小品般若波羅蜜經卷第八
後秦龜茲國三藏鳩摩羅什譯
◎深心求菩提品第二十
[CH 22 of Sanskrit]
[0571b23] 佛告須菩提：「若菩薩欲得阿耨多羅三藐三菩提，應當親近善知識。」
The Buddha told Subhuti: "If a bodhisattva wishes to attain anuttara-samyak-sambodhi, they should stay close to good spiritual friends (kalyāṇamitra)."
[0571b24] 須菩提白佛言：「世尊！何等是菩薩善知識？」
Subhuti said to the Buddha: "World-Honored One! What are the good spiritual friends for a bodhisattva?"
[0571b25] 佛告須菩提：「諸佛世尊，是菩薩善知識。何以故？能教菩薩令入般若波羅蜜故。須菩提！是名菩薩善知識。復次，須菩提！六波羅蜜是菩薩善知識；六波羅蜜是菩薩大師；六波羅蜜是菩薩道；六波羅蜜是菩薩光明；六波羅蜜是菩薩炬。須菩提！過去諸佛，皆從六波羅蜜生；未來諸佛，皆從六波羅蜜生；現在十方無量阿僧祇世界諸佛，皆從六波羅蜜生。又三世諸佛薩婆若，皆從六波羅蜜生。何以故？諸佛行六波羅蜜，以四攝法，攝取眾生。所謂布施、愛語、利益、同事，得阿耨多羅三藐三菩提。須菩提！是故當知六波羅蜜，是大師，是父是母，是舍是歸，是洲是救，是究竟道。六波羅蜜利益一切眾生。是故菩薩欲自深智明了，不隨他語，不信他法。若欲斷一切眾生疑，應當學是般若波羅蜜。」
The Buddha told Subhuti: "The Buddhas, World-Honored Ones, are good spiritual friends of bodhisattvas. Why? Because they can teach bodhisattvas to enter prajñāpāramitā. Subhuti! This is called a bodhisattva's good spiritual friend. Furthermore, Subhuti! The six pāramitās are bodhisattvas' good spiritual friends; the six pāramitās are bodhisattvas' great teachers; the six pāramitās are bodhisattvas' path; the six pāramitās are bodhisattvas' light; the six pāramitās are bodhisattvas' torch.
Subhuti! All past Buddhas were born from the six pāramitās; all future Buddhas will be born from the six pāramitās; all present Buddhas in the countless, innumerable worlds of the ten directions are born from the six pāramitās. Moreover, the sarvajñā (all-knowing wisdom) of all Buddhas of the three times is born from the six pāramitās. Why? All Buddhas practice the six pāramitās and use the four means of embracing to gather in sentient beings. Namely, giving, kind speech, beneficial action, and cooperation, they attain anuttara-samyak-sambodhi.
Subhuti! Therefore, know that the six pāramitās are the great teacher, the father and mother, the dwelling and refuge, the island and the rescue, the ultimate path. The six pāramitās benefit all sentient beings. Therefore, if bodhisattvas wish to gain deep wisdom and clarity, not following others' words or believing in other doctrines, if they wish to cut off all sentient beings' doubts, they should study this prajñāpāramitā."
[0571c12] 「世尊！又何等相，是般若波羅蜜？」「須菩提！無礙相，是般若波羅蜜。」
"World-Honored One! What characteristics does prajñāpāramitā have?"
"Subhuti! Unobstructed characteristics are prajñāpāramitā."
[0571c13] 「世尊！頗有因緣，如般若波羅蜜無礙相，一切法亦無礙相耶？」「有。須菩提！如般若波羅蜜無礙相，一切法亦無礙相。何以故？須菩提！一切法離相，一切法空相。是故，須菩提！當知般若波羅蜜亦離相空相，一切法亦離相空相。」
"World-Honored One! Is there a reason why, just as prajñāpāramitā has unobstructed characteristics, all dharmas also have unobstructed characteristics?"
"Yes, Subhuti! Just as prajñāpāramitā has unobstructed characteristics, all dharmas also have unobstructed characteristics. Why? Subhuti! All dharmas are devoid of characteristics, all dharmas have the characteristic of emptiness. Therefore, Subhuti! Know that prajñāpāramitā is also devoid of characteristics and has the characteristic of emptiness, and all dharmas are also devoid of characteristics and have the characteristic of emptiness."
[0571c18] 「世尊！若一切法離相空相，云何眾生，有垢有淨？何以故？離相法無垢無淨，空相法無垢無淨。離相法，空相法，不能得阿耨多羅三藐三菩提。離離相，離空相，更無有法能得阿耨多羅三藐三菩提。世尊！我今云何當知是義？」
"World-Honored One! If all dharmas are devoid of characteristics and have the characteristic of emptiness, how can sentient beings have defilement and purity? Why? Dharmas devoid of characteristics have no defilement or purity, dharmas with the characteristic of emptiness have no defilement or purity. Dharmas devoid of characteristics and dharmas with the characteristic of emptiness cannot attain anuttara-samyak-sambodhi. Apart from being devoid of characteristics and apart from the characteristic of emptiness, there is no other dharma that can attain anuttara-samyak-sambodhi. World-Honored One! How should I understand this meaning?"
[0571c23] 「須菩提！我還問汝，隨意答我。須菩提！於意云何？眾生長夜著我我所不？」「如是，如是！世尊！眾生長夜著我、我所。」
"Subhuti! I will ask you again, answer as you wish. Subhuti! What do you think? Do sentient beings cling to the notion of self and possession of self for a long time?"
"Yes, yes! World-Honored One! Sentient beings cling to the notion of self and possession of self for a long time."
[0571c25] 「須菩提！於意云何？我、我所空不？」「世尊！我、我所空。」
"Subhuti! What do you think? Is the self and possession of self empty?"
"World-Honored One! The self and possession of self are empty."
[0571c26] 「須菩提！於意云何？眾生以我、我所，往來生死不？」「如是，如是！世尊！眾生以我、我所，故往來生死。」
"Subhuti! What do you think? Do sentient beings transmigrate through birth and death due to the notion of self and possession of self?"
"Yes, yes! World-Honored One! Sentient beings transmigrate through birth and death due to the notion of self and possession of self."
[0571c28] 「須菩提！如是眾生名為有垢，隨眾生所受所著故。是中實無有垢，亦無受垢者。須菩提！若不受一切法，則無我、無我所，是名為淨。是中實無有淨，亦無有受淨者。菩薩如是行，名為行般若波羅蜜。」
"Subhuti! Such sentient beings are called defiled, because they cling to and grasp at what they experience. In reality, there is no defilement, nor is there one who receives defilement. Subhuti! If one does not grasp at any dharmas, then there is no self and no possession of self, this is called purity. In reality, there is no purity, nor is there one who receives purity. When a bodhisattva practices like this, it is called practicing prajñāpāramitā."
[0572a04] 「世尊！若菩薩如是行，則不行色，不行受、想、行、識。若菩薩如是行者，一切世間天、人、阿修羅不能降伏。世尊！菩薩如是行者，勝一切聲聞、辟支佛所行，住無勝處。世尊！無勝菩薩晝夜行是應般若波羅蜜念，近於阿耨多羅三藐三菩提，疾得阿耨多羅三藐三菩提。」
"World-Honored One! If a bodhisattva practices like this, they do not practice form, nor feeling, perception, mental formations, or consciousness. If a bodhisattva practices like this, all worldly gods, humans, and asuras cannot defeat them. World-Honored One! A bodhisattva who practices like this surpasses all the practices of śrāvakas and pratyekabuddhas, dwelling in an unsurpassed place. World-Honored One! An unsurpassed bodhisattva who practices this mindfulness in accordance with prajñāpāramitā day and night approaches anuttara-samyak-sambodhi and quickly attains anuttara-samyak-sambodhi."
[0572a10] 佛告須菩提：「於意云何？假令閻浮提所有眾生，一時皆得人身，發阿耨多羅三藐三菩提心。發心已，盡形布施。以是布施，迴向阿耨多羅三藐三菩提。須菩提！於意云何？是人以是因緣得福多不？」須菩提言：「甚多，世尊！」
The Buddha told Subhuti: "What do you think? Suppose all the beings in Jambudvipa simultaneously obtained human bodies and aroused the mind of anuttara-samyak-sambodhi. After arousing this mind, they practiced giving for their entire lives. They then dedicated this giving towards anuttara-samyak-sambodhi. Subhuti, what do you think? Would these people obtain great merit for these reasons?"
Subhuti said: "Very much, World-Honored One!"
[0572a15] 佛言：「若菩薩乃至一日，行應般若波羅蜜念，其福勝彼。隨喜菩薩行應般若波羅蜜念，能為一切眾生而作福田。何以故？唯除諸佛，其餘眾生，無如是深慈心，如菩薩摩訶薩。諸菩薩因般若波羅蜜，能生如是慧。以是慧，見一切眾生受諸苦惱，如被刑戮，菩薩即得大悲之心。得大悲已，以天眼觀諸眾生，見無量眾生，有無間罪，墮於諸難，即生憐愍之心。不住是相，亦不住餘相。須菩提！是名諸菩薩大智光明。行是道者，則為一切眾生福田，而不退轉阿耨多羅三藐三菩提。所受供養，衣服、飲食、臥具、醫藥，所須之物，一心修習般若波羅蜜故，能淨報施恩，亦近薩婆若。是故菩薩，若欲不空食國中施，若欲利益一切眾生，若欲示一切眾生正道，若欲解一切眾生牢獄繫縛，若欲與一切眾生慧眼，常應修行，應般若波羅蜜念。若行應般若波羅蜜念，是菩薩有所言說，亦與般若波羅蜜相應。何以故？是菩薩有所言說，皆隨順般若波羅蜜念。有所念，亦隨順言說。菩薩常應如是晝夜念般若波羅蜜。須菩提！譬如人得未曾有寶。得已，大喜，而復還失。以是因緣，憂愁苦惱。其心常念：『我今如何失此大寶？』須菩提！菩薩亦如是。大寶者，是般若波羅蜜。菩薩得是已，常應以應薩婆若心，念般若波羅蜜。」
The Buddha said: "If a bodhisattva practices mindfulness in accordance with prajñāpāramitā for even one day, their merit surpasses that. Rejoicing in a bodhisattva's practice of mindfulness in accordance with prajñāpāramitā can become a field of merit for all sentient beings. Why? Except for the Buddhas, no other beings have such deep compassion as the bodhisattva mahāsattvas. Because of prajñāpāramitā, bodhisattvas can generate such wisdom. With this wisdom, they see all sentient beings suffering various afflictions, as if being executed, and the bodhisattva immediately develops a heart of great compassion.
Having developed great compassion, they observe sentient beings with the divine eye and see countless beings with uninterrupted karmic offenses falling into various difficulties, and immediately generate a heart of pity. They do not dwell on these characteristics, nor on any other characteristics. Subhuti! This is called the great wisdom light of bodhisattvas. Those who practice this path become a field of merit for all sentient beings, and do not regress from anuttara-samyak-sambodhi.
The offerings they receive - clothing, food, bedding, medicine, and necessities - because they single-mindedly cultivate prajñāpāramitā, can purify the karmic rewards of giving and also approach sarvajñā. Therefore, bodhisattvas who wish to not eat the country's alms in vain, who wish to benefit all sentient beings, who wish to show all sentient beings the right path, who wish to free all sentient beings from the prison of bondage, who wish to give all sentient beings the eye of wisdom, should always practice mindfulness in accordance with prajñāpāramitā.
When practicing mindfulness in accordance with prajñāpāramitā, whatever this bodhisattva says is also in accordance with prajñāpāramitā. Why? Because whatever this bodhisattva says follows the mindfulness of prajñāpāramitā. Whatever they think also follows their speech. Bodhisattvas should always be mindful of prajñāpāramitā day and night in this way.
Subhuti! It is like a person who obtains a precious jewel they have never had before. Having obtained it, they are greatly joyful, but then they lose it again. For this reason, they become worried and distressed. Their mind constantly thinks: 'How did I lose this great jewel?' Subhuti! Bodhisattvas are also like this. The great jewel is prajñāpāramitā. Having obtained it, bodhisattvas should always be mindful of prajñāpāramitā with a mind attuned to sarvajñā."
[0572b11] 須菩提白佛言：「世尊！若一切念，從本已來，性常離者，云何說言不應離是應般若波羅蜜念。」「須菩提！若菩薩能如是知，即不離般若波羅蜜。何以故？般若波羅蜜空，是中無有退失。」
Subhuti said to the Buddha: "World-Honored One! If all thoughts have been inherently and constantly detached by nature, why do you say one should not be detached from mindfulness that accords with prajñāpāramitā?"
"Subhuti! If a bodhisattva can understand in this way, they are not detached from prajñāpāramitā. Why? Prajñāpāramitā is empty, and within it there is no regression or loss."
[0572b15] 「世尊！若般若波羅蜜空，菩薩云何以般若波羅蜜而得增長？云何亦得近於阿耨多羅三藐三菩提？」「須菩提！菩薩行般若波羅蜜，亦無增無減。須菩提！若菩薩聞是說，不驚不怖，不沒不退，當知是菩薩行般若波羅蜜。」
"World-Honored One! If prajñāpāramitā is empty, how can bodhisattvas increase through prajñāpāramitā? How can they also approach anuttara-samyak-sambodhi?"
"Subhuti! When bodhisattvas practice prajñāpāramitā, there is neither increase nor decrease. Subhuti! If a bodhisattva hears this teaching and is not frightened, not terrified, does not sink into despondency, and does not retreat, know that this bodhisattva is practicing prajñāpāramitā."
[0572b20] 「世尊！般若波羅蜜空相是行般若波羅蜜不？」「不也，須菩提！」
"World-Honored One! Is the empty characteristic of prajñāpāramitā the practice of prajñāpāramitā?"
"No, Subhuti!"
[0572b21] 「世尊！離般若波羅蜜更有法行般若波羅蜜不？」「不也，須菩提！」
"World-Honored One! Apart from prajñāpāramitā, is there any other dharma that practices prajñāpāramitā?"
"No, Subhuti!"
[0572b23] 「世尊！空可行空不？」「不也，須菩提！」
"World-Honored One! Can emptiness practice emptiness?"
"No, Subhuti!"
[0572b23] 「世尊！離空可行空不？」「不也，須菩提！」
"World-Honored One! Can emptiness be practiced apart from emptiness?"
"No, Subhuti!"
[0572b24] 「世尊！行色是行般若波羅蜜不？」「不也，須菩提！」
"World-Honored One! Is practicing form practicing prajñāpāramitā?"
"No, Subhuti!"
[0572b25] 「世尊！行受、想、行、識，是行般若波羅蜜不？」「不也，須菩提！」
"World-Honored One! Is practicing feeling, perception, conditioning, and consciousness practicing prajñāpāramitā?"
"No, Subhuti!"
[0572b26] 「世尊！離色，有法可行般若波羅蜜不？」「不也，須菩提！」
"World-Honored One! Apart from form, is there any dharma that can practice prajñāpāramitā?"
"No, Subhuti!"
[0572b27] 「世尊！離受、想、行、識，有法可行般若波羅蜜不？」「不也，須菩提！」
"World-Honored One! Apart from feeling, perception, conditioning, and consciousness, is there any dharma that can practice prajñāpāramitā?"
"No, Subhuti!"
[0572b29] 「世尊！菩薩云何行，名為行般若波羅蜜？」
"World-Honored One! How should a bodhisattva practice to be considered practicing prajñāpāramitā?"
[0572b29] 「須菩提！於意云何？汝見有法行般若波羅蜜不？」「不也，世尊！」
"Subhuti! What do you think? Do you see any dharma practicing prajñāpāramitā?"
"No, World-Honored One!"
[0572c02] 「須菩提！汝見般若波羅蜜法是菩薩行處不？」「不也，世尊！」
"Subhuti! Do you see the dharma of prajñāpāramitā as the bodhisattva's field of practice?"
"No, World-Honored One!"
[0572c03] 「須菩提！於意云何？汝所不見法，頗有生不？」「不也，世尊！」
"Subhuti! What do you think? Does the dharma that you do not see have any arising?"
"No, World-Honored One!"
[0572c04] 「須菩提！是名諸佛無生法忍。菩薩能成就如是忍者，當得受阿耨多羅三藐三菩提記。須菩提！是名諸佛無所畏道。菩薩行是道，修習親近，若當不得佛無上智、大智、自然智、一切智、如來智，無有是處。」
"Subhuti! This is called the acceptance of the non-arising of dharmas of all Buddhas. A bodhisattva who can accomplish such acceptance will receive the prediction of anuttara-samyak-sambodhi. Subhuti! This is called the fearless path of all Buddhas. If a bodhisattva practices this path, cultivates and stays close to it, it is impossible that they would not attain the Buddha's supreme wisdom, great wisdom, self-existent wisdom, all-knowing wisdom, and Tathagata wisdom."
[0572c09] 「世尊！一切法無生，以是得受阿耨多羅三藐三菩提記不？」「不也，須菩提！」
"World-Honored One! Does one receive the prediction of anuttara-samyak-sambodhi because all dharmas are unborn?"
"No, Subhuti!"
[0572c10] 「世尊！今云何名為得受阿耨多羅三藐三菩提記？」
"World-Honored One! Then, what is called receiving the prediction of anuttara-samyak-sambodhi?"
[0572c11] 「須菩提！於意云何？汝見有法受阿耨多羅三藐三菩提記不？」「不也，世尊！我不見有法受阿耨多羅三藐三菩提記，亦不見所用法，亦不見所得法。」
"Subhuti! What do you think? Do you see any thing that receives the prediction of anuttara-samyak-sambodhi?"
"No, World-Honored One! I do not see any thing receiving the prediction of anuttara-samyak-sambodhi, nor do I see any thing that is used, nor any thing that is attained."
[0572c15] 「須菩提！如是一切法不可得。不應作是言：『是法可得，是所用法可得。』」
"Subhuti! Thus all dharmas cannot be obtained. One should not say: 'This dharma can be obtained, this dharma that is used can be obtained.'"
[0572c17] 爾時釋提桓因在大會中白佛言：「世尊！般若波羅蜜甚深難見難解，畢竟離故。若人聞是般若波羅蜜，書寫受持讀誦，當知是人，福德不少。」「憍尸迦！於意云何？假令閻浮提所有眾生，成就十善道，其所得福，不如是人聞是般若波羅蜜，書寫受持讀誦，百分不及一，百千萬億分不及一，乃至算數譬喻所不能及。」
At that time, Śakra Devānām Indra said to the Buddha in the great assembly: "World-Honored One! Prajñāpāramitā is extremely profound, difficult to see and difficult to understand, because it is ultimately detached. If a person hears this prajñāpāramitā, writes it down, receives and upholds it, reads and recites it, know that this person's merit is not small."
"Kauśika! What do you think? Suppose all the beings in Jambudvīpa accomplished the ten good paths of action. The merit they would obtain does not compare to the merit of a person who hears this prajñāpāramitā, writes it down, receives and upholds it, reads and recites it. It does not equal one hundredth, one hundred thousandth, one ten millionth, or even a fraction that can be reached by calculation or analogy."
[0572c24] 時有一比丘，語釋提桓因言：「憍尸迦！如是善男子、善女人，勝於仁者。」釋提桓因言：「此人一發心頃，尚勝於我，何況得聞般若波羅蜜，書寫受持讀誦，如所說行。是人於一切世間、天、人、阿修羅中，最為殊勝。菩薩行般若波羅蜜，不但勝於一切世間、天、人、阿修羅，亦勝須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，菩薩行般若波羅蜜。不但勝須陀洹，乃至辟支佛，亦勝菩薩離般若波羅蜜，無方便行檀波羅蜜。不但勝離般若波羅蜜，無方便行檀波羅蜜，亦勝離般若波羅蜜，無方便行尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜。如是菩薩最為殊勝。若菩薩隨般若波羅蜜所說行者，皆勝一切世間天、人、阿修羅。一切世間天、人、阿修羅，皆應恭敬供養。若菩薩行，隨般若波羅蜜所教行者，是菩薩不斷一切種智，是菩薩近阿耨多羅三藐三菩提，是菩薩必坐道場，是菩薩拯濟沒溺生死眾生。菩薩如是學，名為學般若波羅蜜。如是學，名為不學聲聞、辟支佛。若菩薩如是學，時四天王持四鉢至其所，作是言：『善男子！汝疾學得阿耨多羅三藐三菩提。坐道場時，我等當奉此四鉢。』世尊！我亦自往問訊，何況餘諸天子。菩薩學般若波羅蜜者，諸佛常共護念。世間眾生，種種苦惱，是菩薩能隨行般若波羅蜜故，無是諸苦。世尊！是菩薩現世功德。」
At that time, a bhikṣu said to Śakra Devānām Indra: "Kauśika! Such good men and women surpass you." Śakra Devānām Indra said: "Even at the moment of first arousing the mind, this person already surpasses me, how much more so when they hear the prajñāpāramitā, write it down, receive and uphold it, read and recite it, and practice as instructed. This person is most excellent among all worldly beings, gods, humans, and asuras.
A bodhisattva practicing prajñāpāramitā not only surpasses all worldly beings, gods, humans, and asuras, but also surpasses stream-enterers, once-returners, non-returners, arhats, and pratyekabuddhas. A bodhisattva practicing prajñāpāramitā not only surpasses from stream-enterers up to pratyekabuddhas, but also surpasses bodhisattvas who practice the perfection of giving without prajñāpāramitā and without skillful means. Not only does it surpass practicing the perfection of giving without prajñāpāramitā and without skillful means, but it also surpasses practicing the perfections of morality, patience, diligence, and meditation without prajñāpāramitā and without skillful means. Such a bodhisattva is most excellent.
If a bodhisattva practices according to what prajñāpāramitā teaches, they surpass all worldly gods, humans, and asuras. All worldly gods, humans, and asuras should respect and make offerings to them. If a bodhisattva practices according to what prajñāpāramitā teaches, this bodhisattva does not cut off the knowledge of all aspects, this bodhisattva is close to anuttara-samyak-sambodhi, this bodhisattva will certainly sit at the site of enlightenment, this bodhisattva rescues sentient beings drowning in birth and death.
When a bodhisattva learns like this, it is called learning prajñāpāramitā. Learning like this is called not learning the ways of śrāvakas and pratyekabuddhas. If a bodhisattva learns like this, the Four Heavenly Kings will come to them with four bowls, saying: "Good son! May you quickly learn and attain anuttara-samyak-sambodhi. When you sit at the site of enlightenment, we will offer these four bowls." World-Honored One! I will also go to pay my respects, not to mention other gods.
For bodhisattvas learning prajñāpāramitā, all Buddhas constantly protect and think of them. The various sufferings of worldly beings do not affect these bodhisattvas because they can practice according to prajñāpāramitā. World-Honored One! These are the bodhisattva's merits in this present life."
[0573a20] 爾時阿難作是念：「是釋提桓因自以智慧力如是說耶？為是佛神力？」釋提桓因知阿難心所念，語阿難言：「皆是佛神力。」
At that time, Ānanda thought: "Is Śakra Devānām Indra saying this through his own wisdom, or is it the Buddha's spiritual power?" Śakra Devānām Indra, knowing what Ānanda was thinking in his heart, said to Ānanda: "It is all the Buddha's spiritual power."
[0573a23] 佛告阿難：「如是，如是！阿難！如釋提桓因所說，皆是佛神力。阿難！菩薩學般若波羅蜜，修習般若波羅蜜時，三千大千世界，諸魔皆生疑惑。是菩薩，為當中道，證實際，墮聲聞、辟支佛地，為當直至阿耨多羅三藐三菩提。」
The Buddha told Ānanda: "Thus it is, thus it is! Ānanda! As Śakra Devānām Indra said, it is all the Buddha's spiritual power. Ānanda! When a bodhisattva studies prajñāpāramitā and cultivates prajñāpāramitā, all the māras in the three thousand great thousand world systems become doubtful and confused. They wonder about this bodhisattva: Will they realize the ultimate reality midway and fall to the level of śrāvakas and pratyekabuddhas, or will they go straight to anuttara-samyak-sambodhi?"