《大般若波羅蜜多經》，簡稱為《大般若經》。本文以《大般若經》為依據，探討《大般若經》菩薩摩訶薩實踐般若波羅蜜多之教學。為何本文設限於《大般若經》？由於《大般若經》主要修行者為菩薩及菩薩摩訶薩，而修行法要為般若波羅蜜多。因此必須深入了解修行者及法要之間的區別與關係。首先，了解什麼是「菩薩」﹖並探討菩薩以何為依據可名「摩訶薩」﹖其次，論述什麼是「般若」﹖什麼是「般若波羅蜜多」﹖般若僅止於對現象的歷程有些領解與了知，而般若波羅蜜多則要求提昇到《大般若經》〈第四會〉所強調的「無所有、不可得」，及〈第十六會〉所強調的「通達諸法實性」的地步。 至於實踐上，首先，探討如何由般若往般若波羅蜜多提昇？本文由六個層面探究：第一，由理解與了知諸法往通達諸法實性提昇。第二， 由空性與非我之洞察領悟往不二中道提昇。第三，從有限緣起系統推展至無限相續流。第四，以無所得為方便層層提昇到法性相都無執著。第五，由三輪修般若提昇至以無所得為方便圓滿般若波羅蜜多。第六，於一切法無分別從事經營與累積圓滿資糧證佛智。如此多層面的步步提昇，除了可藉以捕捉般若波羅蜜多較為深刻的意涵，還可藉以勾勒《大般若經》由般若往般若波羅蜜多所顯現的特色。其次，進而探究般若波羅蜜多為一切善法之母，能出生三智，而由三智撫養出三乘，以及三乘在智慧之異同。 ;The aim of this research is to gain a better understanding of the Buddha′s pedagogy of the practice of the bodhisattva path in The Mah?praj??p?ramit? S?tra. This thesis focuses on The Mah?praj??p?ramit? S?tra since the practitioners of this s?tra are those who with the position of bodhisattvas-mahasattvas. Therefore, it is important to clarify the difference between the practitioners and the teaching. First of all, the discussion starts with the clarification of the term “bodhisattvas” and its higher-level position of “mahasattvas.” Secondly, the investigation carries out with the differences between praj?? (wisdom) and praj??p?ramit? (perfection of wisdom). Because of the term “praj??” (wisdom) simply means the understanding and knowledge of phenomena; whereas “praj??p?ramit?” (perfection of wisdom) refers to the insight as “nothingness and unattainable” which is emphasized in the 4th Assembly of The Mah?praj??p?ramit? S?tra (A??as?hasrik? Praj??p?ramit?) as well as the advanced realization of the nature of dharmas in the 16th Assembly in the same s?tra (Suvikrantavikrami Pariprccha). The key arguments of the practical path from prajna to praj??p?ramit? are primarily summarized with six dimensions as follows: (1) elevating from conceptual understanding of all realities of dharmas to mastery; (2) advancing of non-dualistic middle path from the concept of Emptiness (??nyat?) and non-self (an?tman); (3) extending from the system of limited causes and conditions (nid?na) to the infinite successive streams of karma; (4) improving from the no apprehension( anupalabdhi) to all dharmas upon the absolutely liberation; (5) ascending from “Threefold Wheel of Essential Emptiness” to non-attainment as skillful means (up?ya) of reaching the perfection of wisdom (praj??p?ramita); (6) practicing (prayoga) “non-discrimination” (nir-vikalpa) in all dharmas and equipping with merit and cognition so that the perfect wisdom of the Buddha can be achieved. Adopting these various approaches to praj??p?ramita, this research captures not only more profound meanings of praj??p?ramita but also outline the difference between praj?? (wisdom) and praj??p?ramit? (perfection of wisdom) in the teaching of The Mah?-praj??-p?ramit? S?tra by this dialectical analysis. Secondly, examining the similarities and differences of Three Vehicles, this paper concludes with the nature of praj??p?ramita as the root of all good dharmas (ku?aladharm??) cultivating Three Wisdoms as well as Three Vehicles.
