摘要 過去學者基於《般若波羅蜜經》的研究認為「菩薩心」是「菩提心」還未 定型前後的用語，而且只是菩薩修空的心態，而不是立誓成佛的心願。本文以 《般若波羅蜜經》〈第一品〉、〈第二品〉為主，提出修空的心是包括了願心： 「一切智心」與「菩薩心」一樣是「菩提心」還未定型前後的術語，而且兩者 是近似詞。而此「一切智心」有「向著一切智」、「與一切智相應」的意思，並 且相等於〈第一品〉中「對一切智的信解」的內容，也即是對一切智的信心以 及與一切智相應地觀修的心。因此，從開始到成佛的修行過程都與一切智相 應。 根據這一段經文，所謂與一切智相應的觀修即是觀空，觀空即是學習一切 智，而且能成就一切智。可見觀空是以一切智為所緣境和目標。因此「菩薩 心」與「一切智心」雖在經文中常與修空結合，但是卻不能否定此觀空的心也 包含了成就一切智（即成佛）的願心。換句話說，「對一切智的信解」說明修 空只是方法，而成佛才是目的。因此，菩薩修空的心是包括願成佛的心。 接著還指出此「前菩提心」是一種希求成就佛不共二乘智慧的心願。由於 《般若波羅蜜經》對於佛的覺悟與二乘的覺悟在用語上的不同，所以菩薩不共 的心不只是修空，而還有其所追求的目的。最後討論早期菩薩只求佛的覺悟與「菩薩」的名相概念是否一致的問題。

Abstract Previous scholars have shown that *bodhisattvacitta in the Chinese versions of the Prajñāpāramitā is the pre-terminological form of bodhicitta, and that it is not a resolve but only “the mind/attitude characteristic of a bodhisattva” who practices in emptiness. Based on an illustrative story and on the first and second chapters of all versions of the Prajñāpāramitā, I try to prove in this article that other than bodhisattvacitta, there is another term, sarvajñatācitta, which carries the meaning of “the mind in accordance with sarvajñatā ” and the sarvajñatā in this compound refers to a yet-to-be perfected insight. This shows that sarvajñatācitta is a quasisynonym of bodhisattvacitta. Then I investigate a relevant passage in chapter one, where the adhimukti in sarvajñatā is expounded. This adhimukti comprises two facets: the confidence in sarvajñatā and the practice of emptiness in accordance with sarvajñatā, and both of them consist of different cultivating stages. So long as the practice of emptiness has to be perfected before the attainment of Buddhahood, the confidence in sarvajñatā is the belief in the efficacy of the practice of emptiness to attain Buddhahood, and the bodhisattva’s practice of emptiness is to bring it to perfection in accordance with sarvajñatā. This means that the practice of emptiness has the Buddha’s omniscience as its object as well as its final aim. In this way I show that the mind of the bodhisattva is a resolve to Buddhahood. Then, to justify that the aspiration to the awakening of the Buddha can be the uncommon factor that made up the mind of the bodhisattva before the usage of the term bodhicitta, I attempt to prove that the awakening of the Buddha is held in the early times of the Mahāyāna to be uncommon with and more superior than that of the other two vehicles by the observation of the usage of the unmodified termsbodha and bodhi in the early Prajñāpāramitā. Finally, the seeming contradiction of this resolve of the bodhisattva with the term bodhisattva is dealt with.