[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [法界次第初門](https://indike.org/pramana/in.bauddha.taisho.1925) › 3.17 # 法界次第初門 3.17 法界次第初門 3.17 - **Language:** Classical Chinese ### [3.17](https://indike.org/pramana/in.bauddha.taisho.1925.3.17) 六、般若波羅蜜。般若，秦言智慧，照了一切諸法皆不可得，而能通達一切無礙，名為智慧。智慧有三種：一者聲聞智慧、二者辟支佛智慧、三者佛智慧。一、求聲聞智慧有三種：學、無學、非學非無學。非學非無學智慧者，如乾慧地、不淨觀、安那般那、欲界繫四念處、暖法、頂法、忍法、世第一法等。學智者，苦法忍慧，乃至阿羅漢第九無間中金剛三昧慧。無學智者，阿羅漢第九解脫智。從是已後，一切無學，如盡智、無生智等，是為聲聞智慧。求辟支佛道智慧亦如是，但以是人無漏善根純熟，雖生無佛之世，不從他聞，自然覺悟，得禪定，三界漏盡。所得三明、六通等功德，小勝聲聞，是為辟支佛智慧。又以觀十二因緣，智慧深利，能侵除習氣，勝於聲聞從四諦觀門斷結，此為異也。求佛道智慧者，菩薩從初發心已來，行六波羅蜜，破魔軍眾及諸煩惱，得一切智，成佛道，乃至入無餘涅槃。隨本願力，從是中間所有智慧，總相、別相一切盡知，是為佛智。若菩薩以質直清淨心修此三種智慧，故名為般若。波羅蜜者，翻名如前。若菩薩隨所修智慧中能具足五種心者，是時般若名波羅蜜也。何等為五？一者了知智慧實相非境非智，心無所得，而能遍學三乘智慧，及一切世間知見。餘四心類如檀中分別。菩薩能如是於所修智慧中具此五心者，隨所得智慧，因中說果皆具三義。是以菩薩所修智慧，皆名行般若波羅蜜。若至無上菩提佛果，方是般若波羅蜜具足成就也。 > Sixth, the prajñāpāramitā. 'Prajñā' in the language of the Qin is 'wisdom' (zhìhuì). Illuminating and discerning that all dharmas are ungraspable, yet capable of thoroughly penetrating everything without hindrance, is called 'wisdom'. Wisdom has three kinds: first, the wisdom of śrāvakas; second, the wisdom of pratyekabuddhas; third, the wisdom of buddhas. First, seeking the wisdom of śrāvakas has three kinds: of the trainee (śaikṣa), of the beyond-training (aśaikṣa), and of neither-trainee nor beyond-training. The wisdom of neither-trainee nor beyond-training includes the stage of dry wisdom, the contemplation of impurity, ānāpāna\[smṛti\], the four bases of mindfulness bound to the desire realm, the heat stage, the peak stage, the patience stage, and the worldly supreme dharma stage, and so on. The wisdom of the trainee is the wisdom of the patience with the dharma of suffering, up to the vajra-samādhi wisdom in the ninth uninterrupted \[path\] of the arhat. The wisdom of the beyond-training is the arhat's ninth liberation cognition. From this point onward, all cognitions beyond training—such as the cognition of exhaustion and the cognition of non-arising—are the wisdom of the śrāvaka. Seeking the wisdom of the pratyekabuddha path is also like this; however, because this person's untainted wholesome roots are fully ripened, even though born in an age without a buddha, without hearing it from another, they awaken spontaneously, attain meditative absorption, and exhaust the taints of the three realms. The meritorious qualities they attain, such as the three knowledges and six superknowledges, slightly surpass those of the śrāvaka; this is the wisdom of the pratyekabuddha. Furthermore, because of contemplating the twelve links of dependent origination, their wisdom is profound and sharp, and able to diminish and eradicate latent habit-energies, surpassing the śrāvaka's severing of fetters through the gate of contemplating the four noble truths; this is the difference. As for the wisdom of seeking the buddha path, from their initial arousal of the aspiration onwards, the bodhisattva practices the six pāramitās, shatters the hordes of Māra and all afflictions, attains the all-knowledge, completes the buddha path, and ultimately enters nirvāṇa without remainder. In accordance with the power of their fundamental vows, all the wisdom intermediate to these, fully knowing all universal aspects and particular aspects, is the buddha's wisdom. When a bodhisattva cultivates these three kinds of wisdom with a straightforward and pure mind, it is therefore called 'prajñā'. 'Pāramitā' is translated as explained before. If, within whatever wisdom they cultivate, a bodhisattva is able to fulfill the five kinds of mind, then at that time prajñā is called a 'pāramitā'. What are the five? First, the bodhisattva understands the real mark of wisdom as neither object nor subject, with the mind having nothing to grasp, yet is able to universally study the wisdom of the three vehicles and all worldly views and notions. The other four minds are categorized as explained in \[the section on\] dāna. If within the wisdom cultivated a bodhisattva is able to possess these five minds in this way, then in accordance with the wisdom attained, speaking of the fruition within the cause, all three meanings are possessed. For this reason, the wisdom cultivated by a bodhisattva is all called 'practicing the prajñāpāramitā'. Only when arriving at the fruit of buddhahood of unexcelled awakening is the prajñāpāramitā fully and completely accomplished. > — English (machine translation) (machine translation) - [Previous: 3.16](https://indike.org/pramana/in.bauddha.taisho.1925.3.16) - [Next: 3.18](https://indike.org/pramana/in.bauddha.taisho.1925.3.18) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1925.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1925~en-mt.3.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1925.3.17](https://indike.org/pramana/in.bauddha.taisho.1925.3.17) · Pramāṇa