atha khalu śakro devānām indro bhagavantam etad avocat - kathaṃ bhagavan anāgate ’dhvani prajñāpāramitāprativarṇikā veditavyā - iyaṃ sā prajñāpāramitāprativarṇikopadiśyata iti? evam ukte bhagavān śakraṃ devānām indram etad avocat - bhaviṣyanti kauśikānāgate ’dhvani eke bhikṣavaḥ abhāvitakāyā abhāvitaśīlā abhāvitacittā abhāvitaprajñā eḍamūkajātīyā prajñāparihīṇāḥ |
te prajñāpāramitām upadekṣyāma iti tasyāḥ prativarṇikām upadekṣyanti |
kathaṃ ca kauśika prajñāpāramitāprativarṇikām upadekṣyanti? rūpavināśo rūpānityatety upadekṣyanti |
evaṃ vedanāsaṃjñāsaṃskārāḥ |
vijñānavināśo vijñānānityatety upadekṣyanti |
evaṃ copadekṣyanti - ya evaṃ gaveṣayiṣyati, sa prajñāpāramitāyāṃ cariṣyatīti |
iyaṃ sā kauśika prajñāpāramitāprativarṇikā veditavyā |
na khalu punaḥ kauśika rūpavināśo rūpānityatā draṣṭavyā |
evaṃ vedanāsaṃjñāsaṃskārāḥ |
na khalu punaḥ kauśika vijñānavināśo vijñānānityatā draṣṭavyā |
saced evaṃ paśyati, prajñāpāramitāprativarṇikāyāṃ carati |
tasmāt tarhi kauśika kulaputreṇa vā kuladuhitrā vā prajñāpāramitāyā artha upadeṣṭavyaḥ |
prajñāpāramitāyā artham upadiśan kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasavet ||
de nas bcom ldan ’das la lha rnams kyi dbang po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das shes rab kyi pha rol tu phyin pa’i gzugs brnyan bstan pa de ni ’di lags so zhes ji ltar (5) ma ’ongs pa’i dus na shes rab kyi pha rol tu phyin pa’i gzugs brnyan du rig par bgyi | de skad ces gsol pa dang | bcom ldan ’das kyis lha rnams kyi dbang po brgya byin la ’di skad ces bka’ stsal to || kau shi ka ma ’ongs pa’i dus na | dge slong kha cig lus ma bsgoms pa (6) tshul khrims ma bsgoms pa sems ma bsgoms pa shes rab ma bsgoms pa shes rab ’chal pa lug ltar lkug pa’i rang bzhin can shes rab yongs su nyams pa dag ’byung ste |
de dag shes rab kyi pha rol tu phyin pa bstan to snyam nas de’i gzugs brnyan ston par ’gyur ro ||
kau shi ka (7) shes rab kyi pha rol tu phyin pa’i gzugs brnyan ji ltar ston par ’gyur zhe na | gzugs ’jig pa ni gzugs mi rtag pa nyid do zhes ston par ’gyur
de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang rnam par shes pa ’jig pa ni
rnam par shes pa mi rtag pa nyid do zhes ston par ’gyur (64a1) ro ||
’di skad du gang de ltar tshol ba de ni shes rab kyi pha rol tu phyin pa la spyod par ’gyur ro zhes kyang nye bar ston te |
kau shi ka ’di ni shes rab kyi pha rol tu phyin pa’i gzugs brnyan du rig par bya’o ||
kau shi ka yang gzugs ’jig pa ni gzugs mi (2) rtag pa nyid du mi blta’o ||
de bzhin du tshor ba dang ’du shes dang ’du byed rnams dang
kau shi ka yang rnam par shes pa ’jig pa ni rnam par shes pa mi rtag pa nyid du mi blta ste |
gal te de ltar lta na shes rab kyi pha rol tu phyin pa’i gzugs brnyan la spyod pa yin no ||
kau shi ka de (3) lta bas na rigs kyi bu ’am rigs kyi bu mos shes rab kyi pha rol tu phyin pa ’di’i don nye bar bstan par bya ste |
shes rab kyi pha rol tu phyin pa’i don nye bar bstan na rigs kyi bu ’am rigs kyi bu mo ’di ni bsod nams ches mang du skyed do ||
釋提桓因問佛言。何等爲枝棭般若波羅蜜。佛言。甫當來世比丘。
得般若波羅蜜欲學。惡知識反教
學色無常行色無常。作是曹學行般若波羅蜜。
痛痒思想生死
識學無常行識無常。
作是曹學行般若波羅蜜。
拘翼。是爲枝棭般若波羅蜜。
佛言。行般若波羅蜜者。不壞色無常視。
不壞痛痒思想生死
識無常視。
何以故。本無故。拘翼。般若波羅蜜當黠慧學。
其福倍益多。
何等爲末智。佛言。來世比丘
得經。欲學惡友教之
五陰無常。學五陰無常。
See the previous record
See the previous record
求作斯學失大明
獲末智。
佛言。求者不壞五陰無常視。
See the previous record
See the previous record
何以故。本無故。
如斯當爲景明之學。其福無度。
釋提桓因言。世尊。何等是相似般若波(2)羅蜜。憍尸迦。當來世有比丘
欲説般若波羅(3)蜜。而説＊相似般若波羅蜜
世尊。云何諸比丘(4)説相似般若波羅蜜。佛言。諸比丘説言。色是(5)無常。若如是求是爲行般若波羅蜜。
受想行(6)
識是無常。
＊若如是求是爲行般若波羅蜜。
憍(7)尸迦。是名説相似般若波羅蜜。
憍尸迦。不壞(8)色故觀色無常。
不壞受想行
識故觀識無常。
(9)不作如是觀者。是名行相似般若波羅蜜。
憍(10)尸迦。以是因縁故。
菩薩説般若波羅蜜義其(11)福甚多。
Sakra: How should he recognize in the future if and when the counterfeit perfection of wisdom is expounded? (113) The Lord: In the future there will be some monks whose bodies are undeveloped, whose moral conduct, thought and wisdom are undeveloped, who are stupid, dumb like sheep, without wisdom.
When they announce that they will expound the perfection of wisdom, they will actually expound its counterfeit.
They will expound the counterfeit perfection of wisdom by teaching that the impermanence of form, etc., is to be interpreted as the destruction of form, etc.
To strive for that insight, that, according to them, will be the coursing in the perfection of wisdom.
But on the contrary, one should not view the impermanence of form, etc., as the destruction of form, etc.
For to view things in that way means to course in the counterfeit perfection of wisdom.
For that reason, Kausika, should one expound the meaning of the perfection of wisdom.
By expounding it one would beget the greater merit.
Complete text
1. Parivarta