Subhūti conceived this thought: “These flowers now scattered by Śakra, Lord of the Gods, I have never seen before in the Tuṣita heaven. These flowers have been generated from a wishing tree,202 and have not been generated from a [common] tree.”
摩訶般若波羅蜜經
Mahāprajñāpāramitā Sūtra
釋提桓因品第二
Part Two: Śakro-Devānāmindra
爾時釋提桓因，與四萬天子，俱在會中；四天王，與二萬天子，俱在會中；娑婆世界主、梵天王，與萬梵天，俱在會中；乃至淨居天眾，無數千種，俱在會中。是諸天眾，業報光明，以佛身神力光明故，皆不復現。
Thereupon, Śakra, Lord of the Gods, together with forty thousand gods, were all present at the assembly; the four kings of the gods, together with twenty thousand gods, were all present at the assembly; the lords of the Sāhā world, the kings of the Brahmās, together with ten thousand Brahmās, were all present at the assembly; and so forth, up to, the assembly of the pure abode heavens, many kinds of countless thousands [of gods], were all present at the assembly. The radiant auras of all those assembled gods, which was the reward for their past actions, no longer manifested, due to the radiant aura from the spiritual power of the body of the Buddha.
爾時釋提桓因語須菩提言：「是諸無數天眾，皆共集會，欲聽須菩提說般若波羅蜜義。菩薩云何住般若波羅蜜？」須菩提語釋提桓因及諸天眾：「憍尸迦！我今當承佛神力，說般若波羅蜜。若諸天子未發阿耨多羅三藐三菩提心者，今應當發。若人已入正位，則不堪任發阿耨多羅三藐三菩提心。何以故？已於生死作障隔故。是人若發阿耨多羅三藐三菩提心，我亦隨喜，終不斷其功德。所以者何？上人應求上法。」
Thereupon, Śakra, Lord of the Gods, spoke to Subhūti, saying: “All these countless assemblies of gods gathered and assembled together wish to hear Subhūti teach the meaning of Prajñāpāramitā: How do the bodhisattvas abide in Prajñāpāramitā?”
Subhūti said to Śakra, Lord of the Gods, and all the assembled gods: “O Kauśika! I will now, empowered by the Buddha’s spiritual power, teach the Prajñāpāramitā. All those gods who have yet to generate mental aspiration toward anuttarā samyak saṃbodhi, they should now generate that aspiration. If a person has already entered into the status of certitude [to perfection], they are unable to generate mental aspiration toward anuttarā samyak saṃbodhi. For what reason? Because they have already constructed an embankment against [the torrent of cyclic] birth and death. If these people were to generate mental aspiration toward anuttarā samyak saṃbodhi, I would also have appreciative joy [toward that], and never prevent their merit. For what reason? Superior people should aspire to superior dharmas.
爾時佛讚須菩提言：「善哉，善哉！汝能如是勸樂諸菩薩。」須菩提言：「世尊！我當報佛恩。如過去諸佛及諸弟子教，如來住空法中亦教學諸波羅蜜。如來學是法，得阿耨多羅三藐三菩提。世尊！我今亦當如是護念諸菩薩。以我護念因緣故，諸菩薩當疾得阿耨多羅三藐三菩提。」
Thereupon, the Buddha praised Subhūti, saying: “Excellent! Excellent! You are able to enthuse the bodhisattvas in this way.”
Subhūti said: “World-Honored One! I should be grateful to the Buddha. Just as the Buddhas of the past and their disciples taught the Tathāgata to abide in the dharma of emptiness and taught them to train in the pāramitās, so that the Tathāgata, by training in these dharmas, realized anuttarā samyak saṃbodhi. O Blessed One! I too, should now also safeguard and tend my mind to the bodhisattvas in this way, so that with this safeguarding and tending of mind as a causal condition, the bodhisattvas will swiftly realize anuttarā samyak saṃbodhi.”
須菩提語釋提桓因言：「憍尸迦！汝一心聽，菩薩住般若波羅蜜。憍尸迦！菩薩發大莊嚴，乘於大乘，以空法住般若波羅蜜。不應住色，不應住受、想、行、識；不應住色若常若無常，不應住受、想、行、識若常若無常；不應住色若苦若樂，不應住受、想、行、識若苦若樂；不應住色若淨若不淨，不應住受、想、行、識若淨若不淨；不應住色若我若無我，不應住受、想、行、識若我若無我；不應住色若空若不空，不應住受、想、行、識若空若不空。不應住須陀洹果，不應住斯陀含果，不應住阿那含果，不應住阿羅漢果，不應住辟支佛道，不應住佛法。不應住須陀洹無為果，不應住須陀洹福田，不應住須陀洹乃至七往來生死。不應住斯陀含無為果，不應住斯陀含福田，不應住斯陀含一來此間當得盡苦。不應住阿那含無為果，不應住阿那含福田，不應住阿那含彼間滅度。不應住阿羅漢無為果，不應住阿羅漢福田，不應住阿羅漢今世入無餘涅槃。不應住辟支佛道無為果，不應住辟支佛福田，不應住辟支佛過聲聞地不及佛地而般涅槃。不應住佛法利益無量眾生、滅度無量眾生。」
Subhūti spoke to Śakra, Lord of the Gods, saying, “Kauśika! Listen single mindedly to [how] the bodhisattas [should] abide in Prajñāpāramitā. O Kauśika! The bodhisattvas, having brought forth the great adornment and mounted upon the great chariot, abide in Prajñāpāramitā by way of the dharma of emptiness. They should not abide in form, they should not abide in sensations, perceptions, conditioning or consciousness; they should not abide in ‘form is permanent [or] impermanent’, they should not abide in ‘sensations, perceptions, conditioning or consciousness are permanent [or] impermanent’; they should not abide in ‘form is suffering [or] pleasant’, they should not abide in ‘sensations, perceptions, conditioning or consciousness are suffering [or] pleasant’; they should not abide in ‘form is pure [or] impure’, they should not abide in ‘sensations, perceptions, conditioning or consciousness are pure [or] impure’; they should not abide in ‘form is selfg[or] not self’, they should not abide in ‘sensations, perceptions, conditioning or consciousness are self[or] not self’; they should not abide in ‘form is empty or not empty’, they should not abide in ‘sensations, perceptions, volitions or cognitions are empty [or] not empty’; they should not abide in the fruition of a srotāpanna, they should not abide in the fruition of sakṛdāgāmin, they should not abide in the fruit of an anāgāmin, they should not abide in the fruit of an arhat, they should not abide in the path of a pratyekabuddha, they should not abide in the Buddha dharmas; they should not abide in ‘srotāpanna fruition is unconditioned’, they should not abide in ‘a srotāpanna is a field of merit’, they should not abide in ‘a srotāpanna has up to seven [more] comings and goings in [the torrent of cyclic] birth and death’; they should not abide in ‘sakṛdāgāmin fruition is unconditioned’, they should not abide in ‘a is a field of merit’, they should not abide in ‘a sakṛdāgāmin returns only once more to this world and then attains the ending of suffering’; they should not abide in ‘anāgāmin fruition is unconditioned’, they should not abide in ‘an anāgāmin is a field of merit’, they should not abide in ‘an anāgāmin enters cessation in the other world [of the pure abodes]’; they should not abide in ‘arhat fruition is unconditioned’, they should not abide in ‘an arhat is a field of merit’, they should not abide in ‘an arhat enters nirvāṇa without remainder in this life’; they should not abide in ‘the pratyekabuddha path is unconditioned’, they should not abide in ‘a pratyekabuddha is a field of merit’, they should not abide in ‘a pratyekabuddha transcends the grounds of the śrāvakas, and without reaching the ground of a Buddha enters pari-nirvāṇa’; they should not abide in ‘the Buddha dharmas benefit immeasurable living beings, and lead immeasurable living beings to nirvāṇic cessation’.”
爾時舍利弗作是念：「菩薩當云何住？」須菩提知舍利弗心所念，語舍利弗：「於意云何？如來為住何處？」舍利弗言：「如來無所住，無住心名為如來。如來不住有為性，亦不住無為性。」「舍利弗！菩薩摩訶薩亦應如是住，如如來住，於一切法非住非不住。」
Thereupon, Śāriputra conceived this thought: “How should a bodhisattva abide?”
Subhūti knew the thought conceived in Śāriputra’s mind, and said to Śāriputra: “What do you think: Where does the Tathāgata abide?”
Śāriputra said: “The Tathāgata does not abide anywhere. The non-abiding mind is known as the Tathāgata. The Tathāgata does not abide in the conditioned nature, nor does he abide in the unconditioned nature.”
“Śāriputra! Bodhisattva mahāsattvas should also abide in this way, as the Tathāgata abides, neither abiding nor not abiding in any dharma.”
爾時眾中有諸天子，作是念：「諸夜叉眾語言章句尚可知義，須菩提所說所論難可得解。」須菩提知諸天子心所念，語諸天子言：「是中無說無示無聽。」諸天子作是念：「須菩提欲令此義易解，而轉深妙。」須菩提知諸天子心所念，語諸天子言：「若行者欲證須陀洹果，欲住須陀洹果，不離是忍。欲證斯陀含果、阿那含果、阿羅漢果，欲證辟支佛道，欲證佛法，亦不離是忍。」爾時諸天子作是念：「何等人能隨順聽須菩提所說？」須菩提知諸天子心所念，語諸天子言：「幻人能隨順聽我所說，而無聽無證。」諸天子作是念：「但聽者如幻，眾生亦如幻？須陀洹果乃至辟支佛道亦如幻？」須菩提知諸天子心所念，語諸天子言：「我說眾生如幻如夢，須陀洹果亦如幻如夢，斯陀含果、阿那含果、阿羅漢果、辟支佛道亦如幻如夢。」諸天子言：「須菩提亦說佛法如幻如夢？」須菩提言：「我說佛法亦如幻如夢，我說涅槃亦如幻如夢。」諸天子言：「大德須菩提亦說涅槃如幻如夢耶？」須菩提言：「諸天子！設復有法過於涅槃，我亦說如幻如夢。諸天子！幻夢、涅槃，無二無別。」
Thereupon, the gods within the assembly conceived this thought: “Even though we can understand the meaning of the speech and language of the yakṣas, that taught and expounded by Subhūti is difficult to comprehend.”
Subhūti knew the thoughts conceived in the minds of the gods, and spoke to the gods saying: “Within this, nothing is spoken, nothing is shown, and nothing is heard.”
The gods conceived this thought: “Although Subhūti wishes to make the meaning easier to comprehend, he instead makes it more profound and subtle.”
Subhūti knew the thoughts conceived in the minds of the gods, and spoke to the gods saying: “If a practitioner wishes to realize the fruition of a srotāpanna, wishes to abide in the fruition of a srotāpanna, they should not depart from this patience (kṣānti). If they wish to realize [and abide in] the fruition of a sakṛdāgāmin, the fruition of an anāgāmin, the fruition of an arhat; if they wish to realize [and abide in] the path of a pratyekabuddha; if they wish to realize [and abide in] the Buddha dharmas; they should also not depart from this patience.”
Thereupon, the gods conceived this thought: “What sort of person is able to hear in accordance with what Subhūti has taught?”
Subhūti knew the thoughts conceived in minds of the gods, and spoke to the gods, saying, “An illusory person is able to hear in accordance with what I have taught, yet they will neither hear nor realize [anything].”
The gods conceived this thought: “Is it only the hearer who is like an illusion? Or are living beings also like an illusion? Is the fruition of a srotāpanna, up to, the path of a pratyekabuddha, also like an illusion?”
Subhūti knew the thoughts conceived in the minds of the gods, and spoke to the gods saying, “I teach that living beings are like an illusion, like a dream; the fruition of a srotāpanna is also like an illusion, like a dream; the fruition of a sakṛdāgāmin, the fruition of an anāgāmin, the fruition of an arhat, and the path of a pratyekabuddha, also like an illusion, like a dream.”
The gods replied: “Subhūti! You even state that the Buddha dharmas are like an illusion, like a dream?!”
Subhūti said: “I teach that the Buddha dharmas are also like an illusion, like a dream. I teach that even nirvāṇa is also like an illusion, like a dream.”
The gods replied: “Virtuous Subhūti! You teach that even nirvāṇa is also like an illusion, like a dream?!”
Subhūti said: “Gods! If there were any other dharma that surpassed nirvāṇa, I would teach that it, too, is also like an illusion, like a dream. Gods! Illusions and dreams, and nirvāṇa, are not two, are not divided.”
爾時舍利弗、富樓那彌多羅尼子、摩訶拘絺羅、摩訶迦栴延，問須菩提：「如是說般若波羅蜜義，誰能受者？」時阿難言：「如是說般若波羅蜜義，阿毘跋致菩薩、具足正見者、滿願阿羅漢，是等能受。」須菩提言：「如是說般若波羅蜜義，無能受者。所以者何？此般若波羅蜜法中，無法可說，無法可示。以是義故，無能受者。」
Thereupon, Śāriputra, Pūrṇa the son of Maitrāyaṇī, Mahākauṣṭhila and Mahākātyāyana, asked Subhūti: “Teaching the meaning of Prajñāpāramitā in this way, who will be able to take it up?”
Then, Ānanda said: “Teaching the meaning of Prajñāpāramitā in this way, avinivartin (’non-regressing) bodhisattvas, those who possess right views, and arhats who have fulfilled their aim;[people] such as these will be able to take it up.”
Subhūti said: “Teaching the meaning of Prajñāpāramitā in this way, none will be able to take it up. For what reason? Within this dharma of Prajñāpāramitā, there is no dharma that is effable, no dharma that is showable, and by this principle, none will be able to take it up.”
爾時釋提桓因作是念：「長老須菩提為雨法雨。我寧可化作華，散須菩提上。」釋提桓因即化作華，散須菩提上。須菩提作是念：「釋提桓因今所散華，我於忉利天上所未曾見。是華從心樹出，不從樹生。」釋提桓因知須菩提心所念，語須菩提言：「是華非生，華亦非心樹生。」須菩提語釋提桓因言：「憍尸迦！汝言是華非生，華亦非心樹生。若非生法，不名為華。」釋提桓因作是念：「長老須菩提智慧甚深，不壞假名而說實義。」念已，語須菩提言：「如是，如是！須菩提！如須菩提所說，菩薩應如是學。菩薩如是學者，不學須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。若不學是地，是名學佛法、學薩婆若。若學佛法、學薩婆若，則學無量無邊佛法。若學無量無邊佛法者，不為增減色學，不為增減受、想、行、識學；不為受色學，不為受受、想、行、識學。是人於法無所取無所滅故學。」
Thereupon, Śakra, Lord of the Gods, conceived this thought: “The Elder Subhūti rains forth the dharma rain. It would be good if I were to create flowers to scatter upon Subhūti.”
Śakra, Lord of the Gods, thereupon created flowers and scattered them upon Subhūti.
Subhūti conceived this thought: “These flowers now scattered by Śakra, Lord of the Gods, I have never seen before in the Tuṣita heaven. These flowers have been generated from a wishing tree (or ‘tree of the mind’), and have not been generated from a [common] tree.”
Śakra, Lord of the Gods, knew the thought conceived in Subhūti’s mind, and spoke to Subhūti saying: “These flowers have not been generated at all, these flowers have not even been generated from a wishing tree.”
Subhūti spoke to Śakra, Lord of the Gods, saying: “Kauśika! You say: ‘These flowers have not been generated at all, these flowers have not even been generated from a wishing tree.’ If a dharma has not been generated, then that is not known as a flower.”
Śakra, Lord of the Gods, conceived the thought: “The knowledge of the Elder Subhūti is most profound, without destroying the nominal designation he yet teaches the actual meaning. After so thinking, he spoke to Subhūti saying: “So it is! So it is! Subhūti! In the way in which Subhūti has taught, the bodhisattvas should train in that way. Bodhisattvas who train in that way do not train in the fruition of a srotāpanna, in the fruition of a sakṛdāgāmin, in the fruition of an anāgāmin, in the fruition of an arhat, or in the path of a pratyekabuddha. If they do not train in these grounds, this is known as training in the Buddha dharmas, training in sarvajñā. If one trains in the Buddha dharmas, trains in sarvajñā, they will then train in immeasurable and boundless Buddha dharmas. If they train in immeasurable and boundless Buddha dharmas, they will not train for the sake of the increase or decrease of form, will not train for the sake of the increase or decrease of sensations, perceptions, conditioning or consciousness; they will not train for the sake of seizing form, will not train for the sake of seizing sensations, perceptions, conditioning or consciousness. These people will train by way of neither seizing nor destroying dharmas.”
舍利弗語須菩提：「行者不為取薩婆若，不為滅薩婆若故學。」須菩提言：「如是，如是！舍利弗！菩薩乃至薩婆若，不取不滅故學。如是觀時，能學薩婆若，能成就薩婆若。」
Śāriputra said to Subhūti: “Does the practitioner train by way of neither seizing sarvajñā, nor by destroying sarvajñā?”
Subhūti said: “So it is! So it is! Śāriputra! Bodhisattvas train by way of neither seizing nor destroying [any dharma], up to sarvajñā. When investigating in this way, they are able to train in sarvajñā, are able to accomplish sarvajñā.”
爾時釋提桓因語舍利弗：「菩薩摩訶薩般若波羅蜜，當於何求？」舍利弗言：「般若波羅蜜當於須菩提所轉中求。」釋提桓因語須菩提：「是誰神力？」須菩提言：「是佛神力。憍尸迦！如所問般若波羅蜜當於何求？般若波羅蜜不應色中求，不應受、想、行、識中求；亦不離色求，亦不離受、想、行、識求。何以故？色非般若波羅蜜，離色亦非般若波羅蜜；受、想、行、識非般若波羅蜜，離受、想、行、識亦非般若波羅蜜。」
Thereupon, Śakra, Lord of the Gods, spoke to Śāriputra, saying: “Where should the bodhisattva mahāsattvas seek for Prajñāpāramitā?”
Śāriputra said: “The Prajñāpāramitā should be sought within that put into motion by Subhūti.”
Śakra, Lord of the Gods, said to Subhūti: “Whose spiritual power is this?”
Subhūti said: “This is the Buddha’s spiritual power. Kauśika! You ask: ‘Where should one seek for Prajñāpāramitā?’ Prajñāpāramitā should not be sought within form, should not be sought within sensations, perceptions, conditioning or consciousness; it should also not be sought apart from form, should not be sought apart from sensations, perceptions, conditioning or consciousness. For what reason? Prajñāpāramitā is not form, and Prajñāpāramitā is not apart from form; Prajñāpāramitā is not sensation, perception, conditioning or consciousness, and Prajñāpāramitā is not apart from sensation, perception, conditioning or consciousness.”
釋提桓因言：「摩訶波羅蜜是般若波羅蜜，無量波羅蜜是般若波羅蜜，無邊波羅蜜是般若波羅蜜。」須菩提言：「如是，如是！憍尸迦！摩訶波羅蜜是般若波羅蜜，無量波羅蜜是般若波羅蜜，無邊波羅蜜是般若波羅蜜。憍尸迦！色無量故，般若波羅蜜無量；受、想、行、識無量故，般若波羅蜜無量。緣無邊故，般若波羅蜜無邊；眾生無邊故，般若波羅蜜無邊。憍尸迦！云何緣無邊故，般若波羅蜜無邊？諸法無前、無中、無後，是故緣無邊，般若波羅蜜無邊。復次，憍尸迦！諸法無邊，前際不可得，中際、後際不可得，是故緣無邊，般若波羅蜜無邊。」
Śakra, Lord of the Gods, said: “A mahā-pāramitā is this Prajñāpāramitā! An immeasurable pāramitā is this Prajñāpāramitā! A boundless pāramitā is this Prajñāpāramitā!”
Subhūti said: “So it is! So it is! Kauśika! A mahā-pāramitā is this Prajñāpāramitā! An immeasurable pāramitā is this Prajñāpāramitā! A boundless pāramitā is this Prajñāpāramitā! Kauśika! From the immeasurability of form is Prajñāpāramitā immeasurable; from the immeasurability of sensations, perceptions, conditioning and consciousness is Prajñāpāramitā immeasurable. From the boundlessness of the object, is Prajñāpāramitā boundless; from the boundlessness of living beings is Prajñāpāramitā boundless. Kauśika! How is it that ‘From the boundlessness of the object, is Prajñāpāramitā boundless’? All dharmas are without beginning, without middle, and without end. Therefore, ‘[From] the boundless nature of the object, is Prajñāpāramitā boundless’. Moreover, Kauśika, all dharmas are boundless, their past limit is non-apprehendable, their present limit is non-apprehendable, and their future limit is non-apprehendable. Therefore, ‘[From] the boundlessness of the object is Prajñāpāramitā boundless’.”
釋提桓因言：「長老須菩提！云何眾生無邊，般若波羅蜜無邊？」「憍尸迦！眾生無量，算數不可得。是故眾生無邊，般若波羅蜜無邊。」
Śakra, Lord of the Gods, said: “Elder Subhūti! How is it that ‘From the boundlessness of living beings, Prajñāpāramitā is boundless’?”
“Kauśika! Living beings are immeasurable, the count of their number is non-apprehendable. Therefore, ‘[From] the boundlessness of living beings, Prajñāpāramitā is boundless’.”
釋提桓因言：「大德須菩提！眾生有何義？」須菩提言：「眾生義即是法義。於意云何？所言眾生、眾生有何義？」
Śakra, Lord of the Gods, said: “Virtuous Subhūti! What is the meaning of a ‘living being’?”
Subhūti said: “The meaning of a ‘living being’, is just the meaning of a ‘dharma’. What do you think: ‘Living being’, ‘living being’, it is said, what is the meaning of that?”
釋提桓因言：「眾生非法義，亦非非法義，但有假名。是名字無本無因，強為立名，名為眾生。」
Śakra, Lord of the Gods, said: “By ‘living being’, not any dharma is meant, nor any non-dharma is meant. There is only a nominal designation, and this name is without foundation, without basis, with the forced establishment of a name, known as a ‘living being’.”
須菩提言：「於意云何？此中實有眾生可說可示不？」「不也！」
Subhūti said: “What do you think: Within this, is there any real living being that is effable, is showable?”
[Śakra replied], “No!”
須菩提言：「憍尸迦！若眾生不可說不可示，云何言：『眾生無邊，般若波羅蜜無邊？』憍尸迦！若如來住壽，如恒河沙劫，說言：『眾生、眾生。』實有眾生生滅不？」釋提桓因言：「不也！何以故？眾生從本已來，常清淨故。」「憍尸迦！是故當知眾生無邊，般若波羅蜜無邊。」
Subhūti replied: “Kauśika! If a living being is ineffable, is unshowable, how can one state that ‘[From] the boundlessness of living beings, Prajñāpāramitā is boundless’? Kauśika! If the Tathāgata were to abide and live for as many kalpas as sands of the Gaṇges, exclaiming ‘Living being!’, ‘Living being!’, would any really existent living being be generated or cease?”
Śakra, Lord of the Gods, said: “No! For what reason? Because a living being is right from the very beginning constantly pure.”
[Subhūti said:] “Kauśika! Therefore, one should know that ‘[From] the boundlessness of living beings, Prajñāpāramitā is boundless’.”