大般若經第二會-離生品第七

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

離生品第七

1.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: rūpaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, vedanāṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, saṃjñāṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajnāpāramitāyāṃ śikṣitavyam, saṃskārān parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, vijñānaṃ parijñātukāmena bhagavan bodhisattvena (psp1-1: 148) mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. cakṣuḥ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, śrotraṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, ghrāṇaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, jihvāṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, kāyaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, manaḥ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. rūpaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, śabdaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, gandhaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, rasaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, sparśaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, dharmaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. cakṣurvijñānaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, śrotravijñānaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, ghrāṇavijñānaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, jihvāvijñānaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, kāyavijñānaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, manovijñānaṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. cakṣuḥsaṃsparśaṃ cakṣuḥsaṃsparśajāṃ vedanāṃ parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, śrotrasaṃsparśaṃ śrotrasaṃsparśajāṃ vedanāṃ, ghrāṇasaṃsparśaṃ ghrāṇasaṃsparśajāṃ vedanāṃ, jihvāsaṃsparśaṃ jihvāsaṃsparśajāṃ vedanāṃ, kāyasaṃsparśaṃ kāyasaṃsparśajāṃ vedanāṃ, manaḥsaṃsparśaṃ manaḥsaṃsparśajāṃ vedanāṃ parijñātukāmena bhagavan bodhisattvena (psp1-1: 149) mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. rāgadveṣamohān prahātukāmena bhagavan bodhisattvena mahāsattvena prajñāparamitāyāṃ śikṣitavyam, evaṃ satkāyadṛṣṭiṃ śīlavrataparāmarśaṃ vicikitsāṃ kāmarāgaṃ vyāpādaṃ rūparāgam ārūpyarāgaṃ saṃyojanānuśayaparyutthānāni prahātukāmena bhagavan bodhisattvena mahāsattvena prajñāparamitāyāṃ śikṣitavyam. punar aparaṃ caturo yogān oghān granthān upādānāni caturo viparyāsān prahātukāmena bhagavan bodhisattvena mahāsattvena prajñāparamitāyāṃ śikṣitavyam. daśākuśalān karmapathān prahātukāmena, daśakuśalān karmapathān parijñātukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. catvāri dhyānāni catvāry apramāṇāni catasra ārūpyasamāpattīś catvāri smṛtyupasthānāni catvāri samyakprahāṇāni catur ṛddhipādān pañcendriyāṇi pañca balāni sapta bodhyaṅgāni āryaṣṭāṅgamārgaṃ catasraḥ pratisaṃvidaś catvāri vaiśāradyāni ṣaḍ abhijñā daśa tathāgatabalāni aṣṭādaśāveṇikān buddhadharmān paripūrayitukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. bodhyaṅgaṃ nāma samādhiṃ pratilabdhukāmena bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. siṃhavikrīḍitaṃ samādhiṃ, siṃhavijṛmbhitaṃ samādhiṃ, sarvadhāraṇīmukhaṃ samādhiṃ, śūraṅgamaṃ samādhiṃ, ratnamudraṃ samādhiṃ, candraprabhaṃ samādhiṃ, candradhvajaketuṃ samādhiṃ, sarvadharmamudrāgataṃ samādhiṃ, avalokitamudraṃ samādhiṃ, dharmadhātuniyataṃ samādhiṃ, niyatadhvajaketuṃ samādhiṃ, vajropamaṃ samādhiṃ, sarvadharmapraveśamukhaṃ samādhiṃ, samādhirājaṃ samādhiṃ, gaganagañjamudraṃ samādhiṃ, balaviśuddhaṃ samādhiṃ, samudgataṃ samādhiṃ, sarvadharmaniruktiniyatapraveśaṃ samādhiṃ, sarvadharmajñānamudrāpraveśaṃ samādhiṃ, sarvadharmamudrādhāraṇīmukhaṃ samādhiṃ, sarvadharmāsaṃpramoṣaṃ samādhiṃ, sarvadharmasamavasaraṇākāramudraṃ (psp1-1: 150) samādhiṃ, ākāśāvasthitaṃ samādhiṃ, trimaṇḍalapariśuddhiṃ samādhiṃ, acyutānugāminyabhijñāṃ samādhiṃ, pātragataṃ samādhiṃ, dhvajāgrakeyūraṃ samādhiṃ, sarvakleśanirdahanaṃ samādhiṃ, caturmārabalavikaraṇaṃ samādhiṃ, jñānolkāṃ samādhiṃ, daśabalodgataṃ samādhiṃ, ākāśāsaṃganiruktinirūpalepaṃ nāma samādhiṃ, etāni cānyāni ca samādhimukhāni pratilabdhukāmea na bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena sarvasattvānām abhiprāyaṃ paripūrayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena sarvakuśalamūlāni paripūrayitukāmena yaiḥ kuśalamūlaiḥ paripūrṇair nāpāyeṣūpapadyate, na hīnakuleṣūpapadyate, na ca śrāvakabhūmiṃ vā na ca pratyekabuddhabhūmiṃ vā patati, na ca bodhisattvamūrdhāmaṃ vā patati prajñāpāramitāyāṃ śikṣitavyam.
221：學品第十 1)是時須菩提白佛言：世尊！菩薩摩訶薩欲具足檀波羅蜜，當學般若波羅蜜；欲具足尸、羼、惟逮、禪波羅蜜，當學般若波羅蜜。2)菩薩摩訶薩欲知色痛想行識，當學般若波羅蜜。3)欲知六情內外者，當學般若波羅蜜。4)欲知十八性，欲消滅婬怒癡，欲消滅吾我想，當學般若波羅蜜。5)欲除狐疑，欲除犯戒望見，欲除三界婬諍，欲捨六衰習，欲除四食，欲捨四淵流、四結、四顛倒，欲捨十惡知十善之行，當學般若波羅蜜。6)欲知四禪、三十七品、四等心及佛十八法，當學般若波羅蜜。7)欲得學意三昧者，當學般若波羅蜜。欲知四禪及四空定，欲得師子遊步、師子奮迅三昧者，欲得諸陀隣尼三昧、首楞嚴三昧、海寶三昧、月幢三昧、諸法普至三昧、觀印三昧、真法性三昧、作無垢幢三昧、金剛三昧、諸法所入門三昧、三昧王三昧、王印三昧、力淨三昧、月幢三昧、諸法所入真辯才三昧、諸法言所入照十方三昧、諸法陀隣尼門印三昧、不妄諸法三昧、諸法都聚印三昧、虛空所止三昧、淨三昧、處三昧、不起神通三昧、作上幢三昧，菩薩欲得是諸三昧門及餘三昧者，當學般若波羅蜜。8)須菩提白佛言：唯，世尊！菩薩摩訶薩欲滿一切眾生之所願者，當學般若波羅蜜。菩薩欲具足諸功德，持是具足之德不墮罪處，亦不生卑賤之家，亦不在羅漢、辟支佛地住，亦不為菩薩頂諍，當學般若波羅蜜。	222：了空品第七 1)於是須菩提白佛言：菩薩摩訶薩欲具足檀波羅蜜，當學般若波羅蜜。欲具足尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，當學般若波羅蜜。2)菩薩摩訶薩欲蠲除色者，當學般若波羅蜜；欲除痛痒思想生死識者，當學般若波羅蜜。3)欲除眼耳鼻舌身意者，當學般若波羅蜜；欲除色聲香味細滑法，當學般若波羅蜜；4)欲除眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，當學般若波羅蜜。欲除眼更耳更、鼻舌身意更，當學般若波羅蜜。欲除色更、痛痒思想生死識更因緣之習，當學般若波羅蜜。5)菩薩摩訶薩欲除貪婬瞋恚愚癡，當學般若波羅蜜。6)欲除貪身見已，當學般若波羅蜜。7)菩薩摩訶薩欲除狐疑犯戒，當學般若波羅蜜。8)欲除欲諸著色欲、無色欲，當學般若波羅蜜。9)菩薩摩訶薩欲除因緣會縛結之著、所受之處，當學般若波羅蜜。10)欲除四果——須陀洹、斯陀含、阿那、含阿羅漢——當學般若波羅蜜。11)菩薩摩訶薩欲除四憂、四著及四凶受、四顛倒，當學般若波羅蜜。12)欲除五蓋、六入、七識、八邪、九惱、十惡罪福之業，當學般若波羅蜜。13)菩薩摩訶薩欲除十善、四禪、四諦、五神通，欲除四意止、四意斷、四神足、五根、五力、七覺意、八由行，當學般若波羅蜜。14)菩薩摩訶薩欲除十種力、四無所畏、四分別辯、四等心、四無色定、一切諸意止、十八不共諸佛之法，當學般若波羅蜜。15)菩薩摩訶薩欲了覺意三昧正受，當學般若波羅蜜。欲分別虛空慧三昧者，識慧三昧、不用慧三昧、有想無想慧三昧，正受滅定，當學般若波羅蜜。菩薩摩訶薩欲成師子娛樂三昧、師子震吼三昧，欲逮得總持門者，當學般若波羅蜜。欲得首楞嚴三昧、寶海三昧、慧印三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得月燿三昧、月幢英三昧、入一切諸法三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得覩明印三昧、生諸法三昧、出於勸祠幢幡惡三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得金剛喻三昧、入一切諸法門三昧、定意王三昧、帝王印三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得勢力清淨三昧、超諸平等三昧、順生諸法所歸入三昧、入一切諸法言聲三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得觀十方三昧，欲得一切諸法總持門印三昧、一切諸法平等印(丹本云御)造印三昧，住於空處三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得嚴淨三昧、道場三昧、超越神通三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得超挎出三昧、等幢護英三昧，欲致是三昧正受及餘三昧門，當學般若波羅蜜也。16)復次，天中天，菩薩摩訶薩欲令一切眾生之類得具足願，當學般若波羅蜜。復次，天中天！菩薩摩訶薩欲得具足功德之本，因其具足所在善本不墮惡趣，不見下賤下歸聲聞、辟支佛地，不以諍訟菩薩上法，當學般若波羅蜜。	223：勸學品第八 1)爾時須菩提白佛言：世尊！菩薩摩訶薩欲具足檀那波羅蜜，當學般若波羅蜜，欲具足尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，當學般若波羅蜜。2)菩薩摩訶薩欲知色，當學般若波羅蜜，乃至欲知識，當學般若波羅蜜。3)欲知眼乃至意，欲知色乃至法，4)欲知眼識乃至意識，欲知眼觸乃至意觸，欲知眼觸因緣生受乃至意觸因緣生受，當學般若波羅蜜。5)欲斷婬怒癡，當學般若波羅蜜。6)菩薩摩訶薩欲斷身見、戒取、疑、婬欲、瞋恚，色愛、無色愛、調慢、無明等一切結使及纏，當學般若波羅蜜。7)欲斷四縛、四結、四顛倒，當學般若波羅蜜。8)欲知十善道，欲知四禪，欲知四無量心、四無色定、四念處乃至十八不共法，當學般若波羅蜜。9)菩薩摩訶薩欲入覺意三昧，當學般若波羅蜜。10)欲入六神通、九次第定、超越三昧，當學般若波羅蜜。11)欲得師子遊戲三昧，當學般若波羅蜜。欲得師子奮迅三昧，欲得一切陀羅尼門，當學般若波羅蜜。菩薩摩訶薩欲得首楞嚴三昧、寶印三昧、妙月三昧、月幢相三昧、一切法印三昧、觀印三昧、畢法性三昧、畢住相三昧、如金剛三昧、入一切法門三昧、三昧王三昧、王印三昧、淨力三昧、高出三昧、必入一切辯才三昧、入諸法名三昧、觀十方三昧、諸陀羅尼門印三昧、一切法不忘三昧、攝一切法聚印三昧、虛空住三昧、三分清淨三昧、不退神通三昧、出鉢三昧、諸三昧幢相三昧，欲得如是等諸三昧門，當學般若波羅蜜。12)復次，世尊！菩薩摩訶薩欲滿一切眾生願，當學般若波羅蜜。欲得具足如是善根、常不墮惡趣，欲得不生卑賤之家，欲得不住聲聞、辟支佛地中，欲得不墮菩薩頂者，當學般若波羅蜜。
220：第二分入離生品第七 1)爾時，具壽善現白佛言：世尊！若菩薩摩訶薩欲圓滿布施波羅蜜多，當學般若波羅蜜多；欲圓滿淨戒、安忍、精進、靜慮、般若波羅蜜多，當學般若波羅蜜多。2)若菩薩摩訶薩欲遍知色，當學般若波羅蜜多；欲遍知受、想、行、識，當學般若波羅蜜多。3)若菩薩摩訶薩欲遍知眼處，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意處，當學般若波羅蜜多。4)若菩薩摩訶薩欲遍知色處，當學般若波羅蜜多；欲遍知聲、香、味、觸、法處，當學般若波羅蜜多。5)若菩薩摩訶薩欲遍知眼界，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意界，當學般若波羅蜜多。若菩薩摩訶薩欲遍知色界，當學般若波羅蜜多；欲遍知聲、香、味、觸、法界，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼識界，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意識界，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼觸，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意觸，當學般若波羅蜜多。若菩薩摩訶薩欲遍知眼觸為緣所生諸受，當學般若波羅蜜多；欲遍知耳、鼻、舌、身、意觸為緣所生諸受，當學般若波羅蜜多。6)若菩薩摩訶薩欲遍知地界，當學般若波羅蜜多；欲遍知水、火、風、空、識界當學般若波羅蜜多。7)若菩薩摩訶薩欲遍知無明，當學般若波羅蜜多；欲遍知行、識、名色、六處、觸、受、愛、取、有、生、老死，當學般若波羅蜜多。8)若菩薩摩訶薩欲永斷貪欲、瞋恚、愚癡，當學般若波羅蜜多。9)若菩薩摩訶薩欲永斷薩迦耶見、戒禁取、疑、欲貪、瞋恚，當學般若波羅蜜多。10)若菩薩摩訶薩欲永斷色貪、無色貪、無明、慢、掉舉，當學般若波羅蜜多。11)若菩薩摩訶薩欲永斷一切隨眠、纏結，當學般若波羅蜜多。12)若菩薩摩訶薩欲永斷四食，當學般若波羅蜜多。13)若菩薩摩訶薩欲永斷四暴流、軛、取、身繫、顛倒，當學般若波羅蜜多。14)若菩薩摩訶薩欲遠離十不善業道，當學般若波羅蜜多。若菩薩摩訶薩欲受行十善業道，當學般若波羅蜜多。15)若菩薩摩訶薩欲修行四靜慮，當學般若波羅蜜多；欲修行四無量、四無色定，當學般若波羅蜜多。16)若菩薩摩訶薩欲修行四念住，當學般若波羅蜜多；欲修行四正斷、四神足、五根、五力、七等覺支、八聖道支，當學般若波羅蜜多。17)若菩薩摩訶薩欲得佛十力，當學般若波羅蜜多；欲得四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，當學般若波羅蜜多。18)若菩薩摩訶薩欲自在入覺支三摩地，當學般若波羅蜜多。若菩薩摩訶薩欲自在遊戲六種神通，當學般若波羅蜜多。若菩薩摩訶薩欲於四靜慮、四無色、滅盡定次第超越順逆自在，當學般若波羅蜜多。若菩薩摩訶薩欲於一切陀羅尼門、三摩地門皆得自在，當學般若波羅蜜多。若菩薩摩訶薩欲於一切師子遊戲三摩地，乃至師子奮迅三摩地入出自在，當學般若波羅蜜多。若菩薩摩訶薩欲於入出健行三摩地、寶印三摩地、妙月三摩地、月幢相三摩地、一切法印三摩地、觀印三摩地、法界決定三摩地、決定幢相三摩地、金剛喻三摩地、入一切法門三摩地、三摩地王三摩地、王印三摩地、力清淨三摩地、寶篋三摩地、入一切法言詞決定三摩地、入一切法增語三摩地、觀察十方三摩地、一切法陀羅尼門印三摩地、一切法無忘失三摩地、一切法等趣行相印三摩地、住虛空處三摩地、三輪清淨三摩地、不退神通三摩地、器涌三摩地、勝定幢相三摩地及餘無量勝三摩地皆得自在，當學般若波羅蜜多。19)若菩薩摩訶薩欲滿一切有情所願，當學般若波羅蜜多。若菩薩摩訶薩欲滿如是殊勝善根，由此善根得圓滿故，不墮諸惡趣，不生貧賤家，不墮聲聞及獨覺地，於菩薩頂終不退墮，當學般若波羅蜜多。

CHAPTER 7

ENTRANCE INTO THE CERTAINTY OF SALVATION

(3. Degrees of Ripeness of insight)

Subhuti: A Bodhisattva should train in perfect wisdom if he wants to fulfil the six perfections, to comprehend form, etc. (PI 17), to forsake greed, hate, and delusion, the fetters, unwholesome tendencies and obsessions, the yokes, the four floods, the four bonds, the four graspings, the four perverted views; to forsake the ten unwholesome ways of acting and to fulfil the ten wholesome ways of acting (PI 18), etc. to : if he wants to fulfil the 18 special Buddha-dharmas, to win the concentrations and to fulfil the intentions of all beings. When he has fulfilled all these whole-

some roots, he will as a result not fall into the states of woe, is not reborn in low-class families (PI 19), does not abide on the level of a Disciple or Pratyekabuddha. In addition such a Bodhisattva does not fall from the Summits. 1

2.

śāriputra āha: kathaṃ cāyuṣman subhūte bodhisattvo mahāsattvo mūrdhāmaṃ patati? subhūtir āha: yad āyuṣman śāriputra bodhisattvo mahāsattvo 'nupāyakuśalaḥ ṣaṭsu pāramitāsu carann upāyakauśalam ajānan śūnyatānimittāpraṇihitān samādhīn āgamya naiva śrāvakabhūmiṃ naiva pratyekabuddhabhūmiṃ vā patati naiva bodhisattvanyāmam avakrāmati, ayam ucyate bodhisattvamūrdhāmaḥ. śāriputra āha: kena kāraṇena āyuṣman subhūte bodhisattvasya mahāsattvasyāyam āmaḥ? subhūtir āha: āma ity āyuṣman śāriputra ucyate bodhisattvasya mahāsattvasya dharmatṛṣṇā. iti bhāvanāmārgāvavādaḥ
221：舍利弗語須菩提言：云何為菩薩頂諍？須菩提報言：菩薩摩訶薩不以漚惒拘舍羅行六波羅蜜，復不以漚惒拘舍羅趣空、無相、無願三昧，墮聲聞、辟支佛地，亦不順菩薩道，是為菩薩頂諍。舍利弗問須菩提：何以故名為菩薩頂諍？須菩提報言：所謂法愛是。	222：賢者舍利弗謂賢者須菩提：云何菩薩摩訶薩不諍上法？須菩提謂舍利弗：菩薩摩訶薩不與漚惒拘舍羅，不起無所從生漚惒拘舍羅，行六波羅蜜，曉了無所從生空、無想、無願，懷來三昧門，不墮聲聞、辟支佛地，亦不度人，菩薩滅定，是謂菩薩摩訶薩生不淳淑。舍利弗謂須菩提：何謂菩薩生不淳淑？須菩提謂舍利弗：所以曰不淳淑者，謂愛著法也。	223：爾時，慧命舍利弗問須菩提：云何為菩薩摩訶薩墮頂？須菩提言：舍利弗！若菩薩摩訶薩不以方便行六波羅蜜，入空、無相、無作三昧，不墮聲聞、辟支佛地，亦不入菩薩位，是名菩薩摩訶薩法生故墮頂。舍利弗問須菩提：云何名菩薩生？須菩提答舍利弗言：生名法愛。
220：爾時，舍利子問善現言：云何名為菩薩頂墮？善現答言：若諸菩薩無方便善巧而行六波羅蜜多，無方便善巧而住三解脫門，退墮聲聞或獨覺地，不入菩薩正性離生，如是名為菩薩頂墮。時，舍利子問善現言：何者名生？善現對曰：生謂法愛。

Śāriputra: How does a Bodhisattva fall from the Summits?

Subhuti: When he courses without skill in means in the six perfections. One speaks of the Rawness of a Bodhisattva if, having entered on the concentrations of Emptiness, the Signless, and the Wishless, he does not fall on the level of a Disciple or a Pratyekabuddha, but, being unskilled

in means, also does not enter into a Bodhisattva's (distinctive) Way of Salvation.

Śāriputra: For what reason is that called a Bodhisattva's "Rawness"?

Subhuti: A Bodhisattva's craving for (separate) dharmas is called "Rawness".

3.

ity ukto 'vavādaḥ śāriputra āha: katamā āyuṣman subhūte dharmatṛṣṇā? subhūtir āha: ihāyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran rūpam anityam iti nābhiniviśate nādhitiṣṭhati na (psp1-1: 151) saṃjānīte, duḥkhaṃ śūnyam anātmakam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte, rūpaṃ śūnyam ity apraṇihitam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte, vedanāṃ saṃjñāṃ saṃskārān, vijñānam anityam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte, duḥkhaṃ śūnyam anātmakam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte, vijñānaṃ śūnyam ity apraṇihitam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte. iyam āyuṣman śāriputra bodhisattvasya mahāsattvasya ānulomikī dharmatṛṣṇā āmaḥ. iti duḥkhasatyādhikāreṇa mṛdūṣmagatasyālambanākāraviśeṣaḥ evaṃ rūpaṃ prahātavyam anena rūpaṃ prahātavyam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte, evaṃ vedanā prahātavyā anena vedanā prahātavyeti, evaṃ saṃjñā prahātavyā anena saṃjñā prahātavyeti, evaṃ saṃskārāḥ prahātavyā anena saṃskārāḥ prahātavyā iti, evaṃ vijñānaṃ prahātavyam anena vijñānaṃ prahātavyam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte, evaṃ duḥkhaṃ parijñeyam anena duḥkhaṃ parijñeyam iti, evaṃ samudayaḥ prahātavyo 'nena samudayaḥ prahātavya iti nābhiniviśate nādhitiṣṭhati na saṃjānīte. iti samudayasatyādhikāreṇa mṛdūṣmagatasyālambanākāraviśeṣaḥ evaṃ nirodhaḥ sākṣātkartavyo 'nena nirodhaḥ sākṣātkartavya iti, evaṃ mārgo bhāvayitavyo 'nena mārgo bhāvayitavya iti, ayaṃ saṃkleśa idaṃ vyavadānam iti, ime dharmāḥ sevitavyā ime dharmā na sevitavyā iti, iha caritavyam iha na caritavyam, ayaṃ mārgo bhāvayitavyo 'yaṃ na bhāvayitavyaḥ, iyaṃ bodhisattvasya śikṣā iyam aśikṣā, iyaṃ bodhisattvasya dānapāramitā, iyaṃ bodhisattvasya śīlapāramitā, iyaṃ bodhisattvasya kṣāntipāramitā, iyaṃ bodhisattvasya vīryapāramitā, iyaṃ bodhisattvasya dhyānapāramitā, iyaṃ bodhisattvasya prajñāpāramitā, iyaṃ bodhisattvasya na dānapāramitā, iyaṃ bodhisattvasya na śīlapāramitā, iyaṃ bodhisattvasya na kṣāntipāramitā, iyaṃ bodhisattvasya na vīryapāramitā, iyaṃ bodhisattvasya na dhyānapāramitā, iyaṃ bodhisattvasyana prajñāpāramitā, idaṃ bodhisattvasyopāyakauśalam idam anupāyakauśalam iti nābhiniviśate nādhitiṣṭhati na saṃjānīte. ayaṃ bodhisattvasya mūrdhāmaḥ. saced āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran imān dharmān evaṃ nābhiniviśate nādhitiṣṭhati na saṃjānīte 'yaṃ bodhisattvasyānulomikī dharmatṛṣṇā āmaḥ.
221：問言：何等為法愛？1)須菩提報言：菩薩摩訶薩行般若波羅蜜，入於五陰，計校五陰空、無相、無願，是為順法愛。2)入於五陰，計校五陰空寂、無常、苦、空、非我，是為菩薩法愛。3)計校言：當滅五陰。是無為證、是非證、是成道，是著，是斷，是可習、是不可習，是菩薩行、是非菩薩行，是道、是非道，是菩薩學、是非菩薩學，是六波羅蜜、是非六波羅蜜，是漚惒拘舍羅、是非漚惒拘舍羅，是菩薩順法愛。4)須菩提語舍利弗言：菩薩行般若波羅蜜，入法中計校分別，是為菩薩順法愛。	222：1)又曰：舍利弗！菩薩摩訶薩行般若波羅蜜，立於色空而知想識有所依倚，痛痒思想生死識亦然；立之於空，而知想識有所依倚，是謂菩薩摩訶薩柔順法忍之愛著也，生不淳淑。2)復次，舍利弗！菩薩摩訶薩立色於無想，而知想識有所依倚；3)立色於無願，而知想識有所依倚；是為菩薩摩訶薩柔順法忍之愛著也。色痛痒思想生死識亦然。4)立無所有而知想識有所依倚，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，而知想識有所依倚，是菩薩摩訶薩柔順法忍之愛著也。5)色無常、痛痒思想生死識無常，色苦、痛痒思想生死識苦，色無我、痛痒思想生死識無我，而立於斯，而知想著有所依倚。舍利弗！是謂菩薩摩訶薩柔順法忍愛著，生死不淳淑。6)當斷是色痛痒思想生死識，此色非色則為除色，痛痒思想生死識亦然，是為滅盡，當為設證。是非滅盡而為造證，當修斯路，此為染塵諍戒，當習行是，不當習此，是為菩薩之所應行，是非菩薩之所應行，是為菩薩道。是為菩薩學戒不當學某，某是菩薩檀波羅蜜、某是菩薩尸波羅蜜、某是菩薩羼波羅蜜、某是菩薩惟逮波羅蜜、某是菩薩禪波羅蜜、某是菩薩般若波羅蜜、某是菩薩漚惒拘舍羅、某是菩薩無漚惒拘舍羅、某是菩薩入寂然、某是菩薩生不淳淑。7)須菩提謂舍利弗：說菩薩行般若波羅蜜，住此建立如是諸法，而知想識有所依倚，是謂菩薩摩訶薩柔順法忍之愛著，生不淳淑。	223：舍利弗言：何等法愛？1)須菩提言：菩薩摩訶薩行般若波羅蜜，色是空受念著，受想行識是空受念著。舍利弗！是名菩薩摩訶薩順道法愛生。2)復次，舍利弗！菩薩摩訶薩色是無相受念著，受想行識是無相受念著。3)色是無作受念著，受想行識是無作受念著。4)色是寂滅受念著，受想行識是寂滅受念著。5)色是無常乃至識、色是苦乃至識、色是無我乃至識受念著。是為菩薩順道法愛生。6)是苦應知、集應斷、盡應證、道應修，是垢法、是淨法，是應近、是不應近，是菩薩所應行、是非菩薩所應行，是菩薩道、是非菩薩道，是菩薩學、是非菩薩學，是菩薩檀那波羅蜜乃至般若波羅蜜、是非菩薩檀那波羅蜜乃至般若波羅蜜，是菩薩方便、是非菩薩方便，是菩薩熟、是非菩薩熟。7)舍利弗！菩薩摩訶薩行般若波羅蜜，是諸法受念著，是為菩薩摩訶薩順道法愛生。
220：舍利子言：何謂法愛？1)善現對曰：若菩薩摩訶薩修行般若波羅蜜多，安住色空而起想著，安住受、想、行、識空而起想著；2)安住色無相而起想著，安住受、想、行、識無相而起想著；3)安住色無願而起想著，安住受、想、行、識無願而起想著；4)安住色寂靜而起想著，安住受、想、行、識寂靜而起想著；5)安住色遠離而起想著，安住受、想、行、識遠離而起想著；6)安住色無常而起想著，安住受、想、行、識無常而起想著；安住色苦而起想著，安住受、想、行、識苦而起想著；安住色無我而起想著，安住受、想、行、識無我而起想著；安住色不淨而起想著，安住受、想、行、識不淨而起想著。舍利子！是為菩薩摩訶薩隨順法愛，即此法愛說名為生。7)復次，舍利子！若菩薩摩訶薩作如是念：此色應斷，此受、想、行、識應斷；由此故色應斷，由此故受、想、行、識應斷。此苦應遍知，由此故苦應遍知；此集應永斷，由此故集應永斷；此滅應作證，由此故滅應作證；此道應修習，由此故道應修習。此是雜染，此是清淨；此應親近，此不應親近；此應行，此不應行；此是道，此非道；此是應學，此不應學。此是布施波羅蜜多，此非布施波羅蜜多；此是淨戒、安忍、精進、靜慮、般若波羅蜜多，此非淨戒、安忍、精進、靜慮、般若波羅蜜多。此是方便善巧，此非方便善巧；此是菩薩生，此是菩薩離生。8)舍利子！若菩薩摩訶薩修行般若波羅蜜多時，安住此等種種法門而起想著，是為菩薩摩訶薩隨順法愛，即此法愛說名為生，如宿食生能為過患。

13. The Aids to Penetration.

I 3a. WEAK HEAT WITH REGARD TO THE TRUTH OF ILL. 1

Sāriputra: What is the craving for (separate) dharmas?

Subhuti: Here a Bodhisattva, who courses in perfect wisdom, settles down in the idea that "form, etc., is impermanent", insists on it and holds it to be true. This is called the Rawness of Adaptable Craving for separate dharmas on the part of a Bodhisattva. And the same holds good when he settles down in such ideas as "form, etc., is ill, not self, empty, signless, wishless".

I 3b. WEAK HEAT WITH REGARD TO THE TRUTH OF ORIGINATION.

Or i n : "This form, etc., should be forsaken, by him form, etc., should be forsaken". (PI20) "This ill should be comprehended, by him ill should be comprehended." "This origination should be forsaken, by him origination should be forsaken."

I 3c. WEAK HEAT WITH REGARD TO THE TRUTH OF STOPPING.

"This stopping should be realised, by him stopping should be realised." "This path should be developed, by him the path should be developed." "This is defilement, this purification." "These dharmas should be tended, those should not be tended." "Here a Bodhisattva should .course, there he should not course." "This is the path of a Bodhisattva, that is not." "This is the training of a Bodhisattva, that is not." "This is a Bodhisattva's perfection of giving, etc., that is not." That is the Ripening 2 of the Bodhisattva, the great being. If a Bodhisattva, who courses in perfect wisdom,

settles down in these dharmas, insists on them, holds them to be truly real, that is the Rawness of his acting in conformity with the craving 3 for separate dharmas.

4.

śāriputra āha: katamaḥ punar āyuṣman subhūte bodhisattvasya mahāsattvasya nyāmaḥ? subhūtir āha: ihāyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran nādhyātmaśūnyatayā bahirdhāśūnyatāṃ samanupaśyati, na bahirdhāśūnyatayā adhyātmaśūnyatāṃ samanupaśyati, na bahirdhāśūnyatayā adhyātmabahirdhāśūnyatāṃ samanupaśyati, nādhyātmabahirdhāśūnyatayā bahirdhāśūnyatāṃ samanupaśyati, nādhyātmabahirdhāśūnyatayā śūnyatāśūnyatāṃ samanupaśyati, na śūnyatāśūnyatayā adhyātmabahirdhāśūnyatāṃ samanupaśyati, na śūnyatāśūnyatayā mahāśūnyatāṃ samanupaśyati, na mahāśūnyatayā śūnyatāśūnyatāṃ samanupaśyati, na mahāśūnyatayā paramārthaśūnyatāṃ samanupaśyati, na paramārthaśūnyatayā mahāśūnyatāṃ samanupaśyati, na paramārthaśūnyatayā saṃskṛtaśūnyatāṃ samanupaśyati, na saṃskṛtaśūnyatayā paramārthaśūnyatāṃ samanupaśyati, na saṃskṛtaśūnyatayā asaṃskṛtaśūnyatāṃ samanupaśyati, nāsaṃskṛtaśūnyatayā saṃskṛtaśūnyatāṃ samanupaśyati, nāsaṃskṛtaśūnyatayā atyantaśūnyatāṃ samanupaśyati, nātyantaśūnyatayā asaṃskṛtaśūnyatāṃ samanupaśyati, nātyantaśūnyatayā anavarāgraśūnyatāṃsamanupaśyati, nānavarāgraśūnyatayā atyantaśūnyatāṃ samanupaśyati, nānavarāgraśūnyatayā anavakāraśūnyatāṃ samanupaśyati, nānavakāraśūnyatayā anavarāgraśūnyatāṃ samanupaśyati, nānavakāraśūnyatayā prakṛtiśūnyatāṃ samanupaśyati, na prakṛtiśūnyatayā anavakāraśūnyatāṃ samanupaśyati, na prakṛtiśūnyatayā sarvadharmaśūnyatāṃ samanupaśyati, na sarvadharmaśūnyatayā prakṛtiśūnyatāṃ samanupaśyati, na sarvadharmaśūnyatayā svalakṣaṇaśūnyatāṃ samanupaśyati, na svalakṣaṇaśūnyatayā sarvadharmaśūnyatāṃ samanupaśyati, na svalakṣaṇaśūnyatayā anupalambhaśūnyatāṃ samanupaśyati, nānupalambhaśūnyatayā svalakṣaṇaśūnyatāṃ samanupaśyati, nānupalambhaśūnyatayā abhāvasvabhāvaśūnyatāṃ samanupaśyati, nābhāvasvabhāvaśūnyatayā anupalambhaśūnyatāṃ (psp1-1: 153) samanupaśyati, nābhāvasvabhāvaśūnyatayā bhāvaśūnyatāṃ samanupaśyati, na bhāvaśūnyatayā abhāvasvabhāvaśūnyatāṃ samanupaśyati, na bhāvaśūnyatayā abhāvaśūnyatāṃ samanupaśyati, nābhāvaśūnyatayā bhāvaśūnyatāṃ samanupaśyati, nābhāvaśūnyatayā svabhāvaśūnyatāṃ samanupaśyati, na svabhāvaśūnyatayā abhāvaśūnyatāṃ samanupaśyati, na svabhāvaśūnyatayā parabhāvaśūnyatāṃ samanupaśyati, na parabhāvaśūnyatayā svabhāvaśūnyatāṃ samanupaśyati. ayaṃ hi śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvanyāmaḥ iti nirodhasatyādhikāreṇa mṛdūṣmagatasyālambanākāraviśeṣaḥ
221：舍利弗語須菩提言：何等為菩薩順道？須菩提報言：菩薩行般若波羅蜜，不以內空觀外空，不以外空觀內空；不持內外空觀空空，不持空空觀內外空；亦不以空空見大空，亦不以大空觀空空；亦不以大空見最第一空，最第一空亦不見大空；第一空亦不觀有為空，有為空亦不觀第一空；亦不持有為空觀無為空，亦不持無為空觀有為空；亦不持無為空觀無邊際空；亦不以無邊際空觀作空；作空亦不觀性空，性空亦不觀作空；作空亦不觀自空；自空亦不觀性空；自空亦不觀諸法空，不持諸法空觀自空；諸法空亦不觀無空，無空亦不觀諸法空；諸法空亦不觀有空；有空亦不觀無空；有空亦不觀無有空，無有空亦不觀有空。舍利弗！菩薩作是行般若波羅蜜，轉上便應菩薩之道。	222：舍利弗謂須菩提：何謂菩薩摩訶薩寂然？須菩提謂舍利弗：於是菩薩摩訶薩行般若波羅蜜，不見內空、不見外空、不見內外空、不見內外空空而空、無內外空空不見內外空、不見空大空、空大空不見空、空大空不見究竟真空、究竟真空不見大空、究竟真空不見有為空、不見究竟真空、有為空不見無為空、無為空不見有為空、無為空不見終始長遠空、終始長遠空不見無為空、終始長遠空不見未分別空、未分別空不見曠野長遠空、未分別空不見本淨空、淨空不見未分別空、本淨空不見自然想空、自然想空不見本淨空、自然相空不見一切諸法空、一切諸法空不見自然相空、一切諸法空不見無所有空、無所有空不見一切諸法空、無所有空不見自然空、自然空不見無所有空、自然空空不見無所有空、無所有空不見自然空空。如是，舍利弗！菩薩摩訶薩行般若波羅蜜能如是者，則菩薩至於寂然。	223：舍利弗問須菩提：云何名菩薩摩訶薩無生？須菩提言：菩薩摩訶薩行般若波羅蜜時，內空中不見外空、外空中不見內空，外空中不見內外空、內外空中不見外空，內外空中不見空空、空空中不見內外空，空空中不見大空、大空中不見空空，大空中不見第一義空、第一義空中不見大空，第一義空中不見有為空、有為空中不見第一義空，有為空中不見無為空、無為空中不見有為空，無為空中不見畢竟空、畢竟空中不見無為空，畢竟空中不見無始空、無始空中不見畢竟空，無始空中不見散空、散空中不見無始空，散空中不見性空、性空中不見散空，性空中不見諸法空、諸法空中不見性空，諸法空中不見自相空、自相空中不見諸法空，自相空中不見不可得空、不可得空中不見自相空，不可得空中不見無法空、無法空中不見不可得空，無法空中不見有法空、有法空中不見無法空，有法空中不見無法有法空、無法有法空中不見有法空。舍利弗！菩薩摩訶薩行般若波羅蜜，得入菩薩位。
220：爾時，具壽舍利子問具壽善現言：云何菩薩摩訶薩入正性離生？善現對曰：舍利子！若菩薩摩訶薩修行般若波羅蜜多時，不見內空，不依內空而觀外空；不見外空，不依外空而觀內空，不依外空而觀內外空；不見內外空，不依內外空而觀外空，不依內外空而觀空空；不見空空，不依空空而觀內外空，不依空空而觀大空；不見大空，不依大空而觀空空，不依大空而觀勝義空；不見勝義空，不依勝義空而觀大空，不依勝義空而觀有為空；不見有為空，不依有為空而觀勝義空，不依有為空而觀無為空；不見無為空，不依無為空而觀有為空，不依無為空而觀畢竟空；不見畢竟空，不依畢竟空而觀無為空，不依畢竟空而觀無際空；不見無際空，不依無際空而觀畢竟空，不依無際空而觀散無散空；不見散無散空，不依散無散空而觀無際空，不依散無散空而觀本性空；不見本性空，不依本性空而觀散無散空，不依本性空而觀自共相空；不見自共相空，不依自共相空而觀本性空，不依自共相空而觀一切法空；不見一切法空，不依一切法空而觀自共相空，不依一切法空而觀不可得空；不見不可得空，不依不可得空而觀一切法空，不依不可得空而觀無性空；不見無性空，不依無性空而觀不可得空，不依無性空而觀自性空；不見自性空，不依自性空而觀無性空，不依自性空而觀無性自性空；不見無性自性空，不依無性自性空而觀自性空。舍利子！是菩薩摩訶薩修行般若波羅蜜多時作如是觀，名入菩薩正性離生。

Śāriputra: What is the Ripening of a Bodhisattva?

Subhuti: Here a Bodhisattva, who courses in perfect wisdom, does not review the subjective-objective emptiness in the subjective emptiness, 4 nor the subjective in the objective, nor the subjective-objective in the objective, nor the objective in the subjective, nor the emptiness of empti-

ness in the subjective emptiness, (P121) and so on for all the kinds of emptiness. It is thus that a Bodhisattva, who courses in perfect wisdom, enters into the Ripening of a Bodhisattva.

5.

punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ carataivaṃ śikṣitavyam. yathā śikṣamāṇena rūpaṃ jñātavyaṃ na ca tena mantavyaṃ, vedanā saṃjñā saṃskārā vijñānaṃ jñātavyaṃ na ca tena mantavyaṃ, cakṣur jñātavyam evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo manojñātavyaṃ na ca tena mantavyaṃ, śabdagandharasaspraṣṭavyadharmā jñātavyā na ca tair mantavyaṃ, dānapāramitā jñātavyā śīlapāramitā jñātavyā kṣāntipāramitā jñātavyā vīryapāramitā jñātavyā dhyānapāramitā jñātavyā prajñāpāramitā jñātavyā na ca tābhir mantavyaṃ, evaṃ pañcābhijñāḥ pañca cakṣūṃṣi catvāri smṛtyupasthānāni samyakprahāṇarddhipādendriyabalabodhyaṅgamārgā bhāvayitavyā na ca tair mantavyaṃ, catvāri vaiśāradyāni daśatathāgatabalāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmā jñātavyā na ca tair mantavyam. evaṃ hi śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā bodhicittaṃ nāma jñātavyam asamacittaṃ nāmodāracittaṃ nāma jñātavyaṃ na ca tena mantavyam. tat kasya hetoḥ? tathā tac cittam acittaṃ prakṛtiś cittasya prabhāsvarā.
221：復次，舍利弗！菩薩作是學般若波羅蜜，不念五陰亦不貢高，亦不念眼耳鼻舌身意，不念色聲香味細滑法，亦不念六波羅蜜乃至佛十八法，不念亦不貢高。作是學般若波羅蜜，亦不念道意妙無與等者，亦不念不貢高。所以者何？是意非意，意性廣大而清淨故。	222：復次，舍利弗！菩薩摩訶薩欲行般若波羅蜜者，當作是學，則當如順，不當念色，痛痒思想生死識亦復如是，於識不當念識；不當念眼耳鼻舌身意；不當念色聲香味細滑法；不當念檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜；亦不當倚著四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、四等心、十八不共諸佛之法。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，不當念菩薩摩訶薩。又當念等無等心、入微妙心。所以者何？其心無心，心者本淨；本淨心者，自然而樂、清明而淨。	223：復次，舍利弗！菩薩摩訶薩欲學般若波羅蜜，應如是學。不念色受想行識，不念眼乃至意，不念色乃至法，不念檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜乃至十八不共法。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，得是心不應念不應高，無等等心不應念不應高，大心不應念不應高。何以故？是心非心，心相常淨故。
220：復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時應如是學：如實知色不應執，如實知受、想、行、識不應執；如實知眼處不應執，如實知耳、鼻、舌、身、意處不應執；如實知色處不應執，如實知聲、香、味、觸、法處不應執；如實知眼界不應執，如實知耳、鼻、舌、身、意界不應執；如實知色界不應執，如實知聲、香、味、觸、法界不應執；如實知眼識界不應執，如實知耳、鼻、舌、身、意識界不應執；如實知布施波羅蜜多不應執，如實知淨戒、安忍、精進、靜慮、般若波羅蜜多不應執；如實知四靜慮不應執，如實知四無量、四無色定不應執；如實知四念住不應執，如實知四正斷、四神足、五根、五力、七等覺支、八聖道支不應執；如實知佛十力不應執，如實知四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法不應執。如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，能如實知菩提心不應執，無等等心不應執，廣大心不應執。何以故？舍利子！是心非心，本性淨故。

3d.

WEAK HEAT WITH REGARD TO THE TRUTH OF THE PATH.

(4. Thought transparently luminous.)

A Bodhisattva, who courses in perfect wisdom, should train himself to cognize form, etc., to develop the limbs of enlightenment, etc., and to cognize the 18 Buddhadharmas. But he should not fancy himself for any of this. *It is thus that a Bodhisattva, who courses in perfect wisdom, should cognize his thought of enlightenment, should cognize his even thought, 5 should cognize his exalted thought, but should not, because of that, fancy himself. And why? Because that thought is a nonthought, since in its essential original nature it is transparently luminous. 6 *

6.

śāriputra āha: kā punar āyuṣman subhūte cittasya prabhāsvaratā? subhūtir āha: yad āyuṣman śāriputra cittaṃ na rāgeṇa saṃyuktaṃ na visaṃyuktaṃ, na dveṣeṇa mohena saṃyuktaṃ na visaṃyuktaṃ, na paryutthānaiḥ saṃyuktaṃ na visaṃyuktaṃ, nāvaraṇaiḥ saṃyuktaṃ na (psp1-1: 154) visaṃyuktaṃ, nānuśayaiḥ saṃyuktaṃ na visaṃyuktaṃ, na saṃyojanaiḥ saṃyuktaṃ na visaṃyuktaṃ, na dṛṣṭikṛtaiḥ saṃyuktaṃ na visaṃyuktaṃ, na śrāvakapratyekabuddhacittaiḥ saṃyuktaṃ na visaṃyuktam. iyaṃ śāriputra cittasya prabhāsvaratā.
221：舍利弗問須菩提言：云何意性廣大而清淨？須菩提報言：於婬欲癡亦不合亦不散，不與塵勞合亦不散，不與惡行及六十二見合亦不散，亦不與聲聞、辟支佛意合亦不散；是為菩薩意性廣大而清淨。	222：舍利弗謂須菩提：云何心清明而淨？須菩提謂舍利弗：假使心不與欲合亦不離欲、不與怒合亦不離怒、不與癡合亦不離癡、不處因緣無有結縛、無所轉綴亦無不綴，於一切疑六十二見不合不離，不與聲聞、辟支佛心行合亦不離合，是為，舍利弗！菩薩摩訶薩心本清淨清明而淨。	223：舍利弗語須菩提：云何名心相常淨？須菩提言：若菩薩知是心相，與婬怒癡不合不離，諸纏流縛若諸結使一切煩惱不合不離，聲聞、辟支佛心不合不離。舍利弗！是名菩薩心相常淨。
220：時，舍利子問善現言：云何是心本性清淨？善現對曰：是心本性，非貪相應非不相應，非瞋相應非不相應，非癡相應非不相應，非諸纏結、隨眠相應非不相應，非諸見趣、漏等相應非不相應，與諸聲聞、獨覺心等亦非相應非不相應。舍利子！諸菩薩摩訶薩知心如是本性清淨。

Śāriputra: What is the transparent luminosity of thought?

Subhuti: It is a thought which is neither conjoined with greed, nor disjoined from it (P122), which is neither conjoined with hate, delusion, obsessions, coverings, unwholesome tendencies, fetters, or what makes for views, nor disjoined from these.

7.

śāriputra āha: kiṃ punar āyuṣman subhūte asti tac cittaṃ yac cittam acittam? subhūtir āha: kiṃ punar āyuṣman śāriputra yā acittatā tatrāstitā vā nāstitā vā vidyate vā upalabhyate vā? śāriputra āha: na khalv āyuṣman subhūte. subhūtir āha: saced āyuṣman śāriputra tatrācittatāyām astitā vā nāstitā vā na vidyate vā nopalabhyate vā, api nu te yukta eṣa paryanuyogaḥ, yad āyuṣman śāriputra evam āha, asti tac cittaṃ yac cittam acittam iti. śāriputra āha: kā punar eṣā āyuṣman subhūte acittatā? subhūtir āha: avikārā āyuṣman śāriputra avikalpā acittatā yā sarvadharmāṇāṃ dharmatā, iyam ucyate acittatā.
221：1)舍利弗復問言：意為有耶？言是意非意。須菩提報言：意無所念時，有意、無意寧可得、可見、可知不？舍利弗報言：唯，須菩提！不可得、不可見、不可知。須菩提語舍利弗：若意無念時，亦不見有意，亦不見無意，亦不可得、亦不可見，是故即為清淨。2)舍利弗問須菩提：何等為無意意？報言：於諸法無作無念，是為無意意。	222：1)賢者舍利弗謂須菩提：有此心乎？其心無心。須菩提謂舍利弗：云何，舍利弗！為有心耶？豈有此心寧可知有心無心乎？為可得不？為可獲不？答曰：不也，仁者！2)假使，舍利弗！其心不可復知有與無也，亦不可得亦不可獲；又有此者，由因緣而有此言，有此心，有心無心。	223：1)舍利弗語須菩提：有是無心相心不？須菩提報舍利弗言：無心相中，有心相、無心相可得不？舍利弗言：不可得。須菩提言：若不可得，不應問：有是無心相心不？2)舍利弗復問：何等是無心相？須菩提言：諸法不壞不分別，是名無心相。
220：1)時，舍利子問善現言：是心為有非心性不？善現詰言：非心性中有性無性為可得不？舍利子言：不也！善現！善現對曰：非心性中有性無性若不可得，云何可問是心為有非心性不？2)時，舍利子問善現言：何等名為非心性耶？善現對曰：於一切法無變異、無分別，是名非心性。

*Śāriputra: That thought which is a nonthought, is that something which is?

Subhuti: Does there exist, or can one apprehend, in this state of absence of thought either a "there is" or a "there is not?"

Śāriputra : No, not that.

Subhuti: Was it then a suitable question when the Ven. Śāriputra asked whether that thought which is a nonthought is something which is ?

Śāriputra : What then is this state of absence of thought?

Subhuti: It is without modification or discrimination. It is the true nature of all dharmas. 7 This is called the unthinkable 8 No-thoughthood.*

8.

śāriputra āha: kiṃ punar āyuṣman subhūte yathaiva tac cittam avikāram avikalpaṃ tathaiva rūpam apy avikāram avikalpaṃ, vedanāpy avikārā avikalpā saṃjñāpy avikārā avikalpā saṃskārā apy avikārā avikalpā vijñānam apy avikāram avikalpaṃ, evam eva cakṣurdhātū rūpadhātuś cakṣurvijñānadhātur avikāro 'vikalpaḥ, śrotradhātuḥ śabdadhātuḥ śrotravijñānadhātur avikāro 'vikalpaḥ, ghrāṇadhātur gandhadhātur ghrāṇavijñānadhātur avikāro 'vikalpaḥ, jihvādhātū rasadhātur jihvāvijñānadhātur avikāro 'vikalpaḥ, kāyadhātuḥ spraṣṭavyadhātuḥ kāyavijñānadhātur avikāro 'vikalpaḥ, manodhātur dharmadhātur manovijñānadhātur avikāro 'vikalpaḥ. evam āyatanāni pratītyasamutpādaḥ pāramitā abhijñāḥ smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgavaiśāradyapratisaṃvidbalāveṇikā buddhadharmā yāvad anuttarā samyaksaṃbodhir avikārā avikalpā. subhūtir āha: evam etad āyuṣman śāriputra yathaiva cittam avikāram (psp1-1: 155) avikalpaṃ tathaiva skandhadhātvāyatanapratītyasamutpādapāramitābhijñābodhipakṣyā dharmā daśatathāgatabalavaiśāradyāṣṭādaśāveṇikabuddhadharmā yāvad anuttarā samyaksaṃbodhiḥ.
221：舍利弗復問：無為無作亦是意耶？於五陰無為無作亦復是意，乃至道無為無作亦是意耶？ 須菩提報言：如是，如是！如所問。	222：舍利弗謂須菩提：云何，須菩提！此為無心耶？答曰：無所造、無所念，是謂一切諸法無心無念。舍利弗謂須菩提：云何，須菩提！其發心者無所造、無所念乎？假使色造無所念，痛痒思想生死識亦復然。假使無所造、無所念，至于聲聞、辟支佛意，上至菩薩，悉為無心無念乎。答曰：唯然，舍利弗！如是心者無所造、無所念，是故菩薩摩訶薩亦復如是，無所造、無所念。	223：舍利弗復問須菩提：但是心不壞不分別，色亦不壞不分別，乃至佛道亦不壞不分別耶？須菩提言：若能知心相不壞不分別，是菩薩亦能知色乃至佛道不壞不分別。
220：舍利子言：為但心無變異、無分別，為色、受、想、行、識等亦無變異、無分別耶？善現對曰：如心無變異、無分別，色、受、想、行、識亦無變異、無分別，如是乃至諸佛無上正等菩提亦無變異、無分別。

Śāriputra: And just as that no-thoughthood is without modification or discrimination, in the same way also form, and all dharmas up to enlightenment, are without modification or discrimination?

Subhuti: So it is, Sariputra.

9.

śāriputra āha: sādhu sādhu āyuṣman subhūte tadyathāpi nāma bhagavataḥ putra auraso mukhato jāto dharmajo dharmanirmito dharmadāyādo nāmiṣadāyādaḥ pratyakṣacakṣudharmeṣu kāyasākṣī yathāpi nāmāgrāro 'raṇāvihāriṇāṃ bhagavatā agratāyāṃ nirdiṣṭasyāyam upadeśaḥ. evam āyuṣman subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyaṃ, ataś ca bodhisattvo mahasattvo 'vinivartanīya upaparīkṣitavyo 'virahitaś ca prajñāpāramitayā veditavyaḥ. iti mārgasatyādhikāreṇa mṛdūṣmagatasyālambanākāraviśeṣaḥ
221：是時舍利弗讚歎須菩提言：善哉，善哉！如須菩提，為是佛子，為從佛生，為從法化生，則為法施非為思欲施，隨其證而為說法，實如佛所舉，樂空寂行第一。菩薩摩訶薩當作是學般若波羅蜜，便為阿惟越致，終不離般若波羅蜜。	222：舍利弗讚賢者須菩提言：善哉，善哉。須菩提！審如仁者為世尊子，從法門生常以順法，為法所化，因法而與不為榮冀，自然因緣登于法身，仁者則為行空第一。世尊讚仁了空最上，難及難及。如是，須菩提！菩薩摩訶薩學般若波羅蜜，當順如斯。如是菩薩摩訶薩則當觀之為阿惟越致。	223：爾時，慧命舍利弗讚須菩提言：善哉，善哉！汝真是佛子，從佛口生，從見法生，從法化生，取法分不取財分。法中自信身得證，如佛所說，得無諍三昧中汝最第一，實如佛所舉。須菩提！菩薩摩訶薩應如是學般若波羅蜜，是中亦當分別知。菩薩如汝所說行，則不離般若波羅蜜。
220：時，舍利子讚善現言：善哉！善哉！誠如所說。汝真佛子，從佛心生，從佛口生，從佛法生，從法化生，受佛法分，不受財分，於諸法中身自作證，慧眼現見而能起說。佛常說汝聲聞眾中住無諍定最為第一，如佛所說真實不虛。善現！諸菩薩摩訶薩於深般若波羅蜜多應如是學。善現！若菩薩摩訶薩於深般若波羅蜜多能如是學，應知已住不退轉地，不離般若波羅蜜多。

*Śāriputra: Well said, well said, Subhuti, for you are the Lord's legitimate son, born from his mouth, a child of the Dharma (P123), conjured up by the Dharma, an heir to the Dharma, not an heir according to the flesh, an immediate eyewitness of these dharmas. 9 Your exposition is that of the one whom the Lord has declared to be the foremost of the Disciples who dwell in Peace. 10 Thus, as you say, Subhuti, should a Bodhisattva train in perfect wisdom. This is the reason 11 why a Bodhi-sattva should be considered as incapable of turning away from full enlightenment, and be known as one who is not lacking in perfect wisdom.

10.

śrāvakabhūmāv api āyuṣman subhūte śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā yoniśaś ca upaparīkṣitavyā. pratyekabuddhabhūmāv api āyuṣman subhūte śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā yoniśaś ca upaparīkṣitavyā. bodhisattvabhūmāv api āyuṣman subhūte śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā yoniśaś ca upaparīkṣitavyā. buddhabhūmāv api āyuṣman subhūte śikṣitukāmena bodhisattvena mahāsattvena iyam eva prajñāpāramitā śrotavyodgrahītavyā dhārayitavyā vācayitavyā paryavāptavyā yoniśaś ca upaparīkṣitavyā. tat kasya hetoḥ? tathā hy atra prajñāpāramitāyāṃ trīṇi yānāni vistareṇopadiṣṭāni yatra bodhisattvair mahāsattvaiḥ śrāvakabhūmau vā pratyekabuddhabhūmau vā bodhisattvabhūmau vā śikṣitavyam. iti sarveṣāṃ hetutvaviśeṣaḥ
221：菩薩欲學知聲聞、辟支佛地，當學般若波羅蜜，當讀當習當持。欲學菩薩地，當學般若波羅蜜，當讀當學當持當習。何以故？般若波羅蜜中廣說三乘之教，菩薩摩訶薩、聲聞、辟支佛亦當從是中而學成。	222：欲學聲聞地者，當學般若波羅蜜，當聞當受、當持諷誦、常當思念。念欲學辟支佛地者，當學般若波羅蜜，常聞當受持諷誦、當常思念。欲學菩薩地者，當學般若波羅蜜，當聞當受持諷誦、常當思念。所以者何？此般若波羅蜜者，廣普具足致于三乘者，謂菩薩、聲聞、辟支佛，菩薩悉學，了無所罣礙也。	223：須菩提！善男子、善女人，欲學聲聞地亦當應聞般若波羅蜜，持誦讀正憶念如說行；欲學辟支佛地亦當應聞般若波羅蜜，持誦讀正憶念如說行；欲學菩薩地亦當應聞般若波羅蜜，持誦讀正憶念如說行。何以故？是般若波羅蜜中廣說三乘，是中菩薩摩訶薩、聲聞、辟支佛當學。
220：善現！若善男子、善女人等欲學聲聞地者，當於如是甚深般若波羅蜜多，應勤聽習、讀誦、受持、如理思惟，令至究竟；欲學獨覺地者，亦於如是甚深般若波羅蜜多，應勤聽習、讀誦、受持、如理思惟，令至究竟；欲學菩薩地者，亦於如是甚深般若波羅蜜多，應勤聽習、讀誦、受持、如理思惟，令至究竟。何以故？善現！如是般若波羅蜜多甚深經中，廣說開示三乘法故。若菩薩摩訶薩能學般若波羅蜜多，則為遍學三乘諸法皆得善巧。

I 3e. THE DISTINCTIVE CAUSALITY FOR ALL (the vehicles and degrees). 12

Whether he wants to train on the level of a Disciple, a Pratyekabuddha or a Buddha—a Bodhisattva should listen to this Perfection of Wisdom, learn it, bear it in mind, recite, study, and wisely consider it. And why? Because here in this Perfection of Wisdom are expounded in detail the

three careers in which the Bodhisattvas, the great beings, as well as the Disciples and Pratyekabuddhas should train. 13 *