Chinese
大正藏第 08 册 No. 0247 佛说了义般若波罗蜜多经 No. 247 佛说了义般若波罗蜜多经 西天译经三藏朝奉大夫试鸿胪卿传法大师臣施护奉 诏译 尔时，世尊告尊者舍利子言：“汝今当知，诸有菩萨摩诃萨，乐欲修习般若波罗蜜多相应行者，当于诸法如实了知，诸有所作离一切相。” 是时尊者舍利子，合掌恭敬前白佛言：“世尊！如世尊言，诸有菩萨摩诃萨，乐欲修习般若波罗蜜多相应行者，云何了知诸法自性？于诸所作云何离相？” 佛言：“舍利子！若诸菩萨摩诃萨，乐欲圆满相应胜行，及于诸法离所作相者，当了诸法住无所住，即能圆满相应胜行。 “复次，舍利子！若诸菩萨摩诃萨，于诸法中行施行者，无能施、无所施、施无所得。若如是者，即能圆满施波罗蜜。又复修习诸戒法者，无能持、无所持、无起作。若如是者。即能圆满戒波罗蜜。又复修习忍辱法者，于诸法中无所动转、离诸起作。若如是者，即能圆满忍波罗蜜。又复当于相应行中精进修习，若身若心，无有懈倦、无起作相。若如是者，即能圆满精进波罗蜜。又复于诸法中无有散乱，离所得相。若如是者，即能圆满定波罗蜜。 “舍利子！若诸菩萨摩诃萨，乐 现代汉语译本 《佛说了义般若波罗蜜多经》 西天译经三藏朝奉大夫试鸿胪卿传法大师臣施护奉诏译 那时，世尊告诉尊者舍利子说：‘你现在应当知道，凡是有菩萨摩诃萨（菩萨中的大菩萨），乐于修习与般若波罗蜜多（以智慧到达彼岸）相应的行持的人，应当如实了知诸法（一切事物）的真相，所做的一切都应远离一切表象。’ 这时，尊者舍利子合掌恭敬地向佛请示说：‘世尊！正如您所说，凡是有菩萨摩诃萨，乐于修习与般若波罗蜜多相应的行持的人，要如何了知诸法的自性？对于所做的一切，又要如何才能远离表象呢？’ 佛说：‘舍利子！如果菩萨摩诃萨，乐于圆满相应的殊胜行持，并且对于诸法远离所作的表象，就应当了知诸法安住于无所安住的状态，这样就能圆满相应的殊胜行持。 ‘再者，舍利子！如果菩萨摩诃萨，在诸法中行布施时，不执着于能布施者、所布施之物、以及布施的所得。如果能这样，就能圆满布施波罗蜜。又如果修习戒律时，不执着于能持戒者、所持之戒、以及持戒的行为。如果能这样，就能圆满持戒波罗蜜。又如果修习忍辱时，对于诸法不为所动，远离一切造作。如果能这样，就能圆满忍辱波罗蜜。又应当在相应的行持中精进修习，无论是身还是心，都没有懈怠，没有造作的表象。如果能这样，就能圆满精进波罗蜜。又在诸法中没有散乱，远离所得的表象。如果能这样，就能圆满禅定波罗蜜。 ‘舍利子！如果菩萨摩诃萨，乐于’
English
English version The Buddha Speaks the Meaning of Prajnaparamita Sutra Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple, Great Master of Dharma Transmission, under Imperial Decree from the Western Heaven At that time, the World Honored One said to the Venerable Shariputra: 'You should know that those Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas) who are fond of practicing the conduct corresponding to Prajnaparamita (perfection of wisdom), should truly understand the nature of all dharmas (all things), and all actions should be free from all appearances.' At that time, the Venerable Shariputra, with palms joined respectfully, asked the Buddha: 'World Honored One! As you said, those Bodhisattva Mahasattvas who are fond of practicing the conduct corresponding to Prajnaparamita, how should they understand the self-nature of all dharmas? And how can they be free from appearances in all their actions?' The Buddha said: 'Shariputra! If Bodhisattva Mahasattvas are fond of perfecting the corresponding supreme conduct, and are free from the appearance of actions in all dharmas, they should understand that all dharmas abide in a state of non-abiding, and thus they can perfect the corresponding supreme conduct.' 'Furthermore, Shariputra! If Bodhisattva Mahasattvas practice giving in all dharmas, they do not cling to the giver, the gift, or the gain from giving. If they are like this, they can perfect the Paramita of Giving. Also, if they practice precepts, they do not cling to the keeper of precepts, the precepts kept, or the act of keeping precepts. If they are like this, they can perfect the Paramita of Precepts. Also, if they practice patience, they are unmoved by all dharmas and are free from all actions. If they are like this, they can perfect the Paramita of Patience. Also, they should diligently practice in the corresponding conduct, whether in body or mind, without laziness and without the appearance of action. If they are like this, they can perfect the Paramita of Diligence. Also, in all dharmas, they are without distraction and free from the appearance of gain. If they are like this, they can perfect the Paramita of Meditation.' 'Shariputra! If Bodhisattva Mahasattvas are fond of' --------------------------------------------------------------------------------
Chinese
欲安住般若波罗蜜多相应者，应当圆满四念处，四正断，四神足，五根，五力，七觉支，八正道法。 “又复观想空三摩地、无相三摩地、无愿三摩地，四禅定法，四无量法，四无色定法，八解脱法，九先行法，九想法。何名九想？所谓：内法想、尾布野迦想、离赤想、离青想、尾佉祢多想、无住想、离散想、无热恼想、离饮食想，如是名为九想法。 “又复念佛想、念法想、念僧想、念戒施天等想，离烦恼想，念生灭想，念无常苦无我等想，念诸世间不究竟想，念苦智想、集智想、灭智想、道智想，尽智想，无生智想，法智想，无我智想，和合智想，如实智想，语言分别想、离语言分别想，未知当知根想、已知根想、具知根想，不净想、清净想，奢摩他毗钵舍那想，三明想，四了知想，四无畏想，五神通想，六波罗蜜想，七种住心想，八大人法想，九众生住想，如来十力想，十八不共法想，大慈想、大悲想，乃至一切智智想，于如是等法当作如是想。 “又复，诸菩萨摩诃萨，乐欲圆满一切智、一切种智者，当于般若波罗蜜多如实观想。 “又复若欲圆满道相智、一切相智，了达一切众生心行相等，断除一切众生诸杂染者，应当修习般若波罗蜜多相应胜行。 “舍利子！如我上说诸 法想门，菩萨摩诃萨当如是学。” 尔时，尊者舍利子复白佛言：“世尊！诸菩萨摩诃萨，修般若波罗蜜多者，当断何法？” 佛言：“舍利子！修般若波罗蜜多者，应当断除十种疑惑。何等为十？所谓：有性疑、无性疑、诸法差别疑、毁谤疑、一法疑、多法疑、同异疑、上品疑、如名疑、如名义疑。此等十疑应当除断，若如是者，即菩萨摩诃萨于一切相悉无所观。以相无所观故，名亦无所观；般若波罗蜜多亦无所观，诸行无所观，色无所观，受、想、行、识皆无所观。何以故？色自性空，空离性故。色体即空，离色无别空，空体即色，离空无别色。是义云何？名分别故。 “舍利子！当知色法自性，不生不灭、非染非净。彼名自性，亦非缘法，离诸疑惑，无所从来亦无所住，如实所生，离三际故。色法如是，受、想、行、识亦复如是。是故菩萨摩诃萨，于诸名相皆无所观，以无所观故而无所入，无所入者，即能圆满般若波罗蜜多相应胜行。” 佛说了义般若波罗蜜多经 现代汉语译本：‘法想门，菩萨摩诃萨应当这样学习。’ 当时，尊者舍利子再次对佛说：‘世尊！诸位菩萨摩诃萨，修习般若波罗蜜多（智慧到彼岸）时，应当断除哪些法呢？’ 佛说：‘舍利子！修习般若波罗蜜多的人，应当断除十种疑惑。是哪十种呢？就是：有性疑（怀疑事物有其固有不变的性质）、无性疑（怀疑事物没有固有不变的性质）、诸法差别疑（怀疑诸法之间的差异）、毁谤疑（怀疑或否定佛法）、一法疑（怀疑只有一个法）、多法疑（怀疑有多个法）、同异疑（怀疑事物相同或不同）、上品疑（怀疑最高境界）、如名疑（怀疑名称的真实性）、如名义疑（怀疑名称与意义是否相符）。这十种疑惑应当断除，如果能这样，菩萨摩诃萨对于一切现象就没有任何执着。因为对现象没有执着，所以对名称也没有执着；对般若波罗蜜多也没有执着，对诸行（一切行为）没有执着，对色（物质）没有执着，对受、想、行、识（感受、思想、意志、意识）都没有执着。为什么呢？因为色（物质）的自性是空，空是离于自性的。色的本体就是空，离开色没有别的空，空的本体就是色，离开空没有别的色。这个道理是什么呢？是因为名称的分别。’ ‘舍利子！应当知道色法的自性，不生不灭、非染非净。这个名称的自性，也不是因缘法，远离各种疑惑，无所从来也无所住，如实而生，远离过去、现在、未来三际。色法是这样，受、想、行、识也是这样。所以菩萨摩诃萨，对于各种名称和现象都没有执着，因为没有执着所以没有进入，没有进入的人，就能圆满般若波罗蜜多相应的殊胜修行。’ 佛说了解义般若波罗蜜多经
English
English version: ‘The Dharma contemplation gate, Bodhisattva Mahasattvas should learn in this way.’ At that time, Venerable Sariputra again said to the Buddha: ‘World Honored One! When Bodhisattva Mahasattvas cultivate Prajna Paramita (Perfection of Wisdom), what dharmas should they abandon?’ The Buddha said: ‘Sariputra! Those who cultivate Prajna Paramita should abandon ten kinds of doubts. What are the ten? They are: doubt about inherent nature (doubting that things have an inherent, unchanging nature), doubt about no inherent nature (doubting that things do not have an inherent, unchanging nature), doubt about the differences of all dharmas (doubting the differences between all phenomena), doubt of slander (doubting or denying the Buddha's teachings), doubt about one dharma (doubting that there is only one dharma), doubt about many dharmas (doubting that there are many dharmas), doubt about sameness and difference (doubting whether things are the same or different), doubt about the supreme (doubting the highest state), doubt about the name (doubting the reality of names), and doubt about the name and meaning (doubting whether the name and meaning correspond). These ten doubts should be abandoned. If one does so, then the Bodhisattva Mahasattva will have no attachment to any phenomena. Because there is no attachment to phenomena, there is also no attachment to names; there is no attachment to Prajna Paramita, no attachment to all actions, no attachment to form (matter), and no attachment to feeling, perception, volition, and consciousness. Why is this so? Because the self-nature of form is emptiness, and emptiness is separate from self-nature. The essence of form is emptiness, and there is no emptiness separate from form; the essence of emptiness is form, and there is no form separate from emptiness. What is the meaning of this? It is because of the discrimination of names.’ ‘Sariputra! You should know that the self-nature of form is neither born nor destroyed, neither defiled nor pure. The self-nature of this name is also not a conditioned dharma, it is free from all doubts, it comes from nowhere and dwells nowhere, it arises as it is, and it is free from the three times (past, present, and future). Form is like this, and so are feeling, perception, volition, and consciousness. Therefore, Bodhisattva Mahasattvas have no attachment to any names or phenomena. Because there is no attachment, there is no entering. Those who have no entering can perfect the supreme practice corresponding to Prajna Paramita.’ The Buddha spoke the Sutra of the Meaning of Prajna Paramita --------------------------------------------------------------------------------