滿文大藏經 · 第21函
Sure i cargi dalin de akūnaha nomun — Prajñāpāramitā Sūtra, Assembly IV, “Wondrous Practice”

百語中：赦、麂、柷、萍、憤、嬪、微、鱘、畝、某。滿語中：《聖八紘詩》名為「聰慧彼岸經」。漢語中：《四十二章經》第四分第一卷〈奇行〉第一章。如是我聞：一時，佛在勝全超絕之城乾達羅山，與一千二百五十大比丘眾俱。皆細行，一切煩惱悉盡，全無庸劣私心，實得道果，心極解脫，慧極解脫，如鱣魚之迅疾，似大龍之奇偉。應起者起，應辦者辦，棄重擔，得己利。

In the hundred languages: “pardon,” “muntjac,” “zhu (percussion instrument),” “duckweed,” “anger,” “imperial concubine,” “subtle,” “sturgeon,” “mu (land measure),” “certain.” In the Manchu language: the Sacred Eight Tümen Odes, called “The Sutra of the Wise Far Shore.” In the Chinese language: the Sutra in Forty-Two Sections, fourth part, first fascicle, “Wondrous Deeds,” first chapter. Thus have I heard: at one time, the Buddha was dwelling on Mount Gandhara in the city of the Supremely Complete and Transcendent Buddha, together with one thousand two hundred and fifty great bhikṣus. All were of subtle conduct; every defilement was utterly exhausted; with no mean selfishness at all, truly attaining the fruit of the Way, the mind was greatly liberated, the wisdom was greatly liberated, like the sturgeon-horse, like a wondrous great dragon. What ought to be begun was begun; what ought to be managed was managed; the heavy burden was cast aside; benefit for oneself was obtained.

一切被牽累、被牽奪者，皆已脫離，誠知畋獵之事，其患極甚。今此首要至極之處，唯獨自學之階，有壽福之須菩提居長。佛向壽福須菩提降旨曰：「汝以講論之德，理應為諸菩薩、大菩薩，於極精微至極之處，速令得之。」時，舍利弗如是思惟：「今須菩提依自身之力，為諸菩薩、大菩薩，廣說甚深般若波羅密多，開示曉諭，此亦承如來佛之加持力，以為至要。」壽福須菩提承佛加持力，知舍利弗心中所思，即告壽舍利弗曰：「世尊佛之弟子中，敢於廣說、顯出、開示、曉諭者，皆亦承如來佛之加持力。何謂？舍利弗，佛先為彼廣說經中要義，開示曉諭，彼等既隨佛之教，專心勤習，修練復學，一切經之行性既得驗實之後，再傳於人。」

All that were entangled and ensnared have been freed; having truly known the hunting, the harm is extremely great. Now, having reached this foremost and ultimate point, only in the stage of solitary learning did the long-lived Subhūti take the lead. The Buddha issued a decree to the long-lived Subhūti, saying: “By your virtue of expounding, for the sake of the bodhisattvas and great bodhisattvas, you should quickly cause them to attain the place that has reached the utmost subtlety.” At that time, Śāriputra thought thus: “Now Subhūti, relying on his own strength, for the sake of all bodhisattvas and great bodhisattvas, extensively expounds, reveals, and explains the profound Prajñāpāramitā. This too is by receiving the blessing-power of the Tathāgata Buddha, and is deemed essential.” The long-lived Subhūti, receiving the Buddha’s blessing-power, knew what Śāriputra had thought in his mind, and immediately said to the long-lived Śāriputra: “Among the exalted Buddha’s disciples, those who dare to expound extensively, reveal, and explain—all of them likewise receive the blessing-power of the Tathāgata Buddha. How so? Śāriputra, the Buddha first extensively expounded to them the essential points of the scripture, revealing and explaining; they, following the Buddha’s teaching, diligently and single-mindedly striving, training and learning again, after having truly verified the conduct and nature of all scriptures, afterward transmit them to others.”

第四。誠然，般若經第三品中，廣為宣說、開示、闡明：凡能與經之體性不相違者，皆由如來佛之加持所滋養，亦實由經之體性所生。因此，我理應為諸菩薩、大菩薩，將甚深微妙般若波羅蜜多，廣為宣說、開示、闡明，付囑教誨，承受加持，並非以自身分別講說之才能所能成辦此事。其時，蘇布達啟白佛言：世尊，佛令我為諸菩薩、大菩薩，將甚深微妙般若波羅蜜多，廣為宣說、開示、闡明，付囑教誨、警戒、訓導諸菩薩、大菩薩，速令獲得般若波羅蜜多究竟之處。聞此，世尊以經所說，諸菩薩者，同一經中所稱名之言，名為菩薩。再者，世尊，佛若見有法可名為菩薩、大菩薩，則不見有法可名為般若波羅蜜多。世尊，我既不見菩薩，亦不見、不得菩薩之法，亦不見、不得般若波羅蜜多，既然如此，〔?〕令我為諸菩薩、大菩薩，將甚深微妙〔?〕

Fourth. Indeed, in the third chapter of the Prajñāpāramitā Sūtra, it is extensively proclaimed, revealed, and elucidated: whatsoever is able not to be in contradiction with the nature of the sūtra, all of it is nourished by the blessing of the Tathāgata Buddha, and is also truly born from the nature of the sūtra. Therefore, I ought, for the sake of all bodhisattvas and great bodhisattvas, to extensively proclaim, reveal, and elucidate the extremely profound and subtle prajñāpāramitā, to entrust and instruct it, to receive the blessing; it is not by the skill of explaining through one's own discrimination that this matter can be accomplished. At that time, Subhūti addressed the Buddha, saying: World-Honored One, the Buddha has commanded me, for the sake of all bodhisattvas and great bodhisattvas, to extensively proclaim, reveal, and elucidate the extremely profound and subtle prajñāpāramitā, to entrust, instruct, admonish, and train all bodhisattvas and great bodhisattvas, and to cause them speedily to attain the ultimate point of prajñāpāramitā. Hearing this, the World-Honored One, by what is spoken in the sūtra: those called bodhisattvas are named bodhisattvas by the same term used in the sūtra. Furthermore, World-Honored One, if the Buddha sees any dharma that may be named bodhisattva or great bodhisattva, then no dharma is seen that may be named prajñāpāramitā. World-Honored One, since I neither see bodhisattvas, nor see or obtain the dharma of bodhisattvas, nor see or obtain prajñāpāramitā, therefore 〔?〕 for me, for the sake of all bodhisattvas and great bodhisattvas, the extremely profound and subtle 〔?〕

般若波羅蜜多，〔?〕〔?〕〔?〕〔?〕，廣為宣說、開示，令得曉悟。〔?〕世尊佛，我〔?〕甚深般若波羅蜜多，〔?〕如諸菩薩、大菩薩，付囑教誡，令彼得於般若波羅蜜多，速疾至極之地。世尊佛，諸菩薩、大菩薩，若聞是語，心不沉沒、不退縮、不離去、不怖畏，依甚深般若波羅蜜多所說而住，修習般若波羅蜜多，得現在地者，此即可謂付囑教誡諸菩薩、大菩薩，令速得般若波羅蜜多至極之地；亦應知是為彼等廣宣甚深般若波羅蜜多，開示令悟。又，世尊佛，諸子、大菩薩修習般若波羅蜜多時，理應如所說「於大菩提心不可執著」而學。彼何故？心非心之性故，本性清淨故。爾時，〔?〕問須菩提：「有心非心之性否？」須菩提先問〔?〕：「可得心非心之性有無否？」〔?〕答曰：「須菩提，不然。」須菩提即向〔?〕。

The Perfection of Wisdom, 〔?〕〔?〕〔?〕〔?〕, being widely preached and revealed, may it cause understanding. 〔?〕 World-Honored Buddha, I 〔?〕, seizing the most profound Perfection of Wisdom, like all bodhisattvas and great bodhisattvas, being entrusted, taught, and admonished, cause them to attain swiftly the utmost stage in the Perfection of Wisdom. World-Honored Buddha, if all bodhisattvas and great bodhisattvas, hearing these words, do not sink in mind, do not shrink back, do not depart, do not fear, and abide according to what is preached in the most profound Perfection of Wisdom, cultivating and practicing the Perfection of Wisdom, and attain the present stage, this may be said to be the entrusting, teaching, and admonishing of all bodhisattvas and great bodhisattvas, causing them swiftly to attain the utmost stage of the Perfection of Wisdom; and it should also be known as the wide preaching of the most profound Perfection of Wisdom for their sake, revealing and causing understanding. Again, World-Honored Buddha, when the sons and great bodhisattvas cultivate and practice the Perfection of Wisdom, they ought to study according to the saying that one must not cling to the great bodhi-mind. Why is that? Because the mind is not of the nature of mind; because the original nature is pure. At that time, 〔?〕 asked Subhūti: “Is there a nature that is mind yet not mind?” Subhūti first asked 〔?〕: “Can one obtain the existence or non-existence of the nature of mind that is not mind?” 〔?〕 answered: “Subhūti, it is not so.” Subhūti then turned toward 〔?〕.

〔問曰：〕「心非心之性，有無俱不可得，既如此，如何可言『心非心之性』耶？」爾時，舍利弗問須菩提：「何者名為『心非心之性』？」須菩提答曰：「彼不變不壞、亦不分別者，此即名為『心非心之性』。」爾時，舍利弗讚須菩提曰：「善哉！善哉！汝所言者誠然。佛之仁者，無諍定中所立者，最為第一。所說乃聖者之言，誠然真實。菩薩、大菩薩，若聞如是之言，心不沉沒、不消失，亦不退縮、不迴避，不恐懼、不畏憚者，則所求無有更上，已通真實菩提者，當知早已不退轉，已得震動〔？〕。菩薩、大菩薩，若能如是觀察『心非心之性』，當知於甚深微妙般若波羅蜜多不相離。善男子、善女人，若欲懇切修習一切聲聞之震動〔？〕、辟支佛之震動〔？〕、菩薩之震動〔？〕，皆理應以此甚深微妙般若波羅蜜多，以至極之心聽聞、領受、守持、讀誦，專精勤修；以善巧方便修習而行者，當令速得至極之地。」彼〔？〕

〔Someone asked:〕 “Since the nature of mind is not mind, and since existence and non-existence cannot be grasped, how can one say ‘the nature of mind is not mind’?” At that time, Śāriputra asked Subhūti: “What is called ‘the nature of mind is not mind’?” Subhūti answered: “That which does not change and is not destroyed, and which does not discriminate or distinguish — this is called ‘the nature of mind is not mind’.” At that time, Śāriputra praised Subhūti, saying: “Good! Good! What you have said is true. The Buddha’s compassionate one, established in the samādhi of non-contention, is foremost of the foremost. What has been preached is the word of the sage, truly real. If a bodhisattva, a great bodhisattva, upon hearing such words, does not sink in mind, does not vanish, does not shrink back, does not retreat, does not fear, and does not tremble, then there is nothing higher to be sought; having truly penetrated bodhi, (s)he should be known as one who has long since not turned back, and has attained the tremor〔?〕. A bodhisattva, a great bodhisattva, if (s)he thus contemplates ‘the nature of mind is not mind’, should be known as not separated from the extremely profound and subtle prajñāpāramitā. Good sons and good daughters, if they wish to sincerely cultivate and practice all the tremor〔?〕 of the śrāvakas, the tremor〔?〕 of the pratyekabuddhas, and the tremor〔?〕 of the bodhisattvas, all should accordingly take this extremely profound and subtle prajñāpāramitā, hear it with the utmost mind, receive it, uphold it, recite it, and strive with single-minded diligence; those who cultivate and practice it by skillful means should be made to quickly attain the ultimate ground.” That〔?〕

何謂此般若波羅蜜多甚深細經中，一切應學之經皆廣為宣說之故？菩薩大菩薩若欲精勤求得無上眞實通達之菩提，欲誠心修習諸菩薩行而復行之，欲以善巧方便及諸餘經圓滿成就，則一切皆應以極心聽受此甚深細般若波羅蜜多，守持讀誦，善為割斷，使成順遂，依所宣說而修習復行。彼何謂此般若波羅蜜多甚深細經中，一切菩薩大菩薩應學之經皆廣為宣說之故？菩薩大菩薩若能於此中專勤修習學成，則必定得無上眞實通達之菩提，故一切皆可求得。時，長壽須菩提復白佛言：世尊，我觀所謂菩薩者，但有虛名而已，未見未知眞實之事；我觀所謂般若波羅蜜多者，亦但有虛名而已，未見未知眞實之事。理應如何於菩薩大菩薩、如何於甚深細〔般若波羅蜜多〕……

What is meant by “within this extremely profound and subtle Prajñāpāramitā sūtra, all sūtras that should be studied are extensively expounded”? If bodhisattva-mahāsattvas wish to strive and seek the supreme, truly penetrating bodhi; if they wish to sincerely train in and again practice the conduct of all bodhisattvas; if they wish by wise and good means and by the remaining sūtras to complete and perfect [their practice] — then in all cases, in accordance with principle, they should with utmost mind hear and receive this extremely profound and subtle Prajñāpāramitā, guard it, recite it, properly cut off [defilements], make [the mind] compliant, and train and practice again according to what has been expounded. What is meant by “within this extremely profound and subtle Prajñāpāramitā sūtra, all sūtras that bodhisattva-mahāsattvas should study are extensively expounded”? If bodhisattva-mahāsattvas are able to devote themselves diligently within this [sūtra], training, practicing, and learning, they will certainly obtain the supreme, truly penetrating bodhi; therefore all can be sought. At that time, long-lived Subhūti again addressed the Buddha, saying: World-Honored One, as I observe it, that which is called “bodhisattva” is merely an empty name; the real fact is not seen, not known. As I observe it, that which is called “Prajñāpāramitā” is also merely an empty name; the real fact is not seen, not known. Therefore, in what manner should [one proceed] with regard to bodhisattva-mahāsattvas, and in what manner with regard to the extremely profound and subtle 〔Prajñāpāramitā〕…

般若波羅蜜多，廣宣開示，猶如菩薩、大菩薩於般若波羅蜜多速得究竟之處，付囑教誡，應如是教。世尊，我觀菩薩及甚深般若波羅蜜多，但有虛名而已，不知不得，不見實事，而其中若有菩薩及甚深般若波羅蜜多，則有疑惑、等待之處。世尊，甚深般若波羅蜜多及菩薩之名，皆無定處，亦無住處。何以故？如是二種名皆無所有，無所有故，於經中不定不住。菩薩、大菩薩若聞此甚深般若波羅蜜多宣說時，心不沉沒、不退縮、不畏懼、不恐怖，心極信解，則如是菩薩、大菩薩於般若波羅蜜多寂然而住，以永離不住為妙計，應知菩薩不退轉之證相。又，世尊，諸菩薩、大菩薩修習般若波羅蜜多時，不應住於相，亦應知覺、想、行、識之相。

Prajñāpāramitā, being expanded, preached, opened, and made understood—like bodhisattvas and great bodhisattvas, in order that they may quickly attain the ultimate point in Prajñāpāramitā, it should be taught, admonished, and instructed by entrusting (it to them). O World-Honored One, as I observe, that which is called “bodhisattva” and also “profound and subtle Prajñāpāramitā” is merely an empty name; (they) do not know, do not obtain, and do not see the real matter. And if within that there were a bodhisattva and also a profound and subtle Prajñāpāramitā, then there would be a point of doubt and waiting. O World-Honored One, the name “profound and subtle Prajñāpāramitā” and also “bodhisattva” both have no fixed place, and also have no abiding place. Why is that? Because these two kinds of names are entirely non-existent; because (they are) entirely non-existent, in the sutra (they are) not fixed and do not abide. If bodhisattvas and great bodhisattvas, upon hearing this profound and subtle Prajñāpāramitā preached, have minds that do not sink, do not shrink back, do not fear, and do not tremble, and with minds fully trusting and understanding, then such bodhisattvas and great bodhisattvas abide silently in Prajñāpāramitā, and taking eternal non-separation and non-abiding as a skillful device, it should be known that (they) have silently established (themselves) in the irreversible stage of the bodhisattva. Again, O World-Honored One, when the many bodhisattvas and great bodhisattvas cultivate and practice Prajñāpāramitā, (they) should not abide in form, and also (should not abide in) the marks of sensation, perception, formations, and consciousness.

第四，下筋、外甥、下緞之止，不應止於彼。何謂？若止於相，即已起於相而行，全然非行般若波羅蜜多。若止於覺、想、作、解，即已起於覺、想、作、解而行，全然非行般若波羅蜜多。何謂？於無所起之行中，不能攝般若波羅蜜多；若不攝般若波羅蜜多，即不能修習般若波羅蜜多；若不能修習般若波羅蜜多，即不能圓滿汝等波羅蜜多；若不能圓滿般若波羅蜜多，即不能得通達一切之慧；若不能得通達一切之慧，即不能攝受所攝之眾生。故一切相、覺、想、作、解皆不應攝。何謂？相不可攝於般若波羅蜜多，覺、想、作、解亦不可攝於般若波羅蜜多。所以然者，相不可攝，故相非〔實〕；覺、想、作、解亦不可攝，故覺、想、作、解非〔實〕；於甚深精微之般若波羅蜜多不可攝，故般若波羅蜜多亦非〔實〕。諸菩薩〔?〕

Fourth, stopping at sinews, nephews, lower silk — one should not stop at these. What does this mean? If one stops at form, then one has already begun to act from form; this is by no means practicing prajñāpāramitā. If one stops at perception, thought, action, or understanding, then one has already begun to act from perception, thought, action, or understanding; this is by no means practicing prajñāpāramitā. What does this mean? In acting without any beginning, prajñāpāramitā cannot be gathered in. If prajñāpāramitā is not gathered in, then prajñāpāramitā cannot be trained and cultivated. If prajñāpāramitā cannot be trained and cultivated, then the pāramitās cannot be brought to complete fullness. If prajñāpāramitā cannot be brought to complete fullness, then the wisdom that penetrates and discerns all things cannot be obtained. If the wisdom that penetrates and discerns all things cannot be obtained, then the sentient beings who have been gathered cannot be gathered in. Therefore, all form, perception, thought, action, and understanding should not be gathered in. What does this mean? Form cannot be gathered into prajñāpāramitā; perception, thought, action, and understanding also cannot be gathered into prajñāpāramitā. The reason is this: because form cannot be gathered in, form is not 〔real〕; because perception, thought, action, and understanding also cannot be gathered in, perception, thought, action, and understanding are not 〔real〕; because they cannot be gathered into the extremely deep and subtle prajñāpāramitā, prajñāpāramitā too is not 〔real〕. The many bodhisattvas〔?〕

第四分。此經云：大菩薩理宜行此甚深微妙般若波羅蜜多。若行此甚深微妙般若波羅蜜多，則於一切經中無所攝持，得決定、廣大、無敵、無盡之定，於一切所斷煩惱亦不相雜，亦能洞鑑一切。不攝持此般若者，名為菩薩。何謂也？洞鑑一切之般若者，非取相而修習、整治所能得也。凡取相者，皆庸劣自私。若取相而能修習、整治洞鑑一切之般若，則清淨有行之士，不應依洞鑑一切之般若而解悟。如此清淨有行之士，縱依解悟，由乳經入佛經而依行，然以些微之智，觀察一切經之性空，乃於洞鑑一切之般若中解入。既解入已，不取體之相，亦不取知覺、思惟、罪業、誥示之相。並非以喜悅觀察此般若而見之也。內之體、知覺、思惟、罪業、誥示，不觀察此般若而見之；外之體、知覺、思惟、罪業、誥示，不觀察此般若而見之；亦見內外體相十相之相，而為之首。

The fourth division. This sutra says: A great bodhisattva ought to practice this extremely profound and subtle prajñāpāramitā. If (s)he practices this extremely profound and subtle prajñāpāramitā, then, without any grasping in all sutras, (s)he attains a fixed, vast, peerless, and endless certainty, and while not being mixed with all the afflictions to be eliminated, (s)he also thoroughly illuminates all. The one who does not grasp this prajñā is called a bodhisattva. What does that mean? The prajñā that thoroughly illuminates all is not something obtained by taking hold of appearances and training and correcting [them]. All those who take hold of appearances are inferior and selfish. If by taking hold of appearances one could train and correct the prajñā that thoroughly illuminates all, then a pure and well-conducted person should not rely on the prajñā that thoroughly illuminates all in order to understand. Even if such a pure and well-conducted person relies on understanding, and having entered the Buddha's sutra from milk, practices in reliance, yet with slight wisdom (s)he observes the emptiness of the nature of all sutras, and enters into understanding in the prajñā that thoroughly illuminates all. Once (s)he has understood and entered, (s)he does not take the appearance of form, nor the appearance of perception, thought, karma, or instruction. It is not that (s)he sees by observing this prajñā with joy. Inwardly, form, perception, thought, karma, and instruction are not seen by observing this prajñā; outwardly, form, perception, thought, karma, and instruction are not seen by observing this prajñā; and the ten appearances of inner and outer form are seen as appearances, and are led.