshly ear! Even the world-transcending wisdom-eye does not get to see it, how much less the worldly eye!’
The Buddha, following his intent, answers: ‘Prajñāpāramitā cannot be seen or heard.’
Here the causes and conditions are stated: ‘When dharmas enter into prajñāpāramitā, they are all one mark, the signless; within this there is no discriminated hearer or seer, and nothing that can be heard or seen.’ Ordinary people of the three realms make discriminations: this is the eye, this is form; this is the ear, this is sound; the six faculties (the six sense-roots) are sharp, the six sense-objects are dull; form and the other dharmas are dull, wisdom and the like are sharp. When dharmas enter into prajñāpāramitā, like the hundred rivers returning to the sea, they all become one taste; therefore it says: ‘Prajñāpāramitā cannot be seen and cannot be heard, because dharmas are dull.’ From dānapāramitā up to the Buddha path, from the srota-āpanna up to the Buddha, it is likewise.
Furthermore, beings apart from the Dharma cannot hear and cannot see; the Dharma apart from beings likewise cannot hear and cannot see.
Someone asks: Above it has already been asked, ‘How long since the bodhisattva aroused intent, to how many buddhas has he made offerings, that he is able to understand in accordance with the deep meaning?’ Why is it now asked again?
The answer: Above, the Buddha said, ‘Prajñā is unheard and unseen,’ and also said, ‘Seeing a scroll of prajñā is like seeing the Buddha; reading prajñā is like hearing from the Buddha.’ This prajñā is spoken of by way of two marks—it is said both to be ‘able to be seen and able to be heard’ and to be ‘unable to be seen and unable to be heard.’ Therefore he asks the Buddha again: ‘How long must a bodhisattva practise before he obtains this skilful means, able to practise existence and able to practise non-existence—practising existence without falling into the three realms, practising non-existence without falling into annihilation—able to practise in accordance with the mark of prajñāpāramitā?’
The Buddha answers: ‘There are such people, but this matter is not fixed; one ought to speak by making distinctions.’
There may be bodhisattvas who, upon first arousing the mind, are at once able to practise the very profound six perfections. What is called ‘practising’ is receiving it in faith single-mindedly and practising it constantly. What is called ‘because of the power of skilful means’ is that, although he practises the six perfections and gives rise to the causes and conditions of merit, the mind does not cling. What is called ‘destroying nothing among dharmas’ is that, because this bodhisattva's power of faith and power of wisdom are great, when he hears the deep Dharma of the Mahāyāna (the Great Vehicle) he has faith at once; when he hears the Dharma of the śrāvakas he also has faith; when he hears the dharmas of the outsiders' paths, of householders and of those gone forth, he likewise does not destroy them. And within this two kinds of benefit come forth: first, distinguishing that this is the path and that is not the path, relinquishing the non-path and practising the path; second, all dharmas enter into prajñāpāramitā, where there is no right and no wrong, no breaking and no receiving. What is called ‘not seeing any dharma that is without benefit’ is precisely the benefit said above to come forth within this. Because such virtue and merit are complete, he never departs from the six perfections, and so on up to purifying buddha-worlds—this is to speak of the meaning briefly.
There are bodhisattvas who, although they have newly aroused the mind, deeply receive this prajñāpāramitā in faith.
There are bodhisattvas who aroused intent long ago and have made offerings to thousands of myriads of koṭi of buddhas, yet practise the six perfections with a mind that has something to be attained, and do not receive this prajñāpāramitā in faith. Here the Buddha himself states the causes and conditions: in past lives this person heard the deep prajñāpāramitā, did not have faith and did not receive it, and rose from his seat and left; now the Buddha expounds it for him, and still he does not have faith and does not receive it. Because of the result of the sinful karma of breaking prajñāpāramitā, it is said that this person, by the karmic causes and conditions of not having faith and not receiving, at once gives rise to the karmic causes and conditions of foolish delusion; because he obtains the karmic causes and conditions of foolish delusion, with doubt, regret, evil, and wrongness the clinging mind increases in turn; because the clinging mind increases in turn, in the midst of the great assembly he disparages and destroys prajñāpāramitā; because he destroys prajñāpāramitā, he breaks the omniscience of the buddhas of the three times and the ten directions; by the sin of breaking the omniscience of the buddhas of the three times and the ten directions, when he changes bodies he falls into the great hells.
As for what is called ‘the great hells’: this is the Avīci hell, in which for immeasurable hundreds of thousands of myriads of koṭi of asaṃkhyeya years he undergoes grief and sorrow, suffering and vexation. Grief and sorrow are suffering of the mind; vexation is suffering of the body.
As for what is called ‘from one great hell to another great hell’: just as, because of the causes and conditions of merit, there are the six desire heavens above, so too with the causes and conditions of sinful karma: below there are the eight kinds of great hells. Each of the eight kinds of great hells has sixteen small hells, and among them Avīci is the greatest. The other Sumerus and their four continents are likewise. Within this three-thousand great-thousand world there are a hundred koṭi of Mount Sumerus, and there are a hundred koṭi of Avīci hells; therefore it says, ‘from one great Avīci hell to another great Avīci hell.’ It is like a person going from one gathering to another gathering; and again, like one who has entered the right position, who comes down from the heavens to receive the pleasures of the human world, and from among humans goes back to the heavens to receive pleasure. If the fire-kalpa arises here, because his sin is not yet exhausted, he shifts to the great hells of the worlds of the ten directions elsewhere to undergo punishment for his sin; if the fire-kalpa arises there, he again shifts on in turn to other quarters; when the fire-kalpa arises in the other quarters, he comes back again to be born in the Avīci hell here, and shifts on in turn as before.
When this sin of breaking prajñāpāramitā has lessened a little, he shifts on in turn to be born among the toiling, labouring animals. When the fire-kalpa arises here, he is born again among the animals of the worlds of other quarters, and undergoes suffering in turn; when the fire-kalpa arises there, he comes back here, and again shifts on in turn as before.
When the sin turns faint and light, he may obtain a human body and be born into a lowly family: that is to say, he is born into a family of those blind from birth, because of the sin of not wishing to see prajñāpāramitā. Because he held in contempt the person who expounds the Dharma, he is born into lowly families such as the caṇḍāla and those who clear away excrement and filth and carry corpses. Because he disparaged the one who expounds the Dharma, he is without a tongue; because he did not wish to hear, he is without ears; because he waved his hand to brush it aside, he is without hands. Although this person loves the Buddha in his heart, because of foolish delusion and lack of wisdom he has destroyed the mother of the buddhas (prajñā) and broken the Dharma treasury; because he has broken the Dharma treasury, he is born in a place without a Buddha, without the Dharma, without an assembly of the Saṅgha.
Someone asks: Why is it not said that he is born among the hungry ghosts?
The answer: The person who breaks the Dharma mostly does so with two afflictions: anger and hatred, and foolish delusion. It is when avarice stirs that one falls among the hungry ghosts; here there is no avarice, and so it is not said.
Someone asks: Why does Śāriputra say, ‘the five heinous sins are similar to the sin of breaking the Dharma’?
The answer: Śāriputra is a person of the śrāvakas; he has constantly heard that the five heinous sins are the heaviest, that one falls into the Avīci hell and undergoes suffering for a kalpa. Persons of the śrāvakas do not fully know that making offerings to prajñā can obtain a great result, and also do not know that slandering and disparaging prajñā will obtain a great sin; therefore he raises the five heinous sins and asks, by way of comparison, whether they are similar or not similar.
The answer that they are not similar is because the two are far apart from each other. Why? This person who disparages and slanders prajñā himself loses a great benefit and also makes others lose it; he himself departs from prajñā and also makes others depart from it; he himself destroys his roots of goodness and also breaks the roots of goodness of others; he himself smears on the poison of wrong view and also smears the poison of wrong view onto others; he himself loses his own body and also makes others lose their bodies; he himself, because he does not know and because he clings to love of dharma, breaks it, and also makes others break prajñāpāramitā.
It is like parents loving a child: their kindness reaches only as far as one lifetime, and moreover they love because of causes and conditions; this bodhisattva who practises prajñāpāramitā, throughout boundless ages, with a deep mind loves and cherishes beings. Parents who cherish a child—none of them is able to give the child one of his eyes; the one who practises prajñāpāramitā, throughout boundless kalpas, gives his head, eyes, marrow, and brain to beings, and piled up they would exceed Mount Sumeru.
Drawing blood from the Buddha's body and killing an arhat only ruin the fleshly body; they do not ruin the Dharma body. Breaking the Saṅgha is scattering its followers and separately praising five dharmas; it does not ruin prajñā. Therefore the five heinous sins cannot be compared with the sin of ruining prajñāpāramitā. Prajñāpāramitā can cause people to become buddhas; for the sin of slandering prajñā there is no simile that can be spoken. Therefore, of the person who breaks prajñā, I do not wish to hear his name, how much less to see him with the eyes! This person who breaks prajñā may, because of the causes and conditions of merit in former lives, be widely learned and have heard much, be wealthy and noble and have power and virtue, be skilled in speech, and the retinue of the Māras constantly follows and assists him; bodhisattvas who have not yet attained avaivartika (non-retrogressing) see that many people make offerings to him and that he has many disciples, both those gone forth and householders—therefore, if someone speaks his name, one is not even permitted to hear it, how much less to draw near and attach oneself to him, bow to him, and receive his teaching and instruction! Why? The bodhisattva wishes to increase wholesome dharmas and benefit beings; this person wishes to break the Dharma and make beings fall into great decline and turbidity—because the two matters run contrary to each other.
As for what is called ‘decline and turbidity’: it is like a person struck by decline—although he wears fine clothes and eats fine food, he constantly lacks colour and strength; although he labours diligently with his body, his wealth wastes away day by day. Because this person ruins the unsurpassed jewel of the Dharma of all the buddhas, although his karma of body and karma of speech are wholesome—keeping the precepts, giving, praising the sūtras—wholesome dharmas never grow; like turbid, muddy water, in which no reflection of a face can be seen, and which is also unfit to drink. Such a person is not fit to be drawn near to; if one draws near to him, one is easily stained. Because this person breaks the Dharma, wrong view, doubt, and regret constantly disturb his mind. He is deeply stained with love and clinging for the dharma he heard before, and does not understand the mark of prajñāpāramitā; therefore he says: ‘Prajñāpāramitā is without anything existent, empty, and not firm; there is neither sin nor merit.’ Because his mind is thus clouded and confused and covered over, he cannot get to see the pure, real mark of the Dharma. As for what is called ‘the black nature’: in the Buddha-Dharma, wholesome dharmas are called white, and unwholesome dharmas are called black. This person constantly accumulates unwholesome dharmas, and therefore accomplishes an unwholesome nature. If someone has faith in and receives his words, that one's sin is the same.
Someone asks: Why does Śāriputra ask about the size of the body this person receives, while the Buddha does not answer?
The answer: Śāriputra has already heard the times and places in which the sin is undergone, but has not heard the size of his body; his intent is to hear the Buddha speak of that huge body. Moreover, just as Śakra's body is ten li tall and the pleasure he receives pervades his whole body, so he wishes to know that since the body that undergoes the sin is large, the suffering undergone is also all the more.
There are two causes and conditions for which the Buddha does not speak of it for him: first, it has already been said above, ‘He undergoes suffering and vexation for a long time in the two evil destinies’; if it were now further said, ‘His body is huge and ugly,’ people might not believe it, and because those who do not believe will undergo long and severe suffering. Second, if they believe the Buddha's words, they will be greatly grieved and terrified, and because of the grief and terror the wind element stirs, and they vomit hot blood and die; what is called ‘or what is equal to death’ means that even if they do not die, the body stays withered for years. If they do not believe, they will undergo heavy sin in later lives; therefore the Buddha does not speak of it.
Śāriputra said to the Buddha: ‘Although now, because of these two causes and conditions, you do not speak of it, still may you, out of pity for the people of the world to come, speak of it.’
The Buddha said: ‘If there are people of merit with roots of goodness and a white nature, that is enough to take as their reliance.’ The white nature is what runs contrary to the black nature. Reliance means that, hearing of such suffering, they dare all the less to do it. As for those who do not have faith, even if the size of the body were spoken of they would still not have faith; as for those who do have faith, hearing of the long-lasting suffering spoken of above is enough for them to have faith.
The above is Fascicle Sixty-Two of the Mahāprajñāpāramitā-upadeśa.
信謗品之下Faith and Slander, Part 2 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈信謗品〉第四十一之餘——承前卷之續，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯。
經②：好攝身口意業免諸苦；積集口業有破法重罪
那時，須菩提向佛稟白：『世尊！善男子、善女人應當好好攝護身業、口業、意業，不要受這樣的種種苦——或是見不到佛，或是聽不到法，或是不能親近僧眾，或是生在沒有佛的世界之中，或是生在人間卻墮於貧窮之家，或是所說的話別人不肯信受。』
須菩提又向佛稟白：『世尊！是因為積集口業的緣故，而有這破法的重罪嗎？』
佛告訴須菩提：『正是因為積集口業的緣故，有這破法的重罪。須菩提！這愚癡的人在佛法之中出家受戒，卻破壞甚深般若波羅蜜，毀呰它、不肯信受它。須菩提！若破壞般若波羅蜜、毀呰般若波羅蜜，就是破壞十方諸佛的一切智；一切智被破的緣故，就是破壞佛寶；破壞佛寶的緣故就破壞法寶，破壞法寶的緣故就破壞僧寶；破壞三寶的緣故，就破壞世間的正見；破壞世間正見的緣故，就是破壞四念處乃至破壞一切種智之法；破壞一切種智之法的緣故，就得無量無邊阿僧祇的罪；得了無量無邊阿僧祇的罪之後，就受無量無邊阿僧祇的憂苦。』
經②續：毀呰破壞深般若的四種因緣
須菩提向佛稟白：『世尊！這愚癡人毀呰破壞甚深般若波羅蜜，有幾種因緣？』
佛告訴須菩提：『有四種因緣，這愚癡人因此毀呰破壞這甚深般若波羅蜜。』
須菩提說：『世尊！是哪四種？』
『這愚癡人被魔所驅使的緣故，想要毀呰破壞甚深般若波羅蜜，這是第一種因緣。這愚癡人不信甚深之法，不信、不理解，心得不到清淨，因這第二種因緣的緣故，這愚癡人想要毀呰破壞甚深般若波羅蜜。這愚癡人與惡知識相隨相從，心沉沒而懈怠，堅固地執著五受眾（五取蘊），因這第三種因緣的緣故，這愚癡人想要毀呰破壞甚深般若波羅蜜。這愚癡人多行瞋恚，自高自大而輕慢他人，因這第四種因緣的緣故，這愚癡人想要毀呰破壞甚深般若波羅蜜。須菩提！因為這四種因緣的緣故，這愚癡人想要毀呰破壞甚深般若波羅蜜。』
論②：意業是口業之本；自以舌造罪是為大狂
以下是論主的解釋。
有人問：口業才是破法，為什麼說「攝身口意業」？
回答說：意業是口業的根本，若想攝護口業，先要攝護意業。意業攝護住了，身業、口業也就善；身業、口業善了，意業也就善。
這裡須菩提自己說出了因緣：『不要受這些苦——或是見不到佛等等。』
世間的人以身業為重、以口業為輕，所以須菩提問：『只是因為口業，就得這樣的罪嗎？』
佛肯可他的心意，並開示說：這愚癡人自己並沒有急迫之事，又沒有誰驅使他去作，也沒有什麼可得的，卻自己憑著舌頭造作這樣的罪，這真是大狂之人！這狂人未來世會在我的法中出家——出家的有五眾，受戒的有七眾。
論②續：聲聞著法，聞畢竟空如刀傷心，毀呰言非佛教
這些聲聞人執著聲聞之法。佛法過了五百年之後，各各分別而有五部。從那以來，因為要在諸法上求一個決定之相的緣故，各自堅執自己的法，不知道佛是為了解脫的緣故而說法，卻堅固執著在語言上；因此聽到說般若中諸法畢竟空，就如同刀傷了心一般！都說：『決定之法，如今怎麼說是無？』在般若波羅蜜無得無著之相中作出得相、作出著相的緣故，便毀呰破壞，說這不是佛的教法。
佛憐愍眾生的緣故，為眾生說這是道、這不是道；如今般若之中，是道、非道全都歸為一相，也就是無相。所以他們先是生疑，後來便定下心來在空法上生起邪見；邪見得了力的緣故，在大眾之中處處毀壞般若波羅蜜；毀壞般若波羅蜜的緣故，就破壞了十方三世諸佛的一切智等諸佛功德；破壞佛的功德的緣故，就是破壞三寶；三寶被破的緣故，就破壞世間之樂的因緣，也就是世間正見；若破壞了世間正見，就破壞出世間之樂的因緣——出世間正見，也就是四念處乃至一切種智。這些法名為無量無邊福德的因緣，破壞這些法的緣故，得無量無邊的罪；得無量無邊罪的緣故，受無量無邊的憂愁苦惱。
論②續：四因緣廣釋——魔所使；不信深法；惡知識相隨；瞋恚憍慢
有人問：前面已經說過破法的因緣，也就是愛著自法等等，須菩提為什麼還要再問？
回答說：前面是在論中說，如今是在經中說；前面沒有遍說，如今是普遍而廣泛地說。
所謂四種因緣：其一，這人被魔所驅使——或是魔、或是魔的部屬來進入他的心中，轉動他的身口，令他破壞般若波羅蜜。如同阿難，佛三次問他：『閻浮提可樂，壽命也可樂。』因為魔入了身的緣故，三次都沒有回答佛。阿難已得初道（初果），尚且被魔所嬈亂，何況凡人！
再者，魔有四種：五眾魔、煩惱魔、死魔、自在天子魔。四魔之中，多是煩惱魔與自在天子魔的緣故，令人不信般若；自己貪著己法、憎嫉他法、愚癡顛倒的緣故，能破壞般若波羅蜜。有人說：第一因緣是煩惱魔；後面第四因緣是自在天子魔。被這二種魔所驅使，所以名為「魔所使」。
其二，堅執邪見、貪愛自己之法、慧根遲鈍的緣故，不認識佛的本意，不信不受甚深般若，因此而破壞。
其三，有人利根而堪能生信，魔又不曾來擾，只因隨從惡師之教的緣故，破壞般若。有人雖然屬於惡知識，但諸結使淡薄的緣故，勤加精進，能信般若波羅蜜。所以要二事和合為一——既屬於惡知識，又深著五眾，結使厚重，生起懈怠之心，因此不信般若。
其四，這人世世多所積集瞋恚，成了他的性——瞋相就是不信之相；這人剛強、自高，輕賤說法之人：『以我這樣的智慧德行，尚且不能理解，何況你這愚昧下賤之人，還能懂得它嗎！』因為瞋恚、憍慢多的緣故，破壞般若波羅蜜。
經③：不勤精進、種不善根、惡友相得人，難信難解
須菩提向佛稟白：『世尊！這般若波羅蜜，對於不勤精進、種了不善根、與惡友相得的人，實在難信難解！』
佛說：『正是如此！正是如此！須菩提！這甚深般若波羅蜜，對於不勤精進、種了不善根、與惡友相得的人，難信難解！』
須菩提向佛稟白：『世尊！這般若波羅蜜為什麼甚深而難信難解？』
經③續：色乃至一切種智不縛不解，無所有性故；三際亦不縛不解
『須菩提！色不縛不解。為什麼呢？無所有性就是色。受、想、行、識不縛不解。為什麼呢？無所有性就是受、想、行、識。檀波羅蜜不縛不解。為什麼呢？無所有性就是檀波羅蜜。尸羅波羅蜜不縛不解。為什麼呢？無所有性就是尸羅波羅蜜。羼提波羅蜜不縛不解。為什麼呢？無所有性就是羼提波羅蜜。毘梨耶波羅蜜不縛不解。為什麼呢？無所有性就是毘梨耶波羅蜜。禪波羅蜜不縛不解。為什麼呢？無所有性就是禪波羅蜜。般若波羅蜜不縛不解。為什麼呢？無所有性就是般若波羅蜜。須菩提！內空不縛不解。為什麼呢？無所有性就是內空。乃至無法有法空不縛不解。為什麼呢？無所有性就是無法有法空。四念處不縛不解。為什麼呢？無所有性就是四念處。乃至一切智、一切種智不縛不解。為什麼呢？無所有性就是一切種智。
『須菩提！色的本際不縛不解。為什麼呢？本際無所有性就是色。受、想、行、識乃至一切種智的本際不縛不解。為什麼呢？本際無所有性就是一切種智。須菩提！色的後際不縛不解。為什麼呢？後際無所有性就是色。受、想、行、識乃至一切種智的後際不縛不解。為什麼呢？後際無所有性就是一切種智。須菩提！現在的色不縛不解。為什麼呢？現在無所有性就是色。受、想、行、識乃至現在的一切種智不縛不解。為什麼呢？現在無所有性就是一切種智。』
經③續：難信之人七相；色淨果亦淨；色淨即般若淨
須菩提向佛稟白：『世尊！這般若波羅蜜，對於不勤精進、不種善根、與惡友相得、懈怠、少有進益、容易忘失、沒有巧便智慧的人，像這樣的人，實在難信難解！』
『正是如此！正是如此！須菩提！這般若波羅蜜，對於不勤精進、不種善根、與惡友相得、繫屬於魔、懈怠、少有進益、容易忘失、沒有巧便智慧的人，像這樣的人，實在難信難解。為什麼呢？色淨則果亦淨；受、想、行、識淨則果亦淨；乃至阿耨多羅三藐三菩提淨則果亦淨。
『再者，須菩提！色淨的緣故就是般若波羅蜜淨，般若波羅蜜淨就是色淨。受、想、行、識淨的緣故就是般若波羅蜜淨，般若波羅蜜淨就是受、想、行、識淨。乃至一切種智淨就是般若波羅蜜淨，般若波羅蜜淨就是一切種智淨。色淨與般若波羅蜜淨，無二無別、無斷無壞；乃至一切種智淨與般若波羅蜜淨，無二無別、無斷無壞。
『再者，須菩提！不二淨的緣故色淨，不二淨的緣故乃至一切種智淨。為什麼呢？這不二淨與色淨乃至一切種智淨，無二無別的緣故。我淨、眾生淨乃至知者、見者淨的緣故，色淨、受想行識淨乃至一切種智淨。色淨乃至一切種智淨的緣故，我、眾生乃至知者、見者淨。為什麼呢？我、眾生乃至知者、見者淨，與色淨乃至一切種智淨，不二不別、無斷無壞。』
論③：與上相違名為信般若；三毒是縛而虛誑無自性，縛空故解亦空
以下是論主的解釋。
那時，須菩提向佛稟白：『這般若波羅蜜因為甚深的緣故，懈怠、隨從惡知識、種了不善根的人難以生信。』與上面所說相違的，就名為信般若波羅蜜。
佛肯可他的話。
須菩提再問：『這般若波羅蜜為什麼因甚深的緣故而難信？』
佛回答：『色等諸法無縛無解。』
三毒是縛，三解脫門是解。這三毒等諸煩惱虛誑不實、從和合因緣而生、沒有自性，所以無縛；無縛的緣故也就無解；破除這三毒的緣故，三解脫門也是空。
再者，取相、著法、顛倒等一切煩惱是縛。縛法若是真實決定有自性的，就不可能解開；若是真實決定有，又有誰能破它呢？若能破，就墮入斷滅之中了。若取相、顛倒等諸煩惱本是虛誑不實的，也就沒有什麼可斷。
再者，一切心、心數法，憶想分別、取相，都被縛在所緣之中。若進入諸法實相之中，知道這些都是虛誑，如上品中所說：「心清淨相者，即是非心相。」縛既是空的緣故，解也是空。因為這樣種種因緣的緣故，色等諸法不縛不解。
這裡佛自己說出因緣：『色等諸法是有為的造作之法，從因緣和合而生的緣故、沒有決定之性的緣故，所以說「無所有性是色等諸法」。』
再者，色等諸法在三世之中不縛不解，如同〈破三世〉中所說。
論③續：般若非甚深非不甚深；惡人七相逐一解
這時，須菩提知道般若波羅蜜非甚深、非不甚深。如同後品中所說：「若謂般若波羅蜜甚深，則遠離般若波羅蜜。」因此向佛稟白：『世尊！是惡人才以般若波羅蜜為甚深難解，不是說善人。』
所謂惡人：不與般若相應，不能一心勤加精進；不曾種下理解般若波羅蜜的善根；隨從破壞般若的惡師；懈怠的人，貪著世間之樂，不願求出世間；這樣的人縱使有精進，也少得不足一提；諸煩惱擾亂其心，所以容易忘失；善法不善法之相不能破除、憍慢不能除去、邪見戲論的緣故，求諸法實相時，不知道分別諸法之相的好醜，這名為沒有巧便智慧。有這樣種種惡法的緣故，這人難以理解甚深般若。
佛肯可他的心意，說：『正是如此！正是如此！』
有人問：須菩提所說之中，並沒有魔事，佛所說之中為什麼增加魔事？
回答說：須菩提只是直接說內外因緣不具足，佛如今是具足地說，所以說：『這人被魔所驅使。』
論③續：果淨故知因亦淨；不淨觀不入十六聖行；般若如虛空三因緣
佛更想說明甚深難解之相，告訴須菩提：『色等諸法淨的緣故，果也淨。』
四念處是色等諸法之果。為什麼呢？觀色等諸法不淨、無常等等，就得身念處。其餘三念處如上面所說。這裡四念處性是無漏、能斷煩惱、為趣涅槃的緣故清淨；見果是淨的緣故，知道因也是淨。
有人問：前面說「觀色不淨、無常等，得身念處」，為什麼又說「果淨故知因亦淨」？
回答說：不淨觀是最初的入門，不是真實之觀，所以不列入十六聖行。這十六行之中，觀的是無常、苦、空、無我，不觀不淨。因為淨顛倒的緣故生起婬欲，為了破這「淨」才說「不淨」，並不是實相；所以不淨不入十六聖行，只是得解觀（假想方便之觀）。這般若之中，不觀常、不觀無常，不觀淨、不觀不淨等等。常無常、淨不淨、空實等諸觀都滅、戲論都滅，這才是色的實相。色的實相是淨，所以果也淨。
再者，佛在這裡自己說出因緣：『般若波羅蜜如同虛空，畢竟清淨，無所染污，這就是般若波羅蜜。』觀色等諸法的實相，不生不滅，行六波羅蜜、修四念處等，這樣便可得般若波羅蜜。這般若波羅蜜有三種因緣：正觀、正行、正修。所以說：『般若波羅蜜淨的緣故，色等諸法淨；色等諸法淨的緣故，般若波羅蜜淨。所以者何？色等諸法與般若波羅蜜，在實相之中無二無別；不異不別、不離不散的緣故，不斷不壞。』
再者，如同我法，在十方三世之中求之不可得，在五眾之中只是有個假名；眾生乃至知者、見者也是這樣。如同「我」，是空、無所有、清淨的緣故，一切法也是這樣。
經④：婬瞋癡淨故色淨；十二因緣逐支相淨，乃至一切種智淨
『再者，須菩提！婬淨的緣故色淨乃至一切種智淨。為什麼呢？婬淨與色淨乃至一切種智淨，不二不別。瞋、癡淨的緣故色淨乃至一切種智淨。為什麼呢？瞋癡淨與色淨乃至一切種智淨，不二不別。
『再者，須菩提！無明淨的緣故諸行淨，諸行淨的緣故識淨，識淨的緣故名色淨，名色淨的緣故六入淨，六入淨的緣故觸淨，觸淨的緣故受淨，受淨的緣故愛淨，愛淨的緣故取淨，取淨的緣故有淨，有淨的緣故生淨，生淨的緣故老死淨，老死淨的緣故般若波羅蜜淨，般若波羅蜜淨的緣故乃至檀波羅蜜淨，檀波羅蜜淨的緣故內空淨，內空淨的緣故乃至無法有法空淨，無法有法空淨的緣故四念處淨，四念處淨的緣故乃至一切智淨，一切智淨的緣故一切種智淨。為什麼呢？這一切智淨與一切種智淨，不二不別、無斷無壞。
『再者，須菩提！般若波羅蜜淨的緣故色淨，乃至般若波羅蜜淨的緣故一切智淨。這般若波羅蜜淨與一切智淨，不二不別的緣故。須菩提！禪波羅蜜淨的緣故乃至一切智淨，毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜淨的緣故乃至一切智淨。內空淨的緣故乃至一切智淨，四念處淨的緣故乃至一切智淨。
『再者，須菩提！一切智淨的緣故乃至般若波羅蜜淨。像這樣一一如前面所說。
『再者，須菩提！有為淨的緣故無為淨。為什麼呢？有為淨與無為淨，不二不別、無斷無壞的緣故。
『再者，須菩提！過去淨的緣故未來、現在淨，未來淨的緣故過去、現在淨，現在淨的緣故過去、未來淨。為什麼呢？現在淨與過去、未來淨，不二不別、無斷無壞的緣故。』
論④：三毒實性清淨故色等亦淨；無明畢竟空；展轉皆清淨
以下是論主的解釋。
有人問：佛說「三毒是垢穢不淨」，這裡為什麼說「婬欲等淨故色等亦淨」？
回答說：佛是說：『三毒的實性清淨的緣故，色等諸法也清淨；三毒淨與色等淨，不二不別。』
為了廣說三毒清淨以及三毒清淨的果報因緣，所以說「無明淨故諸行亦淨」。所謂「無明淨」，也就是無明畢竟空，如同破無明的十喻之中所說。從十二因緣乃至一切種智也是這樣。
所以色等、無明等諸法清淨的緣故般若波羅蜜清淨，般若波羅蜜清淨的緣故諸菩薩所行之法——也就是禪波羅蜜乃至一切種智——都清淨。禪波羅蜜等諸法也是這樣。
再者，因為用十八空的緣故，色等乃至一切種智空；乃至一切種智空的緣故，十八空也空。一切種智不離十八空，十八空不離一切種智，所以說「不二不別」。空就是清淨。如今色乃至一切種智，以一法為首，其餘諸法也各各為首，展轉都是清淨。
論④續：有為實相即是無為；三世空故有為無為皆空，畢竟清淨如虛空
再者，諸法繁多無量的緣故，簡略地說為有為、無為。有為法的實相就是無為法。知淨（了知清淨）的行者在諸法之中求常、樂、我、淨而不可得；若不可得，這就是如實了知有為法；如實了知不可得，就是無為法，所以說：『有為法淨的緣故無為法清淨。』
再者，因著有為法才知道無為法；聖人得了這無為法，才說有為法之相，所以說：『有為法清淨的緣故無為法清淨，無為法清淨的緣故有為法清淨。』
有為法在三世之中，所以說：『過去世清淨的緣故未來世也清淨，未來世清淨的緣故過去世也清淨。』所以者何？如過去世已破壞、散滅、無所有的緣故是空，未來世未生、未有的緣故是空；二世既無的緣故，現在也無。為什麼呢？有先有後，才知道有現在。再者，有為法念念生滅，所以沒有安住之時；住時既無的緣故，也就沒有現在世。三世空的緣故，有為法空；有為法空的緣故，無為法空。空就是畢竟清淨，不破不壞，沒有戲論，如同虛空。
像這樣，般若波羅蜜畢竟清淨，是三世諸佛的法藏；破壞這能宣示實相般若的言說文字，所以墮於地獄。
論④續：破般若有二種——謗言非佛說者墮大地獄，著心論議者不名破
有人問：若不信般若就墮地獄，信的人得以作佛。那麼若有犯五逆罪、破戒、邪見、懈怠的人信這般若，這人能成佛嗎？又有持戒、精進的人卻不信般若，這又為什麼墮地獄？
回答說：破般若有二種：第一種，佛口所說，弟子誦習，書寫作成經卷；愚人卻毀謗說：『這不是佛說的！是魔、或是魔的部屬所作，也可能是斷滅邪見之人的手筆，是善於莊嚴口才的人所說。』或者說：『雖然是佛說的，其中處處有旁人增添進去的。』
第二種，有人以執著之心分別取相而說般若波羅蜜，口中說著空法，心裡卻執著於有。
第一種破壞者，墮大地獄，因為不能領會聖人說般若的本意的緣故。第二種破壞，以著心來論議的，不名為破般若。如同調達（提婆達多）出佛身血，祇域（耆婆）也出佛身血；雖然同樣名為出血，因為心不同的緣故，一人得罪，一人得福。又如畫作佛像，一人因為像畫得不好而毀去它，一人以惡心毀壞它；因為心不同的緣故，一人得福，一人得罪。破般若波羅蜜的，也是這樣。
論④續：著心取相起口業身業毀呰；二種信
再者，或有人破般若，雖然不瞋恨、不輕慢佛，卻自己用心憶想分別：『這是甚深之法，一切智人所說的，應當有深妙之法，怎麼會說一切都空呢？』佛是以無著之心、為了度眾生的緣故而說法；這人卻以著心取相的緣故，生起口業毀呰、破壞般若；還能生起身業，揮手斥退、指斥毀落，令它離去。
與這二種不信相違的，就名為二種信：第一種，了知般若實義而信，得到如經所說的果報；第二種，只信經卷的言語文字，得到的功德就少。
論④續：邪見罪重如種苦種；五逆罪人信般若之難與阿闍世王
邪見的罪重的緣故，雖然持戒等身業口業表現得好，卻都隨從了邪見惡心。如同佛自己所說的譬喻：「如種苦種，雖復四大所成，皆作苦味。」邪見之人也是這樣，雖然持戒、精進，都成了惡法。與此相違的，名為正見。
犯五逆罪的人，惡罪常常覆蓋其心，連今世後世的業果都懷疑，何況能信甚深般若？雖然也書寫經卷、供養，指望免除惡罪，離般若還是極遠。或有人遇到善知識、先世精進、福德與利智第一，能信般若波羅蜜；以清淨因緣，能得到如經所說的果報。如同阿闍世王殺父之罪，蒙佛與文殊師利善知識的緣故，除滅了他的重罪，得到如經所說的般若果報，受了無上道的授記。
This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the remainder of the forty-first chapter, "Faith and Slander"—continuing from the previous fascicle—composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.
Sūtra ②: Guard Well the Karma of Body, Speech, and Mind to Escape All Suffering; Because the Karma of Speech Is Gathered There Is the Grave Sin of Breaking the Dharma
At that time Subhūti said to the Buddha: ‘World-Honored One! Good men and good women ought to guard well the karma of body, the karma of speech, and the karma of mind, so as not to undergo such kinds of suffering as these—either not seeing the Buddha, or not hearing the Dharma, or not being able to draw near to the Saṅgha, or being born in a world without a buddha, or being born among humans yet falling into a poor family, or others not being willing to have faith in and accept what one says.’
Subhūti again said to the Buddha: ‘World-Honored One! Is it because of gathering the karma of speech that there is this grave sin of breaking the Dharma?’
The Buddha told Subhūti: ‘It is precisely because of gathering the karma of speech that there is this grave sin of breaking the Dharma. Subhūti! This deluded person leaves home within the Buddha-Dharma and receives the precepts, yet breaks the very deep prajñāpāramitā, disparages it, and is not willing to have faith in and accept it. Subhūti! If one breaks prajñāpāramitā and disparages prajñāpāramitā, then one breaks the omniscience of the buddhas of the ten directions; because omniscience is broken, one breaks the Buddha Jewel; because one breaks the Buddha Jewel one breaks the Dharma Jewel, and because one breaks the Dharma Jewel one breaks the Saṅgha Jewel; because one breaks the Three Jewels, one breaks the right view of the world; because one breaks the right view of the world, one breaks the four foundations of mindfulness and so on up to breaking the dharma of omniscience of all kinds; because one breaks the dharma of omniscience of all kinds, one obtains immeasurable, boundless, asaṃkhyeya sins; having obtained immeasurable, boundless, asaṃkhyeya sins, one undergoes immeasurable, boundless, asaṃkhyeya sorrow and suffering.’
Sūtra ② (continued): The Four Causes and Conditions for Disparaging and Breaking Deep Prajñā
Subhūti said to the Buddha: ‘World-Honored One! This deluded person disparages and breaks the very deep prajñāpāramitā—by how many kinds of causes and conditions?’
The Buddha told Subhūti: ‘There are four causes and conditions by which this deluded person disparages and breaks this very deep prajñāpāramitā.’
Subhūti said: ‘World-Honored One! What are the four?’
‘Because this deluded person is driven by Māra, he wishes to disparage and break the very deep prajñāpāramitā; this is the first cause and condition. This deluded person does not have faith in the deep Dharma—he does not have faith, does not understand, and his mind does not attain purity; because of this second cause and condition, this deluded person wishes to disparage and break the very deep prajñāpāramitā. This deluded person keeps company with and follows the evil friend, his mind sinks and he is lax, and he is firmly attached to the five aggregates of clinging (that is, the five aggregates of grasping); because of this third cause and condition, this deluded person wishes to disparage and break the very deep prajñāpāramitā. This deluded person much practises anger and hatred, exalting himself and despising others; because of this fourth cause and condition, this deluded person wishes to disparage and break the very deep prajñāpāramitā. Subhūti! Because of these four causes and conditions, this deluded person wishes to disparage and break the very deep prajñāpāramitā.’
Treatise ②: The Karma of Mind Is the Root of the Karma of Speech; to Make Sin with One's Own Tongue Is Great Madness
What follows is the treatise-author's explanation.
Someone asks: It is only the karma of speech that breaks the Dharma; why does it say 「攝身口意業」 tr. "guard the karma of body, speech, and mind"?
The answer: The karma of mind is the root of the karma of speech; if one wishes to guard the karma of speech, one must first guard the karma of mind. When the karma of mind is guarded, the karma of body and the karma of speech are also wholesome; when the karma of body and the karma of speech are wholesome, the karma of mind is also wholesome.
Here Subhūti himself states the causes and conditions: ‘So as not to undergo these sufferings—either not seeing the Buddha, and so on.’
People of the world take the karma of body as heavy and the karma of speech as light, and so Subhūti asks: ‘Is it only because of the karma of speech that one obtains such a sin?’
The Buddha assents to his thought and shows him: this deluded person himself has no pressing business, and no one drives him to do it, and there is nothing to be gained, yet by his own tongue he makes such a sin—this is truly a person of great madness! This madman in a future age will leave home within my Dharma—those who leave home are the five assemblies, and those who receive the precepts are the seven assemblies.
Treatise ② (continued): The Śrāvakas Are Attached to Dharmas; Hearing of Ultimate Emptiness Is as If a Knife Had Wounded the Heart, and They Disparage It, Saying It Is Not the Buddha's Teaching
These śrāvakas are attached to the dharmas of the śrāvakas. After five hundred years had passed from the Buddha-Dharma, each made distinctions and there came to be five schools. From then on, because they sought a fixed mark in dharmas, each held fast to his own Dharma, not knowing that the Buddha expounded the Dharma for the sake of liberation, and they were firmly attached to the words; therefore, hearing it said that in prajñā all dharmas are ultimately empty, it was as if a knife had wounded the heart! All of them say: ‘A fixed Dharma—how is it now said not to exist?’ Because within the mark of prajñāpāramitā, which is without attainment and without attachment, they make a mark of attainment and make a mark of attachment, they disparage and break it, saying that this is not the Buddha's teaching.
Because the Buddha has pity on beings, he says for beings: this is the path, this is not the path; now within prajñā, the path and the non-path all return to one mark, namely the signless. Therefore at first they give rise to doubt, and afterwards they settle their minds and give rise to wrong view regarding the Dharma of emptiness; because wrong view has gained strength, in the midst of the great assembly they everywhere destroy prajñāpāramitā; because they destroy prajñāpāramitā, they break the omniscience and the other merits of the buddhas of the ten directions and the three times; because they break the merits of the Buddha, they break the Three Jewels; because the Three Jewels are broken, they break the causes and conditions of worldly happiness, namely the right view of the world; if the right view of the world is broken, they break the causes and conditions of world-transcending happiness—world-transcending right view, namely the four foundations of mindfulness and so on up to omniscience of all kinds. These dharmas are called the causes and conditions of immeasurable and boundless merit; because they break these dharmas, they obtain immeasurable and boundless sin; because they obtain immeasurable and boundless sin, they undergo immeasurable and boundless sorrow, suffering, and vexation.
Treatise ② (continued): The Four Causes and Conditions Explained at Length—Driven by Māra; Not Having Faith in the Deep Dharma; Keeping Company with the Evil Friend; Anger and Hatred, Pride and Arrogance
Someone asks: The causes and conditions for breaking the Dharma have already been stated above, namely love of and attachment to one's own Dharma and so on; why does Subhūti ask again?
The answer: Above it was spoken in the treatise; now it is spoken in the sūtra. Above it was not spoken in full; now it is spoken universally and at length.
As to the four causes and conditions: first, this person is driven by Māra—either Māra or Māra's retinue comes and enters his mind, moves his body and mouth, and makes him break prajñāpāramitā. It is like Ānanda: the Buddha three times said to him, ‘Jambudvīpa is delightful, and life too is delightful’; because Māra had entered his body, three times he did not answer the Buddha. Ānanda had already attained the first path (the first fruit), and still was harassed by Māra—how much more ordinary people!
Furthermore, Māra is of four kinds: the Māra of the five aggregates, the Māra of the afflictions, the Māra of death, and the Māra who is a son of the gods of the Sovereign heaven. Of the four Māras, it is mostly because of the Māra of the afflictions and the Māra who is a son of the gods of the Sovereign heaven that people are made not to have faith in prajñā; because one is greedily attached to one's own Dharma, hates and envies others' Dharma, and is deluded and inverted, one can break prajñāpāramitā. Someone says: the first cause and condition is the Māra of the afflictions; the fourth cause and condition later on is the Māra who is a son of the gods of the Sovereign heaven. Being driven by these two kinds of Māra is therefore called 「魔所使」 tr. "driven by Māra".
Second, because one holds fast to wrong view, greedily loves one's own Dharma, and the faculty of wisdom is dull, one does not recognise the Buddha's original intention, does not have faith in and does not accept the very deep prajñā, and for this reason breaks it.
Third, there is someone of sharp faculties who is able to give rise to faith, and Māra has not come to trouble him, yet only because he follows the teaching of an evil teacher, he breaks prajñā. There is someone who, although he belongs to an evil friend, because his fetters are thin, is diligent and vigorous and can have faith in prajñāpāramitā. Therefore the two matters must come together as one—he both belongs to an evil friend and is deeply attached to the five aggregates, his fetters are thick and heavy, and he gives rise to a lax mind; for this reason he does not have faith in prajñā.
Fourth, this person, life after life, has much gathered anger and hatred, and it has become his nature—the mark of anger is precisely the mark of unbelief; this person is stubborn, exalts himself, and despises the one who expounds the Dharma: ‘With wisdom and virtue such as mine, I still cannot understand it—how much less could you, a benighted and base person, understand it!’ Because anger and hatred, pride and arrogance, are many, he breaks prajñāpāramitā.
Sūtra ③: For People Who Are Not Diligent and Vigorous, Who Have Planted Roots That Are Not Good, Who Are on Good Terms with Evil Companions, It Is Hard to Have Faith In and Hard to Understand
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā, for people who are not diligent and vigorous, who have planted roots that are not good, and who are on good terms with evil companions, is truly hard to have faith in and hard to understand!’
The Buddha said: ‘Just so! Just so! Subhūti! This very deep prajñāpāramitā, for people who are not diligent and vigorous, who have planted roots that are not good, and who are on good terms with evil companions, is hard to have faith in and hard to understand!’
Subhūti said to the Buddha: ‘World-Honored One! Why is this prajñāpāramitā very deep and hard to have faith in and hard to understand?’
Sūtra ③ (continued): Form and So On Up to Omniscience of All Kinds Are Neither Bound nor Released, Because They Are a Nature Without Anything Existent; the Three Limits Too Are Neither Bound nor Released
‘Subhūti! Form is neither bound nor released. Why? A nature without anything existent is form. Feeling, perception, constructions, and consciousness are neither bound nor released. Why? A nature without anything existent is feeling, perception, constructions, and consciousness. Dānapāramitā is neither bound nor released. Why? A nature without anything existent is dānapāramitā. Śīlapāramitā is neither bound nor released. Why? A nature without anything existent is śīlapāramitā. Kṣāntipāramitā is neither bound nor released. Why? A nature without anything existent is kṣāntipāramitā. Vīryapāramitā is neither bound nor released. Why? A nature without anything existent is vīryapāramitā. Dhyānapāramitā is neither bound nor released. Why? A nature without anything existent is dhyānapāramitā. Prajñāpāramitā is neither bound nor released. Why? A nature without anything existent is prajñāpāramitā. Subhūti! Inner emptiness is neither bound nor released. Why? A nature without anything existent is inner emptiness. And so on up to: the emptiness of non-existent and existent dharmas is neither bound nor released. Why? A nature without anything existent is the emptiness of non-existent and existent dharmas. The four foundations of mindfulness are neither bound nor released. Why? A nature without anything existent is the four foundations of mindfulness. And so on up to: omniscience and omniscience of all kinds are neither bound nor released. Why? A nature without anything existent is omniscience of all kinds.
‘Subhūti! The original limit of form is neither bound nor released. Why? A nature without anything existent at the original limit is form. The original limit of feeling, perception, constructions, and consciousness, and so on up to omniscience of all kinds, is neither bound nor released. Why? A nature without anything existent at the original limit is omniscience of all kinds. Subhūti! The later limit of form is neither bound nor released. Why? A nature without anything existent at the later limit is form. The later limit of feeling, perception, constructions, and consciousness, and so on up to omniscience of all kinds, is neither bound nor released. Why? A nature without anything existent at the later limit is omniscience of all kinds. Subhūti! Present form is neither bound nor released. Why? A nature without anything existent in the present is form. Feeling, perception, constructions, and consciousness, and so on up to present omniscience of all kinds, are neither bound nor released. Why? A nature without anything existent in the present is omniscience of all kinds.’
Sūtra ③ (continued): Seven Marks of Those for Whom Faith Is Hard; When Form Is Pure the Fruit Too Is Pure; the Purity of Form Is Precisely the Purity of Prajñā
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā, for people who are not diligent and vigorous, who have not planted roots of goodness, who are on good terms with evil companions, who are lax, who make little progress, who easily forget, and who are without skilful wisdom—for people such as these, it is truly hard to have faith in and hard to understand!’
‘Just so! Just so! Subhūti! This prajñāpāramitā, for people who are not diligent and vigorous, who have not planted roots of goodness, who are on good terms with evil companions, who are bound over to Māra, who are lax, who make little progress, who easily forget, and who are without skilful wisdom—for people such as these, it is truly hard to have faith in and hard to understand. Why? If form is pure, the fruit too is pure; if feeling, perception, constructions, and consciousness are pure, the fruit too is pure; and so on up to: if anuttarā samyaksaṃbodhi is pure, the fruit too is pure.
‘Again, Subhūti! Because form is pure, prajñāpāramitā is precisely pure; the purity of prajñāpāramitā is precisely the purity of form. Because feeling, perception, constructions, and consciousness are pure, prajñāpāramitā is precisely pure; the purity of prajñāpāramitā is precisely the purity of feeling, perception, constructions, and consciousness. And so on up to: the purity of omniscience of all kinds is precisely the purity of prajñāpāramitā; the purity of prajñāpāramitā is precisely the purity of omniscience of all kinds. The purity of form and the purity of prajñāpāramitā are without duality and without difference, without cutting and without breaking; and so on up to: the purity of omniscience of all kinds and the purity of prajñāpāramitā are without duality and without difference, without cutting and without breaking.
‘Again, Subhūti! Because non-duality is pure, form is pure; because non-duality is pure, and so on up to, omniscience of all kinds is pure. Why? Because this purity of non-duality and the purity of form and so on up to the purity of omniscience of all kinds are without duality and without difference. Because the self is pure, beings are pure, and so on up to the knower and the seer are pure, form is pure, feeling, perception, constructions, and consciousness are pure, and so on up to omniscience of all kinds is pure. Because form is pure, and so on up to omniscience of all kinds is pure, the self, beings, and so on up to the knower and the seer are pure. Why? The purity of the self, of beings, and so on up to the knower and the seer, and the purity of form and so on up to the purity of omniscience of all kinds, are not two and not different, without cutting and without breaking.’
Treatise ③: What Runs Contrary to the Above Is Called Faith in Prajñā; the Three Poisons Are Bondage, Yet Deceptive and Without Self-Nature—Because Bondage Is Empty, Release Too Is Empty
What follows is the treatise-author's explanation.
At that time Subhūti said to the Buddha: ‘Because this prajñāpāramitā is very deep, people who are lax, who follow the evil friend, and who have planted roots that are not good find it hard to give rise to faith.’ What runs contrary to what is said above is called faith in prajñāpāramitā.
The Buddha assents to his words.
Subhūti asks again: ‘Why is this prajñāpāramitā hard to have faith in because it is very deep?’
The Buddha answers: ‘Form and the other dharmas are without bondage and without release.’
The three poisons are bondage; the three gates of liberation are release. These afflictions such as the three poisons are deceptive and unreal, arise from causes and conditions coming together, and are without self-nature, and so there is no bondage; because there is no bondage there is also no release; because these three poisons are broken, the three gates of liberation too are empty.
Furthermore, all afflictions such as grasping at marks, attachment to dharmas, and inversion are bondage. If the dharma of bondage were real, fixed, and possessed of self-nature, it could not be released; if it were real and fixed in existence, who then could break it? If it could be broken, one would fall into annihilation. If afflictions such as grasping at marks and inversion are deceptive and unreal from the beginning, then there is also nothing to be cut off.
Furthermore, all mind and mental-factor dharmas—recollection, imagining, and discrimination, and grasping at marks—are bound within their objects. If one enters into the real mark of all dharmas, one knows these are all deceptive, as is said in a chapter above: 「心清淨相者，即是非心相。」 tr. "The mark of the mind's purity is precisely the mark of no-mind." Because bondage is empty, release too is empty. Because of such various causes and conditions as these, form and the other dharmas are neither bound nor released.
Here the Buddha himself states the causes and conditions: ‘Form and the other dharmas are conditioned, constructed dharmas; because they arise from causes and conditions coming together, and because they have no fixed nature, therefore it is said 「無所有性是色等諸法」 tr. "a nature without anything existent is form and the other dharmas".’
Furthermore, form and the other dharmas are neither bound nor released within the three times, as is said in "Refuting the Three Times".
Treatise ③ (continued): Prajñā Is Neither Very Deep nor Not Very Deep; the Seven Marks of the Evil Person Explained One by One
At this time Subhūti knows that prajñāpāramitā is neither very deep nor not very deep. As is said in a later chapter: 「若謂般若波羅蜜甚深，則遠離般若波羅蜜。」 tr. "If one says that prajñāpāramitā is very deep, then one is far apart from prajñāpāramitā." Therefore he says to the Buddha: ‘World-Honored One! It is the evil person who takes prajñāpāramitā to be very deep and hard to understand; this is not said of the good person.’
As to what is called the evil person: he is not in accord with prajñā and cannot be single-mindedly diligent and vigorous; he has not planted the roots of goodness for understanding prajñāpāramitā; he follows an evil teacher who breaks prajñā; he is a lax person, greedily attached to worldly happiness and not wishing to seek the world-transcending; even if such a person has vigour, it is so little as not to be worth mentioning; afflictions disturb his mind, and so he easily forgets; because the marks of wholesome and unwholesome dharmas cannot be broken, pride cannot be removed, and because of wrong view and idle discourse, when he seeks the real mark of all dharmas he does not know how to distinguish the fair and the foul among the marks of dharmas—this is called being without skilful wisdom. Because he has such various evil dharmas as these, this person finds it hard to understand the very deep prajñā.
The Buddha assents to his thought, saying: ‘Just so! Just so!’
Someone asks: In what Subhūti said there was no deed of Māra; why does the Buddha add a deed of Māra in what he says?
The answer: Subhūti only directly says that the inner and outer causes and conditions are incomplete; the Buddha now speaks in full, and so he says: ‘This person is driven by Māra.’
Treatise ③ (continued): Because the Fruit Is Pure One Knows the Cause Too Is Pure; the Contemplation of Impurity Does Not Enter the Sixteen Noble Practices; Prajñā Is Like Space, with Three Causes and Conditions
The Buddha, wishing further to make clear the mark of being very deep and hard to understand, tells Subhūti: ‘Because form and the other dharmas are pure, the fruit too is pure.’
The four foundations of mindfulness are the fruit of form and the other dharmas. Why? By contemplating form and the other dharmas as impure, impermanent, and so on, one attains the foundation of mindfulness of the body. The other three foundations of mindfulness are as said above. Here the nature of the four foundations of mindfulness is without outflows, able to cut off the afflictions, and tending toward nirvāṇa, and therefore pure; seeing that the fruit is pure, one knows the cause too is pure.
Someone asks: Above it was said, 「觀色不淨、無常等，得身念處」 tr. "contemplating form as impure, impermanent, and so on, one attains the foundation of mindfulness of the body"; why is it also said, 「果淨故知因亦淨」 tr. "because the fruit is pure, one knows the cause too is pure"?
The answer: The contemplation of impurity is the first gate of entry, not a real contemplation, and so it is not counted among the sixteen noble practices. Within these sixteen practices, what is contemplated is impermanence, suffering, emptiness, and non-self; impurity is not contemplated. Because of the inversion of purity, lust arises; it is in order to break this 「淨」 tr. "purity" that 「不淨」 tr. "impurity" is spoken, and it is not the real mark; therefore impurity does not enter the sixteen noble practices, and is only a contemplation of resolved understanding (a contemplation that is an imagined skilful means). Within this prajñā, one does not contemplate permanence and does not contemplate impermanence, does not contemplate purity and does not contemplate impurity, and so on. When all contemplations such as permanence and impermanence, purity and impurity, emptiness and reality cease, and idle discourse ceases, this is the real mark of form. The real mark of form is pure, and so the fruit too is pure.
Furthermore, the Buddha here himself states the causes and conditions: ‘Prajñāpāramitā is like space, ultimately pure, without any defilement; this is precisely prajñāpāramitā.’ One contemplates the real mark of form and the other dharmas as neither arising nor ceasing, practises the six perfections, cultivates the four foundations of mindfulness and so on, and in this way prajñāpāramitā can be attained. This prajñāpāramitā has three causes and conditions: right contemplation, right practice, and right cultivation. Therefore it is said: ‘Because prajñāpāramitā is pure, form and the other dharmas are pure; because form and the other dharmas are pure, prajñāpāramitā is pure. Why is this? Form and the other dharmas and prajñāpāramitā are without duality and without difference within the real mark; because they are not other and not different, not apart and not scattered, they are not cut and not broken.’
Furthermore, just as the dharma of self, sought within the ten directions and the three times, is unfindable, and within the five aggregates there is only a provisional name, so too are beings and so on up to the knower and the seer. Just as 「我」 tr. "self" is empty, without anything existent, and pure, so too are all dharmas.
Sūtra ④: Because Lust, Hatred, and Delusion Are Pure, Form Is Pure; the Twelve Links of Dependent Arising Pure Link by Link, and So On Up to Omniscience of All Kinds Is Pure
‘Again, Subhūti! Because lust is pure, form is pure, and so on up to omniscience of all kinds is pure. Why? The purity of lust and the purity of form and so on up to the purity of omniscience of all kinds are not two and not different. Because hatred and delusion are pure, form is pure, and so on up to omniscience of all kinds is pure. Why? The purity of hatred and delusion and the purity of form and so on up to the purity of omniscience of all kinds are not two and not different.
‘Again, Subhūti! Because ignorance is pure, the constructions are pure; because the constructions are pure, consciousness is pure; because consciousness is pure, name-and-form is pure; because name-and-form is pure, the six sense-fields are pure; because the six sense-fields are pure, contact is pure; because contact is pure, feeling is pure; because feeling is pure, craving is pure; because craving is pure, grasping is pure; because grasping is pure, existence is pure; because existence is pure, birth is pure; because birth is pure, old age and death are pure; because old age and death are pure, prajñāpāramitā is pure; because prajñāpāramitā is pure, and so on up to, dānapāramitā is pure; because dānapāramitā is pure, inner emptiness is pure; because inner emptiness is pure, and so on up to, the emptiness of non-existent and existent dharmas is pure; because the emptiness of non-existent and existent dharmas is pure, the four foundations of mindfulness are pure; because the four foundations of mindfulness are pure, and so on up to, omniscience is pure; because omniscience is pure, omniscience of all kinds is pure. Why? This purity of omniscience and the purity of omniscience of all kinds are not two and not different, without cutting and without breaking.
‘Again, Subhūti! Because prajñāpāramitā is pure, form is pure; and so on up to: because prajñāpāramitā is pure, omniscience is pure. This is because the purity of prajñāpāramitā and the purity of omniscience are not two and not different. Subhūti! Because dhyānapāramitā is pure, and so on up to, omniscience is pure; because vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā are pure, and so on up to, omniscience is pure. Because inner emptiness is pure, and so on up to, omniscience is pure; because the four foundations of mindfulness are pure, and so on up to, omniscience is pure.
‘Again, Subhūti! Because omniscience is pure, and so on up to, prajñāpāramitā is pure. In this way, each one is as said above.
‘Again, Subhūti! Because the conditioned is pure, the unconditioned is pure. Why? Because the purity of the conditioned and the purity of the unconditioned are not two and not different, without cutting and without breaking.
‘Again, Subhūti! Because the past is pure, the future and the present are pure; because the future is pure, the past and the present are pure; because the present is pure, the past and the future are pure. Why? Because the purity of the present and the purity of the past and the future are not two and not different, without cutting and without breaking.’
Treatise ④: Because the Real Nature of the Three Poisons Is Pure, Form and the Rest Are Also Pure; Ignorance Is Ultimately Empty; in Turn All Are Pure
What follows is the treatise-author's explanation.
Someone asks: The Buddha says, 「三毒是垢穢不淨」 tr. "the three poisons are defiled and impure"; why is it said here, 「婬欲等淨故色等亦淨」 tr. "because lust and the rest are pure, form and the rest are also pure"?
The answer: The Buddha is saying: ‘Because the real nature of the three poisons is pure, form and the other dharmas are also pure; the purity of the three poisons and the purity of form and the rest are not two and not different.’
In order to speak at length of the purity of the three poisons and of the causes and conditions of the result of the three poisons' purity, it is said, 「無明淨故諸行亦淨」 tr. "because ignorance is pure, the constructions too are pure". As to what is called 「無明淨」 tr. "ignorance is pure": it is that ignorance is ultimately empty, as is said among the ten similes that break ignorance. From the twelve links of dependent arising up to omniscience of all kinds it is likewise.
Therefore, because form and the rest, ignorance and the rest, are pure, prajñāpāramitā is pure; because prajñāpāramitā is pure, the dharmas practised by the bodhisattvas—namely dhyānapāramitā and so on up to omniscience of all kinds—are all pure. Dharmas such as dhyānapāramitā are likewise.
Furthermore, because the eighteen emptinesses are used, form and the rest, and so on up to omniscience of all kinds, are empty; because, and so on up to, omniscience of all kinds is empty, the eighteen emptinesses too are empty. Omniscience of all kinds is not apart from the eighteen emptinesses, and the eighteen emptinesses are not apart from omniscience of all kinds, and so it is said 「不二不別」 tr. "not two and not different". What is empty is precisely pure. Now form and so on up to omniscience of all kinds take one dharma as the head, and the other dharmas too each take the head in turn; in turn all are pure.
Treatise ④ (continued): The Real Mark of the Conditioned Is Precisely the Unconditioned; Because the Three Times Are Empty, the Conditioned and the Unconditioned Are Both Empty, Ultimately Pure Like Space
Furthermore, because dharmas are manifold and immeasurable, they are stated briefly as the conditioned and the unconditioned. The real mark of conditioned dharmas is precisely unconditioned dharmas. The practitioner who knows purity (who understands purity) seeks permanence, happiness, self, and purity in dharmas and finds them unfindable; if they are unfindable, this is to know conditioned dharmas as they really are; to know as it really is that they are unfindable is precisely unconditioned dharmas, and so it is said: ‘Because conditioned dharmas are pure, unconditioned dharmas are pure.’
Furthermore, it is by means of conditioned dharmas that one knows unconditioned dharmas; the noble ones, having attained these unconditioned dharmas, then speak of the mark of conditioned dharmas, and so it is said: ‘Because conditioned dharmas are pure, unconditioned dharmas are pure; because unconditioned dharmas are pure, conditioned dharmas are pure.’
Conditioned dharmas are within the three times, and so it is said: ‘Because the past world is pure, the future world too is pure; because the future world is pure, the past world too is pure.’ Why is this? Just as the past world, because it is already broken, scattered, ceased, and without anything existent, is empty, the future world, because it has not yet arisen and does not yet exist, is empty; because the two worlds do not exist, the present too does not exist. Why? Only because there is a before and an after does one know there is a present. Furthermore, conditioned dharmas arise and cease from moment to moment, and so there is no time of abiding; because there is no time of abiding, there is also no present world. Because the three times are empty, conditioned dharmas are empty; because conditioned dharmas are empty, unconditioned dharmas are empty. What is empty is precisely ultimately pure, not broken and not destroyed, without idle discourse, like space.
In this way, prajñāpāramitā is ultimately pure, the Dharma treasury of the buddhas of the three times; because one breaks the spoken words and written letters that can proclaim and show the real-mark prajñā, one therefore falls into the hells.
Treatise ④ (continued): Breaking Prajñā Is of Two Kinds—One Who Slanders It, Saying It Is Not Spoken by the Buddha, Falls into the Great Hells; One Who Argues with an Attached Mind Is Not Called a Breaker
Someone asks: If one who does not have faith in prajñā falls into the hells, and one who has faith is able to become a buddha, then if there is someone who has committed the five heinous sins, broken the precepts, and holds wrong view and is lax, and has faith in this prajñā, can this person become a buddha? And again, if there is someone who upholds the precepts and is diligent and vigorous yet does not have faith in prajñā, why does this one fall into the hells?
The answer: Breaking prajñā is of two kinds. The first kind: the Buddha's mouth spoke it, the disciples recited and practised it, and wrote it out as a scroll; yet a foolish person slanders it, saying: ‘This is not spoken by the Buddha! It is made by Māra or by Māra's retinue, or perhaps it is the handiwork of people of annihilationist wrong view, spoken by people skilled at adorning their eloquence.’ Or he says: ‘Although it is spoken by the Buddha, in it everywhere there are things that others have added.’
The second kind: someone, with an attached mind, discriminates and grasps at marks and so expounds prajñāpāramitā, speaking the Dharma of emptiness with the mouth while the mind is attached to existence.
One who breaks in the first way falls into the great hells, because he cannot grasp the original intention of the noble one who spoke prajñā. Breaking in the second way—one who argues with an attached mind—is not called breaking prajñā. It is as when Devadatta drew blood from the Buddha's body, and Jīvaka also drew blood from the Buddha's body; although both alike are called drawing blood, because the minds differed, one gained sin and one gained merit. Again, it is as with a painted image of the Buddha: one person destroys it because the image is poorly painted, and another destroys it with an evil mind; because the minds differ, one gains merit and one gains sin. Breaking prajñāpāramitā is likewise.
Treatise ④ (continued): With an Attached Mind Grasping at Marks One Gives Rise to the Karma of Speech and Body That Disparages; the Two Kinds of Faith
Furthermore, there is someone who breaks prajñā who, although he does not hate and does not despise the Buddha, uses his own mind to recollect, imagine, and discriminate: ‘This is a very deep Dharma, spoken by the omniscient one; it ought to have a deep and wondrous Dharma—how could it say that everything is empty?’ The Buddha expounds the Dharma with an unattached mind, for the sake of delivering beings; this person, because he has an attached mind and grasps at marks, gives rise to the karma of speech that disparages and breaks prajñā; he can also give rise to the karma of body, waving it away with his hand, pointing at it, rebuking it, and casting it down, making it depart.
What runs contrary to these two kinds of unbelief is called the two kinds of faith. The first: to understand the real meaning of prajñā and have faith in it, and obtain the result as it is spoken in the sūtra. The second: only to have faith in the words and letters of the scroll; the merit obtained is small.
Treatise ④ (continued): The Sin of Wrong View Is Heavy, Like Planting a Bitter Seed; the Difficulty for a Person of the Five Heinous Sins to Have Faith in Prajñā, and King Ajātaśatru
Because the sin of wrong view is heavy, even though one's karma of body and karma of speech, such as upholding the precepts, appear good, they all follow the evil mind of wrong view. It is like the simile the Buddha himself spoke: 「如種苦種，雖復四大所成，皆作苦味。」 tr. "It is like planting a bitter seed: although it is formed of the four great elements, it all turns to a bitter taste." The person of wrong view is likewise: although he upholds the precepts and is diligent and vigorous, it all becomes evil dharmas. What runs contrary to this is called right view.
A person who has committed the five heinous sins, his evil sin constantly covering his mind, doubts even the karmic results of this life and later lives—how much less could he have faith in the very deep prajñā? Although he also writes out the scroll and makes offerings, hoping to escape his evil sin, he is still extremely far from prajñā. Or there is someone who meets a good friend, was diligent and vigorous in former lives, and is foremost in merit and sharp wisdom, and can have faith in prajñāpāramitā; by pure causes and conditions he can obtain the result as it is spoken in the sūtra. It is like King Ajātaśatru's sin of killing his father: because he had the Buddha and Mañjuśrī as good friends, his heavy sin was removed, he obtained the result of prajñā as it is spoken in the sūtra, and he received the prediction of the unsurpassed path.
歎淨品Praise of Purity
全文五層 →Full five layers →本品題為《大智度論》釋〈歎淨品〉第四十二，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，跨卷六十三與卷六十四。
經①：舍利弗十五番讚歎清淨，佛皆以畢竟淨故總答，再依問別答
那時，舍利弗向佛稟白：『世尊！這清淨甚深！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『什麼法清淨的緣故，這清淨甚深？』
佛說：『色清淨的緣故，這清淨甚深。受、想、行、識清淨的緣故，四念處清淨的緣故乃至八聖道分清淨的緣故，佛十力清淨的緣故乃至十八不共法清淨的緣故，菩薩清淨的緣故、佛清淨的緣故，一切智、一切種智清淨的緣故，這清淨甚深。』
『世尊！這清淨明！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『什麼法清淨的緣故，這清淨明？』
佛說：『般若波羅蜜清淨的緣故，這清淨明；乃至檀波羅蜜清淨的緣故，這清淨明；四念處乃至一切智清淨的緣故，這清淨明。』
『世尊！這清淨不相續！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『什麼法不相續的緣故，這清淨不相續？』
佛說：『色不去、不相續的緣故，這清淨不相續；乃至一切種智不去、不相續的緣故，這清淨不相續。』
『世尊！這清淨無垢！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『什麼法無垢的緣故，這清淨無垢？』
佛說：『色之性常淨的緣故，這清淨無垢；乃至一切種智之性常淨的緣故，這清淨無垢。』
『世尊！這清淨無得無著！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『什麼法無得無著的緣故，這清淨無得無著？』
佛說：『色無得無著的緣故，這清淨無得無著；乃至一切種智無得無著的緣故，這清淨無得無著。』
『世尊！這清淨無生！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『什麼法無生的緣故，這清淨無生？』
佛說：『色無生的緣故，這清淨無生；乃至一切種智無生的緣故，這清淨無生。』
『世尊！這清淨不生於欲界之中！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是這清淨不生於欲界之中？』
佛說：『欲界之性不可得的緣故，這清淨不生於欲界之中。』
『世尊！這清淨不生於色界之中！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是這清淨不生於色界之中？』
佛說：『色界之性不可得的緣故，這清淨不生於色界之中。』
『世尊！這清淨不生於無色界之中！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是這清淨不生於無色界之中？』
佛說：『無色界之性不可得的緣故，這清淨不生於無色界之中。』
『世尊！這清淨無知！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是這清淨無知？』
佛說：『諸法鈍的緣故，這清淨無知。』
『世尊！色無知，這是清淨之淨！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是色無知是清淨之淨？』
佛說：『色自性空的緣故，色無知是清淨之淨。』
『世尊！受、想、行、識無知，這是清淨之淨！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是受、想、行、識無知是清淨之淨？』
佛說：『受、想、行、識自性空的緣故，無知是清淨之淨。』
『世尊！一切法清淨的緣故，這是清淨之淨！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是一切法清淨的緣故，是清淨之淨？』
佛說：『一切法不可得的緣故，一切法淨是清淨之淨。』
『世尊！這般若波羅蜜於薩婆若（一切智）無益無損！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是般若波羅蜜於薩婆若無益無損？』
佛說：『法常住相的緣故，般若波羅蜜於薩婆若無益無損。』
『世尊！這般若波羅蜜清淨，於諸法無所受！』
佛說：『因為畢竟清淨的緣故。』
舍利弗說：『怎樣是般若波羅蜜清淨，於諸法無所受？』
佛說：『法性不動的緣故，這般若波羅蜜清淨，於諸法無所受。』
以下是論釋。
論①：釋淨二種相待、實相本自清淨、清淨異名，逐句釋十五番所以
論主解釋說：
所謂「是淨甚深」，清淨有二種：一是智慧淨，二是所緣法淨。這二事互相依待，離了智淨便沒有緣淨，離了緣淨便沒有智淨。為什麼呢？一切心、心數法從緣而生，若沒有所緣，智便不生。譬如沒有柴薪，火便無所燃。因為有智，所以知道所緣是淨；沒有智，便不知所緣之淨。這裡智淨、緣淨互相依待，是世間的常法。
這裡是說：離了智、離了緣，諸法實相本自清淨。被心、心數法所緣，便污染而不清淨；譬如百種美食與毒放在同一器皿之中，便不可食。諸法實相常淨，不是佛所造作，也不是菩薩、辟支佛、聲聞以及一切凡夫所造作；有佛、無佛，是常住不壞之相。落在顛倒虛誑之法及其果報之中，便污染不淨。
這「清淨」有種種名字，或名為「如」、「法性」、「實際」，或名為「般若波羅蜜」，或名為「道」，或名為「無生無滅」、「空」、「無相」、「無作」、「無知無得」，或名為「畢竟空」等，像這樣有無量無邊的名字。
舍利弗觀這般若波羅蜜之相，雖然不可見、不可聞、不可說、不可破壞，然而誹謗它便得無量罪，信受而依之正行，便得無上果報。舍利弗發起希有歡喜之心，而向佛稟白：『世尊！這清淨甚深！』
佛回答：『你所見的以為希有，實相之中還超過你所見。一切法之中，畢竟清淨、無所執著，乃至清淨之體也不執著，這名為畢竟清淨。』
再者，清淨之主，即是十方三世諸佛；諸佛也不執著這清淨，所以說「畢竟清淨故」。這清淨的般若波羅蜜能令一切賢聖無邊之苦滅盡，有這樣的大利益，而也不執著這般若波羅蜜。像這樣有無量因緣「畢竟清淨」，所以這清淨甚深！
舍利弗問：『什麼法畢竟清淨的緣故，這清淨甚深？』
佛答：『色等諸法清淨的緣故，這清淨甚深。』為什麼呢？色等諸法本末因果清淨的緣故，這清淨甚深。如上品之中所說：「菩薩於色等法中觀行斷故，得如是清淨。」以這緣故名為「色等清淨」。
這清淨能破除一切法中的戲論無明，能給與畢竟空的智慧光明，所以說「淨明」。因為行檀波羅蜜等諸菩薩妙法，得這「淨明」。這清淨能給與有餘涅槃，所以說是「淨明」。
如今是給與無餘涅槃，所以說「是淨不相續」。先以空等三三昧捨離諸善法，之後壽命自然窮盡，所以色等五眾不去也不相續，故說「淨不相續」。
因為百八諸煩惱不能遮覆、污染這清淨，所以說清淨無垢。
行這樣的諸法實相不二之道，從苦法忍乃至第十五心，名為「得」；第十六心得沙門果，名為「著」。著，是著而不墮落之意，是得的別名。
再者，行六波羅蜜，乃至生起柔順忍，名為「得」；能生無生法忍、進入菩薩位，名為「著」。在這清淨法中，用無所得心，沒有這二事，所以名為「無得無著」。
行這樣的法，知一切法畢竟空；畢竟空故不取相，不取相故不起、不作三種業，不作業故一切世間無生。「世間」，即是三界。這裡由二種因緣故不生：一是三種生業不起故，二是三界自性不可得故。
這裡佛總說因緣，即是三界自性空，所以說「三界色等諸法自性不可得」。
這清淨無知，是諸法鈍的緣故，如上品之中所說。
一切諸法之性常不生，不生故不可得，不可得故畢竟清淨。
舍利弗得聲聞的波羅蜜，佛是一切智人，因為這二人問答的緣故，諸菩薩貪著這般若波羅蜜；所以舍利弗想斷除他們的貪著，故說：『世尊！般若波羅蜜雖有這樣的功德，畢竟清淨故，於薩婆若也無益無損。』如夢如幻之中，雖有得失，也無益無損；如虛空畢竟清淨、無所有，也因這虛空而有所成濟，既不得說空有所作，也不得說空無所益。檀波羅蜜因般若波羅蜜而有所作，所以說「般若波羅蜜無益無損」。
般若波羅蜜觀一切法有失、不淨，無常、苦、空、無我，不生不滅、非不生非不滅等。以種種因緣，讚歎滅除諸觀戲論、斷除語言之道，所以說「般若波羅蜜清淨，於諸法無所受」。滅諸觀戲論、斷語言道，即是入於法性之相，所以這裡說「法性不動故」。
經②：須菩提我淨故色淨乃至十八不共法淨，二淨無得無著、我無邊故淨，能如是知是名般若，佛答方便力故無所礙
那時，慧命須菩提向佛稟白：『世尊！因為我清淨，所以色清淨。』
佛說：『因為畢竟清淨的緣故。』
須菩提說：『以什麼因緣，我清淨故色清淨是畢竟清淨？』
佛說：『我無所有的緣故，色無所有，畢竟清淨。』
『世尊！因為我清淨，所以受、想、行、識清淨。』
佛說：『因為畢竟清淨的緣故。』
須菩提說：『什麼因緣故，我清淨故受、想、行、識清淨是畢竟清淨？』
佛說：『我無所有的緣故，受、想、行、識無所有，畢竟清淨。』
『世尊！我清淨故檀波羅蜜清淨，我清淨故尸羅波羅蜜清淨，我清淨故羼提波羅蜜清淨，我清淨故毘梨耶波羅蜜清淨，我清淨故禪波羅蜜清淨。世尊！我清淨故般若波羅蜜清淨。世尊！我清淨故四念處清淨。世尊！我清淨故乃至八聖道分清淨。世尊！我清淨故佛十力清淨。世尊！我清淨故乃至十八不共法清淨。』
佛說：『因為畢竟清淨的緣故。』
須菩提說：『什麼因緣故，我清淨則檀波羅蜜清淨，我清淨則乃至十八不共法清淨？』
佛說：『我無所有的緣故，檀波羅蜜無所有而清淨，乃至十八不共法無所有故清淨。』
『世尊！我清淨故須陀洹果清淨，我清淨故斯陀含果清淨，我清淨故阿那含果清淨，我清淨故阿羅漢果清淨，我清淨故辟支佛道清淨，我清淨故佛道清淨。』
佛說：『畢竟清淨。』
須菩提說：『什麼因緣故，我清淨則須陀洹果清淨、斯陀含果清淨、阿那含果清淨、阿羅漢果清淨、辟支佛道清淨、佛道清淨？』
佛說：『因為自相空的緣故。』
『世尊！我清淨故一切智清淨。』
佛說：『因為畢竟清淨的緣故。』
須菩提說：『什麼因緣故，我清淨故一切智清淨？』
佛說：『因為無相、無念的緣故。』
『世尊！以二種清淨故無得無著。』
佛說：『畢竟清淨。』
須菩提說：『什麼因緣故，以二淨故無得無著是畢竟清淨？』
佛說：『因為無垢、無淨的緣故。』
『世尊！我無邊的緣故，色清淨，受、想、行、識清淨。』
佛說：『畢竟清淨。』
須菩提說：『什麼因緣故，我無邊故色清淨，受、想、行、識清淨？』
佛說：『因為畢竟空、無始空的緣故。』
須菩提向佛稟白：『世尊！若菩薩摩訶薩能這樣知，便名為菩薩摩訶薩的般若波羅蜜。』
佛說：『因為畢竟清淨的緣故。』
須菩提說：『什麼因緣故，菩薩摩訶薩能這樣知，便名為菩薩摩訶薩的般若波羅蜜？』
佛說：『因為知「道種」的緣故。』
『世尊！若菩薩摩訶薩行般若波羅蜜，以方便力故，作這樣的念頭：「色不知色，受、想、行、識不知識；過去法不知過去法，未來法不知未來法，現在法不知現在法。」』
佛說：『菩薩摩訶薩行般若波羅蜜，以方便力故，不作這樣的念頭：「我施與彼人；我持戒，如是持戒；我修忍，如是修忍；我精進，如是精進；我入禪，如是入禪；我修智慧，如是修智慧；我得福德，如是得福德；我當入菩薩法位中，我當淨佛世界、成就眾生，當得一切種智。」須菩提！這菩薩摩訶薩行般若波羅蜜，以方便力故，沒有種種憶想分別，因為內空、外空、內外空、空空、大空、第一義空、有為空、無為空、無始空、散空、性空、諸法空、自相空的緣故。須菩提！這名為菩薩摩訶薩行般若波羅蜜，方便力故無所礙。』
以下是論釋。
論②：釋我淨故五眾淨、無所有與自相空之辨、二淨與真清淨、知道種故，末以十三空破諸法盡
論主解釋說：
佛最初命須菩提宣說般若，他有所說，不應當追問其因緣；若是其餘的人所說，才應當追問因緣。舍利弗已問清淨之相，佛為之作證；如今須菩提說清淨之相，佛也為之作證。所謂「我淨故五眾淨」，如同我畢竟無所有、不可得，五眾也是這樣。畢竟空即是我清淨、五眾清淨。理解我空容易，理解五眾空難，所以用易解的來比喻難解的。
六波羅蜜乃至十八不共法、須陀洹果乃至佛道也是這樣：我清淨的緣故，這些法也清淨。
有人問：上面說「我無所有故，色乃至十八不共法亦無所有」，如今為什麼說「須陀洹果乃至佛道自相空」？
回答說：我是從和合因緣假名而生，在無我之中起有我的顛倒，所以說「我虛妄無所有」，因為五眾是所著之處的因緣，所以無所有。檀波羅蜜等諸法雖善，是有為造作之法、菩薩所執著，所以說「無所有」。須陀洹果等是無為法，無為法自相空——即是無生無滅、無住異——所以不說「無所有」，只說「自相空」。
再者，有為法中邪行多故，說「無所有」；無為法中，無生無滅、無邪行故，說「自相空」。
所謂「我淨，一切種智淨」，因為菩薩深深執著，所以說無相、無念。無相，是無相三昧。無念，是於無相三昧也不念。
如今須菩提知道般若波羅蜜是真清淨，所以向佛稟白：「用二淨故無得無著。」清淨有二種：一是用二法清淨，二是用不二法清淨。二法清淨，是名字清淨；用不二法清淨的，才是真清淨。
佛說：「諸法畢竟空相。」
『怎樣是以二法清淨而有得有著？』這裡說出因緣，即是一切法無垢無淨。在二種清淨之中，才分別這是垢、這是淨。
所謂「我無邊故五眾清淨」，如同我空，空故無邊；五眾也是這樣。
有人問：常說「畢竟清淨故」，如今為什麼說「畢竟空、無始空」？
回答說：「畢竟空」即是「畢竟清淨」，因為人畏懼空，所以說清淨。這裡說「我無邊」，我即是眾生，是眾生空。為什麼呢？無始空的緣故。
又說：所謂「能如是知，是名般若」，能以眾生空、法空，以一切法畢竟空，這名為般若波羅蜜；般若波羅蜜即是畢竟清淨。
佛常回答「畢竟空」，所以有此一問：若是畢竟空，怎麼說「菩薩能如是知，是名菩薩般若」？
佛說：「知道種故。」菩薩雖知一切法畢竟空，仍想令眾生得此畢竟空、遠離執著之心。畢竟空，只是為了破除著心而說，並非實有一個空。
那時，須菩提向佛稟白：『世尊！行般若的人作這樣的念頭：色不知色等。』
佛的意思是：般若沒有決定之相，只是以道種智故分別而說，令菩薩行般若有方便；法雖畢竟空，也這樣知「色不知色法」等。觀一切法畢竟空，唯有能觀的智慧存在，不應把它也畢竟空去，以便引導眾生的著心令入畢竟空。
佛回答：『若菩薩行般若有方便，能觀外法畢竟空，色不知色等；向內自觀內心，也是這樣以方便力故，若行檀時，不作這樣的念頭：「我施與彼，彼是受施。」』
所謂「須菩提！色不知色等」，一切法空故不相知，不相知故無所作，破除二事，即是受者、所施之物；如今破除與者乃至我修一切種智，也是這樣。
這裡說出因緣：「菩薩行般若，方便故無如是分別。」
以內空故乃至自相空，這十三空破諸法窮盡，後五種空是總相說，這名為菩薩無所礙。所謂無所礙，是以這些空於一切法無所礙。
卷六十三至此終了。
卷六十四：品題重出——釋歎淨品第四十二之餘
以下入卷六十四。卷首重標品題《大智度論》釋歎淨品第四十二之餘，並重出題署：聖者龍樹造，後秦龜茲國三藏鳩摩羅什譯。
經③：帝釋問礙法——取心相迴向是礙；佛自說微細礙相——取相念諸佛皆是礙相；般若甚深、難知難解、不可思議
那時，釋提桓因問須菩提：『怎樣是求菩薩道的善男子的礙法？』
須菩提回報釋提桓因說：『憍尸迦（帝釋本姓）！有求菩薩道的善男子、善女人取心相——即是取檀波羅蜜相，取尸羅波羅蜜相、羼提波羅蜜相、毘梨耶波羅蜜相、禪波羅蜜相、般若波羅蜜相；取內空相、外空相、內外空相乃至無法有法空相；取四念處相乃至八聖道分相；取佛十力相乃至十八不共法相；取諸佛相，取於諸佛所種善根之相；把這一切福德和合起來，取相迴向阿耨多羅三藐三菩提。憍尸迦！這名為求菩薩道善男子、善女人的礙法。用這樣的法，便不能無礙地行般若波羅蜜。為什麼呢？憍尸迦！這色相不可迴向，受、想、行、識相不可迴向，乃至一切智相不可迴向。
『再者，憍尸迦！若菩薩摩訶薩以阿耨多羅三藐三菩提示、教、利、喜他人，應當以一切諸法實相示、教、利、喜。若求菩薩道的善男子、善女人行檀波羅蜜時，不應作這樣的分別說：「我施與，我持戒，我忍辱，我精進，我入禪，我修智慧；我行內空、外空、內外空，乃至我行無法有法空；我修四念處，乃至我行阿耨多羅三藐三菩提。」善男子、善女人應當這樣以阿耨多羅三藐三菩提示、教、利、喜他人。若這樣示、教、利、喜阿耨多羅三藐三菩提，自己便沒有錯謬，也是如佛所印許之法而示、教、利、喜，令這善男子、善女人遠離一切礙法。』
那時，佛讚歎須菩提：『善哉！善哉！如你為諸菩薩所說的諸礙法。須菩提！你如今再聽我說微細的礙相。你，須菩提！一心好好地聽！』
佛告訴須菩提：『有善男子、善女人發阿耨多羅三藐三菩提心，取相憶念諸佛。須菩提！凡是所有之相，皆是礙相。又於諸佛從初發意乃至法住，在這中間所有的善根，取相憶念；取相憶念之後，迴向阿耨多羅三藐三菩提。須菩提！凡是所有之相，皆是礙相。又於諸佛及弟子所有的善根以及其餘眾生的善根，取相迴向阿耨多羅三藐三菩提。須菩提！凡是所有之相，皆是礙相。為什麼呢？不應取相憶念諸佛，也不應取相憶念諸佛的善根。』
須菩提向佛稟白：『世尊！這般若波羅蜜甚深！』
佛說：『因為一切法常離的緣故。』
須菩提說：『世尊！我應當禮敬般若波羅蜜！』
佛告訴須菩提：『這般若波羅蜜無起無作的緣故，沒有能得的人。』
須菩提說：『世尊！一切諸法也不可得。』
佛說：『一切法是一性，不是二性。須菩提！這一法性，也就是無性；這無性即是性，這性不起不作。正是這樣，須菩提！菩薩摩訶薩若知諸法一性——即是無性——無起無作，便遠離一切礙相。』
須菩提向佛稟白：『世尊！這般若波羅蜜，難知難解！』
佛說：『如你所言。這般若波羅蜜，沒有見者、沒有聞者、沒有知者、沒有識者、沒有得者。』
『世尊！這般若波羅蜜，不可思議！』
佛說：『如你所言。這般若波羅蜜不從心生，不從色、受、想、行、識生，乃至不從十八不共法生。』
以下是論釋。
論③：釋礙法微妙、取心相與食美過噉喻、無礙相二種利、微細礙相與麁細之辨，末以猛風除雲喻結不生般若
有人問：若與無礙相違便名為礙，帝釋為什麼還要問礙？
回答說：菩薩的礙法微妙，混入諸善法的和合之中，利根的人能覺察，鈍根的人不能覺察。因為難解，所以在佛前更加請問。
礙法是什麼？即是菩薩分別慳心、施心，捨棄慳心、取著施心，這名為「取心相」。知道布施之物的貴賤，知道修集布施能一切給與，這檀波羅蜜乃至隨喜福德等取相的諸善法，雖然是妙法，卻內著於我、外著於法，墮入礙法之中；譬如食物雖然香美，吃得過量便成疾病。
這裡須菩提自己說出因緣：「色等諸法相畢竟空故，不可得迴向無上道。」
上面說礙相，如今說無礙相，即是菩薩若想教人無上道，應當以實法示、教、利、喜。示、教、利、喜之義，如先前所說。實法，即是滅除諸憶想分別，所以說「行檀時，不分別我與」等。若能這樣教化，得二種利益：一是自己沒有錯謬，二是也如佛所得之法以教化他人。像這樣與無量礙相相違，名為「無礙相」。
有人問：佛已經讚許須菩提所說的「無礙相」，如今為什麼又再自說「微細礙相」？
回答說：佛就須菩提力所能及的範圍之中讚歎：「汝是捨眾生人，而能說菩薩礙相。」微細的礙相，是須菩提之力所不能及，所以佛自己宣說。
這礙相微細，所以說你要一心好好地聽！是什麼呢？即是菩薩用取相之心憶念諸佛等，皆是礙。無相之相是般若波羅蜜；佛從般若之中出生，也是「無相相」。諸善根以著心取相迴向，是世間果報；因為有窮盡、夾雜毒素，所以不能得無上道。
有人問：上面說粗礙時說「取相」，如今微細礙中也說「取相」，有什麼差別？
回答說：上面說「我是與者、彼是受者」，如是等等；如今只說「取相」。再者，如今說的是「諸菩薩念佛三昧」，所以是微細之相；在微細心的人之中為礙，所以名為「微細礙」。
須菩提知道佛所說深妙，非自己所能及，所以讚言「甚深」。
佛回答：「一切法常遠離相故。」佛是說這般若遠離一切法；因為遠離一切法，微細之相便不得進入般若之中。
須菩提歡喜說：『我當為般若作禮！』須菩提心裡這樣想：「我得解是般若波羅蜜甚深相故發心，我應作禮。」
佛說：『這般若波羅蜜無起無作的緣故，十方如恒河沙數的佛也沒有能得的，你這聲聞人怎麼說得？』
須菩提說：『世尊！不只是般若，一切法皆無知無得。』
佛說：「諸法一性無二。」一性，即是畢竟空；無二，是沒有「畢竟、不畢竟」之別。一法性即是無性。畢竟空不應執著、不應取相。為什麼呢？因為它是從因緣和合而生的。
須菩提這樣想：「若無性即是性，以不起不作故，後世苦不相續。能如是知般若波羅蜜，一切諸礙皆遠離；若遠離諸礙，則自在得無上道。」須菩提聽了這番話，又這樣想：「我以為得，佛謂不得；是般若波羅蜜，難解難知。」
佛回答：「非獨汝難！一切眾生無見者、無聞者、無知者、無識者、無得者。」——耳、鼻、舌、身所不能知，意所不能識、不能得；這般若超出六種知之外，所以說「難解」。
須菩提深入般若之中，智力已至窮極，所以說「不可思議」。
佛說：「是般若非心生、非五眾生，乃至不從十八不共法生，無生相故。」
有人問：既然說「不從心生」，為什麼又說「五眾」？五眾之中的識眾就是心。
回答說：先說心，是略說；後說五眾等，是廣說。五眾乃至十八不共法可以給般若作因緣，卻不能生般若；譬如猛風吹散雲翳，能令日月顯現出來，卻不能造作日月。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the forty-second chapter, "Praise of Purity", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it spans fascicle sixty-three and fascicle sixty-four.
Sūtra ①: Śāriputra Praises Purity in Fifteen Rounds; the Buddha Answers Them All Generally with Ultimate Purity, Then Answers Each in Particular According to the Question
At that time Śāriputra said to the Buddha: ‘World-Honored One! This purity is very deep!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘Because what dharma is pure is this purity very deep?’
The Buddha said: ‘Because form is pure, this purity is very deep. Because feeling, perception, constructions, and consciousness are pure, because the four foundations of mindfulness are pure and so on up to because the eight limbs of the noble path are pure, because the ten powers of the Buddha are pure and so on up to because the eighteen unshared dharmas are pure, because the bodhisattva is pure and because the Buddha is pure, because omniscience and the omniscience of all kinds are pure, this purity is very deep.’
‘World-Honored One! This purity is bright!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘Because what dharma is pure is this purity bright?’
The Buddha said: ‘Because prajñāpāramitā is pure, this purity is bright; and so on up to because dānapāramitā is pure, this purity is bright; because the four foundations of mindfulness and so on up to omniscience are pure, this purity is bright.’
‘World-Honored One! This purity is not continuous!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘Because what dharma is not continuous is this purity not continuous?’
The Buddha said: ‘Because form does not go and is not continuous, this purity is not continuous; and so on up to because the omniscience of all kinds does not go and is not continuous, this purity is not continuous.’
‘World-Honored One! This purity is without stain!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘Because what dharma is without stain is this purity without stain?’
The Buddha said: ‘Because the nature of form is ever pure, this purity is without stain; and so on up to because the nature of the omniscience of all kinds is ever pure, this purity is without stain.’
‘World-Honored One! This purity is without attainment and without attachment!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘Because what dharma is without attainment and without attachment is this purity without attainment and without attachment?’
The Buddha said: ‘Because form is without attainment and without attachment, this purity is without attainment and without attachment; and so on up to because the omniscience of all kinds is without attainment and without attachment, this purity is without attainment and without attachment.’
‘World-Honored One! This purity is without arising!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘Because what dharma is without arising is this purity without arising?’
The Buddha said: ‘Because form is without arising, this purity is without arising; and so on up to because the omniscience of all kinds is without arising, this purity is without arising.’
‘World-Honored One! This purity does not arise within the desire realm!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that this purity does not arise within the desire realm?’
The Buddha said: ‘Because the nature of the desire realm is unfindable, this purity does not arise within the desire realm.’
‘World-Honored One! This purity does not arise within the form realm!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that this purity does not arise within the form realm?’
The Buddha said: ‘Because the nature of the form realm is unfindable, this purity does not arise within the form realm.’
‘World-Honored One! This purity does not arise within the formless realm!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that this purity does not arise within the formless realm?’
The Buddha said: ‘Because the nature of the formless realm is unfindable, this purity does not arise within the formless realm.’
‘World-Honored One! This purity is without knowing!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that this purity is without knowing?’
The Buddha said: ‘Because dharmas are dull, this purity is without knowing.’
‘World-Honored One! Form is without knowing; this is purity that is pure!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that form's being without knowing is purity that is pure?’
The Buddha said: ‘Because form is empty of self-nature, form's being without knowing is purity that is pure.’
‘World-Honored One! Feeling, perception, constructions, and consciousness are without knowing; this is purity that is pure!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that feeling, perception, constructions, and consciousness being without knowing is purity that is pure?’
The Buddha said: ‘Because feeling, perception, constructions, and consciousness are empty of self-nature, their being without knowing is purity that is pure.’
‘World-Honored One! Because all dharmas are pure, this is purity that is pure!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that, because all dharmas are pure, it is purity that is pure?’
The Buddha said: ‘Because all dharmas are unfindable, the purity of all dharmas is purity that is pure.’
‘World-Honored One! This prajñāpāramitā neither benefits nor harms sarvajñā (omniscience)!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that prajñāpāramitā neither benefits nor harms sarvajñā?’
The Buddha said: ‘Because dharmas have the mark of ever abiding, prajñāpāramitā neither benefits nor harms sarvajñā.’
‘World-Honored One! This prajñāpāramitā is pure and receives nothing among dharmas!’
The Buddha said: ‘Because it is ultimately pure.’
Śāriputra said: ‘How is it that prajñāpāramitā is pure and receives nothing among dharmas?’
The Buddha said: ‘Because the nature of dharmas does not move, this prajñāpāramitā is pure and receives nothing among dharmas.’
What follows is the treatise's explanation.
Treatise ①: The Two Kinds of Purity in Mutual Dependence, the Real Mark Pure of Itself from the Beginning, and the Other Names of Purity Explained; the Reasons for the Fifteen Rounds Explained Phrase by Phrase
The treatise-author explains:
As for what is called 「是淨甚深」 tr. "this purity is very deep": purity is of two kinds: first, the purity of wisdom; second, the purity of the dharmas taken as object. These two matters depend on each other: apart from the purity of wisdom there is no purity of the object, and apart from the purity of the object there is no purity of wisdom. Why? All mind and mental-factor dharmas are born from conditions; if there is no object, wisdom does not arise. It is like this: when there is no firewood, fire has nothing to burn. Because there is wisdom, one knows that the object is pure; without wisdom, one does not know the purity of the object. Here the purity of wisdom and the purity of the object depend on each other; this is the ordinary way of the world.
What is said here is this: apart from wisdom and apart from the object, the real mark of all dharmas is of itself pure from the beginning. When it is taken as an object by mind and mental-factor dharmas, it becomes stained and is not pure; it is like a hundred kinds of fine food put in the same vessel with poison, which then cannot be eaten. The real mark of all dharmas is ever pure; it is not made by the Buddha, nor is it made by bodhisattvas, pratyekabuddhas, śrāvakas, or any ordinary person; whether there is a buddha or no buddha, it is the mark of ever abiding and not being destroyed. When it falls among inverted, false, and deceptive dharmas and their karmic results, it becomes stained and impure.
This 「清淨」 tr. "purity" has all kinds of names: it is called 「如」 tr. "suchness", 「法性」 tr. "the nature of dharmas", 「實際」 tr. "the limit of reality"; or it is called 「般若波羅蜜」 tr. "prajñāpāramitā"; or it is called 「道」 tr. "the path"; or it is called 「無生無滅」 tr. "without arising and without ceasing", 「空」 tr. "emptiness", 「無相」 tr. "the signless", 「無作」 tr. "non-action", 「無知無得」 tr. "without knowing and without attainment"; or it is called 「畢竟空」 tr. "ultimate emptiness", and so on—it has immeasurable and boundless names such as these.
Śāriputra contemplated the mark of this prajñāpāramitā: although it cannot be seen, cannot be heard, cannot be spoken, and cannot be destroyed, yet whoever slanders it obtains immeasurable offence, and whoever has faith in it, receives it, and practises rightly in reliance on it obtains the unsurpassed result. Śāriputra gave rise to a mind of rare joy and said to the Buddha: ‘World-Honored One! This purity is very deep!’
The Buddha answered: ‘What you have seen you take to be rare; within the real mark it goes beyond even what you have seen. Among all dharmas it is ultimately pure and attached to nothing, and it is not attached even to the substance of purity; this is called ultimately pure.’
Again, the master of purity is the buddhas of the ten directions and the three times; the buddhas too are not attached to this purity, and so it is said 「畢竟清淨故」 tr. "because it is ultimately pure". This pure prajñāpāramitā can bring to an end the boundless suffering of all the worthies and sages; it has great benefit such as this, and yet one is not attached even to this prajñāpāramitā. There are immeasurable causes and conditions such as these for its being 「畢竟清淨」 tr. "ultimately pure", and therefore this purity is very deep!
Śāriputra asks: ‘Because what dharma is ultimately pure is this purity very deep?’
The Buddha answers: ‘Because form and the other dharmas are pure, this purity is very deep.’ Why? Because the root and branch, cause and result, of form and the other dharmas are pure, this purity is very deep. As is said in the chapter above: 「菩薩於色等法中觀行斷故，得如是清淨。」 tr. "Because the bodhisattva contemplates, practises, and cuts off within form and the other dharmas, he attains purity such as this." For this reason it is called 「色等清淨」 tr. "the purity of form and the rest".
This purity can break the idle discourse and ignorance within all dharmas, and can give the light of the wisdom of ultimate emptiness, and so it is said 「淨明」 tr. "purity is bright". It is because one practises dānapāramitā and the other wondrous dharmas of the bodhisattvas that one attains this 「淨明」 tr. "purity is bright". This purity can give nirvāṇa with remainder, and so it is said to be 「淨明」 tr. "purity is bright".
Now it gives nirvāṇa without remainder, and so it is said 「是淨不相續」 tr. "this purity is not continuous". First, by the three samādhi of emptiness and the rest, one relinquishes the wholesome dharmas; afterwards one's lifespan comes to an end of itself, and so the five aggregates, form and the rest, do not go and are not continuous; therefore it is said 「淨不相續」 tr. "purity is not continuous".
Because the hundred and eight afflictions cannot cover or stain this purity, it is said that purity is without stain.
Practising such a non-dual path of the real mark of all dharmas, from the acceptance of the Dharma of suffering up to the fifteenth mind is called 「得」 tr. "attainment"; at the sixteenth mind one attains the śramaṇa fruit, and this is called 「著」 tr. "attachment". Attachment here means being attached and not falling away; it is another name for attainment.
Again, practising the six perfections up to giving rise to compliant acceptance is called 「得」 tr. "attainment"; being able to give rise to the acceptance of the non-arising of dharmas and entering the bodhisattva position is called 「著」 tr. "attachment". Within this pure dharma, one uses a mind of nothing to be attained, and these two matters are not there; therefore it is called 「無得無著」 tr. "without attainment and without attachment".
Practising such a dharma, one knows that all dharmas are ultimately empty; because they are ultimately empty, one does not grasp at marks; because one does not grasp at marks, one does not give rise to and does not make the three kinds of karma; because one does not make karma, there is no arising in any world. 「世間」 tr. "The world" is precisely the three realms. Here there is no arising by two causes and conditions: first, because the three kinds of karma that bring birth do not arise; second, because the self-nature of the three realms is unfindable.
Here the Buddha states the causes and conditions in general, namely that the self-nature of the three realms is empty, and so it is said 「三界色等諸法自性不可得」 tr. "the self-nature of form and the other dharmas of the three realms is unfindable".
This purity is without knowing because dharmas are dull, as is said in the chapter above.
The nature of all dharmas is ever unarisen; because it is unarisen, it is unfindable; because it is unfindable, it is ultimately pure.
Śāriputra has attained the pāramitā of the śrāvaka, and the Buddha is one who knows all; because of the questions and answers between these two, the bodhisattvas crave and cling to this prajñāpāramitā. Therefore Śāriputra, wishing to cut off their craving and clinging, said: ‘World-Honored One! Although prajñāpāramitā has merits such as these, because it is ultimately pure, it neither benefits nor harms even sarvajñā.’ As within a dream or an illusion, although there is gain and loss, there is neither benefit nor harm; as space is ultimately pure and without anything existent, and yet through this space things are brought to completion and helped, so that one may neither say that space does anything nor say that space brings no benefit. Dānapāramitā and the rest do their work through prajñāpāramitā, and so it is said 「般若波羅蜜無益無損」 tr. "prajñāpāramitā neither benefits nor harms".
Prajñāpāramitā contemplates all dharmas as faulty and impure; impermanent, suffering, empty, and without self; neither arising nor ceasing, and neither not arising nor not ceasing; and so on. By all kinds of causes and conditions it is praised as extinguishing the idle discourse of all contemplations and cutting off the path of words, and so it is said 「般若波羅蜜清淨，於諸法無所受」 tr. "prajñāpāramitā is pure and receives nothing among dharmas". To extinguish the idle discourse of all contemplations and cut off the path of words is precisely to enter the mark of the nature of dharmas, and so it is said here 「法性不動故」 tr. "because the nature of dharmas does not move".
Sūtra ②: Subhūti: Because I Am Pure, Form Is Pure, and So On up to the Eighteen Unshared Dharmas Are Pure; by the Two Purities, Without Attainment and Without Attachment; Pure Because I Am Boundless; to Be Able to Know Thus Is Called Prajñā; the Buddha Answers: by the Power of Skilful Means Nothing Obstructs
At that time the venerable Subhūti said to the Buddha: ‘World-Honored One! Because I am pure, form is pure.’
The Buddha said: ‘Because it is ultimately pure.’
Subhūti said: ‘By what cause and condition is it that form's being pure because I am pure is ultimately pure?’
The Buddha said: ‘Because I am without anything existent, form is without anything existent and ultimately pure.’
‘World-Honored One! Because I am pure, feeling, perception, constructions, and consciousness are pure.’
The Buddha said: ‘Because it is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that feeling, perception, constructions, and consciousness being pure because I am pure is ultimately pure?’
The Buddha said: ‘Because I am without anything existent, feeling, perception, constructions, and consciousness are without anything existent and ultimately pure.’
‘World-Honored One! Because I am pure, dānapāramitā is pure; because I am pure, śīlapāramitā is pure; because I am pure, kṣāntipāramitā is pure; because I am pure, vīryapāramitā is pure; because I am pure, dhyānapāramitā is pure. World-Honored One! Because I am pure, prajñāpāramitā is pure. World-Honored One! Because I am pure, the four foundations of mindfulness are pure. World-Honored One! Because I am pure, and so on up to the eight limbs of the noble path are pure. World-Honored One! Because I am pure, the ten powers of the Buddha are pure. World-Honored One! Because I am pure, and so on up to the eighteen unshared dharmas are pure.’
The Buddha said: ‘Because it is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that when I am pure, dānapāramitā is pure, and when I am pure, and so on up to the eighteen unshared dharmas are pure?’
The Buddha said: ‘Because I am without anything existent, dānapāramitā is without anything existent and pure, and so on up to the eighteen unshared dharmas are pure because they are without anything existent.’
‘World-Honored One! Because I am pure, the fruit of srota-āpanna is pure; because I am pure, the fruit of sakṛdāgāmin is pure; because I am pure, the fruit of anāgāmin is pure; because I am pure, the fruit of arhat is pure; because I am pure, the path of the pratyekabuddha is pure; because I am pure, the path of the Buddha is pure.’
The Buddha said: ‘It is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that when I am pure, the fruit of srota-āpanna is pure, the fruit of sakṛdāgāmin is pure, the fruit of anāgāmin is pure, the fruit of arhat is pure, the path of the pratyekabuddha is pure, and the path of the Buddha is pure?’
The Buddha said: ‘Because of the emptiness of specific marks.’
‘World-Honored One! Because I am pure, omniscience is pure.’
The Buddha said: ‘Because it is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that because I am pure, omniscience is pure?’
The Buddha said: ‘Because it is signless and without thought.’
‘World-Honored One! By the two kinds of purity, it is without attainment and without attachment.’
The Buddha said: ‘It is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that being without attainment and without attachment by the two purities is ultimately pure?’
The Buddha said: ‘Because it is without stain and without purity.’
‘World-Honored One! Because I am boundless, form is pure, and feeling, perception, constructions, and consciousness are pure.’
The Buddha said: ‘It is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that because I am boundless, form is pure, and feeling, perception, constructions, and consciousness are pure?’
The Buddha said: ‘Because of ultimate emptiness and beginningless emptiness.’
Subhūti said to the Buddha: ‘World-Honored One! If a bodhisattva-mahāsattva is able to know thus, this is called the prajñāpāramitā of the bodhisattva-mahāsattva.’
The Buddha said: ‘Because it is ultimately pure.’
Subhūti said: ‘For what cause and condition is it that if a bodhisattva-mahāsattva is able to know thus, this is called the prajñāpāramitā of the bodhisattva-mahāsattva?’
The Buddha said: ‘Because he knows 「道種」 tr. "the seeds of the path".’
‘World-Honored One! If a bodhisattva-mahāsattva practises prajñāpāramitā, by the power of skilful means he gives rise to such a thought as this: 「色不知色，受、想、行、識不知識；過去法不知過去法，未來法不知未來法，現在法不知現在法。」 tr. "Form does not know form; feeling, perception, constructions, and consciousness do not know consciousness; past dharmas do not know past dharmas, future dharmas do not know future dharmas, present dharmas do not know present dharmas."’
The Buddha said: ‘A bodhisattva-mahāsattva practising prajñāpāramitā, by the power of skilful means, does not give rise to such a thought as this: 「我施與彼人；我持戒，如是持戒；我修忍，如是修忍；我精進，如是精進；我入禪，如是入禪；我修智慧，如是修智慧；我得福德，如是得福德；我當入菩薩法位中，我當淨佛世界、成就眾生，當得一切種智。」 tr. "I give to that person; I keep the precepts, and keep the precepts thus; I cultivate patience, and cultivate patience thus; I am vigorous, and am vigorous thus; I enter meditation, and enter meditation thus; I cultivate wisdom, and cultivate wisdom thus; I obtain merit, and obtain merit thus; I shall enter the bodhisattva Dharma-position, I shall purify buddha-worlds and bring beings to maturity, and shall attain the omniscience of all kinds." Subhūti! This bodhisattva-mahāsattva practising prajñāpāramitā, by the power of skilful means, has none of all these kinds of recollection, imagining, and discrimination, because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of the highest meaning, the emptiness of the conditioned, the emptiness of the unconditioned, beginningless emptiness, the emptiness of dispersal, the emptiness of nature, the emptiness of all dharmas, and the emptiness of specific marks. Subhūti! This is called the bodhisattva-mahāsattva practising prajñāpāramitā, for whom, by the power of skilful means, nothing obstructs.’
What follows is the treatise's explanation.
Treatise ②: Why the Five Aggregates Are Pure Because I Am Pure, the Distinction between Without Anything Existent and the Emptiness of Specific Marks, the Two Purities and True Purity, and Because He Knows the Seeds of the Path Explained; at the End, the Thirteen Emptinesses Break All Dharmas Completely
The treatise-author explains:
In the beginning the Buddha commanded Subhūti to proclaim prajñā; when he says something, one should not ask after its causes and conditions; only when it is said by someone else should one ask after the causes and conditions. Śāriputra has already asked about the mark of purity, and the Buddha bore witness to it for him; now Subhūti speaks of the mark of purity, and the Buddha likewise bears witness to it for him. As for what is called 「我淨故五眾淨」 tr. "because I am pure, the five aggregates are pure": just as the self is ultimately without anything existent and unfindable, so too are the five aggregates. Ultimate emptiness is precisely the purity of the self and the purity of the five aggregates. To understand the emptiness of the self is easy; to understand the emptiness of the five aggregates is hard; therefore what is easily understood is used as a simile for what is hard to understand.
The six perfections and so on up to the eighteen unshared dharmas, and the fruit of srota-āpanna and so on up to the path of the Buddha, are also like this: because I am pure, these dharmas too are pure.
Someone asks: Above it was said 「我無所有故，色乃至十八不共法亦無所有」 tr. "because I am without anything existent, form and so on up to the eighteen unshared dharmas are also without anything existent"; why is it now said 「須陀洹果乃至佛道自相空」 tr. "the fruit of srota-āpanna and so on up to the path of the Buddha are empty of specific marks"?
The answer: the self is born as a provisional name from the coming together of causes and conditions; within what is without self there arises the inversion of there being a self, and so it is said 「我虛妄無所有」 tr. "the self is false and without anything existent"; because the five aggregates are the causes and conditions of the place where one is attached, they are without anything existent. Although dānapāramitā and the other dharmas are wholesome, they are conditioned and contrived dharmas to which bodhisattvas are attached, and so it is said 「無所有」 tr. "without anything existent". The fruit of srota-āpanna and the rest are unconditioned dharmas, and unconditioned dharmas are empty of specific marks—that is, without arising and without ceasing, without abiding and without changing—and so it is not said that they are 「無所有」 tr. "without anything existent"; it is only said 「自相空」 tr. "the emptiness of specific marks".
Again, within conditioned dharmas there is much wrong practice, and so it is said 「無所有」 tr. "without anything existent"; within unconditioned dharmas there is no arising and no ceasing and no wrong practice, and so it is said 「自相空」 tr. "the emptiness of specific marks".
As for what is called 「我淨，一切種智淨」 tr. "I am pure, the omniscience of all kinds is pure": because bodhisattvas are deeply attached to it, it is said to be signless and without thought. Signless is the signless samādhi. Without recollection means not recollecting even the signless samādhi.
Now Subhūti knows that prajñāpāramitā is true purity, and so he said to the Buddha: 「用二淨故無得無著。」 tr. "By the two purities, it is without attainment and without attachment." Purity is of two kinds: first, purity by way of dual dharmas; second, purity by way of non-dual dharmas. Purity by way of dual dharmas is purity in name; purity by way of non-dual dharmas is true purity.
The Buddha said: 「諸法畢竟空相。」 tr. "All dharmas have the mark of ultimate emptiness."
‘How is it that purity by way of dual dharmas has attainment and has attachment?’ Here the causes and conditions are stated: namely, all dharmas are without stain and without purity. It is within the two kinds of purity that one then discriminates ‘this is stain, this is purity’.
As for what is called 「我無邊故五眾清淨」 tr. "because I am boundless, the five aggregates are pure": just as the self is empty, and because it is empty it is boundless, so too are the five aggregates.
Someone asks: It is constantly said 「畢竟清淨故」 tr. "because it is ultimately pure"; why is it now said 「畢竟空、無始空」 tr. "ultimate emptiness and beginningless emptiness"?
The answer: 「畢竟空」 tr. "ultimate emptiness" is precisely 「畢竟清淨」 tr. "ultimate purity"; because people fear emptiness, it is called purity. Here it is said 「我無邊」 tr. "I am boundless"; the self is precisely beings, and this is the emptiness of beings. Why? Because of beginningless emptiness.
It is also said: as for what is called 「能如是知，是名般若」 tr. "to be able to know thus is called prajñā": to be able, by the emptiness of beings and the emptiness of dharmas, by the ultimate emptiness of all dharmas—this is called prajñāpāramitā; and prajñāpāramitā is precisely ultimate purity.
The Buddha constantly answers with 「畢竟空」 tr. "ultimate emptiness", and so there is this question: if it is ultimately empty, how can it be said 「菩薩能如是知，是名菩薩般若」 tr. "a bodhisattva is able to know thus; this is called the bodhisattva's prajñā"?
The Buddha said: 「知道種故。」 tr. "Because he knows the seeds of the path." Although the bodhisattva knows that all dharmas are ultimately empty, he still wishes to cause beings to attain this ultimate emptiness and to leave far behind the attached mind. Ultimate emptiness is spoken only in order to break the attached mind; it is not that there really is an emptiness.
At that time Subhūti said to the Buddha: ‘World-Honored One! One who practises prajñā gives rise to such a thought as this: form does not know form, and so on.’
The Buddha's meaning is this: prajñā has no fixed mark; it is only by the knowledge of the kinds of paths that it is discriminated and spoken of, so that the bodhisattva who practises prajñā has skilful means; although dharmas are ultimately empty, one also knows in this way 「色不知色法」 tr. "form does not know the dharma of form", and so on. When one contemplates all dharmas as ultimately empty, only the wisdom that can contemplate remains, and one should not make it too ultimately empty, so that one may lead the attached mind of beings and cause it to enter ultimate emptiness.
The Buddha answered: ‘If a bodhisattva practises prajñā with skilful means, he can contemplate outer dharmas as ultimately empty—form does not know form, and so on; turning inward and contemplating his own inner mind, it is likewise: by the power of skilful means, when he practises giving, he does not give rise to such a thought as this: 「我施與彼，彼是受施。」 tr. "I give to him; he is the receiver of the gift."’
As for what is called 「須菩提！色不知色等」 tr. "Subhūti! Form does not know form, and so on": because all dharmas are empty, they do not know one another; because they do not know one another, nothing is done; this breaks two matters, namely the receiver and the thing given; now breaking the giver, and so on up to ‘I cultivate the omniscience of all kinds’, is likewise.
Here the causes and conditions are stated: 「菩薩行般若，方便故無如是分別。」 tr. "The bodhisattva practising prajñā, because of skilful means, has no discrimination such as this."
By inner emptiness and so on up to the emptiness of specific marks—these thirteen emptinesses break dharmas completely; the last five kinds of emptiness are spoken in terms of the general mark; this is called the bodhisattva's being unobstructed. What is called being unobstructed means that by these emptinesses nothing among all dharmas obstructs.
Here fascicle sixty-three ends.
Fascicle Sixty-Four: The Chapter Title Appears Again—Commentary on the Remainder of Chapter 42, Praise of Purity
What follows enters fascicle sixty-four. At the head of the fascicle the chapter title is marked again—the Mahāprajñāpāramitā-upadeśa's commentary on the remainder of the forty-second chapter, "Praise of Purity"—and the attribution appears again: composed by the noble Nāgārjuna, translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.
Sūtra ③: Śakra Asks about Obstructing Dharmas—Grasping at the Mark of the Mind and Dedicating Is Obstruction; the Buddha Himself Speaks of the Subtle Marks of Obstruction—Grasping at Marks and Recollecting the Buddhas Are All Marks of Obstruction; Prajñā Is Very Deep, Hard to Know, Hard to Understand, and Inconceivable
At that time Śakra Devānām Indra asked Subhūti: ‘What are the obstructing dharmas of a good man who seeks the bodhisattva path?’
Subhūti answered Śakra Devānām Indra, saying: ‘Kauśika (Śakra's original clan name)! There are good men and good women who seek the bodhisattva path who grasp at the mark of the mind—that is, they grasp at the mark of dānapāramitā, grasp at the mark of śīlapāramitā, the mark of kṣāntipāramitā, the mark of vīryapāramitā, the mark of dhyānapāramitā, the mark of prajñāpāramitā; they grasp at the mark of inner emptiness, the mark of outer emptiness, the mark of inner and outer emptiness, and so on up to the mark of the emptiness of non-existent and existent dharmas; they grasp at the mark of the four foundations of mindfulness and so on up to the mark of the eight limbs of the noble path; they grasp at the mark of the ten powers of the Buddha and so on up to the mark of the eighteen unshared dharmas; they grasp at the mark of the buddhas, and grasp at the mark of the roots of goodness planted in the presence of the buddhas; joining all this merit together, they grasp at its mark and dedicate it to anuttarā samyaksaṃbodhi. Kauśika! This is called the obstructing dharmas of good men and good women who seek the bodhisattva path. With dharmas such as these, one cannot practise prajñāpāramitā without obstruction. Why? Kauśika! This mark of form cannot be dedicated, the mark of feeling, perception, constructions, and consciousness cannot be dedicated, and so on up to the mark of omniscience cannot be dedicated.
‘Again, Kauśika! If a bodhisattva-mahāsattva is to show, teach, benefit, and gladden others with anuttarā samyaksaṃbodhi, he should show, teach, benefit, and gladden them with the real mark of all dharmas. When good men and good women who seek the bodhisattva path practise dānapāramitā, they should not discriminate and speak thus: 「我施與，我持戒，我忍辱，我精進，我入禪，我修智慧；我行內空、外空、內外空，乃至我行無法有法空；我修四念處，乃至我行阿耨多羅三藐三菩提。」 tr. "I give, I keep the precepts, I am patient under insult, I am vigorous, I enter meditation, I cultivate wisdom; I practise inner emptiness, outer emptiness, inner and outer emptiness, and so on up to I practise the emptiness of non-existent and existent dharmas; I cultivate the four foundations of mindfulness, and so on up to I practise anuttarā samyaksaṃbodhi." Good men and good women should in this way show, teach, benefit, and gladden others with anuttarā samyaksaṃbodhi. If they show, teach, benefit, and gladden with anuttarā samyaksaṃbodhi in this way, they themselves are without error, and they also show, teach, benefit, and gladden according to the Dharma as the Buddha has sealed and permitted it, causing these good men and good women to leave far behind all obstructing dharmas.’
At that time the Buddha praised Subhūti: ‘Excellent! Excellent! It is as you have spoken for the bodhisattvas of the obstructing dharmas. Subhūti! Now listen further as I speak of the subtle marks of obstruction. You, Subhūti! Listen well with one mind!’
The Buddha told Subhūti: ‘There are good men and good women who arouse the mind of anuttarā samyaksaṃbodhi and grasp at marks in recollecting the buddhas. Subhūti! Whatever marks there may be, all are marks of obstruction. Again, the roots of goodness that the buddhas have from the first arousing of intent up to the abiding of the Dharma, in all that interval—they grasp at their marks and recollect them; having grasped at their marks and recollected them, they dedicate them to anuttarā samyaksaṃbodhi. Subhūti! Whatever marks there may be, all are marks of obstruction. Again, the roots of goodness of the buddhas and their disciples, together with the roots of goodness of the remaining beings—they grasp at their marks and dedicate them to anuttarā samyaksaṃbodhi. Subhūti! Whatever marks there may be, all are marks of obstruction. Why? One should not grasp at marks in recollecting the buddhas, nor should one grasp at marks in recollecting the roots of goodness of the buddhas.’
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā is very deep!’
The Buddha said: ‘Because all dharmas are ever apart.’
Subhūti said: ‘World-Honored One! I should worship prajñāpāramitā!’
The Buddha told Subhūti: ‘Because this prajñāpāramitā is without origination and without action, there is no one who can attain it.’
Subhūti said: ‘World-Honored One! All dharmas too are unfindable.’
The Buddha said: ‘All dharmas are of one nature, not of two natures. Subhūti! This one nature of dharmas is also without nature; this absence of nature is precisely the nature, and this nature does not originate and does not act. Just so, Subhūti! If a bodhisattva-mahāsattva knows that all dharmas are of one nature—that is, without nature—without origination and without action, he leaves far behind all marks of obstruction.’
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā is hard to know and hard to understand!’
The Buddha said: ‘It is as you say. This prajñāpāramitā has no seer, no hearer, no knower, no cognizer, no attainer.’
‘World-Honored One! This prajñāpāramitā is inconceivable!’
The Buddha said: ‘It is as you say. This prajñāpāramitā is not born from the mind, is not born from form, feeling, perception, constructions, or consciousness, and so on up to is not born from the eighteen unshared dharmas.’
What follows is the treatise's explanation.
Treatise ③: The Subtlety of Obstructing Dharmas, Grasping at the Mark of the Mind and the Simile of Eating Fine Food to Excess, the Two Benefits of the Mark of Non-Obstruction, and the Subtle Marks of Obstruction and the Distinction of Coarse and Subtle Explained; at the End, the Simile of the Fierce Wind That Removes the Clouds Concludes That They Do Not Give Birth to Prajñā
Someone asks: If what goes against non-obstruction is called obstruction, why does Śakra still ask about obstruction?
The answer: the obstructing dharmas of the bodhisattva are subtle; they are mixed into the coming together of wholesome dharmas; people of sharp faculties can detect them, and people of dull faculties cannot detect them. Because they are hard to understand, he asks further in the presence of the Buddha.
What are the obstructing dharmas? They are when the bodhisattva discriminates between the mind of stinginess and the mind of giving, abandons the mind of stinginess, and grasps and clings to the mind of giving; this is called 「取心相」 tr. "grasping at the mark of the mind". To know whether the things given are costly or cheap, to know that by cultivating and gathering giving one can give everything—this dānapāramitā, and so on up to the merit of rejoicing and the other wholesome dharmas that grasp at marks, though they are wondrous dharmas, are inwardly attached to the self and outwardly attached to dharmas, and fall among obstructing dharmas; it is like food that, though fragrant and fine, becomes sickness when eaten to excess.
Here Subhūti himself states the causes and conditions: 「色等諸法相畢竟空故，不可得迴向無上道。」 tr. "Because the marks of form and the other dharmas are ultimately empty, they cannot be dedicated to the unsurpassed path."
Above, the marks of obstruction were spoken of; now the marks of non-obstruction are spoken of: namely, if the bodhisattva wishes to teach people the unsurpassed path, he should show, teach, benefit, and gladden them with the real dharma. The meaning of showing, teaching, benefiting, and gladdening is as was said before. The real dharma is the extinguishing of all recollection, imagining, and discrimination, and so it is said 「行檀時，不分別我與」 tr. "when practising giving, one does not discriminate that I give", and so on. If one can teach and transform in this way, one obtains two kinds of benefit: first, one oneself is without error; second, one also teaches and transforms others according to the Dharma as the Buddha attained it. Going against the immeasurable marks of obstruction in this way is called 「無礙相」 tr. "the mark of non-obstruction".
Someone asks: The Buddha has already approved 「無礙相」 tr. "the mark of non-obstruction" as spoken by Subhūti; why does he now further speak himself of 「微細礙相」 tr. "the subtle marks of obstruction"?
The answer: the Buddha praises him within the range that Subhūti's power can reach: 「汝是捨眾生人，而能說菩薩礙相。」 tr. "You are one who has set beings aside, and yet you can speak of the bodhisattva's marks of obstruction." The subtle marks of obstruction are beyond the reach of Subhūti's power, and so the Buddha proclaims them himself.
These marks of obstruction are subtle, and so it is said: listen well with one mind! What are they? Namely, the bodhisattva's recollecting the buddhas and so on with a mind that grasps at marks—all of this is obstruction. The mark of the signless is prajñāpāramitā; the Buddha is born from within prajñā, and he too is 「無相相」 tr. "the mark of the signless". Roots of goodness dedicated with an attached mind that grasps at marks are a worldly result; because they come to an end and are mixed with poison, they cannot attain the unsurpassed path.
Someone asks: Above, in speaking of the coarse obstruction, it was said 「取相」 tr. "grasping at marks"; now within the subtle obstruction it is also said 「取相」 tr. "grasping at marks"; what is the difference?
The answer: above it was said 「我是與者、彼是受者」 tr. "I am the giver, he is the receiver", and so on; now it only says 「取相」 tr. "grasping at marks". Again, what is spoken of now is 「諸菩薩念佛三昧」 tr. "the samādhi of recollecting the Buddha of the bodhisattvas", and so it is a subtle mark; it is an obstruction among people of subtle mind, and so it is called 「微細礙」 tr. "subtle obstruction".
Subhūti knew that what the Buddha said was deep and wondrous and beyond his own reach, and so he praised it, saying 「甚深」 tr. "very deep".
The Buddha answered: 「一切法常遠離相故。」 tr. "Because all dharmas have the mark of ever being far apart." The Buddha is saying that this prajñā is far apart from all dharmas; because it is far apart from all dharmas, subtle marks cannot enter into prajñā.
Subhūti rejoiced and said: ‘I shall worship prajñā!’ Subhūti thought this in his mind: 「我得解是般若波羅蜜甚深相故發心，我應作禮。」 tr. "Because I have come to understand the very deep mark of this prajñāpāramitā, I have aroused my mind; I should pay worship."
The Buddha said: ‘Because this prajñāpāramitā is without origination and without action, even the buddhas of the ten directions, as many as the sands of the Ganges, have none who can attain it; how can you, a śrāvaka, speak of attaining it?’
Subhūti said: ‘World-Honored One! It is not only prajñā; all dharmas are without knowing and without attainment.’
The Buddha said: 「諸法一性無二。」 tr. "All dharmas are of one nature, without two." One nature is precisely ultimate emptiness; without two means there is no distinction of 「畢竟、不畢竟」 tr. "ultimate and not ultimate". The one nature of dharmas is precisely without nature. Ultimate emptiness should not be clung to and should not be grasped as a mark. Why? Because it is born from the coming together of causes and conditions.
Subhūti thought thus: 「若無性即是性，以不起不作故，後世苦不相續。能如是知般若波羅蜜，一切諸礙皆遠離；若遠離諸礙，則自在得無上道。」 tr. "If the absence of nature is precisely the nature, then because it does not originate and does not act, the suffering of later lives does not continue. One who can know prajñāpāramitā thus leaves far behind all obstructions; if one leaves far behind all obstructions, one freely attains the unsurpassed path." Having heard these words, Subhūti further thought thus: 「我以為得，佛謂不得；是般若波羅蜜，難解難知。」 tr. "I took it that there is attainment; the Buddha says there is no attainment; this prajñāpāramitā is hard to understand and hard to know."
The Buddha answered: 「非獨汝難！一切眾生無見者、無聞者、無知者、無識者、無得者。」 tr. "It is not hard for you alone! Among all beings there is no seer, no hearer, no knower, no cognizer, no attainer."—it cannot be known by ear, nose, tongue, or body, and cannot be cognised or attained by mind; this prajñā goes beyond the six kinds of knowing, and so it is said 「難解」 tr. "hard to understand".
Subhūti had entered deeply into prajñā, and the power of his wisdom had reached its utmost, and so he said 「不可思議」 tr. "inconceivable".
The Buddha said: 「是般若非心生、非五眾生，乃至不從十八不共法生，無生相故。」 tr. "This prajñā is not born from the mind, not born from the five aggregates, and so on up to not born from the eighteen unshared dharmas, because it has no mark of arising."
Someone asks: Since it has been said 「不從心生」 tr. "not born from the mind", why does it further speak of 「五眾」 tr. "the five aggregates"? The consciousness aggregate within the five aggregates is precisely the mind.
The answer: speaking first of the mind is the brief statement; speaking afterwards of the five aggregates and the rest is the broad statement. The five aggregates and so on up to the eighteen unshared dharmas can serve as causes and conditions for prajñā, but cannot give birth to prajñā; it is like a fierce wind that scatters the clouds and can let the sun and moon appear, yet cannot make the sun and moon.
無作實相品之上The Uncontrived Real Mark, Part 1 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈無作實相品〉第四十三（卷第六十四）。
經①：般若波羅蜜無所作；不行諸法是行般若；甚深法若說不說不增不減；菩薩大莊嚴
須菩提向佛稟白：『這般若波羅蜜是無所造作的。』
佛說：『因為作者不可得的緣故；色不可得，乃至一切法都不可得的緣故。』
『世尊！若菩薩摩訶薩想要修行般若波羅蜜，應當怎樣行？』
佛告訴須菩提：『菩薩摩訶薩想要修行般若波羅蜜，不行色，就是行般若波羅蜜；不行受、想、行、識，就是行般若波羅蜜；乃至不行一切種智，就是行般若波羅蜜。不行色是常、是無常，就是行般若波羅蜜；乃至於一切種智不行常、無常，就是行般若波羅蜜。不行色若苦、若樂，就是行般若波羅蜜；乃至不行一切種智若苦、若樂，就是行般若波羅蜜。不行色是我、非我，就是行般若波羅蜜；乃至不行一切種智是我、非我，就是行般若波羅蜜。不行色淨、不淨，就是行般若波羅蜜；乃至不行一切種智淨、不淨，就是行般若波羅蜜。為什麼呢？這色是無所有性的，哪裡還有常無常、苦樂、我無我、淨不淨？受、想、行、識也是無所有性的，哪裡還有常無常乃至淨不淨？乃至一切種智也是無所有性的，哪裡還有常無常乃至淨不淨？
『再者，須菩提！菩薩摩訶薩行般若波羅蜜時，不行色不具足，就是行般若波羅蜜；不行受、想、行、識不具足，就是行般若波羅蜜；乃至不行一切種智不具足，就是行般若波羅蜜。為什麼呢？色不具足的，就不名為色；像這樣也不行，就是行般若波羅蜜。受、想、行、識不具足的，就不名為識；像這樣也不行，就是行般若波羅蜜。乃至一切種智不具足的，就不名為一切種智；像這樣也不行，就是行般若波羅蜜。』
須菩提向佛稟白：『未曾有啊！世尊善於宣說求菩薩道的善男子、善女人的礙與不礙之相。』
佛說：『正是這樣！正是這樣！須菩提！佛善於宣說求菩薩道善男子、善女人的礙不礙相。再者，須菩提！若菩薩摩訶薩行般若波羅蜜時，不行色不礙，就是行般若波羅蜜；不行受、想、行、識不礙，就是行般若波羅蜜。不行眼不礙，就是行般若波羅蜜；不行耳、鼻、舌、身不礙，就是行般若波羅蜜；不行意不礙，就是行般若波羅蜜。不行檀波羅蜜（布施度）不礙，就是行般若波羅蜜；不行尸羅波羅蜜（持戒度）不礙，就是行般若波羅蜜；不行羼提波羅蜜（忍辱度）不礙，就是行般若波羅蜜；不行毘梨耶波羅蜜（精進度）不礙，就是行般若波羅蜜；不行禪波羅蜜不礙，就是行般若波羅蜜；不行般若波羅蜜不礙，就是行般若波羅蜜；乃至不行一切種智不礙，就是行般若波羅蜜。須菩提！菩薩摩訶薩像這樣行般若波羅蜜時，知道色是不礙，知道受、想、行、識是不礙，乃至知道一切種智是不礙；知道須陀洹果不礙，知道斯陀含果不礙，知道阿那含果不礙，知道阿羅漢果不礙，知道辟支佛道不礙，知道阿耨多羅三藐三菩提（無上正等正覺）道不礙。』
那時，慧命須菩提向佛稟白：『未曾有啊！世尊！這甚深之法，若宣說它也不增不減，若不宣說它也不增不減。』
佛對須菩提說：『正是這樣！正是這樣！這甚深之法，若說也不增不減，若不說也不增不減。譬如佛盡其形壽，或讚歎、或毀呰虛空，讚歎時虛空不增不減，毀呰時也不增不減。須菩提！又如幻化人，讚歎時不增不減，毀呰時也不增不減；讚歎時不歡喜，毀呰時不憂惱。須菩提！諸法之相也是這樣，若說也如本來一樣沒有改異，若不說也如本來一樣沒有改異。』
須菩提向佛稟白：『世尊！諸菩薩摩訶薩所作所為實在艱難！修行這般若波羅蜜時，不憂不喜，而能修習行持般若波羅蜜，於阿耨多羅三藐三菩提也不退轉、不迴還。為什麼呢？世尊！修般若波羅蜜，就像修虛空。如虛空中沒有般若波羅蜜，沒有禪波羅蜜、沒有毘梨耶波羅蜜、沒有羼提波羅蜜、沒有尸羅波羅蜜、沒有檀波羅蜜；如虛空中沒有色，沒有受、想、行、識，也沒有內空、外空、內外空乃至無法有法空，沒有四念處乃至沒有八聖道分，沒有佛十力乃至沒有十八不共法，沒有須陀洹果、斯陀含果、阿那含果、阿羅漢果，沒有辟支佛道，沒有阿耨多羅三藐三菩提。修般若波羅蜜，也是這樣。世尊！應當禮敬這些菩薩摩訶薩，能作大莊嚴。
『世尊！這樣的人為眾生作大莊嚴、勤行精進，就如同為虛空作大莊嚴、勤行精進。世尊！這樣的人想要度眾生，就如同想要度虛空。世尊！這些菩薩摩訶薩的大莊嚴，是為如虛空一般的眾生作大莊嚴。世尊！這樣的人作大莊嚴而想要度眾生，就如同要舉起虛空。
『世尊！諸菩薩摩訶薩以大精進力，為了度眾生的緣故，發阿耨多羅三藐三菩提心。世尊！諸菩薩摩訶薩作大莊嚴，為了度眾生的緣故，發阿耨多羅三藐三菩提心。世尊！諸菩薩摩訶薩大勇猛，為了度如虛空一般的眾生的緣故，發阿耨多羅三藐三菩提心。為什麼呢？世尊！假使三千大千世界之中充滿諸佛，譬如竹葦、甘蔗、稻麻、叢林那樣稠密，諸佛或一劫、或不足一劫地說法，一一佛各度無量無邊阿僧祇（無央數）眾生令入涅槃。世尊！這眾生之性也不減少、也不增多。為什麼呢？因為眾生無所有的緣故、眾生離的緣故。乃至十方世界中諸佛所度的眾生，也是這樣。世尊！以這因緣，我才這樣說：這樣的人為了度眾生的緣故發阿耨多羅三藐三菩提心，就是想要度虛空。』
這時，有一位比丘說道：『我應當禮敬般若波羅蜜！般若波羅蜜之中，雖然沒有法生起、沒有法滅去，卻有戒眾、定眾、慧眾、解脫眾、解脫知見眾（五分法身），卻有諸須陀洹、諸斯陀含、諸阿那含、諸阿羅漢、諸辟支佛，有諸佛，卻有佛寶、法寶、比丘僧寶，卻有轉法輪。』
以下是論釋。
論①：釋無所作與不行不得；名字不淨苦；具足不具足二解；讚毀不增不減；大莊嚴與眾生空
論主解釋說：
須菩提聽聞佛說般若波羅蜜是無起無作之相，所以如今在佛前說：『般若波羅蜜無所作。』若沒有作者，就不能斷除諸煩惱，不能修集諸善法。這裡佛說出因緣：『從作者乃至一切法都不可得的緣故。』知者尚且沒有，何況作者？
須菩提說：『若沒有作者，般若波羅蜜無所能作，那應當怎樣行、怎樣得般若波羅蜜？』
佛說：『若菩薩不行一切法、不得一切法——所謂若常、若無常，乃至若淨、若不淨，這就名為行般若波羅蜜。』一切法，是從色乃至一切種智，是菩薩所行之法。在這些法中，無智的人行諸法是常等，有智的人行諸法無常等。這般若波羅蜜是顯示諸法畢竟實相的，所以不說諸法是常、是無常。無常等雖然能破除常等的顛倒，般若之中卻不受這法，因為它也能生起執著心的緣故。思惟籌量起來，常相、無常相都求不到確定的實在。
有人問：色等罪法可以觀為不淨、苦，其餘的善法為什麼也觀為不淨、苦？
回答：這是名字上的不淨、苦。如隨意而安穩的好法，名為清淨、快樂；不隨意、非安穩之法，名為不淨、苦。在善法之中，愛樂悅可的，就以為是淨、樂；厭惡不喜的，就以為是不淨、苦。
須菩提起這樣的念頭：『若離開這些觀法，將不會不具足菩薩道嗎？』所以佛說：『若不行色等不具足，就是行般若波羅蜜。』
所謂『色具足』，有人說：在色等法中作常、無常等的憶想分別，這名為具足。『不具足』，是其中用無常等觀破除常等，這名為不具足，因為缺少了常等的緣故。如今在色中連無常等也不行，所以說：『不行色不具足，就是行般若波羅蜜。』
再者，有人說：具足，是指補處菩薩（一生補處）能如色的實相而觀，乃至一切種智也如實而觀，這名為具足；其餘的都是不具足。
若菩薩不行色等不具足，就是行具足的般若波羅蜜。為什麼呢？色不具足就不是色，因為色並不是以無常為相的緣故。
佛說：使眾生出離對常的執著，卻又落在執著無所有之中，那只是隨逐語言音聲的緣故，所以說：『像這樣連實清淨也不行，才是行般若波羅蜜。』
因為善於宣說道與非道，所以須菩提說：『希有！』礙就是非道，無礙就是道。
佛觀察會眾之心多迴向於空，知道般若波羅蜜是無礙之相，所以說：『不行色等無礙，是行般若波羅蜜。能這樣行的人，於色等法無礙。』
須菩提雖然不能究竟窮盡地了知畢竟空之理，卻常樂於宣說；這空法希有，與一切世間法相違。
佛印可須菩提所說：若說、不說，無增無減。這是諸法實相，即使用身業去毀壞，也不能使它變異，何況口說！因為它常是不生之相的緣故。
譬如虛空——虛空就是般若波羅蜜，幻化人就是行者。行者雖然是罪業因緣所生、是虛誑之法，但因為與般若波羅蜜相合就沒有差異；如種種諸色到了須彌山邊，同成為金色。這諸法實相，不可知、不可說；所以若說、不說，如本不異。
那時，須菩提起這樣的念頭：『若諸法畢竟空、無所有，如虛空，乃至沒有微細之相；而菩薩能修集善法、得無上道，這事難信難受！』起了這念頭之後，向佛稟白：『諸菩薩所為甚難！能作難事，所以應當禮拜，因為能作大莊嚴的緣故。』須菩提以希有之心說：『這菩薩摩訶薩為阿耨多羅三藐三菩提作大莊嚴，一切天人都應禮拜。』
有人問：怎麼知道這是大莊嚴？
回答：須菩提在這裡自己說了譬喻：『如有人為虛空的緣故勤行精進，為利益的緣故作大莊嚴；菩薩為利益眾生而勤精進，也是這樣。世尊！若有人想要度虛空，菩薩摩訶薩想要度眾生，也是這樣。』
有人問：一件事為什麼說兩次？
回答：利益，是還未得涅槃，只令得智慧、禪定等今世、後世之樂。欲度，是令得漏盡、成就三乘道、入無餘涅槃。
如虛空無生無滅、無苦無樂、無縛無脫，因為無所有的緣故；眾生也是這樣。所以說：『世尊！為度如虛空等的眾生的緣故大莊嚴。』
如虛空無色無形，若有人想舉起虛空，這是難事；眾生法也是這樣畢竟空，而菩薩想把三界眾生舉起、安置到涅槃之中，所以名為大莊嚴。
須菩提又讚歎：這菩薩有大精進力、不隨邪疑心的緣故，雖然還未得佛道、未滅諸結使，而能大勇猛，能這樣為了眾生行菩薩道，而眾生也是空。譬如用種種彩色，想要在虛空上作畫。
這裡佛說眾生空的因緣：所謂十方如恒河沙的諸佛，以神通力為眾生無量劫說法，一一佛各度無量阿僧祇眾生入涅槃——假令如此，於眾生也無所減少。若實有眾生、實有減少，諸佛就應當有減損眾生之罪。因為眾生實空，只是和合因緣而有的假名眾生，沒有確定之相，所以那麼多佛度眾生，實在沒有減少；若不度，也不增多。所以諸佛沒有減損眾生的過咎！所以說：『菩薩想度眾生，就是想度虛空。』
那時，一位比丘聽聞畢竟空之相，驚喜說道：『我應當禮敬般若波羅蜜！般若之中沒有任何法有確定的實相，卻有戒眾等以及種種果報。』
經②：帝釋問習般若為習何法；守護行般若者為欲護虛空；知諸法如夢而不念夢
那時，釋提桓因（帝釋天）對須菩提說：『若菩薩摩訶薩修習般若波羅蜜，是修習什麼法？』
須菩提對釋提桓因說：『憍尸迦（帝釋的姓稱）！這菩薩摩訶薩修習般若波羅蜜，是修習空。』
釋提桓因向佛稟白：『世尊！若善男子、善女人受持般若波羅蜜，親近、讀、誦、宣說、正憶念，我應當作怎樣的守護？』
那時，須菩提對釋提桓因說：『憍尸迦！你可曾見到這法之中有可以守護的對象嗎？』
釋提桓因說：『沒有！須菩提！我不見這法之中有可守護的。』
須菩提說：『憍尸迦！若善男子、善女人依照般若波羅蜜中所說而行，這就是守護，也就是常不遠離如所說的般若波羅蜜行。這樣的善男子、善女人，若人、若非人都得不到加害他的機會，當知這善男子、善女人不曾遠離般若波羅蜜。憍尸迦！若有人想要守護行般若波羅蜜的菩薩，那是想要守護虛空。憍尸迦！你意下如何？你能守護夢、焰、影、響、幻、化嗎？』
釋提桓因說：『不能護。』
『若有人想守護行般若波羅蜜的諸菩薩摩訶薩，也是這樣，徒然使自己疲勞辛苦。憍尸迦！你意下如何？能守護佛所變化的化人嗎？』
釋提桓因說：『不能護。』
『若有人想守護行般若波羅蜜的諸菩薩摩訶薩，也是這樣。憍尸迦！你意下如何？能守護法性、實際、如、不可思議性嗎？』
釋提桓因說：『不能護。』
『若有人想守護行般若波羅蜜的諸菩薩摩訶薩，也是這樣。』
那時，釋提桓因問須菩提：『菩薩摩訶薩怎樣行般若波羅蜜，知見諸法如夢、如焰、如影、如響、如幻、如化？諸菩薩摩訶薩既如其所知所見，為何不念夢、不念是夢、不念用夢、不念我夢？焰、影、響、幻、化，也是這樣？』
須菩提說：『憍尸迦！若菩薩摩訶薩行般若波羅蜜，不念色、不念是色、不念用色、不念我色，這菩薩摩訶薩也就能不念夢、不念是夢、不念用夢、不念我夢，乃至化也不念化、不念是化、不念用化、不念我化；受、想、行、識也是這樣。乃至一切智，不念一切智、不念是一切智、不念用一切智、不念我一切智；這菩薩摩訶薩也就能不念夢、不念是夢、不念用夢、不念我夢；乃至化也是這樣。就是這樣，憍尸迦！菩薩摩訶薩知諸法如夢、如焰、如影、如響、如幻、如化。』
論②：釋習空；帝釋願護之由；如所說住即是守護；二種因緣不須守護；四種念夢之破
論主解釋說：
即時帝釋問：『從佛與須菩提處聽到這甚深般若，它是修習什麼法的？』
須菩提說：諸法久而久之終究都歸於涅槃，所以應當修習諸法空，因此說：『想修習般若，應當修習空。』
帝釋是人、天之王，於世間自在，能給與所需之物，所以願意作守護；聽了這般若波羅蜜，歡喜地向佛稟白：『我應當作什麼事來守護？隨他所需要的，都會給他。』須菩提以及那一位比丘，依出家之法只是敬禮而已；諸惡鬼常惱害這樣的人，魔及魔民常惱害修行的人。所以問佛：『我應當以什麼事守護？』或者親自守護、或者派遣子弟、或者派遣官屬去侍衛，隨佛的教敕而行。
須菩提知道般若有無量之力，又知道佛的心意是要使般若波羅蜜尊貴莊重、不必受人恩惠，所以對帝釋說：『憍尸迦！般若波羅蜜中一切皆空，如幻、如夢，你可曾見到確定有一個法可以守護嗎？』
帝釋說：『沒有！』
若是可見的，就不名為般若波羅蜜畢竟空；若不可見，怎麼還說『我應當作什麼事守護』？
再者，『憍尸迦！若行者如所說般若中安住，這就是守護。』若菩薩依般若中所說，一心信受、思惟、正憶念，入於禪定，觀諸法實相，得畢竟空的智慧，與無生法忍相應，入菩薩位——這樣的人連身命都不顧惜，何況身外之物！這樣的人不需要守護。守護，名為遮止諸苦惱、令得安樂。這人已離一切世間法，所以沒有憂愁苦惱；得世間之事不以為喜，失世間之事不以為憂，也就是常不離如所說的般若波羅蜜行。若有人短時間能行、之後又退失的，才需要守護；若常不離如所說的般若波羅蜜，就不須守護。
如伽羅夜叉以拳打舍利弗的頭，舍利弗當時入滅盡定，不覺得打痛。般若波羅蜜的氣分就是滅盡定，所以若人、若非人都不能得便加害。
簡略地說，有兩種因緣，不須守護、若人若非人不得其便：一者、從自身乃至一切諸法，都已厭離；因為無我、無我所，所以都無所執著；如斬草木，不生憂愁。二者、因為得了上妙之法，為十方諸佛菩薩、諸天所守護。
再者，譬如有人想守護虛空。虛空，雨不能損壞它，風日不能使它乾枯，刀杖等不能傷害它；若有人想守護虛空，只是徒然使自己疲苦，對虛空毫無利益。若有人想守護行般若波羅蜜的菩薩，也是這樣。為了使這事明了，所以問：『你能守護空以及夢中所見的人，以及影、響、幻化人嗎？』
答說：『不能！』這些法只是誑惑心眼，暫時顯現便滅去，怎麼可以守護？行般若的菩薩也是這樣，觀五眾（五蘊）如夢等虛誑。
如無為法——如、法性、實際、不可思議性，沒有誰能守護，也沒有什麼可以利益它的。行般若的菩薩，知道身即是如、法性、實際，不作分別；得供養之利時不歡喜，遭破壞損失時不憂惱。這樣的人哪裡需要守護？
那時，帝釋貪重這如夢等的智慧——菩薩得了這智慧之力，就不須外在的守護；所以問須菩提：『菩薩怎樣知道這如夢等的空法？』
所謂『如所知見不念夢等』：夢等是譬喻五眾。五眾是人所執著的，夢等是人所不執著的；為了使人離開所執著之事，所以用不執著之事作譬喻，要人觀五眾如夢。但對夢又再生起執著，所以帝釋問：既然如夢，也不應執著這夢。
凡夫人用夢譬喻五眾，隨即又執著夢，說『確定有夢這個法，在睡眠時生起』，這名為『念夢』。這夢是惡、這夢是好，這樣分別，名為『念是夢』；夢見好事就心高，夢見惡事就心愁。又利用這夢的譬喻，得到這如夢的實智慧，名為『念用夢』。聽了這譬喻，想『我因此夢得以知道諸法如夢』，名為『念我夢』。其餘的譬喻也是這樣。
那時，須菩提回答帝釋：若行者不念色，所謂這色——人的色、非人的色，樹的色、山的色，是四大、或四大所造的色等。不念這色是常、是無常等，不因色而心生憍慢。不念色是我所、非我所，入無我之門，直達諸法實相之中。
這樣的人能不念夢、不念是夢等；利用這夢等譬喻，破除對五眾的執著；因為破了執著，在夢上也不會錯謬。若不能破除對色的執著，這人於色錯謬，於夢也錯謬。受、想、行、識乃至一切種智也是這樣。幻、焰、響、影、化等也是這樣。諸菩薩知諸法如夢，於夢也不念。
經③：諸天散栴檀禮佛；十方各千佛說般若；彌勒當於是處說般若；般若波羅蜜清淨
那時，以佛神力的緣故，三千大千世界中，諸四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵身天、梵輔天、梵眾天、大梵天、少光天，乃至淨居天——這一切諸天以天上的栴檀香遙散於佛上，前來佛所，頭面禮佛足，退住一面。
那時，四天王天、釋提桓因及三十三天、梵天王乃至諸淨居天，以佛神力的緣故，見到東方千佛說法，也是這樣的相、這樣的名字，宣說這般若波羅蜜品；那些比丘都名為須菩提，問難般若波羅蜜品的都名為釋提桓因；南、西、北方，四維、上下，也是這樣各有千佛顯現。
那時，佛告訴須菩提：『彌勒菩薩摩訶薩得阿耨多羅三藐三菩提時，也將在這個地方宣說般若波羅蜜。如賢劫中諸菩薩摩訶薩得阿耨多羅三藐三菩提時，也將在這個地方宣說般若波羅蜜。』
須菩提向佛稟白：『世尊！彌勒菩薩摩訶薩得阿耨多羅三藐三菩提時，用什麼相、什麼因、什麼義宣說這般若波羅蜜之義？』
佛告訴須菩提：『彌勒菩薩摩訶薩得阿耨多羅三藐三菩提時，色非常非無常，當這樣說法；色非苦非樂、色非我非無我、色非淨非不淨，當這樣說法；色非縛非解，當這樣說法。受、想、行、識非常非無常乃至非縛非解，當這樣說法。色非過去、色非未來、色非現在，當這樣說法；受、想、行、識也是這樣。色畢竟淨，當這樣說法；受、想、行、識畢竟淨，當這樣說法；乃至一切智畢竟淨，當這樣說法。』
須菩提向佛稟白：『世尊！這般若波羅蜜清淨。』
佛說：『色清淨的緣故，般若波羅蜜清淨；受、想、行、識清淨的緣故，般若波羅蜜清淨。』
『世尊！怎樣是色清淨的緣故般若波羅蜜清淨？怎樣是受、想、行、識清淨的緣故般若波羅蜜清淨？』
佛說：『若色不生不滅、不垢不淨，名為色清淨；受、想、行、識不生不滅、不垢不淨，名為受、想、行、識清淨。再者，須菩提！虛空清淨的緣故，般若波羅蜜清淨。』
『世尊！怎樣是虛空清淨的緣故般若波羅蜜清淨？』
佛說：『虛空不生不滅所以清淨，般若波羅蜜也是這樣。再者，須菩提！色不受污染的緣故，般若波羅蜜清淨；受、想、行、識不受污染的緣故，般若波羅蜜清淨。』
『世尊！怎樣是色不污的緣故般若波羅蜜清淨？受、想、行、識不污的緣故般若波羅蜜清淨？』
佛說：『如虛空不可被污染，所以虛空清淨。』
『世尊！怎樣是如虛空不可污的緣故虛空清淨？』
佛說：『虛空不可取，所以虛空清淨；虛空清淨的緣故，般若波羅蜜清淨。再者，須菩提！虛空可說的緣故，般若波羅蜜清淨。』
『世尊！怎樣是虛空可說的緣故般若波羅蜜清淨？』
佛說：『因為在虛空之中有二聲發出（口聲與回響皆因虛空而得出），般若波羅蜜也如虛空可說，所以清淨。須菩提！虛空不可說的緣故，般若波羅蜜清淨。』
『世尊！怎樣是虛空不可說的緣故般若波羅蜜清淨？』
佛說：『如虛空不可說的緣故，般若波羅蜜清淨。再者，如虛空不可得的緣故，般若波羅蜜清淨。』
『世尊！怎樣是如虛空不可得的緣故般若波羅蜜清淨？』
佛說：『如虛空是無所得之相，般若波羅蜜也如虛空無所得相，所以清淨。再者，須菩提！一切法不生不滅、不垢不淨的緣故，般若波羅蜜清淨。』
『世尊！怎樣是一切法不生不滅、不垢不淨的緣故般若波羅蜜清淨？』
佛說：『一切法畢竟清淨的緣故，般若波羅蜜清淨。』
論③：釋諸天供養與千佛現；彌勒耆闍崛山說法之證；釋第一清淨與虛空諸喻
論主解釋說：
這般若波羅蜜雖然處處都甚深，這一品中卻是明明了了地宣說諸法實相。因此三千大千世界中的諸天，持著種種供養之具前來供養佛，在一面而立。
有人問：就是先前來過的諸天，如今又再來嗎？
回答：有人說：因為事隔已久而離去，事畢又再來。有人說：是另有新的天眾來。為了令人信般若的緣故，十方各面各有千佛顯現。這些人有福德因緣，應當得見千佛；以佛神力的緣故，在會的眾人都見到十方佛。人、天所見有限，若非佛的威神，無從得見那些佛。
在那些佛前說法的，都名為須菩提；問難的，都名為釋提桓因——取名字相同的，各有千人。這時，須菩提、帝釋都歡喜說：『不是只有我們能說、能問。』
佛想要證實這件事，所以廣引事例，說：『彌勒及賢劫諸菩薩，將在這摩伽陀國王舍城的耆闍崛山，宣說般若波羅蜜。』如經中所說：『彌勒菩薩帶領大眾到耆闍崛山，以足趾撥開山頂，摩訶迦葉的骨身穿著僧伽梨（大衣），執杖持鉢而出。彌勒對大眾說：有過去的釋迦牟尼佛，在人壽百歲之時，這人是少欲知足、行頭陀行的弟子中第一，具六神通、得三明；因為常憐愍利益眾生的緣故，以神通力使這骨身留存至今。憑藉這樣小的身體尚且得到這樣的利益，何況你們身體高大、又生在好的時世，而不能自求利益？那時，彌勒因這件事廣為說法，令無量眾生得以窮盡苦際。』由這件事，可知彌勒將在耆闍崛山中說法。這般若波羅蜜，是過去、未來、現在諸佛所說，應當信受。
須菩提問：『彌勒菩薩以什麼相、什麼因、以什麼法門宣說？』
佛說：『如同我所說。』色等諸法非常非無常、非縛非解等，如先前所說。也不說色是過去、未來、現在。如涅槃超出三世，色等諸法也是這樣，如先前所說『一切法如涅槃相』。彌勒所說也是這樣。
那時，須菩提歡喜向佛稟白：『世尊！這般若波羅蜜第一清淨。』
佛說：『色等諸法清淨的緣故。』因與果相似的緣故。
色等法清淨：所謂色等法不失業因緣的緣故，以及求不到諸法有確定實在的生相的緣故，所以不生不滅；諸法之相常不受污染的緣故，所以不垢不淨。
這裡說譬喻，是要使事理明了。如虛空，塵土、水都沾不上它，因為體性清淨的緣故；般若波羅蜜也是這樣，不生不滅所以常清淨。如虛空不可染污；般若波羅蜜也是這樣，雖有邪見戲論也不能污染它，刀杖惡事不能損壞它，因為無色無形所以不可取，不可取所以就不可染污。
再者，諸菩薩住於辯才樂說無礙智之中，為眾生宣說十二部經、八萬四千法聚，都是般若波羅蜜這一件事，而分別為之解說，所以說：『般若波羅蜜可說，清淨如虛空。』
因虛空以及山谷，有人聲從口中之空發出，因這發出的聲而有回響。如響是空的，口聲也是這樣，這兩種聲都虛誑不實，而人卻以聲為實、以響為虛。般若也是這樣：一切法都畢竟空，如幻、如夢，凡夫法、聖法都是虛誑；小菩薩卻以凡夫法為虛誑、以聖法為實。
有人問：這兩者都是虛誑，為什麼小菩薩以凡夫法為虛、聖法為實？
回答：聖法是因持戒、禪定、智慧、修集功德所成就的，所以以為實。因為凡夫法是自然而有，如響自然發出，不是刻意造作的，所以以為虛。眾生無始世以來執著此身，聲從身出就以為實；小菩薩深深愛樂善法，所以以聖法為實。
再者，如虛空中沒有音聲語言之相，所以無所說；這些語言音聲都是造作之法，虛空是無作之法。般若波羅蜜也是這樣，是第一深義、畢竟空，沒有言說，因為一切語言之道斷絕的緣故。
再者，如虛空是無所得之相，得不到有、也得不到無。若說有一個『無相』——如先前已破虛空之相；若說無——卻又因這虛空造出無量事物！般若波羅蜜也是這樣，有相、無相都不可得，所以清淨。
再者，般若波羅蜜是因對諸法正憶念而生。正憶念，是畢竟空清淨，所以一切法不生不滅、不垢不淨。
以上是《大智度論》卷第六十四。
This fascicle is titled Mahāprajñāpāramitā-upadeśa, Commentary on Chapter Forty-Three, "The Uncontrived Real Mark" (Fascicle Sixty-Four).
Sūtra ①: Prajñāpāramitā Is Without Anything Done; Not Practising Dharmas Is Practising Prajñā; the Very Deep Dharma, Spoken or Unspoken, Neither Increases nor Decreases; the Great Adornment of the Bodhisattva
Subhūti said to the Buddha: ‘This prajñāpāramitā is without anything done.’
The Buddha said: ‘Because the doer is unfindable; because form is unfindable, and so on up to all dharmas being unfindable.’
‘World-Honored One! If a bodhisattva-mahāsattva wishes to practise prajñāpāramitā, how should he practise?’
The Buddha told Subhūti: ‘A bodhisattva-mahāsattva who wishes to practise prajñāpāramitā—not to practise form is to practise prajñāpāramitā; not to practise feeling, perception, constructions, and consciousness is to practise prajñāpāramitā; and so on up to: not to practise omniscience of all kinds is to practise prajñāpāramitā. Not to practise form as permanent or as impermanent is to practise prajñāpāramitā; and so on up to: not to practise permanent or impermanent with regard to omniscience of all kinds is to practise prajñāpāramitā. Not to practise form as suffering or as happiness is to practise prajñāpāramitā; and so on up to: not to practise omniscience of all kinds as suffering or as happiness is to practise prajñāpāramitā. Not to practise form as self or as non-self is to practise prajñāpāramitā; and so on up to: not to practise omniscience of all kinds as self or as non-self is to practise prajñāpāramitā. Not to practise form as pure or impure is to practise prajñāpāramitā; and so on up to: not to practise omniscience of all kinds as pure or impure is to practise prajñāpāramitā. Why? This form is of a nature without anything existent—how could there still be permanent or impermanent, suffering or happiness, self or non-self, pure or impure? Feeling, perception, constructions, and consciousness are also of a nature without anything existent—how could there still be permanent or impermanent and so on up to pure or impure? And so on up to: omniscience of all kinds is also of a nature without anything existent—how could there still be permanent or impermanent and so on up to pure or impure?
‘Again, Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā, not to practise form as incomplete is to practise prajñāpāramitā; not to practise feeling, perception, constructions, and consciousness as incomplete is to practise prajñāpāramitā; and so on up to: not to practise omniscience of all kinds as incomplete is to practise prajñāpāramitā. Why? Form that is incomplete is not called form; not to practise even in this way is to practise prajñāpāramitā. Feeling, perception, constructions, and consciousness that are incomplete are not called consciousness; not to practise even in this way is to practise prajñāpāramitā. And so on up to: omniscience of all kinds that is incomplete is not called omniscience of all kinds; not to practise even in this way is to practise prajñāpāramitā.’
Subhūti said to the Buddha: ‘Never before has there been such a thing! The World-Honored One skilfully expounds the marks of obstruction and non-obstruction for the good men and good women who seek the bodhisattva path.’
The Buddha said: ‘Just so! Just so! Subhūti! The Buddha skilfully expounds the marks of obstruction and non-obstruction for the good men and good women who seek the bodhisattva path. Again, Subhūti! If, when a bodhisattva-mahāsattva practises prajñāpāramitā, he does not practise form as non-obstructed, that is to practise prajñāpāramitā; not to practise feeling, perception, constructions, and consciousness as non-obstructed is to practise prajñāpāramitā. Not to practise the eye as non-obstructed is to practise prajñāpāramitā; not to practise the ear, nose, tongue, and body as non-obstructed is to practise prajñāpāramitā; not to practise the mind as non-obstructed is to practise prajñāpāramitā. Not to practise dānapāramitā (the perfection of giving) as non-obstructed is to practise prajñāpāramitā; not to practise śīlapāramitā (the perfection of morality) as non-obstructed is to practise prajñāpāramitā; not to practise kṣāntipāramitā (the perfection of patience) as non-obstructed is to practise prajñāpāramitā; not to practise vīryapāramitā (the perfection of vigour) as non-obstructed is to practise prajñāpāramitā; not to practise dhyānapāramitā as non-obstructed is to practise prajñāpāramitā; not to practise prajñāpāramitā as non-obstructed is to practise prajñāpāramitā; and so on up to: not to practise omniscience of all kinds as non-obstructed is to practise prajñāpāramitā. Subhūti! When a bodhisattva-mahāsattva practises prajñāpāramitā in this way, he knows that form is non-obstructed, knows that feeling, perception, constructions, and consciousness are non-obstructed, and so on up to knows that omniscience of all kinds is non-obstructed; he knows that the fruit of srota-āpanna is non-obstructed, knows that the fruit of sakṛdāgāmin is non-obstructed, knows that the fruit of anāgāmin is non-obstructed, knows that the fruit of arhatship is non-obstructed, knows that the pratyekabuddha path is non-obstructed, and knows that the path of anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening) is non-obstructed.’
At that time the venerable Subhūti said to the Buddha: ‘Never before has there been such a thing, World-Honored One! This very deep dharma, if it is spoken, neither increases nor decreases; if it is not spoken, it also neither increases nor decreases.’
The Buddha said to Subhūti: ‘Just so! Just so! This very deep dharma, if spoken, neither increases nor decreases; if not spoken, it also neither increases nor decreases. It is like a Buddha who, to the end of his life, either praises space or disparages it: when it is praised, space neither increases nor decreases; when it is disparaged, it also neither increases nor decreases. Subhūti! Again, it is like an illusory person: when praised, he neither increases nor decreases; when disparaged, he also neither increases nor decreases; when praised he is not glad, when disparaged he is not grieved. Subhūti! The mark of dharmas is also like this: if it is spoken, it remains as it originally was, without alteration; if it is not spoken, it remains as it originally was, without alteration.’
Subhūti said to the Buddha: ‘World-Honored One! What the bodhisattva-mahāsattvas do is truly difficult! When they cultivate this prajñāpāramitā, they are neither grieved nor glad, and yet they are able to cultivate, practise, and uphold prajñāpāramitā, and toward anuttarā samyaksaṃbodhi they neither retrogress nor turn back. Why? World-Honored One! To cultivate prajñāpāramitā is like cultivating space. As in space there is no prajñāpāramitā, no dhyānapāramitā, no vīryapāramitā, no kṣāntipāramitā, no śīlapāramitā, no dānapāramitā; as in space there is no form, no feeling, perception, constructions, or consciousness, nor is there inner emptiness, outer emptiness, inner-and-outer emptiness, and so on up to the emptiness of non-existent and existent dharmas; there are no four foundations of mindfulness and so on up to no eight limbs of the noble path, no ten powers of the Buddha and so on up to no eighteen unshared dharmas, no fruit of srota-āpanna, fruit of sakṛdāgāmin, fruit of anāgāmin, or fruit of arhatship, no pratyekabuddha path, no anuttarā samyaksaṃbodhi. To cultivate prajñāpāramitā is also like this. World-Honored One! One should worship these bodhisattva-mahāsattvas, who are able to make the great adornment.
‘World-Honored One! Such a person, making the great adornment and diligently practising with vigour for the sake of beings, is like one who makes the great adornment and diligently practises with vigour for the sake of space. World-Honored One! Such a person, wishing to deliver beings, is like one wishing to deliver space. World-Honored One! The great adornment of these bodhisattva-mahāsattvas is a great adornment made for beings who are like space. World-Honored One! Such a person, making the great adornment and wishing to deliver beings, is like one who would lift up space.
‘World-Honored One! The bodhisattva-mahāsattvas, with the power of great vigour, arouse the mind of anuttarā samyaksaṃbodhi for the sake of delivering beings. World-Honored One! The bodhisattva-mahāsattvas make the great adornment and arouse the mind of anuttarā samyaksaṃbodhi for the sake of delivering beings. World-Honored One! The bodhisattva-mahāsattvas, of great valour, arouse the mind of anuttarā samyaksaṃbodhi for the sake of delivering beings who are like space. Why? World-Honored One! Suppose the three-thousand great-thousand world were filled with buddhas, as dense as bamboo and reeds, sugarcane, rice and hemp, thickets and forests, and the buddhas expounded the Dharma for a kalpa or for less than a kalpa, and each buddha, one by one, delivered immeasurable, boundless asaṃkhyeya (countless) beings and made them enter nirvāṇa. World-Honored One! The nature of these beings would neither decrease nor increase. Why? Because beings are without anything existent, because beings are apart. And so on up to the beings delivered by the buddhas in the worlds of the ten directions—it is also like this. World-Honored One! For this reason I say it thus: such a person, arousing the mind of anuttarā samyaksaṃbodhi for the sake of delivering beings, is one who wishes to deliver space.’
Then a certain bhikṣu spoke: ‘I shall worship prajñāpāramitā! Within prajñāpāramitā, though no dharma arises and no dharma ceases, yet there is the aggregate of morality, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, and the aggregate of the knowledge and vision of liberation (the five-part Dharma body); yet there are the srota-āpannas, the sakṛdāgāmins, the anāgāmins, the arhats, the pratyekabuddhas, there are the buddhas; yet there are the Buddha Jewel, the Dharma Jewel, and the Jewel of the Bhikṣu Saṅgha; yet there is the turning of the wheel of the Dharma.’
What follows is the treatise's explanation.
Treatise ①: Explaining Being Without Anything Done and Not Practising, Not Obtaining; Impurity and Suffering in Name; Two Explanations of Complete and Incomplete; Praise and Disparagement Neither Increase nor Decrease; the Great Adornment and the Emptiness of Beings
The treatise-author explains:
Subhūti heard the Buddha say that prajñāpāramitā is of the mark of no origination and no action, and so now, before the Buddha, he says: ‘Prajñāpāramitā is without anything done.’ If there is no doer, one cannot cut off the afflictions and cannot cultivate and gather wholesome dharmas. Here the Buddha states the causes and conditions: ‘Because from the doer up to all dharmas, all are unfindable.’ Even a knower there is not—how much less a doer?
Subhūti said: ‘If there is no doer, and prajñāpāramitā can do nothing, then how should one practise, how should one obtain prajñāpāramitā?’
The Buddha said: ‘If a bodhisattva does not practise any dharma and does not obtain any dharma—namely, as permanent or as impermanent, and so on up to as pure or as impure—this is called practising prajñāpāramitā.’ All dharmas are from form up to omniscience of all kinds; they are the dharmas the bodhisattva practises. Among these dharmas, people without wisdom practise dharmas as permanent and so on, and people with wisdom practise dharmas as impermanent and so on. This prajñāpāramitā shows the ultimate real mark of all dharmas, and therefore it does not say that dharmas are permanent or impermanent. Although impermanence and the rest can break the inversion of permanence and the rest, within prajñā this dharma is not accepted, because it too can give rise to the attached mind. When one reflects and weighs it, neither the mark of permanence nor the mark of impermanence can be found as a fixed reality.
Someone asks: Form and other sinful dharmas may be contemplated as impure and as suffering; why are the remaining wholesome dharmas also contemplated as impure and as suffering?
The answer: This is impurity and suffering in name. Good dharmas that accord with one's wishes and are secure are called pure and happy; dharmas that do not accord with one's wishes and are not secure are called impure and suffering. Among wholesome dharmas, what one loves, delights in, and finds pleasing one takes to be pure and happy; what one loathes and does not like one takes to be impure and suffering.
Subhūti gave rise to this thought: ‘If one departs from these contemplations, will the bodhisattva path not be incomplete?’ Therefore the Buddha said: ‘Not to practise form and the rest as incomplete is to practise prajñāpāramitā.’
As for what is called ‘form complete’, someone says: within form and other dharmas, to make recollection, imagining, and discrimination of permanence, impermanence, and so on—this is called complete. ‘Incomplete’ is to break permanence and the rest within it by the contemplation of impermanence and the rest; this is called incomplete, because permanence and the rest are lacking. Now within form one does not practise even impermanence and the rest, and therefore it says: ‘Not to practise form as incomplete is to practise prajñāpāramitā.’
Again, someone says: complete means that a bodhisattva bound to buddhahood in one more birth can contemplate form according to its real mark, and so on up to contemplating omniscience of all kinds as it really is; this is called complete; all the rest are incomplete.
If a bodhisattva does not practise form and the rest as incomplete, this is to practise the complete prajñāpāramitā. Why? Form that is incomplete is not form, because form does not take impermanence as its mark.
The Buddha said: to make beings leave attachment to permanence, and yet have them fall into attachment to nothing whatsoever, is only because of following after the sounds of words; therefore it says: ‘Not practising even real purity in this way is practising prajñāpāramitā.’
Because he skilfully expounds the path and the non-path, Subhūti says: ‘Rare!’ Obstruction is the non-path; non-obstruction is the path.
The Buddha observed that the minds of the assembly mostly turned toward emptiness, and knew that prajñāpāramitā is of the mark of non-obstruction, and therefore said: ‘Not to practise form and the rest as non-obstructed is to practise prajñāpāramitā. One who can practise in this way is non-obstructed toward form and other dharmas.’
Although Subhūti cannot know the principle of ultimate emptiness to its very end and exhaustively, he always delights in expounding it; this dharma of emptiness is rare, running counter to all worldly dharmas.
The Buddha approves what Subhūti said: spoken or not spoken, it neither increases nor decreases. This is the real mark of all dharmas; even if one were to destroy it with the karma of the body, it could not be made other—how much less by speech! Because it is always of the mark of non-arising.
It is like space—space is prajñāpāramitā, and the illusory person is the practitioner. Although the practitioner is born from the causes and conditions of sinful karma and is a false and deceptive dharma, because he joins with prajñāpāramitā he is without difference from it; as the various colours, coming to the side of Mount Sumeru, all alike become golden. This real mark of all dharmas cannot be known and cannot be spoken; therefore, spoken or not spoken, it remains as it originally was, not other.
At that time Subhūti gave rise to this thought: ‘If all dharmas are ultimately empty and without anything existent, like space, so that there is not even a subtle mark, and yet the bodhisattva can cultivate and gather wholesome dharmas and attain the unsurpassed path—this matter is hard to believe and hard to accept!’ Having given rise to this thought, he said to the Buddha: ‘What the bodhisattvas do is very difficult! They can do difficult things, and therefore one should worship them, because they can make the great adornment.’ Subhūti, with a mind of wonder, says: ‘This bodhisattva-mahāsattva makes the great adornment for anuttarā samyaksaṃbodhi; all gods and humans should worship him.’
Someone asks: How is it known that this is the great adornment?
The answer: Subhūti here himself gives a simile: ‘As if a person were to practise diligently with vigour for the sake of space, and make the great adornment for the sake of benefiting it; the bodhisattva's diligent vigour for the sake of benefiting beings is also like this. World-Honored One! As if a person wished to deliver space—the bodhisattva-mahāsattva's wish to deliver beings is also like this.’
Someone asks: Why is one matter said twice?
The answer: Benefiting is, before nirvāṇa is attained, only enabling them to obtain the happiness of this life and later lives, such as wisdom and meditative concentration. Wishing to deliver is enabling them to attain the exhaustion of outflows, accomplish the paths of the three vehicles, and enter nirvāṇa without remainder.
As space is without arising and without ceasing, without suffering and without happiness, without bondage and without liberation, because it is without anything existent—beings are also like this. Therefore it says: ‘World-Honored One! The great adornment for the sake of delivering beings who are like space.’
As space is without colour and without shape, and if a person wished to lift up space, that would be a difficult matter—the dharma of beings is likewise ultimately empty, and yet the bodhisattva wishes to lift up the beings of the three realms and set them within nirvāṇa; therefore it is called the great adornment.
Subhūti again praises: this bodhisattva has the power of great vigour and does not follow the wrong and doubting mind; therefore, although he has not yet attained the path of the Buddha and has not yet extinguished the fetters, he can be of great valour and can in this way practise the bodhisattva path for the sake of beings, while beings too are empty. It is like wishing to paint a picture on space with all kinds of colours.
Here the Buddha states the causes and conditions of the emptiness of beings: namely, the buddhas of the ten directions, as many as the sands of the Ganges, by the power of their supernormal powers expound the Dharma for beings for immeasurable kalpas, and each buddha, one by one, delivers immeasurable asaṃkhyeya beings into nirvāṇa—even supposing it were so, beings would not be decreased at all. If beings really existed and really decreased, the buddhas would bear the sin of diminishing beings. Because beings are in reality empty, and are only beings in provisional name, existing from causes and conditions coming together, without any fixed mark, therefore, though so many buddhas deliver beings, there is in reality no decrease; if they did not deliver them, there would be no increase either. Therefore the buddhas have no fault of diminishing beings! Therefore it says: ‘The bodhisattva's wish to deliver beings is the wish to deliver space.’
At that time a certain bhikṣu, hearing the mark of ultimate emptiness, spoke in astonished joy: ‘I shall worship prajñāpāramitā! Within prajñā no dharma has a fixed real mark, and yet there is the aggregate of morality and the rest, and all kinds of fruits and rewards.’
Sūtra ②: Śakra Asks What Dharma One Cultivates in Cultivating Prajñā; to Protect One Who Practises Prajñā Is to Wish to Protect Space; Knowing Dharmas to Be Like a Dream Yet Not Thinking of the Dream
At that time Śakra Devānām Indra (Śakra of the heavens) said to Subhūti: ‘If a bodhisattva-mahāsattva cultivates prajñāpāramitā, what dharma is he cultivating?’
Subhūti said to Śakra Devānām Indra: ‘Kauśika (Śakra's clan name)! This bodhisattva-mahāsattva, cultivating prajñāpāramitā, is cultivating emptiness.’
Śakra Devānām Indra said to the Buddha: ‘World-Honored One! If good men and good women receive and uphold prajñāpāramitā, draw near to it, read it, recite it, expound it, and rightly recollect it, what protection should I give them?’
At that time Subhūti said to Śakra Devānām Indra: ‘Kauśika! Do you see, within this dharma, anything that could be protected?’
Śakra Devānām Indra said: ‘No! Subhūti! I do not see, within this dharma, anything that could be protected.’
Subhūti said: ‘Kauśika! If good men and good women practise according to what is taught within prajñāpāramitā, that is protection, and that is never departing from the practice of prajñāpāramitā as it is taught. Such good men and good women—neither humans nor non-humans can find an opening to harm them; know that these good men and good women have not departed from prajñāpāramitā. Kauśika! If anyone wishes to protect a bodhisattva who practises prajñāpāramitā, he wishes to protect space. Kauśika! What do you think? Can you protect a dream, a mirage, a shadow, an echo, an illusion, a transformation?’
Śakra Devānām Indra said: ‘I cannot protect them.’
‘If anyone wishes to protect the bodhisattva-mahāsattvas who practise prajñāpāramitā, it is also like this: he merely wears himself out in vain. Kauśika! What do you think? Can one protect a conjured person transformed by the Buddha?’
Śakra Devānām Indra said: ‘One cannot protect him.’
‘If anyone wishes to protect the bodhisattva-mahāsattvas who practise prajñāpāramitā, it is also like this. Kauśika! What do you think? Can one protect the nature of dharmas, the limit of reality, suchness, the nature of the inconceivable?’
Śakra Devānām Indra said: ‘One cannot protect them.’
‘If anyone wishes to protect the bodhisattva-mahāsattvas who practise prajñāpāramitā, it is also like this.’
At that time Śakra Devānām Indra asked Subhūti: ‘How does a bodhisattva-mahāsattva practise prajñāpāramitā so as to know and see dharmas as like a dream, like a mirage, like a shadow, like an echo, like an illusion, like a transformation? Since the bodhisattva-mahāsattvas know and see as they do, why do they not think of the dream, not think that it is a dream, not think of using the dream, not think that I dream? And the mirage, the shadow, the echo, the illusion, the transformation are also like this?’
Subhūti said: ‘Kauśika! If a bodhisattva-mahāsattva practises prajñāpāramitā and does not think of form, does not think that it is form, does not think of using form, does not think of my form, this bodhisattva-mahāsattva is then also able not to think of the dream, not to think that it is a dream, not to think of using the dream, not to think that I dream; and so on up to the transformation: not to think of the transformation, not to think that it is a transformation, not to think of using the transformation, not to think of my transformation; feeling, perception, constructions, and consciousness are also like this. And so on up to omniscience: not to think of omniscience, not to think that it is omniscience, not to think of using omniscience, not to think of my omniscience; this bodhisattva-mahāsattva is then also able not to think of the dream, not to think that it is a dream, not to think of using the dream, not to think that I dream; and so on up to the transformation, likewise. It is just in this way, Kauśika, that a bodhisattva-mahāsattva knows dharmas as like a dream, like a mirage, like a shadow, like an echo, like an illusion, like a transformation.’
Treatise ②: Explaining the Cultivation of Emptiness; Why Śakra Wishes to Protect; Abiding as It Is Taught Is Protection; Two Causes and Conditions for Needing No Protection; the Breaking of the Four Ways of Thinking of the Dream
The treatise-author explains:
At once Śakra asks: ‘Having heard this very deep prajñā from the Buddha and from Subhūti—what dharma is it that it cultivates?’
Subhūti says: all dharmas, in the long run, at last all return to nirvāṇa; therefore one should cultivate the emptiness of all dharmas, and so he says: ‘One who wishes to cultivate prajñā should cultivate emptiness.’
Śakra is the king of humans and gods, sovereign in the world, able to give what is needed, and therefore he is willing to give protection; hearing this prajñāpāramitā, he joyfully said to the Buddha: ‘What should I do to protect them? Whatever they need, I will give it to them.’ Subhūti and that one bhikṣu, according to the dharma of those who have gone forth, only pay homage and nothing more; the evil ghosts constantly trouble and harm such people, and Māra and Māra's people constantly trouble and harm those who practise. Therefore he asks the Buddha: ‘With what should I protect them?’—whether protecting them himself, or sending his sons and younger kin, or sending his officials and retinue to attend and guard them, acting according to the Buddha's instruction.
Subhūti knew that prajñā has immeasurable power, and also knew that the Buddha's intent was to make prajñāpāramitā honoured and weighty, with no need to receive favours from others, and therefore he said to Śakra: ‘Kauśika! Within prajñāpāramitā all is empty, like an illusion, like a dream; do you see that there is fixedly a single dharma that could be protected?’
Śakra said: ‘No!’
If it could be seen, it would not be called prajñāpāramitā, ultimate emptiness; if it cannot be seen, how can one still say ‘What should I do to protect it’?
Again, ‘Kauśika! If the practitioner abides within prajñā as it is taught, that is protection.’ If a bodhisattva, according to what is taught within prajñā, with one mind believes and receives, reflects, and rightly recollects, enters meditative concentration, contemplates the real mark of all dharmas, attains the wisdom of ultimate emptiness, is in accord with the acceptance of the non-arising of dharmas, and enters the position of bodhisattva—such a person does not cherish even his body and life, how much less things outside the body! Such a person needs no protection. Protection is called warding off all suffering and vexation and enabling one to obtain peace and happiness. This person has already left all worldly dharmas, and therefore has no grief, suffering, or vexation; when he gains worldly things he does not take it as joy, when he loses worldly things he does not take it as grief, and that is never departing from the practice of prajñāpāramitā as it is taught. If someone can practise for a short time and afterwards falls back and loses it, then he needs protection; if one never departs from prajñāpāramitā as it is taught, he does not need protection.
As when the yakṣa Kāla struck Śāriputra on the head with his fist: Śāriputra was at that time in the absorption of cessation and did not feel the pain of the blow. The breath of prajñāpāramitā is the absorption of cessation, and therefore neither humans nor non-humans can find an opening to harm him.
Briefly, there are two kinds of causes and conditions by which one needs no protection and neither humans nor non-humans find an opening: first, from one's own body up to all dharmas, one has already wearied of them and left them; because there is no self and nothing belonging to a self, one is attached to nothing at all; as when grass and trees are cut down, one feels no grief. Second, because one has obtained the supreme and wondrous dharma, one is protected by the buddhas and bodhisattvas of the ten directions and by the gods.
Again, it is like a person who wishes to protect space. Space—rain cannot damage it, wind and sun cannot dry it up, knives, staves, and the like cannot wound it; if a person wishes to protect space, he merely wears himself out in vain, and space gains no benefit at all. If a person wishes to protect a bodhisattva who practises prajñāpāramitā, it is also like this. To make this matter clear, therefore he asks: ‘Can you protect emptiness, and the person seen in a dream, and a shadow, an echo, an illusory conjured person?’
He answered: ‘No!’ These dharmas only deceive and delude the mind's eye, appearing for a moment and then ceasing—how could they be protected? The bodhisattva who practises prajñā is also like this: he contemplates the five aggregates (the five skandhas) as like a dream and the rest, false and deceptive.
As with unconditioned dharmas—suchness, the nature of dharmas, the limit of reality, the nature of the inconceivable—no one can protect them, and nothing can benefit them. The bodhisattva who practises prajñā knows that the body is suchness, the nature of dharmas, the limit of reality, and makes no discrimination; when he gains the benefit of offerings he is not glad, when he meets with destruction and loss he is not grieved. Where would such a person need protection?
At that time Śakra prized this wisdom that is like a dream and the rest—when the bodhisattva has obtained the power of this wisdom, he needs no outer protection; therefore he asked Subhūti: ‘How does the bodhisattva know this dharma of emptiness that is like a dream and the rest?’
As for what is called ‘knowing and seeing as they do, not thinking of the dream and the rest’: the dream and the rest are similes for the five aggregates. The five aggregates are what people are attached to; the dream and the rest are what people are not attached to; in order to make people leave the things they are attached to, the things they are not attached to are used as similes, so that people contemplate the five aggregates as like a dream. But toward the dream attachment arises again, and so Śakra asks: since it is like a dream, one should not be attached to this dream either.
Ordinary people use the dream as a simile for the five aggregates, and then at once become attached to the dream, saying, ‘There is fixedly this dharma, the dream, which arises during sleep’; this is called ‘thinking of the dream’. To discriminate thus—this dream is bad, this dream is good—is called ‘thinking that it is a dream’; dreaming of good things, the mind grows elated; dreaming of bad things, the mind grows sad. Again, to make use of this simile of the dream and thereby obtain this real wisdom that is like a dream is called ‘thinking of using the dream’. Having heard this simile, to think, ‘By this dream I come to know that dharmas are like a dream’, is called ‘thinking that I dream’. The remaining similes are also like this.
At that time Subhūti answered Śakra: if the practitioner does not think of form—namely, this form: the form of humans, the form of non-humans, the form of trees, the form of mountains, the four great elements, or form made from the four great elements, and so on. He does not think of this form as permanent or impermanent and so on, and does not, because of form, give rise to arrogance in the mind. He does not think of form as belonging to a self or not belonging to a self; entering the gate of non-self, he goes straight into the real mark of all dharmas.
Such a person can not think of the dream, not think that it is a dream, and so on; making use of the dream and the other similes, he breaks attachment to the five aggregates; because attachment is broken, he does not err even with regard to the dream. If one cannot break attachment to form, this person errs with regard to form and errs with regard to the dream as well. Feeling, perception, constructions, and consciousness, and so on up to omniscience of all kinds, are also like this. The illusion, the mirage, the echo, the shadow, the transformation, and the rest are also like this. The bodhisattvas know dharmas as like a dream, and do not think of it even in the dream.
Sūtra ③: The Gods Scatter Sandalwood and Pay Homage to the Buddha; a Thousand Buddhas in Each of the Ten Directions Expound Prajñā; Maitreya Will Expound Prajñā in This Place; Prajñāpāramitā Is Pure
At that time, by the Buddha's supernormal power, in the three-thousand great-thousand world, the gods of the heavens of the Four Heavenly Kings, the Heaven of the Thirty-three, the Yāma heaven, the Tuṣita heaven, the Heaven of Delight in Transformation, the heaven of the gods Sovereign over Others' Transformations, the Heaven of Brahmā's Body, the Heaven of Brahmā's Ministers, the Heaven of Brahmā's Assembly, the Great Brahmā heaven, the Heaven of Lesser Light, and so on up to the Pure Abodes—all these gods scattered heavenly sandalwood incense from afar over the Buddha, came to where the Buddha was, bowed their heads to the Buddha's feet, and withdrew to stand at one side.
At that time the Four Heavenly Kings, Śakra Devānām Indra and the gods of the Heaven of the Thirty-three, the Brahmā king, and so on up to the gods of the Pure Abodes, by the Buddha's supernormal power, saw a thousand buddhas in the east expounding the Dharma, with the same marks and the same names, expounding this chapter of prajñāpāramitā; those bhikṣus were all named Subhūti, and those who questioned on the chapter of prajñāpāramitā were all named Śakra Devānām Indra; in the south, west, and north, in the four intermediate directions, above and below, it was also like this: in each a thousand buddhas appeared.
At that time the Buddha told Subhūti: ‘When the bodhisattva-mahāsattva Maitreya attains anuttarā samyaksaṃbodhi, he too will expound prajñāpāramitā in this very place. Just as the bodhisattva-mahāsattvas of the Auspicious Kalpa, when they attain anuttarā samyaksaṃbodhi, will also expound prajñāpāramitā in this very place.’
Subhūti said to the Buddha: ‘World-Honored One! When the bodhisattva-mahāsattva Maitreya attains anuttarā samyaksaṃbodhi, by what mark, by what cause, by what meaning will he expound the meaning of this prajñāpāramitā?’
The Buddha told Subhūti: ‘When the bodhisattva-mahāsattva Maitreya attains anuttarā samyaksaṃbodhi, form is neither permanent nor impermanent—thus he will expound the Dharma; form is neither suffering nor happiness, form is neither self nor non-self, form is neither pure nor impure—thus he will expound the Dharma; form is neither bound nor freed—thus he will expound the Dharma. Feeling, perception, constructions, and consciousness are neither permanent nor impermanent, and so on up to neither bound nor freed—thus he will expound the Dharma. Form is not past, form is not future, form is not present—thus he will expound the Dharma; feeling, perception, constructions, and consciousness are also like this. Form is ultimately pure—thus he will expound the Dharma; feeling, perception, constructions, and consciousness are ultimately pure—thus he will expound the Dharma; and so on up to: omniscience is ultimately pure—thus he will expound the Dharma.’
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā is pure.’
The Buddha said: ‘Because form is pure, prajñāpāramitā is pure; because feeling, perception, constructions, and consciousness are pure, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because form is pure, prajñāpāramitā is pure? How is it that because feeling, perception, constructions, and consciousness are pure, prajñāpāramitā is pure?’
The Buddha said: ‘If form neither arises nor ceases, is neither stained nor pure, this is called form being pure; if feeling, perception, constructions, and consciousness neither arise nor cease, are neither stained nor pure, this is called feeling, perception, constructions, and consciousness being pure. Again, Subhūti! Because space is pure, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because space is pure, prajñāpāramitā is pure?’
The Buddha said: ‘Space neither arises nor ceases and is therefore pure; prajñāpāramitā is also like this. Again, Subhūti! Because form is not defiled, prajñāpāramitā is pure; because feeling, perception, constructions, and consciousness are not defiled, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because form is undefiled, prajñāpāramitā is pure? That because feeling, perception, constructions, and consciousness are undefiled, prajñāpāramitā is pure?’
The Buddha said: ‘As space cannot be defiled, therefore space is pure.’
‘World-Honored One! How is it that, as space cannot be defiled, space is pure?’
The Buddha said: ‘Space cannot be grasped, therefore space is pure; because space is pure, prajñāpāramitā is pure. Again, Subhūti! Because space can be spoken, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because space can be spoken, prajñāpāramitā is pure?’
The Buddha said: ‘Because within space two sounds come forth (the voice of the mouth and the echo both come forth by way of space), prajñāpāramitā too can be spoken like space, and is therefore pure. Subhūti! Because space cannot be spoken, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because space cannot be spoken, prajñāpāramitā is pure?’
The Buddha said: ‘Because, like space, it cannot be spoken, prajñāpāramitā is pure. Again, because, like space, it is unfindable, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because, like space, it is unfindable, prajñāpāramitā is pure?’
The Buddha said: ‘As space is of the mark of nothing to be attained, prajñāpāramitā too, like space, is of the mark of nothing to be attained, and is therefore pure. Again, Subhūti! Because all dharmas neither arise nor cease, are neither stained nor pure, prajñāpāramitā is pure.’
‘World-Honored One! How is it that because all dharmas neither arise nor cease, are neither stained nor pure, prajñāpāramitā is pure?’
The Buddha said: ‘Because all dharmas are ultimately pure, prajñāpāramitā is pure.’
Treatise ③: Explaining the Offerings of the Gods and the Appearance of the Thousand Buddhas; the Proof That Maitreya Will Expound the Dharma on Mount Gṛdhrakūṭa; Explaining the Foremost Purity and the Similes of Space
The treatise-author explains:
Although this prajñāpāramitā is very deep everywhere, in this chapter it clearly and distinctly expounds the real mark of all dharmas. Therefore the gods of the three-thousand great-thousand world, holding all kinds of articles of offering, came to make offerings to the Buddha and stood at one side.
Someone asks: Are these the very gods who came before, now coming again?
The answer: Someone says: because the matter had gone on long, they left, and when it was over they came again. Someone says: it is that other, new assemblies of gods came. In order to make people believe in prajñā, a thousand buddhas appeared in each of the ten directions. These people had the causes and conditions of merit and ought to see the thousand buddhas; by the Buddha's supernormal power, the people in the assembly all saw the buddhas of the ten directions. What humans and gods see is limited; were it not for the Buddha's majestic power, there would be no way to see those buddhas.
Those who expounded the Dharma before those buddhas were all named Subhūti; those who questioned were all named Śakra Devānām Indra—taking those of the same name, there were a thousand of each. At this time Subhūti and Śakra both rejoiced and said: ‘It is not we alone who can speak and can ask.’
The Buddha, wishing to confirm this matter, cited events widely and said: ‘Maitreya and the bodhisattvas of the Auspicious Kalpa will expound prajñāpāramitā on this Mount Gṛdhrakūṭa at the city of Rājagṛha in the country of Magadha.’ As is said in a sūtra: ‘The bodhisattva Maitreya leads the great assembly to Mount Gṛdhrakūṭa and with his toe opens the summit of the mountain, and the skeleton of Mahākāśyapa, wearing the saṃghāṭī (the great robe), holding staff and bowl, comes forth. Maitreya says to the great assembly: There was the past Buddha Śākyamuni, at the time when human life was a hundred years; this person was foremost among his disciples who were of few desires and content and who practised the dhūta practices, was endowed with the six supernormal powers, and had attained the three clarities; because he constantly pitied and benefited beings, by the power of his supernormal powers he has kept this skeleton until now. If by means of so small a body one still obtains such benefit, how much more you, whose bodies are tall and great and who are born in a good age—can you not seek benefit for yourselves? At that time Maitreya, because of this event, expounds the Dharma widely and enables immeasurable beings to reach the end of suffering.’ From this event it can be known that Maitreya will expound the Dharma on Mount Gṛdhrakūṭa. This prajñāpāramitā is expounded by the buddhas of the past, the future, and the present, and should be believed and received.
Subhūti asks: ‘By what mark, by what cause, by what gate of the Dharma will the bodhisattva Maitreya expound it?’
The Buddha says: ‘As I expound it.’ Form and other dharmas are neither permanent nor impermanent, neither bound nor freed, and so on, as said before. Nor does he say that form is past, future, or present. As nirvāṇa goes beyond the three times, form and other dharmas are also like this, as was said before: ‘all dharmas are of the mark of nirvāṇa’. What Maitreya expounds is also like this.
At that time Subhūti joyfully said to the Buddha: ‘World-Honored One! This prajñāpāramitā is foremost in purity.’
The Buddha says: ‘Because form and other dharmas are pure.’ Because cause and effect resemble each other.
Form and other dharmas are pure: namely, because form and other dharmas do not lose the causes and conditions of karma, and because no fixed, real mark of arising can be found in dharmas, therefore they neither arise nor cease; because the mark of dharmas is always undefiled, therefore they are neither stained nor pure.
Here a simile is spoken in order to make the matter clear. As space—dust and water cannot cling to it, because its nature is pure—prajñāpāramitā is also like this: it neither arises nor ceases and is therefore always pure. As space cannot be stained—prajñāpāramitā is also like this: though there are wrong views and idle discourse, they cannot stain it, and knives, staves, and evil things cannot damage it; because it is without colour and without shape it cannot be grasped, and because it cannot be grasped it cannot be stained.
Again, the bodhisattvas, abiding in eloquence and the unobstructed knowledge of delight in speech, expound for beings the twelve divisions of the scriptures and the eighty-four thousand collections of dharma, all of which are this one matter, prajñāpāramitā, explained by way of distinction; therefore it says: ‘Prajñāpāramitā can be spoken, pure like space.’
By way of space and the mountain valley, a person's voice comes forth from the space within the mouth, and because of this voice that comes forth there is an echo. As the echo is empty, so is the voice of the mouth; both these sounds are false and unreal, and yet people take the voice as real and the echo as unreal. Prajñā is also like this: all dharmas are ultimately empty, like an illusion, like a dream; the dharmas of ordinary people and the noble dharmas are all false and deceptive; yet lesser bodhisattvas take the dharmas of ordinary people as false and deceptive and the noble dharmas as real.
Someone asks: Since both of these are false and deceptive, why do lesser bodhisattvas take the dharmas of ordinary people as unreal and the noble dharmas as real?
The answer: The noble dharmas are accomplished by keeping morality, meditative concentration, wisdom, and cultivating and gathering merit, and therefore they take them as real. Because the dharmas of ordinary people exist of themselves, as the echo comes forth of itself, not deliberately made, therefore they take them as unreal. Beings, from beginningless ages, have been attached to this body, and since the voice comes forth from the body they take it as real; lesser bodhisattvas deeply love and delight in wholesome dharmas, and therefore take the noble dharmas as real.
Again, as within space there is no mark of sound or speech, therefore nothing is spoken; these sounds of speech are all contrived dharmas, and space is an uncontrived dharma. Prajñāpāramitā is also like this: it is the foremost deep meaning, ultimate emptiness, without verbal expression, because the path of all words is cut off.
Again, as space is of the mark of nothing to be attained: neither existence can be found nor non-existence. If one says there is a ‘signless’—the mark of space has already been broken before; if one says it is non-existent—yet by way of this space immeasurable things are made! Prajñāpāramitā is also like this: both having marks and being without marks are unfindable, and therefore it is pure.
Again, prajñāpāramitā is born from rightly recollecting dharmas. Right recollection is ultimate emptiness and purity, and therefore all dharmas neither arise nor cease, are neither stained nor pure.
The above is Fascicle Sixty-Four of the Mahāprajñāpāramitā-upadeśa.
無作實相品之下The Uncontrived Real Mark, Part 2 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈無作實相品〉第四十三之餘——承前卷之續，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯。
經④：受持般若者現世不病不橫死；諸天隨從聽受；六齋日說般若福德無量
須菩提向佛稟白：『世尊！若善男子、善女人受持這般若波羅蜜，親近它、正憶念它的人，眼終究不病，耳、鼻、舌、身也終究不病，身體沒有刑傷殘缺，也不衰朽老耄，終究不會橫死。無數百千萬的諸天——四天王天乃至淨居諸天，都會隨從他聽受般若。六齋日——每月的八日、二十三日、十四日、二十九日、十五日、三十日，諸天大眾聚會。善男子作法師的，在他宣說般若波羅蜜之處，諸天都會前來聚集。這善男子、善女人在大眾之中宣說這般若波羅蜜，得到無量、無邊、阿僧祇、不可思議、不可稱量的福德。』
佛告訴須菩提：『正是如此！正是如此！這善男子、善女人，若在六齋日——每月的八日、二十三日、十四日、二十九日、十五日、三十日，在諸天大眾之前宣說這般若波羅蜜，這善男子、善女人便得無量、無邊、阿僧祇、不可思議、不可稱量的福德。為什麼呢？須菩提！般若波羅蜜是大珍寶。
經④續：般若是大珍寶——能拔三惡道及人中貧窮，能與大姓諸天乃至菩提
『什麼是大珍寶？這般若波羅蜜能拔濟地獄、畜生、餓鬼以及人中的貧窮，能給與剎利、婆羅門大姓、居士大家，能給與四天王天處乃至非有想非無想處，能給與須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提。為什麼呢？這般若波羅蜜之中廣說十善道、四禪、四無量心、四無色定，四念處乃至八聖道分，檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜，廣說內空乃至無法有法空，廣說佛十力乃至一切智。從這裡面修學，出生剎利大姓、婆羅門大姓、居士大家，出生四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，梵身天、梵輔天、梵眾天、大梵天，光天、少光天、無量光天、光音天，淨天、少淨天、無量淨天、遍淨天，阿那婆伽天、得福天、廣果天、無想天、阿浮呵那天、不熱天、快見天、妙見天、阿迦尼吒天，虛空無邊處天、識無邊處天、無所有處天、非有想非無想處天。在這法中修學，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，得辟支佛道，得阿耨多羅三藐三菩提。因為這個緣故，須菩提！般若波羅蜜名為大珍寶。』
經④續：無所得珍寶波羅蜜；無染珍寶波羅蜜；不知不分別不得不戲論
『珍寶波羅蜜之中，沒有法可得——或生或滅、或垢或淨、或取或捨；珍寶波羅蜜，也沒有法或善或不善、或世間或出世間、或有漏或無漏、或有為或無為。因為這個緣故，須菩提！這名為無所得珍寶波羅蜜。
『須菩提！這珍寶波羅蜜，沒有法能夠染污它。為什麼呢？能用來染污的染法不可得的緣故。須菩提！因為這個緣故，名為無染珍寶波羅蜜。
『須菩提！若菩薩摩訶薩行般若波羅蜜之時，也像這樣不知，也像這樣不分別，也像這樣不得，也像這樣不戲論，這就是能修行般若波羅蜜；也能禮覲諸佛，從一佛國到一佛國，供養、恭敬、尊重、讚歎諸佛；遊歷諸佛剎土，成就眾生、清淨佛國土。
經④續：般若於諸法無力無非力，不與不捨；有佛無佛法相常住
『須菩提！這般若波羅蜜對於諸法無有力、也無非力，也無受、也無與，不生不滅、不垢不淨、不增不減。這波羅蜜也非過去、非未來、非現在，不捨離欲界、也不安住欲界，不捨離色界、也不安住色界，不捨離無色界、也不安住無色界。這般若波羅蜜不給與檀波羅蜜也不捨離它，不給與尸波羅蜜也不捨離，不給與羼提波羅蜜也不捨離，不給與毘梨耶波羅蜜也不捨離，不給與禪波羅蜜也不捨離，不給與般若波羅蜜也不捨離；不給與內空也不捨離，乃至不給與無法有法空也不捨離；不給與四念處也不捨離，乃至不給與八聖道分也不捨離；不給與佛十力也不捨離，乃至不給與十八不共法也不捨離；不給與須陀洹果也不捨離，乃至不給與阿羅漢果也不捨離；不給與辟支佛道也不捨離，乃至不給與一切智也不捨離。這般若波羅蜜不給與阿羅漢法、也不捨離凡人之法；不給與辟支佛法、也不捨離阿羅漢法；不給與佛法、也不捨離辟支佛法。這般若波羅蜜也不給與無為法、也不捨離有為法。為什麼呢？無論有諸佛、還是沒有諸佛，這諸法之相常住不異，法相、法住、法位常住，不錯謬、不失壞的緣故。』
論④：非必受報業故無眾患——良藥、𤻝人利器之喻
以下是論主的解釋。
有人問：若受持般若、正憶念，仍然有種種患難，為什麼說眼終究不病等等？
回答說：這件事，上面〈功德、地獄品〉之中已經廣說過了，所謂那是「非必受報」之業，所以沒有種種患難。
再者，常常受持、正憶念、如所說而行般若，所以沒有種種患難。譬如良藥，能破除眾病；若病人不能將息順從，病就不能除去，這不是藥的過失。又譬如𤻝人雖然得到鋒利的器械，卻不能抵禦危難，這不是器械的過錯。行者也是這樣，因為先世的重罪、今世又不如所說而行的緣故，得不到般若之力，這不是般若的過失。
論④續：天上經卷傳聞非佛說；閻浮提人三因緣勝諸天
有人問：天上也有般若波羅蜜，諸天為什麼要在六齋日隨逐不淨的人身來求聞般若？
回答說：「天上有經卷」只是這樣的傳聞，並不是佛說的。若說有的話，忉利天上、兜率天上應當有。為什麼呢？阿修羅與忉利天交戰之時，佛敕令帝釋：『你應當誦念般若。』兜率天上常有補處菩薩為諸天說法，所以可以有。至於色界諸天，身體及衣服都輕細微妙，乃至沒有斤兩之數，常樂於安宴寂靜，領受禪定之味，所以不應有經卷。
諸天貪著二種樂：欲樂與定樂，不能勤苦地書寫、受持般若波羅蜜。閻浮提人能精進地書寫、受持、受學、正憶念。如經中所說：「閻浮提人以三因緣勝諸天及欝單曰人：一者、能斷淫欲，二者、強識念力，三者、能精懃勇猛。」這閻浮提人能書寫、讀、誦、受持般若，因為這個緣故，諸天下來人間，禮拜般若經卷，或是想要聽聞宣說。
論④續：諸天來下之因緣；六齋日惡日受八戒
又有人說：天上若有經卷，諸天遠道而來供養，福德會增益，他們求般若波羅蜜也沒有厭足。有的是菩薩，有的天想要令般若受人尊重，所以下來人間，想令眾生更加增添信敬之心——『諸天尚且前來，何況我們！』行者若聞到好香、若見到光明，因為有這樣希有之事的緣故，深心信樂般若。又，未離欲的人，惡鬼、魔民常常跟逐著伺求其便，要令他墮於惡處；從四天王天乃至淨居天，這些大力諸天一來，小鬼便避開離去。菩薩能生清淨大心，如前品之中所說，所以諸天前來隨逐法師。
六齋日，諸天下來觀察人心，十五日、三十日，上報稟白諸天。
再者，這六齋日是惡日，會令人衰損凶險；若有人在這些日子受八戒，持齋、布施、聽法，這時諸天歡喜，小鬼不得其便，利益修行的人。這些日子法師登高座說法，因為如是等種種因緣，諸天都會前來。
論④續：說法者得福多；珍寶波羅蜜如如意寶珠
說法的人讚歎無量無邊的無上之法——也就是般若波羅蜜，也得到無量無邊的福德。若為人說，人鈍根、福德薄，所以得福少；諸天利根、福德多、是殊勝的福田，所以得福多。所以佛說：『行者在齋日，於諸天及大眾之中宣說般若，得福無量。』
這裡佛肯可須菩提所說的話，又自己說出無量福德的因緣，所謂『般若波羅蜜是大珍寶波羅蜜』。如同如意寶珠能滿足一切人的願求；這般若波羅蜜能滿足一切眾生的願求，所謂離苦、得樂。離苦，是說般若波羅蜜能拔濟眾生出於地獄、畜生、餓鬼及人中貧窮；與樂，是說能給與剎利大姓乃至阿耨多羅三藐三菩提。這些樂因緣的善法，般若波羅蜜之中都廣說了，所謂十善道乃至一切智。如同如意寶能出生衣服、飲食、金銀等等，隨心所須；般若波羅蜜也是這樣，能令人得十善道乃至一切智、剎利大姓乃至成佛。因為這些事的緣故，名為「珍寶波羅蜜」。
論④續：不生不滅常不失；出世間般若不分別善不善
再者，所謂「珍寶波羅蜜」：如人得了如意寶，就隨意所須都能得到，失去了就憂愁苦惱；這般若波羅蜜不生不滅，永遠不會失去，世世給與眾生安樂，最後令人得成佛道。又如人得了如意寶，心裡就生起自高、輕賤他人，這是衰敗的因緣；若人得了世間的般若波羅蜜，也像這樣起分別，執著諸善法、捨棄諸惡法，生起高慢之心、輕蔑其餘的人，就開啟了種種罪門。珍寶般若波羅蜜是在出世間般若波羅蜜之中，不分別善與不善，這才名為大珍寶波羅蜜，能利益眾生，畢竟沒有憂患。這珍寶波羅蜜，善法尚且不能污染它，何況不善法！
論④續：「如是亦不知」；實修行者禮佛利生淨佛世界
如這裡所說的「如是亦不知」：如上面所說的般若之相，也不作這樣的「知」、不作一個「知者」；不取相也不生執著，不分別，不得一個決定之相；這名為「無有過患、無有法愛、斷諸戲論」。
像這樣的人能真實修行般若波羅蜜，以法禮敬諸佛、自己得到實法利益的緣故，能利益眾生；能自己離惡、也能令眾生離惡的緣故，得清淨的佛世界。用無所得的方便力的緣故，了知諸法畢竟寂滅之相，而能為眾生的緣故生起諸善法。
論④續：無力無非力如虛空；有佛無佛諸法性常住
般若波羅蜜畢竟清淨的緣故，無力、也無非力；譬如虛空，雖然其中沒有任何法，然而因著虛空才能有所造作。沒有一法有決定之相可以執著，所以說「無有力」；得諸法實相，於諸善法無所罣礙，乃至降魔成佛，所以說「非無有力」。「不受不與」、「不生不滅」等等，乃至「不捨有為法、不與無為法」，也都是這樣。
這裡經文說出因緣：『有佛、無佛，諸法性常住世間。』諸法性，就是諸法實相；諸法實相，就是般若波羅蜜。若用常、無常等等去求諸法實相，都是錯謬；若人入於法性之中去求，就沒有錯謬。法性常住的緣故，永不失壞。
經⑤：諸天散華言見第二法輪轉；佛言非第一非第二，無法有法空故
那時，諸天子立於虛空之中，發出大音聲，踊躍歡喜，以漚鉢羅華、波頭摩華、拘物頭華、分陀利華散於佛上，這樣說道：『我們在閻浮提見到第二法輪轉！』這會中無量百千天子得無生法忍。
佛告訴須菩提：『這法輪非第一轉、也非第二轉。這般若波羅蜜不為「轉」而出、也不為「還」而出，無法有法空的緣故。』
須菩提向佛稟白：『世尊！為什麼因為無法有法空的緣故，般若波羅蜜不為轉、不為還而出？』
佛說：『般若波羅蜜的般若波羅蜜相是空，乃至檀波羅蜜的檀波羅蜜相是空；內空的內空相是空，乃至無法有法空的無法有法空相是空；四念處的四念處相是空，乃至八聖道分的八聖道分相是空；佛十力的佛十力相是空，乃至十八不共法的十八不共法相是空；須陀洹果的須陀洹果相是空，斯陀含果的斯陀含果相是空，阿那含果的阿那含果相是空，阿羅漢果的阿羅漢果相是空，辟支佛道的辟支佛道相是空；一切種智的一切種智相是空。』
經⑤續：摩訶波羅蜜；清淨說般若，無說者受者證者
須菩提向佛稟白：『世尊！諸菩薩摩訶薩的般若波羅蜜真是摩訶波羅蜜（大波羅蜜）！為什麼呢？雖然一切法自相空，而諸菩薩摩訶薩因般若波羅蜜得阿耨多羅三藐三菩提，也沒有法可得。轉法輪，也沒有法可轉、也沒有法可還；這摩訶般若波羅蜜之中，也沒有法可見。為什麼呢？這法不可得——無論是轉、是還，一切法畢竟不生的緣故。為什麼呢？空相不能轉、不能還，無相之相不能轉、不能還，無作之相不能轉、不能還。若能這樣宣說般若波羅蜜——教、照、開、示，分別，顯現，解釋，淺易——有人能這樣教導的，這名為清淨宣說般若波羅蜜。也沒有說者、也沒有受者、也沒有證者；若無說、無受、無證，也就沒有滅煩惱者，這說法之中也沒有畢定的福田。』
論⑤：諸天歡喜之故；第二法輪轉之義
以下是論主的解釋。
諸天聽聞般若，大歡喜踊躍。諸天身輕、利根，善於分別執取相狀，知道法的輕重；聽聞般若波羅蜜畢竟清淨、平等實相，大利益眾生，沒有能超過它的，所以踊躍歡喜。生起身業、口業，手持蓮華等供養之具，供養於佛，這樣說道：『我們在閻浮提見到第二法輪轉！』
有人問：最初說法令人得道，這名為轉法輪，如今為什麼說「第二法輪轉」？若凡是佛說法都名為轉法輪，那便都是法輪，何以限定為第二？
回答說：最初說法名為決定真實的「一法輪」，從初轉以後乃至法滅盡，通通名為「轉」。這些諸天見這法會之中有許多人發無上道心、得無生法忍；見到這樣的利益，所以讚言『第二轉法輪』。初轉法輪之時，八萬諸天得無生法忍，阿若憍陳如一人得初道；如今無量諸天得無生法忍，所以說「第二法輪轉」。如今的轉法輪相似於初轉。
論⑤續：諸佛事密現二種——大雨大樹之喻
有人問：如今轉法輪多人得道，初轉法輪得道的人少，怎麼能拿大的來比喻小的？
回答說：諸佛之事有二種：一者、密，二者、現。初轉法輪，聲聞人只見八萬諸天、一人得初道；諸菩薩則見無數阿僧祇人得聲聞道，無數人種下辟支佛道的因緣，無數阿僧祇人發無上道心，無數阿僧祇人行六波羅蜜之道，得諸深三昧、陀羅尼門，十方無量眾生得無生法忍，無量阿僧祇眾生從初地乃至安住十地，無量阿僧祇眾生得一生補處，無量阿僧祇眾生得坐道場，聞這法便疾速成就佛道——如是等等不可思議之相，這名為「密轉法輪相」。譬如大雨，大樹就多受，小樹就少受。因為這個緣故，當知初轉法輪也是大的，用後來的比喻先前的，並沒有過咎！
論⑤續：轉法輪非一非二；無法有法空
「轉法輪非一非二」，是為了畢竟空以及轉法輪的果報涅槃的緣故這樣說，這是「因中說果」。法輪就是般若波羅蜜；這般若波羅蜜是無起無作之相，所以無轉、無還。如同十二因緣中所說：無明畢竟空的緣故，不能真實生出諸行等等；無明虛妄顛倒、沒有實在決定性的緣故，也沒有法可滅。宣說世間的生法，故名為「轉」；宣說世間的滅法，故名為「還」。般若波羅蜜之中沒有這二事，所以說無轉、無還。「無法有法空故」——無轉是「有法空」，無還是「無法空」。
論⑤續：四種相與破非有非無二種
有人問：須菩提為什麼這樣問——「有法無法空故，般若波羅蜜不為轉、不為還故出」？而佛還是以空來回答？
回答說：有人說：諸法有四種相：一者說有，二者說無，三者說亦有亦無，四者說非有非無。在這裡面因邪憶念而有四種邪行，執著這四法的緣故，名為邪道。在這裡面因正憶念而有四種正行，於其中不執著的緣故，名為正道。這裡是破「非有非無」故名「無法有法空」。佛說乃至破非有非無，所以說『無有轉，無有還』。
破「非有非無」有二種：一者、用上面三句來破，二者、用涅槃實相來破。須菩提雖然知道佛是以涅槃來破有無，這中間有新發意的菩薩，或者會錯謬地用三句來破非有非無，在無法有法空之中反而生起邪見；所以佛說『有法、無法也是自相空』，所以說『般若波羅蜜無轉、無還』。般若波羅蜜之中沒有般若波羅蜜之相，一切法無相的緣故；乃至檀波羅蜜也是這樣。內空乃至一切種智相空，也是這樣。
論⑤續：大波羅蜜；自性空中亦無自性空
那時，須菩提及大眾歡喜讚歎般若波羅蜜，這樣說道：『大波羅蜜，就是般若波羅蜜。』所謂大波羅蜜：一切法雖然自性空，而般若波羅蜜能利益菩薩，令他得阿耨多羅三藐三菩提；雖然得，也無所得；雖然轉法輪，也無所轉。
有人問：若諸法空、般若波羅蜜空、阿耨多羅三藐三菩提也空，就不應當讚歎般若為摩訶波羅蜜？
回答說：這裡是說一切法自性空的緣故，自性空之中也沒有「自性空」，因此名為摩訶波羅蜜。若沒有空相，就不應當這樣問難。因為畢竟空的緣故無所罣礙，而能行諸善法，得阿耨多羅三藐三菩提；這是就世俗法而說的，不是第一義。
論⑤續：無定相故無所斷、無轉無還；六畏與三解脫門
諸佛雖然說法，令他人得道、破除煩惱、從此岸到彼岸，名之為「轉」。如今我們的諸煩惱是虛誑、顛倒、妄語、沒有決定之相的；若沒有決定之相，要斷什麼呢？若無所斷，也就無轉、無還，所以說『雖轉法輪，亦無轉還』。為什麼呢？這般若波羅蜜之中，沒有法是五眼所能見到的——無論是轉、是還，一切法從本以來畢竟不生的緣故。
這自性空、畢竟空，非轉相、非還相。畏懼墮於常故不轉，畏懼墮於滅故不還；畏懼墮於有故不轉，畏懼墮於無故不還；畏懼執著世間故不轉，畏懼執著涅槃故不還。像這樣，自性空、畢竟空、十八空等無量諸空，是空解脫門，不轉、不還；無相、無作解脫門也是這樣。入這三解脫門，捨離我、我所之心，這名為「說得解脫」。
論⑤續：說教照開示分別顯現解釋淺易——十義訓詁
能這樣不取相、不著心，宣說般若波羅蜜，教、照等等。「說」，是或依照經文、或口頭相傳。「教」，是為人讚歎般若，令人受持、讀誦、正憶念。「照」，如同人執燈照物；若人不知道般若，以智慧之明照它令他知曉。「開」，如同寶藏關閉著門，雖有好物而不能得到；若打開它的門，就能隨意取用。如同對疑惑不信般若的人，開啟邪疑之扉、折斷無明之關，這人就能隨意取用。「示」，如同人眼睛看不清楚，為他指示好醜；如同對有小信小智的人，指示什麼是道、什麼非道，什麼是利、什麼是失等等。「分別」，是分別諸法——是善是不善、是罪是福、是世間是涅槃。經書只是簡略地說，難解難信；能廣為分別解說，令人得以信解。「顯現」，是佛為種種眾生說種種法，有時毀呰善法、助成不善法，為的是要令眾生得解。「說法」，是宣說佛的意趣以應合眾生，令人知道輕重之相。「解釋」，如同囊袋中的寶物，繫緊了口別人就不知道；若為人解開經卷之囊，解釋它的義理。又如同沉重之物，剖析開來令它變輕；用種種因緣譬喻，解釋它的本末令人容易理解。「淺易」，如同深水難以渡過，有人把這水分散開來令它變淺，渡的人就都容易了；般若波羅蜜如水一般甚深，以論議方便之力種種宣說，能令它淺易，乃至小智之人都能信解。能以這十種為首宣說甚深之義，這名為「清淨說般若波羅蜜」之義。
論⑤續：第一義中無說無受無證；畢定福田義
第一義之中，實在無所說，畢竟空的緣故「無說」，無說的緣故「無受」，無受的緣故「無證」，無證的緣故「無滅諸煩惱」者；若沒有滅煩惱，也就「無福田」。
「受」，是說信受、讀、誦。行這法，得沙門果、無生法忍，這名為「證」。證的時候，諸煩惱滅，得有餘涅槃；得有餘涅槃的緣故，是畢定福田。所謂「畢定」：諸法同於無餘涅槃之性，所以說無畢定福田。（品末）
This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the remainder of the forty-third chapter, "The Uncontrived Real Mark"—continuing from the previous fascicle—composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.
Sūtra ④: One Who Receives and Upholds Prajñā Is Not Sick and Does Not Die an Untimely Death in This Life; the Gods Follow Him to Hear and Receive It; the Merit of Expounding Prajñā on the Six Fast-Days Is Immeasurable
Subhūti said to the Buddha: ‘World-Honored One! If good men and good women receive and uphold this prajñāpāramitā, draw near to it, and rightly recollect it, their eyes will never be sick, and their ears, noses, tongues, and bodies too will never be sick; their bodies will suffer no mutilation or deformity, nor will they decline into senility; they will never die an untimely death. Countless hundreds of thousands of myriads of gods—from the Heaven of the Four Heavenly Kings and so on up to the gods of the Pure Abodes—will all follow them to hear and receive prajñā. On the six fast-days—the eighth, the twenty-third, the fourteenth, the twenty-ninth, the fifteenth, and the thirtieth of each month—the great assembly of the gods gathers. Where a good man who acts as a Dharma-master expounds prajñāpāramitā, the gods will all come and gather. These good men and good women, expounding this prajñāpāramitā in the midst of the great assembly, obtain merit that is immeasurable, boundless, asaṃkhyeya, inconceivable, and beyond weighing and measuring.’
The Buddha told Subhūti: ‘Just so! Just so! These good men and good women, if on the six fast-days—the eighth, the twenty-third, the fourteenth, the twenty-ninth, the fifteenth, and the thirtieth of each month—they expound this prajñāpāramitā before the great assembly of the gods, these good men and good women then obtain merit that is immeasurable, boundless, asaṃkhyeya, inconceivable, and beyond weighing and measuring. Why? Subhūti! Prajñāpāramitā is the great precious treasure.
Sūtra ④ (continued): Prajñā Is the Great Precious Treasure—It Can Pull Beings Out of the Three Evil Destinies and Out of Poverty among Humans, and Can Give Great Families, the Heavens, and So On Up to Awakening
‘What is the great precious treasure? This prajñāpāramitā can pull beings out of the hells, out of the animals, out of the hungry ghosts, and out of poverty among humans; it can give great families of kṣatriyas, great families of brahmins, and great households of householders; it can give the place of the Heaven of the Four Heavenly Kings and so on up to the sphere of neither perception nor non-perception; it can give the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, the path of the pratyekabuddha, and anuttarā samyaksaṃbodhi. Why? Because within this prajñāpāramitā are broadly expounded the ten wholesome paths, the four dhyānas, the four immeasurable minds, and the four formless absorptions; the four foundations of mindfulness and so on up to the limbs of the eightfold noble path; dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā; broadly expounded are inner emptiness and so on up to the emptiness of non-existent and existent dharmas; broadly expounded are the ten powers of the Buddha and so on up to omniscience. By training within this there come forth great families of kṣatriyas, great families of brahmins, and great households of householders; there come forth the Heaven of the Four Heavenly Kings, the Heaven of the Thirty-three, the Yāma heaven, the Tuṣita heaven, the Heaven of Delight in Transformation, and the heaven of the gods Sovereign over Others' Transformations; the Heaven of Brahmā's Body, the Heaven of Brahmā's Ministers, the Heaven of Brahmā's Assembly, and the Great Brahmā heaven; the Light heaven, the Heaven of Lesser Light, the Heaven of Immeasurable Light, and the Heaven of Light-Sound; the Purity heaven, the Heaven of Lesser Purity, the Heaven of Immeasurable Purity, and the Heaven of Universal Purity; the Anabhraka heaven, the Heaven of Obtaining Merit, the Heaven of Abundant Fruit, the Heaven without Perception, the Avṛha heaven, the Heaven without Heat, the Heaven of Pleasant Seeing, the Heaven of Wondrous Seeing, and the Akaniṣṭha heaven; the heaven of the sphere of boundless space, the heaven of the sphere of boundless consciousness, the heaven of the sphere of nothing whatsoever, and the heaven of the sphere of neither perception nor non-perception. By training within this Dharma, one attains the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, and the fruit of arhat, attains the path of the pratyekabuddha, and attains anuttarā samyaksaṃbodhi. For this reason, Subhūti, prajñāpāramitā is called the great precious treasure.’
Sūtra ④ (continued): The Precious-Treasure Pāramitā of Nothing to Be Attained; the Undefiled Precious-Treasure Pāramitā; Not Knowing, Not Discriminating, Not Attaining, Not Engaging in Idle Discourse
‘Within the precious-treasure pāramitā there is no dharma to be attained—whether arising or ceasing, whether defiled or pure, whether grasped or relinquished; in the precious-treasure pāramitā there is also no dharma that is either wholesome or unwholesome, either worldly or world-transcending, either with outflows or without outflows, either conditioned or unconditioned. For this reason, Subhūti, this is called the precious-treasure pāramitā of nothing to be attained.
‘Subhūti! This precious-treasure pāramitā—there is no dharma that can defile it. Why? Because the defiling dharmas with which it could be defiled are unfindable. Subhūti! For this reason it is called the undefiled precious-treasure pāramitā.
‘Subhūti! If the bodhisattva-mahāsattva, when practising prajñāpāramitā, likewise does not know in this way, likewise does not discriminate in this way, likewise does not attain in this way, and likewise does not engage in idle discourse in this way, this is being able to cultivate and practise prajñāpāramitā; he is also able to pay homage to and visit the buddhas, going from one buddha-land to another buddha-land, making offerings to, revering, honouring, and praising the buddhas; he travels through the buddha-lands, brings beings to maturity, and purifies buddha-lands.
Sūtra ④ (continued): Prajñā Is without Power and without Non-power toward Dharmas, Neither Gives nor Relinquishes; Whether There Are Buddhas or No Buddhas, the Mark of Dharmas Ever Abides
‘Subhūti! This prajñāpāramitā, toward dharmas, is without power and also without non-power; it neither receives nor gives; it neither arises nor ceases, is neither stained nor pure, neither increases nor decreases. This pāramitā too is not past, not future, and not present; it neither relinquishes the desire realm nor abides in the desire realm, neither relinquishes the form realm nor abides in the form realm, neither relinquishes the formless realm nor abides in the formless realm. This prajñāpāramitā neither gives dānapāramitā nor relinquishes it, neither gives śīlapāramitā nor relinquishes it, neither gives kṣāntipāramitā nor relinquishes it, neither gives vīryapāramitā nor relinquishes it, neither gives dhyānapāramitā nor relinquishes it, neither gives prajñāpāramitā nor relinquishes it; it neither gives inner emptiness nor relinquishes it, and so on up to: it neither gives the emptiness of non-existent and existent dharmas nor relinquishes it; it neither gives the four foundations of mindfulness nor relinquishes them, and so on up to: it neither gives the limbs of the eightfold noble path nor relinquishes them; it neither gives the ten powers of the Buddha nor relinquishes them, and so on up to: it neither gives the eighteen unshared dharmas nor relinquishes them; it neither gives the fruit of srota-āpanna nor relinquishes it, and so on up to: it neither gives the fruit of arhat nor relinquishes it; it neither gives the path of the pratyekabuddha nor relinquishes it, and so on up to: it neither gives omniscience nor relinquishes it. This prajñāpāramitā neither gives the dharmas of the arhat nor relinquishes the dharmas of ordinary people; it neither gives the dharmas of the pratyekabuddha nor relinquishes the dharmas of the arhat; it neither gives the dharmas of the Buddha nor relinquishes the dharmas of the pratyekabuddha. This prajñāpāramitā also neither gives unconditioned dharmas nor relinquishes conditioned dharmas. Why? Because whether there are buddhas or there are no buddhas, the mark of these dharmas ever abides and is not other; the mark of dharmas, the abiding of dharmas, and the position of dharmas ever abide, are not in error, and are not lost or destroyed.’
Treatise ④: Because It Is Karma That Does Not Necessarily Bring Its Result, There Are No Afflictions—the Similes of the Fine Medicine and of the Weakling's Sharp Weapon
What follows is the treatise-author's explanation.
Someone asks: if one receives and upholds prajñā and rightly recollects it, there are still all kinds of afflictions and hardships; why does it say that the eyes will never be sick and so on?
The answer: this matter has already been explained at length above in the Chapters on Merit and on the Hells, namely that such karma is 「非必受報」 tr. "not bound necessarily to bring its result", and therefore there are no afflictions and hardships.
Furthermore, because one constantly receives and upholds, rightly recollects, and practises prajñā as it is taught, there are no afflictions and hardships. It is like a fine medicine, which can break up all sicknesses; if the sick person cannot rest and follow its regimen, the sickness cannot be removed, and that is not the fault of the medicine. Again, it is like a weakling who, though he has obtained a sharp weapon, still cannot ward off danger; that is not the fault of the weapon. The practitioner is likewise: because of heavy sins in former lives, and because in this life he again does not practise as it is taught, he does not obtain the power of prajñā; that is not the fault of prajñā.
Treatise ④ (continued): That There Are Scrolls of the Sūtra in the Heavens Is Hearsay, Not the Buddha's Word; the People of Jambudvīpa Surpass the Gods by Three Causes and Conditions
Someone asks: in the heavens too there is prajñāpāramitā; why do the gods, on the six fast-days, follow after an impure human body to seek to hear prajñā?
The answer: 「天上有經卷」 tr. "there are scrolls of the sūtra in the heavens" is only hearsay of this kind; it is not what the Buddha said. If it is said that there are, they should be in the Trāyastriṃśa heaven and in the Tuṣita heaven. Why? When the asuras were at war with the Trāyastriṃśa heaven, the Buddha commanded Śakra: ‘You should recite prajñā.’ In the Tuṣita heaven there is constantly a bodhisattva bound to buddhahood in one more birth who expounds the Dharma for the gods, and so there could be. As for the gods of the form realm, their bodies and clothing are all light, fine, and subtle, even to the point of having no weight at all; they constantly delight in resting in quiet stillness and in tasting the flavour of meditative concentration, and therefore they should not have scrolls of the sūtra.
The gods are greedily attached to two kinds of pleasure: the pleasure of desire and the pleasure of concentration, and they cannot laboriously write out and receive and uphold prajñāpāramitā. The people of Jambudvīpa can with vigour write it out, receive and uphold it, receive and study it, and rightly recollect it. As it is said in the sūtra: 「閻浮提人以三因緣勝諸天及欝單曰人：一者、能斷淫欲，二者、強識念力，三者、能精懃勇猛。」 tr. "The people of Jambudvīpa surpass the gods and the people of Uttarakuru by three causes and conditions: first, they can cut off sexual desire; second, they have strong powers of memory and recollection; third, they can be diligent and valiantly vigorous." These people of Jambudvīpa can write out, read, recite, and receive and uphold prajñā; for this reason the gods come down to the human world to pay homage to the scroll of the prajñā sūtra, or wish to hear it expounded.
Treatise ④ (continued): The Causes and Conditions for the Gods Coming Down; on the Six Fast-Days, Which Are Evil Days, One Receives the Eight Precepts
Again, someone says: even if there are scrolls of the sūtra in the heavens, when the gods come from afar to make offerings their merit increases, and in seeking prajñāpāramitā they are never sated. Some are bodhisattvas; some gods wish to cause prajñā to be honoured by people, and so they come down to the human world, wishing to make beings increase their mind of faith and reverence all the more—‘Even the gods come, how much more should we!’ If the practitioner smells a fine fragrance or sees a light, because there is such a rare event, he has faith in and delights in prajñā with a deep mind. Again, as for people who have not yet left desire behind, evil ghosts and Māra's people constantly follow after them, watching for an opening, wishing to make them fall into evil places; when these gods of great power, from the Heaven of the Four Heavenly Kings up to the Heaven of the Pure Abodes, come, the petty ghosts withdraw and depart. The bodhisattva can give rise to a pure great mind, as was said in the previous chapter, and therefore the gods come and follow the Dharma-master.
On the six fast-days, the gods come down to observe people's minds, and on the fifteenth and the thirtieth they report up to the gods.
Furthermore, these six fast-days are evil days, which bring people decline, loss, misfortune, and danger; if there are people who on these days receive the eight precepts, keep the fast, give, and listen to the Dharma, then the gods rejoice, the petty ghosts find no opening, and those who cultivate and practise are benefited. On these days the Dharma-master ascends the high seat to expound the Dharma; because of all such causes and conditions as these, the gods all come.
Treatise ④ (continued): One Who Expounds the Dharma Obtains Much Merit; the Precious-Treasure Pāramitā Is Like the Wish-Fulfilling Jewel
The one who expounds the Dharma praises the immeasurable, boundless, unsurpassed Dharma—namely prajñāpāramitā—and also obtains immeasurable, boundless merit. If he expounds it for humans, humans are of dull faculties and thin merit, and so he obtains little merit; the gods are of sharp faculties and much merit and are a superior field of merit, and so he obtains much merit. Therefore the Buddha said: ‘If the practitioner on the fast-days expounds prajñā among the gods and the great assembly, the merit he obtains is immeasurable.’
Here the Buddha assents to what Subhūti said, and further himself states the causes and conditions of the immeasurable merit, namely ‘prajñāpāramitā is the great precious-treasure pāramitā’. Just as the wish-fulfilling jewel can fulfil the wishes of all people, this prajñāpāramitā can fulfil the wishes of all beings, namely to leave suffering and to gain happiness. Leaving suffering means that prajñāpāramitā can pull beings out of the hells, the animals, the hungry ghosts, and poverty among humans; giving happiness means that it can give great families of kṣatriyas and so on up to anuttarā samyaksaṃbodhi. These wholesome dharmas that are the causes and conditions of happiness are all broadly expounded within prajñāpāramitā, namely the ten wholesome paths and so on up to omniscience. Just as the wish-fulfilling jewel can bring forth clothing, food and drink, gold and silver, and so on, whatever the mind requires, prajñāpāramitā is likewise: it can cause people to attain the ten wholesome paths and so on up to omniscience, great families of kṣatriyas and so on up to becoming a buddha. Because of these matters it is called 「珍寶波羅蜜」 tr. "the precious-treasure pāramitā".
Treatise ④ (continued): Neither Arising nor Ceasing, It Is Never Lost; World-Transcending Prajñā Does Not Discriminate Wholesome and Unwholesome
Furthermore, as to what is called 「珍寶波羅蜜」 tr. "the precious-treasure pāramitā": when a person obtains a wish-fulfilling jewel, whatever he requires he can obtain at will, and when he loses it he is grieved and vexed; this prajñāpāramitā neither arises nor ceases, is never lost, gives beings happiness life after life, and at the last causes people to attain the path of the Buddha. Again, when a person obtains a wish-fulfilling jewel, his mind grows self-exalting and he despises others, and this is a cause and condition of decline; if a person obtains worldly prajñāpāramitā, he likewise gives rise to discrimination, clings to wholesome dharmas and rejects unwholesome dharmas, gives rise to a proud mind and slights the other people, and so opens all the doors of sin. The precious-treasure prajñāpāramitā lies within world-transcending prajñāpāramitā, and does not discriminate between wholesome and unwholesome; only this is called the great precious-treasure pāramitā, which can benefit beings and is ultimately without grief or trouble. This precious-treasure pāramitā—even wholesome dharmas cannot defile it, how much less unwholesome dharmas!
Treatise ④ (continued): 「如是亦不知」 tr. "Likewise Does Not Know in This Way"; the One Who Truly Cultivates and Practises Pays Homage to the Buddhas, Benefits Beings, and Purifies Buddha-Worlds
As to what is said here, 「如是亦不知」 tr. "likewise does not know in this way": as for the mark of prajñā spoken of above, he also does not make of it such a 「知」 tr. "knowing", and does not make himself a 「知者」 tr. "knower"; he does not grasp at marks and does not give rise to attachment, does not discriminate, and does not attain a fixed mark; this is called 「無有過患、無有法愛、斷諸戲論」 tr. "without fault, without love of dharma, cutting off all idle discourse".
Such a person can truly cultivate and practise prajñāpāramitā; because he pays homage to the buddhas by means of the Dharma and himself obtains the benefit of the real Dharma, he can benefit beings; because he can himself leave evil behind and can also cause beings to leave evil behind, he obtains a pure buddha-world. Because he uses the power of the skilful means of nothing to be attained, he knows the mark of the ultimate quiescence of all dharmas, and yet for the sake of beings he can give rise to wholesome dharmas.
Treatise ④ (continued): Without Power and without Non-power, Like Space; Whether There Are Buddhas or No Buddhas, the Nature of Dharmas Ever Abides
Because prajñāpāramitā is ultimately pure, it is without power and also without non-power; it is like space: although within it there is no dharma at all, yet it is because of space that anything can be done. There is not a single dharma with a fixed mark that could be clung to, and therefore it says 「無有力」 tr. "without power"; one attains the real mark of all dharmas, is without hindrance among wholesome dharmas, and so on up to subduing Māra and becoming a buddha, and therefore it says 「非無有力」 tr. "not without power". 「不受不與」 tr. "neither receives nor gives", 「不生不滅」 tr. "neither arises nor ceases", and so on, up to 「不捨有為法、不與無為法」 tr. "does not relinquish conditioned dharmas, does not give unconditioned dharmas", are all likewise.
Here the text of the sūtra states the cause and condition: ‘Whether there are buddhas or no buddhas, the nature of dharmas ever abides in the world.’ The nature of dharmas is precisely the real mark of all dharmas; the real mark of all dharmas is precisely prajñāpāramitā. If one seeks the real mark of all dharmas by means of permanence, impermanence, and so on, it is all error; if a person enters into the nature of dharmas and seeks there, there is no error. Because the nature of dharmas ever abides, it is never lost or destroyed.
Sūtra ⑤: The Gods Scatter Flowers and Say They See the Second Turning of the Wheel of the Dharma; the Buddha Says It Is Neither a First nor a Second, Because of the Emptiness of Non-existent Dharmas and of Existent Dharmas
At that time the gods, standing in the air, sent forth a great sound, leaping with joy, and scattered utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers over the Buddha, saying thus: ‘We in Jambudvīpa see the second turning of the wheel of the Dharma!’ In this assembly immeasurable hundreds of thousands of gods attained the acceptance of the non-arising of dharmas.
The Buddha told Subhūti: ‘This wheel of the Dharma is neither a first turning nor a second turning. This prajñāpāramitā does not come forth for the sake of 「轉」 tr. "turning", nor does it come forth for the sake of 「還」 tr. "returning", because of the emptiness of non-existent and existent dharmas.’
Subhūti said to the Buddha: ‘World-Honored One! Why is it that, because of the emptiness of non-existent and existent dharmas, prajñāpāramitā comes forth neither for the sake of turning nor for the sake of returning?’
The Buddha said: ‘The mark of prajñāpāramitā of prajñāpāramitā is empty, and so on up to: the mark of dānapāramitā of dānapāramitā is empty; the mark of inner emptiness of inner emptiness is empty, and so on up to: the mark of the emptiness of non-existent and existent dharmas of the emptiness of non-existent and existent dharmas is empty; the mark of the four foundations of mindfulness of the four foundations of mindfulness is empty, and so on up to: the mark of the limbs of the eightfold noble path of the limbs of the eightfold noble path is empty; the mark of the ten powers of the Buddha of the ten powers of the Buddha is empty, and so on up to: the mark of the eighteen unshared dharmas of the eighteen unshared dharmas is empty; the mark of the fruit of srota-āpanna of the fruit of srota-āpanna is empty, the mark of the fruit of sakṛdāgāmin of the fruit of sakṛdāgāmin is empty, the mark of the fruit of anāgāmin of the fruit of anāgāmin is empty, the mark of the fruit of arhat of the fruit of arhat is empty, the mark of the path of the pratyekabuddha of the path of the pratyekabuddha is empty; the mark of omniscience of all kinds of omniscience of all kinds is empty.’
Sūtra ⑤ (continued): Mahāpāramitā; the Pure Expounding of Prajñā, with No One Who Speaks, No One Who Receives, and No One Who Realises
Subhūti said to the Buddha: ‘World-Honored One! The prajñāpāramitā of the bodhisattva-mahāsattvas is truly mahāpāramitā (a great pāramitā)! Why? Although all dharmas are empty of their specific marks, yet the bodhisattva-mahāsattvas, because of prajñāpāramitā, attain anuttarā samyaksaṃbodhi, and there is also no dharma to be attained. In turning the wheel of the Dharma, there is also no dharma to be turned and also no dharma to be returned; within this mahāprajñāpāramitā there is also no dharma to be seen. Why? Because this dharma is unfindable—whether turning or returning—because all dharmas are ultimately non-arising. Why? The mark of emptiness cannot turn and cannot return; the mark of the signless cannot turn and cannot return; the mark of non-action cannot turn and cannot return. If one can expound prajñāpāramitā in this way—teaching, illuminating, opening, showing, distinguishing, manifesting, explaining, making plain and easy—one who can teach in this way, this is called the pure expounding of prajñāpāramitā. There is also no one who speaks, also no one who receives, also no one who realises; if there is no speaking, no receiving, and no realising, there is also no one who extinguishes the afflictions, and within this expounding of the Dharma there is also no fixed field of merit.’
Treatise ⑤: Why the Gods Rejoice; the Meaning of the Second Turning of the Wheel of the Dharma
What follows is the treatise-author's explanation.
The gods, hearing prajñā, greatly rejoice and leap for joy. The gods have light bodies and sharp faculties, are good at discriminating and grasping marks, and know the lightness and weight of dharmas; hearing that prajñāpāramitā is ultimately pure, the equal real mark, of great benefit to beings, with nothing able to surpass it, they therefore leap for joy. They give rise to the karma of body and the karma of speech, and, holding lotus flowers and other articles of offering in their hands, make offerings to the Buddha, saying thus: ‘We in Jambudvīpa see the second turning of the wheel of the Dharma!’
Someone asks: the first expounding of the Dharma, which caused people to attain the path, is called the turning of the wheel of the Dharma; why is it now said 「第二法輪轉」 tr. "the second turning of the wheel of the Dharma"? If every expounding of the Dharma by the Buddha is called turning the wheel of the Dharma, then all of them are the wheel of the Dharma; why limit it to the second?
The answer: the first expounding of the Dharma is called the fixed and real 「一法輪」 tr. "one wheel of the Dharma"; from the first turning onward, until the Dharma is exhausted, it is all called 「轉」 tr. "turning". These gods saw that in this Dharma-assembly many people aroused the mind of the unsurpassed path and attained the acceptance of the non-arising of dharmas; seeing such benefit, they therefore praised it as ‘the second turning of the wheel of the Dharma’. At the first turning of the wheel of the Dharma, eighty thousand gods attained the acceptance of the non-arising of dharmas, and one person, Ājñāta-Kauṇḍinya, attained the first path; now immeasurable gods attain the acceptance of the non-arising of dharmas, and therefore it is said 「第二法輪轉」 tr. "the second turning of the wheel of the Dharma". The present turning of the wheel of the Dharma resembles the first turning.
Treatise ⑤ (continued): The Affairs of the Buddhas Appear in Two Ways, Hidden and Manifest—the Simile of the Great Rain and the Great Trees
Someone asks: at the present turning of the wheel of the Dharma many people attain the path, while at the first turning of the wheel of the Dharma few people attained the path; how can the great be used to compare with the small?
The answer: the affairs of the buddhas are of two kinds: first, hidden; second, manifest. At the first turning of the wheel of the Dharma, the śrāvakas saw only eighty thousand gods and one person attaining the first path; the bodhisattvas, however, saw countless asaṃkhyeya people attain the path of the śrāvaka, countless people plant the causes and conditions of the path of the pratyekabuddha, countless asaṃkhyeya people arouse the mind of the unsurpassed path, countless asaṃkhyeya people practise the path of the six perfections and attain the deep samādhis and the gates of dhāraṇī, immeasurable beings of the ten directions attain the acceptance of the non-arising of dharmas, immeasurable asaṃkhyeya beings go from the first ground up to abiding in the tenth ground, immeasurable asaṃkhyeya beings become bound to buddhahood in one more birth, immeasurable asaṃkhyeya beings come to sit on the seat of awakening and, hearing this Dharma, swiftly accomplish the path of the Buddha—all such inconceivable marks as these are called 「密轉法輪相」 tr. "the mark of the hidden turning of the wheel of the Dharma". It is like a great rain: a great tree receives much, and a small tree receives little. For this reason one should know that the first turning of the wheel of the Dharma too was great; to use the later to compare with the earlier is no fault!
Treatise ⑤ (continued): The Turning of the Wheel of the Dharma Is Neither One nor Two; the Emptiness of Non-existent Dharmas and of Existent Dharmas
「轉法輪非一非二」 tr. "the turning of the wheel of the Dharma is neither one nor two" is said for the sake of ultimate emptiness and for the sake of nirvāṇa, the result of turning the wheel of the Dharma; this is 「因中說果」 tr. "speaking of the result in the cause". The wheel of the Dharma is precisely prajñāpāramitā; this prajñāpāramitā has the mark of being without origination and without action, and therefore it has no turning and no returning. As is said in the twelve links of dependent arising: because ignorance is ultimately empty, it cannot really give rise to the constructions and the rest; because ignorance is false and inverted and has no real, fixed nature, there is also no dharma to be ceased. Expounding the worldly dharma of arising is therefore called 「轉」 tr. "turning"; expounding the worldly dharma of ceasing is therefore called 「還」 tr. "returning". Within prajñāpāramitā there are not these two matters, and therefore it says no turning and no returning. 「無法有法空故」 tr. "because of the emptiness of non-existent and existent dharmas"—no turning is 「有法空」 tr. "the emptiness of existent dharmas", and no returning is 「無法空」 tr. "the emptiness of non-existent dharmas".
Treatise ⑤ (continued): The Four Kinds of Mark, and the Two Ways of Breaking ‘Neither Existent nor Non-existent’
Someone asks: why does Subhūti ask thus—「有法無法空故，般若波羅蜜不為轉、不為還故出」 tr. "because of the emptiness of existent dharmas and of non-existent dharmas, prajñāpāramitā does not come forth for the sake of turning, nor for the sake of returning"? And why does the Buddha still answer with emptiness?
The answer: someone says: dharmas have four kinds of mark: first, speaking of them as existent; second, speaking of them as non-existent; third, speaking of them as both existent and non-existent; fourth, speaking of them as neither existent nor non-existent. Within these, because of wrong recollection there are four kinds of wrong practice; because one clings to these four dharmas, it is called the wrong path. Within these, because of right recollection there are four kinds of right practice; because within them one does not cling, it is called the right path. Here it is breaking 「非有非無」 tr. "neither existent nor non-existent", and therefore it is called 「無法有法空」 tr. "the emptiness of non-existent and existent dharmas". The Buddha speaks so as to break even neither existent nor non-existent, and therefore says: ‘There is no turning, there is no returning.’
Breaking 「非有非無」 tr. "neither existent nor non-existent" is of two kinds: first, breaking it by means of the three phrases above; second, breaking it by means of nirvāṇa, the real mark. Although Subhūti knew that the Buddha breaks existence and non-existence by means of nirvāṇa, in this assembly there were bodhisattvas who had newly aroused the mind, who might mistakenly break neither existent nor non-existent by means of the three phrases and, within the emptiness of non-existent and existent dharmas, give rise instead to wrong views; therefore the Buddha said: ‘Existent dharmas and non-existent dharmas are also the emptiness of specific marks’, and therefore said: ‘Prajñāpāramitā has no turning and no returning.’ Within prajñāpāramitā there is no mark of prajñāpāramitā, because all dharmas are signless; and so on up to: dānapāramitā is likewise. The emptiness of the marks of inner emptiness and so on up to omniscience of all kinds is likewise.
Treatise ⑤ (continued): Mahāpāramitā; within the Emptiness of Self-Nature There Is Not Even the Emptiness of Self-Nature
At that time Subhūti and the great assembly rejoiced and praised prajñāpāramitā, saying thus: ‘The great pāramitā is precisely prajñāpāramitā.’ What is called the great pāramitā: although all dharmas are empty of self-nature, yet prajñāpāramitā can benefit the bodhisattva and cause him to attain anuttarā samyaksaṃbodhi; although he attains, there is also nothing attained; although he turns the wheel of the Dharma, there is also nothing turned.
Someone asks: if dharmas are empty, prajñāpāramitā is empty, and anuttarā samyaksaṃbodhi is also empty, then one should not praise prajñā as mahāpāramitā?
The answer: here it is said that because all dharmas are empty of self-nature, within the emptiness of self-nature there is not even 「自性空」 tr. "the emptiness of self-nature", and therefore it is called mahāpāramitā. If there were no mark of emptiness, one should not raise this difficulty in this way. Because of ultimate emptiness one is without hindrance, and yet can practise wholesome dharmas and attain anuttarā samyaksaṃbodhi; this is said in terms of worldly dharma, not in terms of the highest meaning.
Treatise ⑤ (continued): Because There Is No Fixed Mark, There Is Nothing to Be Cut Off, No Turning and No Returning; the Six Fears and the Three Gates of Liberation
Although the buddhas expound the Dharma, causing others to attain the path, break up the afflictions, and go from this shore to the further shore, which is named 「轉」 tr. "turning"—now, our afflictions are deceptive, inverted, a lie, and without a fixed mark; if there is no fixed mark, what is there to cut off? If there is nothing to be cut off, there is also no turning and no returning, and therefore it says: ‘Although he turns the wheel of the Dharma, there is also no turning or returning.’ Why? Because within this prajñāpāramitā there is no dharma that the five eyes can see—whether turning or returning—because all dharmas from the very beginning are ultimately non-arising.
This emptiness of self-nature, this ultimate emptiness, is neither the mark of turning nor the mark of returning. Fearing to fall into permanence, it does not turn; fearing to fall into annihilation, it does not return. Fearing to fall into existence, it does not turn; fearing to fall into non-existence, it does not return. Fearing to cling to the world, it does not turn; fearing to cling to nirvāṇa, it does not return. In this way, the emptiness of self-nature, ultimate emptiness, the eighteen emptinesses, and the other immeasurable emptinesses are the gate of liberation of emptiness, which does not turn and does not return; the gates of liberation of the signless and of non-action are likewise. Entering these three gates of liberation and relinquishing the mind of self and mine—this is called 「說得解脫」 tr. "speaking of attaining liberation".
Treatise ⑤ (continued): Speaking, Teaching, Illuminating, Opening, Showing, Distinguishing, Manifesting, Explaining, Making Plain and Easy—the Ten Meanings Glossed
One who can in this way, not grasping at marks and without an attached mind, expound prajñāpāramitā, teaches, illuminates, and so on. 「說」 tr. "Speaking" means either following the text of the sūtra or transmitting it by word of mouth. 「教」 tr. "Teaching" means praising prajñā for people and causing them to receive and uphold it, read and recite it, and rightly recollect it. 「照」 tr. "Illuminating" is like a person holding a lamp to light up things; if a person does not know prajñā, one illuminates it for him with the brightness of wisdom so that he comes to know it. 「開」 tr. "Opening" is like a treasure-house with its doors shut: although there are fine things, one cannot obtain them; if its doors are opened, one can take and use them at will. So it is with a person who doubts and does not have faith in prajñā: one opens the leaves of the door of wrongness and doubt and breaks the bar of ignorance, and this person can then take and use it at will. 「示」 tr. "Showing" is like pointing out the fine and the ugly to a person whose eyes do not see clearly; so it is with a person of little faith and little wisdom: one shows him what is the path and what is not the path, what is gain and what is loss, and so on. 「分別」 tr. "Distinguishing" means distinguishing dharmas—whether wholesome or unwholesome, whether sin or merit, whether the world or nirvāṇa. The books of the sūtras speak only in brief, and are hard to understand and hard to have faith in; if one can broadly distinguish and explain them, people can have faith and understanding. 「顯現」 tr. "Manifesting" means that the Buddha expounds all kinds of dharmas for all kinds of beings, at times disparaging wholesome dharmas and helping to bring about unwholesome dharmas, in order to cause beings to understand. 「說法」 tr. "Expounding the Dharma" means expounding the Buddha's intent so as to accord with beings, causing people to know the marks of lightness and weight. 「解釋」 tr. "Explaining" is like a treasure in a bag: when its mouth is tied tight, others do not know of it; so one unties the bag of the scroll of the sūtra for people and explains its meaning. Again, it is like a heavy thing that one splits apart to make it light; by all kinds of causes and conditions and similes, one explains its root and branches so that people can easily understand. 「淺易」 tr. "Making plain and easy" is like deep water that is hard to cross: someone divides this water and makes it shallow, and then all who cross find it easy; prajñāpāramitā, like water, is very deep, and by expounding it in all kinds of ways through the power of the skilful means of discussion one can make it plain and easy, so that even people of little wisdom can have faith in and understand it. To be able to expound the very deep meaning with these ten at the head—this is called the meaning of 「清淨說般若波羅蜜」 tr. "the pure expounding of prajñāpāramitā".
Treatise ⑤ (continued): In the Highest Meaning There Is No Speaking, No Receiving, No Realising; the Meaning of the Fixed Field of Merit
In the highest meaning there is really nothing spoken: because of ultimate emptiness, 「無說」 tr. "no speaking"; because there is no speaking, 「無受」 tr. "no receiving"; because there is no receiving, 「無證」 tr. "no realising"; because there is no realising, 「無滅諸煩惱」 tr. "no one who extinguishes the afflictions"; if there is no extinguishing of the afflictions, there is also 「無福田」 tr. "no field of merit".
「受」 tr. "Receiving" means having faith in and receiving, reading, and reciting. Practising this Dharma, one attains the fruits of the śramaṇa and the acceptance of the non-arising of dharmas; this is called 「證」 tr. "realising". At the time of realising, the afflictions cease and one attains nirvāṇa with remainder; because one attains nirvāṇa with remainder, one is a fixed field of merit. As to what is called 「畢定」 tr. "fixed": all dharmas are the same as the nature of nirvāṇa without remainder, and therefore it says there is no fixed field of merit. (End of the chapter.)
諸波羅蜜品The Perfections
全文五層 →Full five layers →本品題為《大智度論》釋〈諸波羅蜜品〉第四十四，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷六十五。
經①：須菩提十七番讚歎般若異名——無邊乃至不失，佛逐一釋其所以
那時，慧命須菩提向佛稟白：『世尊！無邊波羅蜜就是般若波羅蜜。』
佛說：『因為如虛空無邊的緣故。』
『世尊！等波羅蜜就是般若波羅蜜。』
佛說：『因為諸法平等的緣故。』
『世尊！離波羅蜜就是般若波羅蜜。』
佛說：『因為畢竟空的緣故。』
『世尊！不壞波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不可得的緣故。』
『世尊！無彼岸波羅蜜就是般若波羅蜜。』
佛說：『因為無名無身的緣故。』
『世尊！空種波羅蜜就是般若波羅蜜。』
佛說：『因為入息出息不可得的緣故。』
『世尊！不可說波羅蜜就是般若波羅蜜。』
佛說：『因為覺觀不可得的緣故。』
『世尊！無名波羅蜜就是般若波羅蜜。』
佛說：『因為受、想、行、識不可得的緣故。』
『世尊！不去波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不來的緣故。』
『世尊！無移波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不可屈伏的緣故。』
『世尊！盡波羅蜜就是般若波羅蜜。』
佛說：『因為一切法畢竟窮盡的緣故。』
『世尊！不生波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不滅的緣故。』
『世尊！不滅波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不生的緣故。』
『世尊！無作波羅蜜就是般若波羅蜜。』
佛說：『因為作者不可得的緣故。』
『世尊！無知波羅蜜就是般若波羅蜜。』
佛說：『因為知者不可得的緣故。』
『世尊！不到波羅蜜就是般若波羅蜜。』
佛說：『因為生死不可得的緣故。』
『世尊！不失波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不失的緣故。』
論①：釋無邊乃至不失
論主解釋說：
所謂「無邊波羅蜜」，是須菩提聽佛說大珍寶波羅蜜之義，因而自己讚歎般若是摩訶波羅蜜；又以智慧深入種種法門，觀般若波羅蜜如大海之水無量無邊；深知般若波羅蜜的功德，因而發起大歡喜；想用種種因緣讚歎般若，所以向佛稟白：『世尊！無邊波羅蜜就是般若波羅蜜。』
「無邊」之義，從品初直到品末，全都是無邊之義；因為妨礙述說其餘的事，所以只是略說；若廣說，則無量無盡。
再者，常是一邊、無常是一邊，我與無我，有與無，世間有邊與無邊，眾生有邊與無邊——像這樣的法，名為邪見之邊；得了般若波羅蜜，就沒有這些邊，所以說「無邊」。
再者，譬如物的窮盡之處名為邊，虛空無色無形所以無邊。般若波羅蜜畢竟清淨，所以沒有邊、沒有盡、沒有可取之處、沒有可受之處；所以佛回答：如虛空無邊的緣故，般若波羅蜜也無邊。
菩薩得了法忍，觀一切法皆悉平等，所以說一切法等，故言「等波羅蜜」。
菩薩用畢竟空之心遠離諸煩惱，也遠離諸法，所以名為「離波羅蜜」。
菩薩用這般若波羅蜜，以總相、別相推求諸法，求不到如一毛髮許的決定之相；因為不可得，於一切法心不執著。若有邪見戲論的人，用邪見執著之心想要破壞這位菩薩，這菩薩因為無所執著，不可破壞，這名為「不壞波羅蜜」。
此岸名為生死，彼岸名為涅槃，中間有諸煩惱的大河；一切出家人都想捨離此岸，貪著彼岸；而般若波羅蜜沒有彼岸——彼岸是涅槃，無色無名，所以說：無色無名的緣故，名為無彼岸波羅蜜。
有虛空就有出入息，出入息都是從虛誑的業因緣而生；出的不是入的，入的不是出的，念念生滅，求不到實在之相；息既不可得，一切法也不可得；因為不可得，名為「空種波羅蜜」。
一切法是空寂之相，所以不須覺觀；覺觀既無，就沒有言說；沒有言說，所以說般若波羅蜜斷絕語言之道，因此名為「不可說波羅蜜」。
兩種法收攝一切法，就是名與色。四大及四大所造之色，屬色所攝；受等四眾，屬名所攝。分別諸法的人說：般若波羅蜜是智慧之相，所以屬名所攝。如今實際上不離色而有名、不離名而有色，這般若波羅蜜是無知之相，所以說受、想、行、識不可得，故言「無名波羅蜜」。
一切法無來也無去，故名「無去波羅蜜」。
般若波羅蜜是三世十方諸佛的法藏，用三法印印定，無天無人能破壞，故名「無移波羅蜜」。
諸有為法念念盡滅，沒有停住之時。若是這樣，過去法不盡，未來法也不盡，現在法因為不住所以不盡；三世之盡皆不可得，名為畢竟盡；畢竟盡故，名「盡波羅蜜」。
一切法在三世之中生皆不可得，所以無生；無生故名「無生波羅蜜」。
「不滅波羅蜜」也是如此。
「作」有兩種：一是眾生作，二是法作。眾生作，如布施、持戒等；法作，如火燒、水爛，為心識所知。眾生空故，沒有作者；一切法冥鈍，不起造作之相，所以法也不作。這二者皆無作，故名「無作波羅蜜」。
「無知波羅蜜」也是如此——一切法冥鈍，所以無所知。
以天眼看見有生死，用空慧之眼看則生死不可得；生死不可得故，今世的眾生死了，並沒有一個到後世去的，只是五眾以先世的業因緣相續而生，故名「不到波羅蜜」。
般若波羅蜜不失諸法實相，也能令一切法不失實相；離了般若波羅蜜，一切法皆失。觀一切法實相，得般若波羅蜜，所以名為「不失波羅蜜」。
經②：夢響影焰幻乃至虛空二十六番
『世尊！夢波羅蜜就是般若波羅蜜。』
佛說：『因為乃至夢中所見也不可得的緣故。』
『世尊！響波羅蜜就是般若波羅蜜。』
佛說：『因為聞聲者不可得的緣故。』
『世尊！影波羅蜜就是般若波羅蜜。』
佛說：『因為鏡面不可得的緣故。』
『世尊！焰波羅蜜就是般若波羅蜜。』
佛說：『因為水流不可得的緣故。』
『世尊！幻波羅蜜就是般若波羅蜜。』
佛說：『因為幻術之事不可得的緣故。』
『世尊！不垢波羅蜜就是般若波羅蜜。』
佛說：『因為諸煩惱不可得的緣故。』
『世尊！無淨波羅蜜就是般若波羅蜜。』
佛說：『因為煩惱虛誑的緣故。』
『世尊！不污波羅蜜就是般若波羅蜜。』
佛說：『因為處所不可得的緣故。』
『世尊！不戲論波羅蜜就是般若波羅蜜。』
佛說：『因為一切戲論皆破的緣故。』
『世尊！不念波羅蜜就是般若波羅蜜。』
佛說：『因為一切念皆破的緣故。』
『世尊！不動波羅蜜就是般若波羅蜜。』
佛說：『因為法性常住的緣故。』
『世尊！無染波羅蜜就是般若波羅蜜。』
佛說：『因為知道一切法皆是虛妄之解的緣故。』
『世尊！不起波羅蜜就是般若波羅蜜。』
佛說：『因為一切法無分別的緣故。』
『世尊！寂滅波羅蜜就是般若波羅蜜。』
佛說：『因為一切法相不可得的緣故。』
『世尊！無欲波羅蜜就是般若波羅蜜。』
佛說：『因為欲不可得的緣故。』
『世尊！無瞋波羅蜜就是般若波羅蜜。』
佛說：『因為瞋恚不實的緣故。』
『世尊！無癡波羅蜜就是般若波羅蜜。』
佛說：『因為無明黑闇滅的緣故。』
『世尊！無煩惱波羅蜜就是般若波羅蜜。』
佛說：『因為分別憶想虛妄的緣故。』
『世尊！無眾生波羅蜜就是般若波羅蜜。』
佛說：『因為眾生無所有的緣故。』
『世尊！斷波羅蜜就是般若波羅蜜。』
佛說：『因為諸法不起的緣故。』
『世尊！無二邊波羅蜜就是般若波羅蜜。』
佛說：『因為離二邊的緣故。』
『世尊！不破波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不相離的緣故。』
『世尊！不取波羅蜜就是般若波羅蜜。』
佛說：『因為超過聲聞、辟支佛地的緣故。』
『世尊！不分別波羅蜜就是般若波羅蜜。』
佛說：『因為諸妄想不可得的緣故。』
『世尊！無量波羅蜜就是般若波羅蜜。』
佛說：『因為諸法之量不可得的緣故。』
『世尊！虛空波羅蜜就是般若波羅蜜。』
佛說：『因為一切法無所有的緣故。』
論②：釋夢乃至虛空
論主解釋說：
須菩提讚歎般若波羅蜜，開示眾生：世間空，如夢一般。佛說：連夢本身也不可得，故名「夢波羅蜜」。
響、影、焰、幻也是如此。
人心以聲為實，以回響為虛；影，是以人面與鏡為實，以鏡中之像為虛；焰，是以風、塵、日光為實，以所現的水相為虛；幻，是以咒術為實，以咒術所變作的為虛。須菩提讚般若，以譬喻明其空；佛則說：譬喻與所依的本事皆空——本事既空，這譬喻也空。
這般若波羅蜜無垢，能斷滅一切垢。佛說：諸煩惱從本以來常是無，如今又斷什麼呢？所以名「無垢波羅蜜」。
「無淨波羅蜜」也是如此。沒有煩惱就是「淨」。
淫欲、瞋恚等諸煩惱名為污；這般若波羅蜜，一切垢法所不能污。六情是諸煩惱的處所；六情及一切法，作為諸煩惱的所緣之處、所住之處皆不可得，故名「不污波羅蜜」。
得了這般若波羅蜜，一切戲論、憶想、分別皆滅，故名「不戲論波羅蜜」。
一切法畢竟空，所以沒有憶、沒有念之相；無憶無念之相，故名「無念波羅蜜」。
住於法性的菩薩，一切論議的人不能勝過他，一切結使邪見不能覆蔽他；一切法無常破壞，他心不生憂惱——像這樣種種因緣，故名「不動波羅蜜」。
一切法皆是虛妄之解，不只是愛染而已，故名「無染波羅蜜」。
憶想分別是一切結使的根本；有結使，就能生起後身之業。知道憶想分別虛妄，一切後世受生之業更不復生起，所以名為「不起波羅蜜」。
般若波羅蜜中不取三毒之火的相，故言「寂滅波羅蜜」。佛說：不只是三毒之相寂滅，一切法相皆不可得。
這般若波羅蜜，乃至在善法之中尚且不貪，何況其餘的欲！佛說：欲，從本以來不可得。貪欲虛誑，自性不可得，故名「無欲波羅蜜」；不是離了欲才名為無欲。
瞋恚之性畢竟無所有，故名「無瞋波羅蜜」；不是離了瞋才名為無瞋。
一切法中，無明黑闇破除，故名「無癡波羅蜜」；不是滅了癡才名為無癡。
「無煩惱波羅蜜」——菩薩得無生法忍故，一切煩惱滅。佛說：憶想分別是煩惱的根本；憶想尚且是無，何況煩惱！故名「無煩惱波羅蜜」。
般若能破『在無眾生之中執有眾生』的顛倒，故名「無眾生波羅蜜」。佛說：這眾生從本以來不生、無所有，故名無眾生。
須菩提的意思：以般若波羅蜜能斷一切有漏法，故名「斷波羅蜜」。佛說：諸法不起不生、無所造作，諸法自然就是斷相，故名「斷」。
二邊，就是我與無我，斷與無斷，可斷之法與無可斷之法，常與滅，有與無——像這樣無量的二邊；般若波羅蜜中沒有這些邊，故名「無二邊波羅蜜」。佛說：這些邊從本以來是無，只因虛誑顛倒而執著；菩薩求實事故，離開這顛倒之邊。
這般若波羅蜜一相、空故，不可破。佛說：不只般若波羅蜜，一切法皆沒有決定的別異之相。如同果不離因，因不離果；有為法不離無為法，無為法不離有為法；般若波羅蜜不離一切法，一切法不離般若波羅蜜；一切法實相即是般若波羅蜜，故名「不破波羅蜜」。所謂破，就是諸法各各離散。
一切法有常、無常等種種過失；所以般若波羅蜜不取一切法。佛說：一切法乃至二乘出世間的清淨之法也不取，故名「不取波羅蜜」。
分別，名為取相生心、妄想分別；般若波羅蜜是實相，所以沒有這妄想分別。佛說：因為有憶想分別，纔有「有、無」的分別；如今憶想分別從本以來是無，故名「無分別波羅蜜」。
般若波羅蜜出生四無量，故名「無量波羅蜜」。再者，畢竟空，是為得涅槃的無量之法，故名無量。再者，智慧所不能到達它的邊崖，這名為無量。所謂量，是六情所籌度的；此法空、無相、無生滅，六情所不能量。為什麼呢？物多而量器小的緣故。佛說：不只是般若波羅蜜無量，色等一切法皆不可得，所以皆是無量。
如虛空無色無形，無所能作；般若波羅蜜也是如此。佛說：不只虛空無所有，色等諸法皆無所有，故名「虛空波羅蜜」。
經③：無常乃至佛四十七番
『世尊！無常波羅蜜就是般若波羅蜜。』
佛說：『因為一切法破壞的緣故。』
『世尊！苦波羅蜜就是般若波羅蜜。』
佛說：『因為一切法是逼惱之相的緣故。』
『世尊！無我波羅蜜就是般若波羅蜜。』
佛說：『因為於一切法不執著的緣故。』
『世尊！空波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不可得的緣故。』
『世尊！無相波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不生的緣故。』
『世尊！內空波羅蜜就是般若波羅蜜。』
佛說：『因為內法不可得的緣故。』
『世尊！外空波羅蜜就是般若波羅蜜。』
佛說：『因為外法不可得的緣故。』
『世尊！內外空波羅蜜就是般若波羅蜜。』
佛說：『因為內外法不可得的緣故。』
『世尊！空空波羅蜜就是般若波羅蜜。』
佛說：『因為空空之法不可得的緣故。』
『世尊！大空波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不可得的緣故。』
『世尊！第一義空波羅蜜就是般若波羅蜜。』
佛說：『因為涅槃不可得的緣故。』
『世尊！有為空波羅蜜就是般若波羅蜜。』
佛說：『因為有為法不可得的緣故。』
『世尊！無為空波羅蜜就是般若波羅蜜。』
佛說：『因為無為法不可得的緣故。』
『世尊！畢竟空波羅蜜就是般若波羅蜜。』
佛說：『因為諸法畢竟不可得的緣故。』
『世尊！無始空波羅蜜就是般若波羅蜜。』
佛說：『因為諸法的起始不可得的緣故。』
『世尊！散空波羅蜜就是般若波羅蜜。』
佛說：『因為散法不可得的緣故。』
『世尊！性空波羅蜜就是般若波羅蜜。』
佛說：『因為有為、無為法不可得的緣故。』
『世尊！諸法空波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不可得的緣故。』
『世尊！自相空波羅蜜就是般若波羅蜜。』
佛說：『因為自相遠離的緣故。』
『世尊！無法空波羅蜜就是般若波羅蜜。』
佛說：『因為無法不可得的緣故。』
『世尊！有法空波羅蜜就是般若波羅蜜。』
佛說：『因為有法不可得的緣故。』
『世尊！無法有法空波羅蜜就是般若波羅蜜。』
佛說：『因為無法有法不可得的緣故。』
『世尊！念處波羅蜜就是般若波羅蜜。』
佛說：『因為身、受、心、法不可得的緣故。』
『世尊！正懃波羅蜜就是般若波羅蜜。』
佛說：『因為善法不善法不可得的緣故。』
『世尊！如意足波羅蜜就是般若波羅蜜。』
佛說：『因為四如意足不可得的緣故。』
『世尊！根波羅蜜就是般若波羅蜜。』
佛說：『因為五根不可得的緣故。』
『世尊！力波羅蜜就是般若波羅蜜。』
佛說：『因為五力不可得的緣故。』
『世尊！覺波羅蜜就是般若波羅蜜。』
佛說：『因為七覺分不可得的緣故。』
『世尊！道波羅蜜就是般若波羅蜜。』
佛說：『因為八聖道分不可得的緣故。』
『世尊！無作波羅蜜就是般若波羅蜜。』
佛說：『因為無作不可得的緣故。』
『世尊！空波羅蜜就是般若波羅蜜。』
佛說：『因為空相不可得的緣故。』
『世尊！無相波羅蜜就是般若波羅蜜。』
佛說：『因為寂滅之相不可得的緣故。』
『世尊！背捨波羅蜜就是般若波羅蜜。』
佛說：『因為八背捨不可得的緣故。』
『世尊！定波羅蜜就是般若波羅蜜。』
佛說：『因為九次第定不可得的緣故。』
『世尊！檀波羅蜜就是般若波羅蜜。』
佛說：『因為慳貪不可得的緣故。』
『世尊！尸羅波羅蜜就是般若波羅蜜。』
佛說：『因為破戒不可得的緣故。』
『世尊！羼提波羅蜜就是般若波羅蜜。』
佛說：『因為忍辱、不忍辱不可得的緣故。』
『世尊！毘梨耶波羅蜜就是般若波羅蜜。』
佛說：『因為懈怠、精進不可得的緣故。』
『世尊！禪波羅蜜就是般若波羅蜜。』
佛說：『因為定、亂不可得的緣故。』
『世尊！般若波羅蜜就是般若波羅蜜。』
佛說：『因為癡、慧不可得的緣故。』
『世尊！十力波羅蜜就是般若波羅蜜。』
佛說：『因為一切法不可屈伏的緣故。』
『世尊！無所畏波羅蜜就是般若波羅蜜。』
佛說：『因為道種智不沈沒的緣故。』
『世尊！無礙智波羅蜜就是般若波羅蜜。』
佛說：『因為一切諸法無障無礙的緣故。』
『世尊！佛法波羅蜜就是般若波羅蜜。』
佛說：『因為超過一切法的緣故。』
『世尊！如實說者波羅蜜就是般若波羅蜜。』
佛說：『因為一切所說皆如實的緣故。』
『世尊！自然波羅蜜就是般若波羅蜜。』
佛說：『因為於一切法中自在的緣故。』
『世尊！佛波羅蜜就是般若波羅蜜。』
佛說：『因為知一切法、具一切種智的緣故。』
論③：釋無常乃至佛，兼答三問
論主解釋說：
般若波羅蜜中有無常聖行，故名「無常波羅蜜」。佛說：不只般若之中有無常，觀一切法無常，故名「無常波羅蜜」。
有人問：前面說「般若波羅蜜法性常住」，如今為什麼說「無常」？
回答說：般若波羅蜜是智慧，觀法從因緣和合而生，是有為法，所以無常；般若波羅蜜的所緣之處——如、法性、實際——是無為法，所以是常。須菩提說的是有為的般若，所以說般若波羅蜜無常。
有人問：若是這樣，佛為什麼說「一切法盡是破壞無常，無為法無破壞相」？
回答說：一切法指的是六情，內外皆是造作之法；既是造作之法，必歸於破壞之相。離了有為法，沒有無為法，也更沒有別的法相；因著有為法之相，才說無為法不生不滅。
再者，一切有為法有兩種：一是名字上的一切，二是實有的一切。一切有為法破壞，所以名一切無常。
「苦」等乃至「無法有法空」也是如此。須菩提舉一切法之相來讚般若，佛便舉一切法作答。
正觀身等四種法，從四念處生；四念處是四諦的初門，四諦是四沙門果的初門；阿羅漢果加以分別，即是三乘。四念處，在般若波羅蜜中有種種廣說。佛說：這四種法的所緣之處，從本以來皆不可得，故名「念處波羅蜜」。
從「四正懃」乃至「般若波羅蜜」，也是如此。
有人問：其餘的法可以用來讚般若，怎麼又用般若來讚般若？
回答說：般若有兩種：一是常住般若；二是與五波羅蜜共行、有作用的般若波羅蜜。須菩提讚的是有作用的般若波羅蜜，能破無明黑闇、能給與真智慧；所以佛說：常住般若波羅蜜，癡與慧皆不可得。
行這般若波羅蜜的菩薩，初得菩薩十力，後得佛十力，所以說「十力波羅蜜」。佛說：不只十力不可破、不可伏，一切法實相也不可破、不可伏。佛的意思是：為度眾生的緣故，說十方佛力無量無邊；如同佛力，一切法實相也同樣不可屈伏，故名「十力波羅蜜」。
菩薩得了這般若波羅蜜之力，在佛前尚且能說法論議，何況其餘之處！尚且不畏魔王，何況外道！故名「無所畏波羅蜜」。佛說：道種智不沈沒故。道種智名為法眼，知一切眾生以什麼道得涅槃。般若波羅蜜常是寂滅之相、不可言說；這菩薩以道種智引導眾生，在大眾之中作師子吼；道種智增益故不沈沒，無所畏懼，也不自憍慢說我有這法，名「無畏波羅蜜」。
須菩提從佛聽聞，無畏轉深，故讚歎般若波羅蜜，說「無礙波羅蜜」。佛說：不只四無礙，一切法入於如、法性、實際，所以皆是無礙之相。
菩薩因般若波羅蜜，能集聚十力、四無所畏、四無礙智、大慈大悲等諸佛之法，故說「佛法波羅蜜」。佛說：聲聞法比凡夫法為勝，辟支佛法比聲聞法為勝，佛法於一切法最勝。如同一切色之中，虛空最為廣大；佛法最勝，無能企及、無可比喻，超過一切法，故名「佛法波羅蜜」。
如同過去諸佛行六波羅蜜，得諸法的如相；今佛也同樣行六波羅蜜而得佛道，故名「多陀阿伽陀波羅蜜」。「多陀阿伽陀」，或譯「如來」，或譯「如實說」，或譯「如實知」。此中佛說：不只佛所說名為如實說，一切語言皆是如實，故名「如實說波羅蜜」。
這般若波羅蜜具足了，後身自然作佛，故名「自然波羅蜜」。「自然」名佛；是佛所說，故名「自然波羅蜜」。再者，這般若波羅蜜實相自然、不由他作，故名「自然」。佛說：佛於一切法中得自在之力，故名「自然波羅蜜」。
具足十地，得十力、四無所畏，轉法輪、擊法鼓，覺醒世間為無明所沉睡的眾生，故名為「佛波羅蜜」。佛，秦地之言是覺者、知者。覺知的是什麼呢？就是正知一切法、一切種，故名為覺。
一切法，就是五眾、十二入、十八界等。再者，一切法也指外道經書、伎術、禪定等；略說有五種，就是凡夫法、聲聞法、辟支佛法、菩薩法、佛法。
佛，略知有兩種相，就是總相與別相；又以分別相與畢竟空相知之。廣知則是一切種——一切種是一切無量無邊的法門。因為這個緣故，名為「佛波羅蜜」；不是以佛身故名為佛波羅蜜，而是以一切種智故。
《大智度論》卷第六十五至此而終。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the forty-fourth chapter, "The Perfections", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in fascicle sixty-five.
Sūtra ①: Subhūti Praises the Different Names of Prajñā in Seventeen Rounds—Boundless and So On up to Not Lost; the Buddha Explains the Reason for Each One by One
At that time the venerable Subhūti said to the Buddha: ‘World-Honored One! The boundless pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because it is boundless like space.’
‘World-Honored One! The equal pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because dharmas are equal.’
‘World-Honored One! The pāramitā apart is prajñāpāramitā.’
The Buddha said: ‘Because of ultimate emptiness.’
‘World-Honored One! The indestructible pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are unfindable.’
‘World-Honored One! The pāramitā without a further shore is prajñāpāramitā.’
The Buddha said: ‘Because it is without name and without body.’
‘World-Honored One! The pāramitā of the kind of emptiness is prajñāpāramitā.’
The Buddha said: ‘Because the in-breath and the out-breath are unfindable.’
‘World-Honored One! The unspeakable pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because initial and sustained thought are unfindable.’
‘World-Honored One! The nameless pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because feeling, perception, constructions, and consciousness are unfindable.’
‘World-Honored One! The pāramitā not going is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas do not come.’
‘World-Honored One! The unmoving pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas cannot be subdued.’
‘World-Honored One! The exhausted pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are ultimately exhausted.’
‘World-Honored One! The unarisen pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas do not cease.’
‘World-Honored One! The unceasing pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas do not arise.’
‘World-Honored One! The pāramitā without anything done is prajñāpāramitā.’
The Buddha said: ‘Because the doer is unfindable.’
‘World-Honored One! The pāramitā without knowing is prajñāpāramitā.’
The Buddha said: ‘Because the knower is unfindable.’
‘World-Honored One! The pāramitā not arriving is prajñāpāramitā.’
The Buddha said: ‘Because birth and death are unfindable.’
‘World-Honored One! The pāramitā not lost is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are not lost.’
Treatise ①: Boundless and So On up to Not Lost Explained
The treatise-author explains:
As for 「無邊波羅蜜」 tr. "the boundless pāramitā": Subhūti heard the Buddha speak the meaning of the great precious treasure pāramitā, and thereupon of himself praised prajñā as mahāpāramitā; further, with wisdom he entered deeply into gates of the Dharma of every kind, and contemplated prajñāpāramitā as the waters of the great sea, immeasurable and boundless; knowing deeply the merits of prajñāpāramitā, he therefore gave rise to great joy; wishing to praise prajñā by causes and conditions of every kind, he therefore said to the Buddha: ‘World-Honored One! The boundless pāramitā is prajñāpāramitā.’
The meaning of 「無邊」 tr. "boundless", from the beginning of the chapter to its end, is everywhere the meaning of boundlessness; because it would hinder the telling of the other matters, it is only spoken of briefly; if it were spoken of broadly, it would be immeasurable and inexhaustible.
Furthermore, permanence is one extreme and impermanence is one extreme; self and no-self, existence and non-existence, the world having a bound and having no bound, beings having a bound and having no bound—dharmas such as these are called the extremes of wrong view; one who attains prajñāpāramitā has none of these extremes, and therefore it is said 「無邊」 tr. "boundless".
Furthermore, as the place where a thing runs out is called its bound, space, being without colour and without form, is without bound. Prajñāpāramitā is ultimately pure, and therefore it has no bound, no end, nothing that can be grasped, and nothing that can be received; therefore the Buddha answers: because it is boundless like space, prajñāpāramitā too is boundless.
The bodhisattva, having attained the acceptance of dharmas, contemplates all dharmas as all equal; therefore it is said that all dharmas are equal, and so it is said 「等波羅蜜」 tr. "the equal pāramitā".
The bodhisattva, with the mind of ultimate emptiness, is far apart from the afflictions and is also far apart from dharmas; therefore it is called 「離波羅蜜」 tr. "the pāramitā apart".
The bodhisattva, with this prajñāpāramitā, searches into dharmas by the general mark and by the specific marks, and cannot find a fixed mark even the size of a single hair; because it is unfindable, his mind is not attached to any dharma. If there are people of wrong views and idle discourse who, with a mind attached to wrong views, wish to destroy this bodhisattva, this bodhisattva, because he is attached to nothing, cannot be destroyed; this is called 「不壞波羅蜜」 tr. "the indestructible pāramitā".
This shore is called birth and death, the further shore is called nirvāṇa, and between them is the great river of the afflictions; all who have left the household wish to abandon this shore and covet the further shore; yet prajñāpāramitā has no further shore—the further shore is nirvāṇa, without colour and without name; therefore it is said: because it is without colour and without name, it is called the pāramitā without a further shore.
Where there is space, there is the breath going out and coming in; the out-breath and the in-breath are both born from the causes and conditions of false and deceptive actions; what goes out is not what comes in, and what comes in is not what goes out; thought by thought they arise and cease, and no real mark of them can be found; since the breath is unfindable, all dharmas too are unfindable; because they are unfindable, it is called 「空種波羅蜜」 tr. "the pāramitā of the kind of emptiness".
All dharmas have the mark of empty quiescence, and so there is no need for initial and sustained thought; since there is no initial and sustained thought, there is no speech; since there is no speech, it is said that prajñāpāramitā cuts off the path of words, and therefore it is called 「不可說波羅蜜」 tr. "the unspeakable pāramitā".
Two kinds of dharma include all dharmas: name and form. The four great elements and the form made from the four great elements are included under form; the four aggregates, feeling and the rest, are included under name. People who discriminate dharmas say: prajñāpāramitā is the mark of wisdom, and therefore it is included under name. Now in reality there is no name apart from form and no form apart from name; this prajñāpāramitā has the mark of being without knowing, and therefore it is said that feeling, perception, constructions, and consciousness are unfindable; so it is said 「無名波羅蜜」 tr. "the nameless pāramitā".
All dharmas have no coming and also no going; therefore it is called 「無去波羅蜜」 tr. "the pāramitā without going".
Prajñāpāramitā is the Dharma treasury of the buddhas of the three times and the ten directions; it is sealed with the three seals of the Dharma, and no god and no human can destroy it; therefore it is called 「無移波羅蜜」 tr. "the unmoving pāramitā".
Conditioned dharmas are exhausted and cease thought by thought, without any time of abiding. If that is so, past dharmas are not exhausted, future dharmas also are not exhausted, and present dharmas, because they do not abide, are not exhausted; the exhaustion of the three times is in every case unfindable, and this is called ultimate exhaustion; because of ultimate exhaustion it is called 「盡波羅蜜」 tr. "the exhausted pāramitā".
The arising of all dharmas within the three times is in every case unfindable, and therefore there is no arising; because there is no arising, it is called 「無生波羅蜜」 tr. "the pāramitā without arising".
「不滅波羅蜜」 tr. "The unceasing pāramitā" is likewise.
「作」 tr. "Doing" is of two kinds: first, doing by beings; second, doing by dharmas. Doing by beings is such as giving, keeping the precepts, and so on; doing by dharmas is such as fire burning and water rotting, which are known by the mind and consciousness. Because beings are empty, there is no doer; all dharmas are dark and dull and do not give rise to the mark of making, and so dharmas also do not do. Since neither of these two does anything, it is called 「無作波羅蜜」 tr. "the pāramitā without anything done".
「無知波羅蜜」 tr. "The pāramitā without knowing" is likewise—all dharmas are dark and dull, and so there is nothing they know.
With the divine eye one sees that there is birth and death; seen with the eye of empty wisdom, birth and death are unfindable; because birth and death are unfindable, when the beings of this life die, there is not one who goes to the later life; it is only that the five aggregates, by the causes and conditions of the actions of the former life, continue on and are born; therefore it is called 「不到波羅蜜」 tr. "the pāramitā not arriving".
Prajñāpāramitā does not lose the real mark of all dharmas, and can also cause all dharmas not to lose the real mark; apart from prajñāpāramitā, all dharmas are lost. Contemplating the real mark of all dharmas, one attains prajñāpāramitā; therefore it is called 「不失波羅蜜」 tr. "the pāramitā not lost".
Sūtra ②: Dream, Echo, Shadow, Mirage, Illusion, and So On up to Space—Twenty-Six Rounds
‘World-Honored One! The dream pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because even what is seen in a dream is unfindable.’
‘World-Honored One! The echo pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the one who hears the sound is unfindable.’
‘World-Honored One! The shadow pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the face of the mirror is unfindable.’
‘World-Honored One! The mirage pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the flowing water is unfindable.’
‘World-Honored One! The illusion pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the matter of the conjuring is unfindable.’
‘World-Honored One! The unstained pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the afflictions are unfindable.’
‘World-Honored One! The pāramitā without purity is prajñāpāramitā.’
The Buddha said: ‘Because the afflictions are false and deceptive.’
‘World-Honored One! The unsullied pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the place is unfindable.’
‘World-Honored One! The pāramitā without idle discourse is prajñāpāramitā.’
The Buddha said: ‘Because all idle discourse is broken.’
‘World-Honored One! The pāramitā not thinking is prajñāpāramitā.’
The Buddha said: ‘Because all thought is broken.’
‘World-Honored One! The immovable pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the nature of dharmas ever abides.’
‘World-Honored One! The undefiled pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because it knows that all dharmas are false understandings.’
‘World-Honored One! The pāramitā not rising up is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are without discrimination.’
‘World-Honored One! The pāramitā of quiescent extinction is prajñāpāramitā.’
The Buddha said: ‘Because the marks of all dharmas are unfindable.’
‘World-Honored One! The pāramitā without desire is prajñāpāramitā.’
The Buddha said: ‘Because desire is unfindable.’
‘World-Honored One! The pāramitā without hatred is prajñāpāramitā.’
The Buddha said: ‘Because hatred is not real.’
‘World-Honored One! The pāramitā without delusion is prajñāpāramitā.’
The Buddha said: ‘Because the darkness of ignorance is extinguished.’
‘World-Honored One! The pāramitā without afflictions is prajñāpāramitā.’
The Buddha said: ‘Because discrimination and recollection are false.’
‘World-Honored One! The pāramitā without beings is prajñāpāramitā.’
The Buddha said: ‘Because beings are without anything existent.’
‘World-Honored One! The pāramitā cut off is prajñāpāramitā.’
The Buddha said: ‘Because dharmas do not rise up.’
‘World-Honored One! The pāramitā without the two extremes is prajñāpāramitā.’
The Buddha said: ‘Because it is apart from the two extremes.’
‘World-Honored One! The unbroken pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are not apart from one another.’
‘World-Honored One! The pāramitā not grasping is prajñāpāramitā.’
The Buddha said: ‘Because it goes beyond the ground of the śrāvaka and the ground of the pratyekabuddha.’
‘World-Honored One! The pāramitā without discrimination is prajñāpāramitā.’
The Buddha said: ‘Because false thoughts are unfindable.’
‘World-Honored One! The immeasurable pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the measure of dharmas is unfindable.’
‘World-Honored One! The space pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are without anything existent.’
Treatise ②: Dream and So On up to Space Explained
The treatise-author explains:
Subhūti praises prajñāpāramitā, opening and showing to beings that the world is empty, like a dream. The Buddha says: even the dream itself is unfindable; therefore it is called 「夢波羅蜜」 tr. "the dream pāramitā".
Echo, shadow, mirage, and illusion are likewise.
People's minds take the voice as real and the echo as false; as for the shadow, a person's face and the mirror are taken as real and the image in the mirror as false; as for the mirage, wind, dust, and sunlight are taken as real and the appearance of water that shows itself as false; as for the illusion, the spell is taken as real and what the spell conjures up as false. Subhūti praises prajñā, making its emptiness clear by similes; the Buddha says: both the simile and the matter itself on which it rests are empty—since the matter itself is empty, this simile too is empty.
This prajñāpāramitā is without stain and can cut off and extinguish all stains. The Buddha says: the afflictions from the very beginning have always been non-existent—what further is there now to cut off? Therefore it is called 「無垢波羅蜜」 tr. "the pāramitā without stain".
「無淨波羅蜜」 tr. "The pāramitā without purity" is likewise. To be without afflictions is 「淨」 tr. "purity".
Sexual desire, hatred, and the other afflictions are called soiling; this prajñāpāramitā cannot be soiled by any stained dharma. The six faculties are the place of the afflictions; the six faculties and all dharmas, as the place the afflictions take as object and the place where they abide, are unfindable; therefore it is called 「不污波羅蜜」 tr. "the unsoiled pāramitā".
Once this prajñāpāramitā is attained, all idle discourse, recollection, and discrimination are extinguished; therefore it is called 「不戲論波羅蜜」 tr. "the pāramitā free of idle discourse".
All dharmas are ultimately empty, and so there is no mark of recollection and no mark of thought; because it is without the mark of recollection and thought, it is called 「無念波羅蜜」 tr. "the pāramitā without thought".
As for the bodhisattva who abides in the nature of dharmas: no debater can overcome him, and no fetters or wrong views can cover him; all dharmas are impermanent and break down, yet his mind gives rise to no sorrow or vexation—by causes and conditions of every kind such as these, it is called 「不動波羅蜜」 tr. "the immovable pāramitā".
All dharmas are false understandings—not only the defilement of craving; therefore it is called 「無染波羅蜜」 tr. "the undefiled pāramitā".
Recollection and discrimination are the root of all fetters; where there are fetters, they can give rise to the actions of a later body. Knowing that recollection and discrimination are false, all the actions of receiving birth in later lives no longer rise up again; therefore it is called 「不起波羅蜜」 tr. "the pāramitā not rising up".
In prajñāpāramitā one does not grasp the mark of the fire of the three poisons; therefore it is said 「寂滅波羅蜜」 tr. "the quiescent pāramitā". The Buddha says: not only is the mark of the three poisons quiescent; the marks of all dharmas are all unfindable.
This prajñāpāramitā does not covet even wholesome dharmas—how much less any other desire! The Buddha says: desire from the very beginning is unfindable. Greed and desire are false and deceptive, and their self-nature is unfindable; therefore it is called 「無欲波羅蜜」 tr. "the pāramitā without desire"; it is not called without desire because desire has been left behind.
The nature of hatred is ultimately without anything existent; therefore it is called 「無瞋波羅蜜」 tr. "the pāramitā without hatred"; it is not called without hatred because hatred has been left behind.
Among all dharmas the darkness of ignorance is broken; therefore it is called 「無癡波羅蜜」 tr. "the pāramitā without delusion"; it is not called without delusion because delusion has been extinguished.
「無煩惱波羅蜜」 tr. "The pāramitā without afflictions"—because the bodhisattva attains the acceptance of the non-arising of dharmas, all afflictions are extinguished. The Buddha says: recollection and discrimination are the root of the afflictions; since even recollection is non-existent, how much less the afflictions! Therefore it is called 「無煩惱波羅蜜」 tr. "the pāramitā without afflictions".
Prajñā can break the inversion of ‘grasping that there are beings where there are no beings’; therefore it is called 「無眾生波羅蜜」 tr. "the pāramitā without beings". The Buddha says: these beings from the very beginning do not arise and are without anything existent; therefore it is called without beings.
Subhūti's meaning: because prajñāpāramitā can cut off all dharmas with outflows, it is called 「斷波羅蜜」 tr. "the pāramitā of cutting off". The Buddha says: dharmas do not rise up, do not arise, and are without any making; dharmas of themselves have the mark of being cut off; therefore it is called 「斷」 tr. "cutting off".
The two extremes are self and no-self, cutting off and not cutting off, dharmas that can be cut off and no dharma that can be cut off, permanence and cessation, existence and non-existence—immeasurable pairs of extremes such as these; in prajñāpāramitā there are none of these extremes; therefore it is called 「無二邊波羅蜜」 tr. "the pāramitā without the two extremes". The Buddha says: these extremes from the very beginning are non-existent; only because of falsehood, deception, and inversion is one attached to them; because the bodhisattva seeks the real thing, he leaves these inverted extremes.
This prajñāpāramitā, because it is of one mark and empty, cannot be broken. The Buddha says: not only prajñāpāramitā—no dharma has a fixed mark of separate difference. As the fruit is not apart from the cause and the cause is not apart from the fruit; conditioned dharmas are not apart from unconditioned dharmas, and unconditioned dharmas are not apart from conditioned dharmas; prajñāpāramitā is not apart from all dharmas, and all dharmas are not apart from prajñāpāramitā; the real mark of all dharmas is prajñāpāramitā; therefore it is called 「不破波羅蜜」 tr. "the unbroken pāramitā". What is called breaking is dharmas each separating and scattering.
All dharmas have faults of every kind, such as permanence and impermanence; therefore prajñāpāramitā does not grasp any dharma. The Buddha says: of all dharmas, it does not grasp even the pure, world-transcending dharmas of the two vehicles; therefore it is called 「不取波羅蜜」 tr. "the pāramitā not grasping".
Discrimination is called grasping at marks and giving rise to the mind, false thinking and discrimination; prajñāpāramitā is the real mark, and so it is without this false thinking and discrimination. The Buddha says: because there is recollection and discrimination, only then is there the discrimination of 「有、無」 tr. "existence and non-existence"; now recollection and discrimination from the very beginning are non-existent; therefore it is called 「無分別波羅蜜」 tr. "the pāramitā without discrimination".
Prajñāpāramitā gives birth to the four immeasurable minds; therefore it is called 「無量波羅蜜」 tr. "the immeasurable pāramitā". Furthermore, ultimate emptiness is the immeasurable dharma by which nirvāṇa is attained; therefore it is called immeasurable. Furthermore, wisdom cannot reach its edge; this is called immeasurable. What is called measure is what the six faculties calculate; this dharma is empty, signless, and without arising and ceasing, and the six faculties cannot measure it. Why? Because the things are many and the measuring vessel is small. The Buddha says: not only is prajñāpāramitā immeasurable; form and all other dharmas are unfindable, and therefore all are immeasurable.
As space is without colour and without form and can do nothing, prajñāpāramitā is likewise. The Buddha says: not only is space without anything existent; form and all other dharmas are without anything existent; therefore it is called 「虛空波羅蜜」 tr. "the space pāramitā".
Sūtra ③: Impermanent and So On up to the Buddha—Forty-Seven Rounds
‘World-Honored One! The pāramitā of impermanence is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas break down.’
‘World-Honored One! The pāramitā of suffering is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas have the mark of oppression.’
‘World-Honored One! The pāramitā of no-self is prajñāpāramitā.’
The Buddha said: ‘Because it is not attached to any dharma.’
‘World-Honored One! The pāramitā of emptiness is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are unfindable.’
‘World-Honored One! The signless pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas do not arise.’
‘World-Honored One! The pāramitā of inner emptiness is prajñāpāramitā.’
The Buddha said: ‘Because inner dharmas are unfindable.’
‘World-Honored One! The pāramitā of outer emptiness is prajñāpāramitā.’
The Buddha said: ‘Because outer dharmas are unfindable.’
‘World-Honored One! The pāramitā of inner and outer emptiness is prajñāpāramitā.’
The Buddha said: ‘Because inner and outer dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of emptiness is prajñāpāramitā.’
The Buddha said: ‘Because the dharma of the emptiness of emptiness is unfindable.’
‘World-Honored One! The pāramitā of great emptiness is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of the highest meaning is prajñāpāramitā.’
The Buddha said: ‘Because nirvāṇa is unfindable.’
‘World-Honored One! The pāramitā of the emptiness of the conditioned is prajñāpāramitā.’
The Buddha said: ‘Because conditioned dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of the unconditioned is prajñāpāramitā.’
The Buddha said: ‘Because unconditioned dharmas are unfindable.’
‘World-Honored One! The pāramitā of ultimate emptiness is prajñāpāramitā.’
The Buddha said: ‘Because dharmas are ultimately unfindable.’
‘World-Honored One! The pāramitā of beginningless emptiness is prajñāpāramitā.’
The Buddha said: ‘Because the beginning of dharmas is unfindable.’
‘World-Honored One! The pāramitā of the emptiness of dispersal is prajñāpāramitā.’
The Buddha said: ‘Because dispersed dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of nature is prajñāpāramitā.’
The Buddha said: ‘Because conditioned and unconditioned dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of all dharmas is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of specific marks is prajñāpāramitā.’
The Buddha said: ‘Because specific marks are far apart.’
‘World-Honored One! The pāramitā of the emptiness of non-existent dharmas is prajñāpāramitā.’
The Buddha said: ‘Because non-existent dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of existent dharmas is prajñāpāramitā.’
The Buddha said: ‘Because existent dharmas are unfindable.’
‘World-Honored One! The pāramitā of the emptiness of non-existent and existent dharmas is prajñāpāramitā.’
The Buddha said: ‘Because non-existent dharmas and existent dharmas are unfindable.’
‘World-Honored One! The pāramitā of the foundations of mindfulness is prajñāpāramitā.’
The Buddha said: ‘Because body, feeling, mind, and dharmas are unfindable.’
‘World-Honored One! The pāramitā of right exertion is prajñāpāramitā.’
The Buddha said: ‘Because wholesome dharmas and unwholesome dharmas are unfindable.’
‘World-Honored One! The pāramitā of the bases of supernormal power is prajñāpāramitā.’
The Buddha said: ‘Because the four bases of supernormal power are unfindable.’
‘World-Honored One! The pāramitā of the faculties is prajñāpāramitā.’
The Buddha said: ‘Because the five faculties are unfindable.’
‘World-Honored One! The pāramitā of the powers is prajñāpāramitā.’
The Buddha said: ‘Because the five powers are unfindable.’
‘World-Honored One! The pāramitā of the limbs of awakening is prajñāpāramitā.’
The Buddha said: ‘Because the seven limbs of awakening are unfindable.’
‘World-Honored One! The pāramitā of the path is prajñāpāramitā.’
The Buddha said: ‘Because the eight limbs of the noble path are unfindable.’
‘World-Honored One! The non-action pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because non-action is unfindable.’
‘World-Honored One! The pāramitā of emptiness is prajñāpāramitā.’
The Buddha said: ‘Because the mark of emptiness is unfindable.’
‘World-Honored One! The signless pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because the mark of quiescence is unfindable.’
‘World-Honored One! The pāramitā of the liberations is prajñāpāramitā.’
The Buddha said: ‘Because the eight liberations are unfindable.’
‘World-Honored One! The pāramitā of absorption is prajñāpāramitā.’
The Buddha said: ‘Because the nine successive absorptions are unfindable.’
‘World-Honored One! Dānapāramitā is prajñāpāramitā.’
The Buddha said: ‘Because stinginess and greed are unfindable.’
‘World-Honored One! Śīlapāramitā is prajñāpāramitā.’
The Buddha said: ‘Because breaking the precepts is unfindable.’
‘World-Honored One! Kṣāntipāramitā is prajñāpāramitā.’
The Buddha said: ‘Because patience and impatience are unfindable.’
‘World-Honored One! Vīryapāramitā is prajñāpāramitā.’
The Buddha said: ‘Because laziness and vigour are unfindable.’
‘World-Honored One! Dhyānapāramitā is prajñāpāramitā.’
The Buddha said: ‘Because concentration and distraction are unfindable.’
‘World-Honored One! Prajñāpāramitā is prajñāpāramitā.’
The Buddha said: ‘Because delusion and wisdom are unfindable.’
‘World-Honored One! The pāramitā of the ten powers is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas cannot be subdued.’
‘World-Honored One! The pāramitā of fearlessness is prajñāpāramitā.’
The Buddha said: ‘Because the knowledge of the kinds of paths does not sink.’
‘World-Honored One! The pāramitā of unobstructed knowledge is prajñāpāramitā.’
The Buddha said: ‘Because all dharmas are without hindrance and without obstruction.’
‘World-Honored One! The pāramitā of the dharmas of the Buddha is prajñāpāramitā.’
The Buddha said: ‘Because it goes beyond all dharmas.’
‘World-Honored One! The pāramitā of one who speaks as it really is is prajñāpāramitā.’
The Buddha said: ‘Because all that is said is as it really is.’
‘World-Honored One! The pāramitā of itself is prajñāpāramitā.’
The Buddha said: ‘Because it is sovereign among all dharmas.’
‘World-Honored One! The Buddha pāramitā is prajñāpāramitā.’
The Buddha said: ‘Because it knows all dharmas and is complete in the omniscience of all kinds.’
Treatise ③: Impermanent and So On up to the Buddha Explained, Together with Answers to Three Questions
The treatise-author explains:
In prajñāpāramitā there is the noble practice of impermanence; therefore it is called 「無常波羅蜜」 tr. "the impermanent pāramitā". The Buddha says: not only is there impermanence within prajñā; one contemplates all dharmas as impermanent; therefore it is called 「無常波羅蜜」 tr. "the impermanent pāramitā".
Someone asks: earlier it was said 「般若波羅蜜法性常住」 tr. "prajñāpāramitā, the nature of dharmas, ever abides"; why is it now said 「無常」 tr. "impermanent"?
The answer: prajñāpāramitā is wisdom; it contemplates that dharmas are born from the coming together of causes and conditions; being a conditioned dharma, it is therefore impermanent; what prajñāpāramitā takes as its object—suchness, the nature of dharmas, the limit of reality—is unconditioned dharma, and therefore it is permanent. What Subhūti speaks of is the conditioned prajñā, and therefore he says that prajñāpāramitā is impermanent.
Someone asks: if that is so, why does the Buddha say 「一切法盡是破壞無常，無為法無破壞相」 tr. "all dharmas without exception break down and are impermanent; unconditioned dharmas have no mark of breaking down"?
The answer: all dharmas refers to the six faculties; inner and outer alike are made dharmas; being made dharmas, they must return to the mark of breaking down. Apart from conditioned dharmas there are no unconditioned dharmas, nor is there any further mark of dharmas; it is on account of the mark of conditioned dharmas that unconditioned dharmas are said to neither arise nor cease.
Furthermore, all conditioned dharmas are of two kinds: first, the all that is in name; second, the all that really exists. All conditioned dharmas break down, and therefore they are called all impermanent.
「苦」 tr. "Suffering" and the rest, up to 「無法有法空」 tr. "the emptiness of non-existent and existent dharmas", are likewise. Subhūti raises the marks of all dharmas to praise prajñā; the Buddha then raises all dharmas to answer.
Rightly contemplating the four kinds of dharma, the body and the rest, arises from the four foundations of mindfulness; the four foundations of mindfulness are the first gate of the four truths, and the four truths are the first gate of the four fruits of the śramaṇa; the fruit of the arhat, when discriminated, is the three vehicles. The four foundations of mindfulness are spoken of broadly in many ways within prajñāpāramitā. The Buddha says: what these four kinds of dharma take as object is from the very beginning all unfindable; therefore it is called 「念處波羅蜜」 tr. "the pāramitā of the foundations of mindfulness".
From 「四正懃」 tr. "the four right exertions" up to 「般若波羅蜜」 tr. "prajñāpāramitā", it is likewise.
Someone asks: the other dharmas can be used to praise prajñā; how is prajñā again used to praise prajñā?
The answer: prajñā is of two kinds: first, the ever-abiding prajñā; second, the prajñāpāramitā that has a use, which practises together with the five perfections. What Subhūti praises is the prajñāpāramitā that has a use, which can break the darkness of ignorance and can give true wisdom; therefore the Buddha says: in the ever-abiding prajñāpāramitā, delusion and wisdom are both unfindable.
The bodhisattva who practises this prajñāpāramitā first attains the ten powers of the bodhisattva and later attains the ten powers of the Buddha; therefore it is said 「十力波羅蜜」 tr. "the pāramitā of the ten powers". The Buddha says: not only can the ten powers not be broken and not be subdued; the real mark of all dharmas also cannot be broken and cannot be subdued. The Buddha's meaning is: for the sake of delivering beings, he says that the power of the buddhas of the ten directions is immeasurable and boundless; like the power of the Buddha, the real mark of all dharmas likewise cannot be subdued; therefore it is called 「十力波羅蜜」 tr. "the pāramitā of the ten powers".
The bodhisattva, having gained the power of this prajñāpāramitā, can expound the Dharma and debate even before the Buddha—how much more elsewhere! He does not fear even the Māra king—how much less those of the outside paths! Therefore it is called 「無所畏波羅蜜」 tr. "the pāramitā of fearlessness". The Buddha says: because the knowledge of the kinds of paths does not sink. The knowledge of the kinds of paths is called the Dharma-eye, which knows by what path each being attains nirvāṇa. Prajñāpāramitā always has the mark of quiescence and cannot be spoken; this bodhisattva, with the knowledge of the kinds of paths, guides beings and roars the lion's roar in the great assembly; because the knowledge of the kinds of paths increases, it does not sink; he has nothing to fear, nor is he proud of himself, saying that he has this dharma; this is called 「無畏波羅蜜」 tr. "the pāramitā without fear".
Subhūti, having heard from the Buddha, his fearlessness growing ever deeper, therefore praises prajñāpāramitā, saying 「無礙波羅蜜」 tr. "the unobstructed pāramitā". The Buddha says: not only the four unobstructed knowledges; all dharmas enter suchness, the nature of dharmas, and the limit of reality, and therefore all have the mark of non-obstruction.
Because of prajñāpāramitā, the bodhisattva can gather the ten powers, the four fearlessnesses, the four unobstructed knowledges, great kindness and great compassion, and the other dharmas of the buddhas; therefore it is said 「佛法波羅蜜」 tr. "the pāramitā of the dharmas of the Buddha". The Buddha says: the dharma of the śrāvaka surpasses the dharma of ordinary people, the dharma of the pratyekabuddha surpasses the dharma of the śrāvaka, and the dharma of the Buddha is supreme among all dharmas. As among all forms space is the vastest, so the dharma of the Buddha is supreme: none can reach it, nothing can be compared to it, and it goes beyond all dharmas; therefore it is called 「佛法波羅蜜」 tr. "the pāramitā of the dharmas of the Buddha".
As the buddhas of the past practised the six perfections and attained the mark of suchness of dharmas, the present Buddha likewise practises the six perfections and attains the path of the Buddha; therefore it is called 「多陀阿伽陀波羅蜜」 tr. "the tathāgata pāramitā". 「多陀阿伽陀」 tr. "Tathāgata" is rendered either 「如來」 tr. "the Tathāgata", or 「如實說」 tr. "one who speaks as it really is", or 「如實知」 tr. "one who knows as it really is". Here the Buddha says: not only is what the Buddha says called speaking as it really is; all words are as they really are; therefore it is called 「如實說波羅蜜」 tr. "the pāramitā of speaking as it really is".
When this prajñāpāramitā is complete, in the later body one becomes a Buddha of itself; therefore it is called 「自然波羅蜜」 tr. "the pāramitā of itself". 「自然」 tr. "Of itself" is a name of the Buddha; because it is spoken by the Buddha, it is called 「自然波羅蜜」 tr. "the pāramitā of itself". Furthermore, the real mark of this prajñāpāramitā is so of itself and is not made by another; therefore it is called 「自然」 tr. "of itself". The Buddha says: the Buddha attains the power of sovereignty among all dharmas; therefore it is called 「自然波羅蜜」 tr. "the pāramitā of itself".
Fulfilling the ten grounds, attaining the ten powers and the four fearlessnesses, turning the wheel of the Dharma and beating the drum of the Dharma, awakening the beings of the world who are sunk in the sleep of ignorance—therefore it is called 「佛波羅蜜」 tr. "the Buddha pāramitā". Buddha, in the language of Qin, means the awakened one, the knower. What is it that he is awake to and knows? It is rightly knowing all dharmas and all kinds; therefore he is called awakened.
All dharmas means the five aggregates, the twelve sense-fields, the eighteen elements, and so on. Furthermore, all dharmas also refers to the scriptures and books of those of the outside paths, their arts and skills, their meditative absorptions, and so on; spoken of briefly, there are five kinds: the dharmas of ordinary people, the dharmas of śrāvakas, the dharmas of pratyekabuddhas, the dharmas of bodhisattvas, and the dharmas of the Buddha.
The Buddha, in knowing briefly, has two kinds of mark: the general mark and the specific mark; again, he knows by the mark of discrimination and by the mark of ultimate emptiness. Knowing broadly is all kinds—all kinds are all the immeasurable and boundless gates of the Dharma. For this reason it is called 「佛波羅蜜」 tr. "the Buddha pāramitā"; it is not because of the Buddha's body that it is called the Buddha pāramitā, but because of omniscience of all kinds.
Here ends Fascicle Sixty-Five of the Mahāprajñāpāramitā-upadeśa.