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/
無縛解品第十五
1.
|
atha khalv āyuṣmān subhūtir bhagavantam etad avocat: mahāsannāhasannaddho mahāsannāhasannaddha iti bhagavan bodhisattvo mahāsattva ity ucyate, kiyatā bhagavan bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate? bhagavān āha: iha subhūte bodhisattvo mahāsattvo mahāyānaṃ sannahya yad uta dānapāramitāsannāhaṃ śīlapāramitāsannāhaṃ kṣāntipāramitāsannāhaṃ vīryapāramitāsannāhaṃ dhyānapāramitāsannāhaṃ prajñāpāramitāsannāhaṃ sannahyate, smṛtyupasthānasannāhaṃ sannahya, samyakprahāṇarddhipādendriyabalabodhyaṅgamārgasannāhaṃsannahya, apramāṇadhyānārūpyasamāpattisannāhaṃ sannahya, adhyātmaśūnyatāsannāhaṃ sannahya, bahirdhāśūnyatāsannāhaṃ sannahya, adhyātmabahirdhāśūnyatāsannāhaṃ sannahya, yāvad abhāvasvabhāvaśūnyatāsannāhaṃ sannahya, abhijñābalasannāhaṃ sannahya, vaiśāradyasannāhaṃ sannahya, pratisaṃvitsannāhaṃ sannahya, aṣṭādaśāveṇikabuddhadharmasannāhaṃ sannahya, sarvākārajñatāsannāhaṃ sannahya, buddhavigrahasannāhaṃ sannahya, trisāhasramahāsāhasraṃ lokadhātum avabhāsena spharati ca, ṣaḍ vikāraṃ kampayati ca sarvasmin nairayikabhavane ca tam agniskandhaṃ nirvāpya nairayikānāṃ sattvānāṃ duḥkhāni praśāmya tān sarvān nirvāṇābhimukhān vijñāya bodhisattvo mahāsattva (psp1-2: 47) evaṃ śabdam udīrayati ghoṣam anuśrāvayati namas tathāgatāyārhate samyaksaṃbuddhāyeti, tatas te nairayikāḥ sattvās taṃ buddhaghoṣaṃ śrutvā sukhaṃ pratilabhante, te tenaiva sukhasaumanasyena tebhyo nirayebhyo vyutthāya tatra lokadhātāv upapadyante yatra buddhān bhagavataḥ paśyanty ārāgayanti devamanuṣyopapattiñ ca parigṛhṇanti, evaṃ tiryagyonito yamalokato vyutthāya tatra lokadhātāv upapadyante yatra buddhān bhagavataḥ paśyanty ārāgayanti ca devamanuṣyopapattiṃ ca parigṛhṇanti, evaṃ pūrvasyāṃ diśi dakṣiṇasyāṃ paścimāyām uttarasyām uttarapūrvasyāṃ pūrvadakṣiṇasyāṃ dakṣiṇapaścimāyāṃ paścimottarasyām adha ūrdhvadiśi gaṅgānadīvālukopamān lokadhātūn avabhāsena spharati ca ṣaḍ vikāraṃ kampayati ca sarveṣu nairayika bhavaneṣu ca tam agniskandhaṃ nirvāpya nairayikānāṃ sattvānāṃ duḥkhāni praśāmya tān sarvān nirvāṇābhimukhān vijñāya bodhisattvo mahāsattva evaṃ śabdam udīrayati ghoṣam anuśrāvayati namas tathāgatāyārhate samyaksaṃbuddhāyeti, tatas te nairayikāḥ sattvās taṃ buddhaghoṣaṃ śrutvā sukhaṃ pratilabhante, te tenaiva sukhasaumanasyena tebhyo nirayabhyo vyutthāya tatra tatra lokadhātāv upapadyante yatra yatra budhhān bhagavataḥ paśyanty ārāgayanti devamanuṣyopapattiṃ ca parigṛhṇanti, evaṃ tiryagyonibhyo yamalokebhyo vyutthāya tatra tatra lokadhātāv upapadyante yatra yatra buddhān bhagavataḥ paśyanty ārāgayanti devamanuṣyopapattiṃ ca parigṛhṇanti. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe mahato janakāyasya purato nirayāṃs tiryagyoniyamalokaṃ ca nirmimīte nirmāya teṣāṃ sattvānāṃ buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdam anuśrāvayati, tatas tena buddhaśabdena dharmaśabdena saṃghaśabdena tebhyo nirayatiryagyoniyamalokebhyo vyutthāya devamanuṣyeṣūpapadyeran, api tu subhūte tena māyākāreṇa māyākārāntevāsinā vā kaścit sattvo nirayatiryagyoniyamalokagatibhyo vyutthāpitaḥ? subhūtir āha: no bhagavan. bhagavān āha: evam eva subhūte bodhisattvena mahāsattvena asaṃkhyeyeṣv aprameyeṣv apramāṇeṣu lokadhātuṣu sattvāṃs tribhyo 'pāyebhyaḥ parimocya na kaścit sattvaḥ parimocito bhavati. tat kasya (psp1-2: 48) hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāyānasamārūḍho mahāsannāhasannaddha ity ucyate. iti karuṇāsaṃbhāraḥ |
||
|
221：摩訶般若波羅蜜僧那僧涅品第十八 爾時須菩提白佛言：何等為菩薩摩訶薩僧那僧涅？佛告須菩提：六波羅蜜、三十七品、內外空，及有無空、佛十八法及一切智，被諸功德之鎧成佛身，光徹三千大千剎土；復以光普遍十方恒邊沙佛國土，便為六反震動，三千大千剎土復六反震動。 |
222：摩訶般若波羅蜜無縛品第十五 須菩提白佛言：所謂摩訶僧那僧涅，菩薩摩訶薩被大德鎧。何謂菩薩摩訶薩僧那僧涅者？佛告須菩提：於是菩薩摩訶薩被戒德鎧，行檀波羅蜜、尸波羅蜜、羼波羅蜜、禪波羅蜜、般若波羅蜜，為摩訶僧那僧涅。四意、四斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，內空僧那僧涅，外空僧那僧涅，其諸所有自然之空僧那僧涅，薩芸若慧僧那僧涅，被佛形像僧那僧涅已，則以光明照三千大千世界，八方上下，亦復如是。其大光明靡不周遍，又復能動三千大千世界，至于東方江河沙等佛土，八方上下，各亦如是，莫不涌震。 |
223：莊嚴品第十七 爾時須菩提白佛言：世尊！菩薩摩訶薩大莊嚴，何等是大莊嚴？何等菩薩能大莊嚴？佛語須菩提：菩薩摩訶薩摩訶衍大莊嚴，所謂檀那波羅蜜乃至般若波羅蜜莊嚴，四念處莊嚴乃至八聖道分，內空莊嚴乃至無法有法空，十力乃至十八不共法及一切種智莊嚴，變身如佛莊嚴。光明遍照三千大千國土，亦照東方如恒河沙等國土，南西北方四維上下亦復如是。三千大千國土六種震動，亦動東方如恒河沙等諸國土，南西北方四維上下亦復如是。 |
|
220：第二分無縛解品第十五 爾時，具壽善現白佛言：世尊！如說菩薩摩訶薩被大乘鎧者，云何菩薩摩訶薩被大乘鎧？佛告善現：1)若菩薩摩訶薩能被布施乃至般若波羅蜜多鎧，是為菩薩摩訶薩被大乘鎧。2)若菩薩摩訶薩能被四念住乃至八聖道支鎧，是為菩薩摩訶薩被大乘鎧。3)若菩薩摩訶薩能被內空乃至無性自性空鎧，是為菩薩摩訶薩被大乘鎧。4)若菩薩摩訶薩乃至能被如來十力乃至十八佛不共法鎧，是為菩薩摩訶薩被大乘鎧。5)若菩薩摩訶薩能被一切智、道相智、一切相智鎧，是為菩薩摩訶薩被大乘鎧。6)若菩薩摩訶薩能自變身如佛形像，放大光明照三千界乃至十方殑伽沙等諸佛世界，與諸有情作饒益事，是為菩薩摩訶薩被大乘鎧。7)復次，善現！若菩薩摩訶薩被如是等諸功德鎧，放大光明照三千界乃至十方殑伽沙等諸佛世界，亦令諸界六三變動，謂動、極動、等極動等，為諸有情作大饒益。善現！是為菩薩摩訶薩被大乘鎧。 |
||
CHAPTER 14 NEITHER BOUND NOR FREED
19. The Equipment.
I 9.1. THE EQUIPMENT WITH COMPASSION.
(7. Emancipation a mock show.)
Subhuti: Because he is "armed with a great armour" a Bodhisattva is called a "great being". Armed with how much of an armour can he be called "armed with the great armour"? The Lord: He is armed with the great vehicle, the six perfections, the applications of mindfulness, etc. to: the knowledge of all modes. (PI86) Armed with a Buddha-frame, 1 he radiates light over the great trichiliocosm and shakes it in six ways. In all infernal becomings he extinguishes the (great) mass of fire, appeases the sufferings of beings in the hells, and places 2 all of them face to face with Nirvana. The Bodhi-sattva then utters his message and pronounces the words, "Homage to the Tathagata, the Arhat, the Fully Enlightened One!" When they have heard the word "Buddha", the beings in the hells acquire (some) ease. Through that ease and gladness they emerge from their hells, are reborn in a world system in which they see and can please the Buddhas, the Lords, and win rebirth as gods and men. The same applies to the beings in the animal worlds and the world of Yama. It is thus that a Bodhisattva is called "armed with the great armour".
*Just as if a clever magician, or magician's apprentice, were to conjure up at the cross roads, in front of a great crowd of people, the hells, the animal world, and the world of Yama. He would then make these beings hear the message of Buddha, Dharma, and Samgha. Through that message they would emerge from those hells, from that animal world, from that world of Yama, and would be reborn among gods and men. Would then that magician, or magician's apprentice, have made any beings emerge from the hells, from the animal world, from the world of Yama?
Subhuti: No, O Lord.
The Lord: Even so, after a Bodhisattva has set free beings in countless world systems from these three states of woe, no being at all has been set free. And why? For such is the true nature of dharmas that in fact they are illusory. 3 It is thus that a Bodhisattva, a great being, who has mounted on the great vehicle, is called "armed with the great armour".* (PI 87)
2.
|
punar aparaṃ subhūte bodhisattvo mahāsattvo dānapāramitāyāṃ sthitvā mahāsannāhasannaddhas trisāhasraṃ mahāsāhasraṃ lokadhātuṃ vaiḍūryam ayaṃ nirmimīte vaiḍūryam ayaṃ nirmāya cakravartivyūhaṃ nirmimīte cakravartivyūhaṃ nirmāya annārthikebhyo 'nnaṃ dadāti, evaṃ yāvad vastrayānagandhamālyapuṣpadhūpavilepanacūrṇapariṣkāraṃ vāsaśayanāsanaprāvaraṇajīvitopakaraṇabhaiṣajyasuvarṇarūpyamaṇiratnapravāḍaśaṅkhaśilāmuktābharaṇāni yāvad anyatarānyataraṃ pariṣkāraṃ dadāti, so 'nnam annārthikebhyo datvā yāvad anyatarānyataraṃ pariṣkāraṃ datvā teṣāṃ sattvānāṃ dharmaṃ deśayati, yad uta imam eva ṣaṭpāramitāpratisaṃyuktam, te khalu punaḥ sattvās tāṃ dharmadeśanāṃ śrutvā na jātu tābhiḥ pāramitābhir virahitā bhavanti yavād anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe sthitvā mahato janakāyasya purato mahāntaṃ janakāyam abhinirmimīte nirmāya annam annārthikebhyo dadyād anyatarānyataraṃ pariṣkāran tad arthikebhyo dadyāt. tat kiṃ manyase? subhūte api nu tena māyākāreṇa māyākārāntevāsinā vā kasmaicit kiñcid dattaṃ bhavet. subhūtir āha: no bhagavan. bhagavān āha: evam eva subhūte bodhisattvena mahāsattvena yāvac cakravartivyūham abhinirmāya annam annārthikebhyo dadatā yāvad anyatarānyatarān mānuṣyakān pariṣkārān dadatā na kasmaicit sattvāya yāvad anyatarānyatarā mānuṣyakāḥ pariṣkārā dattā bhavanti. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti dānasaṃbhāraḥ |
||
|
221：十方恒邊沙佛國土菩薩，已受是光明住於檀波羅蜜，以大乘之鎧便能變化三千大千剎土化為琉璃，自變其形為遮迦越王，布施一切隨其所欲，飢渴與飲食，欲得衣者與衣，欲得香華醫藥布施種種，隨眾人身所便樂盡給與之。作是布施已，便為眾生說六波羅蜜行。眾生聞菩薩教已，至得阿耨多羅三耶三菩，不離六波羅蜜行。是為菩薩被大乘之鎧。須菩提！譬如工幻師在四要道頭於大眾人前布施，隨人所欲飲食、衣被、錢財，隨人意所索，幻人盡與。於須菩提意云何，是幻師頗有所布施於人不？須菩提白佛言：無所施亦無得者。佛告須菩提：菩薩自化身作遮迦越王布施，隨人所樂而在所與，恣人所欲而施與，雖施而無所與亦無得者。何以故？須菩提！法之幻法應爾。 |
222：其菩薩摩訶薩以是光明住檀波羅蜜，被摩訶衍大僧那鎧，變現三千大千世界悉為紺瑠璃；這變三千大千世界為紺瑠璃已，則復變為轉輪聖王；已變現為轉輪聖王莊嚴之像，則能廣施，飢者與食、渴者給漿、無衣與衣、無香與香，華飾雜香擣香、車乘象馬、僮僕侍使，恣人所求，屋宅居止所當得者，生活之業及餘眾人所欲得者，悉令得所。飲食、衣服、香華、象馬、屋宅，所當得者皆施眾人。令各得所已，則為眾生分別說法，宣義具足，遵修六波羅蜜。斯諸萌類聞所說法，則便尋跡行波羅蜜，至使逮得阿耨多羅三耶三菩阿惟三佛。是為菩薩摩訶薩摩訶衍僧那僧涅！譬如，須菩提！明慧幻士及慧弟子，於四大衢化作眾人生活之業。所以者何？諸幻師法自應當然以此為術，施於無數眾生人之所乏飲食、衣服、香華、諸飾、象馬、屋宅。於須菩提意云何，其幻師者，寧有所施給眾乏乎？答曰：不也，天中天！佛言：如是，須菩提！菩薩摩訶薩行六波羅蜜，三十七品，內空、外空及內外空、及諸所有自然之空所被僧那鎧，十種力、四無所畏、四分別辯、十八不共諸佛之法僧那之鎧，及薩芸若僧那僧涅，化為佛像被大德鎧，其光普照三千大千世界，及於東方、八方上下江河沙等諸佛國土，靡不周遍。十方各如江河沙等諸佛世界六反震動，以大光住檀波羅蜜，隨人所求，飲食、衣服、香華、諸飾、象馬、舍宅，生活之業，雖化所施，竟無所與。眾人各來有所受，取生活之具，亦無施者，亦無受者。所以者何？須菩提！是諸法者亦復如幻，幻不離法。是為菩薩摩訶薩摩訶僧那僧涅。 |
223：是菩薩摩訶薩住檀那波羅蜜摩訶衍大莊嚴。是三千大千國土變為琉璃，化作轉輪聖王，須食與食、須飲與飲，衣服臥具、花香瓔珞、搗香澤香、房舍燈燭醫藥，種種所須盡給與之。與已而為說法，所謂應六波羅蜜。眾生聞是法者，終不離六波羅蜜，乃至阿耨多羅三藐三菩提。如是，須菩提！是名菩薩摩訶薩摩訶衍大莊嚴。須菩提！譬如工幻師、若幻師弟子，於四衢道中化作大眾，於前須食與食、須飲與飲，乃至種種所須盡給與之？於須菩提意云何，是幻師實有眾生有所與不？須菩提言：不也，世尊！須菩提！菩薩摩訶薩亦如是，化作轉輪聖王，種種具足，須食與食、須飲與飲，乃至種種所須盡給與之。雖有所施，實無所與。何以故？須菩提！諸法相如幻故。 |
|
220：復次，善現！若菩薩摩訶薩能被布施波羅蜜多大功德鎧，1)普化三千大千世界如吠琉璃，亦化自身為大輪王，七寶眷屬無不圓滿，諸有情類須食與食，須飲與飲，須衣與衣，須乘與乘，塗香、末香、燒香、花鬘、房舍、臥具、醫藥、燈燭、真珠、金銀及餘種種珍寶資具，隨其所須悉皆施與。作是施已，復為宣說六到彼岸相應之法，令彼聞已終不墜墮，至得無上正等菩提，常不捨離六到彼岸相應之法。善現！是為菩薩摩訶薩被大乘鎧。2)善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種貧乏有情，隨其所須皆化施與。於意云何？如是幻事為有實不？ 善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，能被布施波羅蜜多大功德鎧，或化世界如吠瑠璃，或化自身為輪王等，隨有情類所須施與，及為宣說六到彼岸相應之法，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
I 9,2. THE EQUIPMENT WITH THE PERFECTION OF GIVING.
Furthermore, a Bodhisattva, armed with the great armour, stands firm in the perfection of giving. By his magic he conjures up a trichiliocosm made of lapis lazuli, conjures up a display worthy of a Universal Monarch, and gives food to the hungry, gives away garments, vehicles, perfumes, garlands, flowers, incense, ointments, medicinal powders, houses, dwelling places, robes, the necessities of life, medicines, gold, silver, jewels, gems, coral, conch shells, quartz, pearls, etc. He then demonstrates Dharma to those beings, i.e. this very Dharma connected with the six perfections. And, after they have heard this demonstration of Dharma, those beings will never again be lacking in these perfections until they know full enlightenment. It is thus that a Bodhisattva is called "armed with the great armour". It is just as if a clever magician, or magician's apprentice, were to conjure up a great crowd of people, and give food to the hungry, and thing upon thing to those in need of it. What do you think, Subhuti, has this magician, or magician's apprentice given anything to anyone? Subhuti: No, Lord.
The Lord: Even so should one understand the actions of the Bodhi-sattva who has stood in the perfection of giving. And why? For such is the true nature of dharmas that in fact they are illusory.
3.
|
punar aparaṃ subhūte bodhisattvo mahāsattvaḥ śīlapāramitāyāṃ sthitvā saṃcintyopapattiparigraheṇa cakravartikule pratyājāyate, sa tatra (psp1-2: 49) sthitvā sattvān daśakuśaleṣu karmapatheṣu pratiṣṭhāpayati, caturṣu dhyāneṣu caturṣv apramāṇeṣu catasṛṣv ārūpyasamāpattiṣu pratiṣṭhāpayati, saptatriṃśad bodhipakṣeṣu dharmeṣu pratiṣṭhāpayati, yāvad aṣṭādaśasv āveṇikeṣu buddhadharmeṣu pratiṣṭhāpayati, te ca sattvā na jātu virahitā bhavanti tayā dharmadeśanayā, yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe mahāntaṃ janakāyaṃ nirmāya daśakuśaleṣu karmapatheṣu pratiṣṭhāpayet, yāvad aṣṭādaśāveṇikeṣu buddhadharmeṣu pratiṣṭhāpayet, tena tāvataḥ sattvān yāvad buddhadharmeṣu pratiṣṭhāpya na kaścit sattvo yāvad buddhadharmeṣu pratiṣṭhāpito bhavati, evam eva subhūte bodhisattvena mahāsattvena tāṃs tāvataḥ sattvān daśakuśaleṣu karmapatheṣu pratiṣṭhāpya, yāvad aṣṭādaśasv āveṇikeṣu buddhadharmeṣu pratiṣṭhāpya na kaścit sattvo yāvad buddhadharmeṣu pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti śīlasaṃbhāraḥ |
||
|
221：復次，須菩提！菩薩摩訶薩住於尸波羅蜜，示現作遮迦越羅，於中使人持十善法，教人使為四禪、四等、四無形禪，立於三十七品至佛十八法。眾生聞是法教，至得道終不離是法教。須菩提！譬如幻師化作大眾人，教幻人持十善，立以三十七品至佛十八法。於須菩提意云何，頗有人立於十善、四禪、四無形禪，頗有人立於三十七品及佛十八法者不？須菩提對曰：無有立者也。世尊！佛告須菩提：菩薩立諸眾生於十善地、三十七品、佛十八法，亦不見有人住是法者。所以者何？法幻之法自應當爾。以是故，須菩提！菩薩摩訶薩為被大乘之鎧。
|
222：復次，須菩提！菩薩摩訶薩住尸波羅蜜，欲以救護諸受生者，故復現生轉輪王種。彼這立于轉輪王位，便以十善建發眾生，四禪、四等心、四無色定、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、十八不共諸佛之法，為諸眾生廣說經典，未曾令其離斯道誼，能使安隱至得佛道，是為僧那。譬如，須菩提！明達幻師、若慧弟子，於大四衢化無數眾不可稱計，為諸化人講說經法，建立十善，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法。於須菩提意云何，寧有眾人住十善乎？及三十七品、十種力、四無所畏、四分別辯、十八不共諸佛之法乎？答曰：不也，天中天！如是，須菩提！菩薩摩訶薩開化眾生，令住十善、三十七品、十八不共諸佛之法，亦無所勸立於眾生也。所以者何？須菩提！是謂諸法者亦復如幻，幻不離法。如是，須菩提！是為菩薩摩訶薩摩訶衍僧那僧涅也。 |
223：復次，須菩提！菩薩摩訶薩住尸羅波羅蜜，現生轉輪聖王家，以十善道教化眾生，有以四禪、四無量心、四無色定、四念處乃至十八不共法教化眾生。眾生聞是法者，至阿耨多羅三藐三菩提終不離是法。譬如幻師、若幻師弟子，於四衢道中化作大眾，以十善道教化令行，又以四禪、四無量心、四無色定、四念處乃至十八不共法教化令行。須菩提，於汝意云何，是幻師實有眾生教令行十善道乃至行十八不共法不？須菩提言：不也，世尊！須菩提！菩薩摩訶薩亦如是，以十善道教化眾生令行乃至十八不共法，實無眾生行十善道乃至十八不共法。何以故？諸法相如幻故。須菩提！是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩自被淨戒波羅蜜多大功德鎧，為有情故生輪王家，紹輪王位富貴自在，安立無量百千俱胝那庾多眾於十善業道，或四靜慮、四無量、四無色定，或四念住乃至八聖道支，或空、無相、無願解脫門，或佛十力乃至十八佛不共法，亦為宣說如是諸法令其安住，至得無上正等菩提，於如是法常不捨離。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作無量百千有情，令其安住十善業道乃至十八佛不共法。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，為有情故生輪王家，紹輪王位富貴自在，安立無量百千俱胝那庾多眾於十善業道乃至十八佛不共法。如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
I 9,3. THE EQUIPMENT WITH THE PERFECTION OF MORALITY.
Furthermore, a Bodhisattva stands firm in the perfection of morality. Through his acquisition of the power to be reborn at will he is reborn in the family of a Universal Monarch. He then establishes beings in the ten ways of wholesome action, the four trances, etc. to : in the eighteen special Buddhadharmas. And, until they know full enlightenment, these beings will never again be lacking in this demonstration of Dharma. (PI88) Just as if a magician, or magician's apprentice, had conjured up a great crowd of people and had established them in all these wholesome practices; however many beings he had established in those practices, no being at all would have been established in them. The same is true of the Bodhisattva. And why? For such is the true nature of dharmas, that in fact they are illusory.
4.
|
punar aparaṃ subhūte bodhisattvo mahāsattvaḥ kṣāntipāramitāyāṃ sthitvā sattvān kṣāntau samādāpayati niveśayati pratiṣṭhāpayati, kathaṃ ca subhūte bodhisattvo mahāsattvaḥ kṣāntipāramitāyāṃ sthitvā sattvān kṣāntau samādāpayati niveśayati pratiṣṭhāpayati? iha subhūte bodhisattvo mahāsattvaḥ prathamacittotpādam upādāya, evaṃ sannāhaṃ sannahyate, sacen mama sarvasattvā daṇḍaloṣṭamuṣṭiśastraprahāran dadyus tatra mayā ekam api kṣobhacittaṃ notpādayitavyaṃ sarvasattvāś caivaṃrūpāyāṃ kṣāntau pratiṣṭhāpayitavyā iti. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe mahāntaṃ janakāyaṃ nirmimīte te 'pi sarve tasya māyākārasya daṇḍair loṣṭair muṣṭibhiḥ śastrair vā prahāraṃ dadyuḥ, sa ca teṣu ekam api kṣobhacittaṃ notpādayet tāṃś ca sattvān nirmitān evaṃ rūpāyāṃ kṣāntau pratiṣṭhāpayet, tena tāvataḥ sattvān kṣāntau pratiṣṭhāpya na kaścit sattvaḥ pratiṣṭhāpito bhavati, evam eva subhūte bodhisattvena mahāsattvena tāṃs tāvataḥ sattvān kṣāntau pratiṣṭhāpya na kaścit sattvaḥ kṣāntau pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte (psp1-2: 50) dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti kṣāntisaṃbhāraḥ |
||
|
221：復次，須菩提！菩薩住羼波羅蜜，亦立眾生於羼波羅蜜。菩薩從初發意以來作誓言：假令眾生持刀杖害，我悉受，終不起惡意如彈指之頃；當復立眾生於忍辱地亦復如是。雖立眾生於羼波羅蜜，亦復如幻師，亦無眾生想。須菩提！是為菩薩大乘之鎧。 |
222：復次，須菩提！菩薩摩訶薩住羼波羅蜜，勸化眾生立忍度無極。何謂菩薩住羼波羅蜜？開化一切眾生之類立於忍辱無極之法。於是，須菩提！菩薩摩訶薩從初發意，等被德鎧而自誓願：假使一切群萌之類刀杖加我，使菩薩摩訶薩不當興發瞋恨之意須臾間也；亦復教化一切眾生使立此忍。譬如，須菩提！明達幻師及慧弟子，於大四衢化作無數不可計人，尋而捶撾以刀斫害。寧有所撾所斫害乎？答曰：不也，天中天！佛言：如是，須菩提！菩薩摩訶薩行羼波羅蜜，若有刀杖加其身者，皆而忍之；又化眾生令立此忍，亦無撾者亦無忍者。是為，須菩提！菩薩摩訶薩羼波羅蜜摩訶衍僧那僧涅也。 |
223：復次，須菩提！菩薩摩訶薩住羼提波羅蜜，教化眾生令行羼提波羅蜜。須菩提！云何菩薩摩訶薩住羼提波羅蜜，教化眾生令行羼提波羅蜜？須菩提！菩薩摩訶薩從初發心已來如是大莊嚴，若一切眾生罵詈刀杖傷害，菩薩摩訶薩於此中不起一念，亦教一切眾生行此忍辱。譬若幻師、若幻師弟子，於四衢道中化作大眾，令行忍辱，餘如上說。須菩提！是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩自被安忍波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被安忍波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被安忍波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被安忍波羅蜜多大功德鎧？善現！若菩薩摩訶薩從初發心至得無上正等菩提，被安忍鎧常作是念：假使一切有情之類，皆持刀仗來見加害，我終不起一剎那頃忿恨瞋心，勸諸有情亦修是忍。善現！是菩薩摩訶薩如心所念皆能成辦，乃至證得一切智智，常不捨離如是安忍，亦令有情修如是忍。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，或持刀杖更相加害，或有相勸修安忍行。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，自被安忍波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被安忍波羅蜜多大功德鎧，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
19,4. THE EQUIPMENT WITH THE PERFECTION OF PATIENCE.
Furthermore, a Bodhisattva stands firm in the perfection of patience. He instigates, exhorts, introduces beings to patience, in the following way: On account of his first production of the thought of enlightenment he puts on the armour thus: "If all beings were to hit me with sticks, clods, fists, or swords, not even one single thought of rage should be produced in me; and also all beings should I introduce to such patience!" Just as if a clever magician, or magician's apprentice, were to conjure up a great crowd of people: if they all hit him with sticks, clods, fists, or swords, nevertheless, he would produce towards them not even a single thought of rage; and if he were to introduce these magically created beings to such patience, no being at all would have been introduced to it, however many he had introduced to it. The same is true of the Bodhisattva. And why? For such is the true nature of dharmas that in fact they are illusory. (PI 89)
5.
|
punar aparaṃ subhūte bodhisattvo mahāsattvo vīryapāramitāyāṃ sthitvā sarvasattvān vīryapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, kathaṃ ca subhūte bodhisattvo mahāsattvo vīryapāramitāyāṃ sthitvā sarvasattvān vīryapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati? iha subhūte bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktair manasikāraiḥ kāyikacaitasikavīrye pratiṣṭhitaḥ sarvasattvān kāyikacaitasikavīrye samādāpayati niveśayati pratiṣṭhāpayati. tadyathāpi nāma subhūte dakṣo māyākāro vā māyākārāntevāsī vā caturmahāpathe mahāntaṃ janakāyaṃ nirmāya sarvākārajñatāpratisaṃyuktair manasikāraiḥ kāyikacaitasikavīrye pratiṣṭhāpayet, tena tāṃs tāvataḥ sattvān kāyikacaitasikavīrye pratiṣṭhāpya na kaścit sattvaḥ kāyikacaitasikavīrye pratiṣṭhāpito bhavati, evam eva subhūte bodhisattvena mahāsattvena tāṃs tāvataḥ sattvān kāyikacaitasikavīrye praviṣṭhāpya na kaścit sattvaḥ kāyikacaitasikavīrye pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti vīryasaṃbhāraḥ |
||
|
221：復次，須菩提！菩薩摩訶薩住於惟逮波羅蜜，立眾生精進意應薩云若，亦復如幻師；是為菩薩大乘之鎧。 |
222：復次，須菩提！菩薩摩訶薩住惟逮波羅蜜，勸化一切眾生之類，皆令建立惟逮波羅蜜。佛言：云何菩薩摩訶薩建立眾生於精進度無極？於是，須菩提！菩薩摩訶薩其心遵修薩芸若慧而發道意，亦無相念、亦無精進，勸發眾生令履其行。譬如，須菩提！明達幻師、若慧弟子，於大四衢化作無數不可計人，令行精進護身口意，亦無是人、亦無身口意、亦無所行。如是，須菩提！菩薩摩訶薩立於惟逮波羅蜜，勸化眾人令行精進，無精進相亦無所行，亦不開化眾生之類立於精進，是為菩薩摩訶薩惟逮波羅蜜摩訶衍僧那僧涅。 |
223：復次，須菩提！菩薩摩訶薩住毘梨耶波羅蜜，教一切眾生令行毘梨耶波羅蜜。須菩提！云何菩薩摩訶薩住毘梨耶波羅蜜，教一切眾生令行毘梨耶波羅蜜？須菩提！菩薩摩訶薩應薩婆若心，身心精進教化眾生。譬如幻師、若幻師弟子，於四衢道中化作大眾，教令行身心精進，餘如上說。是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩自被精進波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被精進波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被精進波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被精進波羅蜜多大功德鎧？善現！若菩薩摩訶薩以一切智智相應作意，大悲為首身心精進，斷諸惡法修諸善法，亦勸無量百千俱胝那庾多眾，修習如是身心精進，乃至證得一切智智，常不捨離如是正勤。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，自修精進亦勸他修。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，以一切智智相應作意，大悲為首自修精進，亦勸有情令修精進，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
I 9,5. THE EQUIPMENT WITH THE PERFECTION OF VIGOUR.
Furthermore, a Bodhisattva stands firm in the perfection of vigour. He instigates, exhorts, introduces all beings to the perfection of vigour, in the following way: Here a Bodhisattva, through attentions connected with the knowledge of all modes, is supported by physical and mental vigour, and he introduces all beings to physical and mental vigour. But all this is as though done by a magician with regard to illusory beings, as said before.
6.
|
punar aparaṃ subhūte bodhisattvo mahāsattvo dhyānapāramitāyāṃ sthitvā sarvasattvān dhyānapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, kathaṃ ca subhūte bodhisattvo mahāsattvo dhyānapāramitāyāṃ sthitvā sarvasattvān dhyānapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati? iha subhūte bodhisattvo mahāsattvaḥ sarvadharmāṇāṃ samatāyāṃ sthitvā na kasyacid dharmasya vikṣepaṃ vā avikṣepaṃ vā samanupaśyati, evaṃ hi subhūte bodhisattvo mahāsattvo dhyānapāramitāyāṃ sthito bhavati, sa tathaiva sarvasattvān dhyānapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, te ca samādāpitā niveśitāḥ pratiṣṭhāpitā bhavanti, na jātu virahitā bhavanti dhyānapāramitayā yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddhā iti. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā (psp1-2: 51) caturmahāpathe mahato janakāyasya purato mahāntaṃ janakāyam abhinirmāya taṃ janakāyaṃ dhyānapāramitāyāṃ pratiṣṭhāpayet, tena tāṃs tāvataḥ sattvān dhyānapāramitāyāṃ pratiṣṭhāpya na kaścid ekaḥ sattvo 'pi dhyānapāramitāyāṃ pratiṣṭhāpito bhavati, evam eva subhūte bodhisattvena mahāsattvena sarvasattvān dhyānapāramitāyāṃ pratiṣṭhāpya na kaścit sattvo dhyānapāramitāyāṃ pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti dhyānasaṃbhāraḥ |
||
|
221：菩薩住於禪波羅蜜，亦復教一切人行一心。菩薩住於等法，不見法有亂者、有一心者。須菩提！是為菩薩住於禪波羅蜜，亦復教一心人行禪，乃至阿耨多羅三耶三菩，終不離是一心，亦復如幻師；是故名為僧那僧涅。
|
222：復次，須菩提！菩薩摩訶薩住禪波羅蜜，勸化一切群萌之類以禪波羅蜜。云何，須菩提！菩薩摩訶薩住禪波羅蜜，等住諸法，諸法無亂，亦不覩見諸法煩憒？菩薩摩訶薩以能住此，於禪波羅蜜等在無本，勸助眾生於平等法。彼所教化，未曾違遠於諸佛教，至得阿耨多羅三耶三菩阿惟三佛，亦無至於阿惟三佛者。譬如，明達幻師、若慧弟子，於大四衢化作無數不可計人，皆令坐禪，心定意而無所定亦無亂。如是，須菩提！菩薩摩訶薩勸化眾生令作等法，不見諸法有一心者、若亂意者，是為菩薩摩訶薩禪波羅蜜摩訶衍僧那僧涅也。 |
223：復次，須菩提！菩薩摩訶薩住禪那波羅蜜，教一切眾生令行禪那波羅蜜。須菩提！云何菩薩摩訶薩住禪那波羅蜜，教一切眾生令行禪那波羅蜜？須菩提！菩薩摩訶薩住諸法等中，不見法若亂若定。如是，須菩提！菩薩摩訶薩住禪那波羅蜜，教一切眾生令行禪那波羅蜜，乃至阿耨多羅三藐三菩提終不離禪那波羅蜜。譬如工幻師、若幻師弟子，於四衢道中化作大眾，教令行禪那波羅蜜，餘如上說。須菩提！是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩自被靜慮波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被靜慮波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被靜慮波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被靜慮波羅蜜多大功德鎧？善現！若菩薩摩訶薩住一切法平等定中，不見諸法有定有亂，而常修習如是靜慮波羅蜜多，亦勸有情修習如是平等靜慮，乃至證得一切智智，常不捨離如是靜慮。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，令修諸法平等靜慮，亦相勸修如是靜慮。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，住一切法平等定中，亦勸有情修如是定，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
19,6. THE EQUIPMENT WITH THE PERFECTION OF MEDITATION.
Furthermore, a Bodhisattva stands firm in the perfection of concentration. Here a Bodhisattva, having stood in the sameness of all dharmas, does not review the disturbance or nondisturbance of any dharma. It is thus that a Bodhisattva becomes one standing in the perfection of concentration. And he likewise instigates, exhorts and introduces all beings to the perfection of concentration, with the result that never until the time that they know full enlightenment will they ever again lack in the perfection of concentration. But all this is as though done by a magician with regard to illusory beings, as said before.
7.
|
punar aparaṃ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ sthitvā sarvasattvān prajñāpāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, kathaṃ ca subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ sthitvā sarvasattvān prajñāpāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati? yataḥ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na kasyacid dharmasyāpāraṃ vā pāraṃ vā upalabhate, evaṃ bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ sthito bhavati, sa tathaiva sarvasattvān api tatra samādāpayati niveśayati pratiṣṭhāpayati. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe mahato janakāyasya purato mahāntaṃ janakāyam abhinirmāya prajñāpāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, tena tāṃs tāvataḥ sattvān prajñāpāramitāyāṃ pratiṣṭhāpya na kaścid ekasattvo 'pi prajñāpāramitāyāṃ pratiṣṭhāpito bhavati, evam eva subhūte bodhisattvena mahāsattvena sarvasattvān prajñāpāramitāyāṃ pratiṣṭhāpya na kaścit sattvaḥ prajñā apāramitāyāṃ pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti prajñāsaṃbhāraḥ |
||
|
221：復次，須菩提！菩薩摩訶薩住於般若波羅蜜，亦復勸助教一切人，使立於般若波羅蜜。須菩提！是為菩薩摩訶薩行般若波羅蜜，於諸法不見有彼此岸；是為菩薩住於般若波羅蜜，亦復勸助眾生化立人於般若波羅蜜，教化眾生亦復如幻，不見有學者、不見有受者。以是故，須菩提！菩薩摩訶薩僧那僧涅。 |
222：復次，須菩提！菩薩摩訶薩住般若波羅蜜，開發眾人群萌之類，悉令住於智度無極。云何自住般若波羅蜜，勸化眾生智度無極？如是，須菩提！菩薩摩訶薩亦無有法，而所行者亦無所護。是菩薩摩訶薩住般若波羅蜜已，亦以此法開化一切，使得度去無所拘礙。譬如，明達幻師、若慧弟子，化作無數不可計人，智慧辯才多所分別，無有智慧亦無所說。於須菩提意云何？寧有所說、有所聽乎？答曰：不也，天中天！佛言：是為菩薩摩訶薩摩訶衍僧那僧涅也。 |
223：復次，須菩提！菩薩摩訶薩住般若波羅蜜，教一切眾生令行般若波羅蜜，須菩提！云何菩薩摩訶薩住般若波羅蜜，教一切眾生令行般若波羅蜜？須菩提！菩薩摩訶薩行般若波羅蜜時，無有法得此岸彼岸。如是菩薩摩訶薩住般若波羅蜜中，教一切眾生令行般若波羅蜜。譬如工幻師、若幻師弟子。於四衢道中化作大眾，教令行般若波羅蜜。須菩提！是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩自被般若波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被般若波羅蜜多大功德鎧。善現！云何菩薩摩訶薩自被般若波羅蜜多大功德鎧，亦勸無量百千俱胝那庾多眾，令被般若波羅蜜多大功德鎧？善現！若菩薩摩訶薩住無戲論甚深般若波羅蜜多，不得諸法若生若滅、若染若淨此彼差別，亦勸無量百千俱胝那庾多眾，安住如是無戲論慧。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，令自安住無戲論慧，亦令勸他住如是慧。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，自能安住無戲論慧，亦勸有情住如是慧，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
19.7. THE EQUIPMENT WITH THE PERFECTION OF WISDOM.
Furthermore, a Bodhisattva stands firm in the perfection of wisdom. When he courses in the perfection of wisdom (PI90), a Bodhisattva does not get at the Not-Beyond or at the Beyond of any dharma whatsoever. It is then that he is one who stands firm in perfect wisdom, and he like- wise instigates, exhorts, and introduces all beings thereto. But all this is as though done by a magician with regard to illusory beings, as said before.
8.
|
punar aparaṃ subhūte bodhisattvo mahāsattvo mahāsannāhasannaddhaḥ pūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu yāvantaḥ sattvās tān sarvān yathaivātmanā dānapāramitāyāṃ sthitas tathā dānapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, evaṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ prajñāpāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, dharmaṃ ca (psp1-2: 52) deśayati, yad uta imam eva ṣaṭpāramitāpratisaṃyuktam, te ca taṃ śrutvā na jātu bhūyo virahitā bhavanti ṣaḍbhiḥ pāramitābhir yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddhā iti, evaṃ dakṣiṇasyāṃ paścimāyām uttarasyām uttarapūrvasyāṃ pūrvadakṣiṇasyāṃ dakṣiṇapaścimāyāṃ paścimottarasyām adha ūrdhvadiśi gaṅgānadīvālukopameṣu lokadhātuṣu yāvantaḥ sattvās tān sarvān yathaivātmanā dānapāramitāyāṃ sthitas tathā dānapāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, evaṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ prajñāpāramitāyāṃ samādāpayati niveśayati pratiṣṭhāpayati, dharmaṃ ca deśayati, yad uta imam eva ṣaṭpāramitāpratisaṃyuktaṃ, te ca taṃ śrutvā na jātu bhūyo virahitā bhavanti ṣaḍbhiḥ pāramitābhir yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddhā iti. tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe mahato janakāyasya purato mahāntaṃ janakāyam abhinirmāya ṣaṭsu pāramitāsu samādāpayati niveśayati pratiṣṭhāpayati. tat kiṃ manyase? subhūte api nu tena māyākāreṇa māyākārāntevāsinā vā kaścit sattvaḥ ṣaṭsu pāramitāsu samādāpito bhavati, niveśito vā pratiṣṭhāpito vā bhavet. subhūtir āha: no bhagavan. bhagavān āha: evam eva subhūte bodhisattvena mahāsattvena tāṃs tāvataḥ sattvān ṣaṭsu pāramitāsu pratiṣṭhāpya na kaścit sattvaḥ ṣaṭsu pāramitāsu pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ māyādharmatām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. |
||
|
221：復次，須菩提！菩薩被大乘鎧以安處十方恒邊沙佛國眾生立於六波羅蜜。為眾生說六波羅蜜法使眾生聞之，聞已至阿耨多羅三耶三菩不離是法，亦復如幻，亦不見受法者、亦不見受是教者。以是故，菩薩為大乘之鎧。 |
222：復次，須菩提！菩薩摩訶衍僧那僧涅，自住於自然之法，開化東方江河沙等一切眾生，皆使履行檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，為講說法。假使眾生得聞於此六波羅蜜，終不復離六度無極、阿耨多羅三耶三菩阿惟三佛；十方一切皆悉如是。猶如東方諸佛國土，十方一切皆悉如是，等無差特。譬如，須菩提！明達幻師、若慧弟子，於四大衢化作無數不可計人，布施、持戒、忍辱、精進、一心、智慧，亦無施與、亦無持戒、亦無忍辱、亦無精進、亦無一心、亦無智慧。如是，須菩提！菩薩摩訶薩摩訶衍僧那僧涅也。 |
223：復次，須菩提！菩薩摩訶薩大莊嚴，十方如恒河沙等國土中眾生隨其所應自變其身，住檀那波羅蜜乃至般若波羅蜜，亦教眾生令行檀那波羅蜜乃至般若波羅蜜。是眾生行是法，乃至阿耨多羅三藐三菩提終不離是法。須菩提！譬如工幻師、若幻師弟子，於四衢道中化作眾生，教令行六波羅蜜，餘如上說。如是，須菩提！是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩被如上說諸功德鎧，觀察十方殑伽沙等諸佛世界一切有情。有諸有情攝受邪法行諸惡行，是菩薩摩訶薩以神通力自變其身，遍滿如是諸佛世界，隨彼有情所樂示現，自現修行布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，亦勸他行布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。勸諸有情行此行已，復隨類音為說六種波羅蜜多相應之法，令彼聞已乃至證得一切智智，常不捨離如是妙法。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，令自安住六到彼岸，亦令勸他安住此法。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，普於十方殑伽沙等諸佛世界自現其身，隨宜安住六到彼岸，亦勸有情令住此行常不捨離，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
19,8. THE EQUIPMENT WITH QUIETUDE.
Furthermore, as a Bodhisattva, armed with the great armour, has himself stood in the six perfections, so he instigates, exhorts, and introduces to them as many beings as there are in each one of the ten directions in world systems numerous as the sands of the Ganges. He demonstrates Dharma to them, i.e. this Dharma connected with the six perfections, and they will never again be deprived of the six perfections until the time that they know full enlightenment. But all this is as though done by a magician with regard to illusory beings, as said before.
9.
|
punar aparaṃ subhūte bodhisattvo mahāsattvo mahāsannāhaṃ sannahya sarvākārajñatāpratisaṃyuktena cittena viharan nānyeṣāṃ cittotpādānām avakāśaṃ dadāti, iyanto mayā sattvā dānapāramitāyāṃ pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā iti, evaṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyām iyanto mayā sattvāḥ prajñāpāramitāyāṃ pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā iti, iyantaḥ sattvāḥ saptatriṃśad bodhipakṣyeṣu dharmeṣu pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā, yāvad iyantaḥ sattvā aṣṭādaśasv (psp1-2: 53) āveṇikeṣu buddhadharmeṣu pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā iyantaḥ sattvāḥ srotaāpattiphale pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyāḥ, evaṃ sakṛdāgāmiphale anāgāmiphale iyantaḥ sattvā arhattve pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā iyantaḥ sattvāḥ pratyekabuddhatve pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā iyantaḥ sattvāḥ sarvajñatve pratiṣṭhāpayitavyā iyanto na pratiṣṭhāpayitavyā iti. api tu khalu punar asaṃkhyeyāḥ sattvā aprameyāḥ sattvāḥ ṣaṭsu pāramitāsu pratiṣṭhāpayitavyāḥ, evaṃ saptatriṃśad bodhipakṣeṣu dharmeṣu daśasu tathāgatabaleṣu catasṛṣu pratisaṃvitsv aṣṭādaśasv āveṇikeṣu buddhadharmeṣu pratiṣṭhāpayitavyāḥ srotaāpattiphale sakṛdāgāmiphale anāgāmiphale arhattve pratyekabuddhatve asaṃkhyeyā aprameyāḥ sattvā buddhatve pratiṣṭhāpayitavyāḥ. iti śamathasaṃbhāraḥ tadyathāpi nāma subhūte dakṣo māyākāro māyākārāntevāsī vā caturmahāpathe mahāntaṃ janakāyam asaṃkhyeyam aprameyaṃ nirmāya taṃ ṣaṭsu pāramitāsu pratiṣṭhāpayet, yāvat sarvākāravaropete sarvajñajñāne pratiṣṭhāpayed evam eva subhūte bodhisattvena mahāsattvena tāṃs tāvataḥ sattvān asaṃkhyeyān aprameyān ṣaṭsu pāramitāsu pratiṣṭhāpya yāvat sarvākāravaropete sarvajñajñāne pratiṣṭhāpya na kaścit sattvaḥ ṣaṭsu pāramitāsu pratiṣṭhāpito bhavati. tat kasya hetoḥ? dharmataiṣā subhūte dharmāṇāṃ yad imāṃ māyādharmatām upādāya. |
||
|
221：菩薩復被大乘之鎧意應薩云若，菩薩不言：我當教若干人立於六波羅蜜。亦不言：我當教若干人行三十七品、佛十八法。亦復不言：我不能教若干人。亦復不言：我教若干人得須陀洹乃至阿羅漢、辟支佛。不言：我不教若干人至阿羅漢。亦不言：我立若干人至薩云若。不言：我不悉教爾所人。何以故？菩薩所度無有限碍亦無適莫，菩薩所度亦無有數亦無有量。須菩提！菩薩譬如幻師教幻人，不見有所教、亦不見有受者；是為菩薩摩訶薩僧那僧涅。
|
222：復次，須菩提！菩薩摩訶薩三拔致遵崇其心，於薩芸若未曾起發於他異心，亦無所信、無所聽受，或開化人立檀波羅蜜；或開化人立尸波羅蜜；或開化人立羼波羅蜜；或開化人立惟逮波羅蜜；或開化人立禪波羅蜜；或開化人立般若波羅蜜，於開化人至無所立。於無所化，化若干人立四意止；化若干人立四意斷；化若干人立四神足；化若干人立五根、五力、七覺意、八由行；化若干人立十種力、四無所畏、四分別辯、十八不共諸佛之法；或不開化。或開化人立須陀洹果；或開化人立斯陀含果；或開化人立阿那含果；或開化人立阿羅漢果；或開化人立辟支佛果；或若干人不可開化。立若干人於薩芸若慧，若干人不當開化。有所不可計會、不可限量群萠之類，當化立之於檀波羅蜜，尸羼、惟逮、禪那、般若波羅蜜；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、十八不共諸佛之法，開化眾生，不可計會、不可限量，於薩芸若慧。於須菩提意云何？開化若干不可計人，各有所趣、各有所起、各使得度。寧有所起、有度者不？答曰：不也，天中天！佛言：如是菩薩摩訶薩以六波羅蜜，有所開化三十七品及諸佛法，四道、緣覺，亦無所趣，亦無所度，是為須菩提菩薩摩訶薩摩訶衍僧那僧涅。 |
223：復次，須菩提！菩薩摩訶薩大莊嚴，應薩婆若心，不生是念：我教若干人住檀那波羅蜜，不教若干人住檀那波羅蜜。乃至般若波羅蜜亦如是。不生是念：我教若干人住四念處，不教若干人住四念處。乃至十八不共法亦如是。亦不生是念：我教若干人令得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、一切種智，亦不教若干人令得須陀洹果乃至一切種智。我當令無量無邊阿僧祇眾生，住檀那波羅蜜乃至般若波羅蜜，立眾生於四念處乃至十八不共法，令無量無邊阿僧祇眾生得須陀洹果乃至一切種智。譬如工幻師、若幻師弟子，於四衢道中化作大眾，教令行六波羅蜜乃至得一切種智，餘如上說。須菩提！是名菩薩摩訶薩大莊嚴。 |
|
220：復次，善現！若菩薩摩訶薩被如上說諸功德鎧，以一切智智相應作意，大悲為首，用無所得而為方便，利益安樂一切有情，不雜聲聞、獨覺作意。1)是菩薩摩訶薩不作是念：我當安立爾所有情於布施等波羅蜜多，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於布施等波羅蜜多。2)不作是念：我當安立爾所有情於內空等，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於內空等。3)不作是念：我當安立爾所有情於四念住等，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於四念住等。4)不作是念：我當安立爾所有情於空解脫門等，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於空解脫門等。5)不作是念：我當安立爾所有情於佛十力等，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於佛十力等。6)不作是念：我當安立爾所有情於預流果等，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於預流果等。7)不作是念：我當安立爾所有情於佛無上正等菩提，爾所有情不當安立。但作是念：我當安立無量無數無邊有情於佛無上正等菩提。善現！是為菩薩摩訶薩被大乘鎧。善現！如工幻師或彼弟子，住四衢道對大眾前，化作種種諸有情類，其數無量隨其所應，方便安立令住布施，乃至令住諸佛無上正等菩提。於意云何？如是幻事為有實不？善現答言：不也！世尊！佛告善現：諸菩薩摩訶薩亦復如是，以一切智智相應作意，大悲為首，用無所得而為方便，安立無量無數無邊諸有情類，令住布施乃至無上正等菩提，如是菩薩雖有所為而無其實。何以故？諸法性相皆如幻故。 |
||
Furthermore, a Bodhisattva, armed with the great armour, dwells with his thought centred on the knowledge of all modes. He gives no room to other pro- ductions of thought, like "only so many beings should I establish in the perfections, in the wings of enlightenment, the Buddhadharmas, the fruits of the Path, Pratyekabuddhahood, or all-knowledge". But on the contrary he resolves to establish countless beings in those practices and their fruits. (PI91)
10.
|
subhūtir āha: yathāhaṃ bhagavan bhagavato bhāṣitasyārtham ājānāmi tathā asannāhasannaddho batāyaṃ bodhisattvo mahāsattvo veditavyaḥ svalakṣaṇaśūnyatām upādāya. tat kasya hetoḥ? tathā hi bhagavan rūpaṃ rūpeṇa śūnyaṃ, vedanā saṃjñā saṃskārā vijñānaṃ vijñānena śūnyaṃ, cakṣuś cakṣuṣā śūnyam, evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano manasā śūnyam, rūpaṃ rūpeṇa śūnyaṃ, evaṃ śabdo gandho rasaḥ spraṣṭavyaṃ dharmā dharmaiḥ śūnyāḥ, cakṣurvijñānaṃ cakṣurvijñānena śūnyam, evaṃ śrotravijñānaṃ ghrāṇavijñānaṃ jihvāvijñānaṃ kāyavijñānaṃ manovijñānaṃ manovijñānena śūnyaṃ, cakṣuḥsaṃsparśaś cakṣuḥsaṃsparśena śūnyaḥ, evaṃ śrotrasaṃsparśo ghrāṇasaṃsparśo jihvāsaṃsparśaḥ kāyasaṃsparśo manaḥsaṃsparśo manaḥsaṃsparśena śūnyaḥ, cakṣuḥsaṃsparśapratyayavedayitaṃ (psp1-2: 54) cakṣuḥsaṃsparśapratyayavedayitena śūnyam, evaṃ śrotrasaṃsparśapratyayavedayitaṃ, ghrāṇasaṃsparśa apratyayavedayitaṃ, jihvāsaṃsparśapratyayavedayitaṃ, kāyasaṃsparśapratyayavedayitaṃ, manaḥsaṃsparśapratyayavedayitaṃ manaḥsaṃsparśapratyayavedayitena śūnyam. dānapāramitāpi bhagavan dānapāramitayā śūnyā, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā prajñāpāramitayā śūnyā, adhyātmaśūnyatā adhyātmaśūnyatayā śūnyā, bahirdhāśūnyatā bahirdhāśūnyatayā śūnyā, adhyātmabahirdhāśūnyatā adhyātmabahirdhāśūnyatayā śūnyā, yāvad abhāvasvabhāvaśūnyatā abhāvasvabhāvaśūnyatayā śūnyā, saptatriṃśad bodhipakṣā dharmā bodhipakṣair dharmaiḥ śūnyāḥ, daśatathāgatabalāni daśabhis tathāgatabalaiḥ śūnyāni, vaiśāradyāni vaiśāradyaiḥ śūnyāni, aṣṭādaśāveṇikā buddhadharmā aṣṭādaśāveṇikabuddhadharmaiḥ śūnyā, bodhisattvo 'pi bhagavan bodhisattvena śūnyaḥ, mahāyānasannāho 'pi bhagavan mahāyānasannāhena śūnyaḥ. anena bhagavan paryāyeṇa asannāhasannaddho bodhisattvo veditavyaḥ. |
||
|
221：須菩提白佛言：如我從佛所聞義，當知菩薩非為僧那僧涅。何以故？諸法空故。色痛想行識空，眼耳鼻舌身意、色聲香味細滑法、十八性，各隨其相各自空。檀波羅蜜至般若波羅蜜亦自空，內外空皆自空，從三十七品至佛十八法皆空。菩薩亦空，僧那僧涅亦自空。以是故，世尊！當知菩薩為非僧那僧涅。 |
222：須菩提白佛言：唯，天中天！若我聞法察其中誼，當觀菩薩摩訶薩則不復為僧那僧涅。所以者何？因從空興諸自然相。以是故，天中天！諸色、色空，諸痛痒思想生死識空；察眼、眼空，耳鼻舌身意、意空；察眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識十八之種，皆亦復空。眼之所習，耳鼻舌身意所習，如是六情所習，亦復如是，皆為空習，一切悉空所習法空。唯，天中天！檀波羅蜜亦空，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，皆亦悉空。察內亦空，內空亦空，其無所有。自然亦空，其空亦空。四意止亦空，四意斷、四神足、五根、五力、七覺意、八由行亦空。十種力、四無所畏、四分別辯、十八不共諸佛之法亦空。所謂菩薩亦空，僧那僧涅亦空。唯，天中天！以是之故，當觀菩薩摩訶薩為無僧那僧涅。 |
223：爾時須菩提白佛言：世尊！如我從佛所聞義，菩薩摩訶薩無大莊嚴為大莊嚴，諸法自相空故。所謂色色相空，受想行識識相空，眼眼相空乃至意意相空，色色相空乃至法法相空，眼識眼識相空乃至意識意識相空，眼觸眼觸相空乃至意觸意觸相空。眼觸因緣生受受相空乃至意觸因緣生受受相空。世尊！檀那波羅蜜檀那波羅蜜相空乃至般若波羅蜜般若波羅蜜相空，內空內空相空乃至無法有法空無法有法空相空，四念處四念處相空乃至十八不共法十八不共法相空，菩薩菩薩相空。世尊！以是因緣故，當知菩薩摩訶薩無大莊嚴為大莊嚴。 |
|
220：爾時，善現白佛言：世尊！如我解佛所說義者，諸菩薩摩訶薩不被功德鎧，當知是為被大乘鎧。何以故？以一切法自相空故。所以者何？世尊！色乃至識、色乃至識相空，眼處乃至意處、眼處乃至意處相空，色處乃至法處、色處乃至法處相空，眼界乃至意界、眼界乃至意界相空，色界乃至法界、色界乃至法界相空，眼識界乃至意識界、眼識界乃至意識界相空，眼觸乃至意觸、眼觸乃至意觸相空，眼觸為緣所生諸受乃至意觸為緣所生諸受、眼觸為緣所生諸受乃至意觸為緣所生諸受相空，布施波羅蜜多乃至般若波羅蜜多、布施波羅蜜多乃至般若波羅蜜多相空，四念住乃至八聖道支、四念住乃至八聖道支相空，內空乃至無性自性空、內空乃至無性自性空相空，如是乃至佛十力乃至十八佛不共法、佛十力乃至十八佛不共法相空，菩薩摩訶薩菩薩摩訶薩相空，被大功德鎧、被大功德鎧相空。世尊！由是因緣，諸菩薩摩訶薩不被功德鎧，當知是為被大乘鎧。 |
||
I 9,9. THE EQUIPMENT WITH INSIGHT.
But all this is as though done by a magician with regard to illusory beings, as said before.
* And why? For such is the true nature of dharmas that in fact they are illusory.
Subhuti: As I understand the meaning of the Lord's teaching, as certainly not armed with an armour should this Bodhisattva, this great being, be known, on account of the emptiness of own marks. And why? Because there form is empty of form, and so for all dharmas up to the Buddhadharmas. The Bodhisattva is empty of the Bodhisattva and the armour of the great vehicle is also empty of the armour of the great vehicle. By this method should a Bodhisattva be known as not armed with an armour.
11.
|
evam ukte bhagavān āyuṣmantaṃ subhūtim etad avocat: evam etat subhūte yathā vadasi. tat kasya hetoḥ? akṛtā hi subhūte sarvākārajñatā avikṛtā anabhisaṃskṛtā, te 'pi sattvā akṛtā avikṛtā anabhisaṃskṛtāḥ, yeṣāṃ kṛtaśo bodhisattvena mahāsattvena mahāsannāhaḥ sannaddhaḥ. subhūtir āha: kena kāraṇena bhagavan sarvākārajñatā akṛtā avikṛtā anabhisaṃskṛtā, te 'pi sattvā akṛtā vikṛtā anabhisaṃskṛtāḥ, yeṣāṃ kṛtaśo bodhisattvena mahāsattvena mahāsannāhaḥ sannaddhaḥ. bhagavān āha: kārakānupalabdhitām upādāya subhūte sarvākārajñatā akṛtā vikṛtā anabhisaṃskṛtā, te 'pi sattvā akṛtā avikṛtā anabhisaṃskṛtāḥ. tat kasya hetoḥ? na hi subhūte rūpaṃ karoti na vikaroti nābhisaṃskaroti, na vedanā na saṃjñā na saṃskārāḥ, na vijñānaṃ karoti na vikaroti nābhisaṃskaroti. na cakṣuḥ karoti na vikaroti nābhisaṃskaroti, na śrotraṃ na ghrāṇaṃna jihvā na kāyo na manaḥ karoti na vikaroti nābhisaṃskaroti, na rūpaṃ (psp1-2: 55) karoti na vikaroti nābhisaṃskaroti, na śabdo na gandho na raso na spraṣṭavyaṃ na dharmāḥ kurvanti na vikurvanti nābhisaṃskurvanti. na cakṣurvijñānaṃ karoti na vikaroti nābhisaṃskaroti, na śrotravijñānaṃ na ghrāṇavijñānaṃ na jihvāvijñānaṃ na kāyavijñānaṃ na manovijñānaṃ karoti na vikaroti nābhisaṃskaroti. na cakṣuḥsaṃsparśaḥ karoti na vikaroti nābhisaṃskaroti, na śrotrasaṃsparśo na ghrāṇasaṃsparśo na jihvāsaṃsparśo na kāyasaṃsparśo na manaḥsaṃsparśaḥ karoti na vikaroti nābhisaṃskaroti. na cakṣuḥsaṃsparśapratyayavedayitaṃ karoti na vikaroti nābhisaṃskaroti, na śrotrasaṃsparśapratyayavedayitaṃ na ghrāṇasaṃsparśapratyayavedayitaṃ na jihvāsaṃsparśapratyayavedayitaṃ na kāyasaṃsparśapratyayavedayitaṃ na manaḥsaṃsparśapratyayavedayitaṃ karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy atyantatayā sarva ete na vidyante nopalabhyante. ātmā subhūte na karoti na vikaroti nābhisaṃskaroti, evaṃ na sattvo na jīvo na poṣo na puruṣo na pudgalo na manujo na mānavo na kārako na vedako na jānako na paśyakaḥ karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy atyantatayā sarva ete na vidyante nopalabhyante. |
||
|
221：佛告須菩提：如所言，無有異。須菩提！薩云若非為非作，菩薩為眾生作摩訶僧那僧涅者，是眾生亦非為非作。須菩提白佛言：何以故薩云若及眾生非為非作？佛言：不見有人故，是故薩云若無為無作。何以故？須菩提！五陰亦不有所作亦非不作，六情、六衰亦無所為亦無所作，我、人、壽命亦無所為亦無所作。何以故？邊際不可得故。 |
222：佛告須菩提：如是，如是！須菩提！誠如所云。佛告須菩提：薩芸若有為無所作，亦非不作，亦無所有；一切眾生亦無作，亦無所有。菩薩摩訶薩為眾生故，被大僧那鎧，亦無所作，亦非不作，亦無所有。須菩提白佛言：唯，天中天！何以故薩芸若慧亦無所作，亦非不作，亦無所有？此眾生類亦無有作，亦非不作，亦無所有？及諸菩薩摩訶薩僧那僧涅，亦如是也？世尊答曰：有所作、有所得，則有所興。而薩芸若，亦無所作，亦非不作，亦無所有。是諸眾生，亦無有作，亦非不作，亦無所有。所以者何？色無造者，亦無不造。亦無所行，亦無所作。痛痒思想生死識無有造者，亦無不造，亦無所行，亦無所作。眼者亦無所造，亦無不造，亦無所行，亦無所作。耳鼻舌身意亦無有造，亦無不造，亦無所行，亦無所作。色聲香味細滑法，亦無所造，亦無不造，亦無所行，亦無所作。十八種六情所習因致痛痒，亦無有造，亦無不造，亦無所行，亦無所作。吾我，須菩提！亦無有造，亦無不造，亦無所行，亦無所作。及有所知、有所見，亦無有造，亦無不造，亦無所行，亦無所作。以是之故，究竟本末無有根原而不可得。 |
223：佛告須菩提：如是，如是！如汝所言。須菩提！薩婆若非作法，眾生亦非作法，菩薩為是眾生大莊嚴。須菩提白佛言：世尊！何因緣故，薩婆若非作法，是眾生亦非作法，菩薩為是眾生大莊嚴？佛語須菩提：作者不可得故，薩婆若非作非起法，是諸眾生亦非作非起法。何以故？須菩提！色非作非不作，受想行識非作非不作，眼非作非不作乃至意非作非不作。色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，非作非不作。須菩提！我非作非不作，乃至知者、見者非作非不作。何以故？是諸法畢竟不可得故。 |
|
220：佛告善現：如是！如是！如汝所說。善現當知！一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為此事故被大乘鎧。具壽善現白言：世尊！何因緣故，一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為此事故被大乘鎧？佛告善現：由諸作者不可得故，一切智智無造無作，一切有情亦無造無作。所以者何？1)善現！色非造非不造、非作非不作，受、想、行、識非造非不造、非作非不作。何以故？色乃至識畢竟不可得故。2)善現！眼處非造非不造、非作非不作，耳、鼻、舌、身、意處非造非不造、非作非不作。何以故？眼處乃至意處畢竟不可得故。善現！色處非造非不造、非作非不作，聲、香、味、觸、法處非造非不造、非作非不作。何以故？色處乃至法處畢竟不可得故。3)善現！眼界非造非不造、非作非不作，耳、鼻、舌、身、意界非造非不造、非作非不作。何以故？眼界乃至意界畢竟不可得故。4)善現！色界非造非不造、非作非不作，聲、香、味、觸、法界非造非不造、非作非不作。何以故？色界乃至法界畢竟不可得故。5)善現！眼識界非造非不造、非作非不作，耳、鼻、舌、身、意識界非造非不造、非作非不作。何以故？眼識界乃至意識界畢竟不可得故。6)善現！眼觸非造非不造、非作非不作，耳、鼻、舌、身、意觸非造非不造、非作非不作。何以故？眼觸乃至意觸畢竟不可得故。7)善現！眼觸為緣所生諸受非造非不造、非作非不作，耳、鼻、舌、身、意觸為緣所生諸受非造非不造、非作非不作。何以故？眼觸為緣所生諸受乃至意觸為緣所生諸受畢竟不可得故。8)善現！我非造非不造、非作非不作，有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者非造非不造、非作非不作。何以故？我乃至見者畢竟不可得故。 |
||
The Lord: So it is, Subhuti, as you say. And why? Because the knowledge of all modes is not made or unmade, but is in fact uneffected. 4 Those beings also, for the sake of whom a Bodhisattva is armed with the great armour, are not made or unmade, but are in fact uneffected.*
Subhuti: For what reason is that so?
The Lord: On account of the impossibility of apprehending a maker. For form, etc., does not make, nor unmake, nor effect (anything). Because absolutely all these dharmas do not exist, are not apprehended. (PI92)
12.
|
svapnaḥ subhūte na karoti na vikaroti nābhisaṃskaroti, evaṃ pratiśrutkā pratibhāsaḥ pratibimbaṃ marīcir na nirmāṇaṃ karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy atyantatayā sarva ete na vidyante nopalabhyante. adhyātmaśūnyatā subhūte na karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy adhyātmaśūnyatā atyantatayā na vidyate nopalabhyate, atyantānupalabdhitām upādāya, bahirdhāśūnyatā na karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hi bahirdhāśūnyatā na vidyate nopalabhyate, atyantānupalabdhitām upādāya, adhyātmabahirdhāśūnyatā na karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy adhyātmabahirdhāśūnyatā na vidyate nopalabhyate, atyantānupalabdhitām upādāya, yāvad abhāvasvabhāvaśūnyatā na karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy abhāvasvabhāvaśūnyatā na vidyate (psp1-2: 56) nopalabhyate, atyantānupalabdhitām upādāya. saptatriṃśad bodhipakṣyā dharmā na kurvanti na vikurvanti nābhisaṃskurvanti. tat kasya hetoḥ? tathā hy atyantatayā na vidyante nopalabhyante, daśatathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmā na kurvanti na vikurvanti nābhisaṃskurvanti. tat kasya hetoḥ? tathā hy atyantatayā na vidyante nopalabhyante. tathatā subhūte na karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathatā hy atyantatayā na vidyate nopalabhyate, evam avitathatā ananyatathatā dharmatā dharmadhātur dharmasthititā dharmaniyāmatā bhūtakoṭir acintyadhātur bodhiḥ sarvākārajñatā subhūte na karoti na vikaroti nābhisaṃskaroti. tat kasya hetoḥ? tathā hy atyantatayā na vidyante nopalabhyante. anena subhūte paryāyeṇa sarvākārajñatā akṛtā avikṛtā anabhisaṃskṛtā, te 'pi sattvā akṛtā avikṛtā anabhisaṃskṛtāḥ, yeṣāṃ kṛtaśo bodhisattvena mahāsattvena mahāsannāhaḥ sannaddhaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti vidarśanāsaṃbhāraḥ |
||
|
221：須菩提！夢、響、影、幻、熱時炎、化無所作亦無所為，內外空、三十七品、佛十八法亦無所為亦無所作。何以故？其本際不可得見故。如及法性、真際亦無所作亦無所為，菩薩薩云若亦無所作亦無所為。何以故？無有本際故。以是故，須菩提！薩云若及眾生無所有無所作。以是當知，菩薩非為摩訶僧那僧涅。 |
222：眾生及夢，亦無有造，亦無不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。如呼聲、響、水中之月、幻化、野馬，亦無有造，亦無不造，亦無所作，亦無所行。所以者何？究竟本末無有根原亦不可得。其內空者，須菩提！亦無有造，亦無不造，亦無所行，亦無所作；外空亦然。其有所有及自然空，亦無有造，亦無不造，亦無有行，亦無所作。三十七品、十種力、四無所畏、四分別辯、十八不共諸佛之法，亦無有造，亦無不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。其無本者，須菩提！亦無有造，亦無不造，亦無所行，亦無所作；無本亦復如是，亦無有異法。其法種者，住於法界諸法寂然。其本際者，亦無有造，亦無不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。其菩薩者，亦無有造，亦非不造，亦無所行，亦無所作。薩芸若慧一切哀慧，亦非有造，亦非不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。其菩薩者，亦無有造，亦非不造，亦無所行，亦無所作。薩芸若慧一切哀慧，亦無有造，亦非不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。以是故，須菩提！無所作。薩芸若亦無所作，亦非不作。眾生如是，亦無所作，亦非不作。菩薩摩訶薩所因摩訶衍僧那僧涅，以是故，須菩提！當察菩薩摩訶薩亦無摩訶衍僧那僧涅也。 |
223：須菩提！夢非作非不作。何以故？畢竟不可得故。幻、響、影、焰、化非作非不作。何以故？畢竟不可得故。須菩提！內空非作非不作，畢竟不可得故。乃至無法有法空非作非不作，畢竟不可得故。須菩提！四念處非作非不作，畢竟不可得故。乃至十八不共法非作非不作。何以故？是法皆畢竟不可得故。須菩提！諸法如、法相、法性、法住、法位、實際非作非不作，畢竟不可得故。須菩提！菩薩非作非不作，畢竟不可得故。薩婆若及一切種智非作非不作，畢竟不可得故。以是因緣故，須菩提！薩婆若非作非起法，是眾生亦非作非起法，菩薩為是眾生大莊嚴。 |
|
220：9)善現！夢境非造非不造、非作非不作，響、像、幻事、光影、陽焰、空花、尋香城、變化事非造非不造、非作非不作。何以故？夢境乃至變化事畢竟不可得故。10)善現！內空非造非不造、非作非不作，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、無性自性空非造非不造、非作非不作。何以故？內空乃至無性自性空畢竟不可得故。11)善現！四念住非造非不造、非作非不作，四正斷、四神足、五根、五力、七等覺支、八聖道支非造非不造、非作非不作。何以故？四念住乃至八聖道支畢竟不可得故。12)善現！如是乃至如來十力非造非不造、非作非不作，四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法非造非不造、非作非不作。何以故？如來十力乃至十八佛不共法畢竟不可得故。13)善現！真如非造非不造、非作非不作，法界、法性、法定、法住、實際非造非不造、非作非不作。何以故？真如乃至實際畢竟不可得故。14)善現！菩薩摩訶薩非造非不造、非作非不作，如來應正等覺非造非不造、非作非不作。何以故？菩薩摩訶薩、如來應正等覺畢竟不可得故。15)善現！一切智非造非不造、非作非不作，道相智、一切相智非造非不造、非作非不作。何以故？一切智、道相智、一切相智畢竟不可得故。善現！由此因緣，一切智智無造無作，一切有情亦無造無作，諸菩薩摩訶薩為此事故被大乘鎧。善現！由此義故，諸菩薩摩訶薩不被功德鎧，當知是為被大乘鎧。 |
||
The same is true of self, being, soul, person, personality, etc. to: one who sees; of a dream, an echo, a reflection of the moon in water, a reflected image, a mirage, and an apparition; of the eighteen kinds of emptiness, the thirty-seven wings of enlightenment, etc. to: the Buddhadharmas, of Suchness, etc., and of the knowledge of all modes. It is for this reason that the knowledge of all modes is not made or unmade, but in fact uneffected; and so are those (beings) for whose sake a Bodhisattva is armed with the great armour. It is thus that a Bodhisattva is called "armed with the great armour".
13.
|
subhūtir āha: yathāhaṃ bhagavato bhāṣitasyārtham ājānāmi, rūpaṃ bhagavann abaddham amuktaṃ, vedanā saṃjñā saṃskārāḥ, vijñānaṃ bhagavann abaddham amuktam. pūrṇo maitrāyaṇīputra āha: rūpam āyuṣman subhūte abaddham amuktam iti vadasi, vedanā saṃjñā saṃskārāḥ, vijñānam āyuṣman subhūte abaddham amuktam iti vadasi. subhūtir āha: evam etad āyuṣman pūrṇa. pūrṇa āha: katamat tad āyuṣman subhūte rūpaṃ yad abaddham amuktam? katame te vedanā saṃjñā saṃskārāḥ? katamat tad vijñānaṃ yad abaddham amuktam? subhūtir āha: yad etad āyuṣman pūrṇa svapnopamaṃ rūpaṃ tad abaddham amuktam, ya ete svapnopamā vedanā saṃjñā saṃskārāḥ, yad etat svapnopamaṃ vijñānaṃ tad abaddham amuktam, evaṃ pratiśrutkopamā māyopamā marīcyupamā pratibhāsopamā yad etad āyuṣman pūrṇa (psp1-2: 57) nirmitopamaṃ rūpaṃ tad abaddham amuktam, ya ete nirmitopamā vedanā saṃjñā saṃskārāḥ, yad etaṃ nirmitopamaṃ vijñānaṃ tad abaddham amuktam. atītam āyuṣman pūrṇa rūpam abaddham amuktam, atītā vedanā saṃjñā saṃskārāḥ, atītam āyuṣman pūrṇa vijñānam abaddham amuktam, evam anāgataṃ pratyutpannam āyuṣman pūrṇa rūpam abaddham amuktam, pratyutpannā vedanā saṃjñā saṃskārāḥ, pratyutpannam āyuṣman pūrṇa vijñānam abaddham amuktam. tat kasya hetoḥ? asattvād āyuṣman pūrṇa rūpasya, evaṃ tad rūpam abaddham amuktam, asattvād āyuṣman pūrṇa vedanāyāḥ saṃjñāyāḥ saṃskārāṇām, asattvād āyuṣman pūrṇa vijñānasyaivaṃ tad vijñānam abaddham amuktam, evaṃ viviktatvāc chāntatvāc chūnyatvād ānimittatvād apraṇihitatvād asaṃskṛtatvād anutpannatvāt kuśalam akuśalaṃ saṃkleśaṃ niṣkleśaṃ sāvadyam anavadyaṃ sāsravam anāsravaṃ laukikaṃ lokottaraṃ saṃkliṣṭaṃ vyavadānam, āyuṣman pūrṇa rūpam abaddham amuktam. tat kasya hetoḥ? asattvād rūpasyaivaṃ tad rūpam abaddham amuktaṃ vedanā saṃjñā saṃskārāḥ, saṃkliṣṭaṃ vyavadānam āyuṣman pūrṇa vijñānam abaddham amuktam. tat kasya hetoḥ? asattvād vijñānasya evaṃ tad vijñānam abaddham amuktam. sarvadharmā apy āyuṣman pūrṇa abaddhā amuktāḥ. tat kasya hetoḥ? asattvād abaddhā amuktāḥ. |
||
|
221：須菩提白佛言：如觀世尊所說義，五陰亦無縛無脫。邠耨文陀尼子問須菩提：何等五陰無縛無脫？須菩提報言：五陰如夢、如響、如影、如幻、如化、如熱時炎，當來過去今現在五陰無縛無脫；五陰無端緒，無縛無脫；五陰寂無所生，無縛無脫；五陰善不善、俗五陰、道五陰有漏無漏，亦無縛無脫。一切諸法無縛無脫，無際寂靜無縛無脫， |
222：須菩提白佛言：如是，世尊！教分別其誼，我分別誼，色無著、無縛、無脫；痛痒思想生死識，無著、無縛、無脫。分耨文陀尼弗問須菩提：色為無著、無縛、無脫？痛痒思想生死識為無著、無縛、無脫？須菩提謂分耨文陀尼弗：如是，賢者！色無著、無縛、無脫；痛痒思想生死識無著、無縛、無脫。分耨又問須菩提：何所色無著、無縛、無脫？何所痛痒思想生死識無著、無縛、無脫？須菩提答曰：色自然無著、無縛、無脫；痛痒思想生死識自然無著、無縛、無脫。色如呼響，無著、無縛、無脫；痛痒思想生死識如呼響，無著、無縛、無脫。色如野馬，無著、無縛、無脫；痛痒思想生死識如野馬，無著、無縛、無脫。色如幻，無著、無縛、無脫；痛痒思想生死識如幻，無著、無縛、無脫。色如化，無著、無縛、無脫；痛痒思想生死識如化，無著、無縛、無脫。過去色，無著、無縛、無脫；過去痛痒思想生死識，無著、無縛、無脫。當來色，無著、無縛、無脫；當來痛痒思想生死識，無著、無縛、無脫。現在色，無著、無縛、無脫；現在痛痒思想生死識，無著、無縛、無脫。色無實，無著、無縛、無脫；痛痒思想生死識無實，無著、無縛、無脫。色憺怕，無著、無縛、無脫；痛痒思想生死識憺怕，無著、無縛、無脫。色無所生，無著、無縛、無脫；痛痒思想生死識無所生，無著、無縛、無脫。分耨！色善，無著、無縛、無脫；痛痒思想生死識善，無著、無縛、無脫。色不善，無著、無縛、無脫；痛痒思想生死識不善，無著、無縛、無脫。色無記，無著、無縛、無脫；痛痒思想生死識無記，無著、無縛、無脫。色不分別，無著、無縛、無脫；痛痒思想生死識不分別，無著、無縛、無脫。分耨！世俗色，無著、無縛、無脫；世俗痛痒思想生死識，無著、無縛、無脫。度世色，無著、無縛、無脫；度世痛痒思想生死識，無著、無縛、無脫。有漏、無漏色，無著、無縛、無脫；有漏、無漏痛痒思想生死識，無著、無縛、無脫。虛無，無著、無縛、無脫。恍忽，無著、無縛、無脫。一切諸法，無著、無縛、無脫。無所有，無著、無縛、無脫。寂然，無著、無縛、無脫。 |
223：爾時須菩提白佛言：如我觀佛所說義，世尊！色無縛無脫，受想行識無縛無脫。爾時富樓那彌多羅尼子語須菩提：色是無縛無脫，受想行識是無縛無脫。須菩提言：如是，如是！色是無縛無脫，受想行識是無縛無脫。富樓那問須菩提：何等色無縛無脫？何等受想行識無縛無脫？須菩提言：如夢色無縛無脫，如夢受想行識無縛無脫，如嚮如影如幻如焰如化色受想行識無縛無脫。富樓那彌多羅尼子！過去色無縛無脫，過去受想行識無縛無脫。未來色無縛無脫，未來受想行識無縛無脫。現在色無縛無脫，現在受想行識無縛無脫。何以故無縛無脫？是色無所有故無縛無脫，受想行識無所有故無縛無脫，離故、寂滅故、不生故無縛無脫。富樓那！善色受想行識亦無縛無脫，不善色受想行識無縛無脫，無記色無縛無脫、無記受想行識無縛無脫，世間出世間、有漏無漏色無縛無脫，受想行識亦無縛無脫。何以故？無所有故、離故、寂滅故、不生故無縛無脫。富樓那！一切法亦無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。 |
|
220：爾時，具壽善現白佛言：世尊！如我解佛所說義者，色無縛無解，受、想、行、識無縛無解。時，滿慈子問善現言：尊者說色無縛無解，說受、想、行、識無縛無解耶？善現答言：如是！如是！我說色無縛無解，說受、想、行、識無縛無解。滿慈子言：何等色無縛無解？何等受、想、行、識無縛無解？善現答言：1)如夢色無縛無解，如夢受、想、行、識無縛無解；如響、如像、如光影、如陽焰、如幻事、如空花、如尋香城、如變化事色無縛無解，如響乃至如變化事受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無淨故無縛無解。2)復次，滿慈子！過去色無縛無解，過去受、想、行、識無縛無解；未來、現在色無縛無解，未來、現在受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無淨故無縛無解。3)復次，滿慈子！善色無縛無解，善受、想、行、識無縛無解，不善、無記色無縛無解；不善、無記受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無淨故無縛無解。4)復次，滿慈子！世間色無縛無解，世間受、想、行、識無縛無解；出世間色無縛無解，出世間受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無淨故無縛無解。5)復次，滿慈子！有漏色無縛無解，有漏受、想、行、識無縛無解；無漏色無縛無解，無漏受、想、行、識無縛無解。何以故？如是一切色乃至識，無所有故無縛無解，遠離故無縛無解，寂靜故無縛無解，無生故無縛無解，無滅故無縛無解，無染故無縛無解，無淨故無縛無解。6)復次，滿慈子！一切法無縛無解。何以故？以一切法無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。 |
||
I 9,10. THE EQUIPMENT WITH THE COMBINATION OF INSIGHT AND QUIETUDE.
*Subhuti: As I understand the meaning of the Lord's teaching, form etc., is neither bound nor freed.
Purna: You say, Subhuti, that form, etc., is neither bound nor freed?
Subhuti: So it is, Purna. Purna: What then is that form, etc., which is neither bound nor freed?
Subhuti: That form, etc., which is like a dream, like an echo, a mock show, a mirage, a reflection of the moon in water, an apparition, that is neither bound nor freed. (PI93)
Even so form, etc., which is past, future, or present, is neither bound nor freed. And why? Because of the nonbeingness of form, etc. Even so form, etc., whether it be wholesome or unwholesome, defiled or undefiled, tainted or untainted, with or without outflows, worldly or supramundane, defiled or purified, is neither bound nor freed, on account of its nonbeingness, its isolatedness, its quiet calm, its emptiness, signlessness, wishlessness, because it has not been brought together or produced. And that is true of all dharmas.* It is thus that a Bodhisattva, a great being is neither bound nor freed;
14.
|
dānapāramitāpy āyuṣman pūrṇa abaddhā amuktā, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitāpy āyuṣman pūrṇa abaddhā amuktā, asattvād abaddhā amuktā, evaṃ viviktatvād yāvad anutpannatvād abaddhā amuktā. adhyātmaśūnyatāpy āyuṣman pūrṇa abaddhā amuktā, bahirdhāśūnyatāpy āyuṣman pūrṇa abaddhā amuktā, adhyātmabahirdhāśūnyatāpy āyuṣman pūrṇa abaddhā amuktā, yāvad abhāvasvabhāvaśūnyatāpy āyuṣman pūrṇa abaddhā amuktā. tat kasya hetoḥ? asattvād abaddhā amuktā, evaṃ viviktatvād yāvad anutpannatvād abaddhā amuktā. saptatriṃśad āyuṣman pūrṇa bodhipakṣyā dharmā abaddhā amuktā, evaṃ daśa balāni catvāri vaiśāradyāni yāvad aṣṭādaśāveṇikā buddhadharmā apy āyuṣman pūrṇa abaddhā amuktāḥ. tat kasya hetoḥ? asattvād abaddhā amuktāḥ, evaṃ viviktatvād yāvad anutpannatvād abaddhā amuktāḥ. bodhir apy āyuṣman pūrṇa abaddhā amuktā, sarvākārajñatāpy āyuṣman pūrṇa abaddhā amuktā, bodhisattvo 'py abaddho 'muktaḥ, tat kasya hetoḥ? asattvād abaddho 'muktaḥ, evaṃ viviktatvād yāvad anutpannatvād abaddho 'muktaḥ. tathatāpy āyuṣman pūrṇa abaddhā amuktā, avitathatāpy ananyatathatāpi dharmatāpi dharmadhātur api dharmaniyāmatāpi bhūtakoṭir apy āyuṣman pūrṇa abaddhā amuktā. tat kasya hetoḥ? asattvād abaddhā amuktā, evaṃ viviktatvād yāvad anutpannatvād abaddhā amuktā. |
||
|
221：六波羅蜜無縛無脫，無際寂靜內外空無縛無脫，三十七品無縛無脫，佛十八法無縛無脫；無際寂靜故。道及菩薩、薩云若、一切智事，無際寂靜，無所生亦不縛亦不脫。如、法性、真際、無為亦無縛無脫，無際寂靜不生無縛無脫。 |
222：檀波羅蜜，無著、無縛、無脫。尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，無著、無縛、無脫。發至實，無著、無縛、無脫。發至寂寞，無著、無縛、無脫。內空，無著、無縛、無脫。外空，無著、無縛、無脫。其所有自然空，無著、無縛、無脫。四意止，無著、無縛、無脫。四意斷、四神足、五根、五力、七覺意、八由行，無著、無縛、無脫。十種力、四無所畏、四分別辯、十八不共諸佛之法，無著、無縛、無脫。從虛無起，無著、無縛、無脫。佛道，無著、無縛、無脫。薩芸若，無著、無縛、無脫。學菩薩道，無著、無縛、無脫。從虛無生，無著、無縛、無脫。寂然無所生，無著、無縛、無脫。其無本者，無著、無縛、無脫。又無本者等無有異順法住，無著、無縛、無脫。其寂定法，無著、無縛、無脫。其本際者及於無為，無著、無縛、無脫。無實所興，無著、無縛、無脫。空寂不起所興，無著、無縛、無脫。 |
223：富樓那！檀那波羅蜜無縛無脫，尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜無縛無脫，無所有故、離故、寂滅不生故無縛無脫。富樓那！內空亦無縛無脫乃至無法有法空亦無縛無脫，四念處無縛無脫乃至十八不共法無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。阿耨多羅三藐三菩提無縛無脫，一切智、一切種智無縛無脫，菩薩無縛無脫，佛亦無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。富樓那！諸法如、法相、法性、法住、法位、實際、無為法無縛無脫，無所有故、離故、寂滅故、不生故無縛無脫。 |
|
220：7)復次，滿慈子！布施波羅蜜多無縛無解，淨戒、安忍、精進、靜慮、般若波羅蜜多無縛無解。何以故？以布施等波羅蜜多無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。8)復次，滿慈子！內空無縛無解，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、無性自性空無縛無解。何以故？以內空等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。9)復次，滿慈子！四念住無縛無解，四正斷、四神足、五根、五力、七等覺支、八聖道支無縛無解。何以故？以四念住等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。10)復次，滿慈子！如是乃至如來十力無縛無解，四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法無縛無解。何以故？以十力等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。11)復次，滿慈子！一切菩薩摩訶薩行無縛無解，諸佛無上正等菩提無縛無解。何以故？以菩薩行等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。12)復次，滿慈子！一切智無縛無解，道相智、一切相智無縛無解。何以故？以一切智等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。13)復次，滿慈子！真如無縛無解，法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際無縛無解。何以故？以真如等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。14)復次，滿慈子！菩薩摩訶薩無縛無解，如來應正等覺無縛無解。何以故？以菩薩摩訶薩、如來應正等覺無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。15)復次，滿慈子！一切有為無縛無解，一切無為無縛無解。何以故？以有為等無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。 |
||
15.
|
evaṃ hy āyuṣman pūrṇa bodhisattvo mahāsattvo 'baddho 'muktaḥ, evaṃ ṣaḍ api pāramitā abaddhā amuktāḥ, yāvat sarvākārajñatāpy abaddhā amuktā, yāvat sarvākārajñatāpy abaddhā amuktā, sattvān api yān parinirvāpayiṣyati, te 'py abaddhā amuktāḥ, buddhakṣetrāṇy api yāni pariśodhayiṣyati, tāny apy abaddhāny amuktāni, yān api buddhān bhagavataḥ paryupāsiṣyate te 'py abaddhā amuktāḥ, yam api dharmaṃ śroṣyati so 'py abaddho 'muktaḥ, buddhair bhagavadbhir na jātu virahito bhaviṣyaty abaddho 'muktaḥ, nābhijñābhir virahito bhaviṣyaty abaddho 'muktaḥ, na pañcabhiś cakṣurbhir virahito bhaviṣyaty abaddho 'muktaḥ, tathā nānyaiḥ samādhibhir virahito bhaviṣyaty abaddho 'muktaḥ, abaddhām amuktāṃ mārgākārajñatām utpādayiṣyati, abaddhām amuktāṃ sarvākārajñatām avabhotsyate, abaddham amuktaṃ dharmacakraṃ pravartayiṣyati, abaddhān amuktān sattvāṃs tribhir yānaiḥ parinirvāpayiṣyaty abaddho amuktaḥ. evaṃ hy āyuṣman pūrṇa bodhisattvo mahāsattvaḥ ṣaḍbhiḥ pāramitābhir abaddho 'muktaḥ sarvadharmān abhisaṃbhotsyate asattvam upādāya, evaṃ viviktatāṃ yāvad anutpannatām upādāya. evaṃ hy āyuṣman pūrṇa bodhisattvasya mahāsattvasya abaddho 'mukto mahāyānasannāho veditavyaḥ. iti yuganaddhamārgasaṃbhāraḥ |
||
|
221：如是，邠耨！菩薩摩訶薩於無縛無脫六波羅蜜中住無縛無脫薩云若，於無縛無脫育養眾生，無著無縛無脫淨佛國土，無著無縛無脫見諸世尊，以無縛無脫聞法終不離，無縛無脫諸佛世尊終不離，無縛無脫諸神通終不離，無縛無脫五眼終不離，無縛無脫轉無縛無脫法輪，無縛無脫安立眾生於三乘。如是，邠耨！菩薩摩訶薩於無縛無脫六波羅蜜，於諸法得逮覺，無際寂靜無所生故。邠耨！當知是為菩薩摩訶薩無縛無脫之僧那僧涅。 |
222：是為，賢者分耨！菩薩摩訶薩無著、無縛、無脫波羅蜜也。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，無著、無縛、無脫。薩芸若、無本慧、一切哀慧、轉上所作，皆亦無著、無縛、無脫。轉進上昇，布施、持戒、忍辱、精進、一心、智慧。轉進上昇，無著、無縛、無脫。轉昇上至住薩芸若慧、一切哀慧，無著、無縛、無脫。教化眾生，無著、無縛、無脫。嚴淨佛土，無著、無縛、無脫。奉事諸佛世尊，無著、無縛、無脫。聽省經典，無著、無縛、無脫。未曾離諸佛，無著、無縛、無脫。未曾亡失神通，無著、無縛、無脫。不離五根，無著、無縛、無脫。不釋總持，無著、無縛、無脫。不捨三昧，無著、無縛、無脫。於道發哀，無著、無縛、無脫。薩芸若慧，無著、無縛、無脫。所轉法輪，無著、無縛、無脫。開化眾生存於三乘，無著、無縛、無脫。須菩提謂分耨文陀尼弗：是為菩薩摩訶薩六波羅蜜，無著、無縛、無脫。覺了一切諸正覺法，從虛無起，寂寞恬怕與無從生，是為，分耨！菩薩摩訶薩無著、無縛、無脫摩訶僧那僧涅也。 |
223：富樓那！是名菩薩摩訶薩無縛無脫。檀那波羅蜜乃至般若波羅蜜，四念處乃至一切種智，無縛無脫。是菩薩摩訶薩住無縛無脫檀那波羅蜜中乃至住無縛無脫般若波羅蜜，住無縛無脫四念處乃至住無縛無脫一切種智，無縛無脫成就眾生，無縛無脫淨佛國土，無縛無脫諸佛當供養，無縛無脫當聽法，無縛無脫諸佛終不離。無縛無脫諸神通終不離，無縛無脫五眼終不離，無縛無脫陀羅尼門終不離，無縛無脫諸三昧門終不離，無縛無脫當生道種智，無縛無脫當得一切種智，無縛無脫法輪轉，無縛無脫眾生安立三乘。如是，富樓那！菩薩摩訶薩行無縛無脫六波羅蜜，當知一切法無縛無脫，無所有故、離故、寂滅故、不生故。富樓那！是名菩薩摩訶薩無縛無脫大莊嚴。 |
|
220：1)滿慈子！諸菩薩摩訶薩於如是無縛無解微妙法門，以無所得而為方便，應如實知。2)滿慈子！諸菩薩摩訶薩於如是無縛無解布施波羅蜜多乃至般若波羅蜜多、四念住乃至一切相智，以無所得而為方便，應勤修學。3)滿慈子！諸菩薩摩訶薩以無所得而為方便，應住如是無縛無解布施波羅蜜多乃至般若波羅蜜多、四念住乃至一切相智。4)滿慈子！諸菩薩摩訶薩以無所得而為方便，5)應成熟無縛無解有情，應嚴淨無縛無解佛土，應親近供養無縛無解諸佛，應聽受無縛無解法門。6)滿慈子！是菩薩摩訶薩常不遠離無縛無解諸佛，常不遠離無縛無解神通，常不遠離無縛無解五眼，常不遠離無縛無解諸陀羅尼，常不遠離無縛無解諸三摩地。7)滿慈子！是菩薩摩訶薩當起無縛無解道相智，當證無縛無解一切智、一切相智，當轉無縛無解法輪，當以無縛無解三乘法要安立無縛無解諸有情類。8)滿慈子！若菩薩摩訶薩修行無縛無解六波羅蜜多，能證無縛無解一切法性，無所有故、遠離故、寂靜故、無生故、無滅故、無染故、無淨故無縛無解。滿慈子當知！是菩薩摩訶薩名被無縛無解大乘鎧者。 |
||
