2022年5月2日 星期一

佛母寶德藏般若波羅蜜經

1.No. 229 [cf. No. 220(4 or 5) etc.],佛說佛母寶德藏般若波羅蜜經,宋法賢譯

2. Ratnaguṇasaṃcayagāthā http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu028pu.htm

3. Ratnaguṇasaṃcayagāthā http://www.dsbcproject.org/canon-text/content/72/592

4. 梵漢藏英 https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&vid=1173&view=fulltext

5. Akira Yuyama, PRAJNA-PÄRAMITA-RATNA-GUNA-SAMCAYA-GATHA

http://prajnaquest.fr/downloads/BookofDzyan/Sanskrit%20Buddhist%20Texts/prajnaparamita_ratna-guna-samcaya-gatha_1976.pdf

6. 般若攝頌釋,索達吉堪布譯http://read.goodweb.net.cn/news/news_view.asp?newsid=8302

7. 《寶德藏經》與《般若波羅蜜經》關係探微 —以第一品為中心— 宗 玉 媺

http://www.ykbi.edu.tw/modules/journal/data_14/journal_14_2.pdf

8. 《聖勝慧到彼岸功德寶集偈》梵藏夏漢本對勘研究第一品(一):第110頌蘇航

https://www.sinoss.net/uploadfile/2012/0620/20120620033615600.pdf


佛母寶德藏般若波羅蜜經
爾時世尊,為令四眾各得歡喜,說是般若波羅蜜經使獲利樂。即說伽陀曰:
所有菩薩為世間,滅除蓋障煩惱垢,發淨信心住寂靜,當行智度彼岸行。
諸江河流閻浮提,華果藥草皆得潤,龍王主住無熱池,彼龍威力流江河。
亦如佛子聲聞等,說法教他方便說,樂最聖行求果報,此諸如來勝威德。
云何佛說此法眼,令諸弟子如佛學,自證教他及方便,此亦佛力非自力。   
最上般若不可知,非心可知非菩提。如是聞已不驚怖,彼菩薩行知佛智。   
色受想行識皆無,不著纖塵無處所,彼若不住一切法,行無受想得菩提。   
菩薩若求出家智,照見五蘊無實相,知此不求於寂靜,彼是菩薩之行智。   
復次云何智所得?照見一切法皆空,不著不驚照見時,自覺覺他諸菩薩。   
色受想行及識蘊,是蘊見行而不知,菩薩照見蘊皆空,行無相化不著句。   
無色受想行識等,不行是名無相行,若行不得最上智,無相寂靜三摩地。   
若菩薩行自寂靜,過去諸佛咸授記,身苦樂等皆不及,由知因果法本性。   
若行於法不可得,行如是行乃佛智,行無所行了知已,是行最上般若行。   
彼無所有不可得,愚癡著相謂有無,有無二法皆非實,出此了知乃菩薩。   
菩薩若知諸幻化,色受想行識亦然,寂靜行離種種相,此名最上般若行。   
善友方便令知覺,使聞佛母不驚怖,惡友同行及化他,坏器盛水非堅牢。   
云何得名為菩薩?一切樂行皆無著,求佛菩提無所著,是故得名為菩薩。   
云何得名摩訶薩?得第一義眾生中,斷眾生界諸邪見,是故得名摩訶薩。   
大施大慧大威德,佛乘最上而得乘,發菩提心度眾生,是故得名摩訶薩。   
幻化四足俱胝數,多人眾前悉截首,一切世界皆幻化,菩薩知已得無怖。   
色受想行識纏縛,知不實已不求解,行菩提心無所著,此名最上諸菩薩。   
云何得名為菩薩?乘大乘行度眾生,大乘體相如虛空,菩薩由得安隱樂。   
大乘之乘不可得,乘涅盤往諸方所,行已不見如火滅,是故名為入涅盤。   
菩薩所行不可得,初後現在三清淨,清淨無畏無戲論,是行最上般若行。   
大智菩薩行行時,發大慈悲為眾生,為已不起眾生相,是行最上般若行。   
菩薩起念為眾生,修諸苦行有苦相,是有我相眾生相,此非最上般若行。   
知自及諸眾生等,乃至諸法亦復然,生滅無二無分別,是行最上般若行。   
乃至所說世界等,名離一切生滅法,最上無比甘露智,是故得名為般若。   
菩薩如是所行行,了知方便無所求,知此法本性非實,是行最上般若行。   
若不住色亦無受,亦不住想亦無行,復不住識住正法,是名最上般若行。   

佛母寶德藏般若伽陀帝釋品第二
歡喜地攝布施波羅蜜伽陀
常與無常苦樂等,我及無我悉皆空,不住有為及無為,住無相行佛亦然。   
若求聲聞緣覺等,乃至佛果亦復然,不住此忍不可得,如渡大河不見岸。   
若聞此法彼定得,成等正覺證涅盤,見於一切如自身,是大智者如來說。
佛子當住四補特伽羅,是行大智行:一真實善法;二不退心;三應供離垢無煩惱無求;四善友同等。
大智菩薩如是行,不學聲聞及緣覺,樂學如來一切智,是學非學名為學。   
學不受色不增減,亦復不學種種法,攝受樂學一切智,若此功德出離者。   
色非有智非無智,受想行識亦復爾,色性自性如虛空,平等無二無分別。   
妄想本性無彼岸,眾生之界亦復然,虛空自性亦同然,智慧世間解亦爾。   
智慧無色佛所說,離一切想到彼岸,若人得離諸想已,是人語意住真如。   
彼人住世恒沙劫,不聞佛說眾生聲,眾生不生本清淨,是行最上般若行。   
佛說種種之語言,皆具最上般若義,過去佛為我受記,於未來世證菩提。   

佛母寶德藏般若伽陀持無量功德建塔品第三
無垢地攝持戒波羅蜜伽陀
若人常受持般若,所作上應諸佛行,刀劍毒藥水火等,乃至諸魔不能為。   
若人於佛滅度後,建七寶塔以供養,如是圓滿千俱胝,佛剎恒沙等佛塔。   
眾生無邊千俱胝,以妙香華塗香等,供養三世無邊劫,所有功德之數量,
不及書寫於佛母,諸佛由此而得生,若受持讀誦供養,功德倍勝於佛塔。   
大明般若諸佛母,能除苦惱徧世界,所有三世十方佛,學此明得無上師。   
行般若行利有情,使學大智證菩提,有為無為諸快樂,一切樂從般若生。   
譬如大地植諸種,得和合生種種色,五波羅蜜及菩提,皆從般若所生出。   
又如輪王出行時,七寶四兵為導從,若依佛母最上行,一切功德法集聚。

佛母寶德藏般若伽陀功德品第四
發光地攝忍辱波羅蜜伽陀
帝釋有疑問佛曰:恒河沙數等佛剎,佛界圓滿如芥子,能受佛剎般若力,
如是了知般若已,此界云何不供養?譬如人王人所重,住般若者合亦爾。   
佛界般若摩尼寶,具一切德價無比,經函安處經有無,供養悉獲寶功德。   
佛滅供養於舍利,不及供養於般若,若樂受持供養者,是人速得證解脫。   
首行布施波羅蜜,次戒忍進及禪定,受持善法不可壞,彼一一生一切法。   
如閻浮提種種樹,百千俱胝無數色,雖一一樹影皆別,無量影同一名攝。   
五波羅蜜五名異,般若波羅復一名,一切迴施為菩提,一味同歸菩提名。   

佛母寶德藏般若伽陀福量品第五
焰慧地攝精進波羅蜜伽陀
彼色受想行識等,菩薩觀照悉無常,各各現行而不知,非法非生智者見。   
無色無受想行識,是法無得復無生,了知一切法皆空,是名最上般若行。   
如化恒沙等佛剎,諸眾生證羅漢果,若能書寫此般若,令他受持功德勝。   
如佛修行云何學?信重般若諸法空,速證聲聞及緣覺,乃至無上正覺尊。   
世間無種不生樹,枝葉華果悉無有,無佛誰指菩提心,亦無釋梵聲聞果。   
如日舒光照諸天,普使成就種種業,佛智菩提心亦然,從智生諸功德法。   
如無熱池無龍主,即無河流閻浮提,無河華果悉不生,亦無大海種種寶。   
世間無佛無大智,無智功德不增長,亦無佛法諸莊嚴,無菩提海等等寶。   
譬如世間螢有光,一切螢光集一處,比日一光照世間,微塵數分不及一。   

佛母寶德藏般若伽陀隨喜功德品第六
難勝地攝定波羅蜜伽陀
所有聲聞眾功德,布施持戒觀照行,不及菩薩發一心,隨喜福蘊之少分。   
所有俱胝那由他,無邊佛剎千俱胝,過去現在佛說此,法寶為斷一切苦。   
先發最上菩提心,至成正覺及入滅,彼量所有佛功德,咸成方便波羅蜜。   
及彼聲聞學無學,有漏無漏諸善法,菩薩等一普迴施,當為世間證菩提。   
菩薩施已不住心,住心即名眾生相,有見有念名著相,非是菩薩之迴施。   
如是施非無相施,是法當知有滅盡,若作非法非施心,乃可得名為迴施。   
作有相施非真施,無相迴施證菩提,如上妙食雜毒藥,自法著相亦如是。   
是故迴施應當學,如佛眾善悉當知,若生若相若威力,悉皆隨喜而迴施。   
以功德施佛菩提,菩薩之施皆無相,此施佛許而印可,如是得名勇猛施。   

佛母寶德藏般若伽陀地獄品第七
現前地攝智慧波羅蜜伽陀
無量盲人不見道,無一得入於城郭,修六度行闕般若,無力不能成菩提。   
譬如畫像不畫眼,因無眼界無功德,若有受行於智慧,得名有眼及有力。   
有為無為黑白法,如微塵等不可得,智慧觀照如虛空,故名般若出世間。   
菩薩諦信行佛行,度那由他苦眾生,如是若著眾生相,此非般若最上行。   
菩薩若行最上行,過去未曾求大智,今聞般若如佛想,速證寂靜佛菩提。   
過去信佛那由他,不信般若波羅蜜,或生瞋恨或誹謗,是人少智墮阿鼻。   
若人樂證諸佛智,不能信重諸佛母,如商入海欲求寶,返失於本而復還。   

佛母寶德藏般若伽陀清淨品第八(此品攝第九歎品)
遠行地攝方便波羅蜜伽陀
色清淨故果清淨,果色二同一切智,若一切智清淨時,如虛空界不斷壞。   
菩薩出過於三界,斷盡煩惱而現生,無老病死現滅度,斯即是行般若行。   
世間欲色之淤泥,愚人處中如風旋,亦如鹿在屋中轉,智者如禽飛虛空。   
若不著色無受想,亦無行識乃清淨,如是離諸煩惱垢,解脫名佛大智行。   
菩薩如是行大智,得離諸相脫輪迴,如日解脫羅睺障,光明普徧照世間。   
火燒草木及樹林,如一切法性清淨,作如是觀亦非觀,如是最上般若行。

佛母寶德藏般若伽陀稱讚功德品第十
不動地攝願波羅蜜。善慧地攝力波羅蜜伽陀
帝釋天主問佛言:云何菩薩行智慧?
佛答:微塵數蘊界,無此蘊界之菩薩,菩薩久行應可知,於俱胝佛作勝緣。   
新學聞此生邪疑,或不樂求而不學,又如人行深惡道,忽見邊界牧牛人。   
心得安隱無賊怖,知去城郭而非遙,若聞最上般若已,復得樂求佛菩提。   
如獲安隱得無怖,心超羅漢緣覺地,譬如人往觀大海,先見大山大樹林,
見此所愛祥瑞境,必達大海知非遠。菩薩若發最上心,聞此般若波羅蜜,
雖未授記於佛前,此證菩提亦非遠。如見春生諸草木,知有華實而非遙,
若人手得此般若,得證菩提亦非遠,亦如女人懷其妊,十月滿足必誕生。   
菩薩若聞寶德藏,速成正覺之祥瑞,若行般若波羅蜜,見色非增亦非減,
見法非法如法界,不求寂靜即般若。行者若不思佛法,不思力足及寂靜,
離思非思無相行,是行最上般若行。

佛母寶德藏般若伽陀魔品第十一
法雲地攝智慧彼岸伽陀
佛告善現:汝諦聽!凡夫聲聞緣覺地,斯即名為如來地,一切如一彼無疑。所有稱讚離言說,從彼徧照如來時,乃至成所之作智,住持大金剛佛地,觀察無相住虛空,應知不斷佛種故。善現白佛言:世尊!云何菩薩之魔事?佛言:菩薩魔事多,我今為汝略宣說。   
有無數魔種種變,當書最上般若時,速離天宮如電滅,來於世間作魔事。   
或有示現樂欲說,或不聽受返瞋恨,不說名姓及氏族,如是魔事咸應知。   
愚癡無智無方便,無根寧有枝葉等,聞般若已別求經,如棄全象返求足。   
如人先得百味食,或得稻飯為上味,菩薩先得般若已,棄捨樂求羅漢果。   
或為樂求於利養,心著族姓留種跡,捨彼正法行非法,是魔引入於邪道。   
若人聞此最上法,當於法師深信重,法師知魔不應著,身適悅及不適悅。   
復有無數種種魔,嬈亂無數苾芻眾,欲求持誦此般若,不能獲得無價寶。   
佛母般若實難得,初心菩薩欲樂求,若十方佛而攝受,一切惡魔不能為。
般若伽陀現世品第十二
如母愛子子疾病,當令父母心憂惱,十方諸佛般若生,般若攝受亦復爾。   
過現未來三世佛,遍十方界亦復然,皆從佛母般若生,眾生心行無不攝。   
如是世間諸如來,乃至緣覺及羅漢,迨及般若波羅蜜,皆一味法離分別。   
過現大智諸菩薩,各各住此法空行,彼諸菩薩如實已,是故如來名作佛。   
般若園林華菓盛,佛依止故甚適悅,十力諸根等淨眾,乃至聲聞眾圍繞。   
般若波羅蜜高山,十力諸佛而依止,三塗眾生悉救度,度已不起眾生相。   
師子依山而大吼,諸獸聞已皆恐懼,人師子依般若吼,外道邪魔悉驚怖。   
如日千光住虛空,普照大地諸相現,法王住般若亦然,說度愛河之妙法。   
色無相以受無相,乃至想行亦復然,識亦如是五法同,是法無相佛佛說。   
起虛空見眾生相,虛空無相不可得,佛說法法非相應,不說非有非無相。   

佛母寶德藏般若伽陀不思議品第十三
若如是見一切法,一切我見悉皆捨,佛行法及聲聞等,皆從般若而成就。   
如王不行於國邑,所有王務而自辦,菩薩離相依般若,自然獲佛功德法。   

佛母寶德藏般若伽陀譬喻品第十四
若菩薩發堅固心,修行最上般若行,超過聲聞緣覺地,速能證得佛菩提。   
如人欲渡於大海,所乘船舫忽破壞,不依草木命不全,若得依附達彼岸。   
若人不發堅信心,依於般若求解脫,溺輪迴海無出期,處生老死常苦惱。   
若有信心持般若,解有無性見真如,是人獲福智有財,速證最上佛菩提。   
如人擔水用坏器,知不堅牢速破壞,若用堅牢器盛水,而無破壞無憂怖。   
不見具信諸菩薩,遠般若行求退墮,能發信心持般若,證大菩提超二地。   
未有商人欲入海,不造堅固大船舫,依堅固船無怖畏,獲多珍寶到彼岸。   
信心菩薩亦如是,離般若行遠菩提,若修最上大智行,當得無上菩提果。   
如百歲人復病患,是人不能自行立,若得左右扶侍者,隨意行往無所怖。   
菩薩般若力微劣,往菩提岸不能到,兼行最上方便行,得佛菩提無罣礙。   

佛母寶德藏般若伽陀天品第十五
所有菩薩住初地,發信心行般若行,為求無上菩提故,親近善友及智者。   
大智功德云何獲?當從般若波羅蜜。如是一切諸佛法,功德皆從善友得。   
修行六度般若行,一一迴施於菩提,佛蘊非有不可求,勿為初地如是說。   
菩薩修行功德海,救度世間無度者,求菩提意離顛倒,說最上法如電光。   
發於最上菩提心,不求名稱不瞋恚,離蘊識界及三乘,不退不動不可取。   
於如是法得無礙,達甚深理離妄想,聞般若信及化他,知此菩薩住不退。   
彼甚深法佛難知,無有人得不可得,為利益故證菩提,此非初心眾生知。   
眾生愚癡復盲冥,樂住世間求境界,法無所住無取得,從無所住生世間。   

佛母寶德藏般若伽陀如實品第十六
東方虛空界無邊,南西北方亦如是,乃至上下及四維,無種種相無分別。   
過去未來及現在,一切佛法及聲聞,一切如實不可得,不可得故無分別。   
菩薩樂求如是法,應行方便般若行,離種種相即菩提,菩薩離此無由證。   
如鳥能飛百由旬,折翅翼故飛無半,忉利天及閻浮人,忘失般若故自墜。   
雖修前五波羅蜜,經多俱胝那由劫,復以廣大願資持,離方便墮聲聞位。   
樂行佛智心平等,猶如父母觀一切,當行利益及慈悲,常宣善軟妙言教。

佛母寶德藏般若伽陀不退地祥瑞品第十七
此品攝普遍光明佛地
時須菩提瞻仰問:不退菩薩何殊勝?離言聲相云何說?願佛說彼功德藏。
不住沙門婆羅門,及行十善離三塗,大智離於種種相,如山谷響聲相應。   
若欲法無礙行化,一向善說諸言教,行住坐臥四威儀,一念觀心悉通達。   
三業清淨如白衣,不為利養故樂法,降魔境界及化他,觀四禪定而不住。   
不求名譽無瞋恚,乃至在家塵不染,或為富貴及脫命,不染纖毫之欲塵。   
本來寂靜無所有,男女互相業所緣,若求清淨不退時,當行最上般若行。   
求正遍知心柔順,不求二地離邊地,為法捨命如須彌,是名不退之菩薩。   

佛母寶德藏般若伽陀空品第十八
色受想行識甚深,本來寂靜而無相,如海之深杖莫測,得般若蘊亦如是。   
菩薩知此甚深法,住真如乘不可染,六塵十二界體空,無蘊寧有所得福。   
如人思彼染欲境,心著女色如目見,乃至日日心所行,菩薩思覺亦如是。   
若多俱胝劫布施,羅漢緣覺持戒者,不如說行般若法,百千萬分不及一。   
若菩薩觀般若理,安住說法而無相,迴施一切證菩提,彼三界師無有等。   
所說成就而無相,非空非實不可得,若如是行名覺智,得受成就義無邊。   
於一念知一切法,信佛所說及他說,演說俱胝那由劫,法界不增亦不減。   
此得名佛波羅蜜,菩薩於中而說法,如名施已心不著,亦不言證無上覺。   

佛母寶德藏般若伽陀昂誐天姊品第十九
譬如燈光從眾緣,假以膏油芯火等,光非芯火及膏油,非火非芯光不有。   
或有菩薩初發心,不求無上菩提果,豈唯不得證菩提,亦復不得寂靜故。   
從種生樹及華菓,無種華菓悉皆無,發心不為佛菩提,修行終遠菩提果。   
從種子生麥穀等,彼果非有亦非無,佛菩提果亦如幻,離彼有性及無性。   
譬如涓滴水細微,漸次必能盈大器,初心為求無上果,久修白法終能證。   
行空無相無願行,不求寂靜無行相,亦如船師善濟渡,不著兩岸非中流。   
菩薩修行無所著,乃得受佛菩提記,若了菩提非所有,此即是行佛般若。   
譬如疾疫飢饉道,菩薩中行無怖畏,後人知已悉往來,得無苦惱如微塵。   

佛母寶德藏般若伽陀善解方便品第二十
菩薩奉行佛般若,了知本來蘊不生,佛法眾生界悉空,以空三昧起悲智。   
如人有德力最勝,善解一切幻化法,乃至器仗及工巧,而能一向為世間。   
彼人父母妻及子,遊行遠路多冤中,是人勇猛眾所知,安樂還家無怖畏。   
大智菩薩為眾生,安住第一三摩地,降伏四魔離二乘,亦復不求佛菩提。   
譬如虛空無所有,風水大地皆依住,世間眾生得快樂,虛空無意住非住。   
菩薩住空亦如是,現於世間種種相,以眾生智及願力,非彼寂靜非空故。   
若菩薩行大智時,住空寂靜三摩地,此中不見一切相,亦復不見彼非相。   
菩薩行此解脫門,非求寂靜非行相,如鳥飛空而往來,非住虛空非住地。   
亦如有人習射法,習之不住經多歲,射法久習得盡妙,一一箭發無不中。   
最上般若行亦爾,修習智慧及方便,直至眾善悉圓滿,方獲最上神通力。   
若苾芻證神通力,現神變化住虛空,行住坐臥四威儀,經俱胝劫不退倦。   
住空菩薩亦如是,修無相行到彼岸,行種種行現世間,經俱胝劫不退倦。   
如人經險遇大風,二手持蓋心專注,是人怖險不能行,直至無風乃前進。   
大智菩薩住大悲,智慧方便為二手,執空無相願法蓋,見法不住於寂靜。   
如人求寶往寶洲,獲寶安隱而還家,是人心足而快樂,豈有眷屬心苦惱。   
詣空寶洲亦如是,獲得根力禪定寶,菩薩不住歡喜心,令諸眾生離苦惱。   
商人為利悉所經,聚落國城諸里巷,雖達寶所亦非住,大智善道而復還。   
大智菩薩悉了知,聲聞緣覺解脫智,乃至佛智亦非住,何況行彼有為道。   
大智菩薩為世間,住空無相願三昧,若得寂靜無所著,乃可得知於無為。   
譬如人生人未識,稱其名故眾乃知,菩薩若行解脫門,於解脫門眾知識。   
菩薩聞彼甚深法,而於諸根悉照明,住空無相無願法,無退無思無授記。   
觀於三界如夢幻,不求聲聞緣覺地,如佛說法為世間,名不退地應授記。   
知諸眾生墮三塗,發願剎那滅惡道,以真實力滅火蘊,名不退地應授記。   
諸惡宿曜及鬼神,作種種疫惱世間,真實願力悉滅除,無我能作應授記。   

佛母寶德藏般若伽陀魔業品第二十一
我得授記非能所,是實願力得增長,若見授記及能所,是名執著及少智。   
菩薩有執魔即知,現親友相來嬈惱,或作父母七代人,言汝名此佛可證。   
魔所現作無數相,皆云愍汝作利樂。菩薩聞已有所忻,是名少智魔所著。   
或住城隍及聚落,山林曠野寂靜處,自稱己德毀他人,應知少智為魔作。   
雖住城隍聚落中,不求聲聞緣覺證,此心為度眾生故,我說是名為菩薩。   
五百由旬山險深,共諸惡獸多年住,若見逼迫著我慢,若無分別知菩薩。   
菩薩住彼為世間,得力解脫三摩地,彼著山野寂靜行,此亦知彼魔所作。   
雖住城隍及山野,樂佛菩提離二乘,修如是行利世間,一念如秤名菩薩。   

佛母寶德藏般若伽陀善友品第二十二
有大智者依師學,速疾得證無上覺,亦如良醫除眾患,學從善友心無疑。   
菩薩行佛菩提行,依彼善友波羅蜜,此最上地能調伏,為二種事證菩提。   
過去未來十方佛,行此正道無異路,行佛菩提最上行,說波羅蜜如電光。   
如彼般若空無相,知諸法相亦如是,了知一切法皆空,此即名行佛般若。   
繫著色欲及飲食,常在輪迴不休息,此愚迷人所見倒,於不實法生實想。   
譬如得食疑有毒,以虛妄見而不食,愚人妄心生我想,以我想故有生死。   
亦如恒說諸煩惱,於諸煩惱不著相,煩惱清淨俱無有,如是菩薩知般若。   
如閻浮提諸眾生,皆發無上菩提心,多千俱胝劫布施,迴施一切證菩提。   
若復有人於一日,奉行最上般若行,千俱胝施不及一,行般若功無為故。   
菩薩大悲行般若,度眾生故不起想,恒行乞食於國城,是得一切名大智。   
菩薩欲度於人天,乃至三塗極苦眾,皆令速到於彼岸,晝夜勤行於般若。   
如人欲求無價寶,必過大海諸險難,無心忽爾而獲得,憂惱皆除喜無量。   
求菩提寶亦如是,勤行般若諸功德,得無取捨無上寶,菩薩速證於菩提。

法王品第二十三
日出光明照世間,雲幻焰散黑闇滅,所有螢光及眾星,乃至滿月皆映蔽。   
菩薩住空無相願,行於最上大智行,羅漢緣覺證皆超,一切邪見俱能破。   
譬如王子施財寶,自在能利諸眾生,眾生歡喜悉隨順,無疑當得嗣王位。   
菩薩勤行大智行,施甘露法利群生,一切人天悉愛樂,決定當證法王位。   

佛母寶德藏般若伽陀我品第二十四
魔恐菩薩證法王,雖處天宮常憂惱,放火掣電現諸相,欲令菩薩生退懼。   
大智菩薩心不動,晝夜常觀般若義,如鳥飛空心泰然,一切魔事無能為。   
菩薩若起瞋怒心,於晝夜分或鬪諍,時魔歡喜而精勤,菩薩是遠於佛智。   
菩薩或諍或瞋怒,毘舍左鬼得其便,入彼菩薩身心中,令退菩提魔所作。   
菩薩授記未授記,或起瞋怒或鬪諍,乃至心念皆過失,知已倍更勤修行。   
菩薩思念於諸佛,皆從忍辱證菩提,懺悔如說持正行,是如佛法而修學。   

佛母寶德藏般若伽陀戒品第二十五
若學戒法有作相,而於戒法不善學,知戒非戒無二相,如是乃名學佛法。   
若有菩薩住無相,受持不離名持戒,於佛法學樂承事,是名善學而無著。   
是大智者如是學,心永不生不善法,如日虛空而往來,放百千光破黑闇。   
若學般若住無為,能攝一切波羅蜜,六十二見身見攝,般若攝受亦復爾。   
譬如有人具諸根,命根滅故諸根滅,若諸菩薩行大智,亦行一切波羅蜜。   
聲聞緣覺諸功德,大智菩薩悉皆學,雖學非住亦非求,所學之學此為義。   

佛母寶德藏般若伽陀幻化品第二十六
若發志心而隨喜,最上菩提不退行,三千須彌重無量,隨喜善法重過彼。   
眾生為求解脫法,一切隨喜作福蘊,作佛功德法迴施,當為世間盡諸苦。   
菩薩不著諸法空,了知無相無罣礙,內心亦不求覺智,是行最上波羅蜜。   
如虛空界無障礙,無所得故亦不有,大智菩薩亦復然,住寂靜行如虛空。   
如有幻師作幻人,眾人見幻而皆喜,幻人雖現種種相,名字身心俱不實。   
行般若行亦復然,為世間說證菩提,乃至種種所作事,如幻師現悉無著。   
佛佛化現諸佛事,所作皆無彼我相,菩薩大智行亦然,一切現行如幻化。   
如木匠人心善巧,一木造作種種相,菩薩大智亦復然,無著智行一切行。   

佛母寶德藏般若伽陀妙義品第二十七
大智菩薩行如是,天人合掌恭敬禮,乃至十方佛剎中,亦得功德鬘供養。   
假使恒河沙佛剎,所有眾生皆作魔,一一毛變無邊相,不能嬈動於菩薩。   
大智菩薩有四力,而彼四魔不能動,空行亦不捨眾生,菩薩慈悲處利樂。   
佛母般若波羅蜜,菩薩了知深信重,內心真實而奉行,應知是行一切智。   
法界如實不可得,由如虛空無處所,如天宮殿應念生,亦如飛禽思菓樹。   
大智菩薩如是行,住彼寂靜之功德,法不可見亦無說,菩提非得非不得。   
所有聲聞及緣覺,修行寂靜三摩地,愛樂寂靜得解脫,唯佛超出於一切。   
菩薩依禪到彼岸,不住寂靜行如空,如禽飛翔不墮地,如魚水中行自在。   
菩薩若為諸眾生,當求未曾有佛智,施與最上第一法,此名最上行行者。   

佛母寶德藏般若伽陀散華品第二十八
如來說戒波羅蜜,一切戒中為第一,智者欲奉一切戒,當學佛戒波羅蜜。   
今此法藏諸佛母,為最第一快樂所,過現未來十方佛,生此法界而無盡。   
一切樹林華菓等,皆從大地而生長,大地不厭亦不著,不減不增復不倦。   
佛及聲聞緣覺等,天及世間安隱法,皆從般若之所生,般若無增亦無減。   
世間上中下眾生,一切皆從無明生,因緣和合轉苦身,無明無增亦無減。   
乃至方便諸法門,皆從般若所生出,彼方便法隨緣轉,般若無增亦無減。   
菩薩了知十二緣,乃至般若無增減,如日雲中放光明,破無明障證菩提。   

佛母寶德藏般若伽陀聚集品第二十九
大菩薩修四禪定,如所愛樂而無住,或復不住於四禪,當得最上之菩提。   
得最般若住禪定,四無色等三摩地,為得最上大禪定,而復不學諸漏盡。   
此功德藏未曾有,行三摩地而無相,住彼不破於我見,有心所思生欲界。   
譬如南閻浮提人,未生諸天生北洲,見彼境界而求生,作彼住已而復還。   
菩薩所修之功德,三摩地行而相應,雖同凡夫住欲界,由如蓮華不著水。   
菩薩度脫於眾生,圓滿淨土波羅蜜,不求生於無色界,而求菩提波羅蜜。   
譬如天人獲寶藏,雖得不生愛樂心,或言天人而起心,欲收彼寶不可得。   
大智菩薩不樂住,四禪寂靜三摩地,出彼寂靜三摩地,而入欲界為世間。   
若菩薩行三摩地,不樂羅漢及緣覺,乃至散亂兇惡心,無知迷亂無功德。   
色聲香味觸五欲,及彼緣覺聲聞等,如是之法悉遠離,等引不離菩提心。   
菩薩一向為眾生,修行精進波羅蜜,由如奴僕事其主,利於眾生亦如是。   
如僕事主心專注,雖被瞋辱而無對,凡所動止常在心,唯恐彼主責其過。   
菩薩為求佛菩提,如奴事主利眾生,證得無上菩提已,利生如火燒草木。   
晝夜勤行利他行,利已內心無我相,如母愛子常衛護,寒暑雖苦心無倦。   

佛母寶德藏般若伽陀常歡喜品第三十
菩薩愛樂為眾生,修治佛剎清淨行,恒行精進波羅蜜,無如微塵心退倦。   
大智菩薩俱胝劫,久修苦行為菩提,不離精進波羅蜜,無懈怠心終得證。   
從初發心為菩提,乃至得獲寂靜證,恒於晝夜行精進,大智菩薩應如是。   
有言能破於須彌,方證無上菩提果,聞已懈怠而退心,是彼菩薩之過失。   
大智菩薩聞是言,謂須彌盧甚微小,於一念間可破壞,亦不住證佛菩提。   
於身心語行精進,度脫世間作大利,或著我相起懈怠,而不能證佛菩提。   
無身心相無眾生,離諸相住不二法,為求無上佛菩提,是行精進波羅蜜。   
大智菩薩行利樂,令人聞言悉歡喜,說法無說無聽人,名最上忍波羅蜜。   
譬如寶滿三千界,施佛緣覺及羅漢,不如知法忍功德,百千萬分不及一。   
持忍菩薩得清淨,三十二相到彼岸,一切眾生悉愛樂,聞法信受而調伏。   
或有眾生以栴檀,塗菩薩身為供養,或有持火遍燒然,行平等心無瞋喜。   
大智菩薩持是忍,或為緣覺及聲聞,乃至世間諸眾生,悉皆迴向佛菩提。   
譬如世間貪五欲,甘忍三塗無邊苦,菩薩為求佛菩提,今何不勤持忍辱。   
割截首足劓耳鼻,禁縛捶拷諸楚毒,如是苦惱悉能忍,是住忍辱波羅蜜。   

佛母寶德藏般若伽陀出法品第三十一
持戒當得高名稱,亦復證得三摩地,持戒為利諸眾生,後當證於佛菩提。   
心重緣覺及聲聞,及見破戒說他過,雖實持戒為菩提,是名持戒行五欲。   
欲證菩提功德法,持戒具足行利樂,若行毀破於尸羅,是則滅壞於菩提。   
菩薩雖樂受五欲,歸命佛法及聖眾,念我當證一切智,是住尸羅波羅蜜。   
菩薩經歷俱胝劫,奉行十善無間斷,心樂緣覺及羅漢,是犯波羅夷重罪。   
持戒迴向佛菩提,而不作念求自益,但念利他諸眾生,是則持戒波羅蜜。   
菩薩若行諸佛道,於眾生離種種相,不見破戒諸過患,此為最上善持戒。   
菩薩要離於諸相,無我無人及壽者,不著戒相及行相,是則持戒之殊勝。   
如是具足而持戒,一切無礙無分別,頭目手足施無悋,一切所愛皆無著。   
了知法本空無我,乃於此身無戀著,況外財物而不捨,及彼非處而嫉妬。   
於內外施生我慢,是菩薩病非為施,或起嫉妬生鬼趣,或得為人處貧賤。   
知彼眾生貧賤因,菩薩發心恒布施,施如四洲草木數,如是廣大亦無相。   
大智菩薩行施已,復念三有諸眾生,菩薩亦為彼眾生,悉皆迴向於菩提。   
如是行施無所著,亦復不求於果報,名大智者為一切,施因雖少果無量。   
乃至三有諸眾生,一切皆以尊重施,如供養佛及菩薩,緣覺聲聞之功德。   
大智菩薩以方便,用彼施福行迴向,當令一切眾生類,皆悉證得無上覺。   
如假琉璃寶大聚,不及一真琉璃寶,迴施世間一切眾,不及迴施無上覺。   
菩薩行施於世間,不作我慢無所愛,修行而得大增長,如月離障出雲中。   

佛母寶德藏般若伽陀善護品第三十二
菩薩布施濟貧乏,令得富盛度苦惱,果報永滅餓鬼趣,及得斷除諸煩惱。   
持戒遠離畜生趣,捨八非念得正念,忍辱當得最上色,如金世間悉愛樂。   
精進善法獲無邊,所有功德不可盡,修行禪定離五欲,從等持得神通明。   
智獲無邊佛法藏,慧了諸法本來因,佛知三界諸過咎,為轉法輪滅諸苦。   
菩薩此法得圓滿,佛剎清淨眾生淨,受持佛種并法種,聖眾種及一切法。
醫世間病最上師,以智慧說菩提方,寶德藏有種種藥,令眾生服悉證道。
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聖般若攝頌 索達吉堪布 恭譯

梵語:阿雅占嘉巴繞莫達薩匝雅嘎塔
藏語:帕巴西繞戒啪如辛德巴都巴策色嘉巴
漢語:聖般若攝頌

頂禮聖者文殊師利!
爾后世尊為彼等四眾眷屬皆大歡喜,復說此般若波羅蜜多。爾時,世尊說此等偈曰:
第一品
心懷喜敬最勝信,除蓋煩惱而離垢,行眾生利寂靜者,請聽般若勇士行。
此贍部洲諸河流,具花果藥林得生,悉源住無熱惱海,龍王龍主威神力。
如是佛之諸聲聞,說法講法依理詮,獲無上樂得彼果,皆依如來威德力。
何故如來宣法理,佛陀弟子修學彼,現前所學如實說,佛威力致非自力。
最勝般若不可得,菩薩覺心皆不得,聞此無痴不恐懼,彼菩薩行善逝智。
色無受無想行無,識處縴塵亦非有,不住萬法無住行,無取獲諸佛菩提。
如遍行派之具鬘,慧觀無緣滅蘊得,菩薩通曉如此法,不證涅槃彼住智。
此慧為何屬何者?何來思擇法皆空,詳察無沉無畏懼,彼菩薩即近菩提。
設若不知有色想,受行識蘊而行持,思此蘊空而菩薩,持相非信無生理。
非色非受非想行,於識不行無住行,彼不緣行智慧堅,具無生智勝寂定。
菩薩於此自寂靜,彼是前佛所授記,彼無我入起定想,因徹知法自性故。
若如是行行佛智,彼知無行真行故,行持何法皆不緣,此即行持勝般若。
何法非有彼稱無,凡愚觀其為有無,有無此二是無法,菩薩知此則定離。
此知五蘊如幻術,不執幻蘊各相異,離種種想寂滅行,此即行持勝般若。
具善知識具勝觀,聞諸佛母全無懼。誰依惡友仰仗他,彼如新罐觸水毀。
何故此者名菩薩?能斷貪求盡諸貪,無貪獲證佛菩提,是故此得菩薩名。
何故彼名大菩薩?堪為有情眾之最,斷眾生界諸重見,是故得名大菩薩。
大施大慧及大力,趨入諸佛勝大乘,披大鎧甲降魔幻,是故得名大菩薩。
幻師十字街幻變,多士眾首斬千萬,所殺如是菩薩知,眾生如化無畏懼。
色想受行以及識,未縛未解本非有,行持菩提無怯心,此是正士勝鎧甲。
何名菩提之大乘?乘之令眾趨涅槃,此乘如空無量殿,得喜樂安最勝乘。
誰乘去所不可得,謂趨涅槃實不得,譬如火滅無去處,因是稱說彼涅槃。
菩薩前際與后際,現在不得三時淨,彼是無為無戲論,此即行持勝般若。
菩薩通曉證知時,思維無生如此行,起大悲無眾生想,此即行持勝般若。
若起眾生痛苦想,思利眾生除痛苦,執我眾生之菩薩,此非行持勝般若。
知諸有情與我同,知一切法如眾生,無生與生不分別,此即行持勝般若。
世說盡其有名法,普皆離生真實滅,唯得無死妙本智,故名般若波羅蜜。
菩薩無慮如此行,知具妙慧住等性,徹了諸法無自性,此即行持勝般若。
第二品
不住於色不住受,不住於想不住行,不住何識住法性,此即行持勝般若。
樂苦愛厭常無常,我與無我真如空,得果羅漢皆不住,不住獨覺及佛地。
導師不住無為界,不住有為無住行,如是菩薩無住住,無住即住佛說住。
思成善逝之聲聞,欲成獨覺成佛陀,不依此忍不能得,如同不見此彼岸。
講法聽聞所說法,證果緣覺世怙主,明智所得之涅槃,此皆如幻如來言。
四種行者不畏彼,知諦佛子不退轉,羅漢除垢斷懷疑,四善知識所攝持。
明智菩薩如是行,不學羅漢緣覺地,為一切智學佛法,一無所學即為學。
色增減取故非學,非執種種諸法學,學亦緣取一切智,定生此即喜德學。
色非智慧色無智,識想受行皆非智,此等中亦無有智,此同虛空無異體。
所緣自性無有邊,有情自性亦無邊,虛空界性亦無邊,世間解智亦無邊。
導師說想是此岸,破想而斷趨彼岸,離想得此到彼岸,彼等安住佛經意。
設佛恆河沙數劫,住世普傳眾生音,本淨有情豈能生?此即行持勝般若。
如來此述某一時,我隨說勝波羅蜜,爾時先佛授記我,未來之時得成佛。
怙主行持此般若,何人恭敬而受持,毒刃火水不害彼,魔王魔眷亦無機。
有者於佛滅度已,建七寶塔供養之,佛塔數等恆河沙,遍滿佛土千俱胝。
設若無邊俱胝剎,盡其所住眾有情,唯以天花香塗香,三時劫或過彼供。
於生導師之十力,佛母經函誰繕寫,系帶供奉花塗香,造塔供養福不及。
佛此般若大明咒,能滅有情眾憂苦。過去十方世間怙,學此明咒成藥王。
行利心懷慈悲行,學此明咒智證覺。當知有為無為樂,一切安樂由此生。
種播於地將出生,得以聚合生眾色。五度菩提諸功德,此等皆由般若生。
輪王常由何道行,七寶四兵經彼道,如來般若從何行,諸功德法隨彼行。
帝釋提問請佛答,設若恆河沙佛剎,盈滿如來之舍利,然我取受此般若。
我非不敬舍利子,般若燻修成應供,如依王人受敬重,佛陀舍利依般若。
具德無價摩尼珠,置於何篋應禮敬,取出亦於篋愛重,彼等功德即寶珠。
如是依勝般若德,佛滅舍利得供養,由此誰欲持佛德,應取般若此解脫。
布施前行即智慧,戒忍精進禪亦爾,為善不損故攝持,此示諸法唯一理。
如贍洲樹千俱胝,不同種種多形色,唯說樹影之一名,影無種種無差別。
佛陀此五波羅蜜,亦得般若之名稱,為遍知果普回向,六度一味歸菩提。
菩薩若本未盡知,宣說色想受行識,無常行持假般若,智者永不壞諸法。
非色非受不緣想,不緣行識盡了知,萬法無生空性理,此即行持勝般若。
有化恆河沙數剎,眾生皆證羅漢果,書此般若經函贈,最上有情福更勝。
因說第一修學此,能宣諸法此空性,聞彼聲聞速解脫,證得獨覺佛菩提。
無芽世上不生樹枝葉花果豈能出?無菩提心世無佛,焉生帝梵聲聞果?
何時日輪光芒照,爾時眾生勤行事,智為慧生菩提心,依智眾具功德法。
如無熱海無龍王,此贍洲河豈能流?無河不生花及果,亦無大海眾寶色。
無菩提心善逝智,一切世間豈能生?無智無德無菩提,如海佛法亦成無。
此世能明諸含識,為照亮故放光芒,日輪一光最至上,能明群光皆不及。
所有聲聞施持戒,修行所生福德資,菩薩一念隨喜心,聲聞眾福不可比。
先佛俱胝那由他,住千俱胝無邊剎,離憂世間諸怙主,為滅痛苦示寶法。
初發殊勝菩提心,至諸導師妙法盡,期間如來諸福德,具波羅蜜佛陀法,
佛子聲聞學無學,有漏無漏之善法,菩薩集已作隨喜,利生回向大菩提。
回向設若心起想,覺想回向眾生想,想故住見心著三,有緣非入普回向。
如是此法即滅盡,回向之處彼亦盡,知不以法回向法,徹知此理乃回向。
執相彼非真回向,無相菩提真回向,如吃雜毒上等食,佛說緣白法亦爾,
故當如是學回向,依佛洞悉善行相,如此出生如此相,隨喜如此普回向。
福德回向大菩提,無毒成佛依佛說,如是回向之勇士,勝世有緣諸菩薩。
無導天盲千萬億,不曉道豈入城市?無慧無目此五度,無導不能證菩提。
何時以慧盡攝持,爾時得目獲此名,如畫竣工無眼目,未點睛前不得資。
有為無為黑白法,慧破塵許不得時,世間入於般若列,猶如虛空毫不住。
設思我行如來智,解眾那由他多苦,計眾生想之菩薩,此非行持勝般若。
菩薩先前行持時,行此般若無疑知,聞即彼起本師想,依此速證寂菩提。
昔行時事無量佛,然若未信佛般若,聞已慧淺彼棄此,舍無救護墮無間。
故欲證佛最勝智,於此佛母當起信,猶如商人至寶洲,蕩財返回非應理。
當知色淨果清淨,果色清淨遍知淨,遍知果淨色清淨,如虛空界不分割。
第三品
勇士所行依般若,真超三界非解脫,雖除煩惱示投生,無老病死示死歿。
眾生身陷名色泥,漂似風輪生死中,知迷眾如獸入網,智者如禽游虛空。
行清淨者不行色,不行識想受及行,如是而行斷諸貪,行解脫貪諸佛智。
明智菩薩如是行,斷貪趨向無貪執,如離羅睺日昭住,失火焚燒草木林。
諸法自性淨普淨,菩薩慧觀般若時,不緣行者一切法,此即行持勝般若。
第四品
天王帝釋問佛尊,菩薩如何勤行智?蘊界塵許不勤行,不勤於蘊菩薩勤。
誰聞此法如幻化,無疑學復行加行,知彼久遠入大乘,事佛俱胝那由他。
入多由旬荒道人,見牧牛人交界林,思乃臨近村城兆,得安慰無盜匪懼。
如是尋覓菩提時,得聞諸佛此般若,彼得慰藉無畏懼,非羅漢果緣覺地。
如人為觀海水往,見樹林山仍遙遠,不見彼等遙遠相,思近大海無懷疑。
當知已入妙菩提,聽聞如來此般若,縱未得佛親授記,不久自證佛菩提。
春季好時樹葉落,枝不久生葉花果,誰手中得此般若,不久獲證佛菩提。
猶如孕婦受苦逼,彼謂已至分娩時,菩薩聽聞如來智,生喜求疾證菩提。
行勝般若瑜伽者,不見色之增與減,不見非法法法界,不證涅槃彼住智。
行此不計佛諸法,五力神足寂菩提,遠離分別依加持,行此即行勝般若。
須菩提問說月佛,何為喜功德者障?佛言成為障礙多,從中稍略普宣說。
繕寫佛此般若時,不同辯才紛涌現,未利眾生似閃電,疾速退失是魔業。
講此之際有生疑,導師於此未言及,我名種族地姓氏,不聞棄此是魔業。
不明此理舍根本,愚昧不解尋枝葉。如得象復尋象跡,聽聞般若尋經同。
如人獲具百味食,得妙食尋菲薄食,菩薩得此波羅蜜,羅漢果尋菩提同。
貪求恭敬圖利養,以有見心熟俗家,舍法而行非法事,棄道入歧是魔業。
爾時希求起信已,去聽聞此微妙法,知說法師依瑣事,不喜不悅而離去。
是時出現此魔業,彼時擾亂眾比丘,不令受持此般若,余多違緣亦屢現。
有人已得無價寶,稀有恆時害亦多,如是如來勝般若,法寶難得害亦多。
新入乘之淺慧者,未得稀有此珍寶,為造違緣惡魔喜。十方佛陀行攝持。
如患病母有多子,悉皆傷心服侍彼,如是十方世界佛,亦念佛母微妙智。
過去十方及未來,世間怙主由此生,示世諸佛能生母,示余有情之心行。
世間羅漢之真如,緣覺佛子之真如,離實非他一真如,如來徹知智慧度。
遍知住世或涅槃,無過法性法空住,菩薩隨證此真如,故於佛賜如來名。
依於般若歡喜園,十力導師此行境,盡除眾苦三惡趣,彼等永無眾生想。
如獅棲山無畏懼,震懾群獸發吼聲,人中獅子依般若,懾眾外道發吼聲。
譬如空中之陽光,曬干大地顯色相,如是法王依般若,有海干涸說諸法。
諸色及受不可見,想無所見行不見,識心及意無所見,此名見法如來言。
有情聲稱見虛空,虛空豈見觀此義,佛說見法亦復然,見以他喻不能詮。
誰如是見見諸法,如王舍住臣普行,佛行聲聞所有法,悉皆依於般若行。
如王不往城國邑,居自宮攝諸財物,菩薩法性無所去,攝集佛地諸功德。
於佛菩薩有堅信,意樂行持勝般若,盡越聲聞獨覺地,速得無遮佛菩提。
猶入海者船破毀,何人未持尸草木,葬身水中不抵岸,若人握物至海岸。
如是具信得淨心,不隨般若非證覺,生老死憂波濤洶,輪回海中恆流轉。
若以殊勝慧攝持,通法自性說勝義,方便功德以慧攝,速證最妙佛菩提。
如人新罐盛裝水,知不牢固故速毀,窯燒瓶中盛裝水,途無壞懼安返家。
如是菩薩信雖足,然失智慧疾退墮,若信心以慧攝持,越二地獲大菩提。
如未精造船入海,財寶商人俱毀壞,彼船精心而細造,無損載寶達岸邊。
如是菩薩縱燻信,若無智速退菩提,若具殊勝智慧度,不染失證佛菩提。
一百廿歲老苦人,雖立獨自不能行,若左右人作依附,無跌倒怖順利行。
如是菩薩智力微,彼已趨入復退失,以勝方便慧攝持,不退證得佛菩提。
住初學位之菩薩,勝意樂入大菩提,賢善弟子敬上師,恆依諸位智者師。
因智功德源於彼,隨說般若波羅蜜,佛諸法依善知識,具勝功德如來語。
布施持戒忍精進,定慧回向大菩提,菩提莫執蘊見取,初學者前示此理。
此行善海說法月,眾生皈處友軍所,依慧洲導欲利者,日燈說勝法不亂。
具大名披難行鎧,非蘊界處之盔甲,離三乘想無執取,不退不動不亂法。
彼具此法無戲論,遠離疑慮具實義,聽聞般若不退卻,不依他轉不退還。
諸佛此法深難見,誰亦無悟無獲得,行利慈者證菩提,思眾誰知不欲言。
眾生喜處求諸境,住執不通愚如暗,所得之法無住執,故與世間起爭議。
虛空界於東南方,西方北方無邊際,上下十方盡其有,不成別體無差異。
過去未來之真如,現在羅漢之真如,諸法真如佛真如,法之真如皆無別。
善逝菩提離異法,任何菩薩欲得此,具方便行智慧度,無導師慧不可得。
鳥身一百五由旬,羽翼折斷無本領,彼由忉利天自墜,至此贍洲必遭損。
俱胝那由他劫行,諸佛此五波羅蜜,無邊大願世恆依,無方便慧墮聲聞。
樂此佛乘定生者,眾生平等父母想,利心慈意勇精進,無嗔正直說柔語。
須菩提問世尊言:功德海無煩惱相,大力如何不退轉?功德少分請佛宣。
離異體想具理語,沙門梵志余不依,依智恆時斷三途,十善業道極精進。
無染為眾隨說法,專喜正法常雅言,行住坐臥具正知,視軛木許無心亂。
淨行潔衣三遠離,非圖利尊恆求法,超越魔境不隨他,四禪靜慮不住禪。
非求名譽無嗔恚,在家亦恆不貪物,不為維生慘尋財,不行誅業不雙運。
不記欲界轉男女,極靜精進勝般若,離爭慈心亦堅固,求遍知心恆向法。
離野人境諸邊地,自地無疑如須彌,為法舍命勤瑜伽,當知此是不退相。
色受想行識甚深,自性無相極寂滅,如以箭測大海深,以慧觀察不得蘊。
菩薩於此甚深法,乘之勝義無貪執,證蘊界處無此法,何有較真成福勝?
如行愛染之人士,與女約會未遇彼,一日盡其行思念,菩薩能得彼數劫。
菩薩千俱胝劫施,羅漢獨覺守護戒,誰說具勝般若法,善妙施戒不可比。
菩薩修行勝般若,起定宣說無染法,利生回向菩提因,三世間無等彼善。
了知此福不實空,虛無不真無實質,如是行持佛智行,行時引攝無量福。
知佛略廣詳盡說,此一切法唯說已,俱胝那由他多劫,縱說法界無增滅。
所謂諸佛波羅蜜,諸法唯名普宣稱,菩薩回向心無執,無失證佛勝菩提。
如油酥火相遇時,非初焚油無不焚,非觸火焰末焚油,無末火焰不焚油。
非初心證勝菩提,無其不能證得彼,非末心得寂菩提,無其不能獲得彼。
如由種生芽花果,彼滅樹木非不存,初心亦是菩提因,彼滅菩提非不存。
有種生出谷稻等,彼果非有亦非無,諸佛之此菩提生,離有實性虛幻生。
水滴滿瓶始末間,涓涓必漸盈彼器,初心亦勝菩提因,漸圓白法終成佛。
行空無相無願法,不證涅槃不持相,猶如舟子善往來,不住兩岸不住海。
如是行持之菩薩,無佛記證菩提想,此無菩提無畏懼,此行即行善逝智。
世間荒途飢饉疾,見而不懼披鎧甲,后際恆勤盡了知,塵許不生厭倦意。
菩薩行持如來智,知蘊本空且無生,未入定悲入有情,期間佛法不退失。
如有善巧諸德人,具力知技勤難事,投拋工巧臻究竟,知成幻術欲利生。
偕同父母及妻子,行至眾怨荒野路,彼化勇敢眾多士,安穩行程還家園。
爾時善巧之菩薩,於眾生界生大悲,盡越四魔及二地,住勝等持不證覺。
風依虛空水依彼,大地依彼生依地,有情造業因即此,虛空何住思此義。
如是菩薩住空性,知有情願作所依,展現眾多種種事,不證涅槃不住空。
何時菩薩明而知,行此空寂妙等持,其間全然不修相,住無相寂最寂行。
如飛虛空鳥無處,非住於彼不墮地,菩薩行持解脫門,不證涅槃不持相。
如學箭法空射箭,余箭隨后不間斷,前箭不得落地機,彼人想時箭墜地。
如是行持勝般若,智方便力神變行,彼等善根未圓滿,期間不得妙空性。
如比丘具神變力,住空頓時顯神奇,行住坐臥四威儀,彼無厭煩無疲倦。
聰睿菩薩住空性,智神變竟無有住,為眾生現無邊事,俱胝劫間無疲厭。
如人處於大懸崖,雙手撐傘空中躍,身體下落不墜入,大深淵底直行進。
具有智悲之菩薩,手握方便智慧傘,悟法空性無相願,不證涅槃法亦見。
如欲珍寶赴寶洲,已得珍寶返家中,商主非獨以安生,令親友眾不悅意。
菩薩詣至空寶洲,獲得禪定根及力,不喜獨自證涅槃,而令眾生心憂苦。
如求利商熟知故,中經都市城邑村,不住彼處及寶洲,知不住家通路途。
明了菩薩則通曉,聲聞獨覺智解脫,不住於彼及佛智,不住無為解道理。
何時慈心結緣眾,行空無相願等持,彼者既不獲涅槃,亦不可立有為處。
如化人身非不現,彼以名稱亦能立,行解脫門之菩薩,彼以名稱亦能立。
若問行為以及根,菩薩不說空無相,不講不退轉地法,知彼尚未得授記。
第五品
羅漢地及緣覺智,三界夢中亦不希,見佛亦為眾說法,知彼得不退轉記。
夢見有情三惡趣,剎那發願斷惡趣,諦實加持熄烈火,知彼得不退轉記。
人間鬼魅疾病多,利悲諦實加持息,而無執心不生慢,知彼得不退轉記。
自在種種諦加持,我得授記起慢心,執余菩薩予授記,當知住慢智淺薄。
名因生魔至近前,說此即汝及父母,汝祖七代之間名,汝成佛號乃是此。
頭陀戒行如何得,汝昔功德亦如是,聞此驕慢之菩薩,當知着魔智淺薄。
依於極靜村落城,深山靜林阿蘭若,自贊毀他之菩薩,當知着魔智淺薄。
常居村落都城邑,成熟有情勤菩提,不求羅漢獨覺地,此謂佛子之遠離。
五百由旬之深山,布滿蛇處住多年,不知寂靜之菩薩,得增上慢雜而居。
菩薩勤利眾生得,禪力解脫根等持。輕思此非行寂靜,佛說彼住魔行境。
於住村落或靜處,離二乘心定大覺,利生寂靜之菩薩,妄念揣度壞自己。
故勇意尋妙菩提,善巧必定摧我慢,如患為愈依良醫,無懈怠依善知識。
菩薩入佛大菩提,具波羅蜜依善師,隨彼等說修行地,二因速證佛菩提。
過去未來十方佛,道皆般若非余者,此度是入大菩提,光燈日輪勝導師。
猶如般若法相空,知諸法相與彼同,盡曉萬法空無相,此行即行善逝智。
眾生妄執欲求食,貪輪回意恆流轉,我我所法非真空,凡愚虛空打疙瘩。
如顧慮想引發毒,毒未入內而昏迷,凡愚執我許我所,我想非真念生死。
如是執著說染污,無我我所說清淨,此無成為染與淨,菩薩證悟智慧度。
贍洲盡其有眾生,無余發勝菩提心,俱胝千年作布施,利生回向菩提因。
何人精進於般若,甚至一日隨同行,布施福蘊不及彼,故當不懈恆入智。
行勝般若瑜伽者,起大悲無眾生想,時智者成眾應供,恆行乞食具實義。
菩薩為度長結緣,人天三途之眾生,大道彼岸欲示眾,晝夜精進行般若。
人昔未得之至寶,別時已獲心歡喜,得即不慎已遺失,失而求寶恆憂苦。
如是趨入大菩提,如寶般若行莫棄,如獲寶取勤纏裹,疾速而行消憂苦。
如離云日光燦燦,驅散所有重重暗,映蔽一切螢火蟲,含生群星明月光。
行勝般若之菩薩,善行空性及無相,摧見濃暗勝眾生,羅漢獨覺多菩薩。
王子施財欲實義,成眾尊主樂親近,此今尚令群生悅,得勢在位何須說?
如是巧行智菩薩,施甘露令人天喜,此今尚勤利群生,住法王位何須說?
爾時惡魔懷刺痛,憂悽苦惱氣焰消,何能退此菩薩意?威逼諸方燒隕石。
智者具有勇猛心,晝夜觀勝般若義,如鳥飛空身心淨,魔眾豈能有機乘?
何時菩薩起鬥爭,相互不和具嗔心,時魔最悅心舒暢,思彼二者遠佛智。
彼二將遠如羅剎,二者失毀自誓言,嗔恨離忍豈證覺?彼時諸魔皆歡喜。
未得授記之菩薩,嗔得授記起爭論,盡嗔具過心剎那,需彼數劫重披甲。
佛依忍度證菩提,思嗔非妙起正念,發露懺悔亦戒后,不喜彼學此佛法。
何者學時不許學,不緣學者所學法,是學非學不分別,彼學即學此佛法。
菩薩了知如此學,永不失學不破戒,為得佛法修學此,善學勝學無緣執。
智者學修發光慧,不善一念亦不生,如日行空光輝映,前方虛空暗不存。
修學般若波羅蜜,諸波羅蜜皆歸此,壞聚見攝六十二,如是攝集此等度。
譬如命根若滅盡,所有余根皆滅盡,如是行慧大智者,諸波羅蜜皆集此。
善巧菩薩能修學,聲聞獨覺諸功德,不住於彼不希求,思此我所學故學。
於不退入大菩提,發心誠意作隨喜,三千須彌秤可量,隨喜彼善非如是。
求善欲利諸眾生,一切福蘊皆隨喜,故獲如來功德已,為盡苦於世法施。
菩薩無念而徹知,法空無相無戲論,不以二慧尋菩提,瑜伽者勤勝般若。
虛空界與彼違一,非有何亦不得彼,善行智慧之菩薩,亦如虛空寂滅行。
人中幻人無此想:取悅此人彼亦行,見顯種種之神變,彼無身心亦無名。
如是行慧永不思,證悟菩提度有情,種種生具眾多事,如幻示現無念行。
如佛化現行佛業,於行驕傲毫不生,如是行慧巧菩薩,亦如幻化顯諸事。
巧木匠造男女像,彼亦能做一切事,如是行慧巧菩薩,無分別智行諸事。
如是行持諸智者,眾天合掌亦頂禮,十方世界諸佛陀,亦作贊嘆眾功德。
等恆河剎諸有情,假設普皆成惡魔,一毛亦化相同數,彼等無法障智者。
四因菩薩具智力,四魔難勝不能動,安住空性不舍眾,如說而行佛加持。
講此佛母般若時,若有菩薩起信解,誠心精進而修行,知靜者入一切智。
法界真如不可住,如空中云無住住,咒師無住行於空,欲住依咒加持花。
此行明智之菩薩,不緣能證佛諸法,不緣視為講求法,是求寂喜德者住。
羅漢解脫如來外,此住堪為諸聲聞,緣覺息具寂樂定,眾住之最是無上。
飛禽住空不墜地,魚住水中無閉死,如是菩薩依定力,到岸住空不涅槃。
欲成眾生功德最,證最稀有佛勝智,發放上勝妙法施,當依利者此勝處。
此學處乃導師說,諸學之最是無上,智者欲學到彼岸,當學佛學此般若。
此勝法藏妙法藏,佛種眾生安樂藏,過去未來十方佛,此生法界不窮盡。
所有樹果花林園,皆從地生并呈現,大地無盡亦無增,不失無念無厭倦。
佛子聲聞獨覺天,一切眾生安樂法,悉由殊勝般若生,智慧無盡亦無增。
所有下中上有情,佛說皆由無明生,眾緣聚合極生苦,無明無盡亦無增。
智慧理門方便本,皆由殊勝般若生,眾緣聚合極生智,般若無盡亦無增。
菩薩知曉此緣起,無生無滅此般若,如日無云放光芒,除無明暗獲自然。
具大力者依四禪,能住非依亦無住,然依此四禪定支,成得大菩提所依。
獲勝智慧住禪定,受四無色妙等持,此定利勝妙菩提,菩薩非為漏盡學。
此是積德之奇跡,住定等持而無相,安住彼中若身亡,隨意受生欲界中。
如贍洲人昔未至,天境天城后前往,見彼擁有一切境,復還此處不貪執。
菩薩持有勝功德,精勤瑜伽住禪定,后住欲界無貪著,不住凡法如水蓮。
至尊唯為成熟眾,修行剎土圓滿度,失菩提德波羅蜜,不求轉生無色界。
如人獲得珍寶藏,於其未起愛樂心,彼於他時取彼等,取而還家不貪執。
善巧菩薩喜樂施,獲四禪定寂等持,具禪樂棄所得定,悲憫眾生入欲界。
若菩薩住禪等持,欲求羅漢獨覺乘,非定掉散失佛德,猶如舟子壞船只。
此外雖勤享色聲,香與味觸五欲妙,離小乘喜菩提心,當知勇士恆入定。
為余有情心清淨,勤行精進波羅蜜,如取水仆受主制,勇士隨從眾生行。
責罵抑或常毆打,女仆於主不頂撞,思量彼將殺害我,懷極恐懼受其壓。
為菩提入大菩提,當如眾生之奴仆,依此成佛圓功德,草木失火焚燒彼。
舍棄自樂無求心,晝夜精進眾生利,當如生母侍獨子,誠心無厭而行持。
菩薩欲長住輪回,勤利眾生修剎土,縴塵不生厭倦心,彼具精進無懈怠。
不巧菩薩俱胝劫,久想苦想修菩提,修行正法成長苦,失精進度懶惰者。
初發殊勝菩提心,至獲無上菩提間,作意僅一晝夜時,當知明智行精進。
若有說毀須彌山,隨繼將得大菩提,生厭倦心思其量,爾時菩薩成懈怠。
僅此限度有何難?發剎那粉山王心,智者菩薩行精進,不久獲佛勝菩提。
成熟眾生行利益,若身語意精勤行,存有我想成懈怠,遠一切智如天地。
時無身心眾生想,滅想行持不二法,佛說是求寂不失,大菩提者精進度。
若聞他說粗惡語,我樂善巧菩薩喜,孰說孰聞以何說,具勝忍度是智者。
菩薩若具忍善法,三千世界滿寶供,羅漢緣覺世間解,施蘊不及彼福德。
住安忍者身潔淨,三十二相力無窮,於諸有情宣空法,眾喜具忍成智者。
有眾生取檀香包,恭敬塗敷菩薩身,或有火燼撒其頭,於二者起平等心。
智者菩薩安忍已,發心回向大菩提,勇士為世安忍勝,羅漢獨覺眾有情。
能忍者當生此心:獄畜閻羅界多苦,欲因受害不自主,我為菩提何不忍?
鞭棍兵刃打殺縛,砍頭斷耳鼻手足,世間諸苦我能忍,菩薩安住忍辱度。
戒令求寂者超勝,十力行境戒無失,戒行隨行於一切,回向菩提為利生。
欲得獨覺羅漢果,破戒無知失行為,回向寂滅勝菩提,勤欲妙亦住戒度。
法解菩提功德生,具功德法戒律義,法失利者之菩提,此謂破戒導師語。
菩薩縱享五欲妙,然皈依佛法聖僧,思維成佛念遍知,當知智者住戒度。
俱胝劫行十善業,然求獨覺羅漢果,時戒有過是失戒,彼發心罪重他勝。
守戒回向大菩提,無驕慢心不贊自,盡除我想眾生想,菩薩住戒波羅蜜。
若行佛道菩薩思,此等具戒此破戒,起種種想是破戒,失戒不具清淨戒。
誰無我想眾生想,離想貪豈有惡戒?誰無執戒非戒心,導師說此是戒律。
清淨有情具戒律,不見可愛不可愛,施頭手足無怯心,布施所有恆無執。
知法無性我不實,縱舍自體無怯心,爾時況施身外物?無有慳吝之是處。
我想執物為我所,貪愚焉有施舍心?吝嗇轉生餓鬼處,投生為人亦貧窮。
菩薩知眾貧乏已,渴求舍施恆博施,四洲莊嚴如唾沫,施喜得洲非如是。
明智菩薩如此思,但願依此而布施,三有眾生發放施。利生回向大菩提。,
施已於事無能住,彼永不求異熟果。如是知舍施一切,施少成多無有量。
三有無余諸眾生,假設彼等無量劫,供世間解佛羅漢,獨覺而求聲聞果。
善巧方便智菩薩,隨喜彼等做福事,利生回向大菩提,回向勝過諸群生。
如碔砆寶縱成堆,一琉璃寶能勝彼,眾生廣大諸布施,隨喜菩薩勝過彼。
若菩薩於眾生施,不執我所不惜事,彼生善根增大力,猶如無云上弦月。
第六品
菩薩布施離餓鬼,中止貧窮諸煩惱,行時廣得無量財,布施成熟苦有情。
依戒能斷旁生體,離八無暇恆得閑,忍得廣大微妙相,宛如金色眾樂見。
精進白法不減失,得無邊智佛寶庫,禪定舍棄呵欲妙,成就明通及等持。
依慧遍知法自性,真超無余諸三界,人中之尊轉寶輪,為盡苦於眾說法。
第七品
此法圓滿彼菩薩。
第八品
受持淨土攝淨情,受持佛種及法種,聖僧之種一切法。療眾生疾大明醫,
示慧說此菩提道,攝功德寶菩提道,為眾生得說此道。
聖般若攝頌圓滿!
印度堪布布雅嘎熱桑哈與主校譯師萬德拜則由梵譯藏并校勘抉擇。

攝功德寶經釋——正入般若密意之善說,全知麥彭仁波切著,索達吉堪布譯
嗡索德!
佛陀日親及佛子,彌勒文殊龍樹等,秉持如來傳承示,深中觀道師前禮。
於等虛空佛佛子,弟子三世聖者眾,源泉殊勝之般若,敬心善入說彼理。
三世諸佛宣說的所有無盡佛法寶藏之中,猶如心臟般堪為究竟的,就是聖般若波羅蜜多。保存着《十七母子般若》等為數眾多的經典,其中的全部內容都完全涵蓋在這部《攝功德寶經》中。此經偈頌格律鮮明,是佛陀親口所說的佛經。傳講、聽聞以諸如此類眾多功德而超勝的這部經,就相當於傳講、聽聞了所有的般若。為此,我以純淨之心,依靠諸位大德的竅訣,來解說趨入此經密意的道理,包括依照直接宣說空性之理而解釋、依照間接宣說道現觀而解釋兩個部分。

甲一(依照直敘空性之理而解釋)分四:一、經名句義;二、譯禮;三、論義;四、末義。
乙一、經名句義:
Ratnaguṇasaṃcayagāthā |
佛母寶德藏般若波羅蜜經
Verses On The Perfection Of Wisdom [Translated from the Sanskrit by Edward Conze]

Prajnaparamita Ratnagunasamcayagatha
梵語:阿雅占嘉巴繞莫達薩匝雅嘎塔
藏語:帕巴西繞戒啪如辛德巴都巴策色嘉巴
漢語:聖般若攝頌
阿雅是“聖”的意思;得占嘉為“智慧”;巴繞莫達是“到彼岸”之義,薩匝雅為“攝”,嘎塔義為“頌”。
有關經名句義的詳細內容,當從他論的附注中了解。略而言之,由於是出世間的甚深法,因此稱為“聖”;證悟萬法實相真如的智慧,是一切智慧之最,超群絕倫,所以叫“智慧到彼岸(即般若)”,正因為把這樣的無分別智慧作為所詮加以闡釋的緣故,此經也就得名“般若”;人們依靠這部經,能攝集、擁有世間出世間猶如珍寶般的一切道果功德,為此稱作“攝”;這部經是絕妙之韻律的偈頌形式(藏文每句有十一個字),由此叫“頌”。

乙二、譯禮:
om namo bhagavatyai āryaprajñāpāramitāratnaguṇasaṃcayagāthāyai | namo āryamañjuśriye |
Homage to all the Buddhas and Bodhisattvas!
頂禮聖者文殊師利!
先前的諸大譯師在將此宣說勝義的甚深法翻譯成藏語之初,頂禮本尊至尊聖者文殊師利菩薩,目的是為了不起障礙、增上福德。

乙三(論義)分二:一、承接緣起句;二、真正論義。
丙一、承接緣起句:
atha khalu bhagavāṃs tāsāṃ catasṛṇāṃ parṣadāṃ saṃpraharṣaṇārthaṃ punarapīmāṃ prajñāpāramitāṃ paridīpayamānas tasyāṃ velāyāmimā gāthā abhāṣata -
爾時世尊,為令四眾各得歡喜,說是般若波羅蜜經使獲利樂。即說伽陀曰:
Thereupon the Lord, in order to gladden the four assemblies, and to further lighten up this perfection of wisdom, preached at that time the following verses:
爾后世尊為彼等四眾眷屬皆大歡喜,復說此般若波羅蜜多。爾時,世尊說此等偈曰……
處圓滿為靈鷲山;本師圓滿是釋迦獅子——釋迦牟尼佛;眷屬圓滿,即聲聞菩薩等眷屬眾會之中;時間圓滿,繼剛剛宣說《般若十萬頌》等完畢之后,本師世尊為了令比丘等那些四眾眷屬,以不費艱辛輕而易舉證悟大義的大乘道果功德,皆大歡喜,又再度宣說法圓滿的所詮內容——此甚深般若波羅蜜多。當時,世尊說此等能詮偈頌……

丙二(真正論義)分三:一、勸勉聽法;二、所說法之自性;三、以如是宣說之必要結尾。
丁一(勸勉聽法)分二:一、真實勸聽;二、附注說明說法者佛陀之事業。
戊一、真實勸聽:
1. sarvākārajñatācaryāparivarta 行品第一 Chapter I: Preliminary Admonition
para prema gaurava prasāda upasthapitvā prajahitva āvaraṇa kleśamalātikrāntāḥ |
śṛṇutā jagārthamabhiprasthita suravratānāṃ prajñāya pāramita yatra caranti śūrāḥ || 1.1 ||
所有菩薩為世間,滅除蓋障煩惱垢,發淨信心住寂靜,當行智度彼岸行。
“Call forth as much as you can of love, of respect and of faith! Remove the obstructing defilements, and clear away all your taints! Listen to the Perfect Wisdom of the gentle Buddhas, Taught for the weal of the world, for heroic spirits intended!
心懷喜敬最勝信,除蓋煩惱而離垢,行眾生利寂靜者,請聽般若勇士行。
心懷對妙法純淨渴求的歡喜之情、帶着對講法者尊重的恭敬之意以及對聽聞大乘的功德利益等堅信不移最殊勝的誠摯信心,遣除成為如理作意或受持正法之障礙的貪愛結 等五蓋的一切煩惱,進而脫離成為行持或實修正法之違緣也就是—六度的違品——慳吝等垢染,以大悲心身體力行成辦一切眾生暫時究竟利益、寂靜調柔的賢善行者,請聽聞依靠證悟空性悲心圓融雙運使相續柔和的諸大尊者之道——甚深般若波羅蜜多,它完全超越聲聞等的行境,堪為一切勇士菩薩入定、后得的行境。
通常而言,聲聞緣覺的果位也是由證悟人無我等不同程度通達空性中得來的,在總說證悟空性的優越功德之際,宣講了出生四聖的唯一佛母,證悟萬法平等性的圓滿智慧波羅蜜多,是佛陀的不共因,憑借這一道理也能了達成立究竟一乘等等眾多要點。

戊二、附注說明說法者佛陀之事業:
yāvanti nadya pravahanti ha jambudvīpe phala puṣpa auṣadhādhi vanaspati rohayanti |
bhūjata gajendranāgapatiniśrayanovatanasya tasyānubhāvaśriya sābhu jagādhipasya || 1.2 ||
諸江河流閻浮提,華果藥草皆得潤,龍王主住無熱池,彼龍威力流江河。
The Source of Subhuti’s Authority The rivers all in this Roseapple Island, Which cause the flowers to grow, the fruits, the herbs and trees, They all derive from the might of the king of the Nagas, From the Dragon residing in Lake Anopatapta, his magical power.
從比喻、意義、理由三個方面一一加以宣說。
此贍部洲諸河流,具花果藥林得生,悉源住無熱惱海,龍王龍主威神力。
如果有人認為:正如剛剛所講的那樣,我們所聞受的般若波羅蜜多,既然是勇士菩薩們的不共行境,那麼須菩提等尊者怎麼能夠傳講呢?打個比方來說,這個贍部洲中的恆河等所有江河能夠流淌,具有花果的藥樹林園應有盡有的一切得以生長,這完全來源於住在無熱惱大海中成為群龍之首或者眾龍之王無有熱沙威脅等的諸大龍主夙願的威神力。

yāvanti dharma jinaśrāvaka deśayanti bhāṣanti yuktisahitāṃś ca udīrayanti |
paramārthasaukhyakriya tatphalaprāptitā ca sarvo ayaṃ puruṣakāru tathāgatasya || 1.3 ||
亦如佛子聲聞等 說法教他方便說 樂最聖行求果報 此諸如來勝威德
Just so, whatever Dharmas the Jina’s disciples establish, Whatever they teach, whatever adroitly explain -Concerning the work of the holy which leads to the fullness of bliss, And also the fruit of this work - it is the Tathagata’s doing.
如是佛之諸聲聞,說法講法依理詮,獲無上樂得彼果,皆依如來威德力。
正如上述比喻所說的一樣,佛陀的所有聲聞弟子須菩提等,攝略而說一切法,詳細廣講,憑依能抉擇的作用理等四種道理方式而詮釋,能獲得講經說法的究竟果位——不住之涅槃的至高無上安樂,以及證得講經說法的暫時果位預流果等四果,其實所有這些都是依靠如來的威德力產生的。

kiṃ kāraṇaṃ ya jina bhāṣati dharmanetrīṃ tatrābhiśikṣita nararṣabhaśiṣyabhūtāḥ |
sākṣātkaritva yatha śikṣita deśayanti buddhānubhāva puna ātmabalānubhāvā || 1.4 ||
云何佛說此法眼 令諸弟子如佛學 自證教他及方便 此亦佛力非自力
For whatever the Jina has taught, the Guide to the Dharma, His pupils, if genuine, have well been trained in it. From direct experience, derived from their training, they teach it, Their teaching stems but from the might of the Buddhas, and not their own power.
何故如來宣法理,佛陀弟子修學彼,現前所學如實說,佛威力致非自力。
為什麼呢?因為對於如來所宣說的無我法理,作為佛陀弟子的聲聞修學它,現量證悟以后將自己所學修的教義,也原原本本為他眾講說,這一切的一切均是佛陀的威力所致,而并不是依靠聲聞自身的力量。此外,憑借佛陀的加持,從無情法的虛空當中也傳出深法的音聲,使一切所化眾生得以解脫。我們要清楚地知道,佛陀諸如此類的事業是不可思議的。

第一品
丁二(所說法之自性)分二:一、所修之道;二、宣說道之果。
戊一(所修之道)分二:一、解說主要道般若;二、解說五種其余助緣(解說其余五度)。
己一(解說主要道般若)分三:一、略說;二、中說;三、廣說。
庚一(略說)分二:一、詳解所依法果;二、此品攝義。
辛一(詳解所依法果)分三:一、行者身份 ;二、所修之法;三、宣說彼果。
壬一(行者身份)分三:一、證悟之差別;二、善知識之差別;三、菩薩之詞義。
癸一(證悟之差別)分三:一、基無得之理;二、道無行之理;三、果不住二邊之理。
子一(基無得之理) 分二:一、略說;二、廣說。
丑一、略說:
yasmin na prajñavarapāramitopalabdhiḥ na ca bodhisattva-upalabdhi na cittabodheḥ |
evaṃ śruṇitva na ca muhyati nāsti trāso so bodhisattva carate sugatāna prajñām || 1.5 ||
最上般若不可知 非心可知非菩提 如是聞已不驚怖 彼菩薩行知佛智
The Basic Teachings No wisdom can we get hold of, no highest perfection, No Bodhisattva, no thought of enlightenment either. When told of this, if not bewildered and in no way anxious, A Bodhisattva courses in the Well-Gone’s wisdom.
最勝般若不可得,菩薩覺心皆不得,聞此無痴不恐懼,彼菩薩行善逝智。
對菩薩而言,所宣說或所實修的最殊勝般若波羅蜜多,是來自於什麼對境、屬於什麼行者的行境等問題,如果從時間、地點的角度加以剖析、分析,(就會發現)它自身的體性成立這一點實不可得,僅僅是在名言安立中成立。同樣,所宣講的對境或者實修者菩薩也單單是五蘊的聚合罷了,補特伽羅和法的體性都了不可得,只是在如幻的名言中存在。而且,如果對修行者實修道的本體——所謂“勝義菩提心自性光明”加以觀察、分析的話,由於不住一切邊的緣故,自體性成實這一點也是絲毫得不到的。當聽聞到宣講不住諸法、超離一切所緣行境甚深法界之自性的法語,不會有認為“不是如此”執著實有的愚痴,對講說空性無所恐懼,(通達)自性空性與顯現不可分割、二諦圓融的這種菩薩有緣分行持善逝所領會并宣說的甚深智慧。

丑二(廣說)分二:一、所知對境不可得;二、有境智慧不可得。
寅一(所知對境不可得)分二:一、意義;二、比喻。
卯一、意義:
na ca rupa vedana na saṃjña na cetanā ca vijñāna sthānu aṇumātra na bhonti tasya |
so sarvadharma-asthito aniketacārī aparīrigṛhīta labhate sugatāna bodhim || 1.6 ||
色受想行識皆無 不著纖塵無處所 彼若不住一切法 行無受想得菩提
In form, in feeling, will, perception and awareness Nowhere in them they find a place to rest on.
Without a home they wander, dharmas never hold them, Nor do they grasp at them - the Jina’s Bodhi they are bound to gain.
色無受無想行無,識處縴塵亦非有,不住萬法無住行,無取獲諸佛菩提。
倘若如此憑借觀察勝義的智慧加以探究,色蘊所攝的五根、五境盡所有顯現的這一切,都是眾多微塵匯集、積聚的,多體聚合、粗大或整體的本性絲毫也不成立實有;對於極微塵,也可通過分析它有無方分來證實微塵同樣無有成實性。由此可知,這種色法是現而無實的自性。
同樣,所有屬於自相續或他相續的苦受、樂受、舍受盡所有的一切受也都是眾多、無常的自性,如果加以分析,微乎其微的一分也無成實性可言。與之相同,想蘊和行蘊自體性成立的法一無所有。認知這樣道理之識的處所或基礎縴塵也不存在。總之心和心所的一切法千差萬別,所以不可能存在實有的一法。
剎那生滅之有實法的時際無分剎那,當觀察前后部分之時就能證實它并不成立。當然,這些五蘊只是在未經觀察的情況下似乎令人歡喜的顯現;如果加以觀察分析,那麼粗細任何法的本體也不成立。因此,我們要以無而顯現夢幻水月等的方式來看待。
有為、無為的一切法都不例外,從自身角度來說絲毫也不成立,僅僅是憑借因緣、緣起力才呈現的。對於無欺顯現這一點,如果也依靠探尋真如的正理加以探究,那麼就會確定,這些只是受分別念主宰,以心安立為我和形形色色的法,真正成立的某法極微許也得不到。當生起這種定解時,此菩薩就是不以所緣的方式安住於所知萬法中。具備不住一切邊的定解妙見,不住一切而行持或者一無所住而行,由此也能通達“一無所見即真見”、“一無所住即真住以及一無所行即真行……”的所有道理。
了達輪涅諸法自性不成如幻的道理,稱為后得如幻之定解,這是相似勝義,是心之行境、有執著相的正見。作為初學者,熟練串習這一點相當關鍵。
真正實相究竟義中,“自性不成”和“如幻”等等隨行語言、分別心的一切行境,都是分別假立的法,也都屬於世俗法和虛假法。而究竟勝義的本體是不虛假的法性真性。為此,把顯現、空性分別稱為世俗、勝義,而一切法無二的法界真實勝義,是依靠各別自證的智慧所了悟的,超越語言分別的一切行境,是入定的行境,諸法本來無生無滅、無取無舍,以平等性的本體如虛空界般顯現,這是三世如來及菩薩的偉大佛母,是法界無生的實相,是自性光明勝義菩提心的本體,也是萬法的究竟精華。所以,通過對此理毫不懷疑的定解而趨入,無論如何都是至關重要的。《羅睺羅贊般若頌》中云:“無有言思智慧度,無生無滅虛空性,各別自證智行境,頂禮三世諸佛母。”如《中觀根本慧論》中也說:“自知不隨他,寂滅無戲論,無異無分別,則名真如相。”入定於這樣甚深法性中的瑜伽行者,無有任何執取的法,完全去除心識行境的一切所緣和戲論網,依靠具足全無執著相的智慧也就是一切相之最的自性光明或自然本智,而證得一切善逝的大菩提。此處,稍微詳加解釋,以下行文中出現關於遮破色等的所有內容,也要這樣來理解。

卯二、比喻:
atha śreṇikasya abhutī parivrājakasya jñānopalambhu na hi skandhavibhāvanā ca |
yo bodhisattva parijānati eva dharmāṃ na ca nirvṛtiṃ spṛśati so viharāti prajñām || 1.7 ||
菩薩若求出家智 照見五蘊無實相 知此不求於寂靜 彼是菩薩之行智
The wanderer Srenika in his gnosis of the truth Could find no basis, though the skandhas had not been undone. Just so the Bodhisattva, when he comprehends the dharmas as he should Does not retire into Blessed Rest. In wisdom then he dwells.
如遍行派之具鬘,慧觀無緣滅蘊得,菩薩通曉如此法,不證涅槃彼住智。
例如,遍行外道派的左揚又名具鬘的人,不管怎麼兢兢業業地修行他自己的論典中承許的有我等這種有緣的見解,都不能成為解脫一切束縛的因。於是,他憑借自己的智慧觀見而來到本師出有壞佛陀的面前,請問解脫之道。佛陀為他宣講了無我的法門,他格外虔誠,堅信不移,結果依靠無緣智慧的聖道而毀滅了痛苦近取之蘊,或者獲得了中斷輪回相續的涅槃。任何菩薩通曉如此萬法無緣的道理,不證寂滅一邊的涅槃,他將安住於有寂等性的甚深智慧中。

寅二(有境智慧不可得)分三:一、從建立側面說明;二、從遮破側面說明;三、攝義。
卯一、從建立側面說明:
vyuparīkṣate punar ayaṃ katareṣu prajñā kasmāt kuto va imi śūnyaka sarva dharmāḥ |
vyuparīkṣamāṇu na ca līyati nāsti trāso āsannu so bhavati bodhayi bodhisattvo || 1.8 ||
復次云何智所得 照見一切法皆空 不著不驚照見時 自覺覺他諸菩薩
What is this wisdom, whose and whence, he queries, And then he finds that all these dharmas are entirely empty. Uncowed and fearless in the face of that discovery Not far from Bodhi is that Bodhi-being then.
此慧為何屬何者?何來思擇法皆空,詳察無沉無畏懼,彼菩薩即近菩提。
再者,這樣想到,雖然所謂證悟諸法無有自性的智慧——涅槃,是一切功德的唯一源泉,是我們所追求的目標,但是如果對“它的本體到底是什麼樣的?是屬於何人的行境?是由什麼對境中產生的?”一系列問題加以觀察分析,就會認識到它的本體絕對不成立實有。以此為例,足能思擇、分析從色法到一切種智之間的這所有法,皆以自本體空。具足真實的正理而詳細加以觀察后,對空性之義無有迷惑不清的昏沉,對甚深法性無所畏懼,那位菩薩真正是靠近圓滿菩提。

卯二、從遮破側面說明:
saci rupa saṃjña api vedana cetanā ca vijñāna skandha caratī aprajānamāno |
imi skandha śūnya parikalpayi bodhisattvo caratī nimittaanupādapade asakto || 1.9 ||
色受想行及識蘊 是蘊見行而不知 菩薩照見蘊皆空 行無相化不著句
To course in the skandhas, in form, in feeling, in perception, Will and so on, and fail to consider them wisely; Or to imagine these skandhas as being empty; Means to course in the sign, the track of non-production ignored.
設若不知有色想,受行識蘊而行持,思此蘊空而菩薩,持相非信無生理。
假設明明不了解一切萬法原本空性的意義,而對於色法有着色的本體完全成立之想,同樣,對於受蘊、行蘊和識蘊,以實執之想而行持,并且依靠理證加以分析而思量“這所有蘊的自性即遮破所破實有的無遮空性,僅此就是實相”,然而,這樣的菩薩實際上沒有安住於實相遠離增損、超越分別念行境的意義中,是在行持有緣的相,而并非對寂滅一切有相戲論的無生甚深法界之理獲得了誠摯的信心,我們要知道,他還被所緣相執束縛着。

卯三、攝義:
na ca rupa vedana na saṃjña na cetanāyā vijñāni yo na caratī aniketacārī |
caratīti so na upagacchati prajñadhārī anupādadhī spṛśati śānti samādhi śreṣṭhām || 1.10 ||
無色受想行識等 不行是名無相行 若行不得最上智 無相寂靜三摩地
But when he does not course in form, in feeling, or perception, In will or consciousness, but wanders without home, Remaining unaware of coursing firm in wisdom, His thoughts on non-production - then the best of all the calming trances cleaves to him.
非色非受非想行,於識不行無住行,彼不緣行智慧堅,具無生智勝寂定。
上述的真義是說,任何人不把色執為色,同樣,不執著為受,又不執著為想和行,對於識,同樣也不以執著體性成立的方式而行,總之對蘊等任何法,均不行持有無等所緣的相,一無所住而行,他不管行持任何法都不想“我在行持”,因為遠離一切執著的無相智慧得以堅固的緣故,具備證悟無生智慧的此菩薩,將得到“勇行”等最勝寂靜等持。
子二、道無行之理:
evātmaśānti viharann iha bodhisattvo so vyākṛto puramakehi tathāgatehi |
na ca manyate ahu samādhitu vyutthito vā kasmārtha dharmaprakṛtiṃ parijānayitvā || 1.11 ||
若菩薩行自寂靜 過去諸佛咸授記 身苦樂等皆不及 由知因果法本性
Through that the Bodhisattva now dwells tranquil in himself, His future Buddhahood assured by antecedent Buddhas. Whether absorbed in trance, or whether outside it, he minds not. For of things as they are he knows the essential original nature.
菩薩於此自寂靜,彼是前佛所授記,彼無我入起定想,因徹知法自性故。
某位菩薩,在修行如是所說之道的此時,自相續極為寂靜,他是先前的諸位如來所授記將證得無上圓滿菩提的,這樣的菩薩沒有“我入定於空性中或者從中起定”的想法。這是為什麼呢?因為他已徹底了知一切法的自性是無二之法性等性的緣故。

evaṃ carantu caratī sugatāna prajñāṃ no cāpi so labhati yatra carāti dharmam |
caraṇaṃ ca so ’caraṇaṃ ca prajānayitvā eṣā sa prajñavarapāramitāya caryā || 1.12 ||
若行於法不可得 行如是行乃佛智 行無所行了知已 是行最上般若行
Coursing thus he courses in the wisdom of the Sugatas, And yet he does not apprehend the dharmas in which he courses. This coursing he wisely knows as a no-coursing, That is his practice of wisdom, the highest perfection.
若如是行行佛智,彼知無行真行故,行持何法皆不緣,此即行持勝般若。
如果行持這樣的法理,就是在行持一切善逝的智慧,原因是,這位菩薩完全了達“對任何法皆無所行”就是真正的妙行之故。所以,他不論行持道等任何法,對於所行的法、行持與行持者都不緣執,這種方式,就是在行持最殊勝的般若波羅蜜多。

子三(果不住二邊之理)分二:一、意義;二、比喻。
丑一、意義:
yo ’sau na vidyati sa eṣa avidyamāno tāṃ bālu kalpayi avidya karoti vidyām |
vidyā avidya ubhi eti asanta dharmā niryāti yo iti prajānati bodhisattvo || 1.13 ||
彼無所有不可得 愚癡著相謂有無 有無二法皆非實 出此了知乃菩薩
What exists not, that non-existent the foolish imagine; Non-existence as well as existence they fashion. As dharmic facts existence and non-existence are both not real. A Bodhisattva goes forth when wisely he knows this.
何法非有彼稱無,凡愚觀其為有無,有無此二是無法,菩薩知此則定離。
在宣講這一切法自本體并不存在,也就是說所有假立的法無有自性這一點時,貪執名、相的凡夫愚者們,觀察分析其義以后,要麼執著增益為有之邊,要麼執著損減為無之邊,而無法領會到離邊的實相。其實,在真實義中,所謂的有無這兩者都同樣是一無所得之法。遠離有無是非等凡夫俗子的一切增益戲論、圓融雙運、一無所住的意義,是無余寂滅諸邊和承認、各別自證之境。任何菩薩如果充分理解到不分別有無之法界的這一含義,那麼必定脫離一切邊。

丑二、比喻:
māyopamāṃ ya iha jānati pañca skandhāṃ na ca māya anya na ca skandha karoti anyān |
nānātvasaṃjñavigato upaśāntacārī eṣā sa prajñavarapāramitāya caryā || 1.14 ||
菩薩若知諸幻化 色受想行識亦然 寂靜行離種種相 此名最上般若行
If he knows the five skandhas as like an illusion, But makes not illusion one thing, and the skandhas another; If, freed from the notion of multiple things, he courses in peace - Then that is his practice of wisdom, the highest perfection.
此知五蘊如幻術,不執幻蘊各相異,離種種想寂滅行,此即行持勝般若。
處在此學道階段的菩薩,知曉以五蘊為例的一切法現而不實猶如幻術,不把幻術和蘊執著為各自相異、有真假之別的他法,認識到五蘊本身與夢幻等一模一樣,進而遠離人執與法執的種種想,寂滅戲論而行持,這就是在行持最殊勝的般若波羅蜜多。

癸二(善知識之差別)分二:一、所立;二、所破。
子一、所立:
kalyāṇa-mitra-sahitasya vipaśyakasya trāso na bheṣyati śruṇitva jināna mātrām |
yo pāpa-mitra-sahito ca para-praṇeyo so āmabhājana yathodakaspṛṣṭa bhinno || 1.15 ||
善友方便令知覺 使聞佛母不驚怖 惡友同行及化他 坏器盛水非堅牢
Those with good teachers as well as deep insight, Cannot be frightened on hearing the Mother’s deep tenets. But those with bad teachers, who can be misled by others, Are ruined thereby, as an unbaked pot when in contact with moisture.
具善知識具勝觀,聞諸佛母全無懼。
由於一切菩薩具足外內攝持的緣故,於勝乘之道中不會退失,為什麼呢?因為他們既具備外攝持——以智慧指明萬法無有自性、以方便宣說一切善根回向遍知的智慧之理的善知識,又具足內持攝——自己渴求獲得遍智的心和三輪清淨的勝觀,這樣的行者,聽聞到一切佛陀之生母——甚深般若波羅蜜多而全無畏懼,完全能接受般若真義。
子二、所破:
誰依惡友仰仗他,彼如新罐觸水毀。
與剛剛所說的內容恰恰相反,任何初學者,依止誹謗勝乘義的惡友,自己的智慧尚未成熟而依賴仰仗他者,這種人就如同沒有入窯焙燒的新土罐一經接觸到水即刻毀壞一樣,將從勝乘道中退失。

癸三(菩薩之詞義)分二:一、菩薩之詞義;二、大菩薩之詞義。
子一、菩薩之詞義:
kiṃ kāraṇaṃ ayu pravucyati bodhisattvo sarvatra saṅgakriya icchati saṅgachedī |
bodhiṃ spṛśiṣyati jināna asaṅgabhūtāṃ tasmād dhi nāma labhate ayu bodhisattvo || 1.16 ||
云何得名為菩薩 一切樂行皆無著 求佛菩提無所著 是故得名為菩薩
Three Key Terms Defined
What is the reason why we speak of ‘Bodhisattvas'? Desirous to extinguish all attachment, and to cut it off, True non-attachment, or the Bodhi of the Jinas is their future lot. ‘Beings who strive for Bodhi’ are they therefore called.
何故此者名菩薩?能斷貪求盡諸貪,無貪獲證佛菩提,是故此得菩薩名。
如果有人問:為什麼這種行者被取名為菩薩呢?由於依靠隨入法界自性的聞慧等智慧,能無余斬斷對色等萬法的耽著或貪執,并且希求完全去掉、盡除對所知諸法以實執貪著的分別念及種子,無所貪執而獲證最終諸佛的大菩提,為此這種修行者贏得了菩薩的名稱。

子二(大菩薩之詞義)分二:一、堪為眾生之最;二、披大盔甲。
丑一、堪為眾生之最:
mahasattva so ’tha kenocyati kāraṇena mahatāya atra ayu bheṣyati sattvarāśeḥ |
dṛṣṭīgatāṃ mahati chindati sattvadhātoḥ mahasattva tena hi pravucyati kāraṇena || 1.17 ||
云何得名摩訶薩 得第一義眾生中 斷眾生界諸邪見 是故得名摩訶薩
What is the reason why ‘Great Beings’ are so called? They rise to the highest place above a great number of people; And of a great number of people they cut off mistaken views. That is why we come to speak of them as ‘Great Beings.’
何故彼名大菩薩?堪為有情眾之最,斷眾生界諸重見,是故得名大菩薩。
如果有人又問:為什麼那種行者被取名為大菩薩呢?由於救度一切有情的發心和證悟深法的智慧廣大,堪為處於世間界中類別繁多無有限量、不可估量的有情眾之最,而且所有眾生界的我和蘊等所有見解從無始以來久經燻習,難以推翻,無邊無際,多之又多,由此稱為“重”。這種行者依靠宣講無有所得的深法斷絕、遣除眾生界的所有嚴重見解,為此得名大菩薩。

丑二(披大盔甲)分二:一、真實宣說;二、宣說披甲之理。
寅一、真實宣說:
mahanāyako mahatabuddhi mahānubhāvo mahayāna uttamajināna samādhirūḍho |
mahatā sanaddhu namuciṃ śaṭha dharṣayiṣye mahasattva tena hi pravucyati kāraṇena || 1.18 ||
大施大慧大威德 佛乘最上而得乘 發菩提心度眾生 是故得名摩訶薩
Great as a giver, as a thinker, as a power, He mounts upon the vessel of the Supreme Jinas. Armed with the great armour he'll subdue Mara the artful. These are the reasons why ‘Great Beings’ are so called.
大施大慧及大力,趨入諸佛勝大乘,披大鎧甲降魔幻,是故得名大菩薩。
不僅僅是剛剛所說的,而且由於披大鎧甲的緣故,也得名大菩薩。是什麼鎧甲呢?不貪著所擁有的一切,具足慷慨博施的布施鎧甲;具備斷除破戒的大心或者大智慧的戒律鎧甲;具備安忍等其余四種鎧甲而摧毀心煩意亂等各自違品的廣大威力;趨入并具足一切佛陀的殊勝大乘從發心到遍智之間的道果。總之,實修六度之道,對於猶如虛空般無邊無際的大乘無余道法,披上永不退失的大鎧甲,鏟除十方一切世界中的見解稠林,救離惡趣等等,精進降伏惡魔的所有幻術。為此,得名大菩薩。

寅二(宣說披甲之理)分二:一、比喻;二、意義。
卯一、比喻:
māyākaro yatha catuṣpathi nirmiṇitvā mahato janasya bahu chindati śīrṣakoṭī |
yatha te ca māya tatha jānati sarvasattvāṃ nirmāṇu sarva jagato na ca tasya trāso || 1.19 ||
幻化四足俱胝數 多人眾前悉截首 一切世界皆幻化 菩薩知已得無怖
This gnosis shows him all beings as like an illusion, Resembling a great crowd of people, conjured up at the crossroads, By a magician, who then cuts off many thousands of heads; He knows this whole living world as a mock show, and yet remains without fear.
幻師十字街幻變,多士眾首斬千萬,所殺如是菩薩知,眾生如化無畏懼。
關於披上菩薩之盔甲的方式,就是無所畏懼、無所怯懦的自性,比如說,魔術師在十字街頭幻變出各式各樣的形象,表演把許多人的頭顱斬斷多達千萬數的魔術。當時,所殺的那些人只是魔術的幻變,因此不管他們受怎樣的苦,為數多麼可觀,也都如此被看作是虛假的,同樣,菩薩完全知曉遭受漫無邊際巨大痛苦的這所有眾生均無有成實如同幻化的形象,從而那些菩薩盡未來際,肩負起無邊無際眾生的利益而毫無畏懼。

卯二、意義:
rupaṃ ca saṃjña api vedana cetanā ca vijñāna bandhu na ca mukta asaṅgabhūto |
evaṃ ca bodhi kramate na ca līnacitto saṃnā ha eṣa varapudgala-uttamānām || 1.20 ||
色受想行識纏縛 知不實已不求解 行菩提心無所著 此名最上諸菩薩
Form, perception, feeling, will and awareness Are ununited, never bound, cannot be freed. Uncowed in his thought he marches on to his Bodhi, That for the highest of men is the best of all armours.
色想受行以及識,未縛未解本非有,行持菩提無怯心,此是正士勝鎧甲。
一切眾生猶如魔術幻變的原因也是如此:所謂的有情單單是依靠這個五蘊而假立的,在真實性中,色、想、受、行、識,誰也不曾束縛它,誰也未曾解脫它,因為這些五蘊在勝義中本不存在的緣故。自本體不存在,無縛無解猶如虛空。了達此理以后對僅僅在世俗名言中實際修行、行持菩提,無有怯懦之心,這實堪為所有真正行者最殊勝的鎧甲。

壬二(所修之法)分二:一、略說大乘之本體;二、廣說彼之自性。
癸一(略說大乘之本體)分二:一、名言中以本體作用而解說詞義;二、宣說勝義中彼等不可得。
子一、名言中以本體作用而解說詞義:
kiṃ kāraṇaṃ ayu pravucyati bodhiyāno yatrāruhitva sa nirvāpayi sarvasattvān |
ākāśatulya ayu yāna mahāvimāno sukhasaukhyakṣemabhiprāpaṇu yānaśreṣṭho || 1.21 ||
云何得名為菩薩 乘大乘行度眾生 大乘體相如虛空 菩薩由得安隱樂
What then again is ‘the vessel that leads to the Bodhi'? Mounted upon it one guides to Nirvana all beings. Great is that vessel, immense, vast like the vastness of space. Those who travel upon it are carried to safety, delight and ease.
何名菩提之大乘?乘之令眾趨涅槃,此乘如空無量殿,得喜樂安最勝乘。
如果有人問:為什麼把它取名為菩薩的大乘呢?行者駕馭着大乘,能使一切所化眾生抵達涅槃果位,為此,以坐騎的意思而稱為“乘”,因為通過此道,能把自他通通運載到究竟果位。此大乘的本體,給無量眾生提供良機,宣說二十空的自性法界猶如虛空般甚深的本性,好似無量宮一般具足等持、總持、波羅蜜多等無量廣大莊嚴;趨入大乘法理的作用是以無漏之樂令無量有情獲得暫時的心喜身樂和究竟果位——不住之涅槃的安樂。為此,稱為最勝乘或者大乘。

子二、宣說勝義中彼等不可得:
na ca labhyate ya vrajate diśa āruhitvā nirvāṇa-okagamanaṃ gati nopalabdhiḥ |
yatha agni nirvṛtu na tasya gatipracāro so tena nirvṛti pravucyati kāraṇena || 1.22 ||
大乘之乘不可得 乘涅盤往諸方所 行已不見如火滅 是故名為入涅盤
The Transcendental Nature of Bodhisattvas Thus transcending the world, he eludes our apprehensions. ‘He goes to Nirvana,’ but no one can say where he went to. A fire’s extinguished, but where, do we ask, has it gone to? Likewise, how can we find him who has found the Rest of the Blessed?
誰乘去所不可得,謂趨涅槃實不得,譬如火滅無去處,因是稱說彼涅槃。
勝義中,任何行者駕駛着大乘而去往果位的方所實不可得。如果有人問:那麼,為什麼說“依靠此乘將去往涅槃果位”呢?那只是說在名言中,而在真實義中,所謂的“趨涅槃”也實不可得或者一無所得。比如,木柴用盡火焰熄滅時,它所去的其他方處一無所有。同樣,以顛倒迷亂的分別念滅盡的這種因,而稱說“彼行者趨入涅槃”。

癸二(廣說彼之自性)分二:一、宣說行者與道無自性;二、彼之攝義。
子一(宣說行者與道無自性)分二:一、宣說修道者補特伽羅不可得;二、宣說道般若不可得。
丑一、宣說修道者補特伽羅不可得:
pūrvāntato na upalabhyati bodhisattvo aparāntato ’pi pratiupanna triyadhvaśuddho |
yo śuddha so anabhisaṃskṛtu niṣprapañco eṣā sa prajñavarapāramitāya caryā || 1.23 ||
行已不見如火滅 是故名為入涅盤 菩薩所行不可得 初後現在三清淨
The Bodhisattva’s past, his future and his present must elude us, Time’s three dimensions nowhere touch him. Quite pure he is, free from conditions, unimpeded. That is his practice of wisdom, the highest perfection.
菩薩前際與后際,現在不得三時淨,彼是無為無戲論,此即行持勝般若。
修道的那位菩薩,在前際——過去時或者輪回階段,后際——未來時和無學位,現在正處於學道時期,不管是哪個階段都不可得,因為行者自本體原本未生、以后不生的緣故。三時之相清淨,以任何法也不可立其差別。所謂的菩薩,他在真實性中是無為法,并無有將他安立為修道者或得果者等的名言戲論。通達了此理,這就是在行持最殊勝的般若波羅蜜多。

丑二(宣說道般若不可得)分二:一、所行;二、所止。
寅一、所行:
yasmiṃś ca kāli samaye vidu bodhisattvo evaṃ carantu anupādu vicintayitvā |
mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā eṣā sa prajñavarapāramitāya caryā || 1.24 ||
清淨無畏無戲論 是行最上般若行 大智菩薩行行時 發大慈悲為眾生
Wise Bodhisattvas, coursing thus, reflect on non-production, And yet, while doing so, engender in themselves the great compassion, Which is, however, free from any notion of a being.
菩薩通曉證知時,思維無生如此行,起大悲無眾生想,此即行持勝般若。
菩薩通曉世俗和證知勝義而行持的時候,通過分析諸法因、果、體,而思維原本無生的意義,這般行持并安住。那是怎樣的呢?盡管生起無緣大悲,但也沒有眾生之想,這就是在行持最殊勝的般若波羅蜜多。

寅二、所止:
saci sattvasaṃjña dukhasaṃjña upādayātī hariṣyāmi duḥkha jagatīṃ kariṣyāmi artham |
so ātmasa(ttva) parikalpaku bodhisattvo na ca eṣa prajñavarapāramitāya caryā || 1.25 ||
為已不起眾生相 是行最上般若行 菩薩起念為眾生 修諸苦行有苦相
是有我相眾生相 此非最上般若行
Thereby they practise wisdom, the highest perfection. But when the notion of suffering and beings leads him to think: ‘Suffering I shall remove, the weal of the world I shall work!’ Beings are then imagined, a self is imagined, - The practice of wisdom, the highest perfection, is lacking.
若起眾生痛苦想,思利眾生除痛苦,執我眾生之菩薩,此非行持勝般若。
假設對眾生起實有想,同樣生起痛苦想,并且思量:我要利益一切眾生,解除他們的痛苦。以耽著的方式妄執我與眾生的菩薩,沒有逾越分別念的范疇,這樣并不是在行持最殊勝的般若波羅蜜多,因為他處於有緣的境地。
子二、彼之攝義:
yatha ātmanaṃ tatha prajānati sarvasattvāṃ yatha sarvasattva tatha prajānati sarvadharmān |
anupādupādu ubhaye avikalpamāno eṣā sa prajñavarapāramitāya caryā || 1.26 ||
知自及諸眾生等 乃至諸法亦復然 生滅無二無分別 是行最上般若行
He wisely knows that all that lives is unproduced as he himself is; He knows that all that is no more exists than he or any beings. The unproduced and the produced are not distinguished, That is the practice of wisdom, the highest perfection.
知諸有情與我同,知一切法如眾生,無生與生不分別,此即行持勝般若。
菩薩了知猶如自身自性不成立一樣,一切有情都與我相同,也了知如同一切有情無有自性那樣發心等萬法都是如此,對於無生與生均不加分別,安住於二諦無別的實相無戲論之義中,這就是在行持最殊勝的般若波羅蜜多之處。

壬三、宣說彼果:
yāvanti loki parikīrtita dharmanāma sarveṣu pādasamatikramu nirgamitvā |
amṛtaṃ ti jñānu paramaṃ na tu yo pareṇa ekārtha prajña ayu pāramiteti nāmā || 1.27 ||
乃至所說世界等 名離一切生滅法 最上無比甘露智 是故得名為般若
All words for things in use in this world must be left behind, All things produced and made must be transcended -The deathless, the supreme, incomparable gnosis is then won. That is the sense in which we speak of perfect wisdom.
世說盡其有法名,普皆離生真實滅,唯得無死妙本智,故名般若波羅蜜。
如果有人問:無分別智慧所得是什麼呢?世間上能夠表達的盡其所有法的名稱,從色法到遍智之間的一切,都遠離勝義中生和真實性中滅的邊,從而安住於無生無滅平等性中,能獲得永無退失、唯一無死或微妙的佛陀無分別本智,也就是一切法中微妙、究竟、無上的本性。所以,證悟一切法無所得的此道,名為般若波羅蜜多,是一切道中至高無上的。

辛二、此品攝義:
evaṃ carantu na ca kāṅkṣati bodhisattvo jñātavya yo vihara te sa upāyaprajño |
prakṛtīasanta parijānayamāna dharmāṃ eṣā sa prajñavarapāramitāya caryā || 1.28 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sarvākārajñatācaryāparivarto nāma prathamaḥ ||
菩薩如是所行行 了知方便無所求 知此法本性非實 是行最上般若行
When free from doubts the Bodhisattva carries on his practice, As skilled in wisdom he is known to dwell. All dharmas are not really there, their essential original nature is empty. To comprehend that is the practice of wisdom, perfection supreme.
菩薩無慮如此行,知具妙慧住等性,徹了諸法無自性,此即行持勝般若。
某位菩薩,對自己的聖地堅定誠信,無有懷疑、顧慮,如此行持所宣說的法理,由此可知,他就被稱為具有殊勝妙慧者。他安住於諸法等性中,徹底了達如此基道果一切法無有自性平等一味,這就是在行持最殊勝的般若波羅蜜多。
第一品終
[2. Śakraparivarta]
帝釋品第二 歡喜地攝布施波羅蜜伽陀
Chapter II Where Bodhisattvas Stand
第二品
庚二(中說)分四:一、宣說修學之理;二、認清修學之有境般若;三、當攝集依彼之福德;四、相續中生起般若自性之法。
辛一(宣說修學之理)分二:一、宣說不住;二、宣說修學彼之理。
壬一(宣說不住)分二:一、宣說不住之住;二、彼之功德。
癸一(宣說不住之住)分二:一、意義;二、比喻。
子一(意義)分二:一、不住差別基色等;二、不住差別法無常等。
丑一、不住差別基色等:
rupasmi yo na sthihate na ca vedanāyāṃ saṃjñāya yo na sthihate na ca cetanāyām |
vijñāni yo na sthihate sthitu dharmatāyāṃ eṣā sa prajñavarapāramitāya caryā || 2.1 ||
若不住色亦無受 亦不住想亦無行 復不住識住正法 是名最上般若行
He does not stand in form, perception or in feeling, In will or consciousness, in any skandha whatsoever. In Dharma’s true nature alone he is standing. Then that is his practice of wisdom, the highest perfection.
不住於色不住受,不住於想不住行,不住何識住法性,此即行持勝般若。
不以所緣的方式住於色等,同樣,也不住於受、不住於想、不住於行、不住於任何識,那就是安住於它們的法性無緣中,這樣即是在行持最殊勝的般若波羅蜜多。

丑二、不住差別法無常等:
nityam anityasukhaduḥkhaśubhāśubhaṃ ti ātmany anātmi tathatā tatha śūnyatāyām |
phalaprāptitāya athito arahantabhūmau pratyekabhūmisthito tatha buddhabhūmau || 2.2 ||
常與無常苦樂等 我及無我悉皆空 不住有為及無為 住無相行佛亦然
若求聲聞緣覺等 乃至佛果亦復然
Change and no change, suffering and ease, the self and not-self, The lovely and repulsive - just one Suchness in this Emptiness they are. And so he takes not his stand on the fruit which he won, which is threefold -That of an Arhat, a Single Buddha, a Buddha fully enlightened.
樂苦愛厭常無常,我與無我真如空,得果羅漢皆不住,不住獨覺及佛地。
此外,對於色等一切法的常與無常、安樂與痛苦、合意的可愛與不合意的可惡、有我與無我、執著真如與執著空性等二邊和任何分別念執著悉皆不住,證得預流果等三果以及阿羅漢果,都不以執著它之想而住,也不住於獨覺果位與佛地,總之對於基道果的任何法,均不以耽著而安住。

子二、比喻:
yatha nāyako ’sthitaku dhātuasaṃskṛtāyā tatha saṃskṛtāya athito aniketacārī |
evaṃ ca sthānu athito sthita bodhisattvo asthānu sthānu ayu sthānu jinena ukto || 2.3 ||
不住此忍不可得 如渡大河不見岸 若聞此法彼定得 成等正覺證涅盤
見於一切如自身 是大智者如來說
The Leader himself was not stationed in the realm which is free from conditions, Nor in the things which are under conditions, but freely he wandered without a home: Just so, without a support or a basis a Bodhisattva is standing. A position devoid of a basis has that position been called by the Jina.
導師不住無為界,不住有為無住行,如是菩薩無住住,無住即住佛說住。
不住任何法的比喻:就像導師佛陀出有壞的智慧不住於無為法界——寂滅涅槃的唯一法界,也不住於有為法三界輪回一方,他是以不住有寂一切邊一無所住而行持。同樣,菩薩對所知之處,也以無有耽著安住的方式而住,“一無所住即真住”的這種道理,法王佛陀說為“一切住之最”。

癸二、彼之功德:
yo icchatī sugataśrāvaka haṃ bhaveyaṃ pratyekabuddha bhaviyāṃ tatha dharmarājo |
imu kṣāntyanāgami na śakyati prāpuṇetuṃ yatha ārapāragamanāya atītadarśī || 2.4 ||
Wherein Bodhisattvas Train Those who wish to become the Sugata’s Disciples, Or Pratyekabuddhas, or likewise, Kings of the Dharma -Without resort to this Patience they cannot reach their respective goals. They move across, but their eyes are not on the other shore.
思成善逝之聲聞,欲成獨覺成佛陀,不依此忍不能得,如同不見此彼岸。
對基道果的一切法以耽著而住、有緣取者,就不能證得菩提,依靠無緣才能獲得三菩提。如果誰想要成為善逝的聲聞,欲求成為緣覺以及法王——佛陀,總之不管渴求三菩提的任何一種果位都不例外,不依靠堪忍(即接受)不住或無緣之意的此道,任何一種果位也無法獲得,就如同不依靠船只就見不到大海的此岸與彼岸一樣。證悟人我與法我自性不可得的法忍生起了多少,就會得到相應量度的三菩提,依靠證悟了空性的部分——人無我能獲得聲聞菩提,證悟一個半無我,能獲得緣覺菩提,證悟圓滿二無我的究竟等性,就獲得佛陀菩提,這一切都是來自於般若的威力。所以說,由此般若波羅蜜多中出現三乘的通衢大道。其余經中也說:如果認為“預流向、預流果是我所得的果”,那就成了他的我執……再者,對於三解脫門的自性空性,聲聞由於不具備善巧方便,智慧淺薄,結果以相似之想沒有如實證悟,而現前下等的涅槃,但最終將一五一十證悟等性而成佛,所以宣說究竟一乘。誠如《般若經》本身當中也說明了基智、道智和遍智的差別;同樣,補處十地菩薩(彌勒)的論典中也有明確闡釋。本來,有緣不能從輪回中解脫出來;實修無緣的般若,也因為圓滿證悟、未圓滿證悟而相距果般若有着遠近的差別。了解這些道理至關重要,這些是插敘的內容。

壬二(宣說修學彼之理)分三:一、修學般若之理;二、所學修之處;三、修學者修學方式。
癸一、修學般若之理:
yo dharma bhāṣyati ya bhāṣyati bhāṣyamāṇāṃ phalaprāpta pratyayajino tatha lokanātho |
nirvāṇato adhigato vidupaṇḍitehi sarve ta ātmaja nidṛṣṭa tathāgatena || 2.5 ||
Those who teach dharma, and those who listen when it is being taught; Those who have won the fruit of an Arhat, a Single Buddha, or a world-saviour; And the Nirvana obtained by the wise and the learned -Mere illusions, mere dreams - so has the Tathagata taught us.
講法聽聞所說法,證果緣覺世怙主,明智所得之涅槃,此皆如幻如來言。
從世俗的角度而言,上師講經說法,弟子聽經聞法,通過聽受所說的法及勤奮修行而證得聲聞四果,獲得緣覺果位,現前世間怙主佛陀的菩提,對出世間的道軌,依靠聰明才智、敏銳智慧所獲得的究竟涅槃,這一切都是緣起的顯現,經不起理證分析,如同幻術一般,這是如來所言說的。《廣般若經》中云“須菩提言:‘諸天子,於我前聞法,當知如幻如化’”一直到“若有勝過涅槃之他法,彼亦視如幻術”。

癸二、所學修之處:
catvāri pudgala ime na trasanti ye ’smin jinaputra satyakuśalo avivartiyaśca |
arhaṃ vidhūtamalakleśa prahīṇakāṅkṣo kalyāṇamitraparipācita yaścaturthaḥ || 2.6 ||
佛子當住四補特伽羅是行大智行 一真實善法 二不退心 三應供 離垢 無煩惱 無求 四善友同等
Four kinds of persons are not alarmed by this teaching: Sons of the Jina skilled in the truths; saints unable to turn back, Arhats free from defilements and taints, and rid of their doubts; Those whom good teachers mature are reckoned the fourth kind.
四種行者不畏彼,知諦佛子不退轉,羅漢除垢斷懷疑,四善知識所攝持。
誰會對以上所說的意義恭敬呢?有四種行者,不畏懼剛剛所闡述的甚深意義。是哪四種行者呢?一是通曉甚深諦實義的佛子,也就是說見諦或者智慧純熟者,二是不退轉的大菩薩們,三是諸位聖者阿羅漢。以上這些補特伽羅遣除、滅盡了心的垢染進而對甚深意義斷除懷疑,這三者意樂圓滿。第四種雖然是初學者,但由於承侍過先前的如來而被如今能夠宣講真實般若的善知識所攝受。

癸三(修學者修學方式)分二:一、以不修學劣果方式而修學;二、以不修學諸法之方式而修學。
子一、以不修學劣果方式而修學:
evaṃ carantu vidu paṇḍitu bodhisattvo nārhaṃmi śikṣati na pratyayabuddhabhūmau |
sarvajñatāya anuśikṣati buddhadharme śikṣāaśikṣa na ya śikṣati eṣa śikṣā || 2.7 ||
大智菩薩如是行 不學聲聞及緣覺 樂學如來一切智 是學非學名為學
Coursing thus, the wise and learned Bodhisattva, Trains not for Arhatship, nor on the level of Pratyekabuddhas. In the Buddha-dharma alone he trains for the sake of all-knowledge. No training is his training, and no one is trained in this training.
明智菩薩如是行,不學羅漢緣覺地,為一切智學佛法,一無所學即為學。
通達三乘道位、了知究竟真諦無別平等一乘道理的明智菩薩,宣說如此行持萬法離邊平等一味,也與假立的法性(指名言法爾)互不相違,他不修學自己證得聲聞阿羅漢之地(指小乘八地),也不修學緣覺地。那在名言中修學什麼呢?唯一就是為了獲證一切種智,而隨學一切佛陀經行獲得的正法。如此一來,在勝義中,對所謂的學及與之相反的不學二者都不緣,對任何法一無所學,才是修學真實道。

子二、以不修學諸法之方式而修學:
na ca rupavṛddhiparihāṇiparigrahāye na ca śikṣati vividhadharmaparigrahāye |
sarvajñatāṃ ca parigṛhṇati śikṣamāṇo niryāyatī ya iya śikṣa guṇe ratānām || 2.8 ||
學不受色不增減 亦復不學種種法 攝受樂學一切智 若此功德出離者
Increase or decrease of forms is not the aim of this training, Nor does he set out to acquire various dharmas. All-knowledge alone he can hope to acquire by this training. To that he goes forth when he trains in this training, and delights in its virtues.
色增減取故非學,非執種種諸法學,學亦緣取一切智,定生此即喜德學。
色等染污與清淨所攝的一切法有增有減并且是所取的緣故,并非修學,因為所有這些法本不可得,自性清淨,為此照見勝義中是無增無減、無生無滅、永無所取等的自性本來真義而安住於無作等性中的菩薩行者,不以耽著執取或取受種種萬法而以加行修學,或者說以無緣的方式修學;內心(即意樂)以不分辨的方式緣取一切種智;以甚深方便智慧之道的功能,必定出生自己所求的究竟果位。具足這三種法,就是喜愛勝乘功德的菩薩們的修學方式。

辛二、(認清修學之有境般若)分四:一、宣說離一體異體;二、宣說無邊;三、宣說不可思議;四、宣說原本清淨。
壬一、宣說離一體異體:
rupe na prajña iti rupi na asti prajñā vijñāna saṃjña api vedana cetanā ca |
na ca eti prajña iti teṣa na asti prajñā ākāśadhātusama tasya na cāsti bhedaḥ || 2.9 ||
色非有智非無智 受想行識亦復爾 色性自性如虛空 平等無二無分別
The Facts of Existence Forms are not wisdom, nor is wisdom found in form, In consciousness, perceptions, feeling, or in will. They are not wisdom, and no wisdom is in them. Like space it is, without a break or crack.
色非智慧色無智,識想受行皆非智,此等中亦無有智,此同虛空無異體。
如果有人問:所謂的智慧波羅蜜多到底是怎樣的呢?色不是智慧波羅蜜多,因為這兩者不是一體之故;色中也不存在異體而住的智慧,因為另行存在的智慧不可得的緣故。同樣,識、想、受、行都不是智慧,這些當中也沒有不同他體的智慧。一切法的法性——基般若,既不可以說與色等是一體,也不可以說是他體。盡管智慧波羅蜜多這一法界,既不是與色等一體,也并非與色等是異體,然而在唯一它的本性中圓滿具足一切法,就如同虛空界一樣,縴塵許也不存在與獨一無二的法界截然分開的他體二法。其原因是:如果一切有法以外存在着不同他體的法性或法界,那麼就不是有法的法性了,絕不可能有不成為法界本體的法存在;如果色等有法與法界是一體,那麼只要見到色等有法就該現見真諦,而且世俗與勝義不可安立為他體,有諸如此類的過失。如經中說:“般若波羅蜜多,當從《須菩提品》中尋覓。‘帝釋,般若波羅蜜多,莫於色中尋覓,莫從色外尋覓,彼等法法相唯一,因為無相之故……’”

壬二、宣說無邊:
ārambaṇāna prakṛtī sa a(na)ntapārā sattvāna yā ca prakṛtī sa anantapārā |
ākāśadhātuprakṛtī sa anantapārā prajñā pi lokavidunāṃ sa anantapārā || 2.10 ||
妄想本性無彼岸 眾生之界亦復然虛空自性亦同然 智慧世間解亦爾
Of all objective supports the essential original nature is boundless; Of beings likewise the essential original nature is boundless. As the essential original nature of space has no limits, Just so the wisdom of the World-knowers is boundless.
所緣自性無有邊,有情自性亦無邊,虛空界性亦無邊,世間解智亦無邊。
所緣或所取的色等自性不偏住於“此”的緣故無有邊際;思量或執取它的有情自性也是法界的本體,而無有邊際;堪當表示法性的比喻虛空界的自性也無有邊際;證知這所有對境的世間解(即佛陀)的智慧也無有僅此為止的邊際。關於這一點,如經中云:“般若波羅蜜多廣大、無量、無邊……”一切法均成為法界之本體的緣故,法界包容一切,無邊無際,包含在其本性中的一切有法也不存在境的邊緣和時間的邊際,因此我們要認識到平等一味法性大清淨的這種自性。
壬三、宣說不可思議:
saṃjñeti nāma parikīrtitu nāyakena saṃjñāṃ vibhāviya prahāṇa vrajanti pāram |
ye atra saṃjñavigamaṃ anuprāpnuvanti te pāraprāpta sthita pāramite hu bhonti || 2.11 ||
智慧無色佛所說 離一切想到彼岸 若人得離諸想已 是人語意住真如
‘Perceptions’ - mere words, so the Leaders have told us; Perceptions forsaken and gone, and the door is open to the Beyond. Those who succeed in ridding themselves of perceptions, They, having reached the Beyond, fulfil the Teacher’s commandments.
導師說想是此岸,破想而斷趨彼岸,離想得此到彼岸,彼等安住佛經意。
什麼時候存在着有實、無實等相執之想,那麼在此期間就不超離世間,所以稱為此岸,這是導師善逝言說的。(如經中云:)“何時起想,彼時流轉。”所以,依靠妙觀察的智慧,破毀想和成為所緣的一切,進而斷除所有相執之想,那就趨向一切世間的彼岸。何人憑借這種道理,遠離一切所緣之想,得到超越分別心的這種法性,達到道的彼岸,他們即安住在佛陀經典的密意中。要知道:盡管他們已經安住在諸法自本體原本無生的離障自性中,但為了滅盡以顛倒想假立種種我和法的分別心染污,而憑借隨同法性的無分別智慧滅盡一切想,入定於真實際法界中,即是以無破無立的本性護持的究竟般若波羅蜜多。

壬四(宣說原本清淨)分二:一、有情為例之諸法原本真實清淨;二、證悟如是之功德。
癸一、有情為例之諸法原本真實清淨:
saci gaṅgavālukasamāni sthihitva kalpāṃ sattveti śabda parikīrtayi nāyako ’yam |
sattvasy’ upādu kutu bheṣyati ādiśuddho eṣā sa prajñavarapāramitāya caryā || 2.12 ||
彼人住世恒沙劫 不聞佛說眾生聲 眾生不生本清淨 是行最上般若行
If for aeons countless as the sands of the Ganges The Leader would himself continue to pronounce the word ‘being’: Still, pure from the very start, no being could ever result from his speaking. That is the practice of wisdom, the highest perfection.
設佛恆河沙數劫,住世普傳眾生音,本淨有情豈能生?此即行持勝般若。
假設堪為正量的佛陀善逝在恆河沙數劫中住世,普遍傳揚“眾生存在”的音聲,可是自本體原本住於無生清淨的自性中,有情又怎麼會存在或產生呢?諸法的法爾是一成不變的,要使它產生誰也無能為力。即便是佛陀宣說“有”,(菩薩們)尚且不行持有,更何況說其他人(說有)了?如此見到本來無生的意義,這就是行持最殊勝的般若波羅蜜多。我們應該依靠以上認清般若的這四個偈頌,受持超越心識行境的無二智慧之理,抉擇真正的甚深般若瑜伽。

癸二、證悟如是之功德:
evaṃ jino bhaṇati apratikūlabhāṇī yad ahaṃ imāya varapāramitāya āsī |
tada vyākṛto ’hu parāpuruṣottamena buddho bhaviṣyasi anāgata-adhvanasmin || 2.13 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śakraparivarto nāma dvitīyaḥ ||
佛說種種之語言 皆具最上般若義 過去佛為我受記 於未來世證菩提
Conclusion And so the Jina concludes his preaching, and finally tells us: “When all I said and did at last agreed with perfect wisdom, Then this prediction I received from Him who went before me:
‘Fully enlightened, at a future time thou shalt a Buddha be!'"
如來此述某一時,我隨說勝波羅蜜,爾時先佛授記我,未來之時得成佛。
釋迦牟尼如來,如此講述:“某一時,釋迦王我,隨時隨地隨應宣說這一最殊勝的般若波羅蜜多,獲得八地無生微妙法忍,當時,先前的佛陀授記我‘你於未來之時,得以成佛’”。往昔,在燃燈佛時代,我等大師成為婆羅門童子,名為童云,他在佛前撒五朵青蓮花,用金色發辮鋪設為墊。燃燈佛親口授記道:“婆羅門童子,你於未來之時無數劫,於此世界成佛,佛號釋迦牟尼。”在當時,那位婆羅門童子獲得了無生法忍以后依靠無緣的方式,不離開無有限量的佛陀之法,而得授記。諸佛為獲得無生法忍者授記,是一種自然規律。在那之前,即使在無量劫中承侍過無數佛陀,進而為遍知發心(即發無上菩提心),可是并沒有獲得授記,因為以往沒有得到隨時隨地安住於般若波羅蜜多的如此法忍。

[3. aprameyaguṇadhāraṇapāramitāstūpasatkāraparivarta]
持無量功德建塔品第三 無垢地攝持戒波羅蜜伽陀
Chapter III The Merit Derived from Perfect Wisdom
辛三(當攝集依彼之福德)分二:一、自受持等功德;二、為他講說等功德。
壬一(自受持等功德)分二:一、不受損害;二、攝集福德。
癸一、不受損害:
ya imāṃ grahīṣyati paryāpuṇatī sa nityaṃ prajñāya pāramita yatra caranti nāthāḥ |
viṣa vahni śastra udakaṃ na kramāti tasyo otāru māru na ca vindati mārapakṣo || 3.1 ||
若人常受持般若 所作上應諸佛行 刀劍毒藥水火等 乃至諸魔不能為
“One who will take up this Perfection of Wisdom, Wherein the Saviours course, and constantly study it; Fire, poison, sword and water cannot harm him, And also Mara finds no entrance, nor his host.
怙主行持此般若,何人恭敬而受持,毒刃火水不害彼,魔王魔眷亦無機。
怙主圓滿佛陀及佛子入定、后得行持的此般若波羅蜜多,任何善男子或善女人恭敬而受持經文,領會其義,由此身體不會遭受大苦厄,也就是說毒物、兵刃、烈火、洪火不能侵害他。此外,如毒般的耽著、如刃般的嗔恨、如火般的貪戀、如水般的愚痴也不能危害於他。對修道制造違緣的魔王波旬和魔方的所有惡劣眷屬,也都無機可乘,因為依靠法性力并受到佛菩薩及善法天神們所庇護的緣故。

癸二(攝集福德)分二:一、供養之功德;二、修學之功德。
子一、供養之功德:
parinirvṛtasya sugatasya kareyya stūpāṃ pūjeya saptaratanāmayu kaścid eva |
tehi prapūrṇa siya kṣetrasahasrakoṭyo yatha gaṅgavālikasamaiḥ sugatasya stūpaiḥ || 3.2 ||
若人於佛滅度後 建七寶塔以供養 如是圓滿千俱胝 佛剎恒沙等佛塔
Someone may for the Sugata who went to rest build Stupas, Made of the seven precious things, and worship them; Until thousands of kotis of fields are filled with these Stupas Of the Sugata, countless as the sands of the Ganges;
yāvanta sattva puna tāntaka kṣetrakoṭyo te sarvi pūjana kareyur anantakalpān |
divyehi puṣpavaragandhavilepanehi kalpāṃs triyadhvaparikalpa tato ’pi bhūyaḥ || 3.3 ||
眾生無邊千俱胝 以妙香華塗香等 供養三世無邊劫 所有功德之數量
And like him as many beings again as there are in endless kotis of fields, They all would do worship, without doing anything else, - With heavenly flowers and the best perfumes and unguents, - Let us reckon for aeons in the three periods, and still more than that:
yaś co imāṃ sugatamāta likhitva puste yata utpatī daśabalāna vināyakānām |
dhāreyi satkarayi puṣpavilepanehi kala puṇya bhonti na sa stūpi karitva pūjām || 3.4 ||
不及書寫於佛母 諸佛由此而得生 若受持讀誦供養 功德倍勝於佛塔
But if someone else had copied this book, the Mother of the Sugatas, From which come forth the Guides with the ten powers, Would bear it in mind, revere it with flowers and unguents, - An infinitesimal portion of his merit would have those who had given worship to the Stupas.
有者於佛滅度已,建七寶塔供養之,佛塔數等恆河沙,遍滿佛土千俱胝。
設若無邊俱胝剎,盡其所住眾有情,唯以天花香塗香,三時劫或過彼供。
於生導師之十力,佛母經函誰繕寫,系帶供奉花塗香,造塔供養福不及。
有些人,用佛陀涅槃后的舍利裝藏,建造佛塔,從結緣的殊勝對境的角度而言功德利益頗巨。而且是用吠琉璃、紅珍珠、冰珠石、綠玉、水晶、黃金、白銀之類的七寶材料造成的佛塔(佛塔所用材料的特點),并供養它。(數量眾多的特點:)所建的佛塔數量等同恆河沙數,遍滿千俱胝數佛陀剎土。如果用假設的比喻來說明,(作者的特點:)設使無邊俱胝的剎土中,盡其所居住的所有眾生,他們其余事一概不做,唯一供養天花、香、塗香(供品的特點),每一晝夜,三時連續不斷,曆經數劫或超過劫數作供養,那顯然有無量福德,然而對於出生導師如來的十力等無與倫比功德的諸佛之母,也就是宣講無二智慧及善巧方便的此經函,誰人繕寫,帶在身邊,供奉花、塗香,哪怕只是偶爾的時間這樣做,前面造塔后供養的福德也比不上它百千俱胝那由他等之一的數目、部分、比喻和因。

子二(修學之功德)分三:一、修學般若而生有寂安樂之理;二、修學般若舍利得供養等之理;三、修學般若成為超越其余善根波羅蜜多之理。
丑一(修學般若而生有寂安樂之理)分二:一、宣說意義;二、詮說其比喻。
寅一(宣說意義)分二:一、產生寂滅安樂;二、產生有寂安樂之理。
卯一、(產生寂滅安樂)分二:一、產生一般寂滅安樂之理;二、產生寂滅果位三世佛之理。
辰一、產生一般寂滅安樂之理:
mahavidya prajña ayu pāramitā janānāṃ dukhadharmaśokaśamanī pṛthusattvadhātoḥ |
ye ’tīta ye ’pi ca daśaddiśa lokanāthā ima vidya śikṣita anuttaravaidyarājāḥ || 3.5 ||
大明般若諸佛母 能除苦惱徧世界 所有三世十方佛 學此明得無上師
Perfect Wisdom a Great Lore This Perfection of Wisdom of the Jinas is a great lore, Appeasing dharmas making for sorrow and ill in many a world of beings. The Saviours of the World in the past, and in the future, and those [now] in the ten directions, They have, by training in this lore, become the supreme physicians.
佛此般若大明咒,能滅有情眾憂苦。
佛陀的此般若波羅蜜多,是大明咒或無上明咒,其中所謂的“明咒”由梵語“曼札”引申出來,是以明、知輕而易舉救護的意思。這樣的明咒方便勝過一切,為此說“大”。因為依靠她,能永久滅除凡屬眾多無量有情界的一切心里憂傷和身體的痛苦。

辰二(產生寂滅果位三世佛之理)分二:一、成為過去現在佛母之理;二、成為未來佛母之理。
巳一、成為過去現在佛母之理:
過去十方世間怙,學此明咒成藥王。
過去十方世間的怙主,現在住世的他們均是通過學修這一大明咒、無等等咒而成為無余除去一切眾生身心苦楚的無上藥王。
巳二、成為未來佛母之理:
ye vā caranti cariyāṃ hitasānukampām iha vidyaśikṣita vidu spṛśiṣyanti bodhim |
ye saukhya saṃskṛta asaṃskṛta ye ca saukhyā sarve ca saukhya prasutā itu veditavyāḥ || 3.6 ||
行般若行利有情 使學大智證菩提 有為無為諸快樂 一切樂從般若生
And [also] those who course in the practice of pity and concern for the welfare of others, They, the wise, by having trained in this lore, will experience enlightenment. Those who have conditioned happiness, and those who have unconditioned happiness, All their happiness should be known as having issued from this.
行利心懷慈悲行,學此明咒智證覺。
對於一切眾生,行為上予以利益、心里懷着慈悲而奉行普賢行為的諸位菩薩,也修學這一般若波羅蜜多大明咒,那些智者將在未來時,證得無上大菩提,也就是得以成佛。

卯二、生有寂安樂之理:
當知有為無為樂,一切安樂由此生。
我們應當了知,有為輪回的安樂和無為解脫的安樂,也就是說輪回涅槃的一切安樂都是由萬法的根本或心臟般的此般若波羅蜜多中產生。

寅二(詮說其比喻)分二:一、以地比喻說明產生一切功德之理;二、以轉輪王比喻說明一切功德隨行於此。
卯一、以地比喻說明產生一切功德之理:
bījāḥ prakīrṇa pṛthivīsthita saṃbhavanti sāmagri labdhva viruhanti anekarupāḥ |
yāvanti bodhiguṇa pāramitāś ca pañca prajñāya pāramita te viruhanti sarve || 3.7 ||
譬如大地植諸種 得和合生種種色 五波羅蜜及菩提 皆從般若所生出
Perfect Wisdom and the Other Five Perfections Gems exist potentially scattered in the earth, And, when conditions are favourable, they grow in great variety: All the qualities of enlightenment [that are in] the five perfections, They all grow from the perfection of wisdom.
種播於地將出生,得以聚合生眾色。五度菩提諸功德,此等皆由般若生。
成為道果一切功德之根本的比喻是怎樣的呢?猶如種子播植於地上,將長出綠苗等,它們各自因緣得以聚合,就會生出眾多的色法。同樣,五波羅蜜多道和菩提果的一切功德,也都是由般若波羅蜜多中產生,如果布施等以三輪無分別智慧攝持,那麼就成為真實道,它與究竟的果這兩者成立無則不生的關系。此外,依靠證悟真如的智慧成就一切種智,依靠這一智慧正確無誤宣說因果的所有法,由此將直接或間接出生一切善根。

卯二、以轉輪王比喻說明一切功德隨行於此:
yenaiva rāja vrajate sa ha cakravartī tenaiva sapta ratanā balakāya sarve |
yenaiva prajña iya pāramitā jinānāṃ tenaiva sarvaguṇadharma samāgamanti || 3.8 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām aprameyaguṇadhāraṇapāramitāstūpasatkāraparivarto nāma tṛtīyaḥ ||
又如輪王出行時 七寶四兵為導從 若依佛母最上行 一切功德法集聚
Wherever, we know, the Universal Monarch may travel, There is all the army of all the seven precious things: Wherever there is this perfection of wisdom of the Jinas, There also all dharmas of good quality are brought along.
輪王常由何道行,七寶四兵經彼道,如來般若從何行,諸功德法隨彼行。
再比如,轉輪王常常從哪條道路行進,輪王七寶及四兵(即四種軍隊)也行經那條道路,同樣,如來的此般若波羅蜜多在行者相續或道位哪里存在或由經何處往行,那麼作為因的三輪清淨的所有善根和作為果法的道果一切功德法也將隨之而行,也就是說,證悟般若中能攝集、增上一切白法,并臻至究竟。
[4. Guṇaparikīrtanaparivarta]
功德品第四 發光地攝忍辱波羅蜜伽陀
Chapter IV Relative Value of Relics and Perfect Wisdom
丑二(修學般若舍利得供養等之理)分二:一、真實宣說;二、以比喻說明其理由。
寅一、真實宣說:
śakro jinena paripṛcchitu praśnamāhu saci gaṅgavālikasamā siya buddhakṣetrāḥ |
jinadhātu sarvi paripūrita cūḍibaddhā imam eva prajñavarapāramitāhu gṛhṇe || 4.1 ||
帝釋有疑問佛曰 恒河沙數等佛剎 佛界圓滿如芥子 能受佛剎般若力
Asked a question by the Jina, Sakra answered: “If I could have Buddhafields like the sands of the river Ganges, All of them filled to the top with the relics of the Jinas: Nevertheless I would still take this wisdom, the foremost of the perfections.
帝釋提問請佛答,設若恆河沙佛剎,盈滿如來之舍利,然我取受此般若。
帝釋天提出疑問請求佛陀答復,釋帝問:“假設等同恆河沙數的佛陀剎土中,都密密麻麻盈盈充滿了佛陀的舍利,但是舍利與繕寫般若經函作為兩部分,您選取其中何者?”佛答:“帝釋,我取受此繕寫般若經函。”

寅二、以比喻說明其理由:
kiṃ kāraṇaṃ na mi śarīri agauravatvaṃ api tū khu prajñaparibhāvita pūjayanti |
yatha rājaniśrita naro labhi sarvi pūjāṃ tatha prajñapāramitaniśrita buddhadhātuḥ || 4.2 ||
如是了知般若已 此界云何不供養 譬如人王人所重 住般若者合亦爾
For what reason? It is not that I lack in respect for the relics, But they are worshipped because they are fostered by wisdom. Just as every man who is supported by the king gets worship, Just so the Buddha-relics, because they are supported by the perfection of wisdom.
我非不敬舍利子,般若燻修成應供,如依王人受敬重,佛陀舍利依般若。
如果問:為什麼將對其供養等能出生無盡福德的許多舍利置之一旁,而偏偏取受此般若波羅蜜多呢?
(佛言:)我并不是不恭敬佛舍利子,我恭敬舍利卻取受般若的原因是,由於般若燻修才使那些舍利成為應供處,猶如依靠國王的人們也得到別人敬重一樣,佛陀的舍利有着巨大功德是依靠般若波羅蜜多才成為如此的。

maṇiratna sarvi guṇayukta anarghaprāpto yasmiṃ karaṇḍaki bhave sa namasyanīyaḥ |
tasyāpi uddhṛta spṛhanti karaṇḍakasmiṃ tasyaiva te guṇa mahāratanasya bhonti || 4.3 ||
佛界般若摩尼寶 具一切德價無比 經函安處經有無 供養悉獲寶功德
Simile of the Wishing Jewel A precious gem, in possession of all qualities, priceless, The basket in which it may be, should be paid homage to; Even when it has been taken out, the basket continues to emit its radiance: Such are the qualities of that gem.
具德無價摩尼珠,置於何篋應禮敬,取出亦於篋愛重,彼等功德即寶珠。
如果問:那麼,佛陀滅度以后現在已遠離行持(般若)的緣故,怎麼會由般若的威力,舍利成為應供養處呢?具有賜予所欲的一切功德、無價之寶的摩尼珠,裝在秘篋等任何器皿里,那個器具就成了世間應禮處。即便寶珠已從中取出,可是對於先前放寶物的秘篋,人們依舊認為這是放摩尼寶珠的器具,所以與眾不同,而歡喜愛重,那個器具得到這些功德,實際上就是摩尼寶珠的功德。

emeva prajñavarapāramitāguṇāni yannirvṛte ’pi jinadhātu labhanti pūjām |
tasmā hu tān jinaguṇā(n) parighettukāmo so prajñapāramita gṛhṇatu eṣa mokṣo || 4.4 ||
佛滅供養於舍利 不及供養於般若 若樂受持供養者 是人速得證解脫
Just so it is with the qualities of wisdom, the foremost perfection, Which gain worship for the relics of the Jina even after he has gone to rest. Therefore let him who wants to win the Jina-qualities Take up the perfection of wisdom. She is the liberation.”
如是依勝般若德,佛滅舍利得供養,由此誰欲持佛德,應取般若此解脫。
同樣,依靠般若的最上珍寶的功德,盡管佛陀已經滅度,然而器具般的舍利子也受到供養。正是由於這種原因,任何人滿懷歡喜,希望受持佛陀的無量功德,理應取受此般若波羅蜜多,這就是能解脫一切相之束縛和障礙、最無上的解脫本體。

丑三(修學般若成為超越其余善根波羅蜜多之理)分二:一、宣說布施等一理;二、宣說其比喻。
寅一、宣說布施等一理:
pūrvaṃgamā bhavatu dānu dadantu prajñā śīle ca kṣānti tatha vīrya tathaiva dhyāne |
parigrāhikā kuśaladharma-avipraṇāśe ekā ca sā api nidarśayi sarvadharmān || 4. 5 ||
首行布施波羅蜜 次戒忍進及禪定 受持善法不可壞 彼一一生一切法
Perfect Wisdom and the Other Five Perfections [The Lord then said:] “Wisdom controls him who gives gifts, And also morality, patience, vigour and concentration. She takes hold of the wholesome dharmas so that they may not be lost. She alone is also the one who reveals all dharmas.
布施前行即智慧,戒忍精進禪亦爾,為善不損故攝持,此示諸法唯一理。
發放布施的前行,即是智慧,也就是說必須要以三輪無緣的智慧攝持,戒律、安忍、精進、禪定也都是如此。為什麼呢?為了使布施等一切善法不被有緣所染而損耗以至成為有寂一邊的因,故而攝持為普皆清淨的波羅蜜多本性。這種智慧能指示布施等萬法於無緣的本性中平等一味的唯一道理。

寅二、宣說其比喻:
yatha jambudvīpi bahuvṛkṣasahasrakoṭī nānāprakāra vividhāśca anekarūpāḥ |
na vi chāyanānatu bhaveta viśeṣatāpi anyatra chāyagatasaṃkhya prabhāṣamāṇā || 4.6 ||
如閻浮提種種樹 百千俱胝無數色 雖一一樹影皆別 無量影同一名攝
Simile of the Shadows There are in Jambudvipa many thousands of kotis of trees, Of different species, manifold and different in form; And yet there would not also be a difference between their shadows, But when one speaks they are all equally reckoned as shadows:
emeva pañca imi pāramitā jinānāṃ prajñāya pāramita nāmatayā bhavanti |
sarvajñatāya pariṇāmayamāṇa sarve ṣaḍapīha ekanayam archati bodhināmā || 4.7 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ guṇaparikīrtanaparivarto nāma caturthaḥ ||
五波羅蜜五名異 般若波羅復一名 一切迴施為菩提 一味同歸菩提名
Just so do these five perfections of the Jinas Have their name from the perfection of wisdom:
When they are being turned over into all-knowledge, The name of enlightenment provides one single principle for all the six of them.
如贍洲樹千俱胝,不同種種多形色,唯說樹影之一名,影無種種無差別。
佛陀此五波羅蜜,亦得般若之名稱,為遍知果普回向,六度一味歸菩提。
布施等其余所有善法於般若波羅蜜多自性中一味一體的道理,以比喻來說明,譬如贍部洲的檀香、沉香等各不相同的所有樹木多達數千俱胝,盡管這些樹木的色、香等有種種不同差別,枝干花果等有多種形色,然而它們的影子只叫樹影這一個名稱。作為影子,并不是像樹一樣有種種顏色、芬芳等,從影子本身的側面,并不存在各自樹木迥然有別的現象。與此比喻相同,如來之道五波羅蜜多,如果以證悟真如的智慧攝持,這一切也都將獲得般若的名稱,歸屬於出世間波羅蜜多之列,這是由於智慧的原因,所有這些道於現空無別(即遍具殊勝之空性)的本性中成為一體。不僅僅是道位,而且所有善根倘若為了遍知佛果而普皆回向,就好似匯入海中的水一樣,所有六度都將同歸於所有善根之果——圓滿菩提中,變成一味一體,於現空無別的果位智慧法身中任運自成。
[5. Puṇyaparyāyaparivarta]
福量品第五 焰慧地攝精進波羅蜜伽陀
Chapter V The Counterfeit and the True Perfection of Wisdom
壬二(為他講說等功德)分二:一、如何講說之方式;二、如是宣講之功德。
癸一(如何講說之方式)分二:一、傳講所斷假般若之方式;二、宣講所取真實般若之方式。
子一、傳講所斷假般若之方式:
saci rūpa saṃjña api vedana cetanāyāṃ cittaṃ anitya pariṇāmayi bodhisattvo |
pra(ti)varṇikāya carate aprajānamāno na hi dharma paṇḍita vināśa karoti jātu || 5.1 ||
彼色受想行識等 菩薩觀照悉無常 各各現行而不知 非法非生智者見
When a Bodhisattva [falsely] reveals form, perception, feeling, will, Or thought as impermanent [claiming that they are destroyed], - In the counterfeit [perfection of wisdom] he courses, considering not wisely; Because the learned never effect the destruction of a dharma.
菩薩若本未盡知,宣說色想受行識,無常行持假般若,智者永不壞諸法。
某位菩薩,假設自己原本明明沒有完全了知所說的甚深離戲般若義的道理,而宣講色想受行識五蘊是無常、苦、單單的人無我和相似的空性,聲稱“這就是最殊勝的般若波羅蜜多”,實際上他是在行持形象的般若或者虛假、相似的般若,不符法性而講說,就唐捐了勝乘的密意。而一五一十證悟般若義的諸位智者,永遠不會失去或毀壞佛陀甚深智慧安立的諸法本義以及由文字無誤開示的甚深如來教。

子二、宣講所取真實般若之方式:
yasmin na rūpa api vedana cāpi saṃjñā vijñāna naiva na pi cetanayopalabdhiḥ |
anupādu śūnya na ya jānati sarvadharmān eṣā sa prajñavarapāramitāya caryā || 5.2 ||
無色無受想行識 是法無得復無生 了知一切法皆空 是名最上般若行
Wherein of form, of feeling, or perception, Or consciousness, or will there is no apprehension: By the method of emptiness and non-production [he] cognizes all dharmas. This is the practice of wisdom, the foremost perfection.
非色非受不緣想,不緣行識盡了知,萬法無生空性理,此即行持勝般若。
某位說法者,不耽著色,同樣不是受、不緣想,也不緣於行和識,而徹底了知色等法的本體與其差別法——無常等為例的輪涅一切法本來無生空性、超離分別行境的道理,并為他眾如此宣說,這就是在行持最殊勝的般若波羅蜜多。

癸二(如是宣講之功德)分二:一、宣說真般若之功德;二、彼之原因。
子一、宣說真般若之功德:
yāvanti gaṅganadivālikatulyakṣetre tāvanti sattva arahanti vineya kaścit |
yaś caiva prajña ima pāramitā likhitvā parasattvi pustaku dadeya viśiṣṭapuṇyaḥ || 5.3 ||
如化恒沙等佛剎 諸眾生證羅漢果 若能書寫此般若 令他受持功德勝
Perfect Wisdom Greater Than Any Other Spiritual Gift If someone would discipline in Arhatship as many beings As there are in fields equal to the sands of the river Ganges: And if someone else, having copied this perfection of wisdom, Would give the book to another being, - his would be the more distinguished merit.
有化恆河沙數剎,眾生皆證羅漢果,書此般若經函贈,最上有情福更勝。
有些補特伽羅調化恆河沙數一切剎土中居住的所有眾生,使他們都證得阿羅漢果位;另有任何行者繕寫此般若立成文字,而將經函奉贈給通達般若意義并能為他眾傳講的菩薩——“最上有情”,那麼這一福德與前者相比,更為超勝。

子二(彼之原因)分二:一、真實原因;二、以比喻說明。
丑一、真實原因:
kiṃ kāraṇaṃ ta iha śikṣita vādiśreṣṭhā gamayanti dharma nikhilāniha śūnyatāyām |
yāṃ śrutva śrāvaka spṛśanti vimukti śīghraṃ pratyekabodhi spṛśayanti ca buddhabodhim || 5.4 ||
如佛修行云何學 信重般若諸法空 速證聲聞及緣覺 乃至無上正覺尊
For what reason? The supreme Teachers, trained in this, Make all dharmas intelligible in this emptiness. When they have learned that the Disciples speedily experience their own kind of emancipation, Others experience Pratyekabuddha-enlightenment, others again the Buddha-enlightenment.
因說第一修學此,能宣諸法此空性,聞彼聲聞速解脫,證得獨覺佛菩提。
如果有人問:如此福德超勝的原因何在呢?因為堪為說法第一的那些菩薩,修學此正道,進而能宣講諸法為空性的這一大乘,當聽聞空性的道理之后,智慧淺薄者,也理解了“色如泡如沫……”由此聲聞種姓者也迅速從輪回中得解脫;中等根基者現見緣起義而證得獨覺菩提;利根者將證悟到萬法平等性而獲得佛陀菩提。

丑二(以比喻說明)分二:一、以苗芽比喻略說;二、以太陽與龍王之比喻廣說。
寅一、以苗芽比喻略說:
asato ’ṅkurasya drumasaṃbhavu nāsti loke kuta śākhapatraphalapuṣpaupādu tatra |
vina bodhicitta jinasaṃbhavu nāsti loke kuta śakrabrahmaphala śrāvakaprādubhāvaḥ || 5.5 ||
世間無種不生樹 枝葉華果悉無有 無佛誰指菩提心 亦無釋梵聲聞果
Importance of the Thought of Enlightenment Where there is no sprout, there can in the world be no tree. How can therein be the production of branches, leaves, fruits or flowers? Without the aspiration for enlightenment there is no possibility of a Jina in the world. How then could Sakra, Brahma, fruit and disciples manifest themselves?
無芽世上不生樹,枝葉花果豈能出?無菩提心世無佛,焉生帝梵聲聞果?
比如,沒有苗芽,世上本來就不會生長樹木,既然樹不存在,那它的枝葉花果又豈能生出?不會生出的。同樣,如果沒有佛母(般若)中所宣說猶如苗芽般的勝義與世俗菩提心,那麼世間原本就不會有樹木般的佛陀出現。假設沒有佛陀,那又怎麼會產生如同枝葉般的帝釋梵天與聲聞這些佛陀說法的果呢?因為因不存在的緣故。

寅二(以太陽與龍王之比喻廣說)分二:一、以同品喻太陽詮表;二、以異品喻龍王詮表。
卯一、以同品喻太陽詮表:
ādityamaṇḍalu yadā prabhajāla muñcī karmakriyāsu tada sattva parākramanti |
tatha bodhicitta sada lokavidusya jñāto jñānena sarvaguṇadharma samāgamanti || 5.6 ||
如日舒光照諸天 普使成就種種業 佛智菩提心亦然 從智生諸功德法
When the orb of the sun sends forth a multitude of light, Then beings exert themselves in doing their work: So, when the thought of enlightenment has come into being for the sake of knowing the world, Through its cognition all the dharmas of quality are assembled.
何時日輪光芒照,爾時眾生勤行事,智為慧生菩提心,依智眾具功德法。
什麼時候太陽高掛,光芒普照或放射十方,當時所有眾生都勤勤懇懇做各種各樣的事,同樣,如果智者們為了獲得如來般若波羅蜜多遍知智慧於世間發起、生起願行菩提心,那麼從中就會出生如來無上智慧的果。依靠這一智慧無誤照見一切所知,從而向一切所化有情放射出能打開智慧的正法光芒,使一切眾生擁有暫時和究竟的一切功德法。

卯二、以異品喻龍王詮表:
yatha nopatapta asato bhujagādhipasya kuta nadyaprasravu bhavediha jambudvīpe |
asatā nadīya phalapuṣpa na saṃbhaveyuḥ na ca sāgarāṇa ratanā bhavi naikarūpāḥ || 5.7 ||
如無熱池無龍主 即無河流閻浮提 無河華果悉不生 亦無大海種種寶
If there were no Chief of the Serpents in his Anavatapta [Lake], How could there be here in Jambudvipa a flowing along of the rivers? And if there were no rivers, fruits and flowers could not possibly be, And there would also be no manifold jewels in the oceans.
tatha bodhicitta asatīha tathāgatasya kuta jñānaprasravu bhavediha sarvaloke |
jñānasya co asati nāsti guṇāna vṛddhiḥ na ca bodhi sāgarasamā na ca buddhadharmāḥ || 5.8 ||
世間無佛無大智 無智功德不增長 亦無佛法諸莊嚴 無菩提海等等寶
So, if there were no thought of enlightenment, how could there be The flowing along of the cognition of the Tathagata in all these worlds? And if there is no cognition, there can be no growth of the virtues, No enlightenment, nor the oceanlike dharmas of the Buddha.
如無熱海無龍王,此贍洲河豈能流?無河不生花及果,亦無大海眾寶色。
無菩提心善逝智,一切世間豈能生?無智無德無菩提,如海佛法亦成無。
比如,無熱惱海中若沒有龍王,那麼這個贍部洲依靠龍王威力所生的百川怎麼能流淌?不會流淌。倘若沒有江河,就沒有溼度,由此不會生出所有花、果。此外,水源頭與支流相遇而形成的大海奇珍異寶各不相同的眾多形色,也都不復存在。與此比喻相同,這個世界上,假設沒有猶如龍王般的兩種菩提心雙運的空性大悲藏,那麼能使菩提種子得以增長等、猶如河流般的一切善逝的智慧在所有世間中又豈能產生?不該產生。如果無有河流般的智慧,那麼也就不存在依其講經說法,一切所化眾生通過聽聞等而行持、增長成為增上生、決定勝之因好似美花般善妙功德的情況,倘若不具備這一點,也就不會有三菩提的果。如同充滿珍寶的大海般十力等不可估量的佛陀之法都將化為烏有。可見,如果具備空性大悲藏二諦無別的菩提心寶,那麼道果的一切功德也隨之具足,假設菩提心寶不存在,則其余一切也就不復存在。所以,唯一的它是一切白法的根本。

辛四(相續中生起般若自性之法)分二:一、后得所為;二、入定修法。
壬一(后得所為)分三:一、增福之因——隨喜;二、不損福之因——回向;三、日益增上之因——勝解。
癸一(增福之因——隨喜)分二:一、宣說菩薩隨喜之功德;二、宣說隨喜與回向共同之基。
子一(宣說菩薩隨喜之功德)分二:一、比喻;二、意義。
丑一、比喻:
yāvanti loki kvaci jotikaprāṇabhūtā obhāsanārtha prabha osarayanti sarve |
varasūryamaṇḍalaviniḥsṛta ekaraśmī na kalā pi jyotikagaṇe siya sarva-ābhāḥ || 5.9 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ puṇyaparyāyaparivarto nāma pañcamaḥ ||
譬如世間螢有光 一切螢光集一處 比日一光照世間 微塵數分不及一
The Sun and the Firefly If all the light-emitting animals everywhere in this world Would, for the purpose of illumination, shed light: One single ray, issued from the orb of the sun, outshines them all, And infinitesimal would be all the luster of the hosts of light-emitting animals.
此世能明諸含識,為照亮故放光芒,日輪一光最至上,能明群光皆不及。
在這個世界上,能明的發光體流星、燈盞等,及螢火蟲、持燈者等所有含生,為了照亮諸方的緣故,片面性放出各自身體和物體的所有光芒,而太陽的唯一光芒一經放射,是超群絕倫,而能明群體的其余所有光,通通比不上太陽照亮和普及的情形。
[6. Anumodanāparivarta]
隨喜功德品第六 難勝地攝定波羅蜜伽陀
Chapter VI Supreme Merit of Dedication and Jubilation
丑二、意義:
yāvanti śrāvakagaṇāḥ prasavanti puṇyaṃ dānaṃ ca śīlamapi bhāvanasaṃprayuktam |
sa hi bodhisattva anumodana ekacitte na ca sarvaśrāvakagaṇe siya puṇyaskandho || 6.1 ||
所有聲聞眾功德 布施持戒觀照行 不及菩薩發一心 隨喜福蘊之少分
However much merit the hosts of Disciples may beget, Associated with giving, morality, and [meditational] development: But if a Bodhisattva rejoices with one single thought, There would [by comparison] be no mass of merit in all the hosts of the Disciples.
所有聲聞施持戒,修行所生福德資,菩薩一念隨喜心,聲聞眾福不可比。
正如剛剛講的比喻一樣,所有聲聞眾雖然盡其所有布施、持戒及修行產生福德三事的資糧,可是與菩薩的一念隨喜心相比,聲聞眾的福德不及它的一分,因為聲聞的善根不管有多麼巨大,也是所緣行相狹隘、分別念垢不淨,沒有以善巧方便的回向攝持,以至於果微乎其微。

子二、宣說隨喜與回向共同之基:
ye buddhakoṭiniyutā purimā vyatītā ye vā anantabahukṣetrasahasrakoṭayaḥ |
tiṣṭhanti ye ’pi parinirvṛta lokanāthā deśanti dharmaratanaṃ dukhasaṃkṣayāya || 6.2 ||
所有俱胝那由他 無邊佛剎千俱胝 過去現在佛說此 法寶為斷一切苦
The Range of Jubilation If we take the niyutas of kotis of Buddhas, who have gone by in the past period of time, And those who just now abide in endlessly many thousands of kotis of Buddha-fields; And also those Saviours of the world who, having gone to Parinirvana, Will demonstrate the jewel of Dharma for the sake of the complete extinction of suffering;
prathamaṃ upādu varabodhayi cittupādo yāvat su dharmakṣayakālu vināyakānām |
ekasmi tatra ciya teṣa jināna puṇyaṃ saha yukta pāramita ye ’pi ca buddhadharmāḥ || 6.3 ||
以功德施佛菩提 菩薩之施皆無相 先發最上菩提心 至成正覺及入滅
If we consider the merit of those Jinas during the period Beginning with the first production of the thought of the foremost enlightenment, Until the time of the extinction of the good Dharma of the Guides, And the dharmas connected with the perfections, and also the Buddha-dharmas,
yaś caiva buddhatanayāna(ca) śrāvakāṇāṃ śaikṣa aśaikṣa kuśalāsrava nāsravāśca |
paripiṇḍayitva anumodayi bodhisattvo sarvaṃ ca nāmayi jagārthanidāna bodhi || 6.4 ||
彼量所有佛功德 咸成方便波羅蜜 及彼聲聞學無學 有漏無漏諸善法
菩薩等一普迴施 當為世間證菩提
And also the merit of the offspring of the Buddhas, and of the Disciples, Be they in training or adepts, with outflows or without, - Having heaped it all up, the Bodhisattva rejoices at it, And turns it all over to the enlightenment which is linked with the weal of the world.
先佛俱胝那由他,住千俱胝無邊剎,離憂世間諸怙主,為滅痛苦示寶法。
初發殊勝菩提心,至諸導師妙法盡,期間如來諸福德,具波羅蜜佛陀法,
佛子聲聞學無學,有漏無漏之善法,菩薩集已作隨喜,利生回向大菩提。
過去時,先前的佛陀俱胝那由他數,安住於無量眾多千俱胝的剎土中,以此為例,過去的無數佛陀,超離輪回的憂苦(即涅槃)而堪為世間的一切怙主,現今住世,為了滅盡痛苦,而開示珍寶正法。對於所有佛陀都是最初發殊勝菩提心,自相續中生起以來,直至諸位導師的妙法隱沒、窮盡,這期間的那些如來所有意樂發心的福德,行為上具足六波羅蜜多,獲得十力等佛陀之法的果,此外一切佛子菩薩以及聲聞緣覺一切有學無學、有漏無漏的善法,某位菩薩,用自己的心觀想合集為一,隨后發自內心作隨喜,并發無上菩提心,也就是為了成辦利益無邊眾生之因、獲證無上大菩提,而把自他的這一切善根歸集一處作回向。世俗中,緣於真實回向的對境,懷着希求心,如同射箭般能夠轉變善根,就是回向的本體。

癸二(不損福之因——回向)分二:一、真實回向;二、如是回向之功德。
子一(真實回向)分二:一、以勝義無緣方式回向;二、世俗中隨學佛陀之回向。
丑一(以勝義無緣方式回向)分二:一、分說所遮、所行之回向;二、宣說彼二之攝義及比喻。
寅一(分說所遮、所行之回向)分二:一、所遮有緣之回向;二、所行無緣之回向。
卯一、所遮有緣之回向:
pariṇāmayantu yadi vartati cittasaṃjñā tatha bodhisattvapariṇāmana sattvasaṃjñā |
saṃjñāya dṛṣṭisthitu citta trisaṅgayukto pariṇāmitaṃ na bhavatī upalabhyamānam || 6.5 ||
菩薩施已不住心 住心即名眾生相 有見有念名著相 非是菩薩之迴施
True and False Turning over When in one who turns over there proceeds the perception of a thought, Or if the turning over of the perception of enlightenment involves the perception of a being: Established in perception, false views, and thought, it is tied by the triple attachment. It does not become turned over to those who apprehend it.
回向設若心起想,覺想回向眾生想,想故住見心著三,有緣非入普回向。
對於回向,假設能回向的心中生起實執之想,對所回向之處的菩提,也有耽著之想,對回向對境的眾生也有想,那麼由於被耽著之想束縛的緣故,就是處於有緣的見解中,這種心因為具有實執貪著回向之三輪的有緣法,為此并非入於正確無倒自性的普皆回向,所以不能歸屬於清淨回向之列。

卯二、所行無緣之回向:
saci eva jānati nirudhyati kṣīṇadharmā taccaita kṣīṇa pariṇāmayiṣyanti yatra |
na ca dharma dharmi pariṇāmayate kadācit pariṇāmitaṃ bhavati eva prajānamāne || 6.6 ||
如是施非無相施 是法當知有滅盡 若作非法非施心 乃可得名為迴施
But when he thus cognizes: These dharmas are extinct and stopped, And wherein they are turned over, that is also extinct; Nor is ever anywhere a dharma turned over into a dharma: Then it does become turned over in one who thus considers wisely.
如是此法即滅盡,回向之處彼亦盡,知不以法回向法,徹知此理乃回向。
假設與有緣的那種回向方式截然相反,如此所回向的善法、能回向的心、誰回向什麼的此法,在世俗中是剎那性而泯滅,自然窮盡。回向之處的菩提,它也不是與前(回向)同時產生而會窮盡或者不復存在。勝義中,所回向、能回向與回向這三法既不成立是剎那也不成立是微塵法,因此自本體無生或者本來滅盡,因為不曾存在的緣故。倘若通達了勝義中永遠不能以法回向於法或者無所回向的道理,那麼就不會貪執回向的三輪,而以完全了知此理的智慧攝持,才稱得上是正確的普皆回向。

寅二、宣說彼二之攝義及比喻:
saci so nimitta kurute na ca mānayāti atha ānimitta pariṇāmita bhonti bodhau |
viṣasṛṣṭa bhojanu yathaiva kriyāpraṇīto tatha śukladharmaupalambha jinena ukto || 6.7 ||
作有相施非真施 無相迴施證菩提 如上妙食雜毒藥 自法著相亦如是
When he makes a sign, he does not turn over [to enlightenment], But if [he turns to it as] the signless, [that] becomes turned over into enlightenment. Just as though food mixed with poison were good to cat, So has the taking of pure dharmas as a basis been spoken of by the Jina.
執相彼非真回向,無相菩提真回向,如吃雜毒上等食,佛說緣白法亦爾。
總而言之,盡管以回向於什麼等三法作為對境,懷着希求心而回向,但必須要了知它是世俗如幻的道理。設若對於三法執著相而作回向,那麼它就不是真正的回向,倘若了知那三法無相的自性而回向,那才是為菩提而真實回向。如同吃了雜毒的上等食品,那麼美食也被毒所侵害。佛陀說:以實執之想緣於白法也與雜毒之食一樣。

丑二、世俗中隨學佛陀之回向:
tasmā hu nāmapariṇāmana śikṣitavyā yatha te jinā kuśala eva prajānayanti |
yajjātiyo ’yaṃ prabhavo yadalakṣaṇaṃ ca anumodamī tatha tathā pariṇāmayāmi || 6.8 ||
是故迴施應當學 如佛眾善悉當知 若生若相若威力 悉皆隨喜而迴施
Therefore thus should one train in turning over: As the Jinas wisely know that wholesome [root], - Its class as it is, its origins as they are, its characteristics as they are, - Thus do I rejoice [in that wholesome root], thus do I turn [it] over.
故當如是學回向,依佛洞悉善行相,如此出生如此相,隨喜如此普回向。
由於回向有真回向與不是真回向的情況,所以認識到如是功德和過失以后應當修學回向。依照佛陀所通達或洞悉隨喜、回向的無誤善法是“如此這般”的行相,也就是說在世俗中回向的本體是這樣:於名言中從中如此無欺產生果,這些在勝義中是如此無緣的法相。總之,心里想按照完全領悟二諦無別之自性的佛陀怎麼隨喜和回向,我也與之相同這般欣然隨喜,如此普皆回向,即是依照諸佛如何回向而回向。所以,盡管自己不知到底該怎麼回向,但隨從其他智者而回向,也就成了相應的真實回向。按照《普賢行願品》中所說的兩個偈頌:“文殊師利勇猛智,普賢慧行亦復然,我今回向諸善根,隨彼一切常修學。三世諸佛所稱嘆,如是最勝諸大願,我今回向諸善根,為得普賢殊勝行。”

子二(如是回向之功德)分二:一、真實功德;二、以比喻廣說。
丑一、真實功德:
evaṃ ca puṇya pariṇāmayamāna bodhau na ca so hi buddha kṣipate jina uktavādī |
yāvanti loki upalambhikabodhisattvā abhibhonti sarvi pariṇāmayamāna śūro || 6.9 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām anumodanāparivarto nāma ṣaṣṭhamaḥ ||
此施佛許而印可 如是得名勇猛施
And thus turning merit over into enlightement, He does not upset the Buddha, one who preaches what the Jina has taught. As many as there are in the world Bodhisattvas who lean on a basis All of them surpasses the hero who turns over in this way.
福德回向大菩提,無毒成佛依佛說,如是回向之勇士,勝世有緣諸菩薩。
如上所說,倘若將一切福德回向大菩提,那麼作為因的回向是無毒的,不會舍棄或必將獲得它的果——成佛,這是依照佛陀所說的大乘法不顛倒而宣講的。以如是無緣的方式普皆回向的勇士菩薩,勝過世間中有緣(即有執著)的所有菩薩。

[7. Nirayaparivarta]
地獄品第七 現前地攝智慧波羅蜜伽陀
Chapter VII Perfect Wisdom Guides the Other Perfections
丑二(以比喻廣說)分二:一、得遍智果之理;二、得清淨道般若之理。
寅一(得遍智果之理)分二:一、以導盲者之比喻說明將其余度引至遍智之理;二、以未點睛之喻說明雖具足其余度然不得遍智之理。
卯一、以導盲者之比喻說明將其余度引至遍智之理:
jātyandhakoṭiniyutānyavināyakānāṃ mārge akovidu kuto nagarapraveśe |
vina prajña pañca imi pāramitā acakṣuḥ avināyakā na prabhavanti spṛśetu bodhim || 7.1 ||
無量盲人不見道 無一得入於城郭 修六度行闕般若 無力不能成菩提
How can those niyutas of kotis of born-blind, who are without a guide, Who are not conversant with the way, find an entrance to the city? Without wisdom these five perfections are eyeless: Those who are without the guide are unable to experience enlightenment.
無導天盲千萬億,不曉道豈入城市?無慧無目此五度,無導不能證菩提。
比如,沒有引路向導、雙目失明的天盲,縱然是俱胝那由他(即千萬千億)數聚集一起,也看不見、不知曉自己前方所在的道路,又怎麼可能上路而進入其余城市呢?絕不可能。同樣,如果不具備明目般的這個智慧波羅蜜多,那麼從本身而言,如同無目般的布施等此五度,就會因為沒有以引路向導般的智慧助伴所攝持,而不知曉聖道,為此不能夠抵達(證得)圓滿菩提的城市。

卯二、以未點睛之喻說明雖具足其余度然不得遍智之理:
yatrāntarasmi bhavate pragṛhīta prajñā tatu labdhacakṣu bhavatī imu nāmadheyam |
yatha citrakarmapariniṣṭhita cakṣuhīno na ca tāva puṇyu labhate akaritva cakṣuḥ || 7.2 ||
譬如畫像不畫眼 因無眼界無功德 若有受行於智慧 得名有眼及有力
When they are taken hold of by wisdom, Then, having gained the eye, do they get that designation [i.e. ‘perfection’]. It is like a [religious] painting [of a deity or a saint] which is complete except for the eyes. Only after the eyes are painted in does one get one’s fee.
何時以慧盡攝持,爾時得目獲此名,如畫竣工無眼目,未點睛前不得資。
什麼時候布施等其余善法以三輪無分別智慧完全攝持,那麼在當時,它們就已經得到了明目,獲得此波羅蜜多的名稱,而能得以順利到達遍知的城市。比如說,人物肖像畫中即使其余的事項都已圓滿畫完,但如果那幅畫唯獨沒有畫完眼睛,那麼在沒有點睛之前,畫面尚未完工,為此不會得到它的報酬。這說明,即便其余善法樣樣齊全,可是如果不具備智慧就不能得果的道理。如此依靠了達萬法真如的智慧,而使一切正道轉變到現空無別的境界上,其果現空無別的智慧必定成熟,這種智慧不被他奪,具足不緣趨入果般若的一切種智之心回向,要知道這是大乘道的精華所在。

寅二(得清淨道般若之理)分二:一、以虛空之喻說明無緣而入於般若之列;二、若離無緣則道不清淨之理。
卯一、以虛空之喻說明無緣而入於般若之列:
yada dharma saṃskṛta asaṃskṛta kṛṣṇaśuklo aṇumātru no labhati prajña vibhāvamānaḥ |
yada prajñapāramita gacchati saṃkhya loke ākāśa yatra na pratiṣṭhitu kiṃci tatra || 7.3 ||
有為無為黑白法 如微塵等不可得 智慧觀照如虛空 故名般若出世間
The Attitude to Dharmas and to the Self When one who develops wisdom to the end does not seize on the least dharma, Conditioned or unconditioned, dark or bright; Then one comes to speak in the world of the perfection of wisdom, [Which is like] space, wherein nothing real whatsoever is established.
有為無為黑白法,慧破塵許不得時,世間入於般若列,猶如虛空毫不住。
什麼時候,對於凡屬於有為法、無為法、黑法、白法的一切,以分析究竟實相的智慧加以探究,破除相執以后,真實中成立或有相之行境的法極微塵許也得不到,現見一無所住的意義時,在世間中就入於“般若波羅蜜多”的行列中,猶如虛空由於無有本體的緣故絲毫也不住於其余任何法一樣。

卯二、若離無緣則道不清淨之理:
saci manyate ahu carāmi jināna prajñāṃ mociṣya sattvaniyutāṃ bahurogaspṛṣṭān |
ayu sattvasaṃjñaparikalpaku bodhisattvo na ca eṣa prajñavarapāramitāya caryā || 7.4 ||
菩薩諦信行佛行 度那由他苦眾生 如是若著眾生相 此非般若最上行
When he thinks, ‘I course in the wisdom of the Jinas, I will set free niyutas of beings touched by many ills’: This Bodhisattva is one who imagines the notion of beings, And this is not the practice of wisdom, the foremost perfection.
設思我行如來智,解眾那由他多苦,計眾生想之菩薩,此非行持勝般若。
假設以悲心攝持而沒有消除所緣,徘徊於“我要行持佛陀的這一智慧波羅蜜多”的執著相之處,并且有着“解除有情所受那由他眾多痛苦”的耽著心,如此妄執自他相續所攝之眾生想的有緣(即有執著)菩薩,這樣并不是在行持最殊勝的般若波羅蜜多。

癸三(日益增上之因——勝解)分三:一、信仰之功德;二、不信之過患;三、教誡以清淨心勤行般若。
子一、信仰之功德:
yo bodhisattva varapāramiteti cīrṇo paricārikā ya na ca kāṅkṣati paṇḍitehi |
saha śrutva tasya puna bheṣyati śāstṛsaṃjñā so vā laghū anubudhiṣyati bodhi śāntām || 7.5 ||
菩薩若行最上行 過去未曾求大智 今聞般若如佛想 速證寂靜佛菩提
Faith in the Perfection of Wisdom The Bodhisattva who has observed this foremost perfection, When in the past he served [the Buddhas], is learned and does not doubt: As soon as he has heard it he will again recognise the Teacher, And he will swiftly understand the Peaceful Calm of enlightenment.
菩薩先前行持時,行此般若無疑知,聞即彼起本師想,依此速證寂菩提。
某位菩薩在先前生生世世行持的時候,通過聽聞并受持、思維等途徑行持此甚深般若波羅蜜多的含義,他們誕生於此世間以后,由以往的因緣所感,而對般若的意義無有懷疑了知通曉,剛剛聽聞到此教義,那人即刻想到“我已經見到本師”而對般若生起本師想,依此原因將迅速證悟寂滅大菩提。

子二、不信之過患:
satkṛtya buddhaniyutāṃ paricārikāyāṃ na ca prajñapāramita śraddadhitā jinānām |
śrutvā ca so imu kṣipiṣyati so ’lpabuddhiḥ sa kṣipitva yāsyati avīcim atrāṇabhūto || 7.6 ||
過去信佛那由他 不信般若波羅蜜 或生瞋恨或誹謗 是人少智墮阿鼻
Though in the past he has honoured millions of Buddhas, and served them, If without faith in the Jina’s perfection of wisdom, Hearing of it, he will cast it away, one of small intelligence; After he cast it away, he will go to the Avici Hell, and no one can save him.
昔行時事無量佛,然若未信佛般若,聞已慧淺彼棄此,舍無救護墮無間。
盡管在往昔修行之際曾經恭敬承事、供養過無量(數多那由他)的佛陀而積累福德,但如果對大乘的密意——如來的般若波羅蜜多沒有生起信心,也從未發願獲得,那麼現在聽到甚深般若以后,由於智慧淺薄三門的倒行逆施舍棄這一最為深奧的法,不予以恭敬。實際上,舍棄了她,也就舍棄了三世一切佛陀遍知的一切法,自此由於無有聖者之法的救護,這種人將墮落無間地獄,於世間成壞的累劫之中輾轉感受痛苦等過患無窮。

子三、教誡以清淨心勤行般若:
tasmā hu śraddadhata eva jināna mātāṃ yadi icchathā spṛśitu uttamabuddhajñānam |
so vāṇijo yatha vrajitvana ratnadvīpaṃ mūlātu chedana karitva puna āgameyā || 7.7 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ nirayaparivarto nāma saptamaḥ ||
若人樂證諸佛智 不能信重諸佛母 如商入海欲求寶 返失於本而復還
Therefore, have faith in this Mother of all the Jinas, If you wish to experience the utmost Buddha-cognition: Let him be like a merchant, who has travelled to the treasure island, And who, having lost his goods would [nevertheless] again return [to it].
故欲證佛最勝智,於此佛母當起信,猶如商人至寶洲,蕩財返回非應理。
如果對般若起信,功德頗巨;倘若不信,過患嚴重。為此,假設想要證得佛陀最殊勝的智慧,那麼對於此佛母(即般若)理當生起信心。因為,信心是無則不生的不共因,如今遇到寶洲般的如來教,此時此刻,務必要使人生有實義,否則,如果猶如商主到了寶洲之后蕩盡了以前的商品,新的珍寶利潤一無所得而空手返回那樣,則不合情理。盡管手中擁有甚深般若的寶珠,可是對她沒有信解而斷然放棄,如此一來,以舍法之因將滅盡先前的福德,我們萬萬不可如此。

[8. Viśuddhiparivarta]
清淨品第八(此品攝第九歎品) 遠行地攝方便波羅蜜伽陀
Chapter VIII The Meaning of Purity
壬二(入定修法)分四:一、清淨智之本體;二、彼之作用;三、入定智之行境;四、宣說入定智之行相。
癸一、清淨智之本體:
rūpasya śuddhi phalaśuddhita veditavyā phalarūpaśuddhita sarvajñataśuddhim āhuḥ |
sarvajñatāya phalaśuddhita rūpaśuddhī ākāśadhātusamatāya abhinnachinnāḥ || 8.1 ||
色清淨故果清淨 果色二同一切智 若一切智清淨時 如虛空界不斷壞
The purity of form should be known from the purity of the fruit. From the purity of form and fruit is the purity of all-knowledge. The purity of all-knowledge and of the fruit, and the purity of form: As with the sameness of the space-element, they are not broken nor cut apart.
當知色淨果清淨,果色清淨遍知淨,遍知果淨色清淨,如虛空界不分割。
以諸法原本清淨、自性涅槃、正等正覺、自性光明、本來無生無滅平等性本體,而於一切唯一明點法界大光明離障平等一味中修行,即是入定智的本體。它的道理是怎樣的呢?以所謂的“色淨”為例,所知對境從色法到一切種智之間的一切萬法本來就不成立所取能取、染污清淨、自法他法、有實無實等二法的任何自性,法界唯一明點原本已經安住於無生無滅的等性自性清淨大離障中,然而,由於沒有證悟到這一點導致突然產生迷惑之時,在增益我與法的有垢心識前,對境也似乎不清淨,心也這樣執取,以至於就有了染污法的垢染和障礙,這就叫做不清淨的有情。為了去除客塵,趨入佛教的三乘道,從而越來越明顯見到法性實相自性清淨,由此生起聲聞四果、緣覺果、菩薩見道修道九地的證悟,從斷除所斷一切垢染的角度,稱為下品清淨、中品清淨、上品清淨,他們被叫做相應清淨垢染的有情。雖然對境色等的自性本無不淨,可是顛倒執取的所有客塵仿佛是次第清淨,所以就像隨着眼病消失越來越清晰看見對境一樣,有境見到對境的清淨,由於見它,有境也稱為清淨,而并不存在各自他體的其余清淨相,我們應當了知,雖然在現相中,似乎有境越來越清淨,對境似乎是重新顯得清淨,但在實相中,對境色等的自性本來清淨,能見的有境脫離客塵,是果本來清淨。這兩者原本不存在對境有境二者,而安住於大清淨中的要點都是一致清淨,要知道這兩者(對境、有境)是互不相異的本體。
同樣,果清淨、色等清淨,離客塵清淨達到究竟,也就成了盡斷二障的最極清淨——遍知智慧的清淨。這所有清淨,歸根到底就是自性清淨意義這一要點,正如剛剛所說一樣。
究竟的清淨就是遍知的清淨,暫時各個道位的得果清淨,基色等蘊界處的一切法的清淨,這三種清淨盡管在現相中安立為他體,但在實相中,如同虛空界互不相異一般,法界自性清淨唯一的本體中不可分割,心也無有分割開來的他體。如實現量照見法性清淨自性的佛陀智慧前,照見一切法是真實正等覺或者本來涅槃的自性,所見無不清淨,如此證悟的智慧,也是永久性斷除客塵及習氣的所有障的究竟清淨,依其如何照見,了達萬法無有境、有境等二法的自性,於無二大平等本來清淨佛陀性中不可分割、一味一體,這就是般若波羅蜜多最究竟的意趣。以本性之真義護持自然直定的方法,按照“此中無所遣,亦無少可立,於正性正觀,正見而解脫”來理解。
第二品終
第三品
癸二(彼之作用)分二:一、不住寂滅邊之作用;二、不住三有邊之作用。
子一、不住寂滅邊之作用:
traidhātukaṃ samatikrānta na bodhisattvā kleśāpanīta upapatti nidarśayanti |
jaravyādhimṛtyuvigatāś cyuti darśayanti prajñāya pāramita yatra caranti dhīrāḥ || 8.2 ||
菩薩出過於三界 斷盡煩惱而現生 無老病死現滅度 斯即是行般若行
Having transcended what belongs to the triple world, the Bodhisattvas, [Although their] defilements [are] removed, exhibit [their] rebirth; [Although] freed from decay, illness and death, they exhibit decease, - This is the perfection of wisdom in which course the constantly wise.
勇士所行依般若,真超三界非解脫,雖除煩惱示投生,無老病死示死歿。
諸位勇士菩薩,暫時所作所為,也是安住於有寂無二本來大清淨的般若波羅蜜多中,盡管依此真實超離三界的一切煩惱,然而也并非像聲聞一樣安住於解脫三有的涅槃一邊;雖然已經遣除了不由自主轉生三有的煩惱,但依靠善巧方便而示現投生輪回;盡管不存在衰老、患病、死亡,可是以大悲心為利他眾而示現死歿等。如果自己已經證悟了不住有寂的法界,那麼對於耽著有寂之邊的眾生,就會生起證悟深法之自果的大悲心,并在無勤當中獲得無量善巧方便,這是一種自然規律。

子二、不住三有邊之作用:
nāmeva rūpi jagatī ayu paṅkasaktā saṃsāracakri bhramate ’nilacakratulye |
jānitva bhrāntu jagatī mṛgavāgureva ākāśa pakṣisadṛśā vicaranti prajñāḥ || 8.3 ||
世間欲色之淤泥 愚人處中如風旋 亦如鹿在屋中轉 智者如禽飛虛空
This world is attached to the mud of name-and-form. The wheel of birth-and-death revolves, similar to a wind-wheel. Having cognized the revolving world as like a snare for wild beasts The wise roam about similar to the birds in space.
眾生身陷名色泥,漂似風輪生死中,知迷眾如獸入網,智者如禽游虛空。
不具備證悟無自性之智慧的這些眾生,身陷在名、色五蘊難以逾越的淤泥之中,漂泊在好似能推動日月運行的圓形風輪數數旋轉般的生死輪回中,如此有了業、煩惱和生這三者,十二緣起周而復始、緊密相連,猶如旋火輪般流轉。了知這些迷惑的眾生,進入到自心愚昧之網當中,如同野獸鑽入無處可逃的網罟中一樣痛苦不堪、難以解脫之后,諸位具有證悟般若智慧的智者,不被迷亂之網所束縛宛如飛禽遨游虛空中一般周游於此眾生界。

癸三(入定智之行境)分二:一、宣說不行之行境;二、以比喻說明如此而行之功德。
子一、宣說不行之行境:
rūpasmi yo na carate pariśuddhacārī vijñāna saṃjña api vedana cetanāyām |
evaṃ carantu parivarjayi sarvasaṅgāṃ saṅgād vimucya carate sugatāna prajñām || 8.4 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ viśuddhiparivarto nāmāṣṭamaḥ ||
若不著色無受想 亦無行識乃清淨 如是離諸煩惱垢 解脫名佛大智行
He who, coursing perfectly pure, does not course in form, Nor in consciousness, perception, feeling or will; Thus coursing he shuns all attachments. Freed from attachments he courses in the wisdom of the Sugatas.
行清淨者不行色,不行識想受及行,如是而行斷諸貪,行解脫貪諸佛智。
行為清淨的某位菩薩,不以執著而行持色為色本體及其差別法的無常等,同樣,也不行持識、想、受以及行。如此一無所行而行持,能斷除實執的一切粗細貪執,并且是在行持解脫所有貪執的諸佛智慧。
[9. Stutiparivarta]
Chapter IX All-round Purity
子二、以比喻說明如此而行之功德:
evaṃ carantu vidu paṇḍitu bodhisattvo saṅgā uchinnu vrajate jagatī asakto |
sūryo va rāhugrahamukta virocamāno agnīva yukta tṛṇakāṣṭhavanaṃ dahāti || 9.1 ||
菩薩如是行大智 得離諸相脫輪迴 如日解脫羅睺障 光明普徧照世間 火燒草木及樹林
Thus coursing, the wise and learned Bodhisattva, Having cut off his attachments, marches on unattached to the world. As the sun, released from the planet Rahu, blazes forth, Or, as fire, let loose, burns up grass, log and forest.
明智菩薩如是行,斷貪趨向無貪執,如離羅睺日昭住,失火焚燒草木林。
如此而行的明智菩薩,斷絕一切執著的貪愛,越來越向上趨往無貪執的等性。關於“趨向”,在印度的有些版本中也說是“解脫”(,這樣一來,頌詞就成了“斷貪無貪得解脫” )。猶如脫離羅睺曜的太陽昭然而住、失火焚燒所有草木森林一樣,依靠光芒、烈火般的大智慧能摧毀一切煩惱的黑暗和薪柴。

癸四、宣說入定智之行相為無緣:
prakṛtīya śuddha pariśuddhimi sarvadharmāṃ prajñāya pāramita paśyati bodhisattvo |
na ca paśyakaṃ labhati nāpi ca sarvadharmān eṣā sa prajñavarapāramitāya caryā || 9.2 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ stutiparivarto nāma navamaḥ ||
如一切法性清淨 作如是觀亦非觀 如是最上般若行
The Bodhisattva sees that all dharmas and the Perfection of Wisdom Are pure, perfectly pure, in their essential original nature. But he does not seize on one who sees, nor on all dharmas. This is the practice of wisdom, the foremost perfection.”
諸法自性淨普淨,菩薩慧觀般若時,不緣行者一切法,此即行持勝般若。
如此染污和清淨所攝的一切法,以自本體煩惱自性清淨,所知所緣普皆清淨,諸位菩薩慧觀、安住於證悟萬法如此自性的殊勝般若波羅蜜多之義中時,既不緣於見者——般若的能修行者,也不緣所觀的一切法,也就是安住於止息戲論的法界中,這就是在行持最殊勝的般若波羅蜜多。
第三品終
[10. Dhāraṇīguṇaparivarta]
稱讚功德品第十 不動地攝願波羅蜜。善慧地攝力波羅蜜伽陀
Chapter X Qualifications for Perfect Wisdom
第四品
庚三(廣說)分五:一、修學加行之次第;二、真實成就彼加行果之理;三、宣說加行者補特伽羅;四、如是趨入行者之超勝功德;五、彼所修學法之超勝功德。
辛一(修學加行之次第)分五:一、所修加行之本體;二、修行加行所生之功德;三、對加行制造違緣之過患;四、加行之作用;五、宣說加行之緣善知識。
壬一、所修加行之本體:
śakro jinasya paripṛcchati devarājo caramāṇa prajña katha yujyati bodhisattvo |
aṇumātra yo na khalu yujyati skandhadhātau yo eva yujyati sa yujyati bodhisattvaḥ || 10.1 ||
帝釋天主問佛言 云何菩薩行智慧 佛答微塵數蘊界 無此蘊界之菩薩
Sakra, King of Gods, asks the Jina: “Coursing in wisdom, how is the Bodhisattva ‘engaged in’ it?” “Who is ‘joined’ to not the least thing whatsoever, be it skandha, or element, He who is ‘engaged’ thus, that Bodhisattva is ‘joined’ [to wisdom].
天王帝釋問佛尊,菩薩如何勤行智?蘊界塵許不勤行,不勤於蘊菩薩勤。
天王帝釋請問人中獅子佛尊:“在以往的如來前承事過、從中產生善根并被善知識攝受的諸位菩薩應當如何精進行持智慧波羅蜜多呢?”佛告帝釋:“對於蘊界所包含的法,微塵許也不以緣取或安住的方式精進行持,不緣、不住、不精進於蘊等,那就是菩薩的真精進。”

壬二(修行加行所生之功德)分三:一、加行因——恭敬之功德;二、加行所生果之功德;三、暫時加行本體功德。
癸一、加行因——恭敬之功德:
cirayānaprasthitu sa vedayitavya sattvo bahubuddhakoṭinayutehi kṛtādhikāro |
yo śrutva dharmi imi nirmitamāyakalpāṃ na ca kāṅkṣate ayu prayujyati śikṣamāṇaḥ || 10.2 ||
菩薩久行應可知 於俱胝佛作勝緣 新學聞此生邪疑 或不樂求而不學
As one set out for long in the vehicle should that being be known, As one who has done his duty under many niyutas of kotis of Buddhas, Who, when he has heard that these dharmas are fictitious and like an illusion, Does not hesitate, but makes efforts to train himself.
誰聞此法如幻化,無疑學復行加行,知彼久遠入大乘,事佛俱胝那由他。
任何行者,聽聞到此《般若經》中解說所有這些法雖然無有本體,但行相不滅猶如幻術、幻化的道理,對它的意義誠信不疑進而修學,繼續策勵修行加行,由此可知那位有情,先前長遠以來就步入大乘,并且可以推知,他在以往通過供養、禮贊等方式精心承事過俱胝那由他數的佛陀。原因是,不依靠這樣的因作為前提,不會聽聞到甚深般若的意義并產生勝解。

癸二(加行所生果之功德)分二:一、不被違緣所害之功德;二、獲得三身之功德。
子一、不被違緣所害之功德:
kāntāramārgi puruṣo bahubhījanehi gopāla sīma vanasaṃpada paśyate yo |
āśvāsaprāpta bhavatī na ca tasya trāso abhyāśa grāmanagarāṇa ime nimittāḥ || 10.3 ||
又如人行深惡道 忽見邊界牧牛人 心得安隱無賊怖 知去城郭而非遙
The Simile of a Village If a man [coming out of] a wilderness extending over many miles Would see cowherds, or boundary lines, or woods: He [then] regains his breath, and has no [more] fear of thieves: [For he knows that] these are signs that a village or city is quite near:
emeva prajñavarapāramitā jinānāṃ śṛṇu tāta yo labhati bodhi gaveṣamāṇaḥ |
āśvāsaprāpta bhavatī na ca tasya trāso nārhantabhūmi na pi pratyayabuddhabhūmī || 10.4 ||
若聞最上般若已 復得樂求佛菩提 如獲安隱得無怖 心超羅漢緣覺地
Just so the one who searches for enlightenment, when he learns of this wisdom, The foremost perfection of the Jinas, and gets hold of it: He regains his breath, and he has no [more] fear, Not even that of [falling on] the level of an Arhat or the level of a Pratyekabuddha.
入多由旬荒道人,見牧牛人交界林,思乃臨近村城兆,得安慰無盜匪懼。
如是尋覓菩提時,得聞諸佛此般若,彼得慰藉無畏懼,非羅漢果緣覺地。
步入於荒無人煙的路途已達數由旬的人,當徘徊在道路中時,一旦看見城區牧牛人荒郊和村落交界的森林異常舒心愜意,已經走過遙遙路程的他們心里思量:這些該是臨近村落和城邑的相兆,從猛虎等荒郊野外所具有的畏懼中得以安慰(義為不再有這種畏懼),從此以后心中再沒有盜賊、土匪威脅的恐懼感。
同樣,要想獲得微妙的菩提,在尋覓菩提的方便之時,得以聽聞諸佛之母堪為正道之最的這一般若波羅蜜多,這位有緣者,從輪回的痛苦中獲得慰藉(義為脫離輪回的痛苦),而且無有墮入三有、寂滅之邊的畏懼,因為并非墮入聲聞阿羅漢的果位,也不是墮入緣覺地。

away':
子二(獲得三身之功德)分三:一、獲得法身之功德;二、獲得報身之功德;三、獲得化身之功德。
丑一、獲得法身之功德:
puruṣo hi sāgarajalaṃ vraji paśyanāya saci paśyate drumavanaspatiśailarājam |
athavā na paśyati nimitta nikāṅkṣa bhoti a(bhyāśa)to mahasamudra na so ’tidūre || 10.5 ||
譬如人住觀大海 先見大山大樹林 見此所愛祥瑞境 必達大海知非遠
The Simile of the Ocean As long as a man who travels to the watery ocean in order to see it, Still sees the trees and forests of the Himalayas, [he is far from it]. But when he no longer sees these signs, he becomes free from doubt, [and knows that] ‘Quite near is the great ocean, it is not too far
emeva bodhivaraprasthitu veditavyo śruṇamāṇa prajña imi pāramitā jinānām |
yadyāpi saṃmukha na vyākṛtu nāyakeno tathapi spṛśiṣyati nacireṇa hu buddhabodhim || 10.6 ||
菩薩若發最上心 聞此般若波羅蜜 雖未授記於佛前 此證菩提亦非遠
Just so should be known one who has set out for the foremost enlightenment, And who is learning about this perfection of wisdom of the Jinas. Although he is not one who has face to face been predicted by the Leader, He knows that ‘before long I will experience the Buddha-enlightenment.’
如人為觀海水往,見樹林山仍遙遠,不見彼等遙遠相,思近大海無懷疑。
當知已入妙菩提,聽聞如來此般若,縱未得佛親授記,不久自證佛菩提。
比如,一個人為了觀海水而前往,假設他看見前方有樹木森林高山,就會知道離大海仍然還遙遠,當不再見到山巒等那些遙遠的相徵,所有地帶漸漸下傾、趨向平坦,一眼望不到邊,就會想到:現在我已經靠近大海。對此無有懷疑,而且從遠處就知道這一點,因為大海一望無際、廣闊平坦的緣故,它的范圍內不可能有高山等,由此而知(離海)尚遠。我們應當知曉:如同此喻一樣,已經趨入勝妙菩提者,通過擁有聽聞如來此般若波羅蜜多的緣分,已經靠近離一切邊的法身智慧大海。由此,如同山林般的所有分別念相逐漸斷除,一切妄念運行接近寂滅,進而無欺獲得無緣智慧。所以,不離此般若的行者,縱然沒有得到導師佛陀親口授記說“你將成佛”,但是可以知道自己不久將證得佛陀的菩提,因為從無欺的因果道理中足能推知。

丑二、獲得報身之功德:
suvasanti kāli patite tṛṇapatraśākhā nacireṇa patraphalapuṣpa samāgamanti |
prajñāya pāramita yasyimu hastaprāptā nacireṇa bodhivara prāpsyati nāyakānām || 10.7 ||
如見春生諸草木 知有華實而非遙 若人手得此般若 得證菩提亦非遠
The Simile of Spring In beautiful springtime, when the stalks and leaves have come out, From the branches will, before long, come forth [more] leaves, and fruits and flowers: One who has been taken in hand by this perfection of wisdom, Before long he will attain the foremost enlightenment of the Leaders.
春季好時樹葉落,枝不久生葉花果,誰手中得此般若,不久獲證佛菩提。
在春季的大好時節,當某種樹木凋萎的陳葉更換而落到地上時,(人們就會知道)樹枝不久將新生出綠葉、花果。同樣,作為行者,誰的手中得到了此般若波羅蜜多,他過不了多久就會獲證諸佛的菩提,因為:自從得到真實的教授時起為勝乘發心的果,也就是具有大悲茂密綠葉之涼蔭、競相綻放的相好之花、饒益他眾之碩果好似如意樹般的色身——受用圓滿身終將獲得。

丑三、獲得化身之功德:
yatha istri gurviṇi ya ceṣṭati vedanābhi jñātavyu kālu ayamasya prajāyanāya |
tatha bodhisattva śruṇamāṇu jināna prajñāṃ rati chanda vīkṣati spṛśiṣyati bodhi śīghram || 10.8 ||
亦如女人懷其妊 十月滿足必誕生 菩薩若聞寶德藏 速成正覺之祥瑞
The Simile of the Pregnant Woman When a pregnant woman is all astir with pains, One should know that the time has come for her to give birth: Just so will the Bodhisattva, if on hearing of the wisdom of the Jinas He beholds her with delight and zest, speedily experience enlightenment.”
猶如孕婦受苦逼,彼謂已至分娩時,菩薩聽聞如來智,生喜求疾證菩提。
比如,懷胎的某位孕婦,當胎月圓滿以后感受臨產的病苦所逼迫,那種症狀就意味着已經到了分娩的時候。同樣的道理,某位菩薩得以聽聞如來的這一智慧波羅蜜多,并生起清淨的歡喜之情和渴望的希求之心,將迅速證得大菩提,因為,由經這一正道使佛性的種子復蘇,到資糧已經圓滿,就像孕婦生子一樣,化身勢必直接顯現於世間。

癸三(暫時加行本體功德)分二:一、雖不分別增減等卻不證一邊涅槃;二、雖無分別亦能利生。
子一、雖不分別增減等卻不證一邊涅槃:
caramāṇu prajñavarapāramitāya yogī na ca rūpavṛddhi na ca paśyati pārihāṇim |
dharmā adharma imu paśyati dharmadhātuṃ na ca nirvṛtiṃ spṛśati so viharāti prajñām || 10.9 ||
若行般若波羅蜜 見色非增亦非減 見法非法如法界 不求寂靜即般若
How to Dwell in Perfect Wisdom “When the Yogin is coursing in wisdom, the supreme perfection, He does not see the growth of form, nor its diminution. If someone does not see dharma, nor no-dharma, nor the Dharma-element And if he does not experience the Blessed Rest, then he dwells in wisdom.
行勝般若瑜伽者,不見色之增與減,不見非法法法界,不證涅槃彼住智。
在如理行持最殊勝般若波羅蜜多意義之時,勝乘的瑜伽行者,不見色等染污清淨的一切法產生及相續累積勝進的增相和滅亡及較前下降的減相,安住於一切法在真實義遠離增減盈虧的平等性中。同樣,也不以耽著的方式而見善的法和不善的非法、諸法的法性或法界,盡管滅盡一切所緣并安住於無戲論中,然而也不以唯一寂滅的法界方式而證得一邊的涅槃,那位菩薩安住於不住有寂之邊的等性智慧中。

子二、雖無分別亦能利生:
caramāṇu yo na iha kalpayi buddhadharmāṃ bala ṛddhipāda na ca kalpayi bodhi śāntām |
avikalpakalpavigato ’dhiṣṭhānacārī eṣā sa prajñavarapāramitāya caryā || 10.10 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ dhāraṇīguṇaparivarto nāma daśamaḥ ||
行者若不思佛法 不思力足及寂靜 離思非思無相行 是行最上般若行
When he courses therein, he does not imagine the Buddhadharmas, Nor the powers, nor the roads to psychic power, nor does he imagine the peaceful calm of enlightenment. Not discriminating, free from constructions, coursing on resolutely, This is the practice of wisdom, the foremost perfection.”
行此不計佛諸法,五力神足寂菩提,遠離分別依加持,行此即行勝般若。
如理行持此般若波羅蜜多者,不以執著而妄加分別佛陀的(十)力等一切法,同樣,對於道的五力和四神足等以及果位真如寂靜菩提也不予分別,對色等一切蘊界也不加分別。實際上這說明了遠離四種分別相的道理,按照《佛說入無分別陀羅尼經》中所說,依次說明了遠離對蘊等輪回的一切法分別為有自性、把道般若分別是對治法、將真如分別成法性、將佛陀的諸法分別成所得的一切分別。雖然遠離了以上所有的分別,但憑借無分別任運自成之等持的威力、願力或加持,降伏魔眾,無勤之中行持一切他利之事,安住在這一無分別的等持中,依靠法爾獲得諸佛也以無二之方式加持的威德力,因此他的事業絲毫不虛。這種方式,就是在行持最殊勝的般若無分別智。
[11. Mārakarmaparivarta] 魔品第十一 法雲地攝智慧彼岸伽陀
Chapter XI The Theme

壬三(對加行制造違緣之過患)分二:一、略說;二、廣說。
癸一、略說:
buddhaṃ subhūti paripṛcchati vādicandraṃ kyantantarāyu bhaviṣyanti guṇe ratānām |
bahu antarāyu bhaviṣyanti bhaṇāti śāsta tatu alpamātra parikīrtayiṣyāmi tāvat || 11.1 ||
佛告善現汝諦聽 凡夫聲聞緣覺地 斯即名為如來地 一切如一彼無疑
所有稱讚離言說 從彼徧照如來時 乃至成所之作智 住持大金剛佛地
觀察無相住虛空 應知不斷佛種故
善現白佛言世尊 云何菩薩之魔事 佛言菩薩魔事多 我今為汝略宣說
Subhuti asks the Buddha, the moon of the Doctrine: “Will there be any obstacles to the precious qualities?” “Many obstacles there will be,” preaches the Teacher. “Of them I will proclaim only a few:
須菩提問說月佛,何為喜功德者障? 佛言成為障礙多,從中稍略普宣說。
相好圓滿的尊容中放射出妙語的光芒,從而遣除所化眾生的無明黑暗和煩惱酷熱,為此共稱為“說月”。出有壞釋迦牟尼佛前,須菩提請問道:“喜愛大乘功德的諸位菩薩之加行的障礙是什麼?”佛告須菩提言:“成為障礙的多之又多,其中在這里稍稍普及宣說。”

癸二(廣說)分三:一、真實違緣之過患;二、出現魔業之原因;三、宣說違緣損害與否之因。
子一(真實違緣之過患)分四:一、退失因——加行;二、退失大乘道;三、不具足講聞因緣;四、宣說以此為例之其余過患。
丑一(退失因——加行)分二:一、由智慧不堪能而退失;二、由對般若生疑而退失。
寅一、由智慧不堪能而退失:
pratibhāna neka vividhāni upapadyiṣyanti likhamāna prajña imu pāramitā jinānām |
yuta śīghra vidyuta yathā parihāyiṣyanti akaritva artha jagatī imu mārakarma || 11.2 ||
有無數魔種種變 當書最上般若時 速離天宮如電滅 來於世間作魔事
Various Obstacles Diverse and manifold flashes of ideas will arise in him When he copies out this wisdom, the perfection of the Jinas. Then again they will speedily vanish, like lightning, Without benefit to the weal of the world.
繕寫佛此般若時,不同辯才紛涌現,未利眾生似閃電,疾速退失是魔業。
當繕寫、受持、讀誦、諷誦、傳講、聽聞佛陀的這一般若波羅蜜多等時,分別三時的對境色等的不同辯才以及掉舉、昏聵、睡眠、后悔、貪嗔、懷疑等紛紛涌現,依靠這種加行并沒有利益自他眾生,好似閃電一般迅速中斷精進,從加行中完全退失,要知道這純屬是魔業。

寅二、由對般若生疑而退失:
講此之際有生疑,導師於此未言及,我名種族地姓氏,不聞棄此是魔業。
在宣講此法之際,有些人對此生起懷疑,心想:導師佛陀於此既沒有提及我的名字,對於種族、所住地方、姓氏也全然未說,因為沒有對我作明確授記,所以并未發現依此我必定成就菩提的因緣。將諸如此類的問題當作是背離般若的理由,於是依靠這種懷疑,不再聽聞而斷然舍棄此深法,這實是魔業。

丑二(退失大乘道)分三:一、以比喻說明舍棄遍智之因——大乘;二、以比喻說明尋求劣道;三、以比喻說明從下乘中尋覓大菩提。
寅一、以比喻說明舍棄遍智之因——大乘:
kāṅkṣā ca keṣaci bhaviṣyati bhāṣamāṇe na mamātra nāma parikīrtitu nāyakena |
na ca jāti bhūmi parikīrtitu nāpi gotraṃ na ca so śruṇiṣyati kṣipiṣyati mārakarma || 11.3 ||
或有示現樂欲說 或不聽受返瞋恨 不說名姓及氏族 如是魔事咸應知
This is one deed of Mara. And he may have some doubts when it is being taught: ‘My name is not proclaimed by the Leader therein; Nor are the circumstances of my birth; nor my birthplace or clan.’ Because of that they will not listen, and reject it. That also is Mara’s deed.
不明此理舍根本,愚昧不解尋枝葉。
由於不明白般若波羅蜜多是一切法之唯一基礎的道理,由這些愚痴導致,舍棄了真實佛陀諸法根本般的這一般若,因愚昧不解而去尋求枝葉般的其余法,這也屬於魔業。

寅二、以比喻說明尋求劣道:
evaṃ ta mūlamapahāya ajānamāno śākhāpalāśa parieṣayiṣyanti mūḍhāḥ |
hastiṃ labhitva yatha hastipadaṃ gaveṣe tatha prajñapāramita śrutva sūtrānta eṣet || 11.4 ||
愚癡無智無方便 無根寧有枝葉等 聞般若已別求經 如棄全象返求足
The Bodhisattva-path and the Disciple-path Just as, in his ignorance, someone would give up the root, And prefer, the deluded, the branches and foliage; [Or] as one who, when he had got an elephant, would want an elephant’s foot instead; - Thus would be one who, having heard the Prajnaparamita, would wish for the Sutras [of the Disciples instead].
如得象復尋象跡,聽聞般若尋經同。
就如同尋求大象者已經得到了真正的大象而把它放置一旁又再度尋覓大象的足跡一樣,明明聽聞了直接宣說最殊勝深法的般若波羅蜜多,而不踏踏實實策勵追求,反而去尋覓除此之外間接趨入般若的其余經義,要知道這與比喻所說的一樣,也屬於魔業。

寅三、以比喻說明從下乘中尋覓大菩提:
yatha bhojanaṃ śatarasaṃ labhiyāna kaścit mārgeṣu ṣaṣṭiku labhitva sa bhojanāgryam |
tatha bodhisattva ima pāramitāṃ labhitvā arhantabhūmita gaveṣayiṣyanti bodhim || 11.5 ||
如人先得百味食 或得稻飯為上味 菩薩先得般若已 棄捨樂求羅漢果
Just as one who had got superior food of a hundred [different] tastes, Would, although he has got the best food of all, nevertheless seek for inferior food. So would be a Bodhisattva who, having got this perfection, Would seek for enlightenment on the level of an Arhat.
如人獲具百味食,得妙食尋菲薄食,菩薩得此波羅蜜,羅漢果尋菩提同。
例如,有人獲得了具有百味的食品,不品嘗它的味道,反而在得到最上等的食品以后又再度尋找菲薄之食。同樣,某位初學菩薩明明獲得了這一最殊勝的波羅蜜多法門,而不如理行持它的意義,反而依靠指示阿羅漢果之道的經論去尋覓究竟菩提,與上述的比喻一樣,這也屬於魔業。

丑三(不具足講聞因緣)分二:一、依於自己之因緣;二、依於他者之因緣。
寅一、依於自己之因緣:
satkārakāma bhaviṣyanti ca lābhakāmāḥ sāpekṣacitta kulasaṃstavasaṃprayuktāḥ |
choritva dharma kariṣyanti adharmakāryaṃ patha hitva utpathagatā ima mārakarma || 11.6 ||
或為樂求於利養 心著族姓留種跡 捨彼正法行非法 是魔引入於邪道
More Obstacles They will want honour, they will want gain, In their hearts longing for them, intent on familiarity with the families [of the faithful]. Having spurned what is right [Dharma], they will do what is wrong; Having left the right path, they have gone to a wrong road. This also is Mara’s deed.
貪求恭敬圖利養,以有見心熟俗家,舍法而行非法事,棄道入歧是魔業。
貪求自己美名傳揚,受到別人恭敬,再者力圖品嘗到財食等利養的味道,帶着愛見外境的心態,交往熟識城區的在家人,以諸如此類的各種散亂瑣事舍棄繕寫、聽聞、思維此深法,而行持任意一種投生惡趣之根源的非法事,拋棄正道誤入歧途,這純粹是魔業。

寅二、依於他者之因緣:
ye cāpi tasmi samaye imu dharma śreṣṭhaṃ śruṇanāya chandika utpādayiṣyanti śraddhām |
te dharmabhāṇaka viditvana kāryayuktaṃ premāpanīta gamiṣyanti sudurmanāśca || 11.7 ||
若人聞此最上法 當於法師深信重 法師知魔不應著 身適悅及不適悅
Even though at first they have produced faith, Keen to hear this most excellent dharma; When they find that the dharma-preacher is disinclined to do his work, They will go away, devoid of joy and very sad.
爾時希求起信已,去聽聞此微妙法,知說法師依瑣事,不喜不悅而離去。
任何聞法者,在講法者散亂於利養恭敬的當時對般若有希求心并生起信心之后去往其前聽聞了這一微妙法,當那些聽法者知曉說法師喜愛利養恭敬,沉迷於此等惡劣瑣事的情況以后,不再喜愛在這位法師前聞法,心里想現在不該求法了,心情不悅、揚長而去,這也是障礙聽聞般若的魔業。

丑四、宣說以此為例之其余過患:
imi mārakarma bhaviṣyanti ya tasmi kāle anye ca neka vividhā bahu antarāyā |
yehī samākulikṛtā bahu bhikṣu tatra prajñāya pāramita etu na dhārayanti || 11.8 ||
復有無數種種魔 嬈亂無數苾芻眾 欲求持誦此般若
Mara’s Deeds and the Buddha’s Help When these deeds of Mara will take place, Together with many other diverse and manifold obstacles, Then many monks will be troubled thereby, And will not bear in mind this Prajnaparamita.
是時出現此魔業,彼時擾亂眾比丘,不令受持此般若,余多違緣亦屢現。
在聽聞此深法等的當時,會出現令不具足講聞因緣等對真實的加行制造障礙的這種魔業,那是什麼呢?在聽受深法等(等字還包括繕寫、諷誦、供養等)的那個時候,心里憎恨正法的魔王波旬如箭入心,擾亂受持經藏的眾多比丘的相續,千方百計百般阻撓,不讓如理受持、思維此般若波羅蜜多等障礙方法多之又多,在此沒有提到的其他違緣也屢屢出現。總之,我們要清楚地認識到:受持此深法等(等字還包括繕寫、聽聞、諷誦等)的過程中,凡是有害於它的方面,不管是什麼,通通屬於魔業,因為原本就是把對(行善)制造障礙取名為魔業的。《虛空藏請問經》中云:“善男子,令行不善法,舍棄善法,皆是魔業。”

子二、出現魔業之原因:
ye te bhavanti ratanā ya anarghaprāptā te durlabhā bahupratyarthika nityakālam |
emeva prajñavarapāramitā jinānāṃ durlābhu dharmaratanaṃ baddupadravaṃ ca || 11.9 ||
不能獲得無價寶 佛母般若實難得
Where there are jewels which are priceless And hard to get, their owners invariably have many foes. Just so this wisdom, the foremost perfection of the Jinas, Is the Dharma-jewel hard to get, and [connected with] many troubles.
有人已得無價寶,稀有恆時害亦多,如是如來勝般若,法寶難得害亦多。
比如,有人已經得到了無價之寶,因為并不是隨時可以獲得,所以稀有罕見,在得到持有的時時刻刻里,遭受有貪婪之心的怨敵等危害的情況也是許許多多。同樣,如來的這些最殊勝的般若波羅蜜多法寶,也極度難得難遇,福德不圓滿者難以享有的緣故,恆常遭受的損害也頗多。

子三(宣說違緣損害與否之因)分二:一、宣說出現違緣之對境;二、由違緣中受到佛陀護佑。
丑一、宣說出現違緣之對境:
navayānaprasthita sa sattva parīttabuddhiḥ ya imaṃ durlābhu dharmaratanaṃ parāpuṇanti |
māro ’tra utsuku bhaviṣyati antarāye buddhā daśaddiśi parigrahasaṃprayuktāḥ || 11.10 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ mārakarmaparivarto nāmaikādaśamaḥ ||
初心菩薩欲樂求 若十方佛而攝受 一切惡魔不能為
When a being has newly set out in the vehicle, and is limited in his intelligence, He does not [at once] obtain this Dharma-jewel, hard to get. Mara will then be zealous to cause obstacles. But the Buddhas in the ten directions will be intent on helping.
新入乘之淺慧者,未得稀有此珍寶,為造違緣惡魔喜。
新入乘的智慧淺薄眾生,以往從未得到過極其稀有、甚深、能超越魔境的這種法寶,不曾心領神會,為了給他制造違緣,惡魔也是興高釆烈,伺機得逞。
[12. Lokasaṃdarśanaparivarta]
般若伽陀現世品第十二
Chapter XII Perfect Wisdom the Mother of the Buddhas
丑二(由違緣中受到佛陀護佑)分二:一、真實宣說;二、以比喻說明。
寅一、真實宣說:
mātrāya putra bahu santi gilāni kāye te sarvi durmanasa tatra prayujyayeyuḥ |
emeva buddhapiṃ daśaddiśi lokadhātau ima prajñapāramita mātra samanvāharanti || 12.1 ||
如母愛子子疾病 當令父母心憂惱 十方諸佛般若生 般若攝受亦復爾
If a mother with many sons had fallen ill, They all, sad in mind, would busy themselves about her: Just so also the Buddhas in the world-systems in the ten directions Bring to mind this perfection of wisdom as their mother.
十方佛陀行攝持。
如果有人認為:那麼,所有一開始行持般若的行人都屬於初學者,倘若遭遇魔的違緣,那菩薩修行般若就難以圓滿了。就像有些獲得珍寶的軟弱者會受到當地國王的保護一樣,安住十方世界智慧所見無有遮障的所有佛陀出有壞精進或進行攝受起初行持此法、還沒有獲得超越魔境之覺受境界的那些人,使其脫離違緣的險地。然而,我們要知道,觀待修行者往昔的福德之因和現在的信心等之緣,導致沒有成為佛陀加持對境和成為佛陀加持對境,也會出現不被違緣所害、被違緣, 所害等各種情況。
寅二、以比喻說明:
如患病母有多子,悉皆傷心服侍彼,如是十方世界佛,亦念佛母微妙智。
佛陀保護的原因是:例如,一位患病母親有的許多兒子,都心情不悅傷心難過服侍母親。同樣的道理,十方世界的一切佛陀,也護念生育自己的這位佛母——微妙智慧。

壬四(加行之作用)分二:一、生自子之作用;二、令自子行功德之作用。
癸一、生自子之作用:
ye ’tīta ye ’pi ca daśaddiśi lokanāthā itu te prasūta bhaviṣyanty anāgatāś ca |
lokasya darśika janetri jināna mātā parasattvacittacaritāna nidarśitā(kā) ca || 12.2 ||
如是世間諸如來 乃至緣覺及羅漢 迨及般若波羅蜜 皆一味法離分別
The Saviours of the world who were in the past, and also those that are [just now] in the ten directions, Have issued from her, and so will the future ones be. She is the one who shows the world [for what it is], she is the genetrix, the mother of the Jinas, And she reveals the thoughts and actions of other beings.
過去十方及未來,世間怙主由此生。
如果有人問:正如剛剛所講的一樣,如果把般若稱為“佛母”,那到底是怎樣成為佛母的呢?
如同世間中,母親是從生子、生育之后令他行事兩個角度而安立為“母”的,在此也是同樣,過去、現在十方一切剎土中安住以及未來時將要出世的所有世間怙主佛陀出有壞,他們都是由這一般若波羅蜜多中出生的,因此她堪為三世諸佛之母。

癸二(令自子行功德之作用)分三:一、令知輪涅基之理;二、令行遍智果之事業;三、令行滅二邊道之理。
子一(令知輪涅基之理)分二:一、依靠般若而知世間二諦;二、由證悟真如而得名。
丑一、依靠般若而知世間二諦:
lokasya yā tathata yā tathatārhatānāṃ | pratyekabuddhatathatā tathatā jinānām |
ekaiva bhāvavigatā tathatā ananyā prajñāya pāramita buddha tathāgatena || 12.3 ||
如是世間諸如來 乃至緣覺及羅漢 迨及般若波羅蜜 皆一味法離分別
How the Tathagata Knows the World The Suchness of the world, the Suchness of the Arhats, The Suchness of Pratyekabuddhas, and the Suchness of the Jinas, As just one single Suchness free from existence, unaltering, Has the perfection of wisdom been understood by the Tathagata.
示世諸佛能生母,示余有情之心行。世間羅漢之真如,緣覺佛子之真如,
離實非他一真如,如來徹知智慧度。
般若波羅蜜多為自子諸佛指示,世間也就是共稱的蘊界處的所有法,它們名言的因、果、體的自性是怎樣,因為佛陀依靠一切如來的能生之母此般若才如同手中放溼庵摩羅果一樣照見那些法。此外,般若還為自子指示:盡管界性無量的所有其余有情的心行內攝、外散、有貪、離貪等有無量無邊的情況,但通過修習般若的威力也能利益所有眾生,這以上是講世俗。
世間五蘊的真如、阿羅漢的真如、緣覺的真如、佛子菩薩的真如,并不成立他體的緣故,是獨一無二的,這一切也遠離有實的緣故,并不是另行存在,為此稱為真如。如此染污、清淨的一切法的實相真如智慧度,就是如來所徹知并如實領悟的。這一個半偈頌,說明了依靠般若波羅蜜多,佛陀照見略攝二諦的一切法理。

丑二、由證悟真如而得名:
tiṣṭhantu lokavidunāṃ parinirvṛtānāṃ [sthita eṣa dharmataniyāma śūnyadharmā |
tāṃ bodhisattva tathatām anubuddhayanti tasmā hu buddha kṛta nāma tathāgatebhiḥ || 12.4 ||
過現大智諸菩薩 各各住此法空行 彼諸菩薩如實已 是故如來名作佛
Whether the wise abide in the world, or whether they have gone to final Nirvana, Firmly established remains this fixed sequence of Dharmahood: ‘Dharmas are empty.’ It is that Suchness (tathata) which the Bodhisattvas understand. Therefore then have the Buddhas been given the name of ‘Tathagatas.’
遍知住世或涅槃,無過法性法空住,菩薩隨證此真如,故於佛賜如來名。
洞曉真如的智者——諸佛,不論安住於此世間界,還是趨入涅槃,宣說無過法性諸法空性這一點永無改變,誰也無法擾亂,如同虛空般存在着。諸位菩薩以智慧隨行證悟原本如終安住的這一真如無誤實相,一旦證悟達到究竟之時,如實而來或如實證悟真如的緣故,才對佛陀賜予“如來”的名稱。

子二(令行遍智果之事業)分二:一、依於般若成辦二利;二、尤其為利他說法之理。
丑一、依於般若成辦二利:
ayu gocaro daśabalāna vināyakānāṃ] prajñāya pāramita ramyavanāśritānām |
dukhitāṃśca sattva triapāya samuddharanti na pi sattvasaṃjña api teṣu kadāci bhoti || 12.5 ||
般若園林華菓盛 佛依止故甚適悅 十力諸根等淨眾 乃至聲聞眾圍繞
般若波羅蜜高山 十力諸佛而依止 三塗眾生悉救度 度已不起眾生相
This is the sphere of the Guides, with their own powers, Who reside in the delightful forests of the perfection of wisdom. Although they fetch suffering beings out of the three places of woe, Yet they never have anywhere the notion of a being.
依於般若歡喜園,十力導師此行境,盡除眾苦三惡趣,彼等永無眾生想。
依於般若能帶來無邊無際無漏歡喜的緣故,猶如天人樂園一樣而安住、具足十力的諸位導師佛陀的行境即是如此,是什麼呢?盡管能完全拔除無量眾生的種種痛苦和三惡趣,但那些佛陀永遠也無有眾生想,因為他們是以無緣大悲憑借恆常、周遍、任運的事業進行講經說法等。

丑二(尤其為利他說法之理)分二:一、折服非道之理;二、指示正道之理。
寅一、折服非道之理:
siṃho yathaiva girikandari niśrayitvā nadate achambhi mṛga kṣudraka trāsayanto |
tatha prajñapāramitaniśraya narāṇa siṃho nadate achambhi pṛthutīrthika trāsayanto || 12.6 ||
師子依山而大吼 諸獸聞已皆恐懼 人師子依般若吼 外道邪魔悉驚怖
Similes about the Buddha When a lion, residing in his mountain cave, Roars fearlessly, the lesser beasts are made to tremble: Likewise, when the Lion of Men, depending on the perfection of wisdom, Roars fearlessly, the many heretics are made to tremble.
如獅棲山無畏懼,震懾群獸發吼聲,人中獅子依般若,懾眾外道發吼聲。
如同獸中之王的獅子棲身於雪山間對誰也無所畏懼而安住,能震懾群獸并發出獅吼聲一樣,人中獅子——佛陀也是依靠般若波羅蜜多甚深空性之義,而震懾持有我見的眾多外道,在世間中也發出妙法的巨吼聲。

寅二、指示正道之理:
ākāśaniśrita yathaiva hi sūrya[raśmi] tāpetimāṃ dharaṇi darśayate ca rūpam |
tatha prajñapāramitaniśrita dharmarājo tāpeti tṛṣṇanadi dharma nidarśayāti || 12.7 ||
如日千光住虛空 普照大地諸相現 法王住般若亦然 說度愛河之妙法
Just as the rays of the sun, supported by the ether, Dry up this earth, and do reveal its form: Just so the king of the Dharma, supported by the perfection of wisdom, Dries up the river of craving and reveals the dharma.
譬如空中之陽光,曬干大地顯色相,如是法王依般若,有海干涸說諸法。
比如,虛空中的太陽光芒能曬干這個大地所有的潮氣,并且也完全展現一切色相。同樣,正法的日輪——法王佛陀出有壞依於般若波羅蜜多的虛空界,能使三有的愛河無余干涸,并且真實宣說一切所知萬法。

子三(令行滅二邊道之理)分二:一、道之本體;二、道之作用。
丑一(道之本體)分二:一、意義;二、比喻。
寅一、意義:
rūpasya darśanu adarśanu vedanāye saṃjñāya darśanu adarśanu cetanāye |
vijñānacittamanudarśanu yatra nāsti aya dharmadarśanu nidiṣṭu tathāgatena || 12.8 ||
色無相以受無相 乃至想行亦復然 識亦如是五法同 是法無相佛佛說
The Tathagata’s Vision of Dharma Wherein there is no vision of form, no vision of feelings, No vision of perception, no vision of will, No vision of consciousness, thought or mind, This has been expounded as the vision of Dharma by the Tathagata.
諸色及受不可見,想無所見行不見,識心及意無所見,此名見法如來言。
因為一切色法自本體不存在的緣故,無所得或者不可見,同樣,受也不可見,想也無所見,行也不可見,入定於真如的行境中,識、心、意之基一無所見。對此,其他注釋中解說:取過去的對境為心、取未來的對境是識、取現在是意的角度而如此宣說,或以不同的名稱表達。智慧論師說:按照共稱,心是阿賴耶識;意是染污意;識是六轉識。如此以五蘊為例一切法一無所得,任何本體也一無所見,這就名為現見諸法的本來自性,是如來所宣說的,如同無損害之眼根未見飄浮的毛發,就是見到毛發的自性。

寅二、比喻:
ākāśa dṛṣṭu iti sattva pravyāharanti nabhadarśanaṃ kutu vimṛṣyatha etam artham |
tatha dharmadarśanu nidiṣṭa tathāgatena na hi darśanaṃ bhaṇitu śakya nidarśanena || 12.9 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ lokasaṃdarśanaparivarto nāma dvādaśamaḥ ||
起虛空見眾生相 虛空無相不可得 佛說法法非相應 不說非有非無相
A vision in space is a being, so they declare. A vision like that of space, so should you consider that object! Thus has the vision of Dharma been expounded by the Tathagata. But it is not possible to report on that vision by definite statements [that differ from it].
有情聲稱見虛空,虛空豈見觀此義,佛說見法亦復然,見以他喻不能詮。
如果有人問:無見之見的比喻是怎樣的呢?比如,所有世間有情心里這樣想、口里也這般說“我見到了虛空”,可是,虛空怎麼能見呢?所看到虛空成為眼根對境的形色、顯色全然無有,所以,我們值得觀察心想并言說此話的意義到底是什麼?結果會領悟到僅僅是把有色的法一無所見這一點當作是見虛空的名言。與此比喻相同,佛陀宣說過:所謂“見諸法之真如”也是同樣,依靠慧眼而認識到諸法皆不成立,任何本體也不可得或不曾見,就稱為見法者。世間中,用某某有境見到某某對境,就稱為“見”,那麼不得任何邊、不見任何戲論相的這一見到,只是片面性用見虛空的比喻來說明而已,實際上在真實性中超離一切有無是非等諸邊的法界是以各別自證現見,以其他比喻并不能全面詮表,因為不可思議,真實超越了比喻和推理等衡量、推算的范疇。
[13. Acintyaparivarta] 不思議品第十三
Chapter XIII Simile of the King and His Ministers
丑二(道之作用)分二:一、攝集道果一切功德;二、遠離歧途之理。
寅一(攝集道果一切功德)分二:一、以大臣比喻說明行諸事業;二、以國王比喻說明攝諸功德。
卯一、以大臣比喻說明行諸事業:
yo eva paśyati sa paśyati sarvadharmān sarvān amātyakiriyā ti upekṣya rājā |
yāvanti buddhakriya dharmata śrāvakāṇāṃ prajñāya pāramita sarva karoti tāni || 13.1 ||
若如是見一切法 一切我見悉皆捨 佛行法及聲聞等 皆從般若而成就
Who sees thus, he sees all dharmas. When the minister does everything, the king is evenminded. Whatever Buddha-actions there are, whatever dharmas of the Disciples, It is the perfection of wisdom which effects them all.
誰如是見見諸法,如王舍住臣普行,佛行聲聞所有法,悉皆依於般若行。
任何菩薩,不見任何所緣相,如是依靠慧眼而見,就是現見一切萬法,從中獲得廣大所為,猶如國王無有勤作舍置而住,最得力最出色的大臣普遍行持國王的一切事。同樣,佛陀的所行事業以及諸位聲聞的所有功德法,都是依於無分別的般若波羅蜜多而行持的,原因是:如果具備證悟無我的智慧,那麼就能順利成就一切解脫之道,否則無法成就。

卯二、以國王比喻說明攝諸功德:
na ca rāja grāma vrajate na ca rājyarāṣṭrān sarvaṃ ca ādadati so viṣayātu āyam |
na ca bodhisattva calate kvaci dharmatāyāṃ sarvāṃśca ādadati ye guṇa buddhadharme || 13.2 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām acintyaparivarto nāma trayodaśamaḥ ||
如王不行於國邑 所有王務而自辦 菩薩離相依般若 自然獲佛功德法
A king does not travel to villages or into the countryside; But in his own home is the meeting-place where he assembles all: Just so the Bodhisattva does not move away from the dharmic nature of dharmas, But he assembles all the qualities in the Buddha-dharmas.
如王不往城國邑,居自宮攝諸財物,菩薩法性無所去,攝集佛地諸功德。
比如,大國王不去城市,也不去往國家的其余諸大城邑,深居於自己的皇宮,向內收攝一切賦稅等財物。同樣,菩薩於相續證悟的甚深法性中如如不動安住,不去往其余任何處,證悟的心相續依靠法爾的威力而攝集佛地的一切功德,這實在是稀有的所為。

[14. Aupamyaparivarta]
Chapter XIV The Bodhisattva and Enlightenment
寅二(遠離歧途之理)分二:一、略說;二、廣說。
卯一、略說:
yasyāmi śraddha sugate dṛḍha bodhisattvo varaprajñapāramita āśayasaṃprayogo |
atikramya bhūmidvaya śrāvakapratyayānāṃ laghu prāpsyate anabhibhū(tu) jināna bodhim || 14.1 ||
若菩薩發堅固心 修行最上般若行 超過聲聞緣覺地 速能證得佛菩提
The Bodhisattva who has firm faith in the Sugata, Who is resolutely intent on the supreme perfection of wisdom; Gone beyond the two levels of the Disciples and Pratyekabuddhas, He will swiftly attain, unhindered, the enlightenment of the Jinas.
於佛菩薩有堅信,意樂行持勝般若,盡越聲聞獨覺地,速得無遮佛菩提。
任何行人,對諸位善逝及佛子菩薩,有清淨信和不退轉的堅定信心,以意樂追求,以加行勤奮行持成為菩薩和佛陀的道——殊勝般若波羅蜜多,方便智慧兼而有之,完全超越聲聞、獨覺二地的歧途,進而將迅速獲得不被有寂障礙所遮蔽的微妙佛菩提。對勝乘有信心,是最初的入門,以智慧信奉的同時,不退失獲得果位,因此主要講了方便、智慧這兩者。作為初學者,雖然具備信心,但如果不具有智慧波羅蜜多,那麼就有可能退失正道,而只要深刻領會了般若波羅蜜多的甚深密意,就獲得了不可奪取的信心,不可能由正道中退失。

卯二(廣說)分四:一、以沉水之比喻說明;二、以新罐之比喻說明;三、以造船之比喻說明;四、以老者之比喻說明。
辰一(以沉水之比喻說明)分二:一、比喻;二、意義。
巳一、比喻:
sāmudriyāya yatha nāvi praluptikāye bhṛtakaṃ manuṣya tṛṇakāṣṭham agṛhṇamāno |
vilayaṃ prayāti jalamadhya aprāptatīro yo gṛhṇate vrajati pārasthalaṃ prayāti || 14.2 ||
如人欲渡於大海 所乘船舫忽破壞 不依草木命不全 若得依附達彼岸
The Simile of the Ship When a ship breaks up in the ocean, Those who do not get hold of a corpse, a stick or a log, Go to their destruction in the midst of the water, without having gained the shore; But those who hold on to something, travel to the other shore and reach it:
猶入海者船破毀,何人未持尸草木,葬身水中不抵岸,若人握物至海岸。
比如,入於大海的人船只破損毀壞,其中任何人沒有抓住尸體或草堆或者木頭,那麼就會葬身於水中,而不會抵達海岸。何人握住木頭等物體,依靠它,就能達到大海彼岸。

巳二、意義:
emeva śraddhasaṃgato ya prasādaprāpto prajñāya pāramita mātra vivarjayanti |
saṃsārasāgara tadā sada saṃsaranti jātījarāmaraṇaśokataraṃgabhaṅge || 14.3 ||
若人不發堅信心 依於般若求解脫 溺輪迴海無出期 處生老死常苦惱
Just so those who, although endowed with some faith and in possession of some serenity, Reject the perfection of wisdom, the mother: In the ocean of birth-and-death they must wander about for ever and ever, In birth, decay, death, sorrow, turmoil, and the breaking up [of limbs].
ye te bhavanti varaprajñaparigṛhītā bhāvasvabhāvakuśalā paramārthadarśī |
te puṇyajñānadhanasaṃbhṛtayānapātrāḥ paramādbhutāṃ sugatabodhi spṛśanti śīghram || 14.4 ||
若有信心持般若 解有無性見真如 是人獲福智有財 速證最上佛菩提
But those who have been taken hold of by the supreme wisdom, Skilled in seeing the own-being of existence, seers of ultimate reality: They are persons worthy of the vehicle who have collected the wealth of merit and cognition. They will speedily experience the exceedingly wonderful Sugata-enlightenment.
如是具信得淨心,不隨般若非證覺,生老死憂波濤洶,輪回海中恆流轉。
若以殊勝慧攝持,通法自性說勝義,方便功德以慧攝,速證最妙佛菩提。
與上述比喻相同,具備追求圓滿菩提的信心并得到希求的歡喜清淨心的某位行者,不依信心而隨行成為正等菩提之道的佛母般若波羅蜜多,就不會證得善逝的菩提果。如此一來,將在生老死亡和種種憂惱的波濤洶涌的輪回大海中恆常流轉。如果任何行者以證悟無自性的殊勝智慧波羅蜜多攝持,那麼就將毫不顛倒通達萬法的自性并且能夠宣說勝義。倘若他們追求圓滿菩提的信心等方便的那些功德,以無緣的智慧攝持,將迅速證得最殊勝絕妙的善逝菩提,如同某人抓住木頭等物而得以達到海岸一樣。

辰二、以新罐之比喻說明:
ghaṭake apakvi yatha vāri vaheya kācit jñātavyu kṣipra ayu bhetsyati durbalatvāt |
paripakvi vāri ghaṭake vahamānu mārge na ca bhedanād bhayam upaiti ca svasti geham || 14.5 ||
如人擔水用坏器 知不堅牢速破壞 若用堅牢器盛水 而無破壞無憂怖
The Simile of the Jar It is as if someone would transport water in an unbaked jar; One should know that it will break quickly, because it does not hold the water well. But when water is transported in a fully baked jar, that on the way It might break there is no fear, and it gets safely to the house:
kiṃcāpi śraddhabahulo siya bodhisattvo prajñāvihīna vilayaṃ laghu prāpuṇāti |
taṃ caiva śraddha parigṛhṇayamāna prajñā atikramya bodhidvaya prāpsyati agrabodhim || 14.6 ||
不見具信諸菩薩 遠般若行求退墮 能發信心持般若 證大菩提超二地
Although the Bodhisattva be full of faith, If deficient in wisdom he swiftly reaches destruction. But when taken hold of by both faith and by wisdom, Gone beyond the two levels he will attain the supreme enlightenment.
如人新罐盛裝水,知不牢固故速毀,窯燒瓶中盛裝水,途無壞懼安返家。
如是菩薩信雖足,然失智慧疾退墮,若信心以慧攝持,越二地獲大菩提。
比如,有人如果在沒有入窯焙燒的新瓦罐里裝水,那麼可想而知,那個瓦瓶由於不夠堅硬的緣故很快就會毀壞,如果往入窯焙燒過的瓶子里裝水,那麼在行途當中不會有瓶子毀壞的顧慮恐懼,安然返回自己的家園。同樣,任何菩薩,如果不具備希求圓滿菩提的信心,或者,雖然信心十足,但如果退失了能修的道——智慧波羅蜜多,顯然很快就會從大乘道中退失,墮入劣道等中。如果信心加上智慧,也就是說,以有信心的智慧度攝持那位行者的相續,那麼就會完全超越聲聞緣覺二地,而獲得大菩提。

辰三、以造船之比喻說明:
nāvā yathā aparikarmakṛtā samudre vilayamupaiti sadhanā saha vāṇijebhiḥ |
sā caiva nāva parikarmakṛtā suyuktā na ca bhidyate dhanasamagram upaiti tīram || 14.7 ||
未有商人欲入海 不造堅固大船舫 依堅固船無怖畏 獲多珍寶到彼岸
The Simile of the Two Ships A ship, which is not well got ready, in the ocean Goes to destruction, together with its goods and merchants. But when a ship is well got ready, and well joined together, Then it does not break up, and all the goods get to the [other] shore.
emeva śraddhaparibhāvitu bodhisattvo prajñāvihīnu laghu bodhimupaiti hānim |
so caiva prajñavarapāramitāsuyukto ’kṣato ’nupāhatu spṛśāti jināna bodhim || 14.8 ||
信心菩薩亦如是 離般若行遠菩提 若修最上大智行 當得無上菩提果
Just so a Bodhisattva, exalted in faith, But deficient in wisdom, swiftly comes to a failure in enlightenment. But when he is well joined to wisdom, the foremost perfection, He experiences, unharmed and uninjured, the enlightenment of the Jinas.
如未精造船入海,財寶商人俱毀壞,彼船精心而細造,無損載寶達岸邊。
如是菩薩縱燻信,若無智速退菩提,若具殊勝智慧度,不染失證佛菩提。
例如,材料、結搆、標准、補漏等方面沒有精工細造的船只入於海中,連財寶帶商人,一起都會毀掉;如果那艘船只,經過精心審察而精工細作,那麼它就會完好無損地載着財寶抵達大海岸邊。同樣,任何菩薩縱然具備燻染信心之因,可是如果沒有依於智慧度,很快就會退失最上菩提的正法;倘若既具足信心,又擁有殊勝的智慧波羅蜜多,那麼就不會染上劣道的過患,不會從勝乘道中退失,而證得佛菩提。

辰四、以老者之比喻說明:
puruṣo hi jīrṇa dukhito śataviṃśavarṣo kiṃcāpi utthitu svayaṃ na prabhoti gantum |
so vāmadakṣiṇadvaye puruṣe gṛhīte patanādbhayaṃ na bhavate vrajate sukhena || 14.9 ||
如百歲人復病患 是人不能自行立 若得左右扶侍者 隨意行往無所怖
The Simile of the Aged Man An aged man, ailing, one hundred and twenty years old, Although he may have got up, is not capable of walking on his own; But when two men, both to his right and left, have taken hold of him He does not feel any fear of falling, and he moves along at ease:
emeva prajña iha durbalu bodhisattvo kiṃcāpi prasthihati bhajyati antareṇa |
so vā upāyabalaprajñaparigṛhīto na ca bhajyate spṛśati bodhi nararṣabhāṇām || 14.10 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām aupamyaparivarto nāma caturdaśamaḥ ||
菩薩般若力微劣 往菩提岸不能到 兼行最上方便行 得佛菩提無罣礙
Just so a Bodhisattva, who is weak in wisdom, Although he sets out, he breaks down midway; But when he is taken hold of by skilful means and by the best wisdom, Then he does not break down: he experiences the enlightenment of the mightiest of men.
一百廿歲老苦人,雖立獨自不能行,若左右人作依附,無跌倒怖順利行。
如是菩薩智力微,彼已趨入復退失,以勝方便慧攝持,不退證得佛菩提。
比如,壽量已達一百二十歲高齡,衰老、痛苦的人,雖然能從坐墊上站立起來,可是憑着自己的能力,無法行走到其余地方,因為他已老態龍鐘。假設左右兩側有身強力壯的人作為依附,那麼就不會有途中跌倒的恐怖,而能順利去往想去的地方。同樣,任何證悟真如的智慧力量薄弱的菩薩,盡管他已經趨入了殊勝菩提道,然而在沒有獲得果位之前還會再度退失,那位行者相續如果以殊勝的信心等方便和證悟無我的智慧攝持,就不會從正道中退失,將證得如來的菩提。
[15. Devaparivarta] 天品第十五
Chapter XV The Beginner and the Good Friends
壬五(宣說加行之緣善知識)分二:一、宣說所依上師;二、宣說依者(聽聞甚深智慧之)弟子。
癸一(宣說所依上師)分二:一、需依具相善知識之理;二、善知識宣講教授之理。
子一(需依具相善知識之理)分二:一、真實宣說;二、需要如此依止之理由。
丑一、真實宣說:
yo ādikarma sthitu bhūmiya bodhisattvo adhyāśayena vara prasthita buddhabodhim |
tehī suśiṣyagurugauravasaṃprayukto kalyāṇamitra sada sevayitavya vijñaiḥ || 15.1 ||
所有菩薩住初地 發信心行般若行 為求無上菩提故 親近善友及智者
The Bodhisattvas who stand on the stage of beginners, Who with resolute intention have set out for the supreme enlightenment of a Buddha, They, the discerning, should, as good pupils intent on respect for their Gurus, - Always tend their spiritual teachers [who are their ‘good friends’].
住初學位之菩薩,勝意樂入大菩提,賢善弟子敬上師,恆依諸位智者師。
處於初學位的菩薩也就是初學者,懷着特別緣於利他和正等菩提的殊勝意樂,追求而趨入佛陀大菩提道果的賢善弟子,帶着對上師的恭敬,恆常依止具有善妙見行并能宣說大乘密意的諸位智者上師。

丑二、需要如此依止之理由:
kiṃ kāraṇaṃ tatu guṇāgamu paṇḍitānāṃ prajñāya pāramita te anuśāsayanti |
evaṃ jino bhaṇati sarvaguṇāgradhārī kalyāṇamitramupaniśrita buddhadharmāḥ || 15.2 ||
大智功德云何獲 當從般若波羅蜜 如是一切諸佛法 功德皆從善友得
For what reason? From that [tending] come the qualities of the learned. They [the good friends] [are those who] instruct in the perfection of wisdom. Thus preaches the Jina, the holder of all the best qualities: ‘Dependent on the good friend are the Buddha-dharmas.’
因智功德源於彼,隨說般若波羅蜜,佛諸法依善知識,具勝功德如來語。
如果有人問:為什麼要教誡步入大乘的初學者認真依止殊妙的善知識呢?
因為通曉大乘道果的一切智慧功德,都是來源於善知識,他們隨從宣說大乘道的這一般若波羅蜜多。為此,要獲得佛陀的一切法者當依善知識,這是擁有一切最殊勝功德的如來圓滿佛陀所說。原因是,對於如此善巧方便之道修行、思維、聽聞,前前依於后后(即修行依於思維、思維依於聽聞),而且,聽聞也依賴於善知識。

子二(善知識宣講教授之理)分二:一、如何宣說教授;二、如是宣說之贊嘆。
丑一、如何宣說教授:
dānaṃ ca śīlamapi kṣānti tathaiva vīryaṃ dhyānāni prajña pariṇāmayitavya bodhau |
na ca bodhiskandha vimṛśitva parāmṛśeyā ye ādikarmika na deśayitavya evam || 15.3 ||
修行六度般若行 一一迴施於菩提 佛蘊非有不可求 勿為初地如是說
How a Bodhisattva Helps Beings Giving, morality, also patience and vigour, The concentrations and wisdom should be turned over into enlightenment. But one should not grab at enlightenment, having considered [it as belonging to] the skandhas. It is thus that it should be demonstrated to beginners.
布施持戒忍精進,定慧回向大菩提,菩提莫執蘊見取,初學者前示此理。
如果要對這種新入乘者傳授教言,那麼就要應機而宣說方便智慧不相脫離的正道,教誡他們說:“你對於成為如來之道的六度——布施、持戒、安忍、精進、禪定、智慧,要具全加行、正行、結行而行持,并將一切善根以希求一切種智的作意而回向究竟大菩提。”這是對方便方面教授。欲求究竟所得的菩提,也切切不可依耽著而把色等蘊的有實法執為最勝或殊勝——見取見。為什麼呢?菩提為例的一切法均無有自性,因此教授通達這一點,是對智慧方面的教誡。要在希求菩提的初學者面前開示這種道理。

丑二、如是宣說之贊嘆:
evaṃ caranta guṇasāgara vādicandrāḥ trāṇā bhavanti jagatī śaraṇā ca lenā |
gati buddhi dvīpa pariṇāyaka arthakāmāḥ pradyota ulka varadharmakathī akṣobhyāḥ || 15.4 ||
菩薩修行功德海 救度世間無度者 求菩提意離顛倒 說最上法如電光
Coursing thus, the Oceans of Qualities, the Moons of the doctrine Become the shelter of the world, its refuge, and its place of rest; The means of salvation [route], the intelligence, the islands, leaders who desire its welfare; The light, the torch, teachers of the foremost Dharma, imperturbable.
此行善海說法月,眾生皈處友軍所,依慧洲導欲利者,日燈說勝法不亂。
如此行持、善妙宣講教授的大乘善知識,您堪為善妙功德難以測度的大海,您作為具足真實妙法光芒的說法皎月,通過宣講利樂之因的正法而成為遣除眾生痛苦的皈依處,作為帶來涅槃安樂的友軍,作為消除苦因的處所,同樣成為趨往菩提的所依,成為具有了知利害的智慧者,成為沉溺三有愛河者的洲島。洲島,位於水中央的所依處,所謂的“島嶼”,也是位居兩河之間依處的名稱。
通過宣講無生法性能從輪回淤泥中引導出來隨心所欲利益或者行持利益的商主等。宣講人無我而成為日輪,宣說法無我而成為正法明燈,通過無礙解而講說最殊勝的空性法,一心不亂,或者無所畏懼,自己對甚深之法堅信不移進而傳講它的道果,克勝諸方的辯才圓滿。或者也可以解釋成:“導”,是指就像商主等一樣引領眾生步入正道;“欲利”,是指以悲心任運自成行持他利;“說勝法不亂”,講說真如之第一法,不被邪魔外道等敵方的反駁所害或擾亂。

癸二(宣說依者(聽聞甚深智慧之)弟子)分二:一、宣說於深法具勝解信之弟子;二、宣說甚深難證之理。
子一(宣說於深法具勝解信之弟子)分二:一、智慧甚深之理;二、宣說甚深之功德。
丑一、智慧甚深之理:
saṃnāhu duṣkarū mahāyaśu saṃnahantī na ca skandhadhātu na ca āyatanaiḥ sanaddhāḥ |
tribhi yānasaṃjñavigatā aparigṛhītā avivartikā acalitāśca akopyadharmāḥ || 15.5 ||
發於最上菩提心 不求名稱不瞋恚 離蘊識界及三乘 不退不動不可取
An armour difficult to wear the greatly determined put on; But they are not armed with the skandhas, elements or sense-fields; They are free from the notion of the three vehicles, and have not taken hold of it; They are irreversible, immovable, and steadfast in their character.
具大名披難行鎧,非蘊界處之盔甲,離三乘想無執取,不退不動不亂法。
邁入最為深廣之大乘道的某位行者,在無邊佛剎中擁有菩薩大名者,披上難行鎧甲,如此在名言中發心:“我為了將等同虛空的無邊一切有情解救到不住之涅槃的法界,我要證得涅槃。”那也是遠離染污、清淨的所緣,不是披上緣於蘊界處有實法的盔甲,遠離耽著三乘之想,安住於不緣或不執取任何法的般若中,為此誠信甚深義而具備三大所為,在獲得圓滿菩提果中不退轉,在大乘道之理中不動搖於他處,惡緣、邪魔和敵方的任何辯難也無法使他的相續染污,因此是一心不亂的有法。如《廣般若經》中云:“‘世尊,菩薩為使一切有情證得涅槃而披上盔甲,然有情不可得,彼等實難行持。’世尊言:‘須菩提,彼盔甲非與色相系……’”

丑二、宣說甚深之功德:
te eva dharmasamudāgata niṣprapañcā kāṅkṣāvilekhavimatīvigatārthayuktāḥ |
prajñāya pāramita śrutva na sīdayanti aparapraṇeya avivartiya veditavyāḥ || 15.6 ||
於如是法得無礙 達甚深理離妄想 聞般若信及化他 知此菩薩住不退
Being thus endowed with dharma, unimpeded, Freed from hesitations, perplexity and consternation, intent on what is beneficial, Having heard the perfection of wisdom, they do not despair. They should be known as incapable of being led astray by others, as irreversible.
彼具此法無戲論,遠離疑慮具實義,聽聞般若不退卻,不依他轉不退還。
那些菩薩由於具足深不可測的如此之法,因此無有一切所緣的戲論,對於甚深義遠離懷疑、猶豫和顧慮,具有誠信的實義。這里“慮”只是懷疑的別名,也就是說明現行等粗細的懷疑全然無有。或者,對於道果,現在無有懷疑、過去沒有猶豫、未來沒有顧慮,應該把它們看成是反體的差別。以無有懷疑的誠信來聽聞甚深般若波羅蜜多,對它的意義,心不退卻而憑借自己的智慧領悟深法,結果不仰仗別人,也就是絕對不會有被他牽引而盲從之類的情況,由此可知,就不會從勝乘道果中退轉。

子二(宣說甚深難證之理)分二:一、宣說所行之深法;二、如此甚深之理由。
丑一、宣說所行之深法:
gambhīra dharma ayu durdṛśu nāyakānāṃ na ca kenacīdadhigato na ca prāpuṇanti |
etārthu bodhimadhigamya hitānukampī alpotsuko ka imu jñāsyati sattvakāyo || 15.7 ||
彼甚深法佛難知 無有人得不可得 為利益故證菩提 此非初心眾生知
Perfect Wisdom and Its Conflict with the World Deep is this dharma of the Leaders, hard to see,
Nor is it obtained by anyone, nor do they reach it. For that reason, when he has obtained enlightenment, the Benevolent and Compassionate Becomes unconcerned, - ‘what body of beings will cognize this?’
諸佛此法深難見,誰亦無悟無獲得,行利慈者證菩提,思眾誰知不欲言。
一切導師圓滿佛陀的這一大般若法,最為深奧,基位的一切法無生,僅僅真如也不可得,本來超越所取能取心的行境,而難以現見。為此,在道位,誰也無所證悟,果位時獲得也是不存在的。如果證悟、獲得的本體存在,那麼就不能充當是真如的真悟和真得。其他經中也說:“菩提,佛陀也不曾獲得,更何況說他眾?因為菩提的本體本來就是空性之故。”再三宣說了此理。正因為無有現見、證悟、獲得的這一甚深法性,深不可測,所以具有利益一切有情的大慈大悲的圓滿佛陀,證得無上大菩提以后,不禁思量:我心領神會的這樣的深法,眾生群體中有誰能了知?於是不想言講正法。《方廣莊嚴經》中云:“深寂離戲光明無為法,猶如甘露此法我已得,縱為誰說亦不能了知,是故默然安住於林間。”又如《中觀根本慧論》中也說:“世尊知是法,甚深微妙相,非鈍根所及,是故不欲說。”

丑二、如此甚深之理由:
sattvaś ca ālayarato viṣayābhilāṣī sthita agrahe abudha yo mahaandhabhūto |
dharmo anālayu anāgrahu prāpitavyo lokena sārdha ayu vigrahu prādubhūto || 15.8 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ devaparivarto nāma pañcadaśamaḥ ||
眾生愚癡復盲冥 樂住世間求境界 法無所住無取得 從無所住生世間
For beings delight in a place to settle in, they are eager for sense-objects, Bent on grasping, unintelligent, and quite blinded. The Dharma should be attained as nothing to settle in and as nothing to grasp. Its conflict with the world is manifest.
眾生喜處求諸境,住執不通愚如暗,所得之法無住執,故與世間起爭議。
如果有人問:為什麼普通人難以證悟這種甚深法呢?一切眾生從無始以來由內心久經串習實執所牽引,喜愛把三有之處執為我等情形,并且欲求一切所取境,住於執著它的心態中,就這樣墮入所取能取戲論行境當中,為此,對於無有所取能取分別的真如義一竅不通,對其理愚昧不知,猶如處於黑暗之中一般。所說和所得的般若法義,既不存在以緣所住的對境,對任何法也無有執著,出世間的這些法與一切世間不同,更為超勝,由此與世間發生爭議,因為世間人執著實有,另一者說它不存在。比如,所有世人,不曾見到宣說無實的法理才爭執不息。而如來如實照見萬法的本體,雖然無有本體,但在世人面前顯現如幻的這些法,按照在世間怎麼顯現,就隨順世間而進行言說,所以佛在其他經中也說:“世人與我諍,我不與世諍,世間承許有,我也承許有……”
[16.Tathatāparivarta] 如實品第十六
Chapter XVI On Suchness
辛二(真實成就彼加行果之理)分二:一、認清所得之果;二、若無此道則不得果之理。
壬一(認清所得之果)分二:一、比喻;二、意義。
癸一、比喻:
ākāśadhātu purimādiśi dakṣiṇāyāṃ tatha paścimottaradiśāya anantapārā |
uparādharāya daśaddiśi yāvadasti nānātvatā na bhavate na viśeṣaprāptā || 16.1 ||
東方虛空界無邊 南西北方亦如是 乃至上下及四維 無種種相無分別
The space-element in the eastern direction, and in the southern, And so in the western and northern directions is boundless; Above and below, in the ten directions, as far as it goes There is no multiplicity, and no difference is attained.
虛空界於東南方,西方北方無邊際,上下十方盡其有,不成別體無差異。
虛空界,在東方、南方、西方、北方無有邊際,也就是說四方全無邊際,如是上下,再加上四隅也不例外,總之它於十方范圍無有邊際盡其所有之處都存在着,虛空無所不遍,本身無有成為有實的自性,因此不同方向的虛空也不成他體,而且自本體也沒有形狀等不同的差異。

癸二、意義:
atikrānta yā tathata yā tathatā aprāptā pratyutpanna yā tathata yā tathatārhatānām |
yā sarvadharmatathatā tathatārhatānāṃ sarveṣa dharmatathatā na viśeṣaprāptā || 16.2 ||
過去未來及現在 一切佛法及聲聞 一切如實不可得 不可得故無分別
Past Suchness, future Suchness, Present Suchness, the Suchness of the Arhats, The Suchness of all dharmas, the Suchness of the Jinas, - All that is the Dharma-Suchness, and no difference is attained.
過去未來之真如,現在羅漢之真如,諸法真如佛真如,法之真如皆無別。
正如虛空無有差別一樣,過去時的萬法真如、未來的真如、現在的真如以及阿羅漢等補特伽羅的真如,基——所知諸法的真如,果——佛陀的真如,證悟空性等道位諸法的真如,如此所有真如,均無有各自成立的分別,而於法界的本性中一味一體。如此三有和寂滅、過去和未來等以二法分析的一切,僅僅在名言現相中顯為不同他體,并如此假立,但在真正的實相義中,一切法無生無滅的體性於法界自性中成為平等性,因此無有三時、自他、賢劣等差別,這一切都以法界唯一明點的自性存在着,依靠具一剎那的智慧領悟,從而在自然本智具一切相之最的法身本體中圓滿一切法而證得菩提。遠離盈虧,不遷不變的大菩提就是究竟的果。

壬二(若無此道則不得果之理)分二:一、略說;二、廣說。
癸一、略說:
yo bodhisattva imi icchati prāpuṇetuṃ nānātvadharmavigatāṃ sugatāna bodhim |
prajñāya pāramita yujyatu yāya yukto vina prajña nāsty adhigamo naranāyakānām || 16.3 ||
菩薩樂求如是法 應行方便般若行 離種種相即菩提 菩薩離此無由證
Wisdom and Skill In Means If a Bodhisattva wishes to reach this Enlightenment of the Sugatas, free from differentiated dharmas, He should practise the perfection of wisdom, joined to skill in means. Without wisdom there is not the attainment of the Leaders of men.
善逝菩提離異法,任何菩薩欲得此,具方便行智慧度,無導師慧不可得。
所得的究竟果——善逝的菩提,具有虛空的特徵,遠離所證能證等異體的法,無二的自然本智身或者法性身的這一自性,任何菩薩想要獲得,必須具足追求正等菩提的信心等方便,行持或精進於證悟萬法真如的智慧度,如果沒有導師佛母這一智慧波羅蜜多,那麼永遠也不可獲得所得的大菩提,因為究竟果的因決定是擁有般若波羅蜜多名稱、一切道之微妙的無分別智慧。

癸二(廣說)分二:一、若離此道最終不成就果之理;二、如是了知而入此道之理。
子一(若離此道最終不成就果之理)分二:一、比喻;二、意義。
丑一、比喻:
pakṣisya yojanaśataṃ mahatātmabhāvo pañcāśatā pi abalobhayakṣīṇapakṣo |
so trāyatriṃśabhavanādiṣu jambudvīpe ātmānamosariyi taṃ vilayaṃ vrajeyyā || 16.4 ||
如鳥能飛百由旬 折翅翼故飛無半 忉利天及閻浮人 忘失般若故自墜
A bird with a frame one hundred and fifty miles large Would have little strength if its wings were lost or feeble: If it should jump down to Jambudvipa from the abodes of the Gods of the Thirty-three, It would travel to its destruction.
鳥身一百五由旬,羽翼折斷無本領,彼由忉利天自墜,至此贍洲必遭損。
打個假設的比喻,有一只鳥,身體龐大量達一百五十由旬,它的翅膀折斷而不具備騰飛的技能,如果那只鳥從三十三天自行跳到此贍部洲,那麼當時它一定是遭受損傷,也就是說,身體不能不受傷等。

丑二、意義:
yady āpi pañca ima pāramitā jinānāṃ bahukalpakoṭiniyutāṃ samudānayeyyā |
praṇidhīnanantavipulāṃ sada sevya loke anupāya prajñavikalā pari śrāvakatve || 16.5 ||
難修前五波羅蜜 經多俱胝那由劫 復以廣大願資持 離方便墜聲聞位
Even if he would procure these five perfections of the Jinas For many niyutas of kotis of aeons, And would all the time tend the world with an infinite abundance of vows; - If he is without skill in means, deficient in wisdom, he falls into Discipleship.
俱胝那由他劫行,諸佛此五波羅蜜,無邊大願世恆依,無方便慧墮聲聞。
縱然在許多俱胝那由他劫中兢兢業業行持成為諸佛之道的布施等這五種波羅蜜多,并且在此世間恆常依於屢屢趨入廣大道果的無邊大願,可是僅此一點并非具全獲得大菩提的因,因為大菩提的無誤之因,是將一切善根回向遍知佛果等大乘的無量善巧方便以及證悟諸法為等性的智慧,如同鳥行空中的雙翅一般的方便智慧不相脫離。換句話說,不具備這樣的方便,或者離開了證悟真如的智慧,就會墮入聲聞的果位中,如同飛禽即使身軀龐大但如果沒有翅膀而跳躍,就會一落到底。倘若具備究竟實相的般若,那麼這種智慧的本體就是方便智慧無合無離,二諦無二無別的有境。

子二、如是了知而入此道之理:
niryāyanāya ya icchati buddhajñāne samacitta sarvajagatī pitṛmātṛsaṃjñā |
hitacitta maitramana eva parākrameyyā akhilārjavo mṛdugirāya parākrameyyā || 16.6 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ tathatāparivarto nāma ṣoḍaśamaḥ ||
樂行佛智心平等 猶如父母觀一切 當行利益及慈悲 常宣善軟妙言教
The Desirable Attitude to Other Beings If he wishes to go forth into this Buddha-cognition, He [should have] an even mind towards the whole world, the notion of father and mother [towards all beings] He should exert himself with a thought of benevolence, and a friendly mind; Amenable and straight, he should be soft in his speech.”
樂此佛乘定生者,眾生平等父母想,利心慈意勇精進,無嗔正直說柔語。
樂求依於究竟的大菩提之因、唯一經行之道——這一無上佛乘般若波羅蜜多,而決定獲得趨至大菩提果位者,要具足什麼條件而趨入呢?大乘的根本就是緣他利的悲心,它的俱有緣是方便,果位就是乃至虛空際利益有情,因此實際行持大乘的方式、趨入大乘的行者,就是要對於無邊無際的一切眾生有平等心,無有偏袒,一視同仁,懷有父母想、兄弟姐妹想等,希望他們永久有利之心和暫時快樂的慈意,勇猛精進行持眾生利益,無有忿恨、損惱的嗔心,無諂無誑,秉性正直,口里講經說法及隨同講說等,說柔和之語。身體也要行持仁慈之事,對一切眾生真心實意萌生饒益之心,不懷有與之相違的諂誑和害心等。
[17. Avinivartanīyaliṅgākāraparivarta] 不退地祥瑞品第十七 此品攝普遍光明佛地
Chapter XVII The Theme
辛三(宣說加行者補特伽羅)分二:一、以請問略說;二、以答復廣說。
壬一、以請問略說:
sthaviro subhūti paripṛcchati lokanāthaṃ araṇāya liṅga bhaṇahī guṇasāgarāṇām |
avivartiyā yatha bhavanti mahānubhāvā tāṃ vyākuruṣva jinaguṇāna pradeśamātram || 17.1 ||
時須菩提瞻仰問 不退菩薩何殊勝 離言聲相云何說 願佛說彼功德藏
The Elder Subhuti questions the Saviour of the World: “Teach the characteristics of those who are secluded in Peace, of the Oceans of Qualities, How they become irreversible, and of great might. Declare, O Jina, their qualities, merely by way of outline!”
須菩提問世尊言:功德海無煩惱相,大力如何不退轉?功德少分請佛宣。
須菩提尊者請問三世間的怙主佛陀世尊說:“具足無量功德海、無有煩惱的相兆和徵象是怎樣的?成辦二利的大威力菩薩究竟如何?以什麼相表示於大菩提道中不復退轉,知是不退轉的菩薩?如此大菩薩,他們的無量功德中片面或部分,請佛陀為我明確宣說。”

壬二(以答復廣說)分三:一、認清表示不退轉之相;二、不退轉之行為特點;三、宣說退轉與不退轉之差別。
癸一、認清表示不退轉之相:
nānātvasaṃjñavigatā gira yuktabhāṇī na ca anya te śramaṇa brāhmaṇa āśrayanti |
triyapāyavarjita vidū sadakāli bhonti daśabhiś ca te kuśalakarmapathebhi yuktā || 17.2 ||
不住沙門婆羅門 及行十善離三塗 大智離於種種相 如山谷響聲相應
Qualities of Irreversible Bodhisattvas “They are free from the perception of multiplicity; they speak suitably; They do not take refuge with outside Sramanas or Brahmanas. The wise have avoided for all time the three places of woe, And they are practised in the ten wholesome paths of action.
離異體想具理語,沙門梵志余不依,依智恆時斷三途,十善業道極精進。
對於須菩提這般請問不退轉的一部分相,善逝告言:證悟甚深法性的菩薩,現見一切法於真如中無二無別,從而對染污、清淨的一切法遠離他體之想;在相應實相善巧宣說深法時,以具備衡量之理的詞語來贊嘆,他人不能夠轉變;自己對此道的本師獲得不退轉信心,不以示道者想而依止其他外道沙門及婆羅門,對他所說的種種道,發自內心不信賴;因為依靠通達因果無欺等法理的智慧和堅信斷除明顯的不善業,由此獲得時時刻刻恆常遠離三惡趣及其為主的一切無暇的方法。那些智者本身自然安住於十善業道中,而且極為精進令別人也如此行持。

dharmaṃ nirāmiṣu jagasyanuśāsayanti ekāntadharmaniyatāḥ sada snigdhavākyāḥ |
sthiticaṃkramaṃ śayaniṣadya susaṃprajānā yugamātraprekṣiṇa vrajanty abhrāntacintā || 17.3 ||
若欲法無礙行化 一向善說諸言教 行住坐臥四威儀 一念觀心悉通達
Free from self-interest they instruct the world in Dharma. They take delight in the Dharma.
They always speak gently. Standing, walking, lying down, sitting, they are fully conscious [of what they are doing]. They walk along looking ahead only one yoke, their thoughts not wandering about.
無染為眾隨說法,專喜正法常雅言,行住坐臥具正知,視軛木許無心亂。
無有着眼於利養恭敬等染污的心思,遵照一切佛菩薩為眾生如何宣講而隨從宣說波羅蜜多等法;對甚深法義誠信不疑,專心致志歡喜妙法,不特別刻意行持其余事,主要奉行唯一的正法;利他心達到純熟,為此常常說文雅語言等,具備仁慈的身語意業;由於不放逸串習善法,平時行住坐臥四種威儀,所作所為都杜絕放逸,極具正念、正知。到底是怎樣的呢?如此在行路時,眼睛視一軛木許之處行走,恆常無有放逸所生的迷路、身體受傷之類心迷亂的現象。

śuciśaucaambaradharā trivivekaśuddhā na ca lābhakāma vṛṣabhā sada dharmakāmāḥ |
mārasyatītaviṣayā aparapraṇeyā catudhyānadhyāyi na ca niśrita tatra dhyāne || 17.4 ||
三業清淨如白衣 不為利養故樂法 降魔境界及化他 觀四禪定而不住
They wear garments clean and unsoiled. They become pure through the threefold detachment. Majestic men they want no gain, but always Dharma. They have passed beyond Mara’s realms.
Others cannot lead them astray. They meditate in the four trances, but they do not use those trances as a support [for a better rebirth].
淨行潔衣三遠離 ,非圖利尊恆求法,超越魔境不隨他,四禪靜慮不住禪。
隨着聰明才智、不放逸之心而安住於無所詆毀之法,為了避免別人不起信心,外內的所有威儀清淨而行,身著清潔衣裝等;相合所化眾生心意的舉止純淨,身語意三門遠離罪業,如同無垢的水晶般純潔;現見有為法的(無常等)本性,不貪執它而行持;并非是以取受功德等方式貪圖利養,勝伏慳吝等波羅蜜多的違品,以殊勝功德莊嚴自相續,廣行他利,因此自然成為眾人之尊;恆時希求甚深正法,自相續與法相融,一切時分都具足法性(即相應法性)而行,由於體悟到甚深法性,內心自然與之不相分離,一切所言所行都與法性相符,不超離法性,就像具貪者一切舉止都表現出具有貪欲一樣;已經具足甚深法忍,即便魔王波旬的幻現來宣說他道,幻變出地獄等,令對輪回產生恐懼,以諸如此類的種種伎倆使其退出大乘道,開示形象的道,然而了知他是魔,不被各種魔業所害,因此超越魔境,不隨他轉,也就是說,不依賴於他而具備自己的智力;雖然入定於四禪,或者修行靜慮,可是并不以品嘗禪味(著禪味)等而安住禪定中。

na ca kīrtikāma na ca krodhaparītacittā gṛhibhūta nitya anadhyoṣita sarva vastuṃ |
na ca jīvikāviṣayabhoga gaveṣayanti abhicāramantra na ca istriprayogamantrāḥ || 17.5 ||
不求名譽無瞋恚 乃至在家塵不染 或為富貴及脫命 不染纖毫之欲塵
They do not want fame, their hearts are not overcome by anger. As householders they remain constantly unattached to their entire property. They do not seek to earn their livelihood in the wrong way, Through bewitchment-spells, or the spells which are the work of women.
非求名譽無嗔恚,在家亦恆不貪物,不為維生慘尋財,不行誅業不雙運。
由於認識到萬法如幻,以至不追求自我名譽;依靠正法使自相續調柔,無有嗔恨亂心或擾心的情況;不貪執自我私欲,以善巧方便利他,即使成為在家人,也恆常不貪執一切事物而慷慨布施;處於證悟無我與利他的悲心中,斷除過分執著自我利益所引起的一切邪命和行業,無論如何絕不為了自己維生而通過殺生、諂曲奉承等有可怕異熟果報的途徑來尋覓財產;絕不為了自己以暴行的誅業殘害他人,也不以貪欲驅使行持制服或懷柔女人雙運的密行。

na ca ādiśanti puruṣaiḥ striya icchakarmāṃ pravivikta prajñavarapāramitābhiyuktāḥ |
kalahāvivādavigatā dṛḍhamaitracittā sarvajñakāma sada śāsani nimnacittāḥ || 17.6 ||
本來寂靜無所有 更互相相業所緣 若求清淨不退時 當行最上般若行
Nor do they [earn a living by] tell[ing] plausible lies to men and women. Practised in the quite detached wisdom, the best of perfections, Free from quarrels and disputes, their thoughts firmly friendly, They want [to see] the all-knowing, their thoughts always inclined towards the religion.
不記欲界轉男女,極靜精進勝般若,離爭慈心亦堅固,求遍知心恆向法。
語言上,從不為了自我宣揚而授記說“我於欲界的有緣分人中住胎或者本來即將投生,轉成男或女”,具足清淨這些為例的邪命和邪業的相;三門所為,完全避開喜愛瑣事、言說戲論的各種散亂,極其寂靜;精進行持殊勝般若波羅蜜多;由於相續寂靜調柔,住於何處,相互之間都遠離沖突、爭執等;慈心不被外緣所動,非常穩固;始終以歡喜的心供養遍知佛陀并渴求、希求“我獲得佛果”,恆常懷着希求、向往之心以十法行的方式行持佛教正法。

pratyantamlecchajanavarjita-antadeśāḥ svakabhūmi kāṅkṣavigatāḥ sada merukalpāḥ |
dharmārtha jīvita tyajanti prayuktayogā avivartiyāna imi liṅga prajānitavyā || 17.7 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām avinivartanīyaliṅgākāraparivarto nāma saptadaśamaḥ ||
求正遍知心柔順 不求二地離邊地 為法捨命如須彌 是名不退之菩薩
They have avoided the barbarous populations of outlying districts, of the border regions. They are free from doubts about their own stage, always fashioned like Meru. For the sake of Dharma they renounce their very life, intent on their practice. These should be wisely known as the characteristics of the irreversible.
離野人境諸邊地,自地無疑如須彌,為法舍命勤瑜伽,當知此是不退相。
憑借願力或智慧獲得投生自在,遠離邊鄙野蠻人的境域,佛法不興盛的邊地,依靠法爾力轉生於正法富興的境內;對於自地的功德等確定無疑,不被其他道所動,恆常穩如須彌山王;為了妙法,縱然是自己的性命,也不難舍棄;極度精勤於受持正法、思維意義的瑜伽。應當知道,以上這些就是領受深法的決定要點、安住於加行道及見諦行者的不退轉相。如果具足方便智慧瑜伽之道,擁有決定并串習的這種相,那麼依靠這些相就能決定不退轉,如同由煙知火一樣。
[18. Śūnyatāparivarta] 空品第十八
Chapter XVIII Deep Stations
癸二(不退轉之行為特點)分三:一、勝義之有境甚深行為;二、世俗之有境廣大行為 ;三、善巧方便雙運之行為。
子一(勝義之有境甚深行為)分二:一、認清所行甚深義;二、如何行持深義之理。
丑一(認清所行甚深義)分二:一、宣說甚深性;二、行持彼而集福德。
寅一、宣說甚深性:
gambhīra rupa api vedana cetanā ca vijñāna saṃjña prakṛtī animittaśāntā |
kāṇḍena gādha yatha sāgari eṣamāṇo prajñāya skandha vimṛṣitva alabdhagādhā || 18.1 ||
色受想行識甚深 本來寂靜而無相 如海之深杖莫測 得般若蘊亦如是
Deep are form, feeling and will, Consciousness and perception; signless in their essential original nature, and calm. Like one who tries to reach the bottom of the ocean with a stalk, So, when the skandhas have been considered with wisdom, one does not get to the bottom of them,
色受想行識甚深,自性無相極寂滅,如以箭測大海深,以慧觀察不得蘊。
色、受、想、行、識一切法悉皆甚深,如何甚深呢?無有自性的緣故,是空性,無有變礙的相狀,耽著它的希冀完全寂滅,為此心無所緣,猶如用箭測量大海的深度根本不會得到“就在此處”一樣,以分析真如的智慧進行觀察探究,根本得不到蘊。

寅二(行持彼而集福德)分二:一、真實宣說;二、斷除過失。
卯一(真實宣說)分二:一、略說;二、廣說。
辰一、略說:
yo bodhisattva imu budhyati eva dharmāṃ gambhīrayānaparamārthanirupalepān |
yasmin na skandha na pi āyatanaṃ na dhātu kiṃ vā svapuṇyasamudāgamu kiṃci tasya || 18.2 ||
菩薩知此甚深法 住真如乘不可染 六塵十二界體空 無蘊寧有所得福
When a Bodhisattva thus understands that these dharmas In the deep vehicle are in the ultimate sense stainless; Wherein there is neither skandha, nor sense-field, nor element, How can there be to him the attainment of his own merit anywhere?
菩薩於此甚深法,乘之勝義無貪執,證蘊界處無此法,何有較真成福勝?
菩薩對於所證悟法的自性或實相如是以本體成為甚深,殊勝乘——勝義的有境皆不分別而無有貪執安住於一切,哪還有比這樣證悟蘊界處的本性并不成立的甚深此法真實形成的福德更為殊勝的他法呢?那是真實成就的最殊勝福德。

辰二(廣說)分四:一、思維此深法之功德;二、傳講此深法之功德;三、入定后得修行之功德;四、視如是福德亦如幻之功德。
巳一、思維此深法之功德:
yatha rāgadharmacaritaḥ puruṣaḥ striyāye saṃketa kṛtva alabhantu vivartayeyā |
yāvanti cittacaritā divasena tasya tāvanta kalpa anubudhyati bodhisattvo || 18.3 ||
如人思彼染欲境 心著女色如目見 乃至日日心所行 菩薩思覺亦如是
The Simile of the Woman As a man, preoccupied with matters of greed, had made a date With a woman, and would, not having met her, indulge in many thoughts; As many preoccupations as he would have [in his mind] during a day, For so many aeons does a Bodhisattva strive to reach his goal.
如行愛染之人士,與女約會未遇彼,一日盡其行思念,菩薩能得彼數劫。
如《廣般若經》中說:“具足般若波羅蜜多之甚深處,審諦、思維、衡量、觀察,如般若波羅蜜多所說而住,甚至僅在一日行持瑜伽,其於一日內行多少事?”其中,從“譬如耽欲人……所超生死流轉數,與耽欲人經一晝夜所起欲念數量等同”到“能遠離退轉正等菩提所有過失” 之間加以說明。按照經中所說,在這里也不例外,比如,行持染愛心之法的一個男士和女人約會,假設沒有遇到她,那個男子的一天,思念的分別心會接連不斷涌現,由貪愛所牽,反反復復思念那唯一的對象。盡其所行這樣的思念心剎那,在這麼多劫中積累的善法,一日之中修行此法瑜伽的菩薩即能獲得,因為心的每一剎那也能聚集無量的善資。

巳二、傳講此深法之功德:
yo bodhisattva bahukalpasahasrakoṭayo dānaṃ dadeyu vimalaṃ tatha śīla rakṣe |
yaś caiva prajñavarapāramitāprayukto dharmaṃ bhaṇeya kala puṇya na dānaśīle || 18.4 ||
若多俱胝劫布施 羅漢緣覺持戒者 不如說行般若法 百千萬分不及一
Considerations of Merit If a Bodhisattva would for many thousands of kotis of aeons Give spotless gifts, and would equally guard his morality. And if another one were to preach the dharma associated with wisdom, the foremost perfection, - The merit from giving and morality would [by comparison] be infinitesimal.
菩薩千俱胝劫施,羅漢獨覺守護戒,誰說具勝般若法,善妙施戒不可比。
某某菩薩在千俱胝數多劫中,對阿羅漢、獨覺等作布施,或者為了聲聞緣覺的果位而進行布施,守護清淨戒律,另外某人僅在一日講說殊勝般若波羅蜜多法的善妙,布施持戒比不上它一分。

巳三、入定后得修行之功德:
yo bodhisattva varaprajña vibhāvayanto tata utthito kathayi dharma nirupalepam |
taṃ cāpi nāmayi jagārthanidāna bodhau nāsti triloka śubha tena samaṃ bhaveyā || 18.5 ||
若菩薩觀般若理 安住說法而無相 迴施一切證菩提 彼三界師無有等
When a Bodhisattva, having meditated on the foremost wisdom, Emerged therefrom [i.e. that meditation] preaches the stainless Dharma, And turns over also [the merit from] that to the enlightenment linked to the weal of the world: There is nothing that is lovely in the triple world that could become equal to him.
菩薩修行勝般若,起定宣說無染法,利生回向菩提因,三世間無等彼善。
某某菩薩入定中修行殊勝般若波羅蜜多,從中起定而在后得時,宣講相應自己所修行的無染之法,也就是無有相分別等過失的法,或者也可解釋為:不被追求聞名利養等的妄念所染而講經說法,如果說法也為了利益眾生回向成為大菩提之因,那麼在地下、地上、天上三世間中沒有等同於它的善法。

巳四、視如是福德亦如幻之功德:
taṃ caiva puṇya puna khyāyati riktameva tatha śūnya tuccha vaśikaṃ ca asārakaṃ ca |
evaṃ carantu caratī sugatāna prajñāṃ caramāṇu puṇyu parigṛhṇati aprameyam || 18.6 ||
所說成就而無相 非空非實不可得 若如是行名覺智 得受成就義無邊
And just that merit is declared to be just worthless, And likewise empty, insignificant, void and unsubstantial. Thus coursing he courses in the wisdom of the Sugatas. Coursing [thus] he acquires immeasurable merit.
了知此福不實空,虛無不真無實質,如是行持佛智行,行時引攝無量福。
如此思維、傳講般若波羅蜜多等,雖然在名言中有不可限量、不可勝數、不可估量的福德,但在勝義中福德也無有自性,徹底了知這般傳講等所生的福德自法相也不成立的緣故,為“不實”。同樣,由於無有苦等行相,因此是“空性”;無相的緣故為“虛無”;因為自本體不成立,依緣而起,所以“不真實”;遠離緣取,為此無有實質。如是行持一切善逝的般若波羅蜜多,那麼在行持這樣的行為時,能引攝無量福德。對此,也有解釋成:由於無有自相的緣故為不實;空性等三者是指空性;空空、大空、勝義空三種,是不實;有為空、無為空、無際空、畢竟空、無散空五種,是虛無;自性空等是無實質。實際上,萬法無有自性的道理,從反體的角度,似乎是眾多積聚、虛而不實,無有堅固性可言,為此是“不實”;諸如獅子等假造的形象,是“虛無”的;不能獨立自主而觀待他法,虛偽不可靠,因此說“不真”。諸如此類,以虛妄的不同名詞來說明。

卯二(斷除過失)分二:一、除勝義中福德果無增無斷無得故成佛不合理之過;二、除世俗中亦不該獲得佛果之過。
辰一(除勝義中福德果無增無斷無得故成佛不合理之過)分二:一、勝義中無滅無增;二、勝義中雖無但世俗中成佛合理。
巳一、勝義中無滅無增:
abhilāpamātra ima jānati sarvadharmāṃ buddhena deśita prayukta prakāśitāṃś ca |
kalpāna koṭinayutāṃ bahu bhāṣamāṇo na ca kṣīyate na ca vivardhati dharmadhātuḥ || 18.7 ||
於一念知一切法 信佛所說及他說 演說俱胝那由劫 法界不增亦不減
No Growth or Diminution As mere talk he cognizes all these dharmas Which the Buddha has demonstrated, practised and revealed. Though he may teach for many niyutas of kotis of aeons, Yet the Dharma-element does not get exhausted nor does it increase.
知佛略廣詳盡說,此一切法唯說已,俱胝那由他多劫,縱說法界無增滅。
諸佛出有壞簡略宣說、廣泛結合其義而說明、連同能立證成理而詳盡宣講的所有法,了解到這一切盡管在真實性中能詮所詮皆不可得,也就是無可言說,但在名言中唯是講說的名稱而已。在俱胝那由他多劫之中,縱然宣說無量法門,以遮破或建立的方式來進行詮解,能詮的詞句倒是無有止境,然而法界自本體中,過失無有滅盡,功德毫無增長,恆常處於不可言表、無盈無虧的平等性中。所以,在真實義中,一切法無增無滅平等性,原本就是涅槃,而絲毫也不存在再度證得菩提的情況。

巳二、勝義中雖無但世俗中成佛合理:
ye cāpi pañca imi pāramitā jinānām ete ’pi dharma parikīrtita nāmamātrāḥ |
pariṇāmayāti na ca manyati bodhisattvo na ca hīyate spṛśati uttamabuddhabodhim || 18.8 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śūnyatāparivarto nāmāṣṭādaśamaḥ
此得名佛波羅蜜 菩薩於中而說法 如名施已心不著 亦不言證無上覺
And as to these five perfections of the Jinas. These dharmas also have been proclaimed as mere words. The Bodhisattva who turns over, without putting his mind to it, Does not fail; but he experiences the supreme Buddha-enlightenment.
所謂諸佛波羅蜜,諸法唯名普宣稱,菩薩回向心無執,無失證佛勝菩提。
所謂的一切佛陀之道——波羅蜜多的所有法,自本體都不成立,唯是以名稱表達,普遍宣稱,然而單單在世俗中,一切善根回向無上正等菩提,了知道果無有自性的菩薩,沒有執著彼彼之心,方便、智慧圓融雙運,由無欺緣起之理的正道中不會退失,將證得佛陀的殊勝菩提,這在名言中是存在的,原因是:由現證諸法本來涅槃自性清淨的實相真如,獲得離客塵清淨作為差別的菩提,從現相的側面而言真實不虛存在。
[19. Gaṅgadevābhaginīparivarta] 昂誐天姊品第十九
Chapter XIX Conditioned Coproduction and the Simile of the Lamp
辰二(除世俗中亦不該獲得佛果之過)分二:一、斷除所斷合理;二、獲得功德合理。
巳一(斷除所斷合理)分二:一、比喻;二、意義。
午一、比喻:
tailasya varti jvalitā prathame nipāte na ca dagdha varti asatā na vinā ya dagdhā |
na hi arci paścimanipāta sa varti dagdhā asatā pi paścima na dahyati dīpavarti || 19.1 ||
譬如燈光從眾緣 假以膏油芯火等 光非芯火及膏油 非火非芯光不有
The wick of a burning oil lamp, - it is not by the first incidence [of the flame] That the wick is burned [away]; nor is it burned [away] when [that incidence] is not, without it. Nor is the wick burned [away] by the last incidence of the flame, And also when that last flame is not does the lamp wick not burn away.
如油酥火相遇時,非初焚油無不焚,非觸火焰末焚油,無末火焰不焚油。
如果有人說:從世俗名言出發,能獲得菩提的心是剎那性,它無法積聚,為此依靠這顆心怎麼獲得離障的菩提呢?因為,單單依靠前面的心也不能斷除障礙,不依靠前心而僅僅憑借后心也不能斷除障礙,這兩者也不存在積聚一起的情況。首先運用世間共稱的比喻來說,(油菜籽)糧食等的油精華——熔酥和油燈火焰這兩者相遇時,并不是僅以第一剎那火焰就完全焚盡燈油的,當然沒有第一剎那也不能焚盡它,也不是僅僅油汁和火焰接觸到最后才燒盡燈油的,當然沒有最后的火焰也不能燒盡它,從火焰的第一剎那到最末剎那之間的剎那相續完結時,就燒盡了所有青油的熔酥,燈油全部用盡,以這種存在的現象作為比喻可以了知。

午二、意義:
prathameva citta spṛśatī na ca agrabodhim asatā na tasya spṛśatā puna śakya bhonti |
na ca citta paścima śivām anuprāpuṇāti asatā na tasya puna prāpaṇanāya śakyam || 19.2 ||
或有菩薩初發心 不求無上菩提果 豈唯不得證菩提 亦復不得寂靜故
By the first thought [of enlightenment] one does not experience the foremost enlightenment, And again, when that is not there, one is not able to experience it; Nor does the last thought arrive at the Bliss, Nor again, when it is not there, is one able to reach it.
非初心證勝菩提,無其不能證得彼,非末心得寂菩提,無其不能獲得彼。
正如剛剛所說的比喻一樣,并不是僅僅以剛剛發心的初始心證得遠離一切所斷的殊勝菩提的,當然沒有它也不能證得菩提,也不是由臨獲得菩提相續末際那唯一的心獲得使一切垢染寂滅的大菩提,當然沒有它也無法獲得菩提,然而,由超勝前前的后后心相續證得斷除一切所斷的大菩提,這是緣起的規律,不可否認。

巳二(獲得功德合理)分二:一、獲得功德合理;二、圓滿功德合理。
午一(獲得功德合理)分二:一、無不合理之理;二、從緣起而言決定合理。
未一、無不合理之理:
bījātu stamba phala puṣpa samāgamanti so vāniruddha asato na hi tasya vṛkṣo |
emeva citta prathamaṃ tu nidāna bodheḥ so vā niruddha asato na hi tasya bodhiḥ || 19.3 ||
從種生樹及華菓 無種華菓悉皆無 發心不為佛菩提 修行終遠菩提果
The Simile of the Seed and the Fruit From a seed trees, fruits, and flowers come forth; When it is obstructed, or absent, then there is no tree from it. Just so the first thought is, of course, the foundation of enlightenment; But when it is obstructed or absent, there is no enlightenment from it.
如由種生芽花果,彼滅樹木非不存,初心亦是菩提因,彼滅菩提非不存。
有人辯駁說:如果能獲得菩提的初心到得果之間一直住留,那就成了常有;倘若它不停住而滅亡,則每一剎那的心,都不生菩提,結果數劫之中修行的菩提功德出生,這在名言中并不合理。
答復:一切有為法雖然都是剎那性的,但是作為因的所有剎那先前流逝過去,它的果會無有耽擱而產生,這是緣起規律。比如世間中,由種子生出芽、從苗芽中依次長出莖、花、果,在果實之際,各自的因盡管已滅,可是種子滅盡,它的果——樹木并非不復存在,雖然種子已經滅亡,但是苗芽等果會逐漸顯現出來。同樣,在分析道之果的此時,也與此比喻相同,初發起的心或者一開始的心也是菩提的因,彼心泯滅,它的相續之果——菩提并非不復存在,由於因果無欺的原因,由道位時前后心的因中無欺獲得菩提之果。

未二、從緣起而言決定合理:
bījaṃ pratītya ca bhaved yavaśālikādes tattatphalaṃ na ca tad asti na cāpi nāsti |
utpattito bhavati bodhir iyaṃ jinānāṃ bhāvasvabhāvavigatā bhavatīha māyā || 19.4 ||
從種子生麥穀等 彼果非有亦非無 佛菩提果亦如幻 離彼有性及無性
Conditioned by seeds grow barley, rice and so on; Their fruits are in these [seeds], and yet they are not in them. When this enlightenment of the Jinas arises, What takes place is an illusion, which in its own-being is without existence.
有種生出谷稻等,彼果非有亦非無,諸佛之此菩提生,離有實性虛幻生。
如此緣起(即依緣而生)的道理:擁有能產生自果的因緣聚合的種子以后就將生出五谷雜糧及稻果等。那個種子的果,在那一種子上本來并不存在,由於能生的原因,也并非不存在,原因是,如果先前存在,就不需要因;假設能生而不存在,那麼就沒有所謂“因”的含義了。這般分析它的自性,雖然是遠離有無等萬法的自性,但以虛幻等的方式會出生無欺顯現的行相,這就是緣起的法則。依此道理也可了知,一切佛陀的此菩提也是以緣起而生的,如果分析它,則遠離成實的有實法自性,如虛幻般出生。

午二、圓滿功德合理:
udakabindu kumbha paripūryati stokastokaṃ prathame nipāti anupūrva sa paścimena |
emeva citta prathamaṃ varabodhihetur anupūrva śuklaguṇapūrṇa bhavanti buddhāḥ || 19.5 ||
譬如涓滴水細微 漸次必能盈大器 初心為求無上果 久修白法終能證
The Simile of the Water Drops Water drops fill a water jar drop by drop, Gradually, from the first incidence to the last one. Just so the first thought is the [initial] cause of supreme enlightenment; Gradually are the bright qualities fulfilled in the Buddhas.
水滴滿瓶始末間,涓涓必漸盈彼器,初心亦勝菩提因,漸圓白法終成佛。
如果有人問:由於一切有實法是剎那性的,不可積聚,縱然在無數劫中修習,也不可能聚集一起而增長,為此又怎麼能獲得圓滿一切功德的菩提呢?盡管一切有實法的確是剎那性的,但是依靠前前心,而使后后功德更為超勝,所以最終就會圓滿功德,比如,就拿一滴滴水積聚眾多會盛滿瓶器來說,第一滴到最后一滴之間逐漸涓涓細流,積少成多,到最終就會盈滿那個瓶器。同樣,觀待五道十地依次發心的數目圓滿能得以成佛,也與此比喻相同,勝解行階段最初的發心也是殊勝菩提的因,雖然并不是依靠獨一的它圓滿功德的,可是逐步向上,通過圓滿白法功德終將得以成佛,就像一滴水不能盈滿瓶器,但眾多水滴能盈滿一樣。一滴水不能盈滿而眾多可能盈滿,來作為具足發心的許多剎那獲得佛果的比喻,盡管水是剎那性的,但所有水滴相續齊備就能盛滿瓶器。同樣,剎那心的相續,后后超勝前前也可憑借這種方式來理解。

丑二(如何行持深義之理)分二:一、真實宣說;二、宣說其功德。
寅一、真實宣說:
śūnyānimittapraṇidhiṃ caramāṇu dharmā na ca nirvṛtiṃ spṛśati no ca nimittacārī |
yatha nāviko kuśala gacchati ārapāram ubhayānti asthitu na tiṣṭhati arṇavesmin || 19.6 ||
行空無相無願行 不求寂靜無行相 亦如船師善濟渡 不著兩岸非中流
The Meaning of Emptiness He courses in dharmas as empty, signiess and wishless; But he does not experience the Blessed Rest, nor does he course in a sign: As a skilful ferryman goes from this [shore] to the other shore, But does not stand at either end, nor does he stand in the great flood.
行空無相無願法,不證涅槃不持相,猶如舟子善往來,不住兩岸不住海。
如此諸法自本體是空性,因此是完全寂滅一切有緣見解的意義;所緣之基或因的相不存在,是完全斷除一切分別念的意義;為此對它無有耽著或者對果無有願求,是遠離一切三界之願的意義。行持所證悟以上三解脫門的甚深法——有寂平等性的意義,依靠它的威力,不證寂滅一邊的涅槃,不行持耽著三有之相,如同聰明的舟子,善於往來大海的兩岸,可是他既不住於彼此兩岸,也不住於海中。在講般若的此處,用三解脫、無生、真性、真如等盡其所有的別名來說明,也都是同一個意義,空性即是無相,也是無願等,所以我們要知道,各種異名雖然反體不同,但就像蜂蜜同一味道一樣,所證的法界是一味一體的。

寅二、宣說其功德:
evaṃ carantu na ca manyati bodhisattvo ahu vyākṛto daśabalehi spṛśeya bodhim |
na ca trāsu bodhi bhavate na ihāsti kiṃcid evaṃ carantu caratī sugatāna prajñām || 19.7 ||
菩薩修行無所著 乃得受佛菩提記 若了菩提非所有 此即是行佛般若
Thus coursing, the Bodhisattva also does not think: ‘Predestined by those who have the ten powers, may I experience enlightenment!’ Nor is he trembling [because he sees that] enlightenment is here not anything. Thus coursing he becomes one who courses in the wisdom of the Sugatas.
如是行持之菩薩,無佛記證菩提想,此無菩提無畏懼,此行即行善逝智。
如是行持有寂平等性之義的菩薩們,心里并沒有“我將蒙受具十力者——佛陀授記,證得所得菩提”的執著想,因為他們完全通達了這一實相意義無有任何所遣所立、所得所斷,所以對菩提虛空的法相全無不能接受的畏懼而胸有成竹地如此行持,這就是在行持善逝的甚深智慧。

子二、世俗之有境廣大行為——修行剎土:
kāntāramārgi durabhikṣi savyādhi lokāṃ paśyitva nāsti bhaya uttari saṃnahante |
aparāntakoṭi sada yukta prajānamāno aṇumātra kheda manaso na upādiyāti || 19.8 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ gaṅgadevābhaginīparivarto nāmaikānnaviṃśatimaḥ ||
譬如疾疫飢饉道 菩薩中行無怖畏 小人知已悉往來 得無苦惱如微塵
The Attitude to Places Which Might Inspire Fear When they have seen a world which is a wilderness, full of famine and disease, They have no fear, and go on putting on the armour. For the wise are always joined to the limit which is further on. They do not produce the least fatigue in their minds.
世間荒途飢饉疾,見而不懼披鎧甲,后際恆勤盡了知,塵許不生厭倦意。
在這個十方世間界,不清淨的顯現、無水無城貧乏荒寂的野外路途,似乎到處充滿了悽涼的景象、粗糙的處所和凶殘的猛獸等器世界的瑕疵。有情世界,缺乏正法與財富的飢饉,身心痛苦之病以及內在種種煩惱之疾。(行者菩薩)目睹此情此景,了知這一切是虛幻的心無所畏懼,於是披上修行剎土的大鎧甲而實地行,并由衷感嘆:悲哉!這些眾生福報淺薄,才這般被各種各樣的煩惱和痛苦所折磨,因此,我為了利益這所有眾生,要修行剎土,有朝一日,我成佛的佛土,全無這樣的弊端,富饒完美。為此目的,乃至究竟后際(即盡未來際)之間恆常精進修行波羅蜜多資糧,由於完全了知這也無有自性,而對此絲毫不生厭倦之意。
[20. Upāyakauśalyamīmāṃsāparivarta] 善解方便品第二十
Chapter XX The Three Doors to Deliverance, and the Buddha-dharmas
子三(善巧方便雙運之行為)分三:一、略說;二、廣說;三、攝義。
丑一、略說:
puna bodhisattva caramāṇu jināna prajñāṃ anupāda skandha imi jānati ādiśūnyān |
asamāhito karuṇa prekṣati sattvadhātum atrāntare na parihāyati buddhadharmān || 20.1 ||
菩薩奉行佛般若 了知本來蘊不生 佛法眾生界悉空 以空三昧起悲智
Furthermore, the Bodhisattva who courses in the wisdom of the Jinas Cognizes these skandhas as unproduced, as empty from the beginning. Even during the time that unconcentrated he views in compassion the world of beings, He does not become destitute of the Buddha-dharmas.
菩薩行持如來智,知蘊本空且無生,未入定悲入有情,期間佛法不退失。
所有菩薩隨時隨地行持并安住於如來之母——智慧波羅蜜多中。那是怎樣的呢?他們憑借有境智慧力,知曉蘊等所有這些法原本空性、無生,以無二的方式入定於法性義中,然而在沒有如此入定的階段,以大悲心趨入千差萬別不可限量的有情界,而入定安住在唯一法界中,也并非舍棄眾生利益,因為他們已經獲得了智悲雙運的甚深、殊妙瑜伽。在行持眾生種種利益期間,也不退失佛陀之法——不住之住般若波羅蜜多,因為獲得了智悲無二的善巧方便智慧。這里所謂的“未入定”,也可以解釋成:在以悲心趨入沒有入定(即平等安住)於甚深法性義的迷惑眾生界;或者菩薩自身沒有入定之時,以悲心趨入眾生界;或者安住於智悲雙運之間或者中道之類的時候,從十力等佛陀之法中不退失。由於具足如此善巧方便,而不現前唯一的寂滅。不管怎樣,都是說明智悲雙運善巧方便的本體。

丑二(廣說——以八喻說明)分八:一、以幻喻說明不舍眾生;二、以器世界喻說明圓滿願力;三、以飛禽喻說明無依也不墮落;四、以射箭喻說明未圓滿而住;五、以神變喻說明住留也不厭他利;六、以撐傘喻說明不墮邊;七、以商主喻說明成辦自他利樂;八、以商人喻說明精通道。
寅一、以幻喻說明不舍眾生:
puruṣo yathā kuśala sarvaguṇairupeto balavān dudharṣu kṛtayogya kalāvidhijño |
iṣvastrapāramigato pṛthuśilpayukto māyāvidhijñaparamo jagadarthakāmo || 20.2 ||
如人有德力最勝 善解一切幻化法 乃至器仗及工巧 而能一向為世間
The Simile of the Hero A skilful man, endowed with all qualities, Powerful, unassailable, well-qualified, instructed in many arts, Perfect in archery, devoted to many crafts, Perfect in knowing the various forms of magical illusion, keen on the welfare of the world.
mātā pitā ca parigṛhya saputradāraṃ kāntāramārgi pratipadya bahūamitro |
so nirmiṇitva puruṣān bahu śūravīrān kṣemeṇa gatva puna geham upāgameyyā || 20.3 ||
彼人父母妻及子 遊行遠路多冤中 是人勇猛眾所知 安樂還家無怖畏
He takes his mother and father, together with his sons and daughters And enters a wilderness, full of many hostile forces. He conjures up many men, heroic champions, Gets away safely, and again goes back to his home;
emeva yasmi samaye vidu bodhisattvo mahamaitri sarvi upabandhati sattvadhātau |
caturo sa māra atikramya dvaye ca bhūmim asmin samādhi sthitu no ca spṛśāti bodhim || 20.4 ||
大智菩薩為眾生 安住第一三摩地 降伏四魔離二乘 亦復不求佛菩提
Just so at that time when a wise Bodhisattva Extends the great friendliness to all in the world of beings, Having passed beyond the four Maras, and the two levels, He permanently abides in the best of concentrations, but he does not experience enlightenment.
如有善巧諸德人,具力知技勤難事,投拋工巧臻究竟,知成幻術欲利生。
偕同父母及妻子,行至眾怨荒野路,彼化勇敢眾多士,安穩行程還家園。
爾時善巧之菩薩,於眾生界生大悲,盡越四魔及二地,住勝等持不證覺。
如果有人問:智慧大悲圓融雙運的善巧方便者到底是怎樣的呢?
下面依次以比喻說明:比如,具有善巧降伏怨敵方便一切功德的人,自己身強力壯,心有魄力,精進做出他人無能為力的難事,是什麼事呢?了達身體跳躍等技能之事或者方法,射箭等投拋以及工巧明眾多學問達到究竟,不僅如此,而且還知道成辦展示種種幻術的方式,他是極其渴望利益道中的眾生或者精進於其他眾生之利的大悲尊。這樣的人,自己偕同父母及妻子去往有眾多怨敵的荒郊野外路途,如果成群的仇敵來到那里,此人本身無有怯懦而幻化出英勇、具有力敵對方氣魄的眾多人士,全然不受怨敵等所害,而安穩到達想去的目的地,并順利返回自己的家園。菩薩在此修道階段,也與比喻相同行持眾生的利益,當時,善巧方便的菩薩,對於一切眾生界普遍萌生大悲心,完全越過成為大乘道違緣的天子魔等四魔及聲聞緣覺二地以后,安住於具三解脫的殊勝等持中,不以現前唯一真實際寂滅法界的方式而證得菩提。
如果有人認為:按一般來說,真實際單單是指遠離一切戲論,以一味的方式融合其中的入定無分別智已達成熟的清淨地大菩薩之類的聖者們可能趨入唯一寂滅法界的涅槃嗎?
那是不可能的。原因是,他們以善巧方便攝持,在圓滿佛陀的一切法之前不會現前真實際;其余經中宣說了經佛陀勸請等把他們從寂滅中喚醒的情形等,遮止寂滅的道理,真實際法界的本體中并非存在一個墮入寂滅邊的基,如果存在,那麼就成了不是以體性不住於有寂的基般若。所以,證悟它趨近果般若的基智,也就不合理了等等。這樣一來,就失去了大乘的要點,而般若波羅蜜多就成了三乘共同的道,而不該是大乘不共的道了。那到底是怎樣的呢?法界真實際,是自本體二諦無別平等性究竟實相的意義,不住於有寂,如果原原本本現前它,那就是佛陀。為此,在學道中不可能現前它,因為現前的因尚未齊全之故。
如果有人認為:那麼,對此就無需顧慮,既然中間不可能現前它,為什麼還宣說善巧方便等呢?
在學道位,方便智慧的部分有多有少,而從真實際無緣的反體來講,如果萬一唯獨耽著它,那就成了一邊的寂滅,從宣說善巧遣除邊執之方便的角度,為了認識到真實法界究竟的現空無別是那些住地菩薩也要再度趨入的深法。八地菩薩,安住於自己內在的善巧方便力,加之外緣——諸佛也勸勉“善男子,你尚未得到我的十力等法,因此當精進。當悲憫無量有情界”,這也是一種法爾。八地菩薩盡管獲得了無勤安住於現空無別境界的瑜伽,然而智慧方面安住於寂滅法界的等持占大部分,仍然沒有獲得法界現空無別、普皆清淨的本性、方便智慧無不平等而圓融一體等同諸佛的究竟入定行境,所以還需要, 趨入逐步向上的道,而絕對不是指萬一偶爾也可能有中間涅槃的清淨地者的意思,因為從一地開始就現見了二諦無別的法性,為此決定是佛陀的種姓,然而在不清淨七地尚未獲得與清淨地相同的無分別智慧,因此安住方便分占大部分。
如果有人問:經中不是說“萬一諸佛未勸請,他無疑將趨入涅槃”嗎?
盡管如此,但那是為了讓我們認識到:八地菩薩的等持極其寂滅、超群倫絕,才以假設句來說明的。事實上,諸佛不勸請他的情況在何時何地都不可能有。八地菩薩依靠內在善巧方便的智慧自在,加上外緣如是勸請以后,修行真實門,也是一種必然規律。而且,從轉生為大乘種姓、不退轉獲得一地開始便是這樣,更何況說八地菩薩了?所以,在沒有獲證究竟果位不住之大涅槃佛果前,中間涅槃也絕不是寂滅一邊的涅槃。善巧不入滅於此的方便,也就是二諦無別的有境空性大悲無二的般若而并非其他。可是,我們要理解,趨入這種善巧方便的不共方法是說在清淨地修行的時刻,這是相當關鍵的重大要點。以上對於至關重要的疑點稍加分析而闡釋了。

寅二、以器世界喻說明圓滿願力:
ākāśaniśrita samīraṇa āpaskandho ta hi niśritā iha mahāpṛthivī jagacca |
sattvāna karma-upabhoganidānam eva ākāśasthānu kutu cintayi etam artham || 20.5 ||
譬如虛空無所有 風水火地皆依住 世間眾生得快樂 虛空無意住非住
The Simile of the Cosmos Supported by space is air, and [by that] the mass of water; By that again is supported this great earth and the [living] world. If the foundation of the enjoyment of the deeds of beings Is thus established in space, how can one think of that object?
emeva śūnyatapratiṣṭhitu eṣa sattvo jagati kriyāṃ vividha darśayate vicitrām |
sattvāna jñānapraṇidhānaadhiṣṭhānameva na ca nirvṛtiṃ spṛśati śūnyata nāsti sthānam || 20.6 ||
菩薩住空亦如是 現於世間種種相 以眾生智及願力 非彼寂靜非空故
Just so the Bodhisattva, who is established in emptiness Manifests manifold and various works to beings in the world, And his vows and cognitions are a force which sustains beings. But he does not experience the Blessed Rest; for emptiness is not a place to stand on.
風依虛空水依彼,大地依彼生依地,有情造業因即此,虛空何住思此義。
如是菩薩住空性,知有情願作所依,展現眾多種種事,不證涅槃不住空。
世界形成、安住時,最初風輪依靠虛空而形成,水依賴於風,這個大地依賴於水,而住於地面的四洲等眾生依附於大地,一切有情積累、造作共業的因或基礎,就是如此。所有大種這般互相依存,但最終虛空依於其他何法而住呢?思索這一意義時,必將認識到虛空任何法也不依賴的道理。同理,菩薩安住於虛空般的空性中,以了知有情之名言和勝義自性的無緣大悲,而為了一切眾生發下無量宏願作為依處,依靠願力所生,在一切有情界中展現多種多樣的利樂之事,不證一邊的涅槃果位,也不住於單空之道。

寅三、以飛禽喻說明無依也不墮落:
yasmiṃś ca kāli vidu paṇḍitu bodhisattvo caratī imāṃ pravara śūnya samādhi śāntām |
atrāntare na ca nimitta prabhāvitavyo na ca ānimittasthitu śānta praśāntacārī || 20.7 ||
若菩薩行大智時 住空寂靜三摩地 此中不見一切相 亦復不見彼非相
At the time when the wise and learned Bodhisattva Courses in this most excellent quietude of the concentration on emptiness, During that time no sign should be exalted, Nor should he stand in the signless; for he is one who courses calm and quiet.
pakṣisya nāsti padu gacchata antarīkṣe no cāpi tatra sthitu no ca patāti bhūmau |
tatha bodhisattva caramāṇu vimokṣadvāre na ca nirvṛtiṃ spṛśati no ca nimittacārī || 20.8 ||
菩薩行此解脫門 非求寂靜非行相 如鳥飛空而往來 非住虛空非住地
The Simile of the Flying Bird A flying bird has no footing in the intermediate space. It does not stand on it, nor does it fall to the ground. So the Bodhisattva who courses in the doors to freedom Neither experiences the Blessed Rest, nor does he course in the sign.
何時菩薩明而知,行此空寂妙等持,其間全然不修相,住無相寂最寂行。
如飛虛空鳥無處,非住於彼不墮地,菩薩行持解脫門,不證涅槃不持相。
在修學大乘道的過程中,如此菩薩自己精通勝義并能驅散他眾的愚痴黑暗而帶來光明,在空性的有境——這一寂滅的微妙等持中行持,於學道期間,絲毫也不修行所緣相,安住於無相之義中,寂滅輪回分別念、完全寂滅涅槃的分別念而行持。然而,就像飛翔在虛空中的鳥并沒有所依的其余處,既不是安住於虛空任何地方,也不是墮落地上。同樣,菩薩行持三解脫門,以方便不證得涅槃之邊,依智慧不行持三有之相,因此不住於任何法,也不墮於任何邊。

寅四、以射箭喻說明未圓滿而住:
iṣvastraśikṣita yathā puruṣodha kāṇḍaṃ kṣepitva anya puna kāṇḍa paraspareṇa |
patanāya tasya purimasya na deya bhūmim ākāṅkṣamāṇa puruṣasya pateya kāṇḍam || 20.9 ||
亦如有人習射法 習之不住經多歲 射法久習得盡妙 一一箭發無不中
The Simile of the Archer As a man trained in archery shoots an arrow upwards, And then again other arrows in [quick] succession, Without giving [a chance] to the first one to fall to the ground Until he wishes the arrow to fall to the ground.
emeva prajñavarapāramitāṃ caranto prajñā upāya bala ṛddhi vicāramāṇo |
tāvan na tāṃ paramaśūnyata prāpuṇoti yāvan na te kuśalamūla bhavanti pūrṇāḥ || 20.10 ||
最上般若行亦爾 修習智慧及方便 直至眾善悉圓滿 方獲最上神通力
Just so someone who courses in wisdom, the best of perfections, And who accomplishes wisdom, skill in means, the powers and the ability to work wonders: As long as these wholesome roots remain unfulfilled So long he does not obtain that most excellent emptiness.
如學箭法空射箭,余箭隨后不間斷,前箭不得落地機,彼人想時箭墜地。
如是行持勝般若,智方便力神變行,彼等善根未圓滿,期間不得妙空性。
比如,認真學習箭法的人,向空中射出帶有木板的箭,緊接着所射的其余箭,隨着前前箭的后面,連續不斷,一個接一個(指后箭不斷射前箭的箭舌) ,使前面的箭得不到落地的機會,而向上飛躍,當那些人想停止這種功力而沒有射的時候,那些箭就會墜落於地。與此比喻相同,行持殊勝般若者,在道位時,依靠無緣的智慧以及大悲回向等方便、信心等之力、身體隨心所欲顯示神變等而行持的那些圓滿、成熟、修行該達到究竟的一切善根在沒有圓滿期間,就不會獲得微妙空性無漏的法界,也就是實現願力之事沒有完成前要積累資糧的意思。
寅五、以神變喻說明住留也不厭他利:
bhikṣū yathā paramaṛddhibalenupeto gagane sthito yamaka kurvati prātihāryāṃ |
gaticaṃkramaṃ śayaniṣadya nidarśayāti na nivartate na pi ca khidyati yāva tatra || 20.11 ||
若苾芻證神通力 現神變化住虛空 行住坐臥四威儀 經俱胝劫不退倦
The Simile of the Twin Miracle A monk endowed with the most excellent ability to work wonders
Standing in the sky performs the twin miracle: He exhibits the coming and going, the lying down and the sitting; But he cannot be made to desist, nor does he feel exhausted however long he may be in it.
emeva śūnyatasthito vidu bodhisattvo jñānarddhipāramigato aniketacārī |
vividhāṃ kriyāṃ jagati darśayate anantāṃ na ca bhajyatī na pi ca khidyati kalpakoṭī || 20.12 ||
住空菩薩亦如是 修無相行到彼岸 行種種行現世間 經俱胝劫不退倦
Just so the wise Bodhisattva, standing in emptiness, Perfect in cognition and the ability to work wonders, wandering without a home, Manifests an endless variety of works to the world, But he cannot be worn down, nor does he feel exhausted for kotis of aeons.
如比丘具神變力,住空頓時顯神奇,行住坐臥四威儀,彼無厭煩無疲倦。
聰睿菩薩住空性,智神變竟無有住,為眾生現無邊事,俱胝劫間無疲厭。
例如,一位具備高超神變力的比丘,安住於虛空中頓時大顯神奇,變幻行住坐臥四種威儀種種舉止,可是他沒有以各種行為心生厭煩,他的身體也無有疲倦。與此比喻相同,聰睿的菩薩,安住於虛空般的空性之義中,善巧方便的智慧和神變達到究竟,盡管以對任何法也無有緣執的方式安住,然而為所有眾生,能展現相應各自的無邊種種利樂事,縱然在俱胝無量劫之間,也不厭其煩,身體沒有任何疲勞。

寅六、以撐傘喻說明不墮邊:
puruṣā yathā mahaprapāti sthihitva kecid ubhi pāṇi chatradvaya gṛhṇa upakṣayeyyā |
ākāli vāyur avasṛjya mahāprapāte no ca prapāta patiyāti na yāva tatra || 20.13 ||
如人經險遇大風 二手持蓋心專注 是人怖險不能行 直至無風乃前進
The Simile of the Parachutes It is as with some men who have stood on a high cliff; If they held a parachute in each hand and would jump off into space, Their bodies, once they had left the high cliffs, Would go on falling until they had reached the ground.
emeva sthitva karuṇāṃ vidu bodhisattvo prajñāupāyadvayachatraparigṛhīto |
śūnyānimittapraṇidhiṃ vimṛṣāti dharmān na ca nirvṛtiṃ spṛśati paśyati dharmacārī || 20.14 ||
大智菩薩住大悲 智慧方便為二手 執空無相願法蓋 見法不住於寂靜
Just so the wise Bodhisattva, having stood in compassion, Having taken-hold of the two parachutes of skill in means and of wisdom, Considers dharmas as empty, signless and wishless; Though he does not experience the Blessed Rest, he nevertheless sees the dharmas.
如人處於大懸崖,雙手撐傘空中躍,身體下落不墜入,大深淵底直行進。
具有智悲之菩薩,手握方便智慧傘,悟法空性無相願,不證涅槃法亦見。
比如,有人處於大懸崖邊,雙手撐兩個傘,向空中跳躍,身體下落時,手拿的傘借助風抬起的力量,使他不會立即墜入大深淵底,在那期間,一直緩緩行進。同樣,具足通曉真如之智、心懷大悲的菩薩,撐着方便智慧兩把傘而住,如此持着智慧的傘而證悟諸法空性、無相、無願;持着方便的傘,不證得寂滅一邊的涅槃,一切盡所有法也得以現見。
寅七、以商主喻說明成辦自他利樂:
ratanārthiko yatha vrajitvana ratnadvīpaṃ labdhvāna ratna puna geham upāgameyyā |
kiṃcāpi tatra sukha jīvati sārthavāho api duḥkhito manasi bhoti sa jātisaṃgho || 20.15 ||
如人求寶往寶洲 獲寶安隱而還家 是人心足而快樂 豈有眷屬心苦惱
The Simile of the Merchant and the Jewel Island Someone, desirous of jewels, has travelled to the treasure island, And, having obtained the jewels, he would again return home. Although in those circumstances the merchant lives quite happily, Yet he bears in mind the hosts of his suffering kinsmen:
emeva śūnyata vrajitvana ratnadvīpaṃ labdhvāna dhyāna bala indriya bodhisattvo |
kiṃcāpi nirvṛti spṛśedabhinandamāno api sarvasattva dukhitā manasī bhavanti || 20.16 ||
詣空寶洲亦如是 獲得根力禪定寶 菩薩不住歡喜心 令諸眾生離苦惱
Just so the Bodhisattva who has travelled to the treasure isle of Emptiness, And has obtained the trances, faculties and powers; Although he could experience the Blessed Rest, wholly delighting in it, He would bear in mind all suffering beings.
如欲珍寶赴寶洲,已得珍寶返家中,商主非獨以安生,令親友眾不悅意。
菩薩詣至空寶洲,獲得禪定根及力,不喜獨自證涅槃,而令眾生心憂苦。
我們知道:例如,高貴種姓的人,為了使親友等人幸福安樂而想求得珍寶,於是赴往寶洲,已經獲得眾多珍寶以后返回自己的家中,商主并不是以本身獨自所得來安然維生而一絲一毫也不給其他親友眾人,使他們心不悅意。與此比喻相同,菩薩到達空性之等持的寶洲,獲得了禪定之樂、五根及五力等無量功德法時,并不歡喜獨自一人證得涅槃不饒益其余所有眾生而令他們內心憂苦,因為正是為了眾生的利益才修行那些法的緣故。

寅八、以商人喻說明精通道:
abhyantare ya nagare nigame ca grāme kāmārtha vāṇiju yathā gami jānanāya |
no cāpi tatra sthihatī na ca ratnadvīpe na ca geha mārgi kuśalo puna bhoti vijño || 20.17 ||
商人為利悉所經 聚落國城諸里巷 雖達寶所亦非住 大智善道而復還
The Simile of the Merchant and His Journey As a merchant, interested in business, goes into the cities, Market towns and villages, which he comes across on his way, so as to get acquainted with them; But he neither abides therein, nor in the treasure island; But he, the discerning, becomes skilful in the path [which leads] to his home.
tatha jñāna śrāvakavimuktisapratyayānāṃ sarvatra bhoti kuśalo vidu bodhisattvo |
no cāpi tatra sthihate na ca buddhajñāne na ca saṃskṛte bhavati mārgavidū vidhijño || 20.18 ||
大智菩薩悉了知 聲聞緣覺解脫智 乃至佛智亦非住 何況行彼有為道
Just so the wise Bodhisattvas who become skilful everywhere In the cognition and emancipation of the Disciples and Pratyekabuddhas, They abide not therein, nor in the Buddha-cognition, Nor in what is conditioned. Wise as to the path becomes the one who knows the method.
如求利商熟知故,中經都市城邑村,不住彼處及寶洲,知不住家通路途。
明了菩薩則通曉,聲聞獨覺智解脫,不住於彼及佛智,不住無為解道理。
比如,謀求珍寶利的商人們由於熟知道路的緣故,從自己家到寶洲之間雖然經過所有都市(即大城市,舊譯王都)、城邑(中等城市)和村落(小城鎮或鄉村,舊譯聚落),可是他知道自己留在那沒有意義,也就不住在中間的城市等處,他也明白即便是留在寶洲也對自己的家起不到利益作用,也不住在寶洲,在行途當中,熟悉、了解道路,他們也不住在自己的家里,而善巧行程并精勤行路。同樣,我們要知道:追求利樂有情的菩薩正當修學方便智慧之道時,對此道理明明了了,這樣一來,精通中間之城等般的聲聞、緣覺的道——智慧及果——解脫的所有道理之后,自己不安住於下劣之道、果中,也不以耽著的方式安住於如寶洲般的佛智中,又不以享受(即著味)的方式安住於如自家般的無為涅槃法界中。充分理解暫時行道般的聲聞、緣覺、菩薩三道之理后,而利益各自種姓的無量有情。

丑三(攝義)分二:一、意義;二、比喻。
寅一、意義:
yaṃ kāli maitri jagatī anubandhayitvā śūnyānimittapraṇidhī carate samādhim |
asthānameva yadi nirvṛti prāpuṇeyā athavāpi saṃskṛta sa prajñapanāya śakyaḥ || 20.19 ||
大智菩薩為世間 住空無相願三昧 若得寂靜無所著 乃可得知於無為
The Bodhisattva Undefinable At the time when he has communed with the world in friendliness, And courses in the concentrations on emptiness, the signless and the wishless: It is impossible that he either would [have an inclination to] reach the Blessed Rest, Or that he could be defined by the conditioned.
何時慈心結緣眾,行空無相願等持,彼者既不獲涅槃,亦不可立有為處。
什麼時候,以大慈心攝持而結緣眾生之后行持空性、無相、無願的微妙等持自性的菩薩,他既不可能獲得唯一無為法界涅槃,也不可能安立是流轉有為*輪回之處者。

寅二、比喻:
yatha nirmito puruṣa no va adṛśyakāyo nāmena vā puna sa prajñapanāya śakyaḥ |
tatha bodhisattva caramāṇu vimokṣadvāraṃ nāmena vā puna sa prajñapanāya śakyaḥ || 20.20 ||
譬如人生人未識 稱其名故眾乃知 菩薩若行解脫門 於解脫門眾知識
As a magically created man, or one who has made his body invisible, Cannot be defined by words:
Just so the Bodhisattva who courses in the doors to freedom Can also not be defined by words.
如化人身非不現,彼以名稱亦能立,行解脫門之菩薩,彼以名稱亦能立。
我們要知道:盡管不能這樣來安立輪回、涅槃任意一種,但菩薩并非隨時隨地誰也不知、誰也不見,比如幻化人的身體并非在誰的面前都不顯現,他以名稱也能夠安立,世間中也有表達他的方式。雖然依靠名稱假立,但幻化終究不成為人或非人的其他補特伽羅。同樣,行持三解脫門的菩薩,雖然不住三有和寂滅,但在世間中能夠顯現并且以名稱也能安立。

癸三(宣說退轉與不退轉之差別)分二:一、略說;二、廣說。
子一、略說:
yadi pṛcchamāna cari indriya bodhisattvo gambhīradharmaparidīpana no karoti |
śūnyānimitta avivartiyabodhidharmāṃ na ca śocatī na ca sa vyākṛtu veditavyo || 20.21 ||
菩薩聞彼甚深法 而於諸根悉照明 住空無相無願法 無退無思無授記
The Doors to Deliverance and the Irreversible Stage If on being questioned about the practice and the faculties A Bodhisattva does not effect the revelation of deep dharmas Which are empty and signless, if he fails to indicate the dharmas peculiar to The irreversible stage, he should not be known as one who has been predicted.
若問行為以及根,菩薩不說空無相,不講不退轉地法,知彼尚未得授記。
某位行者請問某某菩薩:佛子所安住的行為到底是怎樣的?行者對甚深之理如實信解、如實思維的信根及慧根等根是怎樣的?那位菩薩并不宣說所證空性無相的深法,對於根性成熟的那位(詢問的)行者不能夠傳講能使之誠信的不退轉地之法的驗相和行相等,由此可知他還沒有獲得不退轉的授記。比如說,有人問:“如若菩薩欲證無上正等菩提,當如何熟練空性、如何是不現行?”以此為例,詢問不退轉的行為、根、相是怎樣的?對此,由於自己沒有領會體悟而無法講述這一點。如經中說:“行菩提者多,能答復者少。” 自己已經現前了不退轉之道法者,對於別人如何提問,都能以極其肯定的方式予以回答,由此就能確定這是領會體悟如此深法的不退轉者,否則,無法確定是不退轉者。
第四品終
第五品
子二(廣說)分二:一、不退轉之清淨地;二、被魔欺惑之差別。
丑一、不退轉之清淨地:
arhantabhūmim api pratyayabuddhabhūmau traidhātukaṃ na spṛśate supināntare ’pi |
buddhāṃś ca paśyati katheti janasya dharmaṃ avivartiyeti ayu vyākṛtu veditavyo || 20.22 ||
觀於三界如夢幻 不求聲聞緣覺地 如佛說法為世間 名不退地應授記
Tokens of Irreversibility Not the level of an Arhat nor the Pratyekabuddha-level, Nor what belongs to the triple world does he long for in his dreams; But he sees the Buddhas, and himself as one who preaches Dharma to the world: Predicted as ‘irreversible’ should he then be known.
tri-apāyaprāptu supinasmi viditva sattvān praṇidheti tatkṣaṇa apāya ucchoṣayeyam |
satyādhiṣṭhāni praśameti sa cāgniskandham avivartiyeti ayu vyākṛtu veditavyo || 20.23 ||
知諸眾生墮三塗 發願剎那滅惡道 以真實力滅火蘊 名不退地應授記
Having seen in his dreams the beings who are in the three places of woe, He makes the vow, ‘May I that very instant abolish the places of woe!’ If, through the power of his declaration of the Truth, he appeases even a mass of fire: Predicted as ‘irreversible’ should he then be known.
bhūtagrahā vividha vyādhaya martyaloke satyādhiṣṭhāni praśameti hitānukampī |
na ca tena manyan upapadyati nāpi mānam avivartiyeti ayu vyākṛtu veditavyaḥ || 20.24 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām upāyakauśalyamīmāṃsāparivarto nāma viṃśatitamaḥ ||
諸惡宿曜及鬼神 作種種疫惱世間 真實願力悉滅除 無我能作應授記
Those possessed by ghosts, with various diseases, in the world of mortals, Through the power of his declaration of the Truth he appeases them, he who is benevolent and compassionate. Nor does there arise to him any self-consciousness or pride: Predicted as ‘irreversible’ should he then be known.
羅漢地及緣覺智,三界夢中亦不希,見佛亦為眾說法,知彼得不退轉記。
夢見有情三惡趣,剎那發願斷惡趣,諦實加持熄烈火,知彼得不退轉記。
人間鬼魅疾病多,利悲諦實加持息,而無執心不生慢,知彼得不退轉記。
對方便智慧圓融的大乘道生起定解之人,對於聲聞阿羅漢地和緣覺的智慧——寂滅邊以及三界輪回,不用說是真正,即便是在夢中也不希求,在夢境等中見到諸佛由如海眷屬圍繞,并且目睹佛也為眾生說法,由此可知,他是被授記由無上菩提中不退轉於下劣道者。此外,具有慈悲心的菩薩,在夢中見到有情三惡趣,那一剎那,就能發願斬斷所有惡趣相續,目睹他消除所有痛苦。再者,無論是在睡眠或醒覺時,看見火燒城區村落以后,這位菩薩以“如果我是獲得不退轉授記者,那麼願依此真諦和諦實語而熄滅此火”之類諦實力的加持而熄滅烈火的威力得以成功,由此可知他是獲得不退轉授記者。在人世間,有各種各樣的鬼魅和繁多的疾病,作為菩薩,懷着想利益他眾和希望救離痛苦的慈悲心口說諦實語等,從而依靠諦實的加持止息了這些。然而,他并沒有“我能做到這一點,因此我具備威神力”的執著心,不生起認為自己超勝的我慢,由此可知他是獲得不退轉授記者。
如此能夠體現對道有穩固定解、內在的暖相、在夢境等中見到外緣佛陀、現前內在的功德力者,全然無有執著,那就是不退轉相。
[21. Mārakarmaparivarta] 魔業品第二十一
Chapter XXI Pride and Other Deeds of Mara
丑二(被魔欺惑之差別)分二:一、魔業;二、宣說精進斷魔業之方法。
寅一(魔業)分三:一、以功德自詡之魔;二、由名而來之魔;三、以寂靜自詡之魔。
卯一、以功德自詡之魔:
athavāsya manyan upapadyati vyākṛto ’smi satyādhiṣṭhāna vividhāni samṛddhyayanti |
yadi anya vyākṛtaku manyati bodhisattvo jñātavya manyanasthito ayu alpabuddhiḥ || 21.1 ||
我得授記非能所 是實願力得增長 若見授記及能所 是名執著及少智
But when there arises in him the conceit, ‘I have been predestined [Because] by [my] declaration of the Truth manifold things get accomplished,' When a Bodhisattva sets himself above other [Bodhisattvas] as one who has been predestined, One should know that he stands in conceit, and has little intelligence.
自在種種諦加持,我得授記起慢心,執余菩薩予授記,當知住慢智淺薄。
如若某位行者,由於依靠自己或魔力等他緣成就或自在了種種真諦的加持而認為“我具有如此功德的緣故成了得授記者”,生起慢心,或者萌生“其余菩薩會授記我、宣揚我名聲”的妄執,就會處於以自我美名傳揚而功德驕傲自滿的心態中,由此可知,他具有妄執的緣故智慧淺薄、尚未成熟,很可能被魔所欺騙,那是由加持的因所導致的着魔。

卯二、由名而來之魔:
nāmādhiṣṭhāna puna māra upāgamitvā evaṃ vadiṣyati idaṃ tava nāmadheyam |
mātāpitāya anusaptamupaiti vaṃśo buddho yadā bhavi idaṃ tava nāmadheyam || 21.2 ||
菩薩有執魔即知 現親友相來嬈惱 或作父母七代人 言汝名此佛可證
Again, as to the power of the name, Mara, having approached, Will say [to him]: ‘This is your name.‘ The lineage of [your] father and mother for seven generations backwards he runs through; ‘When you are a Buddha, this will then be your name!’
dhutavṛtta yādṛśu sa bheṣyati yuktayogī pūrvaṃ pi tubhya imi āsi guṇovarūpā |
yo eva śrutva abhimanyati bodhisattvo jñātavyu māru paryutthitu alpabuddhiḥ || 21.3 ||
魔所現作無數相 皆云愍汝作利樂 菩薩聞已有所忻 是名少智魔所著
If he is one who has behaved in accordance with the ascetic practices, a devoted Yogin, [Mara will tell him:] ‘Formerly [in your past lives] you have also had these very same qualities.‘ The Bodhisattva who, on hearing this, becomes conceited, One should know him to be possessed by Mara, of little intelligence.
名因生魔至近前,說此即汝及父母,汝祖七代之間名,汝成佛號乃是此。
頭陀戒行如何得,汝昔功德亦如是,聞此驕慢之菩薩,當知着魔智淺薄。
由名字的因中也會出現執著魔,那是什麼呢?魔王波旬身著佛陀等任何一種裝束來到某位修行者的近前之后,如此說道:這是你和你的父母、你的祖宗七代之間的名稱。一一說出他們的名字,并且迎合自己心里以前的意願等,說某時你成佛的名號就是某某。現今你這位行者,具有次第乞食、但一座食等頭陀功德,具足清淨戒律,思維、修行等瑜伽,將來如何獲得。同樣,明確地提到:你以往行頭陀功德等的情形也如同現在這樣。聽到魔所說的這番話,依靠宣講自己功德等有名無實的因緣,而生起驕慢心的菩薩,可以知道,已完全着魔蒙蔽而生起執著心的他們,是智慧淺薄者。

卯三(以寂靜自詡之魔)分二:一、略說;二、廣說。
辰一、略說:
pravivikta grāmanagare girikandarāṇi raṇyā vivikta vanaprastha niṣevamāṇo |
ātmānukarṣi para paṃsayi bodhisattvo jñātavyu māru paryutthitu alpabuddhiḥ || 21.4 ||
或住城隍及聚落 山林曠野寂靜處 自稱己德毀他人 應知少智為魔作
Faults in Connection with Detachment Though he might practise quite detached from villages or cities in a mountain cave, In a remote forest, or in isolated woods, - The Bodhisattva who exalts himself, who deprecates others, One should know him to be possessed by Mara, of little intelligence.
依於極靜村落城,深山靜林阿蘭若,自贊毀他之菩薩,當知着魔智淺薄。
當自己依於、安住在不與他人接觸極其幽靜的村落、大城市、深山、遠離城區的阿蘭若以及無人的靜地、林間之類的任何一處時,心里這樣想:身居寂靜處,受到如來高度贊嘆,我住在靜處。以寂靜的因而產生驕傲自滿心,自我贊揚、詆毀不住在靜處之他人的這種菩薩,要知道,已經中魔誘惑或動搖相續的他們,是智慧淺薄者。

辰二(廣說)分二:一、宣說內寂靜;二、講解不知內寂靜之過患。
巳一、宣說內寂靜:
grāme ca rāṣṭri nigame viharanti nityaṃ rahapratyayāni spṛhatāṃ janayanti tatra |
anyatra sattvaparipācanabodhiyuktā eṣo viveku kathito sugatātmajānām || 21.5 ||
雖住城隍聚落中 不求聲聞緣覺證 此心為度眾生故 我說是名為菩薩
Although they may constantly dwell in a village, a royal city [or] a market town; If therein they do not generate longing for the vehicle of the Arhats and Pratyekabuddhas, But are devoted to enlightenment for the sake of maturing beings: Then this has been preached as the detachment of the Sugata’s sons.
常居村落都城邑,成熟有情勤菩提,不求羅漢獨覺地,此謂佛子之遠離。
常時始終如一居住在里帕等之類的村落,鹿野苑、瞻巴嘎等一類的城邑,巴札勒布札等之類的都市,在那里成熟一切有情,精進於菩提道的菩薩,永遠不會生起希求阿羅漢和獨覺的果位,這才稱為善逝之子菩薩的真正遠離。僅僅做到身體遠離繁雜(即身寂靜),不能達到心遠離垢染。內心安住於遠離自私自利和劣道的心態,也就是安住於最殊勝的寂靜之中,比如《聖寶篋經》中記載:往昔聖者文殊菩薩立誓夏安居,沒有住在祇陀園僧團之中,而在波斯匿王的王妃中,成熟眾生。

巳二(講解不知內寂靜之過患)分二:一、宣說無內寂靜之過患;二、宣說輕視內寂靜之過患。
午一、宣說無內寂靜之過患:
yo pañcayojanaśate girikandareṣu vyālāvakīrṇi nivasedbahuvarṣakoṭī |
no cā viveku imu jānati bodhisattvo saṃkīrṇa so viharate adhimānaprāptaḥ || 21.6 ||
五百由旬山險深 共諸惡獸多年住 若見逼迫著我慢 若無分別知菩薩
Though he may reside in mountain caves, five hundred miles wide, Infested with wild beasts, for many kotis of years: That Bodhisattva does not know this [true] detachment If he dwells contaminated by conceit.
五百由旬之深山,布滿蛇處住多年,不知寂靜之菩薩,得增上慢雜而居。
在大約五百由旬以內無有人來人往的幽靜深山——空無一人、布滿毒蛇、難以呆住的地方,住了俱胝多年,然而不知內在真實寂靜的菩薩,自己有了增上慢,混雜下劣作意而居住。其原因是,寂靜就是不相混雜的意思。如果問:與什麼不能混雜呢?菩薩的相續不能與過分貪執自我、作意劣道相混雜,不知曉這樣的寂靜而單單是以身體寂靜而傲慢,懈怠利益眾生,那就成了內心與違品的煩惱同流合污,所以并不是安住於寂靜之中。

午二(宣說輕視內寂靜之過患)分二:一、真實宣說;二、宣說是故難以揣度他眾。
未一、真實宣說:
so caṃkramārtham abhiyuktakabodhisattvān baladhyāna-indriyavimokṣasamādhiprāptān |
abhimanyate na imi raṇyavivekacārī na vivekagocaru ayaṃ hi jinena ukto || 21.7 ||
菩薩住彼為世間 得力解脫三摩地 彼著山野寂靜行 此亦知彼魔所作
When he feels superior to Bodhisattvas who practise for the weal of the world, And who have attained the concentrations, emancipations, faculties, trances and powers, On the ground that they do not course in the detachment of the remote forest, - Of him the Jina has said that ‘he is established in Mara’s sphere.‘
菩薩勤利眾生得,禪力解脫根等持。輕思此非行寂靜,佛說彼住魔行境。
某位菩薩精勤利益眾生,獲得四禪、五力、五根、三解脫門等持以后,周游村落、城市,為了成熟一切有情而示現種種事業。另有不了知他的甚深密行之人,輕蔑地認為這并非在行持寂靜,佛說這種造作者是住於魔的行境——魔有機可乘的處境中,如《佛說諸法無生經》等中記載往昔說法比丘淨行與行慧的公案一樣。

未二、宣說是故難以揣度他眾:
grāmānti yo viharate athavā araṇye dvayayānacittavigato niyato ’grabodhim |
eṣo viveku jagadarthabhiprasthitānāṃ ātmā kṣiṇoti tulayeya sa bodhisattvo || 21.8 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ mārakarmaparivarto nāmaikaviṃśatitamaḥ ||
雖住城隍及山野 樂佛菩提離二乘 修如是行利世間 一念如秤名菩薩
Whether he dwells in the neighbourhood of a village, or in the remote forest: If he is free from the thought of the twofold vehicle and fixed on the supreme enlightenment, Then this is the detachment of those who have set out for the weal of the world. As one whose self is extinct should that Bodhisattva be considered.
於住村落或靜處,離二乘心定大覺,利生寂靜之菩薩,妄念揣度壞自己。
任何菩薩無論是住在村落或者寂靜處,內在遠離聲聞緣覺二乘的心而對大菩提之道有定解,這種方式就是實際利益眾生的真正寂靜,其他菩薩不知此理而對具備如此寂靜的菩薩以妄念揣度他的境界,覺得這不是安住於寂靜……如此一來,他將毀壞自己已得與未得的功德。因此,佛在諸經中說:“除非我與如我者以外補特伽羅不能確定補特伽羅。”“菩薩當觀察自相續而莫尋他之過失。”
[22. Kalyāṇamitraparivarta] 善友品第二十二
Chapter XXII The Good Friends and the Perfections
寅二(宣說精進斷魔業之方法)分二:一、略說;二、廣說。
卯一、略說:
tasmā hu mānu nihanitvana paṇḍitena guruāśayena varabodhi gaveṣamāṇaḥ |
vaidyo va ātura svarogacikitsanārthaṃ kalyāṇamitra bhajitavya atandritena || 22.1 ||
有大智者依師學 速疾得證無上覺 亦如良醫除眾患 學從善友心無疑
Therefore then the learned who has slain pride, Who seeks with weighty resolution for the best enlightenment, Should, as one attends upon a physician to be cured of a multitude of ailments, Attend upon the good friend, undaunted.
故勇意尋妙菩提,善巧必定摧我慢,如患為愈依良醫,無懈怠依善知識。
對於尋覓正道者來說屢屢出現魔業,所以為了避免這一點,應當依止外攝持和內攝持。它是指什麼呢?依止者,是具有勇猛尋求微妙菩提之意樂并且善巧修行其方便的行者。如何依止呢?決定摧毀自相續的我慢,以最大的恭敬心依止其余善知識,如同患者為了治愈自己的病而依靠其余高明良醫一樣,在聽聞期間,也具備自己是病人、說法師是醫生、正法是良藥、精進修行是治病這四想,毫不懈怠地依止。依止誰呢?依止善知識。其中的善在這里是指大乘法。善妙宣說大乘法者就是善知識,因為善知識通過給我們開示正道、讓我們認清道障魔業、宣講超離其方便的途徑攝受而令我們不退失正道。因此,我們務必要依止善知識。

卯二(廣說)分二:一、宣說外內兩種攝持;二、分說內攝持。
辰一、宣說外內兩種攝持:
buddhā ya bodhivaraprasthita bodhisattvā kalyāṇamitra imi pāramitā nidiṣṭāḥ |
te cānuśāsaka iyaṃ pratipattibhūmī duvi kāraṇena anubudhyati buddhabodhim || 22.2 ||
菩薩行佛菩提行 依彼善友波羅蜜 此最上地能調伏 為二種事證菩提
The Buddhas, the Bodhisattvas who have set out for the best enlightenment, And [those who have] these perfections have been enumerated as ‘the good friends.’ It is they who instruct them [i.e. the Bodhisattvas] in these progressive stages, For a double reason they [quickly] understand the Buddha-enlightenment.
菩薩入佛大菩提,具波羅蜜依善師,隨彼等說修行地,二因速證佛菩提。
趨入諸佛出有壞大菩提的菩薩,具足波羅蜜多之道,依止善知識,也就是說,隨從佛菩薩,而為他眾宣說此大乘道,為此稱為外攝持。他們所宣講的這一波羅蜜多道,是所實修或修行之地或者處,所以稱為內攝持。依靠外攝持內攝持而不墮入勝乘道以外的他道,為此憑借兩種攝持的這兩種因將迅速證悟佛陀菩提,因為完整無缺的因已圓滿的緣故。

辰二(分說內攝持)分二:一、般若是善知識之理;二、如何依止善知識之理。
巳一、般若是善知識之理:
atikrāntanāgata jinā sthita ye diśāsu sarveṣu mārgu ayu pāramitā ananyo |
obhāsa ulka varabodhayi prasthitānām āloka śāstri imi pāramitā pradiṣṭāḥ || 22.3 ||
過去未來十方佛 行此正道無異路 行佛菩提最上行 說波羅蜜如電光
The past and future Jinas, and those who stand [just now] in all the ten directions, They all [have] this perfection for their path, and no other. As a splendid illumination, as a torch, as a light, as the Teacher Have these perfections been described to those who have set out for the best enlightenment.
過去未來十方佛,道皆般若非余者,此度是入大菩提,光燈日輪勝導師。
如果有人想:眾所周知,諸佛菩薩是善知識,但是般若波羅蜜多成為善知識的道理究竟是怎樣的呢?
過去已經出世的圓滿佛陀、現在沒有出世的未來佛以及現在成佛安住於十方也就是說三時的一切如來之道均是此般若波羅蜜多,而并非除此之外的余者,原因是:沒有依靠般若波羅蜜多而成佛的其他道,在何時何地都不可能有,因為依靠不具備證悟有寂等性的智慧而憑借他道決定不能成佛。一切如來均說:“這一智慧度是所有步入大菩提者的光明、明燈、太陽和殊勝導師。”因為(般若)按以上比喻次第宣說了人無我、法無我、世間出世間的一切法和究竟遍知菩提的道。

巳二(如何依止善知識之理)分二:一、所依般若之本體;二、教誡必須依般若。
午一(所依般若之本體)分二:一、真實宣說;二、斷除成為染、淨不合理之爭議。
未一、真實宣說:
yatha prajñapāramita śūnyata lakṣaṇena tathalakṣaṇā ya imi jānati sarvadharmān |
śūnyānalakṣaṇa prajānayamāna dharmān evaṃ carantu caratī sugatāna prajñām || 22.4 ||
如彼般若空無相 知諸法相亦如是 了知一切法皆空 此即名行佛般若
As he cognizes the perfection of wisdom through the mark of emptiness, So by the same mark he cognizes all these dharmas; When he wisely knows dharmas as empty, as without marks, In coursing thus he courses in the wisdom of the Sugatas.
猶如般若法相空,知諸法相與彼同,盡曉萬法空無相,此行即行善逝智。
《聖般若八千頌》中對於請問般若法相的回答說“般若是空性之法相”,沒有指出名言的法相,宣說了勝義的法相。有變礙是色的法相等這種名言的實相,在勝義中并不成立,僅是以心識假立的,經不起觀察。諸法的本來實相就是空性,是無過的本相,所以才如此宣說。這里也是同樣,不但般若的法相是空性、真如的法相是空性,而且了知色等一切法的法相都與般若相同是空性。如果完全通曉盡其所有的一切假立法,本體空性,無所緣相,如此行持就是行持善逝的智慧波羅蜜多。

未二(斷除成為染、淨不合理之爭議)分三:一、真實意義;二、其比喻;三、如是宣說之結尾。
申一、真實意義:
āhārakāma parikalpayamāna sattvāḥ saṃsāri yuktamanasaḥ sada saṃsmaranti |
ahu mahya dharma ubhi eti abhūta śūnyā ākāśagaṇṭhi ayu ātmana baddha bāle || 22.5 ||
繫著色欲及飲食 常在輪迴不休息 此愚迷人所見倒 於不實法生實想
Defilement and Purification In want of food, indulging in imagination, beings Always wander about in birth-and-death, their minds attached. Both I and Mine as dharmas are unreal and empty. By his own self has the fool become entangled in space.
眾生妄執欲求食,貪輪回意恆流轉,我我所法非真空,凡愚虛空打疙瘩。
如果有人問:假設一切萬法是寂滅、空性,那麼一切有情如何能成為染污者與清淨者呢?
與經中對此回答的意義相符來宣說染污、清淨合情合理:一切眾生由於非理作意的妄執所牽,對於能增長妄念的欲妙食生起欲求之心,由這種欲望驅使懷着貪戀輪回之心的眾生,如同豬出沒於不淨淤泥中一般恆常流轉在世間中,因此在現相中就會存在染污法。雖然在現相中由迷惑導致而存在,但實相中從來不曾如此存在,以分別妄念而執取的我與我所的二法,并不成立真實性,而是空性,因為原本無生的緣故。盡管對境本不存在,但不知此理的凡愚本性就是執無為有,就如同想將虛空打疙瘩一樣,雖然在諸法的空性法相中不存在染污,但對於不明其法相的迷亂者前是存在染污法的。

申二、其比喻:
yatha śaṅkitena viṣasaṃjñata abhyupaiti no cāsya koṣṭhagatu so viṣu pātyate ca |
emeva bālupagato ahu mahya eṣo ahasaṃjñi jāyi mriyate ca sadā abhūto || 22.6 ||
譬如得食疑有毒 以虛妄見而不食 愚人妄心生我想 以我想故有生死
As someone who suspects that he has been poisoned May well be struck down, although no poison has got into his stomach; Just so the fool who has admitted into himself [the notions of] I and Mine Is forced by that quite unreal notion of an I to undergo birth and death again and again.
如顧慮想引發毒,毒未入內而昏迷,凡愚執我許我所,我想非真念生死。
如果有人認為:有實法的外境不存在,那麼執取它的分別心如何產生?比如,當自己以顧慮之想而引發毒性,認為毒已入體內而明顯生起中毒的分別念,盡管外境中實際毒并沒有入於他的腹內,然而以那種妄念所致,覺得毒似乎已發病,也會恐慌而昏迷,如同在膽小人面前,用厲鬼的形象嚇唬或者僅僅說“敵人要殺死你……”他就會瑟瑟發抖一樣,雖然沒有服毒,但是以自己的妄念而執著,以至於出現昏迷不醒等情況。同樣,所有愚昧無知的凡夫異生,明明不存在而執著我存在,把屬於自相續的法許為我所,一直串習,從中對所謂我的對境產生非真實的我想妄念。由此所牽,出現在三有中連續感受生死的迷亂相。

申三、如是宣說之結尾:
yatha udgraho tatha prakāśitu saṃkileśo vyodāna ukta ahu mahya anopalabdhi |
na hi atra kaści yo kliśyati śudhyate vā prajñāya pāramita budhyati bodhisattve || 22.7 ||
亦如恒說諸煩惱 於諸煩惱不著相 煩惱清淨俱無有 如是菩薩知般若
Where one takes notice, there is defilement, so it has been revealed; The non-apprehension of I and Mine has been called purification. But there is herein no one who is defiled or who is cleansed. Then the Bodhisattva has understood the perfection of wisdom.
如是執著說染污,無我我所說清淨,此無成為染與淨,菩薩證悟智慧度。
如是盡管在實相中不存在,但執著我與我所存在,如此以自己的妄念而言染污法,如果按照萬法的實相,不緣我與我所,那麼就說為清淨。即使這般在世俗中成為染污、清淨法,但在真正的這一實相中,全然不存在補特伽羅成為染污與染污法得以清淨的情況,(了達了這一點的)菩薩就是證悟了本來平等性的智慧度。

午二(教誡必須依般若)分三:一、以必要教誡精進般若法;二、以比喻說明如何精進;三、宣說如是精進行持之功德。
未一(以必要教誡精進般若法)分三:一、稍微行持即成大福德;二、成為一切眾生之應供處;三、成為為所化眾生示道之師。
申一、稍微行持即成大福德:
yāvanta sattva nikhile iha jambudvipe te sarvi bodhivaracitta upādayitvā |
dānaṃ daditva bahuvarṣasahasrakoṭīḥ sarvaṃ ca nāmayi jagārthanidāna bodhau || 22.8 ||
如閻浮提諸眾生 皆發無上菩提心 多千俱胝劫布施 迴施一切證菩提
The Supreme Merit of Perfect Wisdom If as many beings as there are here in the entire Jambudvipa
Would all, having aspired for the foremost enlightenment, And having given gifts for many thousands of kotis of years Dedicate it all to the enlightenment linked to the weal of the world;
yaś caiva prajñavarapāramitābhiyukto divasaṃ pi antamaśa ekanuvartayeyā |
kalapuṇya so na bhavatī iha dānaskandho tadatandritena sada osaritavya prajñā || 22.9 ||
若復有人於一日 奉行最上般若行 千俱胝施不及一 行般若功無為故
But if someone else, practised in wisdom, the foremost perfection, Would for even one single day comply with it: An infinitesimal merit would here that heap of giving bring. Therefore the undaunted should always plunge into wisdom.
贍洲盡其有眾生,無余發勝菩提心,俱胝千年作布施,利生回向菩提因。
何人精進於般若,甚至一日隨同行,布施福蘊不及彼,故當不懈恆入智。
作一個假設的比喻,贍部洲盡其所有的眾生無余獲得人身,他們都發起無上殊勝菩提心,而在數俱胝千年中廣作上供佛陀、下施眾生的布施,并將那所有善根為利益眾生普皆回向成為大菩提之因,盡管也有無量的功德利益,然而,另有某人,精進於殊勝的般若波羅蜜多,暫且不說長時間,甚至僅僅在一日隨同般若奉行,自己思維并為他眾講說等,那麼上文中所說的布施的福蘊遠遠比不上它的福德。為此,我們應當堅持不懈、持之以恆趨入這一智慧度。

申二、成為一切眾生之應供處:
caramāṇu prajñavarapāramitāya yogī mahatīṃ janeti karuṇāṃ na ca sattvasaṃjñā |
tada bhonti sarvajagatī vidu dakṣiṇīyā satataṃ amoghu paribhuñjati rāṣṭrapiṇḍam || 22.10 ||
菩薩大悲行般若 度眾生故不起想 恒行乞食於國城 是得一切名大智
Compassion and Perfect Wisdom When the Yogin courses in wisdom, the best of perfections, He engenders the great compassion, but no notion of a being. Then the wise becomes worthy of the offerings of the whole world, He never fruitlessly consumes the alms of the realm.
行勝般若瑜伽者,起大悲無眾生想,時智者成眾應供,恆行乞食具實義。
行持殊勝般若波羅蜜多的瑜伽行者,雖然對於所有眾生界生起大悲,卻無有眾生之想,具備如此無緣悲心的當時,那些智者就成了一切眾生殊妙的應供處,恆時於諸國境化緣等具有實義而行,因為對他供養具有廣大的意義。

申三、成為為所化眾生示道之師:
cirabuddhadevamanujān triapāyi sattvān parimocituṃ ya iha icchati bodhisattvo |
pṛthumārgu tīru upadarśayi sattvadhātau prajñāya pāramita yukta divā ca rātrau || 22.11 ||
菩薩欲度於人天 乃至三塗極苦眾 皆令速到於彼岸 晝夜勤行於般若
The Bodhisattva who wishes to set free the gods and men, Bound for so long, and the beings in the three places of woe, And to manifest to the world of beings the broad path to the other shore, Should be devoted to the perfection of wisdom by day and by night.
菩薩為度長結緣,人天三途之眾生,大道彼岸欲示眾,晝夜精進行般若。
某某菩薩在此輪回中為了救度以前長久結緣成父母子孫的天、人、三惡趣即五道的一切眾生脫離束縛和痛苦,想把能從中獲得三菩提、能為無量眾生提供機會、依靠它能達到輪回彼岸——涅槃的寬廣大道,指示給一切有情,因此日日夜夜精進行持般若波羅蜜多,如若精進於此,將成為能講說佛陀之無量法的大師。

未二、以比喻說明如何精進:
puruṣo ya agru ratanasya alabdhapūrvo aparasmi kāli puna labdhva bhaveya tuṣṭo |
sa ha labdhva nāśayi puno ’pi pramādabhūto nāśitva duḥkhi satataṃ ratanābhikāṅkṣī || 22.12 ||
如人欲求無價寶 必過大海諸險難 無心忽爾而獲得 憂惱皆除喜無量
The Simile of the Pearl of Great Price A man who had gained at some time a very fine jewel Which he had not got before, would be contented. If, as soon as he had gained it, he would lose it again through carelessness, He would be sorry and constantly hankering after the jewel.
emeva bodhivaraprasthita ratnatulyo prajñāya pāramita yogu na riñcitavyo |
ratanaṃ va labdhva gṛhamāṇu abhinnasattvo anubuddhayati tvarito śivamabhyupaiti || 22.13 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ kalyāṇamitraparivarto nāma dvāviṃśatitamaḥ ||
求菩提寶亦如是 勤行般若諸功德 得無取捨無上寶 菩薩速證於菩提
Just so the Yogin who has set out for the best enlightenment Should not get parted from the perfection of wisdom, which is comparable to a jewel, Seizing the jewel which he has gained, with growing energy He moves forward, and swiftly he comes to the [state of] Bliss.
人昔未得之至寶,別時已獲心歡喜,得即不慎已遺失,失而求寶恆憂苦。
如是趨入大菩提,如寶般若行莫棄,如獲寶取勤纏裹,疾速而行消憂苦。
比如,一個人,前所未得也就是從來不曾得到過的至寶,在另一個時候已經獲得,心里無比歡喜,剛剛得到就由於不謹慎而遺失了那個珍寶,由於丟失了難得的珍寶,所以一心迫切渴求這個珍寶,恆常憂愁苦惱。如此比喻一樣,趨入了大菩提道者,對於如妙寶般難得難逢的這一般若波羅蜜多要修行,切切不要舍棄。就像那人失去以后又再度得到那個珍寶時會滿懷喜悅取受,十分勤懇精心地纏裹在衣服等里面,為不失壞而隱藏起來,唯恐丟失、被別人奪去,疾速而行返回自己的家里,從而消除遠離珍寶的憂傷和一切貧困的痛苦。
[23. Śakraparivarta] 法王品第二十三
Chapter XXIII The Superior Position of Bodhisattvas
未三(宣說如是精進行持之功德)分五:一、勝他修行之功德;二、成為人天指望處之功德;三、能擊敗惡魔之功德;四、攝集一切波羅蜜多之功德;五、他者隨喜彼善之功德。
申一、勝他修行之功德:
udayāti sūryu vigatāśca marīcimālā vidhamitva sarva tamasākulamandhakāram |
avibhonti sarva krimijotikaprāṇabhūtāṃ sarvāṃśca tārakagaṇānapi candra-ābhām || 23.1 ||
日出光明照世間 雲幻焰散黑闇滅 所有螢光及眾星 乃至滿月皆映蔽
When the sun rises, free from clouds and one blaze of rays, Having dispelled the entire blinding and confusing darkness, It outshines all animals such as glowworms, And also all the hosts of the stars, and the lustre of the moon.
emeva prajñavarapāramitāṃ caranto vidhamitva dṛṣṭigahanaṃ vidu bodhisattvo |
abhibhonti sarvajagatī rahapratyayāṃśca śūnyānimittacarito pṛthu bodhisattvo || 23.2 ||
菩薩住空無相願 行於最上大智行 羅漢緣覺證皆超 一切邪見俱能破
Just so the wise Bodhisattva, who courses in wisdom, the foremost perfection: Having destroyed the jungle of views, The Bodhisattva who courses in emptiness and the signless Very much surpasses the whole world, as well as the Arhats and Pratyekabuddhas.
如離云日光燦燦,驅散所有重重暗,映蔽一切螢火蟲,含生群星明月光。
行勝般若之菩薩,善行空性及無相,摧見濃暗勝眾生,羅漢獨覺多菩薩。
比如,離云的太陽光燦燦,驅散重重黑暗及其余所有黑暗而升起,映蔽所有自身一部分具有微光的螢火蟲、憑自身的光芒及拿燈盞等的力量能照亮附近的所有含生、稍稍發光的群星以及照亮部分的明月光——這四種光芒。同樣,行持殊勝般若波羅蜜多的菩薩宛若離開遮障云霧的太陽,他善巧行持空性及無相,盡情放射出正法的璀璨光芒,無余摧破我見、法見的濃重黑暗而勝過螢火蟲般的一切眾生、其余含生般的阿羅漢、星辰般的緣覺及明月般無有此般若之善巧方便的其余眾多菩薩,從智慧的角度超勝其余所有不具備此的修行。

申二、成為人天指望處之功德:
yatha rājaputra dhanadāyaku arthakāmo sarveṣu śreṣṭha bhavate abhigāminīye |
sa hyeṣa etarahi sattva pramocayāti prāgeva rājyasthitu bheṣyati paṭṭadhārī || 23.3 ||
譬如王子施財寶 自在能利諸眾生 眾生歡喜悉隨順 無疑當得嗣王位
The Simile of the King and the Crown Prince Just as the son of a king, a giver of wealth, desiring the welfare [of others], Becomes a person of authority among all, much sought after.
emeva prajñacarito vidu bodhisattvo amṛtasya dāyaku priyo marumānuṣāṇām |
ayu eṣa eṣati hi sattvasukhābhiyukto prāgeva yāva sthitu bheṣyati dharmarājo || 23.4 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śakraparivarto nāma trayoviṃśatitamaḥ ||
菩薩勤行大智行 施甘露法利群生 一切人天悉愛樂 決定當證法王位
For even now he makes [many] beings happy, How much more so when he will be established as the resourceful [ruler] of the kingdom! Just so the wise Bodhisattva, who courses in wisdom,
A donor of the deathless, dear to gods and men. Already now he is interested in the happiness of [many] beings, How much more so when he will be established as king of the Dharma!
王子施財欲實義,成眾尊主樂親近,此今尚令群生悅,得勢在位何須說?
如是巧行智菩薩,施甘露令人天喜,此今尚勤利群生,住法王位何須說?
例如,國王的一位太子為了救濟百姓而布施財物,精通君規論典而渴求維護國境的實義,也就是說他知曉有利之事、行持有利之事,而并非無有實義,由此他成為國王所有太子中的尊主,所有百姓都尊敬、愛戴他,眾百姓會懷着希望樂於到他面前親近。這位王子現今沒有得成為君王之時尚且能夠使芸芸有情心懷喜悅,那得到王位灌頂、頭戴皇冠等執掌國政的權勢,換句話說成為擁有國政的君主以后能饒益、利樂所有民眾就更不需說了?與此比喻相同,善巧行持般若波羅蜜多的具義智者菩薩,施予一切有情正法甘露,使眾人天皆大歡喜,天等眾生來到他的面前,將其作為指望處而恭敬,這種菩薩在學道的現階段,尚且能精勤利益群生,那麼成為法王,住於佛智以后饒益有情就更不言而喻了。
[24. Abhimānaparivarta] 我品第二十四
Chapter XXIV How Mara is Discomforted and Defeated
申三(能擊敗惡魔之功德)分二:一、能令諸魔畏懼;二、魔不能害彼之理。
酉一、能令諸魔畏懼:
māro ’pi tasmi samaye bhavate saśalyo śokātu duḥkhitu anantamano ’lpasthāmo |
diśadāha ulka kṣipate bhayadarśanārthaṃ katham eṣa dīnamanaso bhavi bodhisattvo || 24.1 ||
魔恐菩薩證法王 雖處天宮常憂惱 放火掣電現諸相 欲令菩薩生退懼
But Mara at that time becomes like one who feels a thorn in his flesh, Afflicted with sorrow, miserable, displeased, of little stamina. [He manifests] a conflagration on the horizon, he hurls a meteor, in order to cause fear, ‘How can this Bodhisattva be made to become despondent in his mind!'
爾時惡魔懷刺痛,憂悽苦惱氣焰消,何能退此菩薩意?威逼諸方燒隕石。
菩薩具足要點如此行持般若的當時,三千大千世界的所有惡魔,心里這樣暗想:這個菩薩必定超越我的境界,他成佛以后將使我的境地化為空無。由此原因而心懷刺痛(如箭入心),想到依靠自己的力量也難以鎮服他,而憂傷悽慘,因此身體痛苦、內心憂惱。由菩薩的功德威懾,使自身的威力傲氣蕩然無存,氣焰消弱。如此一來,那些邪魔實在忍無可忍,一直琢磨如何才能使這位菩薩的心從遍知之道中退失、退轉?思量:能尋得攪擾遍知的一念之心的機會嗎?為了對那類菩薩進行威逼,從四面八方用火焚燒、拋落紛亂隕石,顯示諸如此類魔的種種幻化。

酉二(魔不能害彼之理)分二:一、宣說無機可乘之理;二、附帶說明違品有機可乘之因。
戍一、宣說無機可乘之理:
[yatha te bhavanti vidu āśayasaṃprayuktā divarātri prajñavarapāramitārthadarśī] |
tada kāyacitta khagapakṣisatulyabhūtā avatāru so kutu labhiṣyati kṛṣṇabandhuḥ || 24.2 ||
大智菩薩心不動 晝夜常觀般若義 如鳥飛空心泰然 一切魔事無能為
When the wise become resolutely intent, Day and night beholding the meaning of wisdom, the foremost perfection, Then their bodies, thoughts and speech become [free] like a bird in the sky. How can the Kinsman of Darkness gain entrance to them?
智者具有勇猛心,晝夜觀勝般若義,如鳥飛空身心淨,魔眾豈能有機乘?
當魔顯示神變之時,那些智者菩薩,具備不退轉大乘道的勇猛意樂,行為上日夜常觀殊勝般若波羅蜜多的意義,如此而行的當時,菩薩的身心清淨,猶如飛翔空中的鳥一般,無有有寂險隘之懼而行,這來自於安住於不住之般若的威力。所以,對於他來說,凶惡魔眾又怎麼能有機可乘呢?就如同飛在空中的鳥不會受到狗等所害一樣。

戍二(附帶說明違品有機可乘之因)分二:一、宣說主要是爭論;二、宣說脫離彼惡業之方法。
亥一(宣說主要是爭論)分二:一、總說爭論;二、別說未得授記故於得授記菩薩爭論之過患。
(一)總說爭論:
kalahāvivādupagatā yada bodhisattvā bhonti parasparaviruddhaka ruṣṭacittāḥ |
tada māra tuṣṭu bhavatī paramaṃ udagro ubhi eti dūra bhaviṣyanti jināna jñāne || 24.3 ||
菩薩若起瞋怒心 於晝夜分或鬪諍 時魔歡喜而精勤 菩薩是遠於佛智
What Makes Mara Contented When a Bodhisattva has taken to quarrels and disputes, And when the thoughts [of two Bodhisattvas] become mutually conflicting and angry, Then Mara becomes contented, and supremely elated, [thinking:] ‘Both these remain far distant from the cognition of the Jinas.
ubhi eti dūri bhaviṣyanti piśācatulyā ubhi eti ātma kariṣyanti pratijñahānim |
duṣṭāna kṣāntivikalāna kuto ’sti bodhi tada māru tuṣṭu bhavatī namucīsapakṣo || 24.4 ||
菩薩或諍或瞋怒 毘舍左鬼得其便 入彼菩薩身心中 令退菩提魔所作
Both these remain far distant [from it], comparable to malignant demons; Both these will effect for themselves a waning of their pledge. Those who are full of hate, deficient in patience, how can they have enlightenment?’ - Then Mara becomes contented, together with his host.
何時菩薩起鬥爭,相互不和具嗔心,時魔最悅心舒暢,思彼二者遠佛智。
彼二將遠如羅剎,二者失毀自誓言,嗔恨離忍豈證覺?彼時諸魔皆歡喜。
如上所述,雖然對於具足善巧方便和智慧盔甲的菩薩來說魔無機可乘,但是對於不具備此德相智慧淺薄者而言,魔有機可乘。《般若八千頌》中講了魔乘機的七種過失,《般若二萬頌》中在宣講十二種過失之末尾這樣說道:什麼時候,菩薩相互之間,發生身體打鬥、語言爭論,彼此之間不和睦,懷有嗔心,那時魔王波旬歡喜若狂,爭論越增長,他心情越舒暢,其原因是:想到這兩位菩薩違背方便智慧之道,由爭論的罪業所致將遠離如來智慧,我就有機可乘。如此一來,這兩者將距佛智遙遠,相續不調,猶如羅剎、餓鬼等食肉眾生一樣,以嗔還嗔的雙方依此爭論也將失毀自己所立下的“以利他悲心想證得正等菩提并實修其道般若”的誓言,因為懷着嗔恨爭論,與慈悲菩提心和現見無我智慧等完全相違的緣故。心懷憎恨、遠離其對治法安忍,豈能獲證菩提?就如同種子焚毀的苗芽一般。如此爭論的當時,所有惡魔及眷屬將皆大歡喜,因為他們已經如願以償。所以,對菩薩來講,在一劫之間生起貪欲的罪過,比不上一剎那生起嗔恨的罪業嚴重,因為它與慈悲心完全相違的緣故,有關這方面的道理,在諸經典中有廣說。尤其是對於菩薩對境心生嗔恨,罪業更大。正如《大寶積法·彌勒獅號聲品》中說:“當逃離有嗔恨之爭論處百由旬,切莫生嗔心,對於其他菩薩生起嗔恨之心,比責罵、毆打、刀砍三千大千世界的一切有情罪過更重。他將嗔恨、失毀了菩薩,就像鐵能斷鐵而土塊等不能斷鐵一樣,菩薩的善根也能以嗔恨另一位菩薩滅盡,而其他法不能滅盡。因此,彼此要懷着尊重、恭敬,對於初發心的菩薩也當生起本師想。”

(二)別說未得授記故於得授記菩薩爭論之過患:
yo bodhisattva ayu vyākṛtu vyākṛtasmiṃ cittaṃ pradūṣayi vivādu samārabheyyā |
yāvanti cittakṣaṇikā khiladoṣayuktās tāvanta kalpa puna saṃnahitavya bhonti || 24.5 ||
菩薩授記未授記 或起瞋怒或鬪諍 乃至心念皆過失 知已倍更勤修行
The Bodhisattva’s Pride and Repentance If a Bodhisattva who has not had his prediction Should have angry thoughts for one who has had it, and should bring about a dispute: For as many moments as he persists in his obstinate faulty thoughts, For so many aeons he must again put on the armour.
未得授記之菩薩,嗔得授記起爭論,盡嗔具過心剎那,需彼數劫重披甲。
尤其是,沒有獲得不退轉授記的某位菩薩,嗔恨已得授記的菩薩,發起身體的爭鬥和語言的爭論,乃至沒有依靠后悔的方式舍棄嗔心而作懺悔,沒有放棄爭論期間,使相續不堪能、不會增長善法之種子諸如嗔恨之類具有過患的心生起了多少剎那,就需要在同等數的劫中重新披上入道的盔甲。萌生有過失的爭論心,盡其數目的劫中轉生地獄,以嗔恨能滅盡其數劫中所積累的善根,罪業同樣增長的緣故,盡其劫數中,在沒有重新披上鎧甲修學布施等一切道之前,一切道不能恢復,為此證得無上菩提的時間將延遲這麼久。

亥二(宣說脫離彼惡業之方法)分二:一、世俗中具足四力而懺悔;二、觀勝義無緣而懺悔。
(一)世俗中具足四力而懺悔:
atha tasyupadyati matīti aśobhanā ti kṣāntīya pāramita bodhi spṛśanti buddhāḥ |
pratidarśayāti puna āyati saṃvarāṇi apayāti vā sa iha śikṣati buddhadharme || 24.6 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām abhimānaparivarto nāma caturviṃśatitamaḥ ||
菩薩思念於諸佛 皆從忍辱證菩提 懺悔如說持正行 是如佛法而修學
Then he sets up mindfulness, and [he reflects], ‘These are unwholesome thoughts; By means of the perfection of patience do the Buddhas experience enlightenment.’ He confesses his fault, and afterwards he restrains himself, Or he desists, and trains himself in this Buddha-dharma.
佛依忍度證菩提,思嗔非妙起正念,發露懺悔亦戒后,不喜彼學此佛法。
諸佛是依靠安忍度而證得菩提的,認為與之相反我的這個嗔心實在不好,它能焚毀多劫的善根,與菩提道極度相違,生起知過為過的正念,對所造的罪業追悔莫及,這是厭患力;對罪業一一發露懺悔的外所依力十方諸佛菩薩了了明知,即是所依對治力;諷誦甚深經藏,念陀羅尼咒,入定於甚深義等任意法行次第,這是現行對治力;返回力,也就是戒后,即從今以后再不造這樣的罪業。心想:這種惡行不是作為菩薩我所應作的,心生厭惡而不再喜愛邪念爭論等品行,那就是修學佛陀的此法,而不是修學魔法。
[25. Śikṣāparivarta] 戒品第二十五
Chapter XXV How a Bodhisattva Is Trained
(二)(觀勝義無緣而懺悔)分二:一、真實宣說;二、如是了知之功德。
1、真實宣說:
yo śikṣamāṇu na upaiti kahiṃci śikṣāṃ na ca śikṣakaṃ labhati nāpi ca śikṣadharmān |
śikṣā aśikṣa ubhayo avikalpamāno yo śikṣate sa iha śikṣati buddhadharme || 25.1 ||
若學戒法有作相 而於戒法不善學 知戒非戒無二相 如是乃名學佛法
When he trains himself, he does not anywhere approach a training, Nor does he get at one who trains, or at the dharmas which [constitute] training. Who trains himself, without discriminating between both, - training and no-training, - He trains himself in this Buddha-dharma.
何者學時不許學,不緣學者所學法,是學非學不分別,彼學即學此佛法。
任何行者在學道之時,不以耽著的方式承許所謂修學的任何所為,也不緣修學者我與其所修學的法——所有波羅蜜多,對於修學對治法與不修學其違品也不加分別而了知一切法無所得的自性,這般來修學,即是正確無倒修學這一遍智之因、佛陀之法的般若波羅蜜多。

2、如是了知之功德:
yo bodhisattva imu jānati eva śikṣāṃ na sa jātu śikṣavikalo bhavate duśīlo |
ārādhiteṣu iha śikṣati buddhadharmaṃ śikṣātiśikṣakuśalo ti nirūpalambho || 25.2 ||
若有菩薩住無相 受持不離名持戒 於佛法學樂承事 是名善學而無著
The Bodhisattva who thus cognizes this training, He does not ever become deficient in training, or immoral. Having found pleasure in them, he trains himself in these Buddha-dharmas.
śikṣantu eva vidu prajña prabhaṃkarāṇāṃ notpadyate akuśalamapi ekacittam |
sūrye yathā gagani gacchati antarīkṣe raśmīgate na sthihate purato ’ndhakāram || 25.3 ||
是大智者如是學 心永不生不善法 如日虛空而往來 放百千光破黑闇
He trains himself, skilful in [the superior] training, but without apprehending anything, When they train thus in wisdom, to the wise shedders of light Not even one single thought arises that is unwholesome: As when the sun goes through the sky, before the impact of its rays No darkness can maintain itself in the intermediate space.
菩薩了知如此學,永不失學不破戒,為得佛法修學此,善學勝學無緣執。
智者學修發光慧,不善一念亦不生,如日行空光輝映,前方虛空暗不存。
某位菩薩了知如此不學之修學,永遠不退失慧學與定學,不會破戒,因為斷除了罪過之因——有緣之見的緣故,如同沒有毒種就不會生長毒葉毒果一樣。這樣的菩薩,為了證得或成就佛陀的(十)力等法,才修學如此甚深智慧之道;另外,也見到有解釋為:安住於令佛歡喜之法的意義。這類菩薩,善巧增上殊勝定學、戒學和慧學,其原因是,安住於無緣執之道。言外之意是說,如果帶着執著(有緣),就會由於被我見等所蒙蔽愚昧的緣故也就不成為殊勝之學了。精通二諦的智者菩薩應當如此修學放射正法光芒的智慧。倘若這般修學,則與遍知之道相違的染污分別、不善之心一念也不會生起,因為自相續中遍布甚深智慧的光明,惡分別念的黑暗無有容身之地,就如同太陽行於空中的光輝映照的前方虛空黑暗絕不會有存留之處。

申四(攝集一切波羅蜜多之功德)分二:一、成為修學一切波羅蜜多之理;二、成為修學一切乘之理。
酉一(成為修學一切波羅蜜多之理)分二:一、成為根本之比喻;二、成為核心之比喻。
戍一、成為根本之比喻:
prajñāya pāramita śikṣita saṃskṛtānāṃ sarveṣa pāramita bhontiha saṃgṛhītāḥ |
satkāyadṛṣṭi yatha ṣaṣṭi duve ca dṛṣṭī antargatāstathami pāramitā bhavanti || 25.4 ||
若學般若住無為 能攝一切波羅蜜 六十二見身見攝 般若攝受亦復爾
Perfect Wisdom Comprehends All the Perfections For those who have effected a training in the perfection of wisdom All the [other] perfections are comprehended in it. As in the false view of individuality all the sixty-two false views Are included, so are these perfections [included in the perfection of wisdom].
修學般若波羅蜜,諸波羅蜜皆歸此,壞聚見攝六十二,如是攝集此等度。
修學智慧波羅蜜多,布施等一切波羅蜜多各自的學處都歸集於此智慧波羅蜜多當中,無不歸屬於此范疇。為什麼呢?因為:(通達了)道般若,就是真實精通了二諦之理,依靠這種智慧能鏟除波羅蜜多的違品——慳吝等,憑借善巧方便而不舍大菩提果,對此,也是以三輪無分別而使一切道成為現空無別之一波羅蜜多的本體,這一切在現空無別之本智——一切種智中一味一體。為此,如果具備了這個智慧波羅蜜多,那麼所有波羅蜜多的學處將圓整無缺而具足,依靠這一根本而出生一切度。例如,四種常派等依靠前際的十八種見以及說有無派、斷派等依於后際的四十四種見解,也就是《梵網經》中所說的六十二種見,這所有見都是認定差別基“我”存在,進而分析它的種種差別法。所以,我執或者壞聚見包括那六十二種見解,因為它們是依靠此因而生并且辨別其差別,如果沒有它,那麼其余一切也不復存在。如此了知與比喻相同,這一智慧波羅蜜多中也攝集了所有這些波羅蜜多。

戍二、成為核心之比喻:
yatha jīvitendriya niruddhi ya kecidanye bhontī niruddha pṛthu indriya yāvadasti |
emeva prajñacarite vidu uttamānāṃ sarveta pāramita ukta ya saṃgṛhītā || 25.5 ||
譬如有人具諸根 命根滅故諸根滅 若諸菩薩行大智 亦行一切波羅蜜
As when the life faculty has been stopped Also all the other faculties that may exist are stopped: Just so, when the best of the wise course in wisdom, All these perfections have been said to be therein comprehended.
譬如命根若滅盡,所有余根皆滅盡,如是行慧大智者,諸波羅蜜皆集此。
例如,雖然眼等若干根已經具足,但住在這個世界的命根如果已經滅亡,那麼屬於今生的所有其余根都將滅亡。同樣,行持智慧波羅蜜多的大智者菩薩們的其余一切波羅蜜多學處,均攝集在這一般若中,如果不具備她,那一切通通不復出生,有了此般若,那一切都將成為出世間的波羅蜜多。與從中獲得成佛的證悟無我不相關的布施等,行持多少,也都不能從輪回中解脫,又怎麼能成為大菩提之道——波羅蜜多呢?絕無是處。

酉二、成為修學一切乘之理:
ye cāpi śrāvakaguṇā tatha pratyayānāṃ sarveṣu bhonti vidu śikṣitu bodhisattvā |
no cāpi tatra sthihatāna spṛheti teṣām ayu śikṣitavyamati śikṣati etam artham || 25.6 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ śikṣāparivarto nāma pañcaviṃśatimaḥ ||
聲聞緣覺諸功德 大智菩薩悉皆學 雖學非住亦非求 所學之學此為義
Bodhisattvas and Disciples In all the qualities of the Disciples and likewise of the Pratyekabuddhas,
The wise Bodhisattva becomes trained: But he does not stand in them, nor does he long for them.
‘In that [also] should I be trained,’ [he thinks]. In that sense he trains himself [in them].
善巧菩薩能修學,聲聞獨覺諸功德,不住於彼不希求,思此我所學故學。
善巧般若的菩薩,通曉三乘,如同一藏斗包括一藏升(一藏斗等於二十藏升)的比喻一樣。如果了解到堪為圓滿方便智慧道之最的這一般若,那麼自然了知相似方便智慧的聲聞緣覺之道。因此,(經中云:)般若中詳細宣說了三乘之道,欲求修學聲聞地者也要修學此般若 。如同大國王的寶庫里有各種各樣的財寶,所以下層人物所需要的財物在那里一定會取到。同樣,入於自利相似之道者的道果,在此般若中自然會更透徹更完全地了解。這樣的菩薩,也能夠不愚昧地修學聲聞所修學的一切功德,諸位緣覺修學的所有功德,并且通過相應他們各自種姓而攝受他們,那些菩薩自己不住於低劣之道,對它也不生起希求之心,然而他們會思量:這種法理是我所要修學的,為什麼呢?證悟人無我等的法理,也要同樣向往,作為下劣之道的相似的方便智慧部分,自己應該理解以后超越,為了攝受其他種姓者,理當宣講。為此而修學一切乘。

[26. Māyopamaparivarta] 幻化品第二十六
Chapter XXVI Rejoicing and Perfect Wisdom
申五(他者隨喜彼善之功德)分二:一、真實宣說;二、彼之原因。
酉一、真實宣說:
avivartiyasya varabodhayi prasthitasya yo cittupādu anumoditu āśayena |
trisahasra meru tulayitva siyāpramāṇo na tveva tasya kuśalasyanumodanāye || 26.1 ||
若發志心而隨喜 最上菩提不退行 三千須彌重無量 隨喜善法重過彼
If someone resolutely rejoices in the productions of thought [Of a Bodhisattva who] has set out for the best enlightenment and is irreversible [from it]; One might [measure] the Merus in up to a trichiliocosm by comparing them [with a tip of straw], But not that merit derived from rejoicing.
於不退趨大菩提,發心誠意作隨喜,三千須彌秤可量,隨喜彼善非如是。
暫且不論精進於般若者的無量功德也就是精進者的現行福德,就算是隨喜精進般若也獲得大福德。為什麼呢?對於通過強烈的意樂和加行實修般若的方式不退轉而趨入大菩提的行者菩薩的如此發心,如果他人誠心誠意作隨喜,那麼位於這個三千大千世界之內的須彌山用秤可以稱量,而隨喜的那一善根并非能如此定量。

酉二、彼之原因:
yāvanta sattva kuśalārthika mokṣakāmā sarveṣa bhonti anumoditu puṇyarāśi |
sattvarthi te jinaguṇa ananta prāpuṇitvā dāsyanti dharma jagatī dukhasaṃkṣayāye || 26.2 ||
眾生為求解脫法 一切隨喜作福蘊 作佛功德法迴施 當為世間盡諸苦
They rejoice at the heap of merit of all beings that there are, Who desire what is wholesome, land] who want emancipation. When for the weal of beings they have reached the infinite qualities of a Jina, They will give the Dharma to the world for the complete extinction of suffering.
求善欲利諸眾生,一切福蘊皆隨喜,故獲如來功德已,為盡苦於世法施。
如果有人問:為什麼有如此巨大的功德呢?直接隨喜那位菩薩行持唯一善法,間接也已經隨喜了世間中追求自己善妙以及想利益他眾的所有眾生的福蘊。為什麼呢?因為菩薩的善根就是成為一切有情的利益,所以不退轉的那些菩薩依靠此道而獲得導師如來的功德之后,為了永久滅盡重重痛苦,在一切世間中進行法布施,能滿足諸位追求善法并渴求利他者的意願。例如,精心保護藥樹,直接是使藥樹成長,間接則維護許多眾生的利益,以上的意義與此道理相同。

辛四(如是趨入行者之超勝功德)分三:一、獲得無分別之行;二、雖無分別然行事不相違之比喻;三、獲得如是證悟之功德。
壬一(獲得無分別之行)分二:一、意義;二、比喻。
癸一、意義:
yo bodhisattva avikalpaku sarvadharmān śūnyānimitta parijānati niṣprapañcān |
na ca prajña bodhi parieṣati āśayena so yukta prajñavarapāramitāya yogī || 26.3 ||
菩薩不著諸法空 了知無相無罣礙 內心亦不求覺智 是行最上波羅蜜
The Bodhisattva who, not discriminating, comprehends All dharmas as empty, signless and unimpeded, Without any dualism he seeks in wisdom for enlightenment. Devoted to the foremost perfection of wisdom is that Yogin.
菩薩無念而徹知,法空無相無戲論,不以二慧尋菩提,瑜伽者勤勝般若。
某位菩薩,安住於無分別當中,徹底了知染、淨所攝的一切法是空性、無相、無戲或無願,他不以分別染污清淨、所取能取、近和遠等之相執著二邊的智慧尋覓菩提。遠離了執著二法分別念的瑜伽行者,就是在精勤於殊勝的般若波羅蜜多。

癸二、比喻:
ākāśadhātu gaganasya siyā virodho na hi tena tasya kutu kenacideṣa prāptā |
emeva prajñacarito vidu bodhisattvo abhyovakāśasadṛśo upaśāntacārī || 26.4 ||
如虛空界無障礙 無所得故亦不有 大智菩薩亦復然 住寂靜行如虛空
The Simile of Space and the Firmament An obstruction of the space-element by the firmament
Cannot be found anywhere by anyone. Just so the wise Bodhisattva, coursing in wisdom, Is just like open space, and he courses calmly quiet.
虛空界與彼違一,非有何亦不得彼,善行智慧之菩薩,亦如虛空寂滅行。
如是遠離執著近、遠菩提等一切分別心的道理,如同虛空界既不能與它自本體相違也不能與虛空共存,這兩種情況都不存在,因為虛空自本性原本無有,以什麼法也得不到它,一無所得的虛空本性,與任何法既不相近也不相違——不遠。同樣,一切萬法於菩提的自性中圓滿正覺,就是虛空的方式,在勝義中誰也不會重新獲得,善巧行持與何者也不遠、本來安住於等性的甚深智慧的菩薩,也如同虛空一般,具有止息(即寂滅)一切分別而行持的殊勝特點。

壬二(雖無分別然行事不相違之比喻)分三:一、以幻師之喻說明不分別對境有情;二、以幻化之喻說明不分別作者;三、以木匠工巧之喻說明不分別果。
癸一、以幻師之喻說明不分別對境有情:
yatha māyakārapuruṣasya na eva bhoti te śiṣya māṃ janata so ca karoti kāryam |
paśyanti taṃ vividha kāryu nidarśayantaṃ na ca tasya kāyu na pi citta na nāmadheyam || 26.5 ||
如有幻師作幻人 眾人見幻而皆喜 幻人雖現種種相 名字身心俱不實
The Simile of the People Created by Magic As it does not occur to a man whom a magician has conjured up [when he looks at the audience]: ‘I will please those people,’ and nevertheless he performs his work; They see him exhibiting manifold illusory works, Although he has no body, thought, or name.
人中幻人無此想:取悅此人彼亦行,見顯種種之神變,彼無身心亦無名。
如果有人問:獲得這般無分別行境者,是怎樣利益眾生等的呢?下面以比喻來說明:例如,在會集的大庭廣眾之中,虛幻的人也就是依靠虛幻的咒語等威力顯現的那個人并沒有“我顯現天尊等色相,依此取悅這眾多人群”這種想法,但事實上他也做了讓所有觀眾歡悅的事。盡管眾人看見他這般顯示搖擺等各式各樣的神變,但實際上虛幻的人身體無所成立,心也不存在,如此以設施處為空性,名稱也無所成立。
emeva prajñacarite na kadāci bhoti buddhitva bodhi jagatī parimocayitvā |
ātmopapatti vividhāṃ kriyasaṃprayogāṃ darśeti māyasadṛśo na vikalpacārī || 26.6 ||
行般若行亦復然 為世間說證菩提 乃至種種所作事 如幻師現悉無著
Just so it never occurs to one who courses in wisdom: ‘Having known enlightenment I will set free the world!' In his various rebirths he is associated with manifold works, Which he manifests like magical illusions, but he does not course in false discrimination.
如是行慧永不思,證悟菩提度有情,種種生具眾多事,如幻示現無念行。
同樣,行持智慧波羅蜜多無所得之義、無有分別的菩薩,永遠也不會這樣思維:“我證悟大菩提以后度化所有眾生。”但事實上,他在世間界中示現種種投生,并具有調伏所化有情的眾多所為。盡管如無而顯現幻術般來示現,但那是以無分別的方式行持的。

癸二、以幻化之喻說明不分別作者:
yatha buddha nirmita karoti ca buddhakāryaṃ na ca tasyupadyati mado karamāṇu kiṃcit |
emeva prajñacarito vidu bodhisattvo darśeti sarva kriya nirmitamāyatulyam || 26.7 ||
佛佛化現諸佛事 所作皆無彼我相 菩薩大智行亦然 一切現行如幻化
The Simile of the Buddha’s Magical Creations As a Buddha’s magical creation performs a Buddha’s work, But, when he does so, no thought of self-conceit arises in him: Just so the wise Bodhisattva, who courses in wisdom, Manifests all works, comparable to a fictitious magical illusion.
如佛化現行佛業,於行驕傲毫不生,如是行慧巧菩薩,亦如幻化顯諸事。
就像寂慧如來的傳記一樣,一切佛陀化現為佛陀,行持講經說法等佛陀的一切事業,然而幻化者,對於自己行持佛陀的事業絲毫也不會產生“我在行持佛陀的事業”這種驕傲,因為他僅僅是幻化的顯現。同樣,修行、串習證悟諸法如幻現而無自性的智慧并且已獲得無分別善巧行境胸有成竹的菩薩,也是如幻化、幻術般顯示講經說法等一切事,但全然不生分別。

癸三、以木匠工巧之喻說明不分別果:
palagaṇḍa dakṣa vidunā kṛtu dāruyantro puruṣe stritulya sa karoti ha sarvakāryam |
emeva prajñacarito vidu bodhisattvo jñānena sarva kriya kurvati nirvikalpo || 26.8 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ māyopamaparivarto nāma ṣaḍviṃśatimaḥ ||
如木匠人心善巧 一木造作種種相 菩薩大智亦復然 無著智行一切行
The Simile of the Machine An expert and experienced mason has made a wooden apparatus; Comparable to a man or a woman it performs here all its works. Just so the wise Bodhisattva, coursing in wisdom, Performs all his work by his cognition, but without discrimination.
巧木匠造男女像,彼亦能做一切事,如是行慧巧菩薩,無分別智行諸事。
擅長工巧之事的木匠,制造出男女像,所造的男女也能做行走等一切事情,而不分別“我做了此事”的果,因為它沒有思維的緣故。同樣,善巧行持智慧的菩薩也無所分別,但在安住於無分別智慧中的同時卻能行持圓滿、成熟、修行的一切事。如此萬法本來就是如幻般現而無自性,這般修習的明了智慧達到究竟時,將唯一顯現諸法的實相。為此,我們要知道,如同虛幻的人一樣無分別而生,憑借無分別智慧的威力示現任運自成的各種事業,恰似如意寶珠一般,也就是說,我們要了解到,無分別智慧,從有學道階段相似具足直至佛地完全圓滿。
[27. Sāraparivarta] 妙義品第二十七
Chapter XXVII The Bodhisattva Worthy of Homage
壬三(獲得如是證悟之功德)分二:一、受到眾天頂禮之功德;二、能擊敗惡魔之功德。
癸一、受到眾天頂禮之功德:
evaṃ carantu vidu nā pṛthudevasaṃghāḥ kṛtaañjalīpuṭa praṇamya namasyayanti |
buddhā pi yāvata daśaddiśi lokadhātau guṇavarṇamālaparikīrtana kurvayanti || 27.1 ||
大智菩薩行如是 天人合掌恭敬禮 乃至十方佛剎中 亦得功德鬘供養
To the wise, who courses thus, many congregations of gods, Having bent forth their outstretched hands, in respectful salutation, will pay homage. The Buddhas also, as many as there are in the world-systems in the ten directions, Effect the proclamation of the garland of the praises of his qualities.
如是行持諸智者,眾天合掌亦頂禮,十方世界諸佛陀,亦作贊嘆眾功德。
如是善巧行持無分別行為的諸位智者,梵天、帝釋等世間眾天尊雙手合掌,以最大的恭敬躬身頂禮,堪為尊中尊的十方世界所有住世的佛陀也不斷盡情宣說贊嘆獲得無分別行境之菩薩的眾功德,如同諸佛贊說文殊和普賢菩薩那樣。

癸二(能擊敗惡魔之功德)分二:一、真實宣說;二、彼之原因。
子一、真實宣說:
yāvanti gaṅganadivālisame hi kṣetre sattvā ta sarvi parikalpa bhaveyu mārāḥ |
ekaika roma puna tāntaka nirmiṇeyyā sarve na śakya karaṇe vidu antarāyam || 27.2 ||
假使恒河沙佛剎 所有眾生皆作魔 一一毛變無邊相 不能嬈動於菩薩
Mara Is Powerless against Certain Bodhisattvas If as many beings as there are in the fields countless like the sands of the Ganges Would all, let us assume, become Maras; And if every single hair on their bodies would again magically create a snare, They all could not hinder the wise.
等恆河剎諸有情,假設普皆成惡魔,一毛亦化相同數,彼等無法障智者。
等同大恆河微塵數的剎土中盡其所有的有情,假設通通變成了惡魔,每一個魔的每一汗毛也幻化出相同數目的魔,盡管這所有魔都對獲得無分別智慧的菩薩尋機挑釁,可是他們對那種智者連動搖其毛孔的障礙也無法做到。

子二、彼之原因:
catukāraṇehi balavāṃ vidu bodhisattvo bhavate dugharṣu catumāraasaṃprakampyo |
śūnyāvihāri bhavate na ca sattvatyāgī yathavādi sattvakaruṇānugatāvasthānaḥ || 27.3 ||
大智菩薩有四力 而彼四魔不能動 空行亦不捨眾生 菩薩慈悲處利樂
For four reasons does the powerful and wise Bodhisattva Become unassailable by the four Maras, [and] unshakable: He becomes one who dwells in the empty; and yet he is not one who abandons beings; He acts as he speaks; he is sustained by the Sugatas.
四因菩薩具智力,四魔難勝不能動,安住空性不舍眾 ,如說而行佛加持。
如果有人問:為什麼無法制造違緣呢?依靠四種因,菩薩具足善巧方便和證悟法性的力量,使天子魔等四魔難以勝過,不能令其從正道中動搖。何為四因呢?安住於空性意義的智慧;不舍一切眾生的大悲;按照以往自己曾承諾過的“我要為利益一切有情修行無上菩提”所說而如實不退轉修行的堅定誓言;積累二資而令諸佛歡喜,依靠法爾在他們相續中融入了諸位善逝的加持。菩薩憑借以上這四種因能擊敗一切魔。

辛五(彼所修學法之超勝功德)分三:一、入果由經之一道;二、堪為一切住道者之最;三、是一切修學所知之最。
壬一、入果由經之一道:
yo bodhisattva adhimucyati bhāṣyamāṇām ima prajñapāramita māta tathāgatānām |
pratipattiyā ca abhiyujyati āśayena sarvajñatāya abhiprasthitu veditavyo || 27.4 ||
佛母般若波羅蜜 菩薩了知深信重 內心真實而奉行 應知是行一切智
The True Attitude to Suchness The Bodhisattva who resolutely believes when this perfection of wisdom, The mother of the Tathagatas, is being taught, And who practises the progressive path with resolution, He should be known as having well set out towards all-knowledge.
講此佛母般若時,若有菩薩起信解,誠心精進而修行,知靜者入一切智。
在傳講一切如來之母這一般若波羅蜜多時,如果某位菩薩對此法理由衷生起信解,誠心誠意精進實修或者修行她,那麼應該知道三門寂靜調柔的菩薩,趨入一切種智的道理,因為她是趨入遍知智慧果獨一無二的道。
壬二(堪為一切住道者之最)分二:一、認清菩提心之處般若;二、宣說為一切余處之最。
癸一、認清菩提心之處般若:
na ca dharmadhātutathatāya upaiti sthānaṃ bhavatī athānasthita so laghu antarīkṣe |
vidyādharo va abhilambhu vanābhiprāyā khagu kālahīna druma mantrabalādhiṣṭhāno || 27.5 ||
法界如實不可得 由如虛空無處所 如天宮殿應念生 亦如飛禽思菓樹
But he does not come to a standing place in the Suchness of the Dharma-element. He becomes as one who, like a cloud, stands in the sky without anywhere to stand on, As a sorcerer who, like a bird, rides on the wind which offers him no support, Or as one who, by the force of his spells, miraculously produces on a tree full-blown flowers out of season.
法界真如不可住,如空中云無住住,咒師無住行於空,欲住依咒加持花 。
如果問:菩薩的住所到底是什麼呢?菩薩安住於般若中。為什麼這樣說呢?法界以外的法絲毫也得不到,因此一切法就成了法界的自性。了知此理而心住法界的名言,任何法也不住的意義是說,遠離一切所緣的真如就取名為法界,而它并沒有所緣的基礎,為此法界真如或真實性,也不可以執著的方式安住。它是不住一切,由此稱為不住之住。證悟如此遠離一切所緣行境平等性的智慧就如同空中的云不依賴於一切一樣,對任何法一無所住而安住。雖然不住一切,但依靠甚深不住之住的威力能自在擁有如海的圓滿、成熟和修行,這就好比某位持明咒者,并沒有為自己安住營造的房屋等而是行於空中,如果他想安住,就依靠明咒的威力,隨心所欲地加持,剎那間在虛空界就能夠呈現并不是時間成熟從地里生長等,具足悅意的鮮花和果樹等莊嚴的美妙樂園等。

evaṃ carantu vidu paṇḍitu bodhisattvo na ca budhyakaṃ labhati nāpi ca buddhadharmān |
na ca deśikaṃ na pi ca paśyaka dharmatāyāṃ śāntaiṣiṇām ayu vihāra guṇe ratānām || 27.6 ||
大智菩薩如是行 住彼寂靜之功德 法不可見亦無說 菩提非得非不得
The Bodhisattva Dwells Supreme The wise and learned Bodhisattva who courses thus Does not get at one who wakes up to enlightenment, nor also at the Buddha-dharmas, Nor at one who demonstrates, nor also at one who loves and sees the Dharma. This is the dwelling of those who desire calm, of those who delight in the precious qualities.
此行明智之菩薩,不緣能證佛諸法,不緣視為講求法,是求寂喜德者住。
如是借助堪為無上甚深明咒的不住而住之般若的加持,可以隨心所欲行持圓滿、成熟、修行之理的善巧菩薩,明了他相續,能使別人趨入不可思議的圓滿、成熟、修行,卻不緣於為自利能證悟的道法和所得的佛陀一切法。不緣也就是不視為利他講法和求法者即講經說法的對境,因為已經證悟了一切無所得的自性。這種方式,僅在名言中,就是希望消除其余一切眾生的痛苦、自己歡喜大乘之道果功德的諸位菩薩的安住。

癸二、宣說為一切余處之最:
yāvanta śrāvakavihāra sapratyayānāṃ śāntā samādhipraśame sukhasaṃprayuktā |
arhanvimokṣa sthapayitva tathāgatānāṃ sarveṣu agra ayu vihāru niruttaraś ca || 27.7 ||
所有聲聞及緣覺 修行寂靜三摩地 愛樂寂靜得解脫 唯佛超出於一切
As many as there are the dwellings of Disciples and Pratyekabuddilas, Associated with the peace and happiness of calm concentration: With the exception of the Arhat-liberation of the Tathagatas This dwelling is among all the foremost and the unsurpassed.
羅漢解脫如來外,此住堪為諸聲聞,緣覺息具寂樂定,眾住之最是無上。
不包括摧毀二障之敵的阿羅漢卓越的解脫等持和如來的安住之內,即除此之外,菩薩的此安住,堪為其余所有聲聞及緣覺止息所有煩惱、具足寂滅、無漏之安樂等持所有安住之最。在它之上別無其他,因此這是無上的安住。

ākāśi pakṣi viharāti na co patāti dakamadhyi matsya viharāti na co marāti |
emeva dhyānabalapāragu bodhisattvo śūnyāvihāri na ca nirvṛti prāpuṇāti || 27.8 ||
菩薩依禪到彼岸 不住寂靜行如空 如禽飛翔不墮地 如魚水中行自在
How and Why One Should Dwell in Emptiness A bird dwells in space, but does not fall down.
A fish dwells amidst water, but does not die. Just so the Bodhisattva who through the trances and powers has gone beyond, Dwells in the empty, but does not reach the Blessed Rest.
飛禽住空不墜地,魚住水中無閉死,如是菩薩依定力,到岸住空不涅槃。
盡管安住於無余滅盡戲論的等持之處,然而不成為一邊寂滅。比如,眾飛禽,雖然住於無所依處的虛空中,但是不會墜到地上;魚兒雖住水中,并沒有耳鼻等閉氣而亡的情況。同樣,菩薩依靠不住而安住的禪定力抵達輪回彼岸的寂滅涅槃法界,雖然已經證悟、安住於空性中,但是無有所依,如飛禽一般不墮於有寂之邊;由於也不耽著空性,因此如同魚兒不被自己的住所水所閉氣一樣,不成為寂滅一邊的涅槃。

yo sarvasattvaguṇa-agratu gantukāmo agraṃ spṛśeya paramādbhuta buddhajñānam |
agraṃ dadeya vara uttamadharmadānam imu agru sevatu vihāru hitaṃkarāṇām || 27.9 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sāraparivarto nāma saptaviṃśatimaḥ ||
菩薩若為諸眾生 當求未曾有佛智 施與最上第一法 此名最上行行者
One who wants to go to the summit of the qualities of all beings, To experience the best, the exceedingly wonderful, Buddha-cognition, To give the best gift of the highest and supreme Dharma, He should resort to this best dwelling of those who bring benefit.
欲成眾生功德最,證最稀有佛勝智,發放上勝妙法施,當依利者此勝處。
因此,凡是希求成為一切有情界盡其所有的功德之最、渴望證得諸法之最——稀有佛陀的殊勝智慧并渴求對一切有情發放上等、最勝、微妙的法布施者,當依止利益一切眾生諸佛菩薩的這一最殊勝之處(般若)。堪為一切有情功德之最對應去往超越一切世間的法身處,具足稀有佛智對應報身,於世間發放法布施對應化身,上等法布施對應隨福德分道,最勝法布施對應隨解脫分道,微妙法布施對應勝乘之法,盡管有此等對應來解釋的,然而沒有分別對應,只是作為功德超勝的異名也可以。
[28. Avakīrṇakusumaparivarta] 散華品第二十八
Chapter XXVIII Who Trains in Perfect Wisdom Trains in Buddhahood
壬三(是一切修學所知之最)分二:從本體角度說為最;二、從生無盡之果角度說為最。
癸一、從本體角度說為最:
yāvanti śikṣa paridīpita nāyakena sarveṣa śikṣa ayu agru niruttarā ca |
yaḥ sarvaśikṣavidu icchati pāra gantum imu prajñapāramita śikṣati buddhaśikṣām || 28.1 ||
如來說戒波羅蜜 一切戒中為第一 智者欲奉一切戒 當學佛戒波羅蜜
Of all the trainings which have been revealed by the Leader, This teaching is the best and unsurpassed. One who, wise in all trainings, wishes to go Beyond, He should train in this perfection of wisdom, in the Buddha-training.
此學處乃導師說,諸學之最是無上,智者欲學到彼岸,當學佛學此般若。
這一般若的學處,堪為導師圓滿佛陀所宣說的種種法門無量學處的所有學處之最,較此更勝的學處絲毫也不存在的緣故,是至高無上的,希望達到一切諸學彼岸的某位智者,應當修學佛陀的學處——這一般若波羅蜜多學處。

癸二(從生無盡之果角度說為最)分三:一、略說;二、廣說;三、攝義。
子一、略說:
agraṃ nidhāna ayu uttamadharmakośa buddhāna gotrajananaṃ sukhasaukhyagañjo |
atikrāntanāgata daśaddiśi lokanāthā itu te prasūta na ca kṣīyati dharmadhātuḥ || 28.2 ||
今此法藏諸佛母 為最第一快樂所 過現未來十方佛 生此法界而無盡
Inexhaustibility of Perfect Wisdom This is the best receptacle, the storehouse of the supreme Dharma, The treasury of happiness and ease of those people who belong to the clan of the Buddhas. The past and future world saviours, [and those who are at present] in the ten directions, They have come forth from this, and yet the Dharma-element does not get exhausted.
此勝法藏妙法藏,佛種眾生安樂藏,過去未來十方佛,此生法界不窮盡。
這一般若是三世諸佛所說的一切無盡正法的源泉,堪為正法第一大寶藏,能產生十力等果功德珍寶,也能產生波羅蜜多、陀羅尼、菩提分法等道功德的種種財物,因此是微妙、稀有、廣大的法藏;也是出生諸佛的種姓,因為諸佛由此誕生的緣故;她還是眾生的身心安寧、快樂的寶藏;由證悟這一甚深般若波羅蜜多,能獲得甚深廣大的一切法,能出生世間正見之間的所有妙道。我們要知道,以緣於基般若、實修道般若、獲得果般若中出生世間出世間的所有善妙。因為:如果沒有她,那麼一切不復存在,有了她,一切應有盡有,是隨存隨滅的關系。過去、未來和現今住世的十方世界的所有怙主佛陀,都是由實修此般若誕生的,然而作為此般若之本體的法界,永遠不會窮盡,無盈無虧而安住。如果沒有基般若,就不存在如理如實證悟而實修的情況;倘若沒有道般若,也就不存在果。但是,我們應當了知,如實證悟并宣說安住基法界無二的義理或者法性的智慧也就是因的道理。

子二(廣說)分二:一、以外緣起而闡釋;二、以內緣起而闡釋。
丑一(以外緣起而闡釋)分二:一、外緣起之比喻;二、宣說般若意義。
寅一、外緣起之比喻:
yāvanti vṛkṣa phalapuṣpavanaspatī yā sarve ca medinisamudgata prādubhūtāḥ |
na ca medinī kṣayamupaiti na cāpi vṛddhiṃ na ca khidyatī na parihāyati nirvikalpā || 28.3 ||
一切樹林華菓等 皆從大地而生長 大地不厭亦不著 不減不增復不倦
As many trees, fruits, flowers and forest trees as there are, They all have come out of the earth and originate in it. And yet the earth does not undergo exhaustion, or growth, It does not get tired, does not dwindle away, making no discrimination.
所有樹果花林園,皆從地生并呈現,大地無盡亦無增,不失無念無厭倦。
如此法界的本體雖然一成不變,可是有法緣起的游舞不滅,即外界的一切法都是緣起而生,所有樹木、果實、花朵、林園,均是從大地上真實生出并呈現在大地上。盡管屢次三番生長盡其所有的樹木等,可是大地并不存在以前相續泯滅、窮盡的現象,也無有增長,而結出一切果,并不存在從開始的階段變遷、退失的情況,也沒有分別“我生出這些果”的心念,雖然反反復復長出所有果實,卻從無厭倦。我們要知道,由一切眾生的業因所感,乃至世間安住期間,從大地上生出草木等,并沒有其余作者,就是緣起的規律,以此為例外界的一切法都是由各自因中產生并且無有分別而造作。

寅二、宣說般若意義:
yāvanta buddhasama śrāvakapratyayāś ca marutaś ca sarvajagatī sukhasaukhyadharmāḥ |
sarve ti prajñavarapāramitāprasūtā na ca kṣīyate na ca vivardhati jātu prajñā || 28.4 ||
佛及聲聞緣覺等 天及世間安隱法 皆從般若之所生 般若無增亦無減
The Buddha’s offspring, the Disciples and Pratyekabuddhas, The gods, and the dharmas which lead to the ease and happiness of all the world, - as many as there are, They all have issued from wisdom, the foremost perfection, And yet wisdom does not ever get exhausted, nor does it increase.
佛子聲聞獨覺天,一切眾生安樂法,悉由殊勝般若生,智慧無盡亦無增。
諸位佛子菩薩、聲聞、緣覺、天人以及除此之外的人類等所有眾生的一切安樂幸福的法,都是由殊勝般若波羅蜜多中產生,佛陀由般若所生,佛陀說法而出生增上生、決定勝的一切功德,而他者不會宣說,甚至他們通達善惡因果的世間正見也決定不會獲得,因為依靠自力無法了解的緣故。如果不具備世間正見,那麼也就不會成辦、產生世間的一切安樂,更何況說真正出世間的道果了?般若波羅蜜多始終是無上智慧的含義,她是無有顛倒、一五一十趨入二諦自性的智慧。為此,無誤通達二諦之理的一切智慧都包括在她當中,因為屬於她的一部分,行持增上生、決定勝的一切智慧也直接或間接依賴於她。盡管般若波羅蜜多如此產生輪涅的一切安樂,可是這種智慧永遠無盡無增而如是安住。

丑二(以內緣起而闡釋)分二:一、以比喻宣說順次輪回緣起之理;二、以意義宣說逆次清淨緣起之理。
寅一、以比喻宣說順次輪回緣起之理:
yāvanta sattva mṛdumadhyamutkṛṣṭa loke sarve avidyaprabhavā sugatena uktāḥ |
sāmagripratyayu pravartati duḥkhayantro na ca yantra kṣīyati avidya na cāpi vṛddhiḥ || 28.5 ||
世間上中下眾生 一切皆從無明生 因緣和合轉苦身 無明無增亦無減
As many beings as there are in the low, middle and high [regions of the] world, They have all, so has the Sugata said, been brought about by ignorance. The machinery of ill is kept going by the full complement of the conditions, And yet the machinery of ignorance does not get exhausted, nor does it grow.
所有下中上有情,佛說皆由無明生,眾緣聚合極生苦,無明無盡亦無增。
在這個世間,觀待身體、受用而言,下等的三惡趣眾生,中等的人類,上等的天人,盡其所有的眾生趣,都是由根本無明所產生,這是如來宣說的。如云:“諸法由因生,彼因如來說。” 對於執著我與我所的分別心,未見真實義并且顛倒執著的心所,就稱為無明。由無明中產生行……出生緣起十二支。為此,有漏的業和愛等煩惱的一切外緣聚合以后,就完全產生眾多的痛苦,形成輾轉流轉的自性。有情界的無明迷惑輪,沒有產生果而滅盡的情況,也沒有增長,就是如是存在着。所以,在自性不成立的同時顯現猶如幻術之景象般的三有無增無減,這是就法界無邊的世間界總體而言的,也就是從名言的側面來說的。

寅二、以意義宣說逆次清淨緣起之理:
yāvanti jñāna nayadvāra uyāyamūlāḥ sarve ti prajñavarapāramitāprasūtāḥ |
sāmagripratyaya pravartati jñānayantro na ca prajñapāramita vardhati hīyate vā || 28.6 ||
乃至方便諸法門 皆從般若所生出 彼方便法隨緣轉 般若無增亦無減
As many roots of skilful devices as there are, or doors and methods of cognition, They all have issued from wisdom, the foremost perfection. The machinery of cognition is kept going by the full complement of conditions, And yet the perfection of wisdom does not increase or become diminished.
智慧理門方便本,皆由殊勝般若生,眾緣聚合極生智,般若無盡亦無增。
修學無學位佛陀的智慧及相應之理的修道,加上成為其門的見道、生起它的方便——加行道、彼之根本的資糧道,所有這一切,都是由殊勝般若波羅蜜多所產生,因為由證悟無我中產生這一切。三種智慧、善知識、積累資糧等等的一切緣聚合之后,斷除自道的所斷,增長證悟的功德,完全產生出世間的業輪或者智慧輪,而作為其根本的般若波羅蜜多,永遠無有相續中斷的窮盡,也不存在較前階段更為增勝的情況,而如是安住。對此,《虛空藏請問經》中也說:“如若盡了知,依因生諸法,彼藏無窮盡,法藏不可思。四法不窮盡,世間怙主說,有情及虛空,菩提心佛法。彼等若是實,彼等將窮盡,彼無故不盡,是故說不盡。”

子三、攝義:
yo tu pratītyasamutpādu anudbhavāye imu prajña akṣayata budhyati bodhisattvo |
so sūrya abhrapaṭale yatha muktaraśmī vidhamitvavidyapaṭalaṃ bhavate svayaṃbhūḥ || 28.7 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām avakīrṇakusumaparivarto nāmāṣṭāviṃśatimaḥ ||
菩薩了知十二緣 乃至般若無增減 如日雲中放光明 破無明障證菩提
Conditioned Coproduction But the Bodhisattva who understands conditioned coproduction as non-production And this wisdom as non-extinction: As the rays of the sun freed from the covering of the clouds, So he has dispelled the covering of ignorance, and become one Self-Existent.
菩薩知曉此緣起,無生無滅此般若,如日無云放光芒,除無明暗獲自然。
了知輪涅的一切法僅是緣起的顯現,就是通達了佛陀最珍貴甚深的法,證悟此理者就是獲得正法光明,現見佛陀法身。因此,我們要領悟二諦所分的世俗諦緣起無欺的道理。任何菩薩如果以理證認真分析此緣起法,那麼充分理解到緣起經不起分析,在勝義中自本體無生無滅、本來於法界體性中平等二諦無別的般若波羅蜜多的甚深意義,而進一步加以修行,它的作用就如同太陽在萬里無云的情況下放射光芒,無余驅散黑暗一樣,將無余遣除客障無明的黑暗以后獲得與法界無二的自然本智,即得以成佛。
[29. Anugamaparivarta] 聚集品第二十九
Chapter XXIX The Perfection of Concentration
己二(解說其余五度)分五:一、宣說禪定度;二、宣說精進度;三、宣說安忍度;四、宣說戒律度;五、宣說布施度。
庚一(宣說禪定度)分四:一、修學成為妙果所依之禪定;二、修學亦不貪自利;三、以無貪方式實行他利;四、以意樂差別成為勝劣而結尾。
辛一(修學成為妙果所依之禪定)分二:一、修學四禪;二、修學四無色定。
壬一、修學四禪:
caturbhī ca dhyāna viharanti mahānubhāvā na ca ālayo na pi ca niśrayu kurvayāti |
api kho punāśrayu ime catudhyāna sāṅgā bheṣyanti bodhivara-uttamaprāpaṇāya || 29.1 ||
大菩薩修四禪定 如所愛樂而無住 或復不住於四禪 當得最上之菩提
Those of great might who dwell in the four Trances Do not make them into a place to settle down in, nor into a home. But these four Trances, with their limbs, will in their turn become The basis for the attainment of the supreme and unsurpassed enlightenment.
具大力者依四禪,能住非依亦無住,然依此四禪定支,成得大菩提所依。
具大威力的菩薩依靠四禪能安住并串習熟練。當時,并不是以相執作為所依,也無有以著味而安住的情況,然而依靠這四個禪定正行尋、伺等各個分支,成為獲得大菩提斷證的所依,因為見道等依賴於禪定心的緣故。

壬二、修學四無色定:
dhyāne sthito ’tra bhavatī varaprajñalābhī ārūpyarūpi ca samādhi catasra śreṣṭhā |
upakāribhūta imi dhyāna varāgrabodhau na punāsravakṣati sa śikṣati bodhisattvo || 29.2 ||
得最般若住禪定 四無色等三摩地 為得最上大禪定 而復不學諸漏盡
One who is established in the Trances becomes one who obtains the foremost wisdom; And also when he experiences the four most excellent Formless Trances, He makes these Trances subservient to the best and foremost enlightenment. But it is not for the extinction of the outflows that the Bodhisattva trains himself in these.
獲勝智慧住禪定,受四無色妙等持,此定利勝妙菩提,菩薩非為漏盡學。
獲得了殊勝智慧的菩薩安住於禪定中,也領受四無色殊妙等持,然而對其也不耽著,這些無色定,無有罪苦,成為神通等的順緣,因此作為有利於獲證勝妙菩提的助緣,故而修學。但是,菩薩并不是像聲聞那樣為了使相續中的有漏法滅盡進而現前一邊的寂滅果才修學它的。

辛二(修學亦不貪自利)分二:一、略說;二、廣說。
壬一、略說:
āścaryam adbhutam idaṃ guṇasaṃcayānāṃ dhyāne samādhi viharanti nimitta nāsti |
tatra sthitāna yadi bhajyati ātmabhāvo puna kāmadhātu upapadyati yathābhiprāyā || 29.3 ||
此功德藏未曾有 行三摩地而無相 住彼不破於我見 有心所思生欲界
Astonishing and wonderful is this accumulation of precious qualities. When they have dwelled in Trance and Concentration, there is then no sign. When the personality of those who have stood therein breaks up, They are reborn again in the world of sense-desire, as [and where] they had intended.
此是積德之奇跡,住定等持而無相,安住彼中若身亡,隨意受生欲界中。
上述的這種方式是能積累所有功德的菩薩們的奇跡,是指什麼呢?安住於禪定等持中而依靠智慧證悟其無相。安住於禪定中的菩薩們假設命絕身亡,那麼為了成熟眾生等,而隨自己的意願受生到欲界當中。

壬二(廣說)分二:一、比喻;二、意義。
癸一、比喻:
yatha jambudvīpaka manuṣya alabdhapūrvā divi devauttamapurā anuprāpuṇeyā |
paśyitva te viṣaya tatra parigṛhītā punarāgameya na ca niśrayu tatra kuryāt || 29.4 ||
譬如南閻浮提人 未生諸天生北洲 見彼境界而求生 作彼住已而復還
As some man from Jambudvipa who had in the past been a god, Would, after reaching again the highest abodes of the gods, See the apartments contained in them And would then again come back, and not make his home therein;
如贍洲人昔未至,天境天城后前往,見彼擁有一切境,復還此處不貪執。
如果有人問:如此已經獲得因等持禪定的同時,不轉生到果禪天而投生到下面欲界中的原因何在呢?
因為菩薩不貪執禪定,而是為了自己的功德法得以圓滿。比如,贍部洲的一個人以往沒有去過位於天境的善見城等堪為之最的天界城市,后來某個時候到了天界,看見那里眾天人所擁有的宮殿、樂園等一切悅意境以后不留戀它而返回到此贍部洲,那人雖然見到了天境的莊嚴,卻不貪執不留住那里,自然不會貪執這個贍部洲的外境等。

癸二、意義:
emeva te guṇadharā varabodhisattvā dhyāne samādhi viharitva prayuktayogī |
puna kāmadhātusthita bhonti anopaliptā padmeva vāriṇi aniśrita bāladharme || 29.5 ||
菩薩所修之功德 三摩地行而相應 雖同凡夫住欲界 由如蓮華不著水
Just so those Bodhisattvas, bearers of the best qualities, Having dwelt in Trance and Concentration,
Yogins who have exerted themselves, Become again established in the sense-world, unstained As the lotus in water, independent of the dharmas of the fools.
菩薩持有勝功德,精勤瑜伽住禪定,后住欲界無貪著,不住凡法如水蓮。
與上述比喻相同,菩薩持有智悲等殊勝功德,精勤等持瑜伽,安住於四禪等三摩地而不耽著於它,后來住於欲界中,對先前的禪定和欲界的法也無有貪著,雖轉生欲界,卻不被欲貪等所染,宛若蓮花不被水染(即“猶如蓮花不著水”)一般,不住於凡愚的法中。

辛三(以無貪方式實行他利)分二:一、略說;二、廣解。
壬一、略說:
anyatra sattvaparipācana kṣetraśodhī paripūraṇārtha imi pāramitā mahātmā |
ārūpyadhātuupapatti na prārthayantī yatreha bodhiguṇapāramitāna hāni || 29.6 ||
菩薩度脫於眾生 圓滿淨土波羅蜜 不求生於無色界 而求菩提波羅蜜
Except in order to mature beings, to purify the [Buddha-] field, To fulfil these perfections, the Great-souled ones Do not strive after rebirth in the formless world, Lest there be a loss of the perfections and of the qualities of enlightenment therein.
至尊唯為成熟眾,修行剎土圓滿度,失菩提德波羅蜜,不求轉生無色界。
菩薩雖然獲得了四禪、四無色定,卻不轉生到色界和無色界,而要再度投生到欲界的必要:這些至尊唯一就是為了通過宣講正法而成熟有情,修行佛陀剎土,圓滿波羅蜜多,并不是因為別的原因。
如果有人認為:那麼,這三種在無色界等處也可能行持啊!由於在無色界并沒有講經說法和布施的對境等,因此在那里,將從成就能生起菩提功德的因——布施等廣大波羅蜜多中退失。為此,菩薩不希求轉生到無色界。
壬二(廣解)分二:一、比喻;二、意義。
癸一、比喻:
yatha kaścid eva puruṣo ratanaṃ nidhānaṃ labdhvā tu tatra spṛhabuddhi na saṃjaneyyā |
ekāki so puna gṛhītva parasmi kāle gṛhṇitva geha praviśitva na bhoti lubdho || 29.7 ||
譬如天人獲寶藏 雖得不生愛樂心 或言天人而起心 欲收彼寶不可得
It is as if some man, having found a deposit of jewels, Would not generate longing in his intelligence with regard to it. At some other time he may acquire a few of them; Having taken hold of them, having entered his home, he would not be covetous [for any more?].
如人獲得珍寶藏,於其未起愛樂心,彼於他時取彼等,取而還家不貪執。
比如,一個人獲得了珍寶藏以后,對於那個寶藏,他自己未生起貪戀或愛樂之心,而沒有取受,那人在其他某時,為了利他而取了那些大寶藏,取受之后返回自己的家,對它也不貪執而奉送給親友們。運用比喻來了知意義。

癸二、意義:
emeva dhyāna catur eva samādhi śāntāṃ labdhvāna prīti sukhadāṃ vidu bodhisattvāḥ |
avasṛjya dhyānasukhaprītisamādhilābhaṃ puna kāmadhātu praviśanti jagānukampī || 29.8 ||
大智菩薩不樂住 四禪寂靜三摩地 出彼寂靜三摩地 而入欲界為世間
Just so the wise Bodhisattvas who have gained The calm concentration of the four Trances, which gives joy and ease, Having let go the acquisition of the joy and ease of Trance and concentration, They enter again into the sensuous world, compassionate for all that lives.
善巧菩薩喜樂施,獲四禪定寂等持,具禪樂棄所得定,悲憫眾生入欲界。
與比喻相同,善巧的菩薩將暫時的歡喜和究竟的安樂布施給一切眾生,獲得四種滅除違品過失的四種寂靜禪定等持,具備了禪樂而不貪著,毅然放棄所得的生果禪定三摩地,滿懷悲憫眾生之情又再入欲界,因為:這個欲界中有重重痛苦所提醒,而想到修行剎土;由於這里有修行波羅蜜多的對境,因此能快速圓滿資糧;依靠講經說法能夠成熟一切眾生。所以,想要迅速成佛的菩薩投生到這個欲界能速疾圓滿資糧。

辛四(以意樂差別成為勝劣而結尾)分二:一、應舍低劣之理;二、應取殊勝之理。
壬一、應舍低劣之理:
yadi bodhisattva viharāti samādhidhyāne rahapratyayāni spṛhabuddhi na saṃjaneyyā |
asamāhito bhavati uddhatakṣiptacitto parihīnabuddhiguṇa nāvika bhinnanāvo || 29.9 ||
若菩薩行三摩地 不樂羅漢及緣覺 乃至散亂兇惡心 無知迷亂無功德
When a Bodhisattva dwells in the concentration of the Trances, He generates no longing in his intelligence for the vehicle of the Arhats and Pratyekabuddhas: [For then] he becomes unconcentrated, in his thought distracted and puffed up, He has lost the qualities of a Buddha, a sailor who suffers shipwreck.
若菩薩住禪等持,欲求羅漢獨覺乘,非定掉散失佛德,猶如舟子壞船只。
假設菩薩安住於解脫等持和四禪中,然而生起欲求聲聞阿羅漢和獨覺乘的心態,觀待大乘道,這并不是入定,是掉舉,是心思散亂,為什麼呢?由作意劣道已經動搖了心進而從大乘義中渙散,為此,完全失毀大義佛果的功德,就如同舵手壞了船只而不能到達寶洲一樣。

壬二、應取殊勝之理:
kiṃcāpi rūpam api śabda tathaiva gandho rasa sparśa kāmaguṇa pañcabhi yukta bhogī |
rahapratyayāna vigato ’nantabodhisattvo satataṃ samāhitu prajānayitavya śūro || 29.10 ||
色聲香味觸五欲 及彼緣覺聲聞等 如是之法悉遠離 等引不離菩提心
Although he applies himself to the five sense-qualities, - To form and sound, and likewise smell, and taste, and touch, When free from the vehicle of the Arhats and Pratyekabuddhas, the joyous Bodhisattva Should, a hero, be wisely known as being constantly concentrated.
此外雖勤享色聲,香與味觸五欲妙,離小乘喜菩提心,當知勇士恆入定。
與上述情形相異,即此外,雖然以喜愛和貪戀而精勤享受色聲香味觸五種欲妙,但如果離開了希求羅漢獨覺乘的心態而發起無上菩提心或者歡喜無上菩薩道,那麼要知道,這種勇士恆常都是入定者,因為即使依靠五種欲妙而散亂,可是由於沒有生起障礙遍知之心,而一緣專注大利,為此稱作是入定。可見,菩薩的所有禪定均成為獲得正等菩提果的支分、他利大悲攝持的方便、證悟無自性的智慧攝持以無貪的方式趨入的這三種特點說明了大乘禪定的這一道理,下面所有波羅蜜多也是如此。

庚二(宣說精進度)分三:一、教誡精進他利;二、不怯懦而精進;三、以三輪清淨方式精進。
辛一(教誡精進他利)分二:一、略說;二、廣解。
壬一、略說:
parasattvapudgalanidāna viśuddhasattvā vicaranti vīryabalapāramitābhiyuktāḥ |
yatha kumbhadāsi avaśāvaśa bhartikasya tatha sarvasattvavaśatāmupayānti dhīrāḥ || 29.11 ||
菩薩一向為眾生 修行精進波羅蜜 如僕事主心專注 雖被瞋辱而無對
The Perfection of Vigour They have pure and courageous minds and are linked to other beings and persons, [When] they are practising the excellent perfection of Vigour. As a maid servant is submissive to her master who is not subject to anyone else, So do the firmly wise submit to subjection by all beings.
為余有情心清淨,勤行精進波羅蜜,如取水仆受主制,勇士隨從眾生行。
為了有補特伽羅名稱的所有其余有情,披上成辦利樂之盔甲的菩薩勇士,自私之心垢得以清淨,以恭敬精進加行和恆常加行而行持精進波羅蜜多,比如取水的仆人們身不由己受主人控制。同樣,菩薩勇士們受一切眾生主宰而行或者隨眾生而行。

壬二(廣解)分二:一、雖作損害亦不舍精勤他利;二、恆常精進他利之理。
癸一(雖作損害亦不舍精勤他利)分二:一、比喻;二、意義。
子一、比喻:
na ca svāmikasya prativākyu dadāti dāsī ākruṣṭa cāpi athavā sada tāḍitā vā |
ekāntatrastamanasā sa bhayābhibhūtā mām eva so anu vadhiṣyati kāraṇena || 29.12 ||
凡所動止常在心 唯恐彼主責其過
The servant does not answer back to her master, Even when abused, struck, or beaten. Exceedingly trembling in mind, and overcome by fear, She thinks, ‘He surely will kill me for that!’
責罵抑或常毆打,女仆於主不頂撞,思量彼將殺害我,懷極恐懼受其壓。
即便主人口出惡語進行責罵或者常常毆打,那個女仆由於從屬於主人而不頂撞,即便主人再怎樣大發雷霆,女仆對他不僅不心懷嗔恨,而且想到如果得罪了他,他會殺死我的,因為我畢竟受此人的控制。於是,懷着極其恐懼的心理,對主人言聽計從,受他的壓迫。

子二、意義:
emeva bodhivaraprasthitu bodhisattvo tiṣṭheya sarvajagatī yatha preṣyabhūto |
anu bodhiāgamu guṇāna ca pāripūrī tṛṇa agni kāṣṭhaprabhavo dahate tam eva || 29.13 ||
菩薩為求佛菩提 如奴事主利眾生 證得無上菩提已 利生如火燒草木
Just so the Bodhisattva who has set out for the foremost enlightenment, Should behave towards the entire world like a true servant. Thereupon he obtains enlightenment, and the fulfilment of the qualities takes place. Fire, which has arisen from grass and sticks, [then] burns them up.
為菩提入大菩提,當如眾生之奴仆,依此成佛圓功德,草木失火焚燒彼。
正如剛剛講的比喻一樣,為了無上菩提而步入大菩提之道的諸位菩薩,應當像一切眾生的奴仆一樣,其原因是:依靠以大悲心攝受這一切眾生,我將獲得菩提并圓滿所有功德,為此要顧及其面、隨順其心而實行,就像女仆一樣行事。否則,如果對眾生嗔恨,那麼就如同草木失火會把草木本身焚燒一樣,自己的嗔心之火會自我焚毀而葬送、滅絕菩提道的性命。

癸二、恆常精進他利之理:
avasṛjya ātma sugatāṃ parasattvakārye abhiyukta rātridiva niṣpratikāṅkṣacitto |
māteva ekasutake paricāryamāṇo adhyāśaye na parikhinna upasthiheti || 29.14 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyām anugamaparivarto nāmaikūnatriṃśatimaḥ ||
晝夜勤行利他行 利已內心無我相 如母愛子常衛護 寒暑雖苦心無倦
Having renounced a happy destiny for himself, Practising his duty towards other beings, day and night, in his thought free from hesitation: Like a mother, ministering to [her] only child, He abides in his resolute intention unexhausted.
舍棄自樂無求心,晝夜精進眾生利,當如生母侍獨子,誠心無厭而行持。
由於愛重自己而引生出輪回的一切痛苦,珍愛他眾能獲得佛陀的一切功德,認識到這一點以后,舍棄渴求自我安樂的心態,而懷着不求異熟回報的心,日日夜夜精進成辦其他眾生所需的利益,應當如同親生母親何時何地都不厭其煩地侍候獨生子那樣,誠心誠意無有厭倦地而行持眾生之利。
[30. Sadāpraruditaparivarta] 常歡喜品第三十
Chapter XXX The Perfection of Vigour
辛二(不怯懦而精進)分二:一、略說;二、廣解。
壬一、略說:
yo bodhisattva cirasaṃsaraṇābhiprāyo sattvārtha kṣetrapariśodhanayuktayogī |
na ca khedabuddhi aṇumātra upādiyāti so vīryapāramitayukta atandritaś ca || 30.1 ||
菩薩愛樂為眾生 修治佛剎清淨行 恒行精進波羅蜜 無如微塵心退倦
The Bodhisattva who intends to wander about in birth-and-death for [a] long [time], A Yogin devoted to the purification of the [Buddha-] field for the welfare of beings, And who does not produce the least thought of fatigue, He is endowed with the perfection of vigour, and undaunted.
菩薩欲長住輪回,勤利眾生修剎土,縴塵不生厭倦心,彼具精進無懈怠。
某某菩薩以大悲心驅使,想要在漫漫長期里不舍住於這個輪回。住在輪回精勤利益眾生、修行剎土的瑜伽者,對於這種行持縴塵不生厭倦之心,那麼他具備精進波羅蜜多,對於成辦眾生之事,無有懈怠。

壬二(廣解)分二:一、所斷;二、對治。
癸一、所斷:
saci kalpakoṭi gaṇaye vidu bodhisattvo cirasaṃjña bodhi samudāniya tena duḥkhe |
ciraduḥkha bheṣyati samācaramāṇu dharmaṃ tatu vīryapāramitahīna kusīdarūpo || 30.2 ||
大智菩薩俱胝劫 久修苦行為菩提 不離精進波羅蜜 無懈怠心終得證
If the unwise Bodhisattva counts the kotis of aeons, And has the notion that it is long until the full attainment of enlightenment, he is bound to suffer, And for a long time he will be suffering while moving unto Dharma. Therefore he is inferior in the perfection of vigour, and essentially indolent.
不巧菩薩俱胝劫,久想苦想修菩提,修行正法成長苦,失精進度懶惰者。
不善巧方便的菩薩思維:如果在俱胝等數劫這麼長時間里精進,才能獲得無上菩提。假設他對這樣的時間作長久想,對於施舍頭顱肢體等難行懷着痛苦想,來修行菩提,那麼在修行無上菩提正法的當時,以這種想所牽,就變成了長久和痛苦,由此會退失精進波羅蜜多而成為懶惰者,因為:精進的本體是喜樂善法,如果具備這種喜樂,那就能夠無有怯懦地行事,相反依靠久長想等退失了這種喜樂就會變得懈怠。比如,世間中,對某件事有着強烈興趣的時候,縱然是百由旬的路途,也欣然前往;當興趣索然的時候,就算是走一聞距也覺厭倦、苦惱。所以,通過證悟無自性的智慧和大悲圓滿雙運的善巧方便而想在等同無量有情界究竟際中,圓滿、成熟、修行達到無量無邊。發起這種無邊無際的心,就是菩薩的披甲精進,憑借這樣的披甲,越修道精進越增上,最終達到不可限量的程度,就像文殊菩薩等的傳記那樣。我們理解以后就要這般實行。

癸二(對治)分二:一、從時間角度說明;二、從根基角度說明。
子一、從時間角度說明:
prathamaṃ upādu varabodhayi cittupādo so vā anuttaraśivām anuprāpuṇeyā |
rātriṃdivaikamanasā tam adhiṣṭhiheyā ārambhavīrya vidu paṇḍitu veditavyo || 30.3 ||
從初發心為菩提 乃至得獲寂靜證 恒於晝夜行精進 大智菩薩應如是
Beginning with the production of the first thought of the foremost enlightenment, Until in the end he reaches the unsurpassed Bliss, If night and day he would persevere single-mindedly, The wise and learned should be known as one who has put forth vigour.
初發殊勝菩提心,至獲無上菩提間,作意僅一晝夜時,當知明智行精進。
斷除如是認為時間漫長、事情難行的想法而精進的方式:對於從最初發起殊勝菩提心時起直到最終獲得無上菩提之間,心里要作意成好像僅僅是容易流逝的一晝夜時間,而滿懷喜悅,那麼應當了知擁有智慧光明的智者行持精進的方式就是如此。盡管我們前劫沒完沒了地在這個輪回中輾轉感受難忍的痛苦,可是利益一無所成,尚且對此仍無厭煩,那麼我如今修行成就大義究竟果位的此道,理當修成,如果越來越好,對此生什麼厭煩呢?而會歡喜行持,依此壓制漫長和困難的想法,從而對長久時間也作短暫想,對困難作無苦快樂想,以這種方式增上精進,就如同發現珍寶利潤以后不會認為路途遙遙、難之又難,而會懷有快樂之想等。為此,我們要知道,不觀待所行的事,只是在心態的驅使下使事情成為難與不難。如同諸位菩薩舍身利他,縱然步入無間地獄也作歡喜快樂想。

子二、從根基角度說明:
saci kaścid eva vadayeya sumeruśailaṃ bhinditva paśca adhigamyasi agrabodhim |
saci khedabuddhi kurute ca pramāṇabuddhiṃ kausīdyaprāpta bhavate tada bodhisattvo || 30.4 ||
有言能破於須彌 方證無上菩提果 聞已懈怠而退心 是彼菩薩之過失
If someone would say, ‘On condition that you have shattered Mount Sumeru, You will be one who will attain to the foremost enlightenment,’And if he [then] effects a thought of fatigue or limitation [to his efforts], Then that Bodhisattva is affected by indolence.
atha tasyupadyati matī kimutālpamātraṃ kṣaṇamātra bhasma nayatī vilayaṃ sumerum |
ārambhavīrya bhavate vidu bodhisattvo nacireṇa bodhivara lapsyati nāyakānām || 30.5 ||
大智菩薩聞是言 謂須彌盧甚微小 於一念間可破壞 亦不住證佛菩提
But when there arises to him the mindful thought, ‘That is nothing difficult.In a mere moment Sumeru [will] break up into dust,’Then the wise Bodhisattva becomes one who puts forth vigour.
Before long he will attain the foremost enlightenment of the Leaders.
若有說毀須彌山,隨繼將得大菩提,生厭倦心思其量,爾時菩薩成懈怠。
僅此限度有何難?發剎那粉山王心,智者菩薩行精進,不久獲佛勝菩提。
假設有人說:摧毀這個須彌山王,毀了它之后你將獲得大菩提。行者不禁會想:這個須彌山如此巨大,這般堅固,難以摧毀。從而生起厭倦之心,并且想到這要用多少年或多少劫才能摧毀,也思維它的限量,帶着這樣的怯懦之心,當時菩薩就變得懈怠了,因為已經失去歡喜心。另有菩薩如此思量:無上菩提如果僅僅以這麼一點精進的限度就能獲得,那麼須彌山王是逐漸就能摧毀的,為此有何困難?并不困難。想到這一點以后,不衡量時間而發起似乎一剎那間就能將須彌山粉為灰跡的強烈歡喜心,當時,精通義、非義之處的智者菩薩就是在行持精進。通過這種方式喜樂遍智,具備不怯難行的精進,過不了多久,就將獲證導師佛陀的殊勝菩提,因為具有能獲得菩提之因——精進。

辛三(以三輪清淨方式精進)分二:一、應止;二、應行。
壬一、應止:
saci kāyacittavacasā ca parākrameyyā paripācayitva jagatī kariṣyāmi artham |
kausīdyaprāpta bhavatī sthitu ātmasaṃjñaiḥ nairātmabhāvanavidūri nabhaṃ va bhūmeḥ || 30.6 ||
於身心語行精進 度脫世間作大利 或著我相起懈怠 而不能證佛菩提
If he would exert himself with body, thought and speech, [thinking] ‘Having matured [it] I will work the weal of the world,’Then, established in the notion of a self, he is affected by indolence. He is as far distant from the meditational development of not-self as the sky is from the ground.
成熟眾生行利益,若身語意精勤行,存有我想成懈怠,遠一切智如天地。
即便是如此行持精進,但如果被有緣所牽,那就成了不清淨的懈怠。這是指什麼呢?假設有着“我成熟一切眾生以后行持他利”的相執之想,身語意進行精進,存有“我想”觀待無緣的精進就成了懈怠,其原因是,依靠有緣的見解不能成為真正清淨的精進,由於墮落其違品中而遠離一切智佛果,如同天地之遙一般。

壬二、應行:
yasmin na kāyu na pi citta na sattvasaṃjñā saṃjñāvivarti sthitu advayadharmacārī |
ayu vīryapāramita ukta hitaṃkareṇa ākāṅkṣamāṇu śivam acyutam agrabodhim || 30.7 ||
無身心相無眾生 離諸相住不二法 為求無上佛菩提 是行精進波羅蜜
When one has no notion of either body, or thought, or a being, Standing rid of perception, coursing in the non-dual Dharma, That has been called by Him who bestows benefits the perfection of vigour Of those who desire the blissful, imperishable, foremost enlightenment.
時無身心眾生想,滅想行持不二法,佛說是求寂不失,大菩提者精進度。
在行持精進的某時,行持者無有自己的身體、內心和其余眾生之想,滅除精勤的三輪之想而行持無有二邊或自他二者的法理,利他者一切佛陀說:這就是希求消除垢染、永不退失大菩提果位的諸位菩薩的精進波羅蜜多。
庚三(宣說安忍度)分三:一、諦察法忍;二、耐怨害忍;三、安受苦忍。
辛一(諦察法忍)分二:一、真實宣說;二、彼之功德。
壬一、真實宣說:
paruṣaṃ śruṇitva vacanaṃ parato duruktaṃ paritoṣayāti susukhaṃ vidu bodhisattvo |
ko bhāṣate ka śṛṇute kutu kasya kena so yukta kṣāntivarapāramitāya vijño || 30.8 ||
大智菩薩行利樂 令人聞言悉歡喜 說法無說無聽人 名最上忍波羅蜜
The Perfection of Patience When he hears someone else speaking to him harshly and offensively
The wise Bodhisattva remains quite at ease and contented. [He thinks: I ‘Who speaks? Who hears? How, to whom, by whom?’ The discerning is [then] devoted to the foremost perfection of patience.
若聞他說粗惡語,我樂善巧菩薩喜,孰說孰聞以何說,具勝忍度是智者。
假設聽到別人出口不遜說詆毀我等粗惡語時,心里想:如此得到了安忍的對境才能安忍,這是我安樂之因,進而善巧方便的菩薩滿懷歡喜。再者,勝義中,誰說、誰聽此惡語,以嗔恨等什麼因而說,依靠某某惡語刺傷別人心等為什麼目的而說,如果對這些加以觀察,那麼通達了本體不成立如幻般的緣起顯現,具足殊勝安忍波羅蜜多的人就是智者,因為領悟了對於依緣所生的法無所嗔恨的意義。而不知此理的愚者則以嗔還嗔,失毀自他。

壬二、彼之功德:
so bodhisattva kṣamate guṇadharmayukto yaś caiva ratnabharitaṃ trisahasra dadyāt |
buddhāna lokavidunārhatapratyayānāṃ kalapuṇya so na bhavate iha dānaskandhe || 30.9 ||
譬如寶滿三千界 施佛緣覺及羅漢 不如知法忍功德 百千萬分不及一
If a Bodhisattva, devoted to the precious Dharma, remains patient, - And if someone else would give the trichiliocosm filled with precious things To the Buddhas, Knowers of the world, and to the Arhats and Pratyekabuddhas, - Infinitesimal only will be [by comparison] the merit from that heap of gifts.
菩薩若具忍善法,三千世界滿寶供,羅漢緣覺世間解,施蘊不及彼福德。
任何菩薩如果具足安忍的善行之法,那麼另有某人將這個三千大千世界遍滿奇珍異寶,供養一切世間解佛陀、羅漢和緣覺,所作的布施福蘊比不上具足安忍的一分福德。

kṣāntīsthitasya pariśudhyati ātmabhāvo dvātriṃśalakṣaṇaprabhāva anantapāro |
[sattvāna śūnyavaradharma niśāmayātī priyu bhoti sarvajagatī kṣamamāṇu vijño || 30.10 ||
持忍菩薩得清淨 三十二相到彼岸 一切眾生悉愛樂 聞法信受而調伏
The personality of one who is established in patience is completely purified, Exalted by the thirty-two marks, [it becomes] boundless. He preaches the best empty Dharma to beings. Dear to the entire world do the patient and discerning become.
住安忍者身潔淨,三十二相力無窮,於諸有情宣空法,眾喜具忍成智者。
住於安忍的異熟果,身體變得如純金般潔淨,具足三十二妙相,威力無窮;諦察法忍的士用果,能對一切有情宣講最極的空性法;增上果,在這個世間中,一切眾生都喜歡具有安忍者并將其作為依處;離系果,成為不愚昧的智者。

辛二(耐怨害忍)分二:一、如何安忍;二、如是安忍之果。
壬一、如何安忍:
saci kaści candanapuṭaṃ grahiyāna sattvo abhyokireya gurupremata bodhisattvam |
dvitīyo ’pi] agni sakale śirasi kṣipeyā ubhayatra tulyu manu tena upāditavyo || 30.11 ||
或有眾生以栴檀 塗菩薩身為供養 或有持火遍燒然 行平等心無瞋喜
If someone had taken a basket containing sandalwood power, And, with respect and affection, strewed it over the Bodhisattva; And if a second one were to throw live coals over his head, - He should produce a mind equal to both of them.
有眾生取檀香包,恭敬塗敷菩薩身,或有火燼撒其頭,於二者起平等心。
假設有些眾生拿出檀香包,以極其恭敬的心(用檀香粉)塗敷菩薩的身體,或者另有某人以損害心把火燼撒在他的頭上,對於這兩者,菩薩應當無有貪嗔而生起平等之心。

壬二、如是安忍之果:
evaṃ kṣamitva vidu paṇḍitu bodhisattvo taṃ cittupādu pariṇāmayi agrabodhau |
yāvanti kṣānti rahapratyayasattvadhātoḥ abhibhoti sarvajagatī kṣamamāṇu śūraḥ || 30.12 ||
大智菩薩持是忍 或為緣覺及聲聞 乃至世間諸眾生 悉皆迴向佛菩提
Having thus been patient, the wise and learned Bodhisattva Dedicates that production of thought to the foremost enlightenment. The hero who remains patient in all the worlds, surpasses Whatever Arhats and Pratyekabuddhas there may be in the world of beings.
智者菩薩安忍已,發心回向大菩提,勇士為世安忍勝,羅漢獨覺眾有情。
如果精通義理的智者菩薩如此進行安忍之后,將具有安忍的發心,普皆回向大菩提,那麼菩薩勇士為了利益一切世間而安忍,能勝過聲聞阿羅漢、緣覺和其余眾多有情界。其余經中說:“舍利子,聲聞之安忍唯斷自之煩惱,故是相似安忍,菩薩之安忍是為一切有情,故不可估量。”之后又以贍部純金和紅銅、須彌山和芥子、大海與發梢水滴的差別比喻作了說明。

辛三、安受苦忍:
kṣamamāṇu eva puna citta upāditavyo narakeṣu tiryayamaloki aneka duḥkhā |
anubhūya kāmaguṇahetu akāmakārā kasmā hu adya na kṣameya nidāna bodhau || 30.13 ||
譬如世間貪五欲 甘忍三塗無邊苦 菩薩為求佛菩提 今何不勤持忍辱
Again, one who is patient should produce a thought [thus] ‘In the hells, in the world of animals and in the Yama world there are many ills. With the sense-pleasures as cause one must experience much that causes displeasure. Better, for the sake of enlightenment, to be patient today!’
kaśadaṇḍaśastravadhabandhanatāḍanāśca śirachedakarṇacaraṇākaranāsachedāḥ |
yāvanti duḥkha jagatī ahu tatsahāmi kṣāntīya pāramita tiṣṭhati bodhisattvo || 30.14 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ sadāpraruditaparivarto nāma triṃśatimaḥ ||
割截首足劓耳鼻 禁縛捶拷諸楚毒 如是苦惱悉能忍 是住忍辱波羅蜜
‘Whip, stick, sword, murder, imprisonment, and blows, Decapitation, and amputation of ears, hands and feet, and of nose, As many ills as there are in the world, [all] that I [will] endure,’[When he thinks thus, then] the Bodhisattva stands in the perfection of patience.
能忍者當生此心:獄畜閻羅界多苦,欲因受害不自主,我為菩提何不忍?
鞭棍兵刃打殺縛,砍頭斷耳鼻手足,世間諸苦我能忍,菩薩安住忍辱度。
能安忍者,也應當生起這樣的心思維:地獄、旁生、閻羅世界——餓鬼有着寒熱、飢渴等難以忍受的眾多痛苦,那些眾生由貪戀欲妙的因所致,不由自主遭受那些損害,并且依靠它,自他利益一無所作,尚且毫無意義地感受痛苦,那麼我為了成辦自他之利的無上菩提,為什麼不能現在就安忍呢?心想:鞭子抽、棍子擊、兵刃刺、用石頭錘子毆打、滅絕生命殺戮、用鐵鐐等束縛、砍斷頭顱耳鼻及手足,諸如此類世間中所有的痛苦,我都能忍受。這樣的菩薩就是安住於忍辱波羅蜜多中。
[31. Dharmodgataparivarta] 出法品第三十一
Chapter XXXI The Perfection of Morality
庚四(宣說戒律度)分二:一、具足殊勝戒律之功德;二、宣說戒律勝劣之分類。
辛一、具足殊勝戒律之功德:
śīlena udgata bhavanti samādhikāṅkṣī sthita gocare daśabalāna akhaṇḍaśīlāḥ |
yāvanti saṃvarakriya anuvartayanti tāṃ sarvasattvahita bodhayi nāmayanti || 31.1 ||
持戒當得高名稱 亦復證得三摩地 持戒為利諸眾生 後當證於佛菩提
By morality those who hanker after calm are lifted up, Established in the sphere of those with the ten powers, unbroken in their morality. How ever many actions of restraint they comply with, They dedicate them to enlightenment for the benefit of all beings.
戒令求寂者超勝,十力行境戒無失,戒行隨行於一切,回向菩提為利生。
依靠戒律,能使希求寂滅涅槃者變得超勝,因為戒律如同趨往解脫的雙足一般。本體的差別:菩薩的戒律住於十力者的行境,十力者是指佛陀,菩薩的戒律就是隨學佛陀的戒律,與作意劣道等不相關聯,并且不被大乘道的一切所斷之垢所染,因此戒律無有缺失,這已說明了嚴禁惡行戒。戒律的所為隨行於所有一切善法,防護違品,實行對治,以此作為戒律的本體,這稱為攝集善法戒。為了利益一切眾生,將如此護持戒律回向大菩提,即是饒益有情戒。以上略說了戒律的本體。

辛二(宣說戒律勝劣之分類)分三:一、以回向而分;二、以發心而分;三、以有無慢心而分。
壬一、以回向而分:
saci pratyayānarahabodhi spṛhāṃ janeti [duḥśīla bhoti]viduṣāṃ tatha chidracārī |
atha bodhi uttamaśivāṃ pariṇāmayanti sthitu śīlapāramita kāmaguṇebhi yukto || 31.2 ||
心重緣覺及聲聞 及見破戒說他過 雖實持戒為菩提 是名持戒行五欲
If he generates a longing for the enlightenment of Arhats and Pratyekabuddhas, He becomes immoral, unwise, and likewise faulty in his coursing. But when one turns over [all one’s merit] into the utmost Bliss of enlightenment, Then one is established in the perfection of morality, [although] joined to the sense-qualities.
欲得獨覺羅漢果,破戒無知失行為,回向寂滅勝菩提,勤欲妙亦住戒度。
假設以想要證得獨覺菩提、聲聞阿羅漢果的心守護戒律,觀待大乘而言,那位行者就已經破戒了,意樂愚昧無知,也失毀行為,因為從大義中墮落的緣故,失壞意樂和加行。如果守護戒律,回向於成就消除二障的寂滅殊勝無上菩提,那麼即便那位行者以勤於享受五種欲妙的方式安住,也稱為安住於戒律波羅蜜多者,因為為了殊勝道果趨入而無有退失的緣故。

壬二(以發心而分)分二:一、略說;二、廣說。
癸一、略說:
yo dharma bodhiguṇaāgamu sūratānāṃ so śīlaarthu guṇadharmasamanvitānām |
yo dharma bodhiguṇahāni hitaṃkarāṇāṃ duḥśīlatā ayu prakāśitu nāyakena || 31.3 ||
欲證菩提功德法 持戒具足行利樂 若行毀破於尸羅 是則滅壞於菩提
The Dharma from which come the qualities of the enlightenment of the Gentle, That is the object of the morality of those who are endowed with the qualities of Dharma. The Dharma which [involves] the loss of the qualities of the enlightenment of those who act for the weal of the world, As immorality has that been proclaimed by the Leader.
法解菩提功德生,具功德法戒律義,法失利者之菩提,此謂破戒導師語。
通過發心而對學處的法生起定解,能產生菩薩們所得的殊勝菩提功德,這就是具功德法菩薩們戒律的意義所在。以下劣等起(即發心或動機)攝持的法,能退失能利益者——菩薩們的所得大菩提果,這就稱謂破大乘戒,此為導師佛所宣說。

癸二(廣說)分二:一、所行殊勝;二、所止下劣。
子一、所行殊勝:
yadi pañca kāmaguṇa bhuñjati bodhisattvo buddhaṃ ca dharma śaraṇāgatu āryasaṃgham |
sarvajñatā ca manasī bhaviṣyāmi buddho sthitu śīlapāramita vedayitavya vijño || 31.4 ||
菩薩雖樂受五欲 歸命佛法及聖眾 念我當證一切智 是住尸羅波羅蜜
When a Bodhisattva tastes of the five sense-qualities, But has gone for refuge to the Buddha, the Dharma, and the holy Sangha And has turned his attention towards all-knowledge, [thinking] ‘I will become a Buddha,’ - As established in the perfection of morality should that discerning one be known.
菩薩縱享五欲妙,然皈依佛法聖僧,思維成佛念遍知,當知智者住戒度。
某某初學菩薩縱然以沉迷的方式享受五種欲妙,但如果誠心皈依佛、法、聖僧,心想我要成就佛果而不離開作意遍知,那麼應當知道:通達意義的智者他就安住於戒律波羅蜜多中。

子二、所止下劣:
yadi kalpakoṭi daśabhī kuśalaiḥ pathebhiś caramāṇu pratyayarahatvaspṛhāṃ janeti |
tada khaṇḍaśīlu bhavate api chidraśīlo pārājiko gurutaro ayu cittupādo || 31.5 ||
菩薩經歷俱胝劫 奉行十善無間斷 心樂緣覺及羅漢 是犯波羅夷重罪
If, when coursing for kotis of aeons in the ten paths of wholesome action, He engenders a longing for Arhatship or Pratyekabuddhahood, Then he becomes one whose morality is broken, and faulty in his morality. Weightier than an offence deserving expulsion is such a production of thought.
俱胝劫行十善業,然求獨覺羅漢果,時戒有過是失戒,彼發心罪重他勝。
假設有人在俱胝劫中行持十善業道,然而如果對聲聞阿羅漢及獨覺地生起希求之心,當時,大乘戒就出現了過患,實是失毀了真正的戒律。大乘行者為聲聞緣覺果位發心,作為菩薩,罪業比比丘犯四他勝更為嚴重,因為即便是犯他勝罪,但如果沒有舍棄發殊勝菩提心,僅以此就不會斷絕大菩提道的緣分,而發小乘心者在沒有放棄它之間,沒有緣分趨入大乘的道果。

壬三(以有無慢心而分)分二:一、應取;二、應舍。
癸一、應取:
rakṣantu śīla pariṇāmayi agrabodhiṃ na ca tena manyati na ātmana karṣayethā |
ahusaṃjñatā ca parivarjita sattvasaṃjñā sthitu śīlapāramiti vucyati bodhisattvo || 31.6 ||
持戒迴向佛菩提 而不作念求自益 但念利他諸眾生 是則持戒波羅蜜
When he guards morality, he turns [the resulting merit] over to the foremost enlightenment, But he does not feel conceited about that, nor does he exalt himself. When he has got rid of the notion of I and the notion of other beings, Established in the perfection of morality is that Bodhisattva called.
守戒回向大菩提,無驕慢心不贊自,盡除我想眾生想,菩薩住戒波羅蜜。
如果守護戒律并將此回向大菩提,而對戒律無有相執的驕慢心,不以戒律等贊嘆自己,全然斷除我想、眾生想,那麼這樣的菩薩,就稱為安住於戒律波羅蜜多者。

癸二(應舍)分二:一、真實應舍;二、宣說彼之對治。
子一、真實應舍:
yadi bodhisattva caramāṇu jināna mārge imi śīlavānimi duśīla karoti sattvān |
nānātvasaṃjñaprasṛto paramaṃ duśīlo api chidraśīlu na tu so pariśuddhaśīlo || 31.7 ||
菩薩若行諸佛道 於眾生離種種相 不見破戒諸過患 此為最上善持戒
If a Bodhisattva, coursing in the path of the Jinas, Makes [a difference between] these beings as observers of morality and those as of bad morality, Intent on the perception of multiplicity he is perfectly immoral. He is faulty in his morality, not perfectly pure in it.
若行佛道菩薩思,此等具戒此破戒,起種種想是破戒,失戒不具清淨戒。
假設行持大乘佛道的某某菩薩思維:這些眾生是具戒者,這些是破戒者,起種種想而耽著,唯有這種想法就稱為破戒,因為依靠具有耽著而輕蔑別人等的垢染已經失壞了大乘戒,那位行者不具備清淨的戒律,因為他的戒律以有緣之想已經失毀了。
子二、宣說彼之對治:
yasyo na asti ahasaṃjña na sattvasaṃjñā saṃjñāvirāgu kutu tasya asaṃvaro ’sti |
yasyo na saṃvari asaṃvari manyanāsti ayu śīlasaṃvaru prakāśitu nāyakena || 31.8 ||
菩薩要離於諸相 無我無人及壽者 不著戒相及行相 是則持戒之殊勝
He who has no notion of I and no notion of a being, He has performed the withdrawal from perception, [and] he has no [need for] restraint. One who minds neither about restraint nor about non-restraint, He has been proclaimed by the Leader as restrained by morality.
誰無我想眾生想,離想貪豈有惡戒?誰無執戒非戒心,導師說此是戒律。
任何行者,具備無有我想、眾生想——人無我的證悟,如此遠離了耽著我之想和由它所生的貪執,那怎麼會有惡戒——破戒的現象呢?因為所有不善業就是由貪執我之想的根本所致,如果沒有了我執,自然就不會有罪業產生,因為因不存在的緣故。任何行者,通過了知諸法無自性而無有執著戒非戒、具戒破戒二法的心,導師佛說這就是菩薩的戒律。如果具足這種戒規,則遠離所有惡行,具足聖者歡喜的戒律,也是無有緣執,因此完全清淨。

庚五(宣說布施度)分二:一、了知發放布施之功德與未發放布施之過患后當歡喜布施;二、如何發放布施之理。
辛一(了知發放布施之功德與未發放布施之過患后當歡喜布施)分三:一、菩薩發放布施之方式;二、平凡者沒有如此發放之過患;三、如是了知后當樂於布施之理。
壬一、菩薩發放布施之方式:
yo evaśīlasamanvāgatu niṣprapañco anapekṣako bhavati sarvapriyāpriyeṣu |
śirahastapāda tyajamāna adīnacitto sarvāstityāgi bhavate satataṃ alīno || 31.9 ||
如是具足而持戒 一切無礙無分別 頭目手足施無悋 一切所愛皆無著
The Perfection of Giving But one who, endowed with morality, a pure being, Becomes unconcerned about anything that may be dear or unclear, If, when he renounces head, hands and feet his thought remains undejected, He becomes one who gives up all he has, always uncowed.
jñātvā ca dharmaprakṛtīṃ vaśikā nirātmyaṃ ātmāna māṃsa tyajamānu adīnacitto |
prāgeva vastu tada bāhira nātyajeyā asthānameta yadi matsari so kareyā || 31.10 ||
了知法本空無我 乃於此身無戀著 況外財物而不捨 及彼非處而嫉妬
And having known the essential original nature of dharmas as void and without self, He would renounce his own flesh, undejected in thought, To say nothing of his renouncing of property and gold. It is impossible that he should act from meanness.
清淨有情具戒律,不見可愛不可愛,施頭手足無怯心,布施所有恆無執。
知法無性我不實,縱舍自體無怯心,爾時況施身外物?無有慳吝之是處。
相續清淨的某某有情,如剛剛所講遠離想和貪執而具足清淨戒律,他對於可愛不可愛一切不視為某某相,布施頭顱、手足給他眾,當時,沒有無能為力的怯懦心,以這種方式舍施自己所擁有的一切,恆時也不會對所擁有的一切有耽著,如此了知諸法無自性、無我、依緣而起、空而不實之后,縱然施舍自己的軀體尚且不生怯懦之心,當時更何況說布施身外之物了?何時何地都無有慳吝的情況,因為無有貪執之故。

壬二、平凡者沒有如此發放之過患:
ahasaṃjñatastu mamatā bhavate ca rāgo kutu tyāgabuddhi bhaviṣyati sā muhānām |
mātsarya preta bhavate upapadyayātī athavā manuṣya tada bhoti daridrarūpo || 31.11 ||
於內外施生我慢 是菩薩病非為施 或起嫉妬生鬼趣 或得為人處貧賤
Through the notion of I comes about a sense of ownership about property, as well as greed; How can the deluded have the resolve to renunciation? The mean are reborn in the world of the Pretas,
Or if as humans, then they are poor.
我想執物為我所,貪愚焉有施舍心?吝嗇轉生餓鬼處,投生為人亦貧窮。
原本無有而執為我想,將眼睛等事物執為我所具有貪執的愚者們怎麼能有如此施舍之心,他們沒有。具有吝嗇者將轉生到餓鬼趣,萬一有機會投生為人,當時也成為貧窮者。

壬三、如是了知后當樂於布施之理:
tada bodhisattva imi jñātva daridrasattvān dānādhimukta bhavatī sada muktatyāgī |
catvāri dvīpi samalaṃkṛtu kheṭatulyaṃ dattvā udagra bhavate na hi dvīpalabdho || 31.12 ||
知彼眾生貧賤因 菩薩發心恒布施 施如四洲草木數 如是廣大亦無相
Then the Bodhisattva, having understood why these beings are poverty-stricken, Becomes resolved on giving, always a generous giver. When he has given away the four Continents, well adorned, as if they were just spittle, He becomes elated, for he has not kept the Continents.
菩薩知眾貧乏已,渴求舍施恆博施,四洲莊嚴如唾沫,施喜得洲非如是。
當時,諸位菩薩知曉一切眾生由於吝嗇所感而貧乏之后,自己斷絕慳吝之心,意樂上渴求舍施,行為上恆常無遮而慷慨博施。實際上,這個莊嚴的四大部洲如果沒有布施而置之,那麼就成了有為法無常的自性,沒有可靠的實質性可言,如同唾沫也就是唾液吐出的細屑一般。如果認識到這一點,那就從無有實質中取受實質,將四大部洲布施給他眾之后菩薩滿懷歡喜,而獲得那些大洲并非如是歡喜,其原因,正是剛剛所述的那一點。

辛二(如何發放布施之理)分二:一、真實宣說;二、彼之功德。
壬一(真實宣說)分三:一、以悲心為利他而施舍;二、以善巧方便而回向;三、不圖異熟和事物而布施。
癸一、以悲心為利他而施舍:
dānaṃ daditva vidu paṇḍitu bodhisattvo yāvanti sattva tribhave samanvāharitvā |
sarveṣu teṣu bhavate ayu dattadānaṃ taṃ cāgrabodhi pariṇāmayate jagārtham || 31.13 ||
大智菩薩行施已 復念三有諸眾生 菩薩亦為彼眾生 悉皆迴向於菩提
Having given gifts, the wise and learned Bodhisattva, Having brought to mind all the beings that there are in the triple world, Becomes to all of them a donor, and he turns over That gift into the most excellent enlightenment, for the weal of the world.
明智菩薩如此思,但願依此而布施,三有眾生發放施。
明智的菩薩,哪怕只是布施一口食物,也以悲心作為前提,想到:但願依靠這樣的布施,施予屬於三有的所有眾生,使他們擁有無罪的財富以及成就入於三乘之果,悉皆獲得無上佛果。進而發放布施。。
癸二、以善巧方便而回向:
利生回向大菩提。
發放布施的福德,也為了利益一切眾生界,為了我與一切有情現前大菩提成佛而普皆回向。

癸三、不圖異熟和事物而布施:
na ca vastuniśrayu karoti daditva dānaṃ vidu pāku naiva pratikāṅkṣati so kadācit |
evaṃ tyajitva bhavate vidu sarvatyāgī alpaṃ tyajitva labhate bahu aprameyam || 31.14 ||
如是行施無所著 亦復不求於果報 名大智者為一切 施因雖少果無量
When he has given a gift, he does not make it into a basis or support. And he does never expect any reward from it. Having thus renounced, he becomes a wise renouncer of all. The little he has renounced becomes much and immeasurable.
施已於事無能住,彼永不求異熟果。
如此菩薩發放布施以后,內心對於布施物和回報之事無有以貪執或執相能安住的心(即心里沒有貪執和相執)。不僅如此,而且這種菩薩何時也不希求“布施的異熟果報將成為我所有”,不貪執事物連同異熟,為一切眾生的利益而施舍。
壬二(彼之功德)分二:一、總功德;二、別功德。
癸一、總功德:
如是知舍施一切,施少成多無有量。
如剛剛所述,這樣布施的菩薩具足善巧方便的作意而精通布施,不貪著而舍施財物與其異熟果報這一切,如此一來,即便是施舍少少的財物,也成了發放眾多不可估量的布施,而且它的異熟果也將變成如此多的數目,不可限量。

癸二(別功德)分二:一、具足悲心等善巧方便之布施功德;二、無貪而施舍之功德。
子一、具足悲心等善巧方便之布施功德:
yāvanta sattva tribhave nikhilena asti te sarvi dāna dadayanti anantakalpān |
buddhānuloki vidu nārhatipratyayānāṃ yāvanti śrāvakaguṇān parikalpa sthāne || 31.15 ||
乃至三有諸眾生 一切皆以尊重施 如供養佛及菩薩 緣覺聲聞之功德
If all the beings in the entire triple world, as many as there are Would, let us assume, give gifts for endless aeons, To the Buddhas, Knowers of the world, to Arhats and Pratyekabuddhas, But would wish for the virtues of the Disciples;
yaś co upāyakuśalo vidu bodhisattvo teṣāṃ sa puṇyakriyavastvanumodayitvā |
sattvārtha agravarabodhayi nāmayeyā abhibhoti sarvajagatī pariṇāmayukto || 31.16 ||
大智菩薩以方便 用彼施福行迴向 當令一切眾生類 皆悉證得無上覺
And if a Bodhisattva, wise and skilled in means, Would rejoice at the foundation of their meritorious deed, And would, for the weal of beings, turn it over into the best and most excellent enlightenment, - By having turned over he surpasses the [merit of the] entire world.
kācasya vā maṇina rāśi siyā mahanto vaiḍūryaratna abhibhoti sa sarva eko |
emeva sarvajagatī pṛthu dānaskandho abhibhoti sarvapariṇāmaku bodhisattvo || 31.17 ||
如假琉璃寶大聚 不及一真琉璃寶 迴施世間一切眾 不及迴施無上覺
If there were a large heap of spurious glass jewels, One single gem of lapis lazuli surpasses it all:
Just so the Bodhisattva, who rejoices, surpasses The [merit from the] whole vast heap of gifts of the entire world.
三有無余諸眾生,假設彼等無量劫,供世間解佛羅漢,獨覺而求聲聞果。
善巧方便智菩薩,隨喜彼等做福事,利生回向大菩提,回向勝過諸群生。
如碔砆寶縱成堆,一琉璃寶能勝彼,眾生廣大諸布施,隨喜菩薩勝過彼。
三有之中所有的眾生無一余留,假設他們在無量劫期間,廣興供養世間解佛陀出有壞、聲聞阿羅漢及緣覺,而為了求得它的果聲聞菩提。如果某某精通大乘、善巧方便的智者菩薩,在心的一個成事剎那中隨喜剛剛所講的那些眾生所做的福德事,并且為了利益一切眾生普皆回向最極殊勝的菩提佛果,那麼僅僅依靠如此回向的一念心,就勝過一切群生的善根。比如說,碔砆寶縱然積成大堆,可是一個琉璃寶王,就能勝過那所有的碔砆寶。同樣,其余眾生的所有布施雖然極其廣大,可是以絕妙意樂作一次隨喜的菩薩已經勝過它。

子二、無貪而施舍之功德:
yadi bodhisattva dadamāna jagasya dānaṃ mamatāṃ na tatra karayen na ca vastuprema |
tatu vardhate kuśalamūla mahānubhāvo candro va tatra prabhamaṇḍalu śuklapakṣe || 31.18 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ dharmodgataparivarto nāmaikatriṃśatimaḥ ||
菩薩行施於世間 不作我慢無所愛 修行而得大增長 如月離障出雲中
If the Bodhisattva, when giving gifts to the world Remains unaffected by a sense of ownership or by affection for his property, From that his wholesome root grows into something of great might:
As the moon, in the absence of cloud, is a circle of radiant light in the bright half of the lunar month.
若菩薩於眾生施,不執我所不惜事,彼生善根增大力,猶如無云上弦月。
假設菩薩對一切眾生發放布施之后,對於布施的福德不執為我所,對於所布施的事物也無有吝惜,如果以這樣全無貪執的方式慷慨博施,那麼發放這種布施的善根,就具足圓滿資糧、斷除障礙的大威力而與日俱增。布施的違品就是貪執所牽而懷有吝嗇,對此根本不讓貪執有機可乘,就像萬里無云、具足白光的上弦月一樣。
第五品終
[32. Parīndanāparivarta] 善護品第三十二
Chapter XXXII Rewards of the Six Perfections
第六品
戊二(宣說道之果)分二:一、分別道之果;二、道圓滿之果。
己一、分別道之果:
dānena pretagati chindati bodhisattvo dāridrakaṃ ca chinatī tatha sarvakleśān |
bhogāṃś canantavipulāṃ labhate caranto dānena sattva paripācayi kṛcchraprāptān || 32.1 ||
菩薩布施濟貧乏 令得富盛度苦惱 果報永滅餓鬼趣 及得斷除諸煩惱
Through Giving a Bodhisattva cuts off rebirth as a Preta. He also cuts off poverty, and likewise all the defilements. When he courses in it [i.e. giving] he gains infinite and abundant wealth. Through [his] giving he matures beings in trouble.
菩薩布施離餓鬼,中止貧窮諸煩惱,行時廣得無量財,布施成熟苦有情。
菩薩的一切道無不包含在六波羅蜜多中,因此大乘和廣般若的教義實際上也包括在六度中。
以上說明了這樣的六度實修法。接着闡述六度的果:菩薩依靠布施而斷絕轉生餓鬼趣的相續,而且也能中止受用貧乏和一切煩惱。自己憑借發放無緣的布施,斷除吝嗇、無明等所有煩惱。依靠對他眾作法布施,也能斷除他們的一切煩惱。菩薩在行持(菩薩)行之時,生生世世能得到無量無邊、有增無盡、所需要的丰富圓滿、受用。財布施、法布施,歸納而言能成熟處於苦因及苦果中的一切有情。

śīlena tīryagati varjayi nekarupām aṣṭau ca akṣaṇa kṣaṇāṃ labhate sa nityam |
kṣāntīya rupa labhate paramaṃ udāraṃ suvarṇacchavi priyu jagasya udīkṣaṇīyo || 32.2 ||
持戒遠離畜生趣 捨八非念得正念 忍辱當得最上色 如金世間悉愛樂
Through Morality he avoids rebirth as one of the many animals, And also the eight untoward moments; he constantly gains rebirth at an auspicious moment. Through Patience he gains a perfect and exalted body, With golden skin, dear to the world to look at.
依戒能斷旁生體,離八無暇恆得閑,忍得廣大微妙相,宛如金色眾樂見。
依靠戒律,能斷除旁生趣種姓、身相等各不相同形形色色的本體,不僅如此,而且還能遠離八無暇處,依靠持戒恆常獲得閑暇的殊妙所依身份。通過安忍,一直到能獲得相好莊嚴、廣大微妙的色相——佛身,宛若金色般可人、眾生樂見。

vīryeṇa śuklaguṇa hāni na abhyupaiti jñānaṃ ananta labhate jinakośagañjam |
dhyānena kāmaguṇa utsṛjate jugupsyān vidyā abhijña abhinirharate samādhim || 32.3 ||
精進善法獲無邊 所有功德不可盡 修行禪定離五欲 從等持得神通明
Through Vigour he does not incur the loss of the bright qualities. He gains the storehouse of the infinite cognition of the Jinas. Through Trance he casts off the sense-qualities in disgust, He acquires the “lore,” the superknowledges and concentrations.
精進白法不減失,得無邊智佛寶庫,禪定舍棄呵欲妙,成就明通及等持。
依靠精進使一切白法的功德不會減退而與日俱增的威, 力,將獲得無邊智慧佛陀的功德寶庫。依靠禪定,能舍棄由過患嚴重、安樂甚微、受到呵責的欲界欲妙,并且以現前成就三明 ——宿命通、漏盡通、他心通,天耳通、天眼通、神境通三通 ,總共六通,以及獅子奮迅等等持。

prajñāya dharmaprakṛtī parijānayitvā traidhātukānta samatikramate apāyān |
vartitva cakraratanaṃ puruṣarṣabhāṇāṃ deśeti dharma jagatī dukhasaṃkṣayāye || 32.4 ||
智獲無邊佛法藏 慧了諸法本來因 佛知三界諸過咎 為轉法輪滅諸苦
Having, through Wisdom, comprehended the essential original nature of dharmas, He completely transcends the triple world and the states of woe. Having turned the precious wheel of the Mightiest of Men, He demonstrates Dharma to the world for the complete extinction of ill.
依慧遍知法自性,真超無余諸三界,人中之尊轉寶輪,為盡苦於眾說法。
依靠智慧,能完全了知萬法自性空性,進而斷除實執,真正超離一切三界,成為具足二身、人中之尊法王佛陀,連續不斷而旋轉駕馭所有世間界的事業寶輪,為了永久滅盡一切痛苦,也為眾生展示殊勝的妙法光明。
第六品終

第七品、第八品
己二、道圓滿之果:
paripūrayitva imi dharma sa bodhisattvo api kṣetraśuddhi parigṛhṇati sattvaśuddhim |
api buddhavaṃśa parigṛhṇati dharmavaṃśaṃ tatha saṃghavaṃśa parigṛhṇati sarvadharmān || 32.5 ||
菩薩此法得圓滿 佛剎清淨眾生淨 受持佛種并法種 聖眾種及一切法
When the Bodhisattva has fulfilled these dharmas, He then still receives the purity of the field and the purity of [the] beings [in it]. He also receives the lineage of the Buddha, the lineage of the Dharma, And likewise the lineage of the Sangha. He receives all dharmas.“
此法圓滿彼菩薩 ,受持淨土攝淨情,受持佛種及法種,聖僧之種一切法。
住於大乘種姓的某位行者,從最初發菩提心起,在三大阿僧祇劫等期間,以善巧方便的方式實行所說的無余(包含)六度大乘道的此法。其中善巧方便是指什麼呢?所有波羅蜜多不相脫離而歸為一義,如此以相輔相成或一者具足一切進行實修,這一切也都是以成為現空無別智慧波羅蜜多之本體的方式實地修持的。通過這樣實修,所有波羅蜜多的實修達到究竟圓滿以后,菩薩依靠一剎那的智慧就能現前無不齊全一切無漏法現空無別的法界,獲得十地相續末際的大智慧,依靠它而於無學大菩提地現前圓滿佛果。之后,憑借證得的究竟轉依力,而受持天邊無際、不墮偏方、普皆清淨的剎土——自現密嚴剎土,攝受內清淨有情十地大菩薩為眷屬。由於獲得了與諸佛平等的智慧身而受持十方世界遍虛空際本師三身自性佛陀的種姓——無有時空邊際的本性,也受持教法、證法的無邊法脈,還受持奉行佛陀之法十方世界中無邊無際的聖僧之種,以及依靠廣大事業受持屬於有寂利樂的一切法。法界所及的智慧身斷證究竟、恆常穩固、無有遷變,以如虛空、如摩尼寶珠般任運自成的大事業乃至輪回際行持利樂,這就是獲得究竟的果。

丁三、以如是宣說之必要結尾:
vaidyottamo jagati rogacikitsakārī prajñopadeśa kathito ayu bodhimārgo |
nāmena ratnaguṇasaṃcaya bodhimārgaḥ taṃ sarvasattva itu mārgatu prāpnuvanti || 32.6 ||
bhagavatyāṃ ratnaguṇasaṃcayagāthāyāṃ parīndanāparivarto nāma dvātriṃśatimaḥ ||
醫世間病最上師 以智慧說菩提方 寶德藏有種種藥 令眾生服悉證道
Conclusion The supreme physician who accords medical treatment to the sickness of the world,
Has taught this exposition of wisdom which is the path to enlightenment. It is called “The Path to enlightenment which is the ‘Accumulation of Precious Qualities,’“ And it has been taught so that all beings might reach that Path.
療眾生疾大明醫,示慧說此菩提道,攝功德寶菩提道,為眾生得說此道。
能通過徹底根除的方式療愈眾生身心的一切疾病、堪為之最的大明醫,就是佛陀,而作為疾患的一切痛苦的根本就是實執,從中產生的所有煩惱,以及煩惱障和所知障所產生的有寂一切衰敗,依靠所有如來的般若波羅蜜多正法甘露能夠恢復。這樣的醫王出有壞釋迦佛親口宣說所詮般若波羅蜜多,到底有什麼殊勝性呢?佛宣說了具足大乘的甚深、廣大所有法的這一殊勝菩提之道。此經的名稱,以世間、出世間之道果功德寶無余歸集於此,故而稱為攝功德寶的大菩提道。如此宣說的必要,就是為了讓無量無邊的一切眾生獲得才解說了這樣的道,這是從往昔無數劫以來“為了救度眾生我要現前成佛”的誓言已經圓滿的結果。以無緣大悲,將自己所領悟的甚深究竟之法為所化眾生宣講,當時近的所化眾生,直接聽受佛親口宣說,一切遠的所化眾生也間接聽到。通過這般聞法打開思路,依靠思維理解意義,憑借觀修實地修行,逐步得以成佛。無邊無際智慧身平等性的一切佛陀,就是通過這種方式、以這種詞句和意義,將一切眾生安置於無上菩提道中。
第七品、第八品終

乙四(末義)分二:一、無余宣說剩余經義之句而總結;二、為表明來源可靠而說譯師之譯跋。
丙一、無余宣說剩余經義之句而總結:
聖般若攝頌圓滿!

丙二、為表明來源可靠而說譯師之譯跋:
印度堪布布雅嘎熱桑哈與主校譯師萬得拜則(即著名三大譯師之一的噶瓦拜則)由梵譯藏并校勘抉擇。

這以上《聖般若攝頌功德寶經》直接宣說的意義已經解釋完畢。

甲二、依照間接宣說道現觀而解釋:
對應道現觀次第的內容,當從他論(指麥彭仁波切著的《經論對照》)中了知。
此言:
善說經教之大海,堪為精華之般若,無價珍寶之精髓,是攝功德寶神珠。
妙相滿月之色身,深寂意界中安住,吉祥喉中引生出,如此法理世稀有。
當憶真實語佛陀,臨近入滅留遺囑:所有法理寧失毀,般若只言莫損失。
十地菩薩恆河沙,不表其智之一分,善逝親口所說經,講聞著論興趣增。
且觀此法善男子,廣大甚深之寶藏,圓滿二資佛智因,即此妙法當愛重。
實修現觀之次第,意義明了而直敘,注疏無垢之妙論,憑依教理竅訣著。
願以此善生生世,悟深空性緣起義,於如來喜之妙道,永時不復退轉也。
願我自此至成佛,世世得以增智慧,依離自私之悲心,善巧方便行眾利。
願以思報佛恩心,受持如來諸法藏,佛子普賢文殊同,弘揚佛業至有際。
願見聞思此論等,於我結善惡緣者,速除見解之稠林,安住不復退轉地。
願依法爾善說此,真諦諸佛及佛子,令受持此慧辯才,得以發揮勝諸方。
願此經函安放處,害佛教鬼野人等,惡人非人眾眷屬,永息作害之心行。
願諸偽法之謬論,依此加持無遺摧,正法璀璨光明力,利樂有情與日增。
願今時濁盛暗際,散發利他之涼光,多種莊嚴得彰顯,勝心上弦月升起。
願持教尊久住世,佛法施主財富增,佛教精華眾信奉,佛教珍寶至殊勝。
願普天下有情海,唯獨由我善安置,般若波羅蜜妙道,一切皆成圓滿佛。
願此論興之方所,消除疾病貧困爭,意願如法成吉祥,喜宴日日得增上。
無倒趨入佛母密意的此注釋,我從小就對此法有着殊勝信解,為了使自相續中保存深法的善習等,有想撰著之心,以此作為近取因,應前譯大圓滿瑜伽持明那湊揚珠以最大的誠心再三勸請,前譯自宗殊勝上師龍多也策勵勸請,多聞的多昂等諸多法師勸請,以此作為俱有緣,對此法理具有堅固誠信的麥彭文殊歡喜金剛,依靠印藏注釋善說,於自壽四十七歲水龍年,於蓮花生大師加持的聖地嘎姆達倉(白色虎穴)吉祥給倉古瑪札士白班瑪得丹洲,自六月十四開始,每天持續,一有空閑就相應寫書,到本月二十八日吉時,緣起圓滿,撰著完畢,依此願遍及十方三時,無偏不斷殊妙弘法利生。願增吉祥!
[ācāryaharibhadrakṛtā praśastiḥ] |
lokaṃ prāpayituṃ sukhena padavīṃ saṃpaddūyāvāhinīṃ kāruṇyāhitacetasā bhagavatā buddhena saṃdīpitam |
śrutvā te ’khiladharmatattvanilayaṃ sūtraṃ samādānato gatvā sthānamaharniśaṃ nijamalaṃ dhmāyantu ye ’bhyāgatāḥ || HPr 1 ||
kāle ’smin bahudṛṣṭisaṃkulakalau pāṭhe ’pi dūraṃ gate gāthābhedamanekapustakagataṃ dṛṣṭvādhunā nyāyataḥ |
kūpaṃ vādigajendrakumbhadaraṇe bhadreṇa yā śodhitā lokārthaṃ hariṇā mayā suvihitā seyaṃ budhairgṛhyatām || HPr 2 ||
āryāṣṭasāhasrikāyā bhagavatyāḥ prajñāpāramitāyāḥ parivartānusāreṇa bhagavatī ratnaguṇasaṃcayagāthā samāptā ||
ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hyavadat |
teṣāṃ ca yo nirodha evaṃ vādī mahāśramaṇaḥ ||
[lekhakapraśastiḥ] |
yo ’sau dharmaṃ sugatagaditaṃ paṭhate bhaktibhāvān mātrāhīnaṃ katham api padaṃ pādagāthākṣaraṃ vā |
jihvādoṣaiḥ pavanacaritaiḥ śleṣmadoṣapracārair yūyaṃ buddhāḥ subhavanagatā bodhisattvāḥ kṣamadhvam || LPr 1 || samāptam | śubham ||