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/
隨順品第二十二
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atha khalu pūrṇo maitrāyaṇīputro bhagavantam etad avocat: ayaṃ bhagavan subhūtiḥ sthaviras tathāgatena prajñāpāramitāyāḥ kṛtaśo 'dhīṣṭo mahāyānam upadeṣṭavyaṃ manyeta.
atha khalv āyuṣmān subhūtir bhagavantam etad avocat: mā haivāhaṃ bhagavan prajñāpāramitāṃ vyatikramya mahāyānam upadiśāmi.
bhagavan āha: na hi subhūte anulomatvaṃ prajñāpāramitāyāṃ mahāyānam upadiśasi. tat kasya hetoḥ? tathā hi subhūte ye kecit kuśalā bodhipakṣā dharmāḥ śrāvakadharmā vā pratyekabuddhadharmā vā bodhisattvadharmā vā buddhadharmā vā sarve te prajñāpāramitāyāṃ saṃgrahaṃ samavasaraṇaṃ gacchanti.
subhūtir āha: katame bhagavan kuśalā bodhipakṣā dharmāḥ śrāvakadharmāḥ pratyekabuddhadharmā bodhisattvadharmā buddhadharmāś ca ye prajñāpāramitāyāṃ saṃgrahaṃ samavasaraṇaṃ gacchanti?
bhagavān āha: tadyathā catvāri smṛtyupasthānāni catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāni āryāṣṭāṅgamārgaḥ, śūnyatānimittāpraṇihitavimokṣamukhaṃ catvāry apramāṇāni catvāri dhyānāni catasra ārūpyasamāpattayo dānapāramitā śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā, daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido mahāmaitrī mahākaruṇā aṣṭādaśāveṇikā buddhadharmā asaṃpramuṣitadharmatā sadopekṣāvihāritā, ime subhūte kuśalā bodhipakṣā dharmāḥ śrāvakadharmāḥ pratyekabuddhadharmā bodhisattvadharmā buddhadharmāś ca ye prajñāpāramitāyāṃ saṃgrahaṃ samavasaraṇaṃ gacchanti.
yac ca subhūte mahāyānaṃ yā ca dhyānapāramitā yā ca vīryapāramitāyā ca kṣāntipāramitā yā ca śīlapāramitā yā ca dānapāramitā, yac ca rūpaṃ yā ca vedanā yā ca saṃjñā ye ca saṃskārā yac ca vijñānaṃ, yac ca cakṣur yac ca śrotraṃ yac ca ghrāṇaṃ yā ca jihvā yaś ca kāyo yac ca mano yac ca rūpaṃ yaś ca śabdo yaś ca gandho yaś ca raso yaś ca sparśo ye ca dharmā yac ca cakṣurvijñānaṃ yac ca śrotravijñānaṃ yac ca ghrāṇavijñānaṃ yac ca jihvāvijñānaṃ yac ca kāyavijñānaṃ yac ca manovijñānaṃ yaś ca cakṣuḥsaṃsparśo yaś ca śrotrasaṃsparśo yaś ca ghrāṇasaṃsparśo yaś ca jihvāsaṃsparśo yaś ca kāyasaṃsparśo yaś ca manaḥsaṃsparśo yā ca cakṣuḥsaṃsparśajā vedanā yā ca śrotrasaṃsparśajāvedanā yā ca ghrāṇasaṃsparśajā vedanā yā ca jihvāsaṃsparśajā vedanāyā ca kāyasaṃsparśajā vedanā yā ca manaḥsaṃsparśajā vedanā, yāni ca catvāri smṛtyupasthānāni yāni ca samyakprahāṇāni ye ca ṛddhipādā yāni cendriyāni yāni ca balāni yāni ca bodhyaṅgāni yaś cāryāṣṭāṅgo mārgo yāni cāpramāṇāni yāni ca dhyānāni yāś cārūpyasamāpattayo yāni ca tathāgatabalāni yāni ca vaiśāradyāni yāś ca catasraḥ pratisaṃvido yāni ca śūnyatānimittāpraṇihitāni ye cāsaṃskṛtā dharmā yac ca duḥkhaṃ yaś ca samudayo yaś ca nirodho yaś ca mārgo yaś ca kāmadhātur yaś ca rūpadhātur yaś cārūpyadhātur yā cādhyātmaśūnyatāyā ca bahirdhāśūnyatā yā cādhyātmabahirdhāśūnyatā yā ca yāvad abhāvasvabhāvaśūnyatā ye ca samādhayo yāni ca dhāraṇīmukhāni ye ca yāvad aṣṭādaśāveṇikā buddhadharmāḥ, yaś ca tathāgatapravedito dharmavinayoyaś ca dharmadhātur yā ca tathatā yā ca bhūtakoṭir yaś cācintyadhātur yac ca nirvāṇaṃ, sarva ete dharmā na saṃyuktā na visaṃyuktā arūpiṇo 'nidarśanā apratighā ekalakṣaṇā yad utālakṣaṇāḥ.
anena paryāyeṇa subhūte anulomatvaṃ prajñāpāramitāyāṃ mahāyānaṃ vyapadiśasi. tat kasya hetoḥ? na hi subhūte anyan mahāyānam anyā prajñāpāramitā anyā dhyānapāramitā anyā vīryapāramitā anyā kṣāntipāramitā anyā śīlapāramitā anyā dānapāramitā, iti hi mahāyānañ ca prajñāpāramitā dhyānavīryakṣāntiśīladānapāramitā cādvayam etad advaidhīkāraṃ, na subhūte anyan mahāyānam anyāni smṛtyupasthānāni iti hi mahāyānaṃ smṛtyupasthānāni cādvayam etad advaidhīkāraṃ, evaṃ nānyan mahāyānam anye samyakprahāṇarddhipādendriyabalabodhyaṅgamārgā iti hi mahāyānaṃ ca samyakprahāṇarddhipādendriyabalabodhyaṅgamārgāś cādvayam etad advaidhīkāraṃ, nānyan mahāyānaṃ anyā apramāṇadhyānārūpyasamāpattaya iti hi mahāyānaṃ cāpramāṇadhyānārūpyasamāpattayaś cādvayam etad advaidhīkāraṃ, nānyan mahāyānam anye daśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikā buddhadharmā iti hi mahāyānaṃ ca buddhadharmāś cādvayam etad advaidhīkāraṃ, anena kāraṇena subhūte anulomatvaṃ prajñāpāramitāyāṃ mahāyānaṃ vyapadiśasi.
iti prāptiniryāṇam |
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221：摩訶般若波羅蜜合聚品第二十五 於是邠耨文陀尼子白佛言：唯，世尊！世尊使須菩提說般若波羅蜜，乃說摩訶衍教為？須菩提白佛言：唯，世尊！須菩提說摩訶衍教，將無離般若波羅蜜耶？佛言：不也。須菩提！汝所說摩訶衍教者，順從、無違、不失般若波羅蜜教也。何以故？須菩提！諸所可有一切善法，及諸聲聞、辟支佛法，上至佛法，皆共合集於般若波羅蜜中。 須菩提白佛言：世尊！云何善法及聲聞、辟支佛法、菩薩法、佛法，皆共合在般若波羅蜜中？佛告須菩提：所謂六波羅蜜、四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道、三脫門、四無礙慧、大慈大悲、十種力、四無所畏、十八不共，無所望法常等行，須菩提！是為善法。三十七品、聲聞法、辟支佛法、菩薩法、佛法，是為合聚般若波羅蜜中。須菩提！所謂摩訶衍六波羅蜜、五陰、十二衰、十八性、三十七品，乃至佛十八法、三脫門，善法漏法、有為法無為法、苦習盡道法，欲界、形界、無形界，內空、外空、所有空、無所有空，諸三昧門、陀隣尼門，佛十八法，如是如來所說法教律，法性及如、真際、不可思議性、泥洹，一切諸法亦不合亦不散，亦無有形亦不可見、亦無有對一相，一相者所謂無有相。以是故，須菩提！汝所說摩訶衍教與般若波羅蜜，其義順從、不相違錯。所以者何？摩訶衍與般若波羅蜜無別無異，摩訶衍與三十七品至十八法亦復不別。摩訶衍則佛法，佛法則摩訶衍，是事一、無有二，亦不相違背。須菩提！以是故說摩訶衍教者，則為說般若波羅蜜。 |
222：《摩訶般若波羅蜜》〈分曼陀尼弗品〉第二十二 爾時賢者分曼陀尼弗白佛言：尊者須菩提，佛使說般若波羅蜜，乃說摩訶衍事為？須菩提白佛言：唯，我說摩訶衍得無過，天中天！佛言：不過也。汝說摩訶衍，為隨般若波羅蜜教。所以者何？須菩提？諸所有善法——聲聞、辟支佛法、佛正覺法——皆從般若波羅蜜出生，本從其教。須菩提白佛言：云何，天中天！諸所善法——聲聞、辟支佛法、諸佛之法及菩薩法——皆從般若波羅蜜出生，皆從其教乎？佛告須菩提：檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，四意止、四意斷、四神足念、五根、五力、七覺意、八道行，空、無相、無願諸解脫門，如來十力、四無所畏、十八不共諸佛之法，四分別辯，大慈大哀無忘失法慈悲喜護，曉了道品所施行法，聲聞、辟支佛法、菩薩法，一切諸法皆從般若波羅蜜中出生，皆從其教。又，須菩提！其摩訶衍般若波羅蜜及五波羅蜜，色痛痒思想生死識，眼色識、耳聲識、鼻香識、舌味識、身更識、意法識，所更因緣所習因緣，諸可不可意所習種，意止、意斷、神足、根、力、七覺、八道，十力、無畏、十八不共諸佛之法，空、無想願諸解脫門，一切善法——有漏無漏、有所有無所有、有為無為——苦、習、盡道，欲界、色界、無色界，內空、外空、近空、遠空、真空、所有空、無所有空，一切平等，及諸三昧、陀羅尼門，怛薩阿竭所曉了法自到成就，諸佛法界、如來本際、不可思議界，若合若散、無合無散、有色無色、有見無見，有形無形、有相無相，是一切諸法皆從摩訶衍出生，為順般若波羅蜜教。所以者何？須菩提！摩訶衍般若波羅蜜等無異，六波羅蜜復無有異，十力、無畏諸佛之法亦無有異，是故摩訶衍、諸佛之法，則無有異、亦無有二、亦無若干。是故，須菩提！所說摩訶衍者，則說般若波羅蜜。 |
223：會宗品第二十四 爾時慧命富樓那彌多羅尼子白佛言：世尊！佛使須菩提為諸菩薩摩訶薩說般若波羅蜜，今乃說摩訶衍為？須菩提白佛言：世尊！我說摩訶衍，將無離般若波羅蜜耶？佛言：不也，須菩提！汝說摩訶衍，隨般若波羅蜜不離。何以故？一切所有善法、助道法，若聲聞法、若辟支佛法、若菩薩法、若佛法，是一切法皆攝入般若波羅蜜中。 須菩提白佛言：世尊！何等諸善法、助道法、聲聞法、辟支佛法、菩薩法、佛法，皆攝入般若波羅蜜中？佛告須菩提：所謂檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，四念處、四正懃、四如意足、五根、五力、七覺分、八聖道分，空、無相、無作解脫門，佛十力、四無所畏、四無閡智、大慈大悲、十八不共法，無錯謬相常捨行。須菩提！是諸餘善法、助道法，若聲聞法、若辟支佛法、若菩薩法、若佛法，皆攝入般若波羅蜜中。須菩提！若菩薩摩訶薩摩訶衍，若般若波羅蜜、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，若色受想行識，眼色眼識、眼觸眼觸因緣生諸受，乃至意法意識、意觸意觸因緣生諸受，地種乃至識種，四念處乃至八聖道分，空、無相、無作解脫門，及諸善法，若有漏若無漏、若有為若無為，若苦諦、集諦、滅諦、道諦，若欲界、若色界、若無色界，若內空乃至無法有法空，諸三昧門、諸陀羅尼門，佛十力乃至十八不共法，若佛法、佛法性、如、實際、不可思議性、涅槃，是一切諸法皆不合不散、無色無形無對無閡無等，一相所謂無相。須菩提！以是因緣故，汝所說摩訶衍隨順般若波羅蜜。何以故？須菩提！摩訶衍不異般若波羅蜜，般若波羅蜜不異摩訶衍，般若波羅蜜、摩訶衍無二無別。檀那波羅蜜不異摩訶衍，摩訶衍不異檀那波羅蜜，檀那波羅蜜、摩訶衍無二無別。乃至禪那波羅蜜亦如是。須菩提！四念處不異摩訶衍，摩訶衍不異四念處，四念處、摩訶衍無二無別。乃至十八不共法不異摩訶衍，摩訶衍不異十八不共法，十八不共法、摩訶衍無二無別。以是因緣故，須菩提！汝說摩訶衍即是說般若波羅蜜。 |
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220：第二分隨順品第二十二 爾時，具壽滿慈子白佛言：世尊！如來先令尊者善現為諸菩薩摩訶薩宣說般若波羅蜜多，而今何故乃說大乘？具壽善現即白佛言：世尊！我前所說諸大乘義，將無違越所說般若波羅蜜多。佛告善現：汝前所說諸大乘義，皆於般若波羅蜜多一切隨順無所違越。何以故？善現！一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，如是一切無不攝入甚深般若波羅蜜多。爾時，善現復白佛言：世尊！云何一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，皆悉攝入甚深般若波羅蜜多？佛告善現：1)若布施波羅蜜多，若淨戒、安忍、精進、靜慮、般若波羅蜜多；若四念住，若四正斷、四神足、五根、五力、七等覺支、八聖道支；若空解脫門，若無相、無願解脫門；若佛十力，若四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法；若一切智，若道相智、一切相智；若無忘失法，若恒住捨性，善現！諸如是等一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，如是一切皆悉攝入甚深般若波羅蜜多。2)復次，善現！若大乘，若般若波羅蜜多，若靜慮、精進、安忍、淨戒、布施波羅蜜多；若色，若受、想、行、識；若眼處，若耳、鼻、舌、身、意處；若色處，若聲、香、味、觸、法處；若眼界，若耳、鼻、舌、身、意界；若色界，若聲、香、味、觸、法界；若眼識界，若耳、鼻、舌、身、意識界；若眼觸，若耳、鼻、舌、身、意觸；若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受；若四靜慮，若四無量、四無色定；若八解脫，若八勝處、九次第定、十遍處；若四念住，若四正斷、四神足、五根、五力、七等覺支、八聖道支；若空解脫門，若無相、無願解脫門；若善法，若非善法；若有記法，若無記法；若有漏法，若無漏法；若有為法，若無為法；若世間法，若出世間法；若苦聖諦，若集、滅、道聖諦；若欲界，若色、無色界；若內空，若外空、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；若法界，若真如、實際、不思議界、安隱界等；若陀羅尼，若三摩地；若佛十力，若四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法；若諸如來，若佛所覺所說法、律；若菩提，若涅槃。如是等一切法，皆非相應非不相應，無色、無見、無對、一相，所謂無相。善現！由此因緣，汝前所說諸大乘義，皆於般若波羅蜜多一切隨順無所違越。所以者何？3)善現！大乘不異般若波羅蜜多，般若波羅蜜多不異大乘；大乘不異靜慮、精進、安忍、淨戒、布施波羅蜜多，靜慮、精進、安忍、淨戒、布施波羅蜜多不異大乘。何以故？若大乘，若般若波羅蜜多，若靜慮、精進、安忍、淨戒、布施波羅蜜多，其性無二、無二分故。善現！大乘不異四念住，四念住不異大乘；大乘不異四正斷、四神足、五根、五力、七等覺支、八聖道支，四正斷乃至八聖道支不異大乘。何以故？若大乘，若四念住，若四正斷乃至八聖道支，其性無二、無二分故。善現！大乘乃至不異佛十力，佛十力不異大乘；大乘不異四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，四無所畏乃至十八佛不共法不異大乘。何以故？若大乘，若佛十力，若四無所畏乃至十八佛不共法，其性無二、無二分故。善現！由此因緣，汝前所說諸大乘義，皆於般若波羅蜜多一切隨順無所違越，若說大乘則說般若波羅蜜多，若說般若波羅蜜多則說大乘，由此二名義無異故。 |
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CHAPTER 20 NONDUALITY
*Purna: This (P243) Elder Subhuti, O Lord, when requested by the Tathagata to speak about perfect wisdom, fancied that the great vehicle was something that could be explained!
Subhuti: I hope, O Lord, I have not transgressed against perfect wisdom when explaining the great vehicle!
The Lord: In agreement with perfect wisdom, you have Subhuti, explained the great vehicle.* And why? Because whatever wholesome dharmas there are that act as wings to enlightenment—be they Disciple-dharmas, Pratyekabuddha-dharmas, Bodhisattva-dharmas or Buddha-dharmas—they are comprehended in Perfect Wisdom and come together therein. Subhuti: Which are these wholesome dharmas? The Lord: They are the applications of mindfulness, etc. to: the eighteen special Buddha-dharmas, the state of being always mindful and even minded. They are all comprehended in the perfection of wisdom and come together therein. But what the great vehicle is, what the per- fections are, what the applications of mindfulness, etc. to : the Buddha- dharmas, what the Dharma-Vinaya made known by the Tathagata, what form, etc., is, (P244) what the Dharma-element, Suchness, the Reality limit, the unthinkable element, and Nirvana—all these dharmas are neither conjoined nor disjoined, they are immaterial, undefinable, nonresisting, with one mark only, i.e. no mark. In this way you describe, Subhuti, the great vehicle in agreement with the perfection of wisdom. And why? Because the great vehicle is not one thing, and the perfection of wisdom another, the perfection of concentration, etc., again another. For the great vehicle and the perfection of wisdom, and the other perfections, are not two nor divided. Nor is the great vehicle one thing, and the applications of mindfulness, etc. to : the Buddhadharmas another. In this way you describe, Subhuti, the great vehicle in agreement with the perfection of wisdom.
