大般若經第二會-乘大乘品第十四

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/

乘大乘品第十四

1.

śāriputra āha: kiyatāyuṣman pūrṇa bodhisattvo mahāsattvo mahāyānasamārūḍha ity ucyate? pūrṇa āha: ihāyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran dānapāramitām ārohati, sa naiva dānapāramitām upalabhate na dāyakaṃ na pratigrāhakaṃ na dānam upalabhate anupalambhayogena, evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvodānapāramitāsamārūḍha ity ucyate, evaṃ śīlapāramitāsamārūḍhaḥ kṣāntipāramitāsamārūḍho vīryapāramitāsamārūḍho dhyānapāramitāsamārūḍhaḥ prajñāpāramitāyāṃ caran prajñāpāramitām ārohati, sa naivaprajñāpāramitām upalabhate na bodhisattvaṃ na manasikāram upalabhate anupalambhayogena. evaṃ hy āyuṣman śāriputra bodhisattvo mahasattvaḥ prajñāpāramitāsamārūḍha ity ucyate. iti trimaṇḍalapariśuddhiprasthānam
221：摩訶般若波羅蜜摩訶衍品第十七 爾時舍利弗問邠耨文陀尼子言：何等為菩薩摩訶薩乘於大乘？邠耨報舍利弗言：菩薩行般若波羅蜜，乘於檀、尸、羼、惟逮、禪波羅蜜，乘是六波羅蜜、不見六波羅蜜，亦不倚菩薩而無所倚，是為乘於大乘。	222：摩訶般若波羅蜜乘大乘品第十四 賢者舍利弗問分耨文陀尼弗：云何菩薩摩訶薩乘于摩訶衍？分耨謂舍利弗：唯，賢者！菩薩摩訶薩於是行般若波羅蜜，乘檀波羅蜜亦復不得檀波羅蜜，亦無菩薩，不見受者有所得也，亦無所獲也，乘檀波羅蜜則謂菩薩摩訶薩；尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，乘般若波羅蜜，則亦不得般若波羅蜜，亦不得菩薩，亦無所獲，是為菩薩摩訶薩乘般若波羅蜜，亦無所得。	223：摩訶般若波羅蜜經乘乘品第十六 爾時慧命舍利弗問富樓那：云何名菩薩摩訶薩乘於大乘？富樓那答舍利弗言：菩薩摩訶薩行般若波羅蜜時，乘檀那波羅蜜，亦不得檀波羅蜜，亦不得菩薩，亦不得受者，是法用無所得故，是名菩薩摩訶薩乘檀那波羅蜜。菩薩摩訶薩行般若波羅蜜時，乘尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，乘般若波羅蜜亦不得般若波羅蜜，亦不得菩薩，是法用無所得故，是為菩薩摩訶薩乘於般若波羅蜜。如是，舍利弗！是為菩薩摩訶薩乘於大乘。
220：第二分乘大乘品第十四 爾時，舍利子問滿慈子言：云何菩薩摩訶薩普為利樂諸有情故乘於大乘？滿慈子言：舍利子！若菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，大悲為首，用無所得而為方便，1)雖乘布施波羅蜜多而不得布施波羅蜜多，不得施者、受者、施物及所遮法；2)雖乘淨戒波羅蜜多而不得淨戒波羅蜜多，不得持戒及犯戒者并所遮法；3)雖乘安忍波羅蜜多而不得安忍波羅蜜多，不得能忍及所忍境并所遮法；4)雖乘精進波羅蜜多而不得精進波羅蜜多，不得精進及懈怠者并所遮法；5)雖乘靜慮波羅蜜多而不得靜慮波羅蜜多，不得修定及散亂者，不得定境及所遮法；6)雖乘般若波羅蜜多而不得般若波羅蜜多，不得修慧及愚癡者，不得善、不善、無記法，不得世間、出世間法，不得有為、無為法，不得有漏、無漏法及所遮法。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘於大乘。

18,6. THE THREEFOLD PURITY.

(6. Mounted on the great vehicle.)

Śāriputra: Through how much, Ven. Purna, is a Bodhisattva called "mounted on the great vehicle"? Puma: Here a Bodhisattva, coursing in perfect wisdom, mounts on the perfection of giving. He does not get at the perfection of giving, or a giver, recipient, or gift—because there is nothing to get at. And so with the perfections of morality, patience, vigour, and concentration. Here a Bodhisattva, coursing in perfect wisdom (PI84), mounts on the perfection of wisdom. He does not get at the perfection of wisdom, or a Bodhisattva, or an act of attention—because there is nothing to get at.

2.

punar aparaṃ śāriputra bodhisattvo mahāsattvo 'vyavakīrṇena sarvākārajñatācittotpādena saptatriṃśad bodhipakṣān dharmān bhāvayati bhāvanāvibhāvanārthena tac cānupalambhayogena. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvo mahāyānasamārūḍha ity ucyate. punar aparaṃ śāriputra bodhisattvo mahāsattvo 'vyavakīrṇena sarvākārajñatācittotpādena śūnyatānimittāpraṇihitasamādhīn bhāvayati bhāvanāvibhāvanārthena tac cānupalambhayogena. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvo mahāyānasamārūḍha ity ucyate. punar aparaṃ śāriputra bodhisattvo mahāsattvo 'vyavakīrṇena sarvākārajñatācittotpādena daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikān buddhadharmān bhāvayati bhāvanāvibhāvanārthena tac cānupalambhayogena. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvo mahāyānasamārūḍha ity ucyate. punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ saṃjānāti, vyavahāramātram idaṃ yad uta bodhisattva iti sattvānupalabdhitām upādāya, idam api nāmamātraṃ yad uta rūpaṃ rūpānupalabdhitām upādāya, vedanā saṃjñā saṃskārāḥ, nāmamātram idaṃ yad uta vijñānaṃ vijñānānupalabdhitām upādāya, nāmamātram idaṃ yad uta cakṣuś cakṣuṣo (psp1-2: 45) 'nupalabdhitām upādāya, evaṃ śrotraṃ ghrāṇaṃ jihvā kāyo nāmamātram idaṃ yad uta mano manaso 'nupalabdhitām upādāya, evaṃ vyastasamastāḥ skandhā dhātava āyatanāni pratītyasamutpādaḥ saptatriṃśad bodhipakṣyā dharmā balāni vaiśāradyāni pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmāḥ, nāmamātram idaṃ yad uta adhyātmaśūnyatā bahirdhāśūnyatā adhyātmabahirdhāśūnyatā yāvad abhāvasvabhāvaśūnyatā abhāvasvabhāvaśūnyatānupalabdhitām upādāya, nāmamātram idaṃ yad uta buddhadharmābuddhadharmānupalabdhitām upādāya, nāmamātram idaṃ yad uta tathatā dharmadhātuś ca dharmaniyāmatā ca bhūtakoṭiś ca bhūtakoṭyanupalabdhitām upādāya, nāmamātraṃ yad uta bodhir buddhaś ca buddhānupalabdhitām upādāya. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvo mahāyānasamārūḍha ity ucyate. ity uddeśaprasthānam
221：復次，舍利弗！菩薩摩訶薩一心學薩云若，具足三十七品、佛十八法，雖念欲成、不有所倚，是為菩薩乘於大乘。復次，舍利弗！菩薩作是念言：菩薩者但是字耳，五陰者但有字耳，不倚五陰故。六情者但有字耳，不倚六情故。三十七品者但有字耳，不倚三十七品故。內外空者但有字耳，不倚內外空故。佛十八法者但有字耳，不倚佛十八法故。如來法者但有字耳，不見法性故。真際者但有字耳，真際不可見故。佛及道者但有字耳，不倚佛故。是為菩薩摩訶薩乘於大乘。	222：復次，舍利弗！菩薩摩訶薩亦不毀失薩芸若遵修之心，則尋奉行於四意止，所念無念、所行無行，於此眾誼亦無所得，是為菩薩摩訶薩乘摩訶衍。復次，舍利弗！菩薩摩訶薩亦不毀失薩芸若慧遵修之心，於四意斷、四神足、五根、五力、七覺意、八由行，於此之誼亦無所得，是為菩薩摩訶薩乘摩訶衍。復次，舍利弗！菩薩摩訶薩亦不毀失薩芸若遵修之心，十種力、四無所畏、四分別辯、十八不共諸佛之法，於此之誼皆無所得，是為菩薩摩訶薩乘摩訶衍。復次，舍利弗！菩薩摩訶薩分別了此，所謂菩薩者，隨俗假號，欲求人亦不可得、亦無有起。所謂色者，但假號耳；所謂痛痒思想生死識者，但假號耳，亦不可得、亦無所起。所謂眼耳鼻舌身意，但假號耳，亦不可得、亦無所起。所謂色聲香味細滑法，但假號耳，亦無可得、亦無所起。所謂四意止、四意斷、四神足、五根、五力、七覺意、八由行，但假號耳，亦不可得、亦無所起。所謂十種力、四無所畏、四分別辯、十八不共諸佛之法，但假號耳，亦不可得、亦無所起。所謂內空、外空、及於空空，但假號耳，亦不可得、亦無所起。謂所有空、自然空、所有自然空，但假號耳；所謂怛薩阿竭法、無本之法、諸法之界，其法寂然及於本際，其本際者，亦不可得、亦無所起。所謂佛道有所覺者，又其佛道，亦不可得、亦無所起。是為菩薩摩訶薩乘摩訶衍。	223：復次，舍利弗。菩薩摩訶薩摩訶衍一心應薩婆若，修四念處法法壞故，乃至一心應薩婆若，修十八不共法法壞故，是亦不可得。如是，舍利弗！是名菩薩摩訶薩乘於大乘。復次，舍利弗！菩薩摩訶薩作是念：菩薩但有名字，眾生不可得故。是名菩薩摩訶薩乘於大乘。復次，舍利弗！若菩薩摩訶薩作是念：色但有名字，色不可得故。受想行識但有名字，識不可得故。眼但有名字，眼不可得故。乃至意亦如是。四念處但有名字，四念處不可得故。乃至八聖道分但有名字，八聖道分不可得故。內空但有名字，內空不可得故。乃至無法有法空但有名字，無法有法空不可得故。乃至十八不共法但有名字，十八不共法不可得故。諸法如但有名字，如不可得故。法相、法性、法位、實際但有名字，實際不可得故。阿耨多羅三藐三菩提及佛但有名字，佛不可得故。如是，舍利弗！是名菩薩摩訶薩乘於大乘。
220：1)復次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，為遣修故修四念住乃至八聖道支，修三解脫門，如是乃至修佛十力乃至十八佛不共法。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘於大乘。2)復次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，如實觀察菩薩摩訶薩但有假名、施設、言說，菩提及薩埵俱不可得故；3)色乃至識但有假名、施設、言說，不可得故；4)眼乃至意但有假名、施設、言說，不可得故；5)色乃至法但有假名、施設、言說，不可得故；6)眼識界乃至意識界但有假名、施設、言說，不可得故；7)四念住乃至八聖道支但有假名、施設、言說，不可得故；8)內空乃至無性自性空但有假名、施設、言說，不可得故；9)廣說乃至如來十力乃至十八佛不共法但有假名、施設、言說，不可得故；10)真如、法界、法性、法定、法住、實際但有假名、施設、言說，不可得故；11)能覺、所覺但有假名、施設、言說，不可得故；12)諸佛無上正等菩提但有假名、施設、言說，不可得故。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘於大乘。

I 8,7. THE PROGRAM.

Furthermore, a Bodhisattva is called "mounted on the great vehicle" if, through an unmixed production of the thought of the knowledge of all modes, he develops the 37 wings of enlightenment, etc. to: the 18 special Buddhadharmas, with a development in the sense of annihilation 12 and that because there is nothing that can be got at. Furthermore, a Bodhisattva is called "mounted on the great vehicle" if he perceives that "Bodhi-being" is a mere conventional expression, since no being can be apprehended. In the same way also all dharmas, from form to the Buddha, are mere words, because the reality corresponding to them cannot be apprehended.

3.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prathamacittotpādam upādāya yāvad bodhir atrāntare bodhisattvo mahāsattvo 'bhijñāparipūrṇatvāt sattvāṃś ca paripācayati buddhakṣetreṇa ca buddhakṣetraṃ saṃkrāmati, buddhakṣetre buddhakṣetre ca buddhān bhagavataḥ satkaroti gurukaroti mānayati pūjayati, yo yasya buddhasya aupayikapūjāsatkāravidhis tebhyaś ca buddhebhyo bhagavadbhyo dharmaṃ śṛṇoti, yad uta idam eva mahāyānam, sa tatra bodhisattvayāne abhiruhya buddhakṣetreṇa ca buddhakṣetraṃ saṃkrāmati, buddhakṣetraṃ ca pariśodhayati sattvāṃś ca paripācayati, na cāsya buddhakṣetrasaṃjñā pravartate na sattvasaṃjñā pravartate, so 'dvayabhūmau sthitvā yādṛśenātmabhāvena sattvānāṃ śaknoty arthakaraṇāya tādṛśam ātmabhāvaṃ saṃcintya parigṛhṇāti, sa na jātu tena mahāyānena virahito bhavati, yāvat sarvākārajñatām anuprāpnoti. ity abhijñāprasthānam
221：復次，舍利弗！菩薩摩訶薩從初發意以來，具足菩薩之神通。具足已，欲育養群生，從一佛國遊至一佛國，供養禮拜事諸佛世尊，從諸佛聽受法教。何謂法教？報言：菩薩大乘，是菩薩乘、是大乘。遊諸佛剎，淨佛國土、育養眾生。初無佛國想，亦無眾生想，亦不住二地。菩薩為眾生故，隨其所應而變其形像，不得一切智終不離菩薩乘。	222：復次，舍利弗！菩薩摩訶薩從初發意，則具足此菩薩神通開化眾生，從一佛國遊一佛國，供養奉事諸佛世尊，慇懃親近諸佛世尊，而聽經法求菩薩乘。其人於彼乘菩薩行，從一佛國遊一佛國，嚴淨佛土、教化眾生，亦不相著諸佛國土，亦無人相處無二地，而其身力，常為眾生之故導利群黎。彼何謂為自身故，有所攝取，心未曾離如此之乘，逮得至于薩芸若慧；	223：復次，舍利弗！若菩薩摩訶薩從初發意以來，具足菩薩神通成就眾生，從一佛國至一佛國，恭敬供養尊重讚歎諸佛，從諸佛聽受法教，所謂菩薩大乘。是菩薩乘是大乘，從一佛國至一佛國，淨佛國土、成就眾生，初無佛國想亦無眾生想。此人住不二法中，為眾生受身，隨其所應，自變其形而教化之，乃至一切智終不離菩薩乘。是名菩薩乘是乘。
220：1)復次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，用無所得而為方便，從初發心乃至證得一切智智，常修圓滿不退神通，成熟有情、嚴淨佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，於諸佛所聽受大乘相應妙法，既聽受已，如理思惟、精勤修學。舍利子！是為菩薩摩訶薩普為利樂諸有情故乘於大乘。2)舍利子！是菩薩摩訶薩雖乘大乘，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，於諸佛所聽受妙法，成熟有情、嚴淨佛土，而心都無佛土等想。3)舍利子！是菩薩摩訶薩住不二地，觀諸有情應以何身而得度者，即便現受如是之身。4)舍利子！是菩薩摩訶薩乃至證得一切智智，隨所生處常不遠離大乘正法。

I 8,8. THE SIX SUPERKNOWLEDGES.

Furthermore, during the entire period from the first thought of enlightenment up to full enlightenment (PI85) he matures beings and passes on from Buddha-field to Buddha-field, after he has perfected his superknowledges. In all Buddha-fields he treats the Buddhas, the Lords with respect, honours, reveres, and worships them. Owing to his suitable worship of those Buddhas and Lords and his manner of showing respect he hears from them the Dharma, i.e. this great vehicle. Having mounted on the Bodhisattva-vehicle, he passes on from Buddha-field to Buddha-field, purifies the Buddha-fields, and matures beings. But he has no perception either of a Buddha-field or of a being. After he has stood on the level of nonduality, he acquires at will a personality which enables him to work for the welfare of beings. And, until he reaches the knowledge of all modes, he is never again lacking in this great vehicle.

4.

sarvākārajñatām anuprāpya dharmacakraṃ pravartayati, apravartanīyaṃ sarvaśrāvakapratyekabuddhair devanāgayakṣagandhrvāsuragaruḍakinnaramahoragamanuṣyāmanuṣyāsureṇa lokena, tasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya, pūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavanto varṇaṃ bhāṣante ghoṣam udīrayanti (psp1-2: 46) yaśaḥ prakāśayanti, eṣā amuṣmin lokadhātuprasare 'mukena bodhisattvena mahāsattvena mahāyānam abhiruhya sarvākārajñatānuprāptā sarvākārajñatām anuprāpya dharmacakraṃ pravartitam, evaṃ dakṣiṇasyāṃ diśi paścimāyām uttarasyām uttarapūrvasyāṃ pūrvadakṣiṇasyāṃ dakṣiṇapaścimāyāṃ paścimottarasyām adha ūrdhvadiśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavanto varṇaṃ bhāṣante ghoṣam udīrayanti yaśaḥ prakāśayanti, eṣāmuṣmin lokadhātuprasare 'mukena bodhisattvena mahāsattvena sarvākārajñatānuprāptā sarvākārajñatām anuprāpya dharmacakraṃ pravartitam. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvo mahāyānasamārūḍha ity ucyate. iti sarvākārajñatāprasthānam ity uktā prasthānapratipattiḥ
221：逮一切智已，便能轉法輪，非羅漢、辟支佛及諸天、龍、閱叉、阿須倫及世間人所能轉。是時聞十方恒邊沙諸佛世尊讚歎聲言：某國某菩薩摩訶薩，乘於大乘，逮薩云若，轉於法輪。舍利弗！是為菩薩摩訶薩乘於大乘。	222：已能逮得薩芸若慧，便轉法輪；已轉法輪，則為一切聲聞、辟支佛、天、龍、鬼神、世間人民有所加益。於是八方上下諸怛薩阿竭、阿羅訶、三耶三佛，悉共讚歎宣揚其音：某菩薩摩訶薩在某世界，乘摩訶衍得薩芸若慧，已得薩芸若慧則轉法輪。是為，舍利弗！菩薩摩訶薩乘摩訶衍也。	223：得一切種智已轉法輪，聲聞、辟支佛及天、龍、鬼神、阿修羅、世間人民所不能轉。爾時十方如恒河沙等諸佛，皆歡喜稱名讚歎，作是言：某方某國某菩薩摩訶薩，乘於大乘，得一切種智轉法輪。舍利弗！是名菩薩摩訶薩乘於大乘。
220：1)舍利子！是菩薩摩訶薩不久當得一切智智，為天、人等轉正法輪，如是法輪，聲聞、獨覺、天、魔、梵等所不能轉。舍利子！以諸菩薩普為利樂諸有情故，乘於大乘故復名摩訶薩。2)舍利子！如是普為利樂有情乘於大乘菩薩摩訶薩，普為十方殑伽沙等諸佛世界一切如來、應、正等覺處大眾中歡喜讚歎，作如是言：某方某世界中某名菩薩摩訶薩，普為利樂一切有情乘於大乘，不久當得一切智智，為天、人等轉正法輪，其輪世間諸聲聞等皆不能轉。如是展轉聲遍十方，人、天等聞皆大歡喜，咸作是言：是菩薩摩訶薩不久當得一切智智，轉妙法輪度無量眾。

18,9. THE KNOWLEDGE OF ALL MODES.

After he has reached the knowledge of all modes, he turns the wheel of Dharma, which cannot be turned by all the Disciples and Pratyeka-buddhas, in the world with its gods, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and men. In each of the ten directions, in world systems countless like the sands of the Ganges, the Buddhas and Lords declare the fame, proclaim the praise, and reveal the glory of him who has known full enlightenment and they say of him that "in this world system that Bodhisattva, after mounting on the great vehicle, has reached the knowledge of all modes and thereafter turned the wheel of Dharma". It is thus that a Bodhisattva is called "mounted on the great vehicle".