大智度論 白話全本 · 冊7Dazhidulun — Mahāprajñāpāramitā-upadeśa · Complete Vernacular · Vol. 7
歎信行品之上Praise of Practising in Faith, Part 1 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈歎信行品〉第四十五（卷第六十六）。
經①：帝釋念聞般若者前世作功德；舍利弗說信毀二途皆從先世；帝釋禮般若；禮般若即是禮一切智
那時，釋提桓因起這樣的念頭：『若善男子、善女人得以般若波羅蜜經過耳根聽聞，這人是於前世在佛所作了功德、與善知識相隨的，何況受持、親近、讀、誦、正憶念、如所說而行！應當知道這善男子、善女人多多親近過諸佛，能夠聽聞、領受、如說而行、能問、能答；應當知道這善男子、善女人因為前世多多供養、親近諸佛的緣故，聽聞這甚深般若波羅蜜，不驚、不怖、不畏；應當知道這人也於無量億劫修行檀波羅蜜（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。』
那時，舍利弗向佛稟白：『世尊！若有善男子、善女人聽聞這甚深般若波羅蜜，不驚、不怖、不畏，聽聞之後受持、親近、如所說而修習行持，應當知道這善男子、善女人如同阿鞞跋致（不退轉）菩薩摩訶薩。為什麼呢？世尊！這般若波羅蜜甚深！若先世不曾長久修行檀波羅蜜、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，終究不能信解甚深的般若波羅蜜。世尊！若有善男子、善女人譏毀甚深般若波羅蜜，應當知道這人前世也曾譏毀甚深般若波羅蜜。為什麼呢？這善男子、善女人聽人宣說甚深般若波羅蜜時，沒有信心、沒有愛樂，心不清淨，應當知道這善男子、善女人先世不曾請問、不曾究問諸佛及佛弟子——應當怎樣行檀波羅蜜、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？應當怎樣修內空，乃至應當怎樣修無法有法空？應當怎樣修四念處，乃至應當怎樣修八聖道分？應當怎樣修佛十力，乃至應當怎樣修十八不共法？』
釋提桓因對舍利弗說：『這甚深般若波羅蜜，若有善男子、善女人不曾長久修行檀波羅蜜、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，不曾修行內空乃至無法有法空，不曾修行四禪、四無量心、四無色定，不曾修行四念處乃至八聖道分，不曾修行佛十力乃至十八不共法——這樣的人不信解這甚深般若波羅蜜，有什麼可奇怪的！大德舍利弗！我禮敬般若波羅蜜！禮敬般若波羅蜜，就是禮敬一切智。』
佛告訴釋提桓因：『正是這樣！正是這樣！憍尸迦！禮敬般若波羅蜜，就是禮敬一切智。為什麼呢？憍尸迦！諸佛的一切智都是從般若波羅蜜生出來的，一切智就是般若波羅蜜。以這緣故，憍尸迦！善男子、善女人想要住於一切智，應當住於般若波羅蜜。若善男子、善女人想要生起道種智，應當修習行持般若波羅蜜；想要斷除一切諸結使以及習氣，應當修習行持般若波羅蜜。善男子、善女人想要轉法輪，應當修習行持般若波羅蜜。善男子、善女人想要證得須陀洹果、斯陀含果、阿那含果、阿羅漢果，應當修習行持般若波羅蜜；想要證得辟支佛道，應當修習行持般若波羅蜜；想要教導眾生使他們證得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，應當修習行持般若波羅蜜。若善男子、善女人想要教導眾生使他們證得阿耨多羅三藐三菩提（無上正等正覺），若想要總攝比丘僧眾，應當修習行持般若波羅蜜。』
以下是論釋。
論①：釋帝釋發希有心；乾毳濕毳喻；空中種殖與尺蠖喻；毀呰之人何緣復得聞般若三說
論主解釋說：
釋提桓因是諸天之主，利根、智慧殊勝、深信佛法的緣故，加倍地增益；如火得到風，燒得愈加熾盛。他聽聞須菩提以種種因緣讚歎般若波羅蜜，佛又以深理成就他所讚歎的。帝釋發起希有之心，起這樣的念頭：若善男子、善女人得以般若之經經過耳根聽聞，這人是於前世多多供養諸佛、作大功德，今世得以遇到好的師長、同學等善知識。因為先世供養佛的因、藉今世善知識的緣，聽聞般若波羅蜜能夠生信；何況讀、誦、思惟、正憶念、修習禪定、籌量分別義趣、能成辦其事的人！應當知道這人是從過去諸佛及佛弟子那裡聽聞過甚深般若波羅蜜之義，信受，不怖、不畏。為什麼呢？這人於無量阿僧祇（無央數）劫修行六波羅蜜等種種功德，所以雖然還沒有得到阿鞞跋致地，於深法之中不疑、不悔。譬如新剖開的乾毛絮，隨風飄轉東西；濕的毛絮壓緊密緻，就吹不動了。新發意菩薩也是這樣，不曾長久修德、所作之福淺薄、隨順他人之語，就不能信受般若波羅蜜；若長久修集福德、不隨他人之語，就能信受甚深般若波羅蜜，不驚、不怖。
帝釋思惟憶念般若波羅蜜有無量功德時，舍利弗知道帝釋心中所念，於是向佛稟白：『世尊！善男子、善女人雖然還沒有進入菩薩位，能信受甚深般若波羅蜜，不驚、不怖，如所說而修行，這人因為大福德、智慧、信力的緣故，應當知道與阿鞞跋致沒有差別。』
這裡佛親自說出因緣：般若波羅蜜甚深！沒有相可以取、可以信、可以受；若能信受，這是希有的！如同人在虛空中種植，這是極難的！一切凡夫得到殊勝之法，就捨棄原來所依之事；如得到禪定之樂，就捨棄五欲之樂，乃至依於有頂處，就捨棄無所有處的功德；不能無所依止而有所捨。如同尺蠖沿著枝條爬行，安穩了前足，才推進後足，爬盡樹梢，再沒有可依止之處，便退回原處。這菩薩還沒有得道，於般若波羅蜜之上無所依止，卻能修集福德、捨棄五欲，這事是希有的！這裡說出因緣：『這人先世信受，長久修行六波羅蜜，廣大積集諸福德。』
與信相違背，就會譏毀般若波羅蜜。如同深厚福德的人，是從長久積集而來；不信而譏毀的人，也是從長久串習而來。
有人問：
若先世譏毀誹謗，應當墮於地獄，憑什麼緣由又能得聞般若？
回答：
有人說：這人墮地獄的罪報受完，回來又譏毀，這是不就次一生之身而說的。
有人說：造業積集深厚沉重，才能給予果報；這人前世雖然不信，然而積業還不深厚，就還沒有得到果報；以其餘福德的緣故生在人中，接續著又不信。
再者，有人說：五逆之罪，次一生之身必定受報；其餘的罪不是這樣，或次一生受、或久後之身才受。
那時，帝釋對舍利弗說：『這般若波羅蜜，畢竟空、無所有的緣故甚深。菩薩不曾長久修行功德，就執著之心堅固、信力微弱，不信般若波羅蜜乃至一切智，有什麼值得奇怪？』
帝釋思惟籌量：『信般若波羅蜜的福德無量，不信的人得罪深重。』因為深深愛敬般若波羅蜜的緣故，發出這樣的話：『我應當禮敬這般若！為什麼呢？禮敬般若波羅蜜，就是禮敬一切智；禮敬一切智，就是禮敬三世十方諸佛。』
那時，佛認可他的話，又宣說讚歎般若波羅蜜的因緣，就是諸佛的一切智慧都從般若之中生出，所以說：『若有菩薩想要住於一切智中，乃至總攝比丘僧眾，應當修習行持般若波羅蜜。』
經②：不住色中為習行般若；般若甚深難測無量；不行甚深為行般若；不應在新發意菩薩前說
釋提桓因向佛稟白：『世尊！菩薩摩訶薩想要行般若波羅蜜時，怎樣才名為住於般若波羅蜜、禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜？怎樣住於內空乃至無法有法空？怎樣住於四禪、四無量心、四無色定、五神通？怎樣住於四念處乃至八聖道分？怎樣住於佛十力乃至十八不共法？世尊！菩薩摩訶薩要怎樣修習行持般若波羅蜜乃至檀波羅蜜、內空乃至十八不共法？』
佛對釋提桓因說：『善哉！善哉！憍尸迦！你能樂於問這件事，都是佛的神力！憍尸迦！若菩薩摩訶薩行般若波羅蜜時，若不住於色中，就是修習行持般若波羅蜜；若不住於受、想、行、識中，就是修習行持般若波羅蜜。眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，眼界乃至意識界，也是這樣。憍尸迦！若菩薩摩訶薩不住於般若波羅蜜中，就是修習般若波羅蜜；不住於禪波羅蜜中，就是修習禪波羅蜜；不住於毘梨耶波羅蜜中，就是修習毘梨耶波羅蜜；不住於羼提波羅蜜中，就是修習羼提波羅蜜；不住於尸羅波羅蜜中，就是修習尸羅波羅蜜；不住於檀波羅蜜中，就是修習檀波羅蜜。像這樣，憍尸迦！這就名為菩薩摩訶薩不住於般若波羅蜜，而修習般若波羅蜜。憍尸迦！不住於內空中，就是修習內空；乃至不住於無法有法空，就是修習無法有法空。不住於四禪，就是修習四禪；不住於四無量心，就是修習四無量心；不住於四無色定，就是修習四無色定；不住於五神通，就是修習五神通。不住於四念處，就是修習四念處；乃至不住於八聖道分，就是修習行持八聖道分。不住於佛十力，就是修習行持佛十力；乃至不住於十八不共法，就是修習行持十八不共法。為什麼呢？憍尸迦！這菩薩求不到色有可住、可習之處；乃至於十八不共法，也求不到十八不共法有可住、可習之處。再者，憍尸迦！菩薩摩訶薩不修習色，若不修習色，這才名為修習色；受、想、行、識乃至十八不共法也是這樣。為什麼呢？這菩薩摩訶薩觀色，前際不可得、中際不可得、後際不可得；乃至十八不共法也是這樣。』
舍利弗向佛稟白：『世尊！這般若波羅蜜甚深！』
佛說：『色之如甚深的緣故，般若波羅蜜甚深；受、想、行、識之如甚深的緣故，般若波羅蜜甚深；乃至十八不共法也是這樣。』
舍利弗說：『世尊！這般若波羅蜜難可測量！』
佛說：『色難可測量的緣故，般若波羅蜜難可測量；受、想、行、識乃至十八不共法難可測量的緣故，般若波羅蜜難可測量。』
『世尊！這般若波羅蜜無量！』
佛說：『色無量的緣故，般若波羅蜜無量；受、想、行、識乃至十八不共法無量的緣故，般若波羅蜜無量。』
佛告訴舍利弗：『若菩薩摩訶薩行般若波羅蜜時，不行色甚深，就是行般若波羅蜜；不行受、想、行、識乃至不行十八不共法甚深，就是行般若波羅蜜。為什麼呢？色的甚深之相就不是色；受、想、行、識，乃至十八不共法的甚深之相就不是十八不共法。像這樣不行，就是行般若波羅蜜。舍利弗！若菩薩摩訶薩行般若波羅蜜時，不行色難測量，就是行般若波羅蜜；不行受、想、行、識，乃至不行十八不共法難測量，就是行般若波羅蜜。為什麼呢？色的難測量之相就不是色；受、想、行、識，乃至十八不共法的難測量之相就不是十八不共法。舍利弗！若菩薩摩訶薩行般若波羅蜜時，不行色無量，就是行般若波羅蜜；不行受、相（想）、行、識，乃至不行十八不共法無量，就是行般若波羅蜜。為什麼呢？色是無量之相就不是色；受、想、行、識，乃至十八不共法的無量之相就不是十八不共法。』
舍利弗向佛稟白：『世尊！這般若波羅蜜甚深，甚深之相難見、難解、不可思量，不應當在新發意菩薩面前宣說。為什麼呢？新發意菩薩聽聞這甚深般若波羅蜜，或許會驚怖，心生疑悔，不信、不行。這甚深般若波羅蜜應當在阿鞞跋致菩薩摩訶薩面前宣說；這菩薩聽聞這甚深般若波羅蜜，不驚、不怖，心不疑悔，就能信而行之。』
釋提桓因問舍利弗：『若在新發意菩薩摩訶薩面前說這甚深般若波羅蜜，有什麼過失？』
舍利弗回答釋提桓因：『憍尸迦！若在新發意菩薩面前說這甚深般若波羅蜜，或許會驚怖、譏毀、不信，這在新發意菩薩或許是會有的。若新發意菩薩聽聞這甚深般若波羅蜜，譏毀、不信，就種下三惡道之業；以這業的因緣故，久久難以證得阿耨多羅三藐三菩提。』
以下是論釋。
論②：釋不住不習；三世色不可得；雨渧大海喻；水深淺無定喻；深水勿使小兒渡喻
論主解釋說：
那時，帝釋因為從佛那裡聽到對般若波羅蜜的讚歎已經具足，所以現在問佛：『菩薩要怎樣住於般若波羅蜜，從禪波羅蜜，乃至十八不共法？』
佛讚言『善哉！善哉』，是因為釋提桓因是諸天之中的主，說話必定可信。問這件事，能斷除大眾的疑惑，通達無礙，能作大利益，所以說：『善哉！善哉！』再者，佛因為帝釋能捨棄上妙的五欲、七寶、宮殿，能問佛賢聖所行之事，所以說『善哉』。
『以佛神力故，你能樂於問這件事』——這會中還有更上妙的諸天，觀見佛的神德無量；如今帝釋能在大眾之中諮問佛事，所以是佛的威神之力。如《持心經》所說：『佛的光明入於身中，便能問佛事。』
『佛回答憍尸迦：若菩薩不住於色等，就是修習行持般若波羅蜜』——這菩薩見到色的無常、苦等過罪，所以不住於色；若不住於色，就是能修習行持般若波羅蜜。凡夫人見色便執著色，因此生起顛倒煩惱，失掉這般若波羅蜜之道。以這緣故，不住的人，能修習行持般若波羅蜜。五眾（五蘊）、十二入、十八界也是這樣。
有人問：
為什麼不說不住六波羅蜜等就各各修習其自身之行？
回答：
這六波羅蜜等都是善法、行法，所以說：不住六度等，就說各各修習其行；而於眾、界、入，則說是修習行持般若波羅蜜。若於這些法中不執著，就斷除愛著；斷除愛著的緣故，於色等諸法之中便是清淨之習。
這裡說出不住的因緣，就是求不到色等法的住處，求不到色等法的習處。
再者，佛因為這件事難以理解，所以再說因緣：『不習色』，是這菩薩見到色的過患，所以不住於色中；不住所以不習。『習色』名為取色相，執取它是常、是無常等。再者，菩薩常行善法，正語、正業等，積習純熟深厚，所以名為『習色』。
如今菩薩因為想要行般若的緣故，散壞這色，不修習它。為什麼呢？過去的色已經滅了、未來的色還沒有，所以不可習；現在的色生時即滅所以不住，若住只一念尚且無從習，何況念念在滅？所以這裡說不習色的因緣：『三世的色不可得。』乃至十八不共法也是這樣。若能像這樣觀諸法散壞，不取相，這才名為『能修習色等諸法的實相』。
那時，舍利弗從佛那裡聽聞這義理，心生歡喜，深入空智，向佛稟白：『般若波羅蜜甚深！』
佛加以印可，成就他所讚歎的：『色等諸法之如的緣故甚深。』佛說：『不只是眼所見的色甚深，而是以般若波羅蜜分別色而契入如實，所以甚深。』如同雨滴一滴一滴，不名為甚深；會合眾流，流入大海，才名為甚深。色等也是這樣。
天眼、肉眼，所見淺而不深；若以慧眼觀察，就深不可測。因為甚深所以難可測量，唯有諸佛才能窮盡其底。
甚深而不可測量，所以名為『無量』。沒有一種智慧能取色等的實相為若常、若無常，因為籌量便有過罪的緣故。
這時，舍利弗以及諸聽法者起這樣的念頭：『般若波羅蜜不可測量、沒有限量，菩薩應當怎樣行？』
佛知道他們的念頭，告訴舍利弗：『菩薩摩訶薩若行色等甚深，就是失掉般若波羅蜜；若不行色甚深，就是得到般若波羅蜜。』
凡夫鈍根，所以說甚深；若是有一心、福德、利根的人，就不是甚深。譬如水的深淺沒有一定，對於小兒就深，對於成人就淺；乃至大海，對於人就深，對於羅睺阿修羅王就淺。像這樣，對於凡夫人、新發意、懈怠的人是甚深，對於長久積德的阿鞞跋致就淺。諸佛如同羅睺阿修羅王，於一切法沒有什麼是深的，因為得到無礙解脫的緣故。以這緣故可知：是為著眾生以及時節、利鈍、初學久修、懈怠精進的不同，才分別說深說淺。不可測量、沒有限量，也是這樣。
這裡佛親自說出因緣：『色等法的甚深之相就不是色。為什麼呢？因為怖畏、心沒、疑悔的緣故，才以色為甚深，色相本身則沒有深。』如先前所說。
舍利弗向佛稟白：『世尊！這般若波羅蜜甚深，甚深之相難見、難解。』
有人問：
上面說『菩薩不行甚深，就是行般若波羅蜜』，如今舍利弗為什麼又說『甚深』？
回答：
舍利弗不是以定執之心說甚深，他得到佛的意趣，是為人們的緣故說甚深。所以這裡說：『世尊！不應當在新發意菩薩面前說這般若波羅蜜，新學菩薩聽聞這深智慧就會心沒。應當在阿鞞跋致菩薩面前說，阿鞞跋致因為智慧深的緣故，能信而不沒。』譬如深水，不應讓小兒去渡，應教大人去渡。
帝釋問舍利弗：『若為新發意菩薩說，有什麼過失？』
舍利弗回答：『這新發意的人就會不信、心沒，心沒所以生疑悔、怖畏——若接受一切空之法，我怎麼不會墮入斷滅之中？若不接受，佛所說之法，又怎能不接受！所以怖畏、生疑悔。』若心意已定，就生起惡邪而譏毀；譏毀的果報，如〈地獄品〉中所說。這裡略說：『種下三惡道之業因緣，久久難以證得無上之道。』
經③：未受記者聞般若不驚不怖近於受記；夢中行六度譬；險道大海春樹懷妊四喻；如來善付菩薩事
釋提桓因問舍利弗：『可有還未受記的菩薩摩訶薩，聽聞這甚深般若波羅蜜而不驚、不怖的嗎？』
舍利弗說：『有的！憍尸迦！若有菩薩摩訶薩聽聞這甚深般若波羅蜜不驚、不怖，應當知道這菩薩，接受阿耨多羅三藐三菩提之記不會太久，不會超過一佛、兩佛之世。』
佛告訴舍利弗：『正是這樣！正是這樣！這菩薩摩訶薩是久已發意、修行六波羅蜜、多多供養諸佛的，聽聞這甚深般若波羅蜜，不驚、不怖、不畏，聞即受持，如般若波羅蜜中所說而行。』
那時，舍利弗向佛稟白：『世尊！我想說個譬喻。譬如求菩薩道的善男子、善女人在夢中修行般若波羅蜜、入禪定、勤行精進、具足忍辱、守護於戒、行於布施，修行內空、外空，乃至坐於道場，應當知道這善男子、善女人已接近阿耨多羅三藐三菩提；何況菩薩摩訶薩想要證得阿耨多羅三藐三菩提，醒覺時修行般若波羅蜜、入禪定、勤行精進、具足忍辱、守護於戒、行於布施，怎會不快速成就阿耨多羅三藐三菩提、坐於道場！世尊！善男子、善女人善根成就，得以聽聞般若波羅蜜，受持乃至如所說而行；應當知道這菩薩摩訶薩是久已發意、種下善根、多多供養諸佛、與善知識相隨的；這人能受持般若波羅蜜乃至正憶念，應當知道這人接近於接受阿耨多羅三藐三菩提之記。應當知道這善男子、善女人如同阿鞞跋致菩薩摩訶薩，於阿耨多羅三藐三菩提不動不轉，能得到甚深般若波羅蜜；得到之後，能受持、讀、誦，乃至正憶念。
『世尊！譬如有人要穿越一百由旬、或二百、三百、四百由旬的曠野險道，先見到種種相：或放牧的人、或疆界、或園林，見到這樣種種相，便知道接近城、邑、聚落了。這人見了這些相，起這樣的念頭——照我所見之相，應當知道城、邑、聚落不遠了——心得安穩，不再畏懼盜賊之難、惡蟲、飢渴。
『世尊！菩薩摩訶薩也是這樣，若得到這甚深般若波羅蜜，受持、讀、誦乃至正憶念，應當知道接近得受阿耨多羅三藐三菩提之記不久了，應當知道這菩薩摩訶薩不必畏懼墮入聲聞、辟支佛地。這些就是先相，也就是甚深般若波羅蜜，得以聽聞、得以看見、得以領受乃至正憶念的緣故。』
佛告訴舍利弗：『正是這樣！正是這樣！你還樂於再說的話，就說吧。』
『世尊！譬如有人想要見大海，發心前往，一路上不再見到樹之相、不再見到山之相，這人雖然還沒有見到大海，也知道大海不遠了。為什麼呢？大海之處地勢平坦，沒有樹相、沒有山相的緣故。像這樣，世尊！菩薩摩訶薩聽聞這甚深般若波羅蜜、受持乃至正憶念時，雖然還沒有在佛前接受劫數之記，或一百劫、一千劫、一萬劫、百千萬億劫，這菩薩自己知道接近接受阿耨多羅三藐三菩提之記不久了。為什麼呢？因為我得以聽聞這甚深般若波羅蜜，受持、讀、誦乃至正憶念的緣故。
『世尊！譬如初春時節，諸樹的舊葉已經凋落，應當知道這樹新葉、華、果出現不久了。為什麼呢？因為見到這些樹的先相的緣故，知道如今不久便要生葉、開華、結果；這時閻浮提的人們，見到樹的先相，都大為歡喜。世尊！菩薩摩訶薩得以聽聞這甚深般若波羅蜜，受持、讀、誦乃至正憶念、如所說而行，應當知道這菩薩善根成就、多多供養過諸佛。這菩薩應當起這樣的念頭——先世善根所追隨，趣向阿耨多羅三藐三菩提，以這因緣故，得以看見、得以聽聞這甚深般若波羅蜜，受持、讀、誦乃至正憶念、如所說而行。這會中曾見過佛的諸天子，歡喜踊躍，起這樣的念頭說：從前諸菩薩摩訶薩也有這樣的受記先相，如今這菩薩摩訶薩接受阿耨多羅三藐三菩提之記也不久了。
『世尊！譬如婦人懷孕，身體苦重，行步不便，坐起不安，睡眠飲食轉少，不喜言語，厭棄原本的習好，因為承受苦痛的緣故；有別的婦人見到她這些先相，便知道臨產不久了。菩薩摩訶薩也是這樣，種下善根、多多供養諸佛、久行六波羅蜜、與善知識相隨，善根成就，得以聽聞甚深般若波羅蜜，受持、讀、誦乃至正憶念、如所說而行；諸菩薩也知道這菩薩摩訶薩得到阿耨多羅三藐三菩提之記不久了。』
佛告訴舍利弗：『善哉！善哉！你所樂說的，都是佛力。』
那時，須菩提向佛稟白：『希有！世尊！諸多陀阿伽度、阿羅呵、三藐三佛陀（如來、應供、正遍知）善於付囑諸菩薩摩訶薩之事！』
佛告訴須菩提：『這些菩薩摩訶薩發阿耨多羅三藐三菩提心，使眾多眾生得到安穩，使無量眾生得到快樂，是為了憐愍、安樂、饒益諸天人的緣故。這些菩薩行菩薩道時，以四事攝受無量百千眾生，就是布施、愛語、利益、同事；也以十善道成就眾生。自己行初禪，也教他人行初禪；乃至自己行非有想非無想處，也教他人行乃至非有想非無想處。自己行檀波羅蜜，也教他人行檀波羅蜜；自己行尸羅波羅蜜，也教他人行尸羅波羅蜜；自己行羼提波羅蜜，也教他人行羼提波羅蜜；自己行毘梨耶波羅蜜，也教他人行毘梨耶波羅蜜；自己行禪波羅蜜，也教他人行禪波羅蜜；自己行般若波羅蜜，也教他人行般若波羅蜜。這菩薩得到般若波羅蜜，以方便力教導眾生使他們證得須陀洹果，自己於內不取證；教導眾生使他們證得斯陀含果、阿那含果、阿羅漢果，自己於內不取證；教導眾生使他們證得辟支佛道，自己於內不取證。自己行六波羅蜜，也教無量百千萬諸菩薩行六波羅蜜。自己住於阿鞞跋致地，也教他人住於阿鞞跋致地。自己清淨佛世界，也教他人清淨佛世界。自己成就眾生，也教他人成就眾生。自己得到菩薩神通，也教他人得到菩薩神通。自己清淨陀羅尼門，也教他人清淨陀羅尼門。自己具足樂說辯才，也教他人具足樂說辯才。自己受色成就，也教他人受色成就。自己成就三十二相，也教他人成就三十二相。自己成就童真地，也教他人成就童真地。自己成就佛十力，也教他人成就佛十力。自己行四無所畏，也教他人行四無所畏。自己行十八不共法，也教他人行十八不共法。自己行大慈、大悲，也教他人行大慈大悲。自己得到一切種智，也教他人得到一切種智。自己離一切結使及習氣，也教他人離一切結使及習氣。自己轉法輪，也教他人轉法輪。』
以下是論釋。
論③：釋吞鉤之魚喻；險道四譬合解；安穩多眾生之義；四攝法廣說；自行教他乃至轉法輪
論主解釋說：
那時，帝釋問舍利弗：『可有還未受記的菩薩，聽聞這甚深般若而不驚、不怖的嗎？』
舍利弗說：『沒有未受記而聽聞般若能生信的。若有時真能生信，應當知道他垂近於受記，不過再見一佛、二佛，便得受記。』
佛認可舍利弗的話。
舍利弗聽到佛認可他所說，心生歡喜；又想把這件事分辨得明明白白，所以說譬喻，這樣說道：『夢中之心被睡眠所覆蓋，不是真心所作；若善男子、善女人在夢中發意修行六波羅蜜乃至坐於道場，應當知道這人福德雖然輕微，也已接近於接受阿耨多羅三藐三菩提之記。何況菩薩摩訶薩醒覺時以真實心發阿耨多羅三藐三菩提、修行六波羅蜜，怎會不接近受記！世尊！若人在六道生死之中往來，有時得以聽聞般若波羅蜜，受持、讀、誦、正憶念，必定知道這人不久便得阿耨多羅三藐三菩提。』
如同吞了鉤的魚，雖然還在池中游戲，應當知道被拉出水面不久了；行者也是這樣，深深信樂般若波羅蜜，不會久住於生死。
這裡舍利弗自己說出譬喻的合法——
『若人要穿越險道』：『險道』就是世間。『百由旬』是欲界，『二百由旬』是色界，『三百由旬』是無色界，『四百由旬』是聲聞、辟支佛道。
再者，『四百由旬』是欲界，『三百由旬』是色界，『二百由旬』是無色界，『百由旬』是聲聞、辟支佛。
『想要出離』的，是信受修行般若波羅蜜的人。『先見諸法相』，是見到大菩薩捨棄世間欲樂，深心愛樂般若波羅蜜。『疆界』，是分別諸法——這是聲聞法、這是辟支佛法、這是大乘法；像這樣，小利是聲聞，大利是菩薩；魔界是生死，佛界是般若波羅蜜、甘露法味不死之處。『園林』，是隨順佛道的禪定、智慧等法樂。像這樣有無量善法之相。『聚落』是柔順法忍，『邑』是無生法忍，『城』是阿耨多羅三藐三菩提。『得安穩』，是菩薩聽聞這法，思惟籌量而行：『我得到這法心中安穩，將會證得阿耨多羅三藐三菩提。』『賊』，是我見等六十二種邪見。『惡蟲』，是貪愛、瞋恚等諸煩惱。『不畏賊』，是人不能得其便。『不畏惡蟲』，是非人不能得其便。『不畏飢』，是不畏懼不能得到聖人的真智慧。『不畏渴』，是不畏懼不能得到禪定、解脫等法樂之味。
這裡自己說出因緣：『菩薩摩訶薩得到先相的，不久便當證得阿耨多羅三藐三菩提。』
『不畏懼墮於惡道之中、飢餓而死』，是不畏懼墮入聲聞、辟支佛地。
佛認可他的譬喻，以粗顯之事比喻細微之理，以世間比喻出世間。
其餘三個譬喻，也應像上面這樣分別解說。
『大海水』是無上之道；『平地無樹無山』，是般若波羅蜜經卷等。
『樹果』是無上之道，『樹華』是阿鞞跋致地；『春時舊葉凋落，更生新葉』，是諸煩惱、邪見、疑等滅除，能得到般若波羅蜜經卷等。
『婦人』是行者，『所懷之身』是無上之道，『臨產之相』是菩薩長久修習行持般若波羅蜜；『厭棄原本的習好』是厭患世間婬欲之樂，不再喜好貪著。
佛讚歎他所說『善哉』！
那時，須菩提聽到佛認可舍利弗所說，讚他善哉，知道佛的心意深深敬念這些菩薩，所以向佛稟白：『世尊！甚為希有！善於付囑菩薩之事。』『菩薩事』，是空道、福德道；也如佛以種種總相、別相解說，用以寄付給阿難、彌勒等，入無餘涅槃之後，要好好地自行奉行、教示他人，利益眾生，不要有謬誤差錯！
佛說出善付囑的因緣：諸菩薩發阿耨多羅三藐三菩提心。
『使多眾生安穩』——一切眾生之中，無量無邊阿僧祇，除了佛沒有誰能計算了知；從佛得到利益的不可計數，所以名為『多』。『安穩』，是眾生執著常，就教以無常；執著樂的，教以苦；執著實的，教以空；執著我的，教以無我——像這樣名為安穩。凡夫人聽了這些，當時雖然不喜樂，久久滅除諸煩惱，便得安穩之樂；如同服苦藥，當時雖苦，之後得以除去病患。『使無量眾生得樂』——菩薩求般若波羅蜜還沒有成就時，以今世、後世之樂利益眾生，如《菩薩本生經》所說。若得到般若波羅蜜，已斷諸煩惱，就也以世間樂、出世間樂利益眾生；若證得無上道時，就只以出世間樂利益眾生。『安樂、饒益』，是只以憐愍心而安樂、饒益。饒，是多多利益天、人；其餘諸道中饒益少，所以不說。
『利益之事』，就是四攝法。以財施、法施二種攝取眾生。『愛語』有二種：一是隨其心意的愛語，二是隨其所愛之法而為解說。這菩薩還沒有得道時，憐愍眾生，自己破除憍慢，隨其心意說法。若得了道，就隨其所應度之法而為解說：對心高氣傲的富人，為他讚歎布施，因為這人能得到他人財物之利、名聲、福德的緣故；若為他讚歎持戒、譏斥破戒，他心裡就不喜樂——像這樣，隨其所應而為說法。『利益』也有二種：一是為今世之利、後世之利而說法，以法謀生，勤修有利之事；二是使未信的教他信，破戒的使他持戒，寡聞的使他多聞，不布施的使他布施，愚癡的教以智慧——像這樣，以善法利益眾生。『同事』，是菩薩教化眾生，使他們行善法，自己與他們同行其事；菩薩是善心，眾生是惡心，能轉化其惡，使他同於自己之善。
這菩薩以四種攝法攝受眾生，使他們住於十善道，這是廣說四攝之義。於二施之中取法施。隨其所樂而為說法，是愛語中的第一；眾生愛惜壽命，使他們行十善道，就得長壽。利益，於一切寶物之利中，法利最為殊勝，這就是利益。同事之中，同行善法為最勝；這菩薩自己行十善，也用以教人。
有人說：後面的自行十善等，就是第四同事之義，所以說：『自己行十善，也教人行。』
『自己行初禪，也教他人行』——初禪等同是離欲、同是持戒，所以名為相攝；因為相攝，漸漸能以三乘之法度脫。乃至非有想非無想處，也是這樣。自己行六波羅蜜，也用以教他人。
因般若的緣故使眾生得到般若之分，就是證得須陀洹等；以方便力故自己不取證。這人福德、智慧之力增益的緣故，能教無量阿僧祇菩薩使他們住於六波羅蜜。自己住於阿鞞跋致地等，也用以教他人；乃至自己轉法輪，也教他人轉法輪。
所以我是以慈悲心的緣故善付囑這菩薩之事，不是以愛著的緣故。
以上是《大智度論》卷第六十六。
This fascicle is titled Mahāprajñāpāramitā-upadeśa, Commentary on Chapter Forty-Five, "Praise of Practising in Faith" (Fascicle Sixty-Six).
Sūtra ①: Śakra Thinks That Those Who Hear Prajñā Made Merit in Former Lives; Śāriputra Says That Both Paths, Faith and Disparagement, Come from Former Lives; Śakra Worships Prajñā; to Worship Prajñā Is to Worship Omniscience
At that time Śakra Devānām Indra gave rise to this thought: ‘If good men and good women have the prajñāpāramitā sūtra reach their ears, these people made merit under the buddhas in former lives and kept company with good friends—how much more those who receive and uphold it, draw near to it, read it, recite it, rightly recollect it, and practise as it is taught! Know that these good men and good women have drawn near to many buddhas, and are able to hear, to receive, to practise as it is taught, able to ask, able to answer; know that these good men and good women, because in former lives they made offerings to and drew near to many buddhas, on hearing this very deep prajñāpāramitā are not startled, not terrified, not afraid; know that these people have also, for immeasurable koṭi of kalpas, practised dānapāramitā (the perfection of giving), śīlapāramitā (the perfection of morality), kṣāntipāramitā (the perfection of patience), vīryapāramitā (the perfection of vigour), dhyānapāramitā, and prajñāpāramitā.’
At that time Śāriputra addressed the Buddha: ‘World-Honored One! If there are good men and good women who hear this very deep prajñāpāramitā and are not startled, not terrified, not afraid, and having heard it receive and uphold it, draw near to it, and train in it as it is taught, know that these good men and good women are like an avaivartika (non-retrogressing) bodhisattva-mahāsattva. Why? World-Honored One! This prajñāpāramitā is very deep! If in former lives one has not long practised dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, one can never believe in and understand the very deep prajñāpāramitā. World-Honored One! If there are good men and good women who disparage the very deep prajñāpāramitā, know that these people in former lives also disparaged the very deep prajñāpāramitā. Why? When these good men and good women hear someone expound the very deep prajñāpāramitā, they have no faith, no love and delight, and their minds are not pure; know that these good men and good women in former lives never inquired of, never searched out with, the buddhas and the buddhas' disciples—how one ought to practise dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā? How one ought to cultivate inner emptiness, and so on up to how one ought to cultivate the emptiness of non-existent and existent dharmas? How one ought to cultivate the four foundations of mindfulness, and so on up to how one ought to cultivate the eight limbs of the noble path? How one ought to cultivate the ten powers of the Buddha, and so on up to how one ought to cultivate the eighteen unshared dharmas?’
Śakra Devānām Indra said to Śāriputra: ‘This very deep prajñāpāramitā—if there are good men and good women who have not long practised dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, have not practised inner emptiness up to the emptiness of non-existent and existent dharmas, have not practised the four dhyānas, the four immeasurable minds, and the four formless absorptions, have not practised the four foundations of mindfulness up to the eight limbs of the noble path, have not practised the ten powers of the Buddha up to the eighteen unshared dharmas—what is there to wonder at if such people do not believe in and understand this very deep prajñāpāramitā! Venerable Śāriputra! I worship prajñāpāramitā! To worship prajñāpāramitā is to worship omniscience.’
The Buddha said to Śakra Devānām Indra: ‘Just so! Just so! Kauśika! To worship prajñāpāramitā is to worship omniscience. Why? Kauśika! The omniscience of the buddhas is all born from prajñāpāramitā, and omniscience is prajñāpāramitā. For this reason, Kauśika! Good men and good women who wish to abide in omniscience ought to abide in prajñāpāramitā. If good men and good women wish to give rise to knowledge of the kinds of paths, they ought to train in prajñāpāramitā; if they wish to cut off all the fetters together with the residual habits, they ought to train in prajñāpāramitā. Good men and good women who wish to turn the wheel of the Dharma ought to train in prajñāpāramitā. Good men and good women who wish to attain the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, and the fruit of arhatship ought to train in prajñāpāramitā; if they wish to attain the pratyekabuddha path, they ought to train in prajñāpāramitā; if they wish to teach beings and cause them to attain the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhatship, and the pratyekabuddha path, they ought to train in prajñāpāramitā. If good men and good women wish to teach beings and cause them to attain anuttarā samyaksaṃbodhi (unsurpassed, right, and complete awakening), if they wish to gather and lead the whole assembly of the bhikṣu saṅgha, they ought to train in prajñāpāramitā.’
What follows is the treatise's explanation.
Treatise ①: Explaining Śakra's Arousing of a Mind That Finds It Rare; the Simile of Dry Wool and Wet Wool; the Similes of Planting in Space and of the Inchworm; Three Accounts of Why Those Who Disparage It Can Hear Prajñā Again
The treatise-author explains:
Śakra Devānām Indra is the lord of the gods; because his faculties are sharp, his wisdom is excellent, and his faith in the Buddha-dharma is deep, it is increased all the more—like fire that gets wind and burns ever more fiercely. He heard Subhūti praise prajñāpāramitā by all kinds of causes and conditions, and the Buddha, moreover, with deep principle, confirmed what he had praised. Śakra aroused a mind that found it rare, and gave rise to this thought: if good men and good women have the scripture of prajñā reach their ears, these people in former lives made offerings to many buddhas and made great merit, and in this life are able to meet good friends—good teachers, fellow students, and the like. Because of the cause of having made offerings to the buddhas in former lives, and relying on the condition of good friends in this life, they hear prajñāpāramitā and are able to give rise to faith; how much more those who read, recite, reflect on, rightly recollect it, cultivate dhyāna and concentration, weigh and discriminate its meaning, and are able to accomplish its matter! Know that these people have heard the meaning of the very deep prajñāpāramitā from the buddhas of the past and the buddhas' disciples, have believed and received it, and are not terrified, not afraid. Why? These people for immeasurable asaṃkhyeya (numberless) kalpas practised the six perfections and all kinds of merit, and so, although they have not yet attained the ground of the avaivartika, within the deep Dharma they do not doubt and do not regret. It is like freshly split dry wool, which drifts east and west with the wind; wet wool, pressed tight and dense, cannot be blown. The bodhisattva who has newly aroused the mind is also like this: one who has not long cultivated virtue, whose merit made is shallow and thin, and who follows what others say, cannot believe and receive prajñāpāramitā; one who has long cultivated and gathered merit and does not follow what others say can believe and receive the very deep prajñāpāramitā, not startled, not terrified.
When Śakra was reflecting on and recollecting that prajñāpāramitā has immeasurable merit, Śāriputra knew what Śakra was thinking in his mind, and so addressed the Buddha: ‘World-Honored One! Although good men and good women have not yet entered the position of a bodhisattva, if they can believe and receive the very deep prajñāpāramitā, not startled, not terrified, and practise as it is taught, then these people, because of great merit, wisdom, and the power of faith, should be known to be no different from an avaivartika.’
Here the Buddha himself states the causes and conditions: prajñāpāramitā is very deep! There is no mark that can be grasped, can be believed, can be received; if one can believe and receive it, this is rare! It is like a person planting in space—this is extremely hard! All ordinary people, when they gain a superior dharma, abandon the matter they relied on before; for instance, gaining the bliss of dhyāna and concentration, they abandon the pleasure of the five desires, and so on up to relying on the Summit of Existence, they abandon the merit of the sphere of nothingness; they cannot abandon anything without something to rely on. It is like an inchworm crawling along a branch: it settles its front feet, and only then pushes its hind feet forward; when it has crawled to the tip of the tree and there is no further place to rely on, it goes back to where it was. This bodhisattva has not yet attained the path, and has nothing to rely on above prajñāpāramitā, yet he can cultivate and gather merit and abandon the five desires—this matter is rare! Here the causes and conditions are stated: ‘These people in former lives believed and received it, long practised the six perfections, and vastly accumulated all kinds of merit.’
What runs contrary to faith is disparagement of prajñāpāramitā. Just as a person of deep and thick merit comes from long accumulation, so a person who does not believe and disparages also comes from long habituation.
Someone asks:
If in former lives one disparaged and slandered it, one ought to fall into the hells; by what condition can one again hear prajñā?
The answer:
Someone says: This person, having finished undergoing the retribution of the offence of falling into the hells, came back and disparaged it again; this is said without reference to the very next life.
Someone says: Only when karma made is accumulated deep and heavy can it give its fruit of retribution; though this person did not believe in a former life, the karma accumulated was not yet deep and thick, and so it has not yet yielded its fruit of retribution; because of his remaining merit he is born among humans, and in continuation again does not believe.
Furthermore, someone says: For the offences of the five heinous sins, the retribution is necessarily undergone in the very next life; the other offences are not so—they are undergone either in the very next life or in a life long after.
At that time Śakra said to Śāriputra: ‘This prajñāpāramitā is very deep because it is ultimate emptiness and without anything existent. When a bodhisattva has not long practised merit, his clinging mind is firm and his power of faith is weak; what is there to wonder at if he does not believe in prajñāpāramitā, and so on up to omniscience?’
Śakra reflected and weighed it: ‘The merit of believing in prajñāpāramitā is immeasurable; the offence gained by one who does not believe is deep and heavy.’ Because he deeply loved and revered prajñāpāramitā, he spoke these words: ‘I ought to worship this prajñā! Why? To worship prajñāpāramitā is to worship omniscience; to worship omniscience is to worship the buddhas of the three times and the ten directions.’
At that time the Buddha approved his words, and further proclaimed the causes and conditions of praising prajñāpāramitā, namely that all the wisdom of the buddhas is born from within prajñā; therefore he said: ‘If there is a bodhisattva who wishes to abide in omniscience, and so on up to gathering and leading the whole assembly of the bhikṣu saṅgha, he ought to train in prajñāpāramitā.’
Sūtra ②: Not Abiding in Form Is Practising Prajñā by Habit; Prajñā Is Very Deep, Hard to Fathom, Immeasurable; Not Practising the Very Deep Is Practising Prajñā; It Should Not Be Spoken Before Bodhisattvas Who Have Newly Aroused the Mind
Śakra Devānām Indra addressed the Buddha: ‘World-Honored One! When a bodhisattva-mahāsattva wishes to practise prajñāpāramitā, how is he called abiding in prajñāpāramitā, dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā? How does he abide in inner emptiness up to the emptiness of non-existent and existent dharmas? How does he abide in the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers? How does he abide in the four foundations of mindfulness up to the eight limbs of the noble path? How does he abide in the ten powers of the Buddha up to the eighteen unshared dharmas? World-Honored One! How should a bodhisattva-mahāsattva train in prajñāpāramitā up to dānapāramitā, inner emptiness up to the eighteen unshared dharmas?’
The Buddha said to Śakra Devānām Indra: ‘Excellent! Excellent! Kauśika! That you are able to delight in asking this matter is all the Buddha's spiritual power! Kauśika! If, when a bodhisattva-mahāsattva trains in prajñāpāramitā, he does not abide in form, that is practising prajñāpāramitā; if he does not abide in feeling, perception, constructions, and consciousness, that is training in prajñāpāramitā. Eye, ear, nose, tongue, body, and mind; forms, sounds, smells, tastes, tangibles, and dharmas; the eye-element up to the mind-consciousness-element are likewise. Kauśika! If a bodhisattva-mahāsattva does not abide in prajñāpāramitā, that is training in prajñāpāramitā; not abiding in dhyānapāramitā is training in dhyānapāramitā; not abiding in vīryapāramitā is training in vīryapāramitā; not abiding in kṣāntipāramitā is training in kṣāntipāramitā; not abiding in śīlapāramitā is training in śīlapāramitā; not abiding in dānapāramitā is training in dānapāramitā. Thus, Kauśika! This is called the bodhisattva-mahāsattva not abiding in prajñāpāramitā and yet training in prajñāpāramitā. Kauśika! Not abiding in inner emptiness is training in inner emptiness; and so on up to: not abiding in the emptiness of non-existent and existent dharmas is training in the emptiness of non-existent and existent dharmas. Not abiding in the four dhyānas is training in the four dhyānas; not abiding in the four immeasurable minds is training in the four immeasurable minds; not abiding in the four formless absorptions is training in the four formless absorptions; not abiding in the five supernormal powers is training in the five supernormal powers. Not abiding in the four foundations of mindfulness is training in the four foundations of mindfulness; and so on up to: not abiding in the eight limbs of the noble path is training in the eight limbs of the noble path. Not abiding in the ten powers of the Buddha is training in the ten powers of the Buddha; and so on up to: not abiding in the eighteen unshared dharmas is training in the eighteen unshared dharmas. Why? Kauśika! This bodhisattva seeks and does not find in form any place that can be abided in or trained; and so on up to the eighteen unshared dharmas: he likewise seeks and does not find in the eighteen unshared dharmas any place that can be abided in or trained. Furthermore, Kauśika! The bodhisattva-mahāsattva does not train in form; if he does not train in form, this is called training in form; feeling, perception, constructions, and consciousness, up to the eighteen unshared dharmas, are likewise. Why? This bodhisattva-mahāsattva contemplates form: its prior limit is unfindable, its middle limit is unfindable, its later limit is unfindable; and so on up to the eighteen unshared dharmas, likewise.’
Śāriputra addressed the Buddha: ‘World-Honored One! This prajñāpāramitā is very deep!’
The Buddha said: ‘Because the suchness of form is very deep, prajñāpāramitā is very deep; because the suchness of feeling, perception, constructions, and consciousness is very deep, prajñāpāramitā is very deep; and so on up to the eighteen unshared dharmas, likewise.’
Śāriputra said: ‘World-Honored One! This prajñāpāramitā is hard to fathom!’
The Buddha said: ‘Because form is hard to fathom, prajñāpāramitā is hard to fathom; because feeling, perception, constructions, and consciousness, up to the eighteen unshared dharmas, are hard to fathom, prajñāpāramitā is hard to fathom.’
‘World-Honored One! This prajñāpāramitā is immeasurable!’
The Buddha said: ‘Because form is immeasurable, prajñāpāramitā is immeasurable; because feeling, perception, constructions, and consciousness, up to the eighteen unshared dharmas, are immeasurable, prajñāpāramitā is immeasurable.’
The Buddha said to Śāriputra: ‘If, when a bodhisattva-mahāsattva practises prajñāpāramitā, he does not practise the very-deepness of form, that is practising prajñāpāramitā; if he does not practise the very-deepness of feeling, perception, constructions, and consciousness, up to not practising the very-deepness of the eighteen unshared dharmas, that is practising prajñāpāramitā. Why? The mark of the very-deepness of form is not form; the mark of the very-deepness of feeling, perception, constructions, and consciousness, up to the eighteen unshared dharmas, is not the eighteen unshared dharmas. Not practising in this way is practising prajñāpāramitā. Śāriputra! If, when a bodhisattva-mahāsattva practises prajñāpāramitā, he does not practise form's being hard to fathom, that is practising prajñāpāramitā; if he does not practise feeling, perception, constructions, and consciousness, up to not practising the eighteen unshared dharmas' being hard to fathom, that is practising prajñāpāramitā. Why? The mark of form's being hard to fathom is not form; the mark of feeling, perception, constructions, and consciousness, up to the eighteen unshared dharmas' being hard to fathom, is not the eighteen unshared dharmas. Śāriputra! If, when a bodhisattva-mahāsattva practises prajñāpāramitā, he does not practise form's being immeasurable, that is practising prajñāpāramitā; if he does not practise feeling, mark (read: perception), constructions, and consciousness, up to not practising the eighteen unshared dharmas' being immeasurable, that is practising prajñāpāramitā. Why? The mark of form's being immeasurable is not form; the mark of feeling, perception, constructions, and consciousness, up to the eighteen unshared dharmas' being immeasurable, is not the eighteen unshared dharmas.’
Śāriputra addressed the Buddha: ‘World-Honored One! This prajñāpāramitā is very deep; the mark of its very-deepness is hard to see, hard to understand, and cannot be conceived; it ought not to be spoken before a bodhisattva who has newly aroused the mind. Why? A bodhisattva who has newly aroused the mind, on hearing this very deep prajñāpāramitā, may be startled and terrified, give rise to doubt and regret in his mind, and not believe and not practise. This very deep prajñāpāramitā ought to be spoken before an avaivartika bodhisattva-mahāsattva; this bodhisattva, on hearing this very deep prajñāpāramitā, is not startled, not terrified, and his mind does not doubt or regret, and so he can believe it and practise it.’
Śakra Devānām Indra asked Śāriputra: ‘If this very deep prajñāpāramitā is spoken before a bodhisattva-mahāsattva who has newly aroused the mind, what fault is there?’
Śāriputra answered Śakra Devānām Indra: ‘Kauśika! If this very deep prajñāpāramitā is spoken before a bodhisattva who has newly aroused the mind, he may be startled and terrified, disparage it, and not believe; this may well happen with a bodhisattva who has newly aroused the mind. If a bodhisattva who has newly aroused the mind hears this very deep prajñāpāramitā, disparages it, and does not believe, he plants the karma of the three evil destinies; by the causes and conditions of this karma, for a long, long time it is hard for him to attain anuttarā samyaksaṃbodhi.’
What follows is the treatise's explanation.
Treatise ②: Explaining Not Abiding and Not Cultivating by Habit; Form in the Three Times Is Unfindable; the Simile of Raindrops and the Great Sea; the Simile That the Depth of Water Is Not Fixed; the Simile of Not Letting a Small Child Cross Deep Water
The treatise-author explains:
At that time Śakra, because he had already heard in full from the Buddha the praise of prajñāpāramitā, now asked the Buddha: ‘How should a bodhisattva abide in prajñāpāramitā, from dhyānapāramitā up to the eighteen unshared dharmas?’
The Buddha praised him, saying ‘Excellent! Excellent!’, because Śakra Devānām Indra is the lord among the gods, and his words are sure to be trusted. Asking this matter can cut off the doubts of the great assembly, penetrates without obstruction, and can bring great benefit; therefore he said: ‘Excellent! Excellent!’ Furthermore, because Śakra could abandon the supreme and wondrous five desires, the seven jewels, and palaces, and could ask about the matters practised by the buddhas and the worthy and noble ones, the Buddha said ‘Excellent’.
‘By the Buddha's spiritual power you are able to delight in asking this matter’—in this assembly there are gods still more supreme and wondrous, who observe that the Buddha's spiritual virtue is immeasurable; now that Śakra is able, in the midst of the great assembly, to inquire about the Buddha's matters, it is therefore the Buddha's majestic spiritual power. As the Sūtra of Holding the Mind says: ‘The Buddha's light enters into the body, and then one is able to ask about the Buddha's matters.’
‘The Buddha answered Kauśika: if a bodhisattva does not abide in form and so on, that is training in prajñāpāramitā’—this bodhisattva sees the faults of form, such as impermanence and suffering, and so does not abide in form; if he does not abide in form, he is able to train in prajñāpāramitā. Ordinary people, seeing form, cling to form, and from this give rise to inverted afflictions and lose this path of prajñāpāramitā. For this reason, one who does not abide is able to train in prajñāpāramitā. The five aggregates (the five skandhas), the twelve sense-fields, and the eighteen elements are likewise.
Someone asks:
Why is it not said that by not abiding in the six perfections and so on one cultivates each of them in its own practice?
The answer:
These six perfections and so on are all wholesome dharmas and dharmas of practice, and so it is said: not abiding in the six perfections and so on is said to be cultivating each of them in its practice; whereas for the aggregates, the elements, and the sense-fields, it is said to be training in prajñāpāramitā. If one does not cling within these dharmas, one cuts off loving attachment; because loving attachment is cut off, within form and the other dharmas there is pure habituation.
Here the causes and conditions of not abiding are stated, namely that one seeks and does not find a place of abiding in form and the other dharmas, and seeks and does not find a place of habituation in form and the other dharmas.
Furthermore, because this matter is hard to understand, the Buddha again states causes and conditions: ‘Not training in form’ means that this bodhisattva sees the faults of form, and so does not abide in form; not abiding, therefore he does not train in it. ‘Training in form’ is called grasping at the mark of form, grasping at it as permanent, as impermanent, and so on. Furthermore, the bodhisattva constantly trains in wholesome dharmas—right speech, right action, and so on—and his accumulated habituation is ripe and deep, and so it is called ‘cultivating form’.
Now the bodhisattva, because he wishes to train in prajñā, scatters and breaks up this form and does not cultivate it. Why? Past form has already ceased and future form does not yet exist, so they cannot be trained; present form ceases as it arises and so does not abide—if it abided for only a single thought, there would still be no way to train in it, how much less when it is ceasing thought after thought? Therefore here the causes and conditions of not training in form are stated: ‘Form in the three times is unfindable.’ And so on up to the eighteen unshared dharmas, likewise. If one can contemplate all dharmas as scattered and broken up in this way, and not grasp at marks, this is called ‘being able to train in the real mark of form and the other dharmas’.
At that time Śāriputra, having heard this meaning from the Buddha, rejoiced in his mind, entered deeply into the wisdom of emptiness, and addressed the Buddha: ‘Prajñāpāramitā is very deep!’
The Buddha approved it, confirming what he had praised: ‘It is very deep because of the suchness of form and the other dharmas.’ The Buddha said: ‘It is not only that form seen by the eye is very deep; rather, because one discriminates form with prajñāpāramitā and accords with it as it really is, it is very deep.’ It is like raindrops, drop by drop, which are not called very deep; only when they join the many streams and flow into the great sea are they called very deep. Form and the rest are likewise.
The divine eye and the fleshly eye see shallowly and not deeply; if one observes with the wisdom-eye, it is deep beyond fathoming. Because it is very deep it is hard to fathom; only the buddhas can exhaust its bottom.
It is very deep and cannot be fathomed, and so it is called ‘immeasurable’. There is no wisdom at all that can grasp the real mark of form and the rest as permanent or as impermanent, because in reckoning and measuring there is fault.
At this time Śāriputra and all who were listening to the Dharma gave rise to this thought: ‘Prajñāpāramitā cannot be fathomed and has no limit; how should a bodhisattva practise?’
The Buddha knew their thought and said to Śāriputra: ‘If a bodhisattva-mahāsattva practises the very-deepness of form and the rest, he loses prajñāpāramitā; if he does not practise the very-deepness of form, he gains prajñāpāramitā.’
Ordinary people are of dull faculties, and so it is said to be very deep; for a person of one-pointed mind, of merit, of sharp faculties, it is not very deep. It is like water, whose depth and shallowness are not fixed: to a small child it is deep, to a grown man it is shallow; and so on up to the great sea, which to a human is deep and to the asura king Rāhu is shallow. Thus, to ordinary people, to those who have newly aroused the mind, and to the lazy, it is very deep; to the avaivartika who has long accumulated virtue it is shallow. The buddhas are like the asura king Rāhu: among all dharmas there is none that is deep to them, because they have attained unobstructed liberation. For this reason one can know: it is because of differences among beings, and of season, of sharp and dull faculties, of beginning learners and long cultivators, of the lazy and the vigorous, that deep and shallow are distinguished and spoken of. Not being able to be fathomed and having no limit are likewise.
Here the Buddha himself states the causes and conditions: ‘The mark of the very-deepness of form and the other dharmas is not form. Why? Because of fear, the sinking of the mind, and doubt and regret, form is taken to be very deep; the mark of form itself has no depth.’ As was said before.
Śāriputra addressed the Buddha: ‘World-Honored One! This prajñāpāramitā is very deep; the mark of its very-deepness is hard to see and hard to understand.’
Someone asks:
Above it was said, ‘A bodhisattva who does not practise the very deep is practising prajñāpāramitā’; why now does Śāriputra again say ‘very deep’?
The answer:
Śāriputra does not say it is very deep with a mind that fixedly clings; he has grasped the Buddha's intent, and says it is very deep for the sake of people. Therefore here it says: ‘World-Honored One! This prajñāpāramitā ought not to be spoken before a bodhisattva who has newly aroused the mind; a bodhisattva new to the training, on hearing this deep wisdom, will have his mind sink. It ought to be spoken before an avaivartika bodhisattva; the avaivartika, because his wisdom is deep, can believe and does not sink.’ It is like deep water: one ought not to let a small child cross it; one ought to have a grown person cross it.
Śakra asked Śāriputra: ‘If it is spoken for a bodhisattva who has newly aroused the mind, what fault is there?’
Śāriputra answered: ‘This person who has newly aroused the mind will not believe and his mind will sink; because his mind sinks, he gives rise to doubt and regret, fear and dread—if I accept the dharma that all is empty, how shall I not fall into annihilation? If I do not accept it, it is the Dharma spoken by the Buddha—how can I not accept it! And so he is afraid and gives rise to doubt and regret.’ If his mind has become settled, he gives rise to evil and wrongness and disparages it; the retribution of disparagement is as said in the "Chapter on the Hells". Here it is said in brief: ‘He plants the causes and conditions of the karma of the three evil destinies; for a long, long time it is hard for him to attain the unsurpassed path.’
Sūtra ③: Those Not Yet Predicted Who Hear Prajñā Without Being Startled or Terrified Are Near to Receiving the Prediction; the Comparison of Practising the Six Perfections in a Dream; the Four Similes of the Dangerous Road, the Great Sea, the Trees in Spring, and the Pregnant Woman; the Tathāgata Entrusts Well the Affairs of the Bodhisattvas
Śakra Devānām Indra asked Śāriputra: ‘Is there a bodhisattva-mahāsattva not yet having received the prediction who hears this very deep prajñāpāramitā and is not startled, not terrified?’
Śāriputra said: ‘There is! Kauśika! If there is a bodhisattva-mahāsattva who hears this very deep prajñāpāramitā and is not startled, not terrified, know that this bodhisattva will receive the prediction of anuttarā samyaksaṃbodhi before long, within no more than the age of one buddha or two buddhas.’
The Buddha said to Śāriputra: ‘Just so! Just so! This bodhisattva-mahāsattva aroused intent long ago, has practised the six perfections, and has made offerings to many buddhas; on hearing this very deep prajñāpāramitā he is not startled, not terrified, not afraid; as soon as he hears it he receives and upholds it, and practises as is taught in prajñāpāramitā.’
At that time Śāriputra addressed the Buddha: ‘World-Honored One! I wish to speak a simile. Suppose good men and good women who seek the bodhisattva path, in a dream, practise prajñāpāramitā, enter dhyāna and concentration, diligently practise vigour, are complete in patience, guard morality, practise giving, and practise inner emptiness and outer emptiness, and so on up to sitting at the seat of awakening—know that these good men and good women are already near to anuttarā samyaksaṃbodhi; how much more a bodhisattva-mahāsattva who wishes to attain anuttarā samyaksaṃbodhi and, while awake, practises prajñāpāramitā, enters dhyāna and concentration, diligently practises vigour, is complete in patience, guards morality, and practises giving—how could he not swiftly accomplish anuttarā samyaksaṃbodhi and sit at the seat of awakening! World-Honored One! When good men and good women, their roots of goodness accomplished, are able to hear prajñāpāramitā, and receive and uphold it, up to practising as it is taught, know that this bodhisattva-mahāsattva aroused intent long ago, planted roots of goodness, made offerings to many buddhas, and kept company with good friends; this person is able to receive and uphold prajñāpāramitā, up to rightly recollecting it; know that this person is near to receiving the prediction of anuttarā samyaksaṃbodhi. Know that these good men and good women are like an avaivartika bodhisattva-mahāsattva, unmoved and unturning toward anuttarā samyaksaṃbodhi, able to gain the very deep prajñāpāramitā; having gained it, able to receive and uphold it, read it, recite it, up to rightly recollecting it.
‘World-Honored One! Suppose a person wishes to cross a wilderness on a dangerous road of a hundred yojanas, or two hundred, three hundred, or four hundred yojanas; first he sees all kinds of signs: perhaps herdsmen, perhaps boundary marks, perhaps gardens; seeing such signs of all kinds, he knows that he is near a city, a town, a village. This person, having seen these signs, gives rise to this thought—by the signs I have seen, know that the city, the town, the village is not far—and his mind gains peace; he no longer fears the danger of bandits, evil insects, hunger, and thirst.
‘World-Honored One! The bodhisattva-mahāsattva is also like this: if he gains this very deep prajñāpāramitā, and receives and upholds it, reads it, recites it, up to rightly recollecting it, know that it is not long before he is near to receiving the prediction of anuttarā samyaksaṃbodhi; know that this bodhisattva-mahāsattva need not fear falling to the ground of the śrāvakas or the pratyekabuddhas. These are the prior signs, which are that the very deep prajñāpāramitā is heard, is seen, is received, up to being rightly recollected.’
The Buddha said to Śāriputra: ‘Just so! Just so! If you are glad to speak further, then speak.’
‘World-Honored One! Suppose a person wishes to see the great sea and sets out toward it; along the way he no longer sees the mark of trees, no longer sees the mark of mountains; though this person has not yet seen the great sea, he knows that the great sea is not far. Why? Because where the great sea is, the land is level, without the mark of trees, without the mark of mountains. Thus, World-Honored One! When a bodhisattva-mahāsattva hears this very deep prajñāpāramitā, and receives and upholds it, up to rightly recollecting it, although he has not yet received before the Buddha the prediction of a number of kalpas—whether a hundred kalpas, a thousand kalpas, ten thousand kalpas, or a hundred thousand myriad koṭi of kalpas—this bodhisattva knows for himself that it is not long before he is near to receiving the prediction of anuttarā samyaksaṃbodhi. Why? Because I have been able to hear this very deep prajñāpāramitā, and receive and uphold it, read it, recite it, up to rightly recollecting it.
‘World-Honored One! Suppose that in early spring the old leaves of the trees have already fallen; know that it is not long before new leaves, flowers, and fruit appear on these trees. Why? Because the prior signs of these trees are seen, one knows that now before long leaves will grow, flowers will open, and fruit will form; at that time the people of Jambudvīpa, seeing the prior signs of the trees, all greatly rejoice. World-Honored One! When a bodhisattva-mahāsattva is able to hear this very deep prajñāpāramitā, and receives and upholds it, reads it, recites it, up to rightly recollecting it and practising as it is taught, know that this bodhisattva's roots of goodness are accomplished and that he has made offerings to many buddhas. This bodhisattva ought to give rise to this thought—followed by the roots of goodness of former lives, I am heading toward anuttarā samyaksaṃbodhi; by these causes and conditions I am able to see and able to hear this very deep prajñāpāramitā, and receive and uphold it, read it, recite it, up to rightly recollecting it and practising as it is taught. The gods in this assembly who have seen the Buddha rejoice and leap for joy, and give rise to this thought, saying: formerly the bodhisattva-mahāsattvas also had such prior signs of the prediction; now this bodhisattva-mahāsattva too will receive the prediction of anuttarā samyaksaṃbodhi before long.
‘World-Honored One! Suppose a woman is with child: her body is burdened and heavy, walking is not easy, sitting and rising are not at ease, her sleep, food, and drink grow less, she does not delight in speaking, and she wearies of her former habits and likings, because she is bearing pain; another woman, seeing these prior signs of hers, knows that the birth is not long off. The bodhisattva-mahāsattva is also like this: having planted roots of goodness, made offerings to many buddhas, long practised the six perfections, and kept company with good friends, his roots of goodness accomplished, he is able to hear the very deep prajñāpāramitā, and receives and upholds it, reads it, recites it, up to rightly recollecting it and practising as it is taught; the bodhisattvas also know that it is not long before this bodhisattva-mahāsattva gains the prediction of anuttarā samyaksaṃbodhi.’
The Buddha said to Śāriputra: ‘Excellent! Excellent! What you are glad to speak is all the Buddha's power.’
At that time Subhūti addressed the Buddha: ‘Rare, World-Honored One! The tathāgatas, arhats, samyaksaṃbuddhas (the Tathāgata, the one worthy of offerings, the rightly and universally knowing one) entrust well the affairs of the bodhisattva-mahāsattvas!’
The Buddha said to Subhūti: ‘These bodhisattva-mahāsattvas arouse the mind of anuttarā samyaksaṃbodhi, cause many beings to gain peace, cause immeasurable beings to gain happiness, for the sake of pitying, bringing peace and happiness to, and abundantly benefiting gods and humans. When these bodhisattvas practise the bodhisattva path, they gather in immeasurable hundreds of thousands of beings by four things, namely giving, kind speech, beneficial action, and shared endeavour; and they also bring beings to accomplishment by the ten wholesome paths. He himself practises the first dhyāna and also teaches others to practise the first dhyāna; and so on up to: he himself practises the sphere of neither perception nor non-perception and also teaches others to practise, up to the sphere of neither perception nor non-perception. He himself practises dānapāramitā and also teaches others to practise dānapāramitā; he himself practises śīlapāramitā and also teaches others to practise śīlapāramitā; he himself practises kṣāntipāramitā and also teaches others to practise kṣāntipāramitā; he himself practises vīryapāramitā and also teaches others to practise vīryapāramitā; he himself practises dhyānapāramitā and also teaches others to practise dhyānapāramitā; he himself practises prajñāpāramitā and also teaches others to practise prajñāpāramitā. This bodhisattva, having gained prajñāpāramitā, by the power of skilful means teaches beings and causes them to attain the fruit of srota-āpanna, while he himself does not realise it within; he teaches beings and causes them to attain the fruit of sakṛdāgāmin, the fruit of anāgāmin, and the fruit of arhatship, while he himself does not realise them within; he teaches beings and causes them to attain the pratyekabuddha path, while he himself does not realise it within. He himself practises the six perfections, and also teaches immeasurable hundreds of thousands of myriads of bodhisattvas to practise the six perfections. He himself abides on the ground of the avaivartika, and also teaches others to abide on the ground of the avaivartika. He himself purifies buddha-worlds, and also teaches others to purify buddha-worlds. He himself brings beings to accomplishment, and also teaches others to bring beings to accomplishment. He himself gains the supernormal powers of a bodhisattva, and also teaches others to gain the supernormal powers of a bodhisattva. He himself purifies the gates of dhāraṇī, and also teaches others to purify the gates of dhāraṇī. He himself is complete in the eloquence of delighting in speech, and also teaches others to be complete in the eloquence of delighting in speech. He himself accomplishes the form he receives, and also teaches others to accomplish the form they receive. He himself accomplishes the thirty-two marks, and also teaches others to accomplish the thirty-two marks. He himself accomplishes the ground of the youthful state, and also teaches others to accomplish the ground of the youthful state. He himself accomplishes the ten powers of the Buddha, and also teaches others to accomplish the ten powers of the Buddha. He himself practises the four fearlessnesses, and also teaches others to practise the four fearlessnesses. He himself practises the eighteen unshared dharmas, and also teaches others to practise the eighteen unshared dharmas. He himself practises great loving-kindness and great compassion, and also teaches others to practise great loving-kindness and great compassion. He himself gains omniscience of all kinds, and also teaches others to gain omniscience of all kinds. He himself is free of all fetters together with the residual habits, and also teaches others to be free of all fetters together with the residual habits. He himself turns the wheel of the Dharma, and also teaches others to turn the wheel of the Dharma.’
What follows is the treatise's explanation.
Treatise ③: Explaining the Simile of the Fish That Has Swallowed the Hook; the Four Comparisons Beginning with the Dangerous Road Matched and Explained; the Meaning of Bringing Peace to Many Beings; the Four Means of Gathering Explained at Length; Practising Oneself and Teaching Others, up to Turning the Wheel of the Dharma
The treatise-author explains:
At that time Śakra asked Śāriputra: ‘Is there a bodhisattva not yet having received the prediction who hears this very deep prajñā and is not startled, not terrified?’
Śāriputra said: ‘There is no one who, not yet having received the prediction, hears prajñā and can give rise to faith. If at times one truly can give rise to faith, know that he is close to receiving the prediction; after seeing no more than one buddha or two buddhas more, he will receive the prediction.’
The Buddha approved Śāriputra's words.
Śāriputra, hearing the Buddha approve what he had said, rejoiced in his mind; and further wishing to make this matter clear and distinct, he spoke similes, saying: ‘The mind in a dream is covered by sleep, and is not what the true mind does; if good men and good women in a dream arouse intent and practise the six perfections, up to sitting at the seat of awakening, know that though these people's merit is slight, they are already near to receiving the prediction of anuttarā samyaksaṃbodhi. How much more a bodhisattva-mahāsattva who, while awake, with a true mind arouses anuttarā samyaksaṃbodhi and practises the six perfections—how could he not be near to receiving the prediction! World-Honored One! If a person, coming and going within birth and death in the six destinies, is at times able to hear prajñāpāramitā, and receives and upholds it, reads it, recites it, and rightly recollects it, one knows for certain that this person will before long gain anuttarā samyaksaṃbodhi.’
It is like a fish that has swallowed the hook: though it still plays in the pond, know that it will be pulled out of the water before long; the practitioner is also like this: deeply believing in and delighting in prajñāpāramitā, he will not long abide in birth and death.
Here Śāriputra himself states how the simile matches the Dharma—
‘If a person wishes to cross a dangerous road’: the ‘dangerous road’ is the world. ‘A hundred yojanas’ is the desire realm, ‘two hundred yojanas’ is the form realm, ‘three hundred yojanas’ is the formless realm, ‘four hundred yojanas’ is the path of the śrāvakas and pratyekabuddhas.
Furthermore, ‘four hundred yojanas’ is the desire realm, ‘three hundred yojanas’ is the form realm, ‘two hundred yojanas’ is the formless realm, ‘a hundred yojanas’ is the śrāvakas and pratyekabuddhas.
The one who ‘wishes to get out’ is the person who believes, receives, and practises prajñāpāramitā. ‘First seeing the signs of dharmas’ is seeing great bodhisattvas abandon worldly pleasures of desire and with a deep mind love and delight in prajñāpāramitā. ‘Boundary marks’ is discriminating the dharmas—this is the dharma of the śrāvakas, this is the dharma of the pratyekabuddhas, this is the dharma of the Great Vehicle; thus, small benefit is the śrāvaka, great benefit is the bodhisattva; the realm of Māra is birth and death, the realm of the Buddha is prajñāpāramitā, the place of the deathless where the Dharma has the taste of ambrosia. ‘Gardens’ is the Dharma-joy of dhyāna and concentration, wisdom, and the like that accord with the Buddha path. In this way there are the marks of immeasurable wholesome dharmas. The ‘village’ is the compliant acceptance of dharmas, the ‘town’ is the acceptance of the non-arising of dharmas, the ‘city’ is anuttarā samyaksaṃbodhi. ‘Gaining peace’ is the bodhisattva hearing this Dharma, reflecting on it, weighing it, and practising: ‘I have gained this Dharma and my mind is at peace; I shall attain anuttarā samyaksaṃbodhi.’ The ‘bandits’ are the sixty-two wrong views beginning with the view of self. The ‘evil insects’ are craving, hatred, and the other afflictions. ‘Not fearing bandits’ is that humans cannot find an opening against him. ‘Not fearing evil insects’ is that non-humans cannot find an opening against him. ‘Not fearing hunger’ is not fearing being unable to gain the true wisdom of the noble ones. ‘Not fearing thirst’ is not fearing being unable to gain the taste of the Dharma-joy of dhyāna and concentration, liberation, and the like.
Here the causes and conditions are stated by himself: ‘A bodhisattva-mahāsattva who has gained the prior signs will before long attain anuttarā samyaksaṃbodhi.’
‘Not fearing falling into the evil destinies and dying of hunger’ is not fearing falling to the ground of the śrāvakas or the pratyekabuddhas.
The Buddha approved his simile, which uses a coarse and evident matter to illustrate a subtle principle, and uses the worldly to illustrate the world-transcending.
The remaining three similes should likewise be explained in the same way as above.
The ‘water of the great sea’ is the unsurpassed path; the ‘level ground without trees and without mountains’ is the scrolls of the prajñāpāramitā sūtra and the like.
The ‘fruit of the tree’ is the unsurpassed path, the ‘flowers of the tree’ are the ground of the avaivartika; ‘in springtime the old leaves fall and new leaves grow again’ is that the afflictions, wrong views, doubts, and the like are eliminated, and one is able to gain the scrolls of the prajñāpāramitā sūtra and the like.
The ‘woman’ is the practitioner, the ‘body she carries’ is the unsurpassed path, the ‘signs of approaching birth’ are the bodhisattva's long training in prajñāpāramitā; ‘wearying of her former habits and likings’ is being weary of the worldly pleasures of sexual desire and no longer delighting in or craving them.
The Buddha praised what he had said: ‘Excellent’!
At that time Subhūti, hearing the Buddha approve what Śāriputra had said and praise him as excellent, and knowing that the Buddha's mind deeply cherished and was mindful of these bodhisattvas, therefore addressed the Buddha: ‘World-Honored One! It is most rare! You entrust well the affairs of the bodhisattvas.’ ‘The affairs of the bodhisattvas’ are the path of emptiness and the path of merit; it is also as the Buddha, having explained them by all kinds of general marks and specific marks, entrusted them to Ānanda, Maitreya, and others, so that after he entered nirvāṇa without remainder they would faithfully carry them out themselves and teach them to others, benefiting beings, without error or mistake!
The Buddha states the causes and conditions of entrusting well: the bodhisattvas arouse the mind of anuttarā samyaksaṃbodhi.
‘Causing many beings to gain peace’—among all beings, immeasurable, boundless, asaṃkhyeya, which no one but the Buddha can reckon and know, those who gain benefit from the Buddha cannot be counted, and so it is called ‘many’. ‘Peace’ is this: beings cling to permanence, and he teaches them impermanence; those who cling to happiness he teaches suffering; those who cling to the real he teaches emptiness; those who cling to self he teaches non-self—this is called peace. Ordinary people hearing these, although at the time they do not delight in them, after a long, long time eliminate the afflictions and then gain the happiness of peace; it is like taking bitter medicine: though it is bitter at the time, afterward one is able to be rid of illness. ‘Causing immeasurable beings to gain happiness’—when the bodhisattva seeks prajñāpāramitā and has not yet accomplished it, he benefits beings with the happiness of this life and of later lives, as the Bodhisattva Jātaka Sūtra says. If he has gained prajñāpāramitā and has already cut off the afflictions, he benefits beings with both worldly happiness and world-transcending happiness; when he attains the unsurpassed path, he benefits beings only with world-transcending happiness. ‘Bringing peace and happiness and abundantly benefiting’ is bringing peace and happiness and abundantly benefiting solely with a mind of pity. Abundantly means much benefiting gods and humans; in the other destinies the abundant benefit is little, and so they are not mentioned.
‘The matter of benefiting’ is the four means of gathering. Beings are gathered in by the two kinds, the gift of wealth and the gift of Dharma. ‘Kind speech’ is of two kinds: first, kind speech that follows their minds; second, explaining for them according to the dharma they love. This bodhisattva, when he has not yet attained the path, pities beings, himself breaks down his pride, and speaks the Dharma according to their minds. If he has attained the path, he explains for them according to the dharma by which they ought to be delivered: for a rich man of haughty mind and lofty spirit, he praises giving, because this person can gain the benefit of others' wealth, fame, and merit; if he were to praise keeping morality and censure breaking morality for him, the man would not be glad in his heart—in this way, he speaks the Dharma according to what is fitting. ‘Beneficial action’ is also of two kinds: first, speaking the Dharma for the sake of benefit in this life and benefit in later lives, making a living in accord with the Dharma and diligently cultivating beneficial matters; second, teaching those who do not yet believe to believe, causing those who break morality to keep morality, causing those who have heard little to hear much, causing those who do not give to give, and teaching the deluded with wisdom—in this way, benefiting beings with wholesome dharmas. ‘Shared endeavour’ is this: the bodhisattva, teaching and transforming beings, causes them to practise wholesome dharmas and himself carries out the matter together with them; the bodhisattva is of wholesome mind, beings are of evil mind, and he can transform their evil and make it the same as his own goodness.
This bodhisattva gathers in beings by the four means of gathering and causes them to abide in the ten wholesome paths; this is the broad explanation of the meaning of the four means of gathering. Of the two gifts, the gift of Dharma is taken. Speaking the Dharma according to what they delight in is foremost within kind speech; beings love and cherish their lives, and causing them to practise the ten wholesome paths, they gain long life. Beneficial action: among the benefits of all precious things, the benefit of the Dharma is most excellent; this is beneficial action. Within shared endeavour, practising wholesome dharmas together is the most excellent; this bodhisattva himself practises the ten wholesome paths and also uses them to teach people.
Someone says: The later passage, himself practising the ten wholesome paths and so on, is precisely the meaning of the fourth, shared endeavour; therefore it says: ‘He himself practises the ten wholesome paths and also teaches people to practise them.’
‘He himself practises the first dhyāna and also teaches others to practise it’—the first dhyāna and the rest are alike in being free of desire and alike in keeping morality, and so they are called gathering one another in; because they gather one another in, gradually he can deliver them by the dharmas of the three vehicles. And so on up to the sphere of neither perception nor non-perception, likewise. He himself practises the six perfections, and also uses them to teach others.
By means of prajñā he causes beings to gain a share of prajñā, namely attaining srota-āpanna and the rest; by the power of skilful means he himself does not realise it. Because the power of this person's merit and wisdom increases, he can teach immeasurable asaṃkhyeya bodhisattvas and cause them to abide in the six perfections. He himself abides on the ground of the avaivartika and so on, and also uses it to teach others; up to: he himself turns the wheel of the Dharma, and also teaches others to turn the wheel of the Dharma.
Therefore it is because of a mind of kindness and compassion that I entrust well the affairs of these bodhisattvas, not because of loving attachment.
The above is Fascicle Sixty-Six of the Mahāprajñāpāramitā-upadeśa.
歎信行品之下Praise of Practising in Faith, Part 2 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈歎信行品〉第四十五之餘——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①：菩薩大功德成就；具足修行般若——不見色增相、不見色減相
須菩提向佛稟白：『希有啊！世尊！諸菩薩摩訶薩大功德成就，也就是為了一切眾生而行般若波羅蜜，想要得到阿耨多羅三藐三菩提。世尊！諸菩薩摩訶薩要怎樣才是具足修行般若波羅蜜呢？』
佛告訴須菩提：『若菩薩摩訶薩行般若波羅蜜之時，不見色的增相、也不見色的減相；不見受、想、行、識的增相、也不見它們的減相；乃至一切種智，不見增相、也不見減相。菩薩摩訶薩這時便是具足般若波羅蜜。再者，須菩提！菩薩摩訶薩行般若波羅蜜之時，不見這是法、這是非法，不見這是過去法、這是未來現在法，不見這是善法、不善法、有記法、無記法，不見這是有為法、無為法，不見欲界、色界、無色界，不見檀波羅蜜、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，乃至不見一切種智。像這樣，菩薩摩訶薩便是具足修行般若波羅蜜。為什麼呢？諸法無相的緣故，諸法空、欺誑、不堅固，沒有覺者、沒有壽者的緣故。』
經①續：所說不可思議；知取不可思議相則不能具足
須菩提說：『世尊！世尊所說的不可思議！』
佛告訴須菩提：『色不可思議的緣故，所說不可思議；受、想、行、識不可思議的緣故，所說不可思議；六波羅蜜不可思議的緣故，所說不可思議；乃至一切種智不可思議的緣故，所說不可思議。須菩提！若菩薩摩訶薩行般若波羅蜜之時，知道色是不可思議，受、想、行、識是不可思議，乃至知道一切種智是不可思議，這菩薩便不能具足般若波羅蜜。』
經①續：誰當信解——久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨
須菩提向佛稟白：『世尊！這深般若波羅蜜，誰能夠信解呢？』
佛說：『若有菩薩摩訶薩久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨，這菩薩就能信解深般若波羅蜜。』
須菩提向佛稟白：『世尊！怎樣才是菩薩摩訶薩久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨呢？』
佛說：『若菩薩摩訶薩不分別色，不分別色的相，不分別色的性；不分別受、想、行、識，不分別識的相，不分別識的性。眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，眼界乃至意識界，也是這樣。不分別欲界、色界、無色界，不分別三界的相與性。不分別檀波羅蜜乃至般若波羅蜜、內空乃至無法有法空、四念處乃至八聖道分、佛十力乃至十八不共法，不分別十八不共法的相與性；不分別道種智以及它的相、性；不分別一切種智，不分別一切種智的相，不分別一切種智的性。為什麼呢？須菩提！色不可思議，受、想、行、識不可思議，乃至一切種智不可思議。像這樣，須菩提！這名為菩薩摩訶薩久行六波羅蜜、種善根、多親近供養諸佛、與善知識相隨。』
經①續：般若是珍寶聚、是清淨聚
須菩提向佛稟白：『世尊！色甚深的緣故，般若波羅蜜甚深；受、想、行、識甚深，乃至一切種智甚深的緣故，般若波羅蜜甚深。世尊！這般若波羅蜜是珍寶聚——因為其中有須陀洹果之寶，有斯陀含果、阿那含果、阿羅漢果、辟支佛道、阿耨多羅三藐三菩提之寶；有四禪、四無量心、四無色定、五神通，四念處乃至八聖道分，佛十力、四無所畏、四無礙智、大慈大悲、十八不共法，一切智、一切種智之寶的緣故。世尊！這般若波羅蜜是清淨聚。色清淨的緣故，般若波羅蜜是清淨聚；受、想、行、識清淨，乃至一切種智清淨的緣故，般若波羅蜜是清淨聚。』
論①：大功德成就者有大恩分；具足相——不見諸法增減，如夢如幻
以下是論主的解釋。
所謂「是菩薩大功德成就」，如先前所說：「自行，亦教他人。」
再者，所謂多功德：眾生並非他的親里，又沒有什麼利益可貪圖，卻為了這些眾生勤苦地修行般若波羅蜜，要得阿耨多羅三藐三菩提，這名為菩薩摩訶薩對眾生有大恩分，所以名為大功德。
修般若波羅蜜的相，如先前品中已用種種因緣說過了；如今問的是修般若「具足」之相。佛說：如同修般若那樣，具足之相也是這樣。為什麼呢？若菩薩不見色等諸法的增減，這樣便名為具足。這菩薩即使得了十地、坐於道場，那時修般若波羅蜜具足，仍是如夢如幻、不增不減——這是就畢竟空而說的。
論①續：不分別是法非法，百川合一味；諸法無相是實相；眾生空、法空
再者，若菩薩對於一切法，不分別這是法、這是非法，一切全都是法；如同大海之水，百川萬流，皆合為一味。那時修般若波羅蜜便是具足。再者，若菩薩入於法空之中，不見法有三世、善不善等等，不見六波羅蜜乃至一切種智，那時修般若波羅蜜便是具足。
為什麼呢？「諸法無相」正是實相；若分別諸法，都是邪見之相。因為用十八空的緣故，名為「諸法空」。諸法是和合因緣所生而以為有，眾緣一離就破壞了，所以說「虛誑」。一切有為法之中無常、無實的緣故，這名為「不堅固」。沒有領受苦樂的人，因為眾生空的緣故「無覺者」——沒有誰在覺知苦樂。所謂「無壽命者」：壽，是指命根。有人說：這命根有我相，所以壽命就是我。而在眾生空之中，這已經被種種因緣破斥過了，所以沒有行法的人、沒有受法的人。若能觀諸法空——眾生空、法空，像這樣便是具足修般若波羅蜜。
論①續：不可思議即畢竟空；久發意者能信；不分別色、色相、色性
須菩提這時驚喜得不能自安，說道：所說的般若波羅蜜不可思議！佛說：『色等諸法不可思議的緣故，所說不可思議。』為什麼呢？因與果相似的緣故。再者，若菩薩知道色等法也是不可思議，若住在這「不可思議」之中，就不能具足般若波羅蜜——因為取了不可思議之相的緣故。所以說：「若菩薩知色等法不可思議相故，則不具足般若波羅蜜。」
那時，須菩提在般若之中得不到依止之處，如同沉沒在大海裡，所以向佛稟白：『這深般若不可思議，而「不可思議」也還是不可思議，那麼誰能夠信解呢？』若只是不可思議，尚且難信，何況不可思議又復不可思議！佛回答：『若菩薩久行六波羅蜜、久種善根、久供養親近諸佛、久與善知識相隨；因為這些因緣，信心牢固，就能信受深般若波羅蜜。』
其餘品中曾說「有新發意者亦能信深般若波羅蜜」，如今佛說「久發意故能信」；因此須菩提問：『怎樣才是久發意者？』佛說：若菩薩摩訶薩了了地知道般若波羅蜜之相，不分別一切法——所謂「不分別色」：無論是四大、還是四大所造之色。「不分別色相」，是不去分別色是可見的、聲是可聞的；這色是好是醜、是短是長、是常是無常、是苦是樂等等。「不分別色性」，是不見色有恆常之法，所謂地的堅性等等。
論①續：色實性名法性；相積習成性；珍寶聚、清淨聚釋義；愚人欲壞清淨聚
再者，色的實性名為法性，因為畢竟空的緣故；這菩薩不分別法性，因為法性是不壞之相。乃至一切種智也是這樣。
有人問：地是堅「相」，為什麼說是「性」？
回答說：相積習而成性；譬如人發瞋，日日習之不已，就成了惡性。有時性與相相異，如見煙知火——煙是火之相，卻不是火；有時相與性不異，如熱是火之相，也是火之性。
這裡佛說出因緣：「色等諸法不可思議。」不可思議即是畢竟空，諸法實相常自清淨。須菩提說：菩薩雖然日月年歲不久，能這樣行，便名為「久」。須菩提聽聞般若波羅蜜，更得深一層的利益，所以向佛稟白：『世尊！般若波羅蜜甚深，因為色等甚深的緣故。』色等甚深之相，如先前所說。
所謂『世尊！般若波羅蜜是珍寶聚』——「珍寶」，是指須陀洹果，因為它能滅除三結的惡毒；乃至阿耨多羅三藐三菩提，能滅除一切煩惱及習氣，能滿足一切願。這些果，依於諸禪乃至一切種智；把因與果合起來說，這名為「珍寶聚」。
所謂「是般若波羅蜜清淨聚，色等諸法清淨故」：在色等法之中正行而不邪，名為「清淨」，沒有種種過患；乃至對畢竟空也不執著、對不可思議也不執著，所以名為「清淨聚」。
那時，須菩提應當這樣想：『這般若波羅蜜是珍寶聚，能滿足一切眾生的願——所謂今世樂、後世樂、涅槃樂、阿耨多羅三藐三菩提樂。愚癡之人卻反而想要破壞這般若波羅蜜清淨聚。如同如意寶珠沒有瑕穢，如同虛空沒有塵垢，般若波羅蜜是畢竟清淨聚；而人自己生起邪見因緣，想要作留難、加破壞；譬如人眼睛生了翳病，見到美妙的珍寶，卻說它不乾淨。』這樣想罷。
經②：說般若時多有留難，應當疾書疾修行
須菩提說：『世尊！非常奇怪！宣說這般若波羅蜜的時候，多有留難！』
佛說：『正是如此！正是如此！須菩提！這甚深般若波羅蜜，多有留難。因為這件事的緣故，善男子、善女人若想書寫這般若波羅蜜，應當趕快書寫；若讀、誦、思惟、宣說、正憶念、修行之時，也應當趕快修行。為什麼呢？這甚深般若波羅蜜，在書寫之時，在讀、誦、思惟、宣說、正憶念、修行之時，不想讓種種留難生起的緣故。善男子、善女人若能一個月書寫完成，就應當勤加書寫；若兩個月、三個月、四個月、五個月、六個月、七個月，乃至一年才書寫完成，也應當勤加書寫；讀、誦、思惟、宣說、正憶念、修行，若一個月能成就，乃至一年能成就，都應當勤加成就。為什麼呢？須菩提！在這珍寶之中，多有留難生起的緣故。』
經②續：惡魔欲留難而不能破壞；是佛力、十方現在諸佛力
須菩提說：『世尊！這甚深般若波羅蜜之中，惡魔喜歡作留難，令人不能書寫，不能讀、誦、思惟、宣說、正憶念、修行。』
佛告訴須菩提：『惡魔雖然想要留難這深般若波羅蜜，令人不能書寫、讀、誦、思惟、宣說、正憶念、修行，卻也不能破壞這菩薩摩訶薩書寫般若波羅蜜乃至修行。』
那時，舍利弗向佛稟白：『世尊！是誰的力量，令惡魔不能留難菩薩摩訶薩書寫深般若波羅蜜乃至修行呢？』
佛說：『是佛力的緣故，惡魔不能留難菩薩摩訶薩書寫深般若波羅蜜乃至修行。舍利弗！也是十方世界現在諸佛之力的緣故——這些諸佛擁護、憶念這菩薩，令魔不能留難菩薩摩訶薩，使他書寫般若波羅蜜乃至修行不致不成。為什麼呢？十方世界之中，現在有無量無邊阿僧祇諸佛，擁護、憶念這書寫深般若波羅蜜乃至修行的菩薩；法理本應如此，沒有誰能作留難！舍利弗！善男子、善女人應當這樣想：「我書是深般若波羅蜜乃至修行，皆是十方諸佛力。」』
經②續：諸佛所護；諸佛皆識、皆以佛眼見；供養功德得大果報
舍利弗說：『世尊！若有善男子、善女人書寫這深般若波羅蜜乃至修行，都是佛力的緣故，那麼應當知道這人是諸佛所護念的。』
佛說：『正是如此！正是如此！舍利弗！應當知道，若有善男子、善女人書寫這深般若波羅蜜乃至修行，都是佛力的緣故，應當知道也是諸佛所護念的。』
舍利弗說：『世尊！十方現在無量無邊阿僧祇諸佛，都認識、都以佛眼看見這善男子、善女人書寫深般若波羅蜜乃至修行之時。』
佛說：『正是如此！正是如此！舍利弗！十方現在無量無邊阿僧祇諸佛，都認識、都以佛眼看見這善男子、善女人書寫深般若波羅蜜乃至修行之時。舍利弗！這當中求菩薩道的善男子、善女人，若書寫這深般若波羅蜜，受持、讀、誦、正憶念、如所說修行，應當知道這人接近阿耨多羅三藐三菩提，為時不久了。舍利弗！善男子、善女人書寫這深般若波羅蜜，受持、讀、誦乃至正憶念，這人對深般若波羅蜜多有信解之相，也供養、恭敬、尊重、讚歎這深般若波羅蜜，以華香、瓔珞乃至幡蓋供養。舍利弗！諸佛都認識、都以佛眼看見這善男子、善女人。這善男子、善女人的供養功德，將得大利益、大果報。舍利弗！這善男子、善女人因為這供養功德因緣的緣故，終究不墮入惡道之中，乃至到阿鞞跋致地，終究不遠離諸佛。舍利弗！這善男子、善女人因為這善根因緣的緣故，乃至阿耨多羅三藐三菩提，終究不遠離六波羅蜜，終究不遠離內空乃至無法有法空，終究不遠離四念處乃至八聖道分，終究不遠離佛十力乃至阿耨多羅三藐三菩提。』
論②：留難者魔事；有為法不可信故當疾書；部黨經卷有多有少
以下是論主的解釋。
所謂留難，是魔事等等破壞般若波羅蜜的因緣。
佛肯可須菩提所說：「若善男子、善女人欲書是般若波羅蜜，當疾疾書；乃至正憶念、如說行時，疾修行。」之所以要快，是因為有為法不可信，多有留難生起。
這般若波羅蜜的部黨經卷，有多、有少，有上、中、下——光讚、放光、道行。書寫的人，書寫有遲有疾，有一心勤書的、有懈怠不精勤的；人身無常，有為法不可信。釋迦文佛出於惡世的緣故，多有留難，所以說：「若可一月書竟，當勤書成，莫有中廢，畏有留難故；乃至一歲。如書，乃至修行亦如是。」隨人根器的利鈍，而有遲有疾。
論②續：般若是大珍寶故多有留難；魔嬈書者、說者、憶念者諸相
這裡佛又說出因緣：『世間因為珍寶的緣故，多有盜賊出現；般若正是大珍寶，所以多有留難。』所謂留難，雖然也有疾病、飢餓等等，但因為魔事為大的緣故，就說是魔事。若是魔、若是魔民、若是惡鬼，作惡因緣，進入人的身中，嬈亂人的身心，破壞書寫般若；或令書寫的人疲厭，或令國土之事興起，或令書寫的人得不到供養——如是等等。
讀誦之時，則令師徒不和合。在大眾中宣說之時，或有人前來說法師的過罪；或說：『他不能如所說而行，哪值得聽受？』或說：『他雖能持戒，卻又鈍根，不解深義，聽他所說，全無利益。』或說：『般若波羅蜜空無所有，滅一切法，沒有可行之處；譬如赤裸的人，自己說：「我著天衣。」』如是等留難，令人不能宣說。至於不正憶念：魔化作好身，或善知識之身，或化作人所敬信的沙門之形，對人說：『般若波羅蜜空無所有，雖有罪福之名而沒有道理。』或說：『般若波羅蜜是空，可以就此直取涅槃。』如是等等，破壞修佛道的正憶念之事。
論②續：大能破小故魔不能壞；佛力故；般若是十方諸佛母
新發意菩薩聽到這些事，心中大為驚怖：『我們是生死之身，魔是欲界之主，威勢極大，我們怎麼能行般若波羅蜜、得無上道呢？』所以佛說：「惡魔雖欲留難，亦不能破壞。」為什麼呢？大能破小的緣故。如同離欲的人常勝過貪欲的人，慈悲的人常勝過瞋恚的人，有智的人常勝過無智的人。般若波羅蜜是真實智慧，其力極大；魔事是虛誑的。這菩薩雖然還沒有得到具足的般若波羅蜜，已得到它的氣分，所以魔不能破壞。
因為這件事的因緣，舍利弗向佛稟問：『誰的力量令魔不能破壞？』佛回答：『佛力的緣故。』如同在惡人之中魔為大，在善人之中佛為大；在繫縛人之中魔為大，在解脫人之中佛為大；在留難人之中魔為大，在通達人之中佛為大。起初說「佛力」，是指釋迦文佛；後面說「十方現在佛」，是其餘諸佛——阿閦、阿彌陀等。如同惡賊有其餘惡人相助；諸佛之法也是這樣，常為一切眾生的緣故，有發意的人，便為他作護。為什麼呢？般若波羅蜜是十方諸佛之母，有人想要沮壞她，不得不護。應當知道：凡有書寫、讀誦乃至正憶念的，都是十方佛力——因為那些留難之力很大的緣故。
論②續：五眼之辨——佛眼所攝天眼見眾生；未來能見；北方末法人佛何以念知
舍利弗說：『若有書寫、受持乃至修行的，都是諸佛所護。』佛肯可他的話。舍利弗又說：『世尊！書寫、受持等的善男子、善女人，十方現在諸佛都以佛眼見、知、念他們嗎？』佛肯可說：『正是如此！』先前是惡魔來欲破壞，佛及十方諸佛守護，不令沮壞；如今是以佛眼看見這善男子、善女人，知道這人的功德難有——尚未破魔網，而能行這般若波羅蜜的大事；所以十方佛以佛眼見、知、念這個人。
有人問：是以天眼見？還是以佛眼見？若以天眼見，為什麼這裡說佛眼？若以佛眼見——眾生是虛誑的，怎麼能以佛眼見？
回答說：天眼有兩種：一是佛眼所攝的，二是不攝的。佛眼所不攝的，只見現在的眾生，有限有量；佛眼所攝的，見三世眾生，無限無量。法眼入於佛眼之中，只見諸法，不見眾生；慧眼入於佛眼之中，不見法，只見畢竟空。
有人問：佛眼所攝的天眼，是實？還是虛妄？若是虛妄，佛不應當以虛妄來見！若是實的——眾生空，現在的眾生尚且不實，何況未來、過去？
回答說：佛眼所攝的都是實。眾生相對於涅槃而言是虛妄，並不是就世界所見而言是虛妄；若人對眾生取決定之相，就此說是虛妄；不是就世諦而說虛妄。因為這個緣故，佛眼所攝的天眼能見眾生。
有人問：若是這樣，為什麼不以佛眼所攝的慧眼來見眾生？
回答說：因為慧眼是以無相為其利用。慧眼常與空、無相、無作相應，不適合用來觀眾生。為什麼呢？五眾和合，假名為眾生。譬如小兒，可以用小杖鞭打，不可用大杖。這裡是讚歎菩薩行般若波羅蜜，就世諦而說，不是第一義諦。
有人問：未來世還沒有存在，用念去知尚且困難，何況用眼去見？
回答說：如同過去之法，雖已滅、無所有，而因心心數法中念力的緣故，能憶起過去之事，窮盡其宿命；聖人也是這樣，有聖智之力，事雖未起而能知、能見。再者，在這般若之中，三世無分別，未來、過去、現在不異。若見現在，過去、未來也應當能見；若不見過去、未來，也應當不見現在。
有人問：北方末法的眾生，漏結未盡，是罪惡之人，佛為什麼要見、知、念他們？
回答說：佛是大悲之相，愛徹骨髓；這些菩薩能發無上道心，為眾生的緣故。佛觀見這法在末後熾盛：『我涅槃之後，這些人佐助佛法』，所以念知他們。再者，北方末後的人生在邊地惡世，三毒熾盛，處於刀兵劫中，賢聖稀少；這些人自己並不知道諸罪福業的因緣，只是從人聽聞、或讀經卷，便能信樂、供養，很快接近無上道，為時不久——這事是難得的！若佛在世時作阿鞞跋致，信行般若波羅蜜，那不足為難。因為如是等種種無量因緣，佛應當見、念、知他們。
論②續：信解相大故能供養；大果報——終不離諸佛，如小兒不離其母
這人信解之相大，所以能供養般若波羅蜜。供養之具——華香等等，如先前所說。因為這供養的緣故，得大果報；如同毀呰的人受大苦惱。所謂大果報：如同須陀洹終究不墮三惡道；這菩薩一心信解、供養般若波羅蜜，也是這樣。因為愛念諸佛的緣故、常行念佛三昧的緣故，終究不離諸佛；乃至到了阿鞞跋致地，教化眾生，離開諸佛也沒有過咎。如同小兒不離開母親，是恐怕墮入諸難的緣故。因為常深深愛念善法的緣故，乃至阿耨多羅三藐三菩提，終究不離六波羅蜜等。得到如是等今世、後世的大果報。
經③：般若佛涅槃後至南方、轉至西方、轉至北方；北方當作佛事
『舍利弗！這深般若波羅蜜，在佛般涅槃之後，將傳到南方國土，那裡的比丘、比丘尼、優婆塞、優婆夷將書寫這深般若波羅蜜，將受持、讀、誦、思惟、宣說、正憶念、修行。因為這善根因緣的緣故，終究不墮入惡道之中，受天上、人中之樂；增益六波羅蜜，供養、恭敬、尊重、讚歎諸佛；漸次以聲聞、辟支佛、佛乘而得涅槃。
『舍利弗！這深般若波羅蜜，從南方將輾轉傳到西方所在之處，那裡的比丘、比丘尼、優婆塞、優婆夷將書寫這深般若波羅蜜，將受持、讀、誦、思惟、宣說、正憶念、修行。因為這善根因緣的緣故，終究不墮入惡道之中，受天上、人中之樂；增益六波羅蜜，供養、恭敬、尊重、讚歎諸佛；漸次以聲聞、辟支佛、佛乘而得涅槃。
『舍利弗！這深般若波羅蜜，從西方將輾轉傳到北方所在之處，那裡的比丘、比丘尼、優婆塞、優婆夷將書寫這深般若波羅蜜，將受持、讀、誦、思惟、宣說、正憶念、修行。因為這善根因緣的緣故，終究不墮入惡道之中，受天上、人中之樂；增益六波羅蜜，供養、恭敬、尊重、讚歎諸佛；漸次以聲聞、辟支佛、佛乘而得涅槃。舍利弗！這深般若波羅蜜，那時北方將要作佛事。為什麼呢？舍利弗！我法興盛之時，沒有滅相。舍利弗！我已經憶念這些受持深般若波羅蜜乃至修行的善男子、善女人；也憶念這些能書寫般若波羅蜜，恭敬、供養、尊重、讚歎，以華香乃至幡蓋供養的善男子、善女人。舍利弗！這善男子、善女人因為這善根因緣的緣故，終究不墮入惡道之中，受天上、人中之樂；增益六波羅蜜，供養、恭敬、尊重、讚歎諸佛；漸次以聲聞、辟支佛、佛乘而得涅槃。為什麼呢？舍利弗！我以佛眼看見這個人，我也稱譽、讚歎他；十方世界中無量無邊阿僧祇諸佛也以佛眼看見這個人，也稱譽、讚歎他。』
經③續：北方當廣行；幾所人能不沒不驚不怖不畏；一心和合魔不能沮壞
舍利弗向佛稟白：『世尊！這深般若波羅蜜，後時將在北方廣泛流行嗎？』
佛說：『正是如此！正是如此！舍利弗！這深般若波羅蜜，後時在北方將要廣泛流行。舍利弗！後時在北方，這善男子、善女人若聽聞這深般若波羅蜜，若書寫、受持、讀、誦、思惟、宣說、正憶念、如所說修行，應當知道這善男子、善女人久發大乘心、多供養諸佛、種諸善根、久與善知識相隨。』
舍利弗向佛稟白：『世尊！後時北方將有多少善男子、善女人求佛道，書寫深般若波羅蜜乃至如所說修行呢？』
佛告訴舍利弗：『後時北方雖然有很多求佛道的善男子、善女人，卻少有善男子、善女人聽聞這深般若波羅蜜而不沒、不驚、不怖、不畏。為什麼呢？這種人多親近供養諸佛、多向諸佛諮問，這種人必定能具足般若波羅蜜、禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜，具足四念處，乃至具足十八不共法。舍利弗！這善男子、善女人善根純厚的緣故，能廣多地利益眾生，為了阿耨多羅三藐三菩提。為什麼呢？我如今為這善男子、善女人宣說相應薩婆若之法，過去諸佛也曾為這善男子、善女人宣說相應薩婆若之法。因為這因緣，這人後世轉生之時，續得阿耨多羅三藐三菩提心，也為他人宣說阿耨多羅三藐三菩提之法。這些善男子、善女人都一心和合，魔、或魔民，不能沮壞他們的阿耨多羅三藐三菩提心，何況那些毀呰行深般若波羅蜜者的惡行之人，能破壞他們的阿耨多羅三藐三菩提心！舍利弗！這些求菩薩道的善男子、善女人，聽聞這深般若波羅蜜，大得法喜、法樂，也令許多人安立於善根，為了阿耨多羅三藐三菩提。』
論③：佛出東方，般若如日月五星右繞閻浮提；不定住一處
以下是論主的解釋。
所謂「是深般若波羅蜜，佛滅度後，當至南方國土」：佛出於東方，在那裡宣說般若波羅蜜，破魔及魔民、外道，度無量眾生，然後在拘夷那竭的雙樹之下滅度；此後般若波羅蜜，從東方傳至南方。如同日月、五星、二十八宿，常從東方到南方，從南方到西方，從西方到北方，圍繞著須彌山。又如同供養的常法是向右繞行，遍度閻浮提之人。因為這個因緣，從東方至南方，從南方至西方。
如同佛因為無著心的緣故，不固定在一處；般若波羅蜜也是這樣，不固定住於一處。從西方至北方——這二方的眾生，好樂供養、書寫、讀誦乃至修行，以華香乃至幡蓋供養，受大果報，如經中所說。之後輾轉傳至北方。這裡供養所得的果報，如上面所說。
論③續：北方當作佛事——佛滅後五百歲利鈍二種人皆當得度；雪山因緣故北方多行般若
所謂「舍利弗！是般若波羅蜜，北方當作佛事」，這裡說出因緣：『佛在世時，能斷眾人之疑，佛法興盛，不怕法滅；佛滅度之後，過了五百歲，正法漸滅，那時佛事就轉為艱難。那時，利根的人，讀、誦、正憶念，也以華香供養；鈍根的人，書寫、以華香等供養。』這兩種人久而久之都將得度，所以說「當作佛事」。
佛說：『這善男子、善女人，我及十方諸佛都以佛眼見他，念知、讚歎他。』
舍利弗向佛稟白：『這深般若將在北方廣行嗎？』所謂廣行，是因為北方在閻浮提之中廣大的緣故。又北方之地有雪山，雪山寒冷的緣故，藥草能殺諸毒；所吃的米穀，三毒不能大發；三毒不能大發的緣故，眾生柔軟，信等五根都得勢力。因為如是等因緣，北方多行般若波羅蜜。這種人聽聞這深般若波羅蜜，書寫、受持乃至正憶念、如所說行，應當知道這人久發大乘之意、多供養佛、種善根、與善知識相隨，所以能在惡世之中書寫、受持、信受乃至如所說修行。
論③續：少有人心通達不驚不沒；福德淳熟多利益眾生；如然一燈展轉皆然；煩惱薄故一心和合
舍利弗問：『北方有多少人聽聞這深般若波羅蜜，能書寫、讀、誦乃至如所說修行？』佛回答：『這深般若波羅蜜，難知、難行；雖然有很多人發無上道心而得名為菩薩，卻少有人聽聞這般若波羅蜜而心通達、不驚、不沒。』
心通達、不驚、不怖之相，佛在這裡自己說了：「是人多親近諸佛」——所謂「親近諸佛」，是在無量世中常見諸佛，恭敬供養。所謂「問難」：直接問其事；疑心不解，再三種種地問，名之為「難」；這種人世世從諸佛問難般若波羅蜜之事。這種人的功德果報雖然還未成就，應當知道這人具足六波羅蜜、三十七品，乃至十八不共法具足。
因為這福德淳熟的緣故，能廣多利益眾生：所謂因檀波羅蜜、尸羅波羅蜜的因緣，生於富貴之家，自己行布施，也教人布施；因羼提波羅蜜、禪波羅蜜的因緣，令無量眾生出家、受戒、發阿耨多羅三藐三菩提心。這裡佛說出因緣：『這人從我及過去諸佛聽聞相應薩婆若的大乘之法，所以後世轉生不失這心；這人也教化他人，宣說這樣的事。』如同點燃一盞燈，輾轉皆燃。
這種人諸煩惱淡薄，沒有慳貪、嫉妬、瞋恚的緣故，不互相讒謗，常一心和合；所以魔、或魔民，不能沮壞。若人稍有差錯，魔就得其方便；如同人有瘡就會受毒。魔是欲界之主，尚且不能沮壞，何況惡行之人！或有人行為是惡而其人非惡，如同尚未離欲的聖人；因為這個緣故說：「惡行人毀呰般若波羅蜜，即毀壞菩薩。」
再者，這些善男子、善女人無量世以來愛樂佛法、深深契著實法，信力、慧力多的緣故，聽聞深般若波羅蜜、得大慈大悲心的緣故，隨眾生之力，令他們入於深般若波羅蜜、或令他們得到般若的因緣——所謂布施、持戒等諸善根。所謂「為阿耨多羅三藐三菩提故」：這善男子、善女人為求無上道的緣故，教他人令安住於諸善根、福德。
經④：於佛前立誓願度無數眾生；心大、大施、大果報；願生他方佛前
『這善男子、善女人，曾在我面前立下誓願：「我行菩薩道時，當度無數百千萬億眾生，令發阿耨多羅三藐三菩提心，示、教、利、喜，乃至阿鞞跋致地受記。」我知道他們的心，我也隨喜。這善男子、善女人也曾在過去諸佛面前立下誓願：「我行菩薩道時，當度無數百千萬億眾生，令發阿耨多羅三藐三菩提心，示、教、利、喜，乃至阿鞞跋致地受記。」過去諸佛也知道他們的心而隨喜。
『舍利弗！這些善男子、善女人所作為的心大，所領受的色、聲、香、味、觸、法也大，也能大施；能大施之後，種大善根；種了大善根，得大果報。為了攝受眾生而受身，能在眾生之中捨棄內外一切所有之物。因為這善根因緣的緣故，發願想要生到他方世界現在諸佛宣說深般若波羅蜜之處；在諸佛面前聽聞這深般若波羅蜜之後，也在那裡示、教、利、喜百千萬億眾生，令他們發阿耨多羅三藐三菩提心。』
經④續：佛於三世法無法不知；勤求六波羅蜜者有得有不得
舍利弗向佛稟白：『希有啊！世尊！佛對於過去、未來、現在之法，無法不知，無法之知相不知，眾生之行無事不知。如今佛悉知過去諸佛及菩薩、聲聞，也知今現在十方諸佛世界的菩薩及聲聞，也知未來諸佛及菩薩、聲聞。世尊！未來世有善男子、善女人勤求六波羅蜜，受持、讀、誦乃至修行，是有的得到、有的得不到嗎？』
佛告訴舍利弗：『若善男子、善女人一心精進勤求，將得到相應六波羅蜜的諸經。』
舍利弗向佛稟白：『善男子、善女人這樣勤行，將得到這相應六波羅蜜的深經嗎？』
佛對舍利弗說：『這善男子、善女人將得到這相應六波羅蜜的深經。為什麼呢？善男子、善女人為了阿耨多羅三藐三菩提的緣故，向眾生說法，示、教、利、喜，令他們安住於六波羅蜜之中。因為這因緣，這善男子、善女人後身轉生時，容易得到相應六波羅蜜的深經；得到之後，依照六波羅蜜所說修行，精勤不息，乃至清淨佛世界、成就眾生，得阿耨多羅三藐三菩提。』
論④：立誓願而佛隨喜；大心者與行雜福德者之別
以下是論主的解釋。
佛說：『善男子、善女人在我面前及過去諸佛面前立誓願：「我行菩薩道，當令無量百千萬億眾生發無上道意，示、教、利、喜，令得阿鞞跋致記。」我及過去佛，知道這善男子心大、能有所作為，所以隨喜。』
善男子、善女人聽到佛知道他們的心，便生歡喜，自己憶念過去所作的誓願之事，倍加精進。所謂「大心」：一切眾生的心都樂於攀緣六塵。有人行的是夾雜的福德——也就是作福之時心生疑悔；這種福德的果報，雖然得到富貴，卻不能好好受用，也不能施與他人；因為罪業因緣的緣故，諸根闇鈍，不能揀擇好醜。
論④續：清淨福德故能盡意用、隨意施；不求世樂，願生現在佛前
這善男子未得道時，因為清淨福德的緣故，得到上妙五欲，也能盡情受用，能隨意施與——或施給窮乏之人，或種於福田。若得遇善知識，聽聞佛法，貪著五欲之心止息，憐愍眾生，為了阿耨多羅三藐三菩提的緣故，內外所有盡皆布施，無所愛惜。若持戒，就遍行十善道，具足戒的律儀，以慈悲心共行。其餘善法也是這樣，都以深心自己行持，並引導他人令行善道。因為這福德因緣的緣故，不求世間之樂——天王、人王、富貴之處；聽說有現在佛的所在，就發願往生那裡。這菩薩因為知道諸法實相的緣故，本不樂於受生；若是為了眾生，就生到十方佛前。聽聞深般若波羅蜜；聽聞之後，在那裡開導教化無量百千眾生，令他們發無上道心。
論④續：舍利弗歎佛一切智；得應六波羅蜜深經之因緣；悋法則生邊地
舍利弗沒有一切智，聽聞佛說三世菩薩願行之事，發希有之心，向佛稟白：『世尊！佛於三世之中無法不知；從如、法性、實際，無不知者；諸眾生心中所行之業、果報因緣，無事不知；從十方現在諸佛，及過去、未來世的佛，及其世界、弟子及所行之事，都全部遍知。佛的一切智，其力極大，不可思議！』
舍利弗心裡想：『同樣是出家人，都求般若波羅蜜，為什麼有的得到、有的得不到？』佛回答：『若是菩薩常一心求六波羅蜜，不惜身命，這人內有好心，外有諸佛菩薩及諸天護助的緣故。』
舍利弗心想：『雖然又精進，但佛不在世，魔力又大，這菩薩怎麼能得到這般若波羅蜜深經？』所以再問：『能得到這相應六波羅蜜的深經嗎？』
佛說：『能得到。』這裡說出「得」的因緣，所謂『善男子、善女人為無上道的緣故，為眾生說法，示、教、利、喜，令他們安住六波羅蜜，開示佛道。因為這業的果報，轉身容易得到相應六波羅蜜的深經；若得到，能迅速受持，乃至如所說修行，精進不捨，世世常不遠離；用六波羅蜜的果報的緣故，清淨佛世界、成就眾生，乃至無上道。』
若吝惜於法，就常生在邊地沒有佛法之處。（卷終）
This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the remainder of the forty-fifth chapter, "Praise of Practising in Faith"—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 ①: The Bodhisattva Accomplishes Great Merit; Fully Practising Prajñā—Seeing No Mark of Increase in Form, Seeing No Mark of Decrease in Form
Subhūti said to the Buddha: ‘Rare, World-Honored One! The bodhisattva-mahāsattvas accomplish great merit—that is, for the sake of all beings they practise prajñāpāramitā, wishing to attain anuttarā samyaksaṃbodhi. World-Honored One! How is it that the bodhisattva-mahāsattvas fully practise prajñāpāramitā?’
The Buddha told Subhūti: ‘If, when the bodhisattva-mahāsattva practises prajñāpāramitā, he does not see a mark of increase in form, nor does he see a mark of decrease in form; does not see a mark of increase in feeling, perception, constructions, and consciousness, nor does he see a mark of their decrease; and so on up to omniscience of all kinds, he does not see a mark of increase, nor does he see a mark of decrease—the bodhisattva-mahāsattva at this time has prajñāpāramitā in full. Furthermore, Subhūti! When the bodhisattva-mahāsattva practises prajñāpāramitā, he does not see that this is Dharma and this is non-Dharma; does not see that this is a past dharma and this is a future or present dharma; does not see that this is a wholesome dharma, an unwholesome dharma, a determinate dharma, an indeterminate dharma; does not see that this is a conditioned dharma or an unconditioned dharma; does not see the desire realm, the form realm, or the formless realm; does not see dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, or prajñāpāramitā; and so on up to: he does not see omniscience of all kinds. In this way the bodhisattva-mahāsattva fully practises prajñāpāramitā. Why? Because dharmas are signless; because dharmas are empty, deceptive, not firm, without a perceiver, without a life.’
Sūtra ① (continued): What Is Spoken Is Inconceivable; One Who Knows and Grasps at the Mark of the Inconceivable Cannot Have It in Full
Subhūti said: ‘World-Honored One! What the World-Honored One speaks is inconceivable!’
The Buddha told Subhūti: ‘Because form is inconceivable, what is spoken is inconceivable; because feeling, perception, constructions, and consciousness are inconceivable, what is spoken is inconceivable; because the six perfections are inconceivable, what is spoken is inconceivable; and so on up to: because omniscience of all kinds is inconceivable, what is spoken is inconceivable. Subhūti! If, when the bodhisattva-mahāsattva practises prajñāpāramitā, he knows that form is inconceivable, that feeling, perception, constructions, and consciousness are inconceivable, and so on up to knows that omniscience of all kinds is inconceivable, this bodhisattva cannot have prajñāpāramitā in full.’
Sūtra ① (continued): Who Will Have Faith and Understanding—One Who Has Long Practised the Six Perfections, Planted Roots of Goodness, Drawn Near to and Made Offerings to Many Buddhas, and Kept Company with Good Friends
Subhūti said to the Buddha: ‘World-Honored One! This deep prajñāpāramitā—who can have faith in and understand it?’
The Buddha said: ‘If there is a bodhisattva-mahāsattva who has long practised the six perfections, planted roots of goodness, drawn near to and made offerings to many buddhas, and kept company with good friends, this bodhisattva can have faith in and understand the deep prajñāpāramitā.’
Subhūti said to the Buddha: ‘World-Honored One! What is it for a bodhisattva-mahāsattva to have long practised the six perfections, planted roots of goodness, drawn near to and made offerings to many buddhas, and kept company with good friends?’
The Buddha said: ‘If the bodhisattva-mahāsattva does not discriminate form, does not discriminate the mark of form, does not discriminate the nature of form; does not discriminate feeling, perception, constructions, and consciousness, does not discriminate the mark of consciousness, does not discriminate the nature of consciousness. The eye, ear, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharmas; the eye-element and so on up to the mind-consciousness-element—it is likewise. He does not discriminate the desire realm, the form realm, and the formless realm, does not discriminate the mark and the nature of the three realms. He does not discriminate dānapāramitā and so on up to prajñāpāramitā, 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 eightfold noble path, the Buddha's ten powers and so on up to the eighteen unshared dharmas; does not discriminate the mark and the nature of the eighteen unshared dharmas; does not discriminate knowledge of the kinds of paths, nor its mark and nature; does not discriminate omniscience of all kinds, does not discriminate the mark of omniscience of all kinds, does not discriminate the nature of omniscience of all kinds. Why? Subhūti! Form is inconceivable; feeling, perception, constructions, and consciousness are inconceivable; and so on up to omniscience of all kinds is inconceivable. In this way, Subhūti! This is called the bodhisattva-mahāsattva having long practised the six perfections, planted roots of goodness, drawn near to and made offerings to many buddhas, and kept company with good friends.’
Sūtra ① (continued): Prajñā Is the Heap of Precious Treasure, the Heap of Purity
Subhūti said to the Buddha: ‘World-Honored One! Because form is very deep, prajñāpāramitā is very deep; because feeling, perception, constructions, and consciousness are very deep, and so on up to because omniscience of all kinds is very deep, prajñāpāramitā is very deep. World-Honored One! This prajñāpāramitā is the heap of precious treasure—because within it there is the treasure of the fruit of srota-āpanna; there is the treasure of the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, the path of the pratyekabuddha, and anuttarā samyaksaṃbodhi; there is the treasure of the four dhyānas, the four immeasurable minds, the four formless absorptions, the five supernormal powers, the four foundations of mindfulness and so on up to the eightfold noble path, the Buddha's ten powers, the four fearlessnesses, the four unobstructed knowledges, great kindness and great compassion, the eighteen unshared dharmas, omniscience, and omniscience of all kinds. World-Honored One! This prajñāpāramitā is the heap of purity. Because form is pure, prajñāpāramitā is the heap of purity; because feeling, perception, constructions, and consciousness are pure, and so on up to because omniscience of all kinds is pure, prajñāpāramitā is the heap of purity.’
Treatise ①: One Who Accomplishes Great Merit Has a Great Share of Kindness; the Mark of Fullness—Seeing No Increase or Decrease in Dharmas, Like a Dream, Like an Illusion
What follows is the treatise-author's explanation.
As to 「是菩薩大功德成就」 tr. "this bodhisattva accomplishes great merit": it is as was said before, 「自行，亦教他人。」 tr. "he practises himself, and also teaches others."
Furthermore, what is called much merit: beings are not his kin, and there is no benefit to be coveted from them, yet for the sake of these beings he diligently and painstakingly practises prajñāpāramitā, seeking to attain anuttarā samyaksaṃbodhi; this is called the bodhisattva-mahāsattva having a great share of kindness toward beings, and so it is called great merit.
The mark of cultivating prajñāpāramitā has already been spoken of in the preceding chapters by all kinds of causes and conditions; what is asked now is the mark of cultivating prajñā 「具足」 tr. "in full". The Buddha says: as the cultivating of prajñā is, so too is the mark of its fullness. Why? If the bodhisattva does not see increase or decrease in form and the other dharmas, this is then called full. Even when this bodhisattva has attained the ten grounds and sits at the seat of awakening, and at that time his cultivation of prajñāpāramitā is full, it is still like a dream, like an illusion, neither increasing nor decreasing—this is said with respect to ultimate emptiness.
Treatise ① (continued): Not Discriminating Dharma and Non-Dharma, the Hundred Rivers Merging into One Taste; That Dharmas Are Signless Is the Real Mark; the Emptiness of Beings and the Emptiness of Dharmas
Furthermore, if the bodhisattva, with regard to all dharmas, does not discriminate that this is Dharma and this is non-Dharma, all without exception being Dharma—just as with the water of the great sea, the hundred rivers and ten thousand streams all merge into one taste—at that time his cultivation of prajñāpāramitā is full. Furthermore, if the bodhisattva enters into the emptiness of dharmas, does not see that dharmas have the three times, wholesome and unwholesome, and so on, does not see the six perfections and so on up to omniscience of all kinds, at that time his cultivation of prajñāpāramitā is full.
Why? 「諸法無相」 tr. "dharmas are signless" is precisely the real mark; if one discriminates dharmas, all of it is the mark of wrong view. Because the eighteen emptinesses are used, it is called 「諸法空」 tr. "dharmas are empty". Dharmas are born from the coming together of causes and conditions and are taken to exist; once the many conditions part, they are destroyed, and so it says 「虛誑」 tr. "false and deceptive". Because within all conditioned dharmas there is impermanence and no reality, this is called 「不堅固」 tr. "not firm". There is no one who receives suffering and pleasure; because beings are empty, 「無覺者」 tr. "without a perceiver"—there is no one who perceives suffering and pleasure. As to 「無壽命者」 tr. "without a life": life means the life-faculty. Someone says: this life-faculty has the mark of a self, and so life is precisely the self. But within the emptiness of beings this has already been refuted by all kinds of causes and conditions, and so there is no one who practises dharmas and no one who receives dharmas. If one can contemplate dharmas as empty—the emptiness of beings and the emptiness of dharmas—in this way one fully cultivates prajñāpāramitā.
Treatise ① (continued): The Inconceivable Is Ultimate Emptiness; One Who Has Long Aroused Intent Can Have Faith; Not Discriminating Form, the Mark of Form, the Nature of Form
Subhūti at this time was so astonished and delighted that he could not settle himself, and said: The prajñāpāramitā that is spoken is inconceivable! The Buddha said: ‘Because form and the other dharmas are inconceivable, what is spoken is inconceivable.’ Why? Because cause and result resemble each other. Furthermore, if the bodhisattva knows that form and the other dharmas too are inconceivable, and if he abides in this 「不可思議」 tr. "inconceivable", he cannot have prajñāpāramitā in full—because he has grasped at the mark of the inconceivable. Therefore it says: 「若菩薩知色等法不可思議相故，則不具足般若波羅蜜。」 tr. "If the bodhisattva knows the mark of form and the other dharmas as inconceivable, then he does not have prajñāpāramitā in full."
At that time Subhūti, finding no place of support within prajñā, was like one sinking in the great sea, and so he said to the Buddha: ‘This deep prajñā is inconceivable, and 「不可思議」 tr. "the inconceivable" is itself also inconceivable; who, then, can have faith in and understand it?’ If it were only inconceivable, it would still be hard to have faith in—how much more when the inconceivable is inconceivable yet again! The Buddha answered: ‘If the bodhisattva has long practised the six perfections, long planted roots of goodness, long made offerings to and drawn near to the buddhas, long kept company with good friends—because of these causes and conditions his mind of faith is firm, and he can have faith in and accept the deep prajñāpāramitā.’
In the other chapters it was said 「有新發意者亦能信深般若波羅蜜」 tr. "there are also those who have newly aroused intent who can have faith in the deep prajñāpāramitā"; now the Buddha says 「久發意故能信」 tr. "because they have long aroused intent they can have faith"; therefore Subhūti asks: ‘What is one who has long aroused intent?’ The Buddha says: if the bodhisattva-mahāsattva knows clearly and distinctly the mark of prajñāpāramitā and does not discriminate any dharma—what is called 「不分別色」 tr. "not discriminating form": whether it is the four great elements or the form derived from the four great elements. 「不分別色相」 tr. "Not discriminating the mark of form" is not discriminating that form is visible and sound is audible; that this form is fine or ugly, short or long, permanent or impermanent, suffering or pleasure, and so on. 「不分別色性」 tr. "Not discriminating the nature of form" is not seeing that form has any constant dharma, namely the hardness of earth and so on.
Treatise ① (continued): The Real Nature of Form Is Called the Nature of Dharmas; Marks Accumulated by Habit Become a Nature; the Heap of Precious Treasure and the Heap of Purity Explained; Foolish People Wish to Destroy the Heap of Purity
Furthermore, the real nature of form is called the nature of dharmas, because it is ultimately empty; this bodhisattva does not discriminate the nature of dharmas, because the nature of dharmas is the mark of the indestructible. And so on up to omniscience of all kinds, it is likewise.
Someone asks: Earth is the 「相」 tr. "mark" of hardness; why is it called its 「性」 tr. "nature"?
The answer: Marks accumulated by habit become a nature; it is as when a person gives rise to anger, and practising it day after day without ceasing, it becomes an evil nature. Sometimes nature and mark differ, as when one sees smoke and knows there is fire—smoke is the mark of fire, yet it is not fire; sometimes mark and nature do not differ, as heat is the mark of fire and is also the nature of fire.
Here the Buddha states the causes and conditions: 「色等諸法不可思議。」 tr. "Form and the other dharmas are inconceivable." The inconceivable is precisely ultimate emptiness; the real mark of all dharmas is ever pure of itself. Subhūti says: although the bodhisattva's days, months, and years are not long, if he can practise in this way, he is called 「久」 tr. "long". Subhūti, hearing prajñāpāramitā, gains a benefit one level deeper, and so he says to the Buddha: ‘World-Honored One! Prajñāpāramitā is very deep, because form and the rest are very deep.’ The mark of the very depth of form and the rest is as was said before.
As to ‘World-Honored One! Prajñāpāramitā is the heap of precious treasure’—the 「珍寶」 tr. "precious treasure" means the fruit of srota-āpanna, because it can remove the evil poison of the three fetters; and so on up to anuttarā samyaksaṃbodhi, which can remove all afflictions together with their residual habits and can fulfil all wishes. These fruits rely on the meditations and so on up to omniscience of all kinds; speaking of cause and result together, this is called the 「珍寶聚」 tr. "heap of precious treasure".
As to 「是般若波羅蜜清淨聚，色等諸法清淨故」 tr. "this prajñāpāramitā is the heap of purity, because form and the other dharmas are pure": to practise rightly and not wrongly among form and the other dharmas is called 「清淨」 tr. "pure", being without all kinds of faults; and so on up to not being attached even to ultimate emptiness, not being attached even to the inconceivable—and so it is called the 「清淨聚」 tr. "heap of purity".
At that time Subhūti must have thought thus: ‘This prajñāpāramitā is the heap of precious treasure; it can fulfil the wishes of all beings—namely the happiness of this world, the happiness of later worlds, the happiness of nirvāṇa, and the happiness of anuttarā samyaksaṃbodhi. Yet foolish people, on the contrary, wish to destroy this prajñāpāramitā, the heap of purity. Like the wish-fulfilling jewel, which has no flaw or blemish, like space, which has no dust or dirt, prajñāpāramitā is the ultimately pure heap; yet people of themselves give rise to the causes and conditions of wrong view and wish to make hindrances and bring destruction; it is as when a person's eyes are sick with cataracts, and seeing wondrous precious things, he says they are unclean.’ So he thought.
Sūtra ②: When Prajñā Is Expounded There Are Many Hindrances; One Should Write Quickly and Cultivate Quickly
Subhūti said: ‘World-Honored One! It is exceedingly strange! When this prajñāpāramitā is expounded, there are many hindrances!’
The Buddha said: ‘Just so! Just so! Subhūti! This very deep prajñāpāramitā has many hindrances. Because of this matter, if good men and good women wish to write out this prajñāpāramitā, they should write it quickly; when they read, recite, reflect on, expound, rightly recollect, and practise it, they should also practise it quickly. Why? Because, when this very deep prajñāpāramitā is being written out, and when it is being read, recited, reflected on, expounded, rightly recollected, and practised, one does not wish all kinds of hindrances to arise. If good men and good women can finish writing it out in one month, they should write it diligently; if they finish writing it out in two months, three months, four months, five months, six months, seven months, and so on up to one year, they should also write it diligently; reading, reciting, reflecting on, expounding, rightly recollecting, and practising—if they can accomplish it in one month, and so on up to if they can accomplish it in one year, they should in every case diligently accomplish it. Why? Subhūti! Because within this precious treasure many hindrances arise.’
Sūtra ② (continued): The Evil Māra Wishes to Hinder yet Cannot Destroy; It Is the Buddha's Power, the Power of the Present Buddhas of the Ten Directions
Subhūti said: ‘World-Honored One! Within this very deep prajñāpāramitā the evil Māra delights in making hindrances, so that people cannot write it out, cannot read, recite, reflect on, expound, rightly recollect, or practise it.’
The Buddha told Subhūti: ‘Although the evil Māra wishes to hinder this deep prajñāpāramitā, so that people cannot write out, read, recite, reflect on, expound, rightly recollect, or practise it, yet he cannot destroy this bodhisattva-mahāsattva's writing out of prajñāpāramitā, and so on up to his practising it.’
At that time Śāriputra said to the Buddha: ‘World-Honored One! By whose power is it that the evil Māra cannot hinder the bodhisattva-mahāsattva's writing out of the deep prajñāpāramitā, and so on up to his practising it?’
The Buddha said: ‘It is because of the Buddha's power that the evil Māra cannot hinder the bodhisattva-mahāsattva's writing out of the deep prajñāpāramitā, and so on up to his practising it. Śāriputra! It is also because of the power of the present buddhas of the worlds of the ten directions—these buddhas guard and keep this bodhisattva in mind, so that Māra cannot hinder the bodhisattva-mahāsattva, and his writing out of prajñāpāramitā, and so on up to his practising it, does not fail to be accomplished. Why? Within the worlds of the ten directions there are at present immeasurable, boundless asaṃkhyeya buddhas who guard and keep in mind this bodhisattva who writes out the deep prajñāpāramitā, and so on up to practises it; by the principle of the Dharma it ought to be so, and no one can make a hindrance! Śāriputra! Good men and good women should think thus: 「我書是深般若波羅蜜乃至修行，皆是十方諸佛力。」 tr. "That I write out this deep prajñāpāramitā, and so on up to practise it, is all the power of the buddhas of the ten directions."’
Sūtra ② (continued): Protected by the Buddhas; the Buddhas All Recognise Them and All See Them with the Buddha-Eye; the Merit of Offerings Obtains a Great Karmic Result
Śāriputra said: ‘World-Honored One! If there are good men and good women who write out this deep prajñāpāramitā, and so on up to practise it, and it is all because of the Buddha's power, then one should know that these people are protected and kept in mind by the buddhas.’
The Buddha said: ‘Just so! Just so! Śāriputra! One should know that if there are good men and good women who write out this deep prajñāpāramitā, and so on up to practise it, it is all because of the Buddha's power; one should know that they are also protected and kept in mind by the buddhas.’
Śāriputra said: ‘World-Honored One! The immeasurable, boundless asaṃkhyeya present buddhas of the ten directions all recognise, and all see with the Buddha-eye, these good men and good women when they write out the deep prajñāpāramitā, and so on up to practise it.’
The Buddha said: ‘Just so! Just so! Śāriputra! The immeasurable, boundless asaṃkhyeya present buddhas of the ten directions all recognise, and all see with the Buddha-eye, these good men and good women when they write out the deep prajñāpāramitā, and so on up to practise it. Śāriputra! Among them, if good men and good women who seek the bodhisattva path write out this deep prajñāpāramitā, receive and uphold, read, recite, rightly recollect, and practise it as it is taught, one should know that these people are near to anuttarā samyaksaṃbodhi, and it will not be long. Śāriputra! Good men and good women who write out this deep prajñāpāramitā, receive and uphold, read, recite, and so on up to rightly recollect it—these people have much of the mark of faith and understanding toward the deep prajñāpāramitā, and they also make offerings to, revere, honour, and praise this deep prajñāpāramitā, making offerings with flowers, incense, necklaces, and so on up to banners and canopies. Śāriputra! The buddhas all recognise, and all see with the Buddha-eye, these good men and good women. The merit of these good men's and good women's offerings will obtain great benefit and a great karmic result. Śāriputra! These good men and good women, because of the causes and conditions of the merit of these offerings, will never fall into the evil destinies, and so on up to reaching the ground of the avaivartika, they will never be apart from the buddhas. Śāriputra! These good men and good women, because of the causes and conditions of these roots of goodness, and so on up to anuttarā samyaksaṃbodhi, will never be apart from the six perfections, will never be apart from inner emptiness and so on up to the emptiness of non-existent and existent dharmas, will never be apart from the four foundations of mindfulness and so on up to the eightfold noble path, will never be apart from the Buddha's ten powers and so on up to anuttarā samyaksaṃbodhi.’
Treatise ②: Hindrances Are the Deeds of Māra; Because Conditioned Dharmas Cannot Be Trusted One Should Write Quickly; the Recensions and Scrolls Are Some Longer, Some Shorter
What follows is the treatise-author's explanation.
What is called hindrance is the deeds of Māra and the like—the causes and conditions that destroy prajñāpāramitā.
The Buddha assents to what Subhūti said: 「若善男子、善女人欲書是般若波羅蜜，當疾疾書；乃至正憶念、如說行時，疾修行。」 tr. "If good men and good women wish to write out this prajñāpāramitā, they should write it very quickly; and so on up to: when they rightly recollect it and practise as it is taught, they should cultivate it quickly." The reason for haste is that conditioned dharmas cannot be trusted, and many hindrances arise.
The recensions and scrolls of this prajñāpāramitā are some longer and some shorter, upper, middle, and lower—the Praise of Light Prajñāpāramitā, the Emission of Light Prajñāpāramitā, and the Practice of the Way Prajñāpāramitā. Of those who write it out, some write slowly and some quickly; some write single-mindedly and diligently, some are lax and not diligent; the human body is impermanent, and conditioned dharmas cannot be trusted. Because Śākyamuni Buddha appeared in an evil age, there are many hindrances, and so it says: 「若可一月書竟，當勤書成，莫有中廢，畏有留難故；乃至一歲。如書，乃至修行亦如是。」 tr. "If it can be finished in one month of writing, one should write it diligently to completion, without abandoning it midway, for fear of hindrances; and so on up to one year. As with writing, so too with everything up to practising." According to whether people's faculties are sharp or dull, there is slowness and quickness.
Treatise ② (continued): Because Prajñā Is the Great Precious Treasure There Are Many Hindrances; the Various Ways Māra Harasses Those Who Write, Those Who Expound, and Those Who Recollect
Here the Buddha again states the causes and conditions: ‘In the world, because of precious treasure, many bandits appear; prajñā is precisely the great precious treasure, and so there are many hindrances.’ What is called hindrance, although it also includes sickness, hunger, and the like, is called the deeds of Māra because the deeds of Māra are the greatest. Whether Māra, or Māra's people, or evil ghosts, making the causes and conditions of evil, they enter a person's body, harass the person's body and mind, and destroy the writing out of prajñā; or they make the writer weary and disgusted, or they make affairs of the state arise, or they make the writer receive no offerings—such things as these.
When it is read and recited, they make teacher and disciple fall out of harmony. When it is expounded in the great assembly, someone may come forward and speak of the faults and sins of the Dharma-master; or say: ‘He cannot practise as he teaches—how is he worth listening to?’ or say: ‘Although he can keep the precepts, he is dull in faculties and does not understand the deep meaning; to listen to what he says brings no benefit at all.’ Or say: ‘Prajñāpāramitā is empty and without anything existent; it extinguishes all dharmas and there is nothing that can be practised; it is like a naked person who says of himself: 「我著天衣。」 tr. "I am wearing heavenly garments."’ Hindrances such as these make people unable to expound it. As for not rightly recollecting: Māra transforms himself into a fine body, or the body of a good friend, or transforms himself into the form of a śramaṇa whom people revere and have faith in, and says to people: ‘Prajñāpāramitā is empty and without anything existent; although there are the names of sin and merit, there is no principle to them.’ Or says: ‘Prajñāpāramitā is emptiness; one may by this directly take nirvāṇa.’ Such things as these destroy the matter of right recollection in cultivating the Buddha-path.
Treatise ② (continued): Because the Great Can Break the Small, Māra Cannot Destroy; Because of the Buddha's Power; Prajñā Is the Mother of the Buddhas of the Ten Directions
A bodhisattva who has newly aroused the mind, hearing of these matters, is greatly alarmed and afraid in his mind: ‘We are bodies of birth and death, and Māra is the lord of the desire realm, whose might and power are extremely great; how can we practise prajñāpāramitā and attain the unsurpassed path?’ Therefore the Buddha says: 「惡魔雖欲留難，亦不能破壞。」 tr. "Although the evil Māra wishes to hinder, yet he cannot destroy." Why? Because the great can break the small. It is as one who is free of desire always overcomes one who is greedy with desire, one who is kind and compassionate always overcomes one who is angry and hateful, one who has wisdom always overcomes one without wisdom. Prajñāpāramitā is true and real wisdom, and its power is extremely great; the deeds of Māra are false and deceptive. Although this bodhisattva has not yet attained full prajñāpāramitā, he has already obtained a share of its breath, and so Māra cannot destroy him.
Because of the causes and conditions of this matter, Śāriputra asks the Buddha: ‘By whose power is Māra made unable to destroy?’ The Buddha answers: ‘Because of the Buddha's power.’ It is as among evil people Māra is great, and among good people the Buddha is great; among bound people Māra is great, and among liberated people the Buddha is great; among people who hinder Māra is great, and among people who penetrate the Buddha is great. First it says 「佛力」 tr. "the Buddha's power", which refers to Śākyamuni Buddha; afterwards it says 「十方現在佛」 tr. "the present buddhas of the ten directions", which are the other buddhas—Akṣobhya, Amitābha, and the rest. As an evil bandit has other evil people to help him, the Dharma of the buddhas is likewise: always for the sake of all beings, when there is someone who arouses intent, they act as his protection. Why? Prajñāpāramitā is the mother of the buddhas of the ten directions; when someone wishes to ruin it, they cannot but protect it. One should know: all those who write out, read, recite, and so on up to rightly recollect it do so by the power of the buddhas of the ten directions—because the power of those hindrances is great.
Treatise ② (continued): Distinguishing the Five Eyes—the Divine Eye Included in the Buddha-Eye Sees Beings; the Future Can Be Seen; Why the Buddha Keeps in Mind and Knows the People of the North in the Final Age of the Dharma
Śāriputra says: ‘If there are those who write out, receive and uphold, and so on up to practise it, they are all protected by the buddhas.’ The Buddha assents to his words. Śāriputra again says: ‘World-Honored One! The good men and good women who write out, receive and uphold it, and so on—do the present buddhas of the ten directions all see, know, and keep them in mind with the Buddha-eye?’ The Buddha assents, saying: ‘Just so!’ Before, it was the evil Māra who came wishing to destroy, and the Buddha and the buddhas of the ten directions guarded, not letting it be ruined; now it is seeing these good men and good women with the Buddha-eye, knowing that this person's merit is rare—not yet having broken the net of Māra, he is yet able to practise this great matter of prajñāpāramitā; and so the buddhas of the ten directions see, know, and keep this person in mind with the Buddha-eye.
Someone asks: Do they see with the divine eye, or do they see with the Buddha-eye? If they see with the divine eye, why does it say the Buddha-eye here? If they see with the Buddha-eye—beings are false and deceptive, so how can they be seen with the Buddha-eye?
The answer: The divine eye is of two kinds: first, that which is included in the Buddha-eye; second, that which is not included. That which the Buddha-eye does not include sees only present beings, limited and measurable; that which the Buddha-eye includes sees the beings of the three times, without limit and without measure. The Dharma-eye, entering into the Buddha-eye, sees only dharmas and does not see beings; the wisdom-eye, entering into the Buddha-eye, does not see dharmas and sees only ultimate emptiness.
Someone asks: The divine eye included in the Buddha-eye—is it real, or is it false? If it is false, the Buddha ought not to see by what is false! If it is real—beings are empty; even present beings are not real, how much less future and past ones?
The answer: What the Buddha-eye includes is all real. Beings are false in relation to nirvāṇa; they are not false with respect to what is seen in the world. If a person grasps at a fixed mark in beings, it is with respect to this that they are said to be false; it is not with respect to worldly truth that they are said to be false. For this reason the divine eye included in the Buddha-eye can see beings.
Someone asks: If so, why not see beings with the wisdom-eye included in the Buddha-eye?
The answer: Because the wisdom-eye has the signless as its use. The wisdom-eye is always joined with emptiness, the signless, and non-action, and is not suited to contemplating beings. Why? The five aggregates come together and are provisionally named a being. It is like a small child, who may be struck with a small stick but not with a large stick. This is praising the bodhisattva's practising of prajñāpāramitā, speaking with respect to worldly truth, not the truth of the highest meaning.
Someone asks: The future does not yet exist; even to know it by recollection is difficult, how much more to see it with the eye?
The answer: It is like past dharmas: although they have ceased and are nothing existent, yet because of the power of recollection among mind and mental-factor dharmas, one can recall past matters, exhausting one's former lives; the noble ones are likewise—having the power of noble wisdom, although matters have not yet arisen they can know and can see them. Furthermore, within this prajñā the three times are without distinction, and future, past, and present are not different. If one sees the present, one should also be able to see the past and the future; if one does not see the past and the future, one should also not see the present.
Someone asks: The beings of the north in the final age of the Dharma, whose outflows and fetters are not yet exhausted, are people of sin and evil; why should the Buddha see, know, and keep them in mind?
The answer: The Buddha has the mark of great compassion, and his love reaches to the marrow of the bones; these bodhisattvas are able to arouse the mind of the unsurpassed path for the sake of beings. The Buddha sees that this Dharma will flourish at the very end: ‘After my nirvāṇa, these people will assist the Buddha-dharma’; and so he keeps them in mind and knows them. Furthermore, the people of the north at the very end are born in a border land in an evil age, where the three poisons blaze, in the midst of the kalpa of swords and weapons, and the worthy and noble ones are few; these people do not themselves know the causes and conditions of the karma of sin and merit, yet merely hearing from others, or reading the sūtra scrolls, they can have faith and delight in it and make offerings, and quickly draw near to the unsurpassed path, before long—this is a hard thing to come by! If, while the Buddha was in the world, one were an avaivartika and practised prajñāpāramitā in faith, that would not be counted hard. Because of all kinds of immeasurable causes and conditions such as these, the Buddha ought to see, keep in mind, and know them.
Treatise ② (continued): Because the Mark of Faith and Understanding Is Great, They Can Make Offerings; the Great Karmic Result—Never Apart from the Buddhas, as a Small Child Is Not Apart from Its Mother
This person's mark of faith and understanding is great, and so he can make offerings to prajñāpāramitā. The articles of offering—flowers, incense, and so on—are as was said before. Because of these offerings he obtains a great karmic result, just as one who disparages it undergoes great suffering and vexation. What is called a great karmic result: just as the srota-āpanna never falls into the three evil destinies, so too this bodhisattva who single-mindedly has faith in and understands prajñāpāramitā and makes offerings to it. Because he loves and keeps in mind the buddhas, and because he constantly practises the samādhi of recollecting the Buddha, he is never apart from the buddhas; and so on up to reaching the ground of the avaivartika, when, teaching and transforming beings, to be apart from the buddhas is no fault. It is like a small child who is not apart from its mother, for fear of falling into all kinds of difficulties. Because he always deeply loves and keeps in mind wholesome dharmas, and so on up to anuttarā samyaksaṃbodhi, he is never apart from the six perfections and the rest. He obtains great karmic results such as these in this life and in later lives.
Sūtra ③: After the Buddha's Nirvāṇa Prajñā Goes to the South, Passes On to the West, Passes On to the North; the North Will Do the Work of the Buddha
‘Śāriputra! This deep prajñāpāramitā, after the Buddha's parinirvāṇa, will go to the lands of the south, and the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās there will write out this deep prajñāpāramitā, will receive and uphold, read, recite, reflect on, expound, rightly recollect, and practise it. Because of the causes and conditions of these roots of goodness, they will never fall into the evil destinies, and they will enjoy the happiness of the heavens and among humans; they will increase the six perfections, make offerings to, revere, honour, and praise the buddhas; and gradually, by the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle, they will attain nirvāṇa.
‘Śāriputra! This deep prajñāpāramitā will pass on from the south to the places of the west, and the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās there will write out this deep prajñāpāramitā, will receive and uphold, read, recite, reflect on, expound, rightly recollect, and practise it. Because of the causes and conditions of these roots of goodness, they will never fall into the evil destinies, and they will enjoy the happiness of the heavens and among humans; they will increase the six perfections, make offerings to, revere, honour, and praise the buddhas; and gradually, by the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle, they will attain nirvāṇa.
‘Śāriputra! This deep prajñāpāramitā will pass on from the west to the places of the north, and the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās there will write out this deep prajñāpāramitā, will receive and uphold, read, recite, reflect on, expound, rightly recollect, and practise it. Because of the causes and conditions of these roots of goodness, they will never fall into the evil destinies, and they will enjoy the happiness of the heavens and among humans; they will increase the six perfections, make offerings to, revere, honour, and praise the buddhas; and gradually, by the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle, they will attain nirvāṇa. Śāriputra! With this deep prajñāpāramitā, at that time the north will do the work of the Buddha. Why? Śāriputra! When my Dharma flourishes, it has no mark of extinction. Śāriputra! I already keep in mind these good men and good women who receive and uphold the deep prajñāpāramitā, and so on up to practise it; I also keep in mind these good men and good women who can write out prajñāpāramitā, revere it, make offerings to it, honour and praise it, and make offerings with flowers, incense, and so on up to banners and canopies. Śāriputra! These good men and good women, because of the causes and conditions of these roots of goodness, will never fall into the evil destinies, and they will enjoy the happiness of the heavens and among humans; they will increase the six perfections, make offerings to, revere, honour, and praise the buddhas; and gradually, by the śrāvaka vehicle, the pratyekabuddha vehicle, and the Buddha vehicle, they will attain nirvāṇa. Why? Śāriputra! I see this person with the Buddha-eye, and I also commend and praise him; the immeasurable, boundless asaṃkhyeya buddhas in the worlds of the ten directions also see this person with the Buddha-eye, and also commend and praise him.’
Sūtra ③ (continued): It Will Spread Widely in the North; How Many People Can Be Not Sunk, Not Startled, Not Terrified, Not Afraid; Of One Mind and in Harmony, Māra Cannot Ruin Them
Śāriputra said to the Buddha: ‘World-Honored One! Will this deep prajñāpāramitā in a later time spread widely in the north?’
The Buddha said: ‘Just so! Just so! Śāriputra! This deep prajñāpāramitā will in a later time spread widely in the north. Śāriputra! In a later time in the north, if these good men and good women hear this deep prajñāpāramitā, if they write it out, receive and uphold, read, recite, reflect on, expound, rightly recollect, and practise it as it is taught, one should know that these good men and good women have long aroused the mind of the Great Vehicle, have made offerings to many buddhas, have planted roots of goodness, and have long kept company with good friends.’
Śāriputra said to the Buddha: ‘World-Honored One! In a later time in the north, how many good men and good women will there be who seek the Buddha-path and write out the deep prajñāpāramitā, and so on up to practise it as it is taught?’
The Buddha told Śāriputra: ‘In a later time in the north, although there will be many good men and good women who seek the Buddha-path, few will be the good men and good women who hear this deep prajñāpāramitā and are not sunk, not startled, not terrified, not afraid. Why? Such people have drawn near to and made offerings to many buddhas and have often consulted and questioned the buddhas; such people will certainly be able to have in full prajñāpāramitā, dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā, to have in full the four foundations of mindfulness, and so on up to having in full the eighteen unshared dharmas. Śāriputra! Because the roots of goodness of these good men and good women are pure and thick, they can benefit beings broadly and greatly, for the sake of anuttarā samyaksaṃbodhi. Why? I now expound for these good men and good women the dharma that accords with sarvajñā, and the past buddhas too expounded for these good men and good women the dharma that accords with sarvajñā. Because of these causes and conditions, when these people are reborn in later lives, they will continue to obtain the mind of anuttarā samyaksaṃbodhi, and will also expound for others the dharma of anuttarā samyaksaṃbodhi. These good men and good women are all of one mind and in harmony; Māra, or Māra's people, cannot ruin their mind of anuttarā samyaksaṃbodhi—how much less can those people of evil conduct who disparage those who practise the deep prajñāpāramitā destroy their mind of anuttarā samyaksaṃbodhi! Śāriputra! These good men and good women who seek the bodhisattva path, hearing this deep prajñāpāramitā, greatly gain Dharma-joy and Dharma-delight, and also establish many people in roots of goodness, for the sake of anuttarā samyaksaṃbodhi.’
Treatise ③: The Buddha Appears in the East; Prajñā, Like the Sun, the Moon, and the Five Planets, Circles Jambudvīpa to the Right; It Does Not Abide Fixed in One Place
What follows is the treatise-author's explanation.
As to 「是深般若波羅蜜，佛滅度後，當至南方國土」 tr. "this deep prajñāpāramitā, after the Buddha's passing into extinction, will go to the lands of the south": the Buddha appeared in the east and there expounded prajñāpāramitā, broke Māra and Māra's people and the outsiders' paths, delivered immeasurable beings, and then passed into extinction beneath the twin trees at Kuśinagara; thereafter prajñāpāramitā went from the east to the south. It is like the sun, the moon, the five planets, and the twenty-eight lunar mansions, which always go from the east to the south, from the south to the west, and from the west to the north, circling around Mount Sumeru. It is also like the constant rule of making offerings, which is to circle keeping to the right, delivering the people of Jambudvīpa everywhere. Because of these causes and conditions, it goes from the east to the south, and from the south to the west.
Just as the Buddha, because of his mind without attachment, is not fixed in one place, prajñāpāramitā is likewise—it does not abide fixed in one place. From the west it goes to the north—the beings of these two quarters love to make offerings to it, write it out, read and recite it, and so on up to practise it, making offerings with flowers, incense, and so on up to banners and canopies, and receive a great karmic result, as is said in the sūtra. After that it passes on to the north. The karmic result obtained here from offerings is as was said above.
Treatise ③ (continued): The North Will Do the Work of the Buddha—Five Hundred Years after the Buddha's Extinction Both Kinds of People, Sharp and Dull, Will Be Delivered; Because of the Snowy Mountains Prajñā Is Much Practised in the North
As to 「舍利弗！是般若波羅蜜，北方當作佛事」 tr. "Śāriputra! This prajñāpāramitā will do the work of the Buddha in the north", here it states the causes and conditions: ‘When the Buddha was in the world, he could cut off the doubts of the multitude; the Buddha-dharma flourished, and there was no fear of the Dharma's extinction. After the Buddha's passing into extinction, when five hundred years have gone by, the right Dharma gradually becomes extinct, and then the work of the Buddha becomes difficult. At that time, people of sharp faculties read, recite, and rightly recollect it, and also make offerings with flowers and incense; people of dull faculties write it out and make offerings with flowers, incense, and so on.’ In time both these kinds of people will be delivered, and so it says 「當作佛事」 tr. "will do the work of the Buddha".
The Buddha says: ‘These good men and good women—I and the buddhas of the ten directions all see them with the Buddha-eye, keep them in mind, know them, and praise them.’
Śāriputra says to the Buddha: ‘Will this deep prajñā spread widely in the north?’ What is called spreading widely is because the north is vast within Jambudvīpa. Moreover, in the land of the north there are the Snowy Mountains; because the Snowy Mountains are cold, the medicinal herbs can kill all poisons; in the rice and grain that are eaten, the three poisons cannot greatly break out; because the three poisons cannot greatly break out, beings are pliant, and the five faculties beginning with faith all gain strength. Because of causes and conditions such as these, prajñāpāramitā is much practised in the north. When such people hear this deep prajñāpāramitā, and write it out, receive and uphold it, and so on up to rightly recollect it and practise it as it is taught, one should know that these people have long aroused the intent of the Great Vehicle, have made offerings to many buddhas, have planted roots of goodness, and have kept company with good friends; and so in an evil age they can write it out, receive and uphold it, have faith in and accept it, and so on up to practise it as it is taught.
Treatise ③ (continued): Few Have Minds That Penetrate, Not Startled and Not Sunk; Merit Ripened Pure Benefits Beings Greatly; as When One Lamp Is Lit, One from Another They Are All Lit; Because Their Afflictions Are Thin They Are of One Mind and in Harmony
Śāriputra asks: ‘How many people in the north who hear this deep prajñāpāramitā can write it out, read, recite it, and so on up to practise it as it is taught?’ The Buddha answers: ‘This deep prajñāpāramitā is hard to know and hard to practise; although there are many people who arouse the mind of the unsurpassed path and obtain the name of bodhisattva, few are those who hear this prajñāpāramitā with minds that penetrate it, not startled, not sunk.’
The mark of having a mind that penetrates, not startled and not terrified, the Buddha here states himself: 「是人多親近諸佛」 tr. "these people have drawn near to many buddhas"—what is called 「親近諸佛」 tr. "drawing near to the buddhas" is constantly seeing the buddhas in immeasurable lifetimes, revering them and making offerings. What is called 「問難」 tr. "questioning and challenging": to ask directly about the matter; when the doubting mind does not understand, to ask again and again in all kinds of ways is called 「難」 tr. "challenging"; such people, life after life, question and challenge the buddhas on the matter of prajñāpāramitā. Although the karmic result of such people's merit is not yet accomplished, one should know that these people have in full the six perfections and the thirty-seven limbs of the path, and so on up to the eighteen unshared dharmas in full.
Because this merit is pure and ripe, they can benefit beings broadly and greatly: namely, by the causes and conditions of dānapāramitā and śīlapāramitā they are born in wealthy and noble families, give themselves, and also teach others to give; by the causes and conditions of kṣāntipāramitā and dhyānapāramitā they cause immeasurable beings to leave home, receive the precepts, and arouse the mind of anuttarā samyaksaṃbodhi. Here the Buddha states the causes and conditions: ‘These people heard from me and from the past buddhas the Dharma of the Great Vehicle that accords with sarvajñā, and so when reborn in later lives they do not lose this mind; these people also teach and transform others, expounding such matters.’ It is as when one lamp is lit, one from another they are all lit.
Such people's afflictions are thin; because they are without stinginess and greed, jealousy, or anger and hatred, they do not slander one another and are always of one mind and in harmony; and so Māra, or Māra's people, cannot ruin them. If a person has even a slight fault, Māra gets his opening; it is as when a person has a sore, he takes in poison. Māra is the lord of the desire realm, and even he cannot ruin them—how much less a person of evil conduct! There are some whose conduct is evil while the person is not evil, like a noble one not yet free of desire; for this reason it says: 「惡行人毀呰般若波羅蜜，即毀壞菩薩。」 tr. "A person of evil conduct who disparages prajñāpāramitā thereby disparages and destroys the bodhisattva."
Furthermore, these good men and good women have for immeasurable lifetimes loved and delighted in the Buddha-dharma and deeply cleaved to the real Dharma; because their power of faith and power of wisdom are great, and because on hearing the deep prajñāpāramitā they obtain the mind of great kindness and great compassion, according to the strength of beings they cause them to enter the deep prajñāpāramitā, or cause them to obtain the causes and conditions of prajñā—namely giving, keeping the precepts, and the other roots of goodness. As to 「為阿耨多羅三藐三菩提故」 tr. "for the sake of anuttarā samyaksaṃbodhi": these good men and good women, for the sake of seeking the unsurpassed path, teach others and cause them to abide in roots of goodness and merit.
Sūtra ④: Before the Buddha They Made the Vow to Deliver Countless Beings; a Great Mind, Great Giving, a Great Karmic Result; They Vow to Be Born before the Buddhas of Other Quarters
‘These good men and good women once made the vow before me: 「我行菩薩道時，當度無數百千萬億眾生，令發阿耨多羅三藐三菩提心，示、教、利、喜，乃至阿鞞跋致地受記。」 tr. "When I practise the bodhisattva path, I shall deliver countless hundreds of thousands of myriads of koṭi of beings, cause them to arouse the mind of anuttarā samyaksaṃbodhi, show, teach, benefit, and gladden them, and so on up to their receiving the prediction at the ground of the avaivartika." I know their minds, and I too rejoice. These good men and good women also once made the vow before the past buddhas: 「我行菩薩道時，當度無數百千萬億眾生，令發阿耨多羅三藐三菩提心，示、教、利、喜，乃至阿鞞跋致地受記。」 tr. "When I practise the bodhisattva path, I shall deliver countless hundreds of thousands of myriads of koṭi of beings, cause them to arouse the mind of anuttarā samyaksaṃbodhi, show, teach, benefit, and gladden them, and so on up to their receiving the prediction at the ground of the avaivartika." The past buddhas too knew their minds and rejoiced.
‘Śāriputra! The mind with which these good men and good women act is great; the forms, sounds, smells, tastes, touches, and dharmas they receive are also great, and they can also give greatly; having been able to give greatly, they plant great roots of goodness; having planted great roots of goodness, they obtain a great karmic result. They take on bodies in order to gather in beings, and among beings they can give up everything they have, inner and outer. Because of the causes and conditions of these roots of goodness, they vow to be born in the places where the present buddhas of the worlds of other quarters expound the deep prajñāpāramitā; having heard this deep prajñāpāramitā before the buddhas, there too they show, teach, benefit, and gladden hundreds of thousands of myriads of koṭi of beings, causing them to arouse the mind of anuttarā samyaksaṃbodhi.’
Sūtra ④ (continued): There Is No Dharma of the Three Times the Buddha Does Not Know; of Those Who Diligently Seek the Six Perfections, Some Obtain and Some Do Not
Śāriputra said to the Buddha: ‘Rare, World-Honored One! Of the dharmas of the past, the future, and the present there is no dharma the Buddha does not know, no mark of a dharma's being known that he does not know, and of the conduct of beings there is no matter he does not know. Now the Buddha knows fully the past buddhas and the bodhisattvas and śrāvakas; knows also the bodhisattvas and śrāvakas of the buddha-worlds of the ten directions in the present; knows also the future buddhas and the bodhisattvas and śrāvakas. World-Honored One! In the future age there will be good men and good women who diligently seek the six perfections, receive and uphold, read, recite, and so on up to practise them—will some of them obtain it and some not obtain it?’
The Buddha told Śāriputra: ‘If good men and good women seek diligently with single-minded vigour, they will obtain the sūtras that accord with the six perfections.’
Śāriputra said to the Buddha: ‘Good men and good women who practise diligently in this way—will they obtain these deep sūtras that accord with the six perfections?’
The Buddha said to Śāriputra: ‘These good men and good women will obtain these deep sūtras that accord with the six perfections. Why? Good men and good women, for the sake of anuttarā samyaksaṃbodhi, expound the Dharma to beings, show, teach, benefit, and gladden them, and cause them to abide in the six perfections. Because of these causes and conditions, when these good men and good women are reborn in later bodies, they easily obtain the deep sūtras that accord with the six perfections; having obtained them, they practise as the six perfections teach, diligent and without rest, and so on up to purifying buddha-worlds and bringing beings to accomplishment, they attain anuttarā samyaksaṃbodhi.’
Treatise ④: They Make the Vow and the Buddha Rejoices; the Difference between One of Great Mind and One Who Practises Mixed Merit
What follows is the treatise-author's explanation.
The Buddha says: ‘Good men and good women made the vow before me and before the past buddhas: 「我行菩薩道，當令無量百千萬億眾生發無上道意，示、教、利、喜，令得阿鞞跋致記。」 tr. "When I practise the bodhisattva path, I shall cause immeasurable hundreds of thousands of myriads of koṭi of beings to arouse the intent of the unsurpassed path, show, teach, benefit, and gladden them, and cause them to obtain the prediction of the avaivartika." I and the past buddhas know that these good men are great of mind and able to accomplish something, and so we rejoice.’
The good men and good women, hearing that the Buddha knows their minds, give rise to joy, recollect for themselves the matter of the vow they made in the past, and redouble their vigour. What is called 「大心」 tr. "a great mind": the minds of all beings delight in clinging to the six objects. Some people practise mixed merit—that is, when they make merit, their minds give rise to doubt and regret; the karmic result of such merit, although they obtain wealth and honour, is that they cannot enjoy it well, nor can they give it to others; because of the causes and conditions of sinful karma, their faculties are dark and dull, and they cannot distinguish the fine from the ugly.
Treatise ④ (continued): Because of Pure Merit They Can Use It to Their Heart's Content and Give as They Wish; Not Seeking Worldly Happiness, They Vow to Be Born before a Present Buddha
This good man, before he has attained the path, because of pure merit, obtains the supremely fine five desires, and can also enjoy them to his heart's content and give them as he wishes—either giving to the poor and destitute, or planting them in fields of merit. If he meets a good friend and hears the Buddha-dharma, his mind of greedy attachment to the five desires ceases; he pities beings, and for the sake of anuttarā samyaksaṃbodhi gives away all he has, inner and outer, begrudging nothing. If he keeps the precepts, he practises the ten wholesome paths throughout, has in full the restraints of the precepts, and practises them together with a mind of kindness and compassion. The other wholesome dharmas are likewise: with a deep mind he himself practises and keeps them, and guides others so that they practise the wholesome path. Because of the causes and conditions of this merit, he does not seek worldly happiness—the place of a heavenly king, a human king, wealth and honour; hearing where there is a present buddha, he vows to be born there. This bodhisattva, because he knows the real mark of all dharmas, does not originally delight in taking birth; if it is for the sake of beings, he is born before the buddhas of the ten directions. He hears the deep prajñāpāramitā; having heard it, there he opens the way for, teaches, and transforms immeasurable hundreds of thousands of beings, causing them to arouse the mind of the unsurpassed path.
Treatise ④ (continued): Śāriputra Praises the Buddha's Omniscience; the Causes and Conditions for Obtaining the Deep Sūtras That Accord with the Six Perfections; One Who Begrudges the Dharma Is Born in a Border Land
Śāriputra does not have omniscience; hearing the Buddha speak of the matter of the vows and practice of the bodhisattvas of the three times, he gives rise to a mind of wonder at the rare, and says to the Buddha: ‘World-Honored One! Within the three times there is no dharma the Buddha does not know; from suchness, the nature of dharmas, and the limit of reality, there is nothing he does not know; of the karma that beings practise in their minds and its causes and conditions of karmic result, there is no matter he does not know; from the present buddhas of the ten directions, and the buddhas of the past and future ages, and their worlds, disciples, and the matters they practise, he knows all fully and everywhere. The Buddha's omniscience—its power is extremely great, inconceivable!’
Śāriputra thought in his mind: ‘Alike they are people who have left home, and all seek prajñāpāramitā; why do some obtain it and some not obtain it?’ The Buddha answers: ‘If a bodhisattva always single-mindedly seeks the six perfections, not sparing body and life, this person within has a good mind, and without has the buddhas, the bodhisattvas, and the gods to protect and help him.’
Śāriputra thought: ‘Although he is also vigorous, the Buddha is not in the world and Māra's power is great; how can this bodhisattva obtain this deep sūtra of prajñāpāramitā?’ And so he asks again: ‘Can he obtain these deep sūtras that accord with the six perfections?’
The Buddha says: ‘He can obtain them.’ Here it states the causes and conditions of 「得」 tr. "obtaining", namely: ‘Good men and good women, for the sake of the unsurpassed path, expound the Dharma for beings, show, teach, benefit, and gladden them, cause them to abide in the six perfections, and open and show them the Buddha-path. Because of the karmic result of this karma, when they turn to another body they easily obtain the deep sūtras that accord with the six perfections; if they obtain them, they can quickly receive and uphold them, and so on up to practise them as they are taught, vigorous and not giving up, life after life never apart from them; because of using the karmic result of the six perfections, they purify buddha-worlds and bring beings to accomplishment, and so on up to the unsurpassed path.’
If one begrudges the Dharma, one is ever born in a border land where there is no Buddha-dharma. (End of the fascicle.)
魔事品The Deeds of Māra
全文五層 →Full five layers →本品題為《大智度論》釋〈魔事品〉第四十六，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷六十八。
經①：留難之問——樂說辯不生與卒起、書經受持諸相、不得滋味便棄捨、未受記無名字
慧命須菩提向佛稟白：『世尊！這些善男子、善女人發了阿耨多羅三藐三菩提心，行六波羅蜜，成就眾生、清淨佛世界，佛已經讚歎、宣說了他們的功德。世尊！為什麼善男子、善女人求佛道時，會生出種種留難？』
佛告訴須菩提：『樂說的辯才不能即時生起，當知這是菩薩的魔事。』
須菩提說：『世尊！由於什麼因緣，樂說的辯才不即時生起是菩薩的魔事？』
佛說：『有菩薩摩訶薩行般若波羅蜜時，難以具足六波羅蜜。因為這個因緣，樂說的辯才不即時生起，是菩薩的魔事。再者，須菩提！樂說的辯才突然勃起，當知也是菩薩的魔事。』
『世尊！由於什麼因緣，樂說的辯才突然勃起又是魔事？』
佛說：『菩薩摩訶薩行檀波羅蜜乃至般若波羅蜜時，貪著於樂說法；因為這個因緣，樂說的辯才突然勃起，當知是菩薩魔事。再者，須菩提！書寫這般若波羅蜜經時，身體偃仰倨傲、心懷憍慢，當知是菩薩魔事。再者，須菩提！書寫這部經時，嬉戲談笑、心思散亂，當知是菩薩魔事。再者，須菩提！若書寫這部經時，輕慢譏笑、不生恭敬，當知是菩薩魔事。再者，須菩提！若書寫這部經時，心亂不定，當知是菩薩魔事。再者，須菩提！若書寫這部經時，彼此各各不相和合，當知是菩薩魔事。再者，須菩提！善男子、善女人心裡這樣想：「我不得是經中滋味。」便棄捨離去，當知是菩薩魔事。再者，須菩提！受持般若波羅蜜，讀、誦、演說、或正憶念時，偃仰倨傲、心懷憍慢，當知是菩薩魔事。再者，須菩提！若受持般若波羅蜜經，親近、正憶念時，轉過來互相譏笑對方的形貌，當知是菩薩魔事。再者，須菩提！若受持般若波羅蜜經，讀、誦、正憶念、修行時，互相輕蔑，當知是菩薩魔事。若受持般若波羅蜜，讀、誦乃至正憶念時，心思散亂，當知是菩薩魔事。若受持般若波羅蜜，讀、誦乃至正憶念時，心不和合，當知是菩薩魔事。』
須菩提向佛稟白：『世尊！世尊說過：「善男子、善女人作是念：「我不得經中滋味。」便棄捨去，當知是菩薩魔事。」世尊！由於什麼因緣，菩薩得不到經中的滋味，便棄捨離去？』
佛說：『這位菩薩摩訶薩前世修行般若波羅蜜、禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜的時間不久，這人聽人宣說這般若波羅蜜，便從座位起身，心裡這樣想：「我於般若波羅蜜中無記。」心不清淨，便從座位起身離去，當知是菩薩魔事。』
須菩提向佛稟白：『世尊！由於什麼因緣不給與受記，令他聽說這深般若波羅蜜時，便從座位起身離去？』
佛告訴須菩提：『若菩薩尚未進入法位之中，諸佛不給與受阿耨多羅三藐三菩提記。再者，須菩提！聽人宣說般若波羅蜜時，菩薩心裡這樣想：「我是中無名字。」心不清淨，當知是菩薩魔事。』
須菩提說：『由於什麼因緣，這深般若波羅蜜中，不說這位菩薩的名字？』
佛說：『尚未受記的菩薩，諸佛不說他的名字。再者，須菩提！這位菩薩摩訶薩心裡這樣想：「是般若波羅蜜中，無我生處名字，若聚落、城邑。」這人不想聽聞般若波羅蜜，便從法會之中起身離去。這人隨著他所起的念頭，起念之時，一念一念各倒退一劫，才又應當更加勤勉精進，去求阿耨多羅三藐三菩提。』
論①：怨賊喻、四魔分科、隨文釋辯不生乃至念念却劫
論主解釋說：
一切有為之法各有增上之力。增上之力彼此相違，相違就是怨賊。如水得了增上之力便熄滅火，火得了增上之力便消耗水，乃至草木也各有相害之處，何況眾生！菩薩摩訶薩有大悲心，雖然不與眾生結怨，眾生卻與菩薩作怨；菩薩之身是有為法的緣故，怨賊能對他作出留難。
佛在前面說菩薩的功德，就是為諸佛、菩薩、諸天所護念，卻還未說怨賊之相。因為佛憐愍的緣故，先前雖然只是略說；如今須菩提啟請，佛便廣說留難之事。佛雖然對一切眾生、一切法心行平等，但因為菩薩能大大利益世間的緣故，為他說好相醜相、利相害相、是道非道、留難之事。佛不是要行道人去毀害作留難的人，只是要他覺察知道，不隨順其事。
什麼是怨賊？略說：無論是眾生之法、非眾生之法，凡能沮壞菩薩無上道心的都是。非眾生的，如疾病、飢渴、寒熱、槌打擠壓、墜落等。眾生的，如魔及魔民、惡鬼、心懷邪疑而不信的人、斷善根的人、執定有所得的人、實在地決定分別諸法的人、深深貪著世間快樂的人、怨賊、官府之事、師子、虎、狼、惡獸、毒蟲等。眾生賊有兩種：或內、或外。內的，是從自心生起，憂愁而得不到法味，生起邪見、疑悔、不信等；外的，如上面所說。
像這樣的種種難事，佛總稱為魔。
魔有四種：煩惱魔、五眾魔、死魔、天子魔。
煩惱魔，就是一百零八煩惱等，分別開來為八萬四千諸煩惱。
五眾魔，是煩惱與業和合的因緣而得了這個身：四大及四大所造的色，眼根等色，名為色眾；一百零八煩惱等諸受和合，名為受眾；小想、大想、無量想、無所有想，分別和合，名為想眾；因著對好醜的心念發動，能生起貪欲、瞋恚等心相應、心不相應之法，名為行眾；六情與六塵和合，因此生起六識，這六識加以分別，和合成無量無邊的心，名為識眾。
死魔，是以無常為因緣，破壞相續五眾的壽命，窮盡而離於三法——識、斷、壽——的緣故，名為死魔。
天子魔，是欲界之主，深深貪著世間快樂，以有所得的心故而生邪見，憎恨嫉妒一切賢聖與涅槃道法，名為天子魔。
魔，秦地之言是「能奪命者」。雖然只有死魔實際能奪命，其餘的也能作奪命的因緣，也能奪智慧之命，所以名為殺者。
有人問：單一個五眾魔就已收攝其他三種魔，為什麼還分別說四種？
回答說：實際上是一個魔，只是分別它的義理，所以有四種。煩惱魔，人因貪欲、瞋恚而死，也能作奪命的因緣，是接近奪命的因緣，所以另外說。天子魔，夾雜福德之業的因緣，勢力強大，以邪見之力，能奪慧命，也能作死的因緣，所以另外說。無常之死力量大，一切人無能倖免，非常可畏可厭，所以另外說。
有人問：魔為什麼要惱亂行道的人？
回答說：先前已經廣說。這一品之中處處都有四種魔的義理，只是隨處而說。再者，三種魔互不相離：若有五眾，就有煩惱；有了煩惱，天魔就得其方便；五眾與煩惱和合，所以有天魔。
所以須菩提問佛：「上已讚歎說菩薩功德，今云何是菩薩魔事起？」
佛回答「樂說辯不即生，是為魔事」的意思是：若菩薩摩訶薩因憐愍眾生的緣故，登上高座說法，而樂說的辯才不生起。聽的人憂愁：「我等故來，而法師不說。」或者這樣想：「法師怖畏故不能說。」或者說：「不知故不說。」或者以為他自省過咎深重才不說，或者以為得不到供養才不肯說，或者以為輕賤我們才不說，或者以為慣習安樂才不說。像這樣種種因緣，聽者的心便壞了，所以把不樂說名為魔事。
再者，這位菩薩因憐愍眾生的緣故前來想要說法，聽者想聽，法師心裡也生起想說之意，口中卻說不出話來。這是現前可見的魔事，如同魔進入阿難心中，佛三次發問而阿難三次不能回答，過了很久才說出來。
此中須菩提問世尊：「何因緣故辯不即生？」
佛回答：「菩薩行六波羅蜜時，難具足六波羅蜜。」為什麼呢？這人由於先世的因緣，根機遲鈍、懈怠，魔得其方便；不能一心行六波羅蜜，所以樂說的辯才不即時生起。
有人問：樂說的辯才不即時生起，可以說是魔事；如今樂說的辯才突然勃起，為什麼又是魔事？
回答說：這位法師愛法、著法，貪求名聲，於是放縱自恣地樂說，說得毫無義理，如同奔逸的馬難以控制；又如大水暴漲，眾多污穢混雜其中。所以此中佛親自說：「菩薩行六波羅蜜，著樂說法，是為魔事。」
再者，這般若波羅蜜是為破除憍慢而出現於世；而書寫這部經的人卻生起我心、憍慢心；因憍慢故連身體也高抬起來，就是所謂「偃𠐻傲慢」。書寫這般若波羅蜜時，用輕慢心、瞋恚心、嬉戲談笑、不恭敬。
再者，這般若波羅蜜，即使一心、攝心，尚且難得，何況以散亂之心書寫！書寫時或從人口中領受、或抄寫經卷，若一心和合便能得成；若傳授的人不肯給與，像這樣種種因緣，就是不和合。
再者，觀看這般若波羅蜜經時，見品品都說空，沒有可愛樂之處，便這樣想：「我於是經不得滋味！」便棄捨離去。般若波羅蜜是一切諸樂的根本，這人得不到它的滋味，是為魔事。
再者，受持、讀、誦、演說、正憶念時的偃仰倨傲、譏笑形貌、散亂心、不和合，如上面所說。「共相輕蔑」，是從人受持、讀、誦、正憶念時，師徒互相輕賤。書寫經卷時，只有捨去，沒有互相輕賤。
有人問：上面諸事之中，為什麼只問「不得經中滋味」，不問其餘的？
回答說：般若波羅蜜，聖人所說的與凡人所說的不同，所以凡夫人得不到滋味。
須菩提心裡以為：「般若波羅蜜是清淨珍寶聚，能利益眾生，無有過惡，是人云何不得滋味？」
佛回答：『這人先世修行六波羅蜜的時間不久，作為菩薩，信等五根薄弱；因為薄弱，不能信受空、無相、無作、無依止之法，擾亂之心生起，說出這樣的話：「佛一切智，何以不與我受記？」便捨離而去。』
其餘的容易理解，所以不問。
須菩提問：「若爾者，何以故不與授記？」佛是大悲，應當憐愍護念，防護他的心，不令他墮於惡趣才是！
佛說：「未入法位人，諸佛不與授記。」為什麼呢？諸佛雖然完全知道眾生久遠之事，但因五通仙人及諸天見這人尚未有可以授記的善行業因緣，若給他授記，他們會輕視佛而不信：「無有因緣，云何與授記？」所以是對入了法位的人，才給與授記。
這人的名字及聚落住處，也是如此。
這人從座位起身離去，隨他起念多少，一念一念各倒退一劫；償罪完畢，重新得到人身，才又應當再修行那麼多劫。
經②：捨根攀枝取聲聞經十番詰問、樂說不如法、般若不可書、十類異念、貪著利養、惡魔持諸餘深經
『再者，須菩提！菩薩學習其餘的經，棄捨般若波羅蜜，終究不能到達薩婆若。善男子、善女人這是捨棄樹根而攀取枝葉，當知也是菩薩魔事。』
須菩提向佛稟白：『世尊！哪些是其餘的經，善男子、善女人學了它，不能到達薩婆若？』
佛說：『就是聲聞人所應修行的經，即四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，空、無相、無作解脫門。善男子、善女人住在這裡面，得須陀洹果、斯陀含果、阿那含果、阿羅漢果，這名為聲聞所行之經，不能到達薩婆若。像這樣，善男子、善女人捨棄般若波羅蜜，去親近這些其餘的經。為什麼呢？須菩提！般若波羅蜜中，出生諸菩薩摩訶薩，成就世間、出世間之法。須菩提！菩薩摩訶薩學般若波羅蜜時，也就學了世間、出世間之法。須菩提！譬如狗不向主人家求食，反而向做工的僕役索取。像這樣，須菩提！當來之世會有善男子、善女人，棄捨深般若波羅蜜而攀取枝葉——聲聞、辟支佛所應行的經，當知這是菩薩魔事。須菩提！譬如有人想要見象，見到了，反而回頭去觀察象的腳印。須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
佛說：『諸求佛道的善男子、善女人也是這樣，得了深般若波羅蜜卻棄捨而去，取聲聞、辟支佛所應行的經。須菩提！當知這是菩薩魔事。須菩提！譬如有人想看大海，見到了，反而去尋求牛蹄印裡的水，這樣想：「大海水能與此等不？」須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
佛說：『當來之世有求佛道的善男子、善女人也是如此，得了深般若波羅蜜，棄捨而去，取聲聞、辟支佛所應行的經，當知這也是菩薩摩訶薩的魔事。須菩提！譬如工匠、或工匠的弟子，想要仿造釋提桓因的勝殿，卻去測量日月宮殿。須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
『像這樣，須菩提！當來之世有薄福德的善男子、善女人求佛道的，得了這深般若波羅蜜卻棄捨而去，到聲聞、辟支佛所應行的經中去求薩婆若。須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
佛說：『當知也是菩薩魔事。須菩提！譬如有人想見轉輪聖王，見了卻不認識，後來見到諸小國王，取他們的相貌，說這樣的話：「轉輪聖王與此何異？」須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
『須菩提！當來之世有薄福德的善男子、善女人求佛道的，得了這深般若波羅蜜，棄捨而去，取聲聞、辟支佛所應行的經，拿它來求薩婆若。須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
『當知這是菩薩魔事。須菩提！譬如飢餓的人得到百味的美食，棄捨而去，反而去吃六十日的穀飯。須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
佛說：『當來之世有求佛道的善男子、善女人，得聞深般若波羅蜜，棄捨而去，取聲聞、辟支佛所應行的經，拿它來求薩婆若。你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
『當知這也是菩薩魔事。須菩提！譬如有人得了無價的摩尼寶珠，反而拿它去與水精珠相比。須菩提！你意下如何？這人算聰明嗎？』
須菩提說：『不算聰明。』
佛說：『當來之世有求佛道的善男子、善女人，得聞深般若波羅蜜，棄捨而去，取聲聞、辟支佛所應行的經，拿它來求薩婆若，這人算聰明嗎？』
須菩提說：『不算聰明。』
『當知這也是菩薩魔事。
『再者，須菩提！這求佛道的善男子、善女人，書寫這深般若波羅蜜時，樂說不如法之事，便不能書寫成就般若波羅蜜。所謂樂說色、聲、香、味、觸、法，樂說持戒、禪定、無色定，樂說檀波羅蜜乃至般若波羅蜜，樂說四念處乃至阿耨多羅三藐三菩提。為什麼呢？須菩提！這般若波羅蜜中沒有樂說之相。須菩提！般若波羅蜜是不可思議相，般若波羅蜜是不生不滅相，般若波羅蜜是不垢不淨相，般若波羅蜜是不亂不散相，般若波羅蜜是無說相，般若波羅蜜是無言無義相，般若波羅蜜是無所得相。為什麼呢？須菩提！這般若波羅蜜中，沒有這些諸相。須菩提！若有善男子、善女人求菩薩道的，書寫這般若波羅蜜經時，以這些法散亂其心，當知這也是菩薩魔事。』
須菩提向佛稟白：『世尊！這般若波羅蜜可以書寫嗎？』
佛說：『不可書寫。為什麼呢？般若波羅蜜自性無的緣故，禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜，乃至一切種智自性無的緣故；若自性是無，那就不名為性，無法不能書寫無法。須菩提！若求菩薩道的善男子、善女人心裡這樣想：「無法是深般若波羅蜜。」當知這就是菩薩魔事。』
『世尊！這求菩薩道的善男子、善女人用文字書寫般若波羅蜜，自己想著：「我書是般若波羅蜜。」以文字執著般若波羅蜜，當知也是菩薩魔事。為什麼呢？世尊！這般若波羅蜜沒有文字，禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜沒有文字。世尊！色沒有文字，受、想、行、識沒有文字，乃至一切種智沒有文字。世尊！若求菩薩道的善男子、善女人執著無文字的般若波羅蜜，乃至執著無文字的一切種智，當知也是菩薩魔事。讀、誦、演說、正憶念、如說修行，也是如此。』
『再者，須菩提！求佛道的善男子、善女人，書寫般若波羅蜜時，若國土的念頭生起、聚落的念頭生起、城邑的念頭生起、方所的念頭生起，若聽到有人謗毀其師而念頭生起，若念及父母及兄弟姊妹諸餘親里、若念及賊、若念及旃陀羅、若念及眾女、若念及婬女，像這樣種種其餘的異念作留難；惡魔又增益他的念頭，破壞書寫般若波羅蜜，破壞讀、誦、演說、正憶念、如說修行。須菩提！當知這也是菩薩魔事。
『再者，須菩提！求佛道的善男子、善女人得到名譽、恭敬、布施、供養，就是衣服、飲食、臥床、疾病醫藥、種種娛樂之具，善男子、善女人書寫這般若波羅蜜經，受持、讀、誦乃至正憶念時，愛著這些事，便不能書寫成就般若波羅蜜，乃至不能成就正憶念，當知這也是菩薩魔事。
『再者，須菩提！求佛道的善男子、善女人書寫般若波羅蜜乃至如說修行時，惡魔以方便手段拿其餘諸部深經給這位菩薩摩訶薩；有方便力的人，不應貪著惡魔所給的其餘諸深經。為什麼呢？因為這些經不能令人到達薩婆若。此中沒有方便力的菩薩摩訶薩，聽了這些其餘的深經，便捨棄深般若波羅蜜。須菩提！我在這般若波羅蜜中，廣說諸菩薩摩訶薩的方便之道；諸菩薩摩訶薩應當從這裡面尋求。須菩提！如今善男子、善女人求菩薩道，捨棄這深般若波羅蜜，到魔所給與的聲聞、辟支佛深經之中去求方便道，當知也是菩薩魔事。』
論②：根莖枝葉喻、同法異心、狗喻總攝、不如法訓釋、著空亦魔、內外二魔、燒熱金丸、酥和毒
論主解釋說：
「學餘經，捨般若波羅蜜」等：有人在聲聞法中受戒、學法，起初不曾聽聞般若波羅蜜；或者後來在別處聽到了，卻深深執著先前所學之法，捨棄般若波羅蜜，在先前所學之法中求薩婆若。有聲聞弟子先得了般若波羅蜜，卻不了解它的義趣、得不到滋味，以聲聞經來行菩薩道。有人是聲聞弟子，得了般若波羅蜜經，想要信受；其餘的聲聞人沮壞他的心，對他說：『這部經前後不相應，沒有決定之相，你應該捨了它！聲聞法中，什麼沒有呢？六足阿毘曇及它的論議分別諸法之相，就是般若波羅蜜；八十部律，就是尸羅波羅蜜；阿毘曇中分別諸禪、解脫、諸三昧等，就是禪波羅蜜；三藏本生之中讚歎解脫，布施、忍辱、精進，就是那三種波羅蜜。』像這樣種種因緣，捨棄般若波羅蜜，在聲聞經中求薩婆若。如同有人想要得到堅實的好木材，捨棄樹的根與莖而去取枝葉，雖然還叫作木材，卻不中用。
再者，般若波羅蜜是三藏的根本；得了般若波羅蜜之後，為度眾生的緣故說其餘之事，這名為「枝葉」。
再者，聲聞經中雖然也說諸法實相，卻說得不明瞭；般若波羅蜜經中，分明顯現，容易見、容易得。如同有人攀緣枝葉就會墮落，若抓住莖幹就堅固。若執取聲聞經，就墮入小乘之中；若持般若波羅蜜，容易得無上道。所以說「捨根莖，取枝葉」。
有人問：三十七品、三解脫門，《般若經》中也有，如今為什麼只稱它們是聲聞、辟支佛經？
回答說：摩訶衍中雖有這些法，卻是與畢竟空相合，心無所著，以不捨薩婆若、大悲心的緣故，為一切眾生而說；聲聞經就不是這樣，是為小乘的證果而說。
再者，菩薩因為行般若波羅蜜，能成就世間、出世間之法；所以菩薩若求佛道，應當學般若波羅蜜。譬如狗為主人守備門戶，應當向主人索取食物，卻反而向奴僕、賓客求食；菩薩也是如此。狗比喻行道的人，般若波羅蜜比喻主人。般若之中有種種利益，卻捨了它去求其餘的經。佛想要使道理分明易見，所以說譬喻。象、大海、帝釋勝殿、轉輪聖王、無價寶珠，也是如此。
有人問：五欲生五蓋，五蓋覆蔽智慧，所以不應樂說；為什麼樂說其餘六波羅蜜，乃至無上道，也說是不如法？
回答說：「不如法」，是不如般若波羅蜜的實相。般若波羅蜜實相之中沒有決定之相的法，怎麼可以樂說？若有決定之相，心就執著於樂說。諸佛及菩薩以大悲心的緣故為眾生說法，不執著語言；用無所得之法，向眾生開示畢竟空相的般若波羅蜜。這人書寫、讀、誦等，以染著之心去取六塵之相乃至無上道之相，所以說不如法。
有人問：若般若波羅蜜畢竟空、是無所有之法，不可書寫、讀、誦等；若是這樣，就不應當有魔事了？
回答說：畢竟空、無所有也不是般若波羅蜜之相，為什麼會是魔事呢？此中說的是：若這人認知無所有就是般若波羅蜜之相，這就是魔事。若用文字書寫般若波羅蜜，自己認知：「我書般若波羅蜜。」有這樣的著心，就是魔事。若人知般若波羅蜜之相，不以執著之心書寫、讀、誦等；這時若有前來破壞的人，那就是在破壞般若波羅蜜。
再者，內有煩惱魔、外有天子魔，因這兩件事的因緣，書寫般若波羅蜜乃至修行時，破壞般若波羅蜜。「念起」，就是念想：這個國土不安穩，那個國土豐足安樂；聚落、城邑、方所，也是如此。
或者聽到有人謗毀其師，便捨棄般若波羅蜜，想去幫助師父除滅惡名；或者聽到父母疾病、官府之事；或者念及盜賊而恐怖，想要動身前往別處；對旃陀羅也是如此。與賊、旃陀羅共住，就發起瞋恚；與眾多婬女共住，婬欲之心就發動。像這樣種種因緣，破壞般若波羅蜜；菩薩覺察知道了，應當不去念、不去說。
或者書寫般若波羅蜜時，鈍根的人在眾多恭敬、供養之事中生起愛著，自己想著：「我能書、能隨行故有是。」貪著這些利養，就是魔事。
或者有利根的人，魔或者這樣思惟：「是菩薩不著世間樂，一心受般若波羅蜜，此人不可沮壞，我今當以聲聞深經轉其心，使成阿羅漢。」
佛說：「聲聞經雖深，不應貪著。」譬如燒熱的金丸，顏色雖然美妙好看，卻不可以手捉。若菩薩沒有方便力、又不是大利根，得了這些經心生歡喜：這是空、無相、無作，能窮盡苦的根本，還有什麼超過這個的呢！便捨棄般若波羅蜜，這也是魔事。
為什麼呢？此中佛說了因緣：「於般若波羅蜜中廣說諸菩薩摩訶薩方便道，所謂觀聲聞、辟支佛道而不證，以大悲心行三解脫門故。」譬如有人用酥和合毒藥，毒的力勢就消歇，不能害人。般若也是如此，菩薩在般若中求無上道容易得；在其餘的經中就難，如同單服毒藥。所以不應從聲聞經中求菩薩道。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the forty-sixth chapter, "The Deeds of Māra", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the sixty-eighth fascicle.
Sūtra ①: The Question of Hindrances—the Eloquence of Delighting in Speech Not Arising and Arising Suddenly, the Marks in Writing Out and Upholding the Sūtra, Abandoning It for Not Finding Its Savour, No Prediction and No Name
The venerable Subhūti said to the Buddha: ‘World-Honored One! These good men and good women have aroused the mind of anuttarā samyaksaṃbodhi, practise the six perfections, bring beings to maturity, and purify buddha-worlds, and the Buddha has already praised and proclaimed their merits. World-Honored One! Why is it that when good men and good women seek the path of the Buddha, all kinds of hindrances arise?’
The Buddha told Subhūti: ‘When the eloquence of delighting in speech does not arise at once, know that this is a deed of Māra for the bodhisattva.’
Subhūti said: ‘World-Honored One! Through what cause and condition is it a deed of Māra for the bodhisattva that the eloquence of delighting in speech does not arise at once?’
The Buddha said: ‘There are bodhisattva-mahāsattvas who, when practising prajñāpāramitā, find it hard to fulfil the six perfections. Through this cause and condition the eloquence of delighting in speech does not arise at once, and this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! When the eloquence of delighting in speech arises suddenly and surges up, know that this too is a deed of Māra for the bodhisattva.’
‘World-Honored One! Through what cause and condition is it again a deed of Māra when the eloquence of delighting in speech arises suddenly and surges up?’
The Buddha said: ‘When a bodhisattva-mahāsattva practises dānapāramitā and so on up to prajñāpāramitā, he is attached to the dharma of delighting in speech; through this cause and condition the eloquence of delighting in speech arises suddenly and surges up—know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! When writing out this prajñāpāramitā sūtra, if one's body sprawls back haughtily and the mind harbours arrogance, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! When writing out this sūtra, if one jests and laughs and the mind is distracted, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If, when writing out this sūtra, one slights and sneers and gives rise to no respect, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If, when writing out this sūtra, the mind is disordered and unsettled, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If, when writing out this sūtra, those involved are each at odds with the other and not in harmony, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If a good man or good woman thinks in his mind: 「我不得是經中滋味。」 tr. "I do not find the savour in this sūtra." and so abandons it and goes away, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If, when receiving and upholding prajñāpāramitā, reading, reciting, expounding, or rightly recollecting it, one sprawls back haughtily and the mind harbours arrogance, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If, when receiving and upholding the prajñāpāramitā sūtra, drawing near to it, and rightly recollecting it, people turn about and mock one another's appearance, know that this is a deed of Māra for the bodhisattva. Furthermore, Subhūti! If, when receiving and upholding the prajñāpāramitā sūtra, reading, reciting, rightly recollecting, and cultivating it, people slight one another, know that this is a deed of Māra for the bodhisattva. If, when receiving and upholding prajñāpāramitā, reading, reciting, and so on up to rightly recollecting it, the mind is distracted, know that this is a deed of Māra for the bodhisattva. If, when receiving and upholding prajñāpāramitā, reading, reciting, and so on up to rightly recollecting it, minds are not in harmony, know that this is a deed of Māra for the bodhisattva.’
Subhūti said to the Buddha: ‘World-Honored One! The World-Honored One has said: 「善男子、善女人作是念：「我不得經中滋味。」便棄捨去，當知是菩薩魔事。」 tr. "If a good man or good woman has this thought: ‘I do not find the savour in the sūtra,’ and so abandons it and goes away, know that this is a deed of Māra for the bodhisattva." World-Honored One! Through what cause and condition does the bodhisattva not find the savour in the sūtra, and so abandon it and go away?’
The Buddha said: ‘This bodhisattva-mahāsattva, in former lives, did not long cultivate prajñāpāramitā, dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā; when this person hears someone expound this prajñāpāramitā, he rises from his seat and thinks in his mind: 「我於般若波羅蜜中無記。」 tr. "Within prajñāpāramitā I have no prediction." His mind is not pure, and so he rises from his seat and goes away—know that this is a deed of Māra for the bodhisattva.’
Subhūti said to the Buddha: ‘World-Honored One! Through what cause and condition is the prediction not given to him, so that when he hears this deep prajñāpāramitā spoken he rises from his seat and goes away?’
The Buddha told Subhūti: ‘If a bodhisattva has not yet entered into the position of dharmas, the buddhas do not give him the prediction of anuttarā samyaksaṃbodhi. Furthermore, Subhūti! When hearing someone expound prajñāpāramitā, the bodhisattva thinks in his mind: 「我是中無名字。」 tr. "My name is not in it." His mind is not pure—know that this is a deed of Māra for the bodhisattva.’
Subhūti said: ‘Through what cause and condition is the name of this bodhisattva not spoken in this deep prajñāpāramitā?’
The Buddha said: ‘The buddhas do not speak the names of bodhisattvas who have not yet received the prediction. Furthermore, Subhūti! This bodhisattva-mahāsattva thinks in his mind: 「是般若波羅蜜中，無我生處名字，若聚落、城邑。」 tr. "In this prajñāpāramitā there is no name of my birthplace, whether village or town." This person does not wish to hear prajñāpāramitā, and so rises from the assembly and goes away. According to the thoughts this person gives rise to, at the time the thoughts arise, thought by thought he is set back a kalpa each time, and only then must he again exert himself all the more with vigour to seek anuttarā samyaksaṃbodhi.’
Treatise ①: The Simile of Enemies and Thieves, the Division of the Four Māras, and an Explanation Following the Text from Eloquence Not Arising up to Being Set Back a Kalpa Thought by Thought
The treatise-author explains:
Every conditioned dharma has its own dominant power. Dominant powers oppose one another, and to oppose is to be an enemy and a thief. For instance, when water gains the dominant power it quenches fire; when fire gains the dominant power it dries up water; and so on up to grass and trees, which each have their ways of harming one another—how much more beings! The bodhisattva-mahāsattva has a mind of great compassion; although he does not make enmity with beings, beings make enmity with the bodhisattva; because the bodhisattva's body is a conditioned dharma, enemies and thieves are able to make hindrances for him.
Earlier the Buddha spoke of the bodhisattva's merits—namely, that he is protected and kept in mind by the buddhas, the bodhisattvas, and the gods—but had not yet spoken of the marks of enemies and thieves. Because the Buddha is compassionate, earlier he spoke only briefly; now, because Subhūti requests it, the Buddha speaks broadly of the matters of hindrance. Although the Buddha's mind and conduct are equal toward all beings and all dharmas, because the bodhisattva can greatly benefit the world, he speaks for him of fair marks and foul marks, marks of benefit and marks of harm, what is the path and what is not the path, and the matters of hindrance. The Buddha does not have the practitioner injure and harm those who make hindrances; he only has him be aware of it and know it, and not follow along with the matter.
What are enemies and thieves? Briefly: whether dharmas of beings or dharmas not of beings, whatever can thwart and destroy the bodhisattva's mind of the unsurpassed path is such. Those not of beings are such things as illness, hunger and thirst, cold and heat, beating and crushing, falling, and so on. Those of beings are such as Māra and Māra's people, evil ghosts, people who harbour wrong doubts and do not believe, people who have cut off their roots of goodness, people who hold fixedly to something to be attained, people who really and decisively discriminate dharmas, people deeply greedy for and attached to worldly pleasure, enemies and thieves, matters of officialdom, lions, tigers, wolves, evil beasts, poisonous creatures, and so on. Thieves that are beings are of two kinds: either inner or outer. The inner arise from one's own mind: being sorrowful and not finding the flavour of the Dharma, giving rise to wrong views, doubt and regret, unbelief, and so on; the outer are as spoken of above.
All such kinds of difficulty as these the Buddha calls together Māra.
Māra is of four kinds: the Māra of the afflictions, the Māra of the five aggregates, the Māra of death, and the Māra who is a son of the gods.
The Māra of the afflictions is the hundred and eight afflictions and so on, which, when distinguished, are the eighty-four thousand afflictions.
The Māra of the five aggregates is this body, obtained through the cause and condition of afflictions and karma coming together: the four great elements and the form made from the four great elements, form such as the eye faculty—these are called the aggregate of form; the coming together of the hundred and eight afflictions and the other feelings is called the aggregate of feeling; small perception, great perception, immeasurable perception, and the perception of nothing whatsoever, distinguished and brought together, are called the aggregate of perception; the dharmas, associated with mind and not associated with mind, that arise through the stirring of the mind's thought toward the fair and the foul and can give rise to such minds as greed and hatred, are called the aggregate of constructions; the six faculties come together with the six sense-objects and thereby the six consciousnesses arise, and these six consciousnesses discriminate and come together into immeasurable and boundless minds—this is called the aggregate of consciousness.
The Māra of death: because, with impermanence as its cause and condition, it destroys the life of the continuous five aggregates, which is exhausted and parts from the three dharmas—consciousness, severance, and life—it is called the Māra of death.
The Māra who is a son of the gods is the lord of the desire realm; deeply greedy for and attached to worldly pleasure, he gives rise to wrong views because of a mind with something to be attained, and hates and envies all the worthies and sages and the dharma of the path of nirvāṇa—this is called the Māra who is a son of the gods.
Māra, in the language of Qin, is 「能奪命者」 tr. "one who can seize life". Although only the Māra of death actually seizes life, the others too can act as causes and conditions for seizing life, and can also seize the life of wisdom; therefore it is called the killer.
Someone asks: the Māra of the five aggregates alone already includes the other three Māras; why, then, are four spoken of separately?
The answer: in reality it is one Māra; only because its meaning is distinguished are there four. The Māra of the afflictions: people die through greed and hatred, so it too can act as a cause and condition for seizing life, and it is a near cause and condition for seizing life; therefore it is spoken of separately. The Māra who is a son of the gods, through the cause and condition of karma mixed with merit, has great power and force; by the power of wrong views he can seize the wisdom-life, and he can also act as a cause and condition of death; therefore he is spoken of separately. The death of impermanence has great power; no one at all can escape it; it is exceedingly to be feared and to be wearied of; therefore it is spoken of separately.
Someone asks: why does Māra trouble and disturb the practitioner?
The answer: this has already been spoken of broadly earlier. In this chapter the meaning of the four Māras is present everywhere, and it is only spoken of according to the place. Furthermore, three of the Māras are not apart from one another: if there are the five aggregates, there are afflictions; when there are afflictions, the Māra of the heavens finds his opening; the five aggregates and the afflictions come together, and therefore there is the Māra of the heavens.
Therefore Subhūti asks the Buddha: 「上已讚歎說菩薩功德，今云何是菩薩魔事起？」 tr. "Above, the bodhisattva's merits have already been praised and spoken of; how now do the bodhisattva's deeds of Māra arise?"
The meaning of the Buddha's answer 「樂說辯不即生，是為魔事」 tr. "the eloquence of delighting in speech does not arise at once—this is a deed of Māra" is this: a bodhisattva-mahāsattva, out of compassion for beings, ascends the high seat to expound the Dharma, and the eloquence of delighting in speech does not arise. The hearers are sorrowful: 「我等故來，而法師不說。」 tr. "We came on purpose, and yet the Dharma-master does not speak." Or they think this: 「法師怖畏故不能說。」 tr. "The Dharma-master is afraid, and so cannot speak." Or they say: 「不知故不說。」 tr. "He does not know, and so does not speak." Or they suppose that, reflecting on himself, his faults are deep and heavy and so he does not speak; or they suppose that, not having obtained offerings, he is unwilling to speak; or they suppose that he despises us and so does not speak; or they suppose that he is accustomed to ease and so does not speak. Through such various causes and conditions as these, the hearers' minds are spoiled; therefore not delighting in speech is called a deed of Māra.
Furthermore, this bodhisattva, out of compassion for beings, has come wishing to expound the Dharma; the hearers wish to hear, and the Dharma-master too gives rise in his mind to the wish to speak, yet no words can come out of his mouth. This is a deed of Māra visible before one's eyes—just as Māra entered Ānanda's mind, and the Buddha asked three times and three times Ānanda could not answer, and only after a long while did he speak.
Here Subhūti asks the World-Honored One: 「何因緣故辯不即生？」 tr. "Through what cause and condition does eloquence not arise at once?"
The Buddha answers: 「菩薩行六波羅蜜時，難具足六波羅蜜。」 tr. "When the bodhisattva practises the six perfections, it is hard for him to fulfil the six perfections." Why? This person, through the causes and conditions of former lives, has dull faculties and is lazy, and Māra finds his opening; he cannot practise the six perfections single-mindedly, and therefore the eloquence of delighting in speech does not arise at once.
Someone asks: that the eloquence of delighting in speech does not arise at once may be called a deed of Māra; now, when the eloquence of delighting in speech arises suddenly and surges up, why is that too a deed of Māra?
The answer: this Dharma-master loves the Dharma, is attached to the Dharma, and is greedy for renown, and so he indulges himself unrestrained in delight in speech, speaking with no meaning or principle at all, like a runaway horse hard to rein in; again, like a great water in sudden spate, with every kind of filth mixed in it. Therefore here the Buddha himself says: 「菩薩行六波羅蜜，著樂說法，是為魔事。」 tr. "The bodhisattva practises the six perfections and is attached to the dharma of delighting in speech—this is a deed of Māra."
Furthermore, this prajñāpāramitā appeared in the world in order to break arrogance; yet the one writing out this sūtra gives rise to the mind of self and the mind of arrogance; because of arrogance even his body is held high, which is what is called 「偃𠐻傲慢」 tr. "sprawling back haughtily and arrogant". When writing out this prajñāpāramitā, one uses a slighting mind, a mind of hatred, jesting and laughing, and no respect.
Furthermore, this prajñāpāramitā is hard to obtain even with one mind and a gathered mind—how much more when writing it out with a distracted mind! When writing it out, one either receives it from someone's mouth or copies a sūtra scroll; if one is single-minded and in harmony, it can be accomplished; if the one who transmits it is unwilling to give it—such various causes and conditions as these are what is meant by not being in harmony.
Furthermore, when looking at this prajñāpāramitā sūtra, one sees that chapter after chapter speaks of emptiness, with nothing that can be loved and delighted in, and so one thinks this: 「我於是經不得滋味！」 tr. "I do not find the savour in this sūtra!" and so abandons it and goes away. Prajñāpāramitā is the root of all delights; that this person does not find its savour is a deed of Māra.
Furthermore, the sprawling back haughtily, the mocking of appearances, the distracted mind, and the not being in harmony at the time of receiving and upholding, reading, reciting, expounding, and rightly recollecting are as spoken of above. 「共相輕蔑」 tr. "slighting one another" is: when receiving and upholding, reading, reciting, and rightly recollecting it from someone, teacher and disciple despise each other. When writing out the sūtra scroll there is only abandoning it and going away; there is no despising of one another.
Someone asks: among the matters above, why is only 「不得經中滋味」 tr. "not finding the savour in the sūtra" asked about, and not the rest?
The answer: in prajñāpāramitā, what the sages speak differs from what ordinary people speak; therefore ordinary people do not find its savour.
Subhūti supposed in his mind: 「般若波羅蜜是清淨珍寶聚，能利益眾生，無有過惡，是人云何不得滋味？」 tr. "Prajñāpāramitā is the heap of pure precious treasure; it can benefit beings and has no fault or evil; how can this person not find its savour?"
The Buddha answers: ‘In former lives this person did not long cultivate the six perfections; as a bodhisattva, his five faculties of faith and the rest are weak; because they are weak, he cannot believe and accept the dharmas of emptiness, the signless, non-action, and non-reliance; a disturbed mind arises, and he speaks such words as these: 「佛一切智，何以不與我受記？」 tr. "The Buddha is omniscient; why does he not give me the prediction?" and so leaves and goes away.’
The rest is easy to understand, and so is not asked about.
Subhūti asks: 「若爾者，何以故不與授記？」 tr. "If that is so, why is the prediction not given?" The Buddha is great compassion; he ought to have compassion for him and protect and keep him in mind, guarding his mind so as not to let him fall into the evil destinies!
The Buddha says: 「未入法位人，諸佛不與授記。」 tr. "To a person who has not yet entered the position of dharmas, the buddhas do not give the prediction." Why? Although the buddhas fully know the distant matters of beings, the seers with the five supernormal powers and the gods, seeing that this person does not yet have the causes and conditions of wholesome deeds and karma for which a prediction could be given, would, if he were given the prediction, slight the Buddha and not believe: 「無有因緣，云何與授記？」 tr. "There are no causes and conditions; how can the prediction be given?" Therefore it is to those who have entered the position of dharmas that the prediction is given.
The name of this person and the village where he dwells are likewise so.
This person rises from his seat and goes away; according to how many thoughts he gives rise to, thought by thought he is set back a kalpa each time; when he has finished repaying his offence and again obtains a human body, only then must he again cultivate for that many kalpas.
Sūtra ②: Abandoning the Root to Climb the Branches and Taking the Śrāvaka Sūtras, with Ten Challenges; Delighting in Speech Not in Accord with the Dharma; Prajñā Cannot Be Written; Ten Kinds of Other Thoughts; Greed for and Attachment to Gain and Offerings; the Evil Māra Holds Out Other Deep Sūtras
‘Furthermore, Subhūti! A bodhisattva who studies other sūtras and abandons prajñāpāramitā will in the end be unable to reach sarvajñā. Such good men and good women abandon the root of the tree and climb to take the branches and leaves; know that this too is a deed of Māra for the bodhisattva.’
Subhūti said to the Buddha: ‘World-Honored One! What are the other sūtras which good men and good women study and yet cannot reach sarvajñā?’
The Buddha said: ‘They are the sūtras that śrāvakas should practise, namely the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, the eight limbs of the noble path, and the gates of liberation of emptiness, the signless, and non-action. Good men and good women abide in these and attain the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, and the fruit of arhat; these are called the sūtras practised by śrāvakas, and they cannot reach sarvajñā. In this way good men and good women abandon prajñāpāramitā and draw near to these other sūtras. Why? Subhūti! Within prajñāpāramitā the bodhisattva-mahāsattvas are born, and worldly and world-transcending dharmas are accomplished. Subhūti! When the bodhisattva-mahāsattva studies prajñāpāramitā, he also thereby studies worldly and world-transcending dharmas. Subhūti! It is like a dog that does not seek food from the master's household but instead begs it from the servant who does the work. In this way, Subhūti! in the age to come there will be good men and good women who abandon the deep prajñāpāramitā and climb to take the branches and leaves—the sūtras that śrāvakas and pratyekabuddhas should practise; know that this is a deed of Māra for the bodhisattva. Subhūti! It is like a person who wishes to see an elephant and, having seen it, turns round instead to examine the elephant's footprints. Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
The Buddha said: ‘The good men and good women who seek the path of the Buddha are also like this: having obtained the deep prajñāpāramitā, they abandon it and go away, and take the sūtras that śrāvakas and pratyekabuddhas should practise. Subhūti! Know that this is a deed of Māra for the bodhisattva. Subhūti! It is like a person who wishes to see the great sea and, having seen it, goes instead to seek the water in an ox's hoofprint, thinking this: 「大海水能與此等不？」 tr. "Can the water of the great sea equal this?" Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
The Buddha said: ‘In the age to come there will be good men and good women seeking the path of the Buddha who are also like this: having obtained the deep prajñāpāramitā, they abandon it and go away, and take the sūtras that śrāvakas and pratyekabuddhas should practise; know that this too is a deed of Māra for the bodhisattva-mahāsattva. Subhūti! It is like a craftsman, or a craftsman's apprentice, who wishes to model the victorious palace of Śakra Devānām Indra, and instead goes to measure the palaces of the sun and moon. Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
‘In this way, Subhūti! in the age to come there will be good men and good women of slight merit seeking the path of the Buddha who, having obtained this deep prajñāpāramitā, abandon it and go away, and seek sarvajñā in the sūtras that śrāvakas and pratyekabuddhas should practise. Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
The Buddha said: ‘Know that this too is a deed of Māra for the bodhisattva. Subhūti! It is like a person who wishes to see a wheel-turning sage king and, seeing him, does not recognise him; later he sees the petty kings, takes their appearance, and speaks these words: 「轉輪聖王與此何異？」 tr. "How does the wheel-turning sage king differ from this?" Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
‘Subhūti! In the age to come there will be good men and good women of slight merit seeking the path of the Buddha who, having obtained this deep prajñāpāramitā, abandon it and go away, take the sūtras that śrāvakas and pratyekabuddhas should practise, and with them seek sarvajñā. Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
‘Know that this is a deed of Māra for the bodhisattva. Subhūti! It is like a hungry person who obtains food of a hundred flavours, abandons it and goes away, and instead eats sixty-day grain. Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
The Buddha said: ‘In the age to come there will be good men and good women seeking the path of the Buddha who, having heard the deep prajñāpāramitā, abandon it and go away, take the sūtras that śrāvakas and pratyekabuddhas should practise, and with them seek sarvajñā. What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
‘Know that this too is a deed of Māra for the bodhisattva. Subhūti! It is like a person who obtains a priceless maṇi jewel and instead sets it beside a crystal bead for comparison. Subhūti! What do you think? Is this person clever?’
Subhūti said: ‘Not clever.’
The Buddha said: ‘In the age to come there will be good men and good women seeking the path of the Buddha who, having heard the deep prajñāpāramitā, abandon it and go away, take the sūtras that śrāvakas and pratyekabuddhas should practise, and with them seek sarvajñā. Is this person clever?’
Subhūti said: ‘Not clever.’
‘Know that this too is a deed of Māra for the bodhisattva.
‘Furthermore, Subhūti! When these good men and good women who seek the path of the Buddha write out this deep prajñāpāramitā, they delight in speaking of matters not in accord with the Dharma, and so cannot accomplish the writing out of prajñāpāramitā. That is, they delight in speaking of forms, sounds, smells, tastes, tangibles, and mental objects; they delight in speaking of keeping the precepts, of meditative concentration, and of the formless absorptions; they delight in speaking of dānapāramitā and so on up to prajñāpāramitā; they delight in speaking of the four foundations of mindfulness and so on up to anuttarā samyaksaṃbodhi. Why? Subhūti! In this prajñāpāramitā there is no mark of delighting in speech. Subhūti! Prajñāpāramitā is the mark of the inconceivable; prajñāpāramitā is the mark of neither arising nor ceasing; prajñāpāramitā is the mark of neither stained nor pure; prajñāpāramitā is the mark of neither disordered nor scattered; prajñāpāramitā is the mark of no speech; prajñāpāramitā is the mark of no words and no meaning; prajñāpāramitā is the mark of nothing to be attained. Why? Subhūti! In this prajñāpāramitā there are none of these marks. Subhūti! If there are good men and good women seeking the bodhisattva path who, when writing out this prajñāpāramitā sūtra, have their minds scattered and disordered by these dharmas, know that this too is a deed of Māra for the bodhisattva.’
Subhūti said to the Buddha: ‘World-Honored One! Can this prajñāpāramitā be written?’
The Buddha said: ‘It cannot be written. Why? Because the self-nature of prajñāpāramitā is non-existent; because the self-nature of dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā, and so on up to the omniscience of all kinds, is non-existent; if self-nature is non-existent, then it is not called a nature, and a non-existent dharma cannot write a non-existent dharma. Subhūti! If good men and good women seeking the bodhisattva path think in their minds: 「無法是深般若波羅蜜。」 tr. "The non-existent dharma is the deep prajñāpāramitā." know that this is a deed of Māra for the bodhisattva.’
‘World-Honored One! When these good men and good women seeking the bodhisattva path write out prajñāpāramitā in letters and think to themselves: 「我書是般若波羅蜜。」 tr. "I am writing this prajñāpāramitā." they are attached to prajñāpāramitā as letters—know that this too is a deed of Māra for the bodhisattva. Why? World-Honored One! This prajñāpāramitā has no letters; dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā have no letters. World-Honored One! Form has no letters; feeling, perception, constructions, and consciousness have no letters; and so on up to the omniscience of all kinds has no letters. World-Honored One! If good men and good women seeking the bodhisattva path are attached to a prajñāpāramitā without letters, and so on up to are attached to an omniscience of all kinds without letters, know that this too is a deed of Māra for the bodhisattva. Reading, reciting, expounding, rightly recollecting, and practising as it is taught are likewise so.’
‘Furthermore, Subhūti! When good men and good women seeking the path of the Buddha write out prajñāpāramitā, if thoughts of lands arise, thoughts of villages arise, thoughts of towns arise, thoughts of places arise; if, hearing someone slander and disparage their teacher, thoughts arise; if they think of their parents, and of their brothers and sisters and their other kin; if they think of thieves; if they think of caṇḍāla; if they think of women; if they think of harlots—such various other thoughts as these make hindrances; and the evil Māra further increases their thoughts, and destroys the writing out of prajñāpāramitā, and destroys reading, reciting, expounding, rightly recollecting, and practising as it is taught. Subhūti! Know that this too is a deed of Māra for the bodhisattva.
‘Furthermore, Subhūti! Good men and good women seeking the path of the Buddha obtain renown, respect, gifts, and offerings—namely clothing, food and drink, bedding, medicines for illness, and all kinds of articles of amusement; when these good men and good women write out this prajñāpāramitā sūtra, and receive and uphold, read, recite, and so on up to rightly recollect it, they love and are attached to these things, and so cannot accomplish the writing out of prajñāpāramitā, and so on up to cannot accomplish rightly recollecting it; know that this too is a deed of Māra for the bodhisattva.
‘Furthermore, Subhūti! When good men and good women seeking the path of the Buddha write out prajñāpāramitā, and so on up to practise as it is taught, the evil Māra, as a device, holds out other deep sūtras of various sections to this bodhisattva-mahāsattva; one who has the power of skilful means should not be greedy for or attached to the other deep sūtras the evil Māra gives. Why? Because these sūtras cannot bring one to reach sarvajñā. Here, a bodhisattva-mahāsattva without the power of skilful means, hearing these other deep sūtras, then abandons the deep prajñāpāramitā. Subhūti! In this prajñāpāramitā I have broadly taught the path of skilful means of the bodhisattva-mahāsattvas; the bodhisattva-mahāsattvas should seek it within this. Subhūti! Now, good men and good women seeking the bodhisattva path abandon this deep prajñāpāramitā, and in the deep sūtras of the śrāvakas and pratyekabuddhas that Māra gives they seek the path of skilful means—know that this too is a deed of Māra for the bodhisattva.’
Treatise ②: The Simile of Root, Trunk, Branches, and Leaves; the Same Dharma with a Different Mind; the Simile of the Dog Gathering All; the Gloss on "Not in Accord with the Dharma"; Attachment to Emptiness Is Also Māra; the Two Māras, Inner and Outer; the Ball of Gold Heated Red-Hot; Poison Mixed with Ghee
The treatise-author explains:
「學餘經，捨般若波羅蜜」 tr. "Studying other sūtras and abandoning prajñāpāramitā" and so on: there are people who receive the precepts and study the Dharma within the śrāvaka Dharma, and at first have never heard prajñāpāramitā; or later they hear it elsewhere, yet are deeply attached to the Dharma they studied before, abandon prajñāpāramitā, and seek sarvajñā in the Dharma they studied before. There are śrāvaka disciples who first obtain prajñāpāramitā, yet do not understand its meaning and purport and do not find its savour, and practise the bodhisattva path by the śrāvaka sūtras. There are people who are śrāvaka disciples who obtain the prajñāpāramitā sūtra and wish to believe and accept it; other śrāvakas thwart and spoil their minds, saying to them: ‘This sūtra does not accord from beginning to end and has no fixed mark; you should give it up! What is there that the śrāvaka Dharma lacks? The six-part abhidharma and its treatises, which discriminate the marks of dharmas, are prajñāpāramitā; the eighty sections of the Vinaya are śīlapāramitā; the discrimination of the dhyānas, the liberations, the samādhis, and so on in the abhidharma is dhyānapāramitā; the praise of liberation in the three baskets and the jātaka, and giving, patience, and vigour, are those three pāramitā.’ Through such various causes and conditions as these they abandon prajñāpāramitā and seek sarvajñā in the śrāvaka sūtras. It is like a person who wishes to obtain good, solid timber, abandons the root and trunk of the tree, and takes the branches and leaves: though it is still called timber, it is of no use.
Furthermore, prajñāpāramitā is the root of the three baskets; after obtaining prajñāpāramitā, the other matters spoken for the sake of delivering beings are called 「枝葉」 tr. "branches and leaves".
Furthermore, although the śrāvaka sūtras also speak of the real mark of all dharmas, they do not speak of it clearly; in the prajñāpāramitā sūtras it is distinctly manifest, easy to see and easy to attain. It is as when a person who climbs by branches and leaves falls, while if he holds the trunk he is secure. If one takes the śrāvaka sūtras, one falls into the Small Vehicle; if one holds prajñāpāramitā, the unsurpassed path is easily attained. Therefore it says 「捨根莖，取枝葉」 tr. "abandoning the root and trunk and taking the branches and leaves".
Someone asks: the thirty-seven limbs of the path and the three gates of liberation are also present in the Prajñā Sūtra; why now are they called only the sūtras of śrāvakas and pratyekabuddhas?
The answer: although these dharmas are present in the Mahāyāna, they are joined with ultimate emptiness, the mind is attached to nothing, and, because sarvajñā and the mind of great compassion are not abandoned, they are spoken for the sake of all beings; the śrāvaka sūtras are not so—they are spoken for the realisation of the fruit of the Small Vehicle.
Furthermore, because the bodhisattva practises prajñāpāramitā, he can accomplish worldly and world-transcending dharmas; therefore if the bodhisattva seeks the path of the Buddha, he should study prajñāpāramitā. It is like a dog that guards the gate for its master: it ought to beg food from the master, yet instead it seeks food from the slaves and guests; the bodhisattva is also like this. The dog is likened to the practitioner, and prajñāpāramitā is likened to the master. Within prajñā there are all kinds of benefit, yet one abandons it to seek other sūtras. The Buddha wished to make the principle distinct and easy to see, and so spoke similes. The elephant, the great sea, the victorious palace of Śakra, the wheel-turning sage king, and the priceless jewel are likewise so.
Someone asks: the five desires give rise to the five hindrances, and the five hindrances cover wisdom, so one should not delight in speaking of them; why is delighting in speaking of the rest—the six perfections and so on up to the unsurpassed path—also said to be not in accord with the Dharma?
The answer: 「不如法」 tr. "not in accord with the Dharma" means not in accord with the real mark of prajñāpāramitā. Within the real mark of prajñāpāramitā there is no dharma with a fixed mark; how could one delight in speaking of it? If there were a fixed mark, the mind would be attached to delighting in speech. The buddhas and the bodhisattvas expound the Dharma for beings out of the mind of great compassion and are not attached to words; with the dharma of nothing to be attained they open and show to beings the prajñāpāramitā of the mark of ultimate emptiness. This person, in writing out, reading, reciting, and so on, takes with a defiled and attached mind the marks of the six sense-objects and so on up to the mark of the unsurpassed path; therefore it is said to be not in accord with the Dharma.
Someone asks: if prajñāpāramitā is ultimate emptiness and is a dharma without anything existent, it cannot be written out, read, recited, and so on; if that is so, there ought to be no deeds of Māra?
The answer: ultimate emptiness and non-existence are likewise not the mark of prajñāpāramitā; how then would it be a deed of Māra? What is said here is: if this person knows non-existence as the mark of prajñāpāramitā, this is a deed of Māra. If one writes out prajñāpāramitā in letters and knows of oneself: 「我書般若波羅蜜。」 tr. "I am writing prajñāpāramitā." —having such an attached mind is a deed of Māra. If a person knows the mark of prajñāpāramitā and does not write out, read, recite, and so on with an attached mind, then if someone comes to destroy it, that is destroying prajñāpāramitā.
Furthermore, within there is the Māra of the afflictions, and without there is the Māra who is a son of the gods; through the causes and conditions of these two things, when one writes out prajñāpāramitā and so on up to practises it, prajñāpāramitā is destroyed. 「念起」 tr. "thoughts arise" means thinking: this land is not peaceful and secure, that land is abundant and happy; villages, towns, and places are likewise so.
Or, hearing someone slander and disparage one's teacher, one abandons prajñāpāramitā and wishes to go and help the teacher remove the bad name; or one hears of one's parents' illness or of matters of officialdom; or, thinking of robbers, one is terrified and wishes to set off for elsewhere; toward caṇḍāla it is likewise so. Dwelling together with thieves and caṇḍāla, one gives rise to hatred; dwelling together with many harlots, the mind of lust is stirred. Through such various causes and conditions as these, prajñāpāramitā is destroyed; the bodhisattva, having become aware of it and known it, should not think of these and should not speak of them.
Or, when writing out prajñāpāramitā, a person of dull faculties gives rise to love and attachment amid many matters of respect and offerings, and thinks to himself: 「我能書、能隨行故有是。」 tr. "Because I can write and can practise accordingly, I have this." To be greedy for and attached to this gain and these offerings is a deed of Māra.
Or there is a person of sharp faculties, and Māra perhaps reflects thus: 「是菩薩不著世間樂，一心受般若波羅蜜，此人不可沮壞，我今當以聲聞深經轉其心，使成阿羅漢。」 tr. "This bodhisattva is not attached to worldly pleasure and receives prajñāpāramitā single-mindedly; this person cannot be thwarted and spoiled; I shall now turn his mind with the deep sūtras of the śrāvakas and make him become an arhat."
The Buddha says: 「聲聞經雖深，不應貪著。」 tr. "Though the śrāvaka sūtras are deep, one should not be greedy for or attached to them." It is like a ball of gold heated red-hot: though its colour is fine, wondrous, and beautiful to look at, it cannot be grasped with the hand. If a bodhisattva has no power of skilful means and is not of great, sharp faculties, on obtaining these sūtras he rejoices in his mind: this is emptiness, the signless, non-action, which can exhaust the root of suffering—what is there that surpasses this! And so he abandons prajñāpāramitā; this too is a deed of Māra.
Why? Here the Buddha has spoken the cause and condition: 「於般若波羅蜜中廣說諸菩薩摩訶薩方便道，所謂觀聲聞、辟支佛道而不證，以大悲心行三解脫門故。」 tr. "In prajñāpāramitā the path of skilful means of the bodhisattva-mahāsattvas is broadly taught—namely, contemplating the path of the śrāvaka and the pratyekabuddha and not realising it, because one practises the three gates of liberation with the mind of great compassion." It is like a person who mixes poison with ghee: the force of the poison then subsides and cannot harm anyone. Prajñā is also like this: seeking the unsurpassed path within prajñā, the bodhisattva easily attains it; within other sūtras it is hard, like taking the poison alone. Therefore one should not seek the bodhisattva path in the śrāvaka sūtras.
兩不和合品之上The Two Discords, Part 1 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈兩不和合品〉第四十七（卷第六十八）。
經①：說法人聽法人四對兩不和合魔事——懈墮不欲說；欲至他方；貴重供養與少欲知足；十二頭陀受與不受
『再者，須菩提！聽法的人想要書寫、受持般若波羅蜜，讀、誦、請問義理、正憶念；說法的人卻懈怠懶惰，不想為他解說。應當知道這是菩薩摩訶薩的魔事。須菩提！說法之人心不懈怠懶惰，想使人書寫、受持般若波羅蜜；聽法的人卻不想接受。二心不和，應當知道這是魔事。
『再者，須菩提！聽法的人若想要書寫、受持般若波羅蜜，讀、誦乃至正憶念；說法的人卻想到他方去。應當知道這是魔事。須菩提！說法的人想使人書寫、受持般若波羅蜜；聽法的人卻想到他方去。二心不和，應當知道這是魔事。
『再者，須菩提！說法的人貴重布施的衣服、飲食、臥具、醫藥、資生之物；聽法的人少欲知足，修遠離之行，攝念精進，一心智慧。兩不和合，不能書寫般若波羅蜜，受持、讀、誦、請問義理、正憶念，應當知道這是魔事。須菩提！說法的人少欲知足，修遠離之行，攝念精進，一心智慧；聽法的人貴重布施的衣服、飲食、臥具、醫藥、資生之物。兩不和合，不能書寫、受持般若波羅蜜，讀、誦、請問義理、正憶念，應當知道這是魔事。
『再者，須菩提！說法的人受十二頭陀：一、作阿蘭若（住於遠離的空閑處），二、常乞食，三、著納衣，四、一坐食，五、節量食，六、日中之後不飲漿，七、塚間住，八、樹下住，九、露地住，十、常坐不臥，十一、次第乞食，十二、但畜三衣。聽法的人不受十二頭陀，不作阿蘭若乃至不受但三衣。兩不和合，不能書寫、受持般若波羅蜜，讀、誦、請問義理、正憶念，應當知道這是魔事。須菩提！聽法的人受十二頭陀，作阿蘭若乃至受但三衣；說法的人不受十二頭陀，不作阿蘭若乃至不受但三衣。兩不和合，不能書寫、受持般若波羅蜜，讀、誦、請問義理、正憶念，應當知道這是魔事。』
以下是論釋。
論①：攢燧求火喻——師弟子同心同事乃得書成；五善根與五蓋；何以作師、何以名聽法者二問答；頭陀非戒不犯；十二頭陀逐項因緣
論主解釋說：
一切有為法，都因眾緣和合而生，眾緣離散就沒有了。譬如鑽燧求火，要有鑽木、有承鑽的母木，二事因緣具足才得到火；書寫般若乃至正憶念也是這樣，內外因緣和合才能成就，也就是師父、弟子同心同事，才能書寫得成。
所以佛告訴須菩提：『聽法的人因為信等五善根發起，想要書寫、受持般若，乃至正憶念；說法的人因為五蓋覆蔽了心，不想解說。』
有人問：
若因五蓋覆心而不想解說，憑什麼作師父？
回答：
這人貪著世間之樂，不觀空、無常，雖然能心裡知道、口中宣說，卻不能自己行持。弟子雖然必定想要行持卻不能了知；因為不能了知，再沒有別的地方可去，必定要諮問這個人。
或者有時師父悲心發起，想使弟子書寫、受持般若；弟子信等五善根遲鈍不發，又貪著世間之樂，不想接受書寫、受持乃至正憶念。
有人問：
若不想受持，憑什麼名為聽法者？
回答：
多多少少聽聞、領受、讀、誦，只是不能究竟成就，所以只名為聽法。
若二人善心相同，就能得般若波羅蜜；若不相同就不能得，這名為魔事。內有煩惱發起、外有天子魔作因緣，使人離開這般若；菩薩應當覺察這魔事，防範使它不生起。若是自己有所缺失，應當使自己具足；若是弟子有所缺失，應當教導使他得到。
再者，師父或者慈悲心淡薄，捨棄弟子到他方去；或者水土不相宜、四大不調和，或者善法沒有增益，或者水旱不調，或者土地荒亂；因為像這樣種種因緣而到他方去；弟子也因種種因緣不能追隨。
『貴重利養』，如上面所說的五蓋覆心等。
再者，這二人都有信、有戒，然而一人以十二頭陀莊嚴戒行，一人不能。
有人問：
那一人為什麼不能？
回答：
佛所制結的戒，弟子必須受持。十二頭陀不名為戒：能行，就是莊嚴戒行；不能行，也不犯戒。譬如布施，能行就得福，不能行也沒有罪。頭陀也是這樣。所以兩不和合，就是魔事。
所謂十二頭陀：修行的人因為居家多有惱亂，捨離父母、妻子、眷屬，出家行道；然而師徒、同學之間又互相結著，心又被擾亂。所以受阿蘭若法，使身遠離憒鬧，住於空閑之處。遠離，最近也要三里，能更遠更好；得到這身的遠離之後，也應當使心遠離五欲、五蓋。
若受請去應供、或吃眾僧之食，會生起諸漏的因緣。為什麼呢？受請食的人，若得到請，就起這樣的念頭：『我是有福德的好人，所以得到請。』若沒有得到請，就嫌恨請主：『他真沒有識別的眼光，不應請的請了，應請的卻不請。』或者自我鄙薄，懊惱自責而生憂苦。這是貪、憂之法，能遮障道業。吃僧食的，進入大眾之中，就要隨順眾法——斷理事務、擯出犯者、料理僧事、聽受處分、供人差使，心就散亂，妨廢行道。因為有像這樣的惱亂之事，所以受常乞食法。
因為好衣的因緣，四方追逐，墮於邪命之中。若接受人家的好衣，就生親近貪著；若不親近貪著，檀越就怨恨。若從僧中得衣，就如上面所說入眾的過失。而且好衣，是還沒有得道的人生起貪著之處。好衣的因緣，會招致賊難，甚至被奪去性命。有像這樣的禍患，所以受弊納衣法。
修行的人起這樣的念頭：『求一頓飯尚且多有妨廢，何況小食、中食、後食！若不自我節損，就失掉半日之功，不能一心行道。佛法是為了行道，不是為了滋益身體，如同養馬、養猪那樣。』所以斷除數數而食，受一坐食法。
有人雖然日中一食，卻貪心大吃，肚腹脹滿、氣息壅塞，妨廢行道，所以受節量食法。節量，簡略地說，就是隨自己所能吃的，三分留下一分，那麼身體輕便安穩，容易消化、沒有疾患，於身無損，行道就沒有荒廢。如經中舍利弗所說：『我若吃五口、六口，再以水補足，就足以支撐此身。』以秦地人的飯食來說，大約十口左右。
有人雖然節量而食，過了日中還飲漿汁，心就樂著其中，追求種種漿汁：果漿、蜜漿等，貪求沒有厭足，不能一心修習善法。如同馬不套上轡勒，就左右吃草，不肯前進；若套上轡勒，就斷了吃草的念頭，隨著人的意向前去。所以受日中之後不飲漿法。
無常觀、空觀是入佛法之門，能厭離三界。塚間常有悲啼哭泣之聲，死屍狼藉，親眼看見無常，之後或被火燒、被鳥獸所食，不久就滅盡；藉這死屍之觀，於一切法中容易得無常相、空相。而且住在塚間，若見死屍臭爛不淨，容易修得九相觀，這是離欲的初門。所以受塚間住法。
能作不淨、無常等觀之後，得道之事已辦，就捨塚間而到樹下；或者還沒有得道的，心不能大生厭離，就取塚間之相，在樹下思惟。如同佛出生時、成道時、轉法輪時、般涅槃時，都在樹下；修行的人隨學諸佛之法，常處樹下。因為像這樣的因緣，受樹下坐法。
修行的人或者觀察樹下如同半個房舍沒有兩樣，樹蔭覆蓋、清涼安樂，又生愛著：『我所住的地方好，那棵樹不如。』因為像這樣生起諸漏，就到露地去住，作這樣的思惟：『樹下有兩種過失：一是雨水滲漏、潮濕陰冷，二是鳥屎污身、毒蟲所住。有像這樣的過失，空地就沒有這些禍患。』露地而住，穿衣、脫衣，隨意快樂；月光遍照，空中明淨，心容易入空三昧。
身體四威儀之中，坐是第一，飲食容易消化，氣息調和。求道的人大事還沒有辦成，諸煩惱之賊常伺機而動，不宜安臥；若行走、若站立，心就動盪難以收攝，也不能持久。所以受常坐法。若要睡時，脇不著席。
修行的人不貪著滋味、不輕視眾生、以平等心憐愍，所以次第乞食；不揀擇貧富，所以受次第乞食法。
修行的人少欲知足，衣服只求蓋身，不多不少，所以受但三衣法。在家人為求享樂，多多蓄積種種衣服；有的外道為修苦行，裸形無恥。所以佛弟子捨離二邊、依中道而行。住處、飲食之處，日常要用所以事情多；衣服不必天天求取，所以簡略地說。
這十二頭陀，佛的用意是要使弟子隨道而行、捨棄世樂，所以讚歎十二頭陀。
這是佛的本意，常以頭陀為本；有因緣時，不得已才聽許其餘的事。如轉法輪時，五比丘初得道，向佛稟白：『我們應當穿什麼衣？』佛說：『應當著納衣。』又受戒之法，是盡形壽著納衣、乞食、樹下住、用弊棄之藥——在古來的四聖種之中，頭陀就是其中三事。佛法唯以智慧為本，不以苦行為先。這些法都是助道、隨道的，所以諸佛常加讚歎。
以上是《大智度論》卷第六十八。
This fascicle is titled Mahāprajñāpāramitā-upadeśa, Commentary on Chapter Forty-Seven, "The Two Discords" (Fascicle Sixty-Eight).
Sūtra ①: Four Pairs of Deeds of Māra in Which the Speaker of the Dharma and the Hearer of the Dharma Are in Discord—Slack and Not Wishing to Speak; Wishing to Go to Another Region; Valuing Offerings Highly versus Having Few Desires and Knowing Contentment; Taking Up or Not Taking Up the Twelve Dhūta Practices
‘Again, Subhūti! The hearer of the Dharma wishes to write out, and to receive and uphold, prajñāpāramitā, to read it, recite it, ask its meaning, and rightly recollect it; but the speaker of the Dharma is slack and lazy and does not wish to explain it for him. Know that this is a deed of Māra for the bodhisattva-mahāsattva. Subhūti! The speaker of the Dharma is not slack and lazy in mind and wishes to have people write out, and receive and uphold, prajñāpāramitā; but the hearer of the Dharma does not wish to accept it. The two minds are not in accord; know that this is a deed of Māra.
‘Again, Subhūti! If the hearer of the Dharma wishes to write out, and to receive and uphold, prajñāpāramitā, to read it, recite it, and so on up to rightly recollect it, but the speaker of the Dharma wishes to go to another region, know that this is a deed of Māra. Subhūti! The speaker of the Dharma wishes to have people write out, and receive and uphold, prajñāpāramitā; but the hearer of the Dharma wishes to go to another region. The two minds are not in accord; know that this is a deed of Māra.
‘Again, Subhūti! The speaker of the Dharma values highly the robes, food and drink, bedding, medicine, and necessities of life that are given; the hearer of the Dharma has few desires and knows contentment, cultivates the practice of separation, gathers in his mindfulness and is vigorous, and is single-minded in wisdom. The two are not in accord, and they cannot write out prajñāpāramitā, receive and uphold it, read it, recite it, ask its meaning, and rightly recollect it; know that this is a deed of Māra. Subhūti! The speaker of the Dharma has few desires and knows contentment, cultivates the practice of separation, gathers in his mindfulness and is vigorous, and is single-minded in wisdom; the hearer of the Dharma values highly the robes, food and drink, bedding, medicine, and necessities of life that are given. The two are not in accord, and they cannot write out, and receive and uphold, prajñāpāramitā, read it, recite it, ask its meaning, and rightly recollect it; know that this is a deed of Māra.
‘Again, Subhūti! The speaker of the Dharma takes up the twelve dhūta practices: first, dwelling in the araṇya (dwelling in a quiet, empty place far removed); second, always begging for food; third, wearing robes of cast-off rags; fourth, eating at one sitting; fifth, eating in measured quantity; sixth, not drinking juices after midday; seventh, dwelling among the tombs; eighth, dwelling under a tree; ninth, dwelling in the open; tenth, always sitting, never lying down; eleventh, begging from house to house in order; twelfth, keeping only the three robes. The hearer of the Dharma does not take up the twelve dhūta practices: he does not dwell in the araṇya, and so on up to not taking up keeping only the three robes. The two are not in accord, and they cannot write out, and receive and uphold, prajñāpāramitā, read it, recite it, ask its meaning, and rightly recollect it; know that this is a deed of Māra. Subhūti! The hearer of the Dharma takes up the twelve dhūta practices, dwelling in the araṇya and so on up to taking up keeping only the three robes; the speaker of the Dharma does not take up the twelve dhūta practices, does not dwell in the araṇya, and so on up to not taking up keeping only the three robes. The two are not in accord, and they cannot write out, and receive and uphold, prajñāpāramitā, read it, recite it, ask its meaning, and rightly recollect it; know that this is a deed of Māra.’
What follows is the treatise's explanation.
Treatise ①: The Simile of Seeking Fire with a Fire-Drill—Only When Teacher and Disciple Are of One Mind and One Undertaking Can the Writing Out Be Completed; the Five Wholesome Roots and the Five Hindrances; Two Questions and Answers, on How He Can Be a Teacher and How He Can Be Called a Hearer of the Dharma; the Dhūta Practices Are Not Precepts, and Not Keeping Them Is No Offence; the Causes and Conditions of the Twelve Dhūta Practices One by One
The treatise-author explains:
Every conditioned dharma arises because many conditions come together; when the conditions part and scatter, it is not. It is like seeking fire with a fire-drill: there must be the drill and the base that receives the drill, and only when the causes and conditions of these two things are complete is fire obtained. Writing out prajñā, and so on up to rightly recollecting it, is also like this: only when inner and outer causes and conditions come together can it be accomplished—that is, only when teacher and disciple are of one mind and one undertaking can the writing out be completed.
Therefore the Buddha told Subhūti: ‘Because the five wholesome roots, faith and the rest, arise in the hearer of the Dharma, he wishes to write out, and to receive and uphold, prajñā, and so on up to rightly recollect it; because the five hindrances cover the mind of the speaker of the Dharma, he does not wish to explain it.’
Someone asks:
If he does not wish to explain it because the five hindrances cover his mind, on what grounds is he a teacher?
The answer:
This person craves and clings to the pleasures of the world and does not contemplate emptiness and impermanence; although he can know it in his mind and proclaim it with his mouth, he cannot himself practise it. Although the disciple certainly wishes to practise it, he cannot understand it; because he cannot understand it and has nowhere else to go, he must inquire of this person.
Or at times compassion arises in the teacher, and he wishes to have the disciple write out, and receive and uphold, prajñā; but the disciple's five wholesome roots, faith and the rest, are dull and do not arise, and he also craves and clings to the pleasures of the world, and does not wish to accept writing out, receiving and upholding, and so on up to rightly recollecting it.
Someone asks:
If he does not wish to receive and uphold it, on what grounds is he called a hearer of the Dharma?
The answer:
More or less, he hears it, takes it in, reads it, and recites it, only he cannot bring it to final accomplishment; therefore he is only called a hearer of the Dharma.
If the two people are alike in wholesome mind, they can obtain prajñāpāramitā; if they are not alike, they cannot obtain it, and this is called a deed of Māra. Within, afflictions arise; without, the Māra who is a son of the gods makes the conditions, causing the person to depart from this prajñā. The bodhisattva should be aware of this deed of Māra and guard against it so that it does not arise. If the lack is in himself, he should make himself complete; if the lack is in the disciple, he should teach him so that he obtains it.
Again, the teacher's kindness and compassion may be thin, and he abandons the disciple and goes to another region; or the water and soil do not suit him and the four great elements are not in harmony; or wholesome dharmas do not increase; or rain and drought are out of season; or the land is in disorder—because of all kinds of causes and conditions like these he goes to another region; and the disciple too, because of all kinds of causes and conditions, cannot follow him.
‘Valuing gain and offerings highly’ is as explained above: the five hindrances covering the mind, and so on.
Again, these two people both have faith and both have the precepts; yet one adorns his conduct in the precepts with the twelve dhūta practices, and one cannot.
Someone asks:
Why can that one not?
The answer:
The precepts that the Buddha has laid down, the disciple must receive and uphold. The twelve dhūta practices are not called precepts: if one can practise them, one's conduct in the precepts is adorned; if one cannot practise them, one does not break the precepts either. It is like giving: if one can practise it, one gains merit; if one cannot practise it, there is no sin either. The dhūta practices are also like this. Therefore, when the two are not in accord, this is a deed of Māra.
As for the twelve dhūta practices: because in household life there is much vexation and disturbance, the practitioner leaves father and mother, wife and children, and kin, and goes forth to practise the path; yet between teacher and disciples and among fellow students there are again ties of attachment to one another, and the mind is again disturbed. Therefore he takes up the dharma of the araṇya, keeping the body far removed from clamour and dwelling in a quiet, empty place. As for far removal: the nearest is three leagues, and the farther one can go the better; having obtained this far removal of the body, he should also keep the mind far removed from the five desires and the five hindrances.
If one accepts invitations to go and receive offerings, or eats the food of the Saṅgha, one gives rise to the causes and conditions of the outflows. Why? One who accepts invited meals, if he gets an invitation, has this thought: ‘I am a good person with merit, and so I got an invitation.’ If he does not get an invitation, he resents the host: ‘He truly has no eye for discernment: he invites those who ought not to be invited, and those who ought to be invited he does not invite.’ Or he belittles himself, is vexed and blames himself, and gives rise to sorrow and suffering. This is the dharma of greed and sorrow, which can obstruct the work of the path. One who eats the Saṅgha's food enters into the great assembly and must go along with the dharmas of the assembly—settling disputes and affairs, expelling offenders, managing the Saṅgha's business, receiving assignments, serving at others' orders—and then the mind is scattered, and the practice of the path is hindered and abandoned. Because there are vexing and disturbing matters like these, one takes up the dharma of always begging for food.
Because of the condition of fine robes, one pursues them in the four directions and falls into wrong livelihood. If one accepts fine robes from people, one gives rise to intimacy, craving, and clinging; if one does not become intimate, craving, and clinging, the donor resents it. If one gets robes from the Saṅgha, there are the faults of entering the assembly, as explained above. Moreover, fine robes are the place where those who have not yet attained the path give rise to craving and clinging. The condition of fine robes brings on the calamity of thieves, even to the point of being robbed of one's life. Because there are misfortunes like these, one takes up the dharma of worn robes of cast-off rags.
The practitioner has this thought: ‘Seeking even one meal already brings much hindrance and abandonment—how much more a small meal, a midday meal, and a later meal! If I do not restrain and reduce myself, I lose half a day's work and cannot practise the path single-mindedly. The Buddha's Dharma is for the sake of practising the path, not for the benefit of the body, as one feeds a horse or feeds a pig.’ Therefore he cuts off eating again and again and takes up the dharma of eating at one sitting.
Some, though they eat once at midday, eat greedily and a great deal, so that the belly is swollen and full and the breath blocked, which hinders and abandons the practice of the path; therefore one takes up the dharma of eating in measured quantity. Measured quantity, briefly stated, is this: of what one can eat, leave one part in three; then the body is light and at ease, it digests easily and has no illness, the body suffers no harm, and the practice of the path is not neglected. As Śāriputra says in the sūtra: ‘If I eat five or six mouthfuls and fill up with water, that is enough to support this body.’ Measured by the food of the people of the land of Qin, it is about ten mouthfuls.
Some, though they eat in measured quantity, still drink juices after midday, and then the mind delights in and clings to them and seeks all kinds of juices: fruit juice, honey juice, and the like; their greedy seeking has no satiety, and they cannot single-mindedly cultivate wholesome dharmas. It is like a horse: if it is not fitted with the bridle, it grazes left and right and will not go forward; if it is fitted with the bridle, it cuts off the thought of grazing and goes forward as the rider intends. Therefore one takes up the dharma of not drinking juices after midday.
The contemplation of impermanence and the contemplation of emptiness are the gate of entry into the Buddha's Dharma, and can bring one to weary of and leave the three realms. Among the tombs there are always sounds of grief, wailing, and weeping; corpses lie strewn about, and one sees impermanence with one's own eyes; afterwards they are burned by fire or eaten by birds and beasts, and before long they are completely gone. By this contemplation of corpses, within all dharmas one easily obtains the mark of impermanence and the mark of emptiness. Moreover, dwelling among the tombs, if one sees corpses stinking, rotting, and impure, one easily cultivates and obtains the contemplation of the nine marks, which is the first gate to freedom from desire. Therefore one takes up the dharma of dwelling among the tombs.
Once one has been able to make the contemplations of impurity, impermanence, and the rest, and the matter of attaining the path is done, one leaves the tombs and goes to the foot of a tree; or one who has not yet attained the path, whose mind cannot greatly give rise to weariness and leaving, takes the mark of the tombs and reflects on it under a tree. As when the Buddha was born, when he attained the path, when he turned the wheel of the Dharma, and when he entered parinirvāṇa, all under a tree, so the practitioner follows and learns the dharma of the buddhas and always stays under a tree. Because of causes and conditions like these, one takes up the dharma of sitting under a tree.
The practitioner may observe that under a tree is no different from half a hut: the shade covers it, cool and pleasant, and again he gives rise to love and attachment: ‘The place where I dwell is good; that tree is not as good.’ Because outflows arise like this, he goes to dwell in the open, reflecting thus: ‘Under a tree there are two faults: first, rain seeps through and it is damp and cold; second, bird droppings soil the body and poisonous insects live there. There are faults like these; open ground has none of these misfortunes.’ Dwelling in the open, one puts on robes and takes off robes as one pleases, happy and free; the moonlight shines everywhere, the sky is bright and clear, and the mind easily enters the emptiness samādhi.
Among the four postures of the body, sitting is foremost: food and drink digest easily and the breath is harmonious. The person seeking the path has not yet accomplished the great matter, and the thieves of the afflictions are always watching for their chance; it is not fitting to lie at ease. If one walks or stands, the mind moves and is hard to gather in, and cannot last long either. Therefore one takes up the dharma of always sitting. If one must sleep, the side does not touch the mat.
The practitioner does not crave and cling to flavours, does not belittle beings, and has pity with an impartial mind; therefore he begs from house to house in order. He does not pick and choose between poor and rich, and so he takes up the dharma of begging from house to house in order.
The practitioner has few desires and knows contentment; of robes he seeks only enough to cover the body, neither more nor less, and so he takes up the dharma of keeping only the three robes. Householders, seeking pleasure, accumulate many robes of all kinds; some of the outside paths, to practise austerities, go naked and without shame. Therefore the Buddha's disciples leave the two extremes and practise relying on the middle way. Places to dwell and places to eat are in daily use, so there is much to say about them; robes need not be sought every day, so they are spoken of briefly.
As for these twelve dhūta practices, the Buddha's intent is to have his disciples go along with the path and give up the pleasures of the world; therefore he praises the twelve dhūta practices.
This is the Buddha's original intent: he always takes the dhūta practices as the root; when there are causes and conditions, he permits other things only because he cannot do otherwise. As when he turned the wheel of the Dharma, the five bhikṣus first attained the path and addressed the Buddha: ‘What robes should we wear?’ The Buddha said: ‘You should wear robes of cast-off rags.’ Again, in the dharma of receiving the precepts, for as long as one lives one wears robes of cast-off rags, begs for food, dwells under a tree, and uses cast-off medicine—among the four lineages of the noble ones of old, the dhūta practices are three of the matters. The Buddha's Dharma takes wisdom alone as its root; it does not put austerities first. These dharmas all aid the path and go along with the path, and so the buddhas always praise them.
The above is Fascicle Sixty-Eight of the Mahāprajñāpāramitā-upadeśa.
兩不和合品之下The Two Discords, Part 2 of 2
全文五層 →Full five layers →本卷題為《大智度論》釋〈兩不和合品〉第四十七之餘——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①：信善與破戒、能施與悋惜、受供與不受、易悟與闇鈍
佛承前卷，繼續為須菩提宣說說法者與聽法者兩不和合的魔事：
『再者，須菩提！說法的人有信、有善，想要書寫、受持深般若波羅蜜，乃至正憶念；聽法的人無信、破戒惡行，不想書寫、受持深般若波羅蜜乃至正憶念——應當知道這是魔事。須菩提！聽法的人有信、有善，說法的人無信、破戒惡行。兩不和合，應當知道這是魔事。』
『再者，須菩提！說法的人能夠一切布施，心不慳惜；聽法的人吝惜不捨。應當知道這是魔事。須菩提！聽法的人一切都能布施，心不慳惜；說法的人吝惜於法而不肯施與。兩不和合，不能書寫、受持般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！聽法的人想要供養說法人衣服、飲食、臥具、醫藥、資生所需之物；說法的人不想接受。應當知道這是魔事。須菩提！說法的人想要供給聽法人衣服乃至資生所需；聽法的人不想接受。兩不和合，不能書寫、受持般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人容易領悟，聽法的人闇昧遲鈍。應當知道這是魔事。須菩提！聽法的人容易領悟，說法的人闇昧遲鈍。兩不和合，不能書寫、受持般若波羅蜜乃至正憶念，應當知道這是魔事。』
經①續：十二部經次第義、六波羅蜜、方便力、陀羅尼、書持之欲、五蓋離不離
『再者，須菩提！說法的人知道十二部經的次第之義——也就是從修妬路乃至優波提舍；聽法的人不知道十二部經的次第之義。應當知道這是魔事。聽法的人知道十二部經的次第之義，說法的人不知道十二部經的次第之義。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人成就六波羅蜜，聽法的人不成就六波羅蜜。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人有六波羅蜜，說法的人沒有六波羅蜜。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人對於六波羅蜜有方便力，聽法的人對於六波羅蜜沒有方便力。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人對於六波羅蜜有方便力，說法的人對於六波羅蜜沒有方便力。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人得了陀羅尼，聽法的人沒有陀羅尼。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人得了陀羅尼，說法的人沒有陀羅尼。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人想令人書寫、受持般若波羅蜜乃至正憶念；聽法的人不想書寫、受持般若波羅蜜，讀、誦乃至正憶念。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人想要書寫、讀、誦、宣說般若波羅蜜；說法的人不想令他書寫般若波羅蜜，乃至不想令他宣說。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人離了貪欲、瞋恚、睡眠、掉悔、疑，聽法的人有貪欲、瞋恚、睡眠、掉悔、疑。應當知道這是魔事。聽法的人離了貪欲、瞋恚、睡眠、掉悔、疑，說法的人有貪欲、瞋恚、睡眠、掉悔、疑。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
經①續：外人來勸——呵三惡道勸速入涅槃、讚諸天勸取小乘之果
佛又說：再者，須菩提！書寫這深般若波羅蜜乃至正憶念之時，或許有人前來，說道：『三惡道之中痛苦劇烈，你何不就在這一身之中滅盡眾苦、進入涅槃？還要這阿耨多羅三藐三菩提做什麼？』兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。
佛又說：再者，須菩提！書寫這深般若波羅蜜，受持、讀、誦、宣說、正憶念之時，或許有人前來，讚歎四天王諸天，讚歎三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天乃至非有想非無想天，讚歎初禪乃至非有想非無想定，這樣說：『善男子！在欲界之中受五欲的快樂，在色界之中受禪定所生之樂，在無色界之中受寂滅之樂；然而這些事也是無常、苦、空、無我的，是變壞之相、滅盡之相、離散之相、別離之相、寂滅之相。你何不就在這一身之中取須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道？何必在這世間生死之中受種種苦，去求阿耨多羅三藐三菩提呢？』兩不和合，不能書寫深般若波羅蜜，乃至正憶念，應當知道這是魔事。
經①續：一身與徒眾、隨意與不聽、財利、危命飢餓豐樂曠野之行、檀越因緣
『再者，須菩提！說法的人獨自一身、無所牽累，自在無礙；聽法的人帶領著許多徒眾。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人獨自一身、無所牽累，自在無礙；說法的人帶領著許多徒眾。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
佛又說：再者，須菩提！說法的人這樣說：『你能隨順我的意思，我就給你般若波羅蜜，令你書寫、讀、誦、宣說、正憶念；若不隨順我的意思，就不給你。』兩不和合，不能書寫深般若波羅蜜，讀、誦、宣說、正憶念，應當知道這是魔事。
『再者，須菩提！聽法的人想要隨侍追隨、一如說法者的意思；說法的人卻不聽許。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人為了想得財利的緣故，才給與般若波羅蜜，令人書寫、受持乃至正憶念；聽法的人因為這個緣故，不願意從他受法。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人為了財利的緣故，想要書寫深般若波羅蜜，讀、誦、宣說；說法的人因為這個緣故，不願意給與。兩不和合，不能書寫深般若波羅蜜，讀、誦、宣說，應當知道這是魔事。』
『再者，須菩提！說法的人想到他方有生命危險之處去，聽法的人不想隨去。兩不和合，不能書寫深般若波羅蜜，乃至正憶念，應當知道這是魔事。聽法的人想到他方有生命危險之處去，說法的人不想去。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
『再者，須菩提！說法的人想到他方飢餓、穀貴、無水之處去，聽法的人不想隨去。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。聽法的人想到他方飢餓、穀貴、無水之處去，說法的人不想去。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
佛又說：再者，須菩提！說法的人想到他方豐樂之處去，聽法的人想要隨從同去。說法的人說：『善男子！你是為了利養的緣故才追隨我，你好好自己思量，將來或者得到、或者得不到，不要事後懊悔！』因為這一點小小因緣，兩不和合。聽法的人聽了心生厭倦，這樣想：『這是拒絕我，不想與我相隨。』便停下不去了。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。
佛又說：再者，須菩提！說法的人要越過曠野，有盜賊之怖、旃陀羅之怖、獵師之怖、惡獸毒蛇之怖；聽法的人想要跟隨著去。說法的人說：『善男子！你何必到那裡去？那裡有許多可怖之事——盜賊之怖乃至毒蛇之怖。』聽法的人聽了，知道他不想把般若波羅蜜給自己書寫、受持乃至正憶念，心生厭倦，不想再追隨。因為這一點小小因緣，兩不和合，應當知道這是魔事。
佛又說：再者，須菩提！說法的人有許多檀越（施主），常常前去問候，因為這個緣故，對聽法的人說：『我有事緣，應當到那裡去。』聽法的人知道他的心意，便停止了。兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。
論①：不信云何從受法；師何以不能施——四事供養進退之情
以下是論主的解釋。
有人問：有人書寫、受持、讀、誦般若波羅蜜，卻不能依之而行、以致犯戒——這或許是有的；但若是不信，又怎麼會從人受法呢？
回答說：這種人不信般若波羅蜜——也就是不信畢竟空，只是想求名聲，所以讀、誦、廣為人說；如同佛弟子不信外道的經書，卻也照樣為人講說。
再者，不能深心信樂般若，就名為不信，並不是完全不信。
有人問：依弟子之法，本應供養師父，奉上一切所有，為什麼經中說師不能施？
回答說：弟子這樣想：『師父連少許之物都不能捨，何況捨身！雖然讚歎宣說布施，這是欺誑！』所以不和合。
弟子想以四事供養師父。師父少欲知足，所以不受；或者因羞愧——覺得像是在賣法——所以不受。或者師父見多識廣、交遊眾多，一無所缺，反而能供給弟子。弟子自己想：『人們會說我是貪圖師父的衣食才來受法。』或者自認德薄，消受不起所供給的。這心雖然是好的，但因為不能成就般若波羅蜜的緣故，也是魔事。至於師是鈍根的情形，是說他是誦經之師，不是解義之師。
論①續：誦經師與解義師；六波羅蜜互疑；方便之行；陀羅尼種種
「十二部經」那一段，說的也是誦經師。
再者，師父具有六波羅蜜的，這樣想：『弟子是罪人、鈍根，不能行六波羅蜜，貪著世間之事，只有弟子之名，沒有真實之事。』這師父不知道弟子聽聞般若之後，日後將成大事，只因為眼前沒有六波羅蜜，就不肯教化。弟子也這樣想：『六波羅蜜的義理，我也能行；師父只會口說，自己不能修行。』不知道師父以轉身的因緣將成大事，也不知道師父另有讀誦利益的因緣，所以不和合。
再者，弟子直心而信、執著善法。師父不執著於法，以方便行六波羅蜜；弟子便以為他不深樂六波羅蜜。何以見得？師父有時讚歎六波羅蜜；有時為了斷除人的執著，又破斥六波羅蜜。反過來，弟子有方便而師父直信執著，也是這樣。
有人問：若弟子得了陀羅尼，師父沒有陀羅尼，那憑什麼作師？
回答說：陀羅尼有種種。有的弟子得聞持陀羅尼，能持、能誦，卻不能解義；師父能為他解說。弟子或者能得諸法實相陀羅尼之義，卻不能依次第讀誦；或者師父得聞持陀羅尼，因為還沒有得大悲的緣故，輕賤弟子，不肯教導。
論①續：師不與、弟子不受；五蓋相輕；壞大乘授小乘；眾聚與一身；隨意問訊；財利
有人問：弟子想受持般若波羅蜜而師父不給，這或許是有的；怎麼會師父想給法，弟子反而不想受呢？
回答說：如同前面所答：弟子見師父有過失，所以不想受法。
再者，師父想教化眼前之人作弟子；而這人或因邪見諸惡因緣的緣故，不肯受教。
再者，一切眾生所行之法，相同就和合；一人離了五蓋，一人不離，就互相輕視，互相輕視就不和合。一切上妙之法都是這樣。
再者，書寫、讀誦般若波羅蜜乃至正憶念之時，一人呵斥三惡道，一人讚歎諸天，這事如前面所答。雖然不能完全破壞他的善行，卻已壞了他的大乘，授與他小乘之法。
再者，師父少欲知足，不喜歡人眾聚集；弟子有許多徒眾。師父這樣想：『這弟子雖然好、可以度，但帶領的徒眾太多。』師父深著善法，便捨離弟子。反過來，弟子獨自一身而師父多有徒眾的情形，也是這樣。
再者，說法者的心意是：弟子要隨我的意思行事——或去、或住，隨時問候請安，如此等等。聽法的人只想從他求得法利，不能行這許多事。這就不和合。或者有時聽法的人隨意進退、問候等等；說法的人不接受，這樣想：『要這些事做什麼？損我的功德！』聽法的人心裡覺得被輕賤，彼此不相喜悅。這就不和合。
再者，師父為了利養才想給法；弟子心中就不敬師：『怎麼可以出賣經法？』弟子也是一樣——為了財物利養而讀誦般若，不是清淨心；師父知道弟子心是這樣，就輕賤他、不給他。所以不和合。
論①續：嶮難惜身、飢餓豐樂、遠國多難；檀越俗緣
再者，師父想到他方去，路途經過險難之處；弟子愛惜身命，不能跟隨，這樣想：『我先保得此身，然後再求法。』反過來，弟子想去而師父不去的情形，也是這樣。
飢餓、穀貴、無水之處，也是這樣。
再者，師父想到豐樂之處去；弟子想跟隨師父，師父或者因羞愧而不想帶他去；或者弟子習慣安樂，經不起長途跋涉；或者道路懸遠。或者師父熟悉那個國土；弟子不清楚，以為師父只是稱美那國，未必真是那樣；有時又懷疑師父，以為他是貪圖飲食才去。因為如此等種種因緣，師父對弟子說：『如你所聽說的那國土的種種，未必全是那樣，你好好自己斟酌！若是自己要去就去，不要為了財物豐樂而去，到了那裡不能隨意，可不要怨我！』師父又為他說：『你是聽說那國土豐樂才去，不是為了法，不必跟隨我。』師父好心勸止弟子，卻不知道這正是破壞般若波羅蜜的因緣。弟子聽了這話，因為敬畏師父，不敢回答，便停下不去。所以不和合。
師父又想到遠方之國去，那裡有種種虎狼、賊盜；便對弟子說：『那裡多有災難，你不必去！』弟子聽了便停止。師父只知道那裡有難事而勸止弟子，不知道這是破壞般若波羅蜜的因緣。
有人問：若是遠國多難，師父為什麼自己要去？
回答說：有人說：師父生在那個國土，習慣那裡的水土，能夠自己防護。
有人說：那裡有好的師父、經書，師父不惜身命所以要去。師父這樣想：『我自己身死尚且可以，怎麼能連累他人？』因為如此等因緣，勸止弟子，不讓他去。
師父有許多相識的檀越，心生愛著；弟子少欲知足，不攀著檀越。師父常常隨時問候檀越；弟子只想求法，不喜歡這些事。師父知道他的心意，就對他說：『我有事緣，不能為你說法。』弟子聽了，心中不悅：『師父看重俗緣，不看重法。』這就不和合。
經②：惡魔化作比丘形像——毀謗正經、勸於實際作證
『再者，須菩提！惡魔化作比丘的形像前來，以方便破壞這般若波羅蜜，令人不能書寫、受持、讀、誦、宣說、正憶念。』
須菩提向佛稟白：『世尊！因為什麼緣故，惡魔化作比丘形像，以方便破壞般若波羅蜜，令人不能書寫、受持乃至正憶念？』
佛說：惡魔化作比丘形像前來，敗壞善男子、善女人的心，令他們遠離般若波羅蜜，這樣說：『如我所說的經才是般若波羅蜜，這部經不是般若波羅蜜。』須菩提！當他這樣破壞諸比丘之時，有還未受記的菩薩便墮入疑惑；因為墮疑的緣故，就不書寫深般若波羅蜜，不受、不持乃至不作正憶念。不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。
佛又說：再者，須菩提！惡魔化作比丘之身來到菩薩的處所，這樣說：『若菩薩行般若波羅蜜而在實際上作證，便得須陀洹果、斯陀含果、阿那含果、阿羅漢果，辟支佛道！』因為這樣兩不和合，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。
經②續：似六波羅蜜之魔事；二乘所應行經；三解脫門諸經
『再者，須菩提！菩薩宣說這深般若波羅蜜時，多有魔事生起，留難般若波羅蜜，這就是魔事。菩薩摩訶薩應當覺知，覺知之後遠離它。』
須菩提說：『世尊！什麼是魔事留難，菩薩應當覺知、覺知之後遠離的呢？』
佛說：『相似般若波羅蜜的種種魔事生起，相似禪波羅蜜、相似毘梨耶波羅蜜、相似羼提波羅蜜、相似尸羅波羅蜜、相似檀波羅蜜的魔事生起，菩薩應當覺知，覺知之後遠離。』
『再者，須菩提！聲聞、辟支佛所應行的經典，菩薩摩訶薩應當知道這是魔事而遠離它。』
『再者，須菩提！內空乃至無法有法空，四念處乃至八聖道分，空、無相、無作解脫門——用這些法得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。像這樣的諸經，惡魔化作比丘形像，以方便授與菩薩摩訶薩。因為這樣不和合的緣故，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
經②續：魔作佛身、佛身及僧、化無數菩薩——貪著故耗減薩婆若
『再者，須菩提！惡魔化作佛身，金色之身、一丈光明，來到菩薩的處所。這菩薩心生貪著，因為貪著的緣故，耗減薩婆若（一切智）。因為這樣不和合的緣故，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。』
佛又說：再者，須菩提！惡魔化作佛身以及比丘僧眾，來到菩薩面前；這菩薩生起貪著之意，這樣想：『我在未來之世，也要像這樣，有比丘僧相隨，而為之說法。』這菩薩因為貪著魔身的緣故，耗減薩婆若，不能書寫成就般若波羅蜜多乃至正憶念，應當知道這是魔事。
『再者，須菩提！惡魔化作無數百千萬億的菩薩，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，指給善男子、善女人看。善男子、善女人見了心生貪著，因為貪著的緣故耗減薩婆若，不能書寫深般若波羅蜜乃至正憶念，應當知道這是魔事。為什麼呢？這深般若波羅蜜之中，沒有色，沒有受、想、行、識，乃至沒有阿耨多羅三藐三菩提。須菩提！這般若波羅蜜之中既然沒有色乃至沒有阿耨多羅三藐三菩提，其中就沒有佛、沒有聲聞，沒有辟支佛、沒有菩薩。為什麼呢？因為一切諸法自性空的緣故。』
經②續：閻浮提珍寶多賊之喻；須菩提述佛意；佛力與十方諸佛菩薩擁護
『再者，須菩提！善男子、善女人書寫這深般若波羅蜜，受、讀、誦、宣說、正憶念之時，多有留難生起。須菩提！譬如閻浮提中的珍寶：金、銀、琉璃、車𤦲、馬瑙、珊瑚等寶，多有災難、多有盜賊；同樣地，須菩提！善男子、善女人書寫這深般若波羅蜜乃至正憶念之時，多有盜賊、多有留難生起。』
須菩提向佛稟白：『正是如此！世尊！閻浮提中的珍寶：金、銀、琉璃，車𤦲、馬瑙，珊瑚等，多有盜賊、多有災難。世尊！善男子、善女人也是這樣，書寫這深般若波羅蜜乃至正憶念之時，多有盜賊、多有留難生起，多有魔事。為什麼呢？那些愚癡之人被魔所驅使，在善男子、善女人書寫這深般若波羅蜜乃至正憶念之時，加以破壞，令他們遠離。世尊！那些愚癡之人少智少慧，在善男子、善女人書寫深般若波羅蜜乃至正憶念之時，加以破壞，令他們遠離。這些愚癡之人心不愛樂大法，所以自己不書寫這深般若波羅蜜，不受、不讀、不誦、不正憶念、不如所說修行；也破壞他人，令他們不能書寫深般若波羅蜜乃至如所說修行。』
佛說：『正是如此！正是如此！須菩提！新發大乘心的善男子、善女人，因為被魔所驅使、不種善根、不供養諸佛、不隨善知識的緣故，不書寫深般若波羅蜜乃至不正憶念，而作留難。這些善男子、善女人少智少慧、心不愛樂大法，所以不能書寫這深般若波羅蜜乃至正憶念，因為魔事生起的緣故。須菩提！若善男子、善女人能書寫這深般若波羅蜜乃至正憶念之時，魔事不起，能具足禪波羅蜜乃至檀波羅蜜，能具足四念處乃至一切種智。須菩提！應當知道，是佛力的緣故，這善男子、善女人才能書寫這深般若波羅蜜乃至正憶念，也能具足禪波羅蜜乃至檀波羅蜜、內空乃至無法有法空，具足四念處乃至八聖道分、佛十力乃至一切種智。須菩提！十方現在無量無邊阿僧祇諸佛，也幫助這善男子、善女人，令他們得以書寫這深般若波羅蜜乃至正憶念；十方阿鞞跋致的諸菩薩摩訶薩，也擁護祐助這善男子、善女人書寫深般若波羅蜜乃至正憶念。』
論②：魔作大沙門形呵毀先經；魔勸先修福德、坐道場時方用空
以下是論主的解釋。
魔化作大沙門之形，有厚重的威德，令人聽受他的話；又多持經卷，與眾多弟子同行，對諸比丘說：『般若波羅蜜，如我經中所說的，才是真實佛語；你們先前所聽聞的不真實，不是佛所說。』呵斥毀謗先前之經，種種自讚己說。鈍根的菩薩信受這些話，生起邪見；若是利根而還未得受記的，就生疑。為什麼呢？諸佛之法畢竟空、無相，智慧難解，所以不和合。
或者有時魔對菩薩說：『般若波羅蜜、三解脫門，廣說起來只是空；你常修習此空，就會在其中取證。若不取證，又怎麼作佛、成就佛法呢？應當先行布施、持戒等，修三十二相的福德；到坐道場之時，那時才用空。』菩薩或者相信、或者生疑，便離開般若波羅蜜。
論②續：似六波羅蜜；二乘經破菩薩道；見佛身何以名魔事；耗減之義
有人問：為什麼「似六波羅蜜」名為魔事？
回答說：如「相似般若波羅蜜」一段中所說。
再者，以執著之心行六波羅蜜，就名為「相似」。
聲聞、辟支佛的經典，沒有慈悲，不求佛道，只想自己得度；雖然是好事，卻破壞菩薩道，所以名為魔事。
有人問：若菩薩見到佛身，應當是信心清淨，為什麼名為魔事？
回答說：一切煩惱、取相，都是魔事。這是小菩薩，還不到應當見佛身的時候，魔化作佛的妙形，菩薩心生貪著，為了這好身相的緣故而行道。如同未離欲的人見到天女之形，深心染著，卻不能堪受天上之欲，迷悶而死。所以魔的心願得以滿足。
菩薩雖然得到少許清淨心，卻失去了實相智慧；如同人手中捉著貴重之寶，有人用少許金子欺誑他，他便捨棄大價之寶而取了低賤之物——這名為「耗減」。
論②續：魔作佛身將諸比丘；自性空；珍寶喻的因緣；須菩提述、佛可其說
魔化作佛身，帶領諸比丘，向眾多菩薩顯示行六波羅蜜之相——道理也如上面所說。
這裡佛說出因緣：「色等一切法自性空。」
再者，法會大眾生疑：『般若波羅蜜是無上之法，多有利益，為什麼會有人憎恨嫉妒？』所以佛說譬喻：『如同閻浮提的金銀等寶，多怨多賊是為了它而出現，不為瓦石之類而生。般若波羅蜜是佛法藏中的妙寶，微妙、甚深，懈怠鈍根的人所不能解，所以加以毀呰。魔因為般若波羅蜜多令眾生入涅槃的緣故，就作怨賊。』
須菩提歡喜地領受佛的教導，複述佛所說的毀呰破壞般若的人：『世尊！這狂亂愚癡之人被魔所驅使，不得自在，因為智慧少的緣故，不能通達佛意。這種人沒有大心，不知清淨的法味，只知道三種相：貪味、婬欲、瞋恚，如同畜生之法，對般若波羅蜜生起留難。』
佛肯可須菩提所說，告訴須菩提：『若菩薩摩訶薩書寫般若乃至正憶念，魔事不起，應當知道這是佛力，也是十方諸佛及諸菩薩所擁護；而能具足五波羅蜜乃至一切種智，也是十方現在諸佛之力。』
論②續：魔是欲界之主；諸佛菩薩擁護初發心者；師徒宜應和合
為什麼呢？魔是欲界之主，世間的福德、智慧具足，魔是世間生死的根本。色界諸天雖然有邪見，因為常入禪定的緣故心地柔軟，不能有所破壞。無色界之中沒有形體，又心念微細，不能有所作為。下界諸天沒有力勢，不能作這樣的破壞。這魔有先世業因緣之力；又以住處因緣——奪取他人所作的，這其中的賊主就名為魔。魔的相狀就是如此，專門破壞好事。
初發心的菩薩福德、智慧微薄，所以愛惜己身；若沒有十方諸佛菩薩擁護佐助，便不能成就。所以諸佛、菩薩、諸天為他破除魔事，這菩薩或者覺察、或者不覺察；如同盜賊圍城，有大人守護著，小兒並不知覺。
簡略地說，魔事就是這樣；廣說則無量無邊。然而佛意只是想令行者成就般若的大事，所以師徒之間應當和合，一切惡事，都不應計較掛念。（卷終）
This fascicle is titled the Mahāprajñāpāramitā-upadeśa's commentary on the remainder of the forty-seventh chapter, "The Two Discords"—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 ①: Faith and Goodness against Broken Precepts, Able to Give against Begrudging, Accepting Offerings against Not Accepting, Quick to Understand against Dark and Dull
Continuing from the previous fascicle, the Buddha goes on to proclaim for Subhūti the deeds of Māra in which the speaker of the Dharma and the hearer of the Dharma, the two, are not in accord:
‘Furthermore, Subhūti! The speaker of the Dharma has faith and is good, and wishes to write out and to receive and uphold the deep prajñāpāramitā, and so on up to rightly recollect it; the hearer of the Dharma has no faith, breaks the precepts, and does evil, and does not wish to write out or to receive and uphold the deep prajñāpāramitā, and so on up to rightly recollect it—know that this is a deed of Māra. Subhūti! The hearer of the Dharma has faith and is good; the speaker of the Dharma has no faith, breaks the precepts, and does evil. The two are not in accord; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma can give everything, and his mind does not begrudge; the hearer of the Dharma begrudges and does not let go. Know that this is a deed of Māra. Subhūti! The hearer of the Dharma can give everything, and his mind does not begrudge; the speaker of the Dharma begrudges the Dharma and is unwilling to give it. The two are not in accord; they cannot write out or receive and uphold prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The hearer of the Dharma wishes to make offerings to the speaker of the Dharma of clothing, food and drink, bedding, medicine, and the things needed to sustain life; the speaker of the Dharma does not wish to accept them. Know that this is a deed of Māra. Subhūti! The speaker of the Dharma wishes to provide the hearer of the Dharma with clothing and so on up to what is needed to sustain life; the hearer of the Dharma does not wish to accept them. The two are not in accord; they cannot write out or receive and uphold prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma is quick to understand; the hearer of the Dharma is dark and dull. Know that this is a deed of Māra. Subhūti! The hearer of the Dharma is quick to understand; the speaker of the Dharma is dark and dull. The two are not in accord; they cannot write out or receive and uphold prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
Sūtra ① (continued): The Order and Meaning of the Twelve Divisions of the Scriptures, the Six Perfections, the Power of Skilful Means, Dhāraṇī, the Wish to Write Out and Uphold, and Being Parted or Not Parted from the Five Hindrances
‘Furthermore, Subhūti! The speaker of the Dharma knows the order and meaning of the twelve divisions of the scriptures—that is, from the sūtra and so on up to the upadeśa; the hearer of the Dharma does not know the order and meaning of the twelve divisions of the scriptures. Know that this is a deed of Māra. The hearer of the Dharma knows the order and meaning of the twelve divisions of the scriptures; the speaker of the Dharma does not know the order and meaning of the twelve divisions of the scriptures. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma has accomplished the six perfections; the hearer of the Dharma has not accomplished the six perfections. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma has the six perfections; the speaker of the Dharma does not have the six perfections. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma has the power of skilful means with regard to the six perfections; the hearer of the Dharma does not have the power of skilful means with regard to the six perfections. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma has the power of skilful means with regard to the six perfections; the speaker of the Dharma does not have the power of skilful means with regard to the six perfections. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma has obtained dhāraṇī; the hearer of the Dharma has no dhāraṇī. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma has obtained dhāraṇī; the speaker of the Dharma has no dhāraṇī. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma wishes to have others write out and receive and uphold prajñāpāramitā, and so on up to rightly recollect it; the hearer of the Dharma does not wish to write out or receive and uphold prajñāpāramitā, to read and recite it, and so on up to rightly recollect it. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma wishes to write out, read, recite, and expound prajñāpāramitā; the speaker of the Dharma does not wish to let him write out prajñāpāramitā, and so on up to does not wish to let him expound it. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma is parted from desire, ill will, sloth and torpor, restlessness and remorse, and doubt; the hearer of the Dharma has desire, ill will, sloth and torpor, restlessness and remorse, and doubt. Know that this is a deed of Māra. The hearer of the Dharma is parted from desire, ill will, sloth and torpor, restlessness and remorse, and doubt; the speaker of the Dharma has desire, ill will, sloth and torpor, restlessness and remorse, and doubt. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
Sūtra ① (continued): Others Come to Urge—Denouncing the Three Evil Destinies to Urge a Swift Entry into Nirvāṇa, Praising the Gods to Urge Taking the Fruits of the Small Vehicle
The Buddha said further: Furthermore, Subhūti! At the time when this deep prajñāpāramitā is being written out, and so on up to rightly recollected, perhaps someone comes and says: ‘Within the three evil destinies the suffering is fierce; why do you not, in this very body, exhaust all suffering and enter nirvāṇa? What do you want this anuttarā samyaksaṃbodhi for?’ The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
The Buddha said further: Furthermore, Subhūti! At the time when this deep prajñāpāramitā is being written out, received and upheld, read, recited, expounded, and rightly recollected, perhaps someone comes and praises the gods of the Four Heavenly Kings, praises 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 Brahmā heaven, and so on up to the heaven of neither perception nor non-perception, praises the first dhyāna and so on up to the absorption of neither perception nor non-perception, and speaks thus: ‘Good man! In the desire realm one receives the pleasures of the five desires; in the form realm one receives the pleasure born of dhyāna and concentration; in the formless realm one receives the pleasure of quiescence. Yet these things too are impermanent, suffering, empty, and without self; they are the mark of change and ruin, the mark of extinction, the mark of dispersal, the mark of separation, the mark of quiescence. Why do you not, in this very body, take the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, or the path of the pratyekabuddha? Why must you, within this birth and death of the world, receive every kind of suffering in order to seek anuttarā samyaksaṃbodhi?’ The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
Sūtra ① (continued): Alone against a Following, Going Along with One's Wishes against Not Permitting, Wealth and Gain, Journeys to Danger to Life, Famine, Prosperity, and the Wilderness, and the Circumstances of Donors
‘Furthermore, Subhūti! The speaker of the Dharma is alone by himself, with nothing tying him down, free and unhindered; the hearer of the Dharma leads a large following. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma is alone by himself, with nothing tying him down, free and unhindered; the speaker of the Dharma leads a large following. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
The Buddha said further: Furthermore, Subhūti! The speaker of the Dharma speaks thus: ‘If you can go along with my wishes, I will give you prajñāpāramitā and let you write it out, read it, recite it, expound it, and rightly recollect it; if you do not go along with my wishes, I will not give it to you.’ The two are not in accord; they cannot write out, read, recite, expound, or rightly recollect the deep prajñāpāramitā; know that this is a deed of Māra.
‘Furthermore, Subhūti! The hearer of the Dharma wishes to attend on and follow him, wholly according to the wishes of the speaker of the Dharma; yet the speaker of the Dharma does not permit it. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! It is because the speaker of the Dharma wishes to obtain wealth and gain that he gives prajñāpāramitā and lets others write it out, receive and uphold it, and so on up to rightly recollect it; for this reason the hearer of the Dharma is unwilling to receive the Dharma from him. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. For the sake of wealth and gain the hearer of the Dharma wishes to write out, read, recite, and expound the deep prajñāpāramitā; for this reason the speaker of the Dharma is unwilling to give it. The two are not in accord; they cannot write out, read, recite, or expound the deep prajñāpāramitā; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma wishes to go to another region where there is danger to life; the hearer of the Dharma does not wish to go along. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma wishes to go to another region where there is danger to life; the speaker of the Dharma does not wish to go. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
‘Furthermore, Subhūti! The speaker of the Dharma wishes to go to another region where there is famine, dear grain, and no water; the hearer of the Dharma does not wish to go along. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. The hearer of the Dharma wishes to go to another region where there is famine, dear grain, and no water; the speaker of the Dharma does not wish to go. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
The Buddha said further: Furthermore, Subhūti! The speaker of the Dharma wishes to go to another region that is prosperous and pleasant, and the hearer of the Dharma wishes to follow and go with him. The speaker of the Dharma says: ‘Good man! It is for the sake of gain and offerings that you follow me; weigh it well for yourself—later you may get it or you may not; do not regret it afterwards!’ Because of this small cause and condition, the two are not in accord. The hearer of the Dharma, hearing this, grows weary in mind and thinks thus: ‘This is refusing me; he does not wish me to go along with him.’ And so he stops and does not go. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
The Buddha said further: Furthermore, Subhūti! The speaker of the Dharma is about to cross a wilderness where there is the fear of thieves, the fear of caṇḍālas, the fear of hunters, and the fear of fierce beasts and venomous snakes; the hearer of the Dharma wishes to follow along. The speaker of the Dharma says: ‘Good man! Why must you go there? There are many fearful things there—the fear of thieves and so on up to the fear of venomous snakes.’ The hearer of the Dharma, hearing this, knows that he does not wish to give him prajñāpāramitā to write out, receive and uphold, and so on up to rightly recollect; he grows weary in mind and no longer wishes to follow. Because of this small cause and condition, the two are not in accord; know that this is a deed of Māra.
The Buddha said further: Furthermore, Subhūti! The speaker of the Dharma has many donors (patrons), and often goes to pay them his respects; for this reason he says to the hearer of the Dharma: ‘I have an affair to see to; I must go there.’ The hearer of the Dharma knows his intent, and so stops. The two are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
Treatise ①: How One without Faith Could Receive the Dharma; Why the Teacher Cannot Give—the Feelings of Advance and Retreat around the Four Offerings
What follows is the treatise-author's explanation.
Someone asks: That there are people who write out, receive and uphold, read, and recite prajñāpāramitā, yet cannot practise according to it, so that they break the precepts—this may be so; but if they have no faith, how would they receive the Dharma from another?
The answer: Such a person does not have faith in prajñāpāramitā—that is, does not have faith in ultimate emptiness; he only wishes to seek fame, and so reads, recites, and speaks it widely for others; just as a disciple of the Buddha has no faith in the scriptures of the outside paths, yet still explains them for others.
Furthermore, not being able to have faith in and delight in prajñā with a deep mind is called having no faith; it is not that one has no faith at all.
Someone asks: By the rule for disciples, one ought to make offerings to one's teacher and present him with everything one has; why does the sūtra say that the teacher cannot give?
The answer: The disciple thinks thus: ‘The teacher cannot even let go of a small thing, how much less let go of his body! Although he praises and proclaims giving, this is deceit!’ And so they are not in accord.
The disciple wishes to make the four offerings to the teacher. The teacher has few desires and knows contentment, and so does not accept them; or out of shame—feeling that it is like selling the Dharma—he does not accept them. Or the teacher has seen much and knows much and has many acquaintances, lacks nothing, and can instead provide for the disciple. The disciple thinks to himself: ‘People will say that I came to receive the Dharma coveting the teacher's clothing and food.’ Or he regards himself as thin in virtue and unworthy to consume what is provided. Although this mind is good, because it cannot bring prajñāpāramitā to accomplishment, it too is a deed of Māra. As for the case where the teacher is of dull faculties, this means that he is a teacher who recites the sūtras, not a teacher who explains the meaning.
Treatise ① (continued): The Teacher Who Recites the Sūtras and the Teacher Who Explains the Meaning; Mutual Suspicion over the Six Perfections; the Practice of Skilful Means; the Many Kinds of Dhāraṇī
The passage on 「十二部經」 tr. "the twelve divisions of the scriptures" is also speaking of a teacher who recites the sūtras.
Furthermore, a teacher who has the six perfections thinks thus: ‘The disciple is a sinner, of dull faculties, cannot practise the six perfections, craves and clings to the affairs of the world, and has only the name of a disciple without the reality.’ This teacher does not know that the disciple, having heard prajñā, will later accomplish a great matter; only because at present he does not have the six perfections, the teacher is unwilling to teach and transform him. The disciple too thinks thus: ‘The meaning of the six perfections—I too can practise it; the teacher can only speak it with his mouth and cannot cultivate it himself.’ He does not know that the teacher, through the causes and conditions of his next body, will accomplish a great matter, nor does he know that the teacher has other causes and conditions of benefit from reading and reciting; and so they are not in accord.
Furthermore, the disciple has faith with a straight mind and clings to wholesome dharmas. The teacher does not cling to dharmas and practises the six perfections by skilful means; the disciple then takes it that he does not deeply delight in the six perfections. How can this be seen? At times the teacher praises the six perfections; at times, in order to cut off people's clinging, he refutes the six perfections. Conversely, when the disciple has skilful means and the teacher has straight faith and clings, it is likewise.
Someone asks: If the disciple has obtained dhāraṇī and the teacher has no dhāraṇī, on what ground does he act as teacher?
The answer: There are many kinds of dhāraṇī. Some disciples obtain the dhāraṇī of hearing and retaining; they can retain and can recite, yet cannot explain the meaning; the teacher can explain it for them. Or the disciple can obtain the meaning of the dhāraṇī of the real mark of all dharmas, yet cannot read and recite in order; or the teacher has obtained the dhāraṇī of hearing and retaining, but because he has not yet obtained great compassion, he looks down on the disciple and is unwilling to teach and guide him.
Treatise ① (continued): The Teacher Does Not Give, the Disciple Does Not Receive; Belittling Each Other over the Five Hindrances; Ruining the Great Vehicle and Handing on the Small Vehicle; a Following against One Alone; Going Along with Wishes and Paying Respects; Wealth and Gain
Someone asks: That the disciple wishes to receive and uphold prajñāpāramitā and the teacher does not give it—this may be so; how could it be that the teacher wishes to give the Dharma and the disciple instead does not wish to receive it?
The answer: It is as answered before: the disciple sees faults in the teacher, and so does not wish to receive the Dharma.
Furthermore, the teacher wishes to teach and transform the person before him and make him a disciple; but this person, because of the causes and conditions of wrong views and every evil, is unwilling to receive the teaching.
Furthermore, among the dharmas that all beings practise, where they are the same there is accord; one person has left the five hindrances and one has not, and so they belittle each other, and because they belittle each other they are not in accord. All the supreme and wondrous dharmas are like this.
Furthermore, at the time of writing out, reading, and reciting prajñāpāramitā, and so on up to rightly recollecting it, one person denounces the three evil destinies and one person praises the gods; this matter is as answered before. Although they cannot wholly ruin his good conduct, they have already ruined his Great Vehicle and handed him the dharma of the Small Vehicle.
Furthermore, the teacher has few desires and knows contentment and does not like crowds of people gathering; the disciple has a large following. The teacher thinks thus: ‘Although this disciple is good and can be brought across, the following he leads is too large.’ The teacher clings deeply to wholesome dharmas, and so leaves the disciple. Conversely, when the disciple is alone by himself and the teacher has a large following, it is likewise.
Furthermore, the intent of the speaker of the Dharma is this: the disciple should act according to my wishes—going or staying, paying his respects and asking after my well-being at all times, and so forth. The hearer of the Dharma only wishes to seek the benefit of the Dharma from him and cannot do all these many things. This is not being in accord. Or at times the hearer of the Dharma goes and comes as he pleases, pays his respects, and so forth; the speaker of the Dharma does not accept this, and thinks thus: ‘What do I want these things for? They diminish my merit!’ The hearer of the Dharma feels in his mind that he has been looked down on, and neither takes pleasure in the other. This is not being in accord.
Furthermore, the teacher wishes to give the Dharma only for the sake of gain and offerings; in his mind the disciple then does not respect the teacher: ‘How can one sell the scriptures of the Dharma?’ The disciple is the same—he reads and recites prajñā for the sake of goods and gain and offerings, not with a pure mind; the teacher knows that the disciple's mind is like this, and so looks down on him and does not give to him. And so they are not in accord.
Treatise ① (continued): Sparing the Body in Dangerous Places; Famine and Prosperity; Distant Lands with Many Difficulties; the Worldly Ties of Donors
Furthermore, the teacher wishes to go to another region, and the road passes through dangerous places; the disciple spares his body and life and cannot follow, thinking thus: ‘I will first keep this body safe, and afterwards seek the Dharma.’ Conversely, when the disciple wishes to go and the teacher does not go, it is likewise.
Places of famine, dear grain, and no water are likewise.
Furthermore, the teacher wishes to go to a place that is prosperous and pleasant; the disciple wishes to follow the teacher, and the teacher, perhaps out of shame, does not wish to take him; or the disciple is used to ease and comfort and cannot bear the long journey; or the road is very far. Or the teacher knows that land well; the disciple does not know it clearly and takes it that the teacher is only praising that land and that it may not really be so; at times too he suspects the teacher, taking it that he goes out of craving for food and drink. Because of all these kinds of causes and conditions, the teacher says to the disciple: ‘All that you have heard about that land may not all be so; weigh it well for yourself! If you yourself wish to go, then go; do not go for the sake of goods and prosperity and pleasure—if, once there, things do not go as you wish, do not blame me!’ The teacher further says to him: ‘You are going because you have heard that land is prosperous and pleasant, not for the sake of the Dharma; there is no need to follow me.’ The teacher kindly urges the disciple to stop, yet does not know that this is precisely a cause and condition that ruins prajñāpāramitā. The disciple, hearing these words, because he reveres and fears the teacher, dares not answer, and so stops and does not go. And so they are not in accord.
The teacher further wishes to go to a distant land where there are all kinds of tigers and wolves, thieves and robbers; and so he says to the disciple: ‘There are many calamities there; there is no need for you to go!’ The disciple, hearing this, stops. The teacher knows only that there are difficulties there and urges the disciple to stop; he does not know that this is a cause and condition that ruins prajñāpāramitā.
Someone asks: If the distant land has many difficulties, why does the teacher go himself?
The answer: Someone says: The teacher was born in that land and is used to its water and soil, and can protect himself.
Someone says: There are good teachers and scriptures there, and because the teacher does not spare his body and life he goes. The teacher thinks thus: ‘For my own body to die would still be acceptable; how could I drag others into it?’ Because of such causes and conditions, he urges the disciple to stop and does not let him go.
The teacher has many donors whom he knows, and his mind gives rise to fondness and attachment; the disciple has few desires and knows contentment and does not cling to donors. The teacher often pays his respects to the donors at all times; the disciple only wishes to seek the Dharma and does not like these things. The teacher knows his intent, and so says to him: ‘I have an affair to see to; I cannot speak the Dharma for you.’ The disciple, hearing this, is displeased in his mind: ‘The teacher values worldly ties and does not value the Dharma.’ This is not being in accord.
Sūtra ②: The Evil Māra Conjures Up the Form of a Bhikṣu—Slandering the True Sūtra, Urging Realisation at the Limit of Reality
‘Furthermore, Subhūti! The evil Māra conjures up the form of a bhikṣu and comes, and by skilful means ruins this prajñāpāramitā, causing people to be unable to write it out, receive and uphold it, read it, recite it, expound it, or rightly recollect it.’
Subhūti said to the Buddha: ‘World-Honored One! For what reason does the evil Māra conjure up the form of a bhikṣu and by skilful means ruin prajñāpāramitā, causing people to be unable to write it out, receive and uphold it, and so on up to rightly recollect it?’
The Buddha said: The evil Māra conjures up the form of a bhikṣu and comes, ruins the minds of good men and good women, and causes them to be far removed from prajñāpāramitā, speaking thus: ‘The sūtra that I speak is alone prajñāpāramitā; this sūtra is not prajñāpāramitā.’ Subhūti! When he is ruining the bhikṣus in this way, there are bodhisattvas who have not received the prediction who then fall into doubt; because they fall into doubt, they do not write out the deep prajñāpāramitā, do not receive it, do not uphold it, and so on up to do not rightly recollect it. They are not in accord; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
The Buddha said further: Furthermore, Subhūti! The evil Māra conjures up the body of a bhikṣu, comes to where the bodhisattva is, and speaks thus: ‘If a bodhisattva practises prajñāpāramitā and takes realisation at the limit of reality, he then obtains the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, the path of the pratyekabuddha!’ Because the two are thus not in accord, they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
Sūtra ② (continued): The Deeds of Māra That Are the Semblance of the Six Perfections; the Sūtras That the Two Vehicles Should Practise; the Sūtras of the Three Gates of Liberation
‘Furthermore, Subhūti! When a bodhisattva expounds this deep prajñāpāramitā, many deeds of Māra arise and make hindrances for prajñāpāramitā; this is a deed of Māra. The bodhisattva-mahāsattva should be aware of them, and having become aware of them, be far removed from them.’
Subhūti said: ‘World-Honored One! What are the deeds of Māra that make hindrances, of which the bodhisattva should be aware, and having become aware, be far removed from?’
The Buddha said: ‘Every kind of deed of Māra arises that is the semblance of prajñāpāramitā; deeds of Māra arise that are the semblance of dhyānapāramitā, the semblance of vīryapāramitā, the semblance of kṣāntipāramitā, the semblance of śīlapāramitā, the semblance of dānapāramitā; the bodhisattva should be aware of them, and having become aware of them, be far removed from them.’
‘Furthermore, Subhūti! The sūtras that the śrāvakas and pratyekabuddhas should practise—the bodhisattva-mahāsattva should know that they are a deed of Māra and be far removed from them.’
‘Furthermore, Subhūti! 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 eightfold noble path, and the gates of liberation of emptiness, the signless, and non-action—by these dharmas one obtains the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, the path of the pratyekabuddha. Such sūtras as these the evil Māra, conjuring up the form of a bhikṣu, hands by skilful means to the bodhisattva-mahāsattva. Because they are thus not in accord, they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
Sūtra ② (continued): Māra Makes the Body of a Buddha, the Body of a Buddha with a Saṅgha, and Conjures Countless Bodhisattvas—Because of Craving and Clinging, Sarvajñā Is Diminished
‘Furthermore, Subhūti! The evil Māra conjures up the body of a Buddha—a golden-coloured body with a fathom of light—and comes to where the bodhisattva is. This bodhisattva's mind gives rise to craving and clinging, and because of craving and clinging, sarvajñā (omniscience) is diminished. Because they are thus not in accord, they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.’
The Buddha said further: Furthermore, Subhūti! The evil Māra conjures up the body of a Buddha together with a Saṅgha of bhikṣus and comes before the bodhisattva; this bodhisattva gives rise to a thought of craving and clinging, and thinks thus: ‘In a future age I too shall be like this, with a Saṅgha of bhikṣus following me, and speak the Dharma for them.’ Because this bodhisattva craves and clings to the body of Māra, sarvajñā is diminished; he cannot write out and accomplish prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra.
‘Furthermore, Subhūti! The evil Māra conjures up countless hundreds of thousands of myriads of koṭi of bodhisattvas practising dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, and points them out for good men and good women to see. Good men and good women, seeing them, give rise in their minds to craving and clinging, and because of craving and clinging sarvajñā is diminished; they cannot write out the deep prajñāpāramitā, and so on up to rightly recollect it; know that this is a deed of Māra. Why? Within this deep prajñāpāramitā there is no form, there is no feeling, perception, constructions, or consciousness, and so on up to there is no anuttarā samyaksaṃbodhi. Subhūti! Since within this prajñāpāramitā there is no form and so on up to there is no anuttarā samyaksaṃbodhi, within it there is no Buddha, there is no śrāvaka, there is no pratyekabuddha, there is no bodhisattva. Why? Because all dharmas are empty of self-nature.’
Sūtra ② (continued): The Simile of the Treasures of Jambudvīpa and Their Many Thieves; Subhūti Restates the Buddha's Intent; the Buddha's Power and the Protection of the Buddhas and Bodhisattvas of the Ten Directions
‘Furthermore, Subhūti! At the time when good men and good women write out this deep prajñāpāramitā, receive, read, recite, expound, and rightly recollect it, many hindrances arise. Subhūti! It is like the precious things of Jambudvīpa—gold, silver, beryl, giant clam, agate, coral and such treasures—which have many difficulties and many thieves; in the same way, Subhūti! at the time when good men and good women write out this deep prajñāpāramitā, and so on up to rightly recollect it, many thieves and many hindrances arise.’
Subhūti said to the Buddha: ‘Just so, World-Honored One! The precious things of Jambudvīpa—gold, silver, beryl, giant clam, agate, coral and such—have many thieves and many difficulties. World-Honored One! Good men and good women are also like this: at the time when they write out this deep prajñāpāramitā, and so on up to rightly recollect it, many thieves and many hindrances arise, and many deeds of Māra. Why? Those foolish people, driven by Māra, ruin good men and good women at the time when they write out this deep prajñāpāramitā, and so on up to rightly recollect it, and cause them to be far removed from it. World-Honored One! Those foolish people, of little knowledge and little wisdom, ruin good men and good women at the time when they write out the deep prajñāpāramitā, and so on up to rightly recollect it, and cause them to be far removed from it. These foolish people do not love and delight in the great Dharma in their minds, and so they themselves do not write out this deep prajñāpāramitā, do not receive it, do not read it, do not recite it, do not rightly recollect it, do not practise as it is taught; and they also ruin others, causing them to be unable to write out the deep prajñāpāramitā, and so on up to practise as it is taught.’
The Buddha said: ‘Just so! Just so! Subhūti! Good men and good women who have newly aroused the mind of the Great Vehicle—because they are driven by Māra, do not plant roots of goodness, do not make offerings to the buddhas, and do not follow good friends—do not write out the deep prajñāpāramitā, and so on up to do not rightly recollect it, and make hindrances. These good men and good women are of little knowledge and little wisdom and do not love and delight in the great Dharma in their minds, and so they cannot write out this deep prajñāpāramitā, and so on up to rightly recollect it, because deeds of Māra arise. Subhūti! If good men and good women can, at the time when they write out this deep prajñāpāramitā, and so on up to rightly recollect it, have no deeds of Māra arise, they can fulfil dhyānapāramitā and so on up to dānapāramitā, and can fulfil the four foundations of mindfulness and so on up to omniscience of all kinds. Subhūti! Know that it is by the Buddha's power that these good men and good women can write out this deep prajñāpāramitā, and so on up to rightly recollect it, and can also fulfil dhyānapāramitā and so on up to dānapāramitā, inner emptiness and so on up to the emptiness of non-existent and existent dharmas, and fulfil the four foundations of mindfulness and so on up to the eightfold noble path, the Buddha's ten powers and so on up to omniscience of all kinds. Subhūti! The immeasurable, boundless, asaṃkhyeya buddhas now present in the ten directions also help these good men and good women, enabling them to write out this deep prajñāpāramitā, and so on up to rightly recollect it; the avaivartika bodhisattva-mahāsattvas of the ten directions also guard, protect, and assist these good men and good women in writing out the deep prajñāpāramitā, and so on up to rightly recollecting it.’
Treatise ②: Māra Takes the Form of a Great Śramaṇa and Denounces the Earlier Sūtra; Māra Urges First Cultivating Merit, and Using Emptiness Only When One Sits at the Seat of Awakening
What follows is the treatise-author's explanation.
Māra conjures up the form of a great śramaṇa, with weighty majesty and virtue, causing people to listen to and accept his words; he also carries many sūtra scrolls and travels with many disciples, and says to the bhikṣus: ‘Prajñāpāramitā as spoken in my sūtra is alone the real word of the Buddha; what you heard before is not real, and was not spoken by the Buddha.’ He denounces and slanders the earlier sūtra and praises his own teaching in every way. Bodhisattvas of dull faculties believe and accept these words and give rise to wrong views; those of keen faculties who have not yet received the prediction give rise to doubt. Why? The Dharma of the buddhas is ultimately empty and signless, and its wisdom is hard to understand; and so they are not in accord.
Or at times Māra says to the bodhisattva: ‘Prajñāpāramitā and the three gates of liberation, spoken at length, are only emptiness; if you always cultivate this emptiness, you will take realisation in it. If you do not take realisation, how then will you become a Buddha and accomplish the dharmas of the Buddha? You should first practise giving, keeping the precepts, and the rest, and cultivate the merit of the thirty-two marks; when you sit at the seat of awakening, only then use emptiness.’ The bodhisattva perhaps believes it, perhaps gives rise to doubt, and so leaves prajñāpāramitā.
Treatise ② (continued): The Semblance of the Six Perfections; the Sūtras of the Two Vehicles Break the Bodhisattva Path; Why Seeing the Body of a Buddha Is Called a Deed of Māra; the Meaning of Diminishment
Someone asks: Why is 「似六波羅蜜」 tr. "the semblance of the six perfections" called a deed of Māra?
The answer: It is as said in the passage on 「相似般若波羅蜜」 tr. "the semblance of prajñāpāramitā".
Furthermore, to practise the six perfections with a clinging mind is called 「相似」 tr. "the semblance".
The sūtras of the śrāvakas and pratyekabuddhas have no kindness and compassion and do not seek the Buddha-path; they wish only to be brought across themselves; though they are good things, they break the bodhisattva path, and so are called deeds of Māra.
Someone asks: If the bodhisattva sees the body of a Buddha, his mind of faith ought to be pure; why is it called a deed of Māra?
The answer: Every affliction and every grasping at marks is a deed of Māra. This is a small bodhisattva, whose time for seeing the body of a Buddha has not yet come; Māra conjures up the wondrous form of a Buddha, the bodhisattva's mind gives rise to craving and clinging, and he practises the path for the sake of this fine bodily form. It is like a person not yet free of desire who sees the form of a heavenly maiden and is deeply stained with attachment, yet cannot bear to receive the pleasures of heaven, and dies in a swoon. And so Māra's wish is fulfilled.
Although the bodhisattva obtains a little pure mind, he loses the wisdom of the real mark; it is like a person holding a precious treasure in his hand, whom someone deceives with a little gold, so that he lets go the treasure of great price and takes the cheap thing—this is called 「耗減」 tr. "diminishment".
Treatise ② (continued): Māra Makes the Body of a Buddha Leading the Bhikṣus; Emptiness of Self-Nature; the Causes and Conditions of the Simile of the Treasures; Subhūti Restates It and the Buddha Approves His Words
Māra conjures up the body of a Buddha leading the bhikṣus, and shows the many bodhisattvas the marks of practising the six perfections—the principle too is as said above.
Here the Buddha states the cause and condition: 「色等一切法自性空。」 tr. "Form and all other dharmas are empty of self-nature."
Furthermore, the great assembly of the Dharma-gathering gives rise to doubt: ‘Prajñāpāramitā is the unsurpassed Dharma, of much benefit; why would there be people who hate and envy it?’ And so the Buddha speaks a simile: ‘It is like the gold, silver, and other treasures of Jambudvīpa: many enemies and many thieves appear for their sake; they do not arise for tiles and stones and the like. Prajñāpāramitā is the wondrous treasure in the treasury of the Buddha's Dharma, subtle and very deep; slack people of dull faculties cannot understand it, and so they disparage it. Because prajñāpāramitā leads many beings into nirvāṇa, Māra makes himself an enemy and a thief.’
Subhūti gladly receives the Buddha's teaching and restates what the Buddha said of the people who disparage and ruin prajñā: ‘World-Honored One! These deranged and foolish people are driven by Māra and are not free; because their wisdom is little, they cannot penetrate the Buddha's intent. Such people have no great mind and do not know the pure taste of the Dharma; they know only three marks—craving for flavours, sexual desire, and anger—like the way of animals, and they make hindrances for prajñāpāramitā.’
The Buddha approves what Subhūti has said and tells Subhūti: ‘If the bodhisattva-mahāsattva writes out prajñā, and so on up to rightly recollects it, and deeds of Māra do not arise, know that this is the Buddha's power, and also the protection of the buddhas and bodhisattvas of the ten directions; and that he can fulfil the five perfections and so on up to omniscience of all kinds is also the power of the buddhas now present in the ten directions.’
Treatise ② (continued): Māra Is the Lord of the Desire Realm; the Buddhas and Bodhisattvas Protect Those at the First Arousing of the Mind; Teacher and Disciple Should Be in Accord
Why? Māra is the lord of the desire realm, full in worldly merit and wisdom; Māra is the root of birth and death in the world. Although the gods of the form realm have wrong views, because they constantly enter dhyāna and concentration their minds are soft, and they cannot ruin anything. In the formless realm there is no bodily form, and moreover the thoughts of the mind are subtle, so they cannot do anything. The gods of the lower realms have no strength or power and cannot do such ruining. This Māra has the power of the causes and conditions of karma from former lives; and further, by the causes and conditions of his dwelling-place—seizing what others have made—the chief of thieves within it is called Māra. Such is the character of Māra: he makes it his business to ruin good things.
The merit and wisdom of the bodhisattva at the first arousing of the mind are thin and slight, and so he cherishes his own body; without the protection and aid of the buddhas and bodhisattvas of the ten directions, he cannot achieve accomplishment. And so the buddhas, the bodhisattvas, and the gods break up the deeds of Māra for him, and this bodhisattva is perhaps aware of it, perhaps not aware of it; as when thieves surround a city, the grown men keep guard and the small children do not notice.
Briefly speaking, the deeds of Māra are like this; spoken at length, they are immeasurable and boundless. Yet the Buddha's intent is only that the practitioner accomplish the great matter of prajñā; therefore teacher and disciple should be in accord, and should not take any evil thing to heart. (End of the fascicle.)
佛母品The Mother of the Buddhas
全文五層 →Full five layers →本品題為《大智度論》釋〈佛母品〉第四十八，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷六十九至卷七十。
經①：母人有子喻——般若能生諸佛、能示世間相；如實知眾生攝心亂心乃至不可見心
佛告訴須菩提：『譬如有一位母親，生有兒子，或者五個、或者十個、或者二十個、或者三十個、或者四十個、或者五十個、或者一百個、或者一千個。母親當中得了病，諸位兒子各各勤懇求取救療，心裡這樣想：「我等云何令母得安，無諸患苦不樂之事？風寒、冷熱，蚊虻、蛇蚖侵犯母身，是我等憂！」那些兒子們常常尋求安樂的資具，供養他們的母親。為什麼呢？因為母親生育了我們，示現世間給我們。像這樣，須菩提！佛常常以佛眼看視這深般若波羅蜜。為什麼呢？因為這深般若波羅蜜能示現世間相。十方現在諸佛也都以佛眼常常看視這深般若波羅蜜。為什麼呢？因為這深般若波羅蜜能出生諸佛，能給與諸佛一切智，能示現世間相。因為這個緣故，諸佛常常以佛眼看視這深般若波羅蜜。又因為般若波羅蜜能出生禪波羅蜜乃至檀波羅蜜，能出生內空乃至無法有法空，能出生四念處乃至八聖道分，能出生佛十力乃至一切種智。像這樣，般若波羅蜜能出生須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸佛。須菩提！所有諸佛已經得了阿耨多羅三藐三菩提的、如今得的、將來當得的，都是因為深般若波羅蜜的因緣故而得。須菩提！若有求佛道的善男子、善女人書寫這深般若波羅蜜乃至正憶念，諸佛常常以佛眼看視這個人。須菩提！這求菩薩道的善男子、善女人，十方諸佛常常守護，令他不退轉於阿耨多羅三藐三菩提。』
須菩提向佛稟白：『如世尊所說，般若波羅蜜能出生諸佛、能示現世間相。世尊！般若波羅蜜怎樣能出生諸佛？怎樣能示現世間相？怎樣是諸佛從般若波羅蜜出生？怎樣是諸佛宣說世間相？』
佛告訴須菩提：『這深般若波羅蜜當中出生佛十力乃至十八不共法、一切種智。須菩提！得了這些法，所以名為佛。須菩提！因為這個緣故，深般若波羅蜜能出生諸佛。須菩提！諸佛說五眾就是世間相。』
須菩提說：『世尊！怎樣是深般若波羅蜜中宣說五眾相？怎樣是深般若波羅蜜中示現五眾？』
『須菩提！般若波羅蜜不示現五眾破、不示現五眾壞，不示現生、不示現滅，不示現垢、不示現淨，不示現增、不示現減，不示現入、不示現出，不示現過去、不示現未來、不示現現在。為什麼呢？空相不破、不壞，無相之相、無作之相不破、不壞，不起之法、不生之法、無所有法性之法，不破、不壞，所示現的相是這樣。像這樣，須菩提！佛說深般若波羅蜜能示現世間相。
『再者，須菩提！諸佛因著深般若波羅蜜，悉知無量無邊阿僧祇眾生心中所行。須菩提！這深般若波羅蜜當中沒有眾生、沒有眾生的名字，沒有色、沒有色的名字，沒有受想行識、沒有受想行識的名字，沒有眼乃至沒有意，沒有眼識乃至沒有意識，沒有眼觸乃至沒有意觸，乃至沒有一切智、沒有一切智的名字。像這樣，須菩提！這深般若波羅蜜能示現世間相。須菩提！這深般若波羅蜜也不示現色，不示現受、想、行、識，乃至不示現一切種智。為什麼呢？須菩提！這深般若波羅蜜當中尚且沒有般若波羅蜜，何況色乃至一切種智！
『再者，須菩提！所有的眾生名數，或者有色、或者無色，或者有想、或者無想、或者非有想非無想，或者在這一邊的世界、或者遍於十方世界；這些眾生或者攝心、或者亂心，這攝心、亂心，佛如實地知道。須菩提！佛是怎樣知道眾生攝心、亂心之相的？以法相的緣故知道。用什麼樣的法相的緣故知道？須菩提！這法相當中尚且沒有法相之相，何況有攝心、亂心！須菩提！以這法相的緣故，佛知道眾生的攝心、亂心。
『再者，須菩提！佛知道眾生的攝心、亂心。是怎樣知道的？須菩提！以盡相的緣故知道，以無染相的緣故知道，以滅相的緣故知道，以斷相的緣故知道，以寂相的緣故知道，以離相的緣故知道。像這樣，須菩提！佛因著般若波羅蜜知道眾生的攝心、亂心。
『再者，須菩提！佛因著般若波羅蜜知道眾生的染心，如實地知道染心；瞋心、癡心，如實地知道瞋心、癡心。』
須菩提向佛稟白：『世尊！怎樣是佛知道眾生的染心，如實地知道染心；瞋心、癡心，如實地知道瞋心、癡心？』
佛告訴須菩提：『染心的如實之相，就是沒有染心之相。為什麼呢？如實之相當中，心與心數之法都不可得，何況還能得到染心、不染心！須菩提！瞋心、癡心的如實之相，就是沒有瞋、沒有癡之相。為什麼呢？如實之相當中心與心數之法尚且不可得，何況還能得到瞋心、不瞋心，癡心、不癡心！像這樣，須菩提！佛因著般若波羅蜜，於眾生的染心，如實地知道染心；於瞋心、癡心，如實地知道瞋心、癡心。
『再者，須菩提！佛因著般若波羅蜜，於眾生的無染心，如實地知道無染心；於無瞋心、無癡心，如實地知道無瞋心、無癡心。』
須菩提向佛稟白：『世尊！怎樣是於眾生的無染心如實地知道無染心？於無瞋心如實地知道無瞋心？於無癡心如實地知道無癡心？』
佛告訴須菩提：『這心的無染之相當中，染相、不染相都不可得。為什麼呢？須菩提！因為兩個心不同時俱有的緣故。像這樣，須菩提！佛因著般若波羅蜜，於眾生的無染心，如實地知道無染心。須菩提！這無瞋心、無癡心之相當中，癡心、不癡心都不可得。為什麼呢？因為兩個心不同時俱有的緣故。像這樣，須菩提！佛因著般若波羅蜜，於眾生的無瞋心、無癡心，如實地知道。
『再者，須菩提！佛因著般若波羅蜜，於這眾生的廣心，如實地知道廣心。』
須菩提向佛稟白：『世尊！怎樣是佛因著般若波羅蜜，於這眾生的廣心，如實地知道廣心？』
『須菩提！佛知道諸眾生的心相不廣不狹、不增不減、不來不去；因為心相離的緣故，這心不廣乃至不來不去。為什麼呢？因為這心的體性是無的，誰去作廣、誰去作狹乃至來去？像這樣，須菩提！佛因著般若波羅蜜，於這眾生的廣心，如實地知道廣心。
『再者，須菩提！佛因著般若波羅蜜，於這眾生的大心，如實地知道大心。』
須菩提向佛稟白：『世尊！怎樣是佛因著般若波羅蜜，於這眾生的大心，如實地知道大心？』
佛告訴須菩提：『佛因著般若波羅蜜，不見眾生心的來相、去相，不見眾生心的生相、滅相、住相、異相。為什麼呢？因為這些心的體性是無的，誰來誰去？誰生滅住異？像這樣，須菩提！佛因著般若波羅蜜，於這眾生的大心，如實地知道大心。
『再者，須菩提！佛因著般若波羅蜜，於眾生的無量心，如實地知道無量心。』
須菩提向佛稟白：『世尊！怎樣是佛因著般若波羅蜜，於眾生的無量心，如實地知道無量心？』
佛告訴須菩提：『佛因著般若波羅蜜，知道這眾生的心，不見有住、不見有不住。為什麼呢？因為這無量心之相沒有依止的緣故，哪裡有住與不住的處所？像這樣，須菩提！佛因著般若波羅蜜，於眾生的無量心，如實地知道無量心。
『再者，須菩提！佛因著般若波羅蜜，於眾生的不可見心，如實地知道不可見心。』
須菩提向佛稟白：『世尊！怎樣是佛因著般若波羅蜜，於眾生的不可見心，如實地知道不可見心？』
佛告訴須菩提：『眾生的心是無相的，佛如實地知道它無相，因為自相空的緣故。再者，須菩提！佛知道眾生的心，五眼所不能見。像這樣，須菩提！佛因著般若波羅蜜，於眾生的不可見心，如實地知道不可見心。』
論①：知恩守護母之譬、四問三答、大小乘說五眾之異、盡無染滅斷寂離六門、廣大無量不可見心與五眼不見
論主解釋說：
上面說過：「十方諸佛及大菩薩擁護般若波羅蜜乃至正憶念，不令魔得其便。」法會中的聽者聽聞這事以後，或許這樣想：「諸佛阿耨陀羅三藐三菩提寂滅相，於諸法及眾生無憎無愛，何以故擁護書持般若乃至正憶念者？」因為這個緣故，佛告訴須菩提，為他說了譬喻：「如子知恩故，守護其母。般若是十方諸佛母故，若有魔等留難、欲破壞般若波羅蜜者，諸佛雖行寂滅相，憐愍眾生故、知恩分故，用慈悲心常念、用佛眼常見，守護是行般若者，令得增益，不失佛道。」
這當中佛說了因緣：「諸賢聖及賢聖法皆從般若中生。」
問：
須菩提問了四種，佛為什麼只答三事，而不說「諸佛從般若中生」？
答：
般若出生諸佛，與諸佛從般若出生，義理沒有差別。
有人說：諸法和合的緣故能出生般若波羅蜜，般若波羅蜜能出生諸佛；有人行般若波羅蜜及種種行，得以成佛。前一種說的是作者，後一種說的是法。
好比說「墮枝殺人」，或者說「墮樹殺人」；因為這事是同一件，所以不另外作答。若說「般若波羅蜜能生諸佛」，也就是說了「諸佛從般若生」。
問：
如同其餘經中所說：「五眾破壞，故名世間。」這裡為什麼說「般若波羅蜜示五眾無破壞生滅」等等？
答：
那邊是小乘之事，這裡是大乘之事。小乘法中多說無常，大乘法中多說法空。小乘法中先說無常，後說法空；大乘法中一開始便說法空。小乘法中說無常，是要令眾生怖畏；大乘就不是這樣，所以說沒有破壞等等。這當中佛自己說了因緣：「空、無相、無作，終不破、不壞。」般若波羅蜜所示現的是這樣的世間相。
再者，五眾名為世間，眾生的身形顏色容易知道，其餘的心數之法沒有形狀的緣故難以知道。因此佛對須菩提說：「無量阿僧祇眾生心所行皆知。」深般若中雖然沒有眾生及色等法乃至一切種智，卻以般若的方便力而能知道眾生心中所行。這般若波羅蜜當中因為畢竟空的緣故，所以不示現色等法乃至一切種智。
這當中佛說了因緣：「般若波羅蜜中尚無般若相，何況色等法！」
再者，所謂「般若波羅蜜示世間」者，是說一切眾生，或有色、或無色。有色的，是欲界、色界的眾生；無色的，是無色界的眾生。有想的，除去無想天及非有想非無想天，其餘的都是有想；無想的，是無想眾生；非有想非無想的，是有頂處天。此間世界的，是三千大千世界；遍十方的，是其餘無量無邊阿僧祇世界。這些世界六道當中的三世眾生，佛都知道他們的攝心、亂心。
須菩提聽了以後，心中生疑而覺希奇：「諸佛常樂行寂滅諸法空，今云何遍知無始無邊眾生攝心、亂心？佛心一，眾生心無量種，云何一時知一切眾生心？」因為這個緣故而問：「佛云何知？」
佛回答：「諸法實相智慧故，知眾生攝心、亂心。」
須菩提問：「何等是諸法實相？」
答：「所謂畢竟空。是畢竟空，畢竟空性亦不可得，何況攝心、亂心！」
問：
諸法實相畢竟空當中，沒有分別的心與心數之法，佛怎樣知道他的心？
答：
這當中佛自己說了：「諸法實相性亦不可得，以是智慧知眾生攝心、亂心。」為什麼呢？若空性可得，就應當有此一難；空性既不可得，怎樣能作難？如今，佛超過了一切憶想分別的虛妄之法，安住於實相，如實地知道一切眾生的心；眾生的心住在虛妄法中的緣故，不能如實地知道其他眾生。
先是略說「知他心」，其次分別眾生的攝心、亂心，所謂三毒、無三毒的，廣、大，無量，不可見，出、沒，屈、申等等。
須菩提一事一事地問，最初的回答是以諸法實相的緣故，知道攝心、亂心。其次是以盡、無染、滅、斷、寂、離的緣故知道。盡，是無常慧；菩薩行這無常慧的心，離一切世間的染污。用世間道遮止滅除結使，這名為滅。用無漏道斷除，所以名為斷。斷諸結使以後，觀涅槃的寂滅、離相。以這樣的因緣，得到諸法實相；以諸法實相，知道他人的攝心、亂心都是實相。
再者，這心是念念生滅的，未來的心因為還沒有的緣故不可知；現在的心念念滅去，因為沒有停住之時的緣故不可知。凡夫人取相分別，在三世當中憶想妄見，自以為知道了心念。以盡門去觀，就是畢竟空；因為畢竟空的緣故沒有所著，這時得道，知道諸法實相，對一切法不作妄想分別，就能如實地知道他人的心。所謂染心，是說一切法入於法性當中都是清淨的，因此說：「染心實相，是中無染心。何以故？如實中無心無心數法，何況染心！」
瞋心、癡心也是這樣。
無染心之相當中，這裡面沒有染心之相，因為染心從本以來就是無的；也沒有不染心，無染的心是寂滅之相，沒有什麼可分別的。
這當中佛自己說了因緣：「須菩提！二心不俱故。」
眾生的法，心與心是次第而生的，無染心的時候就沒有染心。為什麼呢？過去的染心已經滅了，未來的還沒有，現在沒有染心，就沒有染心可言；染心既然沒有，也就沒有不染心，因為相待之法沒有了的緣故。所以無染的實相當中沒有染心、不染心。
無瞋心、無癡心也是這樣。
廣狹、增減的心，都是眾生取相分別出來的。佛不是這樣知道的。為什麼呢？因為這心沒有顏色、沒有形狀、沒有住處、念念滅去，就沒有廣狹增減的差別。
這當中佛自己說了因緣：「心性相無故，廣狹等不可得。」廣狹、增減、大小的義理，如同四無量心當中所說。
所謂「無量心」，廣心、大心就是無量。又因為緣無量眾生的緣故名為無量，又因為緣涅槃的無量之法的緣故名為無量，又因為心相不可取的緣故名為無量。譬如有眼、有色作為因緣的緣故，眼識生起，這識不在眼中、不在色中、不在中間、不在此處、不在彼處，所以沒有住處。若實在沒有住處，怎樣能有所作為？或好、或醜，如同夢中所見之事，不可尋求它真實決定之相。心也是這樣，因為沒有依止的緣故沒有決定之相，所以名為無量。
廣、大，也應當像這樣隨義分別而說。
問：
若知道心不可見，佛為什麼說「如實知不可見心」？
答：
有坐禪的人憶想分別，見這心如同清淨珠中的絲縷；觀白骨人的時候，見心次第相續而生；或者有時見心在身中；或者見心在所緣之處，如同無邊識處，只見識無量無邊。為破除這樣等等的虛妄，所以佛說：「如實知眾生心，眾生心自相空故無相相。」
再者，佛以五眼觀這心而不可得——肉眼、天眼因為緣色的緣故不見。慧眼因為緣涅槃的緣故不見。最初覺悟的法眼，分別知道諸法的善不善、有漏無漏等；這法眼入於實相當中就沒有所分別，如同先前所說：「一切法無知者、無見者。」所以不應當見。佛眼因為觀寂滅相的緣故不應當見。至於眾生的心，所謂見者，是如實而見；不像凡夫人以憶想分別而見。
再者，五眼是因緣和合而生的，都是所作之法，虛誑不實，佛不信不用，因此說：「不以五眼見。」
《大智度論》卷第六十九至此而終。
卷七十：品題重出——釋佛母品第四十八之餘
以下入卷七十。卷首重標品題《大智度論》釋佛母品第四十八之餘，並重出題署：聖者龍樹造，後秦龜茲國三藏鳩摩羅什譯。
經②：心數出沒屈申——依五眾之十四難；諸法如相層層相即，得是如相故名如來
『再者，須菩提！佛因著深般若波羅蜜，對眾生心數的出、沒、屈、申如實地知道。』
『世尊！怎樣是佛因著般若波羅蜜，對眾生心數的出、沒、屈、申如實地知道？』
佛說：『一切眾生心數的出、沒、屈、申等等，都依著色、受、想、行、識而生。須菩提！佛在這當中知道眾生心數的出、沒、屈、申，所謂神我及世間是常，這事是實，其餘的是妄語，這見依於色；神我及世間無常，這事是實，其餘的是妄語，這見依於色；神我及世間也常也無常，這事是實，其餘的是妄語，這見依於色；神我及世間非常非無常，這事是實，其餘的是妄語，這見依於色。神我及世間是常，這事是實，其餘的是妄語，這見依於受；神我及世間無常，這事是實，其餘的是妄語，這見依於受；神我及世間也常也無常，這事是實，其餘的是妄語，這見依於受；神我及世間非常非無常，這事是實，其餘的是妄語，這見依於受；神我及世間是常，這事是實，其餘的是妄語，這見依於想；神我及世間無常，這事是實，其餘的是妄語，這見依於想；神我及世間也常也無常，這事是實，其餘的是妄語，這見依於想；神我及世間非常非無常，這事是實，其餘的是妄語，這見依於想；神我及世間是常，這事是實，其餘的是妄語，這見依於行；神我及世間無常，這事是實，其餘的是妄語，這見依於行；神我及世間也常也無常，這事是實，其餘的是妄語，這見依於行；神我及世間非常非無常，這事是實，其餘的是妄語，這見依於行；神我及世間是常，這事是實，其餘的是妄語，這見依於識；神我及世間無常，這事是實，其餘的是妄語，這見依於識；神我及世間也常也無常，這事是實，其餘的是妄語，這見依於識；神我及世間非常非無常，這事是實，其餘的是妄語，這見依於識。
『世間有邊，這事是實，其餘的是妄語，這見依於色；世間無邊，這事是實，其餘的是妄語，這見依於色；世間有邊無邊，這事是實，其餘的是妄語，這見依於色；世間非有邊非無邊，這事是實，其餘的是妄語，這見依於色。依於受、想、行、識也是這樣。
『神我就是身，這見依於色；神我與身相異，這見依於色。依於受、想、行、識也是這樣。
『死後有如去，這事是實，其餘的是妄語，這見依於色；死後無如去，這事是實，其餘的是妄語，這見依於色；死後或有如去或無如去，這事是實，其餘的是妄語，這見依於色；死後非有如去非無如去，這事是實，其餘的是妄語，這見依於色。依於受、想、行、識也是這樣。
『像這樣，須菩提！佛因著般若波羅蜜，對眾生的出、沒、屈、申如實地知道。』
『再者，須菩提！佛知道色相。是怎樣知道色相的？如同「如」一般不壞、無分別、無相、無憶、無戲論、無得，色相也是這樣。須菩提！佛知道受、想、行、識相。是怎樣知道受、想、行、識相的？如同「如」相一般不壞、無分別、無相、無憶、無戲論、無得，受、想、行、識相也是這樣。像這樣，須菩提！佛知道眾生的如相以及眾生心數出、沒、屈、申的如相。五眾的如相，諸行的如相，就是一切法的如相。什麼是一切法的如相？所謂六波羅蜜的如相，六波羅蜜的如相就是三十七品的如相，三十七品的如相就是十八空的如相，十八空的如相就是八背捨的如相，八背捨的如相就是九次第定的如相，九次第定的如相就是佛十力的如相，佛十力的如相就是四無所畏、四無礙智、大慈大悲乃至十八不共法的如相，十八不共法的如相就是一切種智的如相，一切種智的如相就是善法不善法、世間法出世間法、有漏法無漏法的如相，無漏法的如相就是過去、未來、現在法的如相，過去、未來、現在法的如相就是有為法、無為法的如相，有為法、無為法的如相就是須陀洹果的如相，須陀洹果的如相就是斯陀含果的如相，斯陀含果的如相就是阿那含果的如相，阿那含果的如相就是阿羅漢果的如相，阿羅漢果的如相就是辟支佛道的如相，辟支佛道的如相就是阿耨多羅三藐三菩提的如相，阿耨多羅三藐三菩提的如相就是諸佛的如相，諸佛的如相都是一如之相，不二不別、不盡不壞，這名為一切諸法的如相。佛因著般若波羅蜜得了這如相，以這因緣的緣故，般若波羅蜜能出生諸佛、能示現世間相。像這樣，須菩提！佛知道一切法的如相，不是不如之相，不是相異之相；因為得了這如相的緣故，佛名為如來。』
須菩提向佛稟白：『世尊！這諸法的如相，不是不如之相、不是相異之相，甚為深奧！世尊！諸佛用這「如」，為人宣說阿耨多羅三藐三菩提。世尊！誰能信解這個呢？唯有阿鞞跋致菩薩及具足正見的人、漏盡的阿羅漢。為什麼呢？因為這法甚深的緣故。』
『須菩提！這「如」因為是無盡之相的緣故甚深。』
須菩提說：『什麼法是無盡之相的緣故甚深？』
佛說：『一切法無盡的緣故。像這樣，須菩提！佛得了這一切諸法的如以後，為眾生宣說。』
論②：出沒屈申之訓與清池見魚喻、外道神論與世間本源諸說、四句邪見逐條、五眾如即一切法如、名為如來
論主解釋說：
佛都知道一切眾生所作所行、六十二邪見等諸般邪見、九十八結使等諸般煩惱，因此說：「佛知眾生心心數法出、沒、屈、申。」
在家的人被愛等諸般煩惱所沉沒，名為「沒」，九十六種邪見的出家人名為「出」。再者，常常貪著世間之樂的緣故名為「沒」；或者知道無常，心生怖畏，求道，所以名為「出」。再者，受了九十六種道法，不能得到正道的緣故，還是沉沒在世間。
所謂「屈」，是不離欲界；所謂「申」，是離了欲界。色界的離、不離，也是這樣。
譬如有人立在清池之上看魚：或者有的常在水中，或者有的暫時出來又沉沒，或者有的出來觀望四方，或者有的出來想要渡過去卻在靠近岸邊時又沉沒。
佛也是這樣，以佛眼觀十方六道的眾生：有的常貪著五欲，被諸般煩惱覆蓋了心，不求出離；或者有的有好心，能布施、能持戒，卻因為邪疑覆心的緣故又沉沒；有人出離了五欲，能得煖法、頂法等，觀四諦，因為未得實法的緣故又沉沒；有人離了五欲乃至到無所有處，因為不得涅槃的緣故又沉沒。
什麼是出、沒、屈、申之相？這當中佛說了，所謂「神及世間常」。
所謂神我，是凡夫人憶想分別，隨著我心取相的緣故而計執有神我。外道說神我有兩種：一是常，二是無常。
若計執神我是常的，就常修福德，以便後世承受果報的緣故，或者由於行道的緣故，神我得到解脫。
若認為神我是無常的，就為了今世的名利而有所作為。
說常又無常的，有人認為：神我有兩種，一是細微而常住的，二是現有所作為的。現有所作為的，身死之時就無常了。細微的神我則是常。
有人說：神我非常非無常。因為常、無常兩者當中都有過失：若神我是無常，就沒有罪福；若是常，也沒有罪福。為什麼呢？若是常，那麼苦樂就沒有變異；譬如虛空，雨不能濕它、風日不能乾它。若是無常，那麼苦樂就有變異；譬如風雨，在牛皮之中就令它爛壞。因為我心的緣故，說必定有神我，只是非常非無常罷了。
佛說：「四種邪見，皆緣五眾，但於五眾謬計為神。」
所謂「神及世間」，世間有三種：一是五眾世間，二是眾生世間，三是國土世間。這當中說的是兩種世間：五眾世間、國土世間；眾生世間就是神我。在世間之相當中，也有這四種邪見。
問：
神我從本以來就是無的，所以說它錯還說得通；世間卻是有的，怎麼能與神我同列為邪見？
答：
這只是破在世間上所起的常、無常之相，並不是破世間；譬如沒有眼睛的人得了蛇當作瓔珞，有眼睛的人告訴他這是蛇，不是瓔珞。
佛破的是對世間的常顛倒，不是破世間。為什麼呢？因為現前可見無常的緣故。也不能說沒有無常，因為罪福不失的緣故，因為依過去之事而有所作為的緣故。常與無常，兩者都有過失的緣故；非常非無常，則是著於世間之過的緣故。
所謂「世間有邊」者。
有人尋求世間的根本，得不到它的起始；得不到起始，就沒有中、沒有後；若沒有初、中、後，就沒有世間。因此世間應當有起始，起始就是邊。
得禪的人以宿命智力，能見到八萬劫的事，超過這個以往，就不能再知道，只見到身之起始的中陰識，而自己思惟：「此識不應無因無緣，必應有因緣，宿命智所不能知。」於是只憑憶想分別：有一種法名為世性，不是五情所能知，因為極其微細的緣故。在世性當中最初生出覺，覺就是中陰識。從覺生出我。從我生出五種微塵，所謂色、聲、香、味、觸。從聲微塵生出空大，從聲、觸生出風大，從色、聲、觸生出火大，從色、聲、觸、味生出水大，從色、聲、觸、味、香生出地大。從空生出耳根，從風生出身根，從火生出眼根，從水生出舌根，從地生出鼻根。像這樣等等，漸漸從細至粗。所謂世性，是從世性以來至於粗，又從粗轉細，還歸於世性。譬如泥丸當中具有瓶、瓫等性，以泥作瓶，破瓶作瓫，這樣轉變，都沒有所失；世性也是這樣，轉變而成粗。世性是常法，無所從來，如同《僧佉經》中所廣說的世性。
再者，有人說：世間最初之邊名為微塵。微塵是常法，不可破、不可燒、不可爛、不可壞，因為微細的緣故；只是等待罪福因緣和合的緣故而有身：或是天、或是地獄等；因為沒有父母的緣故，罪福因緣盡了就散壞。
有人以自然為世界的起始，貧富、貴賤，不是願行所能得到的。
有人說：天主就是世界的起始，造作吉凶禍福、天地萬物；此法壞滅之時，天又收攝取回。
像這樣的邪因，就是世界之邊。
有人說：眾生世世承受苦樂盡了，自己就到了邊際；譬如在山上投擲線丸，線盡了自然就停止。承受罪、承受福，終歸於盡，精進、懈怠並沒有差別。
有人說：國土世間，八方有邊，唯有上、下無邊。
有人說：下至十八地獄，上至有頂，上下有邊；八方無邊。
像這樣種種地說世界之邊。
有人說：眾生世間有邊。如同所說：神我在身體之中，像芥子、像米粒，或者說有一寸。大人的神我就大，小人的神我就小。因為說神我是色法、有分的緣故，所以說神我有邊。
所謂「無邊」者。
有人說：神我遍滿虛空，無處不有，得到身處就能覺知苦樂。這名為神我無邊。
有人說：國土世間沒有起始。若有起始，就成了無因緣，此後也就沒有窮盡，常常受身，這樣就破壞了涅槃。這名為「無邊」。再者，說國土世間，十方無邊。像這樣等等，說的是「神世間、國土世間無邊」。
所謂「有邊」者。
有人說：神我世間無邊，國土世間有邊。
或者說：神我世間有邊，國土世間無邊；如同上面所說神我是色的緣故。
或者說：上下有邊，八方無邊。像這樣總合上面兩法，名為「有邊無邊」。
所謂「世間非有邊非無邊」者，是有人見到「世間有邊」有過失、「無邊」也有過失，所以不說「有邊」、不說「無邊」，卻執著「非有邊非無邊」以為這是世間的真實。
所謂「神即是身」者，有人說：身即是神。為什麼呢？因為分析這個身，尋求神我不可得的緣故。再者，領受好醜苦樂的都是身。因此說「身即是神」。
所謂「身異神異」者，有人說：神我微細，五情所不能得，也不是凡夫人所能見；攝心清淨、得了禪定的人才能見到。因此說「身異神異」。再者，若說「身即是神」，身滅了、神我也滅，這是邪見。說「身異神異」，身滅了而神我常在，這是邊見。
所謂「死後有如去」者。
問：
先前說的常、無常等等，就是後世或有或無了，如今為什麼另外說如去的四句？
答：
上面是總說「一切世間常非常」，而「後世有無」這件事緊要的緣故所以另外說。所謂「如去」，是說如同人來此間受生，去到後世也是這樣。
有人說：先世無所從來，滅去了也無所去。
有人說：身、神我和合而成為人；死後，神我去了、身不去。這名為「如去不如去」。
所謂「非有如去非無如去」者，是見到「去」、「不去」都有過失的緣故，所以說「非去非不去」。這人不能捨棄神我，卻執著於「非去非不去」。
像這樣諸般邪見煩惱等等，這名為「心出、沒、屈、伸」。為什麼呢？因為持邪見的人以種種道求出離而不能得的緣故，想要出離卻又沉沒。邪見的力量大而難以化解，所以說常、無常等十四事。
外道雖然又有種種憶想分別，佛卻說：「皆緣五眾、依止五眾，無神、無常。」
佛知道五眾是空、無相、無作、無戲論的，只是知道五眾的如，不像凡夫那樣虛誑顛倒地見。
如同五眾的如一般，一切法的如也是這樣。為什麼呢？因為兩種法收攝一切法，所謂有為、無為。五眾是有為法，五眾的如就是無為法。觀察、籌量、思惟五眾而能行六波羅蜜，因此說：「五眾如即是一切法如，一切法如即是六波羅蜜如。」
行六波羅蜜的菩薩尋求真實之道，觀五眾無常、空，生起三十七品、八背捨、九次第等，這是聲聞道；知道了便直接越過，行十八空、十力等諸佛之法；都是正觀五眾、五眾的如，因為無所分別的緣故，都是一切諸法的如。因此說：「善法如即是不善法如，不善法如即是善法如。」
世間法、出世間法也是這樣。
因此行者不應當執著善法，乃至不應當執著阿耨多羅三藐三菩提，佛的如相也是這樣，都是一如之相，不二不別。為什麼呢？因為尋求諸法的真實，到了畢竟空，就再沒有差異了。
像這樣等等諸法的如，佛是因著般若波羅蜜而得的，因此說：「般若波羅蜜能生諸佛、能示世間相。」
須菩提讚歎未曾有，向佛稟白：世尊！一切諸法的如甚為深奧，隨順而不相違背。三世十方諸佛的如，就是諸法的如；因為解了這諸法的如的緣故，為眾生種種說法。這甚深的如，難解難信；阿鞞跋致菩薩入了法位而受記的能信，所謂「具足正見人」是三道人，漏盡阿羅漢因為不受一切法的緣故能信。其中有能信的，因為接近阿鞞跋致的緣故，都攝在阿鞞跋致當中，所以不另外說。
佛告訴須菩提：「一切法無盡故，是如無盡。」因為如無盡的緣故，得聖道的人能信。因為無為法中有差別的緣故而有須陀洹諸道，聽聞自己所得之法的緣故能信；凡夫人執著虛誑顛倒之法的緣故不能信。
佛告訴須菩提：「諸佛得是諸法如故，名為如來，名為一切智人，能教眾生令至涅槃。」
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the forty-eighth chapter, "The Mother of the Buddhas", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the sixty-ninth to the seventieth fascicles.
Sūtra ①: The Simile of a Mother Who Has Sons—Prajñā Can Give Birth to the Buddhas and Can Show the Mark of the World; Knowing as It Really Is the Collected Minds and Distracted Minds of Beings, and So On up to the Invisible Mind
The Buddha told Subhūti: ‘It is as if there were a mother who had sons—whether five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand. The mother falls ill in their midst, and the sons each diligently seek her cure, thinking in their minds thus: 「我等云何令母得安，無諸患苦不樂之事？風寒、冷熱，蚊虻、蛇蚖侵犯母身，是我等憂！」 tr. "How shall we bring our mother to ease, free of every trouble, suffering, and unhappy matter? Wind and cold, chill and heat, mosquitoes and gadflies, snakes and vipers assailing our mother's body—these are our worry!" Those sons constantly seek the means of ease and comfort and make offerings to their mother. Why? Because the mother gave us birth and raised us, and showed us the world. Just so, Subhūti! The Buddha constantly looks upon this deep prajñāpāramitā with the Buddha-eye. Why? Because this deep prajñāpāramitā can show the mark of the world. The buddhas presently in the ten directions likewise all constantly look upon this deep prajñāpāramitā with the Buddha-eye. Why? Because this deep prajñāpāramitā can give birth to the buddhas, can give the buddhas omniscience, and can show the mark of the world. For this reason the buddhas constantly look upon this deep prajñāpāramitā with the Buddha-eye. Again, it is because prajñāpāramitā can give birth to dhyānapāramitā and so on up to dānapāramitā, can give birth to inner emptiness and so on up to the emptiness of non-existent and existent dharmas, can give birth to the four foundations of mindfulness and so on up to the limbs of the eightfold noble path, and can give birth to the ten powers of the Buddha and so on up to the omniscience of all kinds. Just so, prajñāpāramitā can give birth to the srota-āpanna, the sakṛdāgāmin, the anāgāmin, the arhat, the pratyekabuddha, and the buddhas. Subhūti! All the buddhas who have already attained anuttarā samyaksaṃbodhi, who attain it now, and who will attain it in the future, all attain it by reason of the cause and condition of deep prajñāpāramitā. Subhūti! If good men and good women who seek the path of the Buddha write out this deep prajñāpāramitā and so on up to rightly recollecting it, the buddhas constantly look upon this person with the Buddha-eye. Subhūti! The buddhas of the ten directions constantly guard these good men and good women who seek the bodhisattva path, and keep them from turning back from anuttarā samyaksaṃbodhi.’
Subhūti said to the Buddha: ‘As the World-Honored One has said, prajñāpāramitā can give birth to the buddhas and can show the mark of the world. World-Honored One! How can prajñāpāramitā give birth to the buddhas? How can it show the mark of the world? How is it that the buddhas are born from prajñāpāramitā? How is it that the buddhas speak of the mark of the world?’
The Buddha told Subhūti: ‘Within this deep prajñāpāramitā are born the ten powers of the Buddha and so on up to the eighteen unshared dharmas and the omniscience of all kinds. Subhūti! Because one has obtained these dharmas, one is called a Buddha. Subhūti! For this reason deep prajñāpāramitā can give birth to the buddhas. Subhūti! The buddhas say that the five aggregates are the mark of the world.’
Subhūti said: ‘World-Honored One! How is it that the mark of the five aggregates is spoken of in deep prajñāpāramitā? How is it that the five aggregates are shown in deep prajñāpāramitā?’
‘Subhūti! Prajñāpāramitā does not show the five aggregates as broken, does not show the five aggregates as ruined; does not show arising, does not show ceasing; does not show defilement, does not show purity; does not show increase, does not show decrease; does not show entering, does not show leaving; does not show the past, does not show the future, does not show the present. Why? The mark of emptiness is not broken and not ruined; the mark of the signless and the mark of non-action are not broken and not ruined; the dharma of non-origination, the dharma of non-arising, and the dharma whose nature is to be without anything existent are not broken and not ruined—the mark that is shown is like this. Just so, Subhūti! The Buddha says that deep prajñāpāramitā can show the mark of the world.
‘Furthermore, Subhūti! Through deep prajñāpāramitā the buddhas fully know what goes on in the minds of immeasurable, boundless, asaṃkhyeya beings. Subhūti! In this deep prajñāpāramitā there are no beings and no name of beings; there is no form and no name of form; there are no feeling, perception, constructions, and consciousness, and no name of feeling, perception, constructions, and consciousness; there is no eye and so on up to no mind; there is no eye-consciousness and so on up to no mind-consciousness; there is no eye-contact and so on up to no mind-contact; and so on up to there is no omniscience and no name of omniscience. Just so, Subhūti! This deep prajñāpāramitā can show the mark of the world. Subhūti! This deep prajñāpāramitā also does not show form, does not show feeling, perception, constructions, or consciousness, and so on up to does not show the omniscience of all kinds. Why? Subhūti! In this deep prajñāpāramitā there is not even prajñāpāramitā—how much less form and so on up to the omniscience of all kinds!
‘Furthermore, Subhūti! All that are named and numbered as beings—whether with form or without form; whether with perception, or without perception, or neither with perception nor without perception; whether in this one world or throughout the worlds of the ten directions—these beings may have a collected mind or a distracted mind, and this collected mind and distracted mind the Buddha knows as it really is. Subhūti! How does the Buddha know the mark of the collected minds and distracted minds of beings? He knows it by reason of the mark of dharmas. By reason of what mark of dharmas does he know it? Subhūti! In this mark of dharmas there is not even the mark of the mark of dharmas—how much less a collected mind or a distracted mind! Subhūti! By reason of this mark of dharmas the Buddha knows the collected minds and distracted minds of beings.
‘Furthermore, Subhūti! The Buddha knows the collected minds and distracted minds of beings. How does he know them? Subhūti! He knows by reason of the mark of exhaustion, he knows by reason of the mark of no staining, he knows by reason of the mark of cessation, he knows by reason of the mark of severance, he knows by reason of the mark of quiescence, he knows by reason of the mark of separation. Just so, Subhūti! Through prajñāpāramitā the Buddha knows the collected minds and distracted minds of beings.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha knows the stained minds of beings: he knows the stained mind, as it really is, as a stained mind; the hateful mind and the deluded mind he knows, as they really are, as a hateful mind and a deluded mind.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that the Buddha knows the stained minds of beings, knowing the stained mind, as it really is, as a stained mind; and the hateful mind and the deluded mind, knowing them, as they really are, as a hateful mind and a deluded mind?’
The Buddha told Subhūti: ‘The mark of the stained mind as it really is, is precisely the mark of there being no stained mind. Why? In the mark of how it really is, mind and mental-factor dharmas are both unfindable—how much less could a stained mind or an unstained mind be found! Subhūti! The mark of the hateful mind and the deluded mind as they really are, is precisely the mark of no hatred and no delusion. Why? In the mark of how it really is, mind and mental-factor dharmas are not even findable—how much less could a hateful mind or a non-hateful mind, a deluded mind or a non-deluded mind be found! Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the stained minds of beings, knows the stained mind, as it really is, as a stained mind; regarding the hateful mind and the deluded mind, he knows them, as they really are, as a hateful mind and a deluded mind.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha, regarding the unstained minds of beings, knows the unstained mind, as it really is, as an unstained mind; regarding the mind without hatred and the mind without delusion, he knows them, as they really are, as a mind without hatred and a mind without delusion.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that, regarding the unstained minds of beings, he knows the unstained mind, as it really is, as an unstained mind? That regarding the mind without hatred he knows it, as it really is, as a mind without hatred? That regarding the mind without delusion he knows it, as it really is, as a mind without delusion?’
The Buddha told Subhūti: ‘Within the unstained mark of this mind, the stained mark and the unstained mark are both unfindable. Why? Subhūti! Because two minds are not together at the same time. Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the unstained minds of beings, knows the unstained mind, as it really is, as an unstained mind. Subhūti! Within the mark of this mind without hatred and mind without delusion, a deluded mind and a non-deluded mind are both unfindable. Why? Because two minds are not together at the same time. Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the minds of beings without hatred and without delusion, knows them as they really are.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha, regarding the broad minds of these beings, knows the broad mind, as it really is, as a broad mind.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that through prajñāpāramitā the Buddha, regarding the broad minds of these beings, knows the broad mind, as it really is, as a broad mind?’
‘Subhūti! The Buddha knows that the mark of the minds of beings is neither broad nor narrow, neither increases nor decreases, neither comes nor goes; because the mark of the mind is separation, this mind is not broad, and so on up to neither comes nor goes. Why? Because the nature of this mind is non-existent—who is there to make it broad, who to make it narrow, and so on up to coming and going? Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the broad minds of these beings, knows the broad mind, as it really is, as a broad mind.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha, regarding the great minds of these beings, knows the great mind, as it really is, as a great mind.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that through prajñāpāramitā the Buddha, regarding the great minds of these beings, knows the great mind, as it really is, as a great mind?’
The Buddha told Subhūti: ‘Through prajñāpāramitā the Buddha does not see a mark of coming or a mark of going in the minds of beings, does not see a mark of arising, a mark of ceasing, a mark of abiding, or a mark of changing in the minds of beings. Why? Because the nature of these minds is non-existent—who comes, who goes? Who arises, ceases, abides, and changes? Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the great minds of these beings, knows the great mind, as it really is, as a great mind.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha, regarding the immeasurable minds of beings, knows the immeasurable mind, as it really is, as an immeasurable mind.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that through prajñāpāramitā the Buddha, regarding the immeasurable minds of beings, knows the immeasurable mind, as it really is, as an immeasurable mind?’
The Buddha told Subhūti: ‘Through prajñāpāramitā the Buddha knows the minds of these beings, and sees neither abiding nor non-abiding. Why? Because the mark of this immeasurable mind has no support—where would there be a place of abiding or of non-abiding? Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the immeasurable minds of beings, knows the immeasurable mind, as it really is, as an immeasurable mind.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha, regarding the invisible minds of beings, knows the invisible mind, as it really is, as an invisible mind.’
Subhūti said to the Buddha: ‘World-Honored One! How is it that through prajñāpāramitā the Buddha, regarding the invisible minds of beings, knows the invisible mind, as it really is, as an invisible mind?’
The Buddha told Subhūti: ‘The minds of beings are signless; the Buddha knows as it really is that they are signless, because of the emptiness of specific marks. Furthermore, Subhūti! The Buddha knows that the minds of beings cannot be seen by the five eyes. Just so, Subhūti! Through prajñāpāramitā the Buddha, regarding the invisible minds of beings, knows the invisible mind, as it really is, as an invisible mind.’
Treatise ①: The Simile of Sons Who Know the Debt of Kindness Guarding Their Mother, Four Questions and Three Answers, How the Small and the Great Vehicle Differ in Speaking of the Five Aggregates, the Six Gates of Exhaustion, No Staining, Cessation, Severance, Quiescence, and Separation, and the Broad, Great, Immeasurable, and Invisible Minds Not Seen by the Five Eyes
The treatise-author explains:
Above it was said: 「十方諸佛及大菩薩擁護般若波羅蜜乃至正憶念，不令魔得其便。」 tr. "The buddhas of the ten directions and the great bodhisattvas guard prajñāpāramitā, and so on up to right recollection of it, and do not let Māra find an opening." Having heard this, the hearers in the assembly might perhaps think thus: 「諸佛阿耨陀羅三藐三菩提寂滅相，於諸法及眾生無憎無愛，何以故擁護書持般若乃至正憶念者？」 tr. "The anuttarā samyaksaṃbodhi of the buddhas is of the mark of quiescence; towards dharmas and beings they have neither hatred nor love—why then do they guard the one who writes out and upholds prajñā, and so on up to the one who rightly recollects it?" For this reason the Buddha told Subhūti and spoke a simile for him: 「如子知恩故，守護其母。般若是十方諸佛母故，若有魔等留難、欲破壞般若波羅蜜者，諸佛雖行寂滅相，憐愍眾生故、知恩分故，用慈悲心常念、用佛眼常見，守護是行般若者，令得增益，不失佛道。」 tr. "As sons who know their debt of kindness guard their mother—because prajñā is the mother of the buddhas of the ten directions, if there are Māras and others who make hindrances and wish to break and ruin prajñāpāramitā, the buddhas, though they practise the mark of quiescence, out of pity for beings and because they know their share of kindness, constantly keep him in mind with the mind of kindness and compassion and constantly see him with the Buddha-eye, guarding the one who practises prajñā, letting him gain increase and not lose the path of the Buddha."
Herein the Buddha spoke the cause and condition: 「諸賢聖及賢聖法皆從般若中生。」 tr. "All the worthy and noble ones, and the dharmas of the worthy and noble, are born from within prajñā."
Question:
Subhūti asked about four things; why did the Buddha answer only three matters, and not say 「諸佛從般若中生」 tr. "the buddhas are born from within prajñā"?
Answer:
That prajñā gives birth to the buddhas and that the buddhas are born from prajñā do not differ in meaning.
Someone says: because dharmas come together they can give birth to prajñāpāramitā, and prajñāpāramitā can give birth to the buddhas; there are people who practise prajñāpāramitā and all kinds of practices, and so become buddhas. The former speaks of the agent; the latter speaks of the dharma.
It is like saying 「墮枝殺人」 tr. "a falling branch killed a man", or saying 「墮樹殺人」 tr. "a falling tree killed a man"; because the matter is one and the same, no separate answer is given. If one says 「般若波羅蜜能生諸佛」 tr. "prajñāpāramitā can give birth to the buddhas", that is also to say 「諸佛從般若生」 tr. "the buddhas are born from prajñā".
Question:
As is said in other sūtras: 「五眾破壞，故名世間。」 tr. "The five aggregates break and are ruined; therefore it is called the world." Why does it say here 「般若波羅蜜示五眾無破壞生滅」 tr. "prajñāpāramitā shows the five aggregates as without breaking, ruin, arising, or ceasing" and so on?
Answer:
That is the matter of the Small Vehicle; this is the matter of the Great Vehicle. In the Dharma of the Small Vehicle much is said of impermanence; in the Dharma of the Great Vehicle much is said of the emptiness of dharmas. In the Dharma of the Small Vehicle impermanence is spoken of first and the emptiness of dharmas afterwards; in the Dharma of the Great Vehicle the emptiness of dharmas is spoken of from the very start. In the Dharma of the Small Vehicle impermanence is spoken of in order to make beings fear; the Great Vehicle is not like this, and so it speaks of no breaking and so on. Herein the Buddha himself spoke the cause and condition: 「空、無相、無作，終不破、不壞。」 tr. "Emptiness, the signless, and non-action are never broken and never ruined." Such is the mark of the world that prajñāpāramitā shows.
Furthermore, the five aggregates are called the world; the bodily shape and colour of beings are easy to know, while the rest, the mental-factor dharmas, having no shape, are hard to know. Therefore the Buddha said to Subhūti: 「無量阿僧祇眾生心所行皆知。」 tr. "What goes on in the minds of immeasurable asaṃkhyeya beings, he knows it all." Although in deep prajñā there are no beings and no dharmas such as form, and so on up to no omniscience of all kinds, yet by the power of the skilful means of prajñā one can know what goes on in the minds of beings. Within this prajñāpāramitā, because of ultimate emptiness, dharmas such as form, and so on up to the omniscience of all kinds, are not shown.
Herein the Buddha spoke the cause and condition: 「般若波羅蜜中尚無般若相，何況色等法！」 tr. "In prajñāpāramitā there is not even the mark of prajñā—how much less dharmas such as form!"
Furthermore, as for 「般若波羅蜜示世間」 tr. "prajñāpāramitā shows the world": this means all beings, whether with form or without form. Those with form are the beings of the desire realm and the form realm; those without form are the beings of the formless realm. As for those with perception: excepting the Heaven of Non-Perception and the Heaven of Neither Perception nor Non-Perception, all the rest have perception; those without perception are the beings without perception; those of neither perception nor non-perception are the gods of the Summit of Existence. Those of this world are the three-thousand great-thousand world; those throughout the ten directions are the remaining immeasurable, boundless, asaṃkhyeya worlds. Of the beings of the three times in the six destinies of these worlds, the Buddha knows all their collected minds and distracted minds.
Having heard this, Subhūti gave rise to doubt in his mind and found it rare and wondrous: 「諸佛常樂行寂滅諸法空，今云何遍知無始無邊眾生攝心、亂心？佛心一，眾生心無量種，云何一時知一切眾生心？」 tr. "The buddhas always delight in practising the quiescent emptiness of all dharmas; how now do they know everywhere the collected minds and distracted minds of beginningless and boundless beings? The Buddha's mind is one, while the minds of beings are of immeasurable kinds; how does he know the minds of all beings at one time?" For this reason he asked: 「佛云何知？」 tr. "How does the Buddha know?"
The Buddha answered: 「諸法實相智慧故，知眾生攝心、亂心。」 tr. "Because of the wisdom of the real mark of all dharmas, he knows the collected minds and distracted minds of beings."
Subhūti asked: 「何等是諸法實相？」 tr. "What is the real mark of all dharmas?"
The answer: 「所謂畢竟空。是畢竟空，畢竟空性亦不可得，何況攝心、亂心！」 tr. "Namely, ultimate emptiness. As for this ultimate emptiness, the nature of ultimate emptiness is also unfindable—how much less a collected mind or a distracted mind!"
Question:
In the ultimate emptiness of the real mark of all dharmas there is no discriminating mind or mental-factor dharma; how does the Buddha know another's mind?
Answer:
Herein the Buddha himself said: 「諸法實相性亦不可得，以是智慧知眾生攝心、亂心。」 tr. "The nature of the real mark of all dharmas is also unfindable; with this wisdom he knows the collected minds and distracted minds of beings." Why? If the nature of emptiness were findable, there should be this objection; since the nature of emptiness is unfindable, how can the objection be made? Now, the Buddha has passed beyond all the false dharmas of recollection, imagining, and discrimination, and abiding securely in the real mark, knows the minds of all beings as they really are; because the minds of beings abide in false dharmas, they cannot know other beings as they really are.
First, 「知他心」 tr. "knowing others' minds" is spoken of in brief; next, the collected minds and distracted minds of beings are distinguished—namely, those with the three poisons and those without the three poisons; the broad and the great; the immeasurable; the invisible; emerging and sinking, bending and stretching, and so on.
Subhūti asked matter by matter. The first answer is that he knows the collected mind and the distracted mind by reason of the real mark of all dharmas. Next, he knows by reason of exhaustion, no staining, cessation, severance, quiescence, and separation. Exhaustion is the wisdom of impermanence; the bodhisattva, practising the mind of this wisdom of impermanence, is separated from all the staining and defilement of the world. Holding back and extinguishing the fetters with the worldly path is called cessation. Severing them with the path without outflows is therefore called severance. Having severed the fetters, one contemplates the quiescence of nirvāṇa and its mark of separation. Through such causes and conditions one obtains the real mark of all dharmas; by the real mark of all dharmas one knows that the collected minds and distracted minds of others are all the real mark.
Furthermore, this mind arises and ceases thought by thought; the future mind cannot be known because it does not yet exist; the present mind ceases thought by thought and cannot be known because it has no time of abiding. Ordinary people grasp at marks and discriminate, recollecting and viewing falsely within the three times, and think of themselves that they know the mind's thoughts. To contemplate through the gate of exhaustion is ultimate emptiness; because of ultimate emptiness there is nothing clung to; at this time one attains the path, knows the real mark of all dharmas, makes no false imagining and discrimination about any dharma, and so can know the minds of others as they really are. As for the stained mind: all dharmas, entering into the nature of dharmas, are all pure; therefore it is said: 「染心實相，是中無染心。何以故？如實中無心無心數法，何況染心！」 tr. "The real mark of the stained mind: in it there is no stained mind. Why? In how it really is there is no mind and no mental-factor dharma—how much less a stained mind!"
The hateful mind and the deluded mind are likewise.
Within the mark of the unstained mind there is no mark of a stained mind, because the stained mind has from the beginning been non-existent; nor is there an unstained mind: the unstained mind is the mark of quiescence and has nothing that can be discriminated.
Herein the Buddha himself spoke the cause and condition: 「須菩提！二心不俱故。」 tr. "Subhūti! Because two minds are not together."
In the dharmas of beings, mind and mind arise in succession; at the time of the unstained mind there is no stained mind. Why? The past stained mind has already ceased, the future one is not yet, and in the present there is no stained mind, so there is no stained mind to speak of; since the stained mind does not exist, there is also no unstained mind, because the dharma that depends on its counterpart is gone. Therefore, in the real mark of no staining there is neither a stained mind nor an unstained mind.
The mind without hatred and the mind without delusion are likewise.
Minds broad and narrow, increasing and decreasing, are all produced by beings grasping at marks and discriminating. The Buddha does not know in this way. Why? Because this mind has no colour, no shape, no dwelling place, and ceases thought by thought, there is no difference of broad and narrow, increase and decrease.
Herein the Buddha himself spoke the cause and condition: 「心性相無故，廣狹等不可得。」 tr. "Because the nature and mark of the mind are non-existent, broad, narrow, and the rest are unfindable." The meaning of broad and narrow, increase and decrease, great and small, is as spoken of in the four immeasurable minds.
As for 「無量心」 tr. "the immeasurable mind": the broad mind and the great mind are precisely immeasurable. Again, because it takes immeasurable beings as its object it is called immeasurable; again, because it takes the immeasurable dharma of nirvāṇa as its object it is called immeasurable; again, because the mark of the mind cannot be grasped it is called immeasurable. It is like this: because the eye and form serve as causes and conditions, eye-consciousness arises; this consciousness is not in the eye, not in form, not in between, not here, not there, and so it has no dwelling place. If it truly has no dwelling place, how can it do anything? Whether fair or foul, it is like what is seen in a dream, whose true and fixed mark cannot be sought. The mind is also like this: because it has no support it has no fixed mark, and so it is called immeasurable.
The broad and the great should likewise be spoken of in this way, distinguishing them according to the meaning.
Question:
If one knows that the mind is invisible, why does the Buddha say 「如實知不可見心」 tr. "he knows the invisible mind as it really is"?
Answer:
There are people who sit in meditation and, through recollection, imagining, and discrimination, see this mind like a thread within a pure pearl; when contemplating white bones, they see the mind arising in continuous succession; or at times they see the mind within the body; or they see the mind at the place of its object, as in the sphere of boundless consciousness they see only consciousness as immeasurable and boundless. To break such falsities as these, the Buddha says: 「如實知眾生心，眾生心自相空故無相相。」 tr. "He knows the minds of beings as they really are: because the minds of beings are of the emptiness of specific marks, they are of the mark of the signless."
Furthermore, the Buddha contemplates this mind with the five eyes and it is unfindable—the fleshly eye and the divine eye, because they take form as their object, do not see it. The wisdom-eye, because it takes nirvāṇa as its object, does not see it. The Dharma-eye of first awakening distinguishes and knows dharmas as wholesome or unwholesome, with outflows or without outflows, and so on; when this Dharma-eye enters the real mark it has nothing to distinguish, as was said before: 「一切法無知者、無見者。」 tr. "In all dharmas there is no knower and no seer." Therefore it should not see. The Buddha-eye, because it contemplates the mark of quiescence, should not see. As for the minds of beings, what is called seeing is seeing as it really is; it is not like ordinary people seeing through recollection, imagining, and discrimination.
Furthermore, the five eyes are born from the coming together of causes and conditions; all are made dharmas, false and deceptive and unreal; the Buddha does not trust them and does not use them. Therefore it is said: 「不以五眼見。」 tr. "He does not see with the five eyes."
Here ends fascicle sixty-nine of the Mahāprajñāpāramitā-upadeśa.
Fascicle Seventy: The Chapter Title Repeated—the Remainder of the Commentary on Chapter Forty-Eight, "The Mother of the Buddhas"
From here on is fascicle seventy. At the head of the fascicle the chapter title is marked again—the Mahāprajñāpāramitā-upadeśa's commentary on the forty-eighth chapter, "The Mother of the Buddhas", the remainder—and the attribution is repeated: composed by the noble Nāgārjuna, translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin.
Sūtra ②: The Emerging, Sinking, Bending, and Stretching of the Mental Factors—the Fourteen Difficult Questions That Rest on the Five Aggregates; the Marks of the Suchness of All Dharmas, Identical Layer upon Layer, and Because He Obtains This Mark of Suchness He Is Called the Tathāgata
‘Furthermore, Subhūti! Through deep prajñāpāramitā the Buddha knows as it really is the emerging, sinking, bending, and stretching of the mental factors of beings.’
‘World-Honored One! How is it that through prajñāpāramitā the Buddha knows as it really is the emerging, sinking, bending, and stretching of the mental factors of beings?’
The Buddha said: ‘The emerging, sinking, bending, stretching, and so on of the mental factors of all beings all arise resting on form, feeling, perception, constructions, and consciousness. Subhūti! Herein the Buddha knows the emerging, sinking, bending, and stretching of the mental factors of beings—namely: the soul and the world are permanent: this matter is real, and the rest is false speech—this view rests on form; the soul and the world are impermanent: this matter is real, and the rest is false speech—this view rests on form; the soul and the world are both permanent and impermanent: this matter is real, and the rest is false speech—this view rests on form; the soul and the world are neither permanent nor impermanent: this matter is real, and the rest is false speech—this view rests on form. The soul and the world are permanent: this matter is real, and the rest is false speech—this view rests on feeling; the soul and the world are impermanent: this matter is real, and the rest is false speech—this view rests on feeling; the soul and the world are both permanent and impermanent: this matter is real, and the rest is false speech—this view rests on feeling; the soul and the world are neither permanent nor impermanent: this matter is real, and the rest is false speech—this view rests on feeling; the soul and the world are permanent: this matter is real, and the rest is false speech—this view rests on perception; the soul and the world are impermanent: this matter is real, and the rest is false speech—this view rests on perception; the soul and the world are both permanent and impermanent: this matter is real, and the rest is false speech—this view rests on perception; the soul and the world are neither permanent nor impermanent: this matter is real, and the rest is false speech—this view rests on perception; the soul and the world are permanent: this matter is real, and the rest is false speech—this view rests on constructions; the soul and the world are impermanent: this matter is real, and the rest is false speech—this view rests on constructions; the soul and the world are both permanent and impermanent: this matter is real, and the rest is false speech—this view rests on constructions; the soul and the world are neither permanent nor impermanent: this matter is real, and the rest is false speech—this view rests on constructions; the soul and the world are permanent: this matter is real, and the rest is false speech—this view rests on consciousness; the soul and the world are impermanent: this matter is real, and the rest is false speech—this view rests on consciousness; the soul and the world are both permanent and impermanent: this matter is real, and the rest is false speech—this view rests on consciousness; the soul and the world are neither permanent nor impermanent: this matter is real, and the rest is false speech—this view rests on consciousness.
‘The world has a limit: this matter is real, and the rest is false speech—this view rests on form; the world has no limit: this matter is real, and the rest is false speech—this view rests on form; the world both has a limit and has no limit: this matter is real, and the rest is false speech—this view rests on form; the world neither has a limit nor has no limit: this matter is real, and the rest is false speech—this view rests on form. Resting on feeling, perception, constructions, and consciousness is likewise.
‘The soul is the body—this view rests on form; the soul is other than the body—this view rests on form. Resting on feeling, perception, constructions, and consciousness is likewise.
‘After death there is one who goes on thus: this matter is real, and the rest is false speech—this view rests on form; after death there is not one who goes on thus: this matter is real, and the rest is false speech—this view rests on form; after death there either is or is not one who goes on thus: this matter is real, and the rest is false speech—this view rests on form; after death there neither is nor is not one who goes on thus: this matter is real, and the rest is false speech—this view rests on form. Resting on feeling, perception, constructions, and consciousness is likewise.
‘Just so, Subhūti! Through prajñāpāramitā the Buddha knows as it really is the emerging, sinking, bending, and stretching of beings.’
‘Furthermore, Subhūti! The Buddha knows the mark of form. How does he know the mark of form? Just as 「如」 tr. "suchness" is unruined, without discrimination, signless, without recollection, without idle discourse, and without attainment, so too is the mark of form. Subhūti! The Buddha knows the mark of feeling, perception, constructions, and consciousness. How does he know the mark of feeling, perception, constructions, and consciousness? Just as the mark of 「如」 tr. "suchness" is unruined, without discrimination, signless, without recollection, without idle discourse, and without attainment, so too is the mark of feeling, perception, constructions, and consciousness. Just so, Subhūti! The Buddha knows the mark of the suchness of beings and the mark of the suchness of the emerging, sinking, bending, and stretching of the mental factors of beings. The mark of the suchness of the five aggregates, the mark of the suchness of all constructions, is precisely the mark of the suchness of all dharmas. What is the mark of the suchness of all dharmas? Namely, the mark of the suchness of the six perfections; the mark of the suchness of the six perfections is precisely the mark of the suchness of the thirty-seven limbs of the path; the mark of the suchness of the thirty-seven limbs of the path is precisely the mark of the suchness of the eighteen emptinesses; the mark of the suchness of the eighteen emptinesses is precisely the mark of the suchness of the eight liberations; the mark of the suchness of the eight liberations is precisely the mark of the suchness of the nine successive concentrations; the mark of the suchness of the nine successive concentrations is precisely the mark of the suchness of the ten powers of the Buddha; the mark of the suchness of the ten powers of the Buddha is precisely the mark of the suchness of the four fearlessnesses, the four unobstructed knowledges, great kindness and great compassion, and so on up to the eighteen unshared dharmas; the mark of the suchness of the eighteen unshared dharmas is precisely the mark of the suchness of the omniscience of all kinds; the mark of the suchness of the omniscience of all kinds is precisely the mark of the suchness of wholesome and unwholesome dharmas, worldly and world-transcending dharmas, dharmas with outflows and dharmas without outflows; the mark of the suchness of dharmas without outflows is precisely the mark of the suchness of past, future, and present dharmas; the mark of the suchness of past, future, and present dharmas is precisely the mark of the suchness of conditioned and unconditioned dharmas; the mark of the suchness of conditioned and unconditioned dharmas is precisely the mark of the suchness of the fruit of srota-āpanna; the mark of the suchness of the fruit of srota-āpanna is precisely the mark of the suchness of the fruit of sakṛdāgāmin; the mark of the suchness of the fruit of sakṛdāgāmin is precisely the mark of the suchness of the fruit of anāgāmin; the mark of the suchness of the fruit of anāgāmin is precisely the mark of the suchness of the fruit of arhatship; the mark of the suchness of the fruit of arhatship is precisely the mark of the suchness of the path of the pratyekabuddha; the mark of the suchness of the path of the pratyekabuddha is precisely the mark of the suchness of anuttarā samyaksaṃbodhi; the mark of the suchness of anuttarā samyaksaṃbodhi is precisely the mark of the suchness of the buddhas; the marks of the suchness of the buddhas are all one mark of suchness, not two and not different, not exhausted and not ruined; this is called the mark of the suchness of all dharmas. Through prajñāpāramitā the Buddha has obtained this mark of suchness; by reason of this cause and condition, prajñāpāramitā can give birth to the buddhas and can show the mark of the world. Just so, Subhūti! The Buddha knows the mark of the suchness of all dharmas, which is not a mark of non-suchness and not a mark of difference; because he has obtained this mark of suchness, the Buddha is called the Tathāgata.’
Subhūti said to the Buddha: ‘World-Honored One! This mark of the suchness of all dharmas, which is not a mark of non-suchness and not a mark of difference, is very deep! World-Honored One! With this 「如」 tr. "suchness" the buddhas proclaim anuttarā samyaksaṃbodhi for people. World-Honored One! Who can believe and understand this? Only avaivartika bodhisattvas, persons complete in right view, and arhats whose outflows are exhausted. Why? Because this dharma is very deep.’
‘Subhūti! This 「如」 tr. "suchness" is very deep because it is of the mark of inexhaustibility.’
Subhūti said: ‘What dharma is very deep because it is of the mark of inexhaustibility?’
The Buddha said: ‘Because all dharmas are inexhaustible. Just so, Subhūti! Having obtained this suchness of all dharmas, the Buddha proclaims it for beings.’
Treatise ②: The Gloss on Emerging, Sinking, Bending, and Stretching and the Simile of Watching Fish from above a Clear Pool, the Outside Paths' Theories of the Soul and Their Various Accounts of the Origin of the World, the Wrong Views of the Four Alternatives Taken Item by Item, the Suchness of the Five Aggregates Being the Suchness of All Dharmas, and Being Called the Tathāgata
The treatise-author explains:
The Buddha knows all that all beings do and practise, the various wrong views such as the sixty-two wrong views, and the various afflictions such as the ninety-eight fetters; therefore it is said: 「佛知眾生心心數法出、沒、屈、申。」 tr. "The Buddha knows the emerging, sinking, bending, and stretching of the mind and mental-factor dharmas of beings."
Householders sunk under the various afflictions such as love are called 「沒」 tr. "sinking"; those who have gone forth with the ninety-six kinds of wrong view are called 「出」 tr. "emerging". Furthermore, because of always craving and clinging to worldly pleasure, it is called 「沒」 tr. "sinking"; or, knowing impermanence, the mind gives rise to fear and seeks the path, and so it is called 「出」 tr. "emerging". Furthermore, having received the dharmas of the ninety-six paths, because they cannot obtain the right path, they still sink in the world.
As for 「屈」 tr. "bending": it is not leaving the desire realm; as for 「申」 tr. "stretching": it is having left the desire realm. Leaving or not leaving the form realm is likewise.
It is like a person standing above a clear pool watching fish: some are always in the water; some come out for a moment and sink again; some come out and look at the four quarters; some come out wishing to cross over, but sink again as they come near the bank.
The Buddha is also like this: with the Buddha-eye he contemplates the beings of the six destinies in the ten directions. Some are always attached to the five desires, their minds covered by the various afflictions, and do not seek to get out; or some have a good mind, can give and can keep the precepts, but because wrong doubt covers the mind they sink again; some people get out of the five desires, can obtain the dharma of warmth, the dharma of the summit, and so on, and contemplate the four truths, but because they have not obtained the real dharma they sink again; some people leave the five desires and so on up to reaching the sphere of nothing whatsoever, but because they do not obtain nirvāṇa they sink again.
What are the marks of emerging, sinking, bending, and stretching? Herein the Buddha has said it, namely 「神及世間常」 tr. "the soul and the world are permanent".
As for the soul: ordinary people, through recollection, imagining, and discrimination, follow the mind of I and grasp at marks, and so reckon that there is a soul. The outside paths say the soul is of two kinds: first, permanent; second, impermanent.
If one reckons the soul to be permanent, one constantly cultivates merit, in order to receive its recompense in later lives; or, through practising the path, the soul obtains liberation.
If one holds the soul to be impermanent, one acts for the sake of fame and gain in this present life.
As for those who say it is both permanent and impermanent, someone holds: the soul is of two kinds, first the subtle one that abides permanently, second the one that presently acts. The one that presently acts is impermanent at the time the body dies. The subtle soul is permanent.
Someone says: the soul is neither permanent nor impermanent. Because in both permanence and impermanence there are faults: if the soul is impermanent, there is no sin and merit; if it is permanent, there is also no sin and merit. Why? If it is permanent, suffering and pleasure undergo no change; it is like space, which rain cannot wet and wind and sun cannot dry. If it is impermanent, suffering and pleasure undergo change; it is like wind and rain, which make an ox-hide rot away. Because of the mind of I, it is said that there definitely is a soul, only it is neither permanent nor impermanent.
The Buddha says: 「四種邪見，皆緣五眾，但於五眾謬計為神。」 tr. "The four kinds of wrong view all take the five aggregates as their object; they merely mistakenly reckon the five aggregates to be the soul."
As for 「神及世間」 tr. "the soul and the world": the world is of three kinds: first, the five-aggregate world; second, the world of beings; third, the world of lands. What is spoken of here is two kinds of world: the five-aggregate world and the world of lands; the world of beings is precisely the soul. In the mark of the world there are also these four kinds of wrong view.
Question:
The soul has from the beginning been non-existent, so to call it wrong still makes sense; but the world does exist—how can it be ranked with the soul as a wrong view?
Answer:
This only refutes the marks of permanence and impermanence raised upon the world; it does not refute the world. It is like a man without eyes who gets hold of a snake and takes it for a necklace, and a man with eyes tells him: this is a snake, not a necklace.
What the Buddha refutes is the inversion of permanence regarding the world; he does not refute the world. Why? Because impermanence can be seen before one's eyes. Nor can one say there is no impermanence, because sin and merit are not lost, and because one acts in dependence on past matters. Permanence and impermanence both have faults; and neither permanent nor impermanent has the fault of clinging to the world.
As for 「世間有邊」 tr. "the world has a limit".
Someone seeks the root of the world and cannot find its beginning; not finding a beginning, there is no middle and no end; if there is no beginning, middle, and end, there is no world. Therefore the world must have a beginning, and the beginning is a limit.
A person who has attained dhyāna, by the power of the knowledge of former lives, can see the events of eighty thousand kalpas; beyond this he can know no further, and sees only the consciousness of the intermediate existence at the beginning of the body, and reflects to himself: 「此識不應無因無緣，必應有因緣，宿命智所不能知。」 tr. "This consciousness should not be without cause and without condition; it must have causes and conditions, which the knowledge of former lives cannot know." Thereupon, relying only on recollection, imagining, and discrimination, he holds: there is a dharma called the nature of the world, which the five faculties cannot know, because it is extremely subtle. Within the nature of the world, awareness arises first; awareness is precisely the consciousness of the intermediate existence. From awareness arises the I. From the I arise the five kinds of atoms, namely form, sound, smell, taste, and touch. From the sound-atom arises the great element of space; from sound and touch arises the great element of wind; from form, sound, and touch arises the great element of fire; from form, sound, touch, and taste arises the great element of water; from form, sound, touch, taste, and smell arises the great element of earth. From space arises the ear faculty; from wind arises the body faculty; from fire arises the eye faculty; from water arises the tongue faculty; from earth arises the nose faculty. In such ways as these, it gradually goes from the subtle to the coarse. As for the nature of the world: from the nature of the world onward it reaches the coarse, and again from the coarse it turns back to the subtle and returns to the nature of the world. It is like a ball of clay that holds within it the nature of pots, jars, and the like: from clay one makes a pot, breaking the pot one makes a jar; transforming thus, nothing at all is lost; the nature of the world is also like this, transforming into the coarse. The nature of the world is a permanent dharma and comes from nowhere, as the nature of the world is broadly explained in the Sāṃkhya Sūtra.
Furthermore, someone says: the first limit of the world is called atoms. Atoms are a permanent dharma: they cannot be broken, cannot be burnt, cannot be rotted, cannot be destroyed, because they are subtle; only, awaiting the coming together of the causes and conditions of sin and merit, there is a body—whether as a god, or in hell, and so on; because they have no father and mother, when the causes and conditions of sin and merit are exhausted, they scatter and are ruined.
Someone takes spontaneity as the beginning of the world: poverty and wealth, nobility and baseness, are not obtained by vows and practice.
Someone says: the lord of heaven is precisely the beginning of the world, making good and ill fortune, calamity and blessing, heaven and earth, and the myriad things; when this dharma is ruined and ceases, the god again gathers it back in.
Wrong causes such as these are precisely the limit of the world.
Someone says: when beings have exhausted the suffering and pleasure they receive life after life, they of themselves reach the limit; it is like throwing a ball of thread from a mountain-top: when the thread runs out it stops of itself. Receiving sin and receiving merit end in exhaustion; vigour and slackness make no difference.
Someone says: the world of lands has a limit in the eight directions; only above and below are without limit.
Someone says: down to the eighteen hells and up to the Summit of Existence, above and below have a limit; the eight directions have no limit.
In all such ways the limit of the world is spoken of.
Someone says: the world of beings has a limit. As it is said: the soul is in the body, like a mustard seed, like a grain of rice, or, some say, one inch. The soul of a large person is large; the soul of a small person is small. Because the soul is said to be a dharma of form and to have parts, therefore the soul is said to have a limit.
As for 「無邊」 tr. "no limit".
Someone says: the soul pervades space, there is no place where it is not; wherever it obtains a body, it can feel suffering and pleasure. This is called the soul having no limit.
Someone says: the world of lands has no beginning. If it had a beginning, it would be without causes and conditions; and after this there would also be no end, one would constantly receive bodies, and so nirvāṇa would be destroyed. This is called 「無邊」 tr. "no limit". Furthermore, it is said that the world of lands is without limit in the ten directions. Such things as these speak of 「神世間、國土世間無邊」 tr. "the world of the soul and the world of lands have no limit".
As for 「有邊」 tr. "has a limit".
Someone says: the world of the soul has no limit; the world of lands has a limit.
Or it is said: the world of the soul has a limit, the world of lands has no limit; as was said above, because the soul is form.
Or it is said: above and below have a limit, the eight directions have no limit. Joining the above two dharmas in this way is called 「有邊無邊」 tr. "has a limit and has no limit".
As for 「世間非有邊非無邊」 tr. "the world neither has a limit nor has no limit": someone sees that 「世間有邊」 tr. "the world has a limit" has a fault and 「無邊」 tr. "no limit" also has a fault, and so does not say 「有邊」 tr. "has a limit" and does not say 「無邊」 tr. "no limit", yet clings to 「非有邊非無邊」 tr. "neither has a limit nor has no limit" as the reality of the world.
As for 「神即是身」 tr. "the soul is the body": someone says: the body is the soul. Why? Because when this body is analysed, the soul is sought and cannot be found. Furthermore, what receives the fair and the foul, suffering and pleasure, is all the body. Therefore it is said 「身即是神」 tr. "the body is the soul".
As for 「身異神異」 tr. "the body is other and the soul is other": someone says: the soul is subtle and cannot be obtained by the five faculties, nor is it what ordinary people can see; only one who has collected the mind in purity and attained dhyāna concentration can see it. Therefore it is said 「身異神異」 tr. "the body is other and the soul is other". Furthermore, if one says 「身即是神」 tr. "the body is the soul", when the body ceases the soul also ceases—this is a wrong view. To say 「身異神異」 tr. "the body is other and the soul is other" is that the body ceases and the soul permanently remains—this is a view of extremes.
As for 「死後有如去」 tr. "after death there is one who goes on thus".
Question:
The permanence, impermanence, and so on spoken of before are precisely later lives existing or not existing; why now speak separately of the four alternatives of going on thus?
Answer:
Above, it spoke in general of 「一切世間常非常」 tr. "all the world as permanent or not permanent", and because the matter of 「後世有無」 tr. "whether later lives exist or not" is crucial, it is spoken of separately. As for 「如去」 tr. "going on thus": it means that just as a person comes here and receives birth, so too is the going to a later life.
Someone says: former lives come from nowhere, and ceasing, they also go nowhere.
Someone says: body and soul come together and make a person; after death the soul goes and the body does not go. This is called 「如去不如去」 tr. "going on thus and not going on thus".
As for 「非有如去非無如去」 tr. "there neither is nor is not one who goes on thus": because one sees that 「去」 tr. "going" and 「不去」 tr. "not going" both have faults, it is said 「非去非不去」 tr. "neither going nor not going". This person cannot relinquish the soul, yet clings to 「非去非不去」 tr. "neither going nor not going".
All such wrong views, afflictions, and the like are called 「心出、沒、屈、伸」 tr. "the mind's emerging, sinking, bending, and stretching". Why? Because those who hold wrong views seek to get out by all kinds of paths and cannot; wishing to get out, they sink. The power of wrong views is great and hard to undo, and so the fourteen matters—permanence, impermanence, and so on—are spoken of.
Although the outside paths also have all kinds of recollection, imagining, and discrimination, the Buddha says: 「皆緣五眾、依止五眾，無神、無常。」 tr. "All take the five aggregates as their object and rest on the five aggregates; there is no soul and nothing permanent."
The Buddha knows the five aggregates as empty, signless, non-action, and without idle discourse; he only knows the suchness of the five aggregates, not as ordinary people see, falsely, deceptively, and invertedly.
As with the suchness of the five aggregates, so too with the suchness of all dharmas. Why? Because two dharmas include all dharmas, namely the conditioned and the unconditioned. The five aggregates are conditioned dharmas; the suchness of the five aggregates is an unconditioned dharma. By observing, reckoning, and considering the five aggregates one can practise the six perfections; therefore it is said: 「五眾如即是一切法如，一切法如即是六波羅蜜如。」 tr. "The suchness of the five aggregates is precisely the suchness of all dharmas; the suchness of all dharmas is precisely the suchness of the six perfections."
The bodhisattva who practises the six perfections seeks the real path: contemplating the five aggregates as impermanent and empty, he produces the thirty-seven limbs of the path, the eight liberations, the nine successive concentrations, and so on—this is the śrāvaka path; knowing it, he passes straight over it and practises the dharmas of the buddhas, such as the eighteen emptinesses and the ten powers; all of these are the right contemplation of the five aggregates and of the suchness of the five aggregates, and because nothing is discriminated, all are the suchness of all dharmas. Therefore it is said: 「善法如即是不善法如，不善法如即是善法如。」 tr. "The suchness of wholesome dharmas is precisely the suchness of unwholesome dharmas; the suchness of unwholesome dharmas is precisely the suchness of wholesome dharmas."
Worldly dharmas and world-transcending dharmas are likewise.
Therefore the practitioner should not cling to wholesome dharmas, and so on up to should not cling to anuttarā samyaksaṃbodhi; the mark of the suchness of the Buddha is also like this: all are one mark of suchness, not two and not different. Why? Because seeking the reality of dharmas, one reaches ultimate emptiness, and there is no further difference.
The suchness of all such dharmas as these the Buddha obtained through prajñāpāramitā; therefore it is said: 「般若波羅蜜能生諸佛、能示世間相。」 tr. "Prajñāpāramitā can give birth to the buddhas and can show the mark of the world."
Subhūti praised it as never having been before, and said to the Buddha: World-Honored One! The suchness of all dharmas is very deep; it accords and does not go against. The suchness of the buddhas of the three times and the ten directions is precisely the suchness of all dharmas; because they have understood this suchness of all dharmas, they speak the Dharma for beings in all kinds of ways. This very deep suchness is hard to understand and hard to believe; avaivartika bodhisattvas who have entered the position of dharmas and received the prediction can believe it; 「具足正見人」 tr. "persons complete in right view" are persons of the three paths; arhats whose outflows are exhausted can believe it, because they do not receive any dharma. Among them, those who can believe, because they are close to the avaivartika, are all included among the avaivartika, and so are not spoken of separately.
The Buddha told Subhūti: 「一切法無盡故，是如無盡。」 tr. "Because all dharmas are inexhaustible, this suchness is inexhaustible." Because suchness is inexhaustible, those who have obtained the noble path can believe it. Because there are distinctions within the unconditioned dharma, there are the paths of the srota-āpanna and the rest; because they hear the dharma they themselves have obtained, they can believe; ordinary people, because they cling to false, deceptive, and inverted dharmas, cannot believe.
The Buddha told Subhūti: 「諸佛得是諸法如故，名為如來，名為一切智人，能教眾生令至涅槃。」 tr. "Because the buddhas obtain this suchness of all dharmas, they are called Tathāgatas, are called omniscient ones, and can teach beings and bring them to nirvāṇa."
問相品Asking about Marks
全文五層 →Full five layers →本品題為《大智度論》釋〈問相品〉第四十九，在卷七十。
經①：諸天子問深般若相——空相乃至虛空相是深般若相，相不能破相知相，有佛無佛相性常住，佛得一切法無相
那時，三千大千世界之中所有欲界的天子、色界的天子，遙遙散下華香，來到佛的處所，頂禮佛足，退住一面，向佛稟白：『世尊！所說的般若波羅蜜甚深，什麼是深般若波羅蜜之相？』
佛告訴欲界、色界的諸位天子：『諸天子！空相是深般若波羅蜜相，無相、無作、無起、無生無滅、無垢無淨、無所有法、無相、無依止、虛空相，是深般若波羅蜜相。諸天子！像這樣種種的相，就是深般若波羅蜜相。佛是為了眾生、順著世間之法而說的，不是第一義。諸天子！這些相，一切世間的天、人、阿修羅都不能破壞。為什麼呢？因為這一切世間的天、人、阿修羅自身也就是相的緣故。諸天子！相不能破相，相不能知相，相不能知無相，無相也不能知相。是相、是無相、相與無相，全都無所知，因為所謂能知的人、所知的法都不可得的緣故。為什麼呢？諸天子！這些相不是色所作，不是受、想、行、識所作；不是檀波羅蜜所作，不是尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜所作；不是內空所作，不是外空所作，不是內外空所作，不是無法空所作，不是有法空所作，不是無法有法空所作；不是四念處所作，乃至不是一切種智所作。諸天子！這些相，不屬於人所有，也不屬於非人所有；不是世間，不是出世間；不是有漏，不是無漏；不是有為，不是無為。』
佛又告訴諸位天子：『譬如有人問：「何等是虛空相？」這個人算是正問嗎？』
諸位天子說：『世尊！這不是正問。為什麼呢？世尊！虛空沒有相可說，因為虛空無為、無起的緣故。』
佛告訴欲界、色界的諸位天子：『有佛、無佛，相性常住。佛證得如實的相性，所以名為如來。』
諸位天子向佛稟白：『世尊！世尊所證得的諸相之性甚深，因為得了這相的緣故，得到無礙智；安住在這相之中，以般若波羅蜜總集諸法的自相。』
諸位天子說：『希有啊，世尊！這深般若波羅蜜是諸佛常所行的處所，行這條道得阿耨多羅三藐三菩提；得了阿耨多羅三藐三菩提以後，通達一切法相：或是色相，或是受、想、行、識相，乃至一切種智相。』
佛說：『正是這樣，正是這樣！諸天子！惱壞的是色相，佛所得的是這無相；能覺的是受相，能取的是想相，能起造的是行相，能了別的是識相——佛所得的是這無相。能捨的是檀波羅蜜相，無熱惱的是尸羅波羅蜜相，不變異的是羼提波羅蜜相，不可屈伏的是毘梨耶波羅蜜相，能攝心的是禪波羅蜜相，能捨離的是般若波羅蜜相——佛所得的是這無相。心無所嬈惱的，是四禪、四無量心、四無色定之相——佛所得的是這無相。出世間的，是三十七品之相——佛所得的是這無相。苦，是無作脫門相；離，是空脫門相；寂滅，是無相脫門相——佛所得的是這無相。勝，是十力相；不恐怖，是無所畏相；遍知，是四無礙智相；其餘的人所不能得，是十八不共法相——佛所得的是這無相。愍念眾生的，是大慈大悲相；真實的，是無謬錯相；無所取的，是常捨相；現前了知的，是一切種智相——佛所得的是這無相。就像這樣，諸天子！佛得一切諸法無相，因為這個因緣的緣故，佛名為無礙智。』
論①：釋何以復問般若相，三解脫門初入之相，世諦說空，相不能破相知相之辨，有佛無佛相性常住
有人問：
上面處處已經說過「空、無相、無作乃至無起、無所有是般若相」，如今諸位天子為什麼又問「何等是般若相」？
回答說：
佛雖然處處宣說般若波羅蜜，或說空等、或說有、或說果報、或說罪福，並不決定，所以如今問「何者定是般若相」。
再者，這般若波羅蜜如幻如化，好像可以得到，卻沒有決定之相可取，唯有諸佛能正遍知它的相；諸位天子雖然有利智，不能了知，所以發問。
再者，有人說：這些天子之中有後來的人，不曾聽聞，所以發問。
佛回答諸位天子：「空等是般若波羅蜜相。」所謂「空相」，是內空、外空等種種空。若諸法是空，就是沒有男女、長短、好醜等相，這名為「無相相」。若是空、是無相，就不再生起願求、貪著後世之身，這名為「無作相」。三解脫門是初入般若波羅蜜之相，三乘所共有。
不生不滅、不垢不淨、無所依止、虛空等，是般若波羅蜜的深相。
上面三解脫門中的「無相」，是沒有男女等外相；「無所有」以下的「無相相」，是沒有一切法相。
空雖然是一，而人的根性有利有鈍、悟入有深有淺的緣故，纔差別地說空。無生無滅等的論議，如同先前所說。
佛知道天子必定有這樣的念頭：「若般若波羅蜜空、無所有、如虛空相，云何可說？若說，即是有相。」
諸位天子因為佛的威德大的緣故，不敢提出詰難，所以佛自己為他們說：「佛憐愍眾生，以世諦故說空等諸相，非以第一義諦。」若是以第一義說，應當可以詰難；以世諦說，就不應當詰難。
再者，雖然說空，卻不以執著之心取相，不顯示法是或是非，一切法同一相、沒有分別，所以又了了地說，所謂無所有、如虛空相。
沒有一法不入於這相，所以說「一切世間無能破壞」。為什麼呢？一切世間的天、人、阿修羅就是相的緣故。若是相異之法互相違背，纔有可破；如同水能滅火，火不能自己滅火。口裡說如實而想要破的人，終究不能破，何況所說不實的人？譬如盲人踩踏珍寶，口裡說這不是珍寶，終究不能使它成為非珍寶。
此中佛更說：般若波羅蜜畢竟空、無相的緣故，所以說「相不能破相」。
再者，有人說：所謂「相不能破相」，是有法能夠解散——諸法和合，終究無所破、無所失；如同用斧頭劈柴，一分一分解散，終究無所失。
再者，諸法沒有決定之相，如同樹，是根、莖、枝、葉和合的緣故名為樹，樹沒有決定之相，所以無所破。
像這樣種種，名為「相不能破相」。
有人問：
色等諸法不是覺知，可以說不能相知；心數法是能知之相，怎麼說「不知」？
回答說：
此中是就實相而說，不是說如凡夫人那樣的虛妄之知。這智慧是有為法的緣故，因緣和合而生，虛妄之法不能真實有所知，所以捨棄它，入無餘涅槃。若智慧能知常、無常乃至空、寂滅等，上來已經廣破，滅盡而無所有。若是這樣，怎麼會有知？因為這個緣故說「相不知相」。
所謂「相不能知無相」，是內裡雖然有智慧，外境空的緣故沒有法可知；外面沒有所緣，智慧怎麼生起？所以說「相不能知無相」。譬如刀雖然鋒利，不能斬破虛空。
所謂「無相不能知相」，有人說：內裡的智慧沒有決定之相，外面所緣的法有決定之相，心隨著所緣而生，所以說「無相不應知相」。譬如沒有刀，雖然有物，也沒有刀可砍。
所謂「是相、是無相、相無相皆不可得」，是相不入於相。為什麼呢？因為先已有相的緣故。相也不入於無相。為什麼呢？因為無相沒有可入之處的緣故。離開這相與無相，更沒有可入之處。
再者，能相與所相之法都不決定，因為有所相的緣故纔有相。為什麼這樣說呢？若先有相而沒有所相，那就沒有相，因為沒有所因的緣故。若先有所相而沒有相，怎麼會有所相？因為沒有所因待的緣故。
再者，相是以所相而立，並不決定，相有時作所相，所相有時是相。所以相不決定、不真實的緣故，所相也沒有；若所相不決定、不真實的緣故，相也沒有。所以說「是相、是無相、是相無相不可得」。
如同先前所說，空等諸相是真實的。為什麼呢？這相不是五眾所作，不是六波羅蜜乃至一切種智所作。這相是無為的緣故，沒有法可作，也沒有若人、若非人能作。所謂人，是菩薩、諸佛等；所謂非人，是諸天等。這相畢竟空的緣故，非有漏非無漏，非世間非出世間。先前雖然說無為之相，只是為了破有為纔說無為，無為也沒有決定之相。此中佛想使這件事明了，所以說了譬喻。聽的人這樣想：「若無佛則不聞是相，佛於眾生最上故，應當作是相。」所以佛告訴諸天：「有佛、無佛，此相常住。佛能知是相，故名為佛。」
那時，諸位天子歡喜，又向佛稟白：『世尊！這些相甚深，雖然不可取相而可以行，能給與人無上的果報。佛得了這相的緣故，於一切法得無礙智。』若分別諸法有決定之相，那就是有礙智了。
『世尊安住在這諸法實相之中，就通達無礙，能說諸法各各的別相，所謂惱壞相是色相，乃至了現知的是一切種智相。』
佛認可他們的心意，為他們分別諸相。凡夫所知的，諸相各各不同；佛知道都是空相，空相就是無相，佛所得的是這無相。所謂得，就是知，因為無可比擬地遍知的緣故名為得。這些諸法之相，如今轉而名為般若波羅蜜。
經②：般若是諸佛母、能示世間相——佛知有恩於己者，一切法無知者無見者，逐示世間空乃至獨空九門，不生今世後世相
那時，佛告訴須菩提：『般若波羅蜜是諸佛之母；般若波羅蜜能開示世間之相，所以佛依止這法而住，供養、恭敬、尊重、讚歎這法。什麼是這法？就是般若波羅蜜。諸佛依止般若波羅蜜而住，恭敬、供養、尊重、讚歎這般若波羅蜜。為什麼呢？因為這般若波羅蜜出生諸佛。佛知道於己有恩的人。若有人正問誰知道於己有恩的人，正確的回答沒有超過佛的。為什麼呢？須菩提！因為佛知道於己有恩的人的緣故。佛所乘而來之法，佛所從來之道，由此得了阿耨多羅三藐三菩提。這乘、這道，佛還要恭敬、供養、尊重、讚歎、受持、守護。須菩提！這名為佛知道於己有恩的人。再者，須菩提！佛知一切法是無作之相，因為作者無所有的緣故；一切法無起，因為形事不可得的緣故。須菩提！佛因般若波羅蜜而知一切法是無作之相。也以這個因緣的緣故，佛知道於己有恩的人。
『再者，須菩提！佛因般若波羅蜜而得一切法不生，因為無所得的緣故。以這個因緣的緣故，般若波羅蜜能生諸佛，也能開示世間之相。』
須菩提說：『世尊！若一切法沒有知者、沒有見者，般若波羅蜜怎麼能生諸佛、能開示世間之相？』
佛告訴須菩提：『正是這樣，正是這樣！一切法實在沒有知者、沒有見者。怎麼說沒有知者、沒有見者？因為一切法空、虛誑、不堅固，所以一切法沒有知者、沒有見者。
『再者，須菩提！一切法怎麼說沒有知者、沒有見者？因為一切法無所依止、無所繫縛，以這個緣故，一切法沒有知者、沒有見者。就像這樣，須菩提！般若波羅蜜能生諸佛、能開示世間之相。因為不見色的緣故開示世間之相，因為不見受、想、行、識的緣故開示世間之相，乃至因為不見一切種智的緣故開示世間之相。就像這樣，須菩提！般若波羅蜜能生諸佛、能開示世間之相。』
須菩提說：『世尊！怎麼是因為不見色的緣故，般若波羅蜜開示世間之相？怎麼是因為不見受、想、行、識乃至一切種智的緣故，開示世間之相？』
佛告訴須菩提：『若不緣著色而生識，這名為因為不見色相的緣故而開示；不緣著受、想、行、識而生識，乃至不緣著一切種智而生識，這名為因為不見一切種智之相的緣故而開示。就像這樣，須菩提！這深般若波羅蜜能生諸佛、能開示世間之相。
『再者，須菩提！般若波羅蜜怎麼能生諸佛、能開示世間之相？須菩提！般若波羅蜜能開示世間是空。怎麼開示世間是空？開示五眾世間空，開示十二入世間空，開示十八界世間空，開示十二因緣世間空，開示我見根本六十二見世間空；開示十善道世間空，開示四禪、四無量心、四無色定世間空；開示三十七品世間空，開示六波羅蜜世間空；開示內空世間空，開示外空世間空，開示內外空世間空；開示無法空世間空，開示有法空世間空，開示無法有法空世間空；開示有為性世間空，開示無為性世間空；開示佛十力世間空，開示十八不共法世間空，乃至開示一切種智世間空。就像這樣，須菩提！般若波羅蜜能生諸佛、能開示世間之相。
『再者，須菩提！佛因般若波羅蜜而開示世間空、知世間空、覺世間空、思惟世間空、分別世間空。就像這樣，須菩提！般若波羅蜜能生諸佛、能開示世間之相。
『再者，須菩提！般若波羅蜜開示佛世間是空。怎麼開示佛世間是空？開示五眾世間空，乃至開示一切種智世間空。就像這樣，須菩提！般若波羅蜜能生諸佛、能開示世間之相。
『再者，須菩提！般若波羅蜜開示佛世間不可思議。怎麼開示世間不可思議？開示五眾世間不可思議，乃至開示一切種智世間不可思議。
『再者，須菩提！般若波羅蜜開示佛世間是離。怎麼開示世間是離？開示五眾世間離，乃至開示一切種智世間離。就像這樣，須菩提！般若波羅蜜開示佛世間是離。
『再者，須菩提！般若波羅蜜開示佛世間寂滅。怎麼開示世間寂滅？開示五眾世間寂滅，乃至開示一切種智世間寂滅。
『再者，須菩提！般若波羅蜜開示佛世間畢竟空。怎麼開示世間畢竟空？開示五眾世間畢竟空，乃至開示一切種智世間畢竟空。
『再者，須菩提！般若波羅蜜開示佛世間性空。怎麼開示世間性空？開示五眾世間性空，乃至開示一切種智世間性空。
『再者，須菩提！般若波羅蜜開示佛世間無法空。怎麼開示世間無法空，開示五眾世間無法空，乃至開示一切種智世間無法空。
『再者，須菩提！般若波羅蜜開示佛世間無法有法空。怎麼開示世間無法有法空？開示五眾世間無法有法空，乃至開示一切種智世間無法有法空。
『再者，須菩提！般若波羅蜜開示佛世間獨空。怎麼開示世間獨空？開示五眾世間獨空，乃至開示一切種智世間獨空。
『就像這樣，須菩提！般若波羅蜜能生諸佛、能開示世間之相。再者，須菩提！這深般若波羅蜜開示世間之相，所謂不生今世、後世之相。為什麼呢？因為諸法沒有可用來生今世、後世之相的緣故。』
論②：釋依止般若與知恩報恩，佛知有恩於己者，無知無見之難，不見色等，示世間空九門，獨空，離斷常之中道
論主解釋說：
般若波羅蜜是諸佛之母，因為這個因緣，諸佛依止般若波羅蜜而住。其餘的經中說：「諸佛依止法，以法為師。」
佛在此中告訴須菩提：「法者，即是般若波羅蜜。」
一切不善法之中沒有超過邪見的，因為邪見的緣故不識恩分，只道是我自然應當如此。知恩的人，在諸世間的善法之中最為上，能給與今世的好名聲，後世給與上妙的果報。所以佛自己說在知恩、報恩之中是第一：「我尚知布施、持戒等恩，何況般若波羅蜜！」
再者，諸位天子這樣想：「般若波羅蜜畢竟空無定相故，或有人不貪不貴。」所以佛說：「我為三界尊，尚供養般若波羅蜜，何況餘人！」
又有人生疑：「佛於一切世間如虛空無所著，何以故貪是般若波羅蜜，尊重、供養，似如貪著？」所以佛說：「我無貪心，但分別知諸法好醜、力用多少；知是般若波羅蜜能斷一切戲論、開三乘道、能滅眾苦等，有無量無邊功德，是故讚歎、尊重、供養。」譬如人行走在安穩的道路上，免了種種患難，便常常憶念這條路而指示給別人。
所謂「佛知作人」，是知道他人於己作了恩。別處說「佛不知作人」，恐怕人生疑惑，所以說：「佛知一切法無作相。」因為知一切法是無作之相的緣故說無作人，不是因為不知恩分纔名為不知作人。說知作人、說不知作人，都沒有過失。
那時，須菩提以畢竟空發難：「世尊！若一切法畢竟空故，無知者、無作者，云何般若波羅蜜能生諸佛、能示諸佛世間？」
佛認可他的問，此中自說因緣：「一切法空、虛誑、無堅固。」
須菩提的意思是：「一切法鈍相，無見、無知，云何般若波羅蜜獨能知見？」
佛的意思是：「一切法非但無知、無見；一切法空、不牢固，無知者、無見者，亦不可得，故不應難。」
再者，一切法無所依止、無所繫縛的緣故，沒有知者、沒有見者。以種種門破諸法而令它成空：或破常，行無常而入空；或破實而入空；或以畢竟盡的緣故入空；或以一切法遠離的緣故入空。像這樣種種入空。如今以一切法沒有住處的緣故，無依止、無繫縛；無依止的緣故，也就無生無滅，因為這個緣故就是空。所謂不繫，是一切法的實相不繫，出於三界。為什麼呢？因為三界虛誑的緣故。所以一切法沒有知者、沒有見者，就這樣開示世間。
這般若因為不見色等諸法的緣故而開示世間。色等法無依止、無繫縛、虛誑的緣故不見。此中佛自說不見的因緣，所謂「不生緣色識，乃至不生緣一切種智識，是名不見色等法。」
有人問：
識可以說不生，色怎麼說不生？
回答說：
惱壞的是色相，因為識的緣故分別而知；沒有識，也就沒有惱壞之相。
再者，一切諸法從因緣和合的緣故而生相，沒有自性。如同有身、識、觸諸緣和合的緣故，纔知道地的堅相，堅相不離開身與識。所以諸法都由和合而生，沒有自性。
所謂「般若波羅蜜示世間空」，世間是指五眾乃至一切種智。菩薩行般若波羅蜜時，觀這些法或大或小、或內或外，沒有不空的，這名為般若波羅蜜開示世間空。
所謂「佛示世間空」，或有人疑：「佛愛著法故，說般若波羅蜜示世間空，非是諸法常實相。」所以佛說：「我非愛法故說。佛知諸法相，本末籌量、思惟、分別，無有法出於空者。我非但讀誦、從他聞故說，我以內心覺、知、思惟、分別故，說示世間空。」
這一段說「示世間空」，上面廣說「離六十二見」等，如今只說「五眾乃至一切種智」。
當時法會中的人以為般若波羅蜜是畢竟空，心中起想而取著，所以說「不可思議」。所謂不可思議，是畢竟空也不可得。畢竟空，或名為離、或名為寂滅。所謂離，是分散——諸法久後沒有遺餘，又自己離開它的本性。知道畢竟空以後，沒有心數法、沒有語言的緣故，名為寂滅。
畢竟空等，如同先前所說。
有人問：
什麼是獨空？
回答說：
十八空都是因緣相待，如同內空因為內法的緣故名為內空；若沒有內法，就沒有內空。十八空都是這樣。這獨空無因無待，所以名為獨空。再者，所謂獨空，如同虛空、如、法性、實際、涅槃。
所謂「示世間非今世相、非後世相」，有些外道只說今世，不說後世；這些人是邪見，墮在斷滅之中。有人說有今世、有後世，說：「今世神入後世。」這些人是邪見，墮在常見之中。般若波羅蜜離開這兩邊，說中道：雖然是空而不執著空的緣故，纔為他們說罪福；雖然說罪福，卻不生起常見的邪見，也於空無所妨礙。
此中佛自說因緣：「此中畢竟空故，云何有今世、後世見——若斷、若常？」
經③：般若為大事、不可思議事、不可稱事、無量事、無等等事故起——色等一切法亦爾，末記聞法得道之眾
須菩提向佛稟白：『世尊！這般若波羅蜜是為了大事的緣故而起。世尊！這般若波羅蜜是為了不可思議之事的緣故而起。世尊！這般若波羅蜜是為了不可稱之事的緣故而起。世尊！這般若波羅蜜是為了無量之事的緣故而起。世尊！這般若波羅蜜是為了無等等之事的緣故而起。』
佛說：『正是這樣，正是這樣！須菩提！般若波羅蜜為了大事而起，為了不可思議之事而起，為了不可稱之事而起，為了無量之事而起，為了無等等之事而起。
『須菩提！怎麼是般若波羅蜜為了大事的緣故而起？須菩提！諸佛的大事，就是救一切眾生，不捨一切眾生。
『須菩提！怎麼是般若波羅蜜為了不可思議之事而起？須菩提！所謂不可思議之事，就是諸佛法、如來法、自然人法、一切智人法。因為這個緣故，須菩提！諸佛的般若波羅蜜為了不可思議之事而起。
『須菩提！怎麼是般若波羅蜜為了不可稱之事而起？須菩提！一切眾生之中沒有能思惟稱量佛法、如來法、自然人法、一切智人法的。因為這個緣故，須菩提！般若波羅蜜為了不可稱之事而起。
『須菩提！怎麼是般若波羅蜜為了無量之事而起？須菩提！一切眾生之中沒有能量佛法、如來法、自然人法、一切智人法的。因為這個緣故，須菩提！般若波羅蜜為了不可量之事而起。
『須菩提！怎麼是般若波羅蜜為了無等等之事而起？須菩提！一切眾生之中沒有能與佛相等的，何況能超過！因為這個緣故，須菩提！般若波羅蜜為了無等等之事而起。』
須菩提向佛稟白：『世尊！只有佛法、如來法、自然人法、一切智人法，是為了不可思議、不可稱、無有量、無等等之事而起嗎？』
佛告訴須菩提：『正是這樣，正是這樣！佛法、如來法、自然人法、一切智人法，不可思議、不可稱、無有量、無等等。色也不可思議、不可稱、無有量、無等等，受、想、行、識也不可思議、不可稱、無有量、無等等，乃至一切種智、法性、法相，不可思議、不可稱、無有量、無等等。這其中，心與心數法不可得。再者，須菩提！色不可思議，這也不可得；乃至色無等等，這也不可得。受、想、行、識乃至一切種智無等等，這也不可得。』
須菩提向佛稟白：『世尊！什麼因緣色不可思議乃至無等等，這也不可得？什麼因緣受、想、行、識乃至一切種智無等等，這也不可得？』
佛告訴須菩提：『因為色的量不可得的緣故，受、想、行、識的量不可得的緣故，乃至一切種智的量不可得的緣故。』
須菩提向佛稟白：『世尊！什麼因緣色的量不可得，乃至一切種智的量不可得？』
佛告訴須菩提：『因為色不可思議的緣故，乃至色無等等的緣故，量不可得；乃至一切種智不可思議的緣故，乃至一切種智無等等的緣故，量不可得。須菩提！你的意思怎麼樣？在不可思議乃至無等等之中，可以得到色、受、想、行、識乃至一切種智嗎？』
須菩提說：『世尊！不可得。』
『因為這個緣故，須菩提！一切法不可思議乃至無等等。就像這樣，須菩提！諸佛之法不可思議、不可稱、無有量、無等等。須菩提！這名為諸佛之法不可思議，乃至無等等。須菩提！這諸佛之法不可思議，因為超過思議之相的緣故；不可稱，因為超過稱的緣故；無有量，因為超過量的緣故；無等等，因為超過等等的緣故。須菩提！以這個因緣的緣故，一切法也是不可思議之相，乃至無等等。須菩提！不可思議這個名，它的義也不可思議；不可稱這個名，它的義也不可稱；無有量這個名，它的義也不可量；無等等這個名，它的義也無等等。須菩提！這諸佛之法不可思議，乃至無等等。不可思議，如同虛空不可思議；不可稱，如同虛空不可稱；無有量，如同虛空無有量；無等等，如同虛空無等等。須菩提！這也名為諸佛之法不可思議，乃至無等等。佛法像這樣無量，一切世間的天、人、阿修羅沒有能思議籌量的。』
宣說這諸佛之法不可思議、不可稱、無有量、無等等一品的時候，五百位比丘因為一切法不受的緣故，漏盡而心得解脫，得阿羅漢；二十位比丘尼也因為不受一切法的緣故，漏盡而得阿羅漢；六萬位優婆塞、三萬位優婆夷於諸法之中遠塵離垢，於諸法之中法眼生起；二十位菩薩摩訶薩得無生法忍，在這賢劫之中當受記別。
論③：釋大事、不可思議、不可稱、無量、無等等五義，佛自說五事，四種法訓釋，如虛空喻，末釋得道者多少之由
論主解釋說：
須菩提深深解了般若之相，於諸法之中無著無礙，心生歡喜，向佛稟白「世尊！般若波羅蜜為大事故起」等。所謂「大事」，是破一切眾生的大苦惱，能給與佛的無上大法，所以名為大事。
不可思議，先前已經回答過了。
所謂「不可稱」，「稱」是指智慧；般若定實之相甚深極重，智慧輕薄，所以不能稱。又般若多，智慧少，所以不能稱。又般若利益之處廣大，未成就時，能給與世間的果報；成就以後，給與道的果報。又究竟盡知纔名為「稱」。般若波羅蜜沒有能稱知的——或常或無常、或實或虛、或有或無。像這樣種種「不可稱」之義，應當知道。
所謂「無量事」，有人說：「稱」就是「量」。有人說：取相名為「量」，這般若波羅蜜不可取相的緣故名為無量。又菩薩以四無量心而行般若的緣故，名為無量。又「量」是指智慧；凡夫的智慧、二乘的智慧、菩薩的智慧都不能量得般若的邊際，所以名為無量。
所謂「無等等」，「無等」是指涅槃；一切有為法，沒有能與涅槃相等的。涅槃有三分：聲聞涅槃、辟支佛涅槃、佛涅槃。般若能給與大乘涅槃，所以名為無等等。
再者，一切眾生沒有能與佛相等的緣故，佛名為「無等」；般若波羅蜜利益眾生，令他們與佛相似，所以名為無等等。
再者，諸佛之法第一微妙，沒有能與之相等的、沒有能及得上的、沒有可以匹配的；般若波羅蜜能令眾生得到這樣的心的緣故，名為無等等。
再者，「無等」是指諸法實相，諸觀、諸行都不能及，沒有戲論、沒有能破壞的，所以名為無等；菩薩得了這「無等」，能在眾生之中生起慈悲心的緣故，名為無等等。
這名為「無等等」之義。
須菩提是聲聞人，沒有一切智，卻能說出這不可思議的般若等，所以佛認可他所說的。
佛自己說了五事。
眾生無量無邊，多於十方恒河沙等世界之中的微塵；諸佛以十力等法，盡想要救濟他們，這名為「大事」。又有菩薩久已得無生法忍，因為不捨眾生的緣故，不入無餘涅槃。再者，這菩薩得佛道的時候，為了眾生的緣故承受五事：一是承受種種勞苦，二是捨棄寂定之樂，三是與惡人共事，四是與人接對，五是入大眾之會。佛深深得了離欲之樂，卻為了眾生的緣故，甘願承受這五事等種種疲苦，如同承受功德一般，這就是「大事」。
所謂「不可思議」，就是佛法、如來法、自然人法、一切智人法。
所謂「佛法」，佛名為覺，在一切無明睡眠之中最初覺醒，所以名為覺。
所謂「如來」，如同過去諸佛行六波羅蜜而得諸法的如相，來至佛道；今佛也是這樣從這道而來，如同諸佛之來，這名為如來。
所謂「自然人法」，聲聞人也有覺、也有知，卻是從他人聽聞而來，這是弟子之法；所以說佛是自然人，不從他人聽聞。
所謂「一切智人法」，辟支佛也是自然而得，不從他人聽聞，卻沒有一切智；所以說佛是一切智人所得。
這四種法，沒有人能思惟稱量，所以名為「不可思議」、「不可稱」、「不可量」；更沒有法與這法相似的，所以名為「無等等」。
須菩提的意思，是恐怕新學的菩薩執著這四法，所以向佛稟白：「但是四法不可思議、無有與等耶？」
佛回答：「色等諸法亦不可思議、無稱、無量、無等等。」
佛在這其中自說因緣：「色等一切法不可得故。」
所謂「如是，須菩提！諸佛法不可思議」，是如同上面所說之事。所謂「是名不可思議」，是結句。論者先前廣解，佛在此中略說：「不可思議，過思議相；過等等相。」
就義趣說，涅槃之法不可思議；就名字說，因為世諦的緣故可以思議。
所謂「如虛空不可思議」，如同先前品中所說虛空之相不可思議，所以說「不可思議」；乃至無等等如同虛空，因為虛空沒有可比喻的緣故，名為「無等等」。
般若波羅蜜之相就是佛法之相；不可思議、無量、無稱、無等等，就是佛法之相。所謂「是佛法，一切世間天、人、阿修羅無能思議稱量」，六道之中只說三道，是因為三善道的眾生尚且不能稱量，何況三惡道！
有人問：
宣說這一品的時候，為什麼比丘尼、菩薩得道的人少？
回答說：
此中多讚歎諸佛之法，所謂「不可思議、無稱、無量、無等等」，聽聞的人多增益信根的緣故，所以白衣得道的人多。女人雖然信心多，因為智慧少的緣故，得道的人也少。白衣貪著世間之事、智慧淺薄、根性遲鈍，不能盡漏。
諸位比丘的信、慧諸根平等，一心求道的緣故，漏盡的人多。比丘尼因為智慧少的緣故，二十人得漏盡；雖然多有得初道的，數目超過白衣，因為不盡漏的緣故，與白衣沒有差異，此中不說。
入無生忍法，因為甚深難得的緣故人少，又因為在這法上種因緣的人少。
所謂「賢劫中當受記」。
或有人說：「賢劫中千佛，除四佛，當與受記。」
或有人說：「釋迦文佛與受記：『於賢劫中，在餘世界作佛。』」
《大智度論》卷第七十至此而終。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the forty-ninth chapter, "Asking about Marks"; it is in the seventieth fascicle.
Sūtra ①: The Gods Ask about the Mark of Deep Prajñā—the Mark of Emptiness and So On up to the Mark of Space Is the Mark of Deep Prajñā; a Mark Cannot Break a Mark or Know a Mark; Whether There Is a Buddha or No Buddha, the Mark and the Nature Abide Always; the Buddha Obtains All Dharmas as Markless
At that time all the gods of the desire realm and the gods of the form realm in the three-thousand great-thousand world scattered flowers and incense from afar, came to where the Buddha was, bowed their heads at the Buddha's feet, withdrew and stood to one side, and said to the Buddha: ‘World-Honored One! The prajñāpāramitā that is spoken of is very deep; what is the mark of deep prajñāpāramitā?’
The Buddha told the gods of the desire realm and the form realm: ‘Gods! The mark of emptiness is the mark of deep prajñāpāramitā; the signless, non-action, non-origination, no arising and no ceasing, without stain and without purity, the dharma without anything existent, the signless, no support, the mark of space—these are the mark of deep prajñāpāramitā. Gods! All such marks as these are the mark of deep prajñāpāramitā. The Buddha speaks for the sake of beings, in accord with the dharmas of the world; it is not the highest meaning. Gods! These marks cannot be broken or ruined by any of the gods, humans, and asuras of all the world. Why? Because all these gods, humans, and asuras of the world are themselves also marks. Gods! A mark cannot break a mark; a mark cannot know a mark; a mark cannot know the markless; and the markless cannot know a mark. The mark, the markless, and mark-and-markless together—in all of them nothing is known, because the one who can know and the dharma that is known are both unfindable. Why? Gods! These marks are not made by form, not made by feeling, perception, constructions, or consciousness; not made by dānapāramitā, not made by śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, or prajñāpāramitā; not made by inner emptiness, not made by outer emptiness, not made by inner-and-outer emptiness, not made by the emptiness of non-existent dharmas, not made by the emptiness of existent dharmas, not made by the emptiness of non-existent and existent dharmas; not made by the four foundations of mindfulness, and so on up to not made by the omniscience of all kinds. Gods! These marks do not belong to humans, nor do they belong to non-humans; they are not worldly and not world-transcending; not with outflows and not without outflows; not conditioned and not unconditioned.’
The Buddha further told the gods: ‘Suppose someone asks: 「何等是虛空相？」 tr. "What is the mark of space?" Is this person asking a right question?’
The gods said: ‘World-Honored One! It is not a right question. Why? World-Honored One! Space has no mark that can be spoken of, because space is unconditioned and without origination.’
The Buddha told the gods of the desire realm and the form realm: ‘Whether there is a Buddha or no Buddha, the mark and the nature abide always. Because the Buddha obtains the real mark and nature, he is called the Tathāgata.’
The gods said to the Buddha: ‘World-Honored One! The nature of the marks that the World-Honored One has obtained is very deep; because he has obtained this mark, he obtains unobstructed knowledge; abiding within this mark, by prajñāpāramitā he gathers together the specific marks of dharmas.’
The gods said: ‘Rare indeed, World-Honored One! This deep prajñāpāramitā is the place where the buddhas constantly go; by going on this path one obtains anuttarā samyaksaṃbodhi; having obtained anuttarā samyaksaṃbodhi, one penetrates the marks of all dharmas: whether the mark of form, or the marks of feeling, perception, constructions, and consciousness, and so on up to the mark of the omniscience of all kinds.’
The Buddha said: ‘Just so! Just so! Gods! Vexation and ruin is the mark of form; the Buddha obtains this as markless. The one who perceives is the mark of feeling, the one who grasps is the mark of perception, the one who initiates and makes is the mark of constructions, the one who discerns is the mark of consciousness—the Buddha obtains this as markless. The one who can relinquish is the mark of dānapāramitā, being without burning vexation is the mark of śīlapāramitā, being unchanging is the mark of kṣāntipāramitā, being unsubduable is the mark of vīryapāramitā, being able to collect the mind is the mark of dhyānapāramitā, being able to leave behind is the mark of prajñāpāramitā—the Buddha obtains this as markless. The mind without disturbance is the mark of the four dhyānas, the four immeasurable minds, and the four formless absorptions—the Buddha obtains this as markless. Being world-transcending is the mark of the thirty-seven limbs of the path—the Buddha obtains this as markless. Suffering is the mark of the gate of liberation of non-action; separation is the mark of the gate of liberation of emptiness; quiescence is the mark of the signless gate of liberation—the Buddha obtains this as markless. Victory is the mark of the ten powers; being unafraid is the mark of the fearlessnesses; knowing universally is the mark of the four unobstructed knowledges; what the others cannot obtain is the mark of the eighteen unshared dharmas—the Buddha obtains this as markless. Pitying beings is the mark of great kindness and great compassion; being true and real is the mark of being without error; grasping nothing is the mark of constant equanimity; knowing fully in the present is the mark of the omniscience of all kinds—the Buddha obtains this as markless. Just so, gods! The Buddha obtains all dharmas as markless, and for this reason the Buddha is called unobstructed knowledge.’
Treatise ①: Explaining Why the Mark of Prajñā Is Asked Again, the Three Gates of Liberation as the Mark of First Entry, Emptiness Spoken from Worldly Truth, the Distinction That a Mark Cannot Break a Mark or Know a Mark, and That Whether There Is a Buddha or No Buddha, the Mark and the Nature Abide Always
Someone asks:
Above, it has been said in place after place that 「空、無相、無作乃至無起、無所有是般若相」 tr. "emptiness, the signless, non-action, and so on up to non-origination and without anything existent, are the mark of prajñā"; why do the gods now ask again 「何等是般若相」 tr. "what is the mark of prajñā"?
The answer:
Although the Buddha proclaims prajñāpāramitā in place after place, sometimes he speaks of emptiness and the like, sometimes of existence, sometimes of the fruit of retribution, sometimes of sin and merit; it is not fixed, and so they now ask 「何者定是般若相」 tr. "what is definitely the mark of prajñā".
Furthermore, this prajñāpāramitā is like an illusion, like a transformation; it seems as if it could be got hold of, yet it has no fixed mark that can be grasped, and only the buddhas can rightly and fully know its mark; though the gods have keen wisdom, they cannot know it, and so they ask.
Furthermore, someone says: among these gods there were some who came later and had not heard, and so they ask.
The Buddha answers the gods: 「空等是般若波羅蜜相。」 tr. "Emptiness and the rest are the mark of prajñāpāramitā." What is called 「空相」 tr. "the mark of emptiness" is every kind of emptiness: inner emptiness, outer emptiness, and so on. If dharmas are empty, then there are no marks of male and female, long and short, fair and ugly, and the like; this is called 「無相相」 tr. "the mark of the signless". If it is empty and signless, one no longer gives rise to wishes and seeking, or to craving and clinging to a body in later lives; this is called 「無作相」 tr. "the mark of non-action". The three gates of liberation are the mark of first entering prajñāpāramitā, held in common by the three vehicles.
Neither arising nor ceasing, neither stained nor pure, without any support, space and the like—these are the deep marks of prajñāpāramitā.
The 「無相」 tr. "signless" among the three gates of liberation above is the absence of outer marks such as male and female; from 「無所有」 tr. "without anything existent" onward, the 「無相相」 tr. "mark of the signless" is the absence of all marks of dharmas.
Although emptiness is one, because people's faculties are keen or dull and their entry is deep or shallow, emptiness is taught with distinctions. The discussion of no arising and no ceasing and the rest is as spoken of before.
The Buddha knew that the gods must have had this thought: 「若般若波羅蜜空、無所有、如虛空相，云何可說？若說，即是有相。」 tr. "If prajñāpāramitā is empty, without anything existent, like the mark of space, how can it be spoken of? If it is spoken of, then it has a mark."
Because the Buddha's majestic virtue is great, the gods did not dare raise the objection, and so the Buddha himself said for them: 「佛憐愍眾生，以世諦故說空等諸相，非以第一義諦。」 tr. "The Buddha, out of pity for beings, speaks of emptiness and the other marks from the standpoint of worldly truth, not from the standpoint of the truth of the highest meaning." If it were spoken from the standpoint of the highest meaning, one might object; since it is spoken from the standpoint of worldly truth, one should not object.
Furthermore, although emptiness is spoken of, one does not grasp at marks with a clinging mind, does not show dharmas as right or wrong; all dharmas are of one and the same mark, without distinction; and so it is further spoken of with full clarity: namely, without anything existent, like the mark of space.
There is not one dharma that does not enter this mark; therefore it is said: 「一切世間無能破壞」 tr. "none in all the world can break or ruin it". Why? Because all the gods, humans, and asuras of the world are themselves marks. Only if dharmas of different marks oppose one another can there be breaking—as water can quench fire, but fire cannot itself quench fire. Even one who speaks as it really is and wishes to break it can in the end not break it; how much less one whose speech is not true! It is like a blind man who treads on precious things and says with his mouth that they are not precious: in the end he cannot make them not precious.
Here the Buddha speaks further: because prajñāpāramitā is ultimately empty and signless, it is said 「相不能破相」 tr. "a mark cannot break a mark".
Furthermore, someone says: as to 「相不能破相」 tr. "a mark cannot break a mark", there is a dharma that can dissolve—the coming together of dharmas is dissolved, yet in the end nothing is broken and nothing is lost; as when an axe splits firewood, piece by piece it is dissolved, and in the end nothing is lost.
Furthermore, dharmas have no fixed mark; as with a tree: because root, trunk, branches, and leaves come together it is called a tree, and the tree has no fixed mark; therefore there is nothing to break.
All such kinds as these are called 「相不能破相」 tr. "a mark cannot break a mark".
Someone asks:
Form and the other dharmas are not aware and knowing, so one may say that they cannot know one another; but mental-factor dharmas are marks that can know—how can one say 「不知」 tr. "does not know"?
The answer:
Here it is said with regard to the real mark, not of a false knowing such as that of ordinary people. Because this wisdom is a conditioned dharma, it arises from the coming together of causes and conditions, and a false dharma cannot truly know anything; therefore one relinquishes it and enters nirvāṇa without remainder. If wisdom could know permanence, impermanence, and so on up to emptiness, quiescence, and the like—these have already been broadly refuted above, exhausted, and without anything existent. If that is so, how could there be knowing? For this reason it is said 「相不知相」 tr. "a mark does not know a mark".
As to 「相不能知無相」 tr. "a mark cannot know the markless": although there is wisdom within, because the outer sphere is empty there is no dharma to be known; if without there is no object, how does wisdom arise? Therefore it is said 「相不能知無相」 tr. "a mark cannot know the markless". It is like a knife that, however sharp, cannot cut space.
As to 「無相不能知相」 tr. "the markless cannot know a mark", someone says: the wisdom within has no fixed mark, and the dharma of the outer object has a fixed mark; the mind arises following its object; therefore it is said 「無相不應知相」 tr. "the markless should not know a mark". It is like having no knife: though there is a thing, there is no knife to cut it.
As to 「是相、是無相、相無相皆不可得」 tr. "the mark, the markless, and mark-and-markless are all unfindable": a mark does not enter into a mark. Why? Because there is already a mark beforehand. Nor does a mark enter into the markless. Why? Because the markless has no place to be entered. Apart from this mark and the markless, there is no further place to be entered.
Furthermore, the marking and the dharma that is marked are both unfixed; it is because there is something marked that there is a mark. Why is this said? If there were first a mark with nothing marked, then there would be no mark, because there would be nothing it depends on. If there were first something marked with no mark, how could there be anything marked? Because there would be nothing on which it depends and to which it stands as counterpart.
Furthermore, the mark is set up by what is marked and is not fixed; the mark sometimes serves as what is marked, and what is marked is sometimes the mark. Therefore, because the mark is unfixed and not real, what is marked is also non-existent; if, because what is marked is unfixed and not real, the mark too is non-existent. Therefore it is said: 「是相、是無相、是相無相不可得」 tr. "the mark, the markless, and mark-and-markless are unfindable".
As was said before, emptiness and the other marks are real. Why? This mark is not made by the five aggregates, not made by the six perfections and so on up to the omniscience of all kinds. Because this mark is unconditioned, there is no dharma that makes it, nor is there anyone, whether human or non-human, who can make it. Humans means bodhisattvas, the buddhas, and the like; non-humans means the gods and the like. Because this mark is ultimately empty, it is neither with outflows nor without outflows, neither worldly nor world-transcending. Although the mark of the unconditioned was spoken of before, the unconditioned was spoken of only to refute the conditioned; the unconditioned too has no fixed mark. Here the Buddha wished to make this matter clear, and so he spoke a comparison. The hearers had this thought: 「若無佛則不聞是相，佛於眾生最上故，應當作是相。」 tr. "If there were no Buddha, we would not hear of this mark; since the Buddha is supreme among beings, he must have made this mark." Therefore the Buddha told the gods: 「有佛、無佛，此相常住。佛能知是相，故名為佛。」 tr. "Whether there is a Buddha or no Buddha, this mark abides always. Because the Buddha can know this mark, he is called the Buddha."
At that time the gods rejoiced and further said to the Buddha: ‘World-Honored One! These marks are very deep; though one cannot grasp them as marks, one can practise them, and they can give people an unsurpassed fruit of retribution. Because the Buddha has obtained this mark, he obtains unobstructed knowledge with regard to all dharmas.’ If one distinguished dharmas as having fixed marks, that would be obstructed knowledge.
‘The World-Honored One, abiding within this real mark of all dharmas, penetrates without obstruction and can speak of the distinct marks of each dharma—namely, the mark of vexation and ruin is the mark of form, and so on up to the one who knows fully in the present being the mark of the omniscience of all kinds.’
The Buddha approved of their thought and distinguished the marks for them. What ordinary people know is that the marks are each different; the Buddha knows that all are the mark of emptiness, and the mark of emptiness is the markless; the Buddha obtains this as markless. What is called obtaining is knowing: because he knows universally beyond all comparison, it is called obtaining. These marks of dharmas are now in turn called prajñāpāramitā.
Sūtra ②: Prajñā Is the Mother of the Buddhas and Can Show the Mark of the World—the Buddha Knows Those Who Have Been Kind to Him; All Dharmas Have No Knower and No Seer; Showing the World as Empty and So On up to Solitary Emptiness through Nine Gates; Not Giving Rise to the Mark of This World or the Next
At that time the Buddha told Subhūti: ‘Prajñāpāramitā is the mother of the buddhas; prajñāpāramitā can show the mark of the world; therefore the Buddha abides relying on this Dharma, and makes offerings to, reveres, honours, and praises this Dharma. What is this Dharma? It is prajñāpāramitā. The buddhas abide relying on prajñāpāramitā, and revere, make offerings to, honour, and praise this prajñāpāramitā. Why? Because this prajñāpāramitā gives birth to the buddhas. The Buddha knows those who have been kind to him. If someone rightly asks who knows those who have been kind to him, no right answer goes beyond the Buddha. Why? Subhūti! Because the Buddha knows those who have been kind to him. The Dharma by which the Buddha has come as by a vehicle, the path by which the Buddha has come—by these he obtained anuttarā samyaksaṃbodhi. This vehicle, this path, the Buddha still reveres, makes offerings to, honours, praises, receives and upholds, and guards. Subhūti! This is called the Buddha's knowing those who have been kind to him. Furthermore, Subhūti! The Buddha knows all dharmas as of the mark of non-action, because a maker is nowhere existent; all dharmas are without origination, because the forms of things are unfindable. Subhūti! Through prajñāpāramitā the Buddha knows all dharmas as of the mark of non-action. For this reason too, the Buddha knows those who have been kind to him.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha obtains all dharmas as unarisen, because there is nothing to be attained. For this reason prajñāpāramitā can give birth to the buddhas and can also show the mark of the world.’
Subhūti said: ‘World-Honored One! If all dharmas have no knower and no seer, how can prajñāpāramitā give birth to the buddhas and show the mark of the world?’
The Buddha told Subhūti: ‘Just so! Just so! All dharmas truly have no knower and no seer. Why is it said that there is no knower and no seer? Because all dharmas are empty, false and deceptive, and not solid; therefore all dharmas have no knower and no seer.
‘Furthermore, Subhūti! Why is it said that all dharmas have no knower and no seer? Because all dharmas have no support and are bound by nothing; for this reason all dharmas have no knower and no seer. Just so, Subhūti! Prajñāpāramitā can give birth to the buddhas and can show the mark of the world. Because it does not see form, it shows the mark of the world; because it does not see feeling, perception, constructions, and consciousness, it shows the mark of the world; and so on up to: because it does not see the omniscience of all kinds, it shows the mark of the world. Just so, Subhūti! Prajñāpāramitā can give birth to the buddhas and can show the mark of the world.’
Subhūti said: ‘World-Honored One! How is it that because it does not see form, prajñāpāramitā shows the mark of the world? How is it that because it does not see feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, it shows the mark of the world?’
The Buddha told Subhūti: ‘If consciousness does not arise taking form as its object, this is called showing because the mark of form is not seen; if consciousness does not arise taking feeling, perception, constructions, and consciousness as its object, and so on up to: if consciousness does not arise taking the omniscience of all kinds as its object, this is called showing because the mark of the omniscience of all kinds is not seen. Just so, Subhūti! This deep prajñāpāramitā can give birth to the buddhas and can show the mark of the world.
‘Furthermore, Subhūti! How can prajñāpāramitā give birth to the buddhas and show the mark of the world? Subhūti! Prajñāpāramitā can show the world as empty. How does it show the world as empty? It shows the five-aggregate world as empty, shows the world of the twelve sense-fields as empty, shows the world of the eighteen elements as empty, shows the world of the twelve links of dependent origination as empty, shows the world of the sixty-two views rooted in the view of self as empty; shows the world of the ten wholesome paths as empty, shows the world of the four dhyānas, the four immeasurable minds, and the four formless absorptions as empty; shows the world of the thirty-seven limbs of the path as empty, shows the world of the six perfections as empty; shows the world of inner emptiness as empty, shows the world of outer emptiness as empty, shows the world of inner-and-outer emptiness as empty; shows the world of the emptiness of non-existent dharmas as empty, shows the world of the emptiness of existent dharmas as empty, shows the world of the emptiness of non-existent and existent dharmas as empty; shows the world of the conditioned nature as empty, shows the world of the unconditioned nature as empty; shows the world of the Buddha's ten powers as empty, shows the world of the eighteen unshared dharmas as empty, and so on up to showing the world of the omniscience of all kinds as empty. Just so, Subhūti! Prajñāpāramitā can give birth to the buddhas and can show the mark of the world.
‘Furthermore, Subhūti! Through prajñāpāramitā the Buddha shows the world as empty, knows the world as empty, perceives the world as empty, considers the world as empty, distinguishes the world as empty. Just so, Subhūti! Prajñāpāramitā can give birth to the buddhas and can show the mark of the world.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as empty. How does it show the Buddha the world as empty? It shows the five-aggregate world as empty, and so on up to showing the world of the omniscience of all kinds as empty. Just so, Subhūti! Prajñāpāramitā can give birth to the buddhas and can show the mark of the world.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as inconceivable. How does it show the world as inconceivable? It shows the five-aggregate world as inconceivable, and so on up to showing the world of the omniscience of all kinds as inconceivable.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as separate. How does it show the world as separate? It shows the five-aggregate world as separate, and so on up to showing the world of the omniscience of all kinds as separate. Just so, Subhūti! Prajñāpāramitā shows the Buddha the world as separate.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as quiescent. How does it show the world as quiescent? It shows the five-aggregate world as quiescent, and so on up to showing the world of the omniscience of all kinds as quiescent.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as ultimately empty. How does it show the world as ultimately empty? It shows the five-aggregate world as ultimately empty, and so on up to showing the world of the omniscience of all kinds as ultimately empty.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as empty of nature. How does it show the world as empty of nature? It shows the five-aggregate world as empty of nature, and so on up to showing the world of the omniscience of all kinds as empty of nature.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as empty of non-existent dharmas. How does it show the world as empty of non-existent dharmas? It shows the five-aggregate world as empty of non-existent dharmas, and so on up to showing the world of the omniscience of all kinds as empty of non-existent dharmas.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as empty of non-existent and existent dharmas. How does it show the world as empty of non-existent and existent dharmas? It shows the five-aggregate world as empty of non-existent and existent dharmas, and so on up to showing the world of the omniscience of all kinds as empty of non-existent and existent dharmas.
‘Furthermore, Subhūti! Prajñāpāramitā shows the Buddha the world as solitary emptiness. How does it show the world as solitary emptiness? It shows the five-aggregate world as solitary emptiness, and so on up to showing the world of the omniscience of all kinds as solitary emptiness.
‘Just so, Subhūti! Prajñāpāramitā can give birth to the buddhas and can show the mark of the world. Furthermore, Subhūti! This deep prajñāpāramitā shows the mark of the world, namely, the mark of not giving rise to this world or the next. Why? Because dharmas have no mark by which to give rise to this world or the next.’
Treatise ②: Explaining Reliance on Prajñā and Knowing and Repaying Kindness, the Buddha's Knowing Those Who Have Been Kind to Him, the Objection of No Knower and No Seer, Not Seeing Form and the Rest, the Nine Gates of Showing the World as Empty, Solitary Emptiness, and the Middle Way That Leaves Annihilation and Permanence
The treatise-author explains:
Prajñāpāramitā is the mother of the buddhas; for this reason the buddhas abide relying on prajñāpāramitā. Other sūtras say: 「諸佛依止法，以法為師。」 tr. "The buddhas rely on the Dharma and take the Dharma as their teacher."
Here the Buddha tells Subhūti: 「法者，即是般若波羅蜜。」 tr. "The Dharma is precisely prajñāpāramitā."
Among all unwholesome dharmas there is none worse than wrong view; because of wrong view one does not recognise a debt of kindness, saying only that it is naturally due to me. One who knows kindness is the highest among the wholesome dharmas of the world; it can give a good name in this life, and give a superb and wondrous fruit of retribution in later lives. Therefore the Buddha himself says that he is foremost among those who know kindness and repay kindness: 「我尚知布施、持戒等恩，何況般若波羅蜜！」 tr. "I know even the kindness of giving, keeping the precepts, and the rest; how much more that of prajñāpāramitā!"
Furthermore, the gods had this thought: 「般若波羅蜜畢竟空無定相故，或有人不貪不貴。」 tr. "Because prajñāpāramitā is ultimately empty and without fixed mark, there may be people who do not crave it and do not hold it precious." Therefore the Buddha says: 「我為三界尊，尚供養般若波羅蜜，何況餘人！」 tr. "I am the honoured one of the three realms, and even I make offerings to prajñāpāramitā; how much more should others!"
Again, someone gives rise to doubt: 「佛於一切世間如虛空無所著，何以故貪是般若波羅蜜，尊重、供養，似如貪著？」 tr. "The Buddha, like space, is attached to nothing in all the world; why does he crave this prajñāpāramitā, honouring it and making offerings to it, as if craving and clinging to it?" Therefore the Buddha says: 「我無貪心，但分別知諸法好醜、力用多少；知是般若波羅蜜能斷一切戲論、開三乘道、能滅眾苦等，有無量無邊功德，是故讚歎、尊重、供養。」 tr. "I have no craving mind; I only distinguish and know whether dharmas are fair or foul and how much power and use they have. I know that this prajñāpāramitā can cut off all idle discourse, open the path of the three vehicles, and extinguish the many sufferings, and so on, and has immeasurable and boundless merit; therefore I praise it, honour it, and make offerings to it." It is like a person who walks a safe road and escapes every kind of trouble and danger: he then constantly keeps this road in mind and points it out to others.
As to 「佛知作人」 tr. "the Buddha is one who knows what has been done for him": it is knowing that others have done a kindness to oneself. Elsewhere it says 「佛不知作人」 tr. "the Buddha does not know a doer"; fearing that people would give rise to doubt, it is said: 「佛知一切法無作相。」 tr. "The Buddha knows all dharmas as of the mark of non-action." Because he knows all dharmas as of the mark of non-action, it is said that there is no doer; it is not because he does not recognise a debt of kindness that he is called one who does not know a doer. To say that he knows what has been done for him and to say that he does not know a doer—neither is at fault.
At that time Subhūti raised an objection from ultimate emptiness: 「世尊！若一切法畢竟空故，無知者、無作者，云何般若波羅蜜能生諸佛、能示諸佛世間？」 tr. "World-Honored One! If, because all dharmas are ultimately empty, there is no knower and no maker, how can prajñāpāramitā give birth to the buddhas and show the buddhas the world?"
The Buddha approved of his question and here himself spoke the cause and condition: 「一切法空、虛誑、無堅固。」 tr. "All dharmas are empty, false and deceptive, and without solidity."
Subhūti's meaning is: 「一切法鈍相，無見、無知，云何般若波羅蜜獨能知見？」 tr. "All dharmas are of a dull mark, without seeing and without knowing; how can prajñāpāramitā alone know and see?"
The Buddha's meaning is: 「一切法非但無知、無見；一切法空、不牢固，無知者、無見者，亦不可得，故不應難。」 tr. "All dharmas are not merely without knowing and without seeing; all dharmas are empty and not firm, and the one without a knower and without a seer is also unfindable; therefore one should not object."
Furthermore, because all dharmas have no support and are bound by nothing, there is no knower and no seer. By all kinds of gates dharmas are refuted and made empty: sometimes permanence is refuted, and practising impermanence one enters emptiness; sometimes the real is refuted and one enters emptiness; sometimes because of ultimate exhaustion one enters emptiness; sometimes because all dharmas are separate one enters emptiness. In all such kinds of ways one enters emptiness. Now, because all dharmas have no place of abiding, they have no support and no bond; because they have no support, they also have no arising and no ceasing; for this reason they are empty. What is called unbound is that the real mark of all dharmas is unbound and goes beyond the three realms. Why? Because the three realms are false and deceptive. Therefore all dharmas have no knower and no seer, and in this way the world is shown.
This prajñā shows the world because it does not see form and the other dharmas. Form and the other dharmas are not seen because they have no support, no bond, and are false and deceptive. Here the Buddha himself speaks the cause and condition of not seeing, namely: 「不生緣色識，乃至不生緣一切種智識，是名不見色等法。」 tr. "Not giving rise to a consciousness that takes form as its object, and so on up to not giving rise to a consciousness that takes the omniscience of all kinds as its object—this is called not seeing form and the other dharmas."
Someone asks:
Consciousness may be said not to arise; how can form be said not to arise?
The answer:
Vexation and ruin is the mark of form, and it is distinguished and known by means of consciousness; without consciousness, there is also no mark of vexation and ruin.
Furthermore, all dharmas give rise to marks because causes and conditions come together, and have no self-nature. It is as when the conditions of body, consciousness, and contact come together, and only then is the hard mark of earth known; the hard mark is not apart from body and consciousness. Therefore dharmas all arise from coming together and have no self-nature.
As to 「般若波羅蜜示世間空」 tr. "prajñāpāramitā shows the world as empty": the world means the five aggregates and so on up to the omniscience of all kinds. When the bodhisattva practises prajñāpāramitā, he contemplates these dharmas, whether great or small, whether inner or outer, and none is not empty; this is called prajñāpāramitā's showing the world as empty.
As to 「佛示世間空」 tr. "the Buddha shows the world as empty": someone may doubt: 「佛愛著法故，說般若波羅蜜示世間空，非是諸法常實相。」 tr. "Because the Buddha loves and clings to the Dharma, he says that prajñāpāramitā shows the world as empty; it is not the permanent real mark of dharmas." Therefore the Buddha says: 「我非愛法故說。佛知諸法相，本末籌量、思惟、分別，無有法出於空者。我非但讀誦、從他聞故說，我以內心覺、知、思惟、分別故，說示世間空。」 tr. "I do not speak it because I love the Dharma. The Buddha knows the marks of dharmas; reckoning them from root to branch, considering and distinguishing them, there is no dharma that goes beyond emptiness. I do not speak it merely from reading and reciting or from hearing it from others; it is because with my inner mind I have perceived, known, considered, and distinguished it that I speak of showing the world as empty."
This passage speaks of 「示世間空」 tr. "showing the world as empty"; above it spoke broadly of 「離六十二見」 tr. "leaving the sixty-two views" and so on, while now it speaks only of 「五眾乃至一切種智」 tr. "the five aggregates and so on up to the omniscience of all kinds".
The people in the assembly at that time took prajñāpāramitā to be ultimate emptiness, gave rise to thoughts in their minds, and grasped at it; therefore it is said 「不可思議」 tr. "inconceivable". What is called inconceivable is that ultimate emptiness too is unfindable. Ultimate emptiness is sometimes called separation, sometimes called quiescence. What is called separation is dispersal—after a long time dharmas have nothing left over, and further they themselves leave their own nature. Once one knows ultimate emptiness, because there are no mental-factor dharmas and no words, it is called quiescence.
Ultimate emptiness and the rest are as spoken of before.
Someone asks:
What is solitary emptiness?
The answer:
The eighteen emptinesses all depend on causes and conditions and on their counterparts, as inner emptiness is called inner emptiness because of inner dharmas; if there were no inner dharmas, there would be no inner emptiness. The eighteen emptinesses are all like this. This solitary emptiness has no cause and no counterpart, and so it is called solitary emptiness. Furthermore, what is called solitary emptiness is like space, suchness, the nature of dharmas, the limit of reality, nirvāṇa.
As to 「示世間非今世相、非後世相」 tr. "showing the world as not of the mark of this world and not of the mark of the next world": some outside paths speak only of this world and do not speak of the next world; these people hold wrong view and fall into annihilation. Some people say there is this world and there is the next world, saying: 「今世神入後世。」 tr. "The soul of this world enters the next world." These people hold wrong view and fall into the view of permanence. Prajñāpāramitā leaves these two extremes and speaks the middle way: though it is empty, because it is not attached to emptiness, it speaks for them of sin and merit; though it speaks of sin and merit, it does not give rise to the wrong view of permanence, and it is also unobstructed with regard to emptiness.
Here the Buddha himself speaks the cause and condition: 「此中畢竟空故，云何有今世、後世見——若斷、若常？」 tr. "Because here it is ultimately empty, how could there be views of this world and the next—whether of annihilation or of permanence?"
Sūtra ③: Prajñā Arises for the Sake of the Great Matter, the Inconceivable Matter, the Unweighable Matter, the Matter without Measure, and the Matter Equal to the Unequalled—Form and All Dharmas Are Likewise; at the End, a Record of the Assembly Who Heard the Dharma and Obtained the Path
Subhūti said to the Buddha: ‘World-Honored One! This prajñāpāramitā arises for the sake of the great matter. World-Honored One! This prajñāpāramitā arises for the sake of the inconceivable matter. World-Honored One! This prajñāpāramitā arises for the sake of the unweighable matter. World-Honored One! This prajñāpāramitā arises for the sake of the matter without measure. World-Honored One! This prajñāpāramitā arises for the sake of the matter equal to the unequalled.’
The Buddha said: ‘Just so! Just so! Subhūti! Prajñāpāramitā arises for the sake of the great matter, arises for the sake of the inconceivable matter, arises for the sake of the unweighable matter, arises for the sake of the matter without measure, arises for the sake of the matter equal to the unequalled.
‘Subhūti! How does prajñāpāramitā arise for the sake of the great matter? Subhūti! The great matter of the buddhas is to save all beings and not to abandon any being.
‘Subhūti! How does prajñāpāramitā arise for the sake of the inconceivable matter? Subhūti! The inconceivable matter is the dharmas of the buddhas, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, the dharmas of the omniscient one. For this reason, Subhūti, the prajñāpāramitā of the buddhas arises for the sake of the inconceivable matter.
‘Subhūti! How does prajñāpāramitā arise for the sake of the unweighable matter? Subhūti! Among all beings there is none who can consider and weigh the dharmas of the Buddha, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, the dharmas of the omniscient one. For this reason, Subhūti, prajñāpāramitā arises for the sake of the unweighable matter.
‘Subhūti! How does prajñāpāramitā arise for the sake of the matter without measure? Subhūti! Among all beings there is none who can measure the dharmas of the Buddha, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, the dharmas of the omniscient one. For this reason, Subhūti, prajñāpāramitā arises for the sake of the unmeasurable matter.
‘Subhūti! How does prajñāpāramitā arise for the sake of the matter equal to the unequalled? Subhūti! Among all beings there is none who can equal the Buddha, how much less surpass him! For this reason, Subhūti, prajñāpāramitā arises for the sake of the matter equal to the unequalled.’
Subhūti said to the Buddha: ‘World-Honored One! Is it only the dharmas of the Buddha, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, the dharmas of the omniscient one that arise for the sake of the inconceivable, the unweighable, the without measure, the matter equal to the unequalled?’
The Buddha told Subhūti: ‘Just so! Just so! The dharmas of the Buddha, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, the dharmas of the omniscient one are inconceivable, unweighable, without measure, equal to the unequalled. Form too is inconceivable, unweighable, without measure, equal to the unequalled; feeling, perception, constructions, and consciousness too are inconceivable, unweighable, without measure, equal to the unequalled; and so on up to the omniscience of all kinds, the nature of dharmas, and the mark of dharmas, which are inconceivable, unweighable, without measure, equal to the unequalled. Within this, mind and mental-factor dharmas are unfindable. Furthermore, Subhūti! Form is inconceivable, and this too is unfindable; and so on up to: form is equal to the unequalled, and this too is unfindable. Feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, are equal to the unequalled, and this too is unfindable.’
Subhūti said to the Buddha: ‘World-Honored One! By what cause and condition is it that form is inconceivable and so on up to equal to the unequalled, and this too is unfindable? By what cause and condition is it that feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, are equal to the unequalled, and this too is unfindable?’
The Buddha told Subhūti: ‘Because the measure of form is unfindable, because the measure of feeling, perception, constructions, and consciousness is unfindable, and so on up to because the measure of the omniscience of all kinds is unfindable.’
Subhūti said to the Buddha: ‘World-Honored One! By what cause and condition is the measure of form unfindable, and so on up to the measure of the omniscience of all kinds unfindable?’
The Buddha told Subhūti: ‘Because form is inconceivable, and so on up to because form is equal to the unequalled, the measure is unfindable; and so on up to: because the omniscience of all kinds is inconceivable, and so on up to because the omniscience of all kinds is equal to the unequalled, the measure is unfindable. Subhūti! What do you think? Within the inconceivable and so on up to that which is equal to the unequalled, can form, feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, be found?’
Subhūti said: ‘World-Honored One! They cannot be found.’
‘For this reason, Subhūti, all dharmas are inconceivable and so on up to equal to the unequalled. Just so, Subhūti! The dharmas of the buddhas are inconceivable, unweighable, without measure, equal to the unequalled. Subhūti! This is called the dharmas of the buddhas being inconceivable and so on up to equal to the unequalled. Subhūti! These dharmas of the buddhas are inconceivable because they pass beyond the mark of conceiving; unweighable because they pass beyond weighing; without measure because they pass beyond measure; equal to the unequalled because they pass beyond equalling. Subhūti! For this reason, all dharmas too are of the inconceivable mark, and so on up to equal to the unequalled. Subhūti! The name "inconceivable"—its meaning too is inconceivable; the name "unweighable"—its meaning too is unweighable; the name "without measure"—its meaning too is unmeasurable; the name "equal to the unequalled"—its meaning too is equal to the unequalled. Subhūti! These dharmas of the buddhas are inconceivable and so on up to equal to the unequalled. Inconceivable, as space is inconceivable; unweighable, as space is unweighable; without measure, as space is without measure; equal to the unequalled, as space is equal to the unequalled. Subhūti! This too is called the dharmas of the buddhas being inconceivable and so on up to equal to the unequalled. The Buddha's Dharma is immeasurable like this; among all the gods, humans, and asuras of the world there is none who can conceive of it or reckon it.’
When this chapter on the dharmas of the buddhas being inconceivable, unweighable, without measure, and equal to the unequalled was proclaimed, five hundred bhikṣus, because they took up no dharma, exhausted their outflows, their minds were liberated, and they became arhats; twenty bhikṣuṇīs too, because they took up no dharma, exhausted their outflows and became arhats; in sixty thousand upāsakas and thirty thousand upāsikās, far from dust and free of defilement with regard to dharmas, the Dharma-eye arose with regard to dharmas; twenty bodhisattva-mahāsattvas obtained the acceptance of the non-arising of dharmas and, within this Auspicious Kalpa, will receive the prediction.
Treatise ③: Explaining the Five Meanings of the Great Matter, the Inconceivable, the Unweighable, the Without Measure, and That Which Is Equal to the Unequalled; the Five Things the Buddha Himself Speaks Of; Glosses on the Four Kinds of Dharmas; the Simile of Space; and at the End, Why Those Who Obtained the Path Were Many or Few
The treatise-author explains:
Subhūti deeply understood the mark of prajñā; with regard to dharmas he was without clinging and without obstruction, and joy arose in his mind, and he said to the Buddha 「世尊！般若波羅蜜為大事故起」 tr. "World-Honored One! Prajñāpāramitā arises for the sake of the great matter" and so on. What is called 「大事」 tr. "the great matter" is that it breaks the great suffering and vexation of all beings and can give the unsurpassed great Dharma of the Buddha; therefore it is called the great matter.
The inconceivable has already been answered before.
As to 「不可稱」 tr. "unweighable": 「稱」 tr. "weighing" means wisdom; the fixed and real mark of prajñā is very deep and extremely heavy, and wisdom is light and thin, and so it cannot weigh it. Again, prajñā is much and wisdom little, and so it cannot weigh it. Again, the benefit of prajñā is vast: before it is accomplished, it can give the fruit of retribution of the world; after it is accomplished, it gives the fruit of the path. Again, only to know exhaustively to the very end is called 「稱」 tr. "weighing". There is none who can weigh and know prajñāpāramitā—whether as permanent or impermanent, whether as real or empty, whether as existent or non-existent. All such kinds of meaning of 「不可稱」 tr. "unweighable" as these should be known.
As to 「無量事」 tr. "the matter without measure", someone says: 「稱」 tr. "weighing" is precisely 「量」 tr. "measuring". Someone says: grasping at marks is called 「量」 tr. "measuring"; because this prajñāpāramitā cannot be grasped by a mark, it is called without measure. Again, because the bodhisattva practises prajñā with the four immeasurable minds, it is called without measure. Again, 「量」 tr. "measuring" means wisdom; neither the wisdom of ordinary people, nor the wisdom of the two vehicles, nor the wisdom of the bodhisattvas can measure the limits of prajñā, and so it is called without measure.
As to 「無等等」 tr. "equal to the unequalled": 「無等」 tr. "the unequalled" means nirvāṇa; among all conditioned dharmas there is none that can equal nirvāṇa. Nirvāṇa has three portions: the nirvāṇa of the śrāvakas, the nirvāṇa of the pratyekabuddhas, the nirvāṇa of the Buddha. Prajñā can give the nirvāṇa of the Great Vehicle, and so it is called equal to the unequalled.
Furthermore, because among all beings there is none who can equal the Buddha, the Buddha is called 「無等」 tr. "the unequalled"; prajñāpāramitā benefits beings and makes them resemble the Buddha, and so it is called equal to the unequalled.
Furthermore, the dharmas of the buddhas are foremost and subtle and wondrous; there is none that can equal them, none that can reach them, none that can match them; because prajñāpāramitā can make beings obtain such a mind, it is called equal to the unequalled.
Furthermore, 「無等」 tr. "the unequalled" means the real mark of all dharmas: no contemplation and no practice can reach it; it is without idle discourse and nothing can break or ruin it; and so it is called the unequalled. Because the bodhisattva, having obtained this 「無等」 tr. "unequalled", can give rise to a mind of kindness and compassion among beings, it is called equal to the unequalled.
This is called the meaning of 「無等等」 tr. "equal to the unequalled".
Subhūti is a śrāvaka and does not have omniscience, and yet he could speak of this inconceivable prajñā and so on; therefore the Buddha approved of what he said.
The Buddha himself spoke of the five matters.
Beings are immeasurable and boundless, more than the atoms in world-systems equal to the sands of the Ganges in the ten directions; the buddhas, with the ten powers and the other dharmas, wish to save them all—this is called 「大事」 tr. "the great matter". Again, there are bodhisattvas who long ago obtained the acceptance of the non-arising of dharmas and, because they do not abandon beings, do not enter nirvāṇa without remainder. Furthermore, when this bodhisattva attains the path of the Buddha, for the sake of beings he accepts five things: first, he accepts every toil and hardship; second, he gives up the pleasure of quiet concentration; third, he shares his undertakings with evil people; fourth, he deals with people face to face; fifth, he enters great assemblies. The Buddha has deeply obtained the pleasure of freedom from desire, and yet for the sake of beings he gladly accepts these five things and every kind of weariness and hardship, as if receiving merit—this is the 「大事」 tr. "great matter".
What is called 「不可思議」 tr. "inconceivable" is the dharmas of the Buddha, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, the dharmas of the omniscient one.
As to 「佛法」 tr. "the dharmas of the Buddha": Buddha means awakened; among all who sleep in ignorance he was the first to awaken, and so he is called awakened.
As to 「如來」 tr. "the Tathāgata": as the buddhas of the past practised the six perfections, obtained the suchness mark of dharmas, and came to the path of the Buddha, so the present Buddha too has come by this path in the same way; as the buddhas came, so he came—this is called the Tathāgata.
As to 「自然人法」 tr. "the dharmas of the one who is so of himself": śrāvakas too have awakening and have knowing, but it comes from hearing others; this is the dharma of a disciple. Therefore it is said that the Buddha is the one who is so of himself, and does not hear it from others.
As to 「一切智人法」 tr. "the dharmas of the omniscient one": the pratyekabuddha too obtains it of himself and does not hear it from others, yet he does not have omniscience; therefore it is said that it is what the Buddha, the omniscient one, obtains.
No one can consider and weigh these four kinds of dharmas, and so they are called 「不可思議」 tr. "inconceivable", 「不可稱」 tr. "unweighable", 「不可量」 tr. "unmeasurable"; further, there is no dharma that resembles these dharmas, and so they are called 「無等等」 tr. "equal to the unequalled".
Subhūti's meaning was that he feared that bodhisattvas new to the training would cling to these four dharmas, and so he said to the Buddha: 「但是四法不可思議、無有與等耶？」 tr. "Is it only these four dharmas that are inconceivable and without anything equal to them?"
The Buddha answered: 「色等諸法亦不可思議、無稱、無量、無等等。」 tr. "Form and the other dharmas too are inconceivable, unweighable, without measure, equal to the unequalled."
Within this the Buddha himself spoke the cause and condition: 「色等一切法不可得故。」 tr. "Because form and all dharmas are unfindable."
As to 「如是，須菩提！諸佛法不可思議」 tr. "Just so, Subhūti! The dharmas of the buddhas are inconceivable": this is as the matter spoken of above. As to 「是名不可思議」 tr. "this is called inconceivable": it is a concluding phrase. The treatise-writer explained broadly before; here the Buddha speaks briefly: 「不可思議，過思議相；過等等相。」 tr. "Inconceivable—passing beyond the mark of conceiving; passing beyond the mark of equalling."
Speaking in terms of meaning and intent, the dharma of nirvāṇa is inconceivable; speaking in terms of name, because of worldly truth it can be conceived.
As to 「如虛空不可思議」 tr. "as space is inconceivable": as was said in an earlier chapter, the mark of space is inconceivable, and so it is said 「不可思議」 tr. "inconceivable"; and so on up to that which is equal to the unequalled being like space—because space has nothing to which it can be compared, it is called 「無等等」 tr. "equal to the unequalled".
The mark of prajñāpāramitā is precisely the mark of the dharmas of the Buddha; the inconceivable, the without measure, the unweighable, that which is equal to the unequalled are precisely the mark of the dharmas of the Buddha. As to 「是佛法，一切世間天、人、阿修羅無能思議稱量」 tr. "these dharmas of the Buddha—among all the gods, humans, and asuras of the world there is none who can conceive of them or weigh and measure them": of the six destinies only three destinies are mentioned, because even the beings of the three good destinies cannot weigh and measure them—how much less the three evil destinies!
Someone asks:
When this chapter was proclaimed, why were the bhikṣuṇīs and bodhisattvas who obtained the path so few?
The answer:
Here the dharmas of the buddhas are much praised—namely, 「不可思議、無稱、無量、無等等」 tr. "inconceivable, unweighable, without measure, equal to the unequalled"—and because the hearers mostly increased their root of faith, those who obtained the path among the white-robed were many. Though women have much faith, because they have little wisdom, those who obtained the path were also few. The white-robed crave and cling to the affairs of the world, their wisdom is shallow and thin, and their faculties are slow and dull, so they cannot exhaust their outflows.
The bhikṣus have the faculties of faith and wisdom in balance, and because they seek the path single-mindedly, those who exhausted their outflows were many. Because the bhikṣuṇīs have little wisdom, twenty of them attained the exhaustion of outflows; although many obtained the first path, their number exceeding that of the white-robed, because they did not exhaust their outflows they were no different from the white-robed, and so they are not spoken of here.
Those who entered the dharma of the acceptance of non-arising were few because it is very deep and hard to obtain, and further because those who have planted causes and conditions for this dharma are few.
As to 「賢劫中當受記」 tr. "within the Auspicious Kalpa they will receive the prediction":
Someone says: 「賢劫中千佛，除四佛，當與受記。」 tr. "Of the thousand buddhas of the Auspicious Kalpa, excepting four buddhas, they will give them the prediction."
Someone says: 「釋迦文佛與受記：『於賢劫中，在餘世界作佛。』」 tr. "Śākyamuni Buddha gives them the prediction: ‘Within the Auspicious Kalpa you will become buddhas in other worlds.’"
Here ends the seventieth fascicle of the Mahāprajñāpāramitā-upadeśa.
大事起品The Great Matter Arises
全文五層 →Full five layers →本品題為《大智度論》釋〈大事起品〉第五十，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷七十一。
經①：五種『故起』——含受義與灌頂王喻、不取不著義與反問答、諸天子讚歎、即時信解者從何處來、先世不問與不行之失
那時，須菩提向佛稟白：『世尊！這深般若波羅蜜是為了大事而興起的，是為了不可思議的事而興起的，是為了不可稱量的事而興起的，是為了沒有限量的事而興起的。世尊！這深般若波羅蜜是為了無等等的事而興起的。』
佛告訴須菩提：『正是這樣！正是這樣！這深般若波羅蜜是為了大事而興起的，乃至是為了無等等的事而興起的。為什麼呢？般若波羅蜜中含攝容受五波羅蜜，般若波羅蜜中含攝容受內空乃至無法有法空，含攝容受四念處乃至八聖道分，這深般若波羅蜜中含攝容受佛十力乃至一切種智。譬如受過灌頂之禮的國王，在國土之中最為尊貴，所有官府的事務都交託給大臣去辦，國王自己安樂無事；就像這樣，須菩提！所有聲聞辟支佛之法、或菩薩之法、或佛之法，一切都在般若波羅蜜之中，般若波羅蜜能夠成就辦妥它們的事。因為這個緣故，須菩提！般若波羅蜜是為了大事而興起的，乃至是為了無等等的事而興起的。再者，須菩提！這般若波羅蜜不取色、不執著色，所以能夠成辦；對受、想、行、識不取、不著，所以能夠成辦；乃至對一切種智不取、不著，所以能夠成辦；對須陀洹果乃至阿羅漢果、辟支佛道乃至阿耨多羅三藐三菩提不取、不著，所以能夠成辦。』
須菩提向佛稟白：『怎麼叫作對色不取、不著，所以般若波羅蜜能夠成辦？怎麼叫作對受、想、行、識乃至阿耨多羅三藐三菩提不取、不著，所以般若波羅蜜能夠成辦？』
佛告訴須菩提：『在你的意思裡怎麼樣？你可曾見到這個色是可以取、可以著的嗎？』
須菩提說：『不是這樣的！世尊！』
『須菩提！在你的意思裡怎麼樣？你可曾見到受、想、行、識乃至阿耨多羅三藐三菩提是可以取、可以著的嗎？』
須菩提說：『不是這樣的！世尊！』
佛說：『好啊！好啊！須菩提！我也不見這個色是可以取、可以著的，因為不見所以不取，因為不取所以不著；我也不見受、想、行、識乃至阿耨多羅三藐三菩提以及一切種智是可以取、可以著的，因為不見所以不取，因為不取所以不著；須菩提！我也不見佛法、如來法、自然人法、一切智人法是可以取、可以著的，因為不見所以不取，因為不取所以不著。因為這個緣故，須菩提！諸位菩薩摩訶薩，對色也不應當取、也不應當著，對受、想、行、識乃至佛法、如來法、自然人法、一切智人法也不應當取、也不應當著。』
那時，欲界、色界的諸位天子向佛稟白：『世尊！這般若波羅蜜，極其深奧、難以見到、難以理解、不是用思惟比類所能知道的；微妙、善巧、有智慧、心得寂滅的人則能知道。能夠信受這般若波羅蜜的人，應當知道這位菩薩曾多多供養諸佛、多多種下善根、常與善知識相隨，所以能夠信解深般若波羅蜜。世尊！假使三千大千世界之中所有的眾生都作了信行人、法行人、八人，或得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，他們的智與斷，也比不上這位菩薩一日之中行深般若波羅蜜，忍可、欲樂、思惟、籌量。為什麼呢？因為這些信行人、法行人、八人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛的智與斷，就是菩薩摩訶薩的無生法忍。』
佛告訴欲界、色界的諸位天子：『正是這樣！正是這樣！諸位天子！信行人、法行人、八人、須陀洹乃至阿羅漢、辟支佛，就是菩薩摩訶薩的無生法忍。諸位天子！假使有善男子、善女人聽聞這深般若波羅蜜，書寫、受持、讀誦、演說、正憶念，這善男子、善女人能迅速得到涅槃，勝過那些求聲聞、辟支佛乘的善男子、善女人遠離深般若波羅蜜而行持其餘經典，或一劫、或不到一劫。為什麼呢？因為這深般若波羅蜜中廣說上妙之法，是信行人、法行人、八人、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛所應當學的；菩薩摩訶薩也應當學，學成之後便得阿耨多羅三藐三菩提。』
這時欲界、色界的諸位天子一齊發聲說：『世尊！這深般若波羅蜜名為摩訶波羅蜜。世尊！這般若波羅蜜名為不可思議波羅蜜、不可稱波羅蜜、無有量波羅蜜、無等等波羅蜜。信行人、法行人、八人學這深般若波羅蜜，得以成就；須陀洹、斯陀含、阿那含、阿羅漢、辟支佛學這深般若波羅蜜，得成；菩薩摩訶薩在這深般若波羅蜜中學，得阿耨多羅三藐三菩提。而這深般若波羅蜜也不增加、也不減少。』
這時欲界、色界的諸位天子頂禮佛足，繞佛而去；離開不遠，忽然就不見了，各各回到他們本來的處所。
須菩提向佛稟白：『世尊！假使菩薩摩訶薩聽聞這深般若波羅蜜而當下就信解的，他是從什麼地方命終而來生在這裡的？』
佛告訴須菩提：『假使菩薩摩訶薩聽聞這深般若波羅蜜而當下就信解，不沉沒、不退却、不以為難、不生疑、不生悔，歡歡喜喜樂於聽受，聽了以後就憶持思念，始終不遠離這深般若波羅蜜，無論行、住、坐、臥，始終不曾廢弛忘失，常常跟隨法師。譬如剛出生的小牛不離開牠的母親；菩薩摩訶薩也是這樣，為了聽聞深般若波羅蜜的緣故，始終不遠離法師，直到得了這深般若波羅蜜，口中能誦、心中能解，正見通達。須菩提！應當知道這位菩薩是從人道之中命終而還生在這人間的。為什麼呢？因為這位求佛道的人前世時聽聞過深般若波羅蜜，並且書寫、受持、恭敬、尊重、讚歎，以華、香乃至幡、蓋供養。因為這個因緣，所以在人中命終還生人中，一聽聞這深般若波羅蜜，當下就信解。』
須菩提向佛稟白：『世尊！可有菩薩摩訶薩這樣功德成就，在他方世界供養諸佛，在那裡命終而來生在這裡，聽聞深般若波羅蜜當下就信解，書寫、受持、讀誦、正憶念，有這樣的人嗎？』
佛說：『有！有菩薩這樣功德成就，在他方世界供養諸佛，在那裡命終，來生在這裡，聽聞這深般若波羅蜜，當下就信解，書寫、受持、讀誦、演說、正憶念。為什麼呢？因為這位菩薩摩訶薩從他方諸佛那裡聽聞這深般若波羅蜜，信解、書寫、受持、讀誦、演說、正憶念，在那裡命終，來生此間，應當知道這人是先世功德成就的。
『再者，須菩提！有菩薩是從彌勒菩薩摩訶薩那裡聽聞這深般若波羅蜜，因為這樣的善根因緣，所以來生此間。須菩提！又有菩薩摩訶薩前世時雖然聽聞過深般若波羅蜜，卻不曾請問其中的事義；來生人中，聽聞這深般若波羅蜜，心中就有疑惑追悔，難以開悟。須菩提！這樣的菩薩，應當知道是先世雖然聽聞這深般若波羅蜜，卻因為不曾請問的緣故，如今接續著生起疑悔，難以開悟。須菩提！假使菩薩先世雖然聽聞禪波羅蜜，卻不曾請問其中的事義；今世聽聞般若波羅蜜時，由於不曾請問的緣故，接續著生起疑悔。須菩提！假使菩薩先世雖然聽聞毘梨耶波羅蜜，卻不曾請問其中的事義；今世聽聞般若波羅蜜，由於不曾請問的緣故，接續著又生疑悔。須菩提！假使菩薩先世聽聞羼提波羅蜜，卻不曾請問其中的事義；今世聽聞般若波羅蜜，由於不曾請問的緣故，接續著又生疑悔。須菩提！假使菩薩先世雖然聽聞尸羅波羅蜜，卻不曾請問其中的事義；今世聽聞般若波羅蜜，由於不曾請問的緣故，接續著又生疑悔。須菩提！假使菩薩先世雖然聽聞檀波羅蜜，卻不曾請問其中的事義；今世聽聞般若波羅蜜，由於不曾請問的緣故，接續著又生疑悔。
『再者，須菩提！菩薩摩訶薩先世雖然聽聞內空、外空、內外空乃至無法有法空，卻不曾請問其中的事義；來生人中，聽聞這深般若波羅蜜，由於不曾請問的緣故，接續著又生疑悔，難以開悟。
『再者，須菩提！菩薩摩訶薩先世雖然聽聞四念處乃至八聖道分、四禪、四無量心、四無色定、五神通、佛十力乃至一切種智，卻不曾請問其中的事義；來生人中，聽聞這深般若波羅蜜，由於不曾請問的緣故，接續著又生疑悔，難以開悟。
『再者，須菩提！菩薩摩訶薩先世聽聞深般若波羅蜜，不曾請問其中的事義、也不依著去行；捨此身而受生之時，聽聞這深般若波羅蜜，或一日、二日、三日、四日、五日之間，他的心堅固得沒有什麼能夠壞它，一旦離開了所聽聞的時節便又退失。為什麼呢？因為先世聽聞這深般若波羅蜜時，雖然請問了其中的事義，卻不照著所說的去行。這人有時想聽、有時不想聽，心輕浮而不堅固、志散亂而不安定，譬如輕飄的羽毛隨著風向東向西。須菩提！應當知道這位菩薩發心不久，不與善知識相隨，不曾多多供養諸佛，先世不曾書寫這深般若波羅蜜，不讀、不誦、不正憶念，不學般若波羅蜜、不學禪波羅蜜、不學毘梨耶波羅蜜、不學羼提波羅蜜、不學尸羅波羅蜜、不學檀波羅蜜，不學內空乃至無法有法空，不學四念處乃至八聖道分，不學四禪、四無量心、五神通、佛十力，乃至不學一切種智。就像這樣，須菩提！應當知道這位菩薩摩訶薩是新發大乘之意的人，因為信心少、樂欲少的緣故，所以不能書寫這深般若波羅蜜，不能受持、讀誦、演說、正憶念。須菩提！假使求佛道的善男子、善女人不書寫這深般若波羅蜜，不受持讀誦、不演說、不正憶念，也就不被深般若波羅蜜所守護，乃至不被一切種智所守護；這人也不照著所說的去行深般若波羅蜜，乃至不照著所說的去行一切種智，這人或者墮入二地——或是聲聞地、或是辟支佛地。為什麼呢？因為這善男子、善女人不書寫這深般若波羅蜜，不讀、不誦、不演說、不正憶念，這人也就不被深般若波羅蜜所守護、也不照著所說的去行。因為這個緣故，這善男子、善女人在二地之中應當墮入其中一地。』
論①：重說甚深之由與大國王喻、深淺無定、含受義申論、初染曰取生愛曰著、四種答中反問答之意、賢聖智斷何以不如、行般若人上中下三品
論主問說：
先前已經多次宣說這般若波羅蜜甚深的因緣，如今為什麼又重複宣說？
論主答說：
處處宣說甚深，多有利益；凡夫人不明白，便說這是重複宣說。譬如有一位大國王沒有嫡子，向神祇祈求禱祝，多年沒有感應。當時國王出行在外，夫人生了一個男孩，便差遣使者去稟告國王：『大夫人生了男孩。』國王聽了歡喜卻不作答，這樣往返到了十次。使者稟白國王：『方才所稟白的話，大王沒有聽到嗎？』國王說：『我當下就聽到了，只因久來的心願圓滿了，心中喜悅，樂於聽個不停罷了！』隨即敕令有司賞賜這人百萬兩黃金，一句話賞十萬兩。國王聽使者的言語，話語之中有利益，並不是重複的話語，不明白的人才說是重複。處處宣說甚深也是這樣，佛與菩薩、須菩提知道其中大有利益，須菩提聽佛宣說深般若而探不到它的底，越聽越覺得甚深。聽法的人處處聽聞甚深，得到禪定、智慧等等利益；凡夫人便說是重複宣說。
再者，深與淺並沒有定準，是隨著眾生而說的，理解的人不覺得深，不理解的人才說是深。般若波羅蜜除了佛沒有人能夠遍知，所以常說「甚深」。因此佛是為了眾生的緣故才說「甚深」，並沒有一定的甚深之相；假使有一定的甚深之相，那就沒有人能夠行了。所以說：「菩薩謂般若甚深，為不行般若波羅蜜。」
所謂甚深的因緣，就是「為大事故起，乃至無等等事故起」。大事等等的義理，如同先前所說。
這裡佛自己宣說大事等等的因緣，就是「般若波羅蜜含受五波羅蜜等諸法」。
論主問說：
五波羅蜜等等各有各的相，怎麼說「般若波羅蜜中含受」？
論主答說：
這裡說的是在經中含攝容受。再者，五波羅蜜等等諸法與般若波羅蜜和合，以方便迴向的緣故，五波羅蜜等等諸法才得以到達佛道。灌頂王好比是佛，國事好比是種種度化眾生的法門，大臣好比是般若波羅蜜。佛委任倚仗般若波羅蜜去成辦種種法的緣故，自己安處於禪定，快樂而無事。又好比想要除去乾枯的柴薪草木，把火投入其中，火的力量就能燒得乾乾淨淨，人便無事了。
再者，這般若波羅蜜對色等等諸法不取、不著，所以名為含受。初起染心叫作取，生出愛意叫作著。
須菩提問：「云何般若為色等諸法不取、不著故名含受？」
佛於四種答法之中以反問來作答：「於汝意云何？以智慧眼見是色等法可取、可著不？」
須菩提心裡這樣思念：「若智慧眼見空、無相、無作、無量、不可思議相，云何當答色等法定相可取、可著？」
佛認可他所說的：「汝未得一切智，不見色等諸法；我一切智人亦不見色等諸法。」因此讚歎說：「善哉！」
這時諸位天子讚歎般若波羅蜜以及行般若波羅蜜的人，這樣說：「若三千大千世界中眾生皆作信行、法行乃至辟支佛，若智、若斷。智者，十智。斷者，二種斷：有殘斷、無殘斷；學人有殘斷，無學人無殘斷。不如是菩薩一日行深般若波羅蜜。何以故？是諸賢聖智、斷，皆是菩薩無生法忍。」
論主問說：
假使諸位賢聖的智與斷就是無生忍，為什麼說比不上？
論主答說：
信行等等的人沒有大悲、捨棄眾生，所以比不上；又沒有方便之力，不能在涅槃那裡自己回轉。譬如眾水匯合於恒河一齊流入大海，將要入海的時候水勢奔湊急迫，眾生在其中沒有能夠自己回轉的，唯有大力的人才能夠自己脫出。
再者，其餘諸位賢聖的智與斷雖已成就，菩薩纔得無生忍而力量就能超過他們，所以說勝。智與斷的功德雖然成就了，還是比不上菩薩的初忍；譬如大臣的功業雖然廣大，比不上太子。
再者，煖法、頂法、忍法是小乘的初門，菩薩的法忍是大乘的初門；聲聞、辟支佛雖然終究有成，尚且比不上菩薩初入道之門，何況成佛呢！
論主問說：
聲聞、辟支佛之法是小乘，菩薩是大乘，為什麼說「二乘智斷即是菩薩無生忍」？
論主答說：
所緣的是同一個，如、法性、實際也是同一個。所不同的是智慧的利與鈍，又因為菩薩有無量功德以及大悲心守護的緣故，所以說勝。
其餘種種所說，都是在讚歎般若波羅蜜。
行般若波羅蜜的人有上、中、下三品：下品的人，聽聞般若波羅蜜只是直下信受聽取，不請問其中的義理；中品的人，聽了以後能請問義理，卻不能依著去行；上品的人，能聽、能解、能行。下品的人，雖然得了人身，聽聞般若卻疑悔難悟，這是根性鈍、福德薄的緣故；中品的人，得了人身，聽聞般若，一心信受樂欲，能夠知道義理的旨趣，從一日到四日、五日，心能堅固；過了這個時節以後便不能信樂，有時想聽、有時不想聽，因為他宿世雖然解得義理卻不能依著去行，這也是根性鈍、福德薄的緣故；上品的人，得了人身，聽聞般若，心中當下深解，信樂而不捨離，常常跟隨法師。
上面所說中、下二種菩薩因為不能得到上地的緣故，應當墮入二乘，這是不被般若所守護的緣故。為了把這件事說得更加明了，佛在後面的品中為此作了譬喻：「如大海水中船破，若得所依則能渡，不得所依則不能渡。」
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the fiftieth chapter, "The Great Matter Arises", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the seventy-first fascicle.
Sūtra ①: Five Kinds of ‘Arising for the Sake of’—the Meaning of Containing and Receiving and the Simile of the Consecrated King, the Meaning of Not Grasping and Not Clinging and the Answer by Counter-Question, the Praise of the Gods, Where Those Who Believe and Understand at Once Come From, the Faults of Not Asking and Not Practising in a Former Life
At that time Subhūti said to the Buddha: ‘World-Honored One! This deep prajñāpāramitā arises for the sake of the great matter, arises for the sake of the inconceivable matter, arises for the sake of the unweighable matter, arises for the sake of the matter without measure. World-Honored One! This deep prajñāpāramitā arises for the sake of the matter equal to the unequalled.’
The Buddha told Subhūti: ‘Just so! Just so! This deep prajñāpāramitā arises for the sake of the great matter, and so on up to arises for the sake of the matter equal to the unequalled. Why? Within prajñāpāramitā the five perfections are contained and received; within prajñāpāramitā inner emptiness and so on up to the emptiness of non-existent and existent dharmas are contained and received, the four foundations of mindfulness and so on up to the eightfold noble path are contained and received; within this deep prajñāpāramitā the ten powers of the Buddha and so on up to the omniscience of all kinds are contained and received. It is like a consecrated king, one who has received the rite of consecration: in the land he is the most honoured, all the affairs of the government offices he entrusts to his great minister to handle, and the king himself is at ease and without a care. Just so, Subhūti! All the dharmas of the śrāvakas and pratyekabuddhas, or the dharmas of the bodhisattvas, or the dharmas of the buddhas—all of them are within prajñāpāramitā, and prajñāpāramitā can accomplish their matter and bring it to completion. For this reason, Subhūti! prajñāpāramitā arises for the sake of the great matter, and so on up to arises for the sake of the matter equal to the unequalled. Furthermore, Subhūti! This prajñāpāramitā does not grasp form and does not cling to form, and so it can accomplish; toward feeling, perception, constructions, and consciousness it does not grasp and does not cling, and so it can accomplish; and so on up to toward the omniscience of all kinds it does not grasp and does not cling, and so it can accomplish; toward the fruit of srota-āpanna and so on up to the fruit of arhat, and the path of the pratyekabuddha and so on up to anuttarā samyaksaṃbodhi, it does not grasp and does not cling, and so it can accomplish.’
Subhūti said to the Buddha: ‘How is it that, because it does not grasp and does not cling to form, prajñāpāramitā can accomplish? How is it that, because it does not grasp and does not cling to feeling, perception, constructions, and consciousness, and so on up to anuttarā samyaksaṃbodhi, prajñāpāramitā can accomplish?’
The Buddha told Subhūti: ‘What do you think? Have you ever seen this form as something that can be grasped and can be clung to?’
Subhūti said: ‘No, World-Honored One!’
‘Subhūti! What do you think? Have you ever seen feeling, perception, constructions, and consciousness, and so on up to anuttarā samyaksaṃbodhi, as something that can be grasped and can be clung to?’
Subhūti said: ‘No, World-Honored One!’
The Buddha said: ‘Good, good! Subhūti! I too do not see this form as something that can be grasped and can be clung to; because I do not see it I do not grasp it, and because I do not grasp it I do not cling to it. I too do not see feeling, perception, constructions, and consciousness, and so on up to anuttarā samyaksaṃbodhi and the omniscience of all kinds, as something that can be grasped and can be clung to; because I do not see them I do not grasp them, and because I do not grasp them I do not cling to them. Subhūti! I too do not see the dharmas of the buddhas, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, or the dharmas of the omniscient one as something that can be grasped and can be clung to; because I do not see them I do not grasp them, and because I do not grasp them I do not cling to them. For this reason, Subhūti! the bodhisattva-mahāsattvas should neither grasp form nor cling to it, and toward feeling, perception, constructions, and consciousness, and so on up to the dharmas of the buddhas, the dharmas of the Tathāgata, the dharmas of the one who is so of himself, and the dharmas of the omniscient one, they should likewise neither grasp nor cling.’
At that time the gods of the desire realm and the form realm said to the Buddha: ‘World-Honored One! This prajñāpāramitā is exceedingly deep, hard to see, hard to understand, not something that can be known by thinking and comparison; it can be known by the subtle, the skilful, the wise, and those whose minds have attained quiescence. As for one who can believe and receive this prajñāpāramitā, know that this bodhisattva has made many offerings to the buddhas, planted many roots of goodness, and constantly kept company with good friends, and so he can believe and understand deep prajñāpāramitā. World-Honored One! Suppose all the beings within the three-thousand great-thousand world became persons who practise in faith, persons who practise by the Dharma, or persons of the eight, or attained srota-āpanna, sakṛdāgāmin, anāgāmin, arhat, or pratyekabuddha: their knowledge and severance would still not equal this bodhisattva's practising deep prajñāpāramitā for one day, accepting, wishing, considering, and reckoning. Why? Because the knowledge and severance of these persons who practise in faith, persons who practise by the Dharma, persons of the eight, srota-āpanna, sakṛdāgāmin, anāgāmin, arhats, and pratyekabuddhas are precisely the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas.’
The Buddha told the gods of the desire realm and the form realm: ‘Just so! Just so! Gods! Persons who practise in faith, persons who practise by the Dharma, persons of the eight, srota-āpanna and so on up to arhats and pratyekabuddhas are precisely the bodhisattva-mahāsattva's acceptance of the non-arising of dharmas. Gods! If there is a good man or good woman who hears this deep prajñāpāramitā and writes out, receives and upholds, reads and recites, expounds, and rightly recollects it, this good man or good woman can swiftly attain nirvāṇa, surpassing those good men and good women who seek the vehicle of the śrāvakas and pratyekabuddhas and who, far from deep prajñāpāramitā, practise the other sūtras, whether for a kalpa or for less than a kalpa. Why? Because in this deep prajñāpāramitā the supreme and wondrous Dharma is broadly taught, which persons who practise in faith, persons who practise by the Dharma, persons of the eight, srota-āpanna, sakṛdāgāmin, anāgāmin, arhats, and pratyekabuddhas should learn; bodhisattva-mahāsattvas too should learn it, and having learned it to completion they then attain anuttarā samyaksaṃbodhi.’
Then the gods of the desire realm and the form realm raised their voices together and said: ‘World-Honored One! This deep prajñāpāramitā is called the mahāpāramitā. World-Honored One! This prajñāpāramitā is called the inconceivable pāramitā, the unweighable pāramitā, the pāramitā without measure, the pāramitā equal to the unequalled. Persons who practise in faith, persons who practise by the Dharma, and persons of the eight learn this deep prajñāpāramitā and attain accomplishment; srota-āpanna, sakṛdāgāmin, anāgāmin, arhats, and pratyekabuddhas learn this deep prajñāpāramitā and attain completion; bodhisattva-mahāsattvas learn within this deep prajñāpāramitā and attain anuttarā samyaksaṃbodhi. And yet this deep prajñāpāramitā neither increases nor decreases.’
Then the gods of the desire realm and the form realm bowed their heads at the Buddha's feet, circumambulated the Buddha, and departed; not far off, they suddenly vanished, each returning to his own original place.
Subhūti said to the Buddha: ‘World-Honored One! If a bodhisattva-mahāsattva hears this deep prajñāpāramitā and at once believes and understands it, from what place did he end his life and come to be born here?’
The Buddha told Subhūti: ‘If a bodhisattva-mahāsattva hears this deep prajñāpāramitā and at once believes and understands it, does not sink, does not shrink back, finds no difficulty, has no doubt, has no regret, gladly delights in hearing it, and having heard, recollects it and holds it in mind, never parts from this deep prajñāpāramitā, and whether walking, standing, sitting, or lying down never once sets it aside or forgets it, and constantly follows the teacher of the Dharma—it is like a new-born calf that does not leave its mother; the bodhisattva-mahāsattva is also like this: for the sake of hearing deep prajñāpāramitā he never parts from the teacher of the Dharma, until he obtains this deep prajñāpāramitā, able to recite it with his mouth and understand it with his mind, penetrating it with right view. Subhūti! Know that this bodhisattva ended his life within the human destiny and is born again in this human world. Why? Because this seeker of the path of the Buddha, in a former life, heard deep prajñāpāramitā, and wrote out, received and upheld, revered, honoured, and praised it, and made offerings of flowers and incense and so on up to banners and canopies. Through this cause and condition, at the end of his life among humans he is born again among humans, and as soon as he hears this deep prajñāpāramitā, he at once believes and understands it.’
Subhūti said to the Buddha: ‘World-Honored One! Is there a bodhisattva-mahāsattva thus accomplished in merit, who made offerings to the buddhas in the worlds of other directions, ended his life there and came to be born here, and who, hearing deep prajñāpāramitā, at once believes and understands it, writes out, receives and upholds, reads and recites, and rightly recollects it—is there such a person?’
The Buddha said: ‘There is! There are bodhisattvas thus accomplished in merit, who made offerings to the buddhas in the worlds of other directions, ended their lives there, came to be born here, and hearing this deep prajñāpāramitā, at once believe and understand it, write out, receive and uphold, read and recite, expound, and rightly recollect it. Why? Because this bodhisattva-mahāsattva heard this deep prajñāpāramitā in the presence of the buddhas of other directions, believed and understood, wrote out, received and upheld, read and recited, expounded, and rightly recollected it, ended his life there, and came to be born here; know that this person is one accomplished in merit from a former life.
‘Furthermore, Subhūti! There are bodhisattvas who heard this deep prajñāpāramitā in the presence of the bodhisattva-mahāsattva Maitreya, and through such causes and conditions of roots of goodness come to be born here. Subhūti! Again, there are bodhisattva-mahāsattvas who in a former life, though they heard deep prajñāpāramitā, never asked about the matters and meaning within it; coming to be born among humans and hearing this deep prajñāpāramitā, they have doubt and regret in their minds and are hard to awaken. Subhūti! Such bodhisattvas, know that in a former life, though they heard this deep prajñāpāramitā, because they never asked, now in continuation doubt and regret arise, and they are hard to awaken. Subhūti! If a bodhisattva in a former life, though he heard dhyānapāramitā, never asked about the matters and meaning within it, then in this life, when he hears prajñāpāramitā, because he never asked, doubt and regret arise in continuation. Subhūti! If a bodhisattva in a former life, though he heard vīryapāramitā, never asked about the matters and meaning within it, then in this life, hearing prajñāpāramitā, because he never asked, doubt and regret again arise in continuation. Subhūti! If a bodhisattva in a former life heard kṣāntipāramitā but never asked about the matters and meaning within it, then in this life, hearing prajñāpāramitā, because he never asked, doubt and regret again arise in continuation. Subhūti! If a bodhisattva in a former life, though he heard śīlapāramitā, never asked about the matters and meaning within it, then in this life, hearing prajñāpāramitā, because he never asked, doubt and regret again arise in continuation. Subhūti! If a bodhisattva in a former life, though he heard dānapāramitā, never asked about the matters and meaning within it, then in this life, hearing prajñāpāramitā, because he never asked, doubt and regret again arise in continuation.
‘Furthermore, Subhūti! A bodhisattva-mahāsattva in a former life, though he heard inner emptiness, outer emptiness, inner-and-outer emptiness, and so on up to the emptiness of non-existent and existent dharmas, never asked about the matters and meaning within them; coming to be born among humans and hearing this deep prajñāpāramitā, because he never asked, doubt and regret again arise in continuation, and he is hard to awaken.
‘Furthermore, Subhūti! A bodhisattva-mahāsattva in a former life, though he heard the four foundations of mindfulness and so on up to the eightfold noble path, the four dhyānas, the four immeasurable minds, the four formless absorptions, the five supernormal powers, and the ten powers of the Buddha and so on up to the omniscience of all kinds, never asked about the matters and meaning within them; coming to be born among humans and hearing this deep prajñāpāramitā, because he never asked, doubt and regret again arise in continuation, and he is hard to awaken.
‘Furthermore, Subhūti! A bodhisattva-mahāsattva in a former life heard deep prajñāpāramitā, never asked about the matters and meaning within it, and also did not practise in accordance with it; when he gives up this body and takes birth, and hears this deep prajñāpāramitā, then for one day, two days, three days, four days, or five days his mind is firm and nothing can break it, but once he is parted from the time of what he has heard, he falls away again. Why? Because in a former life, when he heard this deep prajñāpāramitā, though he asked about the matters and meaning within it, he did not practise as it was taught. This person sometimes wishes to hear and sometimes does not wish to hear; the mind light and unfixed, the resolve scattered and unsettled, like a light feather that follows the wind east and west. Subhūti! Know that this bodhisattva set his mind on the path not long ago, does not keep company with good friends, has not made many offerings to the buddhas, in a former life did not write out this deep prajñāpāramitā, did not read it, did not recite it, did not rightly recollect it, did not learn prajñāpāramitā, did not learn dhyānapāramitā, did not learn vīryapāramitā, did not learn kṣāntipāramitā, did not learn śīlapāramitā, did not learn dānapāramitā, did not learn inner emptiness and so on up to the emptiness of non-existent and existent dharmas, did not learn the four foundations of mindfulness and so on up to the eightfold noble path, did not learn the four dhyānas, the four immeasurable minds, the five supernormal powers, or the ten powers of the Buddha, and so on up to did not learn the omniscience of all kinds. Just so, Subhūti! Know that this bodhisattva-mahāsattva is one who has newly set his mind on the Great Vehicle; because of little faith and little delight, he cannot write out this deep prajñāpāramitā, and cannot receive and uphold, read and recite, expound, or rightly recollect it. Subhūti! If good men and good women who seek the path of the Buddha do not write out this deep prajñāpāramitā, do not receive and uphold, read and recite it, do not expound it, and do not rightly recollect it, they are also not guarded by deep prajñāpāramitā, and so on up to are not guarded by the omniscience of all kinds; these people also do not practise deep prajñāpāramitā as it is taught, and so on up to do not practise the omniscience of all kinds as it is taught; these people perhaps fall into one of the two grounds—either the śrāvaka ground or the pratyekabuddha ground. Why? Because these good men and good women do not write out this deep prajñāpāramitā, do not read it, do not recite it, do not expound it, and do not rightly recollect it, these people are also not guarded by deep prajñāpāramitā and also do not practise as it is taught. For this reason, these good men and good women must fall into one of the two grounds.’
Treatise ①: The Reason the Very Deep Is Spoken Again and the Simile of the Great King, Deep and Shallow Not Being Fixed, the Meaning of Containing and Receiving Expounded, the First Staining Is Called Grasping and the Arising of Love Is Called Clinging, the Intent of the Answer by Counter-Question among the Four Kinds of Answer, Why the Knowledge and Severance of the Worthy and Holy Ones Do Not Equal It, the Three Grades—Highest, Middle, and Lowest—of Those Who Practise Prajñā
The treatise-author asks:
The causes and conditions of the very deepness of this prajñāpāramitā have already been spoken of many times before; why are they now spoken of again?
The treatise-author answers:
To speak of the very deep in place after place brings much benefit; ordinary people do not understand this and call it repetition. It is like a great king who had no legitimate son; he prayed and entreated the gods, and for many years there was no response. At that time the king was travelling abroad, and his consort gave birth to a boy, and so she sent a messenger to report to the king: ‘The great consort has given birth to a boy.’ The king heard it with joy but did not answer, and so it went back and forth up to ten times. The messenger said to the king: ‘The words I have just reported—did the great king not hear them?’ The king said: ‘I heard them at once; only, my long-cherished wish is fulfilled, my heart rejoices, and I delight in hearing it without end!’ He at once ordered the officials to reward this man with a million taels of gold, a hundred thousand taels for each telling. The king heard the messenger's words, and in the words there was benefit; they were not repeated words, and only those who do not understand call it repetition. To speak of the very deep in place after place is also like this: the Buddha, the bodhisattvas, and Subhūti know that there is great benefit in it; Subhūti hears the Buddha speak of deep prajñā and cannot reach its bottom, and the more he hears, the more very deep he finds it. Those who hear the Dharma hear of the very deep in place after place and obtain the benefits of meditative concentration, wisdom, and the rest; ordinary people then call it repetition.
Furthermore, deep and shallow are not fixed; they are spoken following beings: to one who understands it is not deep, and only one who does not understand calls it deep. Apart from the Buddha no one can know prajñāpāramitā fully, and so it is constantly called 「甚深」 tr. "very deep". Therefore the Buddha says 「甚深」 tr. "very deep" only for the sake of beings; it has no fixed mark of being very deep; if there were a fixed mark of being very deep, no one could practise it. Therefore it is said: 「菩薩謂般若甚深，為不行般若波羅蜜。」 tr. "For a bodhisattva to take prajñā to be very deep is not to practise prajñāpāramitā."
The causes and conditions of being very deep are precisely 「為大事故起，乃至無等等事故起」 tr. "it arises for the sake of the great matter, and so on up to arises for the sake of the matter equal to the unequalled". The meaning of the great matter and the rest is as explained before.
Here the Buddha himself states the causes and conditions of the great matter and the rest, namely 「般若波羅蜜含受五波羅蜜等諸法」 tr. "prajñāpāramitā contains and receives the five perfections and the other dharmas".
The treatise-author asks:
The five perfections and the rest each have their own marks; how can it be said 「般若波羅蜜中含受」 tr. "contained and received within prajñāpāramitā"?
The treatise-author answers:
What is spoken of here is containing and receiving within the sūtra. Furthermore, because the five perfections and the other dharmas come together with prajñāpāramitā and, by skilful means, are turned over, the five perfections and the other dharmas are able to reach the path of the Buddha. The consecrated king is like the Buddha; the affairs of state are like the various Dharma-gates for delivering beings; the great minister is like prajñāpāramitā. Because the Buddha entrusts and relies on prajñāpāramitā to accomplish the various dharmas, he himself dwells at ease in meditative concentration, joyful and without a care. It is again like one who wishes to clear away dry firewood, grass, and trees: he throws fire into them, the power of the fire can burn them up entirely, and the person then has no more to do.
Furthermore, because this prajñāpāramitā does not grasp and does not cling to form and the other dharmas, it is called containing and receiving. The first arising of a stained mind is called grasping; the arising of love is called clinging.
Subhūti asks: 「云何般若為色等諸法不取、不著故名含受？」 tr. "How is it that prajñā, because it does not grasp and does not cling to form and the other dharmas, is called containing and receiving?"
Among the four ways of answering, the Buddha answers by counter-question: 「於汝意云何？以智慧眼見是色等法可取、可著不？」 tr. "What do you think? With the eye of wisdom, do you see these dharmas, form and the rest, as something that can be grasped and can be clung to?"
Subhūti reflects thus in his mind: 「若智慧眼見空、無相、無作、無量、不可思議相，云何當答色等法定相可取、可著？」 tr. "If the eye of wisdom sees emptiness, the signless, non-action, the mark of being without measure and inconceivable, how should I answer that dharmas such as form have a fixed mark that can be grasped and can be clung to?"
The Buddha approves what he says: 「汝未得一切智，不見色等諸法；我一切智人亦不見色等諸法。」 tr. "You have not yet attained omniscience, and you do not see form and the other dharmas; I, the omniscient one, also do not see form and the other dharmas." Therefore he praises him, saying: 「善哉！」 tr. "Good!"
At this time the gods praise prajñāpāramitā and those who practise prajñāpāramitā, speaking thus: 「若三千大千世界中眾生皆作信行、法行乃至辟支佛，若智、若斷。智者，十智。斷者，二種斷：有殘斷、無殘斷；學人有殘斷，無學人無殘斷。不如是菩薩一日行深般若波羅蜜。何以故？是諸賢聖智、斷，皆是菩薩無生法忍。」 tr. "Suppose all the beings in the three-thousand great-thousand world became persons who practise in faith, persons who practise by the Dharma, and so on up to pratyekabuddhas, with their knowledge and severance. Knowledge is the ten knowledges. Severance is of two kinds: severance with remainder and severance without remainder; those in training have severance with remainder, those beyond training have severance without remainder. They would not equal this bodhisattva's practising deep prajñāpāramitā for one day. Why? The knowledge and severance of these worthy and holy ones are all the bodhisattva's acceptance of the non-arising of dharmas."
The treatise-author asks:
If the knowledge and severance of the worthy and holy ones are precisely the acceptance of non-arising, why is it said that they do not equal it?
The treatise-author answers:
Persons who practise in faith and the rest have no great compassion and abandon beings, and so do not equal him; further, they have no power of skilful means and cannot turn themselves back from nirvāṇa. It is like the many waters that gather in the Ganges and flow together into the great sea: when they are about to enter the sea the force of the water rushes together and quickens, and no being within it can turn itself back; only one of great strength can get himself out.
Furthermore, though the knowledge and severance of the other worthy and holy ones are already accomplished, the bodhisattva, having only just attained the acceptance of non-arising, already has a power that surpasses them, and so he is said to be superior. Though the merits of knowledge and severance are accomplished, they still do not equal the bodhisattva's first acceptance; as the achievements of a great minister, however great, do not equal the crown prince.
Furthermore, the dharmas of warmth, summit, and acceptance are the first gate of the Small Vehicle; the bodhisattva's acceptance of dharmas is the first gate of the Great Vehicle. The śrāvakas and pratyekabuddhas, though they finally reach accomplishment, still do not equal the gate by which the bodhisattva first enters the path—how much less the attainment of Buddhahood!
The treatise-author asks:
The dharmas of the śrāvakas and pratyekabuddhas are the Small Vehicle and the bodhisattva is the Great Vehicle; why is it said 「二乘智斷即是菩薩無生忍」 tr. "the knowledge and severance of the two vehicles are precisely the bodhisattva's acceptance of non-arising"?
The treatise-author answers:
The object is one and the same, and suchness, the nature of dharmas, and the limit of reality are also one and the same. What differs is the keenness and dullness of the wisdom; and further, because the bodhisattva has the guarding of immeasurable merits and of the mind of great compassion, he is said to be superior.
All the rest that is said is praise of prajñāpāramitā.
Those who practise prajñāpāramitā are of three grades, highest, middle, and lowest: the lowest, hearing prajñāpāramitā, simply believes and receives it and listens, and does not ask about its meaning; the middle, having heard, can ask about the meaning but cannot practise in accordance with it; the highest can hear, can understand, and can practise. The lowest, though he obtains a human body, hears prajñā and, doubting and regretting, is hard to awaken; this is because he is dull in faculties and thin in merit. The middle obtains a human body and hears prajñā, believes and receives it single-mindedly with delight and wish, and can know the meaning and intent; from one day up to four or five days his mind can be firm; after this time has passed he can no longer believe and delight in it, and sometimes wishes to hear and sometimes does not wish to hear, because in past lives, though he understood the meaning, he could not practise in accordance with it; this too is because he is dull in faculties and thin in merit. The highest obtains a human body, hears prajñā, understands it deeply in his mind at once, believes and delights in it and does not let go of it, and constantly follows the teacher of the Dharma.
The two kinds of bodhisattva spoken of above, the middle and the lowest, because they cannot attain the higher ground, must fall into the two vehicles; this is because they are not guarded by prajñā. To make this matter clearer still, the Buddha in the following chapter makes a parable for it: 「如大海水中船破，若得所依則能渡，不得所依則不能渡。」 tr. "As when a ship breaks up in the waters of the great sea: one who gets something to hold on to can cross, and one who gets nothing to hold on to cannot cross."
譬喻品Parables
全文五層 →Full five layers →本品題為《大智度論》釋〈譬喻品〉第五十一，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷七十一。
經①：五譬明八法有護無護——大海船破取浮囊、坏瓶熟瓶、船未莊治、老病人與兩健人
佛告訴須菩提：『譬如大海之中船隻破壞了，船上的人如果不取木頭、不取器物、不取浮囊、不取死屍，須菩提！當知這人到不了彼岸，要沉沒在海裡而死。須菩提！若是船破的時候，船上的人取了木頭、取了器物、取了浮囊、取了死屍，當知這人終究不會沉沒而死，安穩無礙，得以到達彼岸。須菩提！求佛道的善男子、善女人也是這樣：若只是有信樂之心，卻不依止深般若波羅蜜，不書寫、不讀、不誦、不正憶念；不依止禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜，不書寫、不讀、不誦、不正憶念；乃至不依止一切種智，不書寫、不讀、不誦、不正憶念。須菩提！當知這位善男子在中途衰耗，這人到不了一切種智，卻在聲聞地、辟支佛地上取證。須菩提！若有求佛道的善男子、善女人，為了阿耨多羅三藐三菩提的緣故，有信、有忍、有淨心、有深心、有欲、有解、有捨、有精進，這人依止深般若波羅蜜，書寫、受持、讀、誦、解說、正憶念；這位善男子、善女人為了阿耨多羅三藐三菩提的緣故，有種種信、忍、淨心、深心、欲、解、捨、精進，被深般若波羅蜜所護持、乃至被一切種智所護持的緣故，終究不會中途衰耗，越過聲聞地、辟支佛地，能清淨佛世界、成就眾生，當得阿耨多羅三藐三菩提。
須菩提！譬如男子、女人拿著未燒熟的瓶去取水，當知這瓶不久就要爛壞。為什麼呢？因為這瓶未曾燒熟的緣故，終究還歸於泥土。像這樣，須菩提！善男子、善女人雖然有為了阿耨多羅三藐三菩提而發的心，有信、有忍、有淨心、有深心、有欲、有解、有捨、有精進，卻不被般若波羅蜜、方便力所守護，不被禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜所守護，不被內空乃至無法有法空、四念處乃至八聖道分、佛十力乃至一切種智所守護。須菩提！當知這人中途衰耗，墮在聲聞地、辟支佛地。
須菩提！譬如男子女人拿著燒熟的瓶去取水，或於河、或於井、或於池、或於泉，當知這瓶盛水安穩。為什麼呢？因為這瓶已經燒成熟了的緣故。像這樣，須菩提！善男子、善女人求阿耨多羅三藐三菩提，有種種信、忍、淨心、深心、欲、解、捨、精進，被般若波羅蜜、方便力所護持，被禪定、精進、忍、戒、施乃至一切種智所護持的緣故。須菩提！當知這人不中途衰耗，越過聲聞地、辟支佛地，能清淨世界、成就眾生，得阿耨多羅三藐三菩提。
須菩提！譬如大海邊的船還沒有整治莊嚴，便把財物裝載到船上，須菩提！當知這船要在中途壞沒，船與財物各自落在一處；這是商人沒有方便力的緣故，喪失了他的貴重珍寶。像這樣，須菩提！這求佛道的善男子、善女人雖然有為了阿耨多羅三藐三菩提而發的心，有信、忍、淨心、深心、欲、解、捨、精進，卻不被般若波羅蜜、方便力所守護，乃至不被一切種智所守護的緣故，當知這人中途衰耗，喪失大珍寶。所謂大珍寶，就是一切種智。所謂衰耗，就是墮在聲聞地、辟支佛地。須菩提！譬如有人以智慧方便整治莊嚴海邊的大船，然後推入水中，把財物裝載其上而去，當知這船不會在中途沉沒壞敗，必定安穩到達所要去的地方。像這樣，須菩提！善男子、善女人為了阿耨多羅三藐三菩提，有信、忍、淨心、深心、欲、解、捨、精進，被般若波羅蜜、方便力所護持，被禪、精進、忍、持戒、施乃至一切種智所護持的緣故，當知這位菩薩得到阿耨多羅三藐三菩提，不會在中途墮於聲聞地、辟支佛地。
須菩提！譬如有人年紀一百二十歲，年老而諸根已熟，又患有風病、冷病、熱病、或種種雜病。須菩提！在你的意思如何？這人能從床上起身嗎？』
須菩提說：『不能。』
佛說：『這人若是也能起身，那又如何呢？』
須菩提說：『這人雖然能起身，卻不能遠行到十里、二十里，因為他年老多病的緣故。』
佛說：『像這樣，須菩提！善男子、善女人雖然有為了阿耨多羅三藐三菩提而發的心，有信、忍、淨心、深心、欲、解、捨、精進，卻不被般若波羅蜜、方便力所守護，乃至不被一切種智所守護的緣故，當知這人中途墮於聲聞地、辟支佛地。為什麼呢？因為不被般若波羅蜜、方便力所守護的緣故。須菩提！就像前面所說那位一百二十歲的老人，年老而諸根已熟，又患有風病、冷病、熱病、或種種雜病，這人想要起身行走，有兩位健壯的人各扶著他一邊腋下，對老人說：不要有什麼為難，隨你想去哪裡，我們兩人終究不會捨棄你。像這樣，須菩提！若善男子、善女人為了阿耨多羅三藐三菩提，有信、忍、淨心、深心、欲、解、捨、精進，被般若波羅蜜、方便力所護持，乃至被一切種智所護持，當知這人不會在中途墮於聲聞地、辟支佛地，能到達這個地方，就是阿耨多羅三藐三菩提。』
論①：菩薩有二種與信等八法之次第釋，佛自說五譬喻逐一配法
論主解釋說：
菩薩有兩種：一種，是已經證得諸法實相的；二種，是雖然還沒有證得實相，而在佛道之中有信、有忍、有淨心、有深心、有欲、有解、有捨、有精進的。
所謂「信」，是信罪福業的因緣果報，信奉行六波羅蜜能得阿耨多羅三藐三菩提。有人雖然信受佛道，一經思惟、籌量，心裡卻承當不住，所以說「有忍」。有人雖然能忍，但邪疑未斷的緣故，心還混濁不淨，所以說「有淨」。有人雖然信、忍、心也清淨了，可是其中有淺、有深，所以說「深心」。由這四事的因緣，一心想要得無上道，不想要其餘的事，所以說「有欲」。明明白白決定了知無上道為大、世間其餘的事為小，所以說「有解」。因為有欲、有解而心得決定的緣故，捨得出財物，也捨得下種種惡心、慳吝、瞋恚等煩惱，所以說「捨」。為了能捨的緣故，常能「精進」。有像這樣種種的功德。
若是不能得般若波羅蜜，那麼或者在身壞命終的時候，或者被惡知識所沮壞，就失掉了菩薩道；由於所修的是世間功德的緣故，受世間的果報，然後墮在聲聞地、辟支佛地，不能至於無上道。
此中佛自己說了五個譬喻：
「船」是行者的身。「浮囊等物」就是般若、方便。
「瓶」是菩薩道。般若、方便是火。因為還沒有與般若、方便和合的緣故，不能受持六波羅蜜的功德之水而到無上道。
所謂「不補治船」，是菩薩沒有方便。信等種種功德的寶物，是五波羅蜜等諸善法之船。寶物落在別處，是與本願乖違相異，或者受人天之樂、或者墮於二乘。所謂大利，就是一切智等佛法之寶。
「老病人」是有信等功德的菩薩。不斷六十二種邪見的緣故名為老；不斷一百零八等種種煩惱的緣故名為病。所謂從床上起身，是從三界之床起身，發願我當作佛。因為邪見煩惱的因緣，所以不能成就菩薩道。所謂兩人，是般若和方便。般若波羅蜜能滅除種種邪見、煩惱、戲論，將人帶到畢竟空中。方便則將人帶出畢竟空。
經②：以我我所心行六度不知此彼岸，何謂無方便、何謂有方便
那時，佛對須菩提說：『很好！很好！須菩提！你能為諸位菩薩摩訶薩向佛請問這件事。須菩提！若有求佛道的善男子、善女人，從最初發意以來，是以我、我所之心布施、持戒、忍辱、精進、禪定、修智慧；這位善男子、善女人布施的時候起這樣的念頭：我是施主，我布施給這個人，我布施的是這樣的財物。我持戒，我修忍，我精進，我入禪，我修智慧。這位善男子、善女人心裡念著有這樣的布施、這是我的布施，乃至念著有這樣的智慧、這是我的智慧。為什麼呢？因為檀波羅蜜之中沒有這樣的分別，遠離此岸彼岸纔是檀波羅蜜之相；尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜也是如此，般若波羅蜜之中沒有這樣的分別。為什麼呢？因為遠離此岸彼岸纔是般若波羅蜜之相。這人不知此岸、不知彼岸，這人不被檀波羅蜜乃至不被一切種智所護持的緣故，墮在聲聞地、辟支佛地，不能到達薩婆若。
須菩提！什麼叫作求佛道的人沒有方便呢？須菩提！求佛道的人從最初發心以來，沒有方便地行布施、持戒、忍辱、精進、禪定、修智慧。這人起這樣的念頭：我布施，布施給這個人，用這樣的財物布施；我持戒、我修忍辱、我勤精進、我入禪定，我修智慧、我這樣地修智慧。這人念著有這樣的布施、這是我的布施，便以這布施而自高；念著有這樣的戒、這是我的戒，便以這戒而自高；念著有這樣的忍、這是我的忍，便以這忍而自高；念著有這樣的精進、這是我的精進，便以這精進而自高；念著有這樣的禪定、這是我的禪定，便以這禪定而自高；念著有這樣的慧、這是我的慧，便以這慧而自高。為什麼呢？因為檀波羅蜜之中沒有這樣的分別，遠離此岸彼岸纔是檀波羅蜜之相；遠離此岸彼岸纔是尸羅波羅蜜之相；遠離此岸彼岸纔是羼提波羅蜜之相；遠離此岸彼岸纔是毘梨耶波羅蜜之相；遠離此岸彼岸纔是禪波羅蜜之相；遠離此岸彼岸纔是般若波羅蜜之相。為什麼呢？因為般若波羅蜜之中沒有這樣的憶念分別。這位求佛道的善男子、善女人不知此岸、不知彼岸，這人不被檀波羅蜜所護持，不被尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜所護持的緣故，乃至不被一切種智所護持的緣故，或者墮在聲聞道中、或者墮在辟支佛道中，不能得到薩婆若。像這樣，須菩提！菩薩摩訶薩因為不被般若波羅蜜、方便力所守護的緣故，或者墮於聲聞地、或者墮在辟支佛道中。
須菩提！什麼叫作菩薩摩訶薩被般若波羅蜜、方便力所守護的緣故，不墮在聲聞道、辟支佛道之中，迅速得阿耨多羅三藐三菩提呢？須菩提！菩薩從最初以來，以方便力布施，用沒有我、我所之心布施，乃至用沒有我、我所之心修智慧；這人不起這樣的念頭：我有這樣的布施，這是我的布施。不因這布施而自高；乃至般若波羅蜜也是這樣。這位菩薩不念著我布施，不念著我布施給這個人、用這樣的財物布施；不念著我持戒、有這樣的戒；不念著我忍辱、有這樣的忍辱；不念著我精進、有這樣的精進；不念著我禪定、有這樣的禪定；不念著我修智慧、有這樣的智慧。為什麼呢？因為這檀波羅蜜之中沒有這樣的分別，遠離此岸彼岸纔是檀波羅蜜之相；遠離此岸彼岸纔是尸羅波羅蜜之相；遠離此岸彼岸纔是羼提波羅蜜之相；遠離此岸彼岸纔是毘梨耶波羅蜜之相；遠離此岸彼岸纔是禪波羅蜜之相；遠離此岸彼岸纔是般若波羅蜜之相。為什麼呢？因為這般若波羅蜜之中沒有這樣的憶想分別。這位菩薩摩訶薩知此岸、知彼岸，這人被檀波羅蜜所護持、被尸羅波羅蜜所護持、被羼提波羅蜜所護持、被毘梨耶波羅蜜所護持、被禪波羅蜜所護持、被般若波羅蜜所護持，乃至被一切種智所護持的緣故，不墮於聲聞地、辟支佛地，得以到達薩婆若。像這樣，須菩提！菩薩摩訶薩因為被般若波羅蜜、方便力所護持的緣故，不墮於聲聞地、辟支佛地，迅速得阿耨多羅三藐三菩提。』
論②：佛更說失行因緣，命須菩提問方便之名，末結福慧二護
論主解釋說：
那時，佛印可須菩提的心意，更進一步說出失掉行法的因緣：菩薩雖然行信等種種善法，也還是得不到無上道，就是因為以我、我所之心行六波羅蜜的緣故。這其中本不分別此岸、彼岸，以遠離為相的纔是般若波羅蜜；而他分別執著地行，這就是所以失掉。
上面佛雖然說了無方便的義，卻沒有說出無方便的名；為了要使這件事明白了然的緣故，便囑命須菩提發問：什麼是有方便、什麼是無方便？
內裡沒有我、我所之心，外面觀一切法空而不取相，般若、方便乃至一切種智守護著菩薩的緣故，名為有方便。所謂守護，是從五波羅蜜那一邊得功德之力，從般若波羅蜜這一邊得智慧之力——由這兩重因緣的緣故，不失掉佛道。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the fifty-first chapter, "Parables", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the seventy-first fascicle.
Sūtra ①: Five Parables Showing the Eight Dharmas Guarded and Unguarded—Taking Hold of a Float When the Ship Breaks Up in the Great Sea, the Unfired Pot and the Fired Pot, the Ship Not Yet Fitted Out and Repaired, the Old Sick Man and the Two Strong Men
The Buddha told Subhūti: ‘It is like a ship breaking up in the great sea: if the people in the ship do not take hold of a plank, do not take hold of a vessel, do not take hold of a float, do not take hold of a corpse—Subhūti! know that these people will not reach the further shore; they sink in the sea and die. Subhūti! If, when the ship breaks up, the people in the ship take hold of a plank, take hold of a vessel, take hold of a float, take hold of a corpse, know that these people will never sink and die; safe and unhindered, they reach the further shore. Subhūti! The good men and good women who seek the path of the Buddha are also like this: if they have only a mind of faith and delight, yet do not rely on deep prajñāpāramitā, do not write it out, do not read it, do not recite it, do not rightly recollect it; do not rely on dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā, do not write them out, do not read them, do not recite them, do not rightly recollect them; and so on up to not relying on the omniscience of all kinds, not writing it out, not reading it, not reciting it, not rightly recollecting it—Subhūti! know that this good man wastes away midway; this person does not reach the omniscience of all kinds, but takes realisation on the śrāvaka ground or the pratyekabuddha ground. Subhūti! If there are good men and good women who seek the path of the Buddha and who, for the sake of anuttarā samyaksaṃbodhi, have faith, have acceptance, have a pure mind, have a deep mind, have wish, have understanding, have relinquishment, have vigour, these people rely on deep prajñāpāramitā, write it out, receive and uphold it, read it, recite it, explain it, and rightly recollect it; because these good men and good women, for the sake of anuttarā samyaksaṃbodhi, have all kinds of faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour, and are protected by deep prajñāpāramitā and so on up to protected by the omniscience of all kinds, they will never waste away midway; they pass beyond the śrāvaka ground and the pratyekabuddha ground, can purify buddha-worlds and bring beings to maturity, and will attain anuttarā samyaksaṃbodhi.
‘Subhūti! It is like a man or woman who carries an unfired pot to take up water: know that this pot will soon crumble and break. Why? Because this pot has not yet been fired, it returns in the end to the earth. Just so, Subhūti! Though good men and good women have the mind aroused for the sake of anuttarā samyaksaṃbodhi, have faith, have acceptance, have a pure mind, have a deep mind, have wish, have understanding, have relinquishment, have vigour, yet they are not guarded by prajñāpāramitā and the power of skilful means; are not guarded by dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā; are not guarded by inner emptiness and so on up to the emptiness of non-existent and existent dharmas, by the four foundations of mindfulness and so on up to the eight limbs of the noble path, by the ten powers of the Buddha and so on up to the omniscience of all kinds. Subhūti! Know that these people waste away midway and fall to the śrāvaka ground or the pratyekabuddha ground.
‘Subhūti! It is like a man or woman who carries a fired pot to take up water, whether from a river, or from a well, or from a pond, or from a spring: know that this pot holds the water safely. Why? Because this pot has already been fully fired. Just so, Subhūti! Good men and good women seek anuttarā samyaksaṃbodhi, have all kinds of faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour, and are protected by prajñāpāramitā and the power of skilful means, and protected by meditation, vigour, patience, morality, giving, and so on up to the omniscience of all kinds. Subhūti! Know that these people do not waste away midway; they pass beyond the śrāvaka ground and the pratyekabuddha ground, can purify worlds and bring beings to maturity, and attain anuttarā samyaksaṃbodhi.
‘Subhūti! It is like a ship at the edge of the great sea not yet fitted out and repaired, on which one loads goods: Subhūti! know that this ship will break up and sink midway, and the ship and the goods will each be in a different place; because this merchant has no power of skilful means, he loses his heavy treasure. Just so, Subhūti! Though these good men and good women who seek the path of the Buddha have the mind aroused for the sake of anuttarā samyaksaṃbodhi, have faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour, yet because they are not guarded by prajñāpāramitā and the power of skilful means, and so on up to not guarded by the omniscience of all kinds, know that these people waste away midway and lose the great precious treasure. The great precious treasure is the omniscience of all kinds. Wasting away is falling to the śrāvaka ground or the pratyekabuddha ground. Subhūti! It is like a person who, with wisdom and skilful means, fits out and repairs a great ship at the edge of the sea, then pushes it into the water and loads goods on it and sets off: know that this ship will not sink and break up midway, and will surely reach safely the place it is bound for. Just so, Subhūti! Good men and good women, for the sake of anuttarā samyaksaṃbodhi, have faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour, and because they are protected by prajñāpāramitā and the power of skilful means, and protected by meditation, vigour, patience, keeping the precepts, giving, and so on up to the omniscience of all kinds, know that this bodhisattva attains anuttarā samyaksaṃbodhi and will not fall midway to the śrāvaka ground or the pratyekabuddha ground.
‘Subhūti! It is like a person a hundred and twenty years old, aged in years and ripe in faculties, who moreover has illnesses of wind, cold, and heat, or all kinds of mixed illnesses. Subhūti! What do you think? Can this person get up from his bed?’
Subhūti said: ‘He cannot.’
The Buddha said: ‘Suppose this person could also get up—what then?’
Subhūti said: ‘Though this person could get up, he could not travel far, ten leagues or twenty, because he is old and has many illnesses.’
The Buddha said: ‘Just so, Subhūti! Though good men and good women have the mind aroused for the sake of anuttarā samyaksaṃbodhi, have faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour, yet because they are not guarded by prajñāpāramitā and the power of skilful means, and so on up to not guarded by the omniscience of all kinds, know that these people fall midway to the śrāvaka ground or the pratyekabuddha ground. Why? Because they are not guarded by prajñāpāramitā and the power of skilful means. Subhūti! It is like the old man of a hundred and twenty spoken of before, aged in years and ripe in faculties, who moreover has illnesses of wind, cold, and heat, or all kinds of mixed illnesses: this person wishes to get up and walk, and there are two strong men who each support him under one arm and say to the old man: Have no fear of difficulty; go wherever you wish; we two will never leave you. Just so, Subhūti! If good men and good women, for the sake of anuttarā samyaksaṃbodhi, have faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour, and are protected by prajñāpāramitā and the power of skilful means, and so on up to protected by the omniscience of all kinds, know that these people will not fall midway to the śrāvaka ground or the pratyekabuddha ground, and can reach this place—namely, anuttarā samyaksaṃbodhi.’
Treatise ①: The Two Kinds of Bodhisattva and the Explanation, in Order, of the Eight Dharmas Beginning with Faith; the Five Parables the Buddha Himself Speaks, Matched One by One to the Dharma
The treatise-author explains:
There are two kinds of bodhisattva: the first kind are those who have already realised the real mark of all dharmas; the second kind are those who, though they have not yet realised the real mark, have, within the path of the Buddha, faith, acceptance, a pure mind, a deep mind, wish, understanding, relinquishment, and vigour.
What is called 「信」 tr. "faith" is believing in the causes and conditions of deeds of sin and merit and their fruits of retribution, and believing that by practising the six perfections one can attain anuttarā samyaksaṃbodhi. Some people, though they believe in and receive the path of the Buddha, cannot bear it in their minds once they consider and reckon it; therefore it says 「有忍」 tr. "has acceptance". Some people, though they can accept, are still turbid and impure in mind because wrong doubt has not been cut off; therefore it says 「有淨」 tr. "has purity". Some people, though they have faith and acceptance and their minds are also pure, are shallow in some things and deep in others; therefore it says 「深心」 tr. "a deep mind". Through the causes and conditions of these four things, they wish single-mindedly to attain the unsurpassed path and wish for nothing else; therefore it says 「有欲」 tr. "has wish". Clearly and decisively they know that the unsurpassed path is great and the other matters of the world are small; therefore it says 「有解」 tr. "has understanding". Because they have wish and understanding and their minds are settled, they can give away wealth and can also let go of all kinds of evil minds—stinginess, ill will, and the other afflictions; therefore it says 「捨」 tr. "relinquishment". Because they can relinquish, they are constantly able to practise 「精進」 tr. "vigour". They have all kinds of merits such as these.
If they cannot attain prajñāpāramitā, then either at the time when the body breaks up and life ends, or when thwarted and ruined by an evil friend, they lose the bodhisattva path; because what they cultivated were worldly merits, they receive worldly fruits of retribution, and then fall to the śrāvaka ground or the pratyekabuddha ground and cannot reach the unsurpassed path.
Here the Buddha himself speaks five parables:
「船」 tr. "The ship" is the practitioner's body. 「浮囊等物」 tr. "The float and the other things" are prajñā and skilful means.
「瓶」 tr. "The pot" is the bodhisattva path. Prajñā and skilful means are the fire. Because it has not yet come together with prajñā and skilful means, it cannot receive and hold the water of the merits of the six perfections up to the unsurpassed path.
What is called 「不補治船」 tr. "not fitting out and repairing the ship" is the bodhisattva without skilful means. The treasures of faith and the other merits of all kinds are the ship of the five perfections and the other wholesome dharmas. The treasure ending up in another place is going against the original vow, and either receiving the pleasures of humans and gods or falling into the two vehicles. The great benefit is the treasure of the dharmas of the Buddha, such as omniscience.
「老病人」 tr. "The old sick man" is the bodhisattva who has faith and the other merits. Because he has not cut off the sixty-two wrong views he is called old; because he has not cut off the hundred and eight and the other afflictions of all kinds he is called sick. Getting up from the bed is getting up from the bed of the three realms and making the vow: I shall become a Buddha. Because of the causes and conditions of wrong views and afflictions, he cannot accomplish the bodhisattva path. The two persons are prajñā and skilful means. Prajñāpāramitā can extinguish all wrong views, afflictions, and idle discourse, and bring one into ultimate emptiness. Skilful means brings one out of ultimate emptiness.
Sūtra ②: Practising the Six Perfections with a Mind of I and Mine and Not Knowing This Shore and the Further Shore; What Is Being without Skilful Means and What Is Having Skilful Means
At that time the Buddha said to Subhūti: ‘Good, good! Subhūti! You are able to ask the Buddha about this matter for the sake of the bodhisattva-mahāsattvas. Subhūti! If there are good men and good women who seek the path of the Buddha and who, from their first arousing of intent onward, give, keep the precepts, are patient, are vigorous, meditate, and cultivate wisdom with a mind of I and mine; when these good men and good women give, they have this thought: I am the giver, I give to this person, I give this thing. I keep the precepts, I cultivate patience, I am vigorous, I enter meditation, I cultivate wisdom. These good men and good women think in their minds that there is this giving, that this is my giving, and so on up to thinking that there is this wisdom, that this is my wisdom. Why? Because in dānapāramitā there is no such discrimination; being far from this shore and the further shore is the mark of dānapāramitā; śīlapāramitā, kṣāntipāramitā, vīryapāramitā, and dhyānapāramitā are likewise, and in prajñāpāramitā there is no such discrimination. Why? Because being far from this shore and the further shore is the mark of prajñāpāramitā. This person does not know this shore and does not know the further shore; because this person is not protected by dānapāramitā and so on up to not protected by the omniscience of all kinds, he falls to the śrāvaka ground or the pratyekabuddha ground and cannot reach sarvajñā.
‘Subhūti! What is meant by a person who seeks the path of the Buddha being without skilful means? Subhūti! A person who seeks the path of the Buddha, from his first arousing of the mind onward, gives, keeps the precepts, is patient, is vigorous, meditates, and cultivates wisdom without skilful means. This person has this thought: I give, I give to this person, I give with this thing; I keep the precepts, I cultivate patience, I strive with vigour, I enter meditation, I cultivate wisdom, I cultivate wisdom in this way. This person thinks that there is this giving, that this is my giving, and by this giving exalts himself; thinks that there are these precepts, that these are my precepts, and by these precepts exalts himself; thinks that there is this patience, that this is my patience, and by this patience exalts himself; thinks that there is this vigour, that this is my vigour, and by this vigour exalts himself; thinks that there is this meditation, that this is my meditation, and by this meditation exalts himself; thinks that there is this wisdom, that this is my wisdom, and by this wisdom exalts himself. Why? Because in dānapāramitā there is no such discrimination; being far from this shore and the further shore is the mark of dānapāramitā; being far from this shore and the further shore is the mark of śīlapāramitā; being far from this shore and the further shore is the mark of kṣāntipāramitā; being far from this shore and the further shore is the mark of vīryapāramitā; being far from this shore and the further shore is the mark of dhyānapāramitā; being far from this shore and the further shore is the mark of prajñāpāramitā. Why? Because in prajñāpāramitā there is no such recollection and discrimination. These good men and good women who seek the path of the Buddha do not know this shore and do not know the further shore; because this person is not protected by dānapāramitā, is not protected by śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, and prajñāpāramitā, and so on up to because he is not protected by the omniscience of all kinds, he either falls into the path of the śrāvakas or falls into the path of the pratyekabuddhas, and cannot attain sarvajñā. Just so, Subhūti! Because the bodhisattva-mahāsattva is not guarded by prajñāpāramitā and the power of skilful means, he either falls to the śrāvaka ground or falls into the path of the pratyekabuddhas.
‘Subhūti! What is meant by the bodhisattva-mahāsattva who, because he is guarded by prajñāpāramitā and the power of skilful means, does not fall into the path of the śrāvakas or the path of the pratyekabuddhas, and swiftly attains anuttarā samyaksaṃbodhi? Subhūti! The bodhisattva, from the very first onward, gives with the power of skilful means, gives with a mind that has no I and mine, and so on up to cultivating wisdom with a mind that has no I and mine; this person does not have this thought: I have this giving, this is my giving. He does not exalt himself by this giving; and so on up to prajñāpāramitā, which is likewise. This bodhisattva does not think: I give; does not think: I give to this person, I give with this thing; does not think: I keep the precepts, I have these precepts; does not think: I am patient, I have this patience; does not think: I am vigorous, I have this vigour; does not think: I meditate, I have this meditation; does not think: I cultivate wisdom, I have this wisdom. Why? Because in this dānapāramitā there is no such discrimination; being far from this shore and the further shore is the mark of dānapāramitā; being far from this shore and the further shore is the mark of śīlapāramitā; being far from this shore and the further shore is the mark of kṣāntipāramitā; being far from this shore and the further shore is the mark of vīryapāramitā; being far from this shore and the further shore is the mark of dhyānapāramitā; being far from this shore and the further shore is the mark of prajñāpāramitā. Why? Because in this prajñāpāramitā there is no such recollection, imagining, and discrimination. This bodhisattva-mahāsattva knows this shore and knows the further shore; because this person is protected by dānapāramitā, protected by śīlapāramitā, protected by kṣāntipāramitā, protected by vīryapāramitā, protected by dhyānapāramitā, protected by prajñāpāramitā, and so on up to protected by the omniscience of all kinds, he does not fall to the śrāvaka ground or the pratyekabuddha ground, and is able to reach sarvajñā. Just so, Subhūti! Because the bodhisattva-mahāsattva is protected by prajñāpāramitā and the power of skilful means, he does not fall to the śrāvaka ground or the pratyekabuddha ground, and swiftly attains anuttarā samyaksaṃbodhi.’
Treatise ②: The Buddha Further Speaks the Causes and Conditions of Losing the Practice, Commands Subhūti to Ask the Name of Skilful Means, and at the End Concludes with the Two Guardings of Merit and Wisdom
The treatise-author explains:
At that time the Buddha approved Subhūti's intent and went further, speaking the causes and conditions of losing the practice: though the bodhisattva practises faith and all the other wholesome dharmas, he still does not attain the unsurpassed path, and it is precisely because he practises the six perfections with a mind of I and mine. Herein there is from the start no discriminating of this shore and the further shore; what has being far as its mark is prajñāpāramitā; but he practises with discrimination and clinging, and this is why he loses it.
Above, the Buddha, though he spoke the meaning of being without skilful means, did not speak the name of being without skilful means; wishing to make this matter clear and plain, he commanded Subhūti to ask: what is having skilful means, and what is being without skilful means?
Within, having no mind of I and mine; without, contemplating all dharmas as empty and not grasping at marks; because prajñā and skilful means and so on up to the omniscience of all kinds guard the bodhisattva, this is called having skilful means. As for guarding: on the side of the five perfections one obtains the power of merit, and on the side of prajñāpāramitā one obtains the power of wisdom—by these two causes and conditions, one does not lose the path of the Buddha.
善知識品The Good Friend
全文五層 →Full five layers →本品題為《大智度論》釋〈善知識品〉第五十二，聖者龍樹所造，後秦龜茲國三藏鳩摩羅什所譯，在卷七十一。
經①：新學菩薩云何學六波羅蜜——先當親近供養善知識，善知識教以迴向、莫以諸法為菩提、莫貪諸法
那時，須菩提向佛稟白：『世尊！新學的菩薩摩訶薩應當怎樣學般若波羅蜜、禪波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀波羅蜜？』
佛告訴須菩提：『新學的菩薩摩訶薩若想學般若波羅蜜，以及禪、精進、忍、戒、檀波羅蜜，先當親近、供養能宣說這深般若波羅蜜的善知識。這人便這樣教他：『善男子！你所有的布施，一切都迴向阿耨多羅三藐三菩提；善男子！你所有的持戒、忍辱、精進、禪定、智慧，一切都迴向阿耨多羅三藐三菩提。你不要以色是阿耨多羅三藐三菩提，不要以受、想、行、識是阿耨多羅三藐三菩提；不要以檀波羅蜜是阿耨多羅三藐三菩提，不要以尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜是阿耨多羅三藐三菩提；不要以內空乃至無法有法空是阿耨多羅三藐三菩提；不要以四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分是阿耨多羅三藐三菩提；不要以四禪、四無量心、四無色定、五神通是阿耨多羅三藐三菩提；不要以佛十力乃至十八不共法是阿耨多羅三藐三菩提。什麼緣故呢？不取色便得阿耨多羅三藐三菩提，不取受、想、行、識便得阿耨多羅三藐三菩提；不取檀波羅蜜乃至般若波羅蜜便得阿耨多羅三藐三菩提；不取內空乃至無法有法空；不取四念處乃至十八不共法便得阿耨多羅三藐三菩提。善男子！行這深般若波羅蜜的時候不要貪色。什麼緣故呢？善男子！這色不是可貪的。不要貪受、想、行、識。什麼緣故呢？受、想、行、識不是可貪的。善男子！不要貪檀波羅蜜、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；不要貪內空乃至無法有法空，不要貪四念處乃至八聖道分，不要貪四禪、四無量心、四無色定、五神通，不要貪佛十力乃至一切種智。什麼緣故呢？一切種智不是可貪的。善男子！不要貪須陀洹果乃至阿羅漢果，不要貪辟支佛道，不要貪菩薩法位，不要貪阿耨多羅三藐三菩提。什麼緣故呢？阿耨多羅三藐三菩提不是可貪的。什麼緣故呢？因為諸法自性是空的。』』
論①：何以答久行微妙事——性空二種、實智氣分與頂法喻、善知識先教親近供養、金翅鳥子喻與小火喻
論主問道：
須菩提所問的是新學菩薩的所行，佛為什麼卻回答菩薩久行的微妙之事——所謂「不取一切法，一切法性空故」？
論主答道：
諸法性空有兩種：一是大菩薩所證得的，二是小菩薩所學的柔順忍，以智慧發心。這裡只說小菩薩所學的空。
再者，有真實智慧的氣分，佛便把他算入菩薩之數；若是沒有，雖然久行其餘的功德，也不算入菩薩之數。譬如佛在聲聞法中宣說頂法之相：在三寶之中有少分的信，這名為頂法；這信超過煖法，由修禪定而生，以色界心而得；對佛的無礙解脫來說這是小，對凡夫來說這是大。像這樣，新發意的菩薩得了般若波羅蜜的氣味所以能受教化，名為新學；他超過五波羅蜜的功德；對凡夫來說是大，對佛來說是小。
再者，佛不直接宣說諸法性空，先教人供養、親近善知識；善知識為他宣說五波羅蜜的功德。善知識雖然種種教化，佛卻只稱許其中不壞之法，所謂對色等諸法不貪、不著、不取。譬如金翅鳥的雛鳥才生下來，就能從一座須彌飛到另一座須彌；菩薩也是如此，初學便能生起這樣的深智，何況久學！又如小火也能燒，何況大火！菩薩也是如此，新學的時候就能以般若轉世間法令它畢竟空，燒掉諸煩惱，何況等到力量具足！
經②：於性空法中求菩提為難事——安隱世間、安樂世間、救世間、世間歸、世間依處、世間究竟道、世間洲、世間將導
須菩提向佛稟白：『世尊！諸菩薩摩訶薩能做難做的事——在一切自性空的法中求阿耨多羅三藐三菩提，想要得阿耨多羅三藐三菩提。』
佛說：『是這樣！是這樣！須菩提！菩薩摩訶薩能做難做的事——在一切自性空的法中求阿耨多羅三藐三菩提，想要得阿耨多羅三藐三菩提。須菩提！諸菩薩摩訶薩為了安隱世間的緣故，發阿耨多羅三藐三菩提心；為了安樂世間的緣故、為了救世間的緣故、為了作世間歸處的緣故、為了作世間依處的緣故、為了作世間洲渚的緣故、為了作世間將導的緣故、為了作世間究竟道的緣故、為了作世間趣向的緣故，發阿耨多羅三藐三菩提心。
須菩提！怎樣是菩薩摩訶薩為了安隱世間的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，拔出六道眾生，安著在無畏彼岸的涅槃之處。須菩提！這就是菩薩摩訶薩為了安隱世間的緣故發阿耨多羅三藐三菩提心。
怎樣是菩薩摩訶薩為了安樂世間的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，拔出眾生種種憂苦愁惱，安著在無畏彼岸的涅槃之處。須菩提！這就是菩薩摩訶薩為了安樂世間的緣故發阿耨多羅三藐三菩提心。
怎樣是菩薩摩訶薩為了救世間的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，救眾生生死之中的種種苦，也為了斷除這苦的緣故而為他們說法；眾生聽聞了法，漸漸依三乘而得度脫。須菩提！這就是菩薩摩訶薩為了救世間的緣故發阿耨多羅三藐三菩提心。
怎樣是菩薩摩訶薩為了作世間歸處的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，拔出眾生的生老病死之相、憂悲愁惱之法，安著在無畏彼岸的涅槃之處。須菩提！這就是菩薩摩訶薩為了作世間歸處的緣故發阿耨多羅三藐三菩提心。
怎樣是菩薩摩訶薩為了作世間依處的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，為眾生宣說一切法無依處。須菩提！這就是菩薩摩訶薩為了作世間依處的緣故發阿耨多羅三藐三菩提心。』
須菩提向佛稟白：『世尊！怎樣是一切法無依處？』
佛說：『色不相續就是色無生，色無生就是色不滅，色不滅就是色無依處；受、想、行、識乃至一切種智也是如此。須菩提！這就是菩薩摩訶薩為了作世間依處的緣故發阿耨多羅三藐三菩提心。怎樣是菩薩摩訶薩為了作世間究竟道的緣故發阿耨多羅三藐三菩提心？須菩提！若菩薩摩訶薩得阿耨多羅三藐三菩提的時候，為眾生宣說這樣的法：色的究竟相不是色，受、想、行、識，乃至一切種智的究竟相不是一切種智。須菩提！如同究竟相，一切法相也是如此。』
須菩提說：『世尊！若一切法如同究竟相，那麼諸菩薩摩訶薩都應當得阿耨多羅三藐三菩提。什麼緣故呢？世尊！色的究竟相中沒有分別，受、想、行、識的究竟相中沒有分別，乃至一切種智的究竟相中沒有分別——所謂這是色，這是受、想、行、識，乃至這是一切種智。』
佛告訴須菩提：『是這樣！是這樣！色的究竟相中沒有分別，受、想、行、識乃至一切種智的究竟相中沒有分別——所謂這是色乃至這是一切種智。須菩提！這就是菩薩摩訶薩的難事。這樣觀察諸法寂滅之相而心不沈沒、不退却。什麼緣故呢？這位菩薩摩訶薩這樣念著：這些深法，我應當這樣了知，得阿耨多羅三藐三菩提；這樣寂滅微妙的法，應當為眾生宣說。這就是菩薩摩訶薩為了作世間究竟道的緣故發阿耨多羅三藐三菩提心。
怎樣是菩薩摩訶薩為了作世間洲渚的緣故發阿耨多羅三藐三菩提心？須菩提！若江河大海，四邊的水斷絕，這名為洲。須菩提！色也是如此，前際後際斷絕，受、想、行、識前際後際斷絕，乃至一切種智前際後際斷絕。因為這前後際斷絕的緣故，一切法也斷絕。須菩提！這一切法前後際斷絕的緣故，就是寂滅、就是妙寶——所謂空、無所得、愛盡無餘、離欲、涅槃。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，以寂滅微妙的法為眾生宣說。須菩提！這就是菩薩摩訶薩為了作世間洲渚的緣故發阿耨多羅三藐三菩提心。
怎樣是菩薩摩訶薩為了作世間將導的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，為眾生宣說色不生不滅、不垢不淨，宣說受想行識不生不滅、不垢不淨；宣說十二處、十八界、四念處乃至八聖道分、四禪、四無量心、四無色定、五神通不生不滅、不垢不淨；宣說須陀洹果乃至阿羅漢果、辟支佛道不生不滅、不垢不淨；宣說佛十力乃至一切種智不生不滅、不垢不淨。須菩提！這就是菩薩摩訶薩為了作世間將導的緣故發阿耨多羅三藐三菩提心。』
論②：釋曰——良藥喻釋安穩、涅槃樂、怨賊喻釋救世間、暴風歸舍喻釋世間歸、依處二種之問答、究竟道、洲之四邊水斷、四流船引釋將導
論主解釋說：
須菩提生起希有之心，向佛稟白：『諸菩薩還沒有斷煩惱、大悲還沒有具足、還沒有得阿鞞跋致，卻知道諸法本性是空而能發起無上道心，這事甚難。』
佛許可他的話：『是這樣！』
又更讚歎菩薩希有的因緣，所謂菩薩為了安穩世間的緣故而發心。
所謂「安穩」，是能破一切煩惱，究竟不變失；譬如良藥能破病，不問它是甘是苦，因為它能究竟除病、使人安穩的緣故。佛能使眾生常安穩，不只期於一世、二世。說到世間的樂，有的法雖然安穩卻不樂，有的法今世苦而後世樂。如同服苦藥，腹中安穩而口中不美。所以說：「佛能與今世、後世樂。」六道是無常之相的緣故所以不是安穩，因此說出離六道名為安穩。
世間的樂因為貪著的因緣，久後必定生起憂惱，不名為樂；涅槃的樂，始終沒有變異，所以說離憂苦為樂。
所謂「救世間」，如同人被怨賊追逐，若是親戚、若是官府之力便能救他；眾生也是如此，被惡罪諸煩惱的因緣以及魔民所追逐，唯有諸佛能說法救護。
所謂「世間歸」，如同人遇到暴風疾雨，必定歸向房舍；世間種種邪見煩惱等、身心內外的苦惱老病死諸憂苦等，若歸向佛，佛便以種種因緣拔除他的憂悲苦惱。
所謂「依處」，一切有為法都是從和合因緣而生的緣故，沒有自力、不可依止。眾生被苦所逼迫而來依止佛，佛便為他宣說無依止之法。無依止的法才是真實，所謂無餘涅槃，色等五眾滅盡，不再相續；不相續就是不生不滅，不生不滅就是畢竟空，無依止之處。
論主問道：
若沒有依止之處，為什麼又說依止？
論主答道：
依止有兩種：一是以愛、見等諸煩惱依止有為法，二是以清淨智慧說依止涅槃。因為煩惱見的緣故說無依止。
所謂「究竟道」，就是諸法實相、畢竟空。色等法，前際之中沒有，後際之中也沒有；在現在之中，凡夫人以憶想分別，因為業果報諸情之力的緣故而有顛倒之見；聖人以智慧眼觀察它們都是虛誑不實。如同前際、後際，中間也是如此；若沒有先後，怎麼會有中間？能這樣為眾生說法，便是安置眾生於究竟第一之道中。
所謂「世間洲」，如同洲的四邊沒有地，色等法也是如此，前際、後際都不可得；中間，如同在究竟道中所破的。因為進入前際、後際皆空的緣故，中間也空。所謂「水」，是三漏、四流諸煩惱以及業果報中的一切法。畢竟空、無所取，所謂涅槃，這就是洲。
眾生沈沒在四流之水中，佛以八正道之船引導他們到涅槃洲上。像這樣種種因緣接引度脫眾生名為「將導」。
經③：世間趣——一切法趣空、趣無相、趣無作乃至趣佛皆是趣不過，末問誰能信解及其性相貌
『怎樣是菩薩摩訶薩為了作世間趣向的緣故發阿耨多羅三藐三菩提心？須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提的時候，為眾生宣說色趣向空，宣說受、想、行、識趣向空，乃至宣說一切種智趣向空。為眾生宣說色非趣非不趣。什麼緣故呢？這色是空相，非趣非不趣。宣說受、想、行、識非趣非不趣。什麼緣故呢？這受、想、行、識是空相，非趣非不趣。乃至一切種智非趣非不趣。什麼緣故呢？這一切種智是空相，非趣非不趣。像這樣，須菩提！菩薩摩訶薩為了作世間趣向的緣故發阿耨多羅三藐三菩提心。什麼緣故呢？一切法趣向空，這趣沒有超過的。什麼緣故呢？因為在空之中，趣與非趣都不可得的緣故。須菩提！一切法趣向無相，這趣沒有超過的。什麼緣故呢？因為在無相之中，趣與非趣都不可得的緣故。須菩提！一切法趣向無作，這趣沒有超過的。什麼緣故呢？因為在無作之中，趣與非趣都不可得的緣故。須菩提！一切法趣向無起，這趣沒有超過的。什麼緣故呢？因為在無起之中，趣與非趣都不可得的緣故。須菩提！一切法趣向無所有、不生不滅、不垢不淨，這趣沒有超過的。什麼緣故呢？因為在無所有、不生不滅、不垢不淨之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向夢，這趣沒有超過的。什麼緣故呢？因為在夢之中，趣與非趣都不可得的緣故。須菩提！一切法趣向幻、趣向嚮、趣向影、趣向化，這趣沒有超過的。什麼緣故呢？因為在這化等之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向無量、無邊，這趣沒有超過的。什麼緣故呢？因為在無量、無邊之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向不與不取，這趣沒有超過的。什麼緣故呢？因為在不與不取之中，趣與非趣都不可得的緣故。須菩提！一切法趣向不舉不下，這趣沒有超過的。什麼緣故呢？因為在不舉不下之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向不增不減，這趣沒有超過的。什麼緣故呢？因為在無增無減之中，趣與非趣都不可得的緣故。須菩提！一切法趣向不來不去，這趣沒有超過的。什麼緣故呢？因為在不來不去之中，趣與非趣都不可得的緣故。須菩提！一切法趣向不入不出、不合不散、不著不斷，這趣沒有超過的。什麼緣故呢？因為在不著不斷之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向我、眾生、壽命、人、起、使起、作、使作、知者、見者，這趣沒有超過的。什麼緣故呢？因為我乃至知者、見者畢竟不可得，何況還會有趣與非趣！
須菩提！一切法趣向有常，這趣沒有超過的。什麼緣故呢？因為常畢竟不可得，怎麼會有趣與非趣？須菩提！一切法趣向樂、淨、我，這趣沒有超過的。什麼緣故呢？因為樂、淨、我畢竟不可得，怎麼會有趣與非趣？須菩提！一切法趣向無常、苦、不淨、無我，這趣沒有超過的。什麼緣故呢？因為無常、苦、不淨、無我畢竟不可得，怎麼會有趣與非趣？
須菩提！一切法趣向欲事，這趣沒有超過的。什麼緣故呢？因為欲事畢竟不可得，何況還會有趣與非趣？須菩提！一切法趣向瞋事、癡事、見事，這趣沒有超過的。什麼緣故呢？因為瞋事、癡事、見事畢竟不可得，何況還會有趣與非趣？
須菩提！一切法趣向如，這趣沒有超過的。什麼緣故呢？因為在如之中無來無去的緣故。須菩提！一切法趣向法性、實際、不可思議性，這趣沒有超過的。什麼緣故呢？因為在法性、實際、不可思議性之中無來無去的緣故。須菩提！一切法趣向平等，這趣沒有超過的。什麼緣故呢？因為在平等之中，趣與非趣都不可得的緣故。須菩提！一切法趣向不動相，這趣沒有超過的。什麼緣故呢？因為在不動相之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向色，這趣沒有超過的。什麼緣故呢？因為色畢竟不可得，怎麼會有趣與非趣？須菩提！一切法趣向受、想、行、識，這趣沒有超過的。什麼緣故呢？因為受、想、行、識畢竟不可得，怎麼會有趣與非趣？十二處、十八界也是如此。
須菩提！一切法趣向檀波羅蜜，這趣沒有超過的。什麼緣故呢？因為檀畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向尸羅波羅蜜，這趣沒有超過的。什麼緣故呢？因為尸羅畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向羼提波羅蜜，這趣沒有超過的。什麼緣故呢？因為羼提畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向毘梨耶波羅蜜，這趣沒有超過的。什麼緣故呢？因為毘梨耶畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向禪波羅蜜，這趣沒有超過的。什麼緣故呢？因為禪畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向般若波羅蜜，這趣沒有超過的。什麼緣故呢？因為般若畢竟不可得的緣故，怎麼會有趣與非趣？
須菩提！一切法趣向內空，這趣沒有超過的。什麼緣故呢？因為內空畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向外空，這趣沒有超過的。什麼緣故呢？因為外空畢竟不可得的緣故，怎麼會有趣與非趣？須菩提！一切法趣向內外空，這趣沒有超過的。什麼緣故呢？因為內外空畢竟不可得的緣故，怎麼會有趣與非趣？乃至一切法趣向無法有法空，這趣沒有超過的。什麼緣故呢？因為無法有法空畢竟不可得的緣故，怎麼會有趣與非趣？
須菩提！一切法趣向四念處乃至八聖道分，這趣沒有超過的。什麼緣故呢？因為四念處乃至八聖道分畢竟不可得的緣故，怎麼會有趣與非趣？
須菩提！一切法趣向佛十力乃至一切種智，這趣沒有超過的。什麼緣故呢？因為在一切種智之中，趣與非趣都不可得的緣故。
須菩提！一切法趣向須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，這趣沒有超過的。什麼緣故呢？因為在須陀洹果乃至辟支佛道之中，趣與非趣都不可得的緣故。須菩提！一切法趣向阿耨多羅三藐三菩提，這趣沒有超過的。什麼緣故呢？因為在阿耨多羅三藐三菩提之中，趣與非趣都不可得的緣故。須菩提！一切法趣向須陀洹乃至佛，這趣沒有超過的。什麼緣故呢？因為在須陀洹乃至佛之中，趣與非趣都不可得的緣故。』
須菩提向佛稟白：『世尊！這深般若波羅蜜有誰能信解呢？』
佛告訴須菩提：『有菩薩摩訶薩先前在諸佛之處久行六波羅蜜、善根純熟、供養無數百千萬億諸佛、與善知識相隨，這一類人能信解深般若波羅蜜。』
須菩提向佛稟白：『世尊！能信解這深般若波羅蜜的人，有什麼樣的性、什麼樣的相、什麼樣的貌？』
佛說：『欲、瞋、癡斷離就是他的性、相、貌，這位菩薩摩訶薩便能信解深般若波羅蜜。』
論③：趣何以獨廣說、趣是九事之會歸、虛空但有名喻、我等十六名、常等四顛倒、久行能信與離三毒、斷有二種
論主問道：
上面諸事之中都是略說，如今在「趣」之中為什麼廣說？
論主答道：
「趣」是總攝上面九事的會歸之處，所以說得多。
再者，安樂等事以及趣都是同一個意義，都是拔出眾生、安著於涅槃的緣故。若是事事都廣說便說不能盡，「趣」排在最後的緣故所以廣說；應當知道其餘的也都應當廣說。
所謂「色等法趣空」，如同虛空只有名稱而沒有實法；色等法也是如此，終究歸於空。因為諸法的究竟相必定是空的緣故，其餘的都是虛妄。如同人起初雖然有善言，久久之後纔知道他的實情；色等諸法也是如此，進入無餘涅槃的時候與虛空沒有差別，應當知道先前也是如此，只是凡夫因為顛倒果報的緣故而見得有異。一切法沒有能超出空等諸相的，如同人想要超出虛空之外也不可得。
我等十六個名字，都是因為五眾和合而假有這些名字，沒有實法，怎麼會有趣與非趣？
若是常、淨、樂、我等四顛倒便破壞四聖行。如同常等四法不可得，是因為顛倒的緣故；色等諸法也是如此。如同常等不可得，無常等是從常等而出的緣故所以也不可得。所以說：「一切法趣常等、趣無常等。」
須菩提問佛：『這法甚深微細，誰能信解？』
佛回答說：『久行等因緣的人能信。』
又更問：『久行等人有什麼樣的相？』
佛回答：『這人離了三毒之心，也不見有這個離，因為深入諸法實相的緣故。』
論主問道：
這人還沒有得無生忍法，怎麼說「斷三毒」？
論主答道：
斷有兩種：一是根本斷，二是薄少斷。這裡說的是薄少斷。行者不分別這是斷、這是煩惱。什麼緣故呢？因為煩惱之相顛倒不定的緣故，煩惱就是斷，所以說離。
This chapter is titled the Mahāprajñāpāramitā-upadeśa's commentary on the fifty-second chapter, "The Good Friend", composed by the noble Nāgārjuna and translated by the Tripiṭaka master Kumārajīva of the land of Kucha under the Later Qin; it is in the seventy-first fascicle.
Sūtra ①: How Bodhisattvas New to the Training Train in the Six Perfections—First Draw Near to and Make Offerings to a Good Friend; the Good Friend Teaches Dedication, Not Taking Any Dharma to Be Awakening, and Not Craving Any Dharma
At that time Subhūti said to the Buddha: ‘World-Honored One! How should bodhisattva-mahāsattvas new to the training train in prajñāpāramitā, dhyānapāramitā, vīryapāramitā, kṣāntipāramitā, śīlapāramitā, and dānapāramitā?’
The Buddha told Subhūti: ‘If bodhisattva-mahāsattvas new to the training wish to train in prajñāpāramitā, and in meditation, vigour, patience, morality, and dānapāramitā, they should first draw near to and make offerings to a good friend who can expound this deep prajñāpāramitā. This person then teaches him thus: ‘Good man! All the giving you do, dedicate all of it to anuttarā samyaksaṃbodhi; good man! All the keeping of precepts, patience, vigour, meditative concentration, and wisdom you practise, dedicate all of it to anuttarā samyaksaṃbodhi. You must not take form to be anuttarā samyaksaṃbodhi, must not take feeling, perception, constructions, and consciousness to be anuttarā samyaksaṃbodhi; must not take dānapāramitā to be anuttarā samyaksaṃbodhi, must not take śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, or prajñāpāramitā to be anuttarā samyaksaṃbodhi; must not take inner emptiness and so on up to the emptiness of non-existent and existent dharmas to be anuttarā samyaksaṃbodhi; must not take the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven limbs of awakening, or the eightfold noble path to be anuttarā samyaksaṃbodhi; must not take the four dhyānas, the four immeasurable minds, the four formless absorptions, or the five supernormal powers to be anuttarā samyaksaṃbodhi; must not take the ten powers of the Buddha and so on up to the eighteen unshared dharmas to be anuttarā samyaksaṃbodhi. Why? Not grasping form, one obtains anuttarā samyaksaṃbodhi; not grasping feeling, perception, constructions, and consciousness, one obtains anuttarā samyaksaṃbodhi; not grasping dānapāramitā and so on up to prajñāpāramitā, one obtains anuttarā samyaksaṃbodhi; not grasping inner emptiness and so on up to the emptiness of non-existent and existent dharmas; not grasping the four foundations of mindfulness and so on up to the eighteen unshared dharmas, one obtains anuttarā samyaksaṃbodhi. Good man! When you practise this deep prajñāpāramitā, do not crave form. Why? Good man! This form is not something that can be craved. Do not crave feeling, perception, constructions, and consciousness. Why? Feeling, perception, constructions, and consciousness are not something that can be craved. Good man! Do not crave dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitā, or prajñāpāramitā; do not crave inner emptiness and so on up to the emptiness of non-existent and existent dharmas, do not crave the four foundations of mindfulness and so on up to the eightfold noble path, do not crave the four dhyānas, the four immeasurable minds, the four formless absorptions, or the five supernormal powers, do not crave the ten powers of the Buddha and so on up to the omniscience of all kinds. Why? The omniscience of all kinds is not something that can be craved. Good man! Do not crave the fruit of srota-āpanna and so on up to the fruit of arhat, do not crave the path of the pratyekabuddha, do not crave the bodhisattva's Dharma-position, do not crave anuttarā samyaksaṃbodhi. Why? Anuttarā samyaksaṃbodhi is not something that can be craved. Why? Because all dharmas are empty of their own nature.’’
Treatise ①: Why the Answer Gives the Subtle Matters of Long Practice—the Two Kinds of Emptiness of Nature, a Share of Real Wisdom and the Simile of the Dharma of the Summit, Drawing Near to and Making Offerings to the Good Friend Taught First, the Simile of the Chick of the Golden-winged Bird and the Simile of the Small Fire
The treatise-author asks:
What Subhūti asked about was the practice of bodhisattvas new to the training; why does the Buddha instead answer with the subtle matters of the bodhisattva's long practice—namely 「不取一切法，一切法性空故」 tr. "not grasping any dharma, because all dharmas are empty of nature"?
The treatise-author answers:
The emptiness of nature of all dharmas is of two kinds: one is what the great bodhisattvas attain; the other is the compliant acceptance that the small bodhisattvas train in, arousing the mind by wisdom. Here only the emptiness that the small bodhisattvas train in is spoken of.
Furthermore, one who has a share of the flavour of real wisdom the Buddha counts among the number of bodhisattvas; one who has none, even though he has long practised the other merits, is not counted among the number of bodhisattvas. It is like the Buddha, within the śrāvaka teaching, expounding the mark of the dharma of the summit: to have a small share of faith in the Three Jewels is called the dharma of the summit; this faith surpasses the dharma of warmth, is born from cultivating meditative concentration, and is obtained with a mind of the form realm; beside the Buddha's unobstructed liberation it is small, beside ordinary people it is great. Just so, the bodhisattva who has newly aroused the mind obtains the flavour of prajñāpāramitā and so can receive teaching and transformation, and is called new to the training; he surpasses the merits of the five perfections; beside ordinary people he is great, beside the Buddha he is small.
Furthermore, the Buddha does not expound the emptiness of nature of all dharmas directly; he first teaches people to make offerings to and draw near to a good friend; the good friend expounds for him the merits of the five perfections. Though the good friend teaches and transforms him in all kinds of ways, the Buddha approves only the indestructible dharma within it, namely not craving, not clinging to, and not grasping form and the other dharmas. It is like the chick of the golden-winged bird, which, just born, can fly from one Mount Sumeru to another Mount Sumeru; the bodhisattva is also like this: at the very beginning of his training he can give rise to such deep wisdom—how much more one long in the training! Again, as a small fire can also burn—how much more a great fire! The bodhisattva is also like this: while new to the training he can already, by prajñā, turn worldly dharmas and make them ultimately empty, burning up the afflictions—how much more when his power is complete!
Sūtra ②: Seeking Awakening within Dharmas Empty of Nature Is a Hard Thing—To Make the World Safe, To Make the World at Ease, To Save the World, the World's Refuge, the World's Place of Support, the World's Ultimate Path, the World's Island, the World's Guide
Subhūti said to the Buddha: ‘World-Honored One! The bodhisattva-mahāsattvas can do what is hard to do—within all dharmas empty of their own nature they seek anuttarā samyaksaṃbodhi and wish to obtain anuttarā samyaksaṃbodhi.’
The Buddha said: ‘Just so! Just so! Subhūti! The bodhisattva-mahāsattvas can do what is hard to do—within all dharmas empty of their own nature they seek anuttarā samyaksaṃbodhi and wish to obtain anuttarā samyaksaṃbodhi. Subhūti! The bodhisattva-mahāsattvas arouse the mind of anuttarā samyaksaṃbodhi for the sake of making the world safe; for the sake of making the world at ease, for the sake of saving the world, for the sake of being the world's refuge, for the sake of being the world's place of support, for the sake of being the world's island, for the sake of being the world's guide, for the sake of being the world's ultimate path, for the sake of being that toward which the world tends, they arouse the mind of anuttarā samyaksaṃbodhi.
‘Subhūti! How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of making the world safe? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he draws out the beings of the six destinies and sets them in the place of nirvāṇa, the fearless further shore. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of making the world safe.
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of making the world at ease? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he draws beings out of their various sorrows, sufferings, griefs, and vexations and sets them in the place of nirvāṇa, the fearless further shore. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of making the world at ease.
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of saving the world? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he saves beings from the various sufferings within birth and death, and also, for the sake of cutting off this suffering, expounds the Dharma for them; beings, having heard the Dharma, gradually attain deliverance by relying on the three vehicles. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of saving the world.
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being the world's refuge? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he draws beings out of the marks of birth, old age, sickness, and death and the dharmas of sorrow, grief, distress, and vexation, and sets them in the place of nirvāṇa, the fearless further shore. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of being the world's refuge.
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being the world's place of support? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he expounds for beings that all dharmas are without a place of support. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of being the world's place of support.’
Subhūti said to the Buddha: ‘World-Honored One! How are all dharmas without a place of support?’
The Buddha said: ‘Form not continuing is form's non-arising; form's non-arising is form's non-ceasing; form's non-ceasing is form's being without a place of support; feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, are also like this. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of being the world's place of support. How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being the world's ultimate path? Subhūti! If, when the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he expounds for beings such a Dharma: the ultimate mark of form is not form; the ultimate mark of feeling, perception, constructions, and consciousness, and so on up to the ultimate mark of the omniscience of all kinds, is not the omniscience of all kinds. Subhūti! As with the ultimate mark, so too are the marks of all dharmas.’
Subhūti said: ‘World-Honored One! If all dharmas are like the ultimate mark, then the bodhisattva-mahāsattvas should all obtain anuttarā samyaksaṃbodhi. Why? World-Honored One! Within the ultimate mark of form there is no discrimination; within the ultimate mark of feeling, perception, constructions, and consciousness there is no discrimination; and so on up to within the ultimate mark of the omniscience of all kinds there is no discrimination—namely: this is form; this is feeling, perception, constructions, and consciousness; and so on up to this is the omniscience of all kinds.’
The Buddha told Subhūti: ‘Just so! Just so! Within the ultimate mark of form there is no discrimination; within the ultimate mark of feeling, perception, constructions, and consciousness, and so on up to the omniscience of all kinds, there is no discrimination—namely: this is form, and so on up to this is the omniscience of all kinds. Subhūti! This is the hard thing of the bodhisattva-mahāsattva: contemplating thus the quiescent mark of all dharmas, his mind does not sink and does not shrink back. Why? This bodhisattva-mahāsattva reflects thus: these deep dharmas I should know thus, and obtain anuttarā samyaksaṃbodhi; such quiescent and subtle dharmas should be expounded for beings. This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of being the world's ultimate path.
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being the world's island? Subhūti! As with rivers and the great sea, when the water on the four sides is cut off, this is called an island. Subhūti! Form is also like this: its prior limit and later limit are cut off; the prior limit and later limit of feeling, perception, constructions, and consciousness are cut off; and so on up to the prior limit and later limit of the omniscience of all kinds are cut off. Because these prior and later limits are cut off, all dharmas too are cut off. Subhūti! Because the prior and later limits of all these dharmas are cut off, this is quiescence, this is the wondrous treasure—namely emptiness, nothing to be attained, the exhaustion of love without remainder, separation from desire, nirvāṇa. Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he expounds the quiescent and subtle Dharma for beings. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of being the world's island.
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being the world's guide? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he expounds for beings that form is non-arising and non-ceasing, neither stained nor pure, expounds that feeling, perception, constructions, and consciousness are non-arising and non-ceasing, neither stained nor pure; expounds that the twelve sense-fields, the eighteen elements, the four foundations of mindfulness and so on up to the eightfold noble path, the four dhyānas, the four immeasurable minds, the four formless absorptions, and the five supernormal powers are non-arising and non-ceasing, neither stained nor pure; expounds that the fruit of srota-āpanna and so on up to the fruit of arhat, and the path of the pratyekabuddha, are non-arising and non-ceasing, neither stained nor pure; expounds that the ten powers of the Buddha and so on up to the omniscience of all kinds are non-arising and non-ceasing, neither stained nor pure. Subhūti! This is the bodhisattva-mahāsattva's arousing the mind of anuttarā samyaksaṃbodhi for the sake of being the world's guide.’
Treatise ②: The Explanation—the Simile of Good Medicine Explains Safety, the Happiness of Nirvāṇa, the Simile of the Enemy and Thief Explains Saving the World, the Simile of Taking Refuge in a House from Violent Wind Explains the World's Refuge, the Question and Answer on the Two Kinds of Support, the Ultimate Path, the Water Cut Off on the Four Sides of the Island, the Ship across the Four Floods Explains the Guide
The treatise-author explains:
Subhūti gave rise to a mind that found this rare, and said to the Buddha: ‘The bodhisattvas have not yet cut off the afflictions, their great compassion is not yet complete, they have not yet obtained avaivartika, and yet they know that the original nature of all dharmas is empty and can arouse the mind of the unsurpassed path; this matter is very hard.’
The Buddha approved his words: ‘Just so!’
And further he praised the causes and conditions of the bodhisattva's rareness, namely that the bodhisattva arouses the mind for the sake of making the world safe.
What is called 「安穩」 tr. "safety" is being able to break all afflictions, ultimately unchanging and unfailing; it is like a good medicine that can break an illness, regardless of whether it is sweet or bitter, because it can ultimately remove the illness and make a person safe. The Buddha can make beings constantly safe, not only looking to one life or two lives. As for the happiness of the world, some dharmas, though safe, are not happy; some dharmas are suffering in this life and happiness in the next life. As when one takes bitter medicine, the belly is settled, but the mouth is not pleased. Therefore it is said: 「佛能與今世、後世樂。」 tr. "The Buddha can give the happiness of this life and of the next life." Because the six destinies have the mark of impermanence, they are not safe; therefore it is said that leaving the six destinies is called safety.
Worldly happiness, because of the causes and conditions of craving and clinging, is sure after a long time to give rise to sorrow and vexation, and is not called happiness; the happiness of nirvāṇa never changes from beginning to end, and so it is said that being apart from sorrow and suffering is happiness.
What is called 「救世間」 tr. "saving the world" is as when a person is pursued by an enemy and thief, and either kin or the power of officials can save him; beings are also like this: pursued by the causes and conditions of evil sins and the afflictions, and by Māra's people, only the buddhas can expound the Dharma to save and protect them.
What is called 「世間歸」 tr. "the world's refuge" is as when a person meets violent wind and sudden rain, he is sure to take refuge in a house; the world's various wrong views, afflictions, and the rest, the pains and vexations inside and outside body and mind, old age, sickness, death, and the various sorrows and sufferings—if they take refuge in the Buddha, the Buddha by various causes and conditions draws out their sorrow, grief, suffering, and vexation.
What is called 「依處」 tr. "place of support" is this: all conditioned dharmas are born from the coming together of causes and conditions, and so have no power of their own and cannot be taken as support. Beings, pressed by suffering, come to take support in the Buddha, and the Buddha expounds for them the dharma without support. The dharma without support alone is real, namely nirvāṇa without remainder: form and the rest of the five aggregates are extinguished and no longer continue; not continuing is non-arising and non-ceasing; non-arising and non-ceasing is ultimate emptiness, with no place of support.
The treatise-author asks:
If there is no place of support, why is support spoken of again?
The treatise-author answers:
Support is of two kinds: one, taking support in conditioned dharmas by way of the afflictions, love, views, and the rest; two, pure wisdom speaks of taking support in nirvāṇa. It is because of the afflictions and views that no support is spoken of.
What is called 「究竟道」 tr. "the ultimate path" is precisely the real mark of all dharmas, ultimate emptiness. Dharmas such as form do not exist within the prior limit, and do not exist within the later limit either; in the present, ordinary people, by recollection, imagining, and discrimination, and through the power of the faculties that are the fruit and retribution of deeds, have inverted views; the holy ones, with the eye of wisdom, contemplate them all as false, deceptive, and unreal. As with the prior limit and the later limit, so too is the middle; if there is no before and after, how could there be a middle? To be able to expound the Dharma thus for beings is to set beings in the ultimate and foremost path.
What is called 「世間洲」 tr. "the world's island" is this: as an island has no land on its four sides, dharmas such as form are also like this: the prior limit and the later limit are both unfindable; the middle is as was refuted under the ultimate path. Because one enters the emptiness of both the prior limit and the later limit, the middle too is empty. What is called 「水」 tr. "water" is the afflictions, the three outflows and the four floods, and all the dharmas within the fruit and retribution of deeds. Ultimate emptiness, with nothing grasped, namely nirvāṇa—this is the island.
Beings are sunk in the waters of the four floods, and the Buddha, with the ship of the eightfold noble path, draws them onto the island of nirvāṇa. Receiving, drawing, and delivering beings by such various causes and conditions is called 「將導」 tr. "the guide".
Sūtra ③: That toward Which the World Tends—All Dharmas Tend toward Emptiness, toward the Signless, toward Non-action, and So On up to toward the Buddha, and This Tending Does Not Pass Beyond; at the End, the Question of Who Can Believe in and Understand It, and of His Nature, Mark, and Appearance
‘How is it that the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being that toward which the world tends? Subhūti! When the bodhisattva-mahāsattva obtains anuttarā samyaksaṃbodhi, he expounds for beings that form tends toward emptiness, expounds that feeling, perception, constructions, and consciousness tend toward emptiness, and so on up to expounds that the omniscience of all kinds tends toward emptiness. He expounds for beings that form neither tends nor does not tend. Why? This form is the mark of emptiness; it neither tends nor does not tend. He expounds that feeling, perception, constructions, and consciousness neither tend nor do not tend. Why? These—feeling, perception, constructions, and consciousness—are the mark of emptiness; they neither tend nor do not tend. And so on up to: the omniscience of all kinds neither tends nor does not tend. Why? This omniscience of all kinds is the mark of emptiness; it neither tends nor does not tend. Thus, Subhūti! the bodhisattva-mahāsattva arouses the mind of anuttarā samyaksaṃbodhi for the sake of being that toward which the world tends. Why? All dharmas tend toward emptiness; this tending does not pass beyond. Why? Because within emptiness, tending and not tending are unfindable. Subhūti! All dharmas tend toward the signless; this tending does not pass beyond. Why? Because within the signless, tending and not tending are unfindable. Subhūti! All dharmas tend toward non-action; this tending does not pass beyond. Why? Because within non-action, tending and not tending are unfindable. Subhūti! All dharmas tend toward non-origination; this tending does not pass beyond. Why? Because within non-origination, tending and not tending are unfindable. Subhūti! All dharmas tend toward being without anything existent, toward non-arising and non-ceasing, toward neither stained nor pure; this tending does not pass beyond. Why? Because within being without anything existent, non-arising and non-ceasing, neither stained nor pure, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward a dream; this tending does not pass beyond. Why? Because within a dream, tending and not tending are unfindable. Subhūti! All dharmas tend toward an illusion, tend toward an echo, tend toward a shadow, tend toward a transformation; this tending does not pass beyond. Why? Because within these, transformation and the rest, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward being without measure and without limit; this tending does not pass beyond. Why? Because within being without measure and without limit, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward not given and not taken; this tending does not pass beyond. Why? Because within not given and not taken, tending and not tending are unfindable. Subhūti! All dharmas tend toward not raised and not lowered; this tending does not pass beyond. Why? Because within not raised and not lowered, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward not increased and not decreased; this tending does not pass beyond. Why? Because within being without increase and without decrease, tending and not tending are unfindable. Subhūti! All dharmas tend toward not coming and not going; this tending does not pass beyond. Why? Because within not coming and not going, tending and not tending are unfindable. Subhūti! All dharmas tend toward not entering and not leaving, not joined and not scattered, not clinging and not severed; this tending does not pass beyond. Why? Because within not clinging and not severed, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward self, being, life, person, the one who initiates, the one who causes to initiate, the maker, the one who causes to make, the knower, the seer; this tending does not pass beyond. Why? Because self and so on up to the knower and the seer are ultimately unfindable—how much less could there still be tending and not tending!
‘Subhūti! All dharmas tend toward permanence; this tending does not pass beyond. Why? Because permanence is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward happiness, purity, and self; this tending does not pass beyond. Why? Because happiness, purity, and self are ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward impermanence, suffering, impurity, and non-self; this tending does not pass beyond. Why? Because impermanence, suffering, impurity, and non-self are ultimately unfindable; how could there be tending and not tending?
‘Subhūti! All dharmas tend toward the matters of desire; this tending does not pass beyond. Why? Because the matters of desire are ultimately unfindable—how much less could there still be tending and not tending? Subhūti! All dharmas tend toward the matters of hatred, the matters of delusion, and the matters of views; this tending does not pass beyond. Why? Because the matters of hatred, the matters of delusion, and the matters of views are ultimately unfindable—how much less could there still be tending and not tending?
‘Subhūti! All dharmas tend toward suchness; this tending does not pass beyond. Why? Because within suchness there is no coming and no going. Subhūti! All dharmas tend toward the nature of dharmas, the limit of reality, and the nature of the inconceivable; this tending does not pass beyond. Why? Because within the nature of dharmas, the limit of reality, and the nature of the inconceivable there is no coming and no going. Subhūti! All dharmas tend toward equality; this tending does not pass beyond. Why? Because within equality, tending and not tending are unfindable. Subhūti! All dharmas tend toward the mark of immovability; this tending does not pass beyond. Why? Because within the mark of immovability, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward form; this tending does not pass beyond. Why? Because form is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward feeling, perception, constructions, and consciousness; this tending does not pass beyond. Why? Because feeling, perception, constructions, and consciousness are ultimately unfindable; how could there be tending and not tending? The twelve sense-fields and the eighteen elements are also like this.
‘Subhūti! All dharmas tend toward dānapāramitā; this tending does not pass beyond. Why? Because dāna is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward śīlapāramitā; this tending does not pass beyond. Why? Because śīla is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward kṣāntipāramitā; this tending does not pass beyond. Why? Because kṣānti is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward vīryapāramitā; this tending does not pass beyond. Why? Because vīrya is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward dhyānapāramitā; this tending does not pass beyond. Why? Because dhyāna is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward prajñāpāramitā; this tending does not pass beyond. Why? Because prajñā is ultimately unfindable; how could there be tending and not tending?
‘Subhūti! All dharmas tend toward inner emptiness; this tending does not pass beyond. Why? Because inner emptiness is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward outer emptiness; this tending does not pass beyond. Why? Because outer emptiness is ultimately unfindable; how could there be tending and not tending? Subhūti! All dharmas tend toward inner-and-outer emptiness; this tending does not pass beyond. Why? Because inner-and-outer emptiness is ultimately unfindable; how could there be tending and not tending? And so on up to: all dharmas tend toward the emptiness of non-existent and existent dharmas; this tending does not pass beyond. Why? Because the emptiness of non-existent and existent dharmas is ultimately unfindable; how could there be tending and not tending?
‘Subhūti! All dharmas tend toward the four foundations of mindfulness and so on up to the eightfold noble path; this tending does not pass beyond. Why? Because the four foundations of mindfulness and so on up to the eightfold noble path are ultimately unfindable; how could there be tending and not tending?
‘Subhūti! All dharmas tend toward the ten powers of the Buddha and so on up to the omniscience of all kinds; this tending does not pass beyond. Why? Because within the omniscience of all kinds, tending and not tending are unfindable.
‘Subhūti! All dharmas tend toward the fruit of srota-āpanna, the fruit of sakṛdāgāmin, the fruit of anāgāmin, the fruit of arhat, and the path of the pratyekabuddha; this tending does not pass beyond. Why? Because within the fruit of srota-āpanna and so on up to the path of the pratyekabuddha, tending and not tending are unfindable. Subhūti! All dharmas tend toward anuttarā samyaksaṃbodhi; this tending does not pass beyond. Why? Because within anuttarā samyaksaṃbodhi, tending and not tending are unfindable. Subhūti! All dharmas tend toward the srota-āpanna and so on up to the Buddha; this tending does not pass beyond. Why? Because within the srota-āpanna and so on up to the Buddha, tending and not tending are unfindable.’
Subhūti said to the Buddha: ‘World-Honored One! Who can believe in and understand this deep prajñāpāramitā?’
The Buddha told Subhūti: ‘There are bodhisattva-mahāsattvas who have long practised the six perfections in the presence of the buddhas before, whose roots of goodness are fully ripened, who have made offerings to countless hundreds of thousands of myriads of koṭi of buddhas, and who keep company with good friends; people of this kind can believe in and understand deep prajñāpāramitā.’
Subhūti said to the Buddha: ‘World-Honored One! One who can believe in and understand this deep prajñāpāramitā—what nature, what mark, what appearance does he have?’
The Buddha said: ‘The severance and separation from desire, hatred, and delusion is his nature, mark, and appearance; this bodhisattva-mahāsattva can then believe in and understand deep prajñāpāramitā.’
Treatise ③: Why Tending Alone Is Spoken of at Length, Tending as the Place Where the Nine Matters Return, the Simile of Space Having Only a Name, the Sixteen Names Such as Self, the Four Inversions Such as Permanence, Those of Long Practice Being Able to Believe and the Separation from the Three Poisons, Severance Being of Two Kinds
The treatise-author asks:
Among the matters above, all was spoken of briefly; why now, within 「趣」 tr. "tending", is it spoken of at length?
The treatise-author answers:
「趣」 tr. "Tending" gathers up the nine matters above and is the place where they return, and so much is said of it.
Furthermore, ease and the other matters, and tending, are all of one meaning: all of them draw beings out and set them in nirvāṇa. If every matter were spoken of at length, the speaking could never be finished; because 「趣」 tr. "tending" comes last, it is spoken of at length; know that all the rest ought likewise to be spoken of at length.
What is called 「色等法趣空」 tr. "dharmas such as form tend toward emptiness" is like space, which has only a name and no real dharma; dharmas such as form are also like this, in the end returning to emptiness. Because the ultimate mark of all dharmas is certainly empty, all the rest is false. As with a person who at first speaks well, and only after a long time is his real disposition known; form and the other dharmas are also like this: when they enter nirvāṇa without remainder they are no different from space, and one should know that before it was also so; only ordinary people, because of the retribution of inversion, see them as different. No dharma can pass out beyond the marks of emptiness and the rest, as a person who wishes to pass out beyond space cannot do so.
The sixteen names such as self are all names that provisionally exist because of the coming together of the five aggregates; there is no real dharma—how could there be tending and not tending?
If there are the four inversions such as permanence, purity, happiness, and self, they break the four noble practices. As the four dharmas such as permanence are unfindable, because of inversion, form and the other dharmas are also like this. As permanence and the rest are unfindable, impermanence and the rest, because they come out of permanence and the rest, are also unfindable. Therefore it is said: 「一切法趣常等、趣無常等。」 tr. "All dharmas tend toward permanence and the rest, tend toward impermanence and the rest."
Subhūti asked the Buddha: ‘This Dharma is very deep and subtle; who can believe in and understand it?’
The Buddha answered: ‘Those with causes and conditions such as long practice can believe.’
He asked further: ‘What mark do those of long practice and the rest have?’
The Buddha answered: ‘This person is separated from the mind of the three poisons, and also does not see that there is this separation, because he has deeply entered the real mark of all dharmas.’
The treatise-author asks:
This person has not yet obtained the acceptance of the non-arising of dharmas; how can it be said 「斷三毒」 tr. "he has severed the three poisons"?
The treatise-author answers:
Severance is of two kinds: one, severance at the root; two, severance that thins and lessens. Here it is severance that thins and lessens that is meant. The practitioner does not discriminate that this is severance and this is affliction. Why? Because the mark of the afflictions is inverted and not fixed, the afflictions are themselves severance, and so it says separation.