大般若經第二會-幻喻品第十

 

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/

幻喻品第十

1.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: yo bhagavan pṛcchet kim ayaṃ māyāpuruṣaḥ prajñāpāramitāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyan niryāsyatīti, tasyaivaṃ pṛcchataḥ kathaṃ nirdeṣṭavyaṃ syāt, evaṃ dhyānapāramitāyāṃ vīryapāramitāyāṃ kṣāntipāramitāyāṃ śīlapāramitāyāṃ dānapāramitāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyatīti, tasyaivaṃ pṛcchataḥ kathaṃ nirdeṣṭavyaṃ syāt, yāvat saptatriṃśadbodhipakṣeṣu dharmeṣu yāvat sarvākārajñatāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyati, sarvākārajñatāṃ prāpsyatīti, tasyaivaṃ pṛcchataḥ kathaṃ nirdeṣṭavyaṃ syāt? bhagavān āha: tena hi subhūte tvām evātra pratiprakṣyāmi, yathā te kṣamate tathā vyākuryāḥ, tat kiṃ manyase subhūte, anyad rūpam anyā māyā, anyā vedanā anyā saṃjñā anye saṃskārāḥ, anyad vijñānam anyā māyā? subhūtir āha: no bhagavan. ity agradharmagatavikalpasaṃprayoge prathamaḥ skandhaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyac cakṣuḥ, anyā māyā anyac chrotraṃ ghrāṇaṃ jihvā kāyaḥ, anyā māyā anyan manaḥ, anyā māyā anyad rūpaṃ, anyā māyā anyaḥ śabdo gandho rasaḥ spraṣṭavyaḥ, anyā māyā anye dharmāḥ. subhūtir āha: no bhagavan. iti tatraiva dvitīya āyatanaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyac cakṣūrūpacakṣurvijñānaṃ, anyā māyā anyac chrotraśabdaśrotravijñanaṃ ghrāṇagandhaghrāṇavijñānaṃ, jihvārasajihvāvijñānaṃ, kāyaspraṣṭavyakāyavijñānaṃ, anyā māyā anyan manodharmamanovijñānam, anyā māyā anyaś cakṣuḥsaṃsparśaḥ, anyā māyā anyaḥ śrotrasaṃsparśo ghrāṇasaṃsparśo (psp1_2: 2) jihvāsaṃsparśaḥ kāyasaṃsparśaḥ, anyā māyā anyo manaḥsaṃsparśaḥ. subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyac cakṣuḥsaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyac chrotraghrāṇajihvākāyamanaḥsaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyaḥ pṛthivīdhātuḥ, anyā māyā anyo 'bdhātus tejodhātur vāyudhātur ākāśadhātuḥ, anyā māyā anyo vijñānadhātuḥ? subhūtir āha: na bhagavann anyaḥ pṛthivīdhātur anyā māyā, pṛthivīdhātur eva māyā māyaiva pṛthivīdhātuḥ, na bhagavann anyo 'bdhātur anyā māyā, abdhātur eva māyā māyaivābdhātuḥ, na bhagavann anyas tejodhātur anyā māyā, tejodhātur eva māyā māyaiva tejodhātuḥ, na bhagavann anyo vāyudhātur anyā māyā, vāyudhātur eva māyā māyaiva vāyudhātuḥ, na bhagavann anya ākāśadhātur anyā māyā, ākāśadhātur eva māyā māyaiva ākāsadhātuḥ, na bhagavann anyo vijñānadhātur anyā māyā, vijñānadhātur eva māyā māyaiva vijñānadhātuḥ. iti tatraiva tṛtīyo dhātuprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyaḥ pratītyasamutpādaḥ? subhūtir āha: na bhagavann anyā avidyā anyā māyā, avidyaiva māyā māyaivāvidyā, na bhagavann anye saṃskārā anyā māyā, saṃskārā eva māyā māyaiva saṃskārāḥ, na bhagavann anyad vijñānam anyā māyā, vijñānam eva māyā māyaiva vijñānaṃ, na bhagavann anyaṃ nāmarūpam anyā māyā, nāmarūpam eva māyā māyaiva nāmarūpaṃ, na bhagavann anyat ṣaḍāyatanam anyā māyā, ṣaḍāyatanam eva māyā māyaiva ṣaḍāyatanaṃ, (psp1-2: 3) na bhagavann anyaḥ sparśo 'nyā māyā, sparśa eva māyā māyaiva sparśaḥ, na bhagavann anyā vedanā anyā māyā, vedanaiva māyā māyaiva vedanā, na bhagavann anyā tṛṣṇā anyā māyā, tṛṣṇaiva māyā māyaiva tṛṣṇā, na bhagavann anyad upādānam anyā māyā, upādānam eva māyā māyaiva upādānaṃ, na bhagavann anyo bhavo 'nyā māyā, bhava eva māyā māyaiva bhavaḥ, na bhagavann anyā jātir anyā māyā, jātir eva māyā māyaiva jātiḥ, na bhagavann anyaj jarāmaraṇam anyā māyā, jarāmaraṇam eva māyā māyaiva jarāmaraṇam. iti tatraiva caturthaḥ pratītyasamutpādaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anye saptatriṃśadbodhipakṣā dharmāḥ? subhūtir āha: no bhagavan. iti tatraiva pañcamo vyavadānaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyā śūnyatā anyā māyā anyad ānimittam anyā māyā anyad apraṇihitam. subhūtir āha: no bhagavan. iti tatraiva ṣaṣṭho darśanamārgaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyā dhyānārūpyasamāpattayaḥ? subhūtir āha: no bhagavan. iti tatraiva saptamo bhāvanāmārgaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyāḥ sarvaśūnyatāḥ? subhūtir āha: no bhagavan. iti tatraivāṣṭamo viśeṣamārgaprajñaptivikalpaḥ bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyāni daśabalāni, anyā māyā anye 'ṣṭādaśāveṇikā buddhadharmāḥ? subhūtir āha: no bhagavan.
221：問幻品第十三 須菩提白佛言：世尊！若人問言：幻人布施、持戒、精進、忍辱、一心、智慧，學三十七品、佛十八法、學薩云若，當成薩云若不乎？我等當云何報？佛告須菩提：我自還問汝，隨須菩提意報我。於須菩提意云何，五陰與幻有異無？眼耳鼻舌身意、色聲香味細滑法、十八性與幻有異不？須菩提對曰：無有異。世尊！佛言：三十七品、佛十八法，空、無相、無願及道，與幻有異不？	222：幻品第十 於是，賢者須菩提白佛言：唯然，世尊！假使問者：此幻士學般若波羅蜜，欲得薩芸若。問者如此，以何報答？又斯幻士，學檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，欲用逮得薩芸若慧；學四意止、四意斷、四神足、五根、五力、七覺意、八由行、欲用逮得薩芸若慧；又學薩芸若慧，欲以逮得薩芸若。假使來問如此誼者，以何報答？佛告須菩提：我故問汝。於須菩提意云何，從其所知而報答吾。於須菩提意云何？色異乎？幻異乎？痛痒思想生死識異乎幻異耶？須菩提答曰：不也，天中天！於須菩提意云何？幻為異乎？眼復異乎？耳鼻舌身意異乎？幻復異乎？眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識異乎？幻復異耶？所習因緣痛痒之樂異乎？幻復異耶？答曰：不也，天中天！於須菩提意云何？四意止異乎？幻復異耶？四意斷、四神足、五根、五力、七覺意、八由行異乎？幻復異耶？空、無想、無願異乎？幻復異耶？答曰：不也，天中天！於須菩提意云何？幻為異乎？十種力、四無所畏、四分別辯、十八不共諸佛之法，復為異耶？答曰：不也，天中天！	223：幻學品第十一(丹本云幻人品) 1)爾時慧命須菩提白佛言：世尊！若當有人問言：幻人學般若波羅蜜，當得薩婆若不？幻人學禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，學四念處乃至十八不共法及一切種智，得薩婆若不？我當云何答？2)佛告須菩提：我還問汝，隨汝意答我。須菩提！於汝意云何，色與幻有異不？受想行識與幻有異不？須菩提言：不也，世尊！3)佛言：於汝意云何，眼與幻有異不？乃至意與幻有異不？色乃至法與幻有異不？眼界乃至意識界與幻有異不？眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，與幻有異不？須菩提言：不也，世尊！ 4)於汝意云何，四念處與幻有異不？乃至八聖道分與幻有異不？不也，世尊！5)於汝意云何，空、無相、無作與幻有異不？不也，世尊！6)須菩提！於汝意云何，檀那波羅蜜與幻有異不？乃至十八不共法與幻有異不？不也，世尊！
220：第二分幻喻品第十 爾時，具壽善現白佛言：世尊！設有問言：若有幻士能學般若波羅蜜多，乃至能學布施波羅蜜多，彼能成辦一切智智不？若有幻士能學四念住，乃至能學十八佛不共法，彼能成辦一切智智不？我得此問當云何答？佛告善現：我還問汝，隨汝意答。善現！於意云何？色與幻有異不？受、想、行、識與幻有異不？善現答言：不也！世尊！善現！於意云何？眼處與幻有異不？乃至意處與幻有異不？色處與幻有異不？乃至法處與幻有異不？善現答言：不也！世尊！善現！於意云何？眼界與幻有異不？乃至意界與幻有異不？色界與幻有異不？乃至法界與幻有異不？眼識界與幻有異不？乃至意識界與幻有異不？眼觸與幻有異不？乃至意觸與幻有異不？眼觸為緣所生諸受與幻有異不？乃至意觸為緣所生諸受與幻有異不？善現答言：不也！世尊！善現！於意云何？四念住與幻有異不？乃至八聖道支與幻有異不？善現答言：不也！世尊！善現！於意云何？空解脫門與幻有異不？無相、無願解脫門與幻有異不？善現答言：不也！世尊！善現！於意云何？布施波羅蜜多與幻有異不？乃至十八佛不共法與幻有異不？善現答言：不也！世尊！

CHAPTER 10 LIKE ILLUSION

(10. All is illusion.)

I 3v. THE SECOND DISCRIMINATION OF THE SUBJECT, REFERRING TO IT AS A

NORMAL ENTITY (cr. to the Highest Dharmas).

I 3v, 1. THE CONCEPT OF THE SKANDHAS.

*Subhuti: If, O Lord, someone should ask—will this illusory man go forth to the knowledge of all modes, will he reach the knowledge of all modes after he has trained in perfect wisdom (PI51) and in the other wholesome practices, up to the knowledge of all modes—how should one explain it?

The Lord: I will ask you a counter question which you may answer as best you can. What do you think, Subhuti, is form, etc., one thing and illusion another?

Subhuti: No, OLord.*

I 3v,2.

THE CONCEPT OF THE SENSE FIELDS.

The Lord: And does that hold good not only for the skandhas, but also for the sense fields,

I 3v,3. THE CONCEPT OF THE ELEMENTS.

the elements, the six kinds of contact, the eighteen kinds of feeling, the six physical elements, (PI52)

I 3v,4.

THE CONCEPT OF CONDITIONED COPRODUCTION.

the links of conditioned coproduction,

I 3v,5.

THE CONCEPT OF PURIFICATION.

the 37 wings of enlightenment,

I 3v,6.

THE CONCEPT OF THE PATH OF VISION.

the concentrations on Emptiness, the Signless, and the Wishless,

I 3v,7.

THE CONCEPT OF THE PATH OF DEVELOPMENT.

the trances and the formless attainments,

I 3v,8. THE CONCEPT OF THE DISTINCTIVE PATH.

the 18 kinds of emptiness,

I 3v,9.

THE CONCEPT OF THE PATH OF THE ADEPTS.

the ten powers, the 18 special dharmas of a Buddha, and enlightenmtent itself? (PI53)

2.

bhagavān āha: tat kiṃ manyase subhūte, anyā māyā anyā bodhiḥ? subhūtir āha: na bhagavann anyā māyā anyad rūpaṃ, rūpam eva bhagavan māyā māyaiva bhagavan rūpaṃ, na bhagavann anyā māyā anyā vedanā, vedanaiva bhagavan māyā māyaiva bhagavan vedanā, na bhagavann (psp1-2: 4) anyā māyā anyā saṃjñā, saṃjñaiva bhagavan māyā māyaiva bhagavan saṃjñā, na bhagavann anyā māyā anye saṃskāraḥ, saṃskārā eva bhagavan māyā māyaiva bhagavan saṃskārāḥ, na bhagavann anyā māyā anyad vijñānaṃ, vijñānam eva bhagavan māyā māyaiva bhagavan vijñānam. na bhagavann anyac cakṣur anyā māyā, na bhagavann anyad rūpam anyā māyā, na bhagavann anyac cakṣurvijñānam anyā māyā, na bhagavann anyaś cakṣuḥsaṃsparśo 'nyā māyā, na bhagavann anyac cakṣuḥsaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā anyā māyā. na bhagavann anyac chrotraṃ ghrāṇaṃ jihvā kāyo 'nyā māyā, na bhagavann anyan mano 'nyā māyā, na bhagavann anye dharmā anyā māyā, na bhagavann anyan manovijñānam anyā māyā, na bhagavann anyo manaḥsaṃsparśo 'nyā māyā, na bhagavann anyan manaḥsaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā anyā māyā. na bhagavann anyā māyā anye bodhipakṣyā dharmāḥ, bodhipakṣyā dharmā eva bhagavan māyā māyaiva bhagavan bodhipakṣyā dharmāḥ, na bhagavann anyā māyā anye 'ṣṭādaśāveṇikā buddhadharmāḥ, aṣṭādaśāveṇikā buddhadharmā eva bhagavan māyā māyaiva bhagavann aṣṭādaśāveṇikā buddhadharmāḥ, na bhagavann anyā māyā anyā bodhiḥ, bodhir eva bhagavan māyā māyaiva bhagavan bodhiḥ. bhagavān āha: tat kiṃ manyase subhūte, api nu māyāyā utpādo vā nirodho vā? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, māyāyāḥ saṃkleśo vā vyavadānaṃ vā? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, yasya notpādo na nirodho na saṃkleśo na vyavadānaṃ sa prajñāpāramitāyāṃ śikṣate? dhyānapāramitāyāṃ vīryapāramitāyāṃ kṣāntipāramitāyāṃ śīlapāramitāyāṃ dānapāramitāyāṃ śikṣate? apramāṇadhyānārūpyasamāpattiṣu śikṣate? saptatriṃśadbodhipakṣeṣu dharmeṣv abhijñādaśabalavaiśāradyapratisaṃvidāveṇikabuddhadharmeṣu (psp1-2: 5) śikṣate? sarvajñatāyāṃ niryāsyati, yāvat sarvākārajñatām anuprāpsyati? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, atraiṣā saṃjñā samajñā prajñaptir vyavahāro bodhisattva iti. pañcasūpādānaskandheṣu? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, saṃjñā samajñā prajñaptir vyavahāramātreṇa pañcānām upādānaskandhānām utpādo vā nirodho vā saṃkleśo vā vyavadānaṃ vā upalabhyate? subhūtir āha: no bhagavan. bhagavān āha: tat kiṃ manyase subhūte, yasya na saṃjñā na samajñā na prajñaptir na vyavahāro na nāma na nāmaprajñaptir na kāyo na kāyakarma na vāk na vākkarma na mano na manaskarma notpādo na nirodho na saṃkleśo na vyavadānam api nu sa prajñāpāramitāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyati? subhūtir āha: no bhagavan. bhagavān āha: evaṃ khalu subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyati, anupalambhayogena.
221：須菩提答曰：無有異。世尊！五陰則是幻，幻則是五陰；十二衰及十八性皆是幻，三十七品及佛十八法亦是幻，幻則十八法。佛告須菩提：幻人頗有著有縛、有生有死不？對曰：無。於須菩提意云何，幻人亦不生亦不滅，學般若波羅蜜，當成薩云若不？須菩提白佛言：不能得。於須菩提意云何，著字名合法、五陰數字，為菩薩不？對曰：如是，如是！世尊！著字五陰，生滅可得見不？須菩提對曰：不可得見。亦無起、亦無滅、亦無字、亦無身行、亦無意行、亦無著、亦無縛，學般若波羅蜜，寧成薩云若不？須菩提對曰：不能成。佛言：菩薩學般若波羅蜜，應無所得。	222：於須菩提意云何？幻為異乎？道復異耶？答曰：不也，天中天！幻不為異，色亦不異；色則為幻，幻則為色。唯，天中天！幻不為異，痛痒思想生死識亦不為異，識則為幻，幻則為識。唯，天中天！幻不為異，眼耳鼻舌身心亦不為異，幻則為眼，眼則為幻。眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，識則為幻，幻則為識。所習因緣痛痒之樂不為異也，痛樂則幻，幻則痛樂。唯，天中天！幻不為異，四意止亦不異，四意止則為幻，幻則四意止；意斷、神足、根、力、覺意、由行則為幻，幻則由行。唯，天中天！十種力、四無所畏、四分別辯、十八不共諸佛之法，法則為幻、幻則為法。於須菩提意云何？所謂幻者，為有塵垢及瞋恨乎？答曰：不也，天中天！於須菩提意云何？所謂幻者，有所起、有所滅乎？答曰：不也，天中天！於須菩提意云何？其不起不滅者，彼學般若波羅蜜已，逮得薩芸若慧，獲致一切大哀乎？答曰：不也，天中天！於須菩提意云何？於此興乎所知思想，從習俗教因五盛陰，為菩薩乎？答曰：如是。唯，天中天！於須菩提意云何？有知思想，隨其習俗而發言教，以五盛陰，而有所起而有所滅，寧可復得塵勞瞋恨。答曰：不也，天中天！於須菩提意云何？其無思想、無習俗、無所言教、無所興立、無有名號、無身無身事、無言無言事、無意無意事、不起不滅、無有塵勞、無有瞋恨，又以此事學般若波羅蜜，成薩芸若乎？答曰：不也，天中天！佛言：如是，須菩提！菩薩摩訶薩作是學般若波羅蜜，成薩芸若者，則無所有。	223：1)須菩提！於汝意云何，阿耨多羅三藐三菩提與幻有異不？不也，世尊！何以故？色不異幻、幻不異色，色即是幻、幻即是色。世尊！受想行識不異幻、幻不異受想行識，識即是幻、幻即是識。世尊！眼不異幻、幻不異眼，眼即是幻、幻即是眼。眼觸因緣生受乃至意觸因緣生受，亦如是。世尊！四念處不異幻、幻不異四念處，四念處即是幻、幻即是四念處。乃至阿耨多羅三藐三菩提不異幻、幻不異阿耨多羅三藐三菩提，阿耨多羅三藐三菩提即是幻、幻即是阿耨多羅三藐三菩提。 2)佛告須菩提：於汝意云何，幻有垢有淨不？不也，世尊！3)須菩提！於汝意云何，幻有生有滅不？不也，世尊！4)若幻不生不滅，是法能學般若波羅蜜、當得薩婆若不？不也，世尊！5)於汝意云何，五受蔭假名是菩薩不？ 如是，世尊！6)於汝意云何，五受蔭假名有生滅垢淨不？不也，世尊！7)於汝意云何，若法但有名字，非身非身業，非口非口業，非意非意業，不生不滅不垢不淨，如是法能學般若波羅蜜、得薩婆若不？不也，世尊！8)菩薩摩訶薩若能如是學般若波羅蜜，當得薩婆若，以無所得故。
220：善現！於意云何？諸佛無上正等菩提與幻有異不？善現答言：不也！世尊！何以故？世尊！色不異幻，幻不異色，色即是幻，幻即是色，如是乃至諸佛無上正等菩提不異幻，幻不異諸佛無上正等菩提，諸佛無上正等菩提即是幻，幻即是諸佛無上正等菩提。佛言：善現！於意云何？幻有雜染有清淨不？善現答言：不也！世尊！善現！於意云何？幻有生有滅不？善現答言：不也！世尊！善現！於意云何？若法無雜染無清淨、無生無滅，是法能學般若波羅蜜多，成辦一切智智不？善現答言：不也！世尊！善現！於意云何？於五蘊中起想、等想、施設、言說、假名菩薩摩訶薩不？善現答言：如是！世尊！善現！於意云何？於五蘊中起想、等想、施設、言說、假建立者，有生有滅、有雜染有清淨不？善現答言：不也！世尊！善現！於意云何？若法無想、無等想、無施設、無言說、無假名、無身無身業、無語無語業、無意無意業、無雜染無清淨、無生無滅，是法能學般若波羅蜜多成辦一切智智不？善現答言：不也！世尊！佛言：善現！若菩薩摩訶薩以無所得而為方便，修學如是甚深般若波羅蜜多，速能成辦一切智智。

Subhuti: Yes, it does, O Lord. *Illusion is not one thing and form another. But the very form is illusion, the very illusion is form. And so for all'other dharmas.*

The Lord: What do you think, Subhuti, is there a production or stopping of illusion?

Subhuti: No, Lord.

The Lord: Is there a defilement or purification of illusion?

Subhuti: No, Lord.

The Lord: What do you think, Subhuti, that which is without production or stopping, without defilement or purification, can that train itself in perfect wisdom or in the other perfections, and can that go forth to all-knowledge, can that reach the knowledge of all modes?

Subhuti: No, Lord.

*The Lord: What do you think, Subhuti, is that notion "Bodhisattva", that denomination, that concept, that conventional expression— in the five grasping skandhas?

Subhuti: No, Lord.*

The Lord: What do you think, Subhuti, can one through what is merely a notion, denomination, concept, conventional expression, apprehend the production or stopping, the defilement or purification of the five grasping skandhas?

Subhuti: No, Lord.

The Lord: What do you think, Subhuti, could someone, after he has trained in perfect wisdom, go forth to the knowledge of all modes, if he had no notion, denomination, concept, conventional expression, name or verbal concept; no body, speech, or mind, and no deeds of body, speech or mind; no production or stopping, no defilement or purification?

Subhuti: No, Lord.

The Lord: It is thus that a Bodhisattva, after he has trained in perfect wisdom, goes forth to the knowledge of all modes in consequence of the fact that there is nothing that could be apprehended.

3.

subhūtir āha: evaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣamāṇena māyāpuruṣeṇaiva śikṣitavyaṃ bhagavaty anuttarāyāṃ samyaksaṃbodhau, tat kasya hetoḥ? tathā hi bhagavan sa eva māyāpuruṣo veditavyaḥ, yad uta pañcopādānaskandhāḥ. bhagavān āha: tat kiṃ manyase subhūte, api tv amī pañcopādānaskandhāḥ prajñāpāramitāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyanti? subhūtir āha: no bhagavaṃs, tat kasya hetoḥ? tathā hi bhagavann abhāvasvabhāvāḥ pañcopādānaskandhāḥ. evaṃ svapnopamāḥ pañcaskandhāḥsvapnaś cābhāvasvabhāvo nopalabhyate, tathaiva pañcaskandhā abhāvasvabhāvatayā nopalabhyante. bhagavān āha: tat kiṃ manyase subhūte pratiśrutkopamāḥ pañcaskandhāḥ, pratibhāsopamāḥ nirmitakopamāḥ pratibimbopamāḥ pañcaskandhāḥ prajñāpāramitāyāṃ śikṣitvā sarvākārajñatāyāṃ niryāsyanti? subhūtir āha: no bhagavaṃs, tat kasya hetoḥ? tathā hi bhagavann abhāvasvabhāvāpratiśrutkā, evaṃ pratibhāso nirmitakaṃ pratibimbaṃ tathaiva pañcaskandhā abhāvasvabhāvatayā nopalabhyante, tathā hi bhagavan māyopamaṃ rūpaṃ māyopamā vedanā māyopamā saṃjñā māyopamāḥ saṃskārā māyopamaṃ vijñānaṃ, yac ca vijñānaṃ tat ṣaḍindriyaṃ te pañcaskandhās te cādhyātmaśūnyatayā nopalabhyante, bahirdhāśūnyatayā nopalabhyante, adhyātmabahirdhāśūnyatayā nopalabhyante, yāvad abhāvasvabhāvaśūnyatayā nopalabhyante. saced evaṃ bhagavan bhāṣyamāṇo yo bodhisattvo mahāsattvo nāvalīyate na saṃlīyate na vipratisārī bhavati notrasyati na saṃtrasyati na saṃtrāsam āpadyate, veditavyam ayaṃ bhagavan niryāsyati sarvajñatāyāṃ niryāsyati mārgajñatāyāṃ sarvākārajñatām anuprāpsyati. iti tatraiva navamo 'śaikṣamārgaprajñaptivikalpaḥ iti dvitīyo grāhakavikalpaḥ.
221：須菩提白佛言：菩薩如是學般若波羅蜜，及阿耨多羅三耶三菩，為如幻人學。所以者何？當知五陰如幻人。於須菩提意云何，五陰為學般若波羅蜜，當成薩云若不？須菩提白佛言：不也。世尊！何以故？五陰所有無所有。無所有者亦不可得見。於須菩提意云何，五陰如夢、如響、如影、如熱時炎、如化。當學般若波羅蜜耶？對曰：非也。何以故？五陰、六衰，如夢如幻、無所有、不可得見。	222：須菩提白佛言：菩薩摩訶薩當作是學般若波羅蜜及學阿耨多羅三耶三菩。若欲學者，當如學幻。所以者何？唯，天中天！當觀五陰亦如幻士。於須菩提意云何？又此五陰學般若波羅蜜，成薩芸若慧乎？答曰：不也，天中天！所以者何？其五陰者自然無所有；其有自然無所有者亦不可得。又問：於須菩提意云何？自然之喻，五陰如夢，學般若波羅蜜成薩芸若乎？答曰：不也，天中天！所以者何？計於夢者自然無所有；其為自然無所有者，則不可得。於須菩提意云何？呼聲之響喻於五陰，又復譬如水影、野馬、所化之喻，譬如五陰學般若波羅蜜逮成薩芸若耶？答曰：不也，天中天！所以者何？其呼聲響、水影、野馬、所化，自然無所有。其為自然無所有者，則不可得。所以者何？唯，天中天！分別了色猶如幻也，痛痒思想生死識及十八種、六根、五陰及五盛陰自然如夢。唯，天中天！色痛痒思想生死識、十八種、六根、五盛陰猶如夢也，於內則空，了不可得，而無自然則為空矣，了不可得。	223：1)須菩提白佛言：世尊！菩薩摩訶薩應如是學般若波羅蜜，得阿耨多羅三藐三菩提，如幻人學。何以故？世尊！當知五蔭即是幻人、幻人即是五蔭。2)佛告須菩提：於汝意云何，是五蔭學般若波羅蜜，當得薩婆若不？不也，世尊！何以故？是五蔭性無所有，無所有性亦不可得。3)佛告須菩提：於汝意云何，如夢五蔭學般若波羅蜜，當得薩婆若不？不也，世尊！何以故？夢性無所有，無所有性亦不可得。4)於汝意云何，如嚮如影如焰如化五蔭學般若波羅蜜，當得薩婆若不？不也，世尊！何以故？嚮影焰化性無所有，無所有性亦不可得5)六情亦如是。世尊！五蔭即是六情、六情即是五蔭。如是法皆內空故不可得，乃至無法有法空故不可得。
220：爾時，具壽善現白佛言：世尊！若菩薩摩訶薩欲證無上正等菩提，當如幻士常學般若波羅蜜多。何以故？世尊！當知幻士即是五蘊。佛告善現：於意云何？如幻五蘊能學般若波羅蜜多，當得成辦一切智智不？善現答言：不也！世尊！何以故？世尊！如幻五蘊以無性為自性，無性自性不可得故。佛告善現：於意云何？如夢五蘊能學般若波羅蜜多，當得成辦一切智智不？善現答言：不也！世尊！何以故？世尊！如夢五蘊以無性為自性，無性自性不可得故。佛言：善現！於意云何？如響、如光影、如像、如陽焰、如空花、如變化、如尋香城五蘊，能學般若波羅蜜多，當得成辦一切智智不？善現答言：不也！世尊！何以故？世尊！如響乃至尋香城五蘊以無性為自性，無性自性不可得故。佛言：善現！於意云何？如幻等五蘊各有異性不？善現答言：不也！世尊！何以故？世尊！如幻等色、受、想、行、識即是如夢等色、受、想、行、識。如幻等五蘊即是如幻等六根，如幻等六根即是如幻等五蘊。如是一切皆由內空故不可得，乃至無性自性空故不可得。

*Subhuti: Therefore a Bodhisattva, who trains in perfect wisdom, should train himself for full enlightenment just like an illusory man. And why? Because he, or rather the five grasping skandhas, should be known as just like an illusory man.*

The Lord: What do you think, Subhuti, do the five grasping skandhas after they have trained in perfect wisdom, go forth to the knowledge of all modes?

Subhuti: No, Lord. And why? (PI54) Because the own-being of the five grasping skandhas is nonexistent. The five skandhas are similar to a dream. A dream cannot be apprehended, because its own-being does not exist, and in the same way the five skandhas cannot be apprehended, because of the nonexistence of their own-being.

The Lord: What do you think, Subhuti, could the five skandhas, after they have trained in perfect wisdom, go forth to the knowledge of all modes, if they were similar to an echo, to an apparition, to a magical creation, to an image of the moon reflected in the water?

Subhuti: No, Lord. And why? For the own-being of an echo, of an apparition, of a magical creation, of a reflected image, is nonexistent, and just so the five skandhas can, because of the nonexistence of their own-being, not be apprehended. And form is like an illusion, and so the other skandhas, and likewise all dharmas. If, when this is being taught, a Bodhisattva does not become cowed or stolid, has no regrets, does not tremble, is not frightened or terrified, then one should know that he will go forth to all-knowledge, and will reach the knowledge of all modes.

4.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: mā khalu bhagavan navayānasaṃprasthito bodhisattvo mahāsattva imaṃ nirdeśaṃ śrutvā avalīyeta saṃlīyeta vipratisārī bhavet, uttrasyet saṃtrasyet saṃtrāsam āpadyeta. bhagavān āha: sacet subhūte navayānasaṃprasthito bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśalo bhaven na ca kalyāṇamitrahastagato bhaved uttrasyet saṃtrasyet saṃtrāsam āpadyeta. subhūtir āha: katamad bhagavan bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carata upāyakauśalyaṃ yatra caran bodhisattvo mahāsattvo nottrasyati na saṃtrasyati na saṃtrāsam āpadyate? bhagavān āha: iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktena cittena rūpam anityam iti pratyavekṣate na copalabhate, vedanā sarvākārajñatāpratisaṃyuktena cittenānityeti pratyavekṣate na copalabhate, saṃjñāsarvākārajñatāpratisaṃyuktena cittenānityeti pratyavekṣate na copalabhate, saṃskārāḥ sarvākārajñatāpratisaṃyuktena cittenānityā iti pratyavekṣate na copalabhate, vijñānaṃ sarvākārajñatāpratisaṃyuktena (psp1-2: 7) cittenānityam iti pratyavekṣate na copalabhate, idaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carata upāyakauśalyaṃ veditavyam. punar aparaṃ subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktena cittena rūpaṃ duḥkham iti pratyavekṣate na copalabhate, vedanā saṃjñā saṃskārāḥ, sarvākārajñatāpratisaṃyuktena cittena vijñānaṃ duḥkham iti pratyavekṣate na copalabhate. punar aparaṃ subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktena cittena rūpaṃ śūnyam iti pratyavekṣate na copalabhate, rūpam anātmeti rūpaṃ śāntam iti rūpaṃ viviktam iti rūpaṃ śūnyam iti rūpam ānimittam iti rūpam apraṇihitam iti pratyavekṣate na copalabhate, sarvākārajñatāpratisaṃyuktena cittena vedanā saṃjñā saṃskārāḥ, sarvākārajñatāpratisaṃyuktena cittena vijñānaṃ śūnyam iti pratyavekṣate na copalabhate, vijñānam anātmeti vijñānaṃ śāntam iti vijñānaṃ viviktam iti vijñānaṃ śūnyam iti vijñānam ānimittam iti vijñānam apraṇihitam iti pratyavekṣate na copalabhate, sarvākārajñatāpratisaṃyuktena cittena. idaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carata upāyakauśalyaṃ veditavyam. punar aparaṃ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran sarvākārajñatāpratisaṃyuktair manasikārair yān dharmadeśanāṅ karoty anupalambhayogena iyaṃ bodhisattvasya mahāsattvasya dānapāramitā, yā teṣām eva sarvākārajñatāpratisaṃyuktānāṃ manasikārāṇām aparāmarṣaṇatā iyaṃ bodhisattvasya mahāsattvasya śīlapāramitā, yā teṣām eva sarvākārajñatāpratisaṃyuktānāṃ manasikārāṇāṃ kṣamaṇārocanapratyavekṣaṇatā, iyaṃ bodhisattvasya mahāsattvasya kṣāntipāramitā, yā teṣām eva sarvākārajñatāpratisaṃyuktānāṃ manasikārāṇāṃ anutsṛṣṭir, iyaṃ bodhisattvasya mahāsattvasya vīryapāramitā, yā ca śrāvakapratyekabuddhapratisaṃyuktānāṃ manasikārāṇām anavakāśadānatā anyeṣām api vā kuśalānāṃ dharmāṇām iyaṃ bodhisattvasya mahāsattvasya dhyānapāramitā, evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran nottrasyati na saṃtrasyati na saṃtrāsam āpadyate. punar aparaṃ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann evaṃ pratyavekṣate na rūpaśūnyatayā rūpaṃ śūnyaṃ rūpam eva śūnyatā śūnyataiva rūpam, na vedanāśūnyatayā vedanā śūnyā vedanaiva śūnyatā śūnyataiva vedanā, na saṃjñāśūnyatayā saṃjñā śūnyā saṃjñaiva śūnyatā śūnyataiva saṃjñā, na saṃskāraśūnyatayā saṃskārāḥ śūnyāḥ saṃskārā eva śūnyatā śūnyataiva saṃskārāḥ, na vijñānaśūnyatayā vijñānaṃ śūnyaṃ vijñānam eva śūnyatā śūnyataiva vijñānam. evaṃ na cakṣuḥśūnyatayā cakṣuḥ śūnyaṃ cakṣur eva śūnyatā śūnyataiva cakṣuḥ, na śrotraśūnyatayā śrotraṃ śūnyaṃ śrotram eva śūnyatā śūnyataiva śrotraṃ, na ghrāṇaśūnyatayā ghrāṇaṃ śūnyaṃ ghrāṇam eva śūnyatāśūnyataiva ghrāṇaṃ, na jihvāśūnyatayā jihvā śūnyā jihvaiva śūnyatāśūnyataiva jihvā, na kāyaśūnyatayā kāyaḥ śūnyaḥ kāya eva śūnyatāśūnyataiva kāyaḥ, na manaḥśūnyatayā manaḥ śūnyaṃ mana eva śūnyatāśūnyataiva manaḥ. evaṃ na rūpaśūnyatayā rūpaṃ śūnyaṃ rūpam eva śūnyatā śūnyataiva rūpaṃ, na śabdaśūnyatayā śabdaḥ śūnyaḥ śabda eva śūnyatā śūnyataiva śabdaḥ, na gandhaśūnyatayā gandhaḥ śūnyaḥ gandha eva śūnyatā śūnyataiva gandhaḥ, na rasaśūnyatayā rasaḥ śūnyaḥ rasa eva śūnyatā śūnyataiva rasaḥ, na spraṣṭavyaśūnyatayā spraṣṭavyaṃ śūnyaṃ spraṣṭavyam eva śūnyatā śūnyataiva spraṣṭavyaṃ, na dharmaśūnyatayā dharmāḥ śūnyāḥdharmā eva śūnyatā śūnyataiva dharmāḥ. evaṃ na cakṣurvijñānaśūnyatayā cakṣurvijñānaṃ śūnyaṃ cakṣurvijñānam eva śūnyatā śūnyataiva cakṣurvijñānaṃ, na śrotravijñānaśūnyatayā śrotravijñānaṃ śūnyaṃ śrotravijñānam eva śūnyatā śūnyataiva śrotravijñānaṃ, na ghrāṇavijñānaśūnyatayā ghrāṇavijñānaṃ śūnyaṃ ghrāṇavijñānam eva śūnyatā śūnyataiva ghrāṇavijñānaṃ, na jihvāvijñānaśūnyatayā jihvāvijñānaṃ śūnyaṃ jihvāvijñānam eva śūnyatā śūnyataiva jihvāvijñānaṃ, na kāyavijñānaśūnyatayā kāyavijñānaṃ śūnyaṃ kāyavijñānam eva śūnyatā śūnyataiva kāyavijñānaṃ, na manovijñānaśūnyatayā manovijñānaṃ śūnyaṃ manovijñānam eva śūnyatā śūnyataiva manovijñānam. evaṃ na cakṣuḥsaṃsparśaś cakṣuḥsaṃsparśaśūnyatayā śūnyaś cakṣuḥsaṃsparśa eva śūnyatā śūnyataiva cakṣuḥsaṃsparśaḥ, evaṃ na śrotraghrāṇajihvākāyāḥ, na manaḥsaṃsparśo manaḥsaṃsparśaśūnyatayā śūnyo (psp1-2: 9) manaḥsaṃsparśa eva śūnyatā śūnyataiva manaḥsaṃsparśaḥ. evaṃ na cakṣuḥsaṃsparśapratyayavedayitaṃ cakṣuḥsaṃsparśapratyayavedayitaśūnyatayā śūnyaṃ cakṣuḥsaṃsparśapratyayavedayitam eva śūnyatā śūnyataiva cakṣuḥsaṃsparśapratyayavedayitaṃ, na śrotrasaṃsparśapratyayavedayitaṃ śrotrasaṃsparśapratyayavedayitaśūnyatayāśūnyaṃ śrotrasaṃsparśapratyayavedayitam eva śūnyatā śūnyataivaśrotrasaṃsparśapratyayavedayitaṃ, na ghrāṇasaṃsparśapratyayavedayitaṃ ghrāṇasaṃsparśapratyayavedayitaśūnyatayāśūnyaṃ ghrāṇasaṃsparśapratyayavedayitam eva śūnyatā śūnyataiva ghrāṇasaṃsparśapratyayavedayitaṃ, na jihvāsaṃsparśapratyayavedayitaṃ jihvāsaṃsparśapratyayavedayitaśūnyatayā śūnyaṃ jihvāsaṃsparśapratyayavedayitam eva śūnyatā, śūnyataiva jihvāsaṃsparśapratyayavedayitam, na kāyasaṃsparśapratyayavedayitaṃ kāyasaṃsparśapratyayavedayitaśūnyatayā śūnyaṃ kāyasaṃsparśapratyayavedayitam eva śūnyatā śūnyataiva kāyasaṃsparśapratyayavedayitaṃ, na manaḥsaṃsparśapratyayavedayitaṃ manaḥsaṃsparśapratyayavedayitaśūnyatayā śūnyaṃ manaḥsaṃsparśapratyayavedayitam eva śūnyatā śūnyataiva manaḥsaṃsparśapratyayavedayitam. na smṛtyupasthānaśūnyatayā smṛtyupasthānāni śūnyāni smṛtyupasthānāny eva śūnyatā śūnyataiva smṛtyupasthānāni, evaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgāni, na mārgaśūnyatayā mārgaḥ śūnyo mārga eva śūnyatā śūnyataiva mārgaḥ, na balavaiśāradyāveṇikabuddhadharmaśūnyatayā buddhadharmāḥ śūnyā buddhadharmā eva śūnyatā śūnyataiva buddhadharmāḥ. iyaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitā. evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajnāpāramitāyāṃ caran nottrasyati na saṃtrasyati na saṃtrāsam āpadyate. ity upāyakauśalaṃ prathamaḥ saṃparigrahaḥ
221：須菩提白佛言：新發大乘意菩薩，聞作是說般若波羅蜜，將無恐怖？佛言：新學大乘菩薩，未得般若波羅蜜漚惒拘舍羅，不與善知識相隨，或恐或怖。須菩提白佛言：菩薩當行何等漚惒拘舍羅，令菩薩不恐不怖？世尊！佛告言：菩薩行般若波羅蜜應薩云若行，觀五陰無常亦不猗五陰，是為菩薩行般若波羅蜜漚惒拘舍羅。復次，須菩提！菩薩意應薩云若行，觀五陰苦、空、非我，觀五陰空、無相、無願，觀五陰寂靜，應無所得、無所猗；是為菩薩行般若波羅蜜漚惒拘舍羅。菩薩當作念言：我當為一切眾生說無常、苦、空、非我，為說空、無相、無願、寂靜之法，應無所得、無所猗。是為菩薩檀波羅蜜。 復次，須菩提！菩薩亦不以羅漢、辟支佛意觀五陰無常、苦、空、非我，亦不以羅漢、辟支佛意觀空、無相、無願、寂靜；是為菩薩不越戒，以是故菩薩不恐不怖。菩薩盡能奉行能忍，是為菩薩行羼提波羅蜜。復次，須菩提！菩薩意行應薩云若，觀五陰無常，應無所見、無所著，不捨薩云若意；是為菩薩行惟逮波羅蜜。菩薩適作是行，不起羅漢、辟支佛意，羈他惡意亦不得生；是為菩薩摩訶薩行禪波羅蜜不恐不怖。復次，須菩提！菩薩行般若波羅蜜，當作是觀。言不以五陰空，空則五陰，六情、十八性、三十七品亦復如是，是故菩薩行般若波羅蜜不恐不怖。	222：須菩提白佛言：今說於此般若波羅蜜，新學大乘菩薩摩訶薩聞斯說者，得無恐懼畏難懷懅？佛告須菩提：假使新學大乘菩薩摩訶薩於般若波羅蜜不解漚惒拘舍羅者，不親善師，或恐或怖或懷畏懅。須菩提問佛言：唯，天中天！何謂菩薩摩訶薩善師？行般若波羅蜜有漚惒拘舍羅，菩薩摩訶薩不恐不怖而不懷懅？佛言：此菩薩摩訶薩行般若波羅蜜，志在專精，於薩芸若慧不觀色無常、色亦不可得，不觀痛痒思想生死識無常、識亦不可得；志觀薩芸若，不察無常亦不可得。是菩薩摩訶薩行般若波羅蜜有漚惒拘舍羅。復次，須菩提！菩薩摩訶薩志在薩芸若慧，不觀色苦，亦不得色，不觀痛痒思想生死識苦，亦不得識。不觀色是我所，亦不得我所；不觀痛痒思想生死識是我所，亦不得我所。不觀色非我所，亦不得非我所；不觀痛痒思想生死識非我所，亦不得非我所。復次，須菩提！菩薩摩訶薩志學薩芸若，觀於色空，亦不得空；觀痛痒思想生死識空，亦不得空。不觀色有常，亦不得常；不觀痛痒思想生死識有常，亦不得常。不觀色非常，亦不得無常；不觀痛痒思想生死識非常，亦不得無常。觀色寂寞，亦不得色寂寞；觀痛痒思想生死識寂寞，亦不得識寂寞。觀色虛無，亦不得色虛無；觀痛痒思想生死識虛無，亦不得識虛無。是為菩薩摩訶薩行般若波羅蜜有漚惒拘舍羅。復次，須菩提！菩薩摩訶薩不觀無常亦無所得，苦、空、無我非身亦無所得，不觀無常亦無所得。空、無想、無願寂寞虛無，亦無所得。痛痒思想生死識，不觀無常亦無所得。眼耳鼻舌身意、色聲香味細滑法，不觀無常亦無所得。非常、苦、空、無我非身，空、無想、無願寂然虛無，觀於斯事了無所得。彼為眾生如此意：吾為一切眾生之類說無常法，為顛倒施令不迷惑。又分別法，為苦、無我、空、無想、無願寂寞虛無，為顛倒者令不迷惑。是菩薩摩訶薩行般若波羅蜜有漚惒拘舍羅！復次，須菩提！菩薩摩訶薩行般若波羅蜜學行薩芸若慧，思惟其誼，不觀色無常，不墮顛倒亦無所得；不觀痛痒思想生死識無常，不墮顛倒亦無所得。無苦、無我為空，空、無想、無願寂寞虛，無不令顛倒亦無所得。色痛痒思想生死識離四非常，空、無想願寂寞虛無。觀此諸事，不令顛倒亦無所得。假使在於薩芸若慧，念此不捨，此則菩薩摩訶薩惟逮波羅蜜。菩薩摩訶薩行般若波羅蜜時，志不思惟聲聞、辟支佛事，亦不聽志勸隨其行，是為菩薩摩訶薩行禪波羅蜜，不恐不怖亦不畏懅！復次，須菩提！菩薩摩訶薩行般若波羅蜜，當造斯觀，不用色空而為空也，色則為空，空者則色；痛痒思想生死識，不專為空，色者則空，識自然識，空者為識。眼不專空，眼自然空，眼者則空，空者則眼，不專為空。耳聲識、鼻香識、舌味識、身細滑識、意法識，不專空，識自然空，識者則空，空者則識。所習因緣痛痒之樂則為空矣，所習因緣痛痒之樂自然為空，所習因緣痛痒之樂觀之則空，其心自空，所習因緣痛痒之樂則亦為空。其四意止不專為空，四意止空故，由是為空，其四意止自然為空。四意斷、四神足、五根、五力、七覺意、八由行，不專為空，三十七品則自然，空者則三十七品，三十七品則空。十種力、四無所畏、四分別辯、十八不共諸佛之法，不專為空，則自然空。空者則為佛，法則空，空者則法，是為菩薩摩訶薩行般若波羅蜜不恐不怖亦不畏懅。	223：1)須菩提白佛言：世尊！新發大乘意菩薩聞說般若波羅蜜，將無恐怖？2)佛告須菩提：若新發大乘意菩薩於般若波羅蜜無方便，亦不得善知識，是菩薩或驚或怖或畏。3)須菩提白佛言：世尊！何等是方便？菩薩行是方便，不驚不畏不怖。4)佛告須菩提：有菩薩摩訶薩行般若波羅蜜，應薩婆若心，觀色無常相，是亦不可得。觀受想行識無常相，是亦不可得。須菩提！是名菩薩摩訶薩行般若波羅蜜有方便。5)復次，須菩提！菩薩摩訶薩應薩婆若心，觀色苦相，是亦不可得，受想行識亦如是。應薩婆若心，觀色無我相，是亦不可得，受想行識亦如是。6)復次，須菩提！菩薩摩訶薩應薩婆若心，觀色空相，是亦不可得，受想行識亦如是。觀色無相相，是亦不可得，受想行識亦如是。7)觀色無作相，是亦不可得，乃至識亦如是。8)觀色寂滅相，是亦不可得，乃至識亦如是。9)觀色離相，是亦不可得，乃至識亦如是。是名菩薩摩訶薩行般若波羅蜜有方便。10)復次，須菩提！菩薩摩訶薩行般若波羅蜜，觀色無常相，是亦不可得。觀色苦相、無我相、空相、無相相、無作相、寂滅相、離相，是亦不可得，受想行識亦如是。是時菩薩作是念：我當為一切眾生說是無常法，是亦不可得。當為一切眾生說苦相，說無我相、空相、無相相、無作相、寂滅相、離相，是亦不可得。是名菩薩摩訶薩檀那波羅蜜。11)復次，須菩提！菩薩摩訶薩不以聲聞、辟支佛心，觀色無常亦不可得。不以聲聞、辟支佛心，觀識無常亦不可得。不以聲聞、辟支佛心，觀色苦、無我、空、無相、無作、寂滅、離亦不可得，受想行識亦如是。是名菩薩摩訶薩尸羅波羅蜜。12)復次，須菩提！菩薩摩訶薩行般若波羅蜜，是諸法無常相，乃至離相忍欲樂。是名菩薩摩訶薩羼提波羅蜜。13)復次，須菩提！菩薩摩訶薩行般若波羅蜜，應薩婆若心，觀色無常相亦不可得，乃至離相亦不可得，受想行識亦如是。應薩婆若心不捨不息。是名菩薩摩訶薩毘梨耶波羅蜜。14)復次，須菩提！菩薩摩訶薩行般若波羅蜜，不起聲聞、辟支佛意及餘不善心。是名菩薩摩訶薩禪那波羅蜜。15)復次，須菩提！菩薩摩訶薩行般若波羅蜜，如是思惟：不以空色故色空，色即是空、空即是色，受想行識亦如是。不以空眼故眼空，眼即是空、空即是眼，乃至意觸因緣生受。不以空受故受空，受即是空、空即是受。不以空四念處故四念處空，四念處即是空、空即是四念處。乃至不以空十八不共法故十八不共法空，十八不共法即是空、空即是十八不共法。如是，須菩提！菩薩摩訶薩行般若波羅蜜，不驚不畏不怖。
220：爾時，具壽善現復白佛言：世尊！新趣大乘諸菩薩摩訶薩，聞說如是甚深般若波羅蜜多，其心將無驚恐怖不？佛告善現：新趣大乘諸菩薩摩訶薩修行般若波羅蜜多時，若無方便善巧及不為善友所攝受者，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖。尊者善現復白佛言：何等菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖？佛告善現：若菩薩摩訶薩修行般若波羅蜜多時，以應一切智智心，觀色無常相亦不可得，觀受、想、行、識無常相亦不可得；觀色苦相亦不可得，觀受、想、行、識苦相亦不可得；觀色無我相亦不可得，觀受、想、行、識無我相亦不可得；觀色不淨相亦不可得，觀受、想、行、識不淨相亦不可得；觀色空相亦不可得，觀受、想、行、識空相亦不可得；觀色無相相亦不可得，觀受、想、行、識無相相亦不可得；觀色無願相亦不可得，觀受、想、行、識無願相亦不可得；觀色寂靜相亦不可得，觀受、想、行、識寂靜相亦不可得；觀色遠離相亦不可得，觀受、想、行、識遠離相亦不可得。善現！是菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖。復次，善現！若菩薩摩訶薩作此觀已，復作是念：我當以無所得為方便，為一切有情說如是五蘊無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著布施波羅蜜多。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，遠離聲聞、獨覺相應作意，思惟五蘊無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得，以無所得為方便故。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著淨戒波羅蜜多。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀如是法無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得，能於其中安忍欲樂，其心不驚不怖不畏。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著安忍波羅蜜多。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以應一切智智心，常觀五蘊無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得。雖以無所得為方便，而常不捨一切智智相應作意，恒修般若波羅蜜多。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著精進波羅蜜多。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，不以聲聞、獨覺相應作意，思惟五蘊無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得。以無所得為方便故，於中不起聲聞、獨覺相應作意及餘非善散亂之心，障礙無上正等菩提。善現！是為菩薩摩訶薩修行般若波羅蜜多時，無著靜慮波羅蜜多。復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，如實觀察：非空色故色空，色即是空，空即是色，受、想、行、識亦如是；非空眼處故眼處空，眼處即是空，空即是眼處，乃至意處亦如是；非空色處故色處空，色處即是空，空即是色處，乃至法處亦如是；非空眼界故眼界空，眼界即是空，空即是眼界，乃至意界亦如是；非空色界故色界空，色界即是空，空即是色界，乃至法界亦如是；非空眼識界故眼識界空，眼識界即是空，空即是眼識界，乃至意識界亦如是；非空眼觸故眼觸空，眼觸即是空，空即是眼觸，乃至意觸亦如是；非空眼觸為緣所生諸受故眼觸為緣所生諸受空，眼觸為緣所生諸受即是空，空即是眼觸為緣所生諸受，乃至意觸為緣所生諸受亦如是；非空四念住故四念住空，四念住即是空，空即是四念住；如是乃至非空十八佛不共法故十八佛不共法空，十八佛不共法即是空，空即是十八佛不共法。善現！是為菩薩摩訶薩無著般若波羅蜜多。善現！如是菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖。

13w.

SKILL IN MEANS, THE FIRST ASSISTANCE.

(lla. Skill in means.)

*Subhuti: Will not Bodhisattvas, who have newly set out in the vehicle, become cowed, stolid and regretful when they hear this exposition, will they not tremble, be frightened, be terrified?

The Lord: They will tremble, etc., if, newly set out in the vehicle, they course in perfect wisdom while still unskilled in means, or if they have not got into the hands of a good spiritual friend.*

Subhuti: What is of a Bodhisattva, who courses in perfect wisdom, the skill in means which allows him not to be afraid?

The Lord: Here a Bodhisattva, by means of a thought associated with the knowledge of all modes, contemplates form as impermanent, ill, etc. to: wishless, and so also the other skandhas, and yet he does not apprehend any real fact. (PI 55) This should be known as the skill in means of a Bodhisattva who courses in perfect wisdom.

Furthermore, a Bodhisattva, through attentions associated with the knowledge of all modes carries out the demonstration of Dharma, without taking anything as a basis. This is his perfection of giving.

His perfection of morality consists in the fact that he remains untarnished by those very attentions; his perfection of patience in the ability to endure those very attentions, his willingness to find pleasure in them, his ability to contemplate them; his perfection of vigour in the non-abandonment of those very attentions; his perfection of concentration in that he gives no opportunity to attentions associated with Disciples or Pratyekabuddhas, or to any other unwholesome dharmas. It is thus that a Bodhisattva, who courses in perfect wisdom, will remain unafraid.

Furthermore, a Bodhisattva, who courses in perfect wisdom, contemplates the fact that form, etc., is not empty of the emptiness of form, etc., but that form, etc., is just emptiness, and the very emptiness is just form, etc. This is a Bodhisattva's perfection of wisdom. (PI 56) It is thus that a

Bodhisattva, who courses in perfect wisdom, will remain unafraid.

5.

subhūtir āha: katamāni bhagavan bodhisattvasya mahāsattvasya kalyāṇamitrāṇi yaiḥ parigṛhīta imaṃ prajnāpāramitānirdeśaṃ śrutvā nottrasyati na saṃtrasyati na saṃtrāsam āpadyate? bhagavān āha: iha subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāni yāny asya rūpam anityam iti dharmaṃ deśayanti tac cānupalambhayogena, (psp1-2: 10) tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ, vedanā saṃjñā saṃskārā, vijñānam anityam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ, amūni subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi. punar aparaṃ subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi yāny asya rūpaṃ duḥkham iti dharmaṃ deśayanti, rūpam anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ, vedanā saṃjñāsaṃskārāḥ, yāny asya vijñānaṃ duḥkham iti dharmaṃ deśayanti vijñānam anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ, amūni subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi. punar aparaṃ subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi yāny asya cakṣur anityam iti dharmaṃ deśayanti duḥkham iti anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ, evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'nityam iti dharmaṃ deśayanti duḥkham iti anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ, amūni subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi. punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ kalyāṇamitrāṇi yāny asya rūpam anityam iti dharmaṃ deśayanti duḥkham iti anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, (psp1-2: 11) anyatra sarvākārajñatāyāḥ, evaṃ śabdo gandho rasaḥ spraṣṭavyaṃ dharmā anityā iti dharmaṃ deśayanti, duḥkhā iti anātmāna iti śāntā iti viviktā iti śūnyā iti ānimittā iti apraṇihitā iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. amūni subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi. punar aparaṃ subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi yāny asya cakṣurvijñānaṃ cakṣuḥsaṃsparśaś cakṣuḥsaṃsparśapratyayavedayitam anityam iti dharmaṃ deśayanti, duḥkham iti anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. evaṃ śrotravijñānaṃ śrotrasaṃsparśaḥ śrotrasaṃsparśapratyayavedayitaṃ, ghrāṇavijñānaṃ ghrāṇasaṃsparśo ghrāṇasaṃsparśapratyayavedayitaṃ, jihvāvijñānaṃ jihvāsaṃsparśo jihvāsaṃsparśapratyayavedayitaṃ, kāyavijñānaṃ kāyasaṃsparśaḥ kāyasaṃsparśapratyayavedayitaṃ, manovijñānaṃ manaḥsaṃsparśo manaḥsaṃsparśapratyayavedayitam anityam iti dharmaṃ deśayanti, duḥkham iti anātmeti śāntam iti viviktam iti śūnyam iti ānimittam iti apraṇihitam iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. imāni subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ kalyāṇamitrāṇi. punar aparaṃ subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ kalyāṇamitrāṇi yāny asya smṛtyupasthānāny anityānīti dharmaṃ deśayanti, duḥkhānīti anātmānīti śāntānīti viviktānīti śūnyānīti ānimittānīti apraṇihitānīti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. evaṃ samyakprahāṇāni ṛddhipādā indriyāṇi balāni bodhyaṅgāni āryāṣṭāṅgamārgo 'nitya iti dharmaṃ deśayanti, duḥkha iti anātmeti śānta iti vivikta iti śūnya iti ānimitta iti apraṇihita iti dharmaṃ deśayanti tac (psp1-2: 12) cānupalambhayogena, tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. evam apramāṇadhyānārūpyasamāpattayo 'bhijñā anityā iti duḥkhā iti anātmāna iti śāntā iti viviktā iti śūnyā iti ānimittā iti apraṇihitā iti dharmaṃ deśayanti, tac cānupalambhayogena tāni ca kuśalamūlāni na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. evaṃ vaiśāradyāni pratisaṃvido daśatathāgatabalāni aṣṭādaśāveṇikā buddhadharmā apy anityā iti dharmaṃ deśayanti, duḥkhā iti anātmāna iti śāntā iti viviktā iti śūnyā iti ānimittā iti apraṇihitā iti dharmaṃ deśayanti tac cānupalambhayogena, tāni ca kuśalamūlani na śrāvakapratyekabuddhabhūmau pariṇāmayanti, anyatra sarvākārajñatāyāḥ. imāni subhūte bodhisattvasya mahāsattvasya kalyāṇamitrāṇi, yaiḥ parigṛhīta imaṃ prajñāpāramitānirdeśaṃ śrutvā nottrasyati na saṃtrasyati na saṃtrāsam āpadyate.
221：須菩提白佛言：薩行般若波羅蜜，當與何等善知識相得，聞說般若波羅蜜不恐不怖？佛報言：菩薩說五陰無常、苦、空、無我，空、無相、無願、寂靜而無所希望。持是無所希望之福，不作羅漢、辟支佛地行，但求薩云若；是為菩薩善知識。為說六情、十八性寂靜而無所希望。持是功德不願聲聞、辟支佛地；是為菩薩善知識。 復次，須菩提！菩薩念三十七品、佛十八法，念薩云若、念道，以為一切說法無所希望。持無所希望福，不為聲聞、辟支佛地，但為薩云若；是為菩薩善知識。須菩提白佛言：何等為菩薩學般若波羅蜜無漚惒拘舍羅，為惡知識。聞說般若波羅蜜為恐怖？世尊報言：菩薩離薩云若意，猗般若波羅蜜而自貢高，行禪、精進、忍辱、持戒，行布施，以猗檀波羅蜜而自貢高。復次，須菩提！菩薩離薩云若意，念五陰、內外空，以空貢高、有所猗；念六情空、念十八性空，以是為貢高；念三十七品及佛十八法空，猗十八法而自貢高；是為菩薩不行般若波羅蜜、無漚惒拘舍羅，聞說般若波羅蜜為恐怖。	222：須菩提白佛言：何所菩薩摩訶薩善師？說般若波羅蜜有所擁護，聞之不恐不怖不懅不畏。於是，須菩提！菩薩摩訶薩善師為其說法，不論色不常，色亦不可得，亦無所著。以是德本，不以勸助令立聲聞、辟支佛地，唯學薩芸若慧，是菩薩摩訶薩善師。色痛痒思想生死識，不說無常，亦不可得亦無所著。以是德本，不用勸助令立聲聞、辟支佛地，常建立之薩芸若慧。復次，須菩提！菩薩摩訶薩善師者，為說經法，不論色苦，色不可得亦無所著；痛痒思想生死識，不可得亦無所著。色我所非我所；痛痒思想生死識，我所非我所，不可得亦無所著。又為說法論色空、無想、無願，不可得亦無所著；痛痒思想生死識空、無想、無願，不可得亦無所著。眼耳鼻舌身意，不可得亦無所著，色聲香味細滑法及十八種，我所非我所，不可得亦無所著。復次，須菩提！菩薩摩訶薩善師者，為其說法論色寂寞虛無，不可得亦無所著；痛痒思想生死識寂寞空無，不可得亦無所著。以是德本，不用勸助於聲聞、辟支佛地，常以勸助薩芸若慧，是謂須菩提菩薩摩訶薩善師。又復講說眼寂寞虛無，不可得亦無所著；耳鼻舌身意寂寞虛無，不可得亦無所著。色聲香味細滑法寂寞虛無，不可得亦無所著，眼之所習因緣痛痒，說法無常，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，所習因緣痛痒之樂，說無常法，寂寞虛無，不可得亦無所著。以此德本，不用勸助於聲聞、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。復次，須菩提！菩薩摩訶薩善師，為人說法不論無常；四意止、四意斷、四神足、五根、五力、七覺意、八由行，其所行者，無苦、無我為空，空、無想、無願寂寞虛無。雖說此法，不可得亦無所著。以此德本，不用勸助於聲聞、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。復次，須菩提！菩薩摩訶薩善師，為人說法，十種力、四無所畏、四分別辯、十八不共諸佛之法，不論無常、苦、空、非身，空、無想、無願寂寞虛無，而不可得亦無所著，是菩薩摩訶薩善師。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩芸然慧，是菩薩摩訶薩善師。復次，須菩提！菩薩摩訶薩善師者，為人講法，現說色無常、苦、空、非身；痛痒思想生死識無常、苦、空、非身。現說眼耳鼻舌身意無常、苦、空、非身；色聲香味細滑法無常、苦、空、非身；眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，無常、苦、空、非身。現說無明無常、苦、空、非身，行、識、名色、六入、所更痛愛、受、有、生、老病死，無常、苦、空、非身。色我所非我所寂寞虛無，痛痒思想生死識我所非我所，空、無想、無願寂寞虛無。雖說此法以開化人，而無所得亦無所著。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩芸然慧，是菩薩摩訶薩善師。復次，須菩提！菩薩摩訶薩為人說經法，現論四意止、四意斷、四神足、五根、五力、七覺意、八由行，無常、苦、空、非身，空、無想、無願，是我所非我所寂寞虛無。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。復次，須菩提！菩薩摩訶薩為人說法，現論十種力、四無所畏、四分別辯、十八不共諸佛之法，色無常、苦、空、非身，痛痒思想生死識無常、苦、空、非身，我所非我所空、無想、無願寂寞虛無。以此功德本，不用勸助於聲聞、辟支佛地，常以建立薩芸若慧，是菩薩摩訶薩善師。	223：1)須菩提白佛言：世尊！何等是菩薩摩訶薩善知識守護故，聞說是般若波羅蜜，不驚不畏不怖？2)佛告須菩提：菩薩摩訶薩善知識者，說色無常亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。說受想行識無常亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。3)須菩提！菩薩摩訶薩復有善知識，說色苦亦不可得，說受想行識苦亦不可得，說色無我、受想行識無我亦不可得，說色空、無相、無作、寂滅、離亦不可得，受想行識空、無相、無作、寂滅、離亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。須菩提！是名菩薩摩訶薩善知識。4)須菩提！菩薩摩訶薩復有善知識，說眼無常乃至離亦不可得，乃至意觸因緣生受，說無常乃至離亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。5)須菩提！菩薩摩訶薩復有善知識，說修四念處法乃至離亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。須菩提！是名菩薩摩訶薩善知識。乃至說修十八不共法、修一切智亦不可得，持是善根不向聲聞、辟支佛道，但向一切智。是名菩薩摩訶薩善知識。
220：爾時，具壽善現白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時，為諸善友所攝受故，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖？佛告善現：諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說色無常相亦不可得，說受、想、行、識無常相亦不可得；說色苦相亦不可得，說受、想、行、識苦相亦不可得；說色無我相亦不可得，說受、想、行、識無我相亦不可得；說色不淨相亦不可得，說受、想、行、識不淨相亦不可得；說色空相亦不可得，說受、想、行、識空相亦不可得；說色無相相亦不可得，說受、想、行、識無相相亦不可得；說色無願相亦不可得，說受、想、行、識無願相亦不可得；說色寂靜相亦不可得，說受、想、行、識寂靜相亦不可得；說色遠離相亦不可得，說受、想、行、識遠離相亦不可得，及勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。復次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說眼處乃至意處無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得；說色處乃至法處無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得，及勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。復次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，說眼界乃至意界無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得；說色界乃至法界無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得；說眼識界乃至意識界無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得；說眼觸乃至意觸無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得；說眼觸為緣所生諸受乃至意觸為緣所生諸受無常相亦不可得，苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相亦不可得，及勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。復次，善現！諸菩薩摩訶薩善友者，謂若能以無所得而為方便，雖說修四念住乃至八聖道支不可得，雖說修空、無相、無願解脫門不可得，雖說修佛十力乃至十八佛不共法不可得，雖說修一切智乃至無上正等菩提不可得，而勸依此勤修善根，不令迴向聲聞、獨覺，唯令求得一切智智。善現！是為菩薩摩訶薩善友。若菩薩摩訶薩修行般若波羅蜜多時，為此善友所攝受者，聞說如是甚深般若波羅蜜多，其心不驚不恐不怖。

13x.

THE GOOD SPIRITUAL FRIEND, THE SECOND ASSISTANCE.

(l1b. The Good Friend.)

*Subhuti: Who then are a Bodhisattva's Good Friends, with whose help, when they have got hold of him, he will remain unafraid on hearing this exposition of perfect wisdom?

The Lord: Here the good friends of a Bodhisattva are those who demonstrate to him the dharma that "form, etc., is impermanent etc.", without taking anything as a basis. He does not, however, dedicate the wholesome roots (which he gains from such teachings) to the level of a Disciple or Pratyekabuddha, but to nothing else than to the knowledge of all modes. These are a Bodhisattva's Good Friends who help him to remain unafraid.* (PI57)

6.

subhūtir āha: kathaṃ bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyām anupāyakuśalo bhaviṣyati pāpamitrahastagataś ca bhaviṣyati, ya imaṃ prajñāpāramitānirdeśaṃ śrutvā uttrasiṣyati saṃtrasiṣyati saṃtrāsam āpatsyate? bhagavān āha: iha subhūte bodhisattvo mahāsattvo 'pagatasarvākārajñatāpratisaṃyuktair manasikāraiḥ prajñāpāramitāṃ bhāvayati upalabhate, tayā ca prajñāpāramitayā manyate, apagatasarvākārajñatāpratisaṃyuktair manasikārair dhyānapāramitāṃ bhāvayati upalabhate, tayā ca dhyānapāramitayā manyate, apagatasarvākārajñatāpratisaṃyuktair manasikārair vīryapāramitāṃ bhāvayati upalabhate, tayā ca vīryapāramitayā manyate, apagatasarvākārajñatāpratisaṃyuktair manasikāraiḥ kṣāntipāramitāṃ bhāvayati upalabhate, tayā ca kṣāntipāramitayā manyate, apagatasarvākārajñatāpratisaṃyuktair manasikāraiḥ śīlapāramitāṃ bhāvayati upalabhate, tayā ca śīlapāramitayā manyate, apagatasarvākārajñatāpratisaṃyuktair manasikārair dānapāramitāṃ bhāvayati upalabhate, tayā ca dānapāramitayā manyate. punar aparaṃ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ (psp1-2: 13) carann apagatasarvākārajñatāpratisaṃyuktair manasikārai rūpam adhyātmaśūnyam iti manasikaroti, rūpaṃ bahirdhāśūnyam iti manasikaroti, rūpam adhyātmabahirdhāśūnyam iti manasikaroti, yāvad rūpam abhāvasvabhāvaśūnyam iti manasikaroti, evam apagatasarvākārajñatāpratisaṃyuktair manasikārair vedanā saṃjñā saṃskārā vijñānam adhyātmaśūnyam iti manasikaroti, bahirdhāśūnyam iti manasikaroti, adhyātmabahirdhāśūnyam iti manasikaroti, yāvad abhāvasvabhāvaśūnyam iti manasikaroti, apagatasarvākārajñatāpratisaṃyuktair manasikārais tāṃ cādhyātmaśūnyatāṃ bahirdhāśūnyatām adhyātmabahirdhāśūnyatāṃ yāvad abhāvasvabhāvaśūnyatām upalabhate tābhiś ca śūnyatābhir manyate upalambhayogena. cakṣur adhyātmaśūnyam iti manasikaroti, bahirdhāśūnyam iti manasikaroti, adhyātmabahirdhāśūnyam iti manasikaroti, yāvad abhāvasvabhāvaśūnyam iti manasikaroti, tāś ca śūnyatā upalabhate tayā ca manyate upalambhayogena, evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'dhyātmaśūnyam iti manasikaroti, bahirdhāśūnyam iti manasikaroti, adhyātmabahirdhāśūnyam iti manasikaroti, yāvad abhāvasvabhāvaśūnyam iti manasikaroti, tāś ca śūnyatā upalabhate tayā ca manyate upalambhayogena. evaṃ rūpaśabdhagandharasaspraṣṭavyadharmeṣu karttavyaṃ, yāvac cakṣurvijñānaṃśrotraghrāṇajihvākāyamanovijñānaṃ, evaṃ cakṣuḥsaṃsparśaḥ śrotraghrāṇajihvākāyamanaḥsaṃsparśaḥ, cakṣuḥsaṃsparśapratyayavedayitam adhyātmaśūnyam iti manasikaroti, bahirdhāśūnyam iti manasikaroti, adhyātmabahirdhāśūnyam iti manasikaroti, yāvad abhāvasvabhāvaśūnyam iti manasikaroti, tāś ca śūnyatā upalabhate tayā ca manyate upalambhayogena. evam avidyā yāvaj jarāmaraṇam adhyātmaśūnyam iti manasikaroti, bahirdhāśūnyam iti manasikaroti, adhyātmabahirdhāśūnyam iti manasikaroti, yāvad abhāvasvabhāvaśūnyam iti manasikaroti, tāś ca śūanyatā upalabhate, tebhir manyate upalambhayogena. punar aparaṃ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ (psp1-2: 14) carann apagatasarvākārajñatāpratisaṃyuktair manasikāraiḥ smṛtyupasthānāni bhāvayati tāni ca smṛtyupasthānāni upalabhate taiś ca manyate upalambhayogena, evaṃ samyakprahāṇāni ṛddhipādānīndriyāṇi balāni bodhyaṅgāni mārgān apramāṇāni dhyānāni ārūpyasamāpattīḥ, abhijñāḥ pratisaṃvido daśatathāgatabalāni vaiśāradyāni aṣṭādaśāveṇikān buddhadharmān bhāvayati tāṃś ca buddhadharmān upalabhate taiś ca manyate upalambhayogena. evaṃ khalu subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśala imaṃ prajñāpāramitānirdeśaṃ śrutvā uttrasyati saṃtrasyati saṃtrāsam āpadyate.
221：須菩提白佛言：何等為菩薩惡知識？ 佛言：教令遠離六波羅蜜，語菩薩言：莫學是，非佛所說，但合會作，是不足聽聞、不當受持、不當諷誦讀亦不當教他人。當知是菩薩惡知識。	222：於是，須菩提白佛言：何謂菩薩摩訶薩於般若波羅蜜無漚惒拘舍羅，親近惡師，而聞說此般若波羅蜜或恐或怖而心畏懅？世尊告須菩提曰：是菩薩摩訶薩離薩芸若行而不親近般若波羅蜜，假使遇此般若波羅蜜，而心著念禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜，以檀波羅蜜逮得所施，而以念著檀波羅蜜，是菩薩摩訶薩惡師！復次，須菩提！菩薩摩訶薩離薩芸若而不思惟，念著內色而想為空，謂色無有自然，念之為空；痛痒思想生死識念著內空，而謂識無有自然，想念於空。又得內色無有自然，想著於空，已想著空謂有所得。念眼內空，自然無有，自然為空。又覩得空，想念逮致，是菩薩摩訶薩惡師！復次，須菩提！菩薩摩訶薩離於薩芸若，亦不肯於諸通慧，而反於內念色為空，色無所有，念著思惟色自然空；痛痒思想生死識念於內空，志於識想而無所有，念自然空，而於內空得內外空，至無所有自然之空，有所獲致想念所得，念眼內空至無所有自然為空，念逮於空，想有所得；耳鼻舌身意亦復如是，念於內空，思惟著想，於無所有自然得空，是菩薩摩訶薩惡師！復次，須菩提！菩薩摩訶薩行般若波羅蜜，思四意止而得四意止，即自念著而獲於斯；四意斷、四神足、五根、五力、七覺意、八由行，得三十七品，即自念著而獲於斯，是菩薩摩訶薩惡師！復次，須菩提！菩薩摩訶薩行十種力、四無所畏、四分別辯、十八不共諸佛之法，自謂逮得諸佛之法，已有望想，離薩芸若心所當惟念。是菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅，聞說般若波羅蜜，或恐或怖而心懷懅。	223：1)須菩提白佛言：云何菩薩摩訶薩行般若波羅蜜無方便，隨惡知識，聞說是般若波羅蜜驚畏怖？2)佛告須菩提：菩薩摩訶薩離一切智心，修般若波羅蜜，得是般若波羅蜜，念是般若波羅蜜，禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，皆得皆念。3)復次，須菩提！菩薩摩訶薩離薩婆若心，觀色內空乃至無法有法空，觀受想行識內空乃至無法有法空，觀眼內空乃至無法有法空，乃至意觸因緣生受內空乃至無法有法空，於諸法空有所念有所得4)復次，須菩提！菩薩摩訶薩行般若波羅蜜離薩婆若心，修四念處亦念亦得，乃至修十八不共法亦念亦得。如是，須菩提！菩薩摩訶薩行般若波羅蜜，以無方便故，聞是般若波羅蜜驚畏怖。
220：爾時，具壽善現白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時，無方便善巧故，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖？佛告善現：若菩薩摩訶薩修行般若波羅蜜多時，以有所得為方便故，離應一切智智作意，修行般若波羅蜜多，於修般若波羅蜜多有得有恃；以有所得為方便故，離應一切智智作意，修行靜慮、精進、安忍、淨戒、布施波羅蜜多，於修靜慮乃至布施波羅蜜多有得有恃；以有所得為方便故，離應一切智智作意，觀色、受、想、行、識內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空，於觀色、受、想、行、識空有得有恃；以有所得為方便故，離應一切智智作意，觀眼處乃至意處內空乃至無性自性空，於觀眼處乃至意處空有得有恃；以有所得為方便故，離應一切智智作意，觀色處乃至法處內空乃至無性自性空，於觀色處乃至法處空有得有恃；以有所得為方便故，離應一切智智作意，觀眼界乃至意界內空乃至無性自性空，於觀眼界乃至意界空有得有恃；以有所得為方便故，離應一切智智作意，觀色界乃至法界內空乃至無性自性空，於觀色界乃至法界空有得有恃；以有所得為方便故，離應一切智智作意，觀眼識界乃至意識界內空乃至無性自性空，於觀眼識界乃至意識界空有得有恃；以有所得為方便故，離應一切智智作意，觀眼觸乃至意觸內空乃至無性自性空，於觀眼觸乃至意觸空有得有恃；以有所得為方便故，離應一切智智作意，觀眼觸為緣所生諸受乃至意觸為緣所生諸受內空乃至無性自性空，於觀眼觸為緣所生諸受乃至意觸為緣所生諸受空有得有恃；以有所得為方便故，離應一切智智作意，修行四念住乃至十八佛不共法，於修四念住乃至十八佛不共法有得有恃。善現！如是菩薩摩訶薩修行般若波羅蜜多時，無方便善巧故，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖。

Subhuti: How does it come about that a Bodhisattva, who courses in perfect wisdom, becomes unskilled in means, gets into the hands of the Bad Friend, and becomes afraid when he has heard this exposition of the Perfection of Wisdom?

The Lord: Here a Bodhisattva, having left behind the attentions associated with the knowledge of all modes, develops the perfection of wisdom, gets at it, and fancies himself for it. And so for the other

perfections. And again a Bodhisattva, who courses in perfect wisdom, leaves behind the attentions associated with the knowledge of all modes, and then he attends to the fact that "form, etc., is empty of a subject" (and so for all the 18 kinds of emptiness), but gets at that emptiness, puts his mind to it, as a result of assuming an objective basis.

7.

subhūtir āha: kathaṃ bhagavan bodhisattvo mahāsattvaḥ pāpamitraparigṛhīto bhavati, yena pāpamitraparigraheṇemaṃ prajñāpāramitānirdeśaṃ śrutvā uttrasyati saṃtrasyati saṃtrāsam āpadyate? bhagavān āha: iha subhūte bodhisattvasya mahāsattvasya yaḥ prajñāpāramitāyā vivecayati, dhyānapāramitāyā vīryapāramitāyāḥ kṣāntipāramitāyāḥ śīlapāramitāyā dānapāramitāyā vivecayati, nātra śikṣitavyam iti naitat tathāgatenārhatā samyaksaṃbuddhena bhāṣitam iti kavikṛtāny etāni kāvyāni naitāni śrotavyāni nodgrahītavyāni na paryavāptavyāni na dhārayitavyāni na vācayitavyāni na manasikartavyāni nāpi parebhyo deśayitavyāni, idaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ yo 'sya na mārakarmāṇy upadiśati, na māradoṣān ācaṣṭe, iti hi māraḥ pāpīyān buddhaveṣeṇa vivecayati bodhisattvaṃ mahāsattvam upasaṃkramyaivaṃ bravīti: kiṃ te kulaputra prajñāpāramitayā bhāvitayā? kiṃ te dhyānapāramitayā bhāvitayā? kiṃ te vīryapāramitayā bhāvitayā? kiṃ te kṣāntipāramitayā bhāvitayā? kiṃ te śīlapāramitayā bhāvitayā? kiṃ te dānapāramitayā bhāvitayā? idaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte māraḥ pāpīyān buddhaveṣeṇa śrāvakabhūmipratisaṃyuktāni sūtrāṇi geyaṃ vyākaraṇaṃ gāthodānaṃ nidānam itivṛttakaṃ jātakāni vaipulyam adbhutadharmāvadānopadeśam upadekṣyati prakāśayiṣyati vibhajiṣyati uttānīkariṣyati saṃprakāśayiṣyati, imāny evaṃrūpāṇi (psp1-2: 15) mārakarmāṇi cākhyātāni nāvabodhayati, idam api subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte bodhisattvaṃ mahāsattvam upasaṃkramyaivaṃ vakṣyati; na te kulaputra kiṃcid bodhicittaṃ nāpi tvam avinivartanīyo nāpi tvaṃ śakṣyasy anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ, ya imāny evaṃrūpāṇi mārakarmāṇy ākhyātāni nāvabodhayati, idam api subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya buddhaveṣeṇopasaṃkramyaivaṃ vakṣyati; cakṣuḥ kulaputra śūnyam ātmanā cātmīyena ca, evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo manaḥ śūnyam ātmanā cātmīyena ca, rūpaṃ śūnyam ātmanā cātmīyena ca, evaṃ śabdo gandho rasaḥ spraṣṭavyāni dharmāḥ śūnyā ātmanā cātmīyena ca, cakṣurvijñānaṃ śūnyam ātmanā cātmīyena ca, evaṃ śrotravijñānaṃ ghrāṇavijñānaṃ jihvāvijñānaṃ kāyavijñānaṃ manovijñānaṃ śūnyam ātmanā cātmīyena ca, cakṣuḥsaṃsparśaḥ śūnya ātmanā cātmīyena ca, evaṃ śrotrasaṃsparśo ghrāṇasaṃsparśo jihvāsaṃsparśaḥ kāyasaṃsparśo manaḥsaṃsparśaḥ śūnya ātmanā cātmīyena ca, cakṣuḥsaṃsparśapratyayavedayitaṃ śūnyam ātmanā cātmīyena ca, evaṃ śrotrasaṃsparśapratyayavedayitaṃ ghrāṇasaṃsparśapratyayavedayitaṃ jihvāsaṃsparśapratyayavedayitaṃ kāyasaṃsparśapratyayavedayitaṃ manaḥsaṃsparśapratyayavedayitaṃ śūnyam ātmanā cātmīyena ca, dānapāramitā śūnyā ātmanā cātmīyena ca, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā śūnyā ātmanā cātmīyena ca, smṛtyupasthānāni śūnyāni ātmanā cātmīyena ca, evaṃ samyakprahāṇāni ṛddhipādā indriyāni balāni bodhyaṅgāni mārgā yāvad āveṇikā buddhadharmāḥ śūnyā ātmanā cātmīyenaca, kiṃ kariṣyasy anuttarāṃ samyaksaṃbodhim abhisaṃbudhya ya imāny evaṃrūpāṇi mārakarmāṇi nācaṣṭe nopadiśati, idaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte māraḥ pāpīyān bodhisattvaṃ mahāsattvaṃ pratyekabuddhaveṣeṇopasaṃkramyaivaṃ vakṣyati; śūnyā kulaputra pūrvā dig buddhair bhagavadbhir bodhisattvaiḥ śrāvakaiś ca nātra buddho na bodhir na bodhisattvo na śrāvakaḥ, evaṃ samantād daśa diśaḥ śūnyā (psp1-2: 16) buddhair bhagavadbhir bodhisattvaiḥ śrāvakaiś ca nātra buddho na bodhir na bodhisattvo na śrāvakaḥ, ya imāny evaṃrūpāṇi mārakarmāṇi nopadekṣyanti, imāni subhūte bodhisattvasya mahāsattvasya pāpamitrāṇi veditavyāni. punar aparaṃ subhūte māraḥ pāpīyān śramaṇaveṣeṇopasaṃkramya bodhisattvaṃ mahāsattvaṃ sarvākārajñatāpratisaṃyuktebhyo manasikārebhyo vivekṣya śrāvakapratyekabuddhapratisaṃyuktair manasikārair anuśāsiṣyati avavadiṣyati, ya idam evaṃrūpaṃ mārakarma nopadekṣyati, idaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte māraḥ pāpīyān upādhyāyācāryaveṣeṇopasaṃkramya bodhisattvaṃ mahāsattvaṃ bodhisattvacaryāyā vivecayiṣyati sarvākārajñatāpratisaṃyuktebhyo manasikārebhyo vivecayiṣyati, smṛtyupasthāneṣu niyojayiṣyati samyakprahāṇeṣu ṛddhipādeṣu indriyeṣu baleṣu bodhyaṅgeṣu mārge niyojayiṣyati śūnyatāyām ānimitte 'praṇihite niyojayiṣyati, imāny evaṃrūpān dharmān sākṣātkṛtvā śrāvakabhūmiṃ sākṣātkuruṣva, kiṃ te kariṣyaty anuttarāṃ samyaksaṃbodhiṃ ya imāny evaṃrūpāṇi mārakarmāṇi nācaṣṭe nopadiśati, idaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte māraḥ pāpīyān mātāpitṛveṣeṇopasaṃkramya bodhisattvaṃ mahāsattvam evaṃ vakṣyati; ehi tvaṃ kulaputra srotaāpattiphalasākṣātkriyāyai yogam āpadyasva sakṛdāgāmiphalasākṣātkriyāyai anāgāmiphalasākṣātkriyāyai arhattvaphalasākṣātkriyāyai yogam āpadyasva kiṃ te 'nuttarayā samyaksaṃbodhyā abhisaṃbuddhayā yasyāḥ kṛtaśo 'saṃkhyeyān aprameyān kalpān saṃsāre saṃsaratā hastacchedāḥ pādacchedāś cānubhavitavyāḥ, ya imāny evaṃrūpāṇi mārakarmāṇi nopadekṣyati nākhyāsyati, idaṃ subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya māraḥ pāpīyān bhikṣuveṣeṇopasaṃkramya rūpam anityam iti deśayiṣyaty upalambhayogena, rūpaṃ duḥkham anātmakaṃ śāntaṃ viviktaṃ śūnyam ānimittam apraṇihitam iti deśayiṣyaty upalambhayogena, vedanā saṃjñā saṃskārā vijñānam anityam (psp1-2: 17) iti deśayiṣyaty upalambhayogena, vijnānaṃ duḥkham anātmakaṃ śāntaṃ viviktaṃ śūnyam ānimittam apraṇihitam iti deśayiṣyaty upalambhayogena, cakṣuḥ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'nityaṃ duḥkham anātmakaṃ śāntaṃ viviktaṃ śūnyam ānimittam apraṇihitam iti deśayiṣyaty upalambhayogena, evaṃ yāvat smṛtyupasthānāny anityāni duḥkhāny anātmakāni śāntāni viviktāni śūnyāni ānimittāni apraṇihitānīti deśayiṣyaty upalambhayogena, evaṃ samyakprahāṇāni ṛddhipādā indriyāṇi balāni bodhyaṅgāni mārgo 'nityo duḥkho 'nātmakaḥ śānto viviktaḥ śūnya ānimitto 'praṇihita iti deśayiṣyaty upalambhayogena, yāvad buddhadharmā api anityā duḥkhā anātmakāḥ śāntā viviktāḥ śūnyā ānimittā apraṇihitā iti deśayiṣyaty upalambhayogena, ya imāny evaṃrūpāṇi mārakarmāṇi nopadekṣyati nākhyāsyati, idam api subhūte bodhisattvasya mahāsattvasya pāpamitraṃ veditavyaṃ viditvā ca parivarjayitavyam. iti kalyāṇamitradvitīyasaṃparigrahaḥ ity uktaṃ nirvedhāṅgaṃ caturvidham
221：菩薩復有惡知識，與說魔所樂事。魔波旬作佛形像，往到菩薩所，使菩薩遠離六波羅蜜，語菩薩言：善男子！用是六波羅蜜學為？當知是菩薩惡知識。魔復作佛形像，往到菩薩所，分別廣說聲聞所應行經，但為說是魔事；當知是菩薩惡知識。魔復作佛形像，往到菩薩所，語菩薩言：善男子！汝亦無菩薩意，亦非阿惟越致。汝亦不能成阿耨多羅三耶三菩。假令不教菩薩令覺魔事者，是菩薩惡知識。魔波旬復作佛形像，往到菩薩所，語菩薩言：善男子！眼耳鼻舌身意空，六衰、十八性皆空，六波羅蜜、三十七品、佛十八法皆空。用是阿耨多羅三耶三菩學為？有作是教者，是為菩薩惡知識。 復次，須菩提！魔復作辟支佛形像，往至菩薩所，語菩薩言：善男子！十方皆空，無有佛、亦無有菩薩、亦無有聲聞。而為菩薩說是輩魔事，當知是則菩薩惡知識。魔復作聲聞形像，被服往到菩薩所，斷菩薩薩云若意，為說聲聞、辟支佛行。有作是教者，則是菩薩惡知識。魔復作菩薩師和上，被服到菩薩所，教令離菩薩行、教令離薩云若、三十七品及佛十八法，持空、無相、無願法授菩薩：汝當念是法，受聲聞地證，當用是阿耨多羅三耶三菩學為？是但魔事耳。復次，須菩提！魔復作菩薩母形像，來至菩薩所言：子！汝當受是須陀洹證，習羅漢果證；當用是阿耨多羅三耶三菩為？當受是無央數劫生死，當受是截手截腳之痛。向菩薩說是輩魔事，是則魔所作。復次，須菩提！魔復作比丘，被服至菩薩所，語菩薩言：眼耳鼻舌身意，無常、苦、空、非我，空、無相、無願、寂靜。為說三十七品、佛十八法，皆為說相著事；當知是菩薩之惡知識。覺已，當急遠離之。	222：於是須菩提白佛言：唯，天中天！云何菩薩摩訶薩而為惡師之所攝錄？隨惡師教？聞說般若波羅蜜，或恐或怖而心懷懅？佛告須菩提：於是，須菩提！菩薩摩訶薩惡師，制止行者令不得學般若波羅蜜、禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜，而反教之：不當教此六波羅蜜，是非怛薩阿竭、阿羅訶、三耶三佛所說。人所合禍橫作，此經不當聽，是不當受持諷誦，讀已不當思惟、為他人說。是菩薩摩訶薩惡師。復次，須菩提！菩薩摩訶薩惡師者，而不肯為分別覺事，不令觀見魔之瑕穢。於是弊魔波旬化作佛像，而即往詣菩薩摩訶薩所，而抑制之，令不修學六波羅蜜，言：善男子！用為學此般若波羅蜜？用為學此禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜？何為奉行？當知是菩薩摩訶薩惡師！復次，須菩提！於時弊魔化作佛像，為菩薩摩訶薩說聲聞、辟支佛經，而為講論，當捐施與，為分別解誼理所趣，敷演美辭，令離菩薩摩訶薩大乘之法，墮於聲聞、辟支佛地。當知是菩薩摩訶薩惡師！復次，須菩提！於是弊魔化作佛像，往詣菩薩摩訶薩所，而謂之言：唯，善男子！今仁所學非為道心，非阿惟越致。卿之所學，終不逮阿耨多羅三耶三菩阿惟三佛！如是色像魔之罪緣，不能觀察亦不覺了知，是菩薩摩訶薩惡師！復次，須菩提！菩薩摩訶薩為精進行，於時弊魔化作佛像，往詣菩薩摩訶薩所，而謂之言：善男子！知眼則為空，便是吾許，亦是我身；耳鼻舌身意則亦為空，便是吾許，亦是我身。為說經法：色則為空，色是吾許，亦是我身；痛痒思想生死識是吾許，亦是我身。色聲香味細滑法是吾許，亦是我身；眼所習者因緣痛痒，計則為空，謂是吾許，亦是我身。耳鼻舌身意所習因緣痛痒之樂十八種，計則為空，謂是吾身許，亦是我身。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，計則為空，謂是吾許，亦是我身。四意止、四意斷、四神足、五根、五力、七覺意、八由行，計則為空，謂是吾許，亦是我身。十種力、四無所畏、四分別辯、十八不共諸佛之法，計則為空，謂是吾許，亦是我身。用此求慕阿耨多羅三耶三菩阿惟三佛乎？其不分別如是色像，魔之所興，所分別說亦不覺了，如是菩薩摩訶薩惡師！復次，須菩提！弊魔復變化作佛像，往詣菩薩摩訶薩所言：善男子！東方諸佛世尊及諸菩薩、聲聞、辟支佛，亦無諸佛、聲聞、辟支佛及與十方世界。其如是輩興魔事者，不能分別，亦不識知，不能覺了，當知是菩薩摩訶薩惡師。弊魔波旬復化作聲聞像，往詣菩薩摩訶薩所而謂之言：此輩往古皆學精進薩芸若慧，思惟空事，亦復修學聲聞、辟支佛事，思惟分別而見教授。不為分別如是魔事，當知是菩薩摩訶薩為惡師！復次，須菩提！弊魔波旬化作和上形體被服，往詣菩薩摩訶薩所，為菩薩行空寂，志於精進薩芸若慧，思空寂寞；色痛痒思想生死識為空寂寞；眼耳鼻舌身意亦空寂寞；十八種、十二因緣，四意止、四意斷、四神足、五根、五力、七覺意、八由行，亦復寂寞。十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復寂寞；空、無想、無願而為教授：善男子！覺了是法在聲聞地，何所造求？不如於是自求滅度，用阿耨多羅三耶三菩阿惟三佛乎？當知是菩薩摩訶薩惡師！復次，須菩提！菩薩摩訶薩惡師者，弊魔波旬化作父母形像，往詣菩薩摩訶薩所而謂之言：此善男子已得證須陀洹果、斯陀含果、阿那含果、阿羅漢果，而精進行阿耨多羅三藐三菩提、阿惟三佛。乃往古世不可計會無央數劫，周旋生死布施手足而修精進。不為分別如是色像無所益誼，當知是菩薩摩訶薩惡師。復次，須菩提！菩薩摩訶薩以是比像觀其惡師，已逮見者、以得見者而遠離之，為分別說苦、空、無常、非身、無想無願，則為寂寞，為其分別顛倒之事，有所思惟，四意止、四意斷、神足、根、力、覺意、由行，亦無所得。十種力、四無所畏、四分別、辯十八不共諸佛之法，不為解說。如是之法魔所興事，而不分別，當知是菩薩摩訶薩惡師。是菩薩摩訶薩所以惡師，有十二緣，常當棄之，何況其餘。	223：1)須菩提白佛言：世尊！云何菩薩摩訶薩隨惡知識，聞般若波羅蜜驚畏怖？2)佛告須菩提：菩薩摩訶薩惡知識，教離般若波羅蜜，離禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜。須菩提！是名菩薩摩訶薩惡知識。3)須菩提！菩薩摩訶薩復有惡知識，不說魔事、不說魔罪，不作是言：惡魔作佛形像來，教菩薩離六波羅蜜。語菩薩言：善男子！用修般若波羅蜜為？用修禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜為？當知是菩薩摩訶薩惡知識。4)復次，須菩提！惡魔復作佛形像到菩薩所，為說聲聞經若修妬路乃至憂波提舍，教詔分別演說如是經，不為說魔事魔罪，當知是菩薩摩訶薩惡知識。5)復次，須菩提！惡魔作佛形像到菩薩所，作是語：善男子！汝無真菩薩心，亦非阿惟越致地，汝亦不能得阿耨多羅三藐三菩提。不為說如是魔事魔罪，當知是菩薩惡知識。6)復次，須菩提！惡魔作佛形像到菩薩所，語菩薩言：善男子！色空，無我、無我所，受想行識空，無我、無我所。眼空，無我、無我所。乃至意觸因緣生受空，無我、無我所。檀那波羅蜜空乃至般若波羅蜜空。四念處空乃至十八不共法空。汝用阿耨多羅三藐三菩提為？如是魔事魔罪不說不教，當知是菩薩惡知識。7)復次，須菩提！惡魔作辟支佛身到菩薩所，語菩薩言：善男子！十方皆空，是中無佛、無菩薩、無聲聞。如是魔事魔罪不說不教，當知是菩薩摩訶薩惡知識。8)復次，須菩提！惡魔作和上阿闍梨身來到菩薩所，教離菩薩道，教離一切種智，教離四念處乃至八聖道分，教離檀那波羅蜜，乃至教離十八不共法，教入空、無相、無作，作是言：善男子！汝修念是諸法得聲聞證，用阿耨多羅三藐三菩提為？如是魔事魔罪不說不教，當知是菩薩惡知識。9)復次，須菩提！惡魔作父母形像到菩薩所，語菩薩言：子！汝為須陀洹果證故懃精進，乃至阿羅漢果證故懃精進。汝用阿耨多羅三藐三菩提為？求阿耨多羅三藐三菩提，當受無量阿僧祇劫生死，截手截腳受諸苦痛。如是魔事魔罪不說不教，當知是菩薩惡知識。10)復次，須菩提！惡魔作比丘形像到菩薩所，語菩薩言：眼無常可得法乃至意無常可得法，眼苦、眼無我，眼空、無相、無作、寂滅、離說可得法，乃至意亦如是。用有所得法說四念處，乃至用有所得法說十八不共法。須菩提！如是魔事魔罪不說不教，當知是菩薩惡知識，知已當遠離之。
220：爾時，具壽善現復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時，為諸惡友所攝受故，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖？佛告善現：諸菩薩摩訶薩惡友者，若教厭離般若波羅蜜多，若教厭離靜慮、精進、安忍、淨戒、布施波羅蜜多，謂作是言：咄哉！男子！汝等於此不應修學。所以者何？如是六種波羅蜜多非佛所說，是文頌者虛誑製造，是故，汝等不應聽習，不應受持，不應讀誦，不應思惟，不應推究，不應為他宣說開示。善現！是為菩薩摩訶薩惡友。復次，善現！諸菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，來教菩薩厭離六種波羅蜜多言：善男子！汝等何用修此六種波羅蜜多？善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，來為菩薩宣說開示聲聞、獨覺相應之法，所謂契經乃至論義，分別顯了令專修學。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，至菩薩所作如是言：汝非菩薩，無菩提心，不能安住不退轉地，不能證得所求無上正等菩提。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作佛形像，來語菩薩摩訶薩言：汝等當知！色空無我、我所，受、想、行、識空無我、我所；眼處空無我、我所，乃至意處空無我、我所；色處空無我、我所，乃至法處空無我、我所；眼界空無我、我所，乃至意界空無我、我所；色界空無我、我所，乃至法界空無我、我所；眼識界空無我、我所，乃至意識界空無我、我所；眼觸空無我、我所，乃至意觸空無我、我所；眼觸為緣所生諸受空無我、我所，乃至意觸為緣所生諸受空無我、我所；四念住空無我、我所，乃至八聖道支空無我、我所；布施波羅蜜多空無我、我所，乃至般若波羅蜜多空無我、我所；空解脫門空無我、我所，無相、無願解脫門空無我、我所；佛十力空無我、我所，乃至十八佛不共法空無我、我所。何用無上正等菩提？善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作獨覺形像來至菩薩所，作如是言：咄！善男子！東西南北四維上下十方世界，一切如來應正等覺、聲聞、菩薩都無所有，汝於是事應深信受，勿自勤苦欲求供養，聽聞正法如說修行。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作聲聞形像來至菩薩所，令深厭離一切智智相應作意，令極忻樂聲聞、獨覺相應作意。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔化作親教軌範形像來至菩薩所，令深厭離菩薩勝行，所謂布施波羅蜜多乃至般若波羅蜜多；及令厭離一切智智，所謂無上正等菩提。唯教修習三解脫門，速證聲聞或獨覺地，不趣無上正等菩提。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作父母形像，來至菩薩所告言：子！子！汝當精勤求證預流、一來、不還、阿羅漢果，足得永離生死大苦，速證涅槃究竟安樂，何用遠趣諸佛無上正等菩提？求菩提者要經無量無數大劫，輪迴生死教化有情，捨命、捨身、斷支、斷節，徒自勤苦誰荷汝恩，所求菩提或證不證！善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。復次，善現！菩薩摩訶薩惡友者，若不為說魔事、魔過，謂有惡魔作苾芻形像來至菩薩所，以有所得而為方便，說色無常相實有可得，說受、想、行、識無常相實有可得；說色苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得，說受、想、行、識苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得。以有所得而為方便，說眼處乃至意處無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說色處乃至法處無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說眼界乃至意界無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說色界乃至法界無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說眼識界乃至意識界無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說眼觸乃至意觸無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說眼觸為緣所生諸受乃至意觸為緣所生諸受無常相、苦相、無我相、不淨相、空相、無相相、無願相、寂靜相、遠離相實有可得；以有所得而為方便，說四念住乃至八聖道支實有可得令其修學；以有所得而為方便，說布施波羅蜜多乃至般若波羅蜜多實有可得令其修學；以有所得而為方便，說空、無相、無願解脫門實有可得令其修學；以有所得而為方便，說陀羅尼門、三摩地門實有可得令其修學；以有所得而為方便，說五眼、六神通實有可得令其修學；以有所得而為方便，說佛十力乃至十八佛不共法實有可得令其修學。善現！若不為說如是等事令覺悟者，當知是為菩薩摩訶薩惡友。若菩薩摩訶薩修行般若波羅蜜多時，為此惡友所攝受者，聞說如是甚深般若波羅蜜多，其心有驚有恐有怖。是故菩薩摩訶薩修行般若波羅蜜多時，於諸惡友應審觀察方便遠離。

Subhuti: How does it come about that a Bodhisattva is being taken hold of by a Bad Friend, and that (PI58) in consequence he becomes afraid when he hears this exposition of Perfect Wisdom?

The Lord: Here a Bodhisattva is dissuaded from Perfect Wisdom by such words as, "One should not train in that! This has not been taught by the Tathagatas", "it is mere poetry made by poets, and one should not listen to it, learn or study it, bear it in mind, preach it, attend to it or demonstrate it to others!" This is what Bad Friends do to a Bodhisattva.

•Furthermore, someone is a Bad Friend to a Bodhisattva if he does not point out to him the deeds of Mara, does not describe to him the faults of Mara.* Here Mara, the Evil One, approaches the Bodhisattva in the guise of a Buddha and dissuades him from the six perfections, with the words: "What for do you, son of good family, develop the perfection of wisdom, and the other perfections?" Or Mara, the Evil One, will, in the guise of the Buddha, expound, reveal, analyse, amplify and illuminate the scriptures associated with the level of a Disciple, i.e. the Discourses, Discourses in Prose and Verse Mingled, Predictions, Verses, Summaries, Origins, Thus-was-said, Birth-Stories, Expanded Texts, Marvels, Tales, and Expositions. Or Mara, the Evil One, may approach the Bodhisattva and say, "You, son of good family, have never had the thought of enlightenment, nor are you irreversible, nor will you be able to know full enlightenment". Or Mara, the Evil One, may approach the Bodhisattva in the guise of the Buddha, and say to him, "The eye (PI 59), son of good family, the ear, and everything up to the Buddha-dharmas, (all this) is empty of self and of what belongs to a self. What can you possibly do to know full enlightenment?" Or Mara,

the Evil One, may approach the Bodhisattva in the guise of a Pratyeka-buddha, and say to him, "Empty, O son of good family, is each of the ten directions of Buddhas and Lords, of Bodhisattvas and Disciples, and it contains no Buddha, and no enlightenment, no Bodhisattva and no Disciple". Or Mara, the Evil One, approaches the Bodhisattva in the guise of a Disciple, dissuades him from attentions associated with the knowledge of all modes and instructs and admonishes him in atten-

tions associated with the Disciples and Pratyekabuddhas. Or Mara, the Evil One, may in the guise of his preceptor or teacher dissuade the Bodhisattva from the course of a Bodhisattva and from the attentions associated with the knowledge of all modes. With regard to the applications of mindfulness, the right efforts, etc. to: the paths, with regard to the Empty, the Signless, and the Wîshless, he will enjoin that, "after you have realised these dharmas, you should realise the level of a Disciple. What is there for you in knowing the utmost, right and perfect enlightenment?"

(PI60) Or Mara, the Evil One, may approach the Bodhisattva in the guise of his father or mother and say to him, "Come on, son of good family, make efforts to win the realisation of the fruit of a Streamwinner, etc. to: the fruit of an Arhat! What is there for you in knowing full enlightenment, if for the sake of it you must, for countless aeons, wander about in Samsara, and experience the cutting off of hands and feet?" Or, finally, Mara the Evil One may approach the Bodhisattva in the guise of a monk, and demonstrate to him that "form is impermanent, ill, not the self, and so for all the dharmas up to the Buddhadharmas, but while assuming an objective basis. One who does not point out or describe such deeds of Mara, he should be known as a Bad Friend, and, once recognized as such, should be shunned.