摩訶般若波羅蜜經

Mahāprajñāpāramitā Sūtra

鳩摩羅什譯

Translated from the Chinese version of Kumarajiva

初品第一

Part One: The Beginning

如是我聞：

Thus have I heard:

一時佛在王舍城耆闍崛山中，與大比丘僧千二百五十人俱，皆是阿羅漢，諸漏已盡，如調象王，所作已辦，捨於重擔，逮得己利，盡諸有結，正智解脫，心得自在，唯除阿難。

Once, the Buddha dwelt in the city of Rājagṛha, on Mount Gṛdhakūṭa, together with the great assembly of bhikṣus, one thousand two hundred and fifty people in total, all of who were arhats, had exhausted the outflows, were like trained elephant kings, had done what was to be done, had abandoned the heavy burden, had reached their own benefit, had eliminated the bonds of existence, were released by Correct Knowledge, and had attained freedom in mind—except for Ānanda.

爾時佛告須菩提：「汝樂說者，為諸菩薩說所應成就般若波羅蜜。」舍利弗即作是念：「須菩提自以力說？為承佛神力？」須菩提知舍利弗心所念，語舍利弗言：「佛諸弟子，敢有所說，皆是佛力。所以者何？佛所說法，於中學者，能證諸法相，證已有所言說，皆與法相不相違背，以法相力故。」

Thereupon, the Buddha said to Subhūti, “You who delight in teaching, teach for the bodhisattvas how they should accomplish (’achieve’) Prajñāpāramitā!”

Śāriputra thereupon conceived the thought: “[Will] Subhūti teach through his own power, or empowered by the Buddha’s spiritual power?”

Subhūti knew the thought conceived in Śāriputra’s mind, and he spoke to Śāriputra, saying, “Whatever the Buddha’s disciples may venture to teach, all is [through] the Buddha’s power. For what reason? Those who train in that Dharma taught by the Buddha are able to realize the nature of Dharma. Having realized it, whatever they proclaim and teach none is contradictory with the nature of Dharma, through the power of the nature of Dharma.”

爾時須菩提白佛言：「世尊！佛使我為諸菩薩說所應成就般若波羅蜜。世尊！所言菩薩菩薩者，何等法義是菩薩？我不見有法名為菩薩。世尊！我不見菩薩，不得菩薩，亦不見不得般若波羅蜜，當教何等菩薩般若波羅蜜？若菩薩聞作是說，不驚不怖，不沒不退，如所說行，是名教菩薩般若波羅蜜。復次，世尊！菩薩行般若波羅蜜時，應如是學，不念是菩薩心。所以者何？是心非心，心相本淨故。」

Thereupon, Subhūti addressed the Buddha, saying, “World-Honored One! The Buddha empowers me to teach the bodhisattvas how Prajñāpāramitā should be accomplished. World-Honored One! ‘Bodhisattva’, ‘bodhisattva’ it is said, what dharma is meant by ‘bodhisattva’? I do not see any dharma which is known as a ‘bodhisattva’. World-Honored One! I neither see a bodhisattva, nor apprehend a bodhisattva; neither see nor apprehend Prajñāpāramitā. What bodhisattva should I teach Prajñāpāramitā? If a bodhisattva hears of this statement, and is neither startled, nor afraid, nor dismayed, nor turns away, and practices according to what has been taught, this is known as teaching a bodhisattva Prajñāpāramitā. Moreover, World-Honored One! When a bodhisattva practices Prajñāpāramitā, they should train in this way, and not conceive the thought: ‘This is the mind of a bodhisattva.’ For what reason? Because this mind is mindless, due to the essential purity of the nature of mind.”

爾時舍利弗語須菩提：「有此非心心不？」須菩提語舍利弗：「非心心可得若有若無不？」舍利弗言：「不也！」須菩提語舍利弗：「若非心心不可得有無者，應作是言有心無心耶？」舍利弗言：「何法為非心？」須菩提言：「不壞不分別。菩薩聞作是說，不驚不怖，不沒不退，當知是菩薩不離般若波羅蜜行。若善男子、善女人，欲學聲聞地，當聞是般若波羅蜜，受持讀誦，如說修行。欲學辟支佛地，當聞是般若波羅蜜，受持讀誦，如說修行。欲學菩薩地，亦當聞是般若波羅蜜，受持讀誦，如說修行。所以者何？般若波羅蜜中，廣說菩薩所應學法。」

Thereupon, Śāriputra said to Subhūti, “Does this mind which is mindless exist?”

Subhūti said to Śāriputra: “That mind which is mindless, is it apprehendable as either existing or not existing?”

Śāriputra said: “Indeed not!”

Subhūti said to Śāriputra: “If the mind which is mindless is not apprehendable as existing or not existing, is it appropriate to say, ‘Does this mind which is not a mind exist?’?”

Śāriputra said: “Why is it mindless?”

Subhūti said: “[Because it is] immutable and undiscriminated. [If when] a bodhisattva hears this teaching, they are neither startled, nor afraid, nor dismayed, nor turn away, one should know that this bodhisattva is not apart from the practice of Prajñāpāramitā. If sons of good family and daughters of good family wish to train in the grounds of the Voice Hearers (śrāvakas), they should hear this Prajñāpāramitā, take it up, bear it [in mind], recite it, study it, cultivate and practice it as it is taught. [If they] wish to train in the grounds of the Solitary Enlightened (pratyekabuddhas), they should hear this Prajñāpāramitā, take it up, bear it [in mind], recite it, study it, cultivate and practice it as it is taught. [If they] wish to train in the grounds of bodhisattvas, they should hear this Prajñāpāramitā, take up and bear it [in mind], recite it, study it, cultivate and practice it as it is taught. For what reason? Within the Prajñāpāramitā there are extensive teachings on the dharmas that the bodhisattvas should train in.”

須菩提白佛言：「世尊！我不得不見菩薩，當教何等菩薩般若波羅蜜？世尊！我不見菩薩法來去，而與菩薩作字言是菩薩，我則疑悔。世尊！又菩薩字無決定、無住處。所以者何？是字無所有故。無所有亦無定無處。若菩薩聞是事，不驚不怖，不沒不退，當知是菩薩畢竟住不退轉地，住無所住。

Subhūti addressed the Buddha, saying, “World-Honored One! I neither apprehend nor see a bodhisattva, what bodhisattva should I teach Prajñāpāramitā? World-Honored One! I do not see a dharma bodhisattva that comes and goes, and yet to construct the word ‘bodhisattva’, and claim that this is a bodhisattva, I would then have qualms. World-Honored One! Moreover, the word ‘bodhisattva’ is not fixed and is without a stand point. For what reason? Due to the non-existence of that word. [That which is] non-existent is also not fixed and has no locus of establishment. If a bodhisattva hears this matter, and is neither startled, nor afraid, nor dismayed, nor turns away, one should know that this bodhisattva will ultimately abide on the ground of non-regression, abide in non-abiding.

「復次，世尊！菩薩行般若波羅蜜時，不應色中住，不應受、想、行、識中住。何以故？若住色中，為作色行；若住受、想、行、識中，為作識行。若行作法，則不能受般若波羅蜜，不能習般若波羅蜜；不具足般若波羅蜜，則不能成就薩婆若。何以故？色無受、想，受、想、行、識無受想。若色無受則非色；受、想、行、識無受則非識。般若波羅蜜亦無受。菩薩應如是學行般若波羅蜜，是名菩薩諸法無受，三昧廣大，無量無定，一切聲聞、辟支佛所不能壞。何以故？是三昧，不可以相得。若是三昧可以相得，先尼梵志於薩婆若智不應生信。先尼梵志以有量智入是法中，入已不受色，不受受、想、行、識。是梵志不以得聞見是智，不以內色見是智，不以外色見是智，不以內外色見是智，亦不離內外色見是智；不以內受、想、行、識見是智，不以外受、想、行、識見是智，不以內外受、想、行、識見是智，亦不離內外受、想、行、識見是智。先尼梵志信解薩婆若智，以得諸法實相，故得解脫。得解脫已，於諸法中無取無捨，乃至涅槃亦無取無捨。世尊！是名菩薩般若波羅蜜不受色，不受受、想、行、識。雖不受色，不受受、想、行、識，未具足佛十力、四無所畏、十八不共法，終不中道而般涅槃。

Moreover, World-Honored One! When bodhisattvas practice Prajñāpāramitā, they should not abide in form; they should not abide in sensation, perception, conditioning, or consciousness. For what reason? If they abide in form, that is practicing the construction of form; if they abide in sensation, perception, conditioning, or consciousness, that is practicing the construction of consciousness. If one practices the construction of dharmas, they are then unable to receive Prajñāpāramitā, unable to engage in Prajñāpāramitā, unable to fulfill Prajñāpāramitā, and unable to accomplish sarvajñā. For what reason? Form does not have the notion of seizing; sensation, perception, conditioning and consciousness do not have the notion of seizing. That which is the non-seizing of form, that is not form; that which is the non-seizing of sensation, perception, conditioning, and conscousness, that is not consciousness; and that is also the non-seizing of Prajñāpāramitā. The bodhisattva mahāsattva should train in this way, practicing Prajñāpāramitā. This is named the bodhisattvas’ ‘samādhi of the non-seizing of all dharmas’; vast, immeasurable and indeterminate, and unable to be destroyed by all Voice Hearers and Solitary Enlightened Ones For what reason? This samādhi cannot be apprehended through a characteristic. If this samādhi could be apprehended through characteristics, the brahmacārin Śreṇika would not have brought forth faith toward sarvajñā. The brahmacārin Śreṇika penetrated into this dharma through limited knowledge. Having penetrated, he did not seize form; he did not seize sensation, perception, conditioning, or consciousness. This brāhmacārin did not hear or see with insight this knowledge through seizing; did not see with insight this knowledge through own (internal) form; did not see with insight this knowledge through other (external) form; did not see with insight this knowledge through both own (internal) and other (external) form; and also did not see with insight this knowledge through other than own (internal) and other (external) form. [He] did not see with insight this knowledge through own (internal) sensation, perception, conditioning, and consciousness; did not see with insight this knowledge through other (external) sensation, perception, conditioning, and conscousness; did not see with insight this knowledge through both own (internal) and other (external) sensation, perception, conditioning, and consciousness; and also did not see with insight this knowledge through other than own (internal) and other (external) sensation, perception, conditioning, and consciousness. The brahmacārin Śreṇika had faith toward sarvajñā, and from apprehending the reality of dharmas attained release. Having attained release, he neither seized nor was released from any dharma; even to the point of neither seizing nor being released from nirvāṇa. World-Honored One! This is known as the Prajñāpāramitā of the bodhisattvas, the non-seizing of form, the non-seizing of sensation, perception, conditioning, and consciousness. Although they do not seize form, and do not seize sensation, perception, conditioning, and consciousness, as they have not yet fulfilled the ten powers of a Buddha, the four infallabilities, and the eighteen unshared dharmas, they do not [enter] parinirvāṇa while in the middle of the path.

「復次，世尊！菩薩行般若波羅蜜，應如是思惟：『何等是般若波羅蜜？是誰般若波羅蜜？若法不可得，是般若波羅蜜耶？』若菩薩作是思惟觀時，不驚不畏不怖，不沒不退，當知是菩薩不離般若波羅蜜行。」

Moreover, World-Honored One! [When] a bodhisattva practices Prajñāpāramitā, they should contemplate in this way, ‘What is this Prajñāpāramitā?’ ‘Who’s is this Prajñāpāramitā?’ ‘[That] dharma which is unapprehendable, is that Prajñāpāramitā?’ If, when a bodhisattva engages in this contemplation and investigation, they are neither startled, nor afraid, nor terrified, nor dismayed, nor turn away, one should know that this bodhisattva is not separated (apart) from the practice of Prajñāpāramitā.”

爾時舍利弗語須菩提：「若色離色性，受、想、行、識離識性，般若波羅蜜離般若波羅蜜性者，何故說菩薩不離般若波羅蜜行？」須菩提言：「如是，舍利弗！色離色性，受、想、行、識離識性，般若波羅蜜離般若波羅蜜性，是法皆離自性，性相亦離。」舍利弗言：「若菩薩於是中學，能成就薩婆若耶？」須菩提言：「如是，舍利弗！菩薩如是學者，能成就薩婆若。所以者何？一切法無生無成就故。若菩薩如是行者，則近薩婆若。」

Thereupon, Śāriputra said to Subhūti: “If form is separated from the nature of form; sensation, perception, conditioning, and consciousness are separated from the nature of consciousness; Prajñāpāramitā is separated from the nature of Prajñāpāramitā; how can one state that ‘This bodhisattva is not separated from the practice of Prajñāpāramitā’?

Subhūti said: “So it is, Śāriputra! Form is separated from the nature of form; sensation, perception, conditioning, and consciousness are separated from the nature of consciousness; Prajñāpāramitā is separated from the nature of Prajñāpāramitā; these dharmas are all separated from [their] own natures; and nature is also separated from characteristic.”

Śāriputra said: “If bodhisattvas train within this, are they able to accomplish sarvajñā?

Subhūti said: “So it is, Śāriputra! Bodhisattvas who train in this way, are able to accomplish sarvajñā. For what reason? Because all dharmas do not arise, are not accomplished. Bodhisattvas who practice in this way, will approach sarvajñā.”

爾時須菩提語舍利弗言：「菩薩若行色行為行相，若生色行為行相，若滅色行為行相，若壞色行為行相，若空色行為行相。我行是行，亦是行相。若行受、想、行、識行為行相，若生識行為行相，若滅識行為行相，若壞識行為行相，若空識行為行相。我行是行，亦是行相。若作是念：『能如是行者，是行般若波羅蜜，亦是行相。』當知是菩薩未善知方便。」

Thereupon, Subhūti spoke to Śāriputra, saying: “If a bodhisattva practices in the practice of form, this is practicing in a characteristic; if one practices giving rise to form, this is practicing in a characteristic; if one practices in the cessation of form, this is practicing in a characteristic; if one practices in the destruction of form, this is practicing in a characteristic; if one practices in ‘form is empty’, this is practicing in a characteristic; if one practices in ‘I practice this practice’, is also practicing in a characteristic. If one practices in sensation, perception, conditioning, or consciousness, this is practicing in a characteristic; if one practices giving rise to consciousness, this is practicing in a characteristic; if one practices in the cessation of consciousness, this is practicing in a characteristic; if one practices in the destruction of consciousness, this is practicing in a characteristic; if one practices in ‘consciousness is empty’, this is practicing in a characteristic; if one practices ‘I practice this practice’, this is also practicing in a characteristic. If one conceives the thought: ‘One who is able to practice in this way, this is practicing Prajñāpāramitā’, this is also practicing in a characteristic. One should know that this bodhisattva is yet to well know skillful means.”

舍利弗語須菩提：「今菩薩云何行，名為行般若波羅蜜？」須菩提言：「若菩薩不行色，不行色生，不行色滅，不行色壞，不行色空，不行受、想、行、識，不行識生，不行識滅，不行識壞，不行識空，是名行般若波羅蜜。不念行般若波羅蜜，不念不行，不念行不行，亦不念非行非不行，是名行般若波羅蜜。所以者何？一切法無受故。是名菩薩諸法無受，三昧廣大，無量無定，一切聲聞、辟支佛所不能壞。菩薩行是三昧，疾得阿耨多羅三藐三菩提。」

Śāriputra said to Subhūti: “Now, how does a bodhisattva practice, so that it would be known as practicing Prajñāpāramitā?”

Subhūti said: “If a bodhisattva does not practice in form, does not practice giving rise to form, does not practice in the cessation of form, does not practice in the destruction of form, does not practice in ‘form is empty’; does not practice in sensation, perception, conditioning, and consciousness; does not practice giving rise to consciousness, does not practice in the cessation of consciousness, does not practice in the destruction of consciousness, does not practice in ‘consciousness is empty’; this is known as practicing Prajñāpāramitā. [If they] do not conceive the thought of practicing Prajñāpāramitā; do not conceive the thought of not practicing; do not conceive the thought of both practicing and not practicing; and do not conceive the thought of neither practicing nor not practicing; then this is known as practicing Prajñāpāramitā. For what reason? Because of not seizing any dharma. This is named ‘the bodhisattvas’ samādhi of the non-seizing of all dharmas’; vast, immeasurable and indeterminate, and unable to be destroyed by all Voice Hearers and Solitary Enlightened Ones. Bodhisattvas practicing this samādhi swiftly realize anuttarā samyak saṃbodhi.”

須菩提承佛威神，而作是言：「若菩薩行是三昧，不念不分別：『是三昧我當入，是三昧我今入、我已入。』無如是分別，當知是菩薩已從諸佛得受阿耨多羅三藐三菩提記。」舍利弗語須菩提：「菩薩所行三昧，得從諸佛受阿耨多羅三藐三菩提記。是三昧可得示不？」須菩提言：「不也，舍利弗！何以故？善男子！不分別是三昧。所以者何？三昧性無所有故。」

Subhūti, empowered by the Buddha’s spiritual power, said, “If a bodhisattva practicing this samādhi neither gives thoughts to nor conceptually discriminates this samādhi as: ‘I will enter this samādhi’, ‘I now enter [this samādhi]’, ‘I have entered [this samādhi]’. [If] there are no such differentiations, one should know that this bodhisattva has already received prediction to anuttarā samyak saṃbodhi from the Buddhas.”

Śāriputra said to Subhūti: “This samādhi practiced by the bodhisattvas, from which they receive prediction to anuttarā samyak saṃbodhi from the Buddhas, is this samādhi able to be shown?”

Subhūti said: “No, Śāriputra! For what reason? Sons of good family do not conceptualize this samādhi. For what reason? Because the nature of this samādhi does not exist.”

佛讚須菩提言：「善哉，善哉！我說汝於無諍三昧人中，最為第一。如我所說，菩薩應如是學般若波羅蜜。若如是學者，是名學般若波羅蜜。」

The Buddha praised Subhūti, saying: “Excellent, excellent! (Sadhū! Sadhū!) I declare that you are foremost of those people who [practice] the samādhi of non-contention. It is just as you have said, bodhisattvas should train in Prajñāpāramitā in this way; if they train in this way, this is known as training in Prajñāpāramitā.”

舍利弗白佛言：「世尊！菩薩如是學，為學何法？」佛告舍利弗：「菩薩如是學，於法無所學。何以故？舍利弗！是諸法不爾，如凡夫所著。」

Śāriputra addressed the Buddha, saying: “World-Honored One! Bodhisattvas who train in this way, train in what dharma?”

The Buddha replied to Śāriputra, “Bodhisattvas who train in this way, do not train in dharmas. For what reason? Śāriputra! All these dharmas do not [exist] in the way foolish common people grasp at them.”

舍利弗白佛言：「世尊！今云何有？」佛言：「如無所有，如是有。如是諸法無所有，故名無明。凡夫分別無明，貪著無明，墮於二邊，不知不見，於無法中憶想分別，貪著名色。因貪著故，於無所有法，不知不見，不出不信不住，是故墮在凡夫貪著數中。」

Śāriputra addressed the Buddha, saying: “World-Honored One! How then do they exist?”

The Buddha said: “In the way in which they do not exist, in that way do they exist; and in this way all dharmas do not have any existence. This is known as ‘ignorance’. Foolish common people conceptualize what is not known, grasp at what is not known. They fall into the two extremes, and neither know nor see [those dharmas]. With respect to non-existent dharmas, they discriminate and conceptualize, grasping at name and form. With grasping as cause, they neither know nor see with insight these dharmas which are non-existent; they neither go forth to, nor have confidence in, nor abide in [the path]. Therefore they fall into the category of grasping, foolish common people.”

舍利弗白佛言：「世尊！菩薩如是學，亦不學薩婆若。」佛告舍利弗：「菩薩如是學，亦不學薩婆若。如是學，亦名學薩婆若、成就薩婆若。」須菩提白佛言：「世尊！若有問：『幻人學薩婆若，當成就薩婆若不？』世尊！我當云何答？」

Śāriputra addressed the Buddha, saying: “O Blessed One! Bodhisattvas who train in this way do not even train in sarvajñā?”

The Buddha replied to Śāriputra: “Bodhisattvas who train in this way do not even train in sarvajñā. Training in this way is also known as training in sarvajñā, the accomplishment of sarvajñā.”

Subhūti addressed the Buddha, saying: “World-Honored One! If I were asked: ‘If an illusory person were to train in sarvajñā, would they accomplish sarvajñā, or not?’ World-Honored One! How should I answer?”

「須菩提！我還問汝，隨意答。於意云何？幻異色，色異幻，幻異受、想、行、識耶？」須菩提言：「幻不異色，色不異幻。幻即是色，色即是幻。幻不異受、想、行、識，識不異幻。幻即是識，識即是幻。」

“Subhūti! I will ask you a counter question, answer as you see fit. What do you think: Is illusion other than form? Is form other than illusion? Is illusion other than sensation, perception, conditioning, or consciousness?”

Subhūti said: “Illusion is not other than form; form is not other than illusion. Illusion is that very form; form is that very illusion. Illusion is not other than sensation, perception, conditioning, and consciousness; consciousness is not other than illusion. Illusion is that very consciousness; consciousness is that very illusion.”

「須菩提！於意云何？五受陰名為菩薩不？」「如是，世尊！」

“Subhūti! What do you think: Are the five aggregates known as the ‘bodhisattva’, or not?”

“So it is, World-Honored One!”

佛告須菩提：「菩薩學阿耨多羅三藐三菩提，當如幻人學。何以故？當知五陰即是幻人。所以者何？說色如幻，說受、想、行、識如幻，識是六情五陰。」

The Buddha replied to Subhūti: “[When the] bodhisattva trains in anuttarā samyak saṃbodhi, they should train just as an illusory person. For what reason? One should know that the five aggregates are the very illusory person. For what reason? It is said that ‘Form is like an illusion’; it is said that ‘Sensation, perception, conditioning, and consciousness are like an illusion’; consciousness is the six sense faculties, which is the five aggregates.”

「世尊！新發意菩薩聞是說者，將無驚怖退沒耶？」佛告須菩提：「若新發意菩薩隨惡知識，則驚怖退沒。若隨善知識聞是說者，則無驚怖沒退。」

“World-Honored One! If a bodhisattva of novice aspiration hears this teaching, will they not become startled, afraid, dismayed and turn away?”

The Buddha replied to Subhūti: “If a bodhisattva of novice aspiration follows a bad friend, then they will become startled, afraid, dismayed and turn away. If they have heard this teaching from following a good friend, then they will not become startled, afraid, dismayed and turn away.”

須菩提言：「世尊！何等是菩薩惡知識？」佛言：「教令遠離般若波羅蜜，使不樂菩提。又教令學取相分別、嚴飾文頌，又教學雜聲聞、辟支佛經法，又與作魔事因緣。是名菩薩惡知識。」

Subhūti replied, “World-Honored One! Who is the bodhisattva’s bad friend?”

The Buddha said: “[One who] teaches causing one to be separated from Prajñāpāramitā, causing one to have no delight toward bodhi. Moreover, [one who] teaches causing one to seize characteristics and discriminatively conceptualize about embellished text and verses. Moreover, [one who] teaches training in the various sūtras and dharmas of the Voice Hearers and Solitary Enlightened Ones. Moreover, they act as a condition for Māra’s deeds. They are known as the bodhisattva’s bad friend.”

「世尊！何等為菩薩善知識？」「若教令學般若波羅蜜，為說魔事，說魔過惡；令知魔事、魔過惡已，教令遠離。須菩提！是名發大乘心大莊嚴菩薩摩訶薩善知識。」

“World-Honored One! Who is the bodhisattva’s good friend?”

“[One who] teaches causing one to train in Prajñāpāramitā, teaches of Māra’s deeds, teaches of the faults and evils of Māra, causing one to know of Māra’s deeds; and having [taught] of the faults and evils of Māra, they teach them causing them to forsake [these deeds]. Subhūti! They are known as the good friend of the bodhisattva mahāsattva who has brought forth the great adornment of the Mind of the Great Vehicle (Mahāyāna).”

須菩提白佛言：「世尊！所言菩薩，菩薩有何義？」佛告須菩提：「為學一切法無障礙，亦如實知一切法，是名菩薩義。」

Subhūti addressed the Buddha, saying: “World-Honored One! ‘Bodhisattva’, ‘bodhisattva’, it is said, what is the meaning of that?”

The Buddha replied to Subhūti, “In order to train in all dharmas without obstruction, and also to know all dharmas as they really are. This is known as the meaning of ‘bodhisattva’.”

須菩提白佛言：「世尊！若知一切法名為菩薩義，復以何義名為摩訶薩？」佛言：「當為大眾作上首，名為摩訶薩義。」

Subhūti addressed the Buddha, saying: “World-Honored One! If knowing all dharmas is known as the meaning of ‘bodhisattva’, then what is known as the meaning of ‘mahāsattva’?”

The Buddha replied: “They will be foremost among the great assembly. This is known as the meaning of ‘mahāsattva’.”

舍利弗白佛言：「世尊！我亦樂說所以為摩訶薩義。」佛言：「樂說便說。」舍利弗白佛言：「世尊！菩薩為斷我見、眾生見、壽者見、人見，有見無見、斷見常見等，而為說法，是名摩訶薩義。於是中心無所著，亦名摩訶薩義。」

Śāriputra addressed the Buddha, saying: “World-Honored One! I would also like to explain the meaning of ‘mahāsattva’.”

The Buddha said, “Explain as you see fit!”

Śāriputra addressed the Buddha, saying, “World-Honored One! A bodhisattva who teaches the Dharma in order to sever the view of a self, the view of sentient beings, the view of life-span, the view of personality, the view of existence, the view of non-existence, the view of nihilism, the view of eternalism, and so forth, is known as the meaning of ‘mahāsattva’. With respect to this, their minds are without grasping. This is also known as the meaning of ‘mahāsattva’.”

舍利弗問須菩提：「何故於是中心無所著？」須菩提言：「無心故，於是中心無所著。」富樓那彌多羅尼子白佛言：「世尊！菩薩發大莊嚴，乘大乘故，是名摩訶薩義。」

Śāriputra asked Subhūti: “How is it that with respect to this their minds are without grasping?”

Subhūti said: “From being mindless, with respect to this their minds are without grasping.”

Pūrṇa the son of Maitrāyaṇī addressed the Buddha, saying: “World-Honored One! A bodhisattva brings forth the great adornment and mounts upon the Great Vehicle. This is known as the meaning of ‘mahāsattva’.”

須菩提白佛言：「世尊！所言菩薩發大莊嚴，云何名為發大莊嚴？」佛言：「菩薩作是念：『我應度無量阿僧祇眾生。度眾生已，無有眾生滅度者。』何以故？諸法相爾。譬如工幻師，於四衢道，化作大眾，悉斷化人頭。於意云何？寧有傷有死者不？」須菩提言：「不也，世尊！」佛言：「菩薩亦如是，度無量阿僧祇眾生已，無有眾生滅度者。若菩薩聞是事，不驚不怖，當知是菩薩發大莊嚴。」

Subhūti addressed the Buddha, saying: “World-Honored One! It is said: ‘A bodhisattva brings forth the great adornment.’ What is known as ‘bringing forth the great adornment’?”

The Buddha said: “The bodhisattva conceives the thought: ‘I should lead immeasurable asaṃkhya living beings to nirvāṇa.’ Having led living beings to nirvāṇa, not any living beings have been led to nirvāṇa. For what reason? Such is the nature of dharmas. By simile, it is like a master illusionist who at the crossroads creates a large assembly of people, and severs the heads all of those created people. What do you think: Is there anyone who is injured, or who is killed?”

Subhūti said: “No, World-Honored One!”

The Buddha said: “The bodhisattva is likewise. Having led immeasurable asaṃkhya living beings to nirvāṇa, there is not any living being who is led to nirvāṇic cessation. If the bodhisattva on hearing this teaching is neither startled nor afraid, one should know that this bodhisattva has brought forth the great adornment.”

須菩提言：「如我解佛所說義，當知是菩薩發大莊嚴而自莊嚴。何以故？薩婆若是不作不起法，為眾生故發大莊嚴。是眾生亦是不作不起法。何以故？色無縛無解，受、想、行、識無縛無解故。」

Subhūti said: “As I understand the meaning of what the Buddha has taught, one should know that this bodhisattva has [not] brought forth the great adornment, yet has adorned himself. For what reason? Sarvajñā is a dharma which is neither made nor which comes about; for the sake of living beings they bring forth the great adornment, even though these living beings are also neither made nor comes about. For what reason? Because form is neither bound nor released; sensation, perception, conditioning, and consciousness are neither bound nor released.”

富樓那語須菩提：「色無縛無解，受、想、行、識無縛無解耶？」須菩提言：「色無縛無解，受、想、行、識無縛無解。」富樓那言：「何等色無縛無解？何等受、想、行、識無縛無解？」須菩提言：「幻人色是無縛無解，幻人受、想、行、識是無縛無解。無所有故，無縛無解；離故，無縛無解；無生故，無縛無解。是名菩薩摩訶薩發大莊嚴而自莊嚴。」

Pūrṇa said to Subhūti: “Form is neither bound nor released?; sensation, perception, conditioning, and consciousness are neither bound nor released?”

Subhūti said: “Form is neither bound nor released; sensation, perception, conditioning, and consciousness are neither bound nor released.”

Pūrṇa said: “What form is neither bound nor released? What sensation, perception, conditioning, and consciousness are neither bound nor released?”

Subhūti said: “The form of an illusory person is neither bound nor released; the sensation, perception, conditioning, and consciousness of an illusory person is neither bound nor released. Due to being non-existent, it is neither bound nor released; due to being separated, it is neither bound nor released; due to not having arisen, it is neither bound nor released. This is known as ‘the bodhisattva mahāsattva has [not] brought forth the great adornment, yet has adorned himself’.”

Mahayana is Immeasurability

須菩提白佛言：「世尊！云何為大乘？云何為菩薩發趣大乘？是乘住何處？是乘從何處出？」佛告須菩提：「大乘者，無有量、無分數故。是乘從何處出、住何處者，是乘從三界出、住薩婆若。無乘是乘出者。何以故？出法、出者，俱無所有，何法當出？」

Subhūti addressed the Buddha, saying, “World-Honored One! What is the Great Vehicle? What is the setting forth on the Great Vehicle by the bodhisattva? Where does this vehicle abide? Where does this vehicle go forth from?”

The Buddha replied to Subhūti, “‘[What is] the Great Vehicle?’ It is without limit and without measure. ‘Where does this vehicle go forth from?’, and ‘Where does this vehicle abide?’ This vehicle goes forth from the triple world, and abides at sarvajñā. No vehicle is the ‘setting forth’ of this vehicle. For what reason? As going forth and that which goes forth are both non-existent, what dharma will go forth?”

須菩提白佛言：「世尊！所言摩訶衍、摩訶衍者，勝出一切世間天、人、阿修羅。世尊！摩訶衍與虛空等。如虛空，受無量阿僧祇眾生；摩訶衍亦如是，受無量阿僧祇眾生。是摩訶衍如虛空，無來處，無去處，無住處；摩訶衍亦如是，不得前際，不得中際，不得後際。是乘三世等，是故名為摩訶衍。」佛讚須菩提言：「善哉，善哉！諸菩薩摩訶薩摩訶衍，應如汝所說。」

Subhūti addressed the Buddha, saying: “World-Honored One! ‘Mahāyāna’, ‘mahāyāna’ it is said, it goes forth defeating the whole world with its gods, human beings, and asuras. World-Honored One! The mahāyāna is equal to empty space. Just as empty space holds immeasurable asaṃkhya living beings, so too the mahāyāna holds immeasurable asaṃkhya living beings. This mahāyāna is just like empty space, neither coming from anywhere, nor going to anywhere, nor abiding anywhere. The mahāyāna is likewise, its past limit is not apprehended, its present limit is not apprehended, and its future limit is not apprehended; this vehicle is equal with respect to these three periods of time. Therefore it is known as the ‘mahāyāna’.”

The Buddha praised Subhūti, saying: “Excellent! Excellent! The mahāyāna of the bodhisattva mahāsattvas is just as you have taught!”

爾時富樓那彌多羅尼子白佛言：「世尊！佛使須菩提說般若波羅蜜，乃說摩訶衍？」須菩提白佛言：「世尊！我所說將無離般若波羅蜜耶？」「不也，須菩提！汝所說隨順般若波羅蜜。」

Thereupon, Pūrṇa the son of Maitrāyaṇī addressed the Buddha, saying, “World-Honored One! The Buddha empowers Subhūti to teach Prajñāpāramitā, and to teach the mahāyāna.”

Subhūti addressed the Buddha, saying: “World-Honored One! Has that which I have taught deviated from Prajñāpāramitā?”

“Indeed not, Subhūti! That which you have taught is in accordance with Prajñāpāramitā.”

「世尊！我不得過去世菩薩，亦不得未來、現在世菩薩。色無邊故，菩薩亦無邊；受、想、行、識無邊故，菩薩亦無邊。世尊！如是一切處、一切時、一切種菩薩不可得，當教何等菩薩般若波羅蜜？我不得不見菩薩，當教何法入般若波羅蜜？世尊！所言菩薩、菩薩者，但有名字。譬如所說我，我法畢竟不生。世尊！一切法性亦如是。此中何等是色不著不生？何等是受、想、行、識不著不生？色是菩薩不可得，受、想、行、識是菩薩不可得，不可得亦不可得。世尊！一切處、一切時、一切種菩薩不可得，當教何法入般若波羅蜜？世尊！菩薩但有名字。如我畢竟不生，諸法性亦如是。此中何等是色不著不生？何等是受、想、行、識不著不生？諸法性如是，是性亦不生，不生亦不生。世尊！我今當教不生法入般若波羅蜜耶？何以故？離不生法，不可得菩薩行阿耨多羅三藐三菩提。若菩薩聞作是說，不驚不怖，當知是菩薩行般若波羅蜜。世尊！菩薩隨行般若波羅蜜時作是觀，諸法即不受色。何以故？色無生即非色，色無滅即非色。無生無滅，無二無別。若說是色，即是無二法。菩薩行般若波羅蜜時，不受受、想、行、識。何以故？識無生即非識，識無滅即非識。無生無滅，無二無別。若說識，即是無二法。」

[Subhūti said], “World-Honored One! I do not apprehend the bodhisattva of the past period of time, and also do not apprehend the bodhisattva of the future or present periods of time. Through the boundless nature of form, the bodhisattva is also boundless; through the boundless nature of sensation, perception, volitions, and cognition, the bodhisattva is also boundless. O Blessed One! As such, not apprehending a bodhisattva in any location, in any period of time, or in any way at all, what bodhisattva should I teach Prajñāpāramitā? Neither apprehending nor seeing a bodhisattva, what dharma should I teach to penetrate Prajñāpāramitā? World-Honored One! ‘Bodhisattva’, ‘bodhisattva’ it is said, that is merely a name, an appellation. By simile, it is like the statement ‘self’, [yet] the dharma ‘self’ is absolutely not arisen. World-Honored One! The nature of all dharmas is likewise. Within this, what is this form which is neither grasped nor arisen? What is this sensation, perception, conditioning and consciousness which is neither grasped nor arisen? ‘That form is the bodhisattva’ is unapprehendable; ‘that sensation, perception, conditioning and consciousness is the bodhisattva’ is unapprehendable; and this unapprehendibility is also unapprehendable. World-Honored One! Not apprehending a bodhisattva in any location, in any period of time, or in any way at all, what dharma should I teach to penetrate Prajñāpāramitā? World-Honored One! ‘Bodhisattva’ is merely a name, an appellation. Just as a ‘self’ is absolutely not arisen, the [own-]nature of all dharmas is likewise. Within this, what is this form which is neither grasped nor arisen? What is this sensation, perception, conditioning and consciousness which is neither grasped nor arisen? The nature of dharmas is likewise; this nature is also not arisen; and non-arisen is also not arisen. World-Honored One! Should I now teach a non-arisen dharma to penetrate Prajñāpāramitā? For what reason? Apart from non-arisen dharmas, a bodhisattva who practices anuttarā samyak saṃbodhi is unapprehendable. If a bodhisattva hears this teaching, and is neither startled nor afraid, one should know that this bodhisattva practices Prajñāpāramitā. World-Honored One! When the bodhisattva practices in accordance with Prajñāpāramitā, they make an investigation of all dharmas and do not obtain form. For what reason? The non-arising of form is not form, the non-cessation of form is not form; non-arising and non-cessation are not two, are not divided. If one speaks of ‘this form’, that is just a non-dual dharma. When a bodhisattva practices in [accordance with] Prajñāpāramitā, they do not obtain sensation, perception, conditioning or consciousness. For what reason? The non-arising of consciousness is not consciousness, the non-cessation of consciousness is not consciousness; non-arising and non-cessation are not two, are not divided. If one speaks of ‘[this] consciousness’, that is just a non-dual dharma.”

舍利弗問須菩提：「如我解須菩提所說義，菩薩即是無生。若菩薩無生，何以故有難行，為眾生故受苦惱？」須菩提言：「我不欲使菩薩有難行。何以故？生難行想、苦行想，不能利益無量阿僧祇眾生。於眾生生易想、樂想、父母想、子想、我所想，則能利益無量阿僧祇眾生。如我法，一切處、一切時、一切種不可得。菩薩於內外法中，應生如是想。若菩薩以如是心行，亦名難行。如舍利弗所言：『菩薩無生。』如是，舍利弗！菩薩實無生。」

Śāriputra asked Subhūti: “As I understand the meaning of what Subhūti has taught, the bodhisattva is just not arisen. If a bodhisattva is not arisen, for what reason do they engage in difficult practices, and undergo pain and distress for the sake of living beings?”

Subhūti said: “I do not wish to cause a bodhisattva to engage in difficult practices. For what reason? [One who] perceives difficult practices, perceives painful practices, is unable to benefit immeasurable asaṃkhya living beings. [Only one who] perceives ease toward living beings, perceives happiness, perceives [them as] father and mother, perceives [them as] sons [and daughters], perceives [them as] their own (or ‘as themselves’), is able to benefit immeasurable asaṃkhya living beings. Just as the dharma of ‘self’ is unapprehendable in any location, in any period of time, or in any way at all; [likewise] should a bodhisattva perceive internal and external dharmas. If a bodhisattva mentally practices in this way, this is known as ‘difficult practices’. Just as Śāriputra has said, ‘the bodhisattva is not arisen’. So it is, Śāriputra! The bodhisattva is not arisen as a substantial entity (or ‘is truly without arising’).”

舍利弗言：「但菩薩無生，薩婆若亦無生？」須菩提言：「薩婆若亦無生。」舍利弗言：「薩婆若無生，凡夫亦無生？」須菩提言：「凡夫亦無生。」

Śāriputra said: “Is it only the bodhisattva that is not arisen, or is sarvajñā also not arisen?”

Subhūti said: “Sarvajñā is also not arisen.”

Śāriputra said: “[Is it only] sarvajñā that is not generated, or are foolish, common people also not generated?”

Subhūti said: “Foolish, common people are also not arisen.”

舍利弗語須菩提：「若菩薩無生，菩薩法亦無生；薩婆若無生，薩婆若法亦無生；凡夫無生，凡夫法亦無生。今以無生得無生，菩薩應得薩婆若。」須菩提言：「我不欲令無生法有所得。何以故？無生法不可得故。」舍利弗言：「生生無生生。汝所言、樂說，為生為無生？」須菩提言：「諸法無生，所言無生，樂說亦無生，如是樂說。」

Śāriputra said to Subhūti: “If the bodhisattva is without arising, and the dharmas of a bodhisattva are also without arising; sarvajñā is without arising, and the dharmas of sarvajñā are also without arising; the foolish, common people are without arising, and the dharmas of the common people are also without arising; now then, because the unarisen attains the unarisen, the bodhisattva should attain sarvajñā!”

Subhūti said: “I do not wish for the attainment of an unarisen dharma. For what reason? Due to unarisen dharmas being unapprehendable.”

Śāriputra said: “The arising of arising, or an arising without arising; that which you have said, and [that which you] delight in teaching, is that arisen or without arising?”

Subhūti said: “All dharmas are without arising, that spoken is without arising, and even delight in teaching is without arising. In this way, delight in teaching!”

舍利弗言：「善哉，善哉！須菩提！汝於說法人中，為最第一。何以故？須菩提！隨所問皆能答故。」須菩提言：「法應爾。諸佛弟子，於無依止法，所問能答。何以故？一切法無定故。」舍利弗言：「善哉，善哉！是何波羅蜜力？」須菩提言：「是般若波羅蜜力。舍利弗！若菩薩聞如是說、如是論時，不疑不悔不難，當知是菩薩行，是行不離是念。」

Śāriputra said: “Excellent! Excellent! Subhūti! Among those people who teach the Dharma, you are foremost and supreme. For what reason? Because you are able to answer in accordance with whatever is asked.”

Subhūti said: “That is the nature of Dharma. All the Buddha’s disciples, with respect to dharmas without supporting basis, are able to answer whatever is asked. For what reason? Due to the indeterminacy of all dharmas.”

Śāriputra said: “Excellent! Excellent! This is from the power of which pāramitā?”

Subhūti: “This is from the power of Prajñāpāramitā. Śāriputra! If, when a bodhisattva hears such a teaching, such an exposition, and neither doubts, nor regrets, nor is perplexed, one should know that this bodhisattva practices in this practice, and is not separated from these mental attentions.”

舍利弗言：「若菩薩不離是行、不離是念，一切眾生亦不離是行、不離是念，一切眾生亦當是菩薩。何以故？一切眾生不離是念故。」須菩提言：「善哉，善哉！舍利弗！汝欲離我而成我義。所以者何？眾生無性故，當知念亦無性；眾生離故，念亦離；眾生不可得故，念亦不可得。舍利弗！我欲令菩薩，以是念行般若波羅蜜。」

Śāriputra said, “If a bodhisattva is not separated from this practice and is not separated from these mental attentions, then all living beings also are not separated from this practice, are not separated from these mental attentions. [In this way,] all living beings should also be bodhisattvas. For what reason? Due to all living beings not being separated from these mental attentions.”

Subhūti said: “Excellent! Excellent! Śāriputra! You wish to refute me, but instead prove my point. In what way? From living beings’ absence of nature, the absence of nature of mental attentions should also be known. From living beings’ separation, the separation of mental attentions [should also be known]. From the non-apprehension of living beings, the non-apprehension of mental attentions [should also be known]. Śāriputra! I wish that the bodhisattvas, by way of these mental attentions, practice Prajñāpāramitā.”