摩訶般若波羅蜜泥犁品第八
爾時舍利弗白佛言：「世尊！是般若波羅蜜，佛言是般若波羅蜜。世尊！般若波羅蜜能作照明。世尊！般若波羅蜜所應敬禮。世尊！般若波羅蜜能與光明。世尊！般若波羅蜜除諸闇冥。世尊！般若波羅蜜無所染污。世尊！般若波羅蜜多所利益。世尊！般若波羅蜜多所安隱。世尊！般若波羅蜜能與盲者眼。世尊！般若波羅蜜能令邪行者入正道。世尊！般若波羅蜜即是薩婆若。世尊！般若波羅蜜是諸菩薩母。世尊！般若波羅蜜非生法者，非滅法者。世尊！般若波羅蜜具足三轉十二相法輪。世尊！般若波羅蜜能為孤窮者作救護。世尊！般若波羅蜜能滅生死。世尊！般若波羅蜜能示一切法性。世尊！應云何敬視般若波羅蜜？」
At that time, Śāriputra addressed the Buddha saying, "World-Honored One! This Prajñāpāramitā, the Buddha says is Prajñāpāramitā. World-Honored One! Prajñāpāramitā can illuminate. World-Honored One! Prajñāpāramitā should be revered. World-Honored One! Prajñāpāramitā can give light. World-Honored One! Prajñāpāramitā removes all darkness. World-Honored One! Prajñāpāramitā is undefiled. World-Honored One! Prajñāpāramitā brings great benefit. World-Honored One! Prajñāpāramitā brings great peace. World-Honored One! Prajñāpāramitā can give eyes to the blind. World-Honored One! Prajñāpāramitā can lead those on wrong paths to enter the right path. World-Honored One! Prajñāpāramitā is itself sarvajñatā. World-Honored One! Prajñāpāramitā is the mother of all bodhisattvas. World-Honored One! Prajñāpāramitā is neither a dharma of arising nor a dharma of ceasing. World-Honored One! Prajñāpāramitā fully possesses the three turnings and twelve aspects of the Dharma wheel. World-Honored One! Prajñāpāramitā can provide protection for the lonely and destitute. World-Honored One! Prajñāpāramitā can extinguish birth and death. World-Honored One! Prajñāpāramitā can reveal the nature of all dharmas. World-Honored One! How should one revere and view the Prajñāpāramitā?"
佛言：「如敬視佛。敬禮般若波羅蜜，如敬禮佛。」
The Buddha said: "As one reveres the Buddha. Revering Prajñāpāramitā is like revering the Buddha."
爾時釋提桓因心念：「舍利弗何因緣作是問？」念已，問舍利弗：「何因緣作是問？」舍利弗言：「菩薩摩訶薩以般若波羅蜜，隨喜福德，迴向薩婆若故，於上諸菩薩所有布施、持戒、忍辱、精進、禪定等，其福最勝，是故我作是問。憍尸迦！譬如盲人，雖有百千萬眾，無有導者，不能進趣城邑聚落。憍尸迦！五波羅蜜離般若波羅蜜，亦如盲人無導，不能修道至薩婆若。若五波羅蜜為般若波羅蜜所護，則為有目。般若波羅蜜力故，五波羅蜜得般若波羅蜜名。」
At that time, Śakra-devānāmindra thought to himself: "For what reason did Śāriputra ask this question?" After thinking this, he asked Śāriputra: "For what reason did you ask this question?"
Śāriputra said: "Because bodhisattva mahāsattvas, through Prajñāpāramitā, rejoice in merit and transfer it to sarvajña. Therefore, compared to the giving, morality, patience, determination, and the dhyāna meditation of other bodhisattvas, their merit is supreme. This is why I asked this question. Kauśika! It is like blind people - even if there are hundreds of thousands of them, without a guide, they cannot proceed to cities or villages. Kauśika! Without Prajñāpāramitā, the five pāramitās are also like blind people without a guide, unable to cultivate the path to sarvajña. If the five pāramitās are protected by Prajñāpāramitā, then they have eyes. Due to the power of Prajñāpāramitā, the five pāramitās obtain the name of Prajñāpāramitā."
舍利弗白佛言：「世尊！云何生般若波羅蜜？」佛言：「若菩薩不生色，則生般若波羅蜜。不生受、想、行、識，則生般若波羅蜜。」「如是生般若波羅蜜，為成何法？」「舍利弗！如是生般若波羅蜜，於法無所成。若無所成，則名般若波羅蜜。」
Śāriputra addressed the Buddha saying, "World-Honored One! How does one give rise to Prajñāpāramitā?"
The Buddha said: "If a bodhisattva does not give rise to form, then they give rise to Prajñāpāramitā. If they do not give rise to sensation, perception, mental formations, or consciousness, then they give rise to Prajñāpāramitā."
"When giving rise to Prajñāpāramitā in this way, what dharma is accomplished?"
"Śāriputra! When giving rise to Prajñāpāramitā in this way, no dharma is accomplished. If nothing is accomplished, then it is called Prajñāpāramitā."
釋提桓因白佛言：「世尊！般若波羅蜜亦不成薩婆若耶？」「憍尸迦！般若波羅蜜成薩婆若，但不如名相作起法成。」「世尊！當云何成？」佛言：「如不成，如是成。」釋提桓因白佛言：「希有世尊！般若波羅蜜不為生不為滅故有？」
Śakra-devānāmindra said to the Buddha: "World-Honored One! Does Prajñāpāramitā also not accomplish sarvajñatā?"
"Kauśika! Prajñāpāramitā accomplishes sarvajñatā, but not in the way of accomplishing dharmas through names and characteristics."
"World-Honored One! How then is it accomplished?"
The Buddha said: "As it is not accomplished, so it is accomplished."
Śakra-devānāmindra said to the Buddha: "How rare, World-Honored One! Does Prajñāpāramitā exist neither from arising nor from ceasing?"
[0550b04] 須菩提白佛言：「世尊！菩薩如是亦分別，則失般若波羅蜜，則遠離般若波羅蜜。」佛告須菩提：「有是因緣，若菩薩謂般若波羅蜜空無所有，則失般若波羅蜜，則遠般若波羅蜜。須菩提！是名菩薩般若波羅蜜。」
Subhūti said to the Buddha: "World-Honored One! If a bodhisattva makes such distinctions, they will lose the Prajñāpāramitā and become distant from the Prajñāpāramitā."
The Buddha told Subhūti: "There is this cause and condition: if a bodhisattva considers the Prajñāpāramitā to be empty and non-existent, they will lose the Prajñāpāramitā and become distant from the Prajñāpāramitā. Subhūti! This is called the bodhisattva's Prajñāpāramitā."
[0550b08] 「世尊！說般若波羅蜜為示何法？」「須菩提！說般若波羅蜜不示色，不示受、想、行、識，不示須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，不示佛法。」
"World-Honored One! What dharma does the teaching of Prajñāpāramitā demonstrate?"
"Subhūti! The teaching of Prajñāpāramitā does not demonstrate form, does not demonstrate sensation, perception, conditioning, or consciousness. It does not demonstrate the fruit of a srota-āpanna, the fruit of a sakṛdāgāmin, the fruit of an anāgāmin, the fruit of an arhat, the path of pratyekabuddhas, and does not demonstrate the Buddha dharma."
須菩提言：「世尊！摩訶波羅蜜是般若波羅蜜。」佛言：「須菩提！於意云何？以是因緣，摩訶波羅蜜是般若波羅蜜？」
Subhūti said: "World-Honored One! Prajñāpāramitā is the Mahāpāramitā."
The Buddha said: "Subhūti! What do you think? Why is Prajñāpāramitā the Mahāpāramitā?"
須菩提言：「般若波羅蜜，於色不作大，不作小，不作合，不作散。於受、想、行、識不作大，不作小，不作合，不作散。世尊！般若波羅蜜，於佛十力不作強，不作弱。四無所畏乃至薩婆若，不作合，不作散。世尊！菩薩如是亦分別，則不行般若波羅蜜。何以故？般若波羅蜜無如是相。『我當度若干眾生？』即是菩薩計有所得。所以者何？眾生不生故，般若波羅蜜不生。眾生無性故，般若波羅蜜無性。眾生離相故，般若波羅蜜離相。眾生不滅故，般若波羅蜜不滅。眾生不可思議故，般若波羅蜜不可思議。眾生不可知故，般若波羅蜜不可知。眾生力集故，如來力亦集。」
Subhūti said: "Prajñāpāramitā does not make form great, does not make it small, does not make it come together, does not make it scatter. It does not make sensation, perception, conditioning, or consciousness great, does not make them small, does not make them come together, does not make them scatter. World-Honored One! Prajñāpāramitā does not make the Buddha's ten powers strong or weak. From the four fearlessnesses up to sarvajña, it does not make them come together or scatter. World-Honored One! If a bodhisattva makes such distinctions, they are not practicing Prajñāpāramitā. Why? Because Prajñāpāramitā has no such characteristics.
The thought 'I should liberate so many sentient beings' is a bodhisattva's conception of attainment. Why is this so? Because sentient beings do not arise, Prajñāpāramitā does not arise. Because sentient beings have no inherent nature, Prajñāpāramitā has no inherent nature. Because sentient beings are free from characteristics, Prajñāpāramitā is free from characteristics. Because sentient beings do not cease, Prajñāpāramitā does not cease. Because sentient beings are inconceivable, Prajñāpāramitā is inconceivable. Because sentient beings are unknowable, Prajñāpāramitā is unknowable. Because the power of sentient beings is gathered, the power of the Tathāgata is also gathered."
[0550b26] 舍利弗白佛言：「世尊！菩薩若能信是深般若波羅蜜，不疑不悔不難，隨順解義。是人從何處終，來生此間？」
Śāriputra said to the Buddha: "World-Honored One! If a bodhisattva is able to believe in this profound Prajñāpāramitā, without doubt, without regret, without difficulty, and understands its meaning in accordance with it, from where did this person pass away before being born here?"
佛言：「舍利弗！是菩薩於他方佛土命終，來生此間。舍利弗！菩薩從他方佛土來者，曾已親近供養諸佛，問其中義。今聞般若波羅蜜，即生歡喜，如從佛聞。若見般若波羅蜜，如見佛。」
The Buddha said: "Śāriputra! This bodhisattva has passed away from other Buddha lands and been reborn here. Śāriputra! The bodhisattva who comes from other Buddha lands has already been close to and made offerings to Buddhas, and has inquired about the meaning therein. Now, upon hearing Prajñāpāramitā, they immediately give rise to joy, as if hearing it from the Buddha. If they see Prajñāpāramitā, it is like seeing the Buddha."
須菩提白佛言：「世尊！般若波羅蜜可聞可見耶？」佛言：「不也。」
Subhūti said to the Buddha: "World-Honored One! Can Prajñāpāramitā be heard or seen?"
The Buddha said: "No."
「世尊！是菩薩發心已來，幾時能修習般若波羅蜜？」「須菩提！是事應分別。有菩薩得值若干百千萬億佛，於諸佛所，修行梵行。有於大眾，聞深般若波羅蜜，無恭敬心，即時捨去。須菩提！當知是人，本於過去諸佛，聞說般若波羅蜜捨去故，於今聞深般若波羅蜜亦捨去，身心不和，起無智業。積集無智業因緣故，誹謗拒逆般若波羅蜜。須菩提！誹謗拒逆深般若波羅蜜者，即誹謗拒逆薩婆若；誹謗拒逆薩婆若者，即誹謗拒逆三世諸佛。須菩提！是愚癡人起如是破法重罪業故，若干百千萬劫，受大地獄罪，從一大地獄至一大地獄。從一大地獄至一大地獄受罪時，若火劫起，墮他方大地獄，於彼亦從一大地獄至一大地獄。從一大地獄至一大地獄受罪時，若彼火劫起，復墮他方大地獄。墮他方大地獄已，復從一大地獄至一大地獄。從一大地獄至一大地獄受罪時，若彼火劫起，還來墮此大地獄中。是人於此復從一大地獄至一大地獄，受諸劇苦。如是展轉，乃至火劫復起，受是無量苦惱業報。何以故？起惡口業故。」
"World-Honored One! How long after generating the initial aspiration can this bodhisattva cultivate Prajñāpāramitā?"
"Subhūti! This matter should be differentiated. There are bodhisattvas who encounter hundreds of thousands of millions of billions of Buddhas and practice the holy life in the presence of these Buddhas. There are those who, in a great assembly, hear the profound Prajñāpāramitā without a respectful mind and immediately abandon it. Subhūti! You should know that such people, because they abandoned the teaching of Prajñāpāramitā when they heard it from past Buddhas, now also abandon it when they hear the profound Prajñāpāramitā. Their body and mind are not in harmony, and they give rise to actions of ignorance. Due to the accumulation of causes and conditions of ignorant actions, they slander and reject Prajñāpāramitā.
Subhūti! Those who slander and reject the profound Prajñāpāramitā are slandering and rejecting sarvajña; those who slander and reject sarvajña are slandering and rejecting the Buddhas of the three times. Subhūti! Because these foolish people commit such grave crimes of destroying the Dharma, for hundreds of thousands of millions of kalpas, they will suffer the punishments of the great hells, going from one great hell to another. When they are suffering in one great hell after another, if a fire kalpa arises, they fall into great hells in other realms, where they also go from one great hell to another. When they are suffering in one great hell after another there, if a fire kalpa arises, they again fall into great hells in other realms. After falling into great hells in other realms, they again go from one great hell to another. When they are suffering in one great hell after another there, if a fire kalpa arises, they return to fall into the great hells here. These people here again go from one great hell to another, suffering intense torments. In this way, it continues until fire kalpas arise again, and they experience the retribution of immeasurable suffering. Why is this so? Because they committed the evil verbal karma."
[0550c26] 爾時舍利弗白佛言：「世尊！如是業似五逆罪。」「舍利弗！汝勿謂此破法罪似五逆罪。何以故？是人聞說深般若波羅蜜，誹謗拒逆，作是念：『不應學是法，是法非佛所說。』以是因緣，其罪轉增故，亦令他人離般若波羅蜜。」
At that time, Śāriputra said to the Buddha: "World-Honored One! Such karma seems like the five heinous crimes."
"Śāriputra! Do not consider this crime of destroying the Dharma to be similar to the five heinous crimes. Why? When these people hear the profound Prajñāpāramitā being taught, they slander and reject it, thinking: 'One should not study this teaching, this is not taught by the Buddha.' For this reason, their crime increases even more, and they also cause others to turn away from Prajñāpāramitā."
[0551a02] 佛言：「是人自壞身，亦壞他人身；自飲毒，亦飲他人毒；自亡失，亦亡失他人；自不知不解般若波羅蜜，亦教他人不知不解。舍利弗！我尚不聽是人出家，何況於我法中而受供養。何以故？當知是人，為污法者；當知是人，為是糟粕，其性濁黑。若有眾生，信受其言者，亦當受是劇苦重罪。何以故？舍利弗！若破般若波羅蜜，若污般若波羅蜜，當知是人破法污法者。」
The Buddha said: "These people destroy themselves and also destroy others; they drink poison themselves and also make others drink poison; they lose themselves and also cause others to be lost; they themselves do not know or understand Prajñāpāramitā, and they also teach others not to know or understand. Śāriputra! I would not even allow such people to become monastics, let alone receive offerings within my Dharma. Why? Know that such people are defilers of the Dharma; know that such people are dregs, their nature is turbid and dark. If there are sentient beings who believe and accept their words, they will also receive these intense and heavy punishments. Why? Śāriputra! If one destroys Prajñāpāramitā, if one defiles Prajñāpāramitā, know that such a person is a destroyer and defiler of the Dharma."
[0551a10] 舍利弗白佛言：「世尊！不說是人受身大小？」佛告舍利弗：「置是人身量大小不須說也。是人若聞說其身量，熱血當從口出，若死，若近死。若聞說其身量，自知此罪，憂愁深入，身體乾消，是故不須說其受身大小。」
Śāriputra said to the Buddha: "World-Honored One! Will you not speak of the size of the body this person will receive?"
The Buddha told Śāriputra: "Let us set aside speaking of the size of this person's body. If this person were to hear about the size of their body, hot blood would come out of their mouth, and they would either die or come close to death. If they heard about the size of their body, knowing this sin, deep sorrow would enter them, and their body would waste away. Therefore, there is no need to speak of the size of the body they will receive."
舍利弗白佛言：「世尊！唯願佛說是人身量，令後世人得為明戒，知以是罪業故受是大身。」佛告舍利弗：「是事足為後世眾生作大明戒，積集如是罪業因緣故，受如是無量無邊久劇苦惱。舍利弗！是事足為善人作大明戒。」
Śāriputra said to the Buddha: "World-Honored One! I only wish the Buddha would speak of the size of this person's body, so that people in later generations may use it as a clear precept, knowing that because of this sinful karma, they will receive such a large body."
The Buddha told Śāriputra: "This matter is sufficient to serve as a great clear precept for sentient beings of later generations. Due to the accumulation of such sinful karma and causes and conditions, they will experience such immeasurable, boundless, and long-lasting intense suffering. Śāriputra! This matter is sufficient to serve as a great clear precept for good people."
須菩提白佛言：「世尊！善男子、善女人，應善守護身業、口業、意業。世尊！但以口業因緣故，得如是重罪耶？」佛告須菩提：「以口業因緣故，得如是重罪。須菩提！我法中多有如是等癡人，誹謗拒逆深般若波羅蜜。須菩提！誹謗拒逆深般若波羅蜜者，即誹謗拒逆阿耨多羅三藐三菩提；誹謗拒逆阿耨多羅三藐三菩提者，即誹謗拒逆過去、未來、現在諸佛薩婆若；誹謗拒逆薩婆若者，即誹謗拒逆法寶；誹謗拒逆法寶者，即誹謗拒逆僧寶。誹謗拒逆三寶故，即起無量無邊重罪之業。」
Subhūti said to the Buddha: "World-Honored One! Good men and good women should carefully guard their physical, verbal, and mental actions. World-Honored One! Is it only due to verbal karma that one receives such heavy punishment?"
The Buddha told Subhūti: "It is due to verbal karma that one receives such heavy punishment. Subhūti! In my Dharma, there are many such foolish people who slander and reject the profound Prajñāpāramitā. Subhūti! Those who slander and reject the profound Prajñāpāramitā are slandering and rejecting anuttara-samyak-sambodhi; those who slander and reject anuttara-samyak-sambodhi are slandering and rejecting the sarvajñā of all Buddhas of the past, present, and future; those who slander and reject sarvajñā are slandering and rejecting the Dharma jewel; those who slander and reject the Dharma jewel are slandering and rejecting the Sangha jewel. Because of slandering and rejecting the Three Jewels, they generate the karma of immeasurable and boundless heavy sins."
[0551b01] 須菩提白佛言：「世尊！若人誹謗拒逆深般若波羅蜜，有幾因緣？」「須菩提！是癡人，一為魔所使，二於深妙法不信不解。復次，須菩提！是癡人得惡知識，不樂不喜修習善法。又深貪著，常求他過，自高其身，卑下他人。須菩提！以是因緣故，誹謗拒逆深般若波羅蜜。」
Subhūti said to the Buddha: "World-Honored One! For those who slander and reject the profound Prajñāpāramitā, how many causes and conditions are there?"
"Subhūti! These foolish people, firstly, are controlled by Māra, and secondly, they do not believe in or understand the profound and wondrous Dharma. Furthermore, Subhūti! These foolish people have evil friends, do not enjoy or delight in cultivating good dharmas. They are also deeply attached, always seeking faults in others, elevating themselves and looking down on others. Subhūti! Due to these causes and conditions, they slander and reject the profound Prajñāpāramitā."
[0551b07] 須菩提白佛言：「世尊！不精進者，信解般若波羅蜜甚難。」佛言：「如是，如是！須菩提！不精進者，信解般若波羅蜜甚難。」「世尊！云何不精進者，信解般若波羅蜜甚難？」「須菩提！色無縛無解。何以故？色真性是色。受、想、行、識無縛無解。何以故？識真性是識。復次，須菩提！色前際無縛無解。何以故？色前際真性是色。色後際無縛無解。何以故？色後際真性是色。現在色無縛無解。何以故？現在色真性是色。須菩提！受、想、行、識前際無縛無解。何以故？識前際真性是識。識後際無縛無解。何以故？識後際真性是識。現在識無縛無解。何以故？現在識真性是識。」
Subhūti said to the Buddha: "World-Honored One! For those who are not diligent, it is very difficult to have faith in and understand Prajñāpāramitā."
The Buddha said: "So it is, so it is! Subhūti! For those who are not diligent, it is very difficult to have faith in and understand Prajñāpāramitā."
"World-Honored One! Why is it so difficult for those who are not diligent to have faith in and understand Prajñāpāramitā?"
"Subhūti! Form is neither bound nor freed. Why? Because the true nature of form is form. Sensation, perception, conditioning, and consciousness are neither bound nor freed. Why? Because the true nature of consciousness is consciousness. Furthermore, Subhūti! The past aspect of form is neither bound nor freed. Why? Because the true nature of the past aspect of form is form. The future aspect of form is neither bound nor freed. Why? Because the true nature of the future aspect of form is form. The present form is neither bound nor freed. Why? Because the true nature of present form is form. Subhūti! The past aspect of sensation, perception, conditioning, and consciousness is neither bound nor freed. Why? Because the true nature of the past aspect of consciousness is consciousness. The future aspect of consciousness is neither bound nor freed. Why? Because the true nature of the future aspect of consciousness is consciousness. The present consciousness is neither bound nor freed. Why? Because the true nature of present consciousness is consciousness."
[0551b19] 「世尊！般若波羅蜜甚深，不精進者信解甚難。」佛言：「如是，如是！須菩提！深般若波羅蜜，不精進者信解甚難。須菩提！色淨，即是果淨。色淨故，果亦淨。受、想、行、識淨，即是果淨。受、想、行、識淨故，果亦淨。復次，須菩提！色淨，即是薩婆若淨。薩婆若淨，故色淨。須菩提！色淨，薩婆若淨，無二無別，無異無壞。受、想、行、識淨，即是薩婆若淨。薩婆若淨故，受、想、行、識淨。須菩提！薩婆若淨，受、想、行、識淨，無二無別，無異無壞。」
"World-Honored One! Prajñāpāramitā is very profound, it is extremely difficult for those who are not diligent to have faith in and understand it." The Buddha said: "So it is, so it is! Subhūti! The profound Prajñāpāramitā is extremely difficult for those who are not diligent to have faith in and understand.
Subhūti! The purity of form is the purity of the fruit. Because form is pure, the fruit is also pure. The purity of sensation, perception, conditioning, and consciousness is the purity of the fruit. Because sensation, perception,conditioning, and consciousness are pure, the fruit is also pure.
Furthermore, Subhūti! The purity of form is the purity of sarvajñā. Because sarvajñā is pure, form is pure. Subhūti! The purity of form and the purity of sarvajñā are not two, not different, not separate, not destroyed. The purity of sensation, perception, conditioning, and consciousness is the purity of sarvajñā. Because sarvajñā is pure, sensation, perception, conditioning, and consciousness are pure. Subhūti! The purity of sarvajñā and the purity of sensation, perception, conditioning, and consciousness are not two, not different, not separate, not destroyed."