大寶積經 第四十六
Maharatnakuta Sutra #46
文殊說般若會
Mañjuśrī's Explanation of Prajñā
梁三藏曼陀羅仙譯
Translated by the Liang Tripitaka Master Mandāra
如是我聞:
Thus have I heard:
一時佛在舍衛國祇樹給孤獨園。與大比丘僧滿足千人。菩薩摩訶薩十千人俱以大莊嚴而自莊嚴。皆悉已住不退轉地。其名曰彌勒菩薩。文殊師利菩薩。無礙辯菩薩。不捨擔菩薩。與如是等大菩薩俱。
One time, the Buddha was in Sravasti, the Jetavana, Anathapindaka’s Park, along with great bhiksus, the Completed, one thousand people, and bodhisattva mahasattvas, ten-thousand people, all self-adorned with great adornments, having already fully realized the stage of nonregression. Their names were: Maitreya Bodhisattva, Manjusri Bodhisattva, Unhindered Eloquence Bodhisattva, Never Abandoning Undertakings Bodhisattva, along with many other great bodhisattvas.
文殊師利童真菩薩摩訶薩。明相現時從其住處。來詣佛所在外而立。
Mañjuśrī Child of Truth [kumārabhūta] Bodhisattva Mahasattva, upon the initial appearance of dawn, went from his abode to outside where the Buddha was and stood.
爾時尊者舍利弗。富樓那彌多羅尼子。大目揵連。摩訶迦葉。摩訶迦栴延。摩訶拘絺羅。如是等諸大聲聞。各從住處俱詣佛所在外而立。佛知眾會皆悉集已。
At that time Venerable Śāriputra, Pūrṇamaitrāyaṇīputra, Maha-Maudgalyāyana, Mahākāśyapa, Mahākātyāyana, Mahākauṣṭhila, great Voice-Hearers like this, each from his abode went to outside where the Buddha was and then stood.
爾時如來從住處出敷座而坐。告舍利弗。汝今何故於晨朝時在門外立。
At that time, the Thus Come One came out from his abode, spread out his seat and then sat. He asked Śāriputra, “Why do you stand outside my door this morning?”
舍利弗。白佛言世尊。文殊師利童真菩薩。先已至此住門外立。我實於後晚來到耳。
Śāriputra replied to the Buddha saying, “World-Honored One, Manjusri Child of Truth [kumārabhūta] Bodhisattva was already standing outside the door of this abode. I arrived afterwards to listen.
爾時世尊。問文殊師利。汝實先來到此住處。欲見如來耶。
At that time, the World-Honored One asked Manjusri, “Did you really arrive first to abide in this location wanting to see the Thus Come One?”
文殊師利。即白佛言。如是世尊。我實來此欲見如來。何以故。我樂正觀利益眾生。我觀如來如如相不異相。不動相不作相。無生相無滅相。不有相不無相。不在方不離方。非三世非不三世。非二相非不二相。非垢相非淨相。以如是等正觀如來利益眾生。
Manjusri then addressed the Buddha saying, “So it is, World-Honored One. I really came here wanting to see the Thus Come One. How so? I joyfully correctly perceive for the benefit of sentient beings. I perceive the Thus Come One as the characteristic of thusness, as the characteristic of not discriminating, as the characteristic of not acting, as the characteristic of not doing, as the characteristic of non-arising and non-ceasing, as not having characteristics while not being without characteristics, not being located anywhere while not being without location, not in the Triple World [of past, present, and future] nor not being in the Triple World; neither dualistic nor not dualistic. And, like this, perceive the Thus Come for the benefit of sentient beings.”
佛告文殊師利。若能如是見於如來。心無所取亦無不取。非積聚非不積聚。
The Buddha told Manjusri, “If one is able to see the Thus Come One like this, the mind will not cling and it will also be without not clinging, neither accumulating nor not accumulating.”
爾時舍利弗。語文殊師利言。若能如是。如汝所說。見如來者甚為希有。為一切眾生故見於如來。而心不取眾生之相。化一切眾生向於涅槃。而亦不取向於涅槃相。為一切眾生發大莊嚴。而心不見莊嚴之相。
At that time, Sariptura said to Manjusri, “If one is able to speak thus, as you have spoken, seeing the Thus Come One, it is most rare. For [the benefit of] all sentient beings, to see the Thus Come One, yet they mind not clinging to the characteristic of sentient beings, transforming all sentient beings toward nirvana, yet also not clinging to the characteristic of nirvana, for [the benefit of] all sentient beings, producing great adornments, yet the mind not seeing the characteristics of adornments.”
爾時文殊師利童真菩薩摩訶薩。語舍利弗言。如是如是。如汝所說。雖為一切眾生發大莊嚴。心恒不見有眾生相。為一切眾生發大莊嚴。而眾生界亦不增不減。假使一佛住世。若一劫若過一劫。如此一佛世界。復有無量無邊恒河沙諸佛。如是一一佛。若一劫若過一劫。晝夜說法心不暫息。各各度於無量恒河沙眾生皆入涅槃。而眾生界亦不增不減。乃至十方諸佛世界亦復如是。一一諸佛說法教化。各度無量恒河沙眾生皆入涅槃。於眾生界亦不增不減。何以故。眾生定相不可得故。是故眾生界不增不減。
At that time, Manjusri Child of Truth [kumārabhūta] bodhisattva mahasattva said to Sariputra, “So it is. So it is. As you have said, although it is for all sentient beings that such great adornments are produced, the mind does not see the existence of the characteristics of sentient beings in the producing of such great adornments for all sentient beings, therefore the realm of sentient beings also neither increases or decreases. Imagine a buddha abides in the world for a kalpa or more and, like this, a buddha [abides in the] world, and if an incalculable number of buddhas, as innumerable as the sands of the Ganges River, like this, one buddha after the next, each for a kalpa or more, day and night, teaching the Dharma, their minds never resting and, one by one, liberated sentient beings as innumerable as the sands of the Ganges River, all of them entering Nirvana, nonetheless, the realm of sentient beings would neither increase nor decrease. Even if all the buddhas of the ten directions were also like this, and each Buddha, one by one, taught the Dharma, liberating incalculable sentient beings as innumerable as the sands of the Ganges River, all of them entering Nirvana, the realm of sentient beings would also neither increase nor decrease. How so? Because a definitive characteristic of a sentient being cannot be attained. For this reason, the realm of sentient beings neither increases nor decreases.”
舍利弗。復語文殊師利言。若眾生界不增不減。何以故。菩薩為諸眾生。求阿耨多羅三藐三菩提。常行說法。
Sariputra further asked Manjusri, “If the realm of sentient beings neither increases nor decreases, why do bodhisattvas, for all sentient beings, pursue annuttarasamyaksambodhi and constantly practice teaching the Dharma?”
文殊師利白佛言。若諸眾生悉空相者。亦無菩薩求阿耨多羅三藐三菩提。亦無眾生而為說法。何以故。我說法中無有一法當可得故。
Manjusri addressed the Buddha saying, “Since all sentient beings are empty of characteristics, and there is also no bodhisattva to pursue enlightenment, and there are no sentient being to teach Dharma. How so? Because within the Dharma I teach there is not a single dharma that could be attained.”
爾時佛告文殊師利。若無眾生云何說有眾生及眾生界。
At that time the Buddha asked Manjusri, “If there are no sentient beings, why is it said that there are sentient beings and a realm of sentient beings?”
文殊師利言。眾生界相如諸佛界。
Manjusri answered, “The characteristics of the realm of sentient beings are like the realm of the Buddha.”
又問。眾生界者是有量耶
The Buddha asked, “Does the realm of sentient beings have a limit?”
答曰。眾生界量如佛界量。
Manjusri replied, “The limitations of realm of sentient beings are like the limitations of the realm of the buddhas.”
又問。眾生界量有處所不。
The Buddha asked, “Does the limit of the realm of sentient beings have a location?”
答曰。眾生界量不可思議。
Manjusri replied, “The limit of the realm of the sentient beings is inconceivable.”
又問。眾生界相為有住不。
The Buddha asked, “Do the characteristics of the realm of sentient beings have an abode?”
答曰。眾生無住。猶如空住。
Manjusri replied, “Sentient beings have no abode, abiding like space.”
佛告文殊師利。如是修般若波羅蜜時。當云何住般若波羅蜜。
The Buddha asked Manjusri, “When observing prajnaparamita thus, how should one abide in prajnaparamita?”
文殊師利言。以不住法 為住般若波羅蜜。
Manjusri replied, “By not abiding in dharmas, one abides in prajnaparamita.”
佛復問文殊師利。云何不住法名住般若波羅蜜。
The Buddha further asked Manjusri, “Why is not abiding in dharmas called abiding in prajnaparamita?”
文殊師利言。以無住相即住般若波羅蜜。
Manjusri replied, “by being without the characteristic of abiding is abiding in prajnaparamita.”
佛復告文殊師利。如是住般若波羅蜜時。是諸善根云何增長云何損減。
The Buddha again told Manjusri, “When abiding thus in prajnaparamita, this is how all virtuous roots are increased and how harm is extinguished?”
文殊師利言。若能如是住般若波羅蜜。於諸善根無增無減。於一切法亦無增無減。是般若波羅蜜性相亦無增無減。世尊。如是修般若波羅蜜。則不捨凡夫法。亦不取賢聖法。何以故。般若波羅蜜不見有法可取可捨。如是修般若波羅蜜。亦不見涅槃可樂生死可厭。何以故。不見生死況復厭離。不見涅槃何況樂著。如是修般若波羅蜜。不見垢惱可捨。亦不見功德可取。於一切法心無增減。何以故。不見法界有增減故。世尊。若能如是。是名修般若波羅蜜。世尊。不見諸法有生有滅。是修般若波羅蜜。世尊。不見諸法有增有減。是修般若波羅蜜。世尊。心無悕取。不見法相有可取者。是修般若波羅蜜。世尊。不見好醜。不生高下。不作取捨。何以故。法無好醜。離諸相故。法無高下。等法性故。法無取捨。住實際故。是修般若波羅蜜。
Manjusri said, “If one is able to abide thus in prajnaparamita, all good roots will neither increase nor decrease, every Dharma also will neither increase nor decrease; even this characteristic of having the nature of prajnaparamita will also neither increase nor decrease. World-Honored One! Thus observing prajnaparamita, there is no rejection of ordinary teachings nor is there attachment to the teachings of sages. How so? Prajnaparamita is not seeing any existent Dharma that could be attached to or rejected, thus is observing prajnaparamita; nor is it seeing a Nirvana to be enjoyed nor a life to be suffered. How so? Not seeing a life to be satisfied or grown weary of, nor seeing a Nirvana that could be enjoyed, thus is observing prajnaparamita. Not seeing faults to abandon, nor seeing merit to be gained, the mind is without increase or decrease toward all Dharmas. How so? By not seeing a Realm of Dharma to have any increase or decrease. World-Honored One! If thus able, this is called prajnaparamita. World-Honored One! Not seeing all dharmas as having any arising or ceasing is observing prajnaparamita. World-Honored One! Not seeing all dharmas as having any increase or decrease is observing prajnaparamita. World-Honored One! A mind without the slightest attachment, not seeing any characteristic of Dharma that could be grasped, this is observing prajnaparamita. World-Honored One! Not seeing beauty or ugliness; not giving rise to high or low, neither being attached nor equanimous. How so? Dharma is without beauty or ugliness because it is free of all characteristics. Dharma is without high or low because its nature is without variance. Dharma is without attachment or equanimity because it abides in the region of Truth, this is observing prajnaparamita.
佛告文殊師利, “是諸佛法得不勝乎?”
The Buddha told Manjusri, “Then all Buddha Dharma attains no victory?
文殊師利言。我不見諸法有勝如相。如來自覺一切法空是可證知。
Manjsri said, “I do not see any Dharma having the characteristic of victory. The Thus Come One is self-enlightened to the realization of the emptiness of all Dharma.
佛告文殊師利。如是如是。如來正覺自證空法。文殊師利。白佛言世尊。是空法中當有勝如而可得耶。佛言。善哉善哉。文殊師利。如汝所說是真法乎。謂文殊師利言。阿耨多羅是名佛法。文殊師利言。如佛所說。阿耨多羅是名佛法。何以故。無法可得名阿耨多羅。文殊師利言。如是修般若波羅蜜。不名法器非化凡夫法。亦非佛法非增長法。是修般若波羅蜜。復次世尊。修般若波羅蜜時。不見有法可分別思惟.
The Buddha told Manjusri, “So it is, so it is! The Thus Come One is rightly enlightened, self-realizing the emptiness of all Dharma.
Manjustri asked the Buddha saying, “World-Honored One! Within this empty Dharma, is there anything like victory that could be attained?”
The Buddha said, “Superb! Superb! Manjusri, as you have spoken, is it not the True Dharma? As Manjusri says, Anuttara is called Buddha Dharma.”
Manjusri said, “As the Buddha has spoken, ‘Anuttara is called Buddha Dharma.’ How so? There being no Dharma to be held is called anuttara.
Manjustri said, “Thus is observing prajnaparamita, without calling it Dharma to transform ordinary people, or Buddha Dharma, or advanced Dharma, this is observing Prajnaparamita.
復次世尊。修般若波羅蜜時。不見有法可分別思惟.
Furthermore, World-Honored One. When observing Prajnaparamita, there is no seeing any Dharma to be differentiated by contemplation.
佛告文殊師利。汝於佛法不思惟耶。文殊師利言。不也世尊。如我思惟不見佛法。亦不可分別。是凡夫法。是聲聞法。是辟支佛法。如是名為無上佛法。復次修般若波羅蜜時。不見凡夫相。不見佛法相。不見諸法有決定相。是為修般若波羅蜜。復次修般若波羅蜜時。不見欲界。不見色界。不見無色界。不見寂滅界。何以故。不見有法是盡滅相。是修般若波羅蜜。復次修般若波羅蜜時。不見作恩者。不見報恩者。思惟二相心無分別。是修般若波羅蜜。復次修般若波羅蜜時。不見般若波羅蜜。復次修般若波羅蜜時。不見是佛法可取。不見是凡夫法可捨。是修般若波羅蜜。復次修般若波羅蜜時。不見凡夫法可滅。亦不見佛法而心證知。是修般若波羅蜜
The Buddha asked Manjusri, “Do you not contemplate Buddha Dharma?”
Manjusri said, “No, World-Honored One. As I contemplate, there is no seeing Buddha Dharma, and there is no differentiating that this is ordinary Dharma, or this is voice-hearer Dharma, or this is solitary buddha Dharma - thus it is called for the unexcelled Dharma.
Furthermore, when observing Prajnaparamita, there is no seeing the characteristics of ‘ordinary people’, there is no seeing the characteristics of Buddha Dharma, and there is no seeing the characteristics of any Dharma being certain – this is for observing Prajnaparamita.
Furthermore, when observing Prajnaparamita, there is no seeing a Realm of Desire, there is no seeing a Realm of Form, there is no seeing a Formless Realm, there is no seeing a Realm of Cessation. How so? Not seeing any Dharma that is the characteristic of Cessation – this is observing Prajnaparamita.
Furthermore, when observing Prajnaparamita, there is no seeing a doer of empathy and there is no seeing a receiver of empathy. Contemplating the characteristic of duality with an undifferentiated mind – this is observing Prajnaparamita.
Furthermore, when observing Prajnaparamita, there is no seeing Prajnaparamita.
Furthermore, when observing Prajnaparamita, there is no seeing Buddha Dharma to be obtained, nor seeing a Dharma of ordinary people to be relinquished – this is observing Prajnaparamita.
Furthermore, when observing Prajnaparamita, there is no seeing an ordinary Dharma that could ceased, nor is there seeing a Buddha Dharma the mind could realize.
佛告文殊師利。善哉善哉。汝能如是善說甚深般若波羅蜜相。是諸菩薩摩訶薩所學法印。乃至聲聞緣覺學無學人。亦當不離是印而修道果。佛告文殊師利。若人得聞是法。不驚不畏者。不從千佛所種諸善根。乃至百千萬 佛所久殖德本。乃能於是甚深般若波羅蜜。不驚不怖。文殊師利。白佛言世尊。我今更說般若波羅蜜義。佛言便說。世尊。修般若波羅蜜時。不見法是應住是不應住。亦不見境界可取捨相。何以故。如諸如來不見一切法境界相故。乃至不見諸佛境界。況取聲聞緣覺凡夫境界。不取思議相。亦不取不思議相。不見諸法有若干相。自證空法不可思議。如是菩薩摩訶薩。皆已供養無量百千萬億諸佛種諸善根。乃能於是甚深般若波羅蜜不驚不怖。復次修行般若波羅蜜時。不見縛不見解。而於凡夫乃至三乘不見差別相。是修般若波羅蜜
The Buddha said to Manjusri, “Excellent, excellent! You are able, thus, to skillfully explain the characteristics of the most profound prajnaparamita. This is the Seal of the Dharma learned by all bodhisattva mahasattvas, which includes the learning of the voice-hearers and the solitary enlightened, as well as the unlearned, and, if not abandoned, is the observation of the Fruit of the Way [i.e. Nirvana].
The Buddha said to Manjusri, “Those who are able to hear this sutra without being alarmed or frightened have planted all virtuous roots under not just a thousand buddhas, but under hundreds of thousands of tens of thousands of hundreds of millions of buddhas have they cultivated the root of virtue and are, therefore, able to be unalarmed and not freighted by this extremely profound prajnaparamita.
Manjusri addressed to the Buddha saying, “World-Honored One, I will speak further on the meaning of Prajnaparamita.”
The Buddha said, “Speak further.”
“World-Honored One, when observing prajnaparamita, there is no seeing any Dharma one should or should not abide in, nor is there seeing any base realm in which there could be characteristics to relinquish. How so? Like every Thus Come One: by not seeing any Dharma, base, realm or characteristics, nor even seeing a realm of the buddhas, let alone realms of attachment, voice-hearers, the solitary enlightened or ordinary people; by not being attached to the characteristic of being conceivable and also by not being attached to the characteristic of being inconceivable; by not seeing any Dharma as having the characteristic of variegation; self-realizing that the emptiness of all dharmas is beyond conception or explanation. Like this, bodhisattva mahasattvas have all, already, made offerings to incalculable hundreds of thousands of tens of thousands of hundreds of millions of all buddhas, planting all virtuous roots and are, therefore, able to be unalarmed by nor fearful of this extremely profound prajnaparamita.
Furthermore, when observing this prajnaparamita, not seeing bondage and not seeing release and, therefore, not seeing any difference in the characteristics of what is ordinary and what are the Three Vehicles, this is observing prajnaparamita.
佛告文殊師利。汝已供養幾所諸佛。文殊師利言。我及諸佛如幻化相。不見供養及與受者。佛告文殊師利。汝今可不住佛乘耶。文殊師利言。如我思惟不見一法。云何當得住於佛乘。佛言。文殊師利。汝不得佛乘乎。文殊師利言。如佛乘者但有名字。非可得亦不可見。我云何得。佛言。文殊師利。汝得無礙智乎。文殊師利言。我即無礙。云何以無礙而得無礙。佛言。汝坐道場乎。文殊師利言。一切如來不坐道場。我今云何獨坐道場。何以故。現見諸法住實際故。佛言。云何名實際。文殊師利言。身見等是實際。佛言。云何身見是實際。文殊師利言。身見如相。非實非不實。不來不去。亦身非身。是名實際。舍利弗。白佛言世尊。若於斯義諦了決定。是名菩薩摩訶薩。何以故。能聞如是甚深般若波羅蜜相。心不驚不怖不沒不悔彌勒菩薩。白佛言世尊。得聞如是般若波羅蜜。具足法相。是即近於佛坐。何以故。如來現覺此法相故。文殊師利。白佛言世尊。得聞甚深般若波羅蜜。能不驚不怖不沒不悔。當知此人即是見佛。
The Buddha asked Manjuari, “To how many buddhas have you made offerings?”
Manjusri said, “The self and buddhas are all illusory transformations, there is no seeing one who makes and one who receives offerings.”
The Buddha asked Manjusri, “Are you not know abiding in the Buddha Vehicle?”
Manjusri answered, “As I contemplate without seeing a single dharma, how could there be abiding in the Buddha Vehicle?”
The Buddha asked, “Manjusri, have you not attained the Buddha Vehicle?”
Manjusri replied, “As Buddha Vehicle is just a name, there is nothing to apprehend and nothing to see, how could it be attained?”
The Buddha asked, “Have you attained unobstructed knowledge? [pratisaṃvid, the four unhindered/unobstructed bodhisattva powers of interpretation or reasoning (in 法 dharma), the letter of the law; (義 artha), its meaning; nirukti, in any language, or form of expression; (樂說 pratibhāna), in eloquence, or pleasure in speaking, or argument.]
Manjusri said, “Since I am the unobstructed, how could the unobstructed attain the unobstructed?”
The Buddha asked, “Do you sit upon any dojo (道場) [site of enlightenment].
Manjusri replied, “All Thus Come Ones do not sit upon any site of enlightenment. How could I [alone] sit upon the site of enlightenment. How so? By directly seeing all dharmas abiding in [ultimate]Reality.
The Buddha asked, “What is called [ultimate] Reality?”
Manjusri answered, “The view of a Self is [ultimate] Reality.”
The Buddha asked, “How is it that the view of a Self is [ultimate] Reality?”
Manjusri answered, “The view of a Self is like any characteristic, it is neither real nor not real, neither comes nor goes. It is self and not self, this is called [ultimate] Reality.”
Sariputra addressed the Buddha said “World-Honored One, if one is clear as to the meaning of this, this is called a bodhisattva mahasattva. How so? They are able to hear the characteristics of this extremely profound prajnaparamita without their mind being alarmed, fearful, depressed, or regretful.
Maitreya Bodhisattva then addressed the Buddha saying, “World-Honored One, having thus heard the full and complete characteristic of this Dharma prajnaparamita, one approaches the seat of Buddhahood. How so? Because the Thus Come One self-realizes this characteristic of Dharma.
Manjusri said to the Buddha, “World-Honored One, one who is not alarmed, not frightened, not depressed or regretful upon hearing this extremely profound prajnaparamita, you should know, this person will see the Buddha.
爾時復有無相優婆夷。白佛言世尊。凡夫法。聲聞法。辟支佛法。佛法。是諸法皆無相。是故於所從聞般若波羅蜜。皆不驚不怖不沒不悔。何以故。一切諸法本無相故。
At that time, there was also a characteristic-less upāsikā (female lay devotee) who addressed the Buddha saying, “World-Honored One, ordinary dharma, voice-hearer dharma, pratyekabuddha dharma, Buddha Dharma, these are all Dharma without characteristics. That is why those who hear this prajnaparamita sutra are all not alarmed, not frightened, not depressed and not regretful. How so? Because each and all dharma are originally without characteristics.
佛告舍利弗。善男子善女人。若聞如是甚深般若波羅蜜。心得決定不驚不怖不沒不悔。當知是人即住不退轉地。若人聞是甚深般若波羅蜜。不驚不怖信樂聽受歡欣不厭。是即具足檀波羅蜜。尸波羅蜜。羼提波羅蜜。毘梨耶波羅蜜。禪波羅蜜。般若波羅蜜。亦能為他顯示分別如說修行.
The Buddha told [Saradvatiputra?], “Virtuous men and women who hear this profound prajnaparamita, their minds absolutely without alarm, without fear, without sorrow, and without regret, you should know these people abide in the Stage of Non-Regression. If someone hears this profound prajnaparamita without alarm and without fear, and, with joyful confidence, hears insatiably pleasing sounds, this is absolute, perfect danaparamita, silaparamita, kṣāntiparamita, vīryaparamita, dhyanaparamita, prajnaparamita, and they will be able to explain the practice of these observations to others.
佛告文殊師利。汝觀何義。為得阿耨多羅三藐三菩提。住阿耨多羅三藐三菩提。
The Buddha asked Manjusri, “What meaning do you perceive in attaining anuttarā samyak-saṃbodhi? In abiding in anuttarā samyak-saṃbodhi?”
文殊師利言。我無得阿耨多羅三藐三菩提。我不住佛乘。云何當得阿耨多羅三藐三菩提。如我所說即菩提相。
Manjusri replied, “I am without the attainment of anuttarā samyak-saṃbodhi and I do not abide in the Buddha Vehicle. How could there be an attainment of anuttarā samyak-saṃbodhi? As I have spoken has the characteristic of bodhi.
佛讚文殊師利言。善哉善哉。汝能於是甚深法中。巧說斯義。汝於先佛久種善根。以無相法淨修梵行。
The Buddha praised Manjusri saying, “Excellent, excellent! You have well explained this profound Dharma. You have planted numerous virtuous roots under prior buddhas with flawless observation of the Brahmacarya by way of characteristicless Dharma.
文殊師利言。若見有相則言無相。我今不見有相。亦不見無相。云何而言以無相法淨修梵行
Manjusri said, “If it were seen to have a characteristic then it would be said to be characteristicless. I presently do not see any characteristic, nor do I see any characteristiclessness. How can it be said that it with flawless observation of the Brahmacarya by way of characteristicless Dharma?”
佛告文殊師利。汝見聲聞戒耶。
The Buddha asked Manjusri, “Do you see the precepts of a sravaka?”
答曰見。
Manjusri replied, “I see them.”
佛言。汝云何見。
The Buddha asked, “How do you see them?
文殊師利言。我不作凡夫見。不作聖人見。不作學見。不作無學見。不作大見。不作小見。不作調伏見。不作不調伏見。非見非不見。
Manjusri replied, “Without generating the view of an ordinary person. Without generating the view of a sage. Without generating the view of a learned person. Without generating the view of an unlearned person. Without generating the view of great. Without generating the view of inferior. Without generating the view of mastery. Without generating the view of lack of mastery. Not with a view nor not without a view.
舍利弗。語文殊師利言。汝今如是觀聲聞乘。若觀佛乘當復云何。
Sariputra asked Manjusri, “Are you presently perceiving the Voice Hearer Vehicle like this? If so, then how do you perceive the Buddha Vehicle?”
文殊師利言。不見菩薩法。不見修行菩提及證菩提者。
Manjusri replied, “Without seeing a bodhi Dharma, and without seeing any practice of bodhi or anyone realizing bodhi.”
舍利弗。語文殊師利言。云何名佛。云何觀佛。
Sariputra asked Manjusri, “How do you call the Buddha? How do you perceive the Buddha?”
文殊師利言。云何為我。
Manjusri replied, “How is there a self?”
舍利弗言。我者但有名字。名字相空。
Sariputra replied, “The self is just a name and the characteristic of a name is empty.”
文殊師利言。如是如是。如我但有名字。佛亦但有名字名字相空即是菩提。不以名字而求菩提。菩提之相無言無說。何以故。言說菩提二俱空故。復次舍利弗。汝問云何名佛。云何觀佛者。不生不滅。不來不去。非名非相。是名為佛。如自觀身實相。觀佛亦然。唯有智者。乃能知耳。是名觀佛。
Manjusri replied, “So it is. So it is. Like the self is just a name, the Buddha is also just a name, and emptiness of the characteristic of a name is bodhi. Not by way of names is bodhi sought. The characteristic of bodhi is without a name and without speech [apada ‘trackless’]. How so? Because of the emptiness of the dualities of name and speech [‘tracks’] and bodhi.
Furthermore, Sariputra, you asked how to call the Buddha, how to perceive the Buddha? [Buddha] neither arises nor ceases, neither comes nor goes; is without any name or characteristic. This is called Buddha[hood]. Like the self-perceiving of the self[body] as the Characteristic of Reality, perceiving the Buddha and self-nature. Whomever has the Wisdom and is able to hear and understand, this is called perceiving the Buddha.
梁三藏曼陀羅仙譯
文殊師利說般若會
大寶積經 第四十六之二
爾時舍利弗。白佛言世尊。如文殊師利所說般若波羅蜜。非初學菩薩所能了知。
At that time, Sariputra said to the Buddha, “World-Honored One, as Manjusri has explained prajnaparamita, no beginner bodhisattva would be capable of fully understanding.”
文殊師利言。非但初學菩薩所不能知。及諸二乘所作已辦者。亦未能了知。如是說法無能知者。何以故。菩提之相。實無有法而可知故。無見無聞。無得無念。無生無滅。無說無聽。如是菩提性相空寂。無證無知。無形無相。云何當有得菩提者。
Manjusri said, “Not only are beginner bodhisattvas incapable of understanding, but also anyone of the two vehicles who has done what had to be done would be capable of fully understanding. No one is able to understand the teaching of a Dharma like this. How so? Because in reality there is no Dharma that could be known that is the characteristic of bodhi; nothing to see, nothing to hear, nothing to attain, nothing to think, without arising, without ceasing, without speaking, without listening. Thus, the characteristic of the nature of bodhi is empty and quiescent, without realization or understanding, without shape or characteristic, how could anyone attain bodhi?”
舍利弗語文殊師利言。佛於法界不證阿耨多羅三藐三菩提耶。
Sariputra asked Manjusri saying, “Does not the Buddha realize annuttarasamyaksambodhi through the Dharmadhatu?”
文殊師利言。不也舍利弗。何以故。世尊即是法界。若以法界證法界者。即是諍論。舍利弗。法界之相即是菩提。何以故。是法界中無眾生相故。一切法空故。一切法空即是菩提。無二無分別故。舍利弗。無分別中則無知者。若無知者。即無言無說。無言說相。即非有非無。非知非不知。一切諸法亦復如是。何以故。一切諸法不見處所。決定性故。如逆罪相不可思議。何以故。諸法實相不可壞故。如是逆罪亦無本性。不生天上不墮地獄。亦不入涅槃。何以故。一切業緣皆住實際。不來不去。非因果非不因果。何以故。法界無邊無前無後故。是故舍利弗。若見犯重比丘不墮地獄。清淨行者不入涅槃。如是比丘。非應供非不應供。非盡漏非不盡漏。何以故。於諸法中住平等故。
Manjusri said, “No, Sariputra. How so? The World-Honored One is the Dharmadhatu. If the Dharmadhatu were to realize the Dharmadhatu, that would be disputable. Sariputra, the characteristic of the Dharmadhatu is bodhi. How so? Because within the Dharmadhatu there is no characteristic of any [sentient]being. All Dharmas are empty. The emptiness of all Dharma is bodhi because there is no duality and no discrimination. Sariputra, within the undiscriminated there is no knower. If there is no knower, there is no word and no speech [‘track’]. The characteristic without word or speech is neither existent not non-existent, is neither knowable nor unknowable, So it is with all Dharmas. How so? Because all dharmas are seen to have neither a specific location or a definitive nature. Just as the characteristic of a deadly sin is inconceivable. How is this? Because the Characteristic of Reality of all dharmas is indestructible. Thus, a deadly sin is originally without an original nature. There is no ascending to heaven or descending to hell, and there is no entering Nirvana. How is this? All karmic offenses completely abide in the Realm of Reality, without coming or going, without coming to fruition or not coming to fruition. How is this? Because the Dharmadhatu has no end, no before and no after. For this reason, Sariputra, if you see a monk break the rules but not descend to hell, or one of pure practice not enter Nirvana, like these monks, it is not worth praise nor is not not worth praise, is neither the cessation of causation nor not the cessation of causation. How is this? Because of abiding in the equality of all dharmas.
舍利弗言。云何名不退法忍。
Sariputra asked, “Is this what is called ‘non-regressing patience’?”
文殊師利言。不見少法有生滅相。名不退法忍。
Manjusri said, “Not seeing a lesser dharma to have the characteristic of arising and ceasing is called ‘non-regressing patience.’
舍利弗言。云何復名不調比丘。
Sariputra asked, “Then what is called in inharmonious monk?”
文殊師利言。漏盡阿羅漢是名不調。何以故。諸結已盡更無所調。故名不調。若過心行名為凡夫。何以故。凡夫眾生不順法界。是故名過。
Manjusri said, “āsravakṣaya arahat [a fully liberated saint] is called inharmonious. How so? All knots are already released and there is nothing to be harmonized, therefore it is called inharmony. If one practices with a transcendent mind, this is called ordinary. How so? Ordinary sentient beings are not harmonious with the Dharmadhatu, that is why it is called transcendent.
舍利弗言。善哉善哉。汝今為我善解漏盡阿羅漢義。
Shariputra replied, “Excellent, excellent! You have just explained the meaning of my virtuous liberation cessation as an arhat.”
文殊師利言。如是如是。我即漏盡真阿羅漢。何以故。斷求聲聞欲及辟支佛欲。以是因緣故。名漏盡得阿羅漢
Manjusri replied, “So it is. So it is. I put an end to the real arhat. How so?
Due to these cause and conditions, it is called cessation and the attainment of arhatship.
佛告文殊師利諸菩薩等。坐道場時。覺悟阿耨多羅三藐三菩提不。
The Buddha asked Manjusri and all the other bodhisattvas, “When sitting in the dojo [at the seat of enlightenment], is anuttarasaamyaksambodhi fully realized, or not?”
文殊師利言。菩薩坐於道場。無有覺悟阿耨多羅三藐三菩提。何以故。如菩提相。無有少法而可得者。名阿耨多羅三藐三菩提。無相菩提。誰能坐者亦無起者。以是因緣。不見菩薩坐於道場。亦不覺證阿耨多羅三藐三菩提。文殊師利。白佛言世尊。菩提即五逆。五逆即菩提。何以故。菩提五逆無二相故。無覺無覺者。無見無見者。無知無知者。無分別無分別者。如是之相名為菩提。見五逆相亦復如是。若言見有菩提而取證者。當知此輩即是增上慢人。
Manjusrei said, “A bodhisattva sitting in the dojo [at the seat of enlightenment] has no realization of anuttarasamyaksambhodi. How so? Like the characteristic of bodhi, being without the slightest dharma or one to attain it is called anuttarasamyaksambodhi.
Manjusri addressed the Buddha saying, “World-Honored One, bodhi is the five egregious sins; the five egregious sins are bodhi [enlightenment]. How so? Because bodhi and the five egregious sins are without the characteristic of duality; without enlightenment and without the enlightened; without seeing and without a seer; without knowledge and without a knower; without discrimination and without a discriminator. Having characteristics like this is called bodhi, seeing the characteristics of the five egregious sins as also like this. If one says they see some bodhi to achieve, you should know this person is exceedingly arrogant.
爾時世尊。告文殊師利。汝言我是如來。亦謂我為如來乎。
At that time, the Buddha asked Manjusri, “Do you call me the Thus Come One and say that I am the Thus Come One?”
文殊師利言。不也世尊。我不謂如來為如來耶。無有如相可名為如。亦無如來智能知於如。何以故。如來及智無二相故。空為如來。但有名字。我當云何謂是如來
Manjusri said, “No, World-Honored One. I do not say that the Thus Come One is the Thus Come One. There is no characteristic of thusness that could be called thus, and also no Wisdom of the Thus Come One able to be known as thus. How so? Because the Thus Come One and Wisdom are without the characteristic of duality. Thus Come One is emptiness; only a name. How could I say this is the Thus Come One?”
佛告文殊師利。汝疑如來耶。
The Buddha asked Manjusri, “Do you doubt the Thus Come One?”
文殊師利言。不也世尊。我觀如來無決定性。無生無滅故無所疑。
Manjusri replied, “No, World-Honored One. I perceive the Thus Come One as having to definitive nature. Because there is no arising and no ceasing, there is nothing to doubt.”:
佛告文殊師利。汝今不謂如來出現於世耶。
The Buddha asked Manjusri, “Would you not say the Thus Come One has appeared in the world?”
文殊師利言。若有如來出現世者。一切法界亦應出現。
Manjusri said, “If there were a Thus Come One to appear in the world, the entire Dharmadhatu should also appear.”
佛告文殊師利。汝謂恒沙諸佛入涅槃耶。
The Buddha asked Manjusri, “Would you say Buddha’s numerous as the sand of Ganges River enter Nirvana?”
文殊師利言。諸佛一相不可思議。
Manjusri replied, “The one characteristic of all buddhas is inconceivable.
佛語文殊師利。如是如是。佛是一相不思議相。
The Buddha said “So it is. So it is. Buddha is the single characteristic, the characteristic of inconceivability.
文殊師利。白佛言世尊。佛今住世耶。
Manjusri addressed the Buddha saying, “World-Honored One, does the Buddha now abide in the world?”
佛語文殊師利。如是如是。
The Buddha said to Manjusri, “So it is. So it is.”
文殊師利言。若佛住世。恒沙諸佛亦應住世。何以故。一切諸佛。皆同一相不思議相。不思議相者無生無滅。若未來諸佛出興於世。一切諸佛亦皆出世。何以故。不思議中。無過去未來現在相。但眾生取著謂有出世。謂佛滅度。
Manjusri said, “If the Buddha abides in the world, buddhas as numerous as the sans of the Ganges River should also abide in the world. How so? Everything is Buddha. All, together, a single characteristic, the characteristic of inconceivablity. The characteristic of inconceivability is without arising or ceasing. If all the buddhas which have yet to arrive [suddenly] appeared in the world, every buddha would also appear in the world. How so? Within the inconceivable, there is no characteristic/appearance of past, present, and future. It is only an attachment of sentient beings to speak of there being something to appear in the world or to speak of the extinction of the Buddha.”
佛語文殊師利。此是如來。阿羅漢。阿鞞跋致菩薩所解。何以故。是三種人聞甚深法。能不誹謗亦不讚歎。
The Buddha said to Manjusri, “This is the understanding of Thus Come Ones, Arhats and avivartin bodhisattvas (‘non-regressing’ bodhisattvas). How so? These three types of people, hearing such profound Dharma, are able not to slander or praise it.
文殊師利。白佛言世尊。如是不思議。誰當誹謗。誰當讚歎
Manjusri addressed the Buddha saying, “World-Honored One, who could slander or praise such inconceivability?”
佛告文殊師利。如來不思議凡夫亦不思議。
The Buddha said to Manjusri, “The Thus Come One is inconceivable, and ordinary people are also inconceivable.”
文殊師利。白佛言世尊。凡夫亦不思議耶。
Manjusri addressed the Buddha saying, “World-Honored One, ordinary people are also inconceivable?”
佛言。亦不思議。何以故。一切心相皆不思議。
The Buddha replied, “They are also inconceivable. How so? The characteristics of each individual mind are all inconceivable.”
文殊師利言。若如是說如來不思議。凡夫亦不思議。今無數諸佛。求於涅槃徒自疲勞。何以故。不思議法即是涅槃。等無異故。文殊師利言。如是凡夫不思議。諸佛不思議。若善男子善女人。久習善根近善知識。乃能了知。
Manjusri replied, “If, as you say, the Thus Come One is inconceivable and ordinary people are, also, inconceivable, then incalculable buddhas have toiled in their search for Nirvana. How so? Because the Dharma of inconceivability is Nirvana; equal and without variance.” Manjusri continued, “So it is that ordinary people are inconceivable and all buddhas are inconceivable. Only those virtuous men and virtuous women who have cultivated virtuous roots with virtuous friends will be able to fully understand [this].
佛告文殊師利。汝欲使如來於諸眾生為最勝耶。
The Buddha asked Manjusri, “Do you want to relay to all sentient beings that the Thus Come One is supreme[jina, conqueror]?
文殊師利言。我欲使如來於諸眾生為最第一。但眾生相亦不可得。
Manjusri replied, “I do want to relay to all sentient beings that the Thus Come One is supreme, foremost.
佛言。汝欲使如來得不思議法耶。
The Buddha asked, “Do you want to relay that the Thus Come One has attained inconceivable dharma?
文殊師利言。欲使如來得不思議法。而於諸法無成就者。
Manjusri replied, “I do want to relay that the Thus Come One has attained inconceivable dharma, but there is no dharma to be perfected.
佛告文殊師利。欲使如來說法教化耶。
The Buddha asked Manjusri, “Do you want to relay that the Thus Come One speaks the Dharma and transforms by teaching?”
文殊師利白佛言。欲使如來說法教化。而是說及聽者皆不可得。何以故。住法界故。法界眾生無差別相。
Manjusri addressed the Buddha saying, “I do want to relay that the Thus Come One speaks the Dharma and transforms by teaching, but a speaker and a listener both cannot be found. How so? Because they abide in the Dharmadhatu, and in the Dharmadhatu sentient beings are without the characteristic of difference.
佛告文殊師利。汝欲使如來為無上福田耶。
The Buddha asked Manjusri, “Do you want to relay that the Thus Come One produces the utmost fields of merit?”
文殊師利言。如來是無盡福田是無盡相。無盡相即無上福田。非福田非不福田。是名福田。無有明闇生滅等相。是名福田。若能如是解福田相。深殖善種。亦無增無減。
Manjusri replied, “The Thus Come One is an inexhaustible field of merit, is the characteristic of being inexhaustible. The characteristic of being inexhaustible is an utmost field of merit. Being neither a field of merit nor not a field a merit is called a field of merit. Being without the characteristic of having light and dark, arising and ceasing, etc., is called a field of merit. One who is able to comprehend the characteristics of a field of merit like this, the profound growth of their virtuous roots with neither increase nor decrease.”
佛告文殊師利。云何殖種不增不減。
The Buddha asked Manjusri, “How will the growth of their roots neither increase nor decrease?”
文殊師利言。福田之相不可思議。若人於中如法修善。亦不可思議。如是殖種名無增無減。亦是無上最勝福田。
Manjusri replied, “The characteristics of a field of merit are inconceivable. If someone observes virtue within a dharma like this, it is also inconceivable. Thus, the growth of their roots is said to be without increase or decrease, and are also an unsurpassable, supreme field of merit.”
爾時大地以佛神力。六種振動現無常相。一萬六千人皆得無生法忍。七百比丘。三千優婆塞。四萬億優婆夷。六千億那由他六欲諸天。遠塵離垢。於諸法中得法眼淨。
At that time, by the spiritual power of the Buddha, the Earth shook in six different ways [with the characteristic of appearing impermanent]. 16,000 people all attained patient tolerance for the birthlessness of all dharma. 700 bhikus [nuns?], 3000 upasikas, 40,000 billion upasiki (lay women). 6,000 niyutas of kotis of gods of six heavens of desire became free of the dust of and defilement of the world, from within this Dharma attaining a clear Dharma Eye.
爾時阿難從坐而起。偏袒右肩右膝著地。白佛言世尊。何因緣故。如是大地六種振動。
At that time Ananda rose from his seat, bared his right shoulder, placed his right knee on the ground and addressed the Buddha saying, “World-Honored One, for what reason does the Earth shake in six different ways like this?”
佛告阿難。我說福田無差別相。故現斯瑞。往昔諸佛。亦於此處作如是說。福田之相利益眾生。一切世界六種振動。
The Buddha told Ananda, “I have spoken of fields of merit as being without the characteristic of difference, therefore this auspicious sign has appeared. All prior buddhas, in this very location, have spoken thus, of the characteristic of a field of merit that benefits all beings, and all worlds have shaken in six different ways.
舍利弗。白佛言世尊。文殊師利是不可思議。何以故。所說法相不可思議。
Sariputra addressed the buddha saying, “Manjusri is [the] inconceivable. How so? The characteristic of spoken dharma is inconceivable.
佛告文殊師利。如是如是。如舍利弗言。汝之所說實不思議。
The Buddha said to Manjusri, “So it is. So it is. As Sariputra has said, ‘What you have said is truly inconceivable.”
文殊師利。白佛言世尊。不思議不可說。思議亦不可說。如是思議不思議性。俱不可說。一切聲相非思議。亦非不可思議。
Manjusri addressed the Buddha saying, “World-Honored One, the inconceivable is unsayable; the conceivable is also unsayable. Thus, the conceivable is inconceivable by nature, it is only unsayable. The characteristics of all sounds are neither conceivable nor are they inconceivable.
佛言。汝入不思議三昧耶。
The Buddha asked “Have you entered the Inconceivable Samadhi?”
文殊師利言。不也世尊。我即不思議。不見有心能思議者。云何而言入不思議三昧。我初發心欲入是定。而今思惟。實無心相而入三昧。如人學射久習則巧。後雖無心以久習故箭發皆中。我亦如是。初學不思議三昧。繫心一緣。若久習成就。更無心想恒與定俱。
Manjusri replied, “No, World-Honored One. I do not conceive and do not see a mind that could conceive. How could there be talking about entering the Inconceivable Samadhi? When I first initiated the mind [for enlightenment], I wanted to enter this samadhi, however, now I think there really is no characteristic of mind that enters samadhi. Like someone studying archery, after long practice, becomes skilled and, as a result of their long practice, their arrows all hit center, without thinking about it. I am also like this. When I first studied the Inconceivable Samadhi, I gathered the mind to a single condition. As a result of long practice, also without thinking about it, I am one with samadhi.”
舍利弗。語文殊師利言。更有勝妙寂滅定不。
Sariputra asked Manjusri, “Are there other victorious, wonderful quiescent concentrations?”
文殊師利言。若有不思議定者。汝可問言。更有寂滅定不。如我意解。不可思議定尚不可得。云何問有寂滅定乎。
Manjusri replied, “If there was such as thing as an Inconceivable Samadhi, you could ask, ‘Are there other quiescent concentrations?’ As I understand it, the Inconceivable Concentration is unattainable. How, then. could there be other quiescent concentrations?”
舍利弗言。不思議定不可得耶。
Sariputra asked, “The Inconceivable Concentration is unattainable?”
文殊師利言。思議定者是可得相。不思議定者不可得相。一切眾生實成就不思議定。何以故。一切心相即非心故。是名不思議定。是故一切眾生相及不思議三昧相。等無分別。
Manjusrri replied, “A conceivable concentration has attainable characteristics. The characteristics of an inconceivable concentration are unattainable. All sentient beings have achieved the Inconceivable Concentration. How so? Because the characteristic of all minds being without a mind is called the Inconceivable Concentration. For this reason, the characteristics of all sentient beings as well as the characteristics of the Inconceivable Samadhi are equal, without differentiation.
佛讚文殊師利言。善哉善哉。汝於諸佛。久殖善根淨修梵行。乃能演說甚深三昧。汝今安住如是般若波羅蜜中。
The Buddha praised Manjusri saying, “Excellent, excellent! You have long since planted virtuous roots under all buddhas with flawless observation of the Brahmacarya and are therefore able to explicate this profound samadhi. You now peacefully abide thus within prajnaparamita
文殊師利言。若我住般若波羅蜜中。能作是說。即是有想便住我想。若住有想我想中者。般若波羅蜜。便有處所。般若波羅蜜。若住於無。亦是我想亦名處所。離此二處。住無所住。如諸佛住。安處寂滅非思議境界。如是不思議。名般若波羅蜜住處。般若波羅蜜。處一切法無相一切法無作。般若波羅蜜即不思議。不思議即法界。法界即無相。無相即不思議。不思議即般若波羅蜜。般若波羅蜜即法界。無二無別。無二無別即法界。法界即無相。無相即般若波羅蜜界。般若波羅蜜界即不思議界。不思議界即無生無滅界。無生無滅界即不思議界。
Manjusri replied, “If I abided within prajnaparamita and this could be said, then it would be with perception and there would be abiding in a self, perceiving. If one abides within perception and a self, perceiving, prajnaparamita will then have somewhere to be located. Prajnaparamita, if abided from without, is also a self, perceiving, also with name and location. Being free of both of these locations, abiding without any abode, like all buddhas abide; in the peaceful cessation of the Realm of the Inconceivable. Being inconceivable like this is called the abode prajnaparamita. [In] the abode of prajnaparamita, all dharmas have no characteristics and are also without action. Prajnaparamita is, then, inconceivable and the inconceivable is the Dharmadhatu. The Dharmadhatu is, therefore, characteristicless and characteristiclessness is inconceivable. Being inconceivable is prajnaparamita. Prajnaparamita is the Dharmadhatu, without duality, without difference. Being without duality, without difference is the Dharmadhatu. The Dharmadhatu is characteristiclessness. Characteristiclessness is the Realm of Prajnaparamita and the Realm of Prajnaparamita is the Realm of the Inconceivable. The Realm of the Inconceivable is the realm that does not arise or cease. The realm that neither arises nor ceases is the Realm of the Inconceivable.
文殊師利言。如來界及我界即不二相。如是修般若波羅蜜者。則不求菩提。何以故。菩提相離。即是般若波羅蜜故。世尊。若知我相而不可著。無知無著。是佛所知不可思議。無知無著即佛所知。何以故。知體本性無所有相。云何能轉法界。若知本性無體無著者。即名無物。若無有物。是無處所無依無住。無依無住即無生無滅。無生無滅即是有為無為功德。若如是知則無心想。無心想者。云何當知有為無為功德。無知即不思議。不思議者是佛所知。亦無取無不取。不見三世去來等相。不取生滅及諸起作。亦不斷不常。如是知者。是名正智不思議智。如虛空無此無彼不可比類。無好惡無等等。無相無貌。
Manjusri said, “The realm of the Thus Come One and the realm of the self do not appear different [have the characteristic of being two or have two different characteristics], thus, one observes prajnaparamita and does not pursue bodhi [enlightenment]. How so? Because, being free of the characteristic of bodhi [enlightened] is prajnaparamita. World-Honored One, if one knows the characteristic of a self, then it cannot be grasped. Without knowing, without grasping; the knowledge of the Buddha cannot be conceived. Without knowing, without grasping is the knowledge of the Buddhas. How so? Knowing the original nature of the body is without characteristics. How can you turn a Dharma dhatu? If one knows original nature has no body, no grasper, then this is called without thing [nothing]. If there is no thing, this is without location, without support, without an abode. Being without support, without an abode, there is arising or ceasing. Without arising or ceasing, there is no production or non-production of merit. If one knows thus, then there is thought without a mind. The one thinking thought without a mind, how could it know there is no production or non-production of merit? The unknown, then, is inconceivable. The Inconceivable is the knowledge of the Buddha, also without attachment or non-attachment; not seeing the characteristics of the Triple World; past, future, etc. Not attached to arising and ceasing, or even the actions of initiating. Not permanence or impermanence. The one who knows thus, this is called correct Wisdom, Inconceivable Wisdom; like space, without this and without that, incapable of being categorized, without good or bad or any kind of qualifications, without characteristics and without appearance.
佛告文殊師利。若如是知名不退智。
The Buddha asked Manjusri, “If one knows like this, is it called non-regressing wisdom?”
文殊師利言。無作智名不退智。猶如金鑛先加鎚打方知好惡。若不治打無能知者。不退智相亦復如是。要行境界。不念不著。無起無作。具足不動不生不滅。爾乃顯現。
Manjusri said, “Being without Wisdom is called non-regressing wisdom. It is like gold ore, which has to be tested before knowing if it is good or bad. If it is not tested, there will be no knowing. The characteristics of non-regressing are also like this. In the phenomenal realm it is important to practice without thinking or grasping, without initiating or doing anything. Completely inactive, not arising, and not ceasing, the manifest is revealed.
爾時佛告文殊師利言。如諸如來。自說己智。誰當能信。
At that time the Buddha addressed Manjusri saying, “Like all Thus Comes Ones, self-taught, fully realized. Who will be able to believe it?”
文殊師利言。如是智者。非涅槃法非生死法。是寂滅行是無動行。不斷貪欲瞋恚愚癡。亦非不斷。何以故無盡無滅。不離生死。亦非不離。不修道非不修道。作是解者名為正信。
Manjusri replied, “One who is thusly wise - neither a Nirvana dharma nor a life & death dharma is the practice of cessation, is the actionless practice. Not cutting off desire, anger and delusion [rāga, dveṣa, moha; the three poisons], nor not cutting off. How so? Being limitless, without cessation; not escaping life & death and also not not escaping; not observing the Way and also not not observing the Way - This way of liberation is what is called correct belief.
佛告文殊師利言。善哉善哉。如汝所說。深解斯義。
The Buddha said to Manjusri, “Excellent! Excellent! What you have said is profoundly explained.
爾時摩訶迦葉。白佛言世尊。於當來世。若說如是甚深正法。誰能信解如聞受行 At that time Mahakasyapa addressed the Buddha said, “World-Honored One, in times to come, if a profoundly correct dharma such as this is spoken, who will be able to believe and be liberated, hearing and receiving and practicing it?”
佛告迦葉。今此會中比丘比丘尼。優婆塞優婆夷。得聞此經者。如是人等於未來世。若聞是法必能信解。於甚深般若波羅蜜。乃能讀誦信解受持。亦能為他人分別演說。譬如長者失摩尼寶憂愁苦惱。後若還得心甚歡喜。如是,迦葉。比丘比丘尼優婆塞優婆夷等。亦復如是。有信樂心。若不聞法則生苦惱。若得聞時信解受持。常樂讀誦甚大歡喜。當知此人即是見佛。亦即親近供養諸佛。
The Buddha told Kasyapa, “Now, these bhikṣu and bhikṣu gathered together here, Upāsakas, Upāsikās, people who hear this sutra, people like this, in times to come, when they hear this sutra they will believe and understand this profound prajnaparamita, and if they are able to read and recite, believe and understand, receive and retain, and are also able to explain it to others, it is like some elder, distressed and suffering from having lost a mani jewel. But later, if they retrieve it, attaining a mind that is pleasant. Thus, Kasyapa, bhikṣu, bhikṣu, Upāsakas, Upāsikās are also like this, believing with a joyful heart. If they were to not hear this Dharma, suffering would arise. If they have a chance to hear it, and believe, understand, receive and retain it, constantly joyfully reading and reciting it with such great pleasure. You should know, these people are seeing the Buddha and, with dear friends revering all buddhas.”
佛告迦葉。譬如忉利天上波利質多羅樹皰初出時。是中諸天見是樹已皆大歡喜。此樹不久必當開敷。若比丘比丘尼優婆塞優婆夷。得聞般若波羅蜜。能生信解。亦復如是。此人不久。亦當開敷一切佛法。於當來世。有比丘比丘尼優婆塞優婆夷。聞般若波羅蜜。信受讀誦心不悔沒。當知是人已從此會聽受是經。亦能為人聚落城邑廣說流布。當知是人佛所護念。如是甚深般若波羅蜜中。有能信樂心無疑惑者。是善男子善女人。於過去諸佛。久已修學殖諸善根。
The Buddha told Kasyapa, “As an example, it is like when buds appear on the pārijāta tree in the Trayastriṃśa Heaven. All the gods who see this tree are very pleased because it will not be long before it blossoms. If bhikṣu, bhikṣu, upāsakas, upāsikās hear [of] prajnaparamita and are able to believe and understand it, they are also like this. These people, before long, will blossom with all Buddha Dharma. In times to come, if bhikṣu, bhikṣu, upāsakas, upāsikās hear [of] prajnaparamita and, believing, receiving, reading, reciting, their mind without regret, you should know these people, from this assembly, have already heard and accepted this sutra, and they will also be able to explain this sutra and circulate it among people in cities and villages. You should these people will be protected and kept in mind by the Buddha. Those people whose minds are able to believe this extremely profound prajnaparamita and are delighted, with no doubt, these virtuous men and women have long since observed, studied, and planted all virtuous roots under all past buddhas.
譬如有人以手穿珠。忽遇無上真摩尼寶。心大歡喜。當知是人必已曾見。如是迦葉。若善男子善女人。修學餘法。忽然得聞甚深般若波羅蜜。能生歡喜亦復如是。當知此人已曾聞故。若有眾生。得聞甚深般若波羅蜜。心能信受生大歡喜。如是人等。亦曾親近無數諸佛。從聞般若波羅蜜已修學故。
As an example, it is like someone stringing beads [by hand] suddenly finds an unexcelled, real mani jewel. Their mind will be most delighted. You should know, this person must have seen [a mani jewel] before. Like this, Kasyapa, virtuous men and women, observing and studying insufficient dharma, who suddenly hear this profound prajnaparamita, and able to produce great delight [from it], you should know it is because these people have already heard it. If any sentient being hears this prajnaparamita and their mind is able to believe and understand it, producing great delight, it is because this person was already associated with incalculable buddhas and has already heard this prajnaparamita and observed and studied it.
譬如有人先所遙見城邑聚落。後若聞人讚歎彼城所有園苑種種池泉花果林樹。男女人民皆可愛樂。是人聞已即大歡喜。更勸令說是城園苑眾好嚴飾。雜花池泉多諸甘果。種種珍妙一切愛樂。是人得聞重甚歡喜。如是之人皆曾見故。若善男子善女人。有聞般若波羅蜜。信心聽受能生歡喜。樂聞不厭而更勸說。當知此輩。已從文殊師利。曾聞如是深般若波羅蜜故。
As an example, it is like someone who has seen a city-settlement and, later, hears someone praise the gardens and all kinds of pools, lakes, flowers, fruits and trees of that city, and the delight of its male and female citizens. When this person hears this, they have great delight, hearing again of this city’s gardens and parks and the well-adorned beings there; the various flowers, pools, fountains, all kinds of sweet fruit and various forms of wonderful kinds of pleasures. This person hears this with such extreme delight because they have already seen it. If some virtuous man and woman hears this prajnaparamita, their believing minds really hearing it, producing great delight, the joy of hearing it without being satiated, you should know it is because this type [of person] has already heard the profound prajnaparamita from Manjusri.
迦葉。白佛言世尊。若將來世善男子善女人。得聞是甚深般若波羅蜜。信樂聽受以是相故。當知此人亦於過去佛所。曾聞修學。
Kasyapa addressed the Buddha saying, “World-Honored One, during future times, virtuous men and women hear this profound prajnaparamita, because believing joyfully, hearing and receiving by way of these characteristics, you should know this person also has already heard, served and studied under past buddhas.
文殊師利。白佛言世尊。佛說諸法無作無相第一寂滅。若善男子善女人有能如是諦了斯義如聞而說。為諸如來之所讚歎。不違法相。是即佛說亦是熾然。般若波羅蜜相。亦名熾然。具足佛法通達實相不可思議
Manjusri addressed the Buddha saying, “World-Honored One, the Buddha has said all dharmas are actionless, characteristicless, and ultimately quiescent. If virtuous men and men are able, like this, to completely understand its meaning as heard and therefore explain [it thus], it will be for the praise of all Thus Come Ones. The characteristic of the non-oppositional dharma is the teaching of the Buddha, the word of the Buddha, and is radiant. The characteristic of prajnaparamita is also called radiant – the complete pervading Buddha Dharma Characteristic of Reality [that is] inconceivable.
佛告文殊師利。我本行菩薩道時修諸善根。欲住阿鞞跋致地。當學般若波羅蜜。 欲成阿耨多羅三藐三菩提。當學般若波羅蜜。若善男子善女人。欲解一切法相。 欲知一切眾生心界。皆悉同等當學般若波羅蜜。文殊師利。欲學一切佛法具足無礙。當學般若波羅蜜。欲學一切佛成阿耨多羅三藐三菩提時。相好威儀無量法式。當學般若波羅蜜。欲知一切佛不成阿耨多羅三藐三菩提。一切法式及諸威儀。當學般若波羅蜜。何以故。是空法中。不見諸佛菩提等故。若善男子善女人。欲知如是等相無疑惑者。當學般若波羅蜜。何以故。般若波羅蜜不見諸法若生若滅若垢若淨。是故善男子善女人應作如是學般若波羅蜜。欲知一切法無過去未來現在等相。當學般若波羅蜜。何以故。法界性相無三世故。欲知一切法同入法界心無罣礙。當學般若波羅蜜。欲得三轉十二行法輪。亦自證知而不取著。當學般若波羅蜜。欲得慈心遍覆一切眾生而無限齊。亦不作念有眾生相。當學般若波羅蜜。欲得於一切眾生不起諍論。亦復不取無諍論相。當學般若波羅蜜。 欲知是處非處十力無畏。住佛智慧得無礙辯。當學般若波羅蜜。
The Buddha told Manjusri, “When I originally practiced the Way of Enlightenment, observing all virtuous roots, I wanted to abide in the Stage of an avivartin [不退: No retrogression] and studied prajnaparamita. I wanted to achieve anuttarasamyaksambodi, and studied prajnaparamita. If virtuous men and women want to understand the characteristic of Dharma, want to know the Mind Realm of all sentient beings, and the profundity of all things together should study prajnaparamita. Manjusri, those who want to study all Buddha Dharma completely, without obstruction, should study prajnaparamita. Those who want to study the moment of achievement of anuttarasamyaksambodhi of every buddha, [their] acquiring the auspicious characteristics, respect-inspiring deportment and unlimited Dharma Precepts should study prajnaparamita. And, those who want to know that all buddhas do not achieve anuttarasamyaksamboshi, and all Dharma Precepts and all respect-inspiring deportment should study prajnaparamita. How so? Because within the emptiness of all Dharma there is no seeing Buddha, bodhi, [enlightenment], etc. Virtuous men and women who want to be someone who knows characteristics thus, without being obstructed by delusion, should study prajnaparamita. How so? Prajnaparamita does not see any Dharma to arise or cease, to be defiled or pure. For this reason, virtuous men and women should study prajnaparamita like this. Those who want to know how all dharmas are without the characteristic of coming, or going, or being should study prajnaparamita. How so? Because the characteristic of the nature of the Dharma Realm is timeless [without the Triple World]. Those who want to know how all dharmas interpenetrate in the Dharma Realm with an unobstructed mind should study prajnaparamita. Those who want to know how to attain the triple turning and twelve practice Dharma Wheel, and also self-realize knowing and non-attachment should study prajnaparamita. Those who want to know how to attain a compassionate mind for all sentient beings, without bounds, but also without thinking of [anything] having the characteristic of a sentient being should study prajnaparamita. Those who want to know how to attain non-regressing discussion with all sentient beings, also, again, unattached, without the characteristics of discussion, should study prajnaparamita. Those who want to know what is and what is not, the Ten Powers and fearlessness, to abide in Buddha Wisdom and attain unhindered eloquence should study prajnaparamita.”
爾時文殊師利。白佛言世尊。我觀正法無為無相。無得無利。無生無滅。無來無去。無知者。無見者。無作者。不見般若波羅蜜。亦不見般若波羅蜜境界。非證非不證。不作戲論無有分別。一切法無盡離盡。無凡夫法。無聲聞法。無辟支佛法。佛法非得非不得。不捨生死不證涅槃。非思議非不思議。非作非不作。法相如是。不知云何。當學般若波羅蜜
At that time, Manjusri addressed the Buddha saying, “World-Honored One, I perceive the correct Dharma, without conditioning, without characteristics, without gain or benefit, without arising or ceasing, without coming or going, without a knower, without a seer, without a doer, not seeing prajnaparamita and also not seeing a phenomenal realm of prajnaparamita [to be] neither witnessed nor not witnessed, incapable of being discussed, without anything to differentiate. All dharmas are inexhaustible and beyond exhaustion, without ordinary dharma, without voice-hearer dharma, without solitary-buddha dharma; buddha dharma, neither gained nor not gained, not abandoning life and death, and not realizing Nirvana. Neither conceivable nor inconceivable; neither with action not without action. The characteristic of dharma being like this, I do not know how [anyone] should study prajnaparamita.
爾時佛告文殊師利。若能如是知諸法相。是名學般若波羅蜜。菩薩摩訶薩若欲學菩提自在三昧。得是三昧已。照明一切甚深佛法及知一切諸佛名字。亦悉了達諸佛世界無有障礙。當如文殊師利所說般若波羅蜜中學
At that time the Buddha told Manjusri, “If one is able to know the characteristic of all dharmas like this, this is called studying prajnaparamita. Bodhisattva mahasattvas who want to study the enlightenment, sovereignty samadhi and completely attain this samadhi, radiating all extremely profound Buddha dharma and know each and every buddha’s name, and completely penetrate all buddha realms without hindrance should study prajnaparamita like Manjusri has said.
文殊師利。白佛言世尊。何故名般若波羅蜜。
Manjusri addressed the Buddha saying, “World-Honored One, why is it called prajnaparamita?”
佛言。般若波羅蜜。無邊無際。無名無相。非思量。無歸依。無洲無渚。無犯無福。無晦無明。如法界無有分齊。亦無限數。是名般若波羅蜜。亦名菩薩摩訶薩行處。非行處非不行處。悉入一乘名非行處。何以故。無念無作故。
The Buddha said, “Prajnaparamita is limitless, without boundary. Without name or characteristic, without thought, not discriminated, without support, without continent or island, without sin or merit, without obscurity or clarity, like the Dharma Realm, it is indivisible and limitless. This is called prajnaparamita, and is also called the place of bodhisattva mahasattva practice, neither a place of practice nor not a place of practice. Fully entering one vehicle called the place without practice. How so? Because it is without mind and without action.”
文殊師利。白佛言世尊。當云何行能速得阿耨多羅三藐三菩提。
Manjusri addressed the Buddha saying, “World-Honored One, how should one practice to quickly attain anuttarasamyaksambodhi?”
佛言文殊師利。如般若波羅蜜中所說行。能速得阿耨多羅三藐三菩提。復有一行三昧。若善男子善女人。修是三昧者。亦速得阿耨多羅三藐三菩提。
The Buddha told Manjusri, “If one practices as explained in this prajnaparamita one will be able to quickly attain anuttarasamyaksambodhi. There is also the Single Practice Samadhi (eka-vyuho). Virtuous men and women, observing this samadhi, will also quickly attain anuttarasamyaksambodhi.
文殊師利言。世尊。云何名一行三昧。
Manjusri asked, “World-Honored One, why is it called the Single Practice Samadhi?”
佛言。法界一相繫緣法界。是名一行三昧。若善男子善女人。欲入一行三昧。當先聞般若波羅蜜如說修學。然後能入一行三昧。如法界緣。不退不壞。不思議無礙無相。
The Buddha said, “The single characteristic of the Dharma Realm bound to the Dharma Realm is called the Single Practice Samadhi. If virtuous men and women want to enter the Single Practice Samadhi they should first listen to the prajnaparamita explained and study and observe it, then they will be able to enter the Single Practice Samadhi. Like the conditions of the Dharma Realm, nonregressing, indestructible, inconceivable, unobstructed, and characteristicless.
善男子善女人。欲入一行三昧。應處空閑捨諸亂意不取相貌。繫心一佛專稱名字。隨佛方所端身正向。能於一佛念念相續。即是念中。能見過去未來現在諸佛。何以故。念一佛功德無量無邊。亦與無量諸佛功德無二。不思議佛法等無分別。皆乘一如成最正覺。悉具無量功德無量辯才。如是入一行三昧者。盡知恒沙諸佛法界無差別相。
Virtuous men and women who want to enter the Single Practice Samadhi should live in seclusion, abandon all discursive thought and not cling to appearances. Binding the mind to a [single] buddha, call [the buddha] by name in the direction of that buddha with the body erect. If they are able to be ever mindful of that buddha, mindfully joined in unbroken thought, they will be able to see all past, future, and present buddhas. How so? The merit of being mindful of a [single] buddha is just as immeasurable and boundless as the merit of [being mindful of] immeasurable buddhas. The inconceivable Buddha Dharma is identical and undifferentiated. This single thusness of all vehicles [is what] achieves supreme perfect enlightenment, all with completely immeasurable merit and immeasurable eloquence. One who enters the Single Practice Samadhi thus thoroughly knows that buddhas [as numerous as] the sands of the Ganges River and the Dharma Realm are without the characteristic of differentiation [do not appear differentiated].
阿難。所聞佛法。得念總持辯才智慧。於聲聞中雖為最勝。猶住量數則有限礙。若得一行三昧。諸經法門一一分別。皆悉了知決定無礙。晝夜常說智慧辯才終不斷絕。若比阿難多聞辯才。百千等分不及其一。菩薩摩訶薩應作是念。我當云何逮得一行三昧不可思議功德無量名稱。
The memory, mnemonics [dharani], eloquence, and wisdom of all the Buddha Dharma heard by Ananda, among the voice-hearers, is considered perfect, yet [its] abodes are calculable and, therefore, have boundaries. If someone attains the Single Practice Samadhi, all sutra dharma doors, one by one, will all be completely understandable, definitively, without obstruction. Day and night, constantly discoursing with never-ending wisdom and eloquence. That Ananda amount of heard eloquence is not one hundredth or one thousandth. Bodhisattva mahasattvas should think thus: ‘How should I quickly attain the Single Practice Samadhi inconceivable merit and immeasurable renown?’”
佛言。菩薩摩訶薩。當念一行三昧。常勤精進而不懈怠。如是次第漸漸修學。則能得入一行三昧。不可思議功德作證。除謗正法不信惡業重罪障者。所不能入。
The Buddha said, “Bodhisattva mahasattvas should be mindful of the Single Practice Samadhi, ever vigorous and driven (virya), never lazy. Thus, step by step, gradually observing and studying, then they are able to attain entry to the Single Practice Samadhi, realizing inconceivable merit. Those who slander the correct dharma, [who are] unbelieving, wrongdoers, they are unable to enter.
復次文殊師利。譬如有人得摩尼珠示其珠師。珠師答言此是無價真摩尼寶。即求師言。為我治磨勿失光色。珠師治已。隨其磨時。珠色光明映徹表裏。文殊師利。若有善男子善女人。修學一行三昧不可思議功德無量名稱。隨修學時知諸法相。明達無礙功德增長。亦復如是。
“Furthermore, Manjusri, as an example, it is like someone who attains a mani [wish-fulfilling] pearl and shows it to a pearl master. The pearl master says, ‘This is priceless. A real mani jewel.’ And [they] beseech the master saying, ‘will [you] polish it for me without ruining its radiance.’ When the pearl master finishes polishing it, its radiance is brilliant throughout. Manjusri, if there is a virtuous man or woman who observes and studies the Single Practice Samadhi, the inconceivable merit and immeasurable renown, when they again observe and study they will know the Characteristic of Dharma, clearly penetrating without obstruction the causes and development of merit also like this,
文殊師利。譬如日輪光明遍滿無有滅相。若得一行三昧。悉能具足一切功德無有缺少。亦復如是。照明佛法如日輪光。
Manjusri, as an example, it is like the brilliance of the Sun, shining everywhere, appearing to be without end [without the characteristic of ending]. If one attains the Single Practice Samadhi they will totally be able to gain all merit, lacking none, And also like this, the radiance of the Buddha Dharma is like the light of the Sun.
文殊師利。我所說法皆是一味離味解脫味寂滅味。若善男子善女人。得是一行三昧者。其所演說亦是一味離味解脫味寂滅味。隨順正法無錯謬相。
“Manjusri, the Dharma I teach all has one flavor – the flavor of release, the flavor of liberation, the flavor of quiescence. If virtuous men or women attain this Single Practice Samadhi what they expound will also have one flavor, like this – the flavor of release, the flavor of liberation, the flavor of quiescence; appearing flawless [being without the characteristic of flaw] with respect to the true Dharma.
文殊師利。若菩薩摩訶薩。得是一行三昧。皆悉滿足助道之法。速得阿耨多羅三藐三菩提。復次文殊師利。菩薩摩訶薩。不見法界有分別相及以一相。速得阿耨多羅三藐三菩提相不可思議。是菩提中亦無得佛。如是知者。速得阿耨多羅三藐三菩提。若信一切法悉是佛法。不生驚怖亦不疑惑。如是忍者。速得阿耨多羅三藐三菩提。
“Manjusri, if bodhisattva mahasattvas attain this Single Practice Samadhi they have completely fulfilled all dharma contributing to the Way and will quickly attain anuttarasamyaksambodhi. Furthermore, Manjusri, bodhisattva mahasattvas who do not see the Dharma Realm as appearing differentiated or unified [having the characteristic of diversity or oneness] will quickly attain anuttarasamyaksambodhi.
文殊師利。白佛言世尊。以如是因。速得阿耨多羅三藐三菩提耶。
佛言。得阿耨多羅三藐三菩提。不以因得不以非因得。何以故。不思議界。不以因得不以非因得。若善男子善女人。聞如是說不生懈怠。當知是人已於先佛種諸善根。是故比丘比丘尼。聞說是甚深般若波羅蜜。不生驚怖。即是從佛出家。若優婆塞優婆夷。得聞如是甚深般若波羅蜜。心不驚怖。即是成就真歸依處。文殊師利。若善男子善女人。不習甚深般若波羅蜜。即是不修佛乘。譬如大地一切藥木皆依地生長。文殊師利。菩薩摩訶薩亦復如是。一切善根。皆依般若波羅蜜而得增長。於阿耨多羅三藐三菩提。不相違背。
爾時文殊師利。白佛言世尊。此閻浮提城邑聚落。當於何處演說如是甚深般若波羅蜜。
佛告文殊師利。今此會中若有人聞般若波羅蜜。皆發誓言。於未來世常得與般若波羅蜜相應。從是信解未來世中能聽是經。當知是人不從餘小善根中來。所能堪受聞已歡喜。文殊師利。若復有人從汝聽是般若波羅蜜。應作是言。此般若波羅蜜中。無聲聞辟支佛法佛法。亦無凡夫生滅等法。
文殊師利。白佛言世尊。若比丘比丘尼優婆塞優婆夷。來問我言。云何如來。說般若波羅蜜。我當答言。一切說法無諍論相。云何如來。當說般若波羅蜜。何以故。不見有法可與諍論。亦無眾生心識能知。復次世尊。我當更說究竟實際。何以故。一切法相同入實際。阿羅漢無別勝法。何以故。阿羅漢法凡夫法。不一不異故。復次世尊。如是說法。無有眾生已得涅槃今得當得。何以故。無有決定眾生相故。
文殊師利言。若人欲聞般若波羅蜜。我當作如是說。其有聽者。不念不著。無聞無得。當如幻人無所分別。如是說者是真說法。是故聽者莫作二相。不捨諸見而修佛法。不取佛法不捨凡夫法。何以故。佛及凡夫二法相空。無取捨故。若人問我。當作是說。如是安慰如是建立。善男子善女人。應如是問作如是住心不退沒。當知法相隨順般若波羅蜜說
爾時世尊。讚歎文殊師利。善哉善哉如汝所說。若善男子善女人欲見諸佛。應學如是般若波羅蜜。欲親近諸佛如法供養。應學如是般若波羅蜜。若欲言如來是我世尊。應學如是般若波羅蜜。若言如來非我世尊。亦應學如是般若波羅蜜。若欲成阿耨多羅三藐三菩提。亦應學如是般若波羅蜜。若欲不成阿耨多羅三藐三菩提。亦應學如是般若波羅蜜。若欲成就一切三昧。應學如是般若波羅蜜。若欲不成就一切三昧。亦應學如是般若波羅蜜。何以故。無作三昧無異相故。一切法無生無出故。若欲知一切法假名。應學如是般若波羅蜜。若欲知一切眾生。修菩提道。不求菩提相。心不退沒。應學如是般若波羅蜜。何以故。一切法皆菩提相故。若欲知一切眾生行非行相。非行即菩提。菩提即法界。法界即實際。心不退沒。應學如是般若波羅蜜。若欲知一切如來。神通變化無相無礙。亦無方所。應學如是般若波羅蜜 佛告文殊師利。若比丘比丘尼。優婆塞優婆夷。欲得不墮惡趣。當學般若波羅蜜。一四句偈受持讀誦。為他解說隨順實相。如是善男子善女人。當知決定得阿耨多羅三藐三菩提。則住佛國。若聞如是般若波羅蜜。不驚不畏心生信解。當知此輩佛所印可。是佛所行大乘法印。若善男子善女人。學此法印超過惡趣。不入聲聞辟支佛道。以超過故。
爾時帝釋三十三天。以天妙花優鉢羅花。拘物頭花。分陀利花。天曼陀羅花等。天栴檀香。及餘末香。種種金寶。作天伎樂。為供養般若波羅蜜并諸如來及文殊師利。以散其上。作是供養已。願我常聞般若波羅蜜法印。釋提桓因。復作是願。願閻浮提善男子善女人。常使得聞是經。決定佛法皆令信解。受持讀誦為人演說。一切諸天為作擁護
爾時佛告釋提桓因言。憍尸迦。如是如是。善男子善女人。當得決定諸佛菩提。
文殊師利。白佛言世尊。如是受持善男子善女人。得大利益功德無量。
爾時以佛神力。一切大地六反震動。佛時微笑。放大光明遍照三千大千世界。
文殊師利。白佛言世尊。即是如來。印般若波羅蜜相。
佛言文殊師利。如是如是。說般若波羅蜜已皆現此瑞。為印般若波羅蜜故。使人受持令無讚毀。何以故。無相法印不可讚毀。我今以是法印。令諸天魔不能得便。
佛說是經已。爾時諸大菩薩及四部眾。聞說般若波羅蜜。歡喜奉行.