T08n0224_道行般若經

大正藏第 08 冊 No. 0224 道行般若經

No. 224 [Nos. 220(4 or 5), 225-228, cf. 229]

道行般若經序

釋道安撰

大哉智度！萬聖資通，咸宗以成也。地合日照，無法不周，不恃不處，累彼有名，既外有名，亦病無形，兩忘玄莫，喟然無主，此智之紀也。夫永壽莫美乎上干，而齊之殤子；神偉莫美於凌虛，而同之𠉌滯；至德莫大乎真人，而比之朽種；高妙莫大乎世雄，而喻之幻夢。由此論之，亮為眾聖宗矣。何者？執道御有，卑高有差，此有為之域耳；非據真如、游法性、冥然無名也。據真如、游法性、冥然無名者，智度之奧室也。名教遠想者，智度之蘧廬也。然在乎證者，莫不[貝*賓]其生無而惶胘；存乎邇者，莫不忿其蕩冥而誕誹。道動必反，優劣致殊，眩誹不其宜乎！不其宜乎！要斯法也，與進度齊軫，逍遙俱游，千行萬定莫不以成。眾行得字而智進全名，諸法參相成者，求之此列也。具其經也，進咨第一義以為語端，退述權便以為談首；行無細而不歷，數無微而不極；言以煩而各有宗，義似重而各有主。璅見者慶其邇教而悅寤，宏哲者望其遠標絕目。陟者彌高而不能階，陟者彌高而不能測，謀者慮不能規

【現代漢語翻譯】現代漢語譯本：偉大的智慧啊！萬千聖賢憑藉它通達真理，都以它為根本而成就。如同大地與陽光的結合，沒有哪種事物不在它的照耀之下。它不依賴任何事物，也不執著于任何地方，卻束縛了那些追求名利的人。既然執著于名利是錯誤的，那麼執著于虛無也是一種病態。只有將名利和虛無都拋棄，才能達到玄妙的境界，才能感嘆于沒有主宰的自由，這就是智慧的綱紀啊！長壽莫過於上古的天干，但與早夭的嬰兒相比又有什麼區別呢？精神的偉大莫過於凌駕于虛空，但與停滯不前又有什麼不同呢？最高的德行莫過於真人，但與腐朽的種子相比又如何呢？高妙的境界莫過於世間的英雄，但與虛幻的夢境相比又怎樣呢？由此看來，智慧確實是眾聖賢的根本啊！為什麼這麼說呢？因為執著于道來駕馭萬物，就會有高低之分，這仍然是有為的領域啊！而不是依據真如的本性，遨遊於法性的境界，達到冥然無名的狀態。依據真如的本性，遨遊於法性的境界，達到冥然無名的狀態，才是智慧的奧妙之處。名教所追求的遠大理想，不過是智慧的臨時住所罷了。然而，那些致力於實證的人，無不因為自己生來一無所有而感到恐懼和不安；那些只看到眼前利益的人，無不因為智慧的深邃和虛無而感到憤怒和誹謗。事物發展到極致必然會走向反面，優劣的差異會導致不同的結果，被迷惑和誹謗難道不是理所當然的嗎？難道不是理所當然的嗎？要理解這種佛法，必須與般若智慧並駕齊驅，逍遙自在地一同遨遊，千種修行、萬種禪定都離不開它。各種修行只有獲得文字的記載，智慧才能逐漸完善其名號，各種佛法相互參照才能成就，這些都可以在這裡找到。這部經書，一開始就以探究第一義作為開端，然後退一步闡述權宜之計作為談論的開始；行為沒有細微而不經歷的，數量沒有微小而不窮盡的；言語雖然繁瑣但各有其宗旨，義理看似重複但各有其主旨。見識淺薄的人慶幸它貼近教義而喜悅覺悟，有宏大智慧的人仰望它遠大的目標而感到驚歎。攀登的人越往上越覺得高不可攀，越往上越覺得深不可測，思考的人絞盡腦汁也無法規劃。專有名詞解釋：智度(Prajna)：智慧的程度，指般若智慧。真如(Tathata)：事物的真實本性。法性(Dharmata)：諸法的本性。第一義(Paramartha)：最高的真理。

【English Translation】 English version: Great is Prajna (Wisdom)! Myriad sages rely on it to attain enlightenment, all taking it as the foundation for their achievements. Like the union of earth and sunlight, there is nothing that it does not illuminate. It does not depend on anything, nor is it attached to any place, yet it binds those who pursue fame and gain. Since clinging to fame and gain is wrong, then clinging to emptiness is also a sickness. Only by abandoning both fame and gain and emptiness can one reach the realm of the profound, and marvel at the freedom of having no master. This is the essence of wisdom! Longevity is not more beautiful than the ancient celestial stems, but what difference is there compared to a premature infant? The greatness of spirit is not more beautiful than soaring in the void, but how is it different from stagnation? The highest virtue is not greater than that of a True Person, but how does it compare to a rotten seed? The sublime realm is not greater than that of a world hero, but how does it compare to an illusory dream? From this perspective, wisdom is indeed the foundation of all sages! Why is this so? Because clinging to the Dao (Path) to control all things will lead to distinctions of high and low, which is still within the realm of conditioned existence! It is not based on the nature of Suchness (Tathata), wandering in the realm of Dharmata (the nature of all things), and reaching a state of profound namelessness. Basing oneself on the nature of Suchness, wandering in the realm of Dharmata, and reaching a state of profound namelessness, is the innermost chamber of wisdom. The grand ideals pursued by the teachings of names are merely temporary dwellings of wisdom. However, those who are committed to realization cannot help but feel fear and unease because they were born with nothing; those who only see immediate benefits cannot help but feel anger and slander towards the profundity and emptiness of wisdom. When things develop to the extreme, they will inevitably turn in the opposite direction. Differences in superiority and inferiority will lead to different results. Is it not natural to be confused and slandered? Is it not natural? To understand this Dharma (teaching), one must go hand in hand with Prajna wisdom, freely and leisurely roaming together. Thousands of practices and myriad meditations cannot be separated from it. Various practices can only obtain written records, and wisdom can gradually perfect its name. Various Dharmas can only be accomplished by referring to each other, and these can all be found here. This Sutra (scripture) begins by exploring the Paramartha (Ultimate Truth) as the starting point, and then retreats to elaborate on expedient means as the beginning of the discussion; there is no action so subtle that it is not experienced, and there is no number so small that it is not exhausted; the words are verbose but each has its purpose, and the meanings seem repetitive but each has its main point. Those with shallow knowledge rejoice that it is close to the teachings and are delighted to awaken, while those with great wisdom look up to its distant goals and are amazed. Those who climb higher and higher feel that it is unattainable, and those who climb higher and higher feel that it is unfathomable. Those who think exhaust their minds but cannot plan. Explanation of proper nouns: Prajna: The degree of wisdom, referring to Prajna wisdom. Tathata: The true nature of things. Dharmata: The nature of all dharmas. Paramartha: The highest truth.

，尋者度不能盡。既窈冥矣！真可謂大業淵藪，妙矣者哉！然凡諭之者，考文以微其理者昏其趣者也；察句以驗其義者迷其旨者也。何則？考文則異同每為辭，尋句則觸類每為旨；為辭則喪其卒成之致，為旨則忽其始擬之義矣。若率初以要其終，或忘文以全其質者，則大智玄通居可知也。從始發意逮一切智，曲成決著八地無染，謂之智也，故曰遠離也。三脫照空，四非明有，統鑒諸法，因后成用，藥病雙亡，謂之觀也。明此二行，於三十萬言，其如視諸掌乎。顛沛草次，無起無此也。佛泥曰后，外國高士，抄九十章，為道行品。桓靈之世，朔佛赍詣京師，譯為漢文，因本順旨，轉音如已，敬順聖言，了不加飾也。然經既抄撮合成音投，音殊俗異，譯人口傳，自非三達，胡能一一得本緣故乎？由是道行頗有首尾隱者，古賢論之，往往有滯。仕行恥此，尋求其本，到于闐乃得，送詣倉垣，出為放光品。斥重省刪，務令婉便，若其悉文，將過三倍。善出無生，論空持巧，傳譯如是，難為繼矣。二家所出，足令大智煥爾闡幽。支讖全本。其亦應然。何者？抄經刪削，所害必多。委本從聖，乃佛之至戒也。安不量末學，庶幾斯心，載詠載玩，未墜于地，檢其所出，事本終始，猶令折傷玷缺[病-丙+((日/月)*戈)]然無際

。假無放光，何由解斯經乎？永謝先哲，所蒙多矣！今集所見為解句下，始況現首，終隱現尾；出經見異，銓其得否，舉本證抄，敢增損也。幸我同好飾其瑕謫也。

道行般若經卷第一

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜道行品第一

佛在羅閱祇耆阇崛山中，摩訶比丘僧不可計，諸弟子舍利弗、須菩提等；摩訶薩菩薩無央數，彌勒菩薩、文殊師利菩薩等。

月十五日說戒時，佛告須菩提：「今日菩薩大會，因諸菩薩故，說般若波羅蜜，菩薩當是學成。」

舍利弗心念言：「今使須菩提為諸菩薩說般若波羅蜜，自用力說耶？持佛威神說乎？」

須菩提知舍利弗心所念，便語舍利弗言：「敢佛弟子所說法、所成法，皆持佛威神。何以故？佛所說法，法中所學，皆有證、皆隨法，展轉相教，展轉相成，法中終不共諍。何以故？時而說法，莫不喜樂者，自恣善男子、善女人而學。」

須菩提白佛言：「佛使我為諸菩薩說般若波羅蜜，菩薩當從中學成。佛使我說菩薩，菩薩有字便著菩薩有字，無字何而法中字菩薩，了不見有法菩薩，菩薩法字了無，亦不見菩薩，亦不見其處，何而有菩薩當教般若波羅蜜，作是說般若波羅蜜？菩薩聞是，心不懈怠，不恐不怯不難不畏

【現代漢語翻譯】現代漢語譯本：如果沒有佛光照耀，又怎麼能夠理解這部經呢？我永遠感謝先賢，從他們那裡學到了很多！現在我將所見所聞彙集起來，對經文進行逐句解釋，從經文開始顯現的地方入手，到經文隱晦的地方結束；參考各種不同的經文版本，選擇其中正確的，以原本經文為依據，參考其他抄本，不敢隨意增刪。希望我的同好能夠指正其中的錯誤。

《道行般若經》卷第一

後漢月支國三藏支婁迦讖譯

《摩訶般若波羅蜜道行品》第一

佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，鷲峰山）中，有數不清的大比丘僧眾，以及諸位弟子，如舍利弗（Śāriputra）和須菩提（Subhūti）等；還有無數的大菩薩，如彌勒菩薩（Maitreya Bodhisattva）和文殊師利菩薩（Mañjuśrī Bodhisattva）等。

在月圓之日（十五日）說戒時，佛陀告訴須菩提：「今天菩薩們聚集在一起，因為這些菩薩的緣故，我宣說般若波羅蜜（Prajñāpāramitā，智慧到彼岸），菩薩們應當從中學習併成就。」

舍利弗心想：「現在讓須菩提為諸位菩薩宣說般若波羅蜜，他是憑藉自己的力量宣說呢？還是憑藉佛陀的威神力宣說呢？」

須菩提知道舍利弗心中所想，便對舍利弗說：「凡是佛陀弟子所宣說的法，所成就的法，都是憑藉佛陀的威神力。為什麼呢？佛陀所宣說的法，以及在法中所學習的，都有證悟，都遵循法理，輾轉相教，輾轉相成，在法中終究不會產生爭論。為什麼呢？因為在適當的時候說法，沒有不歡喜快樂的，那些隨心所欲的善男子、善女人因此而學習。」

須菩提對佛陀說：「佛陀讓我為諸位菩薩宣說般若波羅蜜，菩薩們應當從中學習併成就。佛陀讓我宣說菩薩，菩薩有『菩薩』這個名稱，就執著于『菩薩』這個名稱，如果沒有名稱，又如何在法中稱之為『菩薩』呢？我完全看不到有『菩薩』這樣的法，『菩薩』這個名稱了不可得，也看不到菩薩，也看不到菩薩的處所，又怎麼會有菩薩來學習般若波羅蜜，並這樣宣說般若波羅蜜呢？菩薩聽到這些，內心不懈怠，不恐懼，不膽怯，不為難，不害怕。」

【English Translation】 English version: If there were no light emanating from the Buddha, how could one understand this sutra? I am eternally grateful to the wise predecessors, from whom I have learned so much! Now, I have gathered what I have seen and heard to explain the sutra verse by verse, starting from where the sutra begins to appear and ending where it becomes obscure; consulting various versions of the sutra, selecting what is correct, based on the original text and referencing other copies, daring not to add or subtract arbitrarily. I hope my fellow practitioners will correct any errors in it.

The First Scroll of the Daoxing Bore Sutra (Sūtra on the Practice of Wisdom)

Translated by Zhi Loujiachen (Lokakṣema), a Tripiṭaka Master from the Yuezhi Kingdom of Later Han

Chapter 1: The Chapter on the Practice of the Great Perfection of Wisdom (Mahāprajñāpāramitā)

The Buddha was in Rāmagṛha (王舍城, modern Rajgir) on Mount Gṛdhrakūṭa (耆阇崛山, Vulture Peak), with countless great Bhikṣu (比丘, monks) Sangha (僧伽, community), and disciples such as Śāriputra (舍利弗) and Subhūti (須菩提); and countless Mahāsattvas (摩訶薩, great beings), such as Maitreya Bodhisattva (彌勒菩薩) and Mañjuśrī Bodhisattva (文殊師利菩薩).

On the full moon day (the fifteenth day) during the recitation of the precepts, the Buddha said to Subhūti: 'Today, the Bodhisattvas (菩薩, beings striving for enlightenment) have gathered together, and for the sake of these Bodhisattvas, I will expound the Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom), which the Bodhisattvas should learn and accomplish.'

Śāriputra thought to himself: 'Now that Subhūti is expounding the Prajñāpāramitā for the Bodhisattvas, is he expounding it through his own power, or through the majestic spiritual power of the Buddha?'

Subhūti, knowing what Śāriputra was thinking, said to Śāriputra: 'Whatever Dharma (法, teachings) is expounded or accomplished by the Buddha's disciples is all through the majestic spiritual power of the Buddha. Why? Because the Dharma expounded by the Buddha, and what is learned within the Dharma, all have realization, all follow the Dharma, teaching each other in turn, accomplishing each other in turn, and ultimately there is no dispute within the Dharma. Why? Because when the Dharma is expounded at the appropriate time, there is no one who does not rejoice and delight, and those self-willed good men and good women learn from it.'

Subhūti said to the Buddha: 'The Buddha has instructed me to expound the Prajñāpāramitā for the Bodhisattvas, and the Bodhisattvas should learn and accomplish it from this. The Buddha has instructed me to expound on Bodhisattvas; if Bodhisattvas have the name 'Bodhisattva', then they become attached to the name 'Bodhisattva'. If there is no name, then how can one call them 'Bodhisattva' within the Dharma? I cannot see any Dharma that is 'Bodhisattva'; the name 'Bodhisattva' is unattainable, and I cannot see the Bodhisattva, nor can I see the place of the Bodhisattva. How then can there be Bodhisattvas to learn the Prajñāpāramitā and expound the Prajñāpāramitā in this way? When Bodhisattvas hear this, their minds are not lax, they are not fearful, not timid, not troubled, and not afraid.'

，菩薩當唸作是學，當唸作是住。當唸作是學，入中心不當念是菩薩。何以故？有心無心。」

舍利弗謂須菩提：「云何有心無心？」

須菩提言：「心亦不有，亦不無，亦不能得，亦不能知處。」

舍利弗謂須菩提：「何而心亦不有亦不無，亦不能得，亦不能知處者？如是亦不有，亦不無，亦不有有心，亦不無無心？」

須菩提言：「亦不有有心，亦不無無心。」

舍利弗言：「善哉，須菩提！為佛學佛而學者，不說空身慧空身慧而說最第一。菩薩從是中，已得阿惟越致，學字終不復失般若波羅蜜。如是菩薩以在般若波羅蜜中住，欲學阿羅漢法，當聞般若波羅蜜，當學、當持、當守；欲學辟支佛法，當聞般若波羅蜜，當學、當持、當守；欲學菩薩法，當聞般若波羅蜜，當學、當持、當守。何以故？般若波羅蜜法甚深，菩薩如學。」

須菩提白佛言：「我熟念菩薩心不可得，亦不可知處，亦不可見何所，是菩薩般若波羅蜜，亦不能及說，亦不能逮說菩薩字，菩薩無有處處，了不可得，亦無而出，亦無如入，亦無如住，亦無如止。何以故？菩薩字了不可得故，無如住、無如止，作是說般若波羅蜜，菩薩聞是心不懈倦，不難不恐不畏，以入阿惟越致中悉了知，不可復退。

「

【現代漢語翻譯】現代漢語譯本：菩薩應當這樣思考學習，應當這樣思考安住。這樣思考學習時，進入中心卻不應當執著于『這是菩薩』的念頭。為什麼呢？因為心既可以是有，也可以是無。

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）問須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）: 『什麼叫做有心，什麼叫做無心？』

須菩提回答說：『心既不是有，也不是無，既不能得到，也不能知道它的處所。』

舍利弗問須菩提：『為什麼說心既不是有也不是無，既不能得到，也不能知道它的處所呢？這樣說，既不是有有心，也不是無無心嗎？』

須菩提回答說：『既不是有有心，也不是無無心。』

舍利弗說：『說得好啊，須菩提！爲了學習佛法而學習的人，不說空身慧（對身體和智慧的空性認知），而說最第一的真理。菩薩從這其中，已經得到了阿惟越致（Avaivartika，不退轉）的境界，學習文字最終也不會失去般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。這樣的菩薩安住在般若波羅蜜中，想要學習阿羅漢（Arhat，聲聞乘的最高果位）的法，應當聽聞般若波羅蜜，應當學習、受持、守護；想要學習辟支佛（Pratyekabuddha，緣覺乘的修行者）的法，應當聽聞般若波羅蜜，應當學習、受持、守護；想要學習菩薩法，應當聽聞般若波羅蜜，應當學習、受持、守護。為什麼呢？因為般若波羅蜜法非常深奧，菩薩應當這樣學習。』

須菩提對佛說：『我熟知菩薩的心不可得，也不能知道它的處所，也不能看見它在哪裡。菩薩的般若波羅蜜，既不能用言語完全表達，也不能完全理解菩薩的文字。菩薩沒有固定的處所，完全不可得，既沒有出去，也沒有進入，既沒有安住，也沒有停止。為什麼呢？因為菩薩的文字完全不可得，所以沒有安住，沒有停止。這樣宣說般若波羅蜜，菩薩聽了這些話，心中不懈怠，不感到困難，不恐懼，不害怕，因為已經進入了阿惟越致的境界，完全了知一切，不會再退轉。』

【English Translation】 English version: A Bodhisattva should contemplate learning in this way, and contemplate dwelling in this way. When contemplating learning in this way, upon entering the center, one should not cling to the thought 'this is a Bodhisattva.' Why? Because the mind can be either existent or non-existent.

Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Subhūti (one of the ten great disciples of the Buddha, known as the foremost in understanding emptiness): 'What is meant by existent mind and non-existent mind?'

Subhūti replied: 'The mind is neither existent nor non-existent; it can neither be obtained nor can its location be known.'

Śāriputra asked Subhūti: 'Why is it said that the mind is neither existent nor non-existent, that it can neither be obtained nor can its location be known? Is it that there is neither existent existent-mind nor non-existent non-existent-mind?'

Subhūti replied: 'There is neither existent existent-mind nor non-existent non-existent-mind.'

Śāriputra said: 'Excellent, Subhūti! Those who study to learn the Buddha's teachings do not speak of empty body wisdom (the realization of the emptiness of body and wisdom), but speak of the most supreme truth. From this, a Bodhisattva has already attained the state of Avaivartika (non-retrogression), and the study of words will ultimately not lead to the loss of Prajñāpāramitā (perfection of wisdom). Such a Bodhisattva, dwelling in Prajñāpāramitā, if desiring to learn the Dharma of an Arhat (the highest attainment in the Śrāvakayāna), should hear Prajñāpāramitā, should learn, uphold, and guard it; if desiring to learn the Dharma of a Pratyekabuddha (a self-enlightened Buddha), should hear Prajñāpāramitā, should learn, uphold, and guard it; if desiring to learn the Dharma of a Bodhisattva, should hear Prajñāpāramitā, should learn, uphold, and guard it. Why? Because the Dharma of Prajñāpāramitā is extremely profound, and a Bodhisattva should learn in this way.'

Subhūti said to the Buddha: 'I am well aware that the mind of a Bodhisattva is unattainable, its location cannot be known, and it cannot be seen anywhere. The Prajñāpāramitā of a Bodhisattva cannot be fully expressed in words, nor can the words of a Bodhisattva be fully understood. A Bodhisattva has no fixed location, is completely unattainable, has neither gone out nor entered, neither dwells nor stops. Why? Because the words of a Bodhisattva are completely unattainable, therefore there is no dwelling, no stopping. When Prajñāpāramitā is proclaimed in this way, the Bodhisattva who hears these words will not be weary, will not feel difficulty, will not be fearful, will not be afraid, because having already entered the state of Avaivartika, they fully understand everything and will not regress.'

菩薩行般若波羅蜜，色不當于中住，痛癢思想生死識，不當于中住。何以故？住色中為行識，住痛癢思想生死識中為行識。不當行識，設住其中者，為不隨般若波羅蜜教。何以故？行識故，是為不行般若波羅蜜；不行者，菩薩不得薩蕓若。」

舍利弗謂須菩提：「菩薩當云何行般若波羅蜜，得般若波羅蜜？」

須菩提言：「菩薩行般若波羅蜜，色不受，痛癢思想生死識不受；不受色者為無色，不受痛癢思想生死識者為無識。般若波羅蜜不受。何以故不受？如影，無所取、無所得故不受。菩薩行般若波羅蜜，一切字法不受，是故三昧無有邊、無有正，諸阿羅漢、辟支佛所不能及。

「複次，舍利弗！薩蕓若不受。何以故？菩薩不當持想視薩蕓若。設想視者為不了，為如余道人不信薩蕓若。何以故？反謂有身，正使余道人信佛。信佛已，反持小道入佛道中。入佛道中已，不受色，痛癢思想生死識不受，不受已亦未曉，尚未成，亦不見慧，亦不于內見慧，亦不于外見慧，亦不于余處見慧，亦不于內痛癢思想生死識見慧，亦不于外痛癢思想生死識余處見慧，亦不于余處脫，以學成就佛了知，從法中以脫去，謂法等一泥洹。菩薩莫作是行，莫內外視法，吁與般若波羅蜜等，一切無所受、無所從，誰得法？無所

【現代漢語翻譯】現代漢語譯本菩薩在修行般若波羅蜜（Prajna Paramita，智慧到彼岸）時，不應該在色（Rupa，物質）中停留，也不應該在痛（Vedana，感受）、癢（Vedana，感受）、思想（Samjna，知覺）、生死（Samskara，行蘊）、識（Vijnana，意識）中停留。為什麼呢？因為停留在色中就是行識，停留在痛癢思想生死識中就是行識。不應該行識，如果停留在其中，就是不隨順般若波羅蜜的教導。為什麼呢？因為行識的緣故，就是沒有修行般若波羅蜜；沒有修行的人，菩薩就不能證得薩蕓若（Sarvajna，一切智）。

舍利弗（Sariputra，舍利子）問須菩提（Subhuti，須菩提）說：『菩薩應當如何修行般若波羅蜜，才能證得般若波羅蜜呢？』

須菩提回答說：『菩薩在修行般若波羅蜜時，不接受色，不接受痛癢思想生死識；不接受色就是無色，不接受痛癢思想生死識就是無識。般若波羅蜜也不接受。為什麼不接受呢？就像影子一樣，因為沒有可取、沒有可得，所以不接受。菩薩在修行般若波羅蜜時，一切字法（文字和概念）都不接受，因此三昧（Samadhi，禪定）沒有邊際、沒有正位，是諸阿羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，辟支佛）所不能達到的。

『再者，舍利弗！薩蕓若也不接受。為什麼呢？菩薩不應該執持想念來觀察薩蕓若。如果執持想念來觀察，就是不瞭解，就像其他道人不相信薩蕓若一樣。為什麼呢？反而認為有身見，即使其他道人相信佛。相信佛之後，反而持守小道進入佛道中。進入佛道中之後，不接受色，痛癢思想生死識也不接受，不接受之後也未曾曉悟，尚未成就，也不見慧（Prajna，智慧），也不在內見慧，也不在外見慧，也不在其他地方見慧，也不在內的痛癢思想生死識中見慧，也不在外的痛癢思想生死識其他地方見慧，也不在其他地方解脫，以學習成就佛的了知，從法中解脫出去，認為法等同於涅槃（Nirvana，寂滅）。菩薩不要這樣做，不要內外觀察法，認為與般若波羅蜜相等，一切無所接受、無所依從，誰能得到法呢？無所』

【English Translation】 English version When a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), they should not dwell in Rupa (form, matter), nor should they dwell in Vedana (feeling), Samjna (perception), Samskara (mental formations), or Vijnana (consciousness). Why? Because dwelling in Rupa is to engage in Vijnana, and dwelling in Vedana, Samjna, Samskara, or Vijnana is to engage in Vijnana. One should not engage in Vijnana; if one dwells in them, it is not following the teachings of Prajna Paramita. Why? Because of engaging in Vijnana, it is not practicing Prajna Paramita; one who does not practice cannot attain Sarvajna (all-knowing wisdom) by the Bodhisattva.

Sariputra (Sariputra) said to Subhuti (Subhuti): 'How should a Bodhisattva practice Prajna Paramita to attain Prajna Paramita?'

Subhuti said: 'When a Bodhisattva practices Prajna Paramita, they do not accept Rupa, nor do they accept Vedana, Samjna, Samskara, or Vijnana; not accepting Rupa is non-Rupa, and not accepting Vedana, Samjna, Samskara, or Vijnana is non-Vijnana. Prajna Paramita is also not accepted. Why is it not accepted? Like a shadow, it is not accepted because there is nothing to grasp, nothing to attain. When a Bodhisattva practices Prajna Paramita, all letter-laws (written words and concepts) are not accepted; therefore, Samadhi (meditative absorption) has no boundaries, no fixed position, and cannot be reached by Arhats (Arhats) or Pratyekabuddhas (Pratyekabuddhas).'

'Furthermore, Sariputra! Sarvajna is also not accepted. Why? A Bodhisattva should not hold onto thoughts to view Sarvajna. If one holds onto thoughts to view it, it is not understanding, like other ascetics who do not believe in Sarvajna. Why? They mistakenly believe in a self, even if other ascetics believe in the Buddha. After believing in the Buddha, they revert to holding onto lesser paths and entering the Buddha's path. After entering the Buddha's path, they do not accept Rupa, nor do they accept Vedana, Samjna, Samskara, or Vijnana; even after not accepting, they have not yet understood, have not yet achieved, do not see Prajna (wisdom), do not see Prajna within, do not see Prajna without, do not see Prajna elsewhere, do not see Prajna within Vedana, Samjna, Samskara, or Vijnana, do not see Prajna outside Vedana, Samjna, Samskara, or Vijnana elsewhere, and do not attain liberation elsewhere, but learn to achieve the Buddha's knowledge, liberate themselves from the Dharma, and consider the Dharma equal to Nirvana (Nirvana). A Bodhisattva should not act in this way, should not view the Dharma internally or externally, thinking it is equal to Prajna Paramita; since everything is unaccepted and unattached, who can attain the Dharma? Nothing.'

持、無所收，亦無所泥洹想。是故菩薩般若波羅蜜亦不受色，痛癢思想生死識亦不受，亦不中道般泥洹，悉具十種力、四無所畏、佛十八事，是故菩薩般若波羅蜜。菩薩已入般若波羅蜜中行，當作是：視何所是般若波羅蜜？在何所般若波羅蜜中法？了不能得，了不能知處。是故般若波羅蜜菩薩當作是念，聞是不懈不卻不恐不畏不難，知是菩薩不離般若波羅蜜，菩薩當了知如是。」

舍利弗謂須菩提：「菩薩何因曉般若波羅蜜？色離本色，痛癢思想生死識離本識，般若波羅蜜離本般若波羅蜜。」

須菩提言：「如是。」

舍利弗言：「善哉，須菩提！菩薩設使出是中，便自致薩蕓若。」

須菩提言：「如是。菩薩出是中，便自致薩蕓若，何以故？薩蕓若無所從生，無所從生如是，菩薩疾近作佛。菩薩行般若波羅蜜，于薩蕓若中無所掛礙。」

舍利弗言：「善哉！菩薩精進作是語：『設使行色為行想，設生色行為行想，設觀色行為行想，設滅色行為行想，設空色行為行想，設識行立欲得為行想，痛癢思想生死識行為行想，生識行為行想，觀識行為行想，滅識行為行想，空識行為行想。』如是菩薩為反行想，作是守行者，為不守般若波羅蜜，為不行般若波羅蜜。若想行者，菩薩護行，當莫隨

【現代漢語翻譯】現代漢語譯本：『不執著』、『沒有執取』，也沒有『涅槃想』。因此，菩薩修般若波羅蜜時，不執著於色（rupa，物質現象），也不執著于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），也不執著于中道而入涅槃，圓滿具足十種力量、四種無所畏懼、佛的十八種不共法，這就是菩薩的般若波羅蜜。菩薩已經進入般若波羅蜜中修行，應當這樣想：什麼是般若波羅蜜？般若波羅蜜的法在哪裡？最終都不可得，無法得知其處所。因此，修般若波羅蜜的菩薩應當這樣想，聽聞這些不懈怠、不退卻、不恐懼、不害怕、不為難，就知道這位菩薩沒有離開般若波羅蜜，菩薩應當這樣了知。

舍利弗（Sariputra，佛陀十大弟子之一）問須菩提（Subhuti，佛陀十大弟子之一）說：『菩薩因為什麼能夠明白般若波羅蜜？色離開其本來的色性，受、想、行、識離開其本來的識性，般若波羅蜜也離開其本來的般若波羅蜜性。』

須菩提說：『是的。』

舍利弗說：『善哉，須菩提！菩薩如果能從這裡出發，就能自己達到薩蕓若（Sarvajna，一切智）。』

須菩提說：『是的。菩薩從這裡出發，就能自己達到薩蕓若，為什麼呢？薩蕓若無所從來，無所從來就是這樣，菩薩很快就能成佛。菩薩修行般若波羅蜜，對於薩蕓若沒有任何掛礙。』

舍利弗說：『善哉！菩薩精進地說：『如果執著於色為行想，如果生起色行為行想，如果觀察色行為行想，如果滅除色行為行想，如果空掉色行為行想，如果識行確立想要成為行想，受、想、行、識行為行想，生起識行為行想，觀察識行為行想，滅除識行為行想，空掉識行為行想。』像這樣的菩薩就是顛倒行想，像這樣守護行者，就是不守護般若波羅蜜，就是不行般若波羅蜜。如果執著於行想，菩薩守護修行，應當不要隨順。』

【English Translation】 English version: 'Holding on to nothing', 'receiving nothing', and also having no 'thought of Nirvana'. Therefore, when a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), they do not cling to rupa (form, material phenomena), nor do they cling to vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). They also do not cling to entering Nirvana through the Middle Way. They fully possess the ten powers, the four fearlessnesses, and the eighteen unique qualities of a Buddha. This is the Prajna Paramita of a Bodhisattva. A Bodhisattva who has already entered the practice of Prajna Paramita should think like this: What is Prajna Paramita? Where is the dharma (law, teaching) of Prajna Paramita? Ultimately, it cannot be obtained, and its location cannot be known. Therefore, a Bodhisattva practicing Prajna Paramita should think like this: Hearing these teachings without懈怠 (xie dai, laxity), without退卻 (tui que, retreat), without 恐 (kong, fear), without 畏 (wei, dread), and without 難 (nan, difficulty), one knows that this Bodhisattva has not departed from Prajna Paramita. A Bodhisattva should understand it in this way.

Sariputra (one of the Buddha's ten great disciples) asked Subhuti (one of the Buddha's ten great disciples): 'For what reason is a Bodhisattva able to understand Prajna Paramita? Form is separate from its inherent nature of form, feeling, perception, mental formations, and consciousness are separate from their inherent nature of consciousness, and Prajna Paramita is also separate from its inherent nature of Prajna Paramita.'

Subhuti said: 'It is so.'

Sariputra said: 'Excellent, Subhuti! If a Bodhisattva emerges from this, they will attain Sarvajna (all-knowing wisdom) by themselves.'

Subhuti said: 'It is so. A Bodhisattva emerging from this will attain Sarvajna by themselves. Why? Sarvajna does not arise from anywhere; being without arising is like this. The Bodhisattva will quickly become a Buddha. A Bodhisattva practicing Prajna Paramita has no hindrance in Sarvajna.'

Sariputra said: 'Excellent! A Bodhisattva diligently speaks these words: 『If one clings to form as a thought of mental formations, if a thought of mental formations arises from form, if one observes form as a thought of mental formations, if one extinguishes form as a thought of mental formations, if one empties form as a thought of mental formations, if the establishment of consciousness seeks to become a thought of mental formations, feeling, perception, mental formations, and consciousness are thoughts of mental formations, the arising of consciousness is a thought of mental formations, the observation of consciousness is a thought of mental formations, the extinguishing of consciousness is a thought of mental formations, emptying consciousness is a thought of mental formations.』 A Bodhisattva like this is acting with inverted thoughts. A practitioner who guards these thoughts is not guarding Prajna Paramita and is not practicing Prajna Paramita. If one clings to thoughts of mental formations, the Bodhisattva should guard their practice and should not follow along.'

其中。」

舍利弗謂須菩提：「菩薩當云何行般若波羅蜜？」

須菩提言：「不行色，不生色行，不觀色行，不滅色行，不空色行；不痛癢思想生死識行，不生識行，不觀識行，不滅識行，不空識行；不行色，不色想行，不色生行，不色觀行，不識滅行，不識空行；亦無見亦無行，亦無見行，無行無見，亦復無行，亦無止行。如是為無見。何以故？一切法無所從來亦無所持，菩薩摩訶薩一切字法不受字，是故三昧無有邊、無有正，諸阿羅漢、辟支佛所不能及知。菩薩摩訶薩隨三昧者，疾得作佛。」

持佛威神，須菩提說是語，菩薩皆得阿惟越致字，前過去佛時得作佛，隨三昧亦不見三昧，亦無有三昧想，亦不作三昧，亦不念識三昧，亦不想識坐三昧，亦不言我三昧，已隨是法者無有疑。

舍利弗謂須菩提：「何所三昧隨行？菩薩已得阿惟越致字，前過去佛時得作佛，可得見三昧處不？」

須菩提言：「不可得見也。舍利弗！善男子亦不知亦不了。」

舍利弗謂須菩提：「何以故不知不了？」

須菩提言：「亦不得三昧，亦無有三昧，亦不得字。」

佛言：「善哉，須菩提！如我所說，空身慧作是為諸菩薩為隨般若波羅蜜教，菩薩作是學，為學般若波羅蜜也。」

【現代漢語翻譯】現代漢語譯本：舍利弗（Sariputra，佛陀十大弟子之一）問須菩提（Subhuti，解空第一）: 『菩薩應當如何行般若波羅蜜（Prajnaparamita，智慧到彼岸）？』須菩提回答說：『不行於色（Rupa，物質），不生起對色的執著，不觀察色的行相，不滅除色的行相，不空掉色的行相；不行於痛癢（Vedana，感受）、思想（Samjna，概念）、生死（Birth and Death，生命輪迴）、識（Vijnana，意識）的行相，不生起對識的執著，不觀察識的行相，不滅除識的行相，不空掉識的行相；不行於色，不行於對色的想像，不行於色的生起，不行於色的觀察，不行於識的滅除，不行於識的空性；也沒有見解，也沒有行持，也沒有見解和行持，沒有行持也沒有見解，也沒有行持，也沒有停止的行持。這樣就是沒有見解。為什麼呢？一切法無所從來，也無所去，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對於一切文字法不執著于文字，因此三昧（Samadhi，禪定）沒有邊際，沒有正位，不是諸阿羅漢（Arhat，已證涅槃者）、辟支佛（Pratyekabuddha，緣覺）所能及和了解的。菩薩摩訶薩隨順三昧，很快就能成佛。』憑藉佛的威神力，須菩提說了這些話，菩薩們都得到了阿惟越致（Avaivartika，不退轉）的果位，在過去佛時就已經成佛，隨順三昧也不見三昧，也沒有三昧的念想，也不執著於三昧，也不念識三昧，也不想識坐三昧，也不說『我已入三昧』，已經隨順這個法的人，沒有疑惑。舍利弗問須菩提：『是什麼樣的三昧隨行？菩薩已經得到阿惟越致的果位，在過去佛時就已經成佛，可以見到三昧的處所嗎？』須菩提回答說：『不可能見到。舍利弗！善男子既不能知，也不能了。』舍利弗問須菩提：『為什麼不能知，也不能了？』須菩提回答說：『既不能得到三昧，也沒有三昧，也不能得到文字。』佛說：『善哉，須菩提！正如我所說，以空性的智慧來行持，這就是諸菩薩隨順般若波羅蜜的教導，菩薩這樣學習，就是學習般若波羅蜜。』

【English Translation】 English version: Sariputra (Sariputra, one of the ten great disciples of the Buddha) asked Subhuti (Subhuti, foremost in understanding emptiness): 'How should a Bodhisattva practice Prajnaparamita (Perfection of Wisdom)?' Subhuti replied: 'He does not practice in form (Rupa, matter), does not generate attachment to form, does not observe the characteristics of form, does not extinguish the characteristics of form, does not empty the characteristics of form; he does not practice in the characteristics of sensation (Vedana, feeling), conception (Samjna, perception), birth and death (Birth and Death, cycle of life), or consciousness (Vijnana, consciousness), does not generate attachment to consciousness, does not observe the characteristics of consciousness, does not extinguish the characteristics of consciousness, does not empty the characteristics of consciousness; he does not practice in form, does not practice in the imagination of form, does not practice in the arising of form, does not practice in the observation of form, does not practice in the cessation of consciousness, does not practice in the emptiness of consciousness; there is also no view, no practice, no view and practice, no practice and no view, no practice, and no cessation of practice. This is what is meant by having no view. Why? All dharmas have nowhere to come from and nowhere to go. A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) does not cling to words regarding all written dharmas. Therefore, Samadhi (Samadhi, meditation) has no boundaries, no fixed position, and cannot be reached or understood by Arhats (Arhat, one who has attained Nirvana) or Pratyekabuddhas (Pratyekabuddha, solitary Buddha). A Bodhisattva-Mahasattva who follows Samadhi will quickly attain Buddhahood.' Through the power of the Buddha's divine might, Subhuti spoke these words, and the Bodhisattvas all attained the state of Avaivartika (Avaivartika, non-retrogression). They had already attained Buddhahood in the time of past Buddhas. Following Samadhi, they do not see Samadhi, nor do they have thoughts of Samadhi, nor do they cling to Samadhi, nor do they contemplate Samadhi, nor do they imagine sitting in Samadhi, nor do they say 'I am in Samadhi.' Those who have followed this Dharma have no doubts. Sariputra asked Subhuti: 'What kind of Samadhi is followed? The Bodhisattva has already attained the state of Avaivartika and attained Buddhahood in the time of past Buddhas. Can the place of Samadhi be seen?' Subhuti replied: 'It cannot be seen. Sariputra! A good man neither knows nor understands.' Sariputra asked Subhuti: 'Why does he neither know nor understand?' Subhuti replied: 'He can neither attain Samadhi, nor is there Samadhi, nor can he attain words.' The Buddha said: 'Excellent, Subhuti! As I have said, to practice with the wisdom of emptiness is for all Bodhisattvas to follow the teachings of Prajnaparamita. When a Bodhisattva studies in this way, he is studying Prajnaparamita.'

舍利弗白佛言：「天中天！菩薩學如是，為學般若波羅蜜。」

舍利弗問佛言：「如是為學何法？」

佛言：「如是菩薩為學無所學法。何以故？法無所逮得，莫癡如小兒學。」

舍利弗言：「誰能得是法？」

佛言：「無所得，是故得無所得法。莫癡如小兒學者，謂有字不能得，欲學習入法中，適為兩癡耳，亦不知亦不曉，亦不了法。何以故？學字是色，欲得是致，是故不了法，所念亦不逮。如是不曉不信故，不於法中住，反呼有身，是故癡如小兒學。」

舍利弗白佛言：「菩薩作是學為不學？」

佛言：「作是學為不學，佛不作是學為學，佛得作佛。」

須菩提言：「天中天！若有問者是幻，為學佛得作佛。或作是問，當何以教之？」

佛言：「我故自問，若隨所報之。于須菩提意云何，幻與色有異無？幻與痛癢思想生死識有異無？」

須菩提報佛言：「爾天中天！幻與色無異也，色是幻，幻是色，幻與痛癢思想生死識等無異。」

佛言：「云何須菩提所想等，不隨法從五陰字菩薩？」

須菩提言：「如是，天中天！菩薩學欲作佛，為學幻耳。何以故？幻者當持，此所有當如，持五陰幻如，色色六衰五陰如，幻痛癢思想生死識，作是語

【現代漢語翻譯】現代漢語譯本舍利弗（Sariputra，佛陀十大弟子之一）對佛說：『世尊！菩薩這樣學習，就是學習般若波羅蜜（Prajnaparamita，智慧到彼岸）。』舍利弗問佛說：『這樣是學習什麼法？』佛說：『這樣菩薩就是學習無所學之法。為什麼呢？因為法是無法執取的，不要像小孩子一樣愚癡地去學習。』舍利弗說：『誰能得到這個法？』佛說：『無所得，所以才能得到無所得之法。不要像小孩子一樣愚癡地學習，認為文字可以得到，想要通過學習進入法中，這實在是雙重愚癡。這樣的人既不理解也不明白，也不能通達法。為什麼呢？因為學習文字是表面的，表面得到的是粗淺的理解，所以不能通達法，所思所念也不能把握。像這樣不理解不相信，所以不能安住於法中，反而執著于有身，所以像小孩子一樣愚癡地學習。』舍利弗對佛說：『菩薩這樣學習是學還是不學？』佛說：『這樣學習是不學，佛不這樣學習才是學，佛因此才能成佛。』須菩提（Subhuti，佛陀十大弟子之一，解空第一）說：『世尊！如果有人問，幻（Maya，虛幻不實）是否通過學習佛法才能成佛。或者這樣問，應當如何教導他？』佛說：『我姑且自己問，然後根據所問的回答。須菩提，你認為如何，幻與色（Rupa，物質）有區別嗎？幻與受（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，了別）有區別嗎？』須菩提回答佛說：『是的，世尊！幻與色沒有區別，色就是幻，幻就是色，幻與受、想、行、識等沒有區別。』佛說：『為什麼須菩提所想的這些，不隨順於從五陰（Panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）文字中學習的菩薩呢？』須菩提說：『是的，世尊！菩薩學習想要成佛，就是學習幻。為什麼呢？幻應當持有，這所有應當如實，持有五陰如幻，持有六衰（Sad-ayatana，六根衰敗）五陰如幻，幻痛癢思想生死識，這樣說』

【English Translation】 English version Sariputra (Sariputra, one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! When a Bodhisattva learns in this way, it is learning Prajnaparamita (Prajnaparamita, the perfection of wisdom).' Sariputra asked the Buddha: 'What Dharma is being learned in this way?' The Buddha said: 'In this way, a Bodhisattva is learning the Dharma of non-learning. Why? Because Dharma cannot be grasped, do not be foolish like a child in learning.' Sariputra said: 'Who can attain this Dharma?' The Buddha said: 'Non-attainment, therefore one attains the Dharma of non-attainment. Do not be foolish like a child in learning, thinking that one can attain through words. Wanting to enter the Dharma through learning is doubly foolish. Such a person neither understands nor comprehends, nor penetrates the Dharma. Why? Because learning words is superficial, and what is superficially attained is shallow understanding. Therefore, one cannot penetrate the Dharma, and one's thoughts and intentions cannot be grasped. Like this, not understanding and not believing, one cannot abide in the Dharma, but instead clings to the notion of a self. Therefore, one is foolish like a child in learning.' Sariputra said to the Buddha: 'Is a Bodhisattva learning or not learning when learning in this way?' The Buddha said: 'Learning in this way is not learning. The Buddha not learning in this way is learning. The Buddha thus attains Buddhahood.' Subhuti (Subhuti, one of the Buddha's ten great disciples, foremost in understanding emptiness) said: 'World Honored One! If someone asks whether illusion (Maya, unreality) can attain Buddhahood through learning the Buddha's teachings, or asks in this way, how should one teach them?' The Buddha said: 'Let me ask myself, and then answer according to the question. Subhuti, what do you think? Is there a difference between illusion and form (Rupa, matter)? Is there a difference between illusion and feeling (Vedana, sensation), perception (Samjna, perception), volition (Samskara, mental formations), and consciousness (Vijnana, consciousness)?' Subhuti replied to the Buddha: 'Yes, World Honored One! There is no difference between illusion and form. Form is illusion, and illusion is form. There is no difference between illusion and feeling, perception, volition, and consciousness.' The Buddha said: 'Why does Subhuti think that these are not in accordance with the Bodhisattva who learns from the words of the five skandhas (Panca-skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, volition, and consciousness)?' Subhuti said: 'Yes, World Honored One! A Bodhisattva who learns, wanting to attain Buddhahood, is learning illusion. Why? Illusion should be held, all this should be as it is, holding the five skandhas as illusion, holding the six entrances (Sad-ayatana, the six sense faculties) and the five skandhas as illusion, illusion, feeling, perception, volition, and consciousness, saying thus'

字六衰五陰。」

須菩提白佛言：「若有新學菩薩，聞是語得無恐怖？」

佛言：「設使新學菩薩，與惡師相得相隨，或恐或怖；與善師相得相隨，不恐不怖。」

須菩提言：「何所菩薩惡師者，當何以知之？」佛言：「其人不尊重摩訶般若波羅蜜者，教人棄捨去遠離菩薩心，反教學諸雜經，隨雜經心喜樂，復教學余經，若阿羅漢、辟支佛道法，教學是事，勸乃令諷誦，為說魔事魔因行壞敗菩薩，為種種說生死勤苦，言：『菩薩道不可得。』是故菩薩惡師。」

須菩提白佛言：「何所菩薩善師，何行從知之？」佛言：「其人尊重摩訶般若波羅蜜，稍稍教人令學成教，語魔事令覺知、令護魔，是故菩薩善師也。」

須菩提白佛言：「天中天！何因為菩薩？何故正字呼菩薩？」

佛言：「諸經法悉學悉曉，了知諸經法，爾故字為菩薩。」

須菩提言：「悉曉了知諸經法，爾故字菩薩。何以故復呼摩訶薩？」

佛言：「摩訶薩者，天上天下最尊，爾故字摩訶薩。」

舍利弗白佛言：「我亦樂聞何以故為摩訶薩？」

佛語舍利弗：「若樂聞者，佛當爲若說之。摩訶薩者，悉自了見悉了知，十方天下人、十方所有悉曉了知——知人壽命，知有惡無惡、樂不樂、有

【現代漢語翻譯】現代漢語譯本：字六衰五陰（字六衰：指眼、耳、鼻、舌、身、意六根的衰敗；五陰：指色、受、想、行、識五蘊）。

須菩提問佛說：『如果有新學的菩薩，聽到這些話會不會感到恐懼？』

佛說：『如果新學的菩薩，與惡師相遇並跟隨，或許會感到恐懼；與善師相遇並跟隨，就不會感到恐懼。』

須菩提問：『什麼樣的菩薩是惡師，應當如何辨別？』佛說：『那人不尊重摩訶般若波羅蜜（Mahā-prajñāpāramitā，偉大的智慧到彼岸），教人拋棄、舍離菩薩心，反而教導各種雜經，隨順雜經的心意而喜好，又教導其他的經典，比如阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、辟支佛（Pratyekabuddha，獨覺佛）的道法，教導這些事情，勸人去諷誦，為他們講述魔事魔因，行為敗壞菩薩，為他們種種講述生死的勤苦，說：『菩薩道是無法證得的。』因此，這樣的就是菩薩的惡師。』

須菩提問佛說：『什麼樣的菩薩是善師，應當從什麼行為來辨別？』佛說：『那人尊重摩訶般若波羅蜜，慢慢地教導人們學習併成就教法，告訴人們魔事，使他們覺知、保護自己免受魔的侵害，因此，這樣的就是菩薩的善師。』

須菩提問佛說：『世尊！因為什麼緣故稱為菩薩（Bodhisattva，覺有情）？為什麼正式稱呼為菩薩？』

佛說：『各種經典法都學習通曉，瞭解知道各種經典法，因此稱為菩薩。』

須菩提問：『因為通曉瞭解各種經典法，因此稱為菩薩。那麼，為什麼又稱呼為摩訶薩（Mahāsattva，大士）呢？』

佛說：『摩訶薩，在天上天下最為尊貴，因此稱為摩訶薩。』

舍利弗（Śāriputra，智慧第一的佛陀弟子）問佛說：『我也很想聽聽為什麼稱為摩訶薩？』

佛告訴舍利弗：『如果想聽，我就為你解說。摩訶薩，完全自己了見，完全了知，十方天下的人、十方所有的一切都曉了知——知道人的壽命，知道有惡沒有惡、快樂不快樂、有'

【English Translation】 English version: 'The words 'six decays and five skandhas' (字六衰五陰).' (Six decays refer to the decay of the six sense organs: eyes, ears, nose, tongue, body, and mind; five skandhas refer to the five aggregates: form, feeling, perception, mental formations, and consciousness.)

Subhuti (須菩提) said to the Buddha: 'If there are newly learning Bodhisattvas (菩薩, beings striving for enlightenment), would they be afraid upon hearing these words?'

The Buddha said: 'If newly learning Bodhisattvas encounter and follow evil teachers, they might be afraid; if they encounter and follow good teachers, they will not be afraid.'

Subhuti asked: 'What kind of Bodhisattvas are evil teachers, and how should they be recognized?' The Buddha said: 'Those who do not respect the Mahā-prajñāpāramitā (摩訶般若波羅蜜, the Great Perfection of Wisdom), teach people to abandon and forsake the Bodhi-mind (菩薩心, the mind of enlightenment), instead teaching various miscellaneous sutras, delighting in the minds of miscellaneous sutras, and further teaching other sutras, such as the Dharma of Arhats (阿羅漢, liberated beings who have extinguished all afflictions) and Pratyekabuddhas (辟支佛, solitary Buddhas), teaching these things, urging them to recite, speaking to them about demonic affairs and demonic causes, acting to corrupt and ruin Bodhisattvas, speaking to them in various ways about the diligence and suffering of birth and death, saying: 'The Bodhisattva path is unattainable.' Therefore, such are the evil teachers of Bodhisattvas.'

Subhuti asked the Buddha: 'What kind of Bodhisattvas are good teachers, and from what actions should they be recognized?' The Buddha said: 'Those who respect the Mahā-prajñāpāramitā, gradually teach people to learn and accomplish the teachings, tell people about demonic affairs, enabling them to be aware and protect themselves from demons; therefore, such are the good teachers of Bodhisattvas.'

Subhuti asked the Buddha: 'World Honored One! For what reason are they called Bodhisattvas (菩薩, beings striving for enlightenment)? Why are they formally called Bodhisattvas?'

The Buddha said: 'They learn and understand all the sutras and Dharma, and comprehend all the sutras and Dharma; therefore, they are called Bodhisattvas.'

Subhuti asked: 'Because they understand and comprehend all the sutras and Dharma, therefore they are called Bodhisattvas. Then, why are they also called Mahāsattvas (摩訶薩, great beings)?'

The Buddha said: 'Mahāsattvas are the most honored in heaven and on earth; therefore, they are called Mahāsattvas.'

Sariputra (舍利弗, the Buddha's disciple known for his wisdom) asked the Buddha: 'I would also like to hear why they are called Mahāsattvas?'

The Buddha told Sariputra: 'If you wish to hear, I will explain it to you. Mahāsattvas completely see and completely know themselves, and they understand and know all the people in the ten directions and everything in the ten directions—knowing the lifespan of people, knowing whether there is evil or no evil, happiness or unhappiness, whether there is'

志無志，悉曉了知——見為說法，如是無所著，爾故字為摩訶薩。」

須菩提白佛言：「請問摩訶薩者，何所字摩訶薩？設是菩薩心無有與等者，無有能逮心者，諸阿羅漢、辟支佛所不能及心。佛心如是，心無所著，心無所出、無所入。設佛心無所出、無所入，為無所著心，爾故復為摩訶薩正上無有與等者。」

舍利弗問須菩提：「何因菩薩心無所著？」

須菩提言：「心無所生，爾故無所著。」

邠祁文陀弗白佛言：「何因呼菩薩為摩訶僧那僧涅，摩訶衍三拔致？佛說號如是，爾故為摩訶僧那僧涅，摩訶衍三拔致？」

須菩提復白佛言：「何因菩薩摩訶薩為摩訶僧那僧涅？何從知菩薩摩訶薩為摩訶僧那僧涅？」

佛言：「菩薩摩訶薩心念如是：『我當度不可計阿僧祇人悉令般泥洹，如是悉般泥洹，是法無不般泥洹一人也。』何以故？本無故。譬如幻師于曠大處化作二大城，作化人滿其中，悉斷化人頭。于須菩提意云何，寧有所中傷死者無？」

須菩提言：「無。菩薩摩訶薩度不可計阿僧祇人，悉令般泥洹，無不般泥洹一人也。菩薩聞是，不恐不畏不悉不捨去就余道，知是則為摩訶僧那僧涅。」

須菩提白佛言：「如我從佛聞，念其中事如是，不為摩訶僧那僧涅。

【現代漢語翻譯】現代漢語譯本『心無所繫，完全明瞭知曉——見解是爲了說法，像這樣沒有任何執著，所以你被稱為摩訶薩（Mahasattva，大菩薩）。』

須菩提（Subhuti）對佛說：『請問摩訶薩是什麼意思？如果菩薩的心沒有可以與之相比的，沒有能夠達到這種心的，阿羅漢（Arhat）、辟支佛（Pratyekabuddha）所不能及。佛的心就是這樣，心無所執著，心無所出，無所入。如果佛的心無所出、無所入，因為是無所執著的心，所以又被稱為摩訶薩，真正至上，沒有可以與之相比的。』

舍利弗（Sariputra）問須菩提：『什麼原因導致菩薩的心無所執著？』

須菩提說：『心無所生，因此無所執著。』

邠祁文陀弗（Binkī Wéntuó Fú）對佛說：『什麼原因稱呼菩薩為摩訶僧那僧涅（Mahāsannāsaṃjñe，偉大的誓願），摩訶衍三拔致（Mahāyānasaṃprasthita，大乘的出發）？佛這樣說，所以稱為摩訶僧那僧涅，摩訶衍三拔致？』

須菩提又對佛說：『什麼原因菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）被稱為摩訶僧那僧涅？從何得知菩薩摩訶薩被稱為摩訶僧那僧涅？』

佛說：『菩薩摩訶薩心中這樣想：『我應當度脫不可計數的阿僧祇（Asamkhya，無數）人，全部讓他們進入般泥洹（Parinirvana，完全的涅槃），像這樣全部進入般泥洹，實際上沒有一個人進入般泥洹。』為什麼呢？因為其本性是空無的。譬如幻術師在廣闊的地方變出兩座大城，用化人充滿其中，全部砍斷化人的頭。在須菩提看來怎麼樣，難道有什麼被中傷而死的人嗎？』

須菩提說：『沒有。菩薩摩訶薩度脫不可計數的阿僧祇人，全部讓他們進入般泥洹，實際上沒有一個人進入般泥洹。菩薩聽到這些，不恐懼不害怕不驚慌不捨棄而改走其他道路，知道這些就是摩訶僧那僧涅。』

須菩提對佛說：『正如我從佛那裡聽到的，念及其中的事情是這樣的，不是摩訶僧那僧涅。

【English Translation】 English version 『The mind is without attachment, fully understanding and knowing—the view is for the sake of teaching, like this without any attachment, therefore you are called Mahasattva (great being).』

Subhuti said to the Buddha: 『May I ask, what does Mahasattva mean? If the mind of a Bodhisattva has nothing comparable to it, nothing can attain such a mind, which Arhats and Pratyekabuddhas cannot reach. The Buddha's mind is like this, without any attachment, without coming out or going in. If the Buddha's mind neither comes out nor goes in, because it is a mind without attachment, therefore it is again called Mahasattva, truly supreme, with nothing comparable to it.』

Sariputra asked Subhuti: 『What is the reason that the Bodhisattva's mind is without attachment?』

Subhuti said: 『The mind is without arising, therefore it is without attachment.』

Binkī Wéntuó Fú said to the Buddha: 『What is the reason for calling a Bodhisattva Mahāsannāsaṃjñe (great vow), Mahāyānasaṃprasthita (departure of the Great Vehicle)? The Buddha said it like this, therefore it is called Mahāsannāsaṃjñe, Mahāyānasaṃprasthita?』

Subhuti again said to the Buddha: 『What is the reason that a Bodhisattva-Mahasattva is called Mahāsannāsaṃjñe? How is it known that a Bodhisattva-Mahasattva is called Mahāsannāsaṃjñe?』

The Buddha said: 『The Bodhisattva-Mahasattva thinks like this: 『I shall liberate countless Asamkhya beings, and cause them all to enter Parinirvana; like this, all enter Parinirvana, but in reality, not a single one enters Parinirvana.』 Why? Because its nature is empty. For example, a magician conjures two great cities in a vast place, fills them with conjured people, and cuts off all the heads of the conjured people. What do you think, Subhuti, is there anyone who is injured and dies?』

Subhuti said: 『No. The Bodhisattva-Mahasattva liberates countless Asamkhya beings, and causes them all to enter Parinirvana, but in reality, not a single one enters Parinirvana. When the Bodhisattva hears this, he is not afraid, does not panic, does not abandon and go to another path, knowing this is Mahāsannāsaṃjñe.』

Subhuti said to the Buddha: 『As I have heard from the Buddha, thinking about the matter in this way, it is not Mahāsannāsaṃjñe.』

何以故？作是為者，無有作薩蕓若，無所供養，人無作者，為何等所人作摩訶僧那僧涅？色無著無縛無脫，痛癢思想生死識無著無縛無脫。」

邠祁文陀弗謂須菩提：「色無著無縛無脫，痛癢思想生死識無著無縛無脫。何謂？」

須菩提言：「色無著無縛無脫，痛癢思想生死識無著無縛無脫。」

邠祁文陀弗言：「何謂色無著無縛無脫？何謂痛癢思想生死識無著無縛無脫？」

須菩提語邠祁文陀弗：「色如幻，無著無縛無脫，痛癢思想生死識如幻，無著無縛無脫，無有邊，無著無縛無脫。譬如空，無著無縛無脫，無所生，無著無縛無脫，是故菩薩摩訶薩摩訶僧那僧涅。」

須菩提白佛言：「何因為摩訶衍三拔致？何所是摩訶衍？從何所當住衍中？何從出衍中？誰為成衍者？」

佛語須菩提：「摩訶衍，摩訶衍者，無有正也，不可得邊幅。」

須菩提問佛言：「我欲知衍從何所出生？從三處出，自致薩蕓若中住，亦無有從中出生者，亦無有甫當來出者。何以故？天中天！」

佛言：「正使生已，甫當來出者，假令有兩法者不可得法，設不從得者，復從何法出？」

須菩提白佛言：「摩訶衍，于天上天下人中，正過上無有與等者，衍與空等，如空覆不可復計阿僧

【現代漢語翻譯】現代漢語譯本：『這是什麼緣故呢？因為做這些事的人，並沒有想要成就薩蕓若（Sarvajna，一切智），也沒有想要供養什麼，人沒有作者（指沒有造作者），那麼人們是爲了什麼而修習摩訶僧那僧涅（Mahasamghasamgati，大聚集）呢？色（Rupa，物質）沒有執著、沒有束縛、沒有解脫，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也沒有執著、沒有束縛、沒有解脫。』

邠祁文陀弗（Binqi Wentuo Fu）問須菩提（Subhuti）：『色沒有執著、沒有束縛、沒有解脫，受、想、行、識沒有執著、沒有束縛、沒有解脫。這是什麼意思呢？』

須菩提回答說：『色沒有執著、沒有束縛、沒有解脫，受、想、行、識沒有執著、沒有束縛、沒有解脫。』

邠祁文陀弗問：『為什麼說色沒有執著、沒有束縛、沒有解脫？為什麼說受、想、行、識沒有執著、沒有束縛、沒有解脫？』

須菩提對邠祁文陀弗說：『色如幻象，沒有執著、沒有束縛、沒有解脫，受、想、行、識如幻象，沒有執著、沒有束縛、沒有解脫，沒有邊際，沒有執著、沒有束縛、沒有解脫。譬如虛空，沒有執著、沒有束縛、沒有解脫，無所生起，沒有執著、沒有束縛、沒有解脫，所以菩薩摩訶薩修習摩訶僧那僧涅。』

須菩提對佛說：『因為什麼緣故而有摩訶衍三拔致（Mahayana-samutpatti，大乘生起）？什麼是摩訶衍（Mahayana，大乘）？從哪裡應當安住于大乘之中？從哪裡出離大乘？誰是成就大乘的人？』

佛告訴須菩提：『大乘，所謂大乘，沒有確定的體性，無法確定它的邊際。』

須菩提問佛：『我想知道大乘從哪裡出生？從三個地方出生，自己到達薩蕓若（一切智）中安住，也沒有從其中出生的人，也沒有將來要從中出生的人。這是什麼緣故呢？天中天！』

佛說：『即使已經出生，或者將來要出生，假設有兩法（二法）是不可得的，如果不是從已得之法中出生，又從什麼法中出生呢？』

須菩提對佛說：『大乘，在天上、天下、人間，真正是無比殊勝的，沒有可以與之相比的。大乘與虛空相等，如同虛空覆蓋一切，無法計算阿僧祇（Asamkhya，無數）。』

【English Translation】 English version: 『What is the reason for this? Because those who do these things do not intend to achieve Sarvajna (all-knowing), nor do they intend to make offerings. There is no author (no creator), so for what purpose do people practice Mahasamghasamgati (great assembly)? Rupa (form, matter) has no attachment, no bondage, no liberation; Vedana (feeling, sensation), Samjna (perception, conception), Samskara (volition, mental formations), and Vijnana (consciousness) have no attachment, no bondage, no liberation.』

Binqi Wentuo Fu asked Subhuti: 『Rupa has no attachment, no bondage, no liberation; Vedana, Samjna, Samskara, and Vijnana have no attachment, no bondage, no liberation. What does this mean?』

Subhuti replied: 『Rupa has no attachment, no bondage, no liberation; Vedana, Samjna, Samskara, and Vijnana have no attachment, no bondage, no liberation.』

Binqi Wentuo Fu asked: 『Why is it said that Rupa has no attachment, no bondage, no liberation? Why is it said that Vedana, Samjna, Samskara, and Vijnana have no attachment, no bondage, no liberation?』

Subhuti said to Binqi Wentuo Fu: 『Rupa is like an illusion, without attachment, without bondage, without liberation; Vedana, Samjna, Samskara, and Vijnana are like an illusion, without attachment, without bondage, without liberation, without limit, without attachment, without bondage, without liberation. Like space, without attachment, without bondage, without liberation, without arising, without attachment, without bondage, without liberation. Therefore, Bodhisattva Mahasattvas practice Mahasamghasamgati.』

Subhuti said to the Buddha: 『For what reason is there Mahayana-samutpatti (the arising of the Great Vehicle)? What is Mahayana (the Great Vehicle)? Where should one abide in the Great Vehicle? From where does one depart from the Great Vehicle? Who are those who accomplish the Great Vehicle?』

The Buddha said to Subhuti: 『Mahayana, so-called Mahayana, has no fixed nature, and its boundaries cannot be determined.』

Subhuti asked the Buddha: 『I want to know from where the Great Vehicle arises? It arises from three places, and itself dwells in Sarvajna (all-knowing). There is no one who arises from it, nor will there be anyone who will arise from it in the future. What is the reason for this, O God of Gods!』

The Buddha said: 『Even if something has already arisen or will arise in the future, if there are two dharmas (two laws) that are unattainable, and if it does not arise from an already attained dharma, then from what dharma does it arise?』

Subhuti said to the Buddha: 『Mahayana, in heaven, on earth, and among humans, is truly unsurpassed, and there is nothing comparable to it. The Great Vehicle is equal to space, and like space, it covers everything, and the Asamkhya (innumerable) cannot be counted.』

祇人，摩訶衍覆不可復計阿僧祇人，爾故呼摩訶衍，摩訶衍者。亦不見來時，亦不見去時，亦不見住處，亦不中邊見，亦不於是聞見，亦無所見，亦不於三處見，字如是。天中天！爾故為摩訶衍。」

佛言：「善哉，須菩提！爾故為摩訶衍。」

邠祁文陀弗白佛言：「尊者須菩提，佛使說般若波羅蜜，乃至說摩訶衍事為？」

須菩提白佛言：「須菩提說般若波羅蜜得無過？天中天！」

佛言：「若說般若波羅蜜不過也，適得其中。」

須菩提言：「菩薩亦不念彼間，亦不於是間念，亦不無中央念，色亦無有邊，菩薩亦無有邊，色與菩薩，不可逮、不可得，一切菩薩，不可得不可逮，何所是菩薩般若波羅蜜？當何從說？菩薩都不可得見，亦不可知處，當從何所說般若波羅蜜？菩薩轉復相呼菩薩？云何天中天想如字耳，何如為意？意無處處，意無形形，意本是形法。何等為色？色不可得見，亦無有身，是中何所有色者。痛癢思想生死識，識不可得見，菩薩亦不可得見，菩薩識了不知處處，亦不可見，一切菩薩了無有處，了不可見，何所為菩薩般若波羅蜜？如是說菩薩，都不可得見，亦不可知處處，了無所有，當從何所法中說般若波羅蜜？爾故字為菩薩。

「如是如是，字想亦無，字

【現代漢語翻譯】現代漢語譯本：『祇人（Ghi people，人名），摩訶衍（Mahayana，大乘）覆不可復計阿僧祇人（asamkhya，無數），因此稱為摩訶衍（Mahayana，大乘）。摩訶衍（Mahayana，大乘）者，不見其來處，不見其去處，不見其住處，亦不于中邊見，亦不於此處聞見，亦無所見，亦不於三處見，只是如此稱呼。天中天（Devatideva，佛的尊稱）！因此稱為摩訶衍（Mahayana，大乘）。』佛說：『善哉，須菩提（Subhuti，佛陀的弟子）！因此稱為摩訶衍（Mahayana，大乘）。』邠祁文陀弗（Binqiwentuofu，人名）問佛說：『尊者須菩提（Subhuti，佛陀的弟子），佛陀是讓他宣說般若波羅蜜（Prajnaparamita，智慧到彼岸），乃至宣說摩訶衍（Mahayana，大乘）之事嗎？』須菩提（Subhuti，佛陀的弟子）對佛說：『須菩提（Subhuti，佛陀的弟子）宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）沒有過失吧？天中天（Devatideva，佛的尊稱）！』佛說：『如果宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）沒有過失，恰恰說中了其中真諦。』須菩提（Subhuti，佛陀的弟子）說：『菩薩（Bodhisattva，覺悟的有情）也不執念于彼處，也不執念於此處，也不執念于無中央處，色（rupa，物質）也沒有邊際，菩薩（Bodhisattva，覺悟的有情）也沒有邊際，色（rupa，物質）與菩薩（Bodhisattva，覺悟的有情），不可捉摸、不可獲得，一切菩薩（Bodhisattva，覺悟的有情），不可得不可捉摸，什麼是菩薩（Bodhisattva，覺悟的有情）的般若波羅蜜（Prajnaparamita，智慧到彼岸）？應當從何處說起？菩薩（Bodhisattva，覺悟的有情）都不可得見，也不知道其所在之處，應當從何處宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）？菩薩（Bodhisattva，覺悟的有情）轉而互相稱呼菩薩（Bodhisattva，覺悟的有情）？天中天（Devatideva，佛的尊稱）您認為這只是文字上的稱呼嗎，其意義是什麼？意義無處不在，意義沒有固定的形狀，意義的本質是形法。什麼是色（rupa，物質）？色（rupa，物質）不可得見，也沒有固定的形體，其中哪裡有什麼色（rupa，物質）？痛癢思想生死識（vedana, samjna, samskara, vijnana，感受、概念、意志、意識），識（vijnana，意識）不可得見，菩薩（Bodhisattva，覺悟的有情）也不可得見，菩薩（Bodhisattva，覺悟的有情）的識（vijnana，意識）了知不到任何地方，也不可見，一切菩薩（Bodhisattva，覺悟的有情）了無所在，了不可見，什麼是菩薩（Bodhisattva，覺悟的有情）的般若波羅蜜（Prajnaparamita，智慧到彼岸）？如此說來，菩薩（Bodhisattva，覺悟的有情）都不可得見，也不知道其所在之處，了無所有，應當從何種法中宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）？因此稱之為菩薩（Bodhisattva，覺悟的有情）。』『如是如是，文字的想像也是虛無的，文字』

【English Translation】 English version: 'Ghi people, Mahayana (Mahayana, the Great Vehicle) covers countless asamkhyas (asamkhya, countless people), therefore it is called Mahayana (Mahayana, the Great Vehicle). The Mahayana (Mahayana, the Great Vehicle) does not see its coming, does not see its going, does not see its dwelling place, does not see the middle or the edge, does not hear or see it here, does not see anything, and does not see it in three places, it is just called that. Devatideva (Devatideva, an honorific title for the Buddha)! Therefore it is called Mahayana (Mahayana, the Great Vehicle).' The Buddha said: 'Excellent, Subhuti (Subhuti, a disciple of the Buddha)! Therefore it is called Mahayana (Mahayana, the Great Vehicle).' Binqiwentuofu (Binqiwentuofu, a person's name) asked the Buddha: 'Venerable Subhuti (Subhuti, a disciple of the Buddha), did the Buddha instruct him to speak about Prajnaparamita (Prajnaparamita, the perfection of wisdom), and even about the matters of Mahayana (Mahayana, the Great Vehicle)?' Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: 'Is there no fault in Subhuti (Subhuti, a disciple of the Buddha) speaking about Prajnaparamita (Prajnaparamita, the perfection of wisdom)? Devatideva (Devatideva, an honorific title for the Buddha)!' The Buddha said: 'If there is no fault in speaking about Prajnaparamita (Prajnaparamita, the perfection of wisdom), then it hits the mark.' Subhuti (Subhuti, a disciple of the Buddha) said: 'A Bodhisattva (Bodhisattva, an enlightened being) does not dwell on that place, nor does he dwell on this place, nor does he dwell on the place without a center, rupa (rupa, form) has no boundaries, a Bodhisattva (Bodhisattva, an enlightened being) has no boundaries, rupa (rupa, form) and a Bodhisattva (Bodhisattva, an enlightened being) are unattainable and unobtainable, all Bodhisattvas (Bodhisattva, an enlightened being) are unattainable and unobtainable, what is the Prajnaparamita (Prajnaparamita, the perfection of wisdom) of a Bodhisattva (Bodhisattva, an enlightened being)? From where should it be spoken? A Bodhisattva (Bodhisattva, an enlightened being) is not to be seen, nor is his location known, from where should Prajnaparamita (Prajnaparamita, the perfection of wisdom) be spoken? Bodhisattvas (Bodhisattva, an enlightened being) in turn call each other Bodhisattvas (Bodhisattva, an enlightened being)? Devatideva (Devatideva, an honorific title for the Buddha), do you think this is just a literal term, what is its meaning? Meaning is everywhere, meaning has no fixed shape, the essence of meaning is form. What is rupa (rupa, form)? Rupa (rupa, form) is not to be seen, nor does it have a fixed body, where is there any rupa (rupa, form) in it? vedana, samjna, samskara, vijnana (vedana, samjna, samskara, vijnana, sensation, perception, volition, consciousness), vijnana (vijnana, consciousness) is not to be seen, a Bodhisattva (Bodhisattva, an enlightened being) is also not to be seen, the vijnana (vijnana, consciousness) of a Bodhisattva (Bodhisattva, an enlightened being) does not know any place, nor is it to be seen, all Bodhisattvas (Bodhisattva, an enlightened being) have no place, and are not to be seen, what is the Prajnaparamita (Prajnaparamita, the perfection of wisdom) of a Bodhisattva (Bodhisattva, an enlightened being)? Thus, a Bodhisattva (Bodhisattva, an enlightened being) is not to be seen, nor is his location known, there is nothing, from what Dharma should Prajnaparamita (Prajnaparamita, the perfection of wisdom) be spoken? Therefore it is called a Bodhisattva (Bodhisattva, an enlightened being).' 'Thus, thus, the imagination of words is also empty, words'

亦無想，何所為意？意誰字？意至本，本意生，意是無形。何因是識？不可得持，至本亦無所持，何因有識？如是法形，形亦無有本，設無有本，法亦無誰作，亦無有本，本無有本，當何從說？般若波羅蜜，亦無有異處，亦無有本，菩薩法亦無所得，有行菩薩聞是，不恐不畏不難，則為行般若波羅蜜，行般若波羅蜜法。當熟思惟如是，是時為不入色。何以故？色無所生為非色，設爾非色為無色，亦無有生，從其中無所得，字為色。法中本無，無是，菩薩行般若波羅蜜，視法思惟深入法，是時亦不入痛癢思想生死識。何以故？識無所生，為非識故，亦不出識中，亦不入識中，法中計了無所有。」

舍利弗謂須菩提：「我聽須菩提所說法中事，如是菩薩無所出生。設菩薩無所出生者，菩薩如，用何等故，謙苦行菩薩道？設用十方天下人故，何能忍是謙苦？」

須菩提語舍利弗：「我亦不使菩薩忍是謙苦也。行菩薩之道者，菩薩自念：『我不錄是謙苦行。』何以故？菩薩心不當作是念言：『我忍謙苦心未曾有念。』是不當作是念，為用不可計阿僧祇人故，欲令安隱，念之如父，念之如母，念之如子，念之如身無異，常當慈念之。菩薩當作是持心，一切菩薩不見，亦不知處，如是內法外法，當作是念，當作是行。

【現代漢語翻譯】現代漢語譯本：『亦無想，何所為意？』（既然）沒有想，那什麼是意呢？意是誰的字（名稱）？意至本源，本源生意，意是無形的。什麼因緣是識？不可執持，至本源也無所執持，什麼因緣有識？如是法形，形也沒有本源，假設沒有本源，法也沒有誰創造，也沒有本源，本源沒有本源，應當從何說起？般若波羅蜜（智慧到彼岸），也沒有不同的地方，也沒有本源，菩薩法也沒有所得。有修行的菩薩聽到這些，不恐慌不畏懼不退縮，就是修行般若波羅蜜，修行般若波羅蜜法。應當熟練地思惟這些，這時就不會執著於色（物質現象）。為什麼呢？色無所生，所以不是色，假設不是色就是無色，也沒有生，從其中沒有所得，稱之為色。法中本來就沒有，沒有就是這樣。菩薩修行般若波羅蜜，觀察法，深入思惟法，這時也不會執著于痛癢（感受）、思想、生死、識（認知）。為什麼呢？識無所生，所以不是識，也不出于識中，也不入于識中，法中計算起來一無所有。

舍利弗（佛陀十大弟子之一）對須菩提（佛陀十大弟子之一）說：『我聽須菩提所說的法中之事，這樣的菩薩無所出生。假設菩薩無所出生，菩薩如（真如），用什麼緣故，忍受謙卑困苦而修行菩薩道？假設爲了十方天下的人，怎麼能忍受這些謙卑困苦？』

須菩提對舍利弗說：『我也不讓菩薩忍受這些謙卑困苦。修行菩薩道的人，菩薩自己想：『我不記錄這些謙卑困苦的修行。』為什麼呢？菩薩心中不應當這樣想：『我忍受謙卑困苦，心中從未有過這樣的念頭。』不應當這樣想，爲了不可計數阿僧祇（極大的數字單位）的人，想要讓他們安穩，像念父親一樣念他們，像念母親一樣念他們，像念兒子一樣念他們，像念自己的身體一樣沒有差別，常常應當慈悲地念著他們。菩薩應當這樣持心，一切菩薩不見，也不知道處所，像這樣內在的法和外在的法，應當這樣想，應當這樣修行。

【English Translation】 English version: 'Also without thought, what is meant by '意' (ì, intention/mind)?' Whose name is '意' (ì)? '意' (ì) reaches the origin, the origin gives rise to '意' (ì), '意' (ì) is formless. What is the cause of '識' (shí, consciousness)? It cannot be held, even at the origin there is nothing to hold. What is the cause of having '識' (shí)? Such is the form of the Dharma, the form also has no origin. Supposing there is no origin, the Dharma is not created by anyone, also there is no origin, the origin has no origin, from where should it be spoken? Prajna Paramita (wisdom to the other shore) also has no different place, also has no origin, the Bodhisattva Dharma also has nothing to be attained. A Bodhisattva who practices, upon hearing this, is not afraid, not fearful, not hesitant, then he is practicing Prajna Paramita, practicing the Dharma of Prajna Paramita. One should contemplate on this thoroughly, at this time one does not enter into '色' (sè, form). Why? '色' (sè) has no origin, therefore it is not '色' (sè). Supposing it is not '色' (sè), then it is '無色' (wúsè, formlessness), also there is no birth, from within it there is nothing to be attained, it is called '色' (sè). Originally there is nothing in the Dharma, nothing is like this. A Bodhisattva practicing Prajna Paramita, observes the Dharma, deeply contemplates the Dharma, at this time he also does not enter into '痛癢' (tòngyǎng, feeling), '思想' (sīxiǎng, thought), '生死' (shēngsǐ, birth and death), '識' (shí, consciousness). Why? '識' (shí) has no origin, therefore it is not '識' (shí), also it does not come out of '識' (shí), also it does not enter into '識' (shí), calculating in the Dharma, there is absolutely nothing.

Shariputra (one of the ten great disciples of the Buddha) said to Subhuti (one of the ten great disciples of the Buddha): 'I hear from the Dharma spoken by Subhuti, such a Bodhisattva has no birth. Supposing a Bodhisattva has no birth, the Bodhisattva is like '如' (rú, suchness), for what reason does he endure humility and hardship to practice the Bodhisattva path? Supposing it is for the sake of the people of the ten directions, how can he endure these humility and hardship?'

Subhuti said to Shariputra: 'I also do not make the Bodhisattva endure these humility and hardship. One who practices the Bodhisattva path, the Bodhisattva thinks to himself: 'I do not record these practices of humility and hardship.' Why? The Bodhisattva's mind should not think like this: 'I endure humility and hardship, my mind has never had such a thought.' One should not think like this, for the sake of countless Asankhya (an extremely large number) people, wanting to make them peaceful and secure, think of them as one thinks of a father, think of them as one thinks of a mother, think of them as one thinks of a son, think of them as one's own body without difference, one should always think of them with compassion. The Bodhisattva should hold his mind like this, all Bodhisattvas are not seen, also the place is not known, like this inner Dharma and outer Dharma, one should think like this, one should practice like this.'

菩薩作是行不為忍謙苦。舍利弗！設使如是所語，菩薩不見出生，菩薩為無所出生。」

舍利弗謂須菩提：「設使菩薩無所出生，薩蕓若亦無所出生。」

須菩提言：「如是，薩蕓若無所出生。」

舍利弗謂須菩提：「設使菩薩如是所語，菩薩不見出生，菩薩為無所出生。」

舍利弗謂須菩提：「設使菩薩無所出生，薩蕓若亦無所出生。」

須菩提言：「如是，薩蕓若無所出生。」

舍利弗謂須菩提：「設使薩蕓若無所出生，悉逮得禪亦無所生。」

須菩提言：「如是，悉逮得禪亦無所生。」

舍利弗謂須菩提：「是中菩薩無所生，菩薩為無所生，薩蕓若亦無所生；薩蕓若法為無所生，悉逮得禪具足亦無所生；悉逮得禪法亦無所生，是為無所逮得菩薩，為無所逮得薩蕓若。」

須菩提言：「無所生法逮得無所生，亦無所生法逮得，亦無無無所生逮得。」

舍利弗謂須菩提：「設使無無無所生逮得無所生法，是故無所生逮法。」

須菩提言：「設使無所生法生，復無無所生，是故無所生逮得。」

舍利弗謂須菩提：「設使須菩提無所生，無無所生，是故無所生。須菩提無所生。」

須菩提語舍利弗：「無所生無所生樂聞。舍利弗！無

【現代漢語翻譯】現代漢語譯本：『菩薩如果這樣做，就不是爲了忍受謙卑和痛苦。』舍利弗（Sariputra）！即使菩薩這樣說，菩薩也看不到任何出生，菩薩實際上是無所出生的。

舍利弗（Sariputra）對須菩提（Subhuti）說：『如果菩薩無所出生，一切智（Sarvajna）也無所出生。』

須菩提（Subhuti）說：『是的，一切智（Sarvajna）無所出生。』

舍利弗（Sariputra）對須菩提（Subhuti）說：『即使菩薩這樣說，菩薩也看不到任何出生，菩薩實際上是無所出生的。』

舍利弗（Sariputra）對須菩提（Subhuti）說：『如果菩薩無所出生，一切智（Sarvajna）也無所出生。』

須菩提（Subhuti）說：『是的，一切智（Sarvajna）無所出生。』

舍利弗（Sariputra）對須菩提（Subhuti）說：『如果一切智（Sarvajna）無所出生，一切禪定（Samadhi）也無所生。』

須菩提（Subhuti）說：『是的，一切禪定（Samadhi）也無所生。』

舍利弗（Sariputra）對須菩提（Subhuti）說：『這裡菩薩無所生，菩薩實際上是無所生，一切智（Sarvajna）也無所生；一切智（Sarvajna）之法實際上是無所生，一切禪定（Samadhi）的圓滿也無所生；一切禪定（Samadhi）之法也無所生，這就是無所證得的菩薩，就是無所證得的一切智（Sarvajna）。』

須菩提（Subhuti）說：『無所生之法證得無所生，也沒有無所生之法可證得，也沒有無無所生可證得。』

舍利弗（Sariputra）對須菩提（Subhuti）說：『如果無無無所生證得無所生之法，因此無所生證得法。』

須菩提（Subhuti）說：『如果無所生之法生起，又沒有無所生，因此無所生證得。』

舍利弗（Sariputra）對須菩提（Subhuti）說：『如果須菩提（Subhuti）無所生，沒有無所生，因此無所生。須菩提（Subhuti）無所生。』

須菩提（Subhuti）對舍利弗（Sariputra）說：『無所生對無所生樂於聽聞。舍利弗（Sariputra）！無』

【English Translation】 English version: 『If a Bodhisattva acts in this way, it is not for enduring humility and suffering.』 Sariputra! 『Even if the Bodhisattva speaks in this way, the Bodhisattva does not see any birth; the Bodhisattva is, in fact, without birth.』

Sariputra said to Subhuti: 『If the Bodhisattva is without birth, then Sarvajna (all-knowing wisdom) is also without birth.』

Subhuti said: 『Yes, Sarvajna (all-knowing wisdom) is without birth.』

Sariputra said to Subhuti: 『Even if the Bodhisattva speaks in this way, the Bodhisattva does not see any birth; the Bodhisattva is, in fact, without birth.』

Sariputra said to Subhuti: 『If the Bodhisattva is without birth, then Sarvajna (all-knowing wisdom) is also without birth.』

Subhuti said: 『Yes, Sarvajna (all-knowing wisdom) is without birth.』

Sariputra said to Subhuti: 『If Sarvajna (all-knowing wisdom) is without birth, then all Samadhi (meditative absorption) is also without birth.』

Subhuti said: 『Yes, all Samadhi (meditative absorption) is also without birth.』

Sariputra said to Subhuti: 『Here, the Bodhisattva is without birth; the Bodhisattva is, in fact, without birth; Sarvajna (all-knowing wisdom) is also without birth; the Dharma of Sarvajna (all-knowing wisdom) is, in fact, without birth; the perfection of all Samadhi (meditative absorption) is also without birth; the Dharma of all Samadhi (meditative absorption) is also without birth. This is the Bodhisattva who attains nothing, the Sarvajna (all-knowing wisdom) who attains nothing.』

Subhuti said: 『The unborn Dharma attains the unborn; there is also no unborn Dharma to be attained, nor is there non-unborn to be attained.』

Sariputra said to Subhuti: 『If non-non-unborn attains the unborn Dharma, therefore the unborn attains the Dharma.』

Subhuti said: 『If the unborn Dharma arises, and there is no non-unborn, therefore the unborn attains.』

Sariputra said to Subhuti: 『If Subhuti is unborn, there is no non-unborn, therefore there is unborn. Subhuti is unborn.』

Subhuti said to Sariputra: 『The unborn delights in hearing about the unborn. Sariputra! Un』

所生樂，是故為樂。」

須菩提語舍利弗：「無所生聞是為聞。」

舍利弗謂須菩提：「聞是語。」

須菩提語舍利弗：「無無所語，是為語無所語，是為樂無所樂，是故語，是故樂。」

舍利弗言：「善哉，須菩提！於法中第一尊。何以故？如尊者須菩提，隨所問則報。」

須菩提謂舍利弗：「佛弟子所說法，十方亦不知，所化來時，隨所問則解。何以故？十方法亦不知所生。」

舍利弗言：「善哉，須菩提！從何所法中度菩薩？」

須菩提言：「從般若波羅蜜中生。說是法時、若讀時，菩薩信不疑，菩薩當知之，有隨是法不增，不隨是法不減。」

舍利弗謂須菩提：「隨是法亦不增，不隨是法亦不減，隨法教一切人，隨法者不失一切人，皆使得菩薩摩訶薩。何以故？一切人悉學法，其法俗如故。」

須菩提言：「善哉，舍利弗！所解法如舍利弗言無異。何以故？人身當諦念，當作是了知，人身若干種空，其念亦若干種空。當了知是人身難了知，所念難了知。舍利弗！菩薩當作是學！當作是行。」

摩訶般若波羅蜜難問品第二

爾時釋提桓因與四萬天子，相隨俱來共會坐；四天王與天上二萬天子，相隨來共會坐；梵迦夷天與萬天子，相隨來共

【現代漢語翻譯】現代漢語譯本：'因為由此而生快樂，所以才說是快樂。'

須菩提對舍利弗說：'不執著于任何生起之相，聽聞此法才是真正的聽聞。'

舍利弗對須菩提說：'聽聞了這些話。'

須菩提對舍利弗說：'沒有什麼是可以說的，這才是真正的說法；沒有什麼是可以樂於其中的，這才是真正的快樂。所以才要說法，所以才要快樂。'

舍利弗說：'太好了，須菩提！您是佛法中最為尊貴的人。為什麼呢？因為像尊者須菩提這樣，無論問什麼都能回答。'

須菩提對舍利弗說：'佛的弟子所說的法，十方世界的人也不瞭解。當他們被教化而來時，無論問什麼都能理解。為什麼呢？因為十方世界的人也不瞭解萬法的生起之相。'

舍利弗說：'太好了，須菩提！您是從什麼樣的法中度化菩薩的呢？'

須菩提說：'是從般若波羅蜜（Prajna Paramita，智慧到彼岸）中生出來的。在宣說此法時，或者讀誦此法時，菩薩如果能深信不疑，就應當明白，對於此法，不執著于增加，也不執著于減少。'

舍利弗對須菩提說：'順應此法，不執著于增加；不順應此法，也不執著于減少。用此法教導一切人，隨順此法的人不會失去一切人，都能使他們成為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。為什麼呢？因為一切人都應該學習佛法，而佛法的真諦本來就是空性的。'

須菩提說：'太好了，舍利弗！您所理解的佛法與我所說的沒有差別。為什麼呢？人的身體應當仔細觀察，應當這樣去了解，人的身體有各種各樣的空性，其念頭也有各種各樣的空性。應當明白人的身體難以瞭解，念頭也難以瞭解。舍利弗！菩薩應當這樣學習，應當這樣修行！'

《摩訶般若波羅蜜難問品》第二

這時，釋提桓因（Sakra Devanam Indra，帝釋天）與四萬天子一起前來參加法會；四天王（Four Heavenly Kings）與天上兩萬天子一起前來參加法會；梵迦夷天（Brahma-kayika Devas）與一萬天子一起前來參加法會。

【English Translation】 English version: 'The happiness that arises from it, therefore it is called happiness.'

Subhuti said to Sariputra: 'Hearing without attachment to any arising is true hearing.'

Sariputra said to Subhuti: 'Hearing these words.'

Subhuti said to Sariputra: 'There is nothing to be said, that is true speaking; there is nothing to be delighted in, that is true happiness. Therefore, speak, therefore, be happy.'

Sariputra said: 'Excellent, Subhuti! You are the most venerable in the Dharma. Why? Because like the venerable Subhuti, whatever is asked is answered.'

Subhuti said to Sariputra: 'The Dharma spoken by the Buddha's disciples is not understood by the people of the ten directions. When they come to be transformed, whatever is asked is understood. Why? Because the people of the ten directions do not understand the arising of all dharmas.'

Sariputra said: 'Excellent, Subhuti! From what Dharma do you liberate Bodhisattvas?'

Subhuti said: 'From Prajna Paramita (Wisdom Gone Beyond) it arises. When this Dharma is spoken, or when it is recited, if a Bodhisattva believes without doubt, then the Bodhisattva should know that with respect to this Dharma, there is no attachment to increase, nor is there attachment to decrease.'

Sariputra said to Subhuti: 'In accordance with this Dharma, there is no attachment to increase; not in accordance with this Dharma, there is no attachment to decrease. Use this Dharma to teach all people, those who follow this Dharma will not lose all people, and can make them all Bodhisattva-Mahasattvas (Great Bodhisattvas). Why? Because all people should study the Dharma, and the true essence of the Dharma is originally emptiness.'

Subhuti said: 'Excellent, Sariputra! The Dharma you understand is no different from what I say. Why? One should carefully observe the human body, and one should understand it in this way: the human body has various kinds of emptiness, and its thoughts also have various kinds of emptiness. One should understand that the human body is difficult to understand, and thoughts are also difficult to understand. Sariputra! Bodhisattvas should learn in this way, and should practice in this way!'

Chapter Two: Difficult Questions of the Maha Prajna Paramita

At that time, Sakra Devanam Indra (Lord Indra) came to the assembly with forty thousand devas; the Four Heavenly Kings came to the assembly with twenty thousand devas from the heavens; the Brahma-kayika Devas came with ten thousand devas.

會坐；梵多會天與五千天子，相隨來共會坐。諸天子宿命有德，光明巍巍，持佛威神、持佛力，諸天子光明徹照。釋提桓因白鬚菩提言：「賢者須菩提！是若干千萬天子大會，欲聽須菩提說般若波羅蜜。云何菩薩于般若波羅蜜中住？」

須菩提語釋提桓因言：「拘翼！是若干千萬天子樂者，聽我當說。」

須菩提持佛威神、持佛力，廣為諸天子說般若波羅蜜：「何所天子未行菩薩道，其未行者今皆當行。以得須陀洹道，不可復得菩薩道。何以故？閉塞生死道故。正使是輩行菩薩道者，我代其喜，我終不斷功德法，我使欲取中正尊法，正欲使上佛。」

佛言：「善哉，須菩提！勸樂諸菩薩學乃爾。」

須菩提白佛言：「須菩提當報恩，不得不報恩。何以故？過去時怛薩阿竭、阿羅呵、三耶三佛，皆使諸弟子為諸菩薩說般若波羅蜜，怛薩阿竭時亦在其中學，如是中法令自致作佛，用是故，當報佛恩。我亦復作是說般若波羅蜜，菩薩亦當復受菩薩法，我復勸樂，我皆受已、皆勸樂已，菩薩疾逮作佛。」

須菩提言：「拘翼！當所問者聽所問，菩薩云何住般若波羅蜜中，持空法菩薩于般若波羅蜜中住。拘翼！菩薩摩訶薩摩訶僧那僧涅摩訶衍三拔致，色不當于中住，痛癢思想生死識不當于中住，

【現代漢語翻譯】現代漢語譯本：聚集就坐；梵多會天（梵多會天：一種天神）與五千天子，一同前來聚集就坐。這些天子前世有德行，光明盛大，憑藉佛的威神之力，憑藉佛的力量，這些天子的光明徹底照耀。釋提桓因（釋提桓因：佛教中的護法神）對須菩提（須菩提：佛陀的十大弟子之一，以解空第一著稱）說：『賢者須菩提！這裡有若干千萬的天子大會，想要聽須菩提宣說般若波羅蜜（般若波羅蜜：智慧到彼岸）。菩薩應該如何在般若波羅蜜中安住呢？』須菩提對釋提桓因說：『拘翼（拘翼：釋提桓因的別名）！這些若干千萬的天子喜歡聽，我將為他們宣說。』須菩提憑藉佛的威神之力，憑藉佛的力量，廣泛地為諸位天子宣說般若波羅蜜：『哪些天子還沒有修行菩薩道，那些還沒有修行的現在都應當修行。因為得到須陀洹道（須陀洹道：小乘佛教四果中的初果），就不能再得到菩薩道了。為什麼呢？因為他們已經閉塞了生死輪迴的道路。即使這些人修行菩薩道，我也替他們感到高興，我終究不會斷絕功德之法，我讓他們想要取得中正尊貴的佛法，想要成就無上的佛果。』佛說：『善哉，須菩提！勸勉喜好諸位菩薩學習是這樣的。』須菩提對佛說：『須菩提應當報恩，不得不報恩。為什麼呢？因為過去世的怛薩阿竭（怛薩阿竭：如來十號之一）、阿羅呵（阿羅呵：阿羅漢的另一種音譯）、三耶三佛（三耶三佛：正等覺佛），都讓他們的弟子為諸位菩薩宣說般若波羅蜜，怛薩阿竭的時候我也在其中學習，像這樣通過中正的佛法自然成就佛果，因此，應當報答佛恩。我也像這樣宣說般若波羅蜜，菩薩也應當奉行菩薩的法門，我再次勸勉喜好，我都已經接受了、都勸勉喜好了，菩薩迅速證得佛果。』須菩提說：『拘翼！應當聽我回答你所問的問題，菩薩應該如何安住在般若波羅蜜中呢？奉持空性的菩薩就安住在般若波羅蜜中。拘翼！菩薩摩訶薩（菩薩摩訶薩：大菩薩）、摩訶僧那僧涅（摩訶僧那僧涅：偉大的戰士）、摩訶衍三拔致（摩訶衍三拔致：大乘的實踐者），不應當在色（色：物質現象）中安住，不應當在痛癢（痛癢：感受）、思想（思想：思維）、生死（生死：生命輪迴）、識（識：意識）中安住。

【English Translation】 English version: Gathered and seated; Vatahui Heaven (Vatahui Heaven: a type of deity) and five thousand heavenly beings came together to sit. These heavenly beings had merit from past lives, their light was magnificent, relying on the Buddha's majestic power, relying on the Buddha's strength, the light of these heavenly beings shone thoroughly. Shakra Devanam Indra (Shakra Devanam Indra: a protector deity in Buddhism) said to Subhuti (Subhuti: one of the Buddha's ten great disciples, known for understanding emptiness): 'Worthy Subhuti! There is a great gathering of several million heavenly beings here, wanting to hear Subhuti expound on the Prajna Paramita (Prajna Paramita: perfection of wisdom). How should a Bodhisattva abide in Prajna Paramita?' Subhuti said to Shakra Devanam Indra: 'Kauśika (Kauśika: another name for Shakra Devanam Indra)! These several million heavenly beings are eager to listen, I will explain it to them.' Subhuti, relying on the Buddha's majestic power, relying on the Buddha's strength, extensively expounded the Prajna Paramita to the heavenly beings: 'Those heavenly beings who have not yet practiced the Bodhisattva path, those who have not yet practiced should now practice. Because having attained the Srotapanna path (Srotapanna path: the first of the four stages of enlightenment in Theravada Buddhism), one cannot attain the Bodhisattva path again. Why? Because they have blocked the path of birth and death. Even if these people practice the Bodhisattva path, I rejoice for them, I will never cut off the Dharma of merit, I will enable them to obtain the upright and venerable Dharma, wanting to achieve the supreme Buddhahood.' The Buddha said: 'Excellent, Subhuti! Encouraging and delighting the Bodhisattvas to learn is like this.' Subhuti said to the Buddha: 'Subhuti should repay the kindness, must repay the kindness. Why? Because in the past, the Tathagatas (Tathagatas: one of the ten titles of a Buddha), Arhats (Arhats: another transliteration of Arhat), Samyak-sambuddhas (Samyak-sambuddhas: perfectly enlightened Buddhas) all had their disciples expound the Prajna Paramita for the Bodhisattvas, and I also studied among them during the time of the Tathagatas, like this, through the upright Dharma, one naturally achieves Buddhahood, therefore, one should repay the Buddha's kindness. I also expound the Prajna Paramita in this way, Bodhisattvas should also practice the Bodhisattva Dharma, I encourage and delight them again, I have already accepted them, have already encouraged and delighted them, the Bodhisattvas quickly attain Buddhahood.' Subhuti said: 'Kauśika! Listen to my answer to your question, how should a Bodhisattva abide in Prajna Paramita? A Bodhisattva who upholds emptiness abides in Prajna Paramita. Kauśika! A Bodhisattva Mahasattva (Bodhisattva Mahasattva: great Bodhisattva), Mahasenasani (Mahasenasani: great warrior), Mahayana-samprasthita (Mahayana-samprasthita: practitioner of the Great Vehicle), should not abide in Rupa (Rupa: material form), should not abide in Vedana (Vedana: feeling), Samjna (Samjna: perception), Samsara (Samsara: cycle of birth and death), Vijnana (Vijnana: consciousness).

須陀洹不當于中住，斯陀含不當于中住，阿那含不當于中住，阿羅漢不當于中住，辟支佛不當于中住，佛不當于中住。有色、無色不當于中住，有痛癢思想生死識、無痛癢思想生死識不當于中住，有須陀洹、無須陀洹不當于中住，有斯陀含、無斯陀含不當于中住，有阿那含、無阿那含不當于中住，有阿羅漢、無阿羅漢不當于中住，有辟支佛、無辟支佛不當于中住，有佛、無佛不當于中住。色無無常不當于中住，痛癢思想生死識無無常不當于中住，色若苦若樂不當于中住，色若好若丑不當于中住，痛癢思想生死識若苦若樂不當于中住，痛癢思想生死識若好若丑不當于中住，色我所非我所不當于中住，痛癢思想生死識我所非我所不當于中住，須陀洹道不動成就不當于中住，須陀洹道成已不當于中住。何以故？須陀洹道七死七生便度去，是故須陀洹道不當于中住。斯陀含道不動成就不當于中住，斯陀含道成已不當于中住。何以故？斯陀含道一死一生便度去，是故斯陀含道不當于中住。阿那含道不動成就不當于中住，阿那含道成已不當于中住。何以故？阿那含道成已，便於天上般泥洹，是故阿那含道不當于中住。阿羅漢道不動成就不當于中住，阿羅漢道成已不當于中住。何以故？阿羅漢道成已，便儘是間無處所，于泥洹中般泥

【現代漢語翻譯】現代漢語譯本：須陀洹（Sotapanna，入流者）不應當在其中住留，斯陀含（Sakadagami，一來者）不應當在其中住留，阿那含（Anagami，不還者）不應當在其中住留，阿羅漢（Arahat，應供）不應當在其中住留，辟支佛（Pratyekabuddha，緣覺佛）不應當在其中住留，佛（Buddha，覺者）不應當在其中住留。有色、無色不應當在其中住留，有痛癢思想生死識、無痛癢思想生死識不應當在其中住留，有須陀洹、無須陀洹不應當在其中住留，有斯陀含、無斯陀含不應當在其中住留，有阿那含、無阿那含不應當在其中住留，有阿羅漢、無阿羅漢不應當在其中住留，有辟支佛、無辟支佛不應當在其中住留，有佛、無佛不應當在其中住留。色是無常、不是無常不應當在其中住留，痛癢思想生死識是無常、不是無常不應當在其中住留，色是苦是樂不應當在其中住留，色是好是醜不應當在其中住留，痛癢思想生死識是苦是樂不應當在其中住留，痛癢思想生死識是好是醜不應當在其中住留，色是我所、不是我所不應當在其中住留，痛癢思想生死識是我所、不是我所不應當在其中住留，須陀洹道未成就時不應當在其中住留，須陀洹道成就后不應當在其中住留。為什麼呢？須陀洹道需要經歷七次死亡七次出生才能度脫，所以須陀洹道不應當在其中住留。斯陀含道未成就時不應當在其中住留，斯陀含道成就后不應當在其中住留。為什麼呢？斯陀含道需要經歷一次死亡一次出生才能度脫，所以斯陀含道不應當在其中住留。阿那含道未成就時不應當在其中住留，阿那含道成就后不應當在其中住留。為什麼呢？阿那含道成就后，便在天上入般涅槃，所以阿那含道不應當在其中住留。阿羅漢道未成就時不應當在其中住留，阿羅漢道成就后不應當在其中住留。為什麼呢？阿羅漢道成就后，便完全沒有處所，在涅槃中入般涅槃。

【English Translation】 English version: A Sotapanna (stream-enterer) should not dwell in it, a Sakadagami (once-returner) should not dwell in it, an Anagami (non-returner) should not dwell in it, an Arahat (worthy one) should not dwell in it, a Pratyekabuddha (solitary buddha) should not dwell in it, a Buddha (enlightened one) should not dwell in it. That which has form or is formless should not be dwelled in, that which has feeling, thought, action, consciousness, or is without feeling, thought, action, consciousness should not be dwelled in, that which is a Sotapanna or is not a Sotapanna should not be dwelled in, that which is a Sakadagami or is not a Sakadagami should not be dwelled in, that which is an Anagami or is not an Anagami should not be dwelled in, that which is an Arahat or is not an Arahat should not be dwelled in, that which is a Pratyekabuddha or is not a Pratyekabuddha should not be dwelled in, that which is a Buddha or is not a Buddha should not be dwelled in. Form that is impermanent or not impermanent should not be dwelled in, feeling, thought, action, consciousness that is impermanent or not impermanent should not be dwelled in, form that is suffering or pleasure should not be dwelled in, form that is good or bad should not be dwelled in, feeling, thought, action, consciousness that is suffering or pleasure should not be dwelled in, feeling, thought, action, consciousness that is good or bad should not be dwelled in, form that is mine or not mine should not be dwelled in, feeling, thought, action, consciousness that is mine or not mine should not be dwelled in, the path of Sotapanna not yet accomplished should not be dwelled in, the path of Sotapanna already accomplished should not be dwelled in. Why? The path of Sotapanna requires seven deaths and seven births to cross over, therefore the path of Sotapanna should not be dwelled in. The path of Sakadagami not yet accomplished should not be dwelled in, the path of Sakadagami already accomplished should not be dwelled in. Why? The path of Sakadagami requires one death and one birth to cross over, therefore the path of Sakadagami should not be dwelled in. The path of Anagami not yet accomplished should not be dwelled in, the path of Anagami already accomplished should not be dwelled in. Why? The path of Anagami, once accomplished, enters Parinirvana in the heavens, therefore the path of Anagami should not be dwelled in. The path of Arahat not yet accomplished should not be dwelled in, the path of Arahat already accomplished should not be dwelled in. Why? The path of Arahat, once accomplished, completely ceases to exist in this realm, and enters Parinirvana in Nirvana.

洹，是故阿羅漢道不當于中住。辟支佛道不動成就不當于中住。何以故？辟支佛道成已，過阿羅漢道，不能及佛道，便中道般泥洹，是故辟支佛道不當于中住。佛道不當于中住。何以故？用不可計阿僧祇人故作功德，以不可計阿僧祇人，我皆當令般泥洹正於佛中住，是故佛道不當于中住。」

舍利弗心念言：「佛當云何住？」

須菩提知舍利弗心所念，便問舍利弗言：「云何佛在何所住？」

舍利弗謂須菩提：「佛無所住，怛薩阿竭、阿羅呵、三耶三佛，心無所住止，不在動處止，亦無動處止。」

須菩提言：「如是，如是！菩薩當作是學，如怛薩阿竭、阿羅呵、三耶三佛住亦不可住，當作是住，學無所住。」

是時諸天子心中作是念：「諸閱叉輩尚可知所念，閱叉若大若小所語悉可了知，尊者須菩提所語了不可知。」

須菩提知諸天子心中所念，謂諸天子言：「是語難了，亦不可聞，亦不可知。」

諸天子心中復作是念：「是語當解，今尊者須菩提深入深知。」

須菩提復知諸天子心中所念，語諸天子言：「已得須陀洹道證，若於中住不樂因出去；已得斯陀含道證，若於中住不樂因去；以得阿那含道證，若於中住不樂因去；已得阿羅漢道證，若於中住不樂因去；

已得辟支佛道證，若於中住不樂因去；以得佛道證，若於中住不樂因去。」

諸天子心中復作是念：「尊者須菩提所說乃爾，當復於何所更索法師如須菩提言者？」

須菩提知諸天子心中所念，語諸天子言：「法師如幻，欲從我聞法，亦無所聞，亦不作證。」

諸天子心中復作是念：「云何法作是，聞人如是？」

須菩提知諸天子心中復作是念，語諸天子言：「幻如人，人如幻乎？我呼須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道悉如幻，正使佛道，我呼亦如幻。」

諸天子語須菩提：「乃至佛道亦復呼如幻？」

須菩提言：「乃至泥洹亦復如幻。」

諸天子問須菩提：「乃至泥洹泥洹及泥洹亦復如幻？」

須菩提語諸天子：「設復有法出於泥洹，亦復如幻。何以故？幻人、泥洹賜如空，無所有。」

舍利弗、邠祁文陀羅弗、摩呵拘私、摩呵迦旃延，問須菩提：「何等為般若波羅蜜相？從何等法中出？」

須菩提報言：「從是法中出阿惟越致菩薩，是為般若波羅蜜相。如是諸弟子聞法，悉具足疾成阿羅漢。」

須菩提言：「般若波羅蜜中說相如是，從法中無所出。何以故？法中無所有、無所聞、無所得，如法比丘，無所聞法，無所得法，從是法

【現代漢語翻譯】現代漢語譯本『已經證得辟支佛道（Pratyekabuddha-yana，緣覺乘的果位），如果安住於此而不願繼續修行以求更高境界；因為已經證得佛道（Buddha-yana，佛乘的果位），如果安住於此而不願繼續修行以求更高境界。』

諸位天子心中又這樣想：『尊者須菩提（Subhuti）所說的竟然是這樣，我們應當再從哪裡尋找像須菩提這樣說法的大法師呢？』

須菩提知道諸位天子心中所想，告訴他們說：『說法的大法師如同幻化一般，想要從我這裡聽聞佛法，實際上什麼也聽不到，也無法因此證悟。』

諸位天子心中又這樣想：『為什麼佛法會是這樣，聽聞佛法的人又是這樣呢？』

須菩提知道諸位天子心中又這樣想，告訴他們說：『幻化如同人，人如同幻化嗎？我所說的須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛道（Pratyekabuddha-yana，緣覺乘的果位）都如同幻化，即使是佛道（Buddha-yana，佛乘的果位），我也說它如同幻化。』

諸位天子問須菩提：『乃至佛道也說它如同幻化嗎？』

須菩提說：『乃至涅槃（Nirvana，寂滅）也如同幻化。』

諸位天子問須菩提：『乃至涅槃、涅槃以及涅槃也如同幻化嗎？』

須菩提告訴諸位天子：『假設還有一種法勝過涅槃，也如同幻化。為什麼呢？幻化之人、涅槃的賜予都如同虛空，一無所有。』

舍利弗（Sariputra）、邠祁文陀羅弗（Pindola-Bharadvaja）、摩訶拘私（Mahakosthila）、摩訶迦旃延（Mahakatyayana）問須菩提：『什麼是般若波羅蜜（Prajnaparamita，智慧到彼岸）的相狀？從什麼法中產生？』

須菩提回答說：『從這種法中產生阿惟越致菩薩（Avaivartika-bodhisattva，不退轉菩薩），這就是般若波羅蜜的相狀。像這樣，諸位弟子聽聞佛法，都能具足迅速成就阿羅漢果。』

須菩提說：『般若波羅蜜中所說的相狀就是這樣，從法中什麼也沒有產生。為什麼呢？因為法中一無所有、無所聽聞、無所得，如同如法的比丘，無所聽聞的法，無所得的法，從這種法……』

【English Translation】 English version 'Having attained the Pratyekabuddha-yana (the path of the solitary Buddha), if one dwells in it and does not delight in going beyond; having attained the Buddha-yana (the path of the Buddha), if one dwells in it and does not delight in going beyond.'

The devas (heavenly beings) then thought to themselves: 'What the venerable Subhuti (Subhuti) says is indeed so. Where else should we seek a Dharma teacher who speaks like Subhuti?'

Subhuti, knowing what the devas were thinking, said to them: 'A Dharma teacher is like an illusion. If you wish to hear the Dharma from me, you will hear nothing, nor will you attain any realization.'

The devas then thought to themselves: 'How can the Dharma be like this, and how can those who hear it be like this?'

Subhuti, knowing what the devas were thinking, said to them: 'Is an illusion like a person, or is a person like an illusion? I say that a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), and the Pratyekabuddha-yana (the path of the solitary Buddha) are all like illusions. Even the Buddha-yana (the path of the Buddha), I say, is like an illusion.'

The devas asked Subhuti: 'Even the Buddha-yana is said to be like an illusion?'

Subhuti said: 'Even Nirvana (liberation) is like an illusion.'

The devas asked Subhuti: 'Even Nirvana, Nirvana, and Nirvana are like illusions?'

Subhuti said to the devas: 'If there were a Dharma that surpassed Nirvana, it too would be like an illusion. Why? Because an illusory person and the gift of Nirvana are like empty space, without anything at all.'

Sariputra (Sariputra), Pindola-Bharadvaja (Pindola-Bharadvaja), Mahakosthila (Mahakosthila), and Mahakatyayana (Mahakatyayana) asked Subhuti: 'What is the characteristic of Prajnaparamita (perfection of wisdom)? From what Dharma does it arise?'

Subhuti replied: 'From this Dharma arises the Avaivartika-bodhisattva (non-regressing Bodhisattva). This is the characteristic of Prajnaparamita. Thus, when these disciples hear the Dharma, they will all quickly attain Arhatship.'

Subhuti said: 'The characteristic of Prajnaparamita is described in this way, and nothing arises from the Dharma. Why? Because in the Dharma there is nothing, nothing to be heard, and nothing to be attained, like a Dharma-abiding Bhiksu (monk), there is no Dharma to be heard, no Dharma to be attained, from this Dharma...'

中無所受。」

釋提桓因心念言：「尊者須菩提所說為雨法寶，我寧可作華持散尊者須菩提上。」

釋提桓因則化作華散須菩提上。須菩提心則了知，言：「是華不出忉利天上，我曾見是華，是華所出生散我上者，化作耳、化成耳。此華化華，亦不從樹出，釋提桓因所作華，用散我上者，從心樹出，不從樹生也。」

釋提桓因謂須菩提言：「此華無所從出生。尊者須菩提！不從心樹出。」

須菩提言：「拘翼說言：『是華無所從出生，亦不從心樹出。』為非華？」

釋提桓因言：「尊者須菩提深知說不增不減，作是說法。如尊者須菩提教也，菩薩當作是學。」須菩提語釋提桓因：「拘翼！是語無有異，菩薩當作是學入法中，菩薩作是學者，為不學須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，為學佛道，為學薩蕓若道。作是學者，為學不可計阿僧祇經卷，不生色學，不生痛癢思想生死識學，不學受余法，亦不學受，亦不學失，不學失為學薩蕓若，為出薩蕓若。」

舍利弗謂須菩提：「學是學亦不受亦不失，為學薩蕓若，為出薩蕓若。」

須菩提言：「如是，舍利弗！作是學亦不受亦不失，學是為學薩蕓若，為出薩蕓若。」

釋提桓因問舍利弗：「般若波羅蜜菩薩當

【現代漢語翻譯】現代漢語譯本：『中無所受。』

釋提桓因（Śakro devānām indraḥ，天主）心想：『尊者須菩提（Subhūti）所說如同降下法寶，我應該化作花朵散在尊者須菩提身上。』

釋提桓因便化作花朵散在須菩提身上。須菩提心中瞭然，說：『這些花不是從忉利天（Trāyastriṃśa）上來的。我曾見過這些花，這些花散在我身上，化作虛幻，化成虛幻。這些變化出來的花，也不是從樹上長出來的。釋提桓因所作的花，用來散在我身上，是從心樹中生出來的，不是從一般的樹生出來的。』

釋提桓因對須菩提說：『這些花沒有從任何地方生出來。尊者須菩提！不是從心樹中生出來的。』

須菩提說：『拘翼（Kauśika，釋提桓因的別名）說：『這些花沒有從任何地方生出來，也不是從心樹中生出來的。』難道就不是花了嗎？』

釋提桓因說：『尊者須菩提深知不增不減的道理，才這樣說法。正如尊者須菩提所教導的，菩薩應當這樣學習。』須菩提對釋提桓因說：『拘翼！這種說法沒有差別。菩薩應當這樣學習，進入佛法之中。菩薩這樣學習，就不是學習須陀洹（Srotaāpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）之道，而是學習佛道，是學習薩蕓若（Sarvajña，一切智）之道。這樣學習，就是學習不可計數阿僧祇（asaṃkhya，無數）的經卷，不執著於色（rūpa，形色）的學習，不執著于痛癢思想生死識（vedanā-saṃjñā-saṃskāra-vijñāna，感受、知覺、意志、意識）的學習，不學習接受其他法，也不學習接受，也不學習失去，不學習失去是爲了學習薩蕓若，是爲了證得薩蕓若。』

舍利弗（Śāriputra）對須菩提說：『學習這種學習，既不接受也不失去，是爲了學習薩蕓若，是爲了證得薩蕓若。』

須菩提說：『是的，舍利弗！這樣學習，既不接受也不失去，學習這種學習是爲了學習薩蕓若，是爲了證得薩蕓若。』

釋提桓因問舍利弗：『般若波羅蜜（Prajñāpāramitā，智慧到彼岸）菩薩應當……』

【English Translation】 English version: 『There is nothing received within.』

Śakro devānām indraḥ (釋提桓因, the lord of gods) thought: 『What the venerable Subhūti (須菩提) speaks is like raining down Dharma jewels. I should transform into flowers and scatter them upon the venerable Subhūti.』

Śakro devānām indraḥ then transformed into flowers and scattered them upon Subhūti. Subhūti knew this in his heart and said: 『These flowers do not come from the Trāyastriṃśa Heaven (忉利天). I have seen these flowers before. These flowers that are scattered upon me are illusory, transformed into illusion. These transformed flowers do not come from trees either. The flowers that Śakro devānām indraḥ made to scatter upon me come from the mind-tree, not from ordinary trees.』

Śakro devānām indraḥ said to Subhūti: 『These flowers do not originate from anywhere. Venerable Subhūti! They do not come from the mind-tree.』

Subhūti said: 『Kauśika (拘翼, another name for Śakro devānām indraḥ) says: 『These flowers do not originate from anywhere, nor do they come from the mind-tree.』 Are they not flowers then?』

Śakro devānām indraḥ said: 『Venerable Subhūti deeply understands the principle of neither increasing nor decreasing, and thus speaks in this way. As the venerable Subhūti teaches, Bodhisattvas should learn in this way.』 Subhūti said to Śakro devānām indraḥ: 『Kauśika! There is no difference in this statement. Bodhisattvas should learn in this way, entering into the Dharma. When Bodhisattvas learn in this way, they are not learning the path of Srotaāpanna (須陀洹, stream-enterer), Sakṛdāgāmin (斯陀含, once-returner), Anāgāmin (阿那含, non-returner), Arhat (阿羅漢, worthy one), or Pratyekabuddha (辟支佛, solitary buddha), but are learning the Buddha path, learning the path of Sarvajña (薩蕓若, all-knowing). Learning in this way is learning countless asaṃkhya (阿僧祇, incalculable) of sutras, not being attached to the learning of rūpa (色, form), not being attached to the learning of vedanā-saṃjñā-saṃskāra-vijñāna (痛癢思想生死識, feeling, perception, volition, and consciousness), not learning to receive other dharmas, nor learning to receive, nor learning to lose. Not learning to lose is to learn Sarvajña, to attain Sarvajña.』

Śāriputra (舍利弗) said to Subhūti: 『Learning this learning, neither receiving nor losing, is to learn Sarvajña, to attain Sarvajña.』

Subhūti said: 『So it is, Śāriputra! Learning in this way, neither receiving nor losing, learning this learning is to learn Sarvajña, to attain Sarvajña.』

Śakro devānām indraḥ asked Śāriputra: 『How should a Bodhisattva of Prajñāpāramitā (般若波羅蜜, perfection of wisdom)...』

云何行？」

舍利弗言：「當問尊者須菩提。」

釋提桓因問尊者須菩提：「持何威神恩當學知？」

須菩提言：「持佛威神恩當學知。拘翼！所問：『般若波羅蜜菩薩云何行？』亦不可從色中行，亦不可離色行，亦不可從痛癢思想生死識中行，亦不可離痛癢思想生死識行。何以故？般若波羅蜜亦非痛癢思想生死識，般若波羅蜜亦不離痛癢思想生死識。」

釋提桓因言：「摩訶波羅蜜無有邊無有底，波羅蜜云何？」

須菩提言：「拘翼！摩訶波羅蜜，無有邊波羅蜜，無有底波羅蜜，摩訶波羅蜜了不可得，無有邊波羅蜜了不可見，無有底波羅蜜了不可得底，人無底復無無底，無底復無無底，波羅蜜等無底復無無底，波羅蜜無底復無無底，亦無有中邊，亦無有本端，了不可量、了不可逮知。拘翼！從法中底，波羅蜜底無底復無無底。複次拘翼！法無底復無端底，無有中邊無有盡時，底索無底，復無無底波羅蜜。」

釋提桓因言：「云何？尊者須菩提！何以故人無底，波羅蜜無底？」

須菩提謂釋提桓因：「是事都盧不可計，正使計倍復倍，人無底，波羅蜜無底。」

釋提桓因言：「何緣爾人無底、波羅蜜無底？」

須菩提言：「于拘翼意云何，何所法中作是教人

【現代漢語翻譯】現代漢語譯本『如何修行？』舍利弗（Sariputra）說：『應當問尊者須菩提（Subhuti）。』釋提桓因（Sakra, lord of the gods）問尊者須菩提：『憑藉何種威神之力應當學習瞭解？』須菩提說：『憑藉佛的威神之力應當學習瞭解。拘翼（Kausika，釋提桓因的另一個名字）！你所問的：『般若波羅蜜（Prajnaparamita，智慧到彼岸）菩薩如何修行？』既不能從色（rupa，物質）中修行，也不能離開色修行，也不能從痛癢（vedana，感受）、思想（samjna，知覺）、生死（samsara，輪迴）、識（vijnana，意識）中修行，也不能離開痛癢思想生死識修行。為什麼呢？因為般若波羅蜜既不是痛癢思想生死識，般若波羅蜜也不離開痛癢思想生死識。』釋提桓因說：『摩訶波羅蜜（Mahaprajnaparamita，大智慧到彼岸）沒有邊際沒有底，波羅蜜（Prajnaparamita，智慧到彼岸）是什麼？』須菩提說：『拘翼！摩訶波羅蜜，是沒有邊際的波羅蜜，是沒有底的波羅蜜，摩訶波羅蜜完全不可得，沒有邊際的波羅蜜完全不可見，沒有底的波羅蜜完全不可得底，人沒有底也無所謂沒有底，沒有底也無所謂沒有沒有底，波羅蜜等同於沒有底也無所謂沒有沒有底，波羅蜜沒有底也無所謂沒有沒有底，也沒有中間和邊際，也沒有根本和端倪，完全不可衡量、完全不可達到和知曉。拘翼！從法（dharma，佛法）的底來說，波羅蜜的底沒有底也無所謂沒有沒有底。再次，拘翼！法沒有底也沒有端底，沒有中間和邊際也沒有窮盡之時，底索沒有底，也無所謂沒有沒有底波羅蜜。』釋提桓因說：『為什麼？尊者須菩提！為什麼人沒有底，波羅蜜沒有底？』須菩提對釋提桓因說：『這件事完全不可計數，即使計數加倍再加倍，人也沒有底，波羅蜜也沒有底。』釋提桓因說：『什麼緣故人沒有底、波羅蜜沒有底？』須菩提說：『拘翼，你認為怎麼樣，在什麼法中作這樣的教導人？』

【English Translation】 English version 『How does one practice?』 Sariputra said, 『You should ask the venerable Subhuti.』 Sakra (lord of the gods) asked the venerable Subhuti, 『By what majestic power should one learn and understand?』 Subhuti said, 『By the majestic power of the Buddha should one learn and understand. Kausika! What you asked: 『How does a Bodhisattva practice the Prajnaparamita (perfection of wisdom)?』 One should neither practice from form (rupa), nor apart from form; neither practice from sensation (vedana), perception (samjna), samsara (birth, death, and rebirth), or consciousness (vijnana), nor apart from sensation, perception, samsara, or consciousness. Why? Because Prajnaparamita is neither sensation, perception, samsara, nor consciousness, and Prajnaparamita is not apart from sensation, perception, samsara, or consciousness.』 Sakra said, 『Mahaprajnaparamita (great perfection of wisdom) has no edge and no bottom. What is Prajnaparamita?』 Subhuti said, 『Kausika! Mahaprajnaparamita is the Prajnaparamita without edge, the Prajnaparamita without bottom. Mahaprajnaparamita is completely unattainable, the Prajnaparamita without edge is completely invisible, the Prajnaparamita without bottom is completely unattainable at the bottom. Man has no bottom and also no non-bottom, no bottom and also no non-non-bottom. Prajnaparamita is equal to no bottom and also no non-non-bottom, Prajnaparamita has no bottom and also no non-non-bottom, also has no middle and edge, also has no origin and end, completely immeasurable, completely unattainable and unknowable. Kausika! From the bottom of dharma (teachings), the bottom of Prajnaparamita has no bottom and also no non-non-bottom. Furthermore, Kausika! Dharma has no bottom and also no end bottom, has no middle and edge and has no end time, the bottom seeks no bottom, and also no non-non-bottom Prajnaparamita.』 Sakra said, 『Why? Venerable Subhuti! Why does man have no bottom, and Prajnaparamita have no bottom?』 Subhuti said to Sakra, 『This matter is completely uncountable, even if counted doubled and doubled again, man has no bottom, and Prajnaparamita has no bottom.』 Sakra said, 『For what reason does man have no bottom, and Prajnaparamita have no bottom?』 Subhuti said, 『What do you think, Kausika, in what dharma is such a teaching given to people?』

本所生？」

釋提桓因言：「無有法作是教者，亦無法作是教住置，設使有出者但字耳，設有住止者但字耳，但以字字著言耳；有所住止處但字耳，了無所有，但以字字著言耳。人復人所，本末空、無所有。」

須菩提言：「于拘翼意云何，人可得見不？」

釋提桓因言：「人不可得見。」

須菩提言：「拘翼！何所有作意者？何所人底？正使怛薩阿竭、阿羅呵、三耶三佛，壽如恒邊沙劫盡度人，人展轉自相度，其所生者寧有斷絕時不？」

釋提桓因言：「無有斷絕時。何以故？人無有盡時。」

須菩提言：「人無有底，般若波羅蜜無底，菩薩學當作是了，當作是知，行般若波羅蜜法如是。」

道行般若波羅蜜經卷第一大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第二

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜功德品第三

爾時諸因坻天、諸梵天、諸波那和提天、諸伊沙天、諸那提乾天，同時三反作是稱譽法：「賢者須菩提所說法甚深，怛薩阿竭皆從是生。其有聞者，若諷誦讀有行者，我輩恭敬視如怛薩阿竭，我輩恭敬視菩薩摩訶薩持般若波羅蜜者。」

佛語諸天人：「如是，如是！昔我于提和竭羅佛前

【現代漢語翻譯】現代漢語譯本：『從何處產生呢？』釋提桓因（Śakro devānām indra，帝釋天）說：『沒有一種法可以這樣教導，也沒有一種法可以這樣安住。即使有產生，也只是個名字；即使有住止，也只是個名字，只是用名字來表達而已；有所住止之處也只是個名字，實際上什麼也沒有，只是用名字來表達而已。人與人之間，從本到末都是空無所有的。』須菩提（Subhūti）問：『拘翼（Kauśika，即釋提桓因），你認為如何，人可以被看見嗎？』釋提桓因說：『人不可被看見。』須菩提說：『拘翼！什麼是有所作為的意念？什麼才是人的根本？即使如怛薩阿竭（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksaṃbuddha，正等覺者）這樣的聖者，壽命如恒河沙數劫一樣長，盡力度化眾生，眾生輾轉互相度化，那麼他們所產生的（功德）會有斷絕的時候嗎？』釋提桓因說：『沒有斷絕的時候。為什麼呢？因為人的（本性）沒有窮盡的時候。』須菩提說：『人的（本性）沒有底，般若波羅蜜（Prajñāpāramitā，智慧到彼岸）也沒有底，菩薩學習應當這樣理解，應當這樣認識，奉行般若波羅蜜法應當如此。』《道行般若波羅蜜經》卷第一大正藏第 08 冊 No. 0224 《道行般若經》

《道行般若經》卷第二後漢月支國三藏支婁迦讖譯《摩訶般若波羅蜜功德品》第三爾時，諸因坻天（Indra，帝釋天）、諸梵天（Brahmā，大梵天）、諸波那和提天（未考證）、諸伊沙天（Īśa，自在天）、諸那提乾天（Nādīka，那提伽天），同時三次稱讚此法：『賢者須菩提所說的法非常深奧，怛薩阿竭（Tathāgata，如來）皆從此法而生。那些聽聞此法，或者諷誦讀誦並實踐此法的人，我們都恭敬地視他們如同怛薩阿竭，我們恭敬地視那些受持般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的菩薩摩訶薩。』佛告訴諸天人：『是的，是的！過去我在提和竭羅佛（Dīpaṃkara，錠光佛）前……』

【English Translation】 English version: 'From whence is it born?' Śakro devānām indra (釋提桓因, the lord of gods) said, 'There is no Dharma that teaches thus, nor is there any Dharma that abides thus. Even if there is arising, it is but a name; even if there is abiding, it is but a name, merely using names to express it; where there is abiding, it is but a name, in reality, there is nothing, merely using names to express it. Between person and person, from beginning to end, all is empty and without substance.' Subhūti (須菩提) said, 'Kauśika (拘翼, another name for Śakro devānām indra), what do you think, can a person be seen?' Śakro devānām indra said, 'A person cannot be seen.' Subhūti said, 'Kauśika! What is the intention of acting? What is the root of a person? Even if a Tathāgata (怛薩阿竭, Thus Come One), an Arhat (阿羅呵, Worthy One), a Samyaksaṃbuddha (三耶三佛, Perfectly Enlightened One), had a lifespan as long as the sands of the Ganges River, and diligently delivered beings, and beings delivered each other in turn, would there be a time when their arising (merit) would be cut off?' Śakro devānām indra said, 'There would be no time of cutting off. Why? Because the (nature) of a person has no end.' Subhūti said, 'The (nature) of a person has no bottom, Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) has no bottom, a Bodhisattva learning should understand thus, should know thus, practicing the Dharma of Prajñāpāramitā should be thus.' 'The First Scroll of the Daoxing般若波羅蜜經' Taisho Tripitaka Volume 08 No. 0224 Daoxing般若經

'The Second Scroll of the Daoxing般若經' Translated by Zhi Loujiachen of Yuezhi Kingdom of Later Han 'Chapter Three: Merits of the Mahāprajñāpāramitā' At that time, the Indras (因坻天), the Brahmās (梵天), the 波那和提天, the Īśas (伊沙天), the Nādīka gods (那提乾天), simultaneously praised this Dharma three times: 'The Dharma spoken by the worthy Subhūti is extremely profound, all Tathāgatas (怛薩阿竭) are born from this Dharma. Those who hear this Dharma, or recite and practice this Dharma, we respectfully regard them as Tathāgatas, we respectfully regard those Bodhisattva-Mahāsattvas who uphold the Prajñāpāramitā (般若波羅蜜).' The Buddha told the gods and humans: 'So it is, so it is! In the past, before the Dīpaṃkara Buddha (提和竭羅佛)...'

，逮得般若波羅蜜，我便為提和竭羅佛所受決言：『卻後若當爲人中之導，悉當逮佛智慧，卻後無數阿僧祇劫，汝當作佛，號字釋迦文，天上天下於中最尊，安定世間法極明，號字為佛。』」

諸天人同時白佛言：「甚善，菩薩摩訶薩，天中天！行般若波羅蜜自致到薩蕓若。」

爾時佛在眾會中央諸天中坐，佛告比丘、比丘尼、優婆塞、優婆夷：「今四部為證，欲天、梵天、阿會亙修天皆證知。」

佛語釋提桓因：「若有善男子、善女人，其有學般若波羅蜜者，其有持者，其有誦者，是善男子、善女人，魔若魔天終不能得其便。拘翼！善男子、善女人，若人若非人終不能得其便。拘翼！善男子、善女人不得橫死。拘翼！忉利天上諸天人，其有行佛道者，未得般若波羅蜜，未學者、未誦者，是輩天人，皆往到善男子、善女人所。拘翼！善男子、善女人學般若波羅蜜者，持者、誦者，若於空閑處，若於僻隈處，亦不恐、亦不怖、亦不畏。」

四天王白佛言：「我輩自共護是善男子、善女人學般若波羅蜜者，持者、誦者。」

梵摩三缽天及梵天諸天人俱白佛言：「我輩自共護是善男子善女人學般若波羅蜜者，持者、誦者。」

釋提桓因白佛言：「我自護是善男子善女人學般若波羅蜜者

【現代漢語翻譯】現代漢語譯本：『獲得了般若波羅蜜（智慧到彼岸），提和竭羅佛（過去佛名）就為我授記說：『將來你應當成為人中的導師，完全獲得佛的智慧，經過無數阿僧祇劫（極長的時間單位）后，你將成佛，名號為釋迦文（現世佛名），天上天下你最為尊貴，安定世間法則極其明瞭，名號為佛。』

諸天人和天女同時對佛說：『太好了，菩薩摩訶薩（偉大的菩薩），天中之天！修行般若波羅蜜自然能達到薩蕓若（一切智）。』

當時佛在眾會中央，坐在諸天之中，佛告訴比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）：『現在四部弟子可以作證，欲天、梵天、阿會亙修天都可以證明。』

佛告訴釋提桓因（帝釋天）：『如果有善男子、善女人，學習般若波羅蜜，或者受持，或者讀誦，這些善男子、善女人，魔或者魔天終究不能找到他們的破綻。拘翼（釋提桓因的別名）！善男子、善女人，無論是人還是非人，終究不能找到他們的破綻。拘翼！善男子、善女人不會遭受橫死。拘翼！忉利天（欲界六天之一）上的諸天人，那些修行佛道，但還沒有得到般若波羅蜜，沒有學習、沒有讀誦的人，這些天人，都會前往善男子、善女人所在的地方。拘翼！善男子、善女人學習般若波羅蜜，受持、讀誦，無論在空閑的地方，還是在偏僻的角落，都不會恐懼、不會害怕、不會畏懼。』

四天王（護世四天王）稟告佛說：『我們自會共同守護這些學習般若波羅蜜，受持、讀誦的善男子、善女人。』

梵摩三缽天（色界天之一）以及梵天（色界天之一）的諸天人一起稟告佛說：『我們自會共同守護這些學習般若波羅蜜，受持、讀誦的善男子、善女人。』

釋提桓因（帝釋天）稟告佛說：『我會親自守護這些學習般若波羅蜜的善男子、善女人。

【English Translation】 English version: 'Having attained Prajna Paramita (Perfection of Wisdom), the Buddha Tihokara (name of a past Buddha) then prophesied to me, saying: 'In the future, you shall be a guide among humans, fully attaining the wisdom of the Buddha. After countless Asankhya kalpas (immeasurably long periods of time), you shall become a Buddha named Shakyamuni (name of the present Buddha), the most honored in heaven and on earth, establishing the Dharma of the world with utmost clarity, and your name shall be Buddha.'

The Devas (gods) and Devis (goddesses) simultaneously said to the Buddha: 'Excellent, Bodhisattva Mahasattva (Great Bodhisattva), the God of Gods! By practicing Prajna Paramita, one naturally attains Sarvajna (all-knowing wisdom).'

At that time, the Buddha was in the center of the assembly, seated among the Devas. The Buddha told the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay followers), and Upasikas (female lay followers): 'Now, let the fourfold assembly be my witness, and let the Desire Realm Devas, Brahma Realm Devas, and Abhasvara Devas all know and attest to this.'

The Buddha said to Shakra Devendra (Indra): 'If there are good men and good women who study Prajna Paramita, or uphold it, or recite it, those good men and good women, Mara (demon) or Mara's Devas will ultimately not be able to find their weakness. Kausika (another name for Shakra)! Good men and good women, whether human or non-human, will ultimately not be able to find their weakness. Kausika! Good men and good women will not die a violent death. Kausika! The Devas in Trayastrimsa Heaven (one of the six heavens of the Desire Realm), those who practice the Buddha's path but have not yet attained Prajna Paramita, have not studied it, have not recited it, those Devas will all go to the place where the good men and good women are. Kausika! Good men and good women who study Prajna Paramita, uphold it, and recite it, whether in a secluded place or in a remote corner, will not be afraid, will not be terrified, and will not be fearful.'

The Four Heavenly Kings (Four Guardian Kings) reported to the Buddha: 'We will personally and jointly protect these good men and good women who study Prajna Paramita, uphold it, and recite it.'

The Brahma Samapattis Devas (Devas of the Form Realm) and the Brahma Devas (Devas of the Form Realm) together reported to the Buddha: 'We will personally and jointly protect these good men and good women who study Prajna Paramita, uphold it, and recite it.'

Shakra Devendra (Indra) reported to the Buddha: 'I will personally protect these good men and good women who study Prajna Paramita.

，持者、誦者。」釋提桓因復白佛言：「難及也有學般若波羅蜜者，善男子、善女人心無所動搖，般若波羅蜜其受者，為悉受六波羅蜜。」

佛言：「如是，拘翼！其受般若波羅蜜者，為悉受六波羅蜜。複次拘翼！般若波羅蜜學者，持者、誦者，善男子、善女人且聽。拘翼！我說上語亦善，中語亦善，下語亦善，當念聽我所說。」

釋提桓因從佛聽言受教。

佛語釋提桓因：「我法中有嬈者、有害者、有亂者，欲嬈者、欲害者、欲亂者，其人稍稍起惡意，欲往未至，中道亡；欲嬈者、欲害者、欲亂者，其後所作終不諧。何以故？用是善男子、善女人學般若波羅蜜故，持故誦故，其人稍稍赍惡來，未至便屈還，其後所愿終不得。拘翼！善男子、善女人，所作為悉自見，得學般若波羅蜜者，持者誦者，譬若，拘翼！有藥名摩舐，有蛇饑行索食，道逢蟲，蛇欲啖蟲，摩舐藥香即到蟲所，蛇聞藥香即還去。何以故？藥力所卻，蛇毒即歇，藥力所厭如是。拘翼！善男子、善女人學般若波羅蜜者、持者誦者，其有欲害者便自亡，般若波羅蜜威神所卻，般若波羅蜜力所厭也。」

佛言：「設有謀作者，從所來處，便於彼間自斷壞不復成，四天王皆擁護是善男子、善女人、入般若波羅蜜者、思惟者，自在所為

【現代漢語翻譯】現代漢語譯本：『受持者、讀誦者。』釋提桓因（Śakro devānām indraḥ，天神之王）再次對佛說：『研習般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的人是難以企及的，善男子、善女人心無所動搖，接受般若波羅蜜的人，是否就等於接受了六波羅蜜（ṣaṭ pāramitā，六種到彼岸的方法）？』佛說：『是的，拘翼（Kauśika，釋提桓因的別名）！接受般若波羅蜜的人，就等於接受了六波羅蜜。』佛又對拘翼說：『般若波羅蜜的研習者、受持者、讀誦者，善男子、善女人，請仔細聽。拘翼！我說上語也好，中語也好，下語也好，你們應當專心聽我所說。』釋提桓因聽從佛的教誨。佛告訴釋提桓因：『我的教法中，有擾亂者、有加害者、有破壞者，想要擾亂、想要加害、想要破壞的人，他們心中稍稍生起惡意，想要前往但尚未到達目的地，就在半路死亡；想要擾亂、想要加害、想要破壞的人，他們之後所做的事情終究不會成功。為什麼呢？因為這些善男子、善女人研習般若波羅蜜的緣故，受持和讀誦般若波羅蜜的緣故，那些人稍稍帶著惡意而來，還沒到達就屈服返回，他們之後所希望的事情終究無法實現。拘翼！善男子、善女人，所作所為都會自己顯現，能夠研習般若波羅蜜的人，受持者、讀誦者，譬如，拘翼！有一種藥名叫摩舐（Māṃsa，一種藥名），有條飢餓的蛇正在尋找食物，在路上遇到一隻蟲子，蛇想要吃掉蟲子，摩舐藥的香味立刻傳到蟲子那裡，蛇聞到藥香就立刻離開了。為什麼呢？因為藥力的作用，蛇的毒性立刻消退，被藥力所壓制就是這樣。拘翼！善男子、善女人研習般若波羅蜜、受持般若波羅蜜、讀誦般若波羅蜜，那些想要加害他們的人就會自己滅亡，這是般若波羅蜜的威神所驅逐，是般若波羅蜜的力量所壓制啊。』佛說：『即使有陰謀者，從他來的地方，就在那裡自行斷絕破壞而不能成功，四大天王（catvāro mahārājāḥ，佛教的護法天神）都會擁護這些善男子、善女人、進入般若波羅蜜的人、思惟般若波羅蜜的人，讓他們自在地有所作為。』

【English Translation】 English version: 『Those who uphold and recite it.』 Śakro devānām indraḥ (King of the Gods) further said to the Buddha: 『Those who study the Prajñāpāramitā (Perfection of Wisdom) are difficult to attain. Good sons and good daughters whose minds are unwavering, do those who receive the Prajñāpāramitā receive all six Pāramitās (Perfections)?』 The Buddha said: 『Yes, Kauśika (another name for Śakro devānām indraḥ)! Those who receive the Prajñāpāramitā receive all six Pāramitās.』 Furthermore, Kauśika! Good sons and good daughters who study, uphold, and recite the Prajñāpāramitā, listen carefully. Kauśika! Whether I speak of the superior, the intermediate, or the inferior, listen attentively to what I say.』 Śakro devānām indraḥ listened to the Buddha's teachings and accepted them. The Buddha said to Śakro devānām indraḥ: 『In my Dharma, there are those who disturb, those who harm, and those who disrupt, those who desire to disturb, desire to harm, and desire to disrupt. If such people slightly generate evil intentions, desiring to go but not yet arriving, they will perish midway. Those who desire to disturb, desire to harm, and desire to disrupt will ultimately fail in their endeavors. Why? Because these good sons and good daughters study the Prajñāpāramitā, uphold it, and recite it. Those who come with evil intentions, even slightly, will be forced to retreat before arriving, and their desires will ultimately not be fulfilled. Kauśika! The actions of good sons and good daughters will manifest themselves. Those who can study the Prajñāpāramitā, those who uphold it, and those who recite it, are like, Kauśika! There is a medicine called Māṃsa (a type of medicine). If a hungry snake is searching for food and encounters an insect on the road, desiring to devour it, the fragrance of the Māṃsa medicine immediately reaches the insect. The snake, upon smelling the fragrance, immediately retreats. Why? Because of the power of the medicine, the snake's venom immediately subsides, and it is repelled by the power of the medicine. Similarly, Kauśika! Those who desire to harm good sons and good daughters who study, uphold, and recite the Prajñāpāramitā will perish themselves, repelled by the majestic power of the Prajñāpāramitā, suppressed by the power of the Prajñāpāramitā.』 The Buddha said: 『Even if there are schemers, from the place they come, they will be cut off and destroyed there, unable to succeed. The Four Heavenly Kings (catvāro mahārājāḥ, the guardian deities of Buddhism) will protect these good sons and good daughters, those who enter the Prajñāpāramitā, those who contemplate the Prajñāpāramitā, allowing them to act freely.』

，所語如甘露，所語不輕，瞋恚不生，自貢高不生，四天王皆護。是善男子、善女人學般若波羅蜜者，持者誦者，所語無有異，所語如甘露，所語不輕，瞋恚不起，自貢高不生。何以故？用學般若波羅蜜故，不受自瞋恚，不受自貢高，不受自可。是善男子。善女人心自生念：『若有斗諍起，常當身遠離。』不喜是事，面自慚自念：『是曹惡者不可近。』自念：『我索佛道，不可隨瞋恚語，疾使我逮得好心。』善男子、善女人，所作為悉自見善般若波羅蜜學者，持者誦者。」

釋提桓因白佛言：「般若波羅蜜能過諸惡上去，自在所作，無有與等者。」

佛語釋提桓因：「複次，拘翼！善男子、善女人般若波羅蜜學者，持者誦者，或當過劇難之中，終不恐不怖，正使入軍不被兵。」

佛言：「我所語無有異。拘翼！如佛言無有能害者，善男子、善女人，當是時若誦若持般若波羅蜜若念，正使死來至，若當於中死，若怨家在其中欲共害者，如佛所語無有異，是善男子、善女人，終不于中橫死，正使在其中，若有射者、若兵曏者，終不中其身。何以故？是般若波羅蜜者，極大祝人中之猛祝。學是祝者，是善男子、善女人不自念惡，亦不念他人惡，都無所念，善為人中之雄，自致作佛，為護人民蜎飛蠕動，學

【現代漢語翻譯】現代漢語譯本：所說的話語如同甘露一般，所說的話語不輕率，不會生起嗔恚，不會生起自高自大的念頭，四天王都會護持。這些善男子、善女人學習般若波羅蜜（智慧到彼岸）的人，受持、讀誦般若波羅蜜的人，所說的話語沒有差異，所說的話語如同甘露一般，所說的話語不輕率，不會生起嗔恚，不會生起自高自大的念頭。為什麼呢？因為學習般若波羅蜜的緣故，不接受自己的嗔恚，不接受自己的自高自大，不接受自己的認可。這些善男子、善女人心中自然生起念頭：『如果發生爭鬥，應當常常遠離。』不喜歡這些事情，面對這些事情會感到慚愧，心中想：『這些人是惡人，不可接近。』心中想：『我追求佛道，不可隨著嗔恚說話，要快速地使我獲得好的心。』善男子、善女人，所作所為都能夠自己見到，善於學習般若波羅蜜的人，受持、讀誦般若波羅蜜的人。」

釋提桓因（帝釋天）對佛說：「般若波羅蜜能夠超越各種惡事，自在地有所作為，沒有可以與之相比的。」

佛告訴釋提桓因：「再者，拘翼（釋提桓因的名字）！善男子、善女人學習般若波羅蜜的人，受持、讀誦般若波羅蜜的人，或者當他們經過極其艱難困苦的地方，始終不會恐懼害怕，即使進入軍隊也不會被兵器所傷。」

佛說：「我所說的話語沒有差異。拘翼！如同佛所說的話語沒有能夠加害的，善男子、善女人，在這個時候如果讀誦、受持般若波羅蜜或者憶念般若波羅蜜，即使死亡來臨，如果將要在其中死去，如果有怨家在其中想要加害，如同佛所說的話語沒有差異，這些善男子、善女人，終究不會在其中橫死，即使在其中，如果有射箭的人、如果有兵器對著他們，終究不會射中他們的身體。為什麼呢？因為這般若波羅蜜，是極大的咒語，是人中最猛烈的咒語。學習這個咒語的人，這些善男子、善女人不念自己的惡，也不念他人的惡，什麼都不念，善於成為人中的英雄，自己成就佛果，爲了保護人民以及各種飛行的、蠕動的生物，學習般若波羅蜜。」

【English Translation】 English version: Their speech is like sweet dew, their speech is not frivolous, anger does not arise, arrogance does not arise, and the Four Heavenly Kings all protect them. These good men and good women who study the Prajna Paramita (Perfection of Wisdom), those who uphold and recite it, their speech is no different, their speech is like sweet dew, their speech is not frivolous, anger does not arise, and arrogance does not arise. Why? Because they study the Prajna Paramita, they do not accept their own anger, they do not accept their own arrogance, and they do not accept their own self-approval. These good men and good women naturally have the thought arise in their minds: 'If there is strife, one should always stay away from it.' They do not like these things, and they feel ashamed when facing them, thinking: 'These people are evil and cannot be approached.' They think: 'I am seeking the Buddha's path, and I must not speak with anger, quickly enabling me to attain a good heart.' Good men and good women, all their actions are seen as good by those who study, uphold, and recite the Prajna Paramita.

Shakra Devanam Indra (Lord Shakra) said to the Buddha: 'The Prajna Paramita can surpass all evils, freely accomplish what is to be done, and there is nothing equal to it.'

The Buddha said to Shakra Devanam Indra: 'Furthermore, Kausika (Shakra's name)! Good men and good women who study the Prajna Paramita, those who uphold and recite it, even if they pass through extremely difficult and dangerous places, they will never be afraid or terrified, and even if they enter an army, they will not be harmed by weapons.'

The Buddha said: 'My words are without difference. Kausika! Just as the Buddha's words cannot be harmed, good men and good women, at that time if they recite, uphold, or remember the Prajna Paramita, even if death comes, if they are about to die in it, if there are enemies in it who want to harm them, just as the Buddha's words are without difference, these good men and good women will never die a violent death in it, even if they are in it, if there are archers or weapons directed at them, they will never hit their bodies. Why? Because this Prajna Paramita is a great mantra, the most powerful mantra among people. Those who study this mantra, these good men and good women do not think of their own evil, nor do they think of the evil of others, they do not think of anything at all, they are good at becoming heroes among people, they themselves attain Buddhahood, and in order to protect the people and all flying and crawling creatures, they study the Prajna Paramita.'

是祝者疾成佛道也。

「複次，拘翼！般若波羅蜜書已，雖不能學、不能誦者，當持其經卷，若人、若鬼神不能中害，其有宿命之罪不可請。譬若，拘翼！初得佛之處，四面若有人，直從一面來入；若鬼神、若禽獸，無有能害者。若鬼神、若禽獸，欲來嬈人、欲來害人，終不能中。何以故？用佛得道處故，佛威神所護，過去、當來、今現在佛天中天，皆為人中尊，悉于其中作佛；甫當復出索佛道者，皆當於其中得佛道。若有人入是處者，不恐不怖無所畏懼，般若波羅蜜者如是。般若波羅蜜所止處，一切諸天人民、阿須倫、鬼神、龍，皆為作禮恭敬護視，用是故般若波羅蜜威神所護。」

釋提桓因白佛言：「若有，天中天！般若波羅蜜書者、持經卷者，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——若般泥洹后，持佛舍利起塔，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛，如是其福，何所為多者？」

佛言：「我故問汝。拘翼！隨所樂報我。云何，拘翼！怛薩阿竭、阿羅呵、三耶三佛薩蕓若成，是身出見，怛薩阿竭從何法中學得阿耨多羅三耶三佛？」

釋提桓因報佛言：「怛薩阿竭從般若波羅蜜中學得阿耨多羅三耶三佛。」

佛語釋提桓

【現代漢語翻譯】現代漢語譯本：這是祝願他人迅速成就佛道的意思。

『再者，拘翼（Kauśika，釋提桓因的別名）！書寫《般若波羅蜜（Prajñāpāramitā，智慧到彼岸）》之後，即使不能學習、不能背誦的人，如果持有這部經卷，那麼無論是人還是鬼神都不能加害於他，他過去所造的罪業也無法消除。譬如，拘翼！最初證得佛果的地方，四面八方如果有人，直接從一面進入；無論是鬼神還是禽獸，都沒有能夠加害的。如果鬼神或禽獸想要騷擾人、想要加害人，最終也不能得逞。為什麼呢？因為這是佛陀證道的地方，受到佛陀的威神力所護佑，過去、未來、現在的所有佛陀——天中之天，都是人中最尊貴的，都在這裡成佛；將來想要尋求佛道的人，都將在這裡證得佛道。如果有人進入這個地方，就不會恐懼、不會害怕，沒有任何畏懼。《般若波羅蜜》也是如此。《般若波羅蜜》所停留的地方，一切諸天人民、阿須倫（Asura，非天）、鬼神、龍，都會向它頂禮、恭敬、守護，因此《般若波羅蜜》受到威神力的護佑。』

釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『如果有人，天中天！書寫《般若波羅蜜》、持有經卷，以自歸、作禮、承事、供養——名貴的鮮花、搗碎的香料、提煉的香油、各種香料、絲綢綵帶、華麗的傘蓋、旗幟幡幢——或者在佛陀般涅槃（parinirvāṇa，完全的涅槃）后，持有佛陀的舍利（śarīra，遺骨）建造佛塔，以自歸、作禮、承事、供養——名貴的鮮花、搗碎的香料、提煉的香油、各種香料、絲綢綵帶、華麗的傘蓋、旗幟幡幢，這樣的福報，哪一個更大呢？』

佛說：『我反過來問你。拘翼！隨你的想法回答我。怎麼樣，拘翼！怛薩阿竭（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛薩蕓（Samyaksaṃbuddha，正等覺者）成就，以這個身體顯現，怛薩阿竭從什麼法中學習而證得阿耨多羅三耶三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？』

釋提桓因回答佛說：『怛薩阿竭從《般若波羅蜜》中學習而證得阿耨多羅三耶三菩提。』

佛告訴釋提桓因：

【English Translation】 English version: This is wishing that someone quickly attains Buddhahood.

『Furthermore, Kauśika (Śakra's other name)! After writing the Prajñāpāramitā (Perfection of Wisdom), even if one cannot learn or recite it, if one holds this scripture, neither humans nor ghosts or spirits can harm them, and their past sins cannot be eliminated. For example, Kauśika! In the place where the Buddha first attained enlightenment, if there are people on all four sides, entering directly from one side; neither ghosts, spirits, nor birds or beasts can harm them. If ghosts, spirits, or birds and beasts want to disturb or harm people, they will ultimately fail. Why? Because this is the place where the Buddha attained enlightenment, protected by the Buddha's majestic power. All Buddhas of the past, future, and present—the Heaven of Heavens, the most honored among humans—all attain Buddhahood here; those who will seek the path to Buddhahood in the future will all attain Buddhahood here. If someone enters this place, they will not be afraid, will not be fearful, and will have no fear. The Prajñāpāramitā is also like this. In the place where the Prajñāpāramitā resides, all gods, people, Asuras (demi-gods), ghosts, spirits, and dragons will bow, respect, and protect it, therefore the Prajñāpāramitā is protected by majestic power.』

Śakro devānām indraḥ (Lord Śakra, King of the Gods) said to the Buddha: 『If someone, Heaven of Heavens! writes the Prajñāpāramitā, holds the scripture, and offers self-surrender, prostration, service, and offerings—precious flowers, ground incense, refined oil, various fragrances, silk ribbons, ornate canopies, banners, and flags—or after the Buddha's parinirvāṇa (complete nirvana), holds the Buddha's śarīra (relics) to build a stupa, and offers self-surrender, prostration, service, and offerings—precious flowers, ground incense, refined oil, various fragrances, silk ribbons, ornate canopies, banners, and flags, which of these merits is greater?』

The Buddha said: 『I will ask you in return. Kauśika! Answer me as you wish. How is it, Kauśika! that the Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksaṃbuddha (Perfectly Enlightened One) achieves, with this body manifested, from what Dharma did the Tathāgata learn to attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)?』

Śakro devānām indraḥ replied to the Buddha: 『The Tathāgata learned from the Prajñāpāramitā to attain anuttarā-samyak-saṃbodhi.』

The Buddha told Śakro devānām indraḥ:

因：「不用身舍利，從薩蕓若中得佛，怛薩阿竭為出般若波羅蜜中。如是，拘翼！薩蕓若身，從般若波羅蜜中出；怛薩阿竭、阿羅呵、三耶三佛薩蕓若身，薩蕓若身生；我作佛身，從薩蕓若得作佛身；從薩蕓若生我般泥洹后舍利，供養如故。若有，拘翼！善男子、善女人，書般若波羅蜜，學持誦行，自歸作禮承事供養——好華、搗香、澤香、雜香、繒彩、華蓋、旗旛——薩蕓若則為供養。以如是，拘翼！般若波羅蜜寫已，作是供養經卷，善男子、善女人從其法中得功德無比。何以故？薩蕓若者，則為供養已。」

釋提桓因白佛言：「如是閻浮利人，不供養承事般若波羅蜜者，是曹之人為不知其尊耶？供養般若波羅蜜者，其福尊無比。般若波羅蜜者，當取供養之。」

佛語釋提桓因：「云何，拘翼！閻浮利人中有幾所人信佛、信法、信比丘僧？」

釋提桓因白佛言：「閻浮利人少，所信佛、信法、信比丘僧者少少耳，及行須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，至行佛道者復少少耳。」

佛言：「如是，拘翼！少少耳人。至有索佛道、行求佛道者甚多，至其然後作佛少少耳。如是不可計阿僧祇人，初行求佛道，至其然後從其中出，若一若兩，在阿惟越致地住耳。如是，拘翼！是善男子、善

【現代漢語翻譯】現代漢語譯本：『因為不用身體舍利，從薩蕓若（Sarvajna，一切智）中得到佛，如來（Tathagata）從般若波羅蜜（Prajnaparamita，智慧到彼岸）中產生。像這樣，拘翼（Kausika，釋提桓因的別名）！薩蕓若之身，從般若波羅蜜中產生；如來、阿羅漢（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺者）的薩蕓若之身，薩蕓若之身所生；我成就佛身，從薩蕓若得到成就佛身；從薩蕓若產生我般涅槃（Parinirvana，完全的涅槃）后的舍利，供養如舊。如果有，拘翼！善男子、善女人，書寫般若波羅蜜，學習、受持、讀誦、修行，自我歸依、作禮、承事、供養——美好的花、搗碎的香、塗澤的香、各種香、繒彩、華蓋、旗旛——這便是供養薩蕓若。像這樣，拘翼！般若波羅蜜書寫完畢后，以此供養經卷，善男子、善女人從中得到的功德無比。為什麼呢？因為供養薩蕓若，就等於已經供養了一切。』

釋提桓因（Sakra devanam Indra，天帝釋）對佛說：『像這樣，閻浮利（Jambudvipa，人世間）人不供養、承事般若波羅蜜，這些人是不知其尊貴嗎？供養般若波羅蜜的人，其福德尊貴無比。般若波羅蜜，應當受取供養。』

佛告訴釋提桓因：『怎麼樣，拘翼！閻浮利人中有多少人信仰佛、信仰法、信仰比丘僧？』

釋提桓因對佛說：『閻浮利人很少，信仰佛、信仰法、信仰比丘僧的人很少，以及修行須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢、辟支佛（Pratyekabuddha，緣覺），乃至修行佛道的人更是少之又少。』

佛說：『正是這樣，拘翼！人確實很少。即使有尋求佛道、修行求佛道的人很多，但最終成就佛果的人卻很少。就像這樣不可計數阿僧祇（Asamkhya，無數）的人，最初修行求佛道，最終從中成就的，若一個或兩個，住在阿惟越致（Avaivartika，不退轉）的地位。像這樣，拘翼！這些善男子、善

【English Translation】 English version: 『Because it is not from bodily relics that one obtains Buddhahood from Sarvajna (all-knowing wisdom), the Tathagata (Thus Gone One) emerges from Prajnaparamita (Perfection of Wisdom). Thus, Kausika (another name for Sakra devanam Indra)! The body of Sarvajna comes from Prajnaparamita; the Sarvajna body of the Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), is born of the Sarvajna body; I attain Buddhahood, obtaining Buddhahood from Sarvajna; from Sarvajna arise the relics after my Parinirvana (Complete Nirvana), and the offerings remain as before. If there are, Kausika! Good men and good women who write Prajnaparamita, learn, uphold, recite, and practice it, taking refuge, prostrating, serving, and making offerings—beautiful flowers, ground incense, scented oils, various fragrances, silks, canopies, banners—this is to make offerings to Sarvajna. Thus, Kausika! After Prajnaparamita is written, by making offerings to these sutra scrolls, good men and good women obtain immeasurable merit from this Dharma. Why? Because offering to Sarvajna is equivalent to having already made all offerings.』

Sakra devanam Indra (Lord of the Devas) said to the Buddha: 『Thus, do the people of Jambudvipa (the human world) not know the尊貴 of Prajnaparamita, since they do not offer to and serve it? Those who offer to Prajnaparamita, their merit is尊貴 beyond compare. Prajnaparamita should be received and offered to.』

The Buddha said to Sakra devanam Indra: 『How is it, Kausika! Among the people of Jambudvipa, how many believe in the Buddha, believe in the Dharma, and believe in the Bhiksu Sangha (community of monks)?』

Sakra devanam Indra said to the Buddha: 『Few are the people of Jambudvipa who believe in the Buddha, believe in the Dharma, and believe in the Bhiksu Sangha, and even fewer are those who practice as Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat, Pratyekabuddha (Solitary Buddha), and even fewer are those who practice the path of Buddhahood.』

The Buddha said: 『Thus it is, Kausika! Few indeed are the people. Even though there are many who seek the path of Buddhahood and practice to attain it, those who ultimately achieve Buddhahood are few. Just like this, countless Asamkhya (innumerable) beings initially practice to seek Buddhahood, but ultimately, only one or two emerge from among them, dwelling in the state of Avaivartika (non-retrogression). Thus, Kausika! These good men and good

女人，行求佛道，會後成佛如是。」

佛言：「善男子、善女人學般若波羅蜜者，持經者誦經者，當爲作禮承事恭敬。何以故？用曉般若波羅蜜中事故少有。過去時怛薩阿竭、阿羅呵、三耶三佛，過去時菩薩行佛道者，皆于般若波羅蜜中學成，我時亦共在其中學。怛薩阿竭般泥洹后，諸菩薩摩訶薩悉當受是般若波羅蜜。拘翼！善男子、善女人，怛薩阿竭般泥洹后，取捨利起七寶塔供養，盡形壽自歸作禮承事——持天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡。如是，于拘翼意云何，善男子、善女人作是供養，其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多也。」

佛言：「置是塔。拘翼！若復有閻浮利滿中七寶塔，若有善男子、善女人，盡形壽自歸作禮承事供養——天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡。云何，拘翼！是善男子、善女人，其福寧多不？」

釋提桓因言：「甚多，甚多，天中天！」

佛言：「不如是善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒

【現代漢語翻譯】現代漢語譯本：『女人如果尋求佛道，最終也能像這樣成佛。』

佛說：『善男子、善女人如果學習《般若波羅蜜》，那麼對於那些受持、讀誦此經的人，應當為他們作禮、承事、恭敬。為什麼呢？因為真正通曉《般若波羅蜜》的人很少。過去所有的怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛），以及過去所有行菩薩道的人，都是通過學習《般若波羅蜜》而成就的，我當時也和他們一起學習。怛薩阿竭般泥洹（Tathagata parinirvana，如來般涅槃）之後，所有的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）都應當接受這部《般若波羅蜜》。拘翼（Kausika，帝釋天）！善男子、善女人，在怛薩阿竭般泥洹之後，如果取其舍利，建造七寶塔來供養，終身皈依、作禮、承事——用天上的花、天上的搗香、天上的澤香、天上的雜香、天上的繒彩、天上的寶蓋、天上的旗旛來供養。這樣，拘翼，你認為如何？這些善男子、善女人這樣做供養，他們的福報多不多呢？』

釋提桓因（Sakra devanam Indra，帝釋天）說：『非常多，非常多！天中天！』

佛說：『不如那些善男子、善女人，書寫《般若波羅蜜》，受持經卷，並以名貴的鮮花、搗香、澤香、雜香、繒彩、華蓋、旗旛等來皈依、作禮、承事、供養，他們所獲得的福報更多。』

佛說：『先放下塔的事情。拘翼！如果又有用閻浮利（Jambudvipa，南贍部洲）裝滿的七寶塔，如果有善男子、善女人，終身皈依、作禮、承事供養——用天上的花、天上的搗香、天上的澤香、天上的雜香、天上的繒彩、天上的寶蓋、天上的旗旛。怎麼樣，拘翼！這些善男子、善女人，他們的福報多不多呢？』

釋提桓因說：『非常多，非常多，天中天！』

佛說：『不如那些善男子、善女人，書寫《般若波羅蜜》，受持經卷，並以名貴的鮮花、搗香、澤香、雜香、繒彩等來皈依、作禮、承事、供養，』

【English Translation】 English version: 『If a woman seeks the path to Buddhahood, she will eventually attain Buddhahood in this way.』

The Buddha said: 『If good men and good women study the Prajna Paramita (Perfection of Wisdom), then for those who uphold and recite this scripture, one should pay homage, serve, and respect them. Why? Because those who truly understand the Prajna Paramita are few. All the Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Buddhas) of the past, as well as all those who walked the Bodhisattva (Enlightenment Being) path in the past, achieved enlightenment through studying the Prajna Paramita, and I also studied it with them at that time. After the Tathagata parinirvana (final nirvana), all the Bodhisattva-Mahasattvas (Great Bodhisattvas) should receive this Prajna Paramita. Kausika (Indra)! Good men and good women, after the Tathagata parinirvana, if they take his relics and build a seven-jeweled stupa (pagoda) to make offerings, dedicating their whole lives to taking refuge, paying homage, and serving—using heavenly flowers, heavenly powdered incense, heavenly scented oil, heavenly mixed incense, heavenly silks, heavenly canopies, and heavenly banners to make offerings. What do you think, Kausika? How much merit do these good men and good women gain from making such offerings?』

Sakra devanam Indra (Lord of the Gods) said: 『Very much, very much! O God of Gods!』

The Buddha said: 『It is not as much as the merit gained by those good men and good women who write the Prajna Paramita, uphold the scripture, and take refuge, pay homage, serve, and make offerings with precious flowers, powdered incense, scented oil, mixed incense, silks, canopies, and banners.』

The Buddha said: 『Set aside the matter of the stupa. Kausika! If there were seven-jeweled stupas filling Jambudvipa (the continent south of Mount Meru), and if there were good men and good women who dedicated their whole lives to taking refuge, paying homage, and making offerings—using heavenly flowers, heavenly powdered incense, heavenly scented oil, heavenly mixed incense, heavenly silks, heavenly canopies, and heavenly banners. What do you think, Kausika? How much merit do these good men and good women gain?』

Sakra devanam Indra said: 『Very much, very much, O God of Gods!』

The Buddha said: 『It is not as much as the merit gained by those good men and good women who write the Prajna Paramita, uphold the scripture, and take refuge, pay homage, serve, and make offerings with precious flowers, powdered incense, scented oil, mixed incense, and silks,』

彩、華蓋、旗旛——得福多。」

佛言：「置閻浮利所作事。拘翼！滿四天下七寶塔，若有善男子、善女人，盡形壽自歸作禮承事供養——天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡——其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多。」

佛言：「置四天下塔。拘翼！譬如一天下，複次一天下，如是千天下，四面皆滿其中七寶塔，若有善男子、善女人盡形壽自歸作禮承事供養——天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多。」

佛言：「復置千天下。拘翼！如是中二千天下，四面皆滿其中七寶塔，若有善男子，善女人，盡形壽自歸作禮承事供養——天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛

【現代漢語翻譯】現代漢語譯本：佛說：『用綵帶、華蓋、旗旛供養，可以獲得很多福報。』

佛說：『先放下用閻浮利（Jambudvipa，指我們所居住的這個世界）的物品所做的事情。拘翼（Kausika，即釋提桓因的別稱）！假使充滿四大天下的都是七寶塔，若有善男子、善女人，終其一生都皈依、作禮、承事、供養這些塔——用天上的花、天上的搗香、天上的澤香、天上的雜香、天上的絲綢、天上的華蓋、天上的旗旛——他們獲得的福報難道不多嗎？』

釋提桓因（Sakradevanam Indra，佛教的護法神）說：『非常多，非常多！天中天（Devatideva，對佛的尊稱）！』

佛說：『不如這樣的善男子、善女人，書寫《般若波羅蜜》（Prajnaparamita，意為「智慧的完成」），持有經卷，皈依、作禮、承事、供養——用名貴的鮮花、搗香、澤香、雜香、絲綢綵帶、華蓋、旗旛——所獲得的福報更多。』

佛說：『先放下四大天下的塔。拘翼！譬如一個天下，再加一個天下，像這樣一千個天下，四面八方都充滿其中的七寶塔，若有善男子、善女人終其一生都皈依、作禮、承事、供養——用天上的花、天上的搗香、天上的澤香、天上的雜香、天上的絲綢、天上的華蓋、天上的旗旛。怎麼樣，拘翼！他們的福報難道不多嗎？』

釋提桓因說：『非常多，非常多！天中天！』

佛說：『不如這樣的善男子、善女人，書寫《般若波羅蜜》，持有經卷，皈依、作禮、承事、供養——用名貴的鮮花、搗香、澤香、雜香、絲綢綵帶、華蓋、旗旛——所獲得的福報更多。』

佛說：『再放下這一千個天下。拘翼！像這樣中二千個天下，四面八方都充滿其中的七寶塔，若有善男子、善女人，終其一生都皈依、作禮、承事、供養——用天上的花、天上的搗香、天上的澤香、天上的雜香、天上的絲綢、天上的華蓋、天上的旗旛。怎麼樣，拘翼！他們的福報難道不多嗎？』

釋提桓因說：『非常多，非常多！天中天！』

【English Translation】 English version: The Buddha said, 'Offering colorful ribbons, canopies, and banners brings much merit.'

The Buddha said, 'Set aside the deeds done with things from Jambudvipa (the world we live in). Kausika (another name for Sakradevanam Indra)! If the four great continents were filled with seven-jeweled pagodas, and if there were good men and good women who, throughout their lives, took refuge in, paid homage to, attended to, and made offerings to these pagodas—with heavenly flowers, heavenly powdered incense, heavenly scented oil, heavenly mixed incense, heavenly silks, heavenly canopies, and heavenly banners—would their merit be great?'

Sakradevanam Indra (the lord of the devas and a protector of Buddhism) said, 'Very much, very much! Devatideva (a title of respect for the Buddha)!'

The Buddha said, 'It is not as much as the merit gained by good men and good women who write out the Prajnaparamita (the perfection of wisdom), hold the scriptures, take refuge in, pay homage to, attend to, and make offerings—with precious flowers, powdered incense, scented oil, mixed incense, silk ribbons, canopies, and banners.'

The Buddha said, 'Set aside the pagodas of the four great continents. Kausika! Suppose one continent, and then another continent, and so on, a thousand continents, were filled on all sides with seven-jeweled pagodas, and if there were good men and good women who, throughout their lives, took refuge in, paid homage to, attended to, and made offerings—with heavenly flowers, heavenly powdered incense, heavenly scented oil, heavenly mixed incense, heavenly silks, heavenly canopies, and heavenly banners. What do you think, Kausika! Would their merit be great?'

Sakradevanam Indra said, 'Very much, very much! Devatideva!'

The Buddha said, 'It is not as much as the merit gained by good men and good women who write out the Prajnaparamita, hold the scriptures, take refuge in, pay homage to, attend to, and make offerings—with precious flowers, powdered incense, scented oil, mixed incense, silk ribbons, canopies, and banners.'

The Buddha said, 'Set aside even those thousand continents. Kausika! Suppose a middle-sized two-thousand-world system were filled on all sides with seven-jeweled pagodas, and if there were good men and good women who, throughout their lives, took refuge in, paid homage to, attended to, and made offerings—with heavenly flowers, heavenly powdered incense, heavenly scented oil, heavenly mixed incense, heavenly silks, heavenly canopies, and heavenly banners. What do you think, Kausika! Would their merit be great?'

Sakradevanam Indra said, 'Very much, very much! Devatideva!'

言：「不如是善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多。」

佛言：「復置是中二千天下。拘翼！若三千天下，四面皆滿其中七寶塔，若有善男子、善女人，盡形壽自歸作禮承事供養——天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡。云何，拘翼！是善男子、善女人，其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多。」

佛言：「復置是三千天下七寶塔。拘翼！若三千大國土中薩和薩，皆使得人道，了了皆作人已，令人人作七寶塔，是輩人盡形壽供養，持諸伎樂、諸華、諸搗香、諸澤香、諸雜香、若干百種香、諸繒、諸蓋、諸幡，復持天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡，如是等薩和薩，及三千大國土中薩和薩，悉起是七寶塔，皆是伎樂供養。云何，拘翼！其功德福祐寧多不？」

釋提桓因言：「作是供養者，其福祐功德，甚多，甚多！天中天！」

佛言：「不如是善男子善女人，書般若波羅蜜，持經卷，自歸作禮承事供養—

【現代漢語翻譯】現代漢語譯本：（有人）說：『不如這樣，善男子、善女人，書寫《般若波羅蜜》（Prajnaparamita，智慧的完成），受持經卷，自己歸依、作禮、承事、供養——名貴的鮮花、搗碎的香料、提煉的香油、混合的香料、絲綢綵帶、華麗的傘蓋、旗幟幡幢——得到的福報更多。』

佛說：『再假設有兩千個天下。拘翼（Kausika，即釋提桓因的別名）！如果三千大千世界，四面都佈滿了七寶塔，如果有善男子、善女人，終其一生自己歸依、作禮、承事、供養——天界的鮮花、天界搗碎的香料、天界提煉的香油、天界混合的香料、天界的絲綢、天界的傘蓋、天界的旗旛。怎麼樣，拘翼！這些善男子、善女人，他們的福報難道不多嗎？』

釋提桓因（Sakradevanam Indra，天神之王）說：『非常多，非常多！天中之天！』

佛說：『不如這樣，善男子、善女人，書寫《般若波羅蜜》，受持經卷，自己歸依、作禮、承事、供養——名貴的鮮花、搗碎的香料、提煉的香油、混合的香料、絲綢綵帶、華麗的傘蓋、旗幟幡幢——得到的福報更多。』

佛說：『再假設這三千大千世界都佈滿了七寶塔。拘翼！如果三千大國土中的所有眾生，都能夠得到人身，並且完全都成爲了人，然後讓每個人都建造七寶塔，這些人終其一生都進行供養，拿著各種樂器、各種鮮花、各種搗碎的香料、各種提煉的香油、各種混合的香料、成百上千種香料、各種絲綢、各種傘蓋、各種旗旛，又拿著天界的鮮花、天界搗碎的香料、天界提煉的香油、天界混合的香料、天界的絲綢、天界的傘蓋、天界的旗旛，像這樣所有的眾生，以及三千大國土中的所有眾生，都建造這些七寶塔，都用樂器進行供養。怎麼樣，拘翼！他們的功德福佑難道不多嗎？』

釋提桓因說：『做這樣的供養，他們的福佑功德，非常多，非常多！天中之天！』

佛說：『不如這樣，善男子善女人，書寫《般若波羅蜜》，受持經卷，自己歸依、作禮、承事供養—

【English Translation】 English version: (Someone) said: 'It is not like this, good men, good women, writing the Prajnaparamita (Prajnaparamita, the perfection of wisdom), upholding the scriptures, taking refuge, bowing, serving, and making offerings—famous flowers, ground incense, refined incense, mixed incense, silk ribbons, ornate canopies, flags and banners—obtaining more merit.'

The Buddha said: 'Suppose again there are two thousand worlds. Kausika (Kausika, another name for Sakradevanam Indra)! If the three thousand great chiliocosms are filled with seven-jeweled pagodas on all sides, if there are good men and good women who, for their entire lives, take refuge, bow, serve, and make offerings—celestial flowers, celestial ground incense, celestial refined incense, celestial mixed incense, celestial silk, celestial canopies, celestial banners. What do you think, Kausika! Are the merits of these good men and good women not many?'

Sakradevanam Indra (Sakradevanam Indra, the king of gods) said: 'Very many, very many! The God of Gods!'

The Buddha said: 'It is not like this, good men, good women, writing the Prajnaparamita, upholding the scriptures, taking refuge, bowing, serving, and making offerings—famous flowers, ground incense, refined incense, mixed incense, silk ribbons, ornate canopies, flags and banners—obtaining more merit.'

The Buddha said: 'Suppose again that these three thousand great chiliocosms are filled with seven-jeweled pagodas. Kausika! If all beings in the three thousand great lands could obtain human bodies, and all of them completely became human beings, and then each person built a seven-jeweled pagoda, and these people made offerings for their entire lives, holding various musical instruments, various flowers, various ground incense, various refined incense, various mixed incense, hundreds of kinds of incense, various silks, various canopies, various banners, and also holding celestial flowers, celestial ground incense, celestial refined incense, celestial mixed incense, celestial silks, celestial canopies, celestial banners, like this all beings, and all beings in the three thousand great lands, all built these seven-jeweled pagodas, all made offerings with musical instruments. What do you think, Kausika! Are their merits and blessings not many?'

Sakradevanam Indra said: 'Making such offerings, their blessings and merits are very many, very many! The God of Gods!'

The Buddha said: 'It is not like this, good men, good women, writing the Prajnaparamita, upholding the scriptures, taking refuge, bowing, serving, and making offerings—

—名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多。」

釋提桓因白佛言：「如是，天中天！極安隱般若波羅蜜，天中天！自歸作禮承事供養，過去、當來、今現在佛天中天薩蕓若，則為供養作禮承事自歸，為悉供養至。」

佛言：「置是三千大國土中七寶塔，復如一恒邊沙佛國土，一一薩和薩悉起作七寶塔，皆供養一劫，復過一劫，皆持天華、天搗香、天澤香、天雜香、天繒、天蓋、天幡，都盧天上天下諸伎樂持供養。如是，拘翼！其福祐功德寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——得福多。」

佛語釋提桓因：「如是，拘翼！不如是善男子、善女人從法中得福極多，不可復計，不可複議，不可複稱，不可復量，不可復極。何以故？從般若波羅蜜中出怛薩阿竭、阿羅呵、三耶三佛、薩蕓若。如是，拘翼！善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛。如是，拘翼！功德所致，福祐所致，及前世功德所致，佛福祐所致。」

佛言：「百倍恒邊沙佛國中薩和薩，皆

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起七寶塔，不在計中，千倍不在計中，百千倍不在計中，萬億倍不在計中，無數倍不在般若波羅蜜供養計中。」

爾時四萬天人與釋提桓因，共來大會，諸天人謂釋提桓因言：「尊者當取般若波羅蜜，當諷誦般若波羅蜜。」

佛語釋提桓因：「當學，拘翼！般若波羅蜜，當持經卷，當諷誦。何以故？阿須倫心中作是生念：『欲與忉利天共鬥。』阿須倫即起兵上天。是時，拘翼！當誦唸般若波羅蜜，阿須倫兵眾即還去。」

釋提桓因因白佛言：「極大祝，天中天！般若波羅蜜，極尊祝般若波羅蜜，無有輩祝般若波羅蜜。」

佛言：「如是，拘翼！極大祝般若波羅蜜，極尊祝般若波羅蜜，無有輩祝般若波羅蜜。拘翼！持是祝者，過去諸怛薩阿竭、阿羅呵、三耶三佛，皆從是祝自致作佛；甫當來諸怛薩阿竭、阿羅呵、三耶三佛，皆學是祝自致作佛；今現在十方諸佛，皆起是祝自致作佛。拘翼！是祝故出十誡功德，照明于天下，四禪、四諦、四神足、般遮旬，照明於世間，菩薩摩訶薩從般若波羅蜜中，生十誡功德，世間悉遍至，四禪、四諦、四神足、般遮旬，悉照明於世間；今怛薩阿竭、阿羅呵、三耶三佛未出世間時，菩薩悉照明，四禪、四諦、四神足、般遮旬。譬如月盛滿時，拘翼！從空中出照明

【現代漢語翻譯】現代漢語譯本：建造七寶塔，這不算什麼，千倍不算什麼，百千倍不算什麼，萬億倍不算什麼，無數倍也不算在般若波羅蜜（Prajna Paramita，智慧到彼岸）的供養之中。

當時，四萬天人和釋提桓因（Sakra Devanam Indra，帝釋天）一同來參加法會，諸天人對釋提桓因說：『尊者應當受持般若波羅蜜，應當諷誦般若波羅蜜。』

佛告訴釋提桓因：『拘翼（Kausika，釋提桓因的別名）！應當學習般若波羅蜜，應當持有經卷，應當諷誦。為什麼呢？因為阿須倫（Asura，阿修羅）心中會產生這樣的念頭：『想要與忉利天（Trayastrimsa Heaven，三十三天）作戰。』阿須倫就會起兵攻打天界。這時，拘翼！當你誦唸般若波羅蜜時，阿須倫的軍隊就會退回去。』

釋提桓因此對佛說：『太偉大了，天中天！般若波羅蜜，極其尊貴的般若波羅蜜，無與倫比的般若波羅蜜。』

佛說：『是的，拘翼！般若波羅蜜極其偉大，般若波羅蜜極其尊貴，般若波羅蜜無與倫比。拘翼！持有這個祝願的人，過去所有的怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛），都是從這個祝願而成就佛果；未來將要出現的所有的怛薩阿竭、阿羅呵、三耶三佛，都將學習這個祝願而成就佛果；現在十方諸佛，都是依靠這個祝願而成就佛果。拘翼！這個祝願能夠產生十戒的功德，照亮天下，四禪（Four Dhyanas，四種禪定）、四諦（Four Noble Truths，四聖諦）、四神足（Four Bases of Supernatural Power，四如意足）、般遮旬（Pancadasa，十五日），照亮世間，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）從般若波羅蜜中，產生十戒的功德，遍及世間，四禪、四諦、四神足、般遮旬，都照亮世間；現在怛薩阿竭、阿羅呵、三耶三佛還未出世時，菩薩就能夠照亮四禪、四諦、四神足、般遮旬。譬如滿月，拘翼！從空中出現照亮一切』

【English Translation】 English version: Building a seven-jeweled pagoda is not worth considering, a thousand times is not worth considering, a hundred thousand times is not worth considering, a trillion times is not worth considering, countless times are not worth considering in the offerings of Prajna Paramita (Perfection of Wisdom).

At that time, forty thousand devas (gods) and Sakra Devanam Indra (Lord of the Gods) came together for the assembly. The devas said to Sakra Devanam Indra: 'Venerable one, you should take hold of Prajna Paramita, you should recite Prajna Paramita.'

The Buddha said to Sakra Devanam Indra: 'Kausika (another name for Sakra Devanam Indra)! You should learn Prajna Paramita, you should hold the scriptures, you should recite them. Why? Because the Asuras (demons) will have this thought in their minds: 'They want to fight with the Trayastrimsa Heaven (Heaven of the Thirty-Three Gods).' The Asuras will then raise an army to attack the heavens. At that time, Kausika! When you recite Prajna Paramita, the Asura's army will immediately retreat.'

Sakra Devanam Indra then said to the Buddha: 'Extremely great is the mantra, O God of Gods! Prajna Paramita, extremely honored is the mantra of Prajna Paramita, unparalleled is the mantra of Prajna Paramita.'

The Buddha said: 'So it is, Kausika! Extremely great is the mantra of Prajna Paramita, extremely honored is the mantra of Prajna Paramita, unparalleled is the mantra of Prajna Paramita. Kausika! Those who hold this mantra, all the past Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Buddhas), all attained Buddhahood through this mantra; all the future Tathagatas, Arhats, Samyaksambuddhas who are to come, will learn this mantra and attain Buddhahood; all the Buddhas of the ten directions in the present, all arise from this mantra and attain Buddhahood. Kausika! This mantra therefore produces the merit of the ten precepts, illuminating the world, the Four Dhyanas (Four Meditative Absorptions), the Four Noble Truths, the Four Bases of Supernatural Power, Pancadasa (the fifteenth day), illuminating the world. Bodhisattva-Mahasattvas (Great Bodhisattvas) from Prajna Paramita, generate the merit of the ten precepts, pervading the world, the Four Dhyanas, the Four Noble Truths, the Four Bases of Supernatural Power, Pancadasa, all illuminating the world; now, when the Tathagatas, Arhats, Samyaksambuddhas have not yet appeared in the world, Bodhisattvas illuminate the Four Dhyanas, the Four Noble Truths, the Four Bases of Supernatural Power, Pancadasa. Just like the full moon, Kausika! Emerging from the sky, it illuminates everything.'

于星宿。如是，拘翼！菩薩行功德盛滿亦如是。怛薩阿竭未出世間時，菩薩為出照明，菩薩摩訶薩皆從漚和拘舍羅般若波羅蜜中出，當作是知。

「複次，拘翼！若有善男子、善女人，持般若波羅蜜學誦者，為至德悉具足。」

釋提桓因問佛言：「天中天！何謂至德悉具足？」

佛言：「其人終不中毒死，不於水中溺死，不為兵刃所中死。若時有縣官起，若橫為縣官所侵，當誦唸般若波羅蜜，若坐若經行時，縣官終不能危害。何以故？般若波羅蜜所擁護故。若復有餘事，悉當誦唸般若波羅蜜，往至彼間，若王所、若太子傍臣所，便與共好語，與共談言，與共笑歡喜。何以故？用學般若波羅蜜故，念善思善，一切人民蜎飛蠕動，悉令其善，持等心閔傷慈哀，用是故，人見之悉起立。如是，拘翼！若有索方便者，不能危害。」

爾時有異道人，遙見佛大會，稍稍前行欲壞亂坐，稍來至佛所，釋提桓因作是念：「當云何盡我壽常在佛邊受誦般若波羅蜜？異道人慾亂我、斷是法。」釋提桓因從佛所聞般若波羅蜜即受誦，彼異道人即遙遠遠繞佛一匝，便從彼間道徑去。

舍利弗作是念：「是中雲何令異道人從彼間道徑便去？」

舍利弗心所念，佛即知。佛語舍利弗：「釋提桓因念般若波羅

【現代漢語翻譯】現代漢語譯本：『就像星宿一樣。』拘翼（Kauśika）！菩薩修行功德圓滿也是如此。當怛薩阿竭（Tathāgata，如來）還未出現於世間時，菩薩爲了出世而照明，菩薩摩訶薩都是從漚和拘舍羅般若波羅蜜（Oghakośalya-prajñāpāramitā，智慧圓滿）中產生的，應當這樣理解。

『再者，拘翼！如果有善男子、善女人，受持般若波羅蜜並學習誦讀，那麼他們就具備了最圓滿的德行。』

釋提桓因（Śakro devānām indraḥ，帝釋天）問佛說：『天中天！什麼叫做具備最圓滿的德行？』

佛說：『這個人最終不會中毒而死，不會在水中溺死，不會被兵器所傷而死。如果有時有官府興起事端，或者無端被官府侵擾，應當誦唸般若波羅蜜，無論坐著還是行走時，官府最終都不能加害於他。為什麼呢？因為般若波羅蜜的護佑。如果還有其他事情，都應當誦唸般若波羅蜜，前往那些地方，無論是王公處、還是太子近臣處，就能與他們好好說話，與他們談笑風生，與他們一同歡喜。為什麼呢？因為學習般若波羅蜜的緣故，心念善，思惟善，使一切人民，乃至蜎飛蠕動之物，都得到安善，以平等心憐憫慈愛，因此，人們見到他都會起立尊敬。就是這樣，拘翼！如果有想找方便的人，也不能加害於他。』

當時有一個外道之人，遠遠地看見佛的大會，慢慢地向前走想要破壞擾亂法會，漸漸來到佛的處所，釋提桓因心想：『我應當如何才能盡我的壽命，常在佛的身邊受持誦讀般若波羅蜜呢？這個外道之人想要擾亂我，斷絕這佛法。』釋提桓因從佛那裡聽聞般若波羅蜜后立即受持誦讀，那個外道之人就遠遠地繞著佛一圈，便從那條路離開了。

舍利弗（Śāriputra）心想：『這裡面有什麼因緣，能讓那個外道之人從那條路離開呢？』

舍利弗心中所想，佛立刻就知道了。佛告訴舍利弗：『釋提桓因唸誦般若波羅蜜……』

【English Translation】 English version: 'Just like the constellations.' Kauśika! The Bodhisattva's practice of accumulating merit is also like that. When the Tathāgata had not yet appeared in the world, the Bodhisattva illuminated the way for his emergence, and all Bodhisattva-Mahāsattvas arise from Oghakośalya-prajñāpāramitā (skill in means of wisdom), it should be understood in this way.

'Furthermore, Kauśika! If there are good men or good women who uphold, study, and recite the Prajñāpāramitā, they will be endowed with the most complete virtues.'

Śakro devānām indraḥ (Śakra, Lord of the Gods) asked the Buddha: 'The Greatest of Beings! What does it mean to be endowed with the most complete virtues?'

The Buddha said: 'That person will ultimately not die from poisoning, will not drown in water, and will not be killed by weapons. If there are times when government officials cause trouble, or if they are unjustly harassed by government officials, they should recite the Prajñāpāramitā, whether sitting or walking. The government officials will ultimately not be able to harm them. Why? Because of the protection of the Prajñāpāramitā. If there are other matters, they should all recite the Prajñāpāramitā and go to those places, whether it is to the king's court or to the side of the crown prince's ministers, and they will be able to speak well with them, converse with them, and rejoice with them. Why? Because they study the Prajñāpāramitā, their thoughts are good, their reflections are good, and they bring goodness to all people, even to creeping and crawling creatures. They hold equal compassion and loving-kindness, and therefore, people will rise to their feet in respect when they see them. Thus, Kauśika! If there are those who seek to cause harm, they will not be able to harm them.'

At that time, there was a non-Buddhist who saw the Buddha's great assembly from afar. He slowly walked forward, intending to disrupt and disturb the gathering. Gradually, he arrived at the Buddha's place. Śakro devānām indraḥ thought: 'How can I spend my entire life constantly by the Buddha's side, upholding and reciting the Prajñāpāramitā? This non-Buddhist wants to disturb me and cut off this Dharma.' Śakro devānām indraḥ, having heard the Prajñāpāramitā from the Buddha, immediately upheld and recited it. That non-Buddhist then walked far away around the Buddha once and left by that path.

Śāriputra thought: 'What is the reason that caused that non-Buddhist to leave by that path?'

The Buddha immediately knew what Śāriputra was thinking. The Buddha said to Śāriputra: 'Śakro devānām indraḥ is reciting the Prajñāpāramitā...'

蜜，如是異道人便還去，異道人無有善意來，都盧持惡意來故，是弊魔便作是念：『怛薩阿竭、阿羅呵、三耶三佛與四部弟子共坐，欲天、梵天及諸天人，悉覆在其中會，無有異人，悉菩薩摩訶薩受決者會，當爲人中之將，自致成作佛，我當行欲壞亂之。』弊魔乘一轅之車駕，四馬稍稍前行至佛所，釋提桓因作是念：『弊魔乘四馬之車來欲到佛所，是弊魔車馬無異，非國王洴沙，四馬車不類；亦非國王波斯匿，四馬車不類；亦非釋種，四馬車不類；亦非墮舍利，四馬車不類；是弊魔所作。晝夜弊魔常索佛便，常亂世間人。』釋提桓因常作是愿：『我會當念般若波羅蜜，常念常持心諷誦究竟。』釋提桓因心中誦唸般若波羅蜜，且欲究竟，弊魔便複道還去。」

忉利迦翼天人，持天華飛在空中立，便散佛上及散四面，言：「般若波羅蜜斷絕甚久，閻浮利人乃得聞、乃得見。」便復持天華若干種，四面散佛上。

佛言：「其有行般若波羅蜜者，守般若波羅蜜者，亦不為魔及魔官屬所得便。」

釋提桓因白佛言：「是輩人其福祐功德不小，聞般若波羅蜜者，何況乃學持誦唸，學已持已誦已，取學如是，用是法住，其人前世時見佛般若波羅蜜耳聞者，何況乃學持誦，學已持已誦已，行如中事，如是法住具足，

【現代漢語翻譯】蜜（Mitra，人名），如果這些外道之人離開，他們並非懷著善意而來，而是帶著惡意而來。因此，惡魔便這樣想：『怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛）與四部弟子一同坐在一起，欲天、梵天以及諸天人，都聚集在這個法會之中。沒有其他的人，全部都是將要接受授記的菩薩摩訶薩，他們將會成為人中的領袖，最終成就佛果。我應當前去擾亂他們。』惡魔乘坐著由一匹馬拉著的車，四匹馬慢慢地向前行進，來到佛陀所在之處。釋提桓因（Śakra Devānām Indra，帝釋天）這樣想：『惡魔乘坐著四匹馬拉的車前來，想要到達佛陀所在之處。這惡魔的車馬與衆不同，不像國王洴沙（Bimbisāra，頻婆娑羅王）的車，四匹馬也不相似；也不像國王波斯匿（Prasenajit，波斯匿王）的車，四匹馬也不相似；也不像釋迦族的車，四匹馬也不相似；也不像墮舍利（陀舍羅）的車，四匹馬也不相似；這是惡魔所為。日夜惡魔都在尋找機會，常常擾亂世間之人。』釋提桓因常常這樣發願：『我應當憶念般若波羅蜜（Prajñāpāramitā，般若波羅蜜多），常常憶念，常常保持，心中諷誦直至究竟。』釋提桓因心中誦唸般若波羅蜜，並且想要達到究竟，惡魔便又返回去了。

忉利迦翼天人（Trayastriṃśa，三十三天），手持天花，飛在空中站立，便將天花散在佛陀身上以及四面，說道：『般若波羅蜜斷絕已經很久了，閻浮利（Jambudvīpa，南贍部洲）的人們才能夠聽聞、才能夠見到。』便又手持各種各樣的天花，向四面散在佛陀身上。

佛陀說：『那些修行般若波羅蜜的人，守護般若波羅蜜的人，也不會被魔以及魔的官屬找到機會。』

釋提桓因對佛陀說：『這些人的福報功德不小，聽聞般若波羅蜜的人，更何況是學習、持誦、憶念的人，學習之後、持誦之後，採取學習這樣的方式，用這樣的法來安住，這些人前世曾經見過佛陀和般若波羅蜜，耳朵聽聞過，更何況是學習、持誦，學習之後、持誦之後，按照其中的道理行事，用這樣的法來安住，具足功德。

【English Translation】 Mitra, if these heretics leave, they do not come with good intentions, but with malicious intent. Therefore, the evil demon thought: 'Tathagata (怛薩阿竭, Thus Gone One), Arhat (阿羅呵, Worthy One), Samyaksambuddha (三耶三佛, Perfectly Enlightened Buddha) are sitting together with their fourfold assembly of disciples. The desire realm gods, Brahma, and all the gods and humans are gathered in this assembly. There are no others present; all are Bodhisattva-Mahasattvas who will receive predictions of Buddhahood. They will become leaders among humans and ultimately attain Buddhahood. I should go and disrupt them.' The evil demon rode in a chariot drawn by one horse, with four horses slowly advancing towards the Buddha's location. Śakra Devānām Indra (釋提桓因, Lord of the Devas) thought: 'The evil demon is coming in a chariot drawn by four horses, intending to reach the Buddha's location. This evil demon's chariot and horses are different; they are not like King Bimbisāra's (洴沙, King Bimbisara) chariot, the four horses are dissimilar; nor like King Prasenajit's (波斯匿, King Prasenajit) chariot, the four horses are dissimilar; nor like the chariot of the Shakyas, the four horses are dissimilar; nor like the chariot of the Dāśārhas, the four horses are dissimilar; this is the work of the evil demon. Day and night, the evil demon is constantly seeking opportunities and often disrupts the people of the world.' Śakra Devānām Indra constantly made this vow: 'I should remember the Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom), constantly remember it, constantly uphold it, and recite it in my heart until the end.' As Śakra Devānām Indra recited the Prajñāpāramitā in his heart and desired to reach its completion, the evil demon then turned back and left.

A Trayastriṃśa (忉利迦翼, Thirty-three) heaven being, holding heavenly flowers, flew and stood in the air, then scattered the flowers upon the Buddha and in all directions, saying: 'The Prajñāpāramitā has been cut off for a very long time, and only now can the people of Jambudvīpa (閻浮利, Jambudvipa) hear and see it.' Then he again held various kinds of heavenly flowers and scattered them in all directions upon the Buddha.

The Buddha said: 'Those who practice the Prajñāpāramitā and guard the Prajñāpāramitā will not be given an opportunity by the demon and the demon's retinue.'

Śakra Devānām Indra said to the Buddha: 'The merit and virtue of these people are not small. Those who hear the Prajñāpāramitā, how much more so those who learn, uphold, recite, and remember it. After learning and upholding and reciting it, they adopt such a way of learning and abide by this Dharma. These people have seen the Buddha and the Prajñāpāramitā in their past lives, and their ears have heard it. How much more so those who learn, uphold, and recite it. After learning and upholding and reciting it, they act according to its principles and abide by this Dharma, fully possessing merit.'

則為供養怛薩阿竭已，是人如是。何以故？薩蕓若從是行般若波羅蜜。譬如，天中天！欲得極大寶者，當從大海索之；欲得薩蕓若珍寶成怛薩阿竭、阿羅呵、三耶三佛者，當從般若波羅蜜中索之。」

佛言：「如是，從其中出怛薩阿竭、阿羅呵、三耶三佛、薩蕓若。」

阿難白佛言：「無有說檀波羅蜜者，亦不說尸波羅蜜，亦不說羼提波羅蜜，亦不說惟逮波羅蜜，亦不說禪波羅蜜，亦無有說是名者，但共說般若波羅蜜者。何以故？天中天！」

佛語阿難：「般若波羅蜜於五波羅蜜中最尊。云何，阿難！不作佈施，當何緣為檀波羅蜜薩蕓若？不作戒，當何緣為尸波羅蜜？不作忍辱，當何緣為羼提波羅蜜？不作精進，當何緣為惟逮波羅蜜？不作一心，當何緣為禪波羅蜜？不作智慧，當何緣為般若波羅蜜薩蕓若？」

阿難言：「如是，天中天！不行佈施，不為檀波羅蜜薩蕓若；不行戒，不為尸波羅蜜；不行忍辱，不為羼提波羅蜜；不行精進，不為惟逮波羅蜜；不行一心，不為禪波羅蜜；不行智慧，不為般若波羅蜜薩蕓若，為非般若波羅蜜。」

佛言：「如是，阿難，般若波羅蜜於五波羅蜜中最尊。譬如極大地，種散其中同時俱出，其生大株。如是，阿難！般若波羅蜜者是地，五波羅蜜者是種

【現代漢語翻譯】現代漢語譯本：『那麼就是供養了Tathagata（如來），這樣的人就是如此。為什麼呢？因為Sarvajna（一切智）是從修行般若波羅蜜中獲得的。譬如，天中天（佛）啊！想要獲得極大的珍寶，應當從大海中去尋找；想要獲得Sarvajna（一切智）的珍寶，成就Tathagata（如來）、Arhat（阿羅漢）、Samyaksambuddha（正等覺者），應當從般若波羅蜜中去尋找。』佛說：『是的，Tathagata（如來）、Arhat（阿羅漢）、Samyaksambuddha（正等覺者）、Sarvajna（一切智）都是從中產生的。』阿難問佛說：『沒有說到檀波羅蜜（佈施波羅蜜），也沒有說到尸波羅蜜（持戒波羅蜜），也沒有說到羼提波羅蜜（忍辱波羅蜜），也沒有說到毗梨耶波羅蜜（精進波羅蜜），也沒有說到禪波羅蜜（禪定波羅蜜），也沒有說到這些名稱，只是共同說到般若波羅蜜。為什麼呢？天中天（佛）啊！』佛告訴阿難：『般若波羅蜜在五波羅蜜中最尊貴。怎麼樣，阿難！不作佈施，怎麼能成為檀波羅蜜的Sarvajna（一切智）？不持戒，怎麼能成為尸波羅蜜？不修忍辱，怎麼能成為羼提波羅蜜？不作精進，怎麼能成為毗梨耶波羅蜜？不修一心，怎麼能成為禪波羅蜜？不修智慧，怎麼能成為般若波羅蜜的Sarvajna（一切智）？』阿難說：『是的，天中天（佛）！不行佈施，不能成為檀波羅蜜的Sarvajna（一切智）；不行持戒，不能成為尸波羅蜜；不行忍辱，不能成為羼提波羅蜜；不行精進，不能成為毗梨耶波羅蜜；不行一心，不能成為禪波羅蜜；不行智慧，不能成為般若波羅蜜的Sarvajna（一切智），因為不是般若波羅蜜。』佛說：『是的，阿難，般若波羅蜜在五波羅蜜中最尊貴。譬如極大的土地，種子散播在其中，同時一起生長出來，長成大的樹木。像這樣，阿難！般若波羅蜜就是土地，五波羅蜜就是種子。』

【English Translation】 English version: 'Then it is considered an offering to the Tathagata (Thus Come One), and such a person is like that. Why? Because Sarvajna (All-knowing wisdom) is obtained from practicing Prajna Paramita (Perfection of Wisdom). For example, O Lord of Gods! If one desires to obtain extremely great treasures, one should seek them from the great ocean; if one desires to obtain the treasures of Sarvajna (All-knowing wisdom), achieving Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), one should seek them from Prajna Paramita (Perfection of Wisdom).' The Buddha said, 'It is so, from it arise Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), Sarvajna (All-knowing wisdom).' Ananda said to the Buddha, 'There is no mention of Dana Paramita (Perfection of Giving), nor is there mention of Sila Paramita (Perfection of Morality), nor is there mention of Kshanti Paramita (Perfection of Patience), nor is there mention of Virya Paramita (Perfection of Effort), nor is there mention of Dhyana Paramita (Perfection of Meditation), nor are these names mentioned, but only Prajna Paramita (Perfection of Wisdom) is spoken of. Why, O Lord of Gods?' The Buddha said to Ananda, 'Prajna Paramita (Perfection of Wisdom) is the most venerable among the five Paramitas. How is it, Ananda! Without giving, how can one attain Sarvajna (All-knowing wisdom) of Dana Paramita (Perfection of Giving)? Without observing precepts, how can one attain Sila Paramita (Perfection of Morality)? Without practicing patience, how can one attain Kshanti Paramita (Perfection of Patience)? Without making effort, how can one attain Virya Paramita (Perfection of Effort)? Without cultivating one-pointedness of mind, how can one attain Dhyana Paramita (Perfection of Meditation)? Without cultivating wisdom, how can one attain Sarvajna (All-knowing wisdom) of Prajna Paramita (Perfection of Wisdom)?' Ananda said, 'It is so, O Lord of Gods! Without practicing giving, one cannot attain Sarvajna (All-knowing wisdom) of Dana Paramita (Perfection of Giving); without practicing precepts, one cannot attain Sila Paramita (Perfection of Morality); without practicing patience, one cannot attain Kshanti Paramita (Perfection of Patience); without practicing effort, one cannot attain Virya Paramita (Perfection of Effort); without practicing one-pointedness of mind, one cannot attain Dhyana Paramita (Perfection of Meditation); without practicing wisdom, one cannot attain Sarvajna (All-knowing wisdom) of Prajna Paramita (Perfection of Wisdom), because it is not Prajna Paramita (Perfection of Wisdom).' The Buddha said, 'It is so, Ananda, Prajna Paramita (Perfection of Wisdom) is the most venerable among the five Paramitas. For example, in the extremely large earth, seeds are scattered and grow simultaneously, growing into large trees. Likewise, Ananda! Prajna Paramita (Perfection of Wisdom) is the earth, and the five Paramitas are the seeds.'

，從其中生，薩蕓若者從般若波羅蜜成。如是，阿難！般若波羅蜜於五波羅蜜中極大尊，自在所教。」

釋提桓因白佛言：「怛薩阿竭、阿羅呵、三耶三佛，所說善男子、善女人功德未竟。學般若波羅蜜者，持者誦者，云何？」

佛語釋提桓因：「我不說行者功德未竟，我自說善男子、善女人，書般若波羅蜜者，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——我說是供養功德耳。」

釋提桓因白佛言：「我身自護視善男子、善女人書般若波羅蜜者，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——我護是供養功德耳。」

佛語釋提桓因：「善男子、善女人，誦般若波羅蜜者，若干千天人到經師所聽法，不解於法中。諸天人適欲問法師，天神語之，用慈於法中故，其人即自了知，諸天所不解者便自解，善男子、善女人，所作功德悉自見知。

「複次，拘翼！善男子善女人書般若波羅蜜，於四部弟子中說時，其心都盧無所難，若有形者，若欲試者，終不畏。何以故？般若波羅蜜所擁護故，其所欲形試者便自去。」

佛云：「我了不見人當般若波羅蜜者，人亦不見般若波羅蜜。般若波羅蜜所厭伏，善男子、善女人，無有

{ "translations": [ '從般若波羅蜜中產生，薩蕓若（Sarvajna，一切智者）也是從般若波羅蜜成就的。阿難（Ananda）！般若波羅蜜在五波羅蜜中最為尊貴，是自在者所教導的。', '釋提桓因（Sakra devanam Indra，帝釋天）對佛說：「怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）所說的善男子、善女人的功德還沒有說完。學習般若波羅蜜的人，受持、讀誦般若波羅蜜的人，他們的功德又如何呢？」', '佛告訴釋提桓因：「我不是說修行者的功德沒有說完，我是說善男子、善女人，書寫般若波羅蜜，持有經卷，以自身歸依、作禮、承事、供養——名貴的鮮花、搗碎的香、水澤之香、各種雜香、絲綢綵帶、華麗的傘蓋、旗幟——我說的是這些供養的功德。」', '釋提桓因對佛說：「我親自護視那些書寫般若波羅蜜的善男子、善女人，他們持有經卷，以自身歸依、作禮、承事、供養——名貴的鮮花、搗碎的香、水澤之香、各種雜香、絲綢綵帶、華麗的傘蓋、旗幟——我守護的是這些供養的功德。」', '佛告訴釋提桓因：「善男子、善女人，讀誦般若波羅蜜時，會有成千上萬的天人來到經師處聽法，但他們並不理解其中的法義。當這些天人想要請教法師時，會有天神告訴他們，因為他們以慈悲心對待佛法，所以他們自己就能明白，那些天人所不理解的，他們自己就能理解。善男子、善女人，所做的功德都能自己見到和知曉。」', '「再者，拘翼（Kausika，帝釋天）！善男子、善女人書寫般若波羅蜜，在四部弟子（比丘、比丘尼、優婆塞、優婆夷）中宣說時，他們的內心都充滿智慧，沒有什麼可以難倒他們。如果有外道想要來辯論，他們也終究不會畏懼。為什麼呢？因為般若波羅蜜在守護著他們，那些想要來辯論的人自然就會離開。」', '佛說：「我完全看不到有人能輕視般若波羅蜜，人們也無法真正見到般若波羅蜜。般若波羅蜜所厭惡和降伏的，善男子、善女人，是不會有的。」' ], "english_translations": [ 'Born from it, Sarvajna (all-knowing) also arises from the Prajnaparamita (Perfection of Wisdom). Thus, Ananda! The Prajnaparamita is the greatest and most revered among the five Paramitas (perfections), and it is taught by the liberated ones.', 'Sakra devanam Indra (Lord of the Devas) said to the Buddha: \'Tathagata (Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), the merits of the virtuous men and virtuous women you spoke of are not yet complete. What about those who study the Prajnaparamita, those who uphold it, and those who recite it?\'', 'The Buddha said to Sakra devanam Indra: \'I do not say that the merits of practitioners are incomplete. I am speaking of the virtuous men and virtuous women who write the Prajnaparamita, who hold the scriptures, who take refuge in it, pay homage, serve, and make offerings—with precious flowers, ground incense, fragrant oils, various perfumes, silk ribbons, ornate canopies, and banners—I am speaking of the merits of these offerings.\'', 'Sakra devanam Indra said to the Buddha: \'I myself will protect and watch over the virtuous men and virtuous women who write the Prajnaparamita, who hold the scriptures, who take refuge in it, pay homage, serve, and make offerings—with precious flowers, ground incense, fragrant oils, various perfumes, silk ribbons, ornate canopies, and banners—I will protect the merits of these offerings.\'', 'The Buddha said to Sakra devanam Indra: \'When virtuous men and virtuous women recite the Prajnaparamita, thousands of devas (gods) and humans come to the Dharma master to listen to the Dharma, but they do not understand the Dharma within it. When these devas want to ask the Dharma master, the devas tell them that because they have compassion for the Dharma, they will understand it themselves. What the devas do not understand, they will understand themselves. Virtuous men and virtuous women, all the merits they make, they will see and know for themselves.\'', '\'Furthermore, Kausika (another name for Indra)! When virtuous men and virtuous women write the Prajnaparamita and speak about it among the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), their minds are full of wisdom and nothing can confound them. If there are those who wish to test them, they will ultimately not be afraid. Why? Because the Prajnaparamita protects them, and those who wish to test them will naturally leave.\'', 'The Buddha said: \'I do not see anyone who can despise the Prajnaparamita, nor can people truly see the Prajnaparamita. What the Prajnaparamita despises and subdues, virtuous men and virtuous women, will not have.\''" ] }

敢輕者，心亦不恐，不怖懼，亦無所畏。善男子、善女人，所作功德悉自了見。

「複次，拘翼！是善男子、善女人，父母皆重，若沙門道人皆哀，若知識兄弟外家宗親，皆尊貴敬愛之，或時說惡事者，持中正法為解之。是善男子善女人，所作功德悉自見之。

「複次，拘翼！善男子、善女人，書般若波羅蜜，持經卷者，天上四天王天上諸天人索佛道者，往到彼所，問訊聽受般若波羅蜜，作禮繞竟以去；忉利天上諸天人索佛道者，往到彼所，問訊聽受般若波羅蜜，作禮繞竟已去；鹽天上諸天人，索佛道者往到彼所，問訊聽受般若波羅蜜，作禮繞竟已去。善男子、善女人，心當作是知：『十方無央數佛國，諸天人、諸龍、阿須倫、諸閱叉鬼神、諸迦樓羅鬼神、諸甄陀羅鬼神、諸乾陀羅鬼神、諸摩睺勒鬼神、諸人諸非人，都盧賜來到是間，問訊法師聽受般若波羅蜜，作禮繞竟各自去，皆賜功德無異；兜術陀天上諸天人，索佛道者往到彼所，問訊聽受般若波羅蜜，作禮繞竟以去；尼摩羅提羅憐耨天上諸天人，索佛道者往到彼所，問訊聽受般若波羅蜜，作禮繞竟已去；波羅尼蜜和邪拔致天上諸天人，索佛道者往到彼所，問訊聽受般若波羅蜜，作禮繞竟已去；梵天上諸天人索佛道者，梵迦夷天、梵弗還天、梵波𤸱天

【現代漢語翻譯】現代漢語譯本：對於敢於輕視（世俗）之人，他們的內心也不會感到恐懼、不會害怕，也不會有所畏懼。善男子、善女人，他們所做的功德都能清楚地自己看到。「再者，拘翼（Kouyik）！這些善男子、善女人，尊重父母，憐憫沙門（Shamen，出家修道者）和道人，對於知識淵博的朋友、兄弟以及外家宗親，都給予尊重、敬愛。如果有人說他們的壞話，他們會以中正的佛法來化解。這些善男子、善女人，他們所做的功德都能自己看到。「再者，拘翼（Kouyik）！善男子、善女人，如果書寫《般若波羅蜜》（Prajnaparamita，智慧到彼岸），持有經卷的人，天上四天王（Caturmaharajakayikas）以及天上諸天人，爲了尋求佛道，會前往他們所在之處，問候、聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后離去；忉利天（Trayastrimsa）上的諸天人，爲了尋求佛道，會前往他們所在之處，問候、聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后離去；焰摩天（Yama）上的諸天人，爲了尋求佛道，會前往他們所在之處，問候、聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后離去。善男子、善女人，心中應當這樣知道：『十方無數的佛國，諸天人、諸龍（Naga）、阿修羅（Asura）、諸閱叉（Yaksa）鬼神、諸迦樓羅（Garuda）鬼神、諸甄陀羅（Kimnara）鬼神、諸乾闥婆（Gandharva）鬼神、諸摩睺羅伽（Mahoraga）鬼神、諸人以及諸非人，都聚集來到這裡，問候法師，聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后各自離去，都獲得同樣的功德；兜率陀天（Tusita）上的諸天人，爲了尋求佛道，會前往他們所在之處，問候、聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后離去；尼摩羅提羅憐耨天（Nimaratarati）上的諸天人，爲了尋求佛道，會前往他們所在之處，問候、聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后離去；波羅尼蜜和邪拔致天（Paranirmita-vasavartin）上的諸天人，爲了尋求佛道，會前往他們所在之處，問候、聽受《般若波羅蜜》（Prajnaparamita），行禮繞拜后離去；梵天（Brahma）上的諸天人，爲了尋求佛道，梵迦夷天（Brahmakayika）、梵弗還天（Brahmapurohita）、梵波利修天（Mahabrahma）。』

【English Translation】 English version: Those who dare to be unconcerned (with worldly matters) will not feel fear in their hearts, nor will they be afraid or have any dread. Good men and good women, they can clearly see the merits they have made themselves. 『Furthermore, Kouyik! These good men and good women respect their parents, have compassion for Shamen (Shamen, ascetics) and Taoists, and give respect and love to knowledgeable friends, brothers, and relatives from their mother's side. If someone speaks ill of them, they will resolve it with the impartial Dharma. These good men and good women can see the merits they have made themselves. 『Furthermore, Kouyik! Good men and good women, if they write the Prajnaparamita (Prajnaparamita, Perfection of Wisdom), those who hold the scriptures, the Four Heavenly Kings (Caturmaharajakayikas) and the heavenly beings in the heavens, seeking the Buddha's path, will go to where they are, greet them, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave; the heavenly beings in Trayastrimsa (Trayastrimsa) heaven, seeking the Buddha's path, will go to where they are, greet them, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave; the heavenly beings in Yama (Yama) heaven, seeking the Buddha's path, will go to where they are, greet them, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave. Good men and good women should know in their hearts: 『In the countless Buddha lands in the ten directions, the heavenly beings, the Nagas (Naga), the Asuras (Asura), the Yakshas (Yaksa) spirits, the Garudas (Garuda) spirits, the Kimnaras (Kimnara) spirits, the Gandharvas (Gandharva) spirits, the Mahoragas (Mahoraga) spirits, humans, and non-humans, all gather here, greet the Dharma masters, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave, all receiving the same merit; the heavenly beings in Tusita (Tusita) heaven, seeking the Buddha's path, will go to where they are, greet them, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave; the heavenly beings in Nimaratarati (Nimaratarati) heaven, seeking the Buddha's path, will go to where they are, greet them, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave; the heavenly beings in Paranirmita-vasavartin (Paranirmita-vasavartin) heaven, seeking the Buddha's path, will go to where they are, greet them, listen to the Prajnaparamita (Prajnaparamita), pay homage, circumambulate, and then leave; the heavenly beings in Brahma (Brahma) heaven, seeking the Buddha's path, Brahmakayika (Brahmakayika), Brahmapurohita (Brahmapurohita), Mahabrahma (Mahabrahma).』

、摩呵梵天盧天、波利陀天、𤸱波摩那天、阿會亙修天、首呵天、波栗多修呵天、阿波摩修天、修乾天、惟呵天、波栗惟呵天、阿波修天、惟于潘天、阿惟潘天、阿陀波天、須䠠天、須䠠祇耨天、阿迦貳吒天等，天上諸天人，皆往到彼所，問訊聽受般若波羅蜜，作禮繞竟已各自去；及諸阿迦貳吒天，尚悉來下在諸天輩中，何況拘翼。三千大國土諸欲天人、諸色天人，悉來問訊聽受般若波羅蜜，作禮繞已畢竟各各自去。』

「是彼善男子、善女人，彼所止處，當完堅無有嬈者，除其宿罪不請，余不能動。善男子、善女人，其功德悉受得，是時諸天人來當知之。」

釋提桓因言：「云何，天中天！善男子、善女人，當作是了知，諸天人來到是間，聽受般若波羅蜜，作禮承事？」

佛言：「善男子、善女人，當作是知：『諸天人來受般若波羅蜜，作禮承事。』何用知諸天人來時？或時善男子、善女人，歡喜踴躍意喜時知諸天人來，以知當捨去，若天、若龍、若閱叉鬼神、若甄陀羅鬼神，來到彼間。

「複次，拘翼！善男子、善女人，聞鬼神香以為曾知。善男子、善女人，小鬼神當避起去，大鬼神來前。

「複次，拘翼！善男子、善女人，常當凈潔身體，用凈潔身體故，鬼神皆大歡喜，小天見

【現代漢語翻譯】現代漢語譯本：摩訶梵天（Mahābrahmādeva，偉大的梵天）、盧天（Rudra，濕婆神）、波利陀天（Paritta，少光天）、𤸱波摩那天（Apramāṇa，無量光天）、阿會亙修天（Ābhāsvara，光音天）、首呵天（Śubha，凈天）、波栗多修呵天（Parittaśubha，少凈天）、阿波摩修天（Apramāṇaśubha，無量凈天）、修乾天（Śubhakṛtsna，遍凈天）、惟呵天（Vriha，廣天）、波栗惟呵天（Parittavriha，少廣天）、阿波修天（Apramāṇavriha，無量廣天）、惟于潘天（Avṛha，無煩天）、阿惟潘天（Atapa，無熱天）、阿陀波天（Sudṛśa，善見天）、須䠠天（Sudarśana，善現天）、須䠠祇耨天（Akaniṣṭha，色究竟天）、阿迦貳吒天（Akaniṣṭha，色究竟天）等，天上諸天人，都前往到那個地方，問候並聽受般若波羅蜜，行禮繞佛后各自離去；以及那些阿迦貳吒天，尚且都來到地獄諸天眾中，更何況拘翼（Kauśika，帝釋天）呢。三千大千世界的所有欲界天人、色界天人，都來問候並聽受般若波羅蜜，行禮繞佛后最終各自離去。』

『那位善男子、善女人，他們所居住的地方，應當是完整堅固而沒有侵擾者的，除非是他們前世的罪業所致，否則沒有人能夠動搖他們。善男子、善女人，他們所獲得的功德是圓滿的，當諸天人來臨時，應當知道。』

釋提桓因（Śakro devānām indraḥ，眾神之王）說：『世尊！善男子、善女人，應當如何了知諸天人來到這裡，聽受般若波羅蜜，行禮承事呢？』

佛說：『善男子、善女人，應當這樣知道：『諸天人來接受般若波羅蜜，行禮承事。』用什麼來知道諸天人來臨呢？有時善男子、善女人，歡喜踴躍，內心喜悅的時候，就知道諸天人來了，並且知道他們將要離去，無論是天、龍（Nāga，龍族）、閱叉鬼神（Yakṣa，夜叉）、還是甄陀羅鬼神（Gandharva，乾闥婆），都來到那個地方。

『再者，拘翼（Kauśika，帝釋天）！善男子、善女人，聞到鬼神的香氣，就應該知道。善男子、善女人，小鬼神應當避開離去，大鬼神則會來到前面。

『再者，拘翼（Kauśika，帝釋天）！善男子、善女人，應當經常保持身體的潔凈，因為身體潔凈的緣故，鬼神都會非常歡喜，小天見到也會高興。

【English Translation】 English version: Mahābrahmādeva (Great Brahma), Rudra (Shiva), Paritta (Limited Radiance Heaven), Apramāṇa (Immeasurable Radiance Heaven), Ābhāsvara (Heaven of Radiant Light), Śubha (Pure Heaven), Parittaśubha (Limited Purity Heaven), Apramāṇaśubha (Immeasurable Purity Heaven), Śubhakṛtsna (Heaven of Universal Purity), Vriha (Vast Heaven), Parittavriha (Limited Vastness Heaven), Apramāṇavriha (Immeasurable Vastness Heaven), Avṛha (No Trouble Heaven), Atapa (No Heat Heaven), Sudṛśa (Good Appearance Heaven), Sudarśana (Clear Vision Heaven), Akaniṣṭha (Highest Form Heaven), and other devas (gods) and humans in the heavens, all went to that place to inquire and listen to the Prajñāpāramitā (Perfection of Wisdom), paid homage, circumambulated, and then departed. Even those from the Akaniṣṭha Heaven came down among the other devas, let alone Kauśika (Indra). All the desire realm devas and humans, and the form realm devas and humans in the three thousand great chiliocosms, came to inquire and listen to the Prajñāpāramitā, paid homage, circumambulated, and then finally departed.』

『That good man or good woman, the place where they dwell should be complete and secure, without any disturbers, except for their past karmic debts, which cannot be avoided. Good men and good women, their merits will be fully received, and when the devas come, they should be aware of it.』

Śakro devānām indraḥ (Lord Indra) said: 『How, World Honored One, should good men and good women know that the devas have come to this place to listen to the Prajñāpāramitā, pay homage, and serve?』

The Buddha said: 『Good men and good women should know this: 『The devas have come to receive the Prajñāpāramitā, pay homage, and serve.』 How do you know when the devas have come? Sometimes, when good men and good women are joyful, elated, and happy in their hearts, they know that the devas have come, and they know that they will depart, whether it be devas, Nāgas (dragons), Yakṣas (spirits), or Gandharvas (celestial musicians), they have all come to that place.

『Furthermore, Kauśika (Indra)! Good men and good women should know when they smell the fragrance of spirits. Good men and good women, small spirits should avoid and leave, while great spirits will come forward.

『Furthermore, Kauśika (Indra)! Good men and good women should always keep their bodies clean. Because of the cleanliness of their bodies, the spirits will be very happy, and the lesser devas will be pleased to see them.』

大天來到避去，大尊天威神巍巍，其光重明稍稍安徐往，是天人至師經所，入至經所已，善男子、善女人則踴躍歡喜，所止處悉當凈潔住。善男子、善女人，病終不著身，所止處常安隱，未常有惡夢，夢中不見余，但見佛，但見塔，但聞般若波羅蜜，但見諸弟子，但見極過度，但見佛坐，但見自然法輪，但見且欲成佛時，但見諸佛成得佛已，但見新自然法輪，但見若干菩薩，但見六波羅蜜種種解說，但見當作佛，但見余佛國，但見了了佛尊法無有與等者，但見某方某國土怛薩阿竭、阿羅呵、三耶三佛，若干百弟子、若干千弟子、若干萬弟子，怛薩阿竭、阿羅呵、三耶三佛，在其中說法。

「拘翼！善男子、善女人，夢如是，見已安隱覺，身體凈潔且輕，不欲復思食，身自軟美飽。

「拘翼！譬如比丘得禪，從禪覺，軟心不大思食，自軟美飽。如是，拘翼！善男子、善女人，覺已不大思食，自想身軟美飽。何以故？拘翼！鬼神不敢近氣故，欲取佛者其功德悉自見，欲取佛者當學般若波羅蜜，當持當誦，正使不學不持不誦善男子、善女人，但書寫，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛。

「複次，拘翼！或時閻浮利地上怛薩阿竭舍利滿其中施與，般若波羅蜜書已

{ "translations": [ "現代漢語譯本：大天來到這裡避難，大尊天威神聖而巍峨，他的光芒重重疊疊，緩緩地、安詳地照耀著，這裡是天人至上的導師所居住的地方。進入到導師所居住的地方后，善男子、善女人就會踴躍歡喜，他們所居住的地方都會變得非常乾淨整潔。善男子、善女人，疾病永遠不會纏身，他們所居住的地方常常安穩平靜，從未有過惡夢，夢中不會見到其他事物，只會見到佛（Buddha，覺悟者），只會見到塔（Stupa，佛教建築），只會聽到般若波羅蜜（Prajnaparamita，智慧到彼岸），只會見到諸位弟子，只會見到極樂世界，只會見到佛在禪坐，只會見到自然形成的法輪（Dharmachakra，佛法之輪），只會見到將要成佛的時候，只會見到諸佛已經成就佛果，只會見到新的自然法輪，只會見到無數的菩薩（Bodhisattva，追求覺悟的修行者），只會見到六波羅蜜（Six Paramitas，六種到達彼岸的方法）的種種解說，只會見到自己將要成佛，只會見到其他的佛國，只會清楚地見到佛的尊貴和佛法的無與倫比，只會見到某個方向某個國土的怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者），以及成百上千乃至成千上萬的弟子，怛薩阿竭、阿羅呵、三耶三佛就在其中說法。", "『拘翼（Kausika）！善男子、善女人，做了這樣的夢，醒來後會感到安穩平靜，身體乾淨輕盈，不想再吃東西，身體自然感到柔軟美好而飽足。』", "『拘翼！譬如比丘（Bhiksu，佛教僧侶）得到禪定，從禪定中醒來，內心平靜，不會特別想吃東西，自然感到柔軟美好而飽足。像這樣，拘翼！善男子、善女人，醒來后不會特別想吃東西，自然會覺得身體柔軟美好而飽足。為什麼呢？拘翼！因為鬼神不敢靠近他們的氣息，想要成就佛果的人，他們的功德都會自己顯現出來，想要成就佛果的人，應當學習般若波羅蜜，應當受持讀誦。即使不學習、不持誦，善男子、善女人，只要書寫、持有經卷，以身歸依、作禮、承事供養——名貴的鮮花、搗碎的香料、澤香、各種香料、絲綢綵帶、華麗的傘蓋、旗幟幡幢。』", "『再次，拘翼！有時閻浮提（Jambudvipa，我們所居住的世界）的地上，怛薩阿竭的舍利（Sarira，遺骨）堆滿其中，施捨給予，般若波羅蜜書寫完畢后』" ], "english_translations": [ "English version: The great Deva (Deva, god) came here to seek refuge, the great and venerable Deva, with awe-inspiring divine power, his light shining in layers, slowly and peacefully. This is the place where the supreme teacher of Devas and humans resides. Having entered the place where the teacher resides, virtuous men and virtuous women will leap with joy, and the places where they dwell will become very clean and pure. Virtuous men and virtuous women will never be afflicted by illness, and the places where they dwell will always be peaceful and secure, never experiencing nightmares. In their dreams, they will not see anything else, but only see the Buddha (Buddha, the awakened one), only see the Stupa (Stupa, Buddhist architecture), only hear the Prajnaparamita (Prajnaparamita, perfection of wisdom), only see the disciples, only see the realm of ultimate bliss, only see the Buddha in meditation, only see the naturally formed Dharmachakra (Dharmachakra, the wheel of Dharma), only see the time when they are about to become a Buddha, only see the Buddhas who have already attained Buddhahood, only see the new naturally formed Dharmachakra, only see countless Bodhisattvas (Bodhisattva, a being who seeks enlightenment), only see the various explanations of the Six Paramitas (Six Paramitas, six perfections), only see themselves becoming Buddhas, only see other Buddha lands, only clearly see the 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舉施與，欲取何所？」

釋提桓因言：「寧取般若波羅蜜。何以故？我不敢不敬舍利，天中天！從中出舍利供養，般若波羅蜜中出舍利，從中得供養。如我有時與諸天共于天上坐，持異特座，乃至自我座，敢有天人來至我所承事我，我未及至座所，我不坐上時，諸天人皆為我坐，作禮繞竟已便去，是坐尊釋提桓因，於是間坐受法，忉利天上諸天人為作禮。如是，天中天！般若波羅蜜出怛薩阿竭、阿羅呵、三耶三佛舍利，薩蕓若之智慧從中出生，身用是故。天中天！兩分之中取般若波羅蜜。除是閻浮利地上滿其中怛薩阿竭舍利，正使天中天三千大國土滿其中舍利為一分，般若波羅蜜經為二分，我從二分中取般若波羅蜜。何以故？從中出舍利供養所致。譬如負債人，天中天！與王相隨出入，王甚敬重之，無有問者，亦無所畏。何以故？在王邊有威力故。天中天！從般若波羅蜜中出舍利，從中出供養，是經，天中天！如王，般若波羅蜜譬如是王雄猛得供養，怛薩阿竭舍利從薩蕓若中出生得供養。如是，天中天！薩蕓若，怛薩阿竭、阿羅呵、三耶三佛，從般若波羅蜜中出生，當作是知，兩分中我取般若波羅蜜。

「般若波羅蜜受持者，譬如無價摩尼珠。天中天！有是寶，無有與等者。若持有所著，所著處者，鬼神

【現代漢語翻譯】現代漢語譯本：『如果讓你選擇佈施，你想要得到什麼？』

釋提桓因（Śakra Devānām Indra，帝釋天）回答說：『我寧願選擇般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。為什麼呢？因為我不敢不尊敬舍利（Śarīra，遺骨），天中天（Devātideva，佛的尊稱）！舍利是從般若波羅蜜中產生的，通過它才能得到供養。例如，有時我和眾天神一起在天上坐著，使用特殊的座位，甚至是我的座位。如果有天人來到我這裡侍奉我，在我還沒有到達座位，或者我還沒有坐上去的時候，眾天人都會為我讓座，行禮完畢后才離開。這個座位之所以尊貴，是因為釋提桓因會坐在這裡接受佛法，忉利天（Trāyastriṃśa，三十三天）上的諸天人都會向它行禮。像這樣，天中天！般若波羅蜜產生怛薩阿竭（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksaṃbuddha，正等覺佛）的舍利，一切智慧（Sarvajña，薩蕓若）都從中出生，身體也因此受益。天中天！如果要在兩部分中選擇，我選擇般若波羅蜜。即使整個閻浮利地（Jambudvīpa，人世間）都充滿怛薩阿竭的舍利，甚至天中天，就算三千大千世界都充滿舍利作為一部分，而般若波羅蜜經作為另一部分，我也會從這兩部分中選擇般若波羅蜜。為什麼呢？因為舍利是從般若波羅蜜中產生的，通過它才能得到供養。譬如一個負債的人，天中天！他與國王一同出入，國王非常敬重他，沒有人敢過問他，也沒有什麼可畏懼的。為什麼呢？因為他在國王身邊，有國王的威力庇護。天中天！舍利是從般若波羅蜜中產生的，通過它才能得到供養，這部經，天中天！就像國王一樣，般若波羅蜜就像這位雄猛的國王一樣得到供養，怛薩阿竭的舍利是從一切智慧中產生的，所以得到供養。像這樣，天中天！一切智慧，怛薩阿竭、阿羅呵、三耶三佛，都是從般若波羅蜜中產生的，應當這樣理解，如果要在兩部分中選擇，我選擇般若波羅蜜。』

『受持般若波羅蜜的人，就像無價的摩尼寶珠（Maṇi，如意寶珠）。天中天！擁有這件寶物，就沒有什麼可以與之相比的。如果有人持有它，或者將它放在某個地方，那麼鬼神……』

【English Translation】 English version: 『If you were to make a donation, what would you want to receive?』

Śakra Devānām Indra (釋提桓因, the lord of the devas) replied: 『I would rather choose the Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom). Why? Because I dare not disrespect the Śarīra (舍利, relics), Devātideva (天中天, the God above Gods)! The Śarīra comes from it and offerings are obtained through it. For example, sometimes I sit with the devas in heaven, using special seats, even my own seat. If any deva comes to serve me, before I reach the seat, or before I sit down, all the devas will make way for me, pay their respects, and then leave. This seat is honored because Śakra Devānām Indra sits here to receive the Dharma, and the devas of Trāyastriṃśa (忉利天, the Heaven of Thirty-Three) pay homage to it. In this way, Devātideva! The Prajñāpāramitā produces the Śarīra of Tathāgata (怛薩阿竭, Thus Come One), Arhat (阿羅呵, Worthy One), and Samyaksaṃbuddha (三耶三佛, Perfectly Enlightened Buddha), and all wisdom (Sarvajña, 薩蕓若) is born from it, benefiting the body. Devātideva! If I had to choose between two parts, I would choose the Prajñāpāramitā. Even if the entire Jambudvīpa (閻浮利地, the world of humans) were filled with the Śarīra of Tathāgata, even if, Devātideva, the three thousand great thousand worlds were filled with Śarīra as one part, and the Prajñāpāramitā Sutra as the other part, I would choose the Prajñāpāramitā from these two parts. Why? Because the Śarīra comes from it, and offerings are obtained through it. For example, a debtor, Devātideva! He goes in and out with the king, and the king respects him greatly, no one dares to question him, and there is nothing to fear. Why? Because he is by the king's side, protected by the king's power. Devātideva! The Śarīra comes from the Prajñāpāramitā, and offerings are obtained through it. This Sutra, Devātideva! is like the king, the Prajñāpāramitā is like this fierce king who receives offerings, and the Śarīra of Tathāgata is born from all wisdom, so it receives offerings. In this way, Devātideva! All wisdom, Tathāgata, Arhat, and Samyaksaṃbuddha, are born from the Prajñāpāramitā, and it should be understood that if I had to choose between two parts, I would choose the Prajñāpāramitā.』

『The one who upholds the Prajñāpāramitā is like a priceless Maṇi (摩尼, wish-fulfilling jewel). Devātideva! Having this treasure, there is nothing that can compare to it. If someone holds it, or places it somewhere, then the ghosts and spirits...』

不得其便，不為鬼神所中害。若男子、若女人，持摩尼珠著其身上，鬼神即走去；若中熱，持摩尼珠著身上，其熱即除去；若中風，持摩尼珠著身上，其風不增，即除去；若中寒，持摩尼珠著身上，其寒不復增，即除去；夜時持摩尼珠著冥中，即時明；熱時持摩尼珠，所著處即為涼；寒時持摩尼珠，所著處即為熱；所至處毒皆不行，余他輩亦爾。中有為蛇所嚙者，若男子、若女人持摩尼珠示之，見摩尼珠毒即去。如是，天中天！摩尼珠極尊，若有人病——若目痛、若目冥——持摩尼珠近眼，眼病即除愈。如是，天中天！摩尼珠德巍巍自在，持著何所，著水中水便隨作摩尼珠色，持繒裹著水中，水便如摩尼珠色，正使持若干種繒裹著水中，水便如摩尼珠色，水濁即為清，摩尼珠德無有比。」

阿難問釋提桓因：「云何，拘翼！天上亦有摩尼珠？閻浮利地上亦有摩尼珠？」

釋提桓因語阿難言：「天上亦有摩尼珠，閻浮利地上亦有摩尼珠，不足言，如我所說，異閻浮利地上寶輕耳，不如彼珠德尊十倍百倍千倍萬倍億億萬倍，我所語摩尼珠者，有所著處，若篋中、若函中，其光明倍徹出，正使舉珠出去余處，續明如故，般若波羅蜜、薩蕓若之德，至怛薩阿竭、阿羅呵、三耶三佛般泥洹去，舍利供養如故，薩蕓若

【現代漢語翻譯】現代漢語譯本如果不得其便，就不會被鬼神所侵害。如果男子或女子，佩戴摩尼珠（Mani bead，如意寶珠）在身上，鬼神就會立刻逃走；如果中暑，佩戴摩尼珠在身上，暑熱就會立刻消除；如果中風，佩戴摩尼珠在身上，風邪不會加重，立刻消除；如果中寒，佩戴摩尼珠在身上，寒氣不會再加重，立刻消除；夜晚時佩戴摩尼珠在黑暗中，立刻就會光明；熱的時候佩戴摩尼珠，所佩戴的地方就會變得涼爽；寒冷的時候佩戴摩尼珠，所佩戴的地方就會變得溫暖；到達的地方，毒害都不能侵襲，其他同類情況也是如此。如果有人被蛇咬傷，如果男子或女子將摩尼珠展示給傷者看，看到摩尼珠毒性就會立刻消退。像這樣，天中天（Tiānzhōngtiān，佛的尊稱）！摩尼珠極其尊貴，如果有人生病——無論是眼睛痛、還是眼睛昏花——將摩尼珠靠近眼睛，眼病就會立刻痊癒。像這樣，天中天！摩尼珠的功德巍峨自在，佩戴在任何地方，放入水中，水就會隨之變成摩尼珠的顏色，用絲綢包裹著放入水中，水也會像摩尼珠的顏色一樣，即使是用各種各樣的絲綢包裹著放入水中，水都會像摩尼珠的顏色一樣，渾濁的水立刻就會變得清澈，摩尼珠的功德無可比擬。阿難（Ānán，佛陀的十大弟子之一）問釋提桓因（Shìtíhuányīn，帝釋天）: 『拘翼（Jūyì，帝釋天的別名）！天上也有摩尼珠嗎？閻浮利地（Yánfúlìdì，我們所居住的這個世界）上也有摩尼珠嗎？』釋提桓因對阿難說：『天上也有摩尼珠，閻浮利地上也有摩尼珠，這不足為奇，正如我所說，閻浮利地上的寶物輕賤，不如那顆珠子的功德尊貴十倍百倍千倍萬倍億億萬倍，我所說的摩尼珠，無論放在哪裡，無論是箱子里、還是匣子里，它的光明都會加倍地透射出來，即使將珠子拿走放到其他地方，光芒依然如故，般若波羅蜜（Bōrěbōluómì，智慧到彼岸）、薩蕓若（Sàyúnruò，一切智）的功德，直到怛薩阿竭（Dánsàājié，如來）、阿羅呵（Āluóhē，阿羅漢）、三耶三佛（Sānyēsānfó，正等覺者）般涅槃（bānnièpán，入滅）后，舍利（shèlì，遺骨）的供養依然如故，薩蕓若（Sàyúnruò，一切智）。』

【English Translation】 English version If one is not in an opportune situation, one will not be harmed by ghosts and spirits. If a man or a woman carries a Mani bead (Mani bead, wish-fulfilling jewel) on their body, the ghosts and spirits will immediately flee; if one suffers from heatstroke, carrying a Mani bead on the body will immediately remove the heat; if one suffers from a stroke, carrying a Mani bead on the body will prevent the wind from increasing and will immediately remove it; if one suffers from cold, carrying a Mani bead on the body will prevent the cold from increasing and will immediately remove it; at night, carrying a Mani bead in the darkness will immediately bring light; when it is hot, carrying a Mani bead will make the place where it is carried cool; when it is cold, carrying a Mani bead will make the place where it is carried warm; wherever one goes, poisons will not take effect, and other similar situations will be the same. If someone is bitten by a snake, if a man or a woman shows the Mani bead to the injured person, upon seeing the Mani bead, the poison will immediately disappear. Thus, O Lord of Gods (Tiānzhōngtiān, a respectful title for the Buddha)! The Mani bead is extremely precious. If someone is sick—whether with eye pain or blurred vision—bringing the Mani bead close to the eyes will immediately cure the eye disease. Thus, O Lord of Gods! The virtues of the Mani bead are majestic and freely acting. Wherever it is placed, if it is placed in water, the water will take on the color of the Mani bead; if it is wrapped in silk and placed in water, the water will be the color of the Mani bead; even if it is wrapped in various kinds of silk and placed in water, the water will be the color of the Mani bead; muddy water will immediately become clear. The virtues of the Mani bead are unparalleled. Ānanda (Ānán, one of the ten great disciples of the Buddha) asked Śakra Devānām Indra (Shìtíhuányīn, the lord of the devas): 'Kauśika (Jūyì, another name for Śakra)! Are there also Mani beads in the heavens? Are there also Mani beads on Jambudvīpa (Yánfúlìdì, the world we live in)?' Śakra Devānām Indra said to Ānanda: 'There are also Mani beads in the heavens, and there are also Mani beads on Jambudvīpa. This is not surprising. As I said, the treasures on Jambudvīpa are light and inferior, not as precious as the virtues of that bead, which are ten times, a hundred times, a thousand times, ten thousand times, a hundred million times more precious. The Mani bead I am talking about, wherever it is placed, whether in a box or a case, its light will shine forth doubly. Even if the bead is taken away and placed elsewhere, the light will remain the same. The virtues of Prajñāpāramitā (Bōrěbōluómì, perfection of wisdom), Sarvajña (Sàyúnruò, omniscience), until the Tathāgata (Dánsàājié, Thus Gone One), Arhat (Āluóhē, Worthy One), Samyaksaṃbuddha (Sānyēsānfó, Perfectly Enlightened One) enter Parinirvana (bānnièpán, complete extinction), the offerings to the relics (shèlì, remains) will remain the same, Sarvajña (Sàyúnruò, omniscience).'

、舍利遍分佈天下，供養如故。

「複次，阿難！十方無央數佛國現在諸佛欲見者，善男子、善女人當行般若波羅蜜，當守般若波羅蜜。」

佛語釋提桓因：「如是，拘翼！過去時怛薩阿竭、阿羅呵、三耶三佛，皆從般若波羅蜜中出，為人中之將，自致成作佛；如是出生甫當來怛薩阿竭、阿羅呵、三耶三佛，悉從般若波羅蜜中出，為人中之將，自致成作佛；復如十方無央數佛國今現在諸佛，亦從般若波羅蜜中出，為人中之將，自致成作佛。」

釋提桓因白佛言：「摩訶波羅蜜，天中天！一切人民蜎飛蠕動之類心所念，怛薩阿竭、阿羅呵、三耶三佛，從般若波羅蜜悉了知。」

佛言：「用是故，菩薩摩訶薩晝夜行般若波羅蜜。」

釋提桓因言：「但行般若波羅蜜，不行餘波羅蜜耶？」

佛言：「都盧六波羅蜜皆行，菩薩摩訶薩般若波羅蜜，于菩薩摩訶薩最尊，菩薩與佈施，般若波羅蜜出上持戒、忍辱、精進、一心，分佈諸經教人，不及菩薩摩訶薩行般若波羅蜜也。拘翼！譬如閻浮利地上種種好樹，若色種種各異，葉葉各異，華華各異，實實各異，種種枝棭其影無有異，其影如一影相類。如是，拘翼！五波羅蜜從般若波羅蜜出，般若波羅蜜出薩蕓若，種種展轉相得無有異。」

【現代漢語翻譯】現代漢語譯本：舍利（Śarīra，佛陀或高僧火化后的遺骨）遍佈天下，人們像過去一樣供養它們。『再者，阿難（Ānanda）！十方無數佛國現在諸佛如果想被看見，善男子、善女人應當修習般若波羅蜜（Prajñāpāramitā，智慧到彼岸），應當守護般若波羅蜜。』佛陀告訴釋提桓因（Śakra Devānām Indra，帝釋天）說：『是的，拘翼（Kauśika，釋提桓因的別稱）！過去諸佛，如怛薩阿竭（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksaṃbuddha，正等覺佛），都是從般若波羅蜜中產生，成為人中之將，自己成就佛果；同樣，未來諸佛，如怛薩阿竭、阿羅呵、三耶三佛，都將從般若波羅蜜中產生，成為人中之將，自己成就佛果；又如十方無數佛國現在諸佛，也是從般若波羅蜜中產生，成為人中之將，自己成就佛果。』釋提桓因對佛陀說：『摩訶波羅蜜（Mahāpāramitā，大智慧到彼岸），天中天！一切人民，包括所有蜎飛蠕動之類的心中所想，怛薩阿竭、阿羅呵、三耶三佛，都能從般若波羅蜜中完全瞭解。』佛陀說：『因此，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）晝夜修習般若波羅蜜。』釋提桓因問：『只是修習般若波羅蜜，不修習其他波羅蜜（Pāramitā，到彼岸）嗎？』佛陀說：『六波羅蜜都要修習，菩薩摩訶薩的般若波羅蜜，對於菩薩摩訶薩來說是最尊貴的。菩薩行佈施（Dāna），般若波羅蜜能使他更好地持戒（Śīla）、忍辱（Kṣānti）、精進（Vīrya）、一心（Dhyāna），即使是分佈諸經教人，也比不上菩薩摩訶薩修習般若波羅蜜。拘翼！譬如閻浮利地（Jambudvīpa，南贍部洲）上，種種好樹，顏色各異，葉子各異，花朵各異，果實各異，各種枝條，但它們的影子卻沒有不同，影子看起來都一樣。同樣，拘翼！五波羅蜜從般若波羅蜜中產生，般若波羅蜜產生薩蕓若（Sarvajña，一切智），種種輾轉相得，沒有差別。』

【English Translation】 English version: The Śarīras (Śarīra, relics of the Buddha or eminent monks after cremation) are distributed throughout the world, and offerings are made to them as before. 『Furthermore, Ānanda (Ānanda)! If the Buddhas now present in countless Buddha-lands in the ten directions wish to be seen, good men and good women should practice Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom), and should uphold Prajñāpāramitā.』 The Buddha said to Śakra Devānām Indra (Śakra Devānām Indra, the lord of the devas): 『Indeed, Kauśika (Kauśika, another name for Śakra Devānām Indra)! The Buddhas of the past, such as Tathāgata (Tathāgata, Thus Come One), Arhat (Arhat, worthy one), Samyaksaṃbuddha (Samyaksaṃbuddha, perfectly enlightened Buddha), all arose from Prajñāpāramitā, becoming leaders among humans, and achieving Buddhahood themselves; likewise, the Buddhas of the future, such as Tathāgata, Arhat, Samyaksaṃbuddha, will all arise from Prajñāpāramitā, becoming leaders among humans, and achieving Buddhahood themselves; and also the Buddhas now present in countless Buddha-lands in the ten directions, all arise from Prajñāpāramitā, becoming leaders among humans, and achieving Buddhahood themselves.』 Śakra Devānām Indra said to the Buddha: 『Mahāpāramitā (Mahāpāramitā, great perfection of wisdom), O God above Gods! All the thoughts in the minds of all people, including all kinds of flying and wriggling creatures, are fully understood by the Tathāgata, Arhat, Samyaksaṃbuddha through Prajñāpāramitā.』 The Buddha said: 『Therefore, Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great Bodhisattvas) practice Prajñāpāramitā day and night.』 Śakra Devānām Indra asked: 『Do they only practice Prajñāpāramitā, and not practice the other Pāramitās (Pāramitā, perfections)?』 The Buddha said: 『All six Pāramitās should be practiced. The Prajñāpāramitā of a Bodhisattva-mahāsattva is the most venerable for a Bodhisattva-mahāsattva. When a Bodhisattva practices Dāna (Dāna, giving), Prajñāpāramitā enables him to better uphold Śīla (Śīla, morality), practice Kṣānti (Kṣānti, patience), exert Vīrya (Vīrya, effort), and attain Dhyāna (Dhyāna, concentration). Even distributing scriptures and teaching people is not as good as a Bodhisattva-mahāsattva practicing Prajñāpāramitā. Kauśika! For example, on the Jambudvīpa (Jambudvīpa, the southern continent), there are various kinds of good trees, with different colors, different leaves, different flowers, and different fruits, and various branches, but their shadows are not different; the shadows appear the same. Likewise, Kauśika! The five Pāramitās arise from Prajñāpāramitā, and Prajñāpāramitā gives rise to Sarvajña (Sarvajña, omniscience). They mutually support each other without difference.』

釋提桓因白佛言：「極大尊德般若波羅蜜，天中天！不可計德般若波羅蜜，天中天！無有極與等者般若波羅蜜，天中天！若有書般若波羅蜜者，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——若有書經與他人者，其福何所為多者？」

佛言：「我故問，若拘翼！自恣說。云何，若有怛薩阿竭舍利自供養，復分佈與他人令供養；若復有舍利自供養，亦不分與他人。其福何所多者？」

釋提桓因言：「天中天！善男子、善女人自供養舍利，復分佈與他人，其福大多。」

佛言：「如是，拘翼！善男子、善女人，書般若波羅蜜，持經卷，自歸作禮承事供養——名華、搗香、澤香、雜香、繒彩、華蓋、旗旛——復分佈與他人，其福大多。

「複次，拘翼！法師所至到處輒說經法，其德其福甚大多大多。

「複次，拘翼！閻浮利人若善男子、善女人，皆令持十戒。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若為讀之，其福倍益多。

「複次，拘翼！置四天下諸小國土、中國土，千國土、二千國土、三千大國土，如恒邊沙佛國人，善男子、善

【現代漢語翻譯】現代漢語譯本：釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『至高無上的般若波羅蜜（Prajñāpāramitā，智慧到彼岸），天中天！不可估量的般若波羅蜜，天中天！沒有極限與相等者的般若波羅蜜，天中天！如果有人書寫般若波羅蜜，持有經卷，自己歸依、作禮、承事供養——名貴的鮮花、搗碎的香、提煉的香油、各種混合的香、絲綢綵帶、華麗的傘蓋、旗幟幡幢——如果有人書寫經書贈與他人，那他的福德會有多少呢？』佛說：『我反過來問你，拘翼（Kauśika，釋提桓因的別名）！請你暢所欲言。怎麼樣，如果有人供養怛薩阿竭（Tathāgata，如來）的舍利（Śarīra，遺骨），又將舍利分給他人令其供養；如果又有人供養舍利，卻不分給他人。這兩種情況，哪種福德更多呢？』釋提桓因說：『天中天！善男子、善女人自己供養舍利，又分給他人，他們的福德非常多。』佛說：『是的，拘翼！善男子、善女人，書寫般若波羅蜜，持有經卷，自己歸依、作禮、承事供養——名貴的鮮花、搗碎的香、提煉的香油、各種混合的香、絲綢綵帶、華麗的傘蓋、旗幟幡幢——又將經書分給他人，他們的福德非常多。』『再者，拘翼！法師所到之處都宣說經法，他的功德和福報非常非常多。『再者，拘翼！如果閻浮利（Jambudvīpa，南贍部洲）的人，無論是善男子還是善女人，都讓他們受持十戒。怎麼樣，拘翼！他們的福德難道不多嗎？』釋提桓因說：『非常多，非常多！天中天！』佛說：『不如這位善男子、善女人書寫般若波羅蜜，持有經卷贈與他人讓他們書寫，或者為他們讀誦，他們的福德會加倍地多。『再者，拘翼！將四天下所有的小國土、中國土，千國土、二千國土、三千大國土，如同恒河沙數佛國的人，善男子、善女人，都讓他們……』

【English Translation】 English version: Śakro devānām indraḥ (釋提桓因，the lord of gods) said to the Buddha: 'The utmost, most venerable Prajñāpāramitā (般若波羅蜜，Perfection of Wisdom), O God of Gods! The immeasurable Prajñāpāramitā, O God of Gods! The Prajñāpāramitā without limit or equal, O God of Gods! If someone writes the Prajñāpāramitā, holds the scripture, takes refuge, bows, serves, and makes offerings—with precious flowers, pounded incense, refined oil incense, mixed incense, silk ribbons, ornate canopies, flags, and banners—if someone writes the scripture and gives it to others, how great will their merit be?' The Buddha said: 'I ask you in return, Kauśika (拘翼，another name for Śakro devānām indraḥ)! Speak freely. What do you think? If someone makes offerings to the Śarīra (舍利，relics) of the Tathāgata (怛薩阿竭，Thus Gone One), and also distributes the relics to others for them to make offerings; and if someone makes offerings to the relics but does not distribute them to others. Which of these two has more merit?' Śakro devānām indraḥ said: 'O God of Gods! Good men and good women who make offerings to the relics themselves and also distribute them to others, their merit is very great.' The Buddha said: 'So it is, Kauśika! Good men and good women who write the Prajñāpāramitā, hold the scripture, take refuge, bow, serve, and make offerings—with precious flowers, pounded incense, refined oil incense, mixed incense, silk ribbons, ornate canopies, flags, and banners—and also distribute the scripture to others, their merit is very great.' 'Furthermore, Kauśika! Wherever a Dharma master goes and preaches the Dharma, their virtue and merit are exceedingly great.' 'Furthermore, Kauśika! If all the people of Jambudvīpa (閻浮利，the continent of Jambudvīpa), both good men and good women, are made to uphold the ten precepts. What do you think, Kauśika? Is their merit not great?' Śakro devānām indraḥ said: 'Very great, very great! O God of Gods!' The Buddha said: 'It is not as great as the merit of those good men and good women who write the Prajñāpāramitā, hold the scripture and give it to others to write, or recite it for them; their merit will be doubled.' 'Furthermore, Kauśika! If all the small countries, middle countries, thousand countries, two thousand countries, three thousand great countries in the four continents, like the people in Buddha-lands as numerous as the sands of the Ganges, good men and good women, are all made to...'

女人皆令持十戒。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」佛言：「不如是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若為讀，其福倍益多。

「複次，拘翼！閻浮利人善男子、善女人，皆令行四禪、四諦、四神足及行般遮旬。云何。拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若為讀，其福倍益多。

「複次，拘翼！置閻浮利四天下小國土、中國土，千國土、二千國土、三千大國土，如恒邊沙佛國人善男子、善女人，皆令行四禪、四諦、四神足及行般遮旬，皆令成得。云何，拘翼！其福寧轉倍多不？」

釋提桓因言：「大甚多，大甚多！天中天！」

佛言：「不如是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若為讀，其福轉倍多。

「複次，拘翼！持般若波羅蜜經卷，授與他人使書，若令學、若自學，其福甚倍多。

「複次，拘翼！若有人自學般若波羅蜜解中慧，其福甚倍多。」

釋提桓因白佛言：「天中天！云何學般若波羅蜜，學解中慧，其福甚倍多？」釋提桓因白佛言：「天中天！云何學般若波羅蜜

【現代漢語翻譯】現代漢語譯本佛陀問：『如果讓所有女人都持守十戒，拘翼（Kou-i，帝釋天的名字）！這樣做的福報難道不多嗎？』

釋提桓因（Shi-ti-huan-yin，帝釋天的另一種稱呼）回答：『非常多，非常多！天中天（Tian-zhong-tian，佛陀的尊稱）！』佛陀說：『不如那些善男子、善女人書寫《般若波羅蜜（Bo-re-bo-luo-mi，智慧到彼岸）》的人，或者拿著經卷給別人抄寫，或者為他人讀誦，他們的福報要加倍地多。』

『再者，拘翼！如果讓閻浮利（Yan-fu-li，我們所居住的這個世界）的人，無論是善男子還是善女人，都修行四禪（Si-chan，四種禪定）、四諦（Si-di，苦、集、滅、道四聖諦）、四神足（Si-shen-zu，四種能達到神通的方法），並且修行般遮旬（Ban-zhe-xun，五種戒律）。拘翼！這樣做的福報難道不多嗎？』

釋提桓因回答：『非常多，非常多！天中天！』

佛陀說：『不如那些善男子、善女人書寫《般若波羅蜜》的人，或者拿著經卷給別人抄寫，或者為他人讀誦，他們的福報要加倍地多。』

『再者，拘翼！如果把閻浮利四天下（Yan-fu-li-si-tian-xia，指整個世界）的小國土、中國土，乃至千國土、二千國土、三千大國土，像恒河沙一樣多的佛國里的人，無論是善男子還是善女人，都讓他們修行四禪、四諦、四神足，並且修行般遮旬，都讓他們成就。拘翼！這樣做的福報難道會更多嗎？』

釋提桓因回答：『非常多，非常多！天中天！』

佛陀說：『不如那些善男子、善女人書寫《般若波羅蜜》的人，或者拿著經卷給別人抄寫，或者為他人讀誦，他們的福報要加倍地多。』

『再者，拘翼！如果拿著《般若波羅蜜》經卷，交給別人抄寫，或者讓人學習，或者自己學習，他們的福報會加倍地多。』

『再者，拘翼！如果有人自己學習《般若波羅蜜》，理解其中的智慧，他們的福報會加倍地多。』

釋提桓因問佛陀：『天中天！如何學習《般若波羅蜜》，學習理解其中的智慧，才能獲得加倍的福報呢？』釋提桓因問佛陀：『天中天！如何學習《般若波羅蜜》？』

【English Translation】 English version The Buddha asked: 'If all women were to observe the ten precepts, Kou-i (Kou-i, name of Sakra, the lord of gods), wouldn't the merit be great?'

Sakra (Shi-ti-huan-yin, another name for Sakra) replied: 'Very much, very much! Lord of the lords of gods (Tian-zhong-tian, a respectful title for the Buddha)!' The Buddha said: 'It is not as much as the merit of those good men and good women who write the Prajna Paramita (Bo-re-bo-luo-mi, Perfection of Wisdom), or who hold the scriptures and have others write them, or who read them for others; their merit is multiplied many times over.'

'Furthermore, Kou-i! If all the people of Jambudvipa (Yan-fu-li, the world we live in), both good men and good women, were to practice the four Dhyanas (Si-chan, four stages of meditation), the four Noble Truths (Si-di, the four noble truths of suffering, its cause, its cessation, and the path to its cessation), the four supernatural powers (Si-shen-zu, four means of attaining supernatural powers), and practice the five precepts (Ban-zhe-xun, five moral precepts), Kou-i! Wouldn't the merit be great?'

Sakra replied: 'Very much, very much! Lord of the lords of gods!'

The Buddha said: 'It is not as much as the merit of those good men and good women who write the Prajna Paramita, or who hold the scriptures and have others write them, or who read them for others; their merit is multiplied many times over.'

'Furthermore, Kou-i! If, setting aside the small countries and central countries of the four continents of Jambudvipa (Yan-fu-li-si-tian-xia, referring to the entire world), even in a thousand, two thousand, or three thousand great lands, as numerous as the sands of the Ganges River, in the Buddha-lands, all the good men and good women were to practice the four Dhyanas, the four Noble Truths, the four supernatural powers, and practice the five precepts, and all were to attain enlightenment, Kou-i! Wouldn't the merit be even greater?'

Sakra replied: 'Very much, very much! Lord of the lords of gods!'

The Buddha said: 'It is not as much as the merit of those good men and good women who write the Prajna Paramita, or who hold the scriptures and have others write them, or who read them for others; their merit is multiplied many times over.'

'Furthermore, Kou-i! If one holds the Prajna Paramita scriptures and gives them to others to write, or causes them to learn, or learns them oneself, the merit is multiplied many times over.'

'Furthermore, Kou-i! If someone learns the Prajna Paramita and understands the wisdom within, the merit is multiplied many times over.'

Sakra said to the Buddha: 'Lord of the lords of gods! How does one learn the Prajna Paramita and understand the wisdom within, so that the merit is multiplied many times over?' Sakra said to the Buddha: 'Lord of the lords of gods! How does one learn the Prajna Paramita?'

解中慧？」

佛言：「善男子、善女人不曉學。何以故？有當來善男子、善女人，欲得阿耨多羅三耶三菩阿惟三佛，喜樂學般若波羅蜜，反得惡知識教枝棭般若波羅蜜。」

釋提桓因問佛言：「何等為枝棭般若波羅蜜？」

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，痛癢思想生死識學無常，行識無常，作是曹學行般若波羅蜜。拘翼！是為枝棭般若波羅蜜。」

佛言：「行般若波羅蜜者，不壞色無常視，不壞痛癢思想生死識無常視。何以故？本無故。拘翼！般若波羅蜜當黠慧學，其福倍益多。

「複次，拘翼！置閻浮利地上三千大國土，如恒邊沙佛國人，若善男子、善女人皆令得須陀洹道。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若令學、若為讀，其福倍益多。何以故？須陀洹道皆從般若波羅蜜中出生故。

「複次，拘翼！閻浮利人若善男子、善女人，皆教令得斯陀含、阿那含、阿羅漢，皆令成就。云何，拘翼！其福寧轉倍多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如

【現代漢語翻譯】現代漢語譯本『解中慧？』（如何理解中等的智慧？）

佛說：『善男子、善女人不明白學習的道理。為什麼呢？因為未來會有善男子、善女人，想要獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟），喜歡學習般若波羅蜜（Prajna-paramita，通過智慧到達彼岸），反而得到惡知識教導片面的般若波羅蜜。』

釋提桓因（Sakra-devanam-indra，帝釋天）問佛說：『什麼是片面的般若波羅蜜？』

佛說：『未來世的比丘，想要學習般若波羅蜜，惡知識反而教導說色（rupa，物質）是無常的、行（samskara，行為或心理活動）是無常的，像這樣學習修行般若波羅蜜；痛（vedana，感受）、癢（vedana，感受）、思想（samjna，認知）、生死（birth and death，生命過程）、識（vijnana，意識）是無常的，行（samskara，行為或心理活動）是無常的，像這樣學習修行般若波羅蜜。拘翼（Kausika，釋提桓因的別稱）！這就是片面的般若波羅蜜。』

佛說：『修行般若波羅蜜的人，不破壞色（rupa，物質）的無常之見，不破壞痛（vedana，感受）、癢（vedana，感受）、思想（samjna，認知）、生死（birth and death，生命過程）、識（vijnana，意識）的無常之見。為什麼呢？因為它們本性是空的。拘翼（Kausika，釋提桓因的別稱）！用智慧學習般若波羅蜜，其福報會加倍增多。』

『再者，拘翼（Kausika，釋提桓因的別稱）！假設閻浮提（Jambudvipa，我們所居住的這個世界）地上有三千大國土，像恒河沙一樣多的佛國的人，如果讓這些善男子、善女人都證得須陀洹道（Srotapanna，入流果，小乘初果）。怎麼樣，拘翼（Kausika，釋提桓因的別稱）！他們的福報難道不多嗎？』

釋提桓因（Sakra-devanam-indra，帝釋天）說：『非常多，非常多！天中天！』

佛說：『不如這位善男子、善女人書寫般若波羅蜜，拿經卷給他人使令書寫，或者教導他人學習，或者為他人讀誦，其福報會加倍增多。為什麼呢？因為須陀洹道（Srotapanna，入流果，小乘初果）都是從般若波羅蜜中出生的緣故。』

『再者，拘翼（Kausika，釋提桓因的別稱）！如果閻浮提（Jambudvipa，我們所居住的這個世界）的人，善男子、善女人，都教導他們證得斯陀含（Sakrdagamin，一來果，小乘二果）、阿那含（Anagamin，不來果，小乘三果）、阿羅漢（Arhat，無學果，小乘四果），都讓他們成就。怎麼樣，拘翼（Kausika，釋提桓因的別稱）！他們的福報難道不是更加增多嗎？』

釋提桓因（Sakra-devanam-indra，帝釋天）說：『非常多，非常多！天中天！』

佛說：『不如』

【English Translation】 English version 'How to understand intermediate wisdom?'

The Buddha said: 'Good men and good women do not understand the principle of learning. Why? Because there will be good men and good women in the future who want to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the highest wisdom and enlightenment), who like to study Prajna-paramita (perfection of wisdom, reaching the other shore through wisdom), but instead receive instruction from bad teachers on fragmented Prajna-paramita.'

Sakra-devanam-indra (Lord of the Devas, Indra) asked the Buddha: 'What is fragmented Prajna-paramita?'

The Buddha said: 'In the future, if a Bhikshu (monk) wants to study Prajna-paramita, a bad teacher instead teaches that rupa (form, matter) is impermanent, samskara (volitional formations, mental activities) is impermanent, and practices Prajna-paramita in this way; vedana (feeling), samjna (perception), birth and death (life process), vijnana (consciousness) are impermanent, samskara (volitional formations, mental activities) is impermanent, and practices Prajna-paramita in this way. Kausika (another name for Sakra-devanam-indra)! This is fragmented Prajna-paramita.'

The Buddha said: 'One who practices Prajna-paramita does not destroy the view of the impermanence of rupa (form, matter), does not destroy the view of the impermanence of vedana (feeling), samjna (perception), birth and death (life process), vijnana (consciousness). Why? Because they are fundamentally empty. Kausika (another name for Sakra-devanam-indra)! Learning Prajna-paramita with wisdom will increase the merit many times over.'

'Furthermore, Kausika (another name for Sakra-devanam-indra)! Suppose there are three thousand great lands on the earth of Jambudvipa (the world we live in), as many Buddha-lands as the sands of the Ganges River, and if all the good men and good women in them attain Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism). What do you think, Kausika (another name for Sakra-devanam-indra)! Is their merit not great?'

Sakra-devanam-indra (Lord of the Devas, Indra) said: 'Very much, very much! The best of the gods!'

The Buddha said: 'It is not as great as the merit of a good man or good woman who writes Prajna-paramita, gives the scripture to others to write, or teaches others to learn, or recites it for others, which will increase the merit many times over. Why? Because the Srotapanna (stream-enterer, the first stage of enlightenment in Theravada Buddhism) all arise from Prajna-paramita.'

'Furthermore, Kausika (another name for Sakra-devanam-indra)! If the people of Jambudvipa (the world we live in), good men and good women, are all taught to attain Sakrdagamin (once-returner, the second stage of enlightenment in Theravada Buddhism), Anagamin (non-returner, the third stage of enlightenment in Theravada Buddhism), Arhat (worthy one, the fourth stage of enlightenment in Theravada Buddhism), and all achieve it. What do you think, Kausika (another name for Sakra-devanam-indra)! Is their merit not even greater?'

Sakra-devanam-indra (Lord of the Devas, Indra) said: 'Very much, very much! The best of the gods!'

The Buddha said: 'It is not as great as'

是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若令學、若為讀，其福倍益多。何以故？薩蕓若德成法德，一切從般若波羅蜜中學成佛，便出生須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道。

「置閻浮利，拘翼！置三千大國土，如恒邊沙佛國中人，若善男子、善女人，皆令得須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「不如是善男子、善女人書般若波羅蜜者，持經卷與他人使書，若令學、若為讀，其福倍益多。何以故？皆從般若波羅蜜中學，得成薩蕓若、成法德，用是故得佛，出生須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道，用是故其福轉倍多。

「複次，拘翼！閻浮利人都盧皆使行佛道，已信入佛道，學佛道心已生，若善男子、善女人，持般若波羅蜜經卷，與他人使書，若令學、若為說，及至阿惟越致菩薩，書經卷授與之，其人當從是學，深入般若波羅蜜中學智惠般若波羅蜜，轉增多守無有極智悉成就，得其福轉倍多。置閻浮利，拘翼！三千大國土及如恒邊沙佛國中人，皆行阿耨多羅三耶三菩，皆發意行佛道，若善男子、善女人持般若波羅蜜經卷，與他人使書，若

【現代漢語翻譯】現代漢語譯本『善男子、善女人如果書寫《般若波羅蜜》（Prajnaparamita，智慧到彼岸）經，將經書交給他人抄寫，或者教他人學習，或者為他人讀誦，他們的福報會加倍增多。為什麼呢？因為一切智慧和功德的成就，都是從《般若波羅蜜》中學習而成就佛果，進而出生須陀洹道（Srotapanna，入流果）、斯陀含道（Sakrdagamin，一來果）、阿那含道（Anagamin，不還果）、阿羅漢道（Arhat，無學果）、辟支佛道（Pratyekabuddha，緣覺道）。』『拘翼（Kausika，帝釋天名）！就算整個閻浮利（Jambudvipa，南贍部洲）的人，甚至三千大千世界，以及像恒河沙數一樣多的佛國中的人，都讓他們證得須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道。拘翼！你認為他們的福報多不多呢？』釋提桓因（Sakra devanam Indra，帝釋天）回答說：『非常多，非常多！天中之天！』佛說：『不如那些書寫《般若波羅蜜》的善男子、善女人，將經書交給他人抄寫，或者教他人學習，或者為他人讀誦，他們的福報加倍增多。為什麼呢？因為一切都是從《般若波羅蜜》中學習，才能成就一切智慧，成就一切功德，因此才能成佛，出生須陀洹道、斯陀含道、阿那含道、阿羅漢道、辟支佛道，因此他們的福報會更加增多。』『再者，拘翼！如果閻浮利的所有人都修行佛道，已經信入佛道，學習佛道的心已經生起，如果有善男子、善女人，拿著《般若波羅蜜》經卷，交給他人抄寫，或者教他人學習，或者為他人講解，乃至阿惟越致菩薩（Avaivartika，不退轉菩薩），將經書授予他們，讓他們從中學習，深入《般若波羅蜜》中學習智慧，智慧就會增長，守護正法沒有窮盡，一切智慧都能成就，得到的福報會更加增多。拘翼！就算整個閻浮利，三千大千世界，以及像恒河沙數一樣多的佛國中的人，都修行阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），都發愿修行佛道，如果有善男子、善女人拿著《般若波羅蜜》經卷，交給他人抄寫，或者…』

【English Translation】 English version 『If good men and good women write the Prajnaparamita (Prajnaparamita, Perfection of Wisdom) Sutra, give the scripture to others to copy, teach others to learn, or read it for others, their merit will be multiplied. Why? Because all wisdom and merit are achieved by learning from the Prajnaparamita to achieve Buddhahood, and then to be born into the Srotapanna (Srotapanna, Stream-enterer), Sakrdagamin (Sakrdagamin, Once-returner), Anagamin (Anagamin, Non-returner), Arhat (Arhat, Worthy One), and Pratyekabuddha (Pratyekabuddha, Solitary Buddha) paths.』『Kausika (Kausika, name of Indra)! Even if all the people in Jambudvipa (Jambudvipa, the Southern Continent), even the three thousand great chiliocosms, and the people in Buddha-lands as numerous as the sands of the Ganges, all attain the Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha paths. Kausika! Do you think their merit is great?』 Sakra devanam Indra (Sakra devanam Indra, Lord of the Devas) replied: 『Very much, very much! The best of all beings!』 The Buddha said: 『It is not as much as the good men and good women who write the Prajnaparamita, give the scripture to others to copy, teach others to learn, or read it for others; their merit is multiplied. Why? Because all is learned from the Prajnaparamita, to achieve all wisdom, to achieve all merit, therefore to become a Buddha, to be born into the Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha paths, therefore their merit will be even more multiplied.』『Furthermore, Kausika! If all the people in Jambudvipa practice the Buddha-path, have already entered the Buddha-path with faith, and the mind to learn the Buddha-path has arisen, if good men and good women hold the Prajnaparamita scripture, give it to others to copy, teach others to learn, or explain it to others, even to Avaivartika Bodhisattvas (Avaivartika, Non-regressing Bodhisattva), give them the scripture so that they may learn from it, deeply study wisdom in the Prajnaparamita, wisdom will increase, guarding the Dharma without end, all wisdom will be achieved, and the merit gained will be even more multiplied. Kausika! Even if all of Jambudvipa, the three thousand great chiliocosms, and the people in Buddha-lands as numerous as the sands of the Ganges, all practice Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), all aspire to practice the Buddha-path, if good men and good women hold the Prajnaparamita scripture, give it to others to copy, or…』

令學、若為說，及至阿惟越致菩薩，書經卷授與，其人當從是學，深入般若波羅蜜中學智慧般若波羅蜜，轉增多守無有極智悉成就，得其福轉倍多。

「複次，拘翼！閻浮利人都盧皆行阿耨多羅三耶三菩，阿耨多羅三耶三菩者，皆發意求佛，若善男子、善女人持般若波羅蜜經卷，與他人使書，為解說其中慧、教令學，及至阿惟越致菩薩摩訶薩，持般若波羅蜜經卷，授與使入黠慧中，其福轉倍多。置閻浮利三千大國土及至恒邊沙佛國中人，皆行阿耨多羅三耶三菩，阿耨多羅三耶三菩者，皆發意求佛，若善男子、善女人持般若波羅蜜經卷，與他人使書，令學入黠慧中者，若有阿惟越致菩薩摩訶薩，持般若波羅蜜經卷，為書授與使學入黠慧中，其福轉倍多。

「複次，拘翼！閻浮利人都盧皆令行阿惟越致菩薩阿耨多羅三耶三菩，若有善男子、善女人，教入般若波羅蜜中。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「從是輩中若有一菩薩出，便作是言：『我欲疾作佛。』正使欲疾作佛，若有人持般若波羅蜜經卷書授與者，其福轉倍多。

「置閻浮利三千大國土乃至恒邊沙佛國中人，都盧皆令行阿惟越致菩薩阿耨多羅三耶三菩，若有善男子、善女人，教入般

【現代漢語翻譯】現代漢語譯本『令其學習，如果（有人）為他們解說，乃至阿惟越致菩薩（Avivartika-bodhisattva，不退轉菩薩），書寫經卷並授予他們，這個人應當依此學習，深入般若波羅蜜（Prajnaparamita，智慧到彼岸）中學習智慧般若波羅蜜，（其智慧）逐漸增長，守護沒有窮盡，一切智慧都成就，得到的福報會更加倍增。』『再者，拘翼（Kausika，帝釋天名）！閻浮利（Jambudvipa，南贍部洲）所有人都修行阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，無上正等正覺），這些修行阿耨多羅三耶三菩的人，都發愿求成佛，如果善男子、善女人持有般若波羅蜜經卷，讓其他人抄寫，為他們解說其中的智慧，教導他們學習，乃至阿惟越致菩薩摩訶薩（Avivartika-bodhisattva-mahasattva，不退轉大菩薩）持有般若波羅蜜經卷，授予他們使之進入聰慧之中，他們的福報會更加倍增。就算閻浮利乃至三千大千國土以及恒河沙數佛國中的人，都修行阿耨多羅三耶三菩，這些修行阿耨多羅三耶三菩的人，都發愿求成佛，如果善男子、善女人持有般若波羅蜜經卷，讓其他人抄寫，讓他們學習進入聰慧之中，如果有阿惟越致菩薩摩訶薩持有般若波羅蜜經卷，為他們抄寫並授予他們使之學習進入聰慧之中，他們的福報會更加倍增。』『再者，拘翼！讓閻浮利所有人都修行阿惟越致菩薩阿耨多羅三耶三菩，如果有善男子、善女人，教導他們進入般若波羅蜜中。怎麼樣，拘翼！他們的福報難道不多嗎？』釋提桓因（Sakra-devanam-indra，帝釋天）說：『非常多，非常多！天中天！』佛說：『從這些人中如果有一位菩薩出現，便這樣說：『我想要快速成佛。』即使想要快速成佛，如果有人持有般若波羅蜜經卷抄寫並授予他，他的福報會更加倍增。『就算閻浮利三千大千國土乃至恒河沙數佛國中的人，都讓他們修行阿惟越致菩薩阿耨多羅三耶三菩，如果有善男子、善女人，教導他們進入般

【English Translation】 English version 『Causing them to learn, and if (someone) explains it to them, even up to an Avivartika-bodhisattva (Avivartika-bodhisattva, non-regressing bodhisattva), writing scriptures and giving them to them, that person should learn from this, deeply studying wisdom Prajnaparamita (Prajnaparamita, perfection of wisdom), (their wisdom) gradually increases, guarding without end, all wisdom is accomplished, the merit obtained will be even more multiplied.』『Furthermore, Kausika (Kausika, name of Indra)! All the people of Jambudvipa (Jambudvipa, the southern continent) practice Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), those who practice Anuttara-samyak-sambodhi all aspire to become Buddhas, if good men and good women hold the Prajnaparamita scripture, have others transcribe it, explain the wisdom within it to them, teach them to learn, even up to an Avivartika-bodhisattva-mahasattva (Avivartika-bodhisattva-mahasattva, non-regressing great bodhisattva) holding the Prajnaparamita scripture, giving it to them to enter into intelligence, their merit will be even more multiplied. Even if the people in Jambudvipa and the three thousand great thousand worlds and the Buddha-lands as numerous as the sands of the Ganges all practice Anuttara-samyak-sambodhi, those who practice Anuttara-samyak-sambodhi all aspire to become Buddhas, if good men and good women hold the Prajnaparamita scripture, have others transcribe it, let them learn to enter into intelligence, if there is an Avivartika-bodhisattva-mahasattva holding the Prajnaparamita scripture, transcribing it for them and giving it to them to learn to enter into intelligence, their merit will be even more multiplied.』『Furthermore, Kausika! Let all the people of Jambudvipa practice Avivartika-bodhisattva Anuttara-samyak-sambodhi, if there are good men and good women, teaching them to enter into Prajnaparamita. How about it, Kausika! Is their merit not great?』 Sakra-devanam-indra (Sakra-devanam-indra, Indra) said: 『Very much, very much! God of Gods!』 The Buddha said: 『If one Bodhisattva emerges from among these people, he will say: 『I want to quickly become a Buddha.』 Even if he wants to quickly become a Buddha, if someone holds the Prajnaparamita scripture, transcribes it and gives it to him, his merit will be even more multiplied. 『Even if the people in Jambudvipa, the three thousand great thousand worlds, and the Buddha-lands as numerous as the sands of the Ganges all practice Avivartika-bodhisattva Anuttara-samyak-sambodhi, if there are good men and good women, teaching them to enter into Praj

若波羅蜜中。云何，拘翼！其福寧多不？」

釋提桓因言：「甚多，甚多！天中天！」

佛言：「若有一菩薩從其中出，便作是言：『我欲疾作佛。』正使欲疾作佛，若有人持般若波羅蜜經卷書授與者，其福轉倍多。」

釋提桓因白佛言：「如是，天中天！極安隱菩薩摩訶薩，疾近佛般若波羅蜜，若教人、若授與人，其福轉倍多。何以故？天中天！」

佛言：「其得般若波羅蜜疾近佛者，近佛座。」

須菩提語釋提桓因言：「善哉，善哉！拘翼！當所為尊弟子，菩薩摩訶薩作是受，疾作佛。所為作者，當如佛弟子從中出，是輩人不索佛道者，菩薩摩訶薩不當于其中學六波羅蜜，不學是法不得作佛，隨法學疾作阿耨多羅三耶三佛，在所問。」

道行般若經卷第二大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第三

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜漚和拘舍羅勸助品第四

爾時彌勒菩薩謂須菩提：「若有菩薩摩訶薩，勸助為福，出人佈施、持戒，自守者上，其福轉尊。極上無過菩薩摩訶薩勸助福德。」

須菩提謂彌勒菩薩：「復有菩薩摩訶薩，于阿僧祇剎土諸佛所而作功德，一一剎土不可計佛，其般泥洹者，

【現代漢語翻譯】現代漢語譯本：佛陀說：『拘翼（Śakra Kausika，即釋提桓因的別名），你認為般若波羅蜜（Prajñāpāramitā，智慧到彼岸）中的福德多嗎？』釋提桓因（Śakra Devānām Indra）回答：『非常多，非常多！天中天（Devātideva，佛的尊稱）！』佛陀說：『如果有一位菩薩（Bodhisattva）從中領悟，並說：「我想要快速成佛。」即使他想要快速成佛，如果有人持有《般若波羅蜜經》（Prajñāpāramitā Sūtra）並書寫傳授給他，那人的福德會更加倍增。』釋提桓因稟告佛陀說：『是的，天中天！菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）非常安穩，能夠快速接近佛果，是因為般若波羅蜜。如果他教導他人或傳授給他人，他的福德會更加倍增。為什麼呢？天中天！』佛陀說：『因為得到般若波羅蜜的人能夠快速接近佛果，接近佛的座位。』須菩提（Subhūti）對釋提桓因說：『太好了，太好了！拘翼！應當成為值得尊敬的弟子，菩薩摩訶薩應當這樣接受教導，以便快速成佛。作為修行者，應當像佛的弟子一樣從中領悟。那些不尋求佛道的人，菩薩摩訶薩不應當在他們那裡學習六波羅蜜（Six Pāramitās）。不學習這些法就不能成佛，只有隨順這些法學習，才能快速成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這是我所要問的。』

《道行般若經》卷第二大正藏第 08 冊 No. 0224 《道行般若經》

《道行般若經》卷第三

後漢月支國三藏支婁迦讖譯

《摩訶般若波羅蜜》漚和拘舍羅勸助品第四

這時，彌勒菩薩（Maitreya Bodhisattva）對須菩提說：『如果有菩薩摩訶薩，勸人行善，鼓勵人們佈施（Dāna）、持戒（Śīla），自我守護，這種功德是最高的，沒有比菩薩摩訶薩勸人行善的福德更尊貴的了。』須菩提對彌勒菩薩說：『如果又有菩薩摩訶薩，在無數（Asaṃkhya）的剎土（Kṣetra，佛土）中，在諸佛（Buddha）那裡行作功德，每一個剎土都有無數的佛，那些已經般涅槃（Parinirvāṇa，圓寂）的佛，』

【English Translation】 English version: The Buddha said, 'Kausika (Śakra Kausika, another name for Śakra Devānām Indra), do you think the merit in Prajñāpāramitā (wisdom that reaches the other shore) is much?' Śakra Devānām Indra (Śakra, the lord of the gods) replied, 'Very much, very much! Devātideva (Devātideva, a respectful title for the Buddha)!' The Buddha said, 'If a Bodhisattva (Bodhisattva) emerges from it and says, 'I want to quickly become a Buddha.' Even if he wants to quickly become a Buddha, if someone holds the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra) and writes and gives it to him, that person's merit will be multiplied even more.' Śakra Devānām Indra reported to the Buddha, 'Yes, Devātideva! The Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, great Bodhisattva) is very secure and can quickly approach Buddhahood because of Prajñāpāramitā. If he teaches others or gives it to others, his merit will be multiplied even more. Why? Devātideva!' The Buddha said, 'Because those who obtain Prajñāpāramitā can quickly approach Buddhahood, approaching the Buddha's seat.' Subhūti (Subhūti) said to Śakra Devānām Indra, 'Excellent, excellent! Kausika! One should become a respected disciple, and the Bodhisattva-mahāsattva should accept teachings in this way in order to quickly become a Buddha. As a practitioner, one should emerge from it like a disciple of the Buddha. Those who do not seek the Buddha's path, the Bodhisattva-mahāsattva should not learn the Six Pāramitās (Six Pāramitās) from them. One cannot become a Buddha without learning these dharmas; only by learning in accordance with these dharmas can one quickly achieve Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), which is what I want to ask.'

Chapter Two of the Daoxing Prajñā Sūtra Taisho Tripitaka Volume 08 No. 0224 Daoxing Prajñā Sūtra

Chapter Three of the Daoxing Prajñā Sūtra

Translated by Zhi Loujiachen, a Tripitaka master from Yuezhi Kingdom of the Later Han Dynasty

Chapter Four of the Mahāprajñāpāramitā: Encouragement and Assistance by Ouhuo Koushela

At that time, Maitreya Bodhisattva (Maitreya Bodhisattva) said to Subhūti, 'If there is a Bodhisattva-mahāsattva who encourages people to do good, encourages people to practice Dāna (giving), Śīla (morality), and self-guarding, this merit is the highest, and there is no merit more honorable than the Bodhisattva-mahāsattva encouraging people to do good.' Subhūti said to Maitreya Bodhisattva, 'If there is another Bodhisattva-mahāsattva who performs meritorious deeds in countless (Asaṃkhya) Buddha lands (Kṣetra, Buddha field), in each Buddha land there are countless Buddhas (Buddha), those Buddhas who have already entered Parinirvāṇa (Parinirvāṇa, complete Nirvana),'

乃從本發意已來，自致阿耨多羅三耶三菩，成至阿惟三佛者，乃至無餘泥洹界而般泥洹者，然後至於法盡，於是中所作功德，其功德度無極。及諸聲聞作佈施、持戒，自守為福，于有餘功德自致無餘，諸有般泥洹佛，于其中所作功德，至有凈戒身、三昧身、智慧身、已脫身、脫慧所現身，佛法極大，哀不可計。佛天中天所說法，于其法中復學諸所有功德，乃于諸般泥洹佛所作功德，都計之合之，勸助為尊，種種德中為極是上。其勸助者，是為勸助。勸助已，持作阿耨多羅三耶三菩，以是為阿耨多羅三耶三菩。署是菩薩有德之人，持心能作，是求阿耨多羅三耶三菩，乃至作是心欲有所得。」

彌勒菩薩語須菩提：「其不作是求，乃能有所得。其作思想者，以為無黠。生是意。用思想悔還，用信悔還，但用無黠故還墮四顛倒——無常謂有常，苦謂有樂，空謂有實，無身謂有身——以故思想悔還、心悔還、信悔還。菩薩不當作是念心有所求。于所求無處所，云何求阿耨多羅三耶三菩？」

彌勒菩薩謂須菩提：「不當于新學菩薩摩訶薩前說是語。何以故？或亡所信、亡所樂、亡所喜、亡所行，便從是修。當爲阿惟越致菩薩摩訶薩說之，若久在善師邊者，當爲是菩薩摩訶薩可說，聞者不恐不怖不畏，是菩薩摩訶薩能

【現代漢語翻譯】現代漢語譯本：從最初發心以來，直到證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就阿惟三佛（Ave-sam-buddha，不退轉之佛），乃至進入無餘涅槃界（nirvana-realm，寂滅的境界）而般涅槃（parinirvana，完全的涅槃），然後直至佛法滅盡，在這整個過程中所做的功德，其功德的程度是無邊無際的。以及所有聲聞（sravaka，聽聞佛法而修行的弟子）所作的佈施、持戒，自我守護以積累福德，從有餘功德（功德尚未圓滿）直至證得無餘（功德圓滿），所有般涅槃的佛，在其中所作的功德，達到具有凈戒身（sila-kaya，清凈戒律之身）、三昧身（samadhi-kaya，禪定之身）、智慧身（prajna-kaya，智慧之身）、解脫身（vimukti-kaya，解脫之身）、解脫知見身（vimukti-jnana-darsana-kaya，從解脫而來的智慧和見識之身），佛法是極其廣大，深奧不可估量。佛，天中之天所說的法，于這些法中又學習所有功德，乃至對於所有般涅槃的佛所作的功德，全部計算起來，合在一起，勸導幫助，視為最尊貴，在各種功德中是最極殊勝的。這種勸導幫助，就是真正的勸導幫助。勸導幫助之後，以此來成就阿耨多羅三藐三菩提，這就是阿耨多羅三藐三菩提。稱讚這些有德行的菩薩，保持這樣的心念並能做到，這就是尋求阿耨多羅三藐三菩提，乃至生起這樣的心願並希望有所獲得。

彌勒菩薩（Maitreya Bodhisattva，未來佛）對須菩提（Subhuti，佛陀的弟子）說：『如果不作這樣的追求，反而能夠有所得。如果執著于思慮分別，就顯得沒有智慧。產生這樣的想法，因為思慮而生後悔，因為信念而生後悔，只是因為沒有智慧的緣故，反而會墮入四種顛倒——無常的認為是常，苦的認為是樂，空的認為是實，無我的認為是有我——因此因為思慮而生後悔、因為心念而生後悔、因為信念而生後悔。菩薩不應當產生這樣的念頭，認為心有所求。對於所求之物無處可得，又如何求得阿耨多羅三藐三菩提呢？』

彌勒菩薩對須菩提說：『不應當在新學的菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）面前說這些話。為什麼呢？因為他們可能會失去信心、失去喜好、失去快樂、失去修行，從而偏離正道。應當為阿惟越致菩薩摩訶薩（Avaivartika Bodhisattva-Mahasattva，不退轉菩薩）說這些話，或者長期在善知識身邊的人，才可以為這些菩薩摩訶薩說這些話，聽了之後不會恐懼害怕，這樣的菩薩摩訶薩才能……』

【English Translation】 English version: From the initial arising of intention, until attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), becoming an Ave-sam-buddha (non-regressing Buddha), and even entering the nirvana-realm (realm of cessation) and achieving parinirvana (complete nirvana), and then until the Dharma is exhausted, the merit made throughout this entire process is immeasurable. And the giving, upholding of precepts, and self-guarding for the sake of accumulating merit by all sravakas (listeners, disciples who learn by hearing the teachings), from having remaining merit (merit not yet complete) until attaining no remainder (complete merit), all Buddhas who achieve parinirvana, the merit made by them, reaching the point of having a sila-kaya (body of pure precepts), samadhi-kaya (body of meditation), prajna-kaya (body of wisdom), vimukti-kaya (body of liberation), vimukti-jnana-darsana-kaya (body of wisdom and vision arising from liberation), the Buddha-dharma is extremely vast and immeasurable. The Dharma spoken by the Buddha, the King of Gods, learning all merits within these Dharmas, and even all the merits made by all Buddhas who have achieved parinirvana, calculating them all together, encouraging and assisting, regarding it as the most venerable, and the most supreme among all kinds of merits. This encouragement and assistance is the true encouragement and assistance. After encouraging and assisting, using this to achieve Anuttara-samyak-sambodhi, this is Anuttara-samyak-sambodhi. Praising these virtuous Bodhisattvas, maintaining this thought and being able to do it, this is seeking Anuttara-samyak-sambodhi, and even generating this aspiration and hoping to gain something.

Maitreya Bodhisattva (the future Buddha) said to Subhuti (a disciple of the Buddha): 'If one does not seek in this way, one may instead gain something. If one clings to thoughts and discriminations, it shows a lack of wisdom. Generating such thoughts, regretting because of thinking, regretting because of belief, simply because of a lack of wisdom, one will instead fall into the four inversions—regarding impermanence as permanence, regarding suffering as happiness, regarding emptiness as reality, regarding no-self as self—therefore regretting because of thinking, regretting because of mind, regretting because of belief. Bodhisattvas should not generate such thoughts, thinking that the mind seeks something. Since there is no place to be found for what is sought, how can one seek Anuttara-samyak-sambodhi?'

Maitreya Bodhisattva said to Subhuti: 'These words should not be spoken in front of newly learning Bodhisattva-Mahasattvas (great Bodhisattvas). Why? Because they may lose faith, lose liking, lose joy, lose practice, and thus deviate from the right path. These words should be spoken to Avaivartika Bodhisattva-Mahasattvas (non-regressing Bodhisattvas), or those who have long been with good teachers, then these words can be spoken to these Bodhisattva-Mahasattvas, those who hear it will not be afraid or fearful, such Bodhisattva-Mahasattvas can...'

勸助為作薩蕓若持心，作是勸助，心亦盡滅，無所有、無所見何等心當作阿耨多羅三耶三菩者，當以何心作之？心無兩對，心之自然乃能所作。」

釋提桓因語須菩提：「新學菩薩摩訶薩，聞是或恐或怖。若菩薩摩訶薩欲作功德者，當云何勸助其福德作阿耨多羅三耶三菩？」

須菩提語彌勒菩薩：「當作護是菩薩摩訶薩，于諸佛所，破壞眾惡，而斷愛慾，等行如一，降伏魔事，棄捐重檐，是即自從所有勤苦悉為已盡，其知已脫，心即從計從阿僧祇剎土諸佛般泥洹曰者，于其中所作功德福，于諸聲聞中復作功德，都計之合之勸助為尊，種種德中無過勸助，其勸助者能為勸助，勸助已持作阿耨多羅三耶三菩。何所是菩薩摩訶薩想不悔還、心不悔還、所信不悔還？正使菩薩摩訶薩，持心作阿耨多羅三耶三菩，其心無所想者，是菩薩摩訶薩心得作阿耨多羅三耶三菩。正使心念自了知是心，則為是作，是為想悔還、心悔還、所信悔還。正使菩薩摩訶薩持心了知，當作是學，知盡無所有。知盡者，當持何心有所作？當了知心，何所心法於法有所作？如法者，為隨法已，于作真為是作，即非邪作，是菩薩摩訶薩所作。若有菩薩摩訶薩，於過去、當來、今現在佛所作功德，若諸聲聞下至凡人，所作功德，若畜生聞法者，及

【現代漢語翻譯】現代漢語譯本：勸人幫助他人修行，如果內心執著于這種勸助行為，那麼這種執著本身也應當被消除。既然一切皆空，無所執著，那麼應該以什麼樣的心態去成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？應該以什麼樣的心態去修行呢？心不應有分別對立，順應心的自然狀態才能有所成就。

釋提桓因（Śakro devānām indraḥ，帝釋天）對須菩提（Subhūti，佛陀的十大弟子之一，解空第一）說：『新學的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩），聽了這些道理或許會感到恐懼或害怕。如果菩薩摩訶薩想要行功德，應當如何勸導幫助他人積累福德，以求證得阿耨多羅三藐三菩提呢？』

須菩提對彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『應當守護這些菩薩摩訶薩，使他們能在諸佛的教導下，破除各種惡行，斷除愛慾，平等地對待一切眾生，降伏魔障，捨棄沉重的負擔。這樣，他們就能從自身的所有勤苦中解脫出來，明白一切都已完結。當他們明白已經解脫時，他們的心就會從對阿僧祇（asaṃkhya，無數）剎土中諸佛涅槃的執著中解脫出來。在這些剎土中所作的功德福報，以及在聲聞（Śrāvaka，小乘修行者）中所作的功德，都應當計算併合在一起，以勸助他人為最尊貴。在各種功德中，沒有比勸助他人更重要的了。能夠勸助他人的人，才能真正做到勸助，勸助之後才能以此功德求證阿耨多羅三藐三菩提。什麼樣的想法是菩薩摩訶薩不後悔的？什麼樣的心態是不後悔的？什麼樣的信念是不後悔的？即使菩薩摩訶薩以執著的心去求證阿耨多羅三藐三菩提，如果他的心沒有任何執著，那麼這位菩薩摩訶薩的心就能成就阿耨多羅三藐三菩提。如果心中念念不忘自己了知這個心，那麼這就是執著于修行，這就是想法後悔、心態後悔、信念後悔。即使菩薩摩訶薩以執著的心去了解，應當學習一切皆空，明白一切皆空之後，應當以什麼樣的心態去修行呢？當了解心之後，又應當以什麼樣的心法去修行呢？如法修行的人，應當遵循佛法，以真誠的心去修行，而不是以邪惡的心去修行，這才是菩薩摩訶薩應當做的。如果有菩薩摩訶薩，在過去、未來、現在諸佛處所作的功德，以及諸聲聞乃至凡人所作的功德，甚至畜生聽聞佛法所作的功德，』

【English Translation】 English version: To encourage and assist others in practice, if one's mind is attached to this act of encouragement, then this attachment itself should be eliminated. Since everything is empty and without attachment, with what kind of mind should one aspire to achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment)? With what kind of mind should one practice? The mind should not have duality or opposition; only by following the natural state of the mind can one achieve something.

Śakro devānām indraḥ (Lord Śakra, ruler of the gods) said to Subhūti (one of the Buddha's ten great disciples, foremost in understanding emptiness): 'Newly learning Bodhisattva-mahāsattvas (great Bodhisattvas) may feel fear or apprehension upon hearing these teachings. If a Bodhisattva-mahāsattva wishes to perform meritorious deeds, how should they encourage and assist others in accumulating merit to seek Anuttara-samyak-sambodhi?'

Subhūti said to Maitreya Bodhisattva (the future Buddha): 'One should protect these Bodhisattva-mahāsattvas, enabling them to, under the guidance of all Buddhas, destroy all evil deeds, sever attachments and desires, treat all beings equally, subdue demonic obstacles, and abandon heavy burdens. In this way, they can be liberated from all their own efforts and hardships, understanding that everything is complete. When they understand that they are liberated, their minds will be freed from attachment to the Nirvana of Buddhas in countless asaṃkhya (innumerable) lands. The merit and blessings accumulated in these lands, as well as the merit accumulated among Śrāvakas (hearers, disciples of the Buddha), should all be calculated and combined, with encouraging others being the most esteemed. Among all kinds of merit, there is nothing more important than encouraging others. Those who can encourage others can truly practice encouragement, and after encouraging others, they can use this merit to seek Anuttara-samyak-sambodhi. What kind of thoughts are those that a Bodhisattva-mahāsattva does not regret? What kind of mindset is without regret? What kind of faith is without regret? Even if a Bodhisattva-mahāsattva seeks Anuttara-samyak-sambodhi with an attached mind, if their mind has no attachment, then this Bodhisattva-mahāsattva's mind can achieve Anuttara-samyak-sambodhi. If one constantly remembers that they understand this mind, then this is attachment to practice, and this is regret in thought, regret in mindset, and regret in faith. Even if a Bodhisattva-mahāsattva understands with an attached mind that they should learn that everything is empty, after understanding that everything is empty, with what kind of mind should they practice? After understanding the mind, with what kind of mental method should they practice? Those who practice according to the Dharma should follow the Dharma and practice with sincerity, not with evil intentions; this is what a Bodhisattva-mahāsattva should do. If a Bodhisattva-mahāsattva accumulates merit in the presence of Buddhas in the past, future, and present, as well as the merit accumulated by all Śrāvakas and even ordinary people, and even the merit accumulated by animals who hear the Dharma,'

諸天、龍、閱叉、健陀羅、阿須倫、迦樓羅、甄陀羅、摩睺勒，諸人若非人聞法者，發心所作功德，及初學菩薩道者，都計之合之，積累為上。其勸助者能為勸助，是以極尊，種種德中無過勸助，是故勸助所當勸助，能為勸助，持勸助福用作阿耨多羅三耶三菩。正使復知是為盡法，於法無所生所滅，無處所，持無所生法，得作阿耨多羅三耶三菩。是法不與法有反，用作阿耨多羅三耶三菩故，是為無想不悔還、心亦不悔還、所信不悔還，作是無所求，眾所不逮，是為阿耨多羅三耶三菩所作。

「若有菩薩摩訶薩，不諦曉了知作福德者。所以者何？于身恍忽，于勸助福亦復恍忽。菩薩了知恍忽無所有，是故為菩薩摩訶薩般若波羅蜜。若於諸般泥洹佛所而作功德，持是功德欲作所求，其智自然能為阿耨多羅三耶三菩。諸佛天中天所知不著想，過去已滅，亦無有想，而不作想，其作想者為非德。菩薩摩訶薩當學漚和拘舍羅，未得般若波羅蜜者不得入，已得般若波羅蜜乃得入。勿為身作，識用之有滅，以是故無有身。有德之人，有想便礙，反欲苦住。怛薩阿竭、阿羅訶、三耶三佛，不樂作是德持用勸助。何以故？用不正故，視般泥洹佛而反有想，以是故為礙，所作功德為不及逮，為反苦住。其不作想者，是怛薩阿竭、阿羅

【現代漢語翻譯】現代漢語譯本：諸天（Devas，天神）、龍（Nagas，龍族）、閱叉（Yakshas，夜叉）、健陀羅（Gandharvas，乾闥婆，天上的音樂家）、阿須倫（Asuras，阿修羅，非天）、迦樓羅（Garudas，金翅鳥）、甄陀羅（Kinnaras，緊那羅，半人半鳥的天神）、摩睺勒（Mahoragas，摩睺羅伽，大蟒神），以及所有人和非人等聽聞佛法者，他們發起善心所做的功德，以及初學菩薩道的人，都將這些功德合計起來，積累起來作為最上的功德。那些勸助他人行善的人，能夠促成他人行善，因此最為尊貴，在各種功德中沒有超過勸助的。所以應當勸助那些應該勸助的人，能夠促成他人行善，以勸助的福德來成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。即使完全瞭解一切法的究竟，明白一切法無生無滅，沒有固定的處所，以無生之法，也能成就阿耨多羅三藐三菩提。這種法與任何法都不相違背，用它來成就阿耨多羅三藐三菩提，因此是無想、不後悔、心也不後悔、所信也不後悔，做這些都是無所求的，是眾人所不能及的，這就是成就阿耨多羅三藐三菩提所應做的。『如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）不真正明白如何做福德，那是因為什麼呢？因為他們對自身感到恍惚，對勸助他人行善的福德也感到恍惚。菩薩明白這種恍惚是虛無的，所以這才是菩薩摩訶薩的般若波羅蜜（Prajna-paramita，智慧到彼岸）。如果在諸般涅槃（Parinirvana，圓寂）的佛陀處做功德，並用這些功德來求取所愿，那麼他的智慧自然能夠成就阿耨多羅三藐三菩提。諸佛天中天所知的一切都不執著于表象，過去已經滅盡，也沒有任何表象，並且不執著于表象，如果執著于表象，那就是沒有功德。菩薩摩訶薩應當學習漚和拘舍羅（Upaya-kausalya，善巧方便），未得到般若波羅蜜的人不能進入，得到般若波羅蜜的人才能進入。不要為自身而做，因為識（consciousness，意識）的運用有生滅，因此沒有永恒的自身。有德之人，如果執著于表象就會產生障礙，反而想要痛苦地停留。怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyak-sambuddha，正等覺者），不樂於做這種執著于表象的功德並用它來勸助他人。為什麼呢？因為用心不正，看待般涅槃的佛陀反而產生執著，因此會產生障礙，所做的功德無法達到，反而會痛苦地停留。那些不執著于表象的人，才是怛薩阿竭、阿羅訶

【English Translation】 English version: The Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (half-human, half-bird beings), Mahoragas (great serpents), and all humans and non-humans who hear the Dharma, the merit they generate from their good intentions, and those who are beginners on the Bodhisattva path, all of this should be combined and accumulated as the highest merit. Those who encourage others to do good, who are able to facilitate others' good deeds, are therefore the most venerable. Among all virtues, there is none greater than encouragement. Therefore, one should encourage those who should be encouraged, and be able to facilitate their good deeds, using the merit of encouragement to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Even if one fully understands the ultimate nature of all dharmas, knowing that all dharmas are neither created nor destroyed, having no fixed location, using the Dharma of non-origination, one can attain Anuttara-samyak-sambodhi. This Dharma does not contradict any other Dharma; using it to attain Anuttara-samyak-sambodhi is therefore without thought, without regret, the mind also without regret, and faith also without regret. Doing these things is without seeking anything, unattainable by the masses; this is what is to be done to attain Anuttara-samyak-sambodhi. 『If there are Bodhisattva-Mahasattvas (great Bodhisattvas) who do not truly understand how to generate merit, why is that? It is because they are confused about themselves and also confused about the merit of encouraging others to do good. Bodhisattvas understand that this confusion is empty, therefore this is the Prajna-paramita (perfection of wisdom) of the Bodhisattva-Mahasattva. If one generates merit at the place of the Buddhas in Parinirvana (final nirvana), and uses this merit to seek what is desired, then their wisdom will naturally be able to attain Anuttara-samyak-sambodhi. The Buddhas, the gods among gods, know everything without attachment to appearances. The past has already ceased, and there are no appearances, and one does not cling to appearances; if one clings to appearances, that is without merit. Bodhisattva-Mahasattvas should learn Upaya-kausalya (skillful means); those who have not attained Prajna-paramita cannot enter, only those who have attained Prajna-paramita can enter. Do not act for oneself, because the function of consciousness (vijnana) has arising and ceasing, therefore there is no permanent self. Those who have virtue, if they cling to appearances, will create obstacles, and instead desire to remain in suffering. The Tathagatas (Thus Come Ones), Arhats (worthy ones), Samyak-sambuddhas (perfectly enlightened ones), do not delight in generating merit with attachment to appearances and using it to encourage others. Why? Because the intention is not correct; looking at the Buddhas in Parinirvana and instead clinging to appearances, therefore obstacles are created, the merit generated cannot be attained, and instead one remains in suffering. Those who do not cling to appearances are the Tathagatas, Arhats

呵、三耶三佛之德。其作想者，譬若雜毒。何以故？若設美飯以毒著中，色大甚好而香，無不喜者。不知飯中有毒，愚闇之人食之，歡喜飽滿，食慾消時，久久大不便身。不知行德者，甚之為難，不曉將護，不曉誦讀，不曉中事，不能解知，作是行德者，為如雜毒之食。佛語善男子善女人：『過去、當來、今現在佛，持戒身、三昧身、智慧身、已脫身、脫慧所現身，及於聲聞中所作功德。』佛天中天所說，若復于辟支佛所而作功德，都勸助之，勸助已持是福德，作阿耨多羅三耶三菩，持所作為想，用是故，譬若雜毒。菩薩摩訶薩當作是學，何所過去、當來、今現在佛功德，當云何勸助作福，成得阿耨多羅三耶三菩？是菩薩隨怛薩阿竭教者，是即為作知佛功德所生自然，及其相法所有，持是福作勸助，因其勸助自致得阿耨多羅三耶三菩。菩薩摩訶薩作是施者，無有過上，終不離怛薩阿竭、阿羅呵、三耶三佛。作是施者，為不雜毒。怛薩阿竭、阿羅呵、三耶三佛所說皆至誠。

「複次，菩薩摩訶薩當作是施，如凈戒，如三昧，如智慧，如已脫，如脫慧所現身；無慾界，無色界，無慾無色界；亦無過去、當來、今現在；亦無所有，所作施亦復無所有。其作是施為已如法，法亦無所有。作是施者，為成所施，無有雜毒；

【現代漢語翻譯】現代漢語譯本阿羅呵（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺者）的功德，如果對此產生執著，就像食物中混入了毒藥。為什麼這麼說呢？如果準備了美味的飯菜，並在其中放入毒藥，飯菜的顏色和香味都非常好，沒有人不喜歡。但是，不知道飯菜中有毒的人，愚昧無知的人吃了它，歡喜而飽足，但當食物消化時，時間長了就會嚴重損害身體。不瞭解修行功德的人，覺得修行非常困難，不曉得如何守護，不曉得如何誦讀經典，不曉得中道之理，不能理解，這樣修行功德，就像吃了混有毒藥的食物一樣。佛告訴善男子善女人：『過去、未來、現在諸佛，所持的戒身、三昧身、智慧身、解脫身、解脫知見身，以及在聲聞弟子中所做的功德。』佛，天中之天所說，如果對於辟支佛（Pratyekabuddha，緣覺）也做功德，都勸請幫助他們，勸請幫助之後，以所持的這些福德，成就阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi，無上正等正覺），以所作的功德產生執著，因此，就像食物中混入了毒藥。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）應當這樣學習，如何勸請幫助過去、未來、現在諸佛的功德，如何作福，才能成就阿耨多羅三耶三菩提？這位菩薩隨順怛薩阿竭（Tathagata，如來）的教導，就是真正瞭解佛的功德所生的自然之理，以及佛的相好之法，以這些福德來勸請幫助，因為勸請幫助而自己證得阿耨多羅三耶三菩提。菩薩摩訶薩這樣佈施，沒有比這更殊勝的，最終不會離開怛薩阿竭、阿羅呵、三耶三佛。這樣佈施，就像沒有混入毒藥一樣。怛薩阿竭、阿羅呵、三耶三佛所說的一切都是至誠真實的。『再次，菩薩摩訶薩應當這樣佈施，就像持凈戒，就像修三昧，就像具智慧，就像已解脫，就像解脫知見所顯現的身；沒有欲界，沒有色界，沒有無慾無色界；也沒有過去、未來、現在；也沒有任何執著，所作的佈施也沒有任何執著。這樣佈施就已經如法，法也沒有任何執著。這樣佈施，是爲了成就所施之物，沒有混入毒藥；

【English Translation】 English version The merits of Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), if one becomes attached to them, are like poison mixed in food. Why is that? If delicious food is prepared and poison is put in it, the color and fragrance of the food are very good, and no one dislikes it. However, those who do not know that there is poison in the food, the ignorant ones eat it, happily and fully, but when the food is digested, over time it will seriously harm the body. Those who do not understand the merits of practice, find practice very difficult, do not know how to protect it, do not know how to recite scriptures, do not know the middle way, and cannot understand. Practicing merits in this way is like eating food mixed with poison. The Buddha tells good men and good women: 'The precepts body, samadhi body, wisdom body, liberation body, and liberation knowledge body held by the Buddhas of the past, future, and present, as well as the merits made among the Sravakas (Śrāvaka, Hearers).』 The Buddha, the God of Gods, said that if one also makes merits for Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas), one should encourage and help them. After encouraging and helping, one should use these merits to achieve Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and become attached to the merits one has made. Therefore, it is like food mixed with poison. Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas) should learn in this way, how to encourage and help the merits of the Buddhas of the past, future, and present, and how to make merits in order to achieve Anuttara-samyak-sambodhi? This Bodhisattva who follows the teachings of Tathagata (Tathagata, Thus Come One) truly understands the natural principle of the merits of the Buddha, as well as the auspicious qualities of the Buddha, and uses these merits to encourage and help, and because of encouraging and helping, one attains Anuttara-samyak-sambodhi oneself. The Bodhisattva-Mahasattva who gives in this way is unsurpassed, and will ultimately not depart from Tathagata, Arhat, Samyaksambuddha. Giving in this way is like not mixing in poison. Everything that Tathagata, Arhat, Samyaksambuddha says is sincere and true. 'Furthermore, Bodhisattva-Mahasattvas should give in this way, like holding pure precepts, like cultivating samadhi, like possessing wisdom, like being liberated, like the body manifested by liberation knowledge; without the desire realm, without the form realm, without the desireless and formless realm; and without the past, future, and present; and without any attachment, and the giving that is done is also without any attachment. Giving in this way is already in accordance with the Dharma, and the Dharma also has no attachment. Giving in this way is for the sake of accomplishing what is given, without mixing in poison;

其作異施者，為作反施。是菩薩摩訶薩所施以如法者，佛天中天所知是則為施，得作阿耨多羅三耶三菩。」

佛言：「善哉，善哉！須菩提！所作為如佛，是則為菩薩摩訶薩所施，三千大千國土人，悉念慈哀護等心，無過菩薩摩訶薩上頭所施，是即為極尊。

「複次，須菩提！三千大千國土人，悉作阿耨多羅三耶三菩，便如恒邊沙佛剎人，皆供養是菩薩，震越衣服、飲食、床臥具、病瘦醫藥，如恒邊沙劫供養，隨其喜樂作是佈施。云何，須菩提！其福寧多不？」

須菩提言：「甚多，甚多！天中天！」

佛言：「勸助功德，福過其上不可計。」

須菩提白佛言：「代勸助功德福者，如恒邊沙佛剎不能悉受。」

佛語：「善哉，善哉！須菩提！若有菩薩持般若波羅蜜者，所作施為過其本所佈施上已，無能過勸助所施上，百倍千倍萬倍億倍巨億萬倍。」

爾時四王天上二萬人，悉以頭面著佛足，皆白佛言：「極大施，天中天！菩薩摩訶薩漚和拘舍羅乃作是施，其功德甚大尊。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」

忉利天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天

【現代漢語翻譯】現代漢語譯本：如果有人做了其他的佈施，那是做了相反的佈施。菩薩摩訶薩所做的如法的佈施，佛（Buddha，覺悟者）、天中天（Devatideva，天神之上的天神，指佛）所知曉的才是真正的佈施，才能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。佛（Buddha）說：『好啊，好啊！須菩提（Subhuti，佛陀的弟子）！所作所為如同佛（Buddha）一樣，這才是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）所做的佈施。三千大千國土（Tri-sahasra-maha-sahasra-lokadhatu，一個巨大的宇宙系統）的人，都心懷慈悲，愛護平等之心，沒有超過菩薩摩訶薩（Bodhisattva-Mahasattva）所做的佈施的，這是最尊貴的。』『再次，須菩提（Subhuti）！三千大千國土（Tri-sahasra-maha-sahasra-lokadhatu）的人，都證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），就像恒河沙數佛剎（Ganges-sand-Buddha-ksetra，多如恒河沙粒的佛土）的人一樣，都來供養這位菩薩（Bodhisattva），奉獻衣服、飲食、床臥具、醫藥，像恒河沙數劫（Ganges-sand-kalpa，多如恒河沙粒的劫）那樣供養，隨其喜好地進行佈施。怎麼樣，須菩提（Subhuti）！他們的福報多不多呢？』須菩提（Subhuti）說：『非常多，非常多！天中天（Devatideva）！』佛（Buddha）說：『勸人行善的功德，其福報超過他們，不可計數。』須菩提（Subhuti）對佛（Buddha）說：『代為勸人行善的功德福報，就像恒河沙數佛剎（Ganges-sand-Buddha-ksetra）也無法完全容納。』佛（Buddha）說：『好啊，好啊！須菩提（Subhuti）！如果菩薩（Bodhisattva）受持般若波羅蜜（Prajna-paramita，智慧到彼岸），他所做的佈施超過了他原本所做的佈施，沒有什麼能超過勸人佈施的功德，百倍千倍萬倍億倍巨億萬倍。』這時，四王天（Caturmaharajika-deva，四大天王所居住的天界）上的兩萬人，都以頭面觸碰佛（Buddha）的腳，都對佛（Buddha）說：『這是極大的佈施，天中天（Devatideva）！菩薩摩訶薩（Bodhisattva-Mahasattva）以善巧方便（Upaya-kausalya）做了這樣的佈施，其功德非常大，非常尊貴。為什麼呢？因為這位菩薩摩訶薩（Bodhisattva-Mahasattva）學習般若波羅蜜（Prajna-paramita），並在其中勸人行善。』忉利天（Trayastrimsa-deva，三十三天）上的諸天人，拿著天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，用來供養娛樂佛（Buddha）。供養完畢，都對佛（Buddha）說：『這是極大的佈施，天（Deva）

【English Translation】 English version: Those who make different offerings are making opposite offerings. The offering made by a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) that is in accordance with the Dharma, known by the Buddha (Buddha, the Awakened One), the Devatideva (Devatideva, God above Gods, referring to the Buddha), is the true offering, and one can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' The Buddha (Buddha) said: 'Excellent, excellent! Subhuti (Subhuti, a disciple of the Buddha)! What is done like the Buddha (Buddha) is the offering made by a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva). If the people of the Tri-sahasra-maha-sahasra-lokadhatu (Tri-sahasra-maha-sahasra-lokadhatu, a great cosmic system) all have hearts of loving-kindness and compassion, there is nothing that surpasses the offering made by a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva), which is the most venerable.' 'Furthermore, Subhuti (Subhuti)! If the people of the Tri-sahasra-maha-sahasra-lokadhatu (Tri-sahasra-maha-sahasra-lokadhatu) all attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi), and people from Buddha-ksetras as numerous as the sands of the Ganges (Ganges-sand-Buddha-ksetra, Buddha lands as numerous as the sands of the Ganges) all come to make offerings to this Bodhisattva (Bodhisattva), offering clothes, food, bedding, and medicine, making offerings for as many kalpas as there are sands in the Ganges (Ganges-sand-kalpa, kalpas as numerous as the sands of the Ganges), making these offerings according to their joy. What do you think, Subhuti (Subhuti)? Is their merit great or not?' Subhuti (Subhuti) said: 'Very great, very great! Devatideva (Devatideva)!' The Buddha (Buddha) said: 'The merit of encouraging and assisting others is immeasurable and surpasses theirs.' Subhuti (Subhuti) said to the Buddha (Buddha): 'The merit of encouraging and assisting others is such that even Buddha-ksetras as numerous as the sands of the Ganges (Ganges-sand-Buddha-ksetra) cannot contain it all.' The Buddha (Buddha) said: 'Excellent, excellent! Subhuti (Subhuti)! If a Bodhisattva (Bodhisattva) upholds the Prajna-paramita (Prajna-paramita, perfection of wisdom), the offering he makes surpasses his original offering, and nothing can surpass the offering of encouraging others, by a hundredfold, a thousandfold, ten thousandfold, a millionfold, a billionfold.' At that time, twenty thousand devas from the Caturmaharajika-deva heaven (Caturmaharajika-deva, the heaven of the Four Heavenly Kings) all placed their heads at the Buddha's (Buddha) feet and said to the Buddha (Buddha): 'This is a great offering, Devatideva (Devatideva)! The Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) makes this offering with skillful means (Upaya-kausalya), and his merit is very great and venerable. Why? Because this Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) studies the Prajna-paramita (Prajna-paramita) and encourages others within it.' The devas of the Trayastrimsa-deva heaven (Trayastrimsa-deva, the Heaven of the Thirty-three) held heavenly flowers, fragrant incense, ground incense, scented oil, mixed incense, burning incense, heavenly silks, canopies, banners, and musical instruments to offer and entertain the Buddha (Buddha). After making the offerings, they all said to the Buddha (Buddha): 'This is a great offering, Deva (Deva)

中天！菩薩摩訶薩漚和拘舍羅乃作是施，大德之功德。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」

炎天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚和拘舍羅乃作是施，極大德之功德。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」

兜術天上諸天人，持天華、名香、搗香、澤香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚和拘舍羅乃作是施，極大德之功德。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」

尼摩羅提天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚和拘舍羅乃作是施，極大尊之功德。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」

波羅蜜尼和耶拔致天上諸天人，持天華、名香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，持用供養娛樂佛。供養已，皆白佛言：「極大施，天中天！菩薩摩訶薩漚和拘舍羅乃作是施，極大尊之功德。何以故？是菩薩摩訶薩學般

【現代漢語翻譯】現代漢語譯本：中天（佛）！菩薩摩訶薩漚和拘舍羅（菩薩名）乃作如是佈施，是大德的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜（智慧到彼岸），于其中勸導幫助的緣故。

炎天上（欲界六天之一）的諸天人，拿著天上的花、名貴的香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，用來供養娛樂佛。供養完畢后，都對佛說：『極大的佈施啊，天中天（佛）！菩薩摩訶薩漚和拘舍羅（菩薩名）乃作如是佈施，是極大德的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜（智慧到彼岸），于其中勸導幫助的緣故。』

兜術天（欲界六天之一）上的諸天人，拿著天上的花、名貴的香、搗香、澤香、燒香、天繒、華蓋、幢幡、伎樂，用來供養娛樂佛。供養完畢后，都對佛說：『極大的佈施啊，天中天（佛）！菩薩摩訶薩漚和拘舍羅（菩薩名）乃作如是佈施，是極大德的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜（智慧到彼岸），于其中勸導幫助的緣故。』

尼摩羅提天（欲界六天之一）上的諸天人，拿著天上的花、名貴的香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，用來供養娛樂佛。供養完畢后，都對佛說：『極大的佈施啊，天中天（佛）！菩薩摩訶薩漚和拘舍羅（菩薩名）乃作如是佈施，是極大尊的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜（智慧到彼岸），于其中勸導幫助的緣故。』

波羅蜜尼和耶拔致天（欲界六天之一）上的諸天人，拿著天上的花、名貴的香、搗香、澤香、雜香、燒香、天繒、華蓋、幢幡、伎樂，用來供養娛樂佛。供養完畢后，都對佛說：『極大的佈施啊，天中天（佛）！菩薩摩訶薩漚和拘舍羅（菩薩名）乃作如是佈施，是極大尊的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜（智慧到彼岸），于其中勸導幫助的緣故。

【English Translation】 English version: O, Midday Sun! The Bodhisattva Mahasattva O-he-ju-she-luo (name of a Bodhisattva) makes such a donation, which is a great virtue. Why? Because this Bodhisattva Mahasattva learns Prajna Paramita (Perfection of Wisdom), and encourages and helps others in it.

The gods and people in the Yantian Heaven (one of the six heavens of the desire realm) hold heavenly flowers, precious incense, pounded incense, Zexiang incense, mixed incense, burning incense, heavenly silk, canopies, banners, and musical instruments to offer and entertain the Buddha. After the offering, they all said to the Buddha: 'A great donation, O Buddha, the Sun of Heaven! The Bodhisattva Mahasattva O-he-ju-she-luo (name of a Bodhisattva) makes such a donation, which is a great virtue. Why? Because this Bodhisattva Mahasattva learns Prajna Paramita (Perfection of Wisdom), and encourages and helps others in it.'

The gods and people in the Doushu Heaven (one of the six heavens of the desire realm) hold heavenly flowers, precious incense, pounded incense, Zexiang incense, burning incense, heavenly silk, canopies, banners, and musical instruments to offer and entertain the Buddha. After the offering, they all said to the Buddha: 'A great donation, O Buddha, the Sun of Heaven! The Bodhisattva Mahasattva O-he-ju-she-luo (name of a Bodhisattva) makes such a donation, which is a great virtue. Why? Because this Bodhisattva Mahasattva learns Prajna Paramita (Perfection of Wisdom), and encourages and helps others in it.'

The gods and people in the Nimaluoti Heaven (one of the six heavens of the desire realm) hold heavenly flowers, precious incense, pounded incense, Zexiang incense, mixed incense, burning incense, heavenly silk, canopies, banners, and musical instruments to offer and entertain the Buddha. After the offering, they all said to the Buddha: 'A great donation, O Buddha, the Sun of Heaven! The Bodhisattva Mahasattva O-he-ju-she-luo (name of a Bodhisattva) makes such a donation, which is a great and venerable virtue. Why? Because this Bodhisattva Mahasattva learns Prajna Paramita (Perfection of Wisdom), and encourages and helps others in it.'

The gods and people in the Balamini Heyebazhi Heaven (one of the six heavens of the desire realm) hold heavenly flowers, precious incense, pounded incense, Zexiang incense, mixed incense, burning incense, heavenly silk, canopies, banners, and musical instruments to offer and entertain the Buddha. After the offering, they all said to the Buddha: 'A great donation, O Buddha, the Sun of Heaven! The Bodhisattva Mahasattva O-he-ju-she-luo (name of a Bodhisattva) makes such a donation, which is a great and venerable virtue. Why? Because this Bodhisattva Mahasattva learns Prajna Paramita (Perfection of Wisdom), and encourages and helps others in it.

若波羅蜜，于中勸助故。」

梵天、梵迦夷天、梵富樓天、梵波利產天、摩訶梵天、𤸱天、波利陀天、𤸱波摩那天、阿會亙修天、首訶天、波利首訶天、訶波摩首訶天、首訶迦天、比伊潘羅天、阿比耶陀天、須陀施尼天，乃至阿迦貳吒天等諸天人，悉以頭面著佛足，皆言：「甚善，天中天！菩薩摩訶薩學般若波羅蜜，極為大施之功德。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」

佛語首陀衛諸天人：「置三千大千國土中菩薩摩訶薩，乃如恒邊沙佛剎人，悉作阿耨多羅三耶三菩，復有異恒邊沙佛剎人，都共供養是輩菩薩摩訶薩，震越衣被、飲食、床臥具、病瘦醫藥，供養如恒邊沙劫，隨所喜樂作是施與，若復過是者，不及菩薩摩訶薩勸助之所施，為過去、當來、今現在佛，凈戒身、三昧身、智慧身、已脫身、脫慧所現身，及諸聲聞在其中者所作功德，都共計之合之，不及勸助者。若勸助者，以是極尊無能過者。作是勸助，勸助已，持作阿耨多羅三耶三菩。」

須菩提白佛言：「屬天中天所說，都共計之合之，極尊無過勸助，悉代勸助，勸助已，菩薩摩訶薩從是中得何等？」

佛語須菩提：「菩薩道德之人，當知過去、當來、今現在，法無所取，亦無所舍，亦無所知，亦無所得。其法

【現代漢語翻譯】現代漢語譯本：『若有般若波羅蜜，于其中勸導幫助。』

梵天（Brahmā，色界諸天之主）、梵迦夷天（Brahmakayika Devas，梵眾天）、梵富樓天（Brahmapurohita Devas，梵輔天）、梵波利產天（Mahabrahma Devas，大梵天）、摩訶梵天（Mahabrahma，大梵天）、𤸱天（Parittabha Devas，少光天）、波利陀天（Aparimanabha Devas，無量光天）、𤸱波摩那天（Abhasvara Devas，光音天）、阿會亙修天（Subhakrtsna Devas，少凈天）、首訶天（Apramanasubha Devas，無量凈天）、波利首訶天（Subhakrtsna Devas，遍凈天）、訶波摩首訶天（Anabhraka Devas，無雲天）、首訶迦天（Punyabhijana Devas，福生天）、比伊潘羅天（Brhatphala Devas，廣果天）、阿比耶陀天（Avrha Devas，無煩天）、須陀施尼天（Atapa Devas，無熱天），乃至阿迦貳吒天（Akanistha Devas，色究竟天）等諸天人，都以頭面觸著佛的腳，都說：『太好了，天中之天！菩薩摩訶薩學習般若波羅蜜，是極大的佈施功德。為什麼呢？因為菩薩摩訶薩學習般若波羅蜜，于其中勸導幫助。』

佛告訴首陀衛（Suddhavasa，凈居天）諸天人：『即使將三千大千世界中的菩薩摩訶薩，乃至如恒河沙數佛土的人，都成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），又有另外恒河沙數佛土的人，都共同供養這些菩薩摩訶薩，佈施衣服、飲食、床鋪臥具、疾病醫藥，像恒河沙數劫那樣供養，隨他們所喜好的給予佈施，即使超過這個數量，也不及菩薩摩訶薩勸導幫助他人所作的佈施。因為過去、未來、現在諸佛，清凈戒身、三昧身、智慧身、已解脫身、解脫知見身，以及諸聲聞弟子在其中所作的功德，全部加起來，也不及勸導幫助者的功德。如果勸導幫助他人，這是極其尊貴沒有能超過的。做了這樣的勸導幫助，勸導幫助之後，以此成就阿耨多羅三藐三菩提。』

須菩提（Subhuti，佛陀的弟子）問佛說：『依天中之天所說，全部加起來，極其尊貴沒有能超過勸導幫助的，全部代替勸導幫助，勸導幫助之後，菩薩摩訶薩從中得到什麼呢？』

佛告訴須菩提：『菩薩有道德之人，應當知道過去、未來、現在，對於法無所取，也無所舍，也無所知，也無所得。其法』

【English Translation】 English version: 'If there is Prajna Paramita, encourage and assist in it.'

The Brahma (Brahmā, lord of the heavens in the Realm of Form), Brahmakayika Devas (Brahmakayika Devas, retinue of Brahma), Brahmapurohita Devas (Brahmapurohita Devas, ministers of Brahma), Mahabrahma Devas (Mahabrahma Devas, Great Brahma), Mahabrahma (Mahabrahma, Great Brahma), Parittabha Devas (Parittabha Devas, Devas of Limited Radiance), Aparimanabha Devas (Aparimanabha Devas, Devas of Immeasurable Radiance), Abhasvara Devas (Abhasvara Devas, Devas of Streaming Radiance), Subhakrtsna Devas (Subhakrtsna Devas, Devas of Limited Purity), Apramanasubha Devas (Apramanasubha Devas, Devas of Immeasurable Purity), Subhakrtsna Devas (Subhakrtsna Devas, Devas of Universal Purity), Anabhraka Devas (Anabhraka Devas, Cloudless Devas), Punyabhijana Devas (Punyabhijana Devas, Merit-Born Devas), Brhatphala Devas (Brhatphala Devas, Devas of Great Reward), Avrha Devas (Avrha Devas, Untroubled Devas), Atapa Devas (Atapa Devas, Heatless Devas), and even the Akanistha Devas (Akanistha Devas, Devas of the Highest Heaven), all touched the Buddha's feet with their heads and faces, and all said: 'Excellent, O Lord of Gods! The Bodhisattva-Mahasattva's learning of Prajna Paramita is a deed of great giving. Why? Because the Bodhisattva-Mahasattva learns Prajna Paramita, and encourages and assists in it.'

The Buddha told the Suddhavasa Devas (Suddhavasa Devas, Pure Abode Heavens): 'Even if the Bodhisattva-Mahasattvas in the three thousand great thousand worlds, even as many people as there are sands in the Ganges River in Buddha-lands, all attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and there are other people in Buddha-lands as numerous as the sands of the Ganges River, who all together offer to these Bodhisattva-Mahasattvas, giving them clothing, food, bedding, and medicine for illness, offering them for as many kalpas as there are sands in the Ganges River, giving them whatever they desire, even if it exceeds this amount, it is not equal to the giving that the Bodhisattva-Mahasattva does by encouraging and assisting others. Because the past, future, and present Buddhas, the pure body of precepts, the body of samadhi, the body of wisdom, the body of liberation, the body of liberated knowledge and vision, and the merits made by all the Shravaka disciples within them, all added together, are not equal to the merit of the one who encourages and assists. If one encourages and assists others, this is the most honored and unsurpassed. Having done such encouragement and assistance, after encouraging and assisting, one attains Anuttara-samyak-sambodhi with it.'

Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: 'According to what the Lord of Gods has said, all added together, the most honored and unsurpassed is encouragement and assistance, all on behalf of encouragement and assistance, after encouraging and assisting, what does the Bodhisattva-Mahasattva gain from this?'

The Buddha told Subhuti: 'The Bodhisattva, a virtuous person, should know that in the past, future, and present, there is no grasping, no abandoning, no knowing, and no gaining of the Dharma. That Dharma'

者，為無所生法，亦無有滅法，亦無所從生法，亦無所從滅，於法中了無有生者，法亦無所從有而滅，是者法之所法，我代勸助之，是為勸助，作是施者，疾得作阿耨多羅三耶三菩。是故，須菩提！菩薩摩訶薩勸助為尊。

「複次，須菩提！菩薩摩訶薩於過去、當來、今現在佛所，代作佈施者勸助之，代持戒、忍辱、精進、一心、智慧而勸助之，代已脫者勸助之，代脫慧所現身勸助之。作是代勸助，其脫者是為佈施，其脫者是為持戒，其脫者是為忍辱，其脫者是為精進，其脫者是為一心，其脫者是為智慧，其脫者是為脫慧，其脫者是為脫慧所現身，其脫者是為已脫，其脫者代其勸助，其脫者是為法，是故當來有如其脫者，今阿僧祇剎土諸佛天中天現在者，其脫者是即諸佛弟子，其脫者以過去諸佛弟子，其脫者今現在諸佛弟子，於是法中無著無縛無脫。如是法者，持作阿耨多羅三耶三菩，所施為從中無有能過者，無有能壞者。是者，須菩提！菩薩摩訶薩勸助之為尊。如恒邊沙佛剎中菩薩，悉壽如恒邊沙佛劫，恒邊沙佛剎人，都悉供養諸菩薩摩訶薩，震越衣被、飲食、床臥具、病瘦醫藥，乃至恒邊沙劫。須菩提！皆持戒成忍辱，于精進而不懈，于禪悉得三昧，百倍千倍萬倍億倍若干巨億萬倍，不如勸助之功德，福最

【現代漢語翻譯】現代漢語譯本：

這些，是沒有產生之法，也沒有滅亡之法，也沒有從何處產生之法，也沒有從何處滅亡之法，對於法來說，其中沒有產生者，法也沒有從何處產生而滅亡，這就是法的法則，我代替勸導幫助他們，這就是勸導幫助，做這種佈施的人，很快就能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩）的勸導幫助是最尊貴的。

『再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩）對於過去、未來、現在諸佛所在之處，代替他們佈施並勸導幫助他們，代替他們持戒、忍辱、精進、一心、智慧並勸導幫助他們，代替已經解脫的人勸導幫助他們，代替從解脫的智慧所顯現之身勸導幫助他們。做這種代替勸導幫助，他們的解脫就是佈施，他們的解脫就是持戒，他們的解脫就是忍辱，他們的解脫就是精進，他們的解脫就是一心，他們的解脫就是智慧，他們的解脫就是脫離智慧，他們的解脫就是脫離智慧所顯現之身，他們的解脫就是已經解脫，他們的解脫就是代替他們勸導幫助，他們的解脫就是法，所以未來會有像他們一樣解脫的人，現在阿僧祇（asamkhya，無數）剎土（ksetra，佛土）中諸佛天中天，他們的解脫就是諸佛弟子，他們的解脫是過去諸佛弟子，他們的解脫是現在諸佛弟子，對於這個法，沒有執著沒有束縛沒有解脫。像這樣的法，能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所施捨的從中沒有能夠超過的，沒有能夠破壞的。這就是，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩）的勸導幫助是最尊貴的。如同恒河邊沙粒那樣多的佛剎（ksetra，佛土）中的菩薩，壽命都如同恒河邊沙粒那樣多的佛劫（kalpa，時劫），恒河邊沙粒那樣多的佛剎（ksetra，佛土）的人，都供養這些菩薩摩訶薩（Bodhisattva-Mahasattva，菩薩中的大菩薩），贈送衣服、飲食、床鋪臥具、疾病醫藥，乃至恒河邊沙粒那樣多的劫（kalpa，時劫）。須菩提（Subhuti）！都持戒成就忍辱，對於精進而不懈怠，對於禪定都得到三昧（samadhi，禪定），百倍千倍萬倍億倍若干巨億萬倍，不如勸導幫助的功德，福報最殊勝。'

【English Translation】 English version:

These are the laws that are unborn, nor are there laws that perish, nor are there laws that arise from anywhere, nor are there laws that perish from anywhere. Regarding the Dharma, there is no one who is born within it, nor does the Dharma arise from anywhere and then perish. This is the Dharma of the laws. I, on their behalf, encourage and assist them. This is encouragement and assistance. Those who make such offerings will quickly attain Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete enlightenment). Therefore, Subhuti (須菩提)! The encouragement and assistance of a Bodhisattva-Mahasattva (菩薩摩訶薩, great bodhisattva) is most venerable.

'Furthermore, Subhuti (須菩提)! A Bodhisattva-Mahasattva (菩薩摩訶薩, great bodhisattva), in the presence of Buddhas of the past, future, and present, on their behalf makes offerings and encourages and assists them; on their behalf upholds precepts, practices patience, diligence, one-pointedness of mind, and wisdom, and encourages and assists them; on their behalf encourages and assists those who have already attained liberation; on their behalf encourages and assists those who manifest bodies through liberated wisdom. By making such substitutions of encouragement and assistance, their liberation is offering, their liberation is upholding precepts, their liberation is practicing patience, their liberation is practicing diligence, their liberation is one-pointedness of mind, their liberation is wisdom, their liberation is liberation from wisdom, their liberation is manifesting bodies through liberated wisdom, their liberation is already liberated, their liberation is substituting for their encouragement and assistance, their liberation is the Dharma. Therefore, in the future, there will be those who are liberated like them. Now, in the countless asamkhya (阿僧祇, countless) ksetras (剎土, Buddha-fields), the Buddhas, the Gods among Gods, who are present, their liberation is the disciples of all Buddhas, their liberation is the disciples of past Buddhas, their liberation is the disciples of present Buddhas. In this Dharma, there is no attachment, no bondage, no liberation. Such a Dharma can achieve Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment). Among the offerings made, there is nothing that can surpass it, nothing that can destroy it. This is, Subhuti (須菩提)! The encouragement and assistance of a Bodhisattva-Mahasattva (菩薩摩訶薩, great bodhisattva) is most venerable. Like the Bodhisattvas in Buddha-fields as numerous as the sands of the Ganges River, all living for as many kalpas (劫, eons) as there are sands in the Ganges River, and the people in Buddha-fields as numerous as the sands of the Ganges River, all making offerings to these Bodhisattva-Mahasattvas (菩薩摩訶薩, great bodhisattva), offering clothing, food, bedding, medicine for sickness, even for as many kalpas (劫, eons) as there are sands in the Ganges River. Subhuti (須菩提)! All upholding precepts, accomplishing patience, being diligent without懈怠, all attaining samadhi (三昧, concentration) in meditation, a hundred times, a thousand times, ten thousand times, a hundred million times, countless billions of times, is not as great as the merit of encouragement and assistance; the blessings are most supreme.'

尊出其上。」

摩訶般若波羅蜜道行經泥犁品第五

舍利弗白佛言：「般若波羅蜜者多所成，天中天！因般若波羅蜜無不得字者，天中天！般若波羅蜜為極照明，天中天！般若波羅蜜為去冥，天中天！般若波羅蜜為無所著，天中天！般若波羅蜜為極尊，天中天！無目者，般若波羅蜜為作眼目，天中天！其迷惑者，般若波羅蜜悉授道路，天中天！薩蕓若者，即般若波羅蜜是，天中天！般若波羅蜜者，是菩薩摩訶薩母，天中天！無所生無所滅，即般若波羅蜜是，天中天！具足三合十二法輪，為轉是般若波羅蜜，天中天！般若波羅蜜其困苦者悉安隱之，天中天！般若波羅蜜于生死作護，天中天！般若波羅蜜於一切法悉皆自然，菩薩摩訶薩當云何于般若波羅蜜中住？天中天！」

佛謂舍利弗：「世多羅者，因般若波羅蜜住，其敬佛者當自歸般若波羅蜜。」

釋提桓因心念：「尊者舍利弗何因發是問？」即時釋提桓因謂舍利弗：「何因尊者乃作是問？」

舍利弗謂釋提桓因：「拘翼！般若波羅蜜者是菩薩護，因其勸助功德福持作薩蕓若，過菩薩之所作為——若佈施、持戒、忍辱、精進、禪上。譬若如人從生而盲，若百人若千人若萬人若千萬人，無有前導，欲有所至，若欲入城者，不知當如行。如

【現代漢語翻譯】現代漢語譯本：『尊出其上。』

《摩訶般若波羅蜜道行經·泥犁品》第五

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！般若波羅蜜（Prajñāpāramitā，通過智慧達到彼岸）成就甚多！世尊！因為般若波羅蜜，沒有得不到名號的！世尊！般若波羅蜜是最極的照明！世尊！般若波羅蜜能去除黑暗！世尊！般若波羅蜜是無所執著！世尊！般若波羅蜜最為尊貴！世尊！對於沒有眼睛的人，般若波羅蜜能作為他們的眼睛！世尊！對於迷惑的人，般若波羅蜜能給予他們道路！世尊！薩蕓若（Sarvajña，一切智）就是般若波羅蜜！世尊！般若波羅蜜是菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）的母親！世尊！無所生無所滅，就是般若波羅蜜！世尊！具足三合十二法輪，爲了轉動它，就是般若波羅蜜！世尊！般若波羅蜜能使困苦的人得到安穩！世尊！般若波羅蜜在生死中作為守護！世尊！般若波羅蜜對於一切法都是自然而然的。菩薩摩訶薩應當如何在般若波羅蜜中安住呢？世尊！』

佛告訴舍利弗：『世多羅（Śvetara，人名）因為般若波羅蜜而安住，敬佛的人應當歸依般若波羅蜜。』

釋提桓因（Śakro devānām indraḥ，帝釋天）心中想：『尊者舍利弗因為什麼而提出這個問題？』即時釋提桓因對舍利弗說：『尊者因為什麼而提出這個問題？』

舍利弗對釋提桓因說：『拘翼（Kauśika，帝釋天的別稱）！般若波羅蜜是菩薩的護衛，因為它的勸助，功德福報能成就薩蕓若，超過菩薩所做的一切——無論是佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）。譬如有人生來就瞎了，無論是百人、千人、萬人、千萬人，沒有引導者，想要到達某個地方，如果想要入城，不知道該如何行走。』

【English Translation】 English version: 『The honored one excels above them.』

Chapter 5: Nereyika of the Perfection of Wisdom in the Practice of the Path Sutra

Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: 『World Honored One! The Prajñāpāramitā (Perfection of Wisdom, reaching the other shore through wisdom) accomplishes much! World Honored One! Because of the Prajñāpāramitā, there is no name that cannot be obtained! World Honored One! The Prajñāpāramitā is the ultimate illumination! World Honored One! The Prajñāpāramitā removes darkness! World Honored One! The Prajñāpāramitā is non-attachment! World Honored One! The Prajñāpāramitā is the most honored! World Honored One! For those without eyes, the Prajñāpāramitā serves as their eyes! World Honored One! For those who are confused, the Prajñāpāramitā bestows upon them the path! World Honored One! Sarvajña (All-knowing) is the Prajñāpāramitā! World Honored One! The Prajñāpāramitā is the mother of the Bodhisattva-mahāsattva (Great Bodhisattva)! World Honored One! Without arising and without ceasing, that is the Prajñāpāramitā! World Honored One! Possessing the three assemblies and twelve-spoked wheel, to turn it is the Prajñāpāramitā! World Honored One! The Prajñāpāramitā brings peace to those who are suffering! World Honored One! The Prajñāpāramitā acts as a protector in birth and death! World Honored One! The Prajñāpāramitā is natural in all dharmas. How should a Bodhisattva-mahāsattva abide in the Prajñāpāramitā? World Honored One!』

The Buddha said to Śāriputra: 『Śvetara (a personal name) abides because of the Prajñāpāramitā, and those who revere the Buddha should take refuge in the Prajñāpāramitā.』

Śakro devānām indraḥ (Śakra, the lord of the gods) thought in his heart: 『For what reason does the honored Śāriputra ask this question?』 Immediately, Śakro devānām indraḥ said to Śāriputra: 『For what reason does the honored one ask this question?』

Śāriputra said to Śakro devānām indraḥ: 『Kauśika (another name for Śakra)! The Prajñāpāramitā is the protector of the Bodhisattva, and because of its encouragement, meritorious blessings can accomplish Sarvajña, surpassing all that a Bodhisattva does—whether it be dāna (giving), śīla (morality), kṣānti (patience), vīrya (effort), or dhyāna (meditation). It is like a person born blind, whether there are a hundred, a thousand, ten thousand, or a million people, without a guide, wanting to reach a certain place, if they want to enter a city, they do not know how to proceed.』

是，拘翼！五波羅蜜者，亦如盲無所見，離般若波羅蜜者，如是欲入薩蕓若中，不知當如行。般若波羅蜜者，即五波羅蜜之護，悉與眼目；般若波羅蜜是護，令五波羅蜜各得名字。」

舍利弗白佛言：「當云何守入般若波羅蜜中？」

佛語舍利弗：「色者不見所入，痛癢思想生死識亦不見所入，視五陰亦不見所入，是為守般若波羅蜜。」

「如是者，天中天！以為守般若波羅蜜，作是守者為還何法？」

佛語舍利弗：「無所守是為還法，守為般若波羅蜜。」

釋提桓因白佛言：「般若波羅蜜不還薩蕓若者，亦不能得逮，若所問般若波羅蜜不逮薩蕓若，亦不能得還，亦不還守于生死，亦無所還。當云何還？天中天！」

佛言：「無所還故能為還。」

釋提桓因言：「少有及者，天中天！如般若波羅蜜于諸法無所生、無所滅，當所可住無所住。」

須菩提白佛言：「菩薩或時作是念，便離般若波羅蜜。」

佛語須菩提：「菩薩儻有所因，于所因便念般若波羅蜜，知般若波羅蜜空無所有，無近無遠，是故為菩薩摩訶薩般若波羅蜜。」

須菩提白佛言：「信般若波羅蜜，為信何法？」佛語須菩提：「信般若波羅蜜者，為不信色，亦不信痛癢思想生死識有，不信

【現代漢語翻譯】現代漢語譯本：『是的，拘翼（Ku Yi）！五波羅蜜（Five Paramitas，佈施、持戒、忍辱、精進、禪定）就像盲人一樣什麼也看不見，離開了般若波羅蜜（Prajnaparamita，智慧的完成），就像這樣想要進入薩蕓若（Sarvajna，一切智）之中，卻不知道該如何行進。般若波羅蜜是五波羅蜜的守護，給予它們眼睛；般若波羅蜜是保護，使五波羅蜜各自獲得其名。』

舍利弗（Sariputra）對佛說：『應當如何守入般若波羅蜜中？』

佛告訴舍利弗：『色（Rupa，物質）是看不見所入之處的，受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識）也看不見所入之處，觀察五陰（Five Skandhas，五蘊）也看不見所入之處，這就是守護般若波羅蜜。』

『像這樣，世尊！認為是守護般若波羅蜜，作這樣的守護是爲了還給什麼法？』

佛告訴舍利弗：『無所守護就是還法，守護就是般若波羅蜜。』

釋提桓因（Sakra）對佛說：『般若波羅蜜不還給薩蕓若，也不能獲得薩蕓若，如果所問的般若波羅蜜不達到薩蕓若，也不能還給薩蕓若，也不還給生死，也沒有什麼可以還的。應當如何還？世尊！』

佛說：『因為無所還，所以才能成為還。』

釋提桓因說：『很少有人能及，世尊！就像般若波羅蜜對於諸法無所生、無所滅，應當住在哪裡，又無所住。』

須菩提（Subhuti）對佛說：『菩薩有時產生這樣的念頭，就離開了般若波羅蜜。』

佛告訴須菩提：『菩薩如果有所因，就因為這個因念般若波羅蜜，知道般若波羅蜜是空無所有的，無近無遠，因此這就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的般若波羅蜜。』

須菩提對佛說：『相信般若波羅蜜，是相信什麼法？』佛告訴須菩提：『相信般若波羅蜜，就是不相信色，也不相信受、想、行、識的存在，不相信……』

【English Translation】 English version: 『Yes, Ku Yi! The Five Paramitas (Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita) are like the blind, seeing nothing. Apart from Prajnaparamita (Perfection of Wisdom), it is like wanting to enter Sarvajna (Omniscience) without knowing how to proceed. Prajnaparamita is the guardian of the Five Paramitas, giving them eyes; Prajnaparamita is the protection, enabling the Five Paramitas to each obtain their name.』

Sariputra asked the Buddha: 『How should one abide in and enter Prajnaparamita?』

The Buddha told Sariputra: 『Form (Rupa) cannot be seen as entering, neither can feeling (Vedana), perception (Samjna), volition (Samskara), or consciousness (Vijnana) be seen as entering. Observing the Five Skandhas, one also does not see where to enter. This is abiding in Prajnaparamita.』

『In this way, World Honored One! To consider it abiding in Prajnaparamita, what Dharma is returned by making such an abiding?』

The Buddha told Sariputra: 『Non-abiding is the returned Dharma; abiding is Prajnaparamita.』

Sakra (釋提桓因) said to the Buddha: 『Prajnaparamita does not return to Sarvajna, nor can Sarvajna be attained. If the Prajnaparamita that is asked about does not reach Sarvajna, it cannot be returned, nor does it return to Samsara (生死，cycle of birth and death), nor is there anything to return. How should it return, World Honored One?』

The Buddha said: 『Because there is nothing to return, it can be a return.』

Sakra said: 『Few can attain it, World Honored One! Like Prajnaparamita, which neither arises nor ceases in all Dharmas, where should one abide, yet there is nowhere to abide.』

Subhuti said to the Buddha: 『A Bodhisattva sometimes has such a thought and then departs from Prajnaparamita.』

The Buddha told Subhuti: 『If a Bodhisattva has a cause, then because of that cause, they contemplate Prajnaparamita, knowing that Prajnaparamita is empty and without substance, neither near nor far. Therefore, this is the Prajnaparamita of a Bodhisattva-Mahasattva.』

Subhuti said to the Buddha: 『Believing in Prajnaparamita, what Dharma is being believed in?』 The Buddha told Subhuti: 『Believing in Prajnaparamita is not believing in form, nor believing in the existence of feeling, perception, volition, or consciousness, not believing in...』

須陀洹道，不信斯陀含、阿那含、阿羅漢、辟支佛、佛道。」

須菩提白佛言：「摩訶波羅蜜者，天中天！即般若波羅蜜是。」

佛語須菩提：「云何知摩訶波羅蜜因般若波羅蜜是？」

須菩提言：「於色無大無小，不以色為證，亦不為色作證，痛癢思想生死識，亦無大亦無小，于識不以為證，亦不為識作證，便於怛薩阿竭、阿羅呵、三耶三佛致十種力，即不復為弱。薩蕓若者，無廣無狹。何以故無廣無狹？薩蕓若知于般若波羅蜜無所行。所以者何？般若波羅蜜無所有，若人于中有所求，謂有所有，是即為大非。何以故？人無所生，般若波羅蜜與人俱皆自然，人恍忽，故般若波羅蜜俱不可計，人亦不壞，般若波羅蜜亦如是，人如般若波羅蜜者，便得成至阿惟三佛，人亦有力故，怛薩阿竭現而有力。」

舍利弗白佛言：「般若波羅蜜甚深甚深，天中天！若有菩薩摩訶薩信深般若波羅蜜者，不說中短亦不狐疑，其人何所來而生是間？為行菩薩道已來幾聞解般若波羅蜜事，隨教入中者？」

佛語舍利弗：「從他方佛剎來生是間，是菩薩摩訶薩於他方供養佛已，從受問聞深般若波羅蜜故，以是復聞般若波羅蜜，自念言：『我如見佛無異。』」

須菩提白佛言：「般若波羅蜜可得見聞不？

【現代漢語翻譯】現代漢語譯本：『須陀洹道（Srota-apanna，入流果），不相信斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛）、佛道。』

須菩提（Subhuti）對佛說：『摩訶波羅蜜（Mahaparamita，大智慧到彼岸），天中天！就是般若波羅蜜（Prajnaparamita，智慧到彼岸）。』

佛告訴須菩提：『你如何知道摩訶波羅蜜是因為般若波羅蜜呢？』

須菩提說：『對於色（rupa，物質）沒有大也沒有小，不以色為證據，也不為色作證；對於痛癢（vedana，感受）、思想（samjna，知覺）、生死（samsara，輪迴）、識（vijnana，意識），也沒有大也沒有小，不以識為證據，也不為識作證。這樣，對於怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，應供）、三耶三佛致（Samyaksambuddha，正等覺）的十種力，就不會再感到軟弱。薩蕓若（Sarvajna，一切智）沒有廣也沒有狹。為什麼沒有廣也沒有狹？薩蕓若知道在般若波羅蜜中無所作為。為什麼呢？般若波羅蜜一無所有，如果有人在其中有所求，認為有什麼東西可以得到，那就是大錯特錯。為什麼？人本來就沒有生，般若波羅蜜與人都是自然而然的，人是恍惚的，所以般若波羅蜜與人都是不可計量的，人也不會壞滅，般若波羅蜜也是這樣。人如果像般若波羅蜜一樣，就能成就阿惟三佛（Avaisamyaksambuddha，無上正等正覺），人也有力量，所以怛薩阿竭顯現出力量。』

舍利弗（Sariputra）對佛說：『般若波羅蜜非常深奧，天中天！如果有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）深信般若波羅蜜，不說中途放棄也不懷疑，這個人是從哪裡來的而生在這裡？修行菩薩道以來聽聞理解般若波羅蜜的事情有多少，跟隨教導進入其中的呢？』

佛告訴舍利弗：『是從其他佛剎（Buddhaksetra，佛土）來到這裡出生的，這些菩薩摩訶薩在其他地方供養過佛，因為聽聞過甚深的般若波羅蜜，所以再次聽聞般若波羅蜜，自己會想：『我如同見到佛一樣。』』

須菩提對佛說：『般若波羅蜜可以被看見聽聞嗎？』

【English Translation】 English version: 『The path of Srota-apanna (stream-enterer), does not believe in Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), or the path of the Buddha.』

Subhuti said to the Buddha: 『Mahaparamita (great perfection of wisdom), O Lord of Gods! Is indeed Prajnaparamita (perfection of wisdom).』

The Buddha said to Subhuti: 『How do you know that Mahaparamita is because of Prajnaparamita?』

Subhuti said: 『Regarding rupa (form), there is neither large nor small, not taking form as evidence, nor making form as proof; regarding vedana (feeling), samjna (perception), samsara (cyclic existence), vijnana (consciousness), there is also neither large nor small, not taking consciousness as evidence, nor making consciousness as proof. Thus, regarding the ten powers of Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened Buddha), one will no longer feel weak. Sarvajna (all-knowing) has neither wide nor narrow. Why is there neither wide nor narrow? Sarvajna knows that in Prajnaparamita there is nothing to be done. Why? Prajnaparamita is devoid of all things. If someone seeks something within it, thinking there is something to be obtained, that is a great mistake. Why? People are originally unborn, Prajnaparamita and people are both natural, people are bewildered, therefore Prajnaparamita and people are immeasurable, people will also not perish, Prajnaparamita is also like that. If people are like Prajnaparamita, they can achieve Avaisamyaksambuddha (unsurpassed perfect enlightenment), people also have power, therefore Tathagata appears with power.』

Sariputra said to the Buddha: 『Prajnaparamita is very profound, O Lord of Gods! If there are Bodhisattva-Mahasattvas (great bodhisattvas) who deeply believe in Prajnaparamita, neither giving up halfway nor doubting, where did these people come from to be born here? How much have they heard and understood about Prajnaparamita since practicing the Bodhisattva path, and how have they entered into it following the teachings?』

The Buddha said to Sariputra: 『They came from other Buddhaksetras (Buddha-fields) to be born here. These Bodhisattva-Mahasattvas have made offerings to Buddhas in other places, and because they have heard the profound Prajnaparamita, they hear Prajnaparamita again, and they think to themselves: 『I am no different than seeing the Buddha.』』

Subhuti said to the Buddha: 『Can Prajnaparamita be seen or heard?』

」

佛言：「不可得見聞。」

須菩提問佛：「是菩薩隨深般若波羅蜜者，行已來為幾聞？」

佛語須菩提：「是非一輩學，各各有行，若有已供養若干百佛若干千佛，悉見已，于其所皆行清凈戒已。若有于眾中，聞般若波羅蜜棄捨去，為不敬菩薩摩訶薩法。佛說深般若波羅蜜，其人亦棄捨去，不欲聞之。何以故？是人前世時聞說深般若波羅蜜用棄捨去故，亦不以身心，是皆無知罪之所致。用是罪故，若聞深般若波羅蜜，復止他人不令說之。止般若波羅蜜者，為止薩蕓若，其止薩蕓若者，為止過去、當來、今現在佛。用是斷法罪故，死入大泥犁中，若干百千歲，若干億千萬歲，當更若干泥犁中具受諸毒痛不可言，其中壽盡轉生他方摩訶泥犁中，其壽復盡展轉復到他方摩訶泥犁中生。」

舍利弗白佛言：「其罪為隨五逆惡？」

佛謂舍利弗：「其罪雖有所喻，不可引譬，若諷誦說深般若波羅蜜時，其心疑於法者，亦不肯學，念：『是言非怛薩阿竭所說。』止他人言，莫得學是，為以自壞復壞他人，自飲毒已復飲他人毒，是輩人為以自亡失覆亡失他人，自不曉知深般若波羅蜜，轉復壞他人，是曹人者不當見之。舍利弗！不當與共坐起言語飲食。何以故？是曹之人誹謗法者，自在冥中，復持

【現代漢語翻譯】現代漢語譯本佛說：『不可能得見聞。』須菩提（Subhuti，佛陀的弟子）問佛：『如果是隨順甚深般若波羅蜜（Prajnaparamita，智慧的完成）的菩薩，他已經修行了多久才能聽聞此法？』佛告訴須菩提：『這不是一類人所能學的，每個人都有各自的修行。如果有人已經供養了若干百佛、若干千佛，並且都親眼見過了，在他們那裡都奉行清凈的戒律。如果有人在眾人之中，聽聞般若波羅蜜后就捨棄離去，這是因為不尊敬菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）之法。佛說甚深般若波羅蜜，那人也捨棄離去，不願聽聞。為什麼呢？因為這人在前世聽聞甚深般若波羅蜜時就捨棄離去，也不以身心信受，這都是因為無知的罪過所導致的。因為這個罪過，如果聽到甚深般若波羅蜜，還會阻止他人不讓說。阻止般若波羅蜜，就是阻止薩蕓若（Sarvajna，一切智），阻止薩蕓若，就是阻止過去、未來、現在的一切佛。因為這種斷法的罪過，死後會墮入大地獄中，若干百千歲，若干億千萬歲，還要在更多的地獄中承受各種劇烈的痛苦，無法言說，在那裡壽命結束后，又會轉生到其他地方的大地獄中，在那裡壽命結束后，又會輾轉到其他地方的大地獄中。』舍利弗（Sariputra，佛陀的弟子）問佛：『這種罪過和五逆罪相比如何？』佛告訴舍利弗：『這種罪過雖然可以比喻，但無法完全相比。如果諷誦、宣說甚深般若波羅蜜時，內心對法產生懷疑的人，也不肯學習，心想：『這些話不是怛薩阿竭（Tathagata，如來）所說的。』阻止他人說，不要學習這些，這是自己毀壞，又毀壞他人，自己喝了毒藥，又給他人喝毒藥，這些人是自己走向滅亡，又使他人走向滅亡，自己不瞭解甚深般若波羅蜜，反而去破壞他人，這些人不應當見。舍利弗！不應當和他們一起坐臥、說話、飲食。為什麼呢？這些人誹謗佛法，身處黑暗之中，又持有』

【English Translation】 English version The Buddha said, 'It is impossible to see or hear.' Subhuti (Subhuti, Buddha's disciple) asked the Buddha, 'If a Bodhisattva (Bodhisattva, an enlightened being) follows the profound Prajnaparamita (Prajnaparamita, the perfection of wisdom), how long has he been practicing to be able to hear this Dharma?' The Buddha told Subhuti, 'This is not something that one type of person can learn. Each person has their own practice. If someone has already made offerings to several hundred Buddhas, several thousand Buddhas, and has seen them all, and has practiced pure precepts in their presence. If someone, in the midst of a crowd, abandons and leaves after hearing the Prajnaparamita, it is because they do not respect the Dharma of the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva). When the Buddha speaks of the profound Prajnaparamita, that person also abandons and leaves, unwilling to hear it. Why? Because in a past life, when they heard the profound Prajnaparamita, they abandoned and left, and did not accept it with body and mind. This is all caused by the sin of ignorance. Because of this sin, if they hear the profound Prajnaparamita, they will also stop others from speaking it. Stopping the Prajnaparamita is stopping Sarvajna (Sarvajna, all-knowing), and stopping Sarvajna is stopping all the Buddhas of the past, future, and present. Because of this sin of cutting off the Dharma, after death, they will fall into the great hell, for several hundred thousand years, several hundred million years, and will have to endure all kinds of intense suffering in even more hells, which cannot be described. After their lifespan there ends, they will be reborn in great hells in other places, and after their lifespan there ends, they will be transferred to great hells in other places.' Sariputra (Sariputra, Buddha's disciple) asked the Buddha, 'How does this sin compare to the five heinous crimes?' The Buddha told Sariputra, 'Although this sin can be compared, it cannot be fully compared. If, when reciting and expounding the profound Prajnaparamita, someone's mind doubts the Dharma, and they are unwilling to learn, thinking, 'These words were not spoken by the Tathagata (Tathagata, thus-gone one).' They stop others from saying, 'Do not learn these,' this is destroying oneself and destroying others, drinking poison oneself and giving poison to others, these people are leading themselves to ruin and leading others to ruin, not understanding the profound Prajnaparamita themselves, and instead destroying others. These people should not be seen. Sariputra! One should not sit, lie down, speak, or eat with them. Why? Because these people slander the Dharma, are in darkness, and hold'

他人著冥中，其人自飲毒殺身無異，斷法之人所語，有信用其言者，其人所受罪，俱等無有異。所以者何？用誹謗佛語故，誹謗般若波羅蜜者，為悉誹謗諸法已。」

舍利弗白佛言：「愿聞誹謗法者，受形何等像類訖，不知其身大如。」

佛語舍利弗：「是誹謗法人，儻聞說是事，其人沸血便從面孔出，或恐便死，因是被大痛，其人聞之心便愁毒如自消盡，譬如斷華著日中即為萎枯。」

舍利弗白佛言：「愿為人故當說之，令知其身受形云何，當爲後世人作大明。其有聞者畏懼當自念：『我不可誹謗斷法如彼人。』」

佛語舍利弗：「是為示人之大明，已所因罪，受其身甚大醜惡，極勤苦臭處，誠不可說，其苦痛甚大如久劇。是善男子、善女人聞是語自足已，不敢復誹謗。」

須菩提白佛言：「善男子、善女人常當護身口意，人但坐口所言乃致是罪。」

佛語須菩提：「是愚癡之人於我法中作沙門，反誹謗般若波羅蜜，言非道，止般若波羅蜜者，為止佛菩薩已，止佛菩薩者，為斷過去、當來、今現在佛薩蕓若已，斷薩蕓若者，為斷法已，斷法者為斷比丘僧已，斷比丘僧者，為受不可計阿僧祇之罪。」

須菩提問佛：「若有斷深般若波羅蜜者，天中天！為有幾事？」

【現代漢語翻譯】現代漢語譯本：如果有人沉迷於邪說，那人和自己飲毒自殺沒有區別。那些斷章取義、曲解佛法的人所說的話，如果有人相信並聽從，那麼這個人所受的罪，和斷法之人一樣，沒有任何區別。這是為什麼呢？因為他們聽信了誹謗佛語的言論。誹謗《般若波羅蜜》（Prajna Paramita，智慧到彼岸）的人，就等於誹謗了一切佛法。

舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）對佛說：『希望能夠知道誹謗佛法的人，會轉產生什麼樣的形象，身體會有多大。』

佛告訴舍利弗：『這種誹謗佛法的人，如果聽到這些事情，他的血液會從面部涌出，甚至可能會因此而死。因為承受著巨大的痛苦，聽到這些事情后，他的內心會像被逐漸消磨殆盡一樣感到憂愁和痛苦，就像被摘下來的花放在陽光下，很快就會枯萎一樣。』

舍利弗對佛說：『爲了眾生的緣故，請您詳細地講述這件事，讓他們知道誹謗佛法的人會轉產生什麼樣子，為後世的人們樹立一個警戒。這樣，聽到這些事情的人就會心生畏懼，告誡自己：『我絕不能像那些人一樣誹謗佛法。』』

佛告訴舍利弗：『這就是為世人展示的一個巨大的警戒。因為他們所犯下的罪過，他們所遭受的身體極其醜陋，處境極其困苦，充滿惡臭，實在難以描述。他們所遭受的痛苦，就像長期患重病一樣。善良的男子和善良的女子聽到這些話后，就應該引以為戒，不敢再誹謗佛法了。』

須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）對佛說：『善良的男子和善良的女子應該時刻守護自己的身、口、意，人們僅僅因為口中所說的話，就會招致如此嚴重的罪過。』

佛告訴須菩提：『那些愚癡的人，在我的佛法中出家為沙門（Sramana，出家修道者），反而誹謗《般若波羅蜜》，說它不是正道。阻止人們修習《般若波羅蜜》，就等於阻止佛和菩薩（Bodhisattva，立志成佛的修行者）。阻止佛和菩薩，就等於斷絕了過去、未來和現在諸佛的薩蕓若（Sarvajna，一切智）。斷絕薩蕓若，就等於斷絕了佛法。斷絕佛法，就等於斷絕了比丘僧（Bhikkhu Sangha，佛教僧團）。斷絕比丘僧，就會遭受無法計算的阿僧祇（Asankhya，極大的數字單位）的罪過。』

須菩提問佛：『如果有人斷絕了甚深的《般若波羅蜜》，天中天（Devatideva，對佛的尊稱）！會有多少種罪過呢？』

【English Translation】 English version: 'If someone is attached to false doctrines, it is no different than that person drinking poison to kill themselves. If someone believes and follows the words of those who distort and misinterpret the Dharma, the sin that person incurs is the same as that of the person who distorts the Dharma, without any difference. Why is this so? Because they listen to speech that slanders the Buddha's words. To slander Prajna Paramita (Wisdom Gone Beyond), is to slander all Dharmas.'

Sariputra (One of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: 'I wish to know what kind of form a person who slanders the Dharma will be reborn into, and how large their body will be.'

The Buddha said to Sariputra: 'If such a person who slanders the Dharma hears about these things, their blood will boil and flow out from their face, and they may even die from it. Because they endure great pain, upon hearing these things, their heart will feel sorrow and pain as if it were being gradually consumed, just like a flower that is cut off and placed in the sun, which quickly withers.'

Sariputra said to the Buddha: 'For the sake of sentient beings, please explain this matter in detail, so that they may know what form a person who slanders the Dharma will be reborn into, and set up a warning for future generations. In this way, those who hear these things will be filled with fear and admonish themselves: 'I must never slander the Dharma like those people do.''

The Buddha said to Sariputra: 'This is to show the world a great warning. Because of the sins they have committed, the body they will suffer will be extremely ugly, their circumstances extremely difficult, and full of foul odors, which is truly indescribable. The pain they will endure is like having a long-term serious illness. Good men and good women, upon hearing these words, should take them as a warning and dare not slander the Dharma again.'

Subhuti (One of the ten principal disciples of the Buddha, known for being foremost in understanding emptiness) said to the Buddha: 'Good men and good women should always guard their body, speech, and mind. People can incur such serious sins merely because of the words they speak.'

The Buddha said to Subhuti: 'Those foolish people, who become Sramanas (Wanderer, ascetic) in my Dharma and instead slander Prajna Paramita, saying that it is not the right path. To stop people from practicing Prajna Paramita is to stop the Buddhas and Bodhisattvas (Enlightenment being). To stop the Buddhas and Bodhisattvas is to cut off the Sarvajna (Omniscience) of the Buddhas of the past, future, and present. To cut off Sarvajna is to cut off the Dharma. To cut off the Dharma is to cut off the Bhikkhu Sangha (Monk community). To cut off the Bhikkhu Sangha is to incur immeasurable Asankhya (Incalculable) of sins.'

Subhuti asked the Buddha: 'If someone cuts off the profound Prajna Paramita, Devatideva (God of Gods, an epithet for the Buddha)! How many kinds of sins will there be?'

佛語須菩提：「以為魔所中，是男子、女人不信不樂，用是二事故，能斷深般若波羅蜜。複次，須菩提！斷般若波羅蜜者，復有四事。何謂為四？隨惡師所言，一、不隨順學，二、不承至法，三、主行誹謗，四、索人短，自貢高。是為四事。」

須菩提白佛言：「少有信般若波羅蜜者，天中天！不曉了是法故。」

佛語須菩提：「如是，如是！少有信般若波羅蜜者，不曉了是法故。」

須菩提言：「云何深般若波羅蜜少有信者？」

佛語須菩提：「色無著無縛無脫。何以故？色之自然故為色，痛癢思想生死識無著無縛無脫。何以故？識之自然故為識。過去色無著無縛無脫。何以故？過去色之自然色故。當來色無著無縛無脫。何以故？當來色之自然色故。今現在色無著無縛無脫。何以故？色之自然色故。過去痛癢思想生死識無著無縛無脫。何以故？過去識之自然故。當來識無著無縛無脫。何以故？當來識之自然故。今現在識無著無縛無脫。何以故？識之自然故。用是故，須菩提！般若波羅蜜甚深，少有信者。」

摩訶般若波羅蜜道行經清凈品第六

須菩提白佛言：「般若波羅蜜少有曉者，將未狎習故。」

佛語須菩提：「如是，如是！般若波羅蜜少有曉者，用未狎習之所

【現代漢語翻譯】現代漢語譯本佛對須菩提說：『如果男子、女人被魔所控制，他們就不會相信和喜愛，因為這兩個原因，他們就能斷絕甚深的般若波羅蜜（Prajna Paramita，智慧到彼岸）。再者，須菩提！斷絕般若波羅蜜，還有四件事。哪四件呢？聽從惡師所說，一是不隨順學習，二是不接受至上的佛法，三是主要進行誹謗，四是尋找別人的缺點，自我貢高。這就是四件事。』須菩提對佛說：『很少有人相信般若波羅蜜，天中天（Tathagata，如來）！因為不瞭解這個法。』佛對須菩提說：『是的，是的！很少有人相信般若波羅蜜，因為不瞭解這個法。』須菩提說：『為什麼甚深的般若波羅蜜很少有人相信呢？』佛對須菩提說：『色（rupa，物質）無執著、無束縛、無解脫。為什麼呢？因為色的自性就是色。受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，認知）也無執著、無束縛、無解脫。為什麼呢？因為識的自性就是識。過去的色無執著、無束縛、無解脫。為什麼呢？因為過去的色的自性就是色。未來的色無執著、無束縛、無解脫。為什麼呢？因為未來的色的自性就是色。現在存在的色無執著、無束縛、無解脫。為什麼呢？因為色的自性就是色。過去的受、想、行、識也無執著、無束縛、無解脫。為什麼呢？因為過去的識的自性就是識。未來的識無執著、無束縛、無解脫。為什麼呢？因為未來的識的自性就是識。現在存在的識無執著、無束縛、無解脫。為什麼呢？因為識的自性就是識。因為這個緣故，須菩提！般若波羅蜜非常深奧，很少有人相信。』《摩訶般若波羅蜜道行經》清凈品第六須菩提對佛說：『很少有人瞭解般若波羅蜜，因為還沒有熟悉和習練。』佛對須菩提說：『是的，是的！很少有人瞭解般若波羅蜜，因為還沒有熟悉和習練。』

【English Translation】 English version The Buddha said to Subhuti (one of the principal disciples of the Buddha): 'If men and women are possessed by Mara (demon), they will not believe or rejoice. Because of these two reasons, they can cut off the profound Prajna Paramita (Perfection of Wisdom). Furthermore, Subhuti! There are four things that cut off Prajna Paramita. What are the four? Following the words of evil teachers: first, not learning in accordance; second, not accepting the supreme Dharma (teachings); third, mainly engaging in slander; fourth, seeking the faults of others and being arrogant. These are the four things.' Subhuti said to the Buddha: 'Few believe in Prajna Paramita, Tathagata (the Thus Come One)! Because they do not understand this Dharma.' The Buddha said to Subhuti: 'So it is, so it is! Few believe in Prajna Paramita because they do not understand this Dharma.' Subhuti said: 'Why is it that so few believe in the profound Prajna Paramita?' The Buddha said to Subhuti: 'Form (rupa) has no attachment, no bondage, and no liberation. Why? Because the nature of form is form. Sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) also have no attachment, no bondage, and no liberation. Why? Because the nature of consciousness is consciousness. Past form has no attachment, no bondage, and no liberation. Why? Because the nature of past form is form. Future form has no attachment, no bondage, and no liberation. Why? Because the nature of future form is form. Present form has no attachment, no bondage, and no liberation. Why? Because the nature of form is form. Past sensation, perception, volition, and consciousness also have no attachment, no bondage, and no liberation. Why? Because the nature of past consciousness is consciousness. Future consciousness has no attachment, no bondage, and no liberation. Why? Because the nature of future consciousness is consciousness. Present consciousness has no attachment, no bondage, and no liberation. Why? Because the nature of consciousness is consciousness. For this reason, Subhuti! Prajna Paramita is very profound, and few believe in it.' The Sixth Chapter, 'Purity,' of the 'Mahaprajnaparamita Sastra'. Subhuti said to the Buddha: 'Few understand Prajna Paramita because they have not yet become familiar with it.' The Buddha said to Subhuti: 'So it is, so it is! Few understand Prajna Paramita because they have not yet become familiar with it.'

致。何以故？須菩提！色清凈，道亦清凈故，言色清凈，道亦清凈，痛癢思想生死識亦清凈故，言道清凈，是故識亦清凈，道俱清凈。複次，須菩提！色清凈，薩蕓若亦清凈故，言薩蕓若清凈，色亦清凈，是故色清凈，薩蕓若亦清凈，等無異。今不斷前，前不斷後，故無壞，以是故前為不斷，故言痛癢思想生死識清凈，薩蕓若亦清凈，是故薩蕓若清凈，識亦清凈，薩蕓若清凈，識亦清凈，等無異，今不斷前，前不斷後，故無壞，以是故前為不斷。」

舍利弗白佛言：「清凈者，天中天！為甚深。」

佛言：「甚清凈。」

舍利弗言：「清凈為極明，天中天！」

佛言：「甚清凈。」

舍利弗言：「清凈無有垢，天中天！」

佛言：「甚清凈。」

舍利弗言：「清凈無有瑕穢，天中天！」

佛言：「甚清凈。」

舍利弗言：「清凈無所有，天中天！」

佛言：「甚清凈。」

舍利弗言：「于欲而無慾清凈，天中天！」

佛言：「甚清凈。」

舍利弗言：「於色而無色清凈，天中天！」

佛言：「甚清凈。」

舍利弗言：「無所生為無色甚清凈，天中天！」佛言：「甚清凈。」

舍利弗言：「于有智而無智甚清凈，

【現代漢語翻譯】現代漢語譯本：佛陀說：'須菩提！因為色的本性清凈，所以道的本性也清凈，因此說色的清凈，道的本性也清凈。因為感受（痛癢）、思想、生死、意識的本性也清凈，所以說道的本性清凈，因此意識的本性也清凈，道與意識都清凈。再者，須菩提！因為色的本性清凈，一切智（薩蕓若）的本性也清凈，所以說一切智的清凈，色的本性也清凈，因此色的本性清凈，一切智的本性也清凈，兩者相等沒有差異。現在不割斷過去，過去不割斷未來，所以沒有斷滅，因此過去是不斷滅的，所以說感受（痛癢）、思想、生死、意識的本性清凈，一切智的本性也清凈，因此一切智的清凈，意識的本性也清凈，一切智的清凈，意識的本性也清凈，兩者相等沒有差異，現在不割斷過去，過去不割斷未來，所以沒有斷滅，因此過去是不斷滅的。' 舍利弗（Sariputra）對佛說：'清凈的境界，世尊！是極其深奧的。' 佛說：'非常清凈。' 舍利弗說：'清凈是極度的光明，世尊！' 佛說：'非常清凈。' 舍利弗說：'清凈是沒有污垢的，世尊！' 佛說：'非常清凈。' 舍利弗說：'清凈是沒有瑕疵污穢的，世尊！' 佛說：'非常清凈。' 舍利弗說：'清凈是一無所有的，世尊！' 佛說：'非常清凈。' 舍利弗說：'在慾望之中而沒有慾望，是清凈的，世尊！' 佛說：'非常清凈。' 舍利弗說：'在色相之中而沒有色相，是清凈的，世尊！' 佛說：'非常清凈。' 舍利弗說：'無所生就是沒有色相，是極其清凈的，世尊！' 佛說：'非常清凈。' 舍利弗說：'在有智慧之中而沒有智慧，是極其清凈的，'

【English Translation】 English version: The Buddha said: 'Subhuti! Because the nature of form (色) is pure, so the nature of the path (道) is also pure, therefore it is said that the purity of form, the nature of the path is also pure. Because the nature of sensation (痛癢), thought (思想), birth and death (生死), and consciousness (識) are also pure, therefore it is said that the nature of the path is pure, therefore the nature of consciousness is also pure, both the path and consciousness are pure. Furthermore, Subhuti! Because the nature of form is pure, the nature of omniscience (薩蕓若 - Sarvajnata) is also pure, therefore it is said that the purity of omniscience, the nature of form is also pure, therefore the nature of form is pure, and the nature of omniscience is also pure, both are equal without difference. The present does not cut off the past, and the past does not cut off the future, so there is no destruction, therefore the past is not cut off, so it is said that the nature of sensation, thought, birth and death, and consciousness are pure, and the nature of omniscience is also pure, therefore the purity of omniscience, the nature of consciousness is also pure, the purity of omniscience, the nature of consciousness is also pure, both are equal without difference, the present does not cut off the past, and the past does not cut off the future, so there is no destruction, therefore the past is not cut off.' Sariputra (舍利弗) said to the Buddha: 'The state of purity, World Honored One! is extremely profound.' The Buddha said: 'Extremely pure.' Sariputra said: 'Purity is the ultimate brightness, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Purity is without defilement, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Purity is without flaws or impurities, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Purity is without anything, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Being without desire in desire is purity, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Being without form in form is purity, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Non-arising is being without form, which is extremely pure, World Honored One!' The Buddha said: 'Extremely pure.' Sariputra said: 'Being without wisdom in wisdom is extremely pure,'

天中天！」

佛言：「甚清凈。」

舍利弗言：「于智如無智者甚清凈，天中天！」

佛言：「甚清凈。」

舍利弗言：「於色如有智無有智者甚清凈，天中天！」佛言：「甚清凈。」

舍利弗言：「于痛癢思想生死識如有智無有智者，甚清凈，天中天！」

佛言：「甚清凈。」舍利弗言：「般若波羅蜜甚清凈，薩蕓若者不增不減，天中天！」

佛言：「甚清凈。」

舍利弗言：「般若波羅蜜甚清凈，于諸法無所取，天中天！」

佛言：「甚清凈。」

須菩提白佛言：「我者清凈，色亦清凈，天中天！」

佛言：「本清凈。」

須菩提言：「故曰我清凈，痛癢思想生死識亦清凈，天中天！」

佛言：「本清凈。」

須菩提言：「我者清凈，道亦清凈，天中天！」

佛言：「本清凈。」

須菩提言：「我者清凈，薩蕓若亦清凈，天中天！」

佛言：「本清凈。」

須菩提言：「我者清凈無端緒，天中天！」

佛言：「本清凈。」

須菩提言：「我者清凈無有邊，色亦無有邊，天中天！」

佛言：「本清凈。」

須菩提言：「我者清凈無有邊，痛癢思想生死識亦無有邊，天中

【現代漢語翻譯】現代漢語譯本舍利弗（Sariputra）說：『天中天！』佛說：『甚清凈。』舍利弗（Sariputra）說：『對於智慧，如同沒有智慧一樣，甚清凈，天中天！』佛說：『甚清凈。』舍利弗（Sariputra）說：『對於色，如同有智慧又沒有智慧一樣，甚清凈，天中天！』佛說：『甚清凈。』舍利弗（Sariputra）說：『對於痛癢、思想、生死、識，如同有智慧又沒有智慧一樣，甚清凈，天中天！』佛說：『甚清凈。』舍利弗（Sariputra）說：『般若波羅蜜（Prajna Paramita，智慧到彼岸）甚清凈，薩蕓若（Sarvajna，一切智者）不增不減，天中天！』佛說：『甚清凈。』舍利弗（Sariputra）說：『般若波羅蜜（Prajna Paramita，智慧到彼岸）甚清凈，對於諸法無所取，天中天！』佛說：『甚清凈。』須菩提（Subhuti）對佛說：『我清凈，色也清凈，天中天！』佛說：『本清凈。』須菩提（Subhuti）說：『所以說我清凈，痛癢、思想、生死、識也清凈，天中天！』佛說：『本清凈。』須菩提（Subhuti）說：『我清凈，道也清凈，天中天！』佛說：『本清凈。』須菩提（Subhuti）說：『我清凈，薩蕓若（Sarvajna，一切智者）也清凈，天中天！』佛說：『本清凈。』須菩提（Subhuti）說：『我清凈，沒有端緒，天中天！』佛說：『本清凈。』須菩提（Subhuti）說：『我清凈，沒有邊，色也沒有邊，天中天！』佛說：『本清凈。』須菩提（Subhuti）說：『我清凈，沒有邊，痛癢、思想、生死、識也沒有邊，天中

【English Translation】 English version Sariputra said, 'Supreme among humans!' The Buddha said, 'Extremely pure.' Sariputra said, 'Regarding wisdom, like one without wisdom, extremely pure, Supreme among humans!' The Buddha said, 'Extremely pure.' Sariputra said, 'Regarding form, like one with wisdom and without wisdom, extremely pure, Supreme among humans!' The Buddha said, 'Extremely pure.' Sariputra said, 'Regarding feeling, perception, thought, birth, death, and consciousness, like one with wisdom and without wisdom, extremely pure, Supreme among humans!' The Buddha said, 'Extremely pure.' Sariputra said, 'Prajna Paramita (Perfection of Wisdom) is extremely pure, Sarvajna (All-knowing One) neither increases nor decreases, Supreme among humans!' The Buddha said, 'Extremely pure.' Sariputra said, 'Prajna Paramita (Perfection of Wisdom) is extremely pure, without grasping at any dharmas, Supreme among humans!' The Buddha said, 'Extremely pure.' Subhuti said to the Buddha, 'I am pure, form is also pure, Supreme among humans!' The Buddha said, 'Originally pure.' Subhuti said, 'Therefore it is said that I am pure, feeling, perception, thought, birth, death, and consciousness are also pure, Supreme among humans!' The Buddha said, 'Originally pure.' Subhuti said, 'I am pure, the path is also pure, Supreme among humans!' The Buddha said, 'Originally pure.' Subhuti said, 'I am pure, Sarvajna (All-knowing One) is also pure, Supreme among humans!' The Buddha said, 'Originally pure.' Subhuti said, 'I am pure, without beginning or end, Supreme among humans!' The Buddha said, 'Originally pure.' Subhuti said, 'I am pure, without boundary, form is also without boundary, Supreme among humans!' The Buddha said, 'Originally pure.' Subhuti said, 'I am pure, without boundary, feeling, perception, thought, birth, death, and consciousness are also without boundary, Supreme among

天！」

佛言：「本清凈。」須菩提言：「般若波羅蜜者，亦不在彼，亦不在是，亦不在中間，天中天！」

佛言：「本清凈。」

須菩提白佛言：「菩薩摩訶薩知是者，為行般若波羅蜜，有想者便離般若波羅蜜遠已。」

佛言：「善哉，善哉！須菩提！有字者便有想，以故著。」

須菩提白佛言：「難及般若波羅蜜，天中天！安隱決于著。」

舍利弗問須菩提：「何所爲著？」

須菩提言：「知色空者是曰爲著，知痛癢思想生死識空者是曰爲著，於過去法知過去法是曰爲著，于當來法知當來法是曰爲著，于現在法知現在法是曰爲著，如法者為大功德，發意菩薩是即爲著。」

釋提桓因問須菩提：「何謂爲著？」

須菩提言：「心知，拘翼！持是知心施與，作阿耨多羅三耶三菩心者，本清凈，能可有所作？善男子、善女人，以離諸著為棄本際。」

佛言：「善哉，善哉！須菩提！令菩薩摩訶薩知本際為覺著事。複次，須菩提！有著甚深微妙，我今說之，諦聽，諦聽！上中下言悉善。」

須菩提白佛：「愿樂欲聞。」

佛言：「若善男子、善女人，于怛薩阿竭、阿羅呵、三耶三佛念欲作想，隨所想者，是故爲著過去、當來、今現在佛。天中

【現代漢語翻譯】現代漢語譯本：須菩提說：『天啊！』佛說：『（萬法）本性清凈。』須菩提說：『般若波羅蜜（Prajnaparamita，智慧到彼岸），也不在那邊，也不在這邊，也不在中間，天中天（Tathagata，如來）！』佛說：『（萬法）本性清凈。』須菩提對佛說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如果認為自己知道這些，就是以有執著的心來修行般若波羅蜜，這樣就遠離般若波羅蜜很遠了。』佛說：『好啊，好啊！須菩提！有了文字就會有想法，因此就會產生執著。』須菩提對佛說：『般若波羅蜜難以企及，天中天（Tathagata，如來）！安穩在於斷絕執著。』舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問須菩提：『什麼是執著？』須菩提說：『認為色（Rupa，物質）是空的，這就是執著；認為痛癢（Vedana，感受）、思想（Samjna，知覺）、生死（生死輪迴）、識（Vijnana，意識）是空的，這就是執著；對於過去的法（Dharma，佛法）認為知道過去的法，這就是執著；對於未來的法認為知道未來的法，這就是執著；對於現在的法認為知道現在的法，這就是執著；如果能如法修行，功德很大，但對於發願的菩薩來說，這也算是執著。』釋提桓因（Sakka，帝釋天）問須菩提：『什麼叫做執著？』須菩提說：『拘翼（Kausika，帝釋天的別稱）！心中知道，如果執著于這種知見而行佈施，想要成就阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），（要知道）其本性是清凈的，怎麼可能有所作為呢？善男子、善女人，如果執著于諸法，就是背棄了根本的實相。』佛說：『好啊，好啊！須菩提！讓菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）知道根本的實相，是爲了覺悟執著這件事。再次，須菩提！有一種執著非常深奧微妙，我現在為你解說，仔細聽，仔細聽！無論從高到低，所說的都是善妙的。』須菩提對佛說：『我非常樂意聽聞。』佛說：『如果善男子、善女人，對於怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛）念想，隨其所想，這就是執著於過去、未來、現在的佛。天中

【English Translation】 English version: 『Heavens!』 The Buddha said, 『(Its) original nature is pure.』 Subhuti said, 『Prajnaparamita (Wisdom Gone Beyond), is neither there, nor here, nor in between, Tathagata (Thus Come One)!』 The Buddha said, 『(Its) original nature is pure.』 Subhuti said to the Buddha, 『If a Bodhisattva-Mahasattva (Great Bodhisattva) thinks he knows this, then he is practicing Prajnaparamita with attachment, and he is far away from Prajnaparamita.』 The Buddha said, 『Excellent, excellent! Subhuti! With words, there will be thoughts, and therefore attachment arises.』 Subhuti said to the Buddha, 『Prajnaparamita is difficult to reach, Tathagata (Thus Come One)! Peace lies in severing attachments.』 Sariputra (One of the Buddha's ten principal disciples, known for his wisdom) asked Subhuti, 『What is attachment?』 Subhuti said, 『To know that Rupa (Form) is empty is called attachment; to know that Vedana (Feeling), Samjna (Perception), Samsara (Cycle of birth and death), Vijnana (Consciousness) are empty is called attachment; to know the past Dharma (Teachings) as the past Dharma is called attachment; to know the future Dharma as the future Dharma is called attachment; to know the present Dharma as the present Dharma is called attachment; to act according to the Dharma is great merit, but for a Bodhisattva who has made a vow, this is also attachment.』 Sakka (Indra) asked Subhuti, 『What is called attachment?』 Subhuti said, 『Kausika (Another name for Indra)! Knowing in the mind, if one holds onto this knowledge and gives alms, desiring to attain Anuttara-samyak-sambodhi-citta (The mind of unsurpassed, complete, and perfect enlightenment), (know that) its original nature is pure, how can anything be done? Good men and good women, to be attached to all Dharmas is to abandon the fundamental reality.』 The Buddha said, 『Excellent, excellent! Subhuti! To let Bodhisattva-Mahasattvas (Great Bodhisattvas) know the fundamental reality is to awaken to the matter of attachment. Furthermore, Subhuti! There is a very profound and subtle attachment, I will now explain it to you, listen carefully, listen carefully! From high to low, all that is said is good and wonderful.』 Subhuti said to the Buddha, 『I am very willing to hear.』 The Buddha said, 『If good men and good women have thoughts about Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened Buddha), according to what they think, this is attachment to the Buddhas of the past, future, and present. Tathagata

天于無餘法代勸助之，是為勸助阿耨多羅三耶三菩，於法者而無法故，曰無過去、當來、今現在，以是不可有所作，亦不可有想，亦不可作因緣有，不可見聞，如心可知。」

須菩提白佛言：「其本甚深清凈，天中天！」

佛言：「本清凈。」

須菩提言：「今自歸般若波羅蜜。」

佛言：「法無作者故得阿惟三佛。」

須菩提言：「諸法實無作阿惟三佛者。」

佛語須菩提：「無有兩法，用之本凈，故曰為一，其凈者於一切無有作者，乃至無凈，於一切亦無作者。」

佛語須菩提：「是以離諸著為棄本際。」

須菩提白佛言：「般若波羅蜜者難了，天中天！」

佛言：「如是無有得阿惟三佛者。」

須菩提言：「般若波羅蜜不可計，天中天！」

佛言：「如是，須菩提！非心之所知。」

須菩提言：「為無作者，天中天！」

佛言：「無有作者故無所著。」

須菩提問佛：「菩薩當云何行般若波羅蜜？」

佛言：「不想色行，為行般若波羅蜜，不想痛癢思想生死識行，為行般若波羅蜜，不滿色行，為行般若波羅蜜，不滿痛癢思想生死識行，為行般若波羅蜜，色不滿為非色行，為行般若波羅蜜，痛癢思想生死識不滿為

【現代漢語翻譯】現代漢語譯本：天以無餘之法來勸助，是爲了勸助阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。對於法而言，因為沒有法，所以說沒有過去、未來、現在。因此，不可以有所作為，也不可以有所想，也不可以因緣而生，不可見聞，只能用心去領會。

須菩提（Subhuti）對佛說：『其本源非常深奧清凈，世尊！』

佛說：『本源是清凈的。』

須菩提（Subhuti）說：『現在我歸依般若波羅蜜（Prajna-paramita，智慧到彼岸）。』

佛說：『因為法沒有作者，所以能證得阿惟三佛（Avaisamyak-Buddha，不退轉的佛）。』

須菩提（Subhuti）說：『諸法實際上沒有作者，才能成為阿惟三佛（Avaisamyak-Buddha，不退轉的佛）。』

佛告訴須菩提（Subhuti）：『沒有兩種法，用它來使本性清凈，所以說為一。其清凈的本性，對於一切事物都沒有作者，乃至沒有清凈，對於一切事物也沒有作者。』

佛告訴須菩提（Subhuti）：『因此，離開各種執著，就是捨棄了根本的邊際。』

須菩提（Subhuti）對佛說：『般若波羅蜜（Prajna-paramita，智慧到彼岸）難以理解，世尊！』

佛說：『正是這樣，沒有誰能真正得到阿惟三佛（Avaisamyak-Buddha，不退轉的佛）。』

須菩提（Subhuti）說：『般若波羅蜜（Prajna-paramita，智慧到彼岸）不可計數，世尊！』

佛說：『正是這樣，須菩提（Subhuti）！不是心所能瞭解的。』

須菩提（Subhuti）說：『因為沒有作者，世尊！』

佛說：『因為沒有作者，所以無所執著。』

須菩提（Subhuti）問佛：『菩薩應當如何行般若波羅蜜（Prajna-paramita，智慧到彼岸）？』

佛說：『不想色（rupa，形色）而行，是為行般若波羅蜜（Prajna-paramita，智慧到彼岸）；不想痛癢（vedana，感受）、思想（samjna，表象）、生死（samsara，輪迴）、識（vijnana，識別）而行，是為行般若波羅蜜（Prajna-paramita，智慧到彼岸）；不執著於色（rupa，形色）而行，是為行般若波羅蜜（Prajna-paramita，智慧到彼岸）；不執著于痛癢（vedana，感受）、思想（samjna，表象）、生死（samsara，輪迴）、識（vijnana，識別）而行，是為行般若波羅蜜（Prajna-paramita，智慧到彼岸）；色（rupa，形色）的不圓滿，為非色（rupa，形色）之行，是為行般若波羅蜜（Prajna-paramita，智慧到彼岸）；痛癢（vedana，感受）、思想（samjna，表象）、生死（samsara，輪迴）、識（vijnana，識別）的不圓滿為……』

【English Translation】 English version: To encourage and assist with the unsurpassed Dharma, it is to encourage and assist Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Regarding the Dharma, because there is no Dharma, it is said there is no past, future, or present. Therefore, one should not act, nor should one think, nor should one arise from conditions. It cannot be seen or heard, but can be known through the mind.

Subhuti (one of the principal disciples of the Buddha) said to the Buddha: 'Its essence is very profound and pure, World Honored One!'

The Buddha said: 'The essence is pure.'

Subhuti (one of the principal disciples of the Buddha) said: 'Now I take refuge in Prajna-paramita (perfection of wisdom).'

The Buddha said: 'Because the Dharma has no creator, one attains Avaisamyak-Buddha (non-regressing Buddha).'

Subhuti (one of the principal disciples of the Buddha) said: 'All Dharmas are truly without a creator, to become Avaisamyak-Buddha (non-regressing Buddha).'

The Buddha said to Subhuti (one of the principal disciples of the Buddha): 'There are not two Dharmas; using it makes the essence pure, therefore it is called one. Its pure essence has no creator in anything, even without purity, there is no creator in anything.'

The Buddha said to Subhuti (one of the principal disciples of the Buddha): 'Therefore, abandoning all attachments is abandoning the fundamental boundary.'

Subhuti (one of the principal disciples of the Buddha) said to the Buddha: 'Prajna-paramita (perfection of wisdom) is difficult to understand, World Honored One!'

The Buddha said: 'It is so, no one truly attains Avaisamyak-Buddha (non-regressing Buddha).'

Subhuti (one of the principal disciples of the Buddha) said: 'Prajna-paramita (perfection of wisdom) cannot be counted, World Honored One!'

The Buddha said: 'It is so, Subhuti (one of the principal disciples of the Buddha)! It is not known by the mind.'

Subhuti (one of the principal disciples of the Buddha) said: 'Because there is no creator, World Honored One!'

The Buddha said: 'Because there is no creator, there is nothing to be attached to.'

Subhuti (one of the principal disciples of the Buddha) asked the Buddha: 'How should a Bodhisattva practice Prajna-paramita (perfection of wisdom)?'

The Buddha said: 'Not thinking of rupa (form) while acting is practicing Prajna-paramita (perfection of wisdom); not thinking of vedana (feeling), samjna (perception), samsara (cycle of rebirth), vijnana (consciousness) while acting is practicing Prajna-paramita (perfection of wisdom); not being attached to rupa (form) while acting is practicing Prajna-paramita (perfection of wisdom); not being attached to vedana (feeling), samjna (perception), samsara (cycle of rebirth), vijnana (consciousness) while acting is practicing Prajna-paramita (perfection of wisdom); the imperfection of rupa (form) is acting as non-rupa (form), which is practicing Prajna-paramita (perfection of wisdom); the imperfection of vedana (feeling), samjna (perception), samsara (cycle of rebirth), vijnana (consciousness) is...'

非識行，為行般若波羅蜜。」

須菩提白佛言：「難及，天中天！于著無所著，是著實為不著。」

佛言：「不著色行者，為行般若波羅蜜，不著痛癢思想生死識行者，為行般若波羅蜜，是為菩薩摩訶薩行於色為不著，于痛癢思想生死識為不著，于須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛道亦不著。所以者何？以過諸著故復出薩蕓若中，是為般若波羅蜜。」

須菩提白佛言：「所說法甚深難逮，天中天！若所說者不減，不說者亦不減，若所說者不增，不說者亦不增。」

佛言：「如是，如是！須菩提！譬如怛薩阿竭盡壽稱譽空，空不增，若不稱譽空，空亦不減。譬如稱譽幻人者，亦不增，若不稱譽者，亦不減。聞善不喜，聞惡不怒。如是，須菩提！於法各各諷誦學之，法亦不增不減。」

須菩提白佛言：「菩薩摩訶薩甚謙苦行般若波羅蜜，若有守般若波羅蜜者，其不懈不恐不怖不動不還。何以故？守般若波羅蜜者，為守空故，一切皆當爲菩薩摩訶薩作禮，用被僧那大鎧故，與空共戰，為一切人故，著僧那鎧與空共鬥，是菩薩摩訶薩被極大鎧，用一切人故而舉空，是菩薩摩訶薩為大勇猛。天中天！用空法故，自致阿耨多羅三耶三菩，得成阿惟三佛。有異比丘心念之，當自歸般若波

【現代漢語翻譯】現代漢語譯本：『不執著于識行，才是修行般若波羅蜜。』

須菩提（佛陀的弟子）對佛說：『太難了，世尊！對於執著無所執著，這才是真正的無執著。』

佛說：『不執著於色（物質現象）的修行者，才是修行般若波羅蜜；不執著于痛癢（感受）、思想（概念）、生死（生命過程）、識（識別）的修行者，才是修行般若波羅蜜。這就是菩薩摩訶薩（偉大的菩薩）對於色不執著，對於痛癢、思想、生死、識不執著，對於須陀洹（入流果）、斯陀含（一來果）、阿那含（不來果）、阿羅漢（無學果）、辟支佛（緣覺佛）、佛道也不執著。為什麼呢？因為已經超越了一切執著，才能證入薩蕓若（一切智），這就是般若波羅蜜。』

須菩提對佛說：『您所說的法非常深奧難以理解，世尊！如果所說的法不減少，不說的時候也不減少；如果所說的法不增加，不說的時候也不增加。』

佛說：『是的，是的！須菩提！譬如怛薩阿竭（如來）盡其一生稱讚空（空性），空也不會增加；如果不稱讚空，空也不會減少。譬如稱讚幻人，也不會增加什麼；如果不稱讚，也不會減少什麼。聽到讚美不喜悅，聽到誹謗不憤怒。像這樣，須菩提！對於佛法各自諷誦學習，佛法也不會增加也不會減少。』

須菩提對佛說：『菩薩摩訶薩非常謙卑地修行般若波羅蜜，如果有人守護般若波羅蜜，他將不會懈怠、不會恐懼、不會害怕、不會動搖、不會退轉。為什麼呢？守護般若波羅蜜的人，是爲了守護空性，一切眾生都應當為這位菩薩摩訶薩行禮，因為他披上了僧那大鎧（大誓甲），與空性共同戰鬥，爲了所有的人，穿著僧那鎧與空性搏鬥，這位菩薩摩訶薩披著極大的鎧甲，爲了所有的人而舉起空性，這位菩薩摩訶薩是極其勇猛的。世尊！因為空性的緣故，自己證得阿耨多羅三耶三菩提（無上正等正覺），成就阿惟三佛（無上的佛）。如果有其他比丘心中思念般若波羅蜜，應當自己歸依般若波羅蜜。

【English Translation】 English version: 'Not being attached to consciousness and action is practicing Prajna Paramita (Perfection of Wisdom).'

Subhuti (Buddha's disciple) said to the Buddha: 'It is difficult, World Honored One! To be unattached to attachment is truly being unattached.'

The Buddha said: 'One who practices without attachment to form (rupa) is practicing Prajna Paramita; one who practices without attachment to sensation (vedana), conception (samjna), volition (samskara), and consciousness (vijnana) is practicing Prajna Paramita. This is how a Bodhisattva-Mahasattva (great Bodhisattva) practices without attachment to form, without attachment to sensation, conception, volition, and consciousness, and without attachment to Srotapanna (stream-enterer), Sakradagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary Buddha), and the path to Buddhahood. Why? Because having transcended all attachments, one enters Sarvajna (all-knowing wisdom), this is Prajna Paramita.'

Subhuti said to the Buddha: 'The Dharma (teachings) you speak of is very profound and difficult to grasp, World Honored One! If what is spoken is not diminished, what is not spoken is also not diminished; if what is spoken is not increased, what is not spoken is also not increased.'

The Buddha said: 'So it is, so it is! Subhuti! For example, if a Tathagata (Thus Come One) praises emptiness (sunyata) for his entire life, emptiness does not increase; if he does not praise emptiness, emptiness does not decrease. For example, praising a phantom person does not increase anything; if one does not praise, it does not decrease anything. Hearing good, one is not pleased; hearing evil, one is not angry. Thus, Subhuti! If one individually recites and studies the Dharma, the Dharma neither increases nor decreases.'

Subhuti said to the Buddha: 'Bodhisattva-Mahasattvas practice Prajna Paramita with great humility and diligence. If someone upholds Prajna Paramita, they will not be lazy, not be afraid, not be terrified, not be shaken, and not retreat. Why? Because one who upholds Prajna Paramita is upholding emptiness, all beings should pay homage to this Bodhisattva-Mahasattva, because they have donned the great armor of Samnaha (great vow), and fight together with emptiness, for the sake of all people, wearing the Samnaha armor and fighting with emptiness, this Bodhisattva-Mahasattva wears extremely great armor, and lifts up emptiness for the sake of all people, this Bodhisattva-Mahasattva is extremely courageous. World Honored One! Because of the Dharma of emptiness, one attains Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), and becomes an Aviveka Buddha (non-discriminating Buddha). If other Bhikshus (monks) contemplate Prajna Paramita in their minds, they should take refuge in Prajna Paramita.'

羅蜜，為無所生法，亦為無所滅法。」

釋提桓因語須菩提：「菩薩隨般若波羅蜜教者，為隨何教？」須菩提言：「為隨空教。」

釋提桓因言：「何所為隨空教者？」

須菩提言：「其欲寂靜者，是菩薩摩訶薩為知般若波羅蜜。」

釋提桓因言：「其學般若波羅蜜者，當護幾何間？」

須菩提謂釋提桓因：「云何，拘翼！能見法當所護者不？而言欲護之。」

釋提桓因言：「不。」

須菩提言：「隨般若波羅蜜教住者，是為以得護，若人若非人終不能得其便。」

須菩提言：「若菩薩摩訶薩護空者，為隨般若波羅蜜行已。云何，拘翼！能可護響不？」

釋提桓因言：「不能。」

須菩提言：「拘翼！菩薩摩訶薩行般若波羅蜜者，其法亦如響，以知是者，亦復無想，以無想念為行般若波羅蜜，用佛威神，三千大千國土諸四天王、諸釋梵及諸尊天，一切皆來到佛所前為佛作禮，繞竟三匝各住一面。諸四天王、諸釋梵及諸尊天，悉承佛威神，念諸千佛皆字釋迦文，其比丘者皆字須菩提，問般若波羅蜜者，皆如釋提桓因。」

道行般若經卷第三大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第四

後漢月支國三

【現代漢語翻譯】現代漢語譯本：須菩提說：『般若波羅蜜（Prajnaparamita，智慧的完美）是無所生之法，也是無所滅之法。』

釋提桓因（Sakra devanam Indra，帝釋天）問須菩提：『菩薩隨從般若波羅蜜的教導，是隨從什麼教導？』須菩提回答說：『是隨從空（Sunyata，空性）的教導。』

釋提桓因問：『什麼是隨從空的教導？』

須菩提回答說：『那些想要寂靜的人，這位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）是爲了瞭解般若波羅蜜。』

釋提桓因問：『學習般若波羅蜜的人，應當守護多少時間？』

須菩提對釋提桓因說：『拘翼（Kausika，釋提桓因的別稱）！你能見到法有所守護嗎？卻說想要守護它。』

釋提桓因回答說：『不能。』

須菩提說：『隨從般若波羅蜜的教導而住的人，就是得到了守護，無論是人還是非人，最終都不能找到他的破綻。』

須菩提說：『如果菩薩摩訶薩守護空性，就是隨從般若波羅蜜而行。拘翼！你能守護迴響嗎？』

釋提桓因回答說：『不能。』

須菩提說：『拘翼！菩薩摩訶薩行般若波羅蜜，其法也像迴響一樣，以知曉這個道理，也就沒有了妄想，以沒有妄想的念頭來行般若波羅蜜，憑藉佛的威神力，三千大千國土的諸四天王（Caturmaharajakayikas，四大天王）、諸釋梵（Sakra-Brahma，帝釋天和梵天）以及諸尊天，一切都來到佛的面前，為佛作禮，繞佛三圈后各自站在一邊。諸四天王、諸釋梵以及諸尊天，都承蒙佛的威神力，唸誦諸千佛都名為釋迦文（Sakyamuni，釋迦牟尼佛），他們的比丘都名為須菩提（Subhuti，須菩提），詢問般若波羅蜜的人，都如同釋提桓因。』

《道行般若經》卷第三大正藏第 08 冊 No. 0224 《道行般若經》

《道行般若經》卷第四

後漢月支國三藏竺佛朔譯

【English Translation】 English version: Subhuti said, 'Prajnaparamita (wisdom's perfection) is a dharma that is neither born nor extinguished.'

Sakra devanam Indra (Lord of the Devas) asked Subhuti, 'A Bodhisattva who follows the teachings of Prajnaparamita, what teachings does he follow?' Subhuti replied, 'He follows the teachings of emptiness (Sunyata).'

Sakra devanam Indra asked, 'What is following the teachings of emptiness?'

Subhuti replied, 'Those who desire tranquility, that Bodhisattva-Mahasattva (great Bodhisattva) is to understand Prajnaparamita.'

Sakra devanam Indra asked, 'How long should one who studies Prajnaparamita protect it?'

Subhuti said to Sakra devanam Indra, 'Kausika (another name for Sakra devanam Indra)! Can you see the dharma that needs to be protected? Yet you say you want to protect it.'

Sakra devanam Indra replied, 'No.'

Subhuti said, 'One who abides by the teachings of Prajnaparamita is protected, and neither humans nor non-humans can ultimately find his weakness.'

Subhuti said, 'If a Bodhisattva-Mahasattva protects emptiness, he is following Prajnaparamita. Kausika! Can you protect an echo?'

Sakra devanam Indra replied, 'No.'

Subhuti said, 'Kausika! The dharma of a Bodhisattva-Mahasattva practicing Prajnaparamita is like an echo. Knowing this, there are no deluded thoughts. Using the power of the Buddha, the Four Heavenly Kings (Caturmaharajakayikas), Sakra-Brahma (Sakra and Brahma), and all the honored devas of the three thousand great thousand worlds all come before the Buddha, pay homage to the Buddha, circumambulate the Buddha three times, and stand on one side. The Four Heavenly Kings, Sakra-Brahma, and all the honored devas, all receive the Buddha's power and recite the names of the thousand Buddhas, all named Sakyamuni (the Buddha), their bhikshus are all named Subhuti, and those who ask about Prajnaparamita are all like Sakra devanam Indra.'

Daoxing Borejing, Volume 3 Taisho Tripitaka Volume 08 No. 0224 Daoxing Borejing

Daoxing Borejing, Volume 4

Translated by the Tripitaka master Zhu Foshuo of the Yuezhi Kingdom of the Later Han Dynasty

藏支婁迦讖譯

摩訶般若波羅蜜嘆品第七

佛言：「彌勒菩薩摩訶薩作阿耨多羅三耶三菩阿惟三佛時，亦當於是處說般若波羅蜜。」

須菩提白佛言：「云何彌勒菩薩摩訶薩於是處說般若波羅蜜？」

佛語須菩提：「彌勒菩薩摩訶薩於是成阿惟三佛時，不受色說般若波羅蜜，不空色說般若波羅蜜，不受痛癢思想生死識說般若波羅蜜，亦不空識說般若波羅蜜，亦不脫色說般若波羅蜜，亦不縛色說般若波羅蜜，亦不脫痛癢思想生死識說般若波羅蜜，亦不縛識說般若波羅蜜。」

須菩提白佛言：「般若波羅蜜甚清凈，天中天！」

佛言：「色亦清凈。」

須菩提言：「故般若波羅蜜清凈。」

佛言：「痛癢思想生死識亦清凈。」

須菩提言：「故般若波羅蜜清凈。」

佛言：「如是空之清凈。」

須菩提言：「故般若波羅蜜清凈。」

佛言：「色清凈無瑕穢，般若波羅蜜亦如是，痛癢思想生死識清凈無瑕穢，般若波羅蜜亦如是。」

佛言：「如空無瑕穢，故般若波羅蜜亦清凈。」

須菩提白佛言：「其受學誦般若波羅蜜者終不橫死，若干百天若干千天常隨侍之。若善男子、善女人為法師者，月八日、十四日、十五日說法時，得功德

【現代漢語翻譯】現代漢語譯本《摩訶般若波羅蜜嘆品第七》

佛說：『彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，偉大的彌勒菩薩）成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即成佛）時，也應當在這裡宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）。』

須菩提（Subhuti）問佛說：『彌勒菩薩摩訶薩如何在這裡宣說般若波羅蜜？』

佛告訴須菩提：『彌勒菩薩摩訶薩在這裡成就阿惟三佛（Avaivartika，不退轉）時，不執著於色（rupa，物質現象）來說般若波羅蜜，不否定色來說般若波羅蜜；不執著于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）來說般若波羅蜜，也不否定識來說般若波羅蜜；不脫離色來說般若波羅蜜，也不束縛於色來說般若波羅蜜；不脫離受、想、行、識來說般若波羅蜜，也不束縛于識來說般若波羅蜜。』

須菩提對佛說：『般若波羅蜜非常清凈，天中天（Devatideva，天人中的天人）！』

佛說：『色也是清凈的。』

須菩提說：『所以般若波羅蜜清凈。』

佛說：『受、想、行、識也是清凈的。』

須菩提說：『所以般若波羅蜜清凈。』

佛說：『像空（sunyata，空性）一樣的清凈。』

須菩提說：『所以般若波羅蜜清凈。』

佛說：『色清凈沒有瑕疵，般若波羅蜜也是這樣；受、想、行、識清凈沒有瑕疵，般若波羅蜜也是這樣。』

佛說：『像空沒有瑕疵一樣，所以般若波羅蜜也清凈。』

須菩提問佛說：『那些受持、學習、背誦般若波羅蜜的人，最終不會遭受橫死，會有若干百天、若干千天常常隨侍保護他們。如果善男子、善女人作為法師，在每月的初八、十四、十五說法時，會得到功德。』

【English Translation】 English version The Seventh Chapter on Praising the Perfection of Wisdom (Mahaprajnaparamita)

The Buddha said: 'When Maitreya Bodhisattva Mahasattva (the great Bodhisattva Maitreya) attains Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood), he will also expound the Prajnaparamita (Perfection of Wisdom) in this place.'

Subhuti (Subhuti) asked the Buddha: 'How will Maitreya Bodhisattva Mahasattva expound the Prajnaparamita in this place?'

The Buddha told Subhuti: 'When Maitreya Bodhisattva Mahasattva attains Avaivartika (non-retrogression) Buddhahood here, he will not rely on form (rupa, material phenomena) to expound the Prajnaparamita, nor will he negate form to expound the Prajnaparamita; he will not rely on feeling (vedana), perception (samjna), volition (samskara), or consciousness (vijnana) to expound the Prajnaparamita, nor will he negate consciousness to expound the Prajnaparamita; he will not detach from form to expound the Prajnaparamita, nor will he be bound by form to expound the Prajnaparamita; he will not detach from feeling, perception, volition, or consciousness to expound the Prajnaparamita, nor will he be bound by consciousness to expound the Prajnaparamita.'

Subhuti said to the Buddha: 'The Prajnaparamita is exceedingly pure, Devatideva (God of Gods)!'

The Buddha said: 'Form is also pure.'

Subhuti said: 'Therefore, the Prajnaparamita is pure.'

The Buddha said: 'Feeling, perception, volition, and consciousness are also pure.'

Subhuti said: 'Therefore, the Prajnaparamita is pure.'

The Buddha said: 'It is as pure as emptiness (sunyata, emptiness).'

Subhuti said: 'Therefore, the Prajnaparamita is pure.'

The Buddha said: 'Form is pure and without defilement, and so is the Prajnaparamita; feeling, perception, volition, and consciousness are pure and without defilement, and so is the Prajnaparamita.'

The Buddha said: 'Just as emptiness is without defilement, so too is the Prajnaparamita pure.'

Subhuti asked the Buddha: 'Those who receive, study, and recite the Prajnaparamita will ultimately not suffer untimely death, and they will be constantly attended and protected by several hundred or several thousand devas. If good men or good women act as Dharma teachers, they will gain merit when they expound the Dharma on the eighth, fourteenth, and fifteenth days of each month.'

不可復計。」

佛言：「如是，如是！須菩提！得其功德不可復計。若守般若波羅蜜者，其功德出是上去。何以故？須菩提！般若波羅蜜者，即是珍寶故。於法無有作者，亦無有得法者，亦無有持者。何以故？法甚深故。亦不可見，亦不可得，亦無有得者。須菩提！亦不見般若波羅蜜。何以故？須菩提！亦不可名，亦無有見，得般若波羅蜜者。所索不可得，亦不見般若波羅蜜，甚深如是亦無有生處，般若波羅蜜無所行，亦無所不行，般若波羅蜜亦無有持法者，亦無有守法者，如空無所取無所持，無所見，亦不無觀，亦不無見。三千大千剎土諸天子飛在上俱皆觀，便舉聲共嘆曰：『于閻浮利地上再見法輪轉。』」

佛謂須菩提：「無兩法輪為轉，亦不想有一法輪轉，不轉是者即般若波羅蜜。」

須菩提言：「如是，天中天！極安隱摩訶波羅蜜是，于菩薩摩訶薩無所掛礙法，阿耨多羅三耶三菩阿惟三佛，是無有法成阿惟三佛者。何所法輪，惟三佛見法為轉，無所還法為轉，亦無法有恐者，無有法而憂者。何以故？若有兩法，為不可得，何所法憂，亦無法轉者，故諸法如空無所轉，亦無法有還者，乃至諸法亦為無所有。」

佛語須菩提：「空者無所轉，亦無轉還，亦無想，亦無愿，亦無生死，亦無

【現代漢語翻譯】現代漢語譯本：『不可復計。』

佛說：『是的，是的！須菩提（Subhuti，佛陀的弟子）！得到這些功德是不可復計的。如果有人守護般若波羅蜜（Prajnaparamita，智慧的完成），他的功德超過以上所說的。為什麼呢？須菩提！般若波羅蜜就是珍寶。對於法，沒有作者，也沒有得法者，也沒有持有者。為什麼呢？因為法非常深奧。既不可見，也不可得，也沒有得到者。須菩提！也見不到般若波羅蜜。為什麼呢？須菩提！因為它不可名狀，也沒有能見到、得到般若波羅蜜的人。所尋求的不可得，也見不到般若波羅蜜，它深奧如此，也沒有生起之處。般若波羅蜜無所行，也無所不行，般若波羅蜜也沒有持有法的人，也沒有守護法的人，如同虛空，無所取，無所持，無所見，也不無觀，也不無見。三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的諸天子飛在空中一起觀看，便大聲讚歎說：「在閻浮提（Jambudvipa，人世間）的土地上再次見到法輪（Dharmacakra，佛法之輪）轉動。」』

佛告訴須菩提：『沒有兩個法輪在轉動，也不要想有一個法輪在轉動，不轉動的就是般若波羅蜜。』

須菩提說：『是的，天中天（Devatideva，對佛陀的尊稱）！極其安穩的摩訶波羅蜜（Mahaparamita，偉大的完成）就是這樣，對於菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）來說，是沒有掛礙的法。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的阿惟三佛（Avaivartika，不退轉的佛），是沒有法可以成就阿惟三佛的。什麼法輪，只有三佛見法才能轉動，沒有返回的法可以轉動，也沒有法會讓人恐懼，沒有法會讓人憂慮。為什麼呢？如果有兩種法，那是不可得的，什麼法會讓人憂慮，也沒有法可以轉動，所以諸法如同虛空，沒有轉動，也沒有返回，乃至諸法都是空無所有的。』

佛告訴須菩提：『空是沒有轉動，也沒有轉回，也沒有想，也沒有愿，也沒有生死，也沒有』

【English Translation】 English version: 『Cannot be reckoned.』

The Buddha said: 『So it is, so it is! Subhuti (Subhuti, a disciple of the Buddha)! The merit obtained is beyond reckoning. If one guards Prajnaparamita (Prajnaparamita, the perfection of wisdom), their merit surpasses what has been said above. Why? Subhuti! Prajnaparamita is a treasure. Regarding the Dharma, there is no author, no one who attains it, and no one who holds it. Why? Because the Dharma is very profound. It is neither visible nor attainable, and there is no one who attains it. Subhuti! Prajnaparamita is also not seen. Why? Subhuti! Because it is beyond naming, and there is no one who can see or attain Prajnaparamita. What is sought is unattainable, and Prajnaparamita is not seen; it is so profound, and there is no place of arising. Prajnaparamita goes nowhere and goes everywhere; Prajnaparamita has no one who holds the Dharma and no one who guards the Dharma, like emptiness, taking nothing, holding nothing, seeing nothing, neither without contemplation nor without seeing. The deities of the Trisahasra-Mahasahasra-lokadhatu (Trisahasra-Mahasahasra-lokadhatu, the great trichiliocosm) fly in the sky and watch together, then exclaim in unison: 「On the land of Jambudvipa (Jambudvipa, the human world), we see the Dharma wheel (Dharmacakra, the wheel of Dharma) turning again.」』

The Buddha said to Subhuti: 『There are not two Dharma wheels turning, nor should you think there is one Dharma wheel turning; that which does not turn is Prajnaparamita.』

Subhuti said: 『So it is, Devatideva (Devatideva, a title of respect for the Buddha)! The supremely peaceful Mahaparamita (Mahaparamita, the great perfection) is like this; for Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas), it is a Dharma without hindrance. Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) of Avaivartika Buddhas (Avaivartika, non-regressing Buddhas), there is no Dharma by which one can become an Avaivartika Buddha. What Dharma wheel? Only the Three Buddhas see the Dharma and turn it; there is no returning Dharma to turn, nor is there a Dharma that causes fear, nor is there a Dharma that causes worry. Why? If there are two Dharmas, they are unattainable; what Dharma would cause worry, and there is no Dharma to turn, therefore all Dharmas are like emptiness, without turning, and without returning, even to the point that all Dharmas are without any existence.』

The Buddha said to Subhuti: 『Emptiness has no turning, no returning, no thought, no wish, no birth and death, no』

所從生，亦不有轉，亦不轉還。作是說者，是為說法無所說者，亦無所得，亦無有證，作是說法亦不般泥洹，作是說法亦無有盡。」

須菩提白佛言：「無極波羅蜜，如空無有極。天中天！一等波羅蜜者于諸法悉平等。天中天！二恍忽波羅蜜者為本空。天中天！三無上波羅蜜于諸法無所著。天中天！四無人波羅蜜無有身。天中天！五無所去波羅蜜無所至。天中天！六無所有波羅蜜無所持。天中天！七無有盡波羅蜜無有極。天中天！八無所從生波羅蜜無所滅。天中天！九無作波羅蜜無有造者。天中天！十不知波羅蜜無所得。天中天！十一無所至波羅蜜無所到。天中天！十二無垢波羅蜜用凈故。天中天！十三無著波羅蜜無所得。天中天！十四夢波羅蜜無有我。天中天！十五清凈波羅蜜無瑕穢。天中天！十六不可見波羅蜜無有處。天中天！十七定波羅蜜不動搖。天中天！十八無念波羅蜜悉平等。天中天！十九不動搖波羅蜜法不移。天中天！二十無慾波羅蜜本無故。天中天！二十一無所生波羅蜜無所向。天中天！二十二寂波羅蜜無有想。天中天！二十三無恚波羅蜜無有恨。天中天！二十四無人波羅蜜本無故。天中天！二十五不觀波羅蜜法無所從起。天中天！二十六不至邊波羅蜜無所止，天中天！二十七不腐波羅蜜無有敗

【現代漢語翻譯】現代漢語譯本：『從何處產生，既沒有轉移，也沒有返回。』這樣說，就是說法而無所說，也沒有所得，也沒有證悟。這樣說法，也不會入般泥洹（Parinirvana，完全的涅槃），這樣說法也沒有窮盡。

須菩提（Subhuti）對佛說：『無極波羅蜜（Paramita，到彼岸），就像虛空一樣沒有邊際。天中天！一等波羅蜜，對於諸法都是平等的。天中天！二恍惚波羅蜜，以本空為基礎。天中天！三無上波羅蜜，對於諸法沒有執著。天中天！四無人波羅蜜，沒有自身。天中天！五無所去波羅蜜，沒有去處。天中天！六無所有波羅蜜，沒有執持。天中天！七無有盡波羅蜜，沒有邊際。天中天！八無所從生波羅蜜，沒有滅亡。天中天！九無作波羅蜜，沒有造作者。天中天！十不知波羅蜜，沒有所得。天中天！十一無所至波羅蜜，沒有到達。天中天！十二無垢波羅蜜，因為清凈的緣故。天中天！十三無著波羅蜜，沒有所得。天中天！十四夢波羅蜜，沒有我。天中天！十五清凈波羅蜜，沒有瑕疵污穢。天中天！十六不可見波羅蜜，沒有處所。天中天！十七定波羅蜜，不動搖。天中天！十八無念波羅蜜，一切平等。天中天！十九不動搖波羅蜜，法不改變。天中天！二十無慾波羅蜜，本來就沒有。天中天！二十一無所生波羅蜜，沒有方向。天中天！二十二寂波羅蜜，沒有想法。天中天！二十三無恚波羅蜜，沒有怨恨。天中天！二十四無人波羅蜜，本來就沒有。天中天！二十五不觀波羅蜜，法沒有從哪裡生起。天中天！二十六不至邊波羅蜜，沒有止境。天中天！二十七不腐波羅蜜，沒有敗壞。』

【English Translation】 English version: 『From where it arises, there is neither transference, nor return. To say this is to speak of Dharma without speaking, without attainment, and without realization. To speak in this way is not to enter Parinirvana (complete Nirvana), and to speak in this way is without end.』

Subhuti (a disciple of the Buddha) said to the Buddha: 『The Limitless Paramita (Perfection, going to the other shore) is like the void, without limit. O Blessed One! The Equal Paramita is equal in all dharmas (phenomena). O Blessed One! The Twofold Illusory Paramita is based on emptiness. O Blessed One! The Supreme Paramita is without attachment to all dharmas. O Blessed One! The Without-Self Paramita is without a self. O Blessed One! The Nowhere-Going Paramita has nowhere to go. O Blessed One! The Without-Anything Paramita holds nothing. O Blessed One! The Endless Paramita has no limit. O Blessed One! The Unborn Paramita has no extinction. O Blessed One! The Uncreated Paramita has no creator. O Blessed One! The Unknowing Paramita has no attainment. O Blessed One! The Unreachable Paramita has no arrival. O Blessed One! The Stainless Paramita is pure. O Blessed One! The Unattached Paramita has no attainment. O Blessed One! The Dreamlike Paramita has no self. O Blessed One! The Pure Paramita is without blemish. O Blessed One! The Invisible Paramita has no place. O Blessed One! The Stable Paramita is unmoving. O Blessed One! The Non-Conceptual Paramita is all equal. O Blessed One! The Unwavering Paramita does not change the Dharma. O Blessed One! The Desireless Paramita is originally without. O Blessed One! The Unborn Paramita has no direction. O Blessed One! The Tranquil Paramita has no thought. O Blessed One! The Non-Wrathful Paramita has no hatred. O Blessed One! The Without-Person Paramita is originally without. O Blessed One! The Non-Observing Paramita, the Dharma does not arise from anywhere. O Blessed One! The Unbounded Paramita has no end. O Blessed One! The Incorruptible Paramita has no decay.』

。天中天！二十八無不入波羅蜜，諸羅漢、辟支佛所不及。天中天！二十九不亂波羅蜜無有誤。天中天！三十不可量波羅蜜無有小法。天中天！三十一無形波羅蜜于諸法無所掛礙。天中天！三十二不可得波羅蜜無所生。天中天！三十三無常波羅蜜不有壞。天中天！三十四無苦波羅蜜諸法不相侵。天中天！三十五無我波羅蜜于諸法無所求。天中天！三十六空波羅蜜于諸法不可得。天中天！三十七無有想波羅蜜于諸法無所出。天中天！三十八力波羅蜜于諸法為有勝。天中天！三十九不可計佛法波羅蜜于諸法出計去。天中天！四十自然波羅蜜，般若波羅蜜是。天中天！四十一于諸法亦無自然故。」

摩訶般若波羅蜜道行經持品第八

釋提桓因作是念：「其聞般若波羅蜜者，皆過去佛時人，何況學持諷誦，學持諷誦已如教住者，是人前世供養若干佛已，今復聞深般若波羅蜜，學持諷誦如教住，其人從過去佛時問事已，是善男子、善女人為更見過去三耶三佛，從聞深般若波羅蜜，以不疑不恐不難不畏。」

舍利弗白佛言：「菩薩摩訶薩信受深般若波羅蜜者，當視之如阿惟越致。何以故？天中天！般若波羅蜜甚深，本用精進信般若波羅蜜故，設有輕般若波羅蜜，其人前世時亦輕般若波羅蜜已。所以者何？用不信

【現代漢語翻譯】現代漢語譯本：天中天（佛的尊稱）！第二十八，無不入波羅蜜（Paramita，到彼岸），是諸阿羅漢（Arhat，斷絕煩惱，證入涅槃的人）、辟支佛（Pratyekabuddha，不依師 обучения，自己悟道的聖者）所不能及的。天中天！第二十九，不亂波羅蜜沒有錯誤。天中天！第三十，不可量波羅蜜沒有小法。天中天！第三十一，無形波羅蜜對於諸法沒有掛礙。天中天！第三十二，不可得波羅蜜沒有生。天中天！第三十三，無常波羅蜜沒有壞。天中天！第三十四，無苦波羅蜜諸法不相侵。天中天！第三十五，無我波羅蜜對於諸法沒有所求。天中天！第三十六，空波羅蜜對於諸法不可得。天中天！第三十七，無有想波羅蜜對於諸法沒有所出。天中天！第三十八，力波羅蜜對於諸法是有勝。天中天！第三十九，不可計佛法波羅蜜對於諸法出計去。天中天！第四十，自然波羅蜜，就是般若波羅蜜（Prajnaparamita，通過智慧到達彼岸）。天中天！第四十一，對於諸法也沒有自然。」

《摩訶般若波羅蜜道行經》持品第八

釋提桓因（Śakro devānām indraḥ，佛教的護法神）這樣想：『那些聽聞般若波羅蜜的人，都是過去佛時的人，更何況是學習、受持、諷誦，學習、受持、諷誦之後如教奉行的人，這些人前世已經供養過若干佛，現在又聽聞甚深的般若波羅蜜，學習、受持、諷誦並如教奉行，這些人從過去佛時就已經問過事了，這些善男子、善女人將再次見到過去的三耶三佛（Samyak-sambuddha，正等覺佛），並從中聽聞甚深的般若波羅蜜，因為他們不懷疑、不恐懼、不為難、不畏懼。』

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『菩薩摩訶薩（Bodhisattva-Mahāsattva，發大心的菩薩）信受甚深的般若波羅蜜，應當視他們如同阿惟越致（Avaivartika，不退轉菩薩）。為什麼呢？天中天！般若波羅蜜非常深奧，本來是用精進心信奉般若波羅蜜的緣故，如果有人輕視般若波羅蜜，那這個人前世也已經輕視過般若波羅蜜了。原因是什麼呢？因為不信。

【English Translation】 English version: O, Supreme Among Gods! The twenty-eighth, the Unobstructed Paramita (Paramita, Perfection of crossing over to the other shore), is unattainable by all Arhats (Arhat, one who has extinguished all defilements and attained Nirvana), and Pratyekabuddhas (Pratyekabuddha, one who attains enlightenment on their own without a teacher). O, Supreme Among Gods! The twenty-ninth, the Undisturbed Paramita, is without error. O, Supreme Among Gods! The thirtieth, the Immeasurable Paramita, is without small dharmas. O, Supreme Among Gods! The thirty-first, the Formless Paramita, is unattached to all dharmas. O, Supreme Among Gods! The thirty-second, the Unattainable Paramita, is without arising. O, Supreme Among Gods! The thirty-third, the Impermanent Paramita, is without decay. O, Supreme Among Gods! The thirty-fourth, the Non-suffering Paramita, all dharmas do not encroach upon each other. O, Supreme Among Gods! The thirty-fifth, the Non-self Paramita, seeks nothing in all dharmas. O, Supreme Among Gods! The thirty-sixth, the Empty Paramita, is unattainable in all dharmas. O, Supreme Among Gods! The thirty-seventh, the Without-thought Paramita, has no arising in all dharmas. O, Supreme Among Gods! The thirty-eighth, the Power Paramita, is superior in all dharmas. O, Supreme Among Gods! The thirty-ninth, the Incalculable Buddha-dharma Paramita, goes beyond calculation in all dharmas. O, Supreme Among Gods! The fortieth, the Natural Paramita, is Prajnaparamita (Prajnaparamita, Perfection of Wisdom). O, Supreme Among Gods! The forty-first, there is also no naturalness in all dharmas.』

Chapter Eight on Holding [the Sutra] of the Great Prajnaparamita Conduct Sutra

Śakro devānām indraḥ (Śakro devānām indraḥ, the ruler of the devas in Buddhism) thought thus: 『Those who hear the Prajnaparamita are all people from the time of past Buddhas, how much more so those who learn, uphold, and recite it, and who, having learned, upheld, and recited it, abide by its teachings. These people have already made offerings to numerous Buddhas in their past lives, and now they hear the profound Prajnaparamita, learn, uphold, recite, and abide by its teachings. These people have already inquired about matters from the time of past Buddhas. These good men and good women will see the Samyak-sambuddhas (Samyak-sambuddha, a fully enlightened Buddha) of the past again, and from them hear the profound Prajnaparamita, because they do not doubt, do not fear, do not find it difficult, and are not afraid.』

Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said to the Buddha: 『Bodhisattva-Mahāsattvas (Bodhisattva-Mahāsattva, a great-hearted Bodhisattva) who believe and accept the profound Prajnaparamita should be regarded as Avaivartikas (Avaivartika, non-regressing Bodhisattvas). Why? O, Supreme Among Gods! The Prajnaparamita is very profound, originally because of diligently believing in the Prajnaparamita. If someone belittles the Prajnaparamita, that person has also belittled the Prajnaparamita in their past life. What is the reason? Because of disbelief.

樂深般若波羅蜜，為不問佛及弟子之所致。以是故，當知之。」

釋提桓因語尊者舍利弗：「般若波羅蜜者為甚深難及，其有說深般若波羅蜜，若不信者，其人為未行菩薩道，反持作難。自歸般若波羅蜜者，為自歸薩蕓若慧已。」

舍利弗語釋提桓因：「如是，如是！拘翼！歸薩蕓若慧者，以為自歸般若波羅蜜。何以故？從是中出怛薩阿竭、阿羅呵、三耶三佛、薩蕓若。薩蕓若慧者，是般若波羅蜜之所照明，于般若波羅蜜中住者無不解慧。」

釋提桓因白佛言：「菩薩摩訶薩薩蕓若云何行般若波羅蜜？云何于般若波羅蜜中住？云何解般若波羅蜜中慧？」

佛言：「善哉，善哉！拘翼！乃作是問。今發汝者，皆佛威神之所致。若菩薩摩訶薩行般若波羅蜜者，不住色中，如色不住者即為行，于痛癢思想生死識中不住，如是識不住者即為行，於色中不究竟，如色不究竟者，爾故不於色中住，痛癢思想生死識不究竟，如識不究竟者，爾故不于識中住。」

舍利弗白佛言：「般若波羅蜜者甚深，天中天！般若波羅蜜者，難得見邊幅，天中天！」

佛語舍利弗：「色亦甚深不住，如色甚深不住，如是色甚深不住者，是即為解痛癢思想生死識甚深不住，如識甚深不住，如是識甚深不住者，是即

【現代漢語翻譯】現代漢語譯本：樂深般若波羅蜜（Prajnaparamita，智慧的完成），不是佛陀和他的弟子們所能達到的。因此，應當明白這一點。

釋提桓因（Sakra，天神之王）對尊者舍利弗（Sariputra，佛陀的弟子）說：『般若波羅蜜非常深奧難及，如果有人宣說甚深的般若波羅蜜，而不相信的人，那他就是沒有行菩薩道，反而會加以誹謗。歸依般若波羅蜜的人，就是歸依了一切智的智慧。』

舍利弗對釋提桓因說：『是的，是的！拘翼（Kausika，釋提桓因的別名）！歸依一切智的智慧，就是歸依般若波羅蜜。為什麼呢？因為怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）、薩蕓若（Sarvajna，一切智）都是從中產生的。一切智的智慧，是被般若波羅蜜所照亮的，住在般若波羅蜜中的人沒有不理解智慧的。』

釋提桓因對佛說：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何行般若波羅蜜？如何住在般若波羅蜜中？如何理解般若波羅蜜中的智慧？』

佛說：『善哉，善哉！拘翼！你竟然問這樣的問題。現在啓發你的，都是佛的威神之力所致。如果菩薩摩訶薩行般若波羅蜜，就不住在色（Rupa，物質）中，像色不住一樣就是行；于痛癢（Vedana，感受）、思想（Samjna，知覺）、生死（Samsara，輪迴）、識（Vijnana，意識）中不住，像這樣識不住就是行；於色中不究竟，像色不究竟一樣，因此不住在色中；痛癢、思想、生死、識不究竟，像識不究竟一樣，因此不住在識中。』

舍利弗對佛說：『般若波羅蜜非常深奧，天中天（Devatideva，天中之天）！般若波羅蜜，難以見到邊際，天中天！』

佛對舍利弗說：『色也是非常深奧不住的，像色非常深奧不住一樣，這樣色非常深奧不住，就是理解了痛癢、思想、生死、識非常深奧不住，像識非常深奧不住一樣，就是。』

【English Translation】 English version: Profound is the Prajnaparamita (Perfection of Wisdom), unattainable by the Buddha and his disciples. Therefore, one should understand this.

Sakra (Lord of the Gods) said to the Venerable Sariputra (Disciple of the Buddha): 'The Prajnaparamita is very profound and difficult to reach. If someone speaks of the profound Prajnaparamita, and those who do not believe, that person has not walked the Bodhisattva path, but instead finds fault. To take refuge in the Prajnaparamita is to take refuge in the wisdom of Sarvajna (Omniscience).'

Sariputra said to Sakra: 'So it is, so it is! Kausika (Another name for Sakra)! To take refuge in the wisdom of Sarvajna is to take refuge in the Prajnaparamita. Why? Because from it emerge the Tathagata (Thus Gone One), the Arhat (Worthy One), the Samyaksambuddha (Perfectly Enlightened One), and Sarvajna (Omniscient One). The wisdom of Sarvajna is illuminated by the Prajnaparamita, and those who abide in the Prajnaparamita have no lack of understanding.'

Sakra said to the Buddha: 'How does a Bodhisattva-Mahasattva (Great Bodhisattva) practice the Prajnaparamita? How does one abide in the Prajnaparamita? How does one understand the wisdom within the Prajnaparamita?'

The Buddha said: 'Excellent, excellent! Kausika! That you ask such a question. What inspires you now is due to the majestic power of the Buddha. If a Bodhisattva-Mahasattva practices the Prajnaparamita, he does not abide in Rupa (Form), and like form not abiding, that is practice; he does not abide in Vedana (Feeling), Samjna (Perception), Samsara (Rebirth), Vijnana (Consciousness), and like consciousness not abiding, that is practice; he does not find ultimate meaning in form, and like form not being ultimate, therefore he does not abide in form; feeling, perception, rebirth, consciousness are not ultimate, and like consciousness not being ultimate, therefore he does not abide in consciousness.'

Sariputra said to the Buddha: 'The Prajnaparamita is very profound, Devatideva (God of Gods)! The Prajnaparamita is difficult to see the boundaries of, Devatideva!'

The Buddha said to Sariputra: 'Form is also very profound and does not abide, like form being very profound and not abiding, thus form being very profound and not abiding, that is understanding feeling, perception, rebirth, consciousness being very profound and not abiding, like consciousness being very profound and not abiding, that is.'

為解色亦甚深不隨，如是色甚深不隨，如是色甚深不住，如色甚深不住，是為色甚深不隨，痛癢思想生死識甚深不隨，如是識甚深不隨，如是識甚深不住，是識甚深不住，是為識甚深不隨。」

舍利弗白佛言：「般若波羅蜜甚深，天中天！當於阿惟越致菩薩前說之，聞是慧法不疑亦不癡之。」

釋提桓因問舍利弗：「菩薩摩訶薩未受決者，於前說之，將有何等異？」

舍利弗言：「是菩薩求佛已來大久遠，為已受決，若未受決聞之，便於中受決，亦復不久，若見一佛若見兩佛，便受決，作阿耨多羅三耶三菩。菩薩摩訶薩未受決者，聞是恐畏即舍還去。」

佛語舍利弗：「如是，如是！菩薩摩訶薩求佛道以來大久遠，若受決、未受決者，皆聞深般若波羅蜜。」

舍利弗白佛言：「我亦樂喜聞是語，天中天！樂人令得安隱。」

佛語舍利弗：「若樂者，於我前說之。」

舍利弗言：「譬若是菩薩摩訶薩，天中天！自見於夢中坐佛座，知今近阿耨多羅三耶三菩成至阿惟三佛。如是，天中天！菩薩摩訶薩得聞深般若波羅蜜者，是菩薩摩訶薩學已來大久遠，今受決不復久，其功德欲成滿。菩薩摩訶薩當作是知，其得深般若波羅蜜者，其功德欲成滿。」

佛言：「善哉，善哉！

【現代漢語翻譯】現代漢語譯本：『爲了理解色蘊的甚深，不應隨逐它。像這樣，色蘊的甚深不應隨逐，像這樣，色蘊的甚深不應住著。如果色蘊的甚深不住著，這就是色蘊的甚深不隨逐。對於受（vedanā）、想（saṃjñā）、行（saṃskāra）、生（jāti）、死（maraṇa）和識（vijñāna）的甚深，也不應隨逐。像這樣，識蘊的甚深不應隨逐，像這樣，識蘊的甚深不應住著。如果識蘊的甚深不住著，這就是識蘊的甚深不隨逐。』舍利弗（Śāriputra）對佛說：『世尊，般若波羅蜜（Prajñāpāramitā）非常深奧！應當在阿惟越致（avaivartika）菩薩前宣說，聽聞這種智慧之法，他們才不會疑惑，也不會愚癡。』釋提桓因（Śakra Devānām Indra）問舍利弗：『對於尚未受記的菩薩摩訶薩（Bodhisattva-mahāsattva），在他們面前宣說，會有什麼不同呢？』舍利弗說：『這些菩薩求佛已經很久遠了，可能是已經受記的，如果尚未受記，聽聞之後，就會在中途受記，而且時間不會太久。如果見到一尊佛或兩尊佛，就會受記，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。尚未受記的菩薩摩訶薩，聽聞這些會感到恐懼，然後捨棄離開。』佛告訴舍利弗：『是的，是的！菩薩摩訶薩求佛道已經很久遠了，無論受記與否，都應該聽聞甚深的般若波羅蜜。』舍利弗對佛說：『世尊，我也很樂意聽聞這些話語！讓樂於修行的人得到安穩。』佛告訴舍利弗：『如果樂意，就在我面前宣說吧。』舍利弗說：『譬如菩薩摩訶薩，世尊！自己夢見坐在佛座上，知道自己即將成就阿耨多羅三藐三菩提，成為至上的佛。像這樣，世尊！菩薩摩訶薩能夠聽聞甚深的般若波羅蜜，說明這位菩薩摩訶薩學習佛法已經很久遠了，現在受記的時間不會太久，他的功德即將圓滿。菩薩摩訶薩應當知道，能夠聽聞甚深的般若波羅蜜，說明他的功德即將圓滿。』佛說：『善哉，善哉！』

English version: 'To understand the profoundness of form (rūpa), one should not follow it. Thus, the profoundness of form should not be followed; thus, the profoundness of form should not be dwelt upon. If the profoundness of form is not dwelt upon, this is not following the profoundness of form. Regarding the profoundness of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), birth (jāti), death (maraṇa), and consciousness (vijñāna), one should not follow them. Thus, the profoundness of consciousness should not be followed; thus, the profoundness of consciousness should not be dwelt upon. If the profoundness of consciousness is not dwelt upon, this is not following the profoundness of consciousness.' Śāriputra said to the Buddha: 'World Honored One, the Perfection of Wisdom (Prajñāpāramitā) is very profound! It should be spoken before the avaivartika Bodhisattvas, so that upon hearing this Dharma of wisdom, they will not doubt or be deluded.' Śakra Devānām Indra asked Śāriputra: 'If it is spoken before Bodhisattva-mahāsattvas who have not yet received prediction, what difference will it make?' Śāriputra said: 'These Bodhisattvas have been seeking Buddhahood for a very long time. They may have already received prediction. If they have not yet received prediction, upon hearing it, they will receive prediction in the middle, and it will not be long. If they see one Buddha or two Buddhas, they will receive prediction and attain Anuttarā-samyak-saṃbodhi. Bodhisattva-mahāsattvas who have not yet received prediction will be afraid upon hearing this and will abandon it and leave.' The Buddha told Śāriputra: 'So it is, so it is! Bodhisattva-mahāsattvas have been seeking the Buddha path for a very long time. Whether they have received prediction or not, they should all hear the profound Perfection of Wisdom.' Śāriputra said to the Buddha: 'World Honored One, I am also happy to hear these words! May those who delight in practice attain peace and security.' The Buddha told Śāriputra: 'If you are willing, speak it before me.' Śāriputra said: 'For example, a Bodhisattva-mahāsattva, World Honored One, sees himself in a dream sitting on a Buddha's seat, knowing that he is near to attaining Anuttarā-samyak-saṃbodhi and becoming a supreme Buddha. Likewise, World Honored One, if a Bodhisattva-mahāsattva is able to hear the profound Perfection of Wisdom, it indicates that this Bodhisattva-mahāsattva has been studying the Dharma for a very long time, and the time for receiving prediction is not far off, and his merits are about to be fulfilled. A Bodhisattva-mahāsattva should know that if he is able to hear the profound Perfection of Wisdom, it indicates that his merits are about to be fulfilled.' The Buddha said: 'Excellent, excellent!'

【English Translation】 Modern Chinese Translation: 'In order to understand the profoundness of form (色蘊, sè yùn), one should not follow it. Like this, the profoundness of form should not be followed; like this, the profoundness of form should not be dwelt upon. If the profoundness of form is not dwelt upon, this is not following the profoundness of form. Regarding the profoundness of feeling (受, shòu), perception (想, xiǎng), mental formations (行, xíng), birth (生, shēng), death (死, sǐ), and consciousness (識, shí), one should not follow them. Like this, the profoundness of consciousness should not be followed; like this, the profoundness of consciousness should not be dwelt upon. If the profoundness of consciousness is not dwelt upon, this is not following the profoundness of consciousness.' Śāriputra (舍利弗) said to the Buddha: 'World Honored One, the Perfection of Wisdom (般若波羅蜜, bō rě bō luó mì) is very profound! It should be spoken before the avaivartika (阿惟越致, ā wéi yuè zhì) Bodhisattvas, so that upon hearing this Dharma of wisdom, they will not doubt or be deluded.' Śakra Devānām Indra (釋提桓因, shì tí huán yīn) asked Śāriputra: 'If it is spoken before Bodhisattva-mahāsattvas (菩薩摩訶薩, pú sà mó hē sà) who have not yet received prediction, what difference will it make?' Śāriputra said: 'These Bodhisattvas have been seeking Buddhahood for a very long time. They may have already received prediction. If they have not yet received prediction, upon hearing it, they will receive prediction in the middle, and it will not be long. If they see one Buddha or two Buddhas, they will receive prediction and attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, ā nòu duō luó sān miǎo sān pú tí). Bodhisattva-mahāsattvas who have not yet received prediction will be afraid upon hearing this and will abandon it and leave.' The Buddha told Śāriputra: 'So it is, so it is! Bodhisattva-mahāsattvas have been seeking the Buddha path for a very long time. Whether they have received prediction or not, they should all hear the profound Perfection of Wisdom.' Śāriputra said to the Buddha: 'World Honored One, I am also happy to hear these words! May those who delight in practice attain peace and security.' The Buddha told Śāriputra: 'If you are willing, speak it before me.' Śāriputra said: 'For example, a Bodhisattva-mahāsattva, World Honored One, sees himself in a dream sitting on a Buddha's seat, knowing that he is near to attaining Anuttarā-samyak-saṃbodhi and becoming a supreme Buddha. Likewise, World Honored One, if a Bodhisattva-mahāsattva is able to hear the profound Perfection of Wisdom, it indicates that this Bodhisattva-mahāsattva has been studying the Dharma for a very long time, and the time for receiving prediction is not far off, and his merits are about to be fulfilled. A Bodhisattva-mahāsattva should know that if he is able to hear the profound Perfection of Wisdom, it indicates that his merits are about to be fulfilled.' The Buddha said: 'Excellent, excellent!'

舍利弗！乃樂作是說，皆佛威神之所致。」

舍利弗白佛言：「譬如男子行萬里，天中天！若數萬里者，到大空澤中，是人遙相見牧牛者、若牧羊者、若見界、若見廬舍、若見叢樹，作是想念：『如見郡，如見縣，如見聚落。』若欲見聞，作是想，稍稍前行且欲近之，不復畏盜賊。菩薩摩訶薩得深般若波羅蜜者亦如是，天中天！今受決不復久，亦不畏當墮阿羅漢、辟支佛道地。何以故？上頭有想以聞見得深般若波羅蜜。譬若男子欲見大海，天中天！便行之大海，若見樹有樹想，若見山有山想，當知大海尚遠。稍稍前行，不見樹亦無樹想，不見山亦無山想，心亦念知大海且至亦不久，于中道無復有樹亦無樹想，無復山亦無山想，是男子尚未見大海，是應且欲為至，是菩薩摩訶薩當作是知。天中天！若聞得深般若波羅蜜，雖不見佛從受決者，是為今作佛不久。若聞得深般若波羅蜜者，譬如若春時樹，天中天！其葉稍稍欲生，如是不久當有華實。何以故？是樹本之瑞應，想知不久當有葉若華實，閻浮利人者皆大歡喜，曾見是樹，想知不久葉華實當成熟。如是，天中天！菩薩摩訶薩得見深般若波羅蜜者，其功德欲成滿，今于般若波羅蜜中自致成就，是菩薩摩訶薩當知之，過去世時學般若波羅蜜，其功德欲成滿之所致。以

【現代漢語翻譯】現代漢語譯本：『舍利弗！他們之所以樂於這樣說，都是佛的威神力量所致。』

舍利弗對佛說：『世尊！譬如有一個人走了很遠的路，如果走了數萬里的路，到達一個空曠的沼澤地中，這個人遠遠地看見牧牛的人、或者牧羊的人、或者看見邊界、或者看見房屋、或者看見叢生的樹木，就會這樣想：『好像看見了郡，好像看見了縣，好像看見了村落。』如果想要看個究竟，就會這樣想，慢慢地向前走，想要靠近它們，也不再害怕盜賊。菩薩摩訶薩得到甚深般若波羅蜜也是這樣，世尊！現在受到授記，不會再拖延很久，也不害怕會墮入阿羅漢、辟支佛的境界。為什麼呢？因為心中有這樣的想法，通過聽聞和看見，得到了甚深般若波羅蜜。譬如有一個人想要看見大海，世尊！於是就朝著大海的方向走，如果看見樹就認為看見了樹，如果看見山就認為看見了山，應當知道距離大海還很遠。慢慢地向前走，看不見樹也沒有看見樹的想法，看不見山也沒有看見山的想法，心中也知道大海快要到了，不會太久，在半路上沒有樹也沒有看見樹的想法，沒有山也沒有看見山的想法，這個人還沒有看見大海，但應該知道快要到達了，菩薩摩訶薩也應當這樣理解。世尊！如果聽聞得到了甚深般若波羅蜜，即使沒有親眼看見佛陀接受授記，也表示他很快就要成佛了。如果聽聞得到了甚深般若波羅蜜，譬如春天時的樹木，世尊！它的葉子漸漸地想要生長出來，這樣不久就會有花朵和果實。為什麼呢？因為這棵樹的根本有好的徵兆，可以預想到不久就會有葉子或者花朵和果實，閻浮提的人們都會非常高興，曾經見過這棵樹，預想到不久葉子、花朵和果實就會成熟。像這樣，世尊！菩薩摩訶薩能夠見到甚深般若波羅蜜，他的功德即將圓滿，現在在般若波羅蜜中自然而然地成就，這位菩薩摩訶薩應當知道，這是過去世學習般若波羅蜜，他的功德即將圓滿所導致的。』

【English Translation】 English version: 『Shariputra! The reason they are delighted to say this is all due to the majestic power of the Buddha.』

Shariputra said to the Buddha: 『World Honored One! It is like a man traveling tens of thousands of miles, reaching a vast swamp. This person sees from afar a cattle herder, or a sheep herder, or sees a boundary, or sees houses, or sees a cluster of trees, and thinks: 『It is like seeing a prefecture, like seeing a county, like seeing a village.』 If he wants to see and hear more clearly, he thinks this way, slowly moving forward, wanting to get closer, and no longer fearing thieves. The Bodhisattva Mahasattva who attains profound Prajna Paramita is also like this, World Honored One! Now receiving prediction, it will not be long delayed, and he is not afraid of falling into the path of Arhat or Pratyekabuddha. Why? Because he has the thought that through hearing and seeing, he has attained profound Prajna Paramita. It is like a man wanting to see the great ocean, World Honored One! Then he walks towards the ocean. If he sees a tree, he thinks of it as a tree; if he sees a mountain, he thinks of it as a mountain, he should know that the ocean is still far away. Slowly moving forward, not seeing a tree and not having the thought of a tree, not seeing a mountain and not having the thought of a mountain, his mind also knows that the ocean is about to arrive, it will not be long. In the middle of the road, there is no tree and no thought of a tree, no mountain and no thought of a mountain, this man has not yet seen the ocean, but he should know that he is about to arrive. The Bodhisattva Mahasattva should understand it this way. World Honored One! If one hears and attains profound Prajna Paramita, even if one does not personally see the Buddha receiving prediction, it means that he will soon become a Buddha. If one hears and attains profound Prajna Paramita, it is like a tree in springtime, World Honored One! Its leaves gradually want to grow, and soon there will be flowers and fruits. Why? Because the root of this tree has auspicious signs, one can anticipate that soon there will be leaves or flowers and fruits. The people of Jambudvipa will all be very happy, having seen this tree before, anticipating that soon the leaves, flowers, and fruits will ripen. Like this, World Honored One! The Bodhisattva Mahasattva who is able to see profound Prajna Paramita, his merits are about to be fulfilled, now he naturally achieves in Prajna Paramita. This Bodhisattva Mahasattva should know that this is due to studying Prajna Paramita in past lives, and his merits are about to be fulfilled.』

是故，復得聞深般若波羅蜜，天上諸天無不代喜者，想見過去菩薩摩訶薩受決時，知是菩薩摩訶薩今復受決，不久作阿耨多羅三耶三菩。譬如女人有娠，天中天！稍稍腹大身重，不如本故，所作不便，飲食慾少，行步不能，稍稍有痛，語言軟遲，臥起不安，其痛欲轉，當知是婦人今產不久。菩薩摩訶薩亦如是，天中天！其功德欲成滿，若得聞見深般若波羅蜜，其念行者，當知是菩薩摩訶薩今受決不久，得作阿耨多羅三耶三菩。」

佛言：「善哉，善哉！舍利弗！若所說者悉佛威神之所致。」

須菩提白佛言：「難及也，天中天！怛薩阿竭！阿羅呵！三耶三佛，悉豫了了署菩薩摩訶薩。」

佛語須菩提：「菩薩摩訶薩晝夜念世間悉使得安隱，傷念天上天下，以是故，自致阿耨多羅三耶三菩，成作佛時悉為說法。」

須菩提白佛言：「如是菩薩摩訶薩，天中天！行般若波羅蜜者，當云何行，得成就？」

佛語須菩提：「菩薩摩訶薩行般若波羅蜜者，不觀色過，為行般若波羅蜜，不觀痛癢思想生死識過，為行般若波羅蜜，不觀色無過，為行般若波羅蜜，不觀痛癢思想生死識無過，為行般若波羅蜜，不見是法，為行般若波羅蜜，亦不見非法，為行般若波羅蜜。」

須菩提白佛言：「天中

【現代漢語翻譯】現代漢語譯本：因此，再次聽聞甚深般若波羅蜜（Prajna Paramita，智慧到彼岸），天上諸天沒有不為此感到歡喜的，他們遙想過去菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）受記的時候，知道這位菩薩摩訶薩現在再次受記，不久將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。譬如女人懷孕，天中天（指佛陀）！肚子漸漸變大，身體沉重，不如以前那樣，所做的事情不方便，飲食減少，行走困難，漸漸感到疼痛，說話緩慢遲鈍，躺臥不安，疼痛將要轉變，應當知道這位婦人即將生產。菩薩摩訶薩也是如此，天中天！他的功德將要圓滿，如果聽聞見到甚深般若波羅蜜，並且唸誦奉行，應當知道這位菩薩摩訶薩不久將要受記，成就阿耨多羅三藐三菩提。

佛說：『善哉，善哉！舍利弗（Sariputra）！你所說的一切都是佛的威神力所致。』

須菩提（Subhuti）對佛說：『難以企及啊，天中天！怛薩阿竭（Tathagata，如來）！阿羅呵（Arhat，阿羅漢）！三耶三佛（Samyaksambuddha，正等覺者），都預先明瞭地知曉菩薩摩訶薩。』

佛告訴須菩提：『菩薩摩訶薩日夜想著讓世間一切眾生都得到安穩，憐憫天上天下的一切眾生，因此，自己證得阿耨多羅三藐三菩提，成佛的時候為一切眾生說法。』

須菩提對佛說：『像這樣的菩薩摩訶薩，天中天！修行般若波羅蜜的人，應當如何修行，才能成就呢？』

佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜的人，不觀察色的過失，是爲了修行般若波羅蜜；不觀察受、想、行、識的過失，是爲了修行般若波羅蜜；不觀察色沒有過失，是爲了修行般若波羅蜜；不觀察受、想、行、識沒有過失，是爲了修行般若波羅蜜；不見這是法，是爲了修行般若波羅蜜；也不見這不是法，是爲了修行般若波羅蜜。』

須菩提對佛說：『天中

【English Translation】 English version: Therefore, upon hearing the profound Prajna Paramita (wisdom that has reached the other shore), all the devas (gods) in the heavens rejoice, recalling the time when the Bodhisattva-Mahasattva (great Bodhisattva) received prediction, knowing that this Bodhisattva-Mahasattva is now receiving prediction again and will soon attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). It is like a woman who is pregnant, O Lord of the Gods (referring to the Buddha)! Her belly gradually grows larger, her body becomes heavier, not as before, her actions become inconvenient, her appetite decreases, she has difficulty walking, gradually feels pain, her speech becomes slow and sluggish, she is restless when lying down or getting up, and as the pain intensifies, one should know that this woman will soon give birth. The Bodhisattva-Mahasattva is also like this, O Lord of the Gods! When his merits are about to be fulfilled, if he hears and sees the profound Prajna Paramita and practices it with mindfulness, one should know that this Bodhisattva-Mahasattva will soon receive prediction and attain Anuttara-samyak-sambodhi.』

The Buddha said, 『Excellent, excellent! Sariputra! All that you have said is due to the power of the Buddha』s divine might.』

Subhuti said to the Buddha, 『It is difficult to fathom, O Lord of the Gods! The Tathagata! Arhat! Samyaksambuddha, all know in advance and clearly mark the Bodhisattva-Mahasattvas.』

The Buddha said to Subhuti, 『The Bodhisattva-Mahasattva thinks day and night of bringing peace and security to all beings in the world, and cherishes all beings in the heavens and on earth. Therefore, he attains Anuttara-samyak-sambodhi himself, and when he becomes a Buddha, he teaches the Dharma to all beings.』

Subhuti said to the Buddha, 『Such a Bodhisattva-Mahasattva, O Lord of the Gods! How should one who practices Prajna Paramita practice in order to attain accomplishment?』

The Buddha said to Subhuti, 『A Bodhisattva-Mahasattva who practices Prajna Paramita does not observe the faults of form, but practices Prajna Paramita; he does not observe the faults of sensation, perception, volition, and consciousness, but practices Prajna Paramita; he does not observe that form has no faults, but practices Prajna Paramita; he does not observe that sensation, perception, volition, and consciousness have no faults, but practices Prajna Paramita; he does not see that this is Dharma, but practices Prajna Paramita; nor does he see that this is not Dharma, but practices Prajna Paramita.』

Subhuti said to the Buddha, 『O Lord of the Gods

天！所說不可計。」

佛語須菩提：「色亦不可計，痛癢思想生死識亦不可計。不知色者，是為行般若波羅蜜，不知痛癢思想生死識者，是為行般若波羅蜜。」

須菩提白佛言：「誰當信是者，天中天！是為菩薩摩訶薩行？」

佛謂須菩提：「何所為行，正使菩薩摩訶薩行者為得字耳。是菩薩摩訶薩行般若波羅蜜者，于力無所近，於四事無所畏亦無所近，于佛法亦無所近，于薩蕓若亦無所近。何以故？力者不可計，四事無所畏亦不可計，佛法亦不可計，薩蕓若亦不可計，色亦不可計，痛癢思想生死識亦不可計，諸法亦不可計，心亦不可計。正使菩薩摩訶薩作是行者，為無所行，是為行般若波羅蜜，正使作是行者為得字耳。」

須菩提白佛言：「般若波羅蜜者，甚深珍寶中王。天中天！般若波羅蜜者，大將中王。天中天！般若波羅蜜與空共鬥無能勝者。天中天！從是中不得斷。」

佛言：「如是，如是！須菩提！欲疾書是經者，至一歲乃至竟。何以故？是善男子于珍寶中，多有起因緣至使中斷。」

須菩提言：「于般若波羅蜜中，弊魔常使欲斷。」

佛語須菩提：「正使弊魔欲斷是經者，會不能得勝菩薩摩訶薩。」

舍利弗問佛言：「持誰威神恩，弊魔不能中道斷之

【現代漢語翻譯】現代漢語譯本：『天！所說的數量是不可計量的。』

佛告訴須菩提（Subhuti，佛陀的弟子）: 『色（Rupa，物質）也是不可計量的，受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是不可計量的。不執著於色，這才是修行般若波羅蜜（Prajnaparamita，智慧的完成）；不執著于受、想、行、識，這才是修行般若波羅蜜。』

須菩提問佛說：『誰會相信這些話呢，世尊！這算是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的修行嗎？』

佛告訴須菩提：『什麼才算是修行呢？即使菩薩摩訶薩的修行也只是爲了得到一個名稱罷了。這位菩薩摩訶薩修行般若波羅蜜，對於十力（Dasabala，佛陀的十種力量）沒有執著，對於四無所畏（Catur-vaisaradya，佛陀的四種無畏）沒有執著，對於佛法（Buddha-dharma，佛陀的教法）沒有執著，對於一切智（Sarvajna，佛陀的智慧）也沒有執著。為什麼呢？因為十力是不可計量的，四無所畏也是不可計量的，佛法也是不可計量的，一切智也是不可計量的，色也是不可計量的，受、想、行、識也是不可計量的，一切法（Dharma，事物）也是不可計量的，心（Citta，心識）也是不可計量的。即使菩薩摩訶薩這樣修行，也算是無所修行，這才是修行般若波羅蜜，即使這樣修行也只是爲了得到一個名稱罷了。』

須菩提問佛說：『般若波羅蜜是甚深珍寶中的王者。世尊！般若波羅蜜是大將中的王者。世尊！般若波羅蜜與空性（Sunyata，空）相鬥，沒有誰能戰勝它。世尊！從這裡面是無法斷絕的。』

佛說：『是的，是的！須菩提！想要快速書寫這部經的人，甚至要用一年的時間才能完成。為什麼呢？因為這位善男子在珍寶之中，多有生起因緣以至於中斷。』

須菩提說：『在般若波羅蜜中，惡魔（Mara，阻礙修行的惡勢力）常常想要使它斷絕。』

佛告訴須菩提：『即使惡魔想要斷絕這部經，最終也不能戰勝菩薩摩訶薩。』

舍利弗（Sariputra，佛陀的弟子）問佛說：『憑藉誰的威神力，惡魔不能中途斷絕它呢？』

【English Translation】 English version: 『O, Lord! What has been said is immeasurable.』

The Buddha said to Subhuti (Subhuti, Buddha's disciple): 『Rupa (Rupa, form) is also immeasurable, so are Vedana (Vedana, feeling), Samjna (Samjna, perception), Samskara (Samskara, mental formations), and Vijnana (Vijnana, consciousness). Not knowing Rupa is practicing Prajnaparamita (Prajnaparamita, perfection of wisdom); not knowing Vedana, Samjna, Samskara, and Vijnana is practicing Prajnaparamita.』

Subhuti said to the Buddha: 『Who would believe this, O Blessed One! Is this the practice of a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva)?』

The Buddha said to Subhuti: 『What is considered practice? Even the practice of a Bodhisattva-Mahasattva is merely to obtain a name. This Bodhisattva-Mahasattva, practicing Prajnaparamita, has no attachment to the Ten Powers (Dasabala, ten powers of the Buddha), no attachment to the Fourfold Fearlessness (Catur-vaisaradya, four kinds of fearlessness of the Buddha), no attachment to the Buddha-dharma (Buddha-dharma, teachings of the Buddha), and no attachment to Sarvajna (Sarvajna, omniscience). Why? Because the Ten Powers are immeasurable, the Fourfold Fearlessness is immeasurable, the Buddha-dharma is immeasurable, Sarvajna is immeasurable, Rupa is immeasurable, Vedana, Samjna, Samskara, and Vijnana are immeasurable, all Dharmas (Dharma, phenomena) are immeasurable, and Citta (Citta, mind) is immeasurable. Even if a Bodhisattva-Mahasattva practices in this way, it is considered no practice, and this is practicing Prajnaparamita; even if practicing in this way, it is merely to obtain a name.』

Subhuti said to the Buddha: 『Prajnaparamita is the king among the deepest treasures. O Blessed One! Prajnaparamita is the king among great generals. O Blessed One! Prajnaparamita fights with Sunyata (Sunyata, emptiness), and no one can defeat it. O Blessed One! From this, there is no cutting off.』

The Buddha said: 『So it is, so it is! Subhuti! One who wishes to quickly write this Sutra will take even a year to complete it. Why? Because this good man, among treasures, has many arising causes that lead to interruption.』

Subhuti said: 『In Prajnaparamita, Mara (Mara, evil force that hinders practice) often tries to cause it to be cut off.』

The Buddha said to Subhuti: 『Even if Mara wants to cut off this Sutra, he will ultimately not be able to defeat the Bodhisattva-Mahasattva.』

Sariputra (Sariputra, Buddha's disciple) asked the Buddha: 『Relying on whose majestic power, can Mara not interrupt it midway?』

？」佛告舍利弗：「皆佛威神，及十方阿僧祇剎土現在諸佛，復假威神之恩，諸佛悉共念之，悉共授之，悉共護之，菩薩摩訶薩已為得護佛所授者。舍利弗！弊魔不能得中道斷之。何以故？十方阿僧祇剎土現在諸佛，皆共護般若波羅蜜，若有念說誦者，若有學受書者，皆是諸佛威神之所致。」

舍利弗白佛言：「菩薩摩訶薩若有唸誦者，若持學書者，以為諸佛威神之所擁護。」

佛語舍利弗：「皆是諸佛威神恩，是菩薩摩訶薩學般若波羅蜜者，當知之為護佛所護。」

舍利弗言：「若有學持誦般若波羅蜜者，佛以眼悉視之。」

佛語舍利弗：「怛薩阿竭以佛眼視學持誦般若波羅蜜者，最後若書持經卷者，當知是輩悉為怛薩阿竭眼所見已。」

佛語舍利弗：「菩薩至德之人學受持是經者，是菩薩摩訶薩今近佛坐，為阿耨多羅三耶三菩，最後若有書持是經者，是輩人極尊得大功德。如是，舍利弗！怛薩阿竭去後，是般若波羅蜜當在南天竺。其有學已，從南天竺當轉至西天竺。其有學已，當從西天竺轉至到北天竺。其有學者當學之。」佛語舍利弗：「卻後經法且欲斷絕時，我悉知持般若波羅蜜者，若最後有書者，佛悉豫見其人稱譽說之。」

舍利弗問佛：「最後世時，是般若波羅蜜當

{ "translations": [ "現代漢語譯本", '佛陀告訴舍利弗（Sariputra，智慧第一的佛陀十大弟子之一）：「這些都是佛的威神之力，以及十方無數（Asankhya）佛土現在諸佛的力量，再次憑藉威神之恩，諸佛共同憶念他們，共同授予他們，共同保護他們，菩薩摩訶薩（Bodhisattva-Mahasattva，發大心的菩薩）已經得到了佛所授予的保護。舍利弗！惡魔不能從中破壞阻斷。為什麼呢？十方無數佛土現在諸佛，都共同護持般若波羅蜜（Prajna-paramita，通過智慧到達彼岸），如果有人唸誦、解說、背誦它，如果有人學習、接受、書寫它，都是諸佛威神之力所致。」', '舍利弗問佛說：「菩薩摩訶薩如果有人唸誦，或者受持學習書寫它，是因為諸佛威神之力在擁護他們。」', '佛告訴舍利弗：「都是諸佛威神之恩，這些菩薩摩訶薩學習般若波羅蜜的人，應當知道他們是被佛所保護的人。」', '舍利弗說：「如果有人學習、受持、背誦般若波羅蜜，佛會用佛眼全部看到他們。」', '佛告訴舍利弗：「如來（Tathagata）用佛眼看著學習、受持、背誦般若波羅蜜的人，最後如果是書寫、受持經卷的人，應當知道這些人全部被如來的眼睛所見。」', '佛告訴舍利弗：「菩薩至德之人學習、接受、受持這部經，這些菩薩摩訶薩現在靠近佛坐，爲了證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），最後如果有人書寫、受持這部經，這些人極其尊貴，得到巨大的功德。像這樣，舍利弗！如來滅度后，這部般若波羅蜜應當在南天竺（South India）。有人學習后，從南天竺應當轉到西天竺（West India）。有人學習后，應當從西天竺轉到北天竺（North India）。有人想學習的就應當學習它。」佛告訴舍利弗：「以後經法將要斷絕的時候，我全部知道受持般若波羅蜜的人，如果最後有書寫的人，佛全部預先見到這個人，稱讚解說他。」', '舍利弗問佛：「最後末世的時候，這部般若波羅蜜將...' ], "english_translations": [ "English version", 'The Buddha told Sariputra (Sariputra, one of the ten great disciples of the Buddha known for his wisdom): 『All of this is due to the majestic power of the Buddhas, and the power of the present Buddhas in the countless (Asankhya) Buddha lands of the ten directions, further relying on the grace of their majestic power. All the Buddhas together remember them, together bestow upon them, and together protect them. The Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, a Bodhisattva with a great mind) have already obtained the protection bestowed by the Buddhas. Sariputra! Evil demons cannot interrupt or obstruct the Middle Way. Why? Because the present Buddhas in the countless Buddha lands of the ten directions all jointly protect the Prajna-paramita (Prajna-paramita, the perfection of wisdom that leads to the other shore). If someone recites, explains, or chants it, if someone learns, accepts, or writes it, all of this is due to the majestic power of the Buddhas.』", 'Sariputra said to the Buddha: 『If Bodhisattva-Mahasattvas recite, uphold, learn, or write it, it is because they are being protected by the majestic power of the Buddhas.』", 'The Buddha told Sariputra: 『All of this is due to the grace of the majestic power of the Buddhas. Those Bodhisattva-Mahasattvas who study the Prajna-paramita should know that they are being protected by the Buddhas.』", 'Sariputra said: 『If someone learns, upholds, and chants the Prajna-paramita, the Buddha will see them all with his Buddha-eye.』", 'The Buddha told Sariputra: 『The Tathagata (Tathagata) sees with his Buddha-eye those who learn, uphold, and chant the Prajna-paramita. Finally, if someone writes and upholds the sutra scrolls, you should know that these people are all seen by the eyes of the Tathagata.』", 'The Buddha told Sariputra: 『Those Bodhisattvas of supreme virtue who learn, accept, and uphold this sutra, these Bodhisattva-Mahasattvas are now sitting near the Buddha, in order to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Finally, if someone writes and upholds this sutra, these people are extremely honored and will obtain great merit. Thus, Sariputra! After the Tathagata passes away, this Prajna-paramita should be in South India (South India). After someone learns it, it should be transferred from South India to West India (West India). After someone learns it, it should be transferred from West India to North India (North India). Those who want to learn it should learn it.』 The Buddha told Sariputra: 『When the teachings are about to be cut off in the future, I will know all those who uphold the Prajna-paramita. If there is someone who writes it at the end, the Buddha will foresee that person, praise and explain him.』", 'Sariputra asked the Buddha: 『In the final age, this Prajna-paramita will…』' ] }

到北天竺耶？」

佛言：「當到北天竺。其在彼者當聞般若波羅蜜復行問之，當知是菩薩摩訶薩作衍已來大久遠，以故復受般若波羅蜜。」

舍利弗言：「北天竺當有幾所菩薩摩訶薩學般若波羅蜜者？」

佛語舍利弗：「北天竺亦甚多菩薩摩訶薩，少有學般若波羅蜜者。若有說者，聞之不恐不難不畏，是人前世時聞怛薩阿竭、阿羅呵、三耶三佛，以是菩薩至德之人持凈戒完具，欲為一切人作本，多所度脫。是輩人索佛道者，我知是善男子、善女人，今近薩蕓若。作是學者，在所生處常學是法，便行阿耨多羅三耶三菩。是善男子、善女人為極尊貴，魔終無那何，不能動還令舍阿耨多羅三耶三菩。是善男子、善女人聞是波羅蜜者，以得極尊，勸樂摩訶衍功德，還近阿耨多羅三耶三菩。是善男子、善女人雖不見我，後世得深般若波羅蜜者，為已面見佛，說是語無異，是為菩薩行當所施行。其有若干百人若干千人，索阿耨多羅三耶三菩者，當共教之，當共勸樂之，當爲說法皆令歡喜學佛道。」

佛語舍利弗：「我勸助是善男子、善女人至德學菩薩道，有作是教者，心心展轉相明。是善男子、善女人有代勸助者，是輩欲行菩薩道者，若干百人若干千人，索阿耨多羅三耶三菩者，當共教之，當共勸樂之，

【現代漢語翻譯】現代漢語譯本：『要到北天竺去嗎？』佛說：『應當到北天竺去。在那裡的人會聽到《般若波羅蜜》，又會詢問它，應當知道這位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行以來已經很久遠了，因此再次接受《般若波羅蜜》。』舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『北天竺會有多少菩薩摩訶薩學習《般若波羅蜜》呢？』佛告訴舍利弗：『北天竺也有很多菩薩摩訶薩，但很少有學習《般若波羅蜜》的。如果有人宣說《般若波羅蜜》，聽的人不恐懼、不為難、不害怕，這個人前世曾經聽過怛薩阿竭（Tathāgata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksaṃbuddha，正等覺佛）說法，因此這位菩薩是具有極高德行的人，持守清凈的戒律，想要為一切人做榜樣，多多地度脫眾生。這些人尋求佛道，我知道這些善男子、善女人，現在接近薩蕓若（Sarvajña，一切智）。像這樣學習的人，在所生之處常常學習這個法，便能修行阿耨多羅三耶三菩（anuttarā-samyak-saṃbodhi，無上正等正覺）。這些善男子、善女人是極為尊貴的，魔（Māra，天魔）最終無法奈何他們，不能動搖他們，使他們捨棄阿耨多羅三耶三菩。這些善男子、善女人聽到這個波羅蜜（pāramitā，到彼岸）法門，因為獲得了極大的尊貴，勸勉歡喜大乘（Mahāyāna，大乘）的功德，反而更加接近阿耨多羅三耶三菩。這些善男子、善女人即使沒有見到我，後世能夠深入《般若波羅蜜》，就如同已經親眼見到了佛，說這些話沒有差別，這是菩薩修行應當施行的。如果有幾百人、幾千人尋求阿耨多羅三耶三菩，應當共同教導他們，應當共同勸勉他們，應當為他們說法，使他們都歡喜地學習佛道。』佛告訴舍利弗：『我勸助這些具有極高德行、學習菩薩道的善男子、善女人，有這樣教導的人，心心相印，互相啓發。這些善男子、善女人有互相勸助的人，這些人想要修行菩薩道，如果有幾百人、幾千人尋求阿耨多羅三耶三菩，應當共同教導他們，應當共同勸勉他們。』

【English Translation】 English version: 『Will you go to North India?』 The Buddha said, 『You should go to North India. Those who are there will hear the Prajnaparamita (般若波羅蜜, Perfection of Wisdom) and will inquire about it. You should know that this Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) has been practicing for a very long time, and therefore receives the Prajnaparamita again.』 Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) said, 『How many Bodhisattva-Mahasattvas will there be in North India who study the Prajnaparamita?』 The Buddha told Sariputra, 『There are also many Bodhisattva-Mahasattvas in North India, but few study the Prajnaparamita. If someone speaks about it, and those who hear it are not afraid, do not find it difficult, and are not fearful, then this person has heard the Tathagata (怛薩阿竭, Thus Come One), Arhat (阿羅呵, Worthy One), Samyaksambuddha (三耶三佛, Perfectly Enlightened Buddha) in past lives. Therefore, this Bodhisattva is a person of utmost virtue, upholding pure precepts, wanting to be a model for all people, and liberating many beings. These people seek the Buddha's path. I know that these good men and good women are now close to Sarvajna (薩蕓若, Omniscience). Those who study in this way will always study this Dharma wherever they are born, and will then practice anuttara-samyak-sambodhi (阿耨多羅三耶三菩, unsurpassed perfect enlightenment). These good men and good women are extremely honorable, and Mara (魔, demon) will ultimately have no way to harm them, unable to shake them and make them abandon anuttara-samyak-sambodhi. These good men and good women, upon hearing this paramita (波羅蜜, perfection), because they have obtained great honor, encourage and delight in the merits of the Mahayana (摩訶衍, Great Vehicle), and instead draw closer to anuttara-samyak-sambodhi. Even if these good men and good women have not seen me, those who can deeply understand the Prajnaparamita in later lives are as if they have seen the Buddha face to face. There is no difference in saying these words. This is what a Bodhisattva should practice. If there are several hundred or several thousand people seeking anuttara-samyak-sambodhi, you should teach them together, encourage them together, and speak the Dharma for them, so that they all joyfully learn the Buddha's path.』 The Buddha told Sariputra, 『I encourage these good men and good women of utmost virtue to study the Bodhisattva path. Those who teach in this way will have their minds illuminated and inspired by each other. These good men and good women who encourage each other, those who want to practice the Bodhisattva path, if there are several hundred or several thousand people seeking anuttara-samyak-sambodhi, you should teach them together, and encourage them together.』

當令歡喜學佛道。是輩善男子、善女人心中踴躍歡喜者，愿生他方佛剎，以生異方者，便面見佛說法，復聞波羅蜜，皆悉了了知之，復于彼剎教若干百千人皆行佛道。」

舍利弗白佛言：「難及也，天中天！以過去、當來、今現在法無所不了，悉知當來菩薩摩訶薩行，令是輩不懈精進學入六波羅蜜中。」

佛言：「是善男子、善女人有行是法者，所求者必得，若所不求會復自得。是善男子、善女人本願之所致，不離是法，雖不有所索者，自得六波羅蜜。」

舍利弗問佛：「從是波羅蜜中可出經卷耶？」

佛語舍利弗：「是善男子、善女人深入般若波羅蜜者，於是中自解出一一深法以為經卷。何以故？舍利弗！其有如阿耨多羅三耶三菩教者，便能教一切人，勸助之為說法，皆令歡喜學佛道。是善男子、善女人自復學是法，用是故，所生處轉得六波羅蜜。」

摩訶般若波羅蜜道行經覺品第九(丹覺魔品)

須菩提問佛言：「善男子、善女人于學中當有效驗。天中天！當何以覺其難？」

佛語須菩提：「心不樂喜者，當覺知魔為；菩薩摩訶薩心卒妄起者，覺知魔為；菩薩摩訶薩書是經時若有雷電畏怖，當覺知魔為；菩薩摩訶薩書是經時展轉調戲，當覺知魔為；菩薩摩訶薩書是經

【現代漢語翻譯】現代漢語譯本：『應當讓他們歡喜地學習佛道。這些善男子、善女人心中踴躍歡喜的人，如果希望往生到其他佛國，因為往生到其他地方，便能親自見到佛說法，又能聽聞波羅蜜（Pāramitā，到彼岸），都能完全明白瞭解。又能在那個佛國教導成百上千的人都修行佛道。』舍利弗（Śāriputra，智慧第一的佛陀弟子）對佛說：『太難得了，天中天（Tathāgata，如來）！因為您對過去、未來、現在的一切法都無所不知，完全知道未來菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的修行，能讓這些人不懈怠地精進學習進入六波羅蜜（Ṣaṭ-pāramitā，六度）之中。』佛說：『這些善男子、善女人如果修行這個法，所求的必定能得到，如果有所不求的，也會自己得到。這些善男子、善女人是本願所致，不離這個法，即使沒有索求，也能自己得到六波羅蜜。』舍利弗問佛：『可以從這個波羅蜜中取出經卷嗎？』佛告訴舍利弗：『這些善男子、善女人深入般若波羅蜜（Prajñā-pāramitā，智慧到彼岸）的人，能從中自己解出一一甚深之法作為經卷。為什麼呢？舍利弗！如果有人像阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）那樣教導，便能教導一切人，勸助他們說法，都讓他們歡喜地學習佛道。這些善男子、善女人自己又學習這個法，因此，所生之處能逐漸得到六波羅蜜。』《摩訶般若波羅蜜道行經》覺品第九（丹覺魔品）須菩提（Subhūti，解空第一的佛陀弟子）問佛：『善男子、善女人在學習中應當有成效的驗證。天中天！應當如何察覺其中的困難呢？』佛告訴須菩提：『如果內心不快樂不歡喜，應當察覺是魔所為；菩薩摩訶薩如果心中突然妄念生起，應當察覺是魔所為；菩薩摩訶薩書寫這部經時，如果有雷電畏懼，應當察覺是魔所為；菩薩摩訶薩書寫這部經時，互相嬉戲調笑，應當察覺是魔所為；菩薩摩訶薩書寫這部經

【English Translation】 English version: 'They should be encouraged to joyfully study the Buddha's path. Those good men and good women whose hearts leap with joy, if they wish to be reborn in other Buddha-lands, because of being born in other places, they will personally see the Buddha preach the Dharma, and also hear the Pāramitā (perfection, reaching the other shore), and they will completely understand it. Moreover, in that Buddha-land, they will teach hundreds and thousands of people to practice the Buddha's path.' Śāriputra (the Buddha's disciple foremost in wisdom) said to the Buddha: 'It is difficult to attain, Tathāgata (the Thus Come One)! Because you know everything about the past, future, and present Dharmas, you completely know the practice of future Bodhisattva-mahāsattvas (great Bodhisattvas), enabling them to diligently and vigorously learn and enter into the Ṣaṭ-pāramitā (Six Perfections).' The Buddha said: 'If these good men and good women practice this Dharma, what they seek will surely be obtained, and if there is something they do not seek, they will also obtain it on their own. These good men and good women are led by their original vows, not departing from this Dharma, and even if they do not seek anything, they will naturally obtain the Six Perfections.' Śāriputra asked the Buddha: 'Can scriptures be extracted from this Pāramitā?' The Buddha told Śāriputra: 'Those good men and good women who deeply enter into Prajñā-pāramitā (Perfection of Wisdom) can extract from it, one by one, profound Dharmas as scriptures. Why? Śāriputra! If someone teaches like Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), they can teach all people, encourage them to preach the Dharma, and make them all joyfully learn the Buddha's path. These good men and good women also learn this Dharma themselves, and therefore, in the places where they are born, they gradually obtain the Six Perfections.' The Ninth Chapter on Awakening from the 《Mahāprajñāpāramitā Sūtra》 (also named Chapter on Discernment of Māra) Subhūti (the Buddha's disciple foremost in understanding emptiness) asked the Buddha: 'Good men and good women should have verifiable results in their learning. Tathāgata! How should one discern the difficulties in it?' The Buddha told Subhūti: 'If the mind is not happy or joyful, one should discern that it is the work of Māra (demon); if a Bodhisattva-mahāsattva suddenly has deluded thoughts arise in their mind, one should discern that it is the work of Māra; if a Bodhisattva-mahāsattva is writing this scripture and there is thunder and lightning causing fear, one should discern that it is the work of Māra; if a Bodhisattva-mahāsattva is writing this scripture and they are playfully joking with each other, one should discern that it is the work of Māra; if a Bodhisattva-mahāsattva is writing this scripture'

時展轉相形，當覺知魔為；菩薩摩訶薩書是經時左右顧視，當覺知魔為；菩薩摩訶薩書是經時心邪念不一，當覺知魔為；菩薩摩訶薩心不在經上數從坐起，當覺知魔為；菩薩摩訶薩自念：『我未受決在般若波羅蜜中。』心亂便起去，當覺知魔為；菩薩摩訶薩自念：『我字不在般若波羅蜜中。』心不喜樂，當覺知魔為。菩薩摩訶薩自念：『我鄉里郡國縣邑不聞般若波羅蜜，及所生處了不聞是。』其意欲悔便即捨去。其人卻後當復更劫數乃有所得，甫當於若干劫中喜學余經，不住薩蕓若。棄捨深般若波羅蜜去，若學余經者，為以捨本取其末；有學般若波羅蜜者，亦知俗法，復知道法。譬若狗子從大家得食，不肯食之，反從作務者索食。如是，須菩提！當來有菩薩棄深般若波羅蜜，反索枝掖般若波羅蜜，為隨異經術，便墮聲聞、辟支佛道地。譬若男子得像觀其腳，于須菩提意云何，是男子為黠不？」

須菩提言：「為不黠。」

佛言：「是菩薩有德之人，為二輩中有棄深般若波羅蜜去，反修學余經，得阿羅漢、辟支佛道，于須菩提意云何，是菩薩為黠不？」

須菩提言：「為不黠。」

佛言：「如是當覺知魔為。」

佛語須菩提：「譬若男子欲見大海者，常未見大海，若見大陂池水，便言：

【現代漢語翻譯】現代漢語譯本：當時時變化，顯現各種形態，當覺察到這是魔在作祟；菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）書寫這部經時，左右張望，當覺察到這是魔在作祟；菩薩摩訶薩書寫這部經時，心中產生邪念，心思不專注，當覺察到這是魔在作祟；菩薩摩訶薩心思不在經文上，屢次從座位上起身，當覺察到這是魔在作祟；菩薩摩訶薩心中想：『我還沒有在般若波羅蜜（Prajñāpāramitā，智慧到彼岸）中得到決斷。』心煩意亂就起身離去，當覺察到這是魔在作祟；菩薩摩訶薩心中想：『我的名字不在般若波羅蜜中。』心中不喜悅，當覺察到這是魔在作祟。菩薩摩訶薩心中想：『我的家鄉郡縣沒有聽聞過般若波羅蜜，我出生的地方也從未聽聞過。』心中想要後悔，就立刻捨棄離去。這樣的人往後要經過更長的劫數才能有所得，將要在若干劫中喜歡學習其他的經典，不能安住于薩蕓若（Sarvajña，一切智）。拋棄深奧的般若波羅蜜而去，如果學習其他的經典，就是捨本逐末；學習般若波羅蜜的人，既知道世俗的法則，也知道佛法的真理。譬如小狗從主人那裡得到食物，卻不肯吃，反而向做工的人索要食物。像這樣，須菩提（Subhūti，佛陀的弟子）！將來會有菩薩捨棄深奧的般若波羅蜜，反而去尋求枝末的般若波羅蜜，因為追隨其他的經書法術，就會墮入聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，緣覺）的道途。譬如有人得到大象卻只看它的腳，須菩提，你認為這個人聰明嗎？』須菩提回答：『不聰明。』佛說：『這些有德行的菩薩，在這兩種人中，捨棄深奧的般若波羅蜜而去，反而去修學其他的經典，得到阿羅漢（Arhat，斷盡煩惱的聖者）、辟支佛的果位，須菩提，你認為這樣的菩薩聰明嗎？』須菩提回答：『不聰明。』佛說：『像這樣，應當覺察到這是魔在作祟。』佛告訴須菩提：『譬如有人想要見到大海，但一直沒有見過大海，如果見到大的池塘的水，就說： English version: When transformations and various forms appear, you should be aware that it is the work of Māra (demon); when a Bodhisattva-mahāsattva (great Bodhisattva) is writing this sutra and looks around, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva is writing this sutra and evil thoughts arise in their mind, and their mind is not focused, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva's mind is not on the sutra and they repeatedly get up from their seat, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva thinks to themselves, 'I have not yet received a decisive answer in the Prajñāpāramitā (Perfection of Wisdom).' and their mind is disturbed and they leave, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva thinks to themselves, 'My name is not in the Prajñāpāramitā.' and their mind is not joyful, you should be aware that it is the work of Māra. When a Bodhisattva-mahāsattva thinks to themselves, 'My hometown, district, and county have not heard of the Prajñāpāramitā, and the place where I was born has never heard of it.' and they intend to regret and immediately abandon it and leave. Such a person will have to go through even more kalpas (eons) to achieve something, and will like to study other sutras for several kalpas, and will not abide in Sarvajña (all-knowing wisdom). Abandoning the profound Prajñāpāramitā and leaving, if they study other sutras, it is abandoning the root and pursuing the branches; those who study the Prajñāpāramitā know both worldly laws and the truth of the Dharma. It is like a puppy getting food from its master but refusing to eat it, and instead asking the workers for food. Like this, Subhūti (one of the Buddha's disciples)! In the future, there will be Bodhisattvas who abandon the profound Prajñāpāramitā and instead seek the branch-like Prajñāpāramitā, and because they follow other sutras and techniques, they will fall into the path of Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas). It is like a man who gets an elephant but only looks at its foot. What do you think, Subhūti, is this man wise?' Subhūti replied, 'He is not wise.' The Buddha said, 'Among these two types of virtuous Bodhisattvas, those who abandon the profound Prajñāpāramitā and instead study other sutras, attaining the state of Arhat (liberated being) or Pratyekabuddha, what do you think, Subhūti, is this Bodhisattva wise?' Subhūti replied, 'He is not wise.' The Buddha said, 'Like this, you should be aware that it is the work of Māra.' The Buddha said to Subhūti, 'It is like a man who wants to see the ocean, but has never seen the ocean. If he sees a large pond of water, he says:

【English Translation】 English version: When transformations and various forms appear, you should be aware that it is the work of Māra (demon); when a Bodhisattva-mahāsattva (great Bodhisattva) is writing this sutra and looks around, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva is writing this sutra and evil thoughts arise in their mind, and their mind is not focused, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva's mind is not on the sutra and they repeatedly get up from their seat, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva thinks to themselves, 'I have not yet received a decisive answer in the Prajñāpāramitā (Perfection of Wisdom).' and their mind is disturbed and they leave, you should be aware that it is the work of Māra; when a Bodhisattva-mahāsattva thinks to themselves, 'My name is not in the Prajñāpāramitā.' and their mind is not joyful, you should be aware that it is the work of Māra. When a Bodhisattva-mahāsattva thinks to themselves, 'My hometown, district, and county have not heard of the Prajñāpāramitā, and the place where I was born has never heard of it.' and they intend to regret and immediately abandon it and leave. Such a person will have to go through even more kalpas (eons) to achieve something, and will like to study other sutras for several kalpas, and will not abide in Sarvajña (all-knowing wisdom). Abandoning the profound Prajñāpāramitā and leaving, if they study other sutras, it is abandoning the root and pursuing the branches; those who study the Prajñāpāramitā know both worldly laws and the truth of the Dharma. It is like a puppy getting food from its master but refusing to eat it, and instead asking the workers for food. Like this, Subhūti (one of the Buddha's disciples)! In the future, there will be Bodhisattvas who abandon the profound Prajñāpāramitā and instead seek the branch-like Prajñāpāramitā, and because they follow other sutras and techniques, they will fall into the path of Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas). It is like a man who gets an elephant but only looks at its foot. What do you think, Subhūti, is this man wise?' Subhūti replied, 'He is not wise.' The Buddha said, 'Among these two types of virtuous Bodhisattvas, those who abandon the profound Prajñāpāramitā and instead study other sutras, attaining the state of Arhat (liberated being) or Pratyekabuddha, what do you think, Subhūti, is this Bodhisattva wise?' Subhūti replied, 'He is not wise.' The Buddha said, 'Like this, you should be aware that it is the work of Māra.' The Buddha said to Subhūti, 'It is like a man who wants to see the ocean, but has never seen the ocean. If he sees a large pond of water, he says:

『是水將無是大海？』于須菩提意云何，是男子為黠不？」

須菩提言：「為不黠。」

佛言：「如是菩薩有德之人，棄般若波羅蜜去，反學余經，墮聲聞、辟支佛道地，于須菩提意云何，是菩薩摩訶薩為黠不？」

須菩提言：「為不黠。」

佛言：「是菩薩摩訶薩當覺知魔為。譬若絕工之師能作殿舍，意欲揆作如日月宮殿令高無不見者，于須菩提意，乃能作不？」

須菩提言：「日月宮殿甚高，終不能作。」

佛言：「于須菩提意云何，是男子為黠不？」

須菩提言：「為不黠。」

佛言：「如是，須菩提！當來行菩薩道者，得聞深般若波羅蜜，不可意便棄捨去，反明聲聞、辟支佛法，于中求薩蕓若。于須菩提意云何，是菩薩為黠不？」

須菩提言：「為不黠。」

佛言：「是菩薩摩訶薩當覺知魔為。譬若男子欲見遮迦越羅者，未見遮迦越羅，反見小王，想其形容被服諦熟觀之，便呼言是為遮迦越羅。于須菩提意云何，是男子為黠不？」

須菩提言：「為不黠。」

佛言：「如是，須菩提！甫當來有菩薩得聞深般若波羅蜜，反不可意便棄去，入聲聞法中欲求薩蕓若。于須菩提意云何，是菩薩為黠不？」

須菩提言：「為不黠。」

【現代漢語翻譯】現代漢語譯本：『是水最終會匯入大海嗎？』須菩提，你認為如何，這個人聰明嗎？須菩提說：『不聰明。』佛說：『像這樣，有德行的菩薩，捨棄《般若波羅蜜》（Prajnaparamita，智慧到彼岸）而去，反而去學習其他的經典，墮入聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）的道途，須菩提，你認為如何，這樣的菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）聰明嗎？』須菩提說：『不聰明。』佛說：『這樣的菩薩摩訶薩應當覺察到這是魔的作為。譬如一個技藝精湛的工匠能夠建造殿堂，想要建造像日月宮殿那樣高聳入雲、無所不見的建築，須菩提，你認為他能做到嗎？』須菩提說：『日月宮殿非常高大，最終是無法建造的。』佛說：『須菩提，你認為如何，這個人聰明嗎？』須菩提說：『不聰明。』佛說：『像這樣，須菩提！未來修行菩薩道的人，聽聞到甚深的《般若波羅蜜》，不能理解就捨棄而去，反而去研究聲聞、辟支佛的法，想從中尋求薩蕓若（Sarvajna，一切智）。須菩提，你認為如何，這樣的菩薩聰明嗎？』須菩提說：『不聰明。』佛說：『這樣的菩薩摩訶薩應當覺察到這是魔的作為。譬如一個人想要見到轉輪聖王（Cakravartin），還沒見到轉輪聖王，反而見到小國王，就想像轉輪聖王的容貌服飾，仔細觀察，然後說這就是轉輪聖王。須菩提，你認為如何，這個人聰明嗎？』須菩提說：『不聰明。』佛說：『像這樣，須菩提！將來有菩薩聽聞到甚深的《般若波羅蜜》，不能理解就捨棄而去，進入聲聞法中想要尋求薩蕓若（Sarvajna，一切智）。須菩提，你認為如何，這樣的菩薩聰明嗎？』須菩提說：『不聰明。』

【English Translation】 English version: 'Will the water eventually flow into the great sea?' What do you think, Subhuti, is this man wise?' Subhuti said, 'He is not wise.' The Buddha said, 'Like this, a virtuous Bodhisattva, abandoning the Prajnaparamita (Perfection of Wisdom) and instead learning other scriptures, falling into the path of the Sravaka (Hearer, one who attains enlightenment by hearing the Dharma) and Pratyekabuddha (Solitary Buddha, one who attains enlightenment on their own without a teacher), what do you think, Subhuti, is this Bodhisattva-Mahasattva (Great Bodhisattva) wise?' Subhuti said, 'He is not wise.' The Buddha said, 'This Bodhisattva-Mahasattva should be aware that this is the work of Mara (Demon). For example, a skilled craftsman who can build palaces, wanting to build a palace like the sun and moon palaces, so high that nothing is unseen, what do you think, Subhuti, can he do it?' Subhuti said, 'The sun and moon palaces are very high, and ultimately cannot be built.' The Buddha said, 'What do you think, Subhuti, is this man wise?' Subhuti said, 'He is not wise.' The Buddha said, 'Like this, Subhuti! In the future, those who practice the Bodhisattva path, hearing the profound Prajnaparamita, and abandoning it because they cannot understand it, instead studying the Dharma of Sravakas and Pratyekabuddhas, seeking Sarvajna (Omniscience) within it, what do you think, Subhuti, is this Bodhisattva wise?' Subhuti said, 'He is not wise.' The Buddha said, 'This Bodhisattva-Mahasattva should be aware that this is the work of Mara. For example, a man wanting to see a Cakravartin (Wheel-Turning King), before seeing the Cakravartin, instead seeing a small king, imagining the appearance and clothing of the Cakravartin, observing carefully, and then saying this is the Cakravartin, what do you think, Subhuti, is this man wise?' Subhuti said, 'He is not wise.' The Buddha said, 'Like this, Subhuti! In the future, there will be Bodhisattvas who hear the profound Prajnaparamita, and abandoning it because they cannot understand it, entering the Sravaka Dharma wanting to seek Sarvajna (Omniscience), what do you think, Subhuti, is this Bodhisattva wise?' Subhuti said, 'He is not wise.'

佛言：「是菩薩摩訶薩當覺知魔為。譬若男子大饑，得百味之食不肯食之，更食六十味之食。于須菩提意云何，是男子為黠不？」

須菩提言：「為不黠。」

佛言：「如是，須菩提！甫當來有菩薩摩訶薩得聞深般若波羅蜜，而不可意，便棄捨去，入聲聞法中，求薩蕓若欲得作佛。于須菩提意云何，是菩薩摩訶薩為黠不？」

須菩提言：「為不黠。」

佛言：「是菩薩摩訶薩當覺知魔為。譬如男子得無價摩尼珠，持水精比之，欲令合同。于須菩提意云何，是男子為黠不？」

須菩提言：「為不黠。」

佛言：「如是甫當來有行菩薩道者，得聞深般若波羅蜜，反持比聲聞法，于聲聞法中欲得薩蕓若作佛。于須菩提意云何，是菩薩摩訶薩為黠不？」

須菩提言：「為不黠。」

佛言：「是菩薩摩訶薩當覺知魔為。

「複次，須菩提！書般若波羅蜜時，若有財利起，聞是言便棄捨去，是菩薩摩訶薩為自作留難。」

須菩提問佛：「如是得書成般若波羅蜜不？」

佛言：「不能得書成之，是善男子當覺知魔為。」

佛言：「須菩提！若善男子多少書是經者，其言：『我書般若波羅蜜。』於是中想聞其決，欲有所得，當覺知魔為，其作想求

【現代漢語翻譯】現代漢語譯本佛說：『這位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）應當覺察這是魔所為。譬如有一個男子非常飢餓，得到了各種美味佳餚卻不肯吃，反而去吃六十種味道一般的食物。須菩提（Subhūti），你認為這個男子聰明嗎？』須菩提說：『不聰明。』佛說：『是的，須菩提！未來將有菩薩摩訶薩聽聞甚深的般若波羅蜜（Prajñāpāramitā，圓滿的智慧）法，卻不合心意，於是捨棄離去，進入聲聞法（Śrāvaka，聽聞佛法而證悟者）中，想要求得薩蕓若（Sarvajña，一切智），想要成佛。須菩提，你認為這位菩薩摩訶薩聰明嗎？』須菩提說：『不聰明。』佛說：『這位菩薩摩訶薩應當覺察這是魔所為。譬如有一個男子得到無價的摩尼寶珠（maṇi，如意寶珠），卻拿水晶來和它相比，想要讓它們合在一起。須菩提，你認為這個男子聰明嗎？』須菩提說：『不聰明。』佛說：『是的，未來將有修行菩薩道的人，聽聞甚深的般若波羅蜜法，反而拿它和聲聞法相比，想在聲聞法中求得薩蕓若，想要成佛。須菩提，你認為這位菩薩摩訶薩聰明嗎？』須菩提說：『不聰明。』佛說：『這位菩薩摩訶薩應當覺察這是魔所為。』『再者，須菩提！書寫般若波羅蜜時，如果因為貪圖財利而起心動念，聽到這些話就捨棄離去，這位菩薩摩訶薩是自己給自己製造障礙。』須菩提問佛：『像這樣還能書寫完成般若波羅蜜嗎？』佛說：『不能書寫完成它，這位善男子應當覺察這是魔所為。』佛說：『須菩提！如果善男子書寫這部經書，無論多少，心裡想著：『我書寫了般若波羅蜜。』想從中聽到讚揚，想要有所得，應當覺察這是魔所為，因為他心生求取之念。』

【English Translation】 English version The Buddha said: 'These Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) should be aware of the works of Mara (demon). It is like a man who is very hungry, gets food of a hundred flavors but refuses to eat it, and instead eats food of sixty flavors. What do you think, Subhūti (Subhūti), is this man wise?' Subhūti said: 'Not wise.' The Buddha said: 'So it is, Subhūti! In the future, there will be Bodhisattva-Mahasattvas who hear the profound Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom), but it is not to their liking, so they abandon it and enter the Śrāvaka (Śrāvaka, one who attains enlightenment by hearing the Buddha's teachings) path, seeking Sarvajña (Sarvajña, omniscience) and wanting to become a Buddha. What do you think, Subhūti, is this Bodhisattva-Mahasattva wise?' Subhūti said: 'Not wise.' The Buddha said: 'These Bodhisattva-Mahasattvas should be aware of the works of Mara. It is like a man who gets a priceless maṇi (maṇi, wish-fulfilling jewel), but compares it to crystal, wanting to combine them. What do you think, Subhūti, is this man wise?' Subhūti said: 'Not wise.' The Buddha said: 'So it will be in the future, there will be those who practice the Bodhisattva path, who hear the profound Prajñāpāramitā, but instead compare it to the Śrāvaka path, wanting to attain Sarvajña and become a Buddha within the Śrāvaka path. What do you think, Subhūti, is this Bodhisattva-Mahasattva wise?' Subhūti said: 'Not wise.' The Buddha said: 'These Bodhisattva-Mahasattvas should be aware of the works of Mara.' 'Furthermore, Subhūti! When writing the Prajñāpāramitā, if thoughts of profit and gain arise, and upon hearing these words they abandon it and leave, these Bodhisattva-Mahasattvas are creating obstacles for themselves.' Subhūti asked the Buddha: 'In this way, can the Prajñāpāramitā be written to completion?' The Buddha said: 'It cannot be written to completion. These good men should be aware of the works of Mara.' The Buddha said: 'Subhūti! If a good man writes this sutra, no matter how much, thinking: 'I am writing the Prajñāpāramitā.' Wanting to hear praise from it, wanting to gain something, they should be aware of the works of Mara, because they have thoughts of seeking.'

者為墮魔界。

「複次，須菩提！書般若波羅蜜時，意念鄉里，若念異方，若念異國，若念王者，若念有賊，若念兵，若念鬥，意念父母兄弟姊妹親屬，復有餘念。魔復益其念，亂菩薩摩訶薩意，為作留難。當覺知魔為。

「複次，須菩提！若有財利——震越衣服、飲食、床臥具、病瘦醫藥——悉具足來，聞菩薩耳令意亂，不得學誦書成般若波羅蜜。當覺知魔為。

「複次，須菩提！有佛深法，魔從次行亂之，令菩薩摩訶薩不復樂欲得漚和拘舍羅，便不可意問般若波羅蜜。」

佛言：「我廣說菩薩摩訶薩事，其欲學漚和拘舍羅者，當從般若波羅蜜索之，其不可般若波羅蜜便棄捨去，為反於聲聞道中索漚和拘舍羅。于須菩提意云何，是菩薩為黠不？」

須菩提言：「為不黠。」

佛言：「如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！若受經之人慾聞般若波羅蜜，法師身得不安，如是菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師適安欲與般若波羅蜜，其受經者欲復轉去，兩不和合，亦不得書成般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！學經之人來，欲受般若波羅蜜，其心歡悅，法師欲至他方，如是兩不和合，不得學書成般若波羅

【現代漢語翻譯】現代漢語譯本『再者，須菩提（Subhuti）！書寫《般若波羅蜜（Prajnaparamita）》時，如果意念家鄉，或者想念其他地方，或者想念其他國家，或者想念國王，或者想念有盜賊，或者想念戰爭，或者想念爭鬥，意念父母兄弟姐妹親屬，還有其他的雜念。魔會增加這些念頭，擾亂菩薩摩訶薩（Bodhisattva-Mahasattva）的心意，製造障礙。應當覺察這是魔在作祟。『再者，須菩提！如果有很多財物利益——上等的衣服、飲食、床鋪臥具、疾病醫藥——全都具備而來，傳入菩薩的耳朵，使他的心意混亂，不能學習誦讀書寫完成《般若波羅蜜》。應當覺察這是魔在作祟。『再者，須菩提！有佛的甚深妙法，魔會從其他途徑擾亂它，使菩薩摩訶薩不再喜歡追求獲得漚和拘舍羅（Ogha-kausalya），便不願意詢問《般若波羅蜜》』。佛說：『我廣泛地講述菩薩摩訶薩的事情，那些想要學習漚和拘舍羅的人，應當從《般若波羅蜜》中尋求它，如果不能從《般若波羅蜜》中獲得，就捨棄而去，反而從聲聞道中尋求漚和拘舍羅。在須菩提你看來，這位菩薩聰明嗎？』須菩提說：『不聰明。』佛說：『是的，菩薩摩訶薩應當覺察這是魔在作祟。『再者，須菩提！如果接受經文的人想要聽聞《般若波羅蜜》，講法的法師身體感到不安，這樣的菩薩摩訶薩應當覺察這是魔在作祟。『再者，須菩提！法師剛安定下來想要講授《般若波羅蜜》，接受經文的人卻想要離開，雙方不能協調，也不能書寫完成《般若波羅蜜》。這樣，菩薩摩訶薩應當覺察這是魔在作祟。『再者，須菩提！學習經文的人來了，想要接受《般若波羅蜜》，他的內心歡喜，法師卻想要去其他地方，這樣雙方不能協調，不能學習書寫完成《般若波羅蜜》。』

【English Translation】 English version 『Furthermore, Subhuti! When writing the Prajnaparamita (Perfection of Wisdom), if one thinks of one's hometown, or thinks of another place, or thinks of another country, or thinks of a king, or thinks of thieves, or thinks of war, or thinks of strife, or thinks of parents, siblings, relatives, or has other thoughts, the Mara (demon) will increase these thoughts, disturb the mind of the Bodhisattva-Mahasattva (Great Bodhisattva), and create obstacles. One should be aware that this is the work of Mara. 『Furthermore, Subhuti! If there are many material benefits—excellent clothes, food, bedding, and medicine for illness—all provided, reaching the Bodhisattva's ears and causing his mind to be disturbed, preventing him from learning, reciting, and writing the Prajnaparamita, one should be aware that this is the work of Mara. 『Furthermore, Subhuti! There are profound teachings of the Buddha, and Mara will disturb them through other means, causing the Bodhisattva-Mahasattva to no longer desire to attain Ogha-kausalya (skill in crossing the flood), and he will be unwilling to inquire about the Prajnaparamita.』 The Buddha said, 『I extensively speak about the affairs of the Bodhisattva-Mahasattva. Those who wish to learn Ogha-kausalya should seek it from the Prajnaparamita. If they cannot obtain it from the Prajnaparamita, they should abandon it and instead seek Ogha-kausalya in the Sravaka (Disciple) path. What do you think, Subhuti, is this Bodhisattva wise?』 Subhuti said, 『He is not wise.』 The Buddha said, 『So it is, the Bodhisattva-Mahasattva should be aware that this is the work of Mara. 『Furthermore, Subhuti! If the person receiving the sutra wishes to hear the Prajnaparamita, and the Dharma teacher feels unwell, such a Bodhisattva-Mahasattva should be aware that this is the work of Mara. 『Furthermore, Subhuti! If the Dharma teacher has just settled down and wishes to teach the Prajnaparamita, but the person receiving the sutra wants to leave, and the two cannot harmonize, then the Prajnaparamita cannot be written and completed. Thus, the Bodhisattva-Mahasattva should be aware that this is the work of Mara. 『Furthermore, Subhuti! If the person learning the sutra comes, wishing to receive the Prajnaparamita, and his heart is joyful, but the Dharma teacher wishes to go elsewhere, and the two cannot harmonize, then the learning and writing of the Prajnaparamita cannot be completed.』

蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師意欲有所得，若衣服財利，受經之人亦無與心，兩不和合，不得學成般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！受經之人無所愛惜，在所索者不逆其意，法師所有經卷而不肯現亦不順解，其受經者便不歡樂，兩不和合，不得學書成般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師適欲有所說，其受經之人不欲聞知，如是兩不和合，亦不得聞般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師若身疲極臥欲不起，不樂有所說，受經之人慾得聞般若波羅蜜，如是兩不和合，不得聞般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！若欲書般若波羅蜜，若欲說時，于眾中儻有來者反說誹謗：『用是為學，多負勤苦。』言泥犁禽獸薜荔甚大勤苦，語人言：『當早斷生死根。』如是者，菩薩摩訶薩當覺知魔為。

「複次，須菩提！若欲書般若波羅蜜，若欲說時，其有來人坐于眾中，稱譽天上快樂五所欲悉可自恣，其作禪者可得在色天中，念空寂者可得在無色之天，是皆無常勤苦之法，不如於是索須陀洹道，斯陀含、阿那含、阿羅漢道，便不復與生死從事。

【現代漢語翻譯】現代漢語譯本：『蜜（Mì，指蜂蜜，此處用作比喻）！如果這樣，菩薩摩訶薩應當覺察到這是魔（Mó，佛教用語，指障礙修行的惡勢力）在作祟。』

『再者，須菩提（Xū pú tí，佛陀的十大弟子之一）！如果法師（Fǎ shī，指講經說法的人）心裡想著有所得，比如衣服財物等利益，而聽經的人也不願意付出，這樣雙方不協調，就不能學成般若波羅蜜（Bō rě bō luó mì，意為智慧到達彼岸）。如果這樣，菩薩摩訶薩應當覺察到這是魔在作祟。』

『再者，須菩提！如果聽經的人吝嗇財物，對於法師所求的東西不肯滿足，而法師藏著經書不肯拿出來，也不好好講解，聽經的人因此不高興，這樣雙方不協調，就不能學成般若波羅蜜。如果這樣，菩薩摩訶薩應當覺察到這是魔在作祟。』

『再者，須菩提！如果法師剛想開始講經，聽經的人卻不想聽，這樣雙方不協調，也就不能聽聞般若波羅蜜。如果這樣，菩薩摩訶薩應當覺察到這是魔在作祟。』

『再者，須菩提！如果法師身體疲憊，躺著不想起來，不願意講經，而聽經的人卻想聽般若波羅蜜，這樣雙方不協調，就不能聽聞般若波羅蜜。如果這樣，菩薩摩訶薩應當覺察到這是魔在作祟。』

『再者，須菩提！如果有人想書寫或講說般若波羅蜜，在眾人之中，忽然有人出來反駁誹謗說：『學這個有什麼用，只會增加辛苦。』他們說地獄（Ní lí，佛教用語，指受苦之處）、禽獸（Qín shòu，指鳥類和獸類）、薜荔（Bì lì，一種植物）的痛苦都很大，勸人說：『應當早點斷絕生死輪迴的根本。』像這樣，菩薩摩訶薩應當覺察到這是魔在作祟。』

『再者，須菩提！如果有人想書寫或講說般若波羅蜜，這時有人坐在聽眾之中，讚美天上的快樂，說五種慾望都能隨意滿足，修禪定的人可以生在色界天（Sè jiè tiān，佛教用語，指有物質形體的天界），修習空寂的人可以生在無色界天（Wú sè jiè tiān，佛教用語，指沒有物質形體的天界），但這些都是無常和充滿痛苦的，不如去追求須陀洹道（Xū tuó huán dào，佛教用語，小乘四果中的初果）、斯陀含道（Sī tuó hán dào，佛教用語，小乘四果中的二果）、阿那含道（Ā nuó hán dào，佛教用語，小乘四果中的三果）、阿羅漢道（Ā luó hàn dào，佛教用語，小乘四果中的四果），這樣就可以不再經歷生死輪迴。』

【English Translation】 English version: 『Honey (Mì, referring to honey, used here as a metaphor)! Thus, a Bodhisattva-Mahasattva (Pú sà mó hē sà, a great enlightened being) should be aware that this is the work of Mara (Mó, a Buddhist term referring to evil forces that obstruct practice).』

『Furthermore, Subhuti (Xū pú tí, one of the Buddha's ten great disciples)! If a Dharma master (Fǎ shī, a person who lectures on the scriptures) desires to gain something, such as clothing or material benefits, and the person receiving the scripture is unwilling to give, then the two will not be in harmony and will not be able to learn Prajna Paramita (Bō rě bō luó mì, meaning wisdom reaching the other shore). Thus, a Bodhisattva-Mahasattva should be aware that this is the work of Mara.』

『Furthermore, Subhuti! If the person receiving the scripture is stingy and unwilling to fulfill the Dharma master's requests, and the Dharma master hides the scriptures and is unwilling to reveal them or explain them properly, then the person receiving the scripture will not be happy. Thus, the two will not be in harmony and will not be able to learn Prajna Paramita. Thus, a Bodhisattva-Mahasattva should be aware that this is the work of Mara.』

『Furthermore, Subhuti! If the Dharma master is just about to start lecturing, but the person receiving the scripture does not want to listen, then the two will not be in harmony and will not be able to hear Prajna Paramita. Thus, a Bodhisattva-Mahasattva should be aware that this is the work of Mara.』

『Furthermore, Subhuti! If the Dharma master is physically exhausted, lying down and unwilling to get up, and unwilling to lecture, but the person receiving the scripture wants to hear Prajna Paramita, then the two will not be in harmony and will not be able to hear Prajna Paramita. Thus, a Bodhisattva-Mahasattva should be aware that this is the work of Mara.』

『Furthermore, Subhuti! If someone wants to write or speak about Prajna Paramita, and in the assembly, someone suddenly comes forward to refute and slander, saying: 'What is the use of learning this? It will only increase suffering.' They say that the suffering of hell (Ní lí, a Buddhist term referring to a place of suffering), animals (Qín shòu, referring to birds and beasts), and ivy (Bì lì, a type of plant) is very great, and they advise people to: 'Quickly cut off the root of the cycle of birth and death.' Like this, a Bodhisattva-Mahasattva should be aware that this is the work of Mara.』

『Furthermore, Subhuti! If someone wants to write or speak about Prajna Paramita, and at this time someone sits in the audience and praises the happiness of the heavens, saying that the five desires can be satisfied at will, that those who practice meditation can be born in the Form Realm Heaven (Sè jiè tiān, a Buddhist term referring to the realm of form), and that those who cultivate emptiness can be born in the Formless Realm Heaven (Wú sè jiè tiān, a Buddhist term referring to the realm of formlessness), but these are all impermanent and full of suffering. It is better to seek the path of Srotapanna (Xū tuó huán dào, a Buddhist term referring to the first fruit of the four fruits of the Hinayana), Sakradagamin (Sī tuó hán dào, a Buddhist term referring to the second fruit of the four fruits of the Hinayana), Anagamin (Ā nuó hán dào, a Buddhist term referring to the third fruit of the four fruits of the Hinayana), and Arhat (Ā luó hàn dào, a Buddhist term referring to the fourth fruit of the four fruits of the Hinayana), so that one will no longer be involved in the cycle of birth and death.』

如是，須菩提！菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師念：『我是尊貴，有來恭敬自歸者，我與般若波羅蜜；若有不恭敬自歸者，我不與之。』受經之人自歸，作禮恭敬不避處難，法師意悔，不欲與弟子經，聞異國中谷貴，語受經人言：『善男子知不？能與我俱至彼間不？諦自念之莫得後悔。』弟子聞其所言甚大愁毒，即自念言：『我悉見經已，不肯與我，當奈之何。』如是兩不和合，不得學書成般若波羅蜜。如是，須菩提！菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師欲到極劇之處，語受經人言：『善男子能知不？其處無谷，有虎狼多賊五空澤，我樂往至彼間。諦自思議，能隨我忍是勤苦不？』復以深好語與共語，弟子悉當厭已心，不復樂稍稍賜還。如是，須菩提！乃作是礙，不得學般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！法師健行乞丐，多有方略，殊不肯與弟子經，反欲懈墮捨去，便語受經人言：『善男子知不？我當有所至。』則有所問言。如是兩不和合，不得學書成般若波羅蜜。如是，菩薩摩訶薩當覺知魔為。

「複次，須菩提！弊魔常索其方便，不欲令有學誦受般若波羅蜜者。」

須菩提問佛：「弊魔何因常索其方便，不欲令有學誦受

【現代漢語翻譯】現代漢語譯本：『如是，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當覺察這是魔所為。』

『再者，須菩提（Subhuti）！法師心想：『我地位尊貴，有人來恭敬歸順我，我就傳授《般若波羅蜜》（Prajnaparamita，智慧的完成）；如果有人不恭敬歸順我，我就不傳授給他。』接受經書的人歸順后，行禮恭敬，不避艱難困苦，法師卻後悔了，不想把經書傳給弟子，又聽說異國穀物昂貴，就對接受經書的人說：『善男子，你知道嗎？能和我一起去那個地方嗎？仔細考慮清楚，不要後悔。』弟子聽了這話，非常憂愁痛苦，心想：『我已經全部見到經書了，他卻不肯傳授給我，這該怎麼辦啊。』像這樣雙方不和，就不能學習書寫成就《般若波羅蜜》（Prajnaparamita，智慧的完成）。像這樣，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當覺察這是魔所為。』

『再者，須菩提（Subhuti）！法師想要去非常危險的地方，對接受經書的人說：『善男子，你知道嗎？那個地方沒有糧食，有很多老虎、狼、強盜、五空澤（指空曠荒涼的地方），我喜歡去那裡。仔細考慮清楚，能跟隨我忍受這些辛苦嗎？』又用美好的言語與他交談，弟子完全厭倦了，不再喜歡，慢慢地又賜還給他。像這樣，須菩提（Subhuti）！這樣做障礙，就不能學習《般若波羅蜜》（Prajnaparamita，智慧的完成）。像這樣，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當覺察這是魔所為。』

『再者，須菩提（Subhuti）！法師擅長行走乞討，有很多方法策略，卻始終不肯把經書傳給弟子，反而想要懈怠放棄離去，就對接受經書的人說：『善男子，你知道嗎？我將要有所去處。』然後就有所詢問。像這樣雙方不和，就不能學習書寫成就《般若波羅蜜》（Prajnaparamita，智慧的完成）。像這樣，菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當覺察這是魔所為。』

『再者，須菩提（Subhuti）！惡魔常常尋找機會，不希望有人學習誦讀受持《般若波羅蜜》（Prajnaparamita，智慧的完成）。』

須菩提（Subhuti）問佛：『惡魔因為什麼原因常常尋找機會，不希望有人學習誦讀受持

【English Translation】 English version: 『Thus it is, Subhuti (須菩提)! A Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) should be aware of the actions of Mara (魔).』

『Furthermore, Subhuti (須菩提)! A Dharma master thinks: 『I am noble, and if someone comes to respectfully submit to me, I will give them the Prajnaparamita (般若波羅蜜, Perfection of Wisdom); if someone does not respectfully submit to me, I will not give it to them.』 The person receiving the scripture submits, pays homage respectfully, not avoiding difficulties, but the Dharma master regrets it, not wanting to give the scripture to the disciple. Hearing that grain is expensive in another country, he says to the person receiving the scripture: 『Good man, do you know? Can you go with me to that place? Think carefully about it, lest you regret it.』 The disciple, hearing what he said, is very sad and distressed, thinking: 『I have seen all the scriptures, but he is unwilling to give them to me, what should I do?』 Thus, the two are not in harmony, and cannot learn to write and complete the Prajnaparamita (般若波羅蜜, Perfection of Wisdom). Thus, Subhuti (須菩提)! A Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) should be aware of the actions of Mara (魔).』

『Furthermore, Subhuti (須菩提)! The Dharma master wants to go to an extremely dangerous place, and says to the person receiving the scripture: 『Good man, do you know? That place has no grain, and there are many tigers, wolves, robbers, and desolate marshes (五空澤). I like to go there. Think carefully about it, can you follow me and endure this hardship?』 He also speaks to him with kind words, but the disciple becomes completely weary and no longer likes it, and gradually gives it back. Thus, Subhuti (須菩提)! Doing this creates an obstacle, and one cannot learn the Prajnaparamita (般若波羅蜜, Perfection of Wisdom). Thus, a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) should be aware of the actions of Mara (魔).』

『Furthermore, Subhuti (須菩提)! The Dharma master is skilled in walking and begging, and has many strategies, but is unwilling to give the scripture to the disciple, and instead wants to become lazy and abandon it, and says to the person receiving the scripture: 『Good man, do you know? I am going somewhere.』 Then he asks something. Thus, the two are not in harmony, and cannot learn to write and complete the Prajnaparamita (般若波羅蜜, Perfection of Wisdom). Thus, a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) should be aware of the actions of Mara (魔).』

『Furthermore, Subhuti (須菩提)! The evil Mara (弊魔) often seeks opportunities, not wanting anyone to learn, recite, and uphold the Prajnaparamita (般若波羅蜜, Perfection of Wisdom).』

Subhuti (須菩提) asked the Buddha: 『For what reason does the evil Mara (弊魔) often seek opportunities, not wanting anyone to learn, recite, and uphold

般若波羅蜜者？」

佛語須菩提：「弊魔主行誹謗，是非波羅蜜，言：『我有一一深經，快不可言，是故為波羅蜜。』如是，須菩提！弊魔主行誹謗之，令新學菩薩輩心為狐疑，便不復學誦書是經。菩薩摩訶薩當覺知魔為。

「複次，須菩提！魔事一起時，令深學菩薩為本際作證，便墮聲聞中得須陀洹道。如是，菩薩摩訶薩當覺知魔為。」

道行般若經卷第四大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第五

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜照明品第十

佛言：「于般若波羅蜜中，多有起魔因緣者，至使得斷。」

須菩提白佛言：「如天中天所說，若有菩薩多有危害。所以者何？用極大尊為難得故，至使有害。般若波羅蜜亦如是，天中天！多有起因緣者，及新學發意者所知甚少，其心不入大法，亦不諷誦般若波羅蜜，是人以為魔所得。」

佛語須菩提：「如若所言，新發意者所知甚少，其心不入大法，亦不諷誦般若波羅蜜，是為魔所得已，自起魔因緣，至使得斷。若善男子、善女人取持學般若波羅蜜諷誦讀者，悉是佛威神。何以故？弊魔不能制令得斷。是者以為怛薩阿竭、阿羅呵、三耶三佛之所制持。譬若母人一一

【現代漢語翻譯】現代漢語譯本『什麼是般若波羅蜜（Prajna Paramita，智慧到彼岸）？』

佛告訴須菩提（Subhuti，佛陀的弟子）: 『邪魔會誹謗，否定波羅蜜，說：『我有一些深刻的經典，快樂得難以言說，所以才是波羅蜜。』須菩提！邪魔會這樣誹謗，使新學的菩薩們心生疑惑，不再學習誦讀這部經。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）應當覺察這是魔的行為。

『再者，須菩提！魔事一旦發生，會使深入學習的菩薩執著于根本，從而墮入聲聞乘（Sravaka，聲聞弟子），證得須陀洹道（Srotapanna，入流果）。菩薩摩訶薩應當覺察這是魔的行為。』

《道行般若經》卷第四大正藏第 08 冊 No. 0224 《道行般若經》

《道行般若經》卷第五

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜照明品第十

佛說：『在般若波羅蜜中，有很多產生魔事的因緣，甚至會導致中斷。』

須菩提問佛：『正如世尊所說，如果菩薩有很多危害，那是因為什麼呢？因為極大的尊重是難以得到的，所以會導致危害。般若波羅蜜也是這樣，世尊！有很多產生魔事的因緣，而且新學發心的人所知甚少，他們的心不進入大法，也不諷誦般若波羅蜜，這樣的人會被魔所控制。』

佛告訴須菩提：『正如你所說，新發心的人所知甚少，他們的心不進入大法，也不諷誦般若波羅蜜，這樣的人會被魔所控制，自己產生魔事的因緣，甚至會導致中斷。如果善男子、善女人受持學習般若波羅蜜，諷誦讀誦，都是佛的威神力。為什麼呢？因為邪魔不能控制他們，使他們中斷。這樣的人是被如來（Tathagata）、阿羅漢（Arhat）、三藐三佛（Samyaksambuddha）所護持的。譬如母親一一』

【English Translation】 English version 『What is Prajna Paramita (Perfection of Wisdom)?』

The Buddha said to Subhuti (a disciple of the Buddha): 『Evil demons will slander and deny the Paramita, saying: 『I have some profound scriptures, which are so joyful that they are beyond description, therefore they are the Paramita.』 Thus, Subhuti! Evil demons will slander in this way, causing newly learning Bodhisattvas to have doubts in their minds and no longer study and recite this scripture. Bodhisattva-Mahasattvas (Great Bodhisattvas) should be aware that this is the work of demons.』

『Furthermore, Subhuti! Once demonic events arise, they will cause deeply studying Bodhisattvas to cling to the fundamental, thereby falling into the Sravaka Vehicle (Disciples who hear the teachings) and attaining the Srotapanna Path (Stream-enterer). Bodhisattva-Mahasattvas should be aware that this is the work of demons.』

The Sutra of the Practice of the Way of Wisdom, Volume Four Taisho Tripitaka Volume 08 No. 0224 The Sutra of the Practice of the Way of Wisdom

The Sutra of the Practice of the Way of Wisdom, Volume Five

Translated by the Tripitaka Master Lokaksema from the Yuezhi Kingdom of the Later Han Dynasty

Chapter Ten on the Illumination of Maha Prajna Paramita

The Buddha said: 『In Prajna Paramita, there are many causes and conditions that give rise to demonic events, even leading to interruption.』

Subhuti asked the Buddha: 『As the World Honored One said, if a Bodhisattva has many dangers, what is the reason for this? It is because great respect is difficult to obtain, so it leads to dangers. Prajna Paramita is also like this, World Honored One! There are many causes and conditions that give rise to demonic events, and newly initiated learners know very little. Their minds do not enter the Great Dharma, nor do they recite Prajna Paramita. Such people will be controlled by demons.』

The Buddha told Subhuti: 『As you said, newly initiated learners know very little. Their minds do not enter the Great Dharma, nor do they recite Prajna Paramita. Such people will be controlled by demons, creating causes and conditions for demonic events themselves, even leading to interruption. If good men and good women uphold, study, and recite Prajna Paramita, it is all due to the majestic power of the Buddha. Why? Because evil demons cannot control them and cause them to interrupt. Such people are protected and upheld by the Tathagata (Thus Come One), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened Buddha). For example, a mother one by one』

生子，從數至於十人，其子尚小，母而得病不能制護無有視者，若母安隱，無他便自養長其子令得生活，寒溫燥濕將護視之，是者即世間之示現。如是，須菩提！怛薩阿竭、阿羅呵、三耶三佛念般若波羅蜜，其所持者，若有諷誦書者，復十方現在諸佛常念般若波羅蜜，是者即怛薩阿竭、阿羅呵、三耶三佛于薩蕓若而示現。怛薩阿竭、阿羅呵、三耶三佛者，從是中自致得薩蕓若，其有以成佛者，若未成佛，甫當成佛，皆從般若波羅蜜自致成阿惟三佛。怛薩阿竭、阿羅呵、三耶三佛，是薩蕓若慧之所致照明，皆從般若波羅蜜，以是故示現世間。」

須菩提白佛言：「怛薩阿竭、阿羅呵、三耶三佛，于般若波羅蜜中照明於世間。何謂般若波羅蜜照明於世間？何所是怛薩阿竭持於世間？」

佛語須菩提：「怛薩阿竭持五陰示現世間。」

須菩提言：「云何于般若波羅蜜示現五陰？何所是般若波羅蜜示現於五陰者？」

佛語須菩提：「無所壞者，以是故得示現，亦無無壞而示現。空者無壞亦無有壞，亦無想亦無愿，亦無壞亦無有壞，以是故示現於世間。」

佛語須菩提：「及不可計人、不可計心，怛薩阿竭悉曉知，皆是自然人，如是自然人。如是，須菩提！怛薩阿竭以般若波羅蜜，曉知不可計人

【現代漢語翻譯】現代漢語譯本：佛對須菩提說：『譬如一個婦女生了十個孩子，這些孩子還很小，母親生病了，無法照顧他們，也沒有人照看。如果母親健康平安，沒有其他變故，她就能自己養大這些孩子，讓他們活下去，注意寒暖燥濕，好好照顧他們，這就是如來在世間的示現。』『同樣，須菩提！如來（Tathagata），應供（Arhat），正等覺（Samyaksambuddha）憶念般若波羅蜜（Prajnaparamita），他們所持誦的，如果有諷誦書寫的人，以及十方現在諸佛常念般若波羅蜜，這就是如來（Tathagata），應供（Arhat），正等覺（Samyaksambuddha）在一切智（Sarvajna）上的示現。如來（Tathagata），應供（Arhat），正等覺（Samyaksambuddha）是從般若波羅蜜中獲得一切智（Sarvajna），那些已經成佛的，或者尚未成佛，將要成佛的，都是從般若波羅蜜中獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。如來（Tathagata），應供（Arhat），正等覺（Samyaksambuddha），是一切智（Sarvajna）的智慧所致的照明，都是從般若波羅蜜而來，因此才示現在世間。』須菩提問佛說：『如來（Tathagata），應供（Arhat），正等覺（Samyaksambuddha）在般若波羅蜜（Prajnaparamita）中照明於世間。什麼是般若波羅蜜（Prajnaparamita）照明於世間？什麼是如來（Tathagata）持於世間？』佛告訴須菩提：『如來（Tathagata）持五蘊（Skandha）示現世間。』須菩提問：『如何通過般若波羅蜜（Prajnaparamita）示現五蘊（Skandha）？什麼是般若波羅蜜（Prajnaparamita）示現於五蘊（Skandha）？』佛告訴須菩提：『沒有什麼是可以被破壞的，因此才能示現，也沒有不被破壞而示現。空性（Sunyata）是無壞的，也沒有有壞，也沒有想，也沒有愿，也沒有壞，也沒有有壞，因此才示現於世間。』佛告訴須菩提：『以及不可計數的人，不可計數的心，如來（Tathagata）完全知曉，他們都是自然人，像這樣的自然人。』『同樣，須菩提！如來（Tathagata）以般若波羅蜜（Prajnaparamita），曉知不可計數的人。

【English Translation】 English version: The Buddha said to Subhuti: 'Suppose a woman has ten children. These children are still young, and the mother becomes ill, unable to care for them, and there is no one to look after them. If the mother is safe and sound, and nothing else happens, she can raise these children herself, allowing them to live, paying attention to warmth, cold, dryness, and moisture, and taking good care of them. This is the Tathagata's manifestation in the world.' 'Similarly, Subhuti! The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) remembers Prajnaparamita (Prajnaparamita). Those who uphold and recite it, and the Buddhas of the ten directions who constantly remember Prajnaparamita, this is the Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha)'s manifestation in Sarvajna (Sarvajna). The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) attains Sarvajna (Sarvajna) from Prajnaparamita (Prajnaparamita). Those who have already become Buddhas, or have not yet become Buddhas, and will become Buddhas, all attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) from Prajnaparamita (Prajnaparamita). The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) is the illumination caused by the wisdom of Sarvajna (Sarvajna), all from Prajnaparamita (Prajnaparamita), and therefore manifests in the world.' Subhuti asked the Buddha: 'The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) illuminates the world in Prajnaparamita (Prajnaparamita). What is Prajnaparamita (Prajnaparamita) illuminating the world? What is the Tathagata (Tathagata) holding in the world?' The Buddha told Subhuti: 'The Tathagata (Tathagata) holds the five Skandhas (Skandha) to manifest in the world.' Subhuti asked: 'How does Prajnaparamita (Prajnaparamita) manifest the five Skandhas (Skandha)? What is Prajnaparamita (Prajnaparamita) manifesting in the five Skandhas (Skandha)?' The Buddha told Subhuti: 'Nothing can be destroyed, therefore it can be manifested, and there is no manifestation without destruction. Emptiness (Sunyata) is indestructible, and there is no destruction, no thought, no wish, no destruction, and no existence of destruction, therefore it is manifested in the world.' The Buddha told Subhuti: 'And countless people, countless minds, the Tathagata (Tathagata) fully knows, they are all natural people, like such natural people.' 'Similarly, Subhuti! The Tathagata (Tathagata) knows countless people through Prajnaparamita (Prajnaparamita).

、不可計心。怛薩阿竭以般若波羅蜜，示現持世間。

「複次，須菩提！若疾心亂心，怛薩阿竭悉知之。何謂怛薩阿竭悉知之疾心亂心？其法本者，無疾無亂，以是故知之。何謂知疾知亂？其有當盡者以盡，以是故知之。其有愛慾心者，知是為愛慾心，其有瞋恚心者，知是為瞋恚心，其有愚癡心者，知是為愚癡心。知愛慾心之本，無愛慾心，知瞋恚心之本，無瞋恚心，知愚癡心之本，無愚癡心。是者，須菩提！令我得薩蕓若者般若波羅蜜。何以故？怛薩阿竭無愛慾心，用無愛慾心，悉知其心之本，亦無愛慾心。以是故，怛薩阿竭心無有愛慾。何以故？怛薩阿竭無瞋恚心，用無瞋恚心，悉知其心之本，亦無瞋恚心。以是故，怛薩阿竭心無有瞋恚。何以故？怛薩阿竭無愚癡心，用無愚癡心，悉知其心之本，亦無愚癡心。以是故，怛薩阿竭心無有愚癡。如是，須菩提！怛薩阿竭、阿羅呵、三耶三佛因般若波羅蜜示現持世間。

「複次，須菩提！怛薩阿竭用人故，因般若波羅蜜其心廣大無所不知。何謂怛薩阿竭用人故，因般若波羅蜜其心廣大無所不知？其心者亦無廣亦無大，亦無去亦無所至來，以是故，怛薩阿竭用人故，因般若波羅蜜其心廣大無所不知。

「複次，須菩提！怛薩阿竭用人故，因般若波羅蜜

【現代漢語翻譯】現代漢語譯本：不可用心去衡量。如來（Tathagata）憑藉般若波羅蜜（Prajnaparamita），示現於世間。

『再者，須菩提（Subhuti）！如果心是快速變動或混亂的，如來完全知曉。什麼是如來完全知曉的快速變動或混亂的心？就其法的本質而言，既無快速變動也無混亂，因此如來知曉它。什麼是知曉快速變動和知曉混亂？那些註定要消盡的，終將消盡，因此如來知曉它。如果有人心中有愛慾，如來知道這是愛慾心；如果有人心中有瞋恚，如來知道這是瞋恚心；如果有人心中有愚癡，如來知道這是愚癡心。知曉愛慾心的本質，是沒有愛慾心；知曉瞋恚心的本質，是沒有瞋恚心；知曉愚癡心的本質，是沒有愚癡心。須菩提！這是我獲得一切智智（Sarvajna）的般若波羅蜜。為什麼呢？如來沒有愛慾心，憑藉沒有愛慾心，完全知曉其心的本質，也沒有愛慾心。因此，如來的心中沒有愛慾。為什麼呢？如來沒有瞋恚心，憑藉沒有瞋恚心，完全知曉其心的本質，也沒有瞋恚心。因此，如來的心中沒有瞋恚。為什麼呢？如來沒有愚癡心，憑藉沒有愚癡心，完全知曉其心的本質，也沒有愚癡心。因此，如來的心中沒有愚癡。就像這樣，須菩提！如來（Tathagata）、阿羅漢（Arhat）、正等覺者（Samyaksambuddha）憑藉般若波羅蜜示現於世間。

『再者，須菩提！如來爲了利益眾生，憑藉般若波羅蜜，其心廣大無所不知。什麼是如來爲了利益眾生，憑藉般若波羅蜜，其心廣大無所不知？其心既無廣也無大，既無去也無所從來，因此，如來爲了利益眾生，憑藉般若波羅蜜，其心廣大無所不知。

『再者，須菩提！如來爲了利益眾生，憑藉般若波羅蜜

【English Translation】 English version: It cannot be measured by the mind. The Tathagata (Tathagata), through Prajnaparamita (Prajnaparamita), manifests in the world.

『Furthermore, Subhuti (Subhuti)! If the mind is rapid or confused, the Tathagata knows it completely. What is the rapid or confused mind that the Tathagata knows completely? In its essence, there is neither rapidity nor confusion, therefore the Tathagata knows it. What is knowing rapidity and knowing confusion? Those that are destined to be exhausted will eventually be exhausted, therefore the Tathagata knows it. If someone has desire in their heart, the Tathagata knows it is a desire mind; if someone has anger in their heart, the Tathagata knows it is an anger mind; if someone has ignorance in their heart, the Tathagata knows it is an ignorance mind. Knowing the essence of the desire mind is the absence of desire; knowing the essence of the anger mind is the absence of anger; knowing the essence of the ignorance mind is the absence of ignorance. Subhuti! This is the Prajnaparamita by which I attain Sarvajna (Sarvajna). Why? The Tathagata has no desire, and through having no desire, completely knows the essence of the mind, and there is no desire. Therefore, there is no desire in the Tathagata's mind. Why? The Tathagata has no anger, and through having no anger, completely knows the essence of the mind, and there is no anger. Therefore, there is no anger in the Tathagata's mind. Why? The Tathagata has no ignorance, and through having no ignorance, completely knows the essence of the mind, and there is no ignorance. Therefore, there is no ignorance in the Tathagata's mind. Just like this, Subhuti! The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha) manifests in the world through Prajnaparamita.

『Furthermore, Subhuti! The Tathagata, for the benefit of beings, through Prajnaparamita, has a vast mind and knows everything. What is the Tathagata, for the benefit of beings, through Prajnaparamita, having a vast mind and knowing everything? The mind is neither vast nor great, neither goes nor comes from anywhere, therefore, the Tathagata, for the benefit of beings, through Prajnaparamita, has a vast mind and knows everything.

『Furthermore, Subhuti! The Tathagata, for the benefit of beings, through Prajnaparamita

廣大其心無所不知。何謂怛薩阿竭用人故，因般若波羅蜜廣大其心無所不知？其心者，無所從來亦無所住。如是，須菩提！怛薩阿竭用人故，因般若波羅蜜廣大其心無所不知。

「複次，須菩提！怛薩阿竭用不可計人、不可計心故，因般若波羅蜜無所不知。何謂怛薩阿竭用不可計人、不可計心故，因般若波羅蜜無所不知？其心者，無所住亦無所從來滅，以無餘故無所不知。其心若空故知，不可計人、不可計心悉知。如是，須菩提！怛薩阿竭以般若波羅蜜知，不可計人、不可計心悉知。

「複次，須菩提！怛薩阿竭用人故，因般若波羅蜜知，不可見心悉知。何謂怛薩阿竭用人故，因般若波羅蜜知，不可見心悉知？其心者，本凈故亦無有想。如是，須菩提！怛薩阿竭用人故，因般若波羅蜜知，不可見心悉知。

「複次，須菩提！怛薩阿竭用人故，因般若波羅蜜知，不可見心悉知。何謂怛薩阿竭用人故，因般若波羅蜜知，不可見心悉知？其心者，不可以眼見，如所從來。如是，須菩提！怛薩阿竭用人故，因般若波羅蜜知，不可見心悉知。

「複次，須菩提！怛薩阿竭用人故，因般若波羅蜜知，欲得是者致是悉知。何謂怛薩阿竭用人故，因般若波羅蜜知，欲得是者致是？知一切色從不可得獲而生生，

【現代漢語翻譯】現代漢語譯本心懷廣大，無所不知。為什麼如來（Tathagata，佛的稱號）能夠運用智慧，因為般若波羅蜜（Prajnaparamita，智慧到彼岸）而心懷廣大，無所不知呢？因為這顆心，無所從來，也無所住。正是這樣，須菩提（Subhuti，佛陀的弟子）！如來運用智慧，是因為般若波羅蜜而心懷廣大，無所不知。

『再者，須菩提！如來運用不可計數的人、不可計數的心，因為般若波羅蜜而無所不知。為什麼如來運用不可計數的人、不可計數的心，因為般若波羅蜜而無所不知呢？因為這顆心，無所住，也無所從來，最終滅盡，因為沒有剩餘，所以無所不知。這顆心如果空寂，就能知曉，不可計數的人、不可計數的心全部知曉。正是這樣，須菩提！如來憑藉般若波羅蜜知曉，不可計數的人、不可計數的心全部知曉。』

『再者，須菩提！如來運用智慧，因為般若波羅蜜知曉，不可見的心全部知曉。為什麼如來運用智慧，因為般若波羅蜜知曉，不可見的心全部知曉呢？因為這顆心，本來清凈，所以也沒有任何妄想。正是這樣，須菩提！如來運用智慧，因為般若波羅蜜知曉，不可見的心全部知曉。』

『再者，須菩提！如來運用智慧，因為般若波羅蜜知曉，不可見的心全部知曉。為什麼如來運用智慧，因為般若波羅蜜知曉，不可見的心全部知曉呢？因為這顆心，不可以眼睛看見，就像它所來的地方一樣。正是這樣，須菩提！如來運用智慧，因為般若波羅蜜知曉，不可見的心全部知曉。』

『再者，須菩提！如來運用智慧，因為般若波羅蜜知曉，想要得到什麼就能得到什麼，全部知曉。為什麼如來運用智慧，因為般若波羅蜜知曉，想要得到什麼就能得到什麼呢？知曉一切色法（Rupa，物質現象）都是從不可得的本性中生起的。

【English Translation】 English version His heart is vast, knowing all things. Why does the Tathagata (Tathagata, title of the Buddha) use people, and because of Prajnaparamita (Prajnaparamita, perfection of wisdom), his heart is vast and knows all things? Because this heart has nowhere to come from and nowhere to dwell. Thus, Subhuti (Subhuti, a disciple of the Buddha)! The Tathagata uses people, and because of Prajnaparamita, his heart is vast and knows all things.

'Furthermore, Subhuti! The Tathagata uses countless people and countless minds, and because of Prajnaparamita, he knows all things. Why does the Tathagata use countless people and countless minds, and because of Prajnaparamita, he knows all things? Because this heart has nowhere to dwell and nowhere to come from, and ultimately ceases, because there is nothing remaining, so he knows all things. If this heart is empty, then he knows, and he knows all countless people and countless minds. Thus, Subhuti! The Tathagata knows through Prajnaparamita, and he knows all countless people and countless minds.'

'Furthermore, Subhuti! The Tathagata uses people, and because of Prajnaparamita, he knows all invisible minds. Why does the Tathagata use people, and because of Prajnaparamita, he knows all invisible minds? Because this heart is originally pure, so there are no delusions. Thus, Subhuti! The Tathagata uses people, and because of Prajnaparamita, he knows all invisible minds.'

'Furthermore, Subhuti! The Tathagata uses people, and because of Prajnaparamita, he knows all invisible minds. Why does the Tathagata use people, and because of Prajnaparamita, he knows all invisible minds? Because this heart cannot be seen with the eyes, just like where it comes from. Thus, Subhuti! The Tathagata uses people, and because of Prajnaparamita, he knows all invisible minds.'

'Furthermore, Subhuti! The Tathagata uses people, and because of Prajnaparamita, he knows that whatever one desires to obtain, one obtains, and he knows all. Why does the Tathagata use people, and because of Prajnaparamita, he knows that whatever one desires to obtain, one obtains? He knows that all Rupa (Rupa, material phenomena) arise from an unobtainable nature.'

痛癢思想生死識亦不可得獲而生生。如是，須菩提！怛薩阿竭云何知欲得是者因致是？從死至死，是即為色，從死至不死，是亦為色，從不死至不死，是亦為色，亦不有死亦不無死，是亦為色；痛癢思想生死識從死至死，是亦為色，識者從死至不死，是亦為色，識者從不死至不死，是亦為色，識者亦不有死亦不無死，是亦為色。識有人無我世者，是亦為色，無人有我世者，是亦為色，有望無望無我世者，是亦為色，亦不有望亦不無望亦無我世，是亦為色；有望有我有世痛癢思想生死識，是亦為色，無望無我無世無識，是亦為色，亦不無望亦不有望亦無我識，是亦為色，得我世與無世，是亦為色。我世不可極，是亦為色，我世有極無極，是亦為色，我與世亦不有極亦不無極，是亦為色；痛癢思想生死識亦爾。我與世識亦不可極，是亦為色，我與世識有極無極，是亦為色，我與世識亦不有極亦不無極，是亦為色。是命是身，是亦為色，非命非身，是亦為色；痛癢思想生死識亦爾。如是，須菩提！怛薩阿竭知欲得是者因致是。何謂怛薩阿竭知欲得是者因致是？怛薩阿竭知色之本無，如知色本無，痛癢思想生死識亦爾。何謂知識？知識之本無。何所是本無？是欲有所得者，是亦本無，怛薩阿竭亦本無，因慧如住。何謂所本無？

【現代漢語翻譯】現代漢語譯本感受、知覺、意念、生死、意識也是不可得的，無法從中產生或持續產生。須菩提（Subhuti）！如來（Tathagata）如何得知想要得到某種東西是因為某種原因導致的呢？從死亡到死亡，這可以被認為是色（Rupa，物質），從死亡到不死，這也可以被認為是色，從不死到不死，這也可以被認為是色，既非有死也非無死，這也可以被認為是色；感受、知覺、意念、生死、意識從死亡到死亡，這也可以被認為是色，意識從死亡到不死，這也可以被認為是色，意識從不死到不死，這也可以被認為是色，意識既非有死也非無死，這也可以被認為是色。意識認為有人有我、有世界，這也可以被認為是色，認為無人有我、有世界，這也可以被認為是色，認為有希望、無希望、無我、有世界，這也可以被認為是色，既非有希望也非無希望、也無我、有世界，這也可以被認為是色；認為有希望、有我、有世界，感受、知覺、意念、生死、意識，這也可以被認為是色，認為無希望、無我、無世界、無意識，這也可以被認為是色，既非無希望也非有希望、也無我、無意識，這也可以被認為是色，得到我、世界與無世界，這也可以被認為是色。我的世界不可窮盡，這也可以被認為是色，我的世界有窮盡也有無窮盡，這也可以被認為是色，我和世界既非有窮盡也非無窮盡，這也可以被認為是色；感受、知覺、意念、生死、意識也是如此。我和世界的意識不可窮盡，這也可以被認為是色，我和世界的意識有窮盡也有無窮盡，這也可以被認為是色，我和世界的意識既非有窮盡也非無窮盡，這也可以被認為是色。是生命是身體，這也可以被認為是色，非生命非身體，這也可以被認為是色；感受、知覺、意念、生死、意識也是如此。須菩提！如來知道想要得到某種東西是因為某種原因導致的。什麼叫做如來知道想要得到某種東西是因為某種原因導致的呢？如來知道色的本性是空無，正如知道色的本性是空無一樣，感受、知覺、意念、生死、意識也是如此。什麼叫做知識？知識的本性是空無。什麼是本無呢？想要有所得，這也是本無，如來也是本無，因為智慧而安住於此。什麼叫做所本無呢？

【English Translation】 English version Feeling, perception, thought, birth-and-death, and consciousness are also unattainable, unable to be produced or continuously produced from them. Subhuti! How does the Tathagata know that wanting to obtain something is caused by a certain reason? From death to death, this can be considered as Rupa (form, matter), from death to non-death, this can also be considered as Rupa, from non-death to non-death, this can also be considered as Rupa, neither having death nor not having death, this can also be considered as Rupa; feeling, perception, thought, birth-and-death, and consciousness from death to death, this can also be considered as Rupa, consciousness from death to non-death, this can also be considered as Rupa, consciousness from non-death to non-death, this can also be considered as Rupa, consciousness neither having death nor not having death, this can also be considered as Rupa. Consciousness thinking that there are people, there is self, and there is a world, this can also be considered as Rupa, thinking that there are no people, there is no self, and there is a world, this can also be considered as Rupa, thinking that there is hope, no hope, no self, and there is a world, this can also be considered as Rupa, neither having hope nor not having hope, also no self, and there is a world, this can also be considered as Rupa; thinking that there is hope, there is self, and there is a world, feeling, perception, thought, birth-and-death, and consciousness, this can also be considered as Rupa, thinking that there is no hope, no self, no world, and no consciousness, this can also be considered as Rupa, neither having no hope nor having hope, also no self, and no consciousness, this can also be considered as Rupa, obtaining self, world and no world, this can also be considered as Rupa. My world is inexhaustible, this can also be considered as Rupa, my world has exhaustibility and also inexhaustibility, this can also be considered as Rupa, I and the world neither having exhaustibility nor inexhaustibility, this can also be considered as Rupa; feeling, perception, thought, birth-and-death, and consciousness are also like this. The consciousness of I and the world is inexhaustible, this can also be considered as Rupa, the consciousness of I and the world has exhaustibility and also inexhaustibility, this can also be considered as Rupa, the consciousness of I and the world neither having exhaustibility nor inexhaustibility, this can also be considered as Rupa. Is life is body, this can also be considered as Rupa, non-life non-body, this can also be considered as Rupa; feeling, perception, thought, birth-and-death, and consciousness are also like this. Subhuti! The Tathagata knows that wanting to obtain something is caused by a certain reason. What is called the Tathagata knowing that wanting to obtain something is caused by a certain reason? The Tathagata knows that the nature of Rupa is emptiness, just as knowing that the nature of Rupa is emptiness, feeling, perception, thought, birth-and-death, and consciousness are also like this. What is called knowledge? The nature of knowledge is emptiness. What is originally non-existent? Wanting to obtain something, this is also originally non-existent, the Tathagata is also originally non-existent, because of wisdom residing in this. What is called originally non-existent?

世間亦是本無。何所是本無者？一切諸法亦本無。如諸法本無，須陀洹道亦本無，斯陀含道亦本無，阿那含道亦本無，阿羅漢道、辟支佛道亦本無，怛薩阿竭亦複本無，一本無無有異，無所不入，悉知一切。是者，須菩提！般若波羅蜜即是本無。怛薩阿竭因般若波羅蜜，自致成阿耨多羅三耶三佛，照明持世間，是為示現。怛薩阿竭因般若波羅蜜，悉知世間本無無有異。如是，須菩提！怛薩阿竭悉知本無，爾故號字為佛。」

須菩提白佛言：「本無甚深，天中天！是佛菩薩事悉自曉了。誰當信是者？獨有得阿羅漢道者，若阿惟越致，怛薩阿竭成阿惟三佛乃能說之。」

佛語須菩提：「本無無有盡時，怛薩阿竭所說亦無有極盡。」

時釋提桓因與諸欲萬天子俱，梵迦夷天與二萬天子俱，前至佛所，頭面著佛足卻住一面，諸欲、梵天子俱白佛言：「天中天所說法者甚深，云何作其相？」

佛語諸天子言：「且聽作相。著已無想無愿無生死所生，無所有、無所住，是者作其相。其相者若如空住，怛薩阿竭、阿羅呵、三耶三佛所住相，諸天、阿須倫、龍、鬼神不能動移。何以故？是相不可以手作，色者不能作相，痛癢思想生死識亦不作相，是相若人若非人所不能作。」

佛語諸天子言：「若說是

【現代漢語翻譯】現代漢語譯本：世間原本也是空無。什麼是原本空無呢？一切諸法原本都是空無。既然諸法原本空無，那麼須陀洹道（Sotapanna-magga，入流道）也是原本空無，斯陀含道（Sakadagami-magga，一來道）也是原本空無，阿那含道（Anagami-magga，不來道）也是原本空無，阿羅漢道（Arahatta-magga，無學道）、辟支佛道（Paccekabuddha-magga，緣覺道）也是原本空無，怛薩阿竭（Tathagata，如來）也是原本空無，原本空無沒有差別，無所不入，悉知一切。這就是，須菩提（Subhuti）！般若波羅蜜（Prajnaparamita，智慧到彼岸）就是原本空無。怛薩阿竭因為般若波羅蜜，自己證成了阿耨多羅三耶三佛（Anuttara-samyak-sambodhi，無上正等正覺），照明並持有世間，這是爲了示現。怛薩阿竭因為般若波羅蜜，完全知曉世間原本空無沒有差別。像這樣，須菩提！怛薩阿竭完全知曉原本空無，因此名號為佛（Buddha）。」

須菩提（Subhuti）對佛說：「原本空無非常深奧，天中天（Devatideva，天中之天）！這些佛菩薩的事情都自己曉得了。誰會相信這些呢？只有證得阿羅漢道（Arahatta-magga，無學道）的人，或者阿惟越致（Avaivartika，不退轉菩薩），怛薩阿竭（Tathagata，如來）成就阿惟三佛（無上正等正覺）才能說這些。」

佛告訴須菩提（Subhuti）：「原本空無沒有窮盡的時候，怛薩阿竭（Tathagata，如來）所說的也沒有極限。」

當時釋提桓因（Sakra，帝釋天）與眾多欲界天子一起，梵迦夷天（Brahma-kayika-deva，梵眾天）與兩萬天子一起，來到佛的住所，頭面觸地禮拜佛足，然後退到一邊站立，眾欲界、梵天子一起對佛說：「天中天（Devatideva，天中之天）所說的法非常深奧，應該如何理解它的相狀呢？」

佛告訴眾天子說：「且聽我說它的相狀。執著于已無想無愿無生死所生，無所有、無所住，這就是它的相狀。它的相狀就像安住在虛空中，怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）所安住的相狀，諸天、阿須倫（Asura，阿修羅）、龍、鬼神都不能動搖。為什麼呢？這個相狀不可以用手製造，色（Rupa，色蘊）不能製造相狀，痛癢（Vedana，受蘊）、思想（Samjna，想蘊）、生死（Samskara，行蘊）、識（Vijnana，識蘊）也不製造相狀，這個相狀不是人或者非人所能製造的。」

佛告訴眾天子說：「如果說這些

【English Translation】 English version: The world is also fundamentally non-existent. What is fundamentally non-existent? All dharmas are fundamentally non-existent. Since all dharmas are fundamentally non-existent, the Sotapanna-magga (stream-enterer path) is also fundamentally non-existent, the Sakadagami-magga (once-returner path) is also fundamentally non-existent, the Anagami-magga (non-returner path) is also fundamentally non-existent, the Arahatta-magga (arahant path), the Paccekabuddha-magga (pratyekabuddha path) are also fundamentally non-existent, the Tathagata (Thus Come One) is also fundamentally non-existent, the fundamentally non-existent is not different, it enters everywhere, knowing all. This is, Subhuti! Prajnaparamita (Perfection of Wisdom) is fundamentally non-existent. The Tathagata, because of Prajnaparamita, attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), illuminating and upholding the world, this is to demonstrate. The Tathagata, because of Prajnaparamita, fully knows that the world is fundamentally non-existent without difference. Thus, Subhuti! The Tathagata fully knows the fundamentally non-existent, therefore the name is Buddha (Enlightened One).'

Subhuti said to the Buddha: 'The fundamentally non-existent is very profound, Devatideva (God of Gods)! These matters of Buddhas and Bodhisattvas are understood by themselves. Who will believe these? Only those who have attained the Arahatta-magga (arahant path), or Avaivartika (non-regressing Bodhisattvas), the Tathagata (Thus Come One) who has achieved Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) can speak of these.'

The Buddha told Subhuti: 'The fundamentally non-existent has no end, and what the Tathagata (Thus Come One) speaks of has no limit.'

At that time, Sakra (Indra, Lord of Devas) together with many desire realm devas, Brahma-kayika-deva (devas of the Brahma realm) together with twenty thousand devas, came before the Buddha, prostrated with their heads at the Buddha's feet, and stood to one side. The desire realm and Brahma realm devas together said to the Buddha: 'The Dharma spoken by the Devatideva (God of Gods) is very profound, how should we understand its characteristics?'

The Buddha told the devas: 'Listen to me describe its characteristics. Attachment to having no thought, no wish, no birth from life and death, having nothing, dwelling nowhere, this is its characteristic. Its characteristic is like dwelling in emptiness, the characteristic in which the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) dwells, which devas, Asura (demigods), dragons, and spirits cannot move. Why? This characteristic cannot be made by hand, Rupa (form) cannot make the characteristic, Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness) also do not make the characteristic, this characteristic cannot be made by humans or non-humans.'

The Buddha told the devas: 'If saying these'

空有作者，寧能信不？」

諸天子白佛言：「不信有作空者。何以故？無有能作空者。」

佛言：「如是，諸天子！其相者常住，有佛無佛相住如故，如是住者故，怛薩阿竭成阿惟三佛故，名怛薩阿竭即是本無如來。」

諸天子白佛言：「是相者甚深，怛薩阿竭從是成阿惟三佛，其怛薩阿竭所知，無所掛礙慧皆從般若波羅蜜，是者即佛之藏。」

佛語須菩提：怛薩阿竭因般若波羅蜜示現持世間。如是，須菩提！怛薩阿竭恭敬承事是法，自致得成，皆從般若波羅蜜，是故怛薩阿竭之所恭敬，因是得佛故，是為報恩。何謂是怛薩阿竭之所報恩者？怛薩阿竭為從是衍得阿耨多羅三耶三菩，成阿惟三佛，皆從是衍為無所著，以是故現於報恩。

「複次，須菩提！怛薩阿竭知識法無有作者，以是故得阿惟三佛，亦不無作，故成阿惟三佛，是為怛薩阿竭報恩故示現般若波羅蜜。怛薩阿竭、阿羅呵、三耶三佛，于諸法無所望，皆從般若波羅蜜，以是故示現持世間。」

須菩提白佛言：「諸法不可知、不可見，何謂般若波羅蜜出怛薩阿竭示現持世間？」

佛語須菩提：「所說諸法不可知不可見者，謂諸法悉空，以是故不可知；諸法不可獲持，以是故不可得見。諸法不可知、不可見者，皆從

【現代漢語翻譯】現代漢語譯本：『如果說空是由作者創造的，你們能相信嗎？』

諸位天子對佛說：『我們不相信有創造空的人。為什麼呢？因為沒有人能夠創造空。』

佛說：『是的，諸位天子！法相是常住不變的，無論有佛無佛，法相都保持不變，因為這種不變的法相，怛薩阿竭（Tathagata，如來）才能成就阿惟三佛（無上正等正覺），所以名為怛薩阿竭，也就是本無如來。』

諸位天子對佛說：『這種法相非常深奧，怛薩阿竭是從這種法相成就阿惟三佛的，怛薩阿竭所知的一切，沒有任何障礙的智慧，都來自般若波羅蜜（Prajnaparamita，智慧到彼岸），這就是佛的寶藏。』

佛告訴須菩提（Subhuti，解空第一的弟子）：怛薩阿竭因為般若波羅蜜而示現於世間。是的，須菩提！怛薩阿竭恭敬承事這種法，自己才能成就，都來自般若波羅蜜，因此怛薩阿竭才恭敬般若波羅蜜，因為般若波羅蜜而得成佛，這就是報恩。什麼是怛薩阿竭所報的恩呢？怛薩阿竭因為從這個法門得到阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，無上正等正覺），成就阿惟三佛，都因為這個法門而無所執著，因此示現報恩。』

『再者，須菩提！怛薩阿竭知道法沒有作者，因此得到阿惟三佛，也不是沒有作為，所以成就阿惟三佛，這是怛薩阿竭爲了報恩而示現般若波羅蜜。怛薩阿竭、阿羅呵（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛），對於諸法沒有任何期望，都來自般若波羅蜜，因此示現於世間。』

須菩提問佛說：『諸法不可知、不可見，為什麼說般若波羅蜜能使怛薩阿竭示現於世間呢？』

佛告訴須菩提：『所說的諸法不可知不可見，是指諸法都是空性的，因此不可知；諸法不可把握，因此不可見。諸法不可知、不可見，都是從般若波羅蜜而來。』

【English Translation】 English version: 『If emptiness is created by an author, can you believe it?』

The devas (celestial beings) said to the Buddha: 『We do not believe that there is anyone who creates emptiness. Why? Because no one can create emptiness.』

The Buddha said: 『So it is, devas! The characteristics (of phenomena) are constant. Whether there is a Buddha or not, the characteristics remain the same. Because of this constancy, the Tathagata (如來) attains Anuttara-samyak-sambodhi (阿惟三佛, unsurpassed perfect enlightenment), hence the name Tathagata, which is the originally non-existent Thus Come One.』

The devas said to the Buddha: 『These characteristics are very profound. The Tathagata attains Anuttara-samyak-sambodhi from these characteristics. All the knowledge of the Tathagata, the wisdom without any hindrance, comes from Prajnaparamita (般若波羅蜜, perfection of wisdom). This is the treasure of the Buddha.』

The Buddha said to Subhuti (須菩提, foremost disciple in understanding emptiness): 『The Tathagata appears in the world because of Prajnaparamita. Yes, Subhuti! The Tathagata reverently serves this Dharma (法, law/teachings), and attains enlightenment through it, all from Prajnaparamita. Therefore, the Tathagata reveres Prajnaparamita, and attains Buddhahood because of it. This is repaying kindness. What is the kindness that the Tathagata repays? The Tathagata attains Anuttara-samyak-sambodhi from this Dharma, and becomes an unsurpassed perfect Buddha, all through this Dharma being without attachment. Therefore, he shows gratitude.』

『Furthermore, Subhuti! The Tathagata knows that Dharma has no author, therefore he attains Anuttara-samyak-sambodhi. It is also not without action, therefore he attains Anuttara-samyak-sambodhi. This is why the Tathagata shows Prajnaparamita to repay kindness. The Tathagata, Arhat (阿羅呵, worthy one), Samyaksambuddha (三耶三佛, perfectly enlightened Buddha), has no expectations of any Dharma, all from Prajnaparamita. Therefore, he appears in the world.』

Subhuti said to the Buddha: 『The Dharmas are unknowable and invisible, how can Prajnaparamita bring the Tathagata to appear in the world?』

The Buddha said to Subhuti: 『What is said about the Dharmas being unknowable and invisible means that all Dharmas are empty, therefore they are unknowable; the Dharmas cannot be grasped, therefore they cannot be seen. The Dharmas being unknowable and invisible all come from Prajnaparamita.』

般若波羅蜜。如是，須菩提！諸法不可知、不可見，為從般若波羅蜜出怛薩阿竭成阿惟三佛，示現持世間故。色為不可見，痛癢思想生死識亦不可見，是者般若波羅蜜示現持世間。」

須菩提言：「何謂，天中天！色不可見？何謂痛癢思想生死識為不可見？」

佛言：「不見色因緣生識，是故色為不可見，亦不痛癢思想生死識因緣生識，是故識為不可見。如色痛癢思想生死識不見，是世間亦不見其相者，亦不見是世間示現所有，皆從般若波羅蜜。何謂是般若波羅蜜示現持世間？其憂世間是亦為空，其憂世間是亦為恍忽，其憂世間是亦為寂，其憂世間是亦為凈，是者即為世間示現。」

摩訶般若波羅蜜道行經不可計品第十一

須菩提白佛言：「極大究竟般若波羅蜜，不可計究竟，不可量究竟，無有與等者究竟，無有邊究竟。」

佛言：「極大究竟般若波羅蜜，不可計究竟，不可量究竟，無有與等者究竟，無有邊究竟，安隱般若波羅蜜，不可計究竟，怛薩阿竭無師薩蕓若，是故般若波羅蜜不可計究竟。何等般若波羅蜜不可量究竟？不可量怛薩阿竭無師薩蕓若，不可議、不可稱，是故般若波羅蜜不可量究竟。何等般若波羅蜜安隱究竟無有與等者？怛薩阿竭誰能過者，是故般若波羅蜜無有與等

【現代漢語翻譯】現代漢語譯本：般若波羅蜜（Prajnaparamita，智慧的完美）。是的，須菩提（Subhuti）！諸法（dharma，一切事物）不可知、不可見，是爲了從般若波羅蜜中出現如來（Tathagata，佛的稱號），成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），示現並持有世間。色（rupa，物質）是不可見的，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是不可見的，這就是般若波羅蜜示現並持有世間。

須菩提問：『世尊（天中天）！什麼叫做色不可見？什麼叫做受、想、行、識為不可見？』

佛說：『不見色因緣生識，所以色是不可見的，也不見受、想、行、識因緣生識，所以識是不可見的。如果色、受、想、行、識不見，那麼世間也就不見其相，也不見世間示現的所有，這一切都來自般若波羅蜜。什麼叫做般若波羅蜜示現並持有世間？其憂慮世間也是空，其憂慮世間也是恍惚，其憂慮世間也是寂靜，其憂慮世間也是清凈，這就是世間的示現。』

《摩訶般若波羅蜜道行經》不可計品第十一

須菩提對佛說：『般若波羅蜜極其廣大究竟，不可計數究竟，不可測量究竟，沒有可以與之相比者究竟，沒有邊際究竟。』

佛說：『般若波羅蜜極其廣大究竟，不可計數究竟，不可測量究竟，沒有可以與之相比者究竟，沒有邊際究竟，安穩的般若波羅蜜，不可計數究竟，如來無師自證一切智（Sarvajna），所以般若波羅蜜不可計數究竟。什麼樣的般若波羅蜜是不可測量究竟？不可測量如來無師自證一切智，不可思議、不可稱量，所以般若波羅蜜不可測量究竟。什麼樣的般若波羅蜜是安穩究竟沒有可以與之相比者？如來誰能超越，所以般若波羅蜜沒有可以與之相比者。

【English Translation】 English version: Prajnaparamita (Perfection of Wisdom). Yes, Subhuti! All dharmas (phenomena) are unknowable and invisible, in order to manifest and uphold the world from the Prajnaparamita, to achieve Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) and become a Tathagata (Thus Come One, an epithet of the Buddha). Rupa (form, matter) is invisible, vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also invisible. This is the Prajnaparamita manifesting and upholding the world.

Subhuti said: 'What is meant, World Honored One (Lord of Gods)! by form being invisible? What is meant by feeling, perception, mental formations, and consciousness being invisible?'

The Buddha said: 'Not seeing consciousness arising from the conditions of form, therefore form is invisible. Also, not seeing consciousness arising from the conditions of feeling, perception, mental formations, and consciousness, therefore consciousness is invisible. If form, feeling, perception, mental formations, and consciousness are not seen, then the world also does not see their appearance, nor does it see all that the world manifests, all of which comes from Prajnaparamita. What is meant by Prajnaparamita manifesting and upholding the world? Its worry about the world is also empty, its worry about the world is also illusory, its worry about the world is also tranquil, its worry about the world is also pure. This is the manifestation of the world.'

Chapter Eleven, 'The Immeasurable' from the Treatise on the Great Perfection of Wisdom

Subhuti said to the Buddha: 'The Prajnaparamita is extremely great and ultimate, immeasurably ultimate, unquantifiably ultimate, incomparably ultimate, limitlessly ultimate.'

The Buddha said: 'The Prajnaparamita is extremely great and ultimate, immeasurably ultimate, unquantifiably ultimate, incomparably ultimate, limitlessly ultimate, the secure Prajnaparamita, immeasurably ultimate. The Tathagata's self-realized Sarvajna (all-knowing wisdom) without a teacher, therefore the Prajnaparamita is immeasurably ultimate. What kind of Prajnaparamita is unquantifiably ultimate? The Tathagata's self-realized Sarvajna without a teacher is unquantifiable, inconceivable, and inexpressible, therefore the Prajnaparamita is unquantifiably ultimate. What kind of Prajnaparamita is securely ultimate and incomparable? Who can surpass the Tathagata, therefore the Prajnaparamita is incomparable.'

者究竟。何等般若波羅蜜無有邊究竟？無有邊怛薩阿竭無師薩蕓若，是故般若波羅蜜無有邊究竟。」

須菩提白佛言：「云何怛薩阿竭無師薩蕓若，不可計、不可量、無邊？」

佛言：「色痛癢思想生死識不可計，諸法亦不可計，諸法了無所法，正是中不可計；色痛癢思想生死識不可思，諸法亦不可量；色痛癢思想生死識無有邊，諸法亦無有邊；色痛癢思想生死識邊幅了不可得，諸法邊幅了不可得。用何等故，色痛癢思想生死識無有邊幅，諸法無有邊幅；色痛癢思想生死識邊幅了不可得無有盡處，諸法邊幅了不可得無有盡處？用何等故，色痛癢思想生死識諸法了不可得，邊幅無有盡處時云何？」

佛言：「空處可計盡不耶？」

須菩提言：「空不可計盡。」

佛言：「諸法不可計、不可稱、無有邊幅，用是故，怛薩阿竭法如是比，不可計、不可稱、無有邊。怛薩阿竭發心起學，不可計、不可稱、無有邊，本無心無念。譬如空無心無念，有心有念因隨是生死無有邊。怛薩阿竭法如空無有邊，是法如空不可計，作是說不可計、不可稱、無有邊。」

佛說是經時，五百比丘僧、三十比丘尼，皆得阿羅漢，六十優婆塞、三十優婆夷，皆得須陀洹道，三十菩薩皆逮得無所從生法樂，皆當於

【現代漢語翻譯】現代漢語譯本：『究竟』指的是什麼？什麼樣的般若波羅蜜（Prajna Paramita，智慧到彼岸）是無邊無際的究竟？無邊無際的怛薩阿竭（Tathagata，如來）的無師薩蕓若（Sarvajna，一切智），因此般若波羅蜜是無邊無際的究竟。須菩提（Subhuti）問佛說：『如何理解怛薩阿竭的無師薩蕓若，是不可計數、不可測量、無邊無際的呢？』佛說：『色（Rupa，形色）、痛癢（Vedana，感受）、思想（Samjna，知覺）、生死（Samsara，輪迴）、識（Vijnana，意識）是不可計數的，一切諸法（Dharma，佛法）也是不可計數的，一切諸法了無自性，這正是其中不可計數之處；色、痛癢、思想、生死、識是不可測量的，一切諸法也是不可測量的；色、痛癢、思想、生死、識是無邊無際的，一切諸法也是無邊無際的；色、痛癢、思想、生死、識的邊際是完全不可得的，一切諸法的邊際也是完全不可得的。因為什麼緣故，色、痛癢、思想、生死、識是無邊無際的，一切諸法是無邊無際的？色、痛癢、思想、生死、識的邊際是完全不可得的，沒有盡頭，一切諸法的邊際是完全不可得的，沒有盡頭？因為什麼緣故，色、痛癢、思想、生死、識諸法是完全不可得的，邊際沒有盡頭的時候，該怎麼說呢？』佛說：『空處可以計數窮盡嗎？』須菩提說：『空是不可計數窮盡的。』佛說：『一切諸法是不可計數、不可稱量、無邊無際的，因此，怛薩阿竭的法就像這樣，不可計數、不可稱量、沒有邊際。怛薩阿竭發心修行，不可計數、不可稱量、沒有邊際，本來是無心無念的。譬如空是無心無念的，有心有念就會隨著生死輪迴沒有邊際。怛薩阿竭的法像空一樣沒有邊際，這個法像空一樣不可計數，這樣說就是不可計數、不可稱量、沒有邊際。』佛說這部經的時候，五百比丘僧、三十比丘尼，都證得了阿羅漢（Arhat）果位，六十優婆塞（Upasaka，男居士）、三十優婆夷（Upasika，女居士），都證得了須陀洹（Srotapanna）道，三十菩薩（Bodhisattva）都獲得了無所從生的法樂，都應當在……

【English Translation】 English version: What is 'ultimate'? What kind of Prajna Paramita (wisdom that has reached the other shore) is ultimate without limit? The Tathagata's (Thus Come One) Sarvajna (all-knowing wisdom) without a teacher is limitless, therefore Prajna Paramita is ultimate without limit. Subhuti asked the Buddha: 'How is the Tathagata's Sarvajna without a teacher understood as uncountable, immeasurable, and limitless?' The Buddha said: 'Rupa (form), Vedana (sensation), Samjna (perception), Samsara (birth and death), and Vijnana (consciousness) are uncountable, all Dharmas (teachings) are also uncountable, all Dharmas have no inherent nature, which is precisely where the uncountability lies; Rupa, Vedana, Samjna, Samsara, and Vijnana are immeasurable, all Dharmas are also immeasurable; Rupa, Vedana, Samjna, Samsara, and Vijnana are limitless, all Dharmas are also limitless; the boundaries of Rupa, Vedana, Samjna, Samsara, and Vijnana are completely unattainable, the boundaries of all Dharmas are also completely unattainable. For what reason are Rupa, Vedana, Samjna, Samsara, and Vijnana limitless, and all Dharmas limitless? The boundaries of Rupa, Vedana, Samjna, Samsara, and Vijnana are completely unattainable, without end, the boundaries of all Dharmas are completely unattainable, without end? For what reason are Rupa, Vedana, Samjna, Samsara, Vijnana, and all Dharmas completely unattainable, and when the boundaries have no end, what should be said?' The Buddha said: 'Can the space be counted to its end?' Subhuti said: 'Space cannot be counted to its end.' The Buddha said: 'All Dharmas are uncountable, immeasurable, and limitless, therefore, the Tathagata's Dharma is like this, uncountable, immeasurable, and without limit. The Tathagata's aspiration to practice is uncountable, immeasurable, and limitless, originally without mind and without thought. For example, space is without mind and without thought, having mind and having thought will follow the cycle of birth and death without limit. The Tathagata's Dharma is like space without limit, this Dharma is like space uncountable, saying it is uncountable, immeasurable, and limitless.' When the Buddha spoke this Sutra, five hundred Bhikshus (monks) and thirty Bhikshunis (nuns) all attained the Arhat (worthy one) fruit, sixty Upasakas (male lay devotees) and thirty Upasikas (female lay devotees) all attained the Srotapanna (stream-enterer) path, and thirty Bodhisattvas (enlightenment beings) all attained the joy of Dharma from no origin, all should be in...

是婆羅劫中受決。

須菩提白佛言：「般若波羅蜜甚深極大安隱究竟。」

佛言：「般若波羅蜜甚深極大安隱究竟，薩蕓若、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，悉從是經出。譬如遮迦越王所當爲者，一切傍臣所有郡國人民皆屬王，亦無所復憂。阿羅漢、辟支佛、佛，若諸法，皆從般若波羅蜜中出，皆是經所立。」

佛言：「色痛癢思想生死識，不受不入，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、薩蕓若道，不受不入。」

須菩提問佛言：「何等薩蕓若不受？何等薩蕓若不入？」

佛言：「云何，須菩提！見若羅漢所入處不？」

須菩提言：「不見，天中天！不見是法我所入處。」

佛言：「善哉，須菩提！我亦不見怛薩阿竭所入處。如我怛薩阿竭無所入，薩蕓若無所入處。」

愛慾天子

梵天子俱白佛言：「天中天！般若波羅蜜甚深難了，過去佛時所作功德，是輩人於是間聞深般若波羅蜜信者，正使三千大千國土人，一切所當爲者皆信，皆信已來行過一劫，於是深般若波羅蜜中樂一日念，無量深出彼德有餘。」

佛語愛慾天子、梵天子：「正使復有人聞深般若波羅蜜，以得證，決所信樂過一劫，其功德不及是輩。」

愛慾天子

【現代漢語翻譯】現代漢語譯本：是在婆羅劫（Brahma-kalpa，梵天劫）中得到授記。

須菩提（Subhuti）對佛說：『般若波羅蜜（Prajnaparamita，智慧到彼岸）極其深奧、廣大、安穩、究竟。』

佛說：『般若波羅蜜極其深奧、廣大、安穩、究竟，一切智（Sarvajna）、須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）的道，都從此經而出。譬如轉輪聖王（Chakravartin）所應做的事，一切傍臣所有的郡國人民都屬於國王，也沒有什麼可憂慮的。阿羅漢、辟支佛、佛，以及諸法，都從般若波羅蜜中產生，都是此經所建立。』

佛說：『色（rupa，形色）、痛癢（vedana，感受）、思想（samjna，表象）、生死（bhava，存在）、識（vijnana，了別），不受不入，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、一切智之道，不受不入。』

須菩提問佛：『什麼樣的一切智不受？什麼樣的一切智不入？』

佛說：『怎麼樣，須菩提！你看見阿羅漢所入之處嗎？』

須菩提說：『看不見，世尊！看不見這種法我所入之處。』

佛說：『善哉，須菩提！我也看不見如來（Tathagata）所入之處。正如我如來無所入，一切智也無所入之處。』

愛慾天子（Kama-deva）和梵天子（Brahma-deva）一同對佛說：『世尊！般若波羅蜜極其深奧難以理解，過去佛時所作功德的人，這些人在此聽聞甚深般若波羅蜜而生信者，即使三千大千世界的人，一切所應做的事都信受，都信受后修行超過一劫，在這甚深般若波羅蜜中樂於一日的憶念，其功德也遠遠超過他們。』

佛告訴愛慾天子、梵天子：『即使再有人聽聞甚深般若波羅蜜，以至於得到驗證，決定所信樂超過一劫，他們的功德也不及這些人。』

愛慾天子

【English Translation】 English version: It was during the Brahma-kalpa (婆羅劫中) that he received the prediction.

Subhuti (須菩提) said to the Buddha: 'The Prajnaparamita (般若波羅蜜, Perfection of Wisdom) is extremely profound, vast, secure, and ultimate.'

The Buddha said: 'The Prajnaparamita is extremely profound, vast, secure, and ultimate. The path of Sarvajna (薩蕓若, all-knowingness), Srotapanna (須陀洹, stream-enterer), Sakrdagamin (斯陀含, once-returner), Anagamin (阿那含, non-returner), Arhat (阿羅漢, worthy one), and Pratyekabuddha (辟支佛, solitary buddha) all come from this sutra. Just as whatever a Chakravartin (遮迦越王, wheel-turning king) should do, all the surrounding ministers, countries, and people belong to the king, and there is nothing to worry about. Arhats, Pratyekabuddhas, Buddhas, and all dharmas come from the Prajnaparamita and are established by this sutra.'

The Buddha said: 'Form (色), feeling (痛癢), perception (思想), existence (生死), and consciousness (識) are neither received nor entered. The path of Srotapanna, Sakrdagamin, Anagamin, Arhat, Pratyekabuddha, and Sarvajna are neither received nor entered.'

Subhuti asked the Buddha: 'What kind of Sarvajna is not received? What kind of Sarvajna is not entered?'

The Buddha said: 'How is it, Subhuti? Do you see where an Arhat enters?'

Subhuti said: 'I do not see, World Honored One (天中天)! I do not see any place where this dharma enters.'

The Buddha said: 'Excellent, Subhuti! I also do not see where a Tathagata (怛薩阿竭, thus-gone one) enters. Just as I, the Tathagata, have no place to enter, Sarvajna also has no place to enter.'

Kama-deva (愛慾天子) and Brahma-deva (梵天子) together said to the Buddha: 'World Honored One! The Prajnaparamita is extremely profound and difficult to understand. Those who performed meritorious deeds in the time of past Buddhas, if these people hear the profound Prajnaparamita and have faith, even if all the people in the three thousand great thousand worlds believe in everything that should be done, and after believing, practice for more than one kalpa, their merit is far surpassed by the joy of contemplating this profound Prajnaparamita for one day.'

The Buddha told Kama-deva and Brahma-deva: 'Even if someone else hears the profound Prajnaparamita, to the point of attaining verification, and firmly believes in it for more than one kalpa, their merit is not equal to these people.'

Kama-deva

、梵天子皆前，以頭面著佛足，繞三匝而去，卻行久遠，乃旋各歸天上，歌嘆佛說功德。

須菩提白佛言：「若有菩薩信深般若波羅蜜者，從何所來而生是間？」

佛言：「如是信者，心無有疑，不厭、不喜、樂聞，念不欲遠離經師，譬如新生犢子心終不遠離其母，是菩薩從人道中來生是間，前世學人，今來複得深般若波羅蜜，便信樂不遠離也。」

須菩提白佛言：「若有菩薩有時還其功德，若復從他方佛剎來，若供養佛，乃有從彼來生是間者無？」

佛言：「有，是輩菩薩於他方佛剎供養佛，復從彼來生是間，持是功德於是間便逮得深般若波羅蜜。若復有菩薩從兜術天上來生是間，或從彌勒菩薩聞是深經中慧，今來生是間，持是功德今逮得深般若波羅蜜。若復有菩薩前世佛時，聞深般若波羅蜜不問中慧，來生是間，聞深般若波羅蜜心便有疑，不信樂，不問中慧。何以故？前世有疑故。若復有菩薩，前世聞深般若波羅蜜，問中慧一日二日三日若至七日，持是功德，今復逮得深般若波羅蜜，常樂聞喜問信受。若復有菩薩，有時欲聞般若波羅蜜，或不欲聞，其心亂數數轉，如稱乍低乍仰，是輩人適學未發故，使少信不樂得深般若波羅蜜，便厭不欲學棄捨去，如是終不成就，墮羅漢、辟支佛道中。

【現代漢語翻譯】現代漢語譯本

眾梵天子來到佛前，以頭面觸碰佛的足，繞佛三圈后離去，倒退著走了很遠，然後才各自返回天上，歌頌讚嘆佛所說的功德。須菩提問佛說：『如果有菩薩對甚深般若波羅蜜（Prajnaparamita，智慧的完美）有深刻的信心，他們是從哪裡來的，才會出生到這個世間呢？』佛說：『像這樣有信心的人，心中沒有疑惑，不厭倦、不喜悅，喜歡聽聞，心思不願遠離講經的法師，就像新生的牛犢始終不願離開它的母親一樣。這樣的菩薩是從人道中來出生到這個世間的，前世是學習佛法的人，今生再次獲得甚深般若波羅蜜，便會信樂而不願遠離。』須菩提問佛說：『如果有菩薩有時將功德迴向，或者從其他佛土而來，或者供養佛，難道有從那些地方來出生到這個世間的人嗎？』佛說：『有，這些菩薩在其他佛土供養佛，又從那裡來出生到這個世間，憑藉著這些功德，在這個世間便能獲得甚深般若波羅蜜。如果又有菩薩從兜率天（Tushita Heaven，彌勒菩薩居住的天界）上來出生到這個世間，或者從彌勒（Maitreya）菩薩那裡聽聞過這部甚深經典的智慧，現在來出生到這個世間，憑藉著這些功德，現在就能獲得甚深般若波羅蜜。如果又有菩薩前世在佛陀住世時，聽聞過甚深般若波羅蜜，但不詢問其中的智慧，來出生到這個世間，聽聞甚深般若波羅蜜時，心中便會有疑惑，不信樂，不詢問其中的智慧。為什麼呢？因為前世有疑惑的緣故。如果又有菩薩，前世聽聞過甚深般若波羅蜜，詢問其中的智慧，一天兩天三天，甚至到七天，憑藉著這些功德，今生再次獲得甚深般若波羅蜜，常常喜歡聽聞、歡喜、詢問、信受。如果又有菩薩，有時想聽聞般若波羅蜜，有時不想聽聞，他的心混亂，常常轉變，就像秤一樣忽低忽仰，這些人因為剛剛開始學習，還沒有真正發起菩提心，所以很少有信心，不喜歡獲得甚深般若波羅蜜，便厭倦而不願學習，捨棄離去，這樣最終不能成就，會墮入阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的道中。』

【English Translation】 English version

The Brahma gods all came forward, touched the Buddha's feet with their heads and faces, circumambulated him three times, and then departed, walking backwards for a long distance before each turning back to their respective heavens, singing and praising the Buddha's teachings. Subhuti (須菩提) said to the Buddha: 'If there are Bodhisattvas (菩薩, beings striving for enlightenment) who have deep faith in the profound Prajnaparamita (般若波羅蜜, Perfection of Wisdom), from where do they come to be born in this world?' The Buddha said: 'Those who have such faith have no doubt in their minds, are not weary or joyful, but delight in hearing, and their minds do not wish to be separated from the teachers of the scriptures, just as a newborn calf never wants to be separated from its mother. Such Bodhisattvas come from the human realm to be born in this world. In their previous lives, they were students of the Dharma, and now they have once again attained the profound Prajnaparamita, and they believe in it and do not wish to be separated from it.' Subhuti (須菩提) said to the Buddha: 'If there are Bodhisattvas who sometimes dedicate their merits, or come from other Buddha-lands, or make offerings to the Buddhas, are there any who come from those places to be born in this world?' The Buddha said: 'Yes, there are. These Bodhisattvas make offerings to the Buddhas in other Buddha-lands, and then come from those places to be born in this world. By virtue of these merits, they attain the profound Prajnaparamita in this world. If there are also Bodhisattvas who come from the Tushita Heaven (兜術天, the heaven where Maitreya Bodhisattva resides) to be born in this world, or who have heard the wisdom of this profound scripture from Maitreya (彌勒) Bodhisattva, they now come to be born in this world, and by virtue of these merits, they now attain the profound Prajnaparamita. If there are also Bodhisattvas who, in the past when the Buddha was in the world, heard the profound Prajnaparamita but did not inquire about its meaning, and come to be born in this world, when they hear the profound Prajnaparamita, they will have doubts in their minds, will not believe in it, and will not inquire about its meaning. Why? Because they had doubts in their previous lives. If there are also Bodhisattvas who, in their previous lives, heard the profound Prajnaparamita and inquired about its meaning for one day, two days, three days, or even up to seven days, by virtue of these merits, they now attain the profound Prajnaparamita again, and they always delight in hearing, rejoice, inquire, and accept it with faith. If there are also Bodhisattvas who sometimes want to hear the Prajnaparamita and sometimes do not want to hear it, their minds are confused and change frequently, like a scale that sometimes goes down and sometimes goes up. These people, because they have just begun to learn and have not yet truly aroused the Bodhi-mind, have little faith and do not like to attain the profound Prajnaparamita, so they become weary and do not want to learn, and abandon it and leave. In this way, they will never achieve enlightenment and will fall into the path of Arhats (阿羅漢) and Pratyekabuddhas (辟支佛).'

」

摩訶般若波羅蜜道行經譬喻品第十二

佛言：「譬如大海中船卒破壞，知中人皆當墮水沒死，終不能得度。是船中有板若檣，有健者得之，騎其上順流墮深得出，知是人終不沒水中死也。何以故？用得板檣故。菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，不得深般若波羅蜜，不學漚和拘舍羅，是菩薩便墮阿羅漢、辟支佛道中。菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，得深般若波羅蜜，學漚和拘舍羅，是菩薩終不中道懈惰，過出阿羅漢、辟支佛道去，正在阿耨多羅三耶三菩中住。譬如有人持壞瓶行取水，知是瓶不能久，當道壞。何以故。瓶未成故。若有菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，不得深般若波羅蜜，不學漚和拘舍羅，是菩薩終不能逮薩蕓若，便中道厭卻，墮阿羅漢、辟支佛道中。譬若有人持成瓶行取水，知當安隱持水來歸至也。何以故？其瓶已成故。若有菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，得深般若波羅蜜，學漚和拘舍羅，知是菩薩終不中道懈墯休止恣心，正上阿耨多羅三耶三菩。譬若大海中有故壞船不補治之，便推著水中，取財物置其中，欲乘有所至，知是船終不能至，便中道壞，亡散財物。若有菩薩有信樂、有定行、有精

【現代漢語翻譯】現代漢語譯本摩訶般若波羅蜜道行經譬喻品第十二

佛說：『譬如在大海中，船突然損壞，船上的人都將落水淹死，最終無法得救。如果船上有木板或桅桿，有強壯的人得到它，騎在上面順著水流漂，即使落入深水也能出來，知道這個人最終不會在水中淹死。為什麼呢？因為他得到了木板或桅桿的緣故。菩薩有信樂、有定行、有精進，想要證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），如果沒有深入的般若波羅蜜（prajna-paramita，智慧到彼岸），不學習漚和拘舍羅（upaya-kausalya，方便善巧），這位菩薩就會墮入阿羅漢（arhat，聲聞乘最高果位）、辟支佛（pratyeka-buddha，緣覺）的道中。菩薩有信樂、有定行、有精進，想要證得阿耨多羅三藐三菩提，得到深入的般若波羅蜜，學習漚和拘舍羅，這位菩薩最終不會中途懈怠，超越阿羅漢、辟支佛的道，安住在阿耨多羅三藐三菩提中。譬如有人拿著破損的瓶子去取水，知道這個瓶子不能長久，會在路上損壞。為什麼呢？因為瓶子沒有做成。如果有菩薩有信樂、有定行、有精進，想要證得阿耨多羅三藐三菩提，沒有得到深入的般若波羅蜜，不學習漚和拘舍羅，這位菩薩最終不能證得薩蕓若（sarvajna，一切智），就會中途厭倦退卻，墮入阿羅漢、辟支佛的道中。譬如有人拿著完好的瓶子去取水，知道能夠安穩地拿著水回來。為什麼呢？因為瓶子已經做好了。如果有菩薩有信樂、有定行、有精進，想要證得阿耨多羅三藐三菩提，得到深入的般若波羅蜜，學習漚和拘舍羅，知道這位菩薩最終不會中途懈怠、停止、放縱自己的心意，而是正直地趨向阿耨多羅三藐三菩提。譬如在大海中，有破舊的船不修補，就把它推到水中，把財物放在其中，想要乘船到達某個地方，知道這船最終不能到達，就會中途損壞，財物散失。如果有菩薩有信樂、有定行、有精

【English Translation】 English version Chapter 12: Parable of the Practice of the Perfection of Wisdom

The Buddha said: 'It is like a ship in the great ocean that suddenly breaks apart. All the people on board will fall into the water and drown, ultimately unable to be saved. If there is a plank or mast on the ship, and a strong person obtains it, riding on it and drifting with the current, even if they fall into deep water, they can get out. Know that this person will ultimately not drown in the water. Why? Because they obtained the plank or mast. If a Bodhisattva has faith and joy, steadfast practice, and diligence, desiring to attain Anuttara-samyak-sambodhi (unexcelled, complete enlightenment), but does not deeply understand Prajna-paramita (perfection of wisdom), and does not learn Upaya-kausalya (skillful means), this Bodhisattva will fall into the path of Arhats (worthy ones) and Pratyeka-buddhas (solitary Buddhas). If a Bodhisattva has faith and joy, steadfast practice, and diligence, desiring to attain Anuttara-samyak-sambodhi, obtains deep Prajna-paramita, and learns Upaya-kausalya, this Bodhisattva will ultimately not become懈怠(xie dai, lax) midway, surpassing the path of Arhats and Pratyeka-buddhas, and will abide in Anuttara-samyak-sambodhi. It is like someone carrying a broken bottle to fetch water, knowing that this bottle will not last long and will break on the way. Why? Because the bottle is not well-formed. If a Bodhisattva has faith and joy, steadfast practice, and diligence, desiring to attain Anuttara-samyak-sambodhi, but does not obtain deep Prajna-paramita, and does not learn Upaya-kausalya, this Bodhisattva will ultimately not attain Sarvajna (all-knowing wisdom), and will become weary and retreat midway, falling into the path of Arhats and Pratyeka-buddhas. It is like someone carrying a well-made bottle to fetch water, knowing that they can safely carry the water back home. Why? Because the bottle is already well-made. If a Bodhisattva has faith and joy, steadfast practice, and diligence, desiring to attain Anuttara-samyak-sambodhi, obtains deep Prajna-paramita, and learns Upaya-kausalya, know that this Bodhisattva will ultimately not become懈怠(xie dai, lax), stop, or indulge their mind midway, but will directly ascend to Anuttara-samyak-sambodhi. It is like in the great ocean, an old, broken ship is not repaired, but is pushed into the water, and valuables are placed in it, intending to travel somewhere, knowing that this ship will ultimately not reach its destination, but will break down midway, and the valuables will be scattered. If a Bodhisattva has faith and joy, steadfast practice, and diligence,'

進，欲逮阿耨多羅三耶三菩，不得深般若波羅蜜，不學漚和拘舍羅，知是菩薩中道厭、便亡失名珍寶，更棄大珍寶去。何所為大珍寶？佛是也。是菩薩便中道墮阿羅漢、辟支佛道中。譬若有黠人，拖張海邊故壞船補治之，以推著水中，持財物置其中，便乘欲有所至，知是船不中道壞，必到所至處。若有菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，得學深般若波羅蜜漚和拘舍羅，知是菩薩終不中道懈惰，正在阿耨多羅三耶三菩中住。何以故？是菩薩一心有信樂、有定行、有精進故，終不復墮羅漢、辟支佛道中，正向佛門。譬若有人年百二十歲，老極身體不安，若病寒熱寢臥床褥，此人寧能自起居不？」

須菩提言：「不能也。何以故？是人老極無勢力故，正使病癒，由不能自起居行步。」

佛言：「菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，不得學深般若波羅蜜漚和拘舍羅者，終不能至佛，當中道休墮阿羅漢、辟支佛道中。何以故？不得學深般若波羅蜜漚和拘舍羅故。」

佛言：「但是人風寒病癒身體強健，意欲起行，有兩健人各扶一掖各持一臂，徐共持行。其人語病者言：『安意莫恐，我自相扶持在所至到，義不中道相棄。』如是人能到所欲至處不？」

須菩提言：

【現代漢語翻譯】現代漢語譯本進，想要獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如果不能深入般若波羅蜜（Prajna-paramita，智慧到彼岸），不學習漚和拘舍羅（Upaya-kausalya，方便善巧），要知道這位菩薩會半途厭倦，喪失珍寶般的名聲，反而捨棄更大的珍寶而去。什麼是更大的珍寶呢？就是成佛。這位菩薩就會半途墮入阿羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyeka-buddha，緣覺）的道中。譬如有一個聰明人，在海邊拖來破舊的船，修補它，然後把它推到水中，把財物放在船上，就想乘船到達某個地方，他知道這船不會半路壞掉，一定能到達目的地。如果有一位菩薩有信心、有定力、有精進，想要獲得阿耨多羅三藐三菩提，並且學習深入的般若波羅蜜和漚和拘舍羅，要知道這位菩薩終究不會半途懈怠，一定會安住在阿耨多羅三藐三菩提中。為什麼呢？因為這位菩薩一心一意有信心、有定力、有精進，終究不會再墮入阿羅漢、辟支佛的道中，而是徑直走向佛門。譬如有一個人一百二十歲，年紀非常大，身體不舒服，如果得了寒熱病，只能躺在床上，這個人還能自己起身行走嗎？' 須菩提（Subhuti，佛陀的十大弟子之一，解空第一）說：『不能。為什麼呢？因為這個人年紀太大，沒有力氣了，即使病好了，也不能自己起身行走。』佛說：『菩薩有信心、有定力、有精進，想要獲得阿耨多羅三藐三菩提，如果不學習深入的般若波羅蜜和漚和拘舍羅，終究不能成佛，會半途休止，墮入阿羅漢、辟支佛的道中。為什麼呢？因為不學習深入的般若波羅蜜和漚和拘舍羅的緣故。』佛說：『如果這個人風寒病好了，身體強健了，想要起身行走，有兩個強壯的人，一人扶著一邊腋下，一人扶著一邊胳膊，慢慢地一起扶著他行走。這兩個人對病人說：『安心，不要害怕，我們自會互相扶持，一定能到達目的地，絕對不會半途拋棄你。』這樣的人能到達他想去的地方嗎？』須菩提說：

【English Translation】 English version 『Further, if one desires to attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), but does not deeply engage with Prajna-paramita (perfection of wisdom), and does not learn Upaya-kausalya (skillful means), know that this Bodhisattva will become weary midway, lose their precious reputation, and abandon the greater treasure. What is the greater treasure? It is Buddhahood. This Bodhisattva will then fall into the path of Arhats (worthy ones, the highest state in the Hearer Vehicle) and Pratyeka-buddhas (solitary Buddhas) midway. It is like a clever person who drags a broken, old boat from the seashore, repairs it, and pushes it into the water, placing their belongings inside, intending to travel somewhere. They know that this boat will not break down midway and will surely reach their destination. If a Bodhisattva has faith, determination, and diligence, desiring to attain Anuttara-samyak-sambodhi, and learns deep Prajna-paramita and Upaya-kausalya, know that this Bodhisattva will never become lazy midway, and will surely abide in Anuttara-samyak-sambodhi. Why? Because this Bodhisattva has faith, determination, and diligence with a single mind, they will never fall into the path of Arhats and Pratyeka-buddhas again, but will go straight towards the gate of Buddhahood. It is like a person who is one hundred and twenty years old, extremely old and physically unwell. If they are sick with fever or chills and lie in bed, can this person get up and walk on their own?』 Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said, 『No, they cannot. Why? Because this person is too old and has no strength. Even if they recover from their illness, they still cannot get up and walk on their own.』 The Buddha said, 『If a Bodhisattva has faith, determination, and diligence, desiring to attain Anuttara-samyak-sambodhi, but does not learn deep Prajna-paramita and Upaya-kausalya, they will never attain Buddhahood, and will stop midway, falling into the path of Arhats and Pratyeka-buddhas. Why? Because they do not learn deep Prajna-paramita and Upaya-kausalya.』 The Buddha said, 『But if this person recovers from their cold and fever, and their body becomes strong, and they want to get up and walk, and there are two strong people, each supporting one of their armpits and holding one of their arms, slowly helping them to walk together. These two people say to the sick person, 『Be at ease, do not be afraid, we will support each other and surely reach our destination, and we will never abandon you midway.』 Can such a person reach where they want to go?』 Subhuti said:

「菩薩有信樂、有定行、有精進，欲逮阿耨多羅三耶三菩，得深般若波羅蜜，學漚和拘舍羅，是菩薩終不中道懈墯，能究竟於是中得阿耨多羅三耶三菩。」

摩訶般若波羅蜜道行經分別品第十三

須菩提白佛言：「云何阿阇浮菩薩學般若波羅蜜？」

佛言：「當與善知識從事，當樂善知識，當善意隨般若波羅蜜教。何等為隨般若波羅蜜教？是菩薩所佈施，當施與作阿耨多羅三耶三菩，莫得著色痛癢思想生死識。何以故？深般若波羅蜜、薩蕓若無所著。若持戒、忍辱、精進、禪、智慧，當持是作阿耨多羅三耶三菩，莫得著色痛癢思想生死識。何以故？薩蕓若無所著，無得樂阿羅漢、辟支佛道。阿阇浮菩薩稍入般若波羅蜜中如是。」

須菩提言：「菩薩謙苦，欲得阿耨多羅三耶三菩。」

佛言：「菩薩謙苦，安隱於世間護，為世間自歸，為世間舍，為世間度，為世間臺，為世間導。何等為菩薩為世間護？死生勤苦悉護教度脫，是為世間護。何等為世間自歸？生老病死悉度之，是為世間自歸。何等為世間舍？菩薩得阿耨多羅三耶三菩阿惟三佛，得怛薩阿竭名時，為世間說經無所著，是為世間舍。何等為無所著？色無著無縛，是色無所從生、無所從滅，痛癢思想生死識亦爾，諸法亦無著無縛如

【現代漢語翻譯】現代漢語譯本『菩薩具有信樂之心、堅定的修行、精進的努力，想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），獲得甚深的般若波羅蜜（Prajna-paramita，智慧到彼岸），學習漚和拘舍羅（Upaya-kausalya，方便善巧），這樣的菩薩終究不會半途而廢，能夠最終從中獲得阿耨多羅三藐三菩提。』

《摩訶般若波羅蜜道行經·分別品》第十三

須菩提（Subhuti，佛陀的弟子）問佛說：『阿阇浮（Ajata，未生）菩薩如何學習般若波羅蜜？』

佛說：『應當親近善知識，應當喜愛善知識，應當以善意隨順般若波羅蜜的教導。什麼是隨順般若波羅蜜的教導呢？這位菩薩所做的佈施，應當爲了證得阿耨多羅三藐三菩提，不要執著於色（rupa，形色）、痛癢（vedana，感受）、思想（samjna，表象）、生死（samsara，輪迴）、識（vijnana，識別）。為什麼呢？因為甚深的般若波羅蜜、一切智（sarvajna，一切種智）都是無所執著的。如果持戒、忍辱、精進、禪定、智慧，應當以此來成就阿耨多羅三藐三菩提，不要執著於色、痛癢、思想、生死、識。為什麼呢？因為一切智是無所執著的，不要貪求阿羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺）的道。阿阇浮菩薩逐漸深入般若波羅蜜中就是這樣。』

須菩提說：『菩薩謙卑刻苦，想要獲得阿耨多羅三藐三菩提。』

佛說：『菩薩謙卑刻苦，是爲了安穩於世間，守護世間，為世間提供依靠，為世間佈施，為世間度化，為世間提供高臺，為世間引導。什麼是菩薩為世間守護呢？守護教導眾生脫離生死勤苦，這就是為世間守護。什麼是為世間提供依靠呢？度脫眾生的生老病死，這就是為世間提供依靠。什麼是為世間佈施呢？菩薩證得阿耨多羅三藐三菩提，成為阿惟三佛（無上正等正覺），獲得怛薩阿竭（Tathagata，如來）的名號時，為世間說法而無所執著，這就是為世間佈施。什麼叫做無所執著呢？對於色沒有執著沒有束縛，這色無所從來，無所從滅，痛癢思想生死識也是這樣，諸法也是沒有執著沒有束縛，就像……』

【English Translation】 English version 'A Bodhisattva has faith and joy, steadfast practice, and diligent effort, desiring to attain Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment), to obtain profound Prajna-paramita (perfection of wisdom), and to learn Upaya-kausalya (skillful means). Such a Bodhisattva will never give up halfway, and will be able to ultimately attain Anuttara-samyak-sambodhi therein.'

Chapter Thirteen of the 『Maha-prajna-paramita-upadesa-sastra』 (Treatise on the Great Perfection of Wisdom), Section on Distinctions

Subhuti (a disciple of the Buddha) asked the Buddha: 'How does an Ajata (unborn) Bodhisattva learn Prajna-paramita?'

The Buddha said: 'One should associate with good teachers, should delight in good teachers, and should follow the teachings of Prajna-paramita with good intentions. What is following the teachings of Prajna-paramita? The alms given by this Bodhisattva should be dedicated to attaining Anuttara-samyak-sambodhi, without attachment to rupa (form), vedana (feeling), samjna (perception), samsara (birth and death), or vijnana (consciousness). Why? Because profound Prajna-paramita and Sarvajna (all-knowing wisdom) are without attachment. If one upholds precepts, practices patience, diligence, dhyana (meditation), and wisdom, one should use these to achieve Anuttara-samyak-sambodhi, without attachment to rupa, vedana, samjna, samsara, or vijnana. Why? Because Sarvajna is without attachment, and one should not delight in the path of Arhats (worthy ones) or Pratyekabuddhas (solitary Buddhas). This is how an Ajata Bodhisattva gradually enters into Prajna-paramita.'

Subhuti said: 'Bodhisattvas are humble and diligent, desiring to attain Anuttara-samyak-sambodhi.'

The Buddha said: 'Bodhisattvas are humble and diligent, to bring peace to the world, to protect the world, to be a refuge for the world, to give to the world, to liberate the world, to provide a platform for the world, and to guide the world. What does it mean for a Bodhisattva to protect the world? To protect and teach beings to escape the suffering of birth and death, this is to protect the world. What does it mean to be a refuge for the world? To liberate beings from birth, old age, sickness, and death, this is to be a refuge for the world. What does it mean to give to the world? When a Bodhisattva attains Anuttara-samyak-sambodhi, becomes an Avaisamyak-sambuddha (unsurpassed, complete, perfect Buddha), and obtains the name Tathagata (Thus Come One), he preaches the Dharma to the world without attachment, this is to give to the world. What is meant by without attachment? There is no attachment or bondage to rupa, this rupa has no origin and no cessation, and so it is with vedana, samjna, samsara, and vijnana. All dharmas are also without attachment or bondage, like...'

是。何等為世間度？是色非色為度，痛癢思想生死識，是識非識為度，度為諸法。」

須菩提言：「如佛所說，度為諸法得阿惟三佛。何以故？無所著耶？」

佛言：「如是無所著菩薩為謙苦，念法不懈，得阿耨多羅三耶三菩阿惟三佛，因說經，是亦為世間度。何等為世間臺？譬若水中臺，其水兩避行，色痛癢思想生死識，過去、當來、今現在兩斷，如是斷者諸法亦斷，設使諸法斷者，是為定，是為甘露，是為泥洹，菩薩念法不懈得阿惟三佛，是為世間臺。何等為世間導？菩薩得阿惟三佛，便說色痛癢思想生死識空，說諸法空，是亦無所從來亦無所從去，諸法空，諸法無有想，諸法無有處，諸法無有識，諸法無所從生，諸法空，諸法如夢，諸法如一，諸法如幻，諸法無有邊，諸法無有是，皆等無有異。」

須菩提白佛言：「般若波羅蜜甚深，誰當了是耶？」佛言：「菩薩求以來大久遠，乃從過去佛時于其所作功德以來，如是輩人乃曉知深般若波羅蜜耳。」

須菩提言：「何謂求以來大久遠？」

佛言：「去離於色痛癢思想生死識無復有，爾乃曉知是深般若波羅蜜。」

須菩提言：「是菩薩為世間導耶？」

佛言：「如是菩薩得阿惟三佛，為不可計阿僧祇人作導。」

【現代漢語翻譯】現代漢語譯本：『是。何等為世間度？』是指什麼才是世間的度量？『是色非色為度』，是指色（Rūpa，物質）與非色是度量，『痛癢思想生死識』，是指感受（Vedanā）、知覺（Saṃjñā）、意志（Saṃskāra）、意識（Vijñāna）和生死是度量，『是識非識為度』，是指意識與非意識是度量，『度為諸法』，度量就是一切法。須菩提（Subhūti）說：『如佛所說，度為諸法得阿惟三佛（Avaivartika）。』就像佛所說，度量一切法才能得到不退轉的果位。『何以故？無所著耶？』為什麼呢？因為沒有執著。佛說：『如是無所著菩薩為謙苦，念法不懈，得阿耨多羅三耶三菩阿惟三佛（Anuttarā-samyak-saṃbodhi Avaivartika），因說經，是亦為世間度。』像這樣沒有執著的菩薩，因為謙虛刻苦，念法不懈怠，才能證得無上正等正覺的不退轉果位，因為宣說佛經，這也是世間的度量。『何等為世間臺？』什麼是世間的基石？『譬若水中臺，其水兩避行，色痛癢思想生死識，過去、當來、今現在兩斷，如是斷者諸法亦斷，設使諸法斷者，是為定，是為甘露，是為泥洹（Nirvana），菩薩念法不懈得阿惟三佛，是為世間臺。』譬如水中的平臺，水從兩邊流過，色、受、想、行、識，過去、未來、現在都被斷除，像這樣斷除，一切法也就斷除了，假設一切法都被斷除，這就是禪定，這就是甘露，這就是涅槃。菩薩念法不懈怠，證得不退轉果位，這就是世間的基石。『何等為世間導？』什麼是世間的導師？『菩薩得阿惟三佛，便說色痛癢思想生死識空，說諸法空，是亦無所從來亦無所從去，諸法空，諸法無有想，諸法無有處，諸法無有識，諸法無所從生，諸法空，諸法如夢，諸法如一，諸法如幻，諸法無有邊，諸法無有是，皆等無有異。』菩薩證得不退轉果位，就宣說色、受、想、行、識是空性的，宣說一切法是空性的，這些法無所從來，也無所從去，一切法是空性的，一切法沒有思慮，一切法沒有處所，一切法沒有識別，一切法無所從來，一切法是空性的，一切法如夢幻，一切法如一，一切法如幻象，一切法沒有邊際，一切法沒有實在性，一切法平等而沒有差異。須菩提問佛：『般若波羅蜜（Prajñāpāramitā）甚深，誰當了是耶？』般若波羅蜜如此深奧，誰能夠理解呢？佛說：『菩薩求以來大久遠，乃從過去佛時于其所作功德以來，如是輩人乃曉知深般若波羅蜜耳。』菩薩求道已經很久遠了，從過去佛時所做的功德積累至今，這樣的人才能理解這甚深的般若波羅蜜。須菩提問：『何謂求以來大久遠？』什麼是求道已經很久遠了呢？佛說：『去離於色痛癢思想生死識無復有，爾乃曉知是深般若波羅蜜。』遠離色、受、想、行、識，不再執著於它們，才能理解這甚深的般若波羅蜜。須菩提問：『是菩薩為世間導耶？』這樣的菩薩是世間的導師嗎？佛說：『如是菩薩得阿惟三佛，為不可計阿僧祇人作導。』是的，這樣的菩薩證得不退轉果位，能為不可計數的阿僧祇（Asaṃkhya）人作導師。

【English Translation】 English version: 『Yes. What is the measure of the world?』『That which is form and not form is the measure,』 referring to Rūpa (form or matter) and non-form as the measure. 『Feeling, perception, volition, consciousness, birth, and death』 refers to Vedanā (feeling), Saṃjñā (perception), Saṃskāra (volition or mental formations), and Vijñāna (consciousness), as well as birth and death, as the measure. 『That which is consciousness and not consciousness is the measure,』 referring to consciousness and non-consciousness as the measure. 『The measure is all dharmas,』 meaning the measure encompasses all phenomena. Subhūti said, 『As the Buddha said, measuring all dharmas leads to Avaivartika (non-retrogression).』 Just as the Buddha said, measuring all dharmas leads to the attainment of non-retrogression. 『Why? Because there is no attachment?』 Why is this so? Because there is no attachment. The Buddha said, 『Thus, a Bodhisattva without attachment is humble and diligent, constantly mindful of the Dharma, and attains Anuttarā-samyak-saṃbodhi Avaivartika (unexcelled, complete enlightenment and non-retrogression). Because of expounding the scriptures, this is also a measure of the world.』 A Bodhisattva who is without attachment, humble, diligent, and constantly mindful of the Dharma attains unexcelled, complete enlightenment and non-retrogression. Because of expounding the scriptures, this is also a measure of the world. 『What is the foundation of the world?』『It is like a platform in the water, with the water flowing away on both sides. Form, feeling, perception, volition, consciousness, past, future, and present are all cut off. When these are cut off, all dharmas are also cut off. If all dharmas are cut off, this is meditation, this is nectar, this is Nirvana. A Bodhisattva, constantly mindful of the Dharma, attains Avaivartika, this is the foundation of the world.』 It is like a platform in the water, with the water flowing away on both sides. Form, feeling, perception, volition, and consciousness, past, future, and present are all cut off. When these are cut off, all dharmas are also cut off. If all dharmas are cut off, this is meditation, this is nectar, this is Nirvana. A Bodhisattva, constantly mindful of the Dharma, attains non-retrogression, this is the foundation of the world. 『What is the guide of the world?』『When a Bodhisattva attains Avaivartika, he then speaks of the emptiness of form, feeling, perception, volition, and consciousness, and speaks of the emptiness of all dharmas. These neither come from anywhere nor go anywhere. All dharmas are empty, all dharmas have no thought, all dharmas have no place, all dharmas have no consciousness, all dharmas do not arise from anywhere, all dharmas are empty, all dharmas are like a dream, all dharmas are like one, all dharmas are like an illusion, all dharmas have no boundary, all dharmas have no reality, all are equal and without difference.』 When a Bodhisattva attains non-retrogression, he then speaks of the emptiness of form, feeling, perception, volition, and consciousness, and speaks of the emptiness of all dharmas. These neither come from anywhere nor go anywhere. All dharmas are empty, all dharmas have no thought, all dharmas have no place, all dharmas have no consciousness, all dharmas do not arise from anywhere, all dharmas are empty, all dharmas are like a dream, all dharmas are like one, all dharmas are like an illusion, all dharmas have no boundary, all dharmas have no reality, all are equal and without difference. Subhūti asked the Buddha, 『Prajñāpāramitā (Perfection of Wisdom) is very profound, who can understand it?』 Prajñāpāramitā is so profound, who can understand it? The Buddha said, 『A Bodhisattva who has sought it for a very long time, from the time of past Buddhas and the merits he has accumulated since then, such a person can understand the deep Prajñāpāramitā.』 A Bodhisattva who has sought the path for a very long time, from the time of past Buddhas and the merits he has accumulated since then, such a person can understand the deep Prajñāpāramitā. Subhūti asked, 『What does it mean to have sought it for a very long time?』 The Buddha said, 『To be apart from form, feeling, perception, volition, and consciousness, and no longer be attached to them, then one can understand this deep Prajñāpāramitā.』 To be apart from form, feeling, perception, volition, and consciousness, and no longer be attached to them, then one can understand this deep Prajñāpāramitā. Subhūti asked, 『Is this Bodhisattva a guide for the world?』 The Buddha said, 『Yes, this Bodhisattva, having attained Avaivartika, is a guide for countless Asaṃkhya (incalculable number) people.』 Yes, this Bodhisattva, having attained non-retrogression, is a guide for countless Asaṃkhya people.

須菩提言：「菩薩為謙苦，是為摩訶僧那僧涅？為般泥洹不可計阿僧祇人？」

佛言：「如是菩薩為謙苦，是為摩訶僧那僧涅，是故為僧那僧涅無縛，色痛癢思想生死識無縛，亦不于阿羅漢、辟支佛，亦不于薩蕓若，諸法無縛，是故為僧那僧涅。」

須菩提言：「菩薩求深般若波羅蜜，不當索三處。」

佛言：「何因緣菩薩求深般若波羅蜜，不當索三處？」

須菩提言：「般若波羅蜜甚深，亦不可有守者，亦不無守者，從般若波羅蜜中為無所出法，守般若波羅蜜為守空，守般若波羅蜜為守諸法，守般若波羅蜜為守無所有，守般若波羅蜜為守無所著。」

佛言：「在般若波羅蜜中者，當知是阿惟越致菩薩，于深般若波羅蜜中無所適著，終不隨他人語、不信余道，心不恐畏、不懈怠，從過去佛問是深經中慧，今聞深般若波羅蜜，心續不恐畏、不懈怠。」

須菩提白佛言：「若有菩薩聞深般若波羅蜜，心不恐畏、不懈怠，何因緣當念般若波羅蜜中觀視？」

佛言：「心向薩蕓若，是為觀視般若波羅蜜。」

須菩提言：「何謂心向薩蕓若？」

佛言：「心向空，是為觀薩蕓若，觀薩蕓若是為不觀，不可計薩蕓若，如不可計色為非色，如不可計痛癢思想生死識為非識

【現代漢語翻譯】現代漢語譯本：須菩提問：『菩薩爲了謙卑和苦行，才被稱為摩訶僧那僧涅（Mahasattvas），是爲了讓不可計數的阿僧祇（Asamkhya）眾生般泥洹（Parinirvana）嗎？』佛說：『是的，菩薩爲了謙卑和苦行，才被稱為摩訶僧那僧涅。因此，被稱為僧那僧涅是因為沒有束縛，對色（Rupa）、痛癢（Vedana）、思想（Samjna）、生死（Samskara）、識（Vijnana）沒有束縛，也不執著于阿羅漢（Arhat）、辟支佛（Pratyekabuddha），也不執著于薩蕓若（Sarvajna），對一切法都沒有束縛，所以才被稱為僧那僧涅。』須菩提問：『菩薩尋求甚深的般若波羅蜜（Prajnaparamita），不應當在三個地方尋求。』佛說：『因為什麼緣故，菩薩尋求甚深的般若波羅蜜，不應當在三個地方尋求？』須菩提說：『般若波羅蜜非常深奧，既不能說有守護者，也不能說沒有守護者。從般若波羅蜜中沒有產生任何法，守護般若波羅蜜就是守護空，守護般若波羅蜜就是守護諸法，守護般若波羅蜜就是守護無所有，守護般若波羅蜜就是守護無所執著。』佛說：『安住于般若波羅蜜中的人，應當知道他是阿惟越致菩薩（Avaivartika-bodhisattva），對於甚深的般若波羅蜜沒有執著，始終不隨他人之語，不相信其他道，心中沒有恐懼和畏懼，不懈怠，從過去佛那裡詢問關於這部甚深經典的智慧，現在聽聞甚深的般若波羅蜜，內心持續沒有恐懼和畏懼，不懈怠。』須菩提對佛說：『如果有菩薩聽聞甚深的般若波羅蜜，心中沒有恐懼和畏懼，不懈怠，因為什麼緣故應當在般若波羅蜜中觀視？』佛說：『心向于薩蕓若，這就是觀視般若波羅蜜。』須菩提問：『什麼叫做心向于薩蕓若？』佛說：『心向于空，這就是觀薩蕓若，觀薩蕓若就是不觀，薩蕓若是不可計量的，就像不可計量的色不是色，就像不可計量的痛癢、思想、生死、識不是識。』

【English Translation】 English version: Subhuti said: 'Is it because Bodhisattvas are humble and practice austerities that they are called Mahasattvas (great beings), and is it for the sake of bringing countless Asamkhya (incalculable) beings to Parinirvana (complete nirvana)?' The Buddha said: 'Yes, it is because Bodhisattvas are humble and practice austerities that they are called Mahasattvas. Therefore, being called Mahasattvas means being without bondage, without bondage to Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), and without attachment to Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), or Sarvajna (all-knowing), without bondage to all dharmas (teachings), that is why they are called Mahasattvas.' Subhuti said: 'Bodhisattvas seeking profound Prajnaparamita (perfection of wisdom) should not seek in three places.' The Buddha said: 'For what reason should Bodhisattvas seeking profound Prajnaparamita not seek in three places?' Subhuti said: 'Prajnaparamita is extremely profound, one cannot say there is a guardian, nor can one say there is no guardian. From Prajnaparamita no dharma arises, guarding Prajnaparamita is guarding emptiness, guarding Prajnaparamita is guarding all dharmas, guarding Prajnaparamita is guarding non-existence, guarding Prajnaparamita is guarding non-attachment.' The Buddha said: 'Those who abide in Prajnaparamita should know that they are Avaivartika-bodhisattvas (non-regressing bodhisattvas), without attachment to profound Prajnaparamita, never following the words of others, not believing in other paths, their minds without fear or dread, without懈怠(laziness), having inquired about the wisdom of this profound sutra from past Buddhas, now hearing profound Prajnaparamita, their minds continuously without fear or dread, without懈怠(laziness).' Subhuti said to the Buddha: 'If there are Bodhisattvas who hear profound Prajnaparamita and their minds are without fear or dread, without懈怠(laziness), for what reason should they contemplate within Prajnaparamita?' The Buddha said: 'Directing the mind towards Sarvajna (all-knowing), this is contemplating Prajnaparamita.' Subhuti said: 'What is meant by directing the mind towards Sarvajna?' The Buddha said: 'Directing the mind towards emptiness, this is contemplating Sarvajna, contemplating Sarvajna is non-contemplation, Sarvajna is immeasurable, just as immeasurable Rupa (form) is non-form, just as immeasurable Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are non-consciousness.'

，亦不入亦不出，亦不得亦不知，亦不有知亦不無知，亦無所生亦無所敗，亦無所作者，亦無所從來亦無所從去，亦無所見亦無所在，如是不可限空，不可計薩蕓若，不可計無有作佛者無有得佛者，無有從色痛癢思想生死識中得佛者，亦不從檀波羅蜜、尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜得佛也。」

愛慾天子、梵天子白佛言：「般若波羅蜜甚深，難曉難了難知。」

佛語諸天子：「深般若波羅蜜甚深，難曉難了難知。怛薩阿竭安隱甚深是經，悉知阿惟三佛無有作，阿惟三佛亦無有阿惟三佛，是經如空甚深，無有與等者，如諸法無所從來無所從去。」愛慾天子、梵天子等白佛言：「諸世間人希有信是深經者，世間人所欲皆著，愍念之故，當爲說是深經耳。」

佛言：「如是，諸天子！世間人希有信是深經者，所欲皆著，憫念是世間人故，當爲說深經耳。」

摩訶般若波羅蜜道行經本無品第十四

須菩提白佛言：「諸法隨次無所著，諸法無有想如空，是經無所從生，諸法索無所得。」

愛慾天子、梵天子白佛言：「弟子須菩提所說如是，怛薩阿竭教但說空慧。」

佛言：「如是，諸天子！隨怛薩阿竭教。」

諸天子問佛：「何謂怛薩阿竭教？

【現代漢語翻譯】現代漢語譯本：『也不入也不出，也無所得也無所知，也沒有有知也沒有無知，也沒有產生也沒有敗壞，也沒有作者，也沒有從哪裡來也沒有從哪裡去，也沒有所見也沒有所在，像這樣不可限量，空無邊際，不可以計數證得薩蕓若（Sarvajna，一切智）的人，不可以計數沒有作佛的人沒有得佛的人，沒有從色（Rupa，色蘊）、痛癢（Vedana，受蘊）、思想（Samjna，想蘊）、生死（Samsara，輪迴）、識（Vijnana，識蘊）中得佛的人，也不從檀波羅蜜（Dana-paramita，佈施波羅蜜）、尸波羅蜜（Sila-paramita，持戒波羅蜜）、羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）、惟逮波羅蜜（Virya-paramita，精進波羅蜜）、禪波羅蜜（Dhyana-paramita，禪定波羅蜜）、般若波羅蜜（Prajna-paramita，智慧波羅蜜）得佛。』

愛慾天子、梵天子對佛說：『般若波羅蜜非常深奧，難以理解，難以知曉。』

佛告訴諸天子：『甚深的般若波羅蜜非常深奧，難以理解，難以知曉。如來（Tathagata）的安穩境界非常深奧，這部經完全知曉阿惟三佛（Avivartika，不退轉）沒有造作，阿惟三佛也沒有阿惟三佛，這部經像虛空一樣深奧，沒有可以與之相比的，就像諸法無所從來也無所從去。』愛慾天子、梵天子等對佛說：『世間人很少有相信這部深奧的經的，世間人所貪求的都是執著，因為憐憫的緣故，應當為他們說這部深奧的經。』

佛說：『是的，諸天子！世間人很少有相信這部深奧的經的，所貪求的都是執著，因為憐憫這些世間人的緣故，應當為他們說這部深奧的經。』

《摩訶般若波羅蜜道行經》本無品第十四

須菩提對佛說：『諸法隨順次第沒有執著，諸法沒有想念如同虛空，這部經沒有從哪裡產生，諸法探求也無所得。』

愛慾天子、梵天子對佛說：『弟子須菩提所說的就是這樣，如來教導的只是空慧。』

佛說：『是的，諸天子！隨順如來的教導。』

諸天子問佛：『什麼是如來的教導？』

【English Translation】 English version: 'Neither entering nor exiting, neither obtaining nor knowing, neither having knowledge nor not having knowledge, neither being born nor perishing, neither being a creator, neither coming from anywhere nor going anywhere, neither being seen nor being located anywhere. Thus, it is immeasurable and boundless emptiness. It is impossible to count those who attain Sarvajna (Sarvajna, all-knowing), impossible to count those who have not become Buddhas, those who have not attained Buddhahood, those who have not attained Buddhahood from Rupa (Rupa, form skandha), Vedana (Vedana, feeling skandha), Samjna (Samjna, perception skandha), Samsara (Samsara, cycle of rebirth), or Vijnana (Vijnana, consciousness skandha). Nor is Buddhahood attained from Dana-paramita (Dana-paramita, giving paramita), Sila-paramita (Sila-paramita, morality paramita), Ksanti-paramita (Ksanti-paramita, patience paramita), Virya-paramita (Virya-paramita, effort paramita), Dhyana-paramita (Dhyana-paramita, meditation paramita), or Prajna-paramita (Prajna-paramita, wisdom paramita).'

The Desire Deva and Brahma Deva said to the Buddha, 'The Prajna-paramita is very profound, difficult to understand, and difficult to know.'

The Buddha said to the devas, 'The profound Prajna-paramita is very profound, difficult to understand, and difficult to know. The Tathagata's (Tathagata, Thus Gone One) peace and security are very profound. This sutra fully knows that the Avivartika (Avivartika, non-regressing) Buddhas have no creation, and the Avivartika Buddhas have no Avivartika Buddhas. This sutra is as profound as emptiness, with nothing equal to it, like all dharmas that come from nowhere and go nowhere.' The Desire Deva, Brahma Deva, and others said to the Buddha, 'Few people in the world believe in this profound sutra. The desires of worldly people are all attachments. Out of compassion, you should speak this profound sutra for them.'

The Buddha said, 'So it is, devas! Few people in the world believe in this profound sutra. Their desires are all attachments. Out of compassion for these worldly people, I should speak this profound sutra for them.'

Chapter Fourteen of the Maha Prajna-paramita Daoxing Jing (Perfection of Wisdom Sutra), Original Non-existence

Subhuti said to the Buddha, 'Dharmas follow in sequence without attachment, dharmas have no thought like emptiness, this sutra does not arise from anywhere, and seeking dharmas yields nothing.'

The Desire Deva and Brahma Deva said to the Buddha, 'What the disciple Subhuti has said is so. The Tathagata teaches only the wisdom of emptiness.'

The Buddha said, 'So it is, devas! Follow the Tathagata's teaching.'

The devas asked the Buddha, 'What is the Tathagata's teaching?'

如法無所從生，為隨怛薩阿竭教乎？」

佛言：「如是，諸天子！諸法無所從生，為隨怛薩阿竭教。隨怛薩阿竭教是為本無，本無亦無所從來，亦無所從去。怛薩阿竭本無，諸法亦本無；諸法亦本無，怛薩阿竭亦本無，無異本無如是。須菩提隨本無，是為怛薩阿竭本無，怛薩阿竭本無住如是，須菩提住隨怛薩阿竭教，怛薩阿竭本無無異，本無無異也，諸法是無異無異。怛薩阿竭本無，無所掛礙，諸法本無，無所掛礙。怛薩阿竭本無，諸法本無礙，一本無等，無異本無。無有作者，一切皆本無，亦復無本無。如是怛薩阿竭本無，不壞亦不腐，諸法不可得。須菩提隨諸法教，怛薩阿竭本無，諸法本無，等無異，于真法中本無。須菩提隨怛薩阿竭教，怛薩阿竭本無，無有過去、當來、今現在，諸法本無過去、當來、今現在。須菩提隨怛薩阿竭教，怛薩阿竭本無，過去本無，當來本無，今現在怛薩阿竭本無，等無異，是等無異為真本無。菩薩得是真本無如來名，地為六反震動。怛薩阿竭說本無，須菩提隨怛薩阿竭教。須菩提不受色痛癢思想生死識，不受須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，如是須菩提為隨怛薩阿竭教。」

舍利弗言：「是本無甚深，天中天！」

佛言：「是本無甚深，甚深！」

【現代漢語翻譯】現代漢語譯本：『如果法並非從任何地方產生，是否遵循怛薩阿竭（Tathagata，如來）的教導呢？』

佛說：『是的，諸位天子！一切法並非從任何地方產生，是遵循怛薩阿竭的教導。遵循怛薩阿竭的教導就是本無，本無也沒有從哪裡來，也沒有到哪裡去。怛薩阿竭是本無，一切法也是本無；一切法是本無，怛薩阿竭也是本無，沒有差異，本無就是這樣。須菩提遵循本無，這就是怛薩阿竭的本無，怛薩阿竭的本無安住於此，須菩提安住于遵循怛薩阿竭的教導，怛薩阿竭的本無沒有差異，本無也沒有差異，一切法是沒有差異的無異。怛薩阿竭的本無，沒有什麼可以掛礙的，一切法的本無，沒有什麼可以掛礙的。怛薩阿竭的本無，一切法的本無沒有阻礙，一個本無是相等的，沒有差異的本無。沒有作者，一切都是本無，也沒有本無。像這樣怛薩阿竭的本無，不會壞也不會腐爛，一切法不可得。須菩提遵循一切法的教導，怛薩阿竭的本無，一切法的本無，相等沒有差異，在真法中是本無。須菩提遵循怛薩阿竭的教導，怛薩阿竭的本無，沒有過去、未來、現在，一切法的本無沒有過去、未來、現在。須菩提遵循怛薩阿竭的教導，怛薩阿竭的本無，過去是本無，未來是本無，現在怛薩阿竭是本無，相等沒有差異，這相等沒有差異是真正的本無。菩薩得到這真正的本無，如來就會顯現，大地會六次震動。怛薩阿竭說本無，須菩提遵循怛薩阿竭的教導。須菩提不接受色、痛癢、思想、生死、識，不接受須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺），像這樣須菩提就是遵循怛薩阿竭的教導。』

舍利弗（Sariputra）說：『這本無非常深奧，天中天！』

佛說：『這本無非常深奧，非常深奧！』

【English Translation】 English version: 'If the Dharma does not arise from anywhere, does it follow the teachings of the Tathagata (怛薩阿竭)?'

The Buddha said, 'Yes, sons of gods! All Dharmas do not arise from anywhere; they follow the teachings of the Tathagata. Following the teachings of the Tathagata is original non-being (本無), which comes from nowhere and goes nowhere. The Tathagata is original non-being, and all Dharmas are also original non-being; all Dharmas are original non-being, and the Tathagata is also original non-being, without difference; original non-being is like this. Subhuti (須菩提) follows original non-being; this is the Tathagata's original non-being. The Tathagata's original non-being abides thus, and Subhuti abides following the Tathagata's teachings. The Tathagata's original non-being is without difference, and original non-being is also without difference; all Dharmas are without difference, without difference. The Tathagata's original non-being has no attachments, and the original non-being of all Dharmas has no attachments. The Tathagata's original non-being and the original non-being of all Dharmas are without obstruction; one original non-being is equal, without difference. There is no creator; everything is original non-being, and there is also no original non-being. Thus, the Tathagata's original non-being does not decay or rot, and all Dharmas are unattainable. Subhuti follows the teachings of all Dharmas; the Tathagata's original non-being and the original non-being of all Dharmas are equal and without difference; in the true Dharma, it is original non-being. Subhuti follows the teachings of the Tathagata; the Tathagata's original non-being has no past, future, or present; the original non-being of all Dharmas has no past, future, or present. Subhuti follows the teachings of the Tathagata; the Tathagata's original non-being, the past is original non-being, the future is original non-being, and the present Tathagata is original non-being, equal and without difference; this equality without difference is true original non-being. When a Bodhisattva attains this true original non-being, the Tathagata appears, and the earth shakes six times. The Tathagata speaks of original non-being, and Subhuti follows the teachings of the Tathagata. Subhuti does not accept form, sensation, thought, birth, death, or consciousness; he does not accept Srotapanna (須陀洹), Sakrdagamin (斯陀含), Anagamin (阿那含), Arhat (阿羅漢), or Pratyekabuddha (辟支佛). Thus, Subhuti follows the teachings of the Tathagata.'

Sariputra (舍利弗) said, 'This original non-being is very profound, Lord of Gods!'

The Buddha said, 'This original non-being is very profound, very profound!'

當說本無時，二百比丘僧皆得阿羅漢，五百比丘尼皆得須陀洹道，五百諸天人皆逮無所從生法樂，于中立六十新學菩薩皆得阿羅漢道。

佛言：「是六十菩薩過去世時，各各供養五百佛，佈施求色，持戒、忍辱、精進求色，禪不知空離空，不得般若波羅蜜漚和拘舍羅，今皆取阿羅漢道，菩薩有道得空、得無色、得無愿，是菩薩不得般若波羅蜜漚和拘舍羅，便中道得阿羅漢道不復還。譬若有大鳥，其身長八千里、若二萬里，復無有翅，欲從忉利天上自投來下至閻浮利地上。未至，是鳥悔，欲中道還上忉利天上，寧能復還不耶？」

舍利弗言：「不能復還。」

佛言：「是鳥來下至閻浮利地上，欲使其身不痛，寧能使不痛不耶？」

舍利弗言：「不能也，是鳥來其身不得不痛，若當悶極若死。何以故？其身長大及無有翅。」

佛言：「正使是菩薩如恒中沙劫，佈施求色，持戒、忍辱、精進求色，禪亦不入空，不得深般若波羅蜜漚和拘舍羅，起心欲索佛道，一切欲作佛，中道得阿羅漢、辟支佛道，是菩薩於過去、當來、今現在佛所持戒、精進、三昧、智慧，聞佛薩蕓若，皆念求色，是為不持怛薩阿竭戒、精進、三昧、智慧，不曉知薩蕓若，但想如聞聲耳，便欲從是作阿耨多羅三耶三菩，

【現代漢語翻譯】現代漢語譯本：當佛陀宣講『本無』之理時，有兩百位比丘僧證得阿羅漢果（A luo han guo，佛教修行者所能達到的最高境界之一），五百位比丘尼證得須陀洹道（Xu tuo huan dao，佛教修行者證得的第一個果位），五百位天人獲得無所從來之法樂，其中六十位新學菩薩證得阿羅漢道。

佛陀說：『這六十位菩薩在過去世時，各自供養了五百位佛，他們爲了追求色相而佈施，爲了追求色相而持戒、忍辱、精進，修禪定卻不明白空性，不離空性，沒有得到般若波羅蜜漚和拘舍羅（Bo re bo luo mi ou he ju she luo，智慧的最高境界），所以現在都證得了阿羅漢道。菩薩如果通過修行得到空性、無色、無愿，但這些菩薩沒有得到般若波羅蜜漚和拘舍羅，就會在中途證得阿羅漢道而不再返回。這就好比有一隻大鳥，身長八千里或兩萬里，卻沒有翅膀，想要從忉利天（Dao li tian，佛教中的一個天界）上投身下來到閻浮提（Yan fu ti，我們所居住的這個世界）地上。還沒到的時候，這隻鳥後悔了，想要中途返回忉利天上，難道還能返回嗎？』

舍利弗（She li fu，佛陀的十大弟子之一）回答說：『不能返回了。』

佛陀說：『這隻鳥如果來到閻浮提地上，想要讓自己的身體不感到疼痛，難道能做到不感到疼痛嗎？』

舍利弗回答說：『不能做到。這隻鳥下來，它的身體不得不感到疼痛，如果嚴重的話可能會昏厥甚至死亡。為什麼呢？因為它的身體巨大而且沒有翅膀。』

佛陀說：『即使這位菩薩像恒河沙數一樣多的劫數里，爲了追求色相而佈施，爲了追求色相而持戒、忍辱、精進，修禪定也不入空性，沒有得到甚深的般若波羅蜜漚和拘舍羅，（卻）發起心想要尋求佛道，一切都想成為佛，（那麼）中途證得阿羅漢道、辟支佛道（Pi zhi fo dao，一種比阿羅漢更高的境界），這位菩薩在過去、未來、現在諸佛那裡持戒、精進、修三昧、修智慧，聽聞佛的薩蕓若（Sa yun ruo，一切智），都念著追求色相，這就是沒有奉持如來（Da sa a jie，佛的稱號之一）的戒律、精進、三昧、智慧，不曉得一切智，只是像聽聲音一樣，就想要由此成就阿耨多羅三藐三菩提（A nou duo luo san miao san pu ti，無上正等正覺）。』

【English Translation】 English version: When it was spoken about the fundamental non-existence, two hundred Bhikshu monks attained Arhatship (A luo han guo, one of the highest states a Buddhist practitioner can achieve), five hundred Bhikshunis attained Srotapanna (Xu tuo huan dao, the first stage of enlightenment), and five hundred Devas (celestial beings) attained the joy of the Dharma of non-origination. Among them, sixty newly learning Bodhisattvas attained Arhatship.

The Buddha said: 'These sixty Bodhisattvas, in their past lives, each made offerings to five hundred Buddhas. They practiced generosity seeking form, upheld precepts, practiced patience, and exerted diligence seeking form. They meditated but did not understand emptiness, did not detach from emptiness, and did not attain Prajnaparamita Ogha-kusala (Bo re bo luo mi ou he ju she luo, the highest state of wisdom). Therefore, they have now all attained Arhatship. If Bodhisattvas attain emptiness, formlessness, and desirelessness through practice, but these Bodhisattvas have not attained Prajnaparamita Ogha-kusala, they will attain Arhatship midway and not return. It is like a large bird, its body eight thousand or twenty thousand miles long, but without wings, wanting to throw itself down from Trayastrimsa Heaven (Dao li tian, one of the heavens in Buddhism) to Jambudvipa (Yan fu ti, the world we live in). Before it arrives, the bird regrets it and wants to return to Trayastrimsa Heaven midway. Can it return?'

Sariputra (She li fu, one of the Buddha's ten great disciples) replied: 'It cannot return.'

The Buddha said: 'If this bird comes down to Jambudvipa, wanting to prevent its body from feeling pain, can it prevent itself from feeling pain?'

Sariputra replied: 'It cannot. If the bird comes down, its body will inevitably feel pain, and if it is severe, it may faint or even die. Why? Because its body is huge and it has no wings.'

The Buddha said: 'Even if this Bodhisattva, for as many kalpas as the sands of the Ganges River, practices generosity seeking form, upholds precepts, practices patience, and exerts diligence seeking form, meditates but does not enter emptiness, and does not attain profound Prajnaparamita Ogha-kusala, (but) initiates the mind to seek Buddhahood, wanting to become a Buddha in everything, (then) attaining Arhatship or Pratyekabuddhahood (Pi zhi fo dao, a state higher than Arhatship) midway, this Bodhisattva, in the past, future, and present Buddhas' presence, upholds precepts, exerts diligence, practices Samadhi, and cultivates wisdom, hearing the Buddha's Sarvajnatva (Sa yun ruo, omniscience), all thinking of seeking form. This is not upholding the Tathagata's (Da sa a jie, one of the Buddha's titles) precepts, diligence, Samadhi, and wisdom, not understanding omniscience, but merely thinking like hearing a sound, and then wanting to attain Anuttara-samyak-sambodhi (A nou duo luo san miao san pu ti, unsurpassed perfect enlightenment) from this.'

會不能得，便中道得阿羅漢、辟支佛道。何以故？不得深般若波羅蜜漚和拘舍羅故。」

舍利弗言：「如佛所說，念中慧菩薩離般若波羅蜜漚和拘舍羅故，便得阿羅漢、辟支佛道，若有菩薩莊嚴事，欲得阿耨多羅三耶三菩阿惟三佛者，當黠學般若波羅蜜漚和拘舍羅。」

愛慾天子、梵天子白佛言：「般若波羅蜜難曉難了難知，欲求阿耨多羅三耶三菩難得也。」

須菩提白佛言：「般若波羅蜜甚深，難曉難了難知，如我念是中慧，求阿耨多羅三耶三菩易得耳。何以故？無所有，當何從得阿耨多羅三耶三菩，諸法皆空，索之了不可得，當作阿惟三佛。索法無所得，無有作阿惟三佛，亦無有得阿惟三佛者。若有聞諸法空，求阿耨多羅三耶三菩易得耳。」

舍利弗謂須菩提：「如須菩提所說者，阿耨多羅三耶三菩難得也。何以故？空不念我當作阿耨多羅三耶三菩，是法空設易得者。何以故？如恒沙菩薩悉皆逮。」

須菩提言：「云何，舍利弗！用色逮乎？不也。離色法逮乎？不也。痛癢思想生死識逮乎？不也。色本無寧逮不？不也。色本無有法逮不？不也。痛癢思想生死識本無寧逮不？不也。離識本無有法逮不？不也。是本無使逮不？不也。離本無有法使逮不？不也。設是法不可得，何所法使

【現代漢語翻譯】現代漢語譯本：如果不能證得般若波羅蜜（Prajnaparamita，智慧到彼岸）的善巧方便（Upaya-kausalya，方便善巧），就會在中途證得阿羅漢（Arhat，斷盡煩惱，不受後有者）、辟支佛（Pratyekabuddha，獨覺佛）的果位。為什麼呢？因為沒有深入般若波羅蜜的善巧方便的緣故。

舍利弗（Sariputra，智慧第一的佛陀弟子）說：『如佛所說，心中有智慧的菩薩（Bodhisattva，發菩提心，行菩薩道者）因為離開了般若波羅蜜的善巧方便，就會證得阿羅漢、辟支佛的果位。如果有菩薩想要成就莊嚴之事，想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即成佛），應當善巧地學習般若波羅蜜的善巧方便。』

愛慾天子、梵天子對佛說：『般若波羅蜜難以理解、難以通達、難以知曉，想要證得阿耨多羅三藐三菩提也很難得到啊。』

須菩提（Subhuti，解空第一的佛陀弟子）對佛說：『般若波羅蜜非常深奧，難以理解、難以通達、難以知曉，依我看來，心中有智慧的人，求證阿耨多羅三藐三菩提是容易得到的。為什麼呢？因為一切法都是空無自性的，從哪裡去得到阿耨多羅三藐三菩提呢？諸法皆空，探求它最終是不可得的，如何能成就阿惟三佛（Arahat，應供，此處指佛）呢？探求諸法而無所得，既沒有成就阿惟三佛這件事，也沒有得到阿惟三佛的人。如果有人聽聞諸法皆空，求證阿耨多羅三藐三菩提是容易得到的。』

舍利弗對須菩提說：『如須菩提所說，阿耨多羅三藐三菩提是難以得到的。為什麼呢？因為空性不會想「我要成就阿耨多羅三藐三菩提」，如果空性這種法容易得到的話，那就像恒河沙數那麼多的菩薩都應該證得了。』

須菩提說：『怎麼樣，舍利弗！是用色（Rupa，物質現象）去證得嗎？不是的。離開色法去證得嗎？不是的。用受（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，識別）去證得嗎？不是的。色法的本性是空無，能夠證得嗎？不能。離開色法的本性空無，有法可以證得嗎？不能。受、想、行、識的本性是空無，能夠證得嗎？不能。離開識的本性空無，有法可以證得嗎？不能。用這個本性空無去證得嗎？不能。離開本性空無，有法可以用來證得嗎？不能。如果這個法是不可得的，用什麼法去證得呢？』

【English Translation】 English version: 'If one cannot attain the Upaya-kausalya (skillful means) of profound Prajnaparamita (Perfection of Wisdom), one will attain the path of Arhat (one who has destroyed all defilements) or Pratyekabuddha (Solitary Buddha) in the middle. Why? Because one does not deeply understand the Upaya-kausalya of Prajnaparamita.'

Sariputra (foremost in wisdom among the Buddha's disciples) said: 'As the Buddha said, a Bodhisattva (one who seeks enlightenment for all beings) with wisdom who is separated from the Upaya-kausalya of Prajnaparamita will attain the path of Arhat or Pratyekabuddha. If there is a Bodhisattva who desires to accomplish adornments and attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment, Buddhahood), he should skillfully learn the Upaya-kausalya of Prajnaparamita.'

The Love Desire Deva and Brahma Deva said to the Buddha: 'Prajnaparamita is difficult to understand, difficult to comprehend, and difficult to know. It is also difficult to attain Anuttara-samyak-sambodhi.'

Subhuti (foremost in understanding emptiness among the Buddha's disciples) said to the Buddha: 'Prajnaparamita is very profound, difficult to understand, difficult to comprehend, and difficult to know. As I think, for one with wisdom, seeking Anuttara-samyak-sambodhi is easy to attain. Why? Because all things are without inherent existence. From where can one attain Anuttara-samyak-sambodhi? All dharmas (phenomena) are empty; searching for it, one ultimately cannot find it. How can one become an Arahat (worthy of offerings, here referring to a Buddha)? Searching for dharmas and finding nothing, there is neither becoming an Arahat nor anyone who attains Arahatship. If someone hears that all dharmas are empty, seeking Anuttara-samyak-sambodhi is easy to attain.'

Sariputra said to Subhuti: 'As Subhuti said, Anuttara-samyak-sambodhi is difficult to attain. Why? Because emptiness does not think, 'I will attain Anuttara-samyak-sambodhi.' If this dharma of emptiness were easy to attain, then Bodhisattvas as numerous as the sands of the Ganges would all have attained it.'

Subhuti said: 'How is it, Sariputra! Is it attained by means of Rupa (form)? No. Is it attained apart from Rupa? No. Is it attained by means of Vedana (feeling), Samjna (perception), Samskara (mental formations), or Vijnana (consciousness)? No. Is the fundamental nature of Rupa, being empty, attainable? No. Is there a dharma attainable apart from the fundamental nature of Rupa, being empty? No. Is the fundamental nature of Vedana, Samjna, Samskara, or Vijnana, being empty, attainable? No. Is there a dharma attainable apart from the fundamental nature of Vijnana, being empty? No. Is it attained by means of this fundamental non-existence? No. Is there a dharma that can be used to attain it, apart from fundamental non-existence? No. If this dharma is unattainable, what dharma can be used to attain it?'

逮者？」

舍利弗言：「如須菩提所說法，無有菩薩逮者。佛所說三有德之人，求阿羅漢、辟支佛、佛，是三不計三，如須菩提所說為一道耳。」

分漫陀尼弗謂舍利弗：「須菩提說一道，當問。」

舍利弗謂須菩提：「須菩提所說一道，我用是故問。」

須菩提言：「云何，于本無中見三道不？」

舍利弗言：「不見也。何以故？從本無中不可得三事。」

須菩提言：「本無一事得乎？不也。云何，于本無中可得一道不？不也。設是諦不可得者，故復說阿羅漢、辟支佛、佛。為如是說，道本無，無有異。若菩薩聞本無心不懈怠，是菩薩會當得佛也。」

佛言：「如須菩提所說，皆持佛威神，使若說是耳。菩薩聞本無等無異，心不懈怠，會當得佛。」

舍利弗言：「何等為菩薩成阿耨多羅三耶三菩者？」

須菩提白佛言：「何等為成就於菩薩？」佛言：「一切人皆等視中，與共語言當善心，不得有害意向，常當慈心與語，不得瞋恚，皆當好心中心，菩薩當作是住。」

道行般若經卷第五大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第六

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜阿惟越致品第十五

【現代漢語翻譯】現代漢語譯本：『誰能抓住他們？』

舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『正如須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）所說，沒有菩薩（Bodhisattva，立志成佛的修行者）可以被抓住。佛陀所說的三有德之人，即追求阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、辟支佛（Pratyekabuddha，不依師教，自行悟道的聖者）、佛（Buddha，覺悟宇宙真理的圓滿覺者），這三者不應被視為三個不同的道，正如須菩提所說，它們只是一道而已。』

分漫陀尼弗（Vimantani-putra，人名）對舍利弗說：『須菩提說只有一道，應該問問他。』

舍利弗對須菩提說：『須菩提所說的一道，我正是因為這個才問你。』

須菩提說：『怎麼樣，你能在本無（original non-existence）之中看到三道嗎？』

舍利弗說：『不能。為什麼呢？因為從本無之中不可能得到三件事物。』

須菩提說：『那麼，能從本無中得到一件事物嗎？也不能。怎麼樣，能在本無中得到一道嗎？也不能。如果這個真理是不可得的，所以才說阿羅漢、辟支佛、佛。因為這樣說，道原本就是空無，沒有差別。如果菩薩聽到本無而心不懈怠，這位菩薩終將成佛。』

佛陀說：『正如須菩提所說，都是憑藉佛的威神之力，才能這樣說。菩薩聽到本無，平等而無差別，心不懈怠，終將成佛。』

舍利弗說：『什麼樣的菩薩才能成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？』

須菩提對佛陀說：『什麼樣的人才能成就菩薩呢？』佛陀說：『在看待一切眾生都平等的情況下，與他們交談時應當心懷善意，不得有任何傷害的意圖，應當經常以慈悲之心與他們交談，不得有瞋恚之心，內心都要充滿善意，菩薩應當這樣安住。』

《道行般若經》卷第五《大正藏》第08冊 No. 0224 《道行般若經》

《道行般若經》卷第六

後漢月支國三藏支婁迦讖（Lokaksema，譯經師）譯

《摩訶般若波羅蜜阿惟越致品》第十五

【English Translation】 English version: 『Who can apprehend them?』

Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) said: 『As Subhuti (one of the Buddha's ten principal disciples, foremost in understanding emptiness) has explained, there is no Bodhisattva (a being who aspires to Buddhahood) who can be apprehended. The three meritorious ones spoken of by the Buddha, namely those who seek to become Arhats (liberated beings who have extinguished all defilements), Pratyekabuddhas (solitary Buddhas who attain enlightenment independently), and Buddhas (fully enlightened beings who have awakened to the ultimate truth), these three should not be regarded as three separate paths. As Subhuti has said, they are but one path.』

Vimantani-putra (a personal name) said to Sariputra: 『Subhuti says there is only one path; we should question him about it.』

Sariputra said to Subhuti: 『It is precisely because of what you said about the one path that I am asking you, Subhuti.』

Subhuti said: 『How is it? Can you see three paths within original non-existence?』

Sariputra said: 『No, I cannot. Why? Because it is impossible to obtain three things from original non-existence.』

Subhuti said: 『Then, can one thing be obtained from original non-existence? No, it cannot. How is it? Can one path be obtained from original non-existence? No, it cannot. If this truth is unobtainable, then it is said that there are Arhats, Pratyekabuddhas, and Buddhas. Because of this, the path is originally non-existent, without any difference. If a Bodhisattva hears of original non-existence and does not become discouraged, that Bodhisattva will eventually attain Buddhahood.』

The Buddha said: 『As Subhuti has spoken, it is all due to the power and spiritual strength of the Buddha that he is able to speak in this way. If a Bodhisattva hears of original non-existence, equal and without difference, and does not become discouraged, that Bodhisattva will eventually attain Buddhahood.』

Sariputra said: 『What kind of Bodhisattva attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment)?』

Subhuti said to the Buddha: 『What kind of person achieves Bodhisattvahood?』 The Buddha said: 『When regarding all beings with equality, one should speak to them with kindness, without any intention to harm. One should always speak to them with compassion, without anger, and one's heart should always be filled with goodness. A Bodhisattva should abide in this way.』

The Fifth Fascicle of the Daoxing Borejing Sutra Taisho Tripitaka Volume 08, No. 0224, Daoxing Borejing Sutra

The Sixth Fascicle of the Daoxing Borejing Sutra

Translated by Lokaksema (a translator of Buddhist scriptures from Yuezhi) of the Later Han Dynasty

Chapter Fifteen: The Chapter on the Maha-prajnaparamita Avaivartika

須菩提白佛言：「阿惟越致菩薩當何以比？當何以觀其行？當何以相？當何從知是阿惟越致菩薩？」

佛言：「阿惟越致菩薩，如逮得禪者不動搖，如羅漢、辟支佛地、佛地，是佛地如本無終不動。佛說本無，聞不言非。空是中本無入本無，是所本無如本無，亦不言非。如是入中，入中以聞是本無，以若轉于余處聞心終不疑，亦不言是，亦不言非，如是本無如本無住。其所語不輕，所言不說他事，但說他正，他人所作不觀視。用是比、用是相行具足，知是阿惟越致菩薩。阿惟越致終不形相沙門、婆羅門面類，不祠祀跪拜天，不持華香施於天，亦不教他人為。身不生惡處，不作女人身，當持十戒——不殺生、強盜、淫泆、兩舌、嗜酒、惡口、妄言、綺語，不嫉妒、瞋恚、罵詈——不疑亦不教他人為，身自持十戒不疑，復教他人守十戒，于夢中自護十戒，亦復于夢中面目見十戒。阿惟越致心學諸法，皆安隱為世間人說經，持深經授與，令得分德住，悉致愿使得經，令用分德住。阿惟越致聞說深經時終不疑，不言不信，亦不恐懼，所語柔軟，微妙至密。少睡臥行步出入，心安諦無亂，時徐舉足蹈地，安隱顧視。所斐服衣被凈潔，無垢坋無𧎇𧒓，身中無八十種蟲。所有功德稍稍欲盛滿，心極清凈悉受得之，其功德

【現代漢語翻譯】現代漢語譯本須菩提（Subhuti）問佛說：『不退轉菩薩（Avaivartika Bodhisattva）應當如何比擬？應當如何觀察他的行為？應當如何認識他的相貌？應當從何處得知他是阿惟越致菩薩（Avaivartika Bodhisattva）？』佛說：『不退轉菩薩（Avaivartika Bodhisattva），就像獲得禪定的人一樣不動搖，如同阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的境界、佛的境界一樣，這佛的境界如同本無（original non-being）一樣，始終不動。佛說本無（original non-being），聽聞后不否定。空性（emptiness）是其中本無（original non-being）進入本無（original non-being），這所說的本無（original non-being）如同本無（original non-being）一樣，也不否定。像這樣進入其中，進入其中聽聞這本無（original non-being），如果轉移到其他地方聽聞，心中始終不懷疑，也不說是，也不說非，像這樣本無（original non-being）如同本無（original non-being）一樣安住。他所說的話不輕率，所說的話不說其他事情，只說他所證悟的正法，不觀察他人所做的事情。用這些來比擬、用這些相貌來衡量，行為具足，就知道這是不退轉菩薩（Avaivartika Bodhisattva）。不退轉菩薩（Avaivartika Bodhisattva）始終不顯現沙門（Shramana）、婆羅門（Brahmana）的面貌，不祭祀跪拜天神，不拿鮮花香料供養天神，也不教他人這樣做。身體不生在惡劣的地方，不轉生為女人身，應當持守十戒——不殺生、不偷盜、不邪淫、不兩舌、不飲酒、不惡口、不妄語、不綺語，不嫉妒、不嗔恚、不謾罵——自己不懷疑也不教他人這樣做，自身持守十戒不懷疑，又教他人守護十戒，在夢中自己守護十戒，也在夢中面見十戒。不退轉菩薩（Avaivartika Bodhisattva）用心學習諸法，都安穩地為世間人宣說經典，將甚深經典授予他人，使他們能夠獲得功德安住，完全實現願望得到經典，使他們能夠用功德安住。不退轉菩薩（Avaivartika Bodhisattva）聽聞宣說甚深經典時始終不懷疑，不說不相信，也不恐懼，所說的話柔和，微妙至極。很少睡眠，行走坐臥出入，心安定沒有散亂，時常緩慢地抬起腳踩在地上，安穩地環顧四周。所穿的衣服乾淨整潔，沒有污垢灰塵，身體中沒有八十種蟲。所有的功德漸漸想要盛滿，內心極其清凈完全接受，他的功德』

【English Translation】 English version Subhuti (須菩提) said to the Buddha: 'How should an Avaivartika Bodhisattva (阿惟越致菩薩, non-regressing Bodhisattva) be compared? How should his conduct be observed? How should his characteristics be recognized? How should one know that he is an Avaivartika Bodhisattva (阿惟越致菩薩)?' The Buddha said: 'An Avaivartika Bodhisattva (阿惟越致菩薩) is like one who has attained dhyana (禪者) and is unshakeable, like the state of an Arhat (羅漢), a Pratyekabuddha (辟支佛), or a Buddha (佛); this state of Buddha (佛地) is like original non-being (本無), eternally unmoving. The Buddha speaks of original non-being (本無), and upon hearing it, one does not deny it. Emptiness (空) is where original non-being (本無) enters original non-being (本無); this so-called original non-being (本無) is like original non-being (本無), and one does not deny it either. Thus, entering into it, upon hearing this original non-being (本無), if one were to hear it elsewhere, the mind would never doubt, nor would one say 'it is' or 'it is not'; thus, original non-being (本無) abides as original non-being (本無). His words are not frivolous, and he speaks of nothing else but the Dharma (正), he does not observe what others do. Use these comparisons, use these characteristics, and with conduct fully complete, you will know that this is an Avaivartika Bodhisattva (阿惟越致菩薩). An Avaivartika Bodhisattva (阿惟越致菩薩) never appears in the guise of a Shramana (沙門) or a Brahmana (婆羅門), does not worship or prostrate to gods, does not offer flowers or incense to gods, nor does he teach others to do so. His body is not born in evil realms, nor does he take the form of a woman; he should uphold the ten precepts—not killing, not stealing, not engaging in sexual misconduct, not engaging in divisive speech, not drinking alcohol, not using harsh language, not lying, not engaging in frivolous speech, not being jealous, not being angry, not scolding—he does not doubt these, nor does he teach others to do so; he himself upholds the ten precepts without doubt, and also teaches others to keep the ten precepts, protects the ten precepts in his dreams, and also sees the ten precepts in his dreams. An Avaivartika Bodhisattva (阿惟越致菩薩) studies all dharmas with his mind, peacefully expounds the scriptures for the people of the world, imparts profound scriptures to others, enabling them to gain merit and abide in it, fully fulfilling their vows to obtain the scriptures, enabling them to abide in merit. When an Avaivartika Bodhisattva (阿惟越致菩薩) hears the profound scriptures being spoken, he never doubts, does not say he does not believe, nor is he afraid; his words are gentle, subtle, and profound. He sleeps little, and in walking, sitting, standing, and entering and exiting, his mind is stable and without confusion, he slowly lifts his foot and steps on the ground, and looks around peacefully. His clothing is clean and pure, without dirt or dust, and there are no eighty kinds of worms in his body. All his merits gradually desire to be full and complete, his mind is extremely pure and fully receives them, his merits』

過出於世間。」

須菩提白佛言：「云何菩薩心清凈？當何以知之？」

佛言：「是菩薩所作功德轉增多，其心極上，自在無所掛礙，悉逮得其功德，是心甚清潔，清潔過於阿羅漢、辟支佛道上。如是阿惟越致，有來供養者，不受用喜，一切無慳貪。說深經時，未嘗于中有厭極也。正在智中深入，若余所欲有問深經者，持是深般若波羅蜜為說之；其有他道所不能正者，持是深般若波羅蜜為正之；從是經中所出法，悉持無常之事相語之；諸世間經書所不能解者，持是深般若波羅蜜為解之。用是故，弊魔來到是菩薩所，便於邊化作大八泥犁，其一泥犁中有若干百千菩薩化作是，以便指示之言：『是輩皆阿惟越致菩薩，從佛受決，以今皆墮泥犁中。佛為授，若泥犁耳。設若作阿惟越致受決菩薩者，若當受疾悔之言：「我非阿惟越致。」若悔之言爾者，便不復墮泥犁中，當生天上。』」

佛言：「設是菩薩心不動轉者，是阿惟越致。弊魔復化作其師，被服往到菩薩所詭語：『若前從我所聞受者，今悉棄捨，是皆不可用也。若自悔過，受疾悔之。隨我言者，我日來問訊汝，不用我言者，終不復來視汝。若莫復說是事，我不復欲聞，是故說是皆非佛所說，餘外事耳。汝今更受我所語，我所說皆佛語。』」

【現代漢語翻譯】現代漢語譯本：『超越世間一切過失。』

須菩提（Subhuti）問佛說：『菩薩的心如何才能清凈？應當如何瞭解？』

佛說：『這位菩薩所做的功德日益增多，他的心境達到極高的境界，自在而沒有任何牽掛，完全獲得了那些功德。這樣的心非常純潔，其純潔程度超過了阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的境界。像這樣的阿惟越致（Avaivartika，不退轉）菩薩，如果有人來供養，他不會因此而感到高興，對一切都沒有慳吝和貪婪。在講解深奧的經典時，他從未感到厭倦。他深入智慧之中，如果有人想請教深奧的經典，他就用這深奧的般若波羅蜜（Prajnaparamita，智慧到彼岸）為他們講解；如果其他道義不能糾正的，他就用這深奧的般若波羅蜜來糾正；從這部經典中產生的法，他都用無常的道理來告訴他們；對於世間的經書不能解釋的，他就用這深奧的般若波羅蜜來解釋。因此，當邪魔來到這位菩薩身邊時，就會在他旁邊變化出巨大的八大地獄，其中一個地獄裡有成百上千的菩薩，邪魔就變化出這些景象，然後指給菩薩看，說：『這些人都是阿惟越致菩薩，從佛那裡接受了授記，現在都墮入地獄之中。佛所授記的，不過是地獄罷了。如果做了阿惟越致接受授記的菩薩，一定會後悔地說：「我不是阿惟越致。」如果說了後悔的話，就不會再墮入地獄，將會升到天上。』

佛說：『如果這位菩薩的心不動搖，他就是阿惟越致菩薩。邪魔又會變化成菩薩的老師，穿著原來的衣服來到菩薩身邊，用欺騙的語言說：『以前從我這裡聽到的，現在都要全部拋棄，那些都不可用了。如果自己後悔，就要迅速地懺悔。聽從我的話，我每天都會來問候你；不聽從我的話，我就再也不會來看你。不要再說那些事了，我不想再聽，所以說那些都不是佛說的，只是其他的事情。你現在應該接受我所說的話，我所說的才是佛語。』

【English Translation】 English version: 'Exceeding all faults in the world.'

Subhuti asked the Buddha, 'How can a Bodhisattva's mind be purified? How should it be understood?'

The Buddha said, 'The merits performed by this Bodhisattva increase more and more, and their mind reaches the highest state, being free and unattached, fully attaining those merits. Such a mind is extremely pure, surpassing the purity of Arhats, and Pratyekabuddhas. If someone offers to such an Avaivartika (non-regressing) Bodhisattva, they do not rejoice in it, and they have no stinginess or greed for anything. When explaining profound sutras, they never feel weary. They delve deeply into wisdom, and if someone wants to inquire about profound sutras, they use this profound Prajnaparamita (perfection of wisdom) to explain it to them; if other doctrines cannot correct something, they use this profound Prajnaparamita to correct it; from the Dharma that arises from this sutra, they use the principle of impermanence to tell them; for what worldly scriptures cannot explain, they use this profound Prajnaparamita to explain it. Therefore, when the evil demon comes to this Bodhisattva, it will transform into huge eight great hells beside them, and in one of the hells, there are hundreds of thousands of Bodhisattvas. The demon transforms into these scenes and points them out to the Bodhisattva, saying, 'These are all Avaivartika Bodhisattvas who received predictions from the Buddha, and now they have all fallen into hell. What the Buddha predicted is nothing but hell. If one becomes an Avaivartika Bodhisattva who has received a prediction, they will surely regret it and say, "I am not an Avaivartika." If they say words of regret, they will no longer fall into hell and will ascend to heaven.'

The Buddha said, 'If this Bodhisattva's mind does not waver, they are an Avaivartika Bodhisattva. The evil demon will transform into the Bodhisattva's teacher, wearing the original clothes, and come to the Bodhisattva, using deceptive words, saying, 'Everything you heard from me before, you must now abandon completely, those are all useless. If you regret it yourself, you must quickly repent. If you listen to me, I will come to greet you every day; if you do not listen to me, I will never come to see you again. Do not talk about those things anymore, I do not want to hear them again, so those are not what the Buddha said, they are just other things. You should now accept what I say, what I say is the Buddha's words.'

佛言：「菩薩聞是言，其心動轉者，不從過去佛受決，未上菩薩舉中，未在阿惟越致地。設是菩薩心不動轉者，知是深經空所致。作是思惟，終不信他人語。譬若比丘得阿羅漢，不復隨他人語，悉明見經中證，是為空所致，終不可動，如阿羅漢、辟支佛道所念法，終不可復還。是菩薩為在阿惟越致地住，正住，向佛門，終不可復還，是為極度。用是比、用是相行具足，知是阿惟越致菩薩。復有弊魔化作異人，往到菩薩所作是語：『若所求為勤苦耳，不求佛法也。若空負是勤苦，為用是勤苦之難為求乎？若在惡道中以來大久，適今得為人，汝不當於是中思惟，不當自患厭耶？當復於何所更索是軀？汝何不早取阿羅漢道，用佛為求之？』是菩薩心不動轉者，知是阿惟越致。弊魔不能動轉捨去，更作方便，化作若干菩薩在其邊住，因指示言：『若見不耶？是悉菩薩，皆供養如恒中沙佛，以皆與衣被、飲食、床臥具、醫藥悉具足，皆從如恒中沙佛受行法問慧，當所施行，如法住、如法求，皆入中作是學、作是受、作是行，悉以尚不能得佛。若學以來甫爾，當何因得佛？』菩薩聞是言，心不動轉者，弊魔復捨去不遠，復化作諸比丘示之言：『是悉阿羅漢，過去世時皆求菩薩道，不能得佛，今皆取阿羅漢已，如是比丘當何從得佛

【現代漢語翻譯】現代漢語譯本佛說：『菩薩聽到這些話，如果內心動搖，說明他沒有從過去的佛那裡得到授記，沒有進入菩薩的行列，沒有達到阿惟越致（Avivecca）地（不退轉地）。如果這位菩薩內心不為所動，就知道這是因為深刻理解了空的道理所致。他會這樣思考，始終不相信別人的話。譬如一位比丘證得了阿羅漢果位，不再聽信別人的話，完全清楚地看到經典中的證明，這是因為理解了空的道理所致，他的心境終究不會再動搖，就像阿羅漢、辟支佛所修行的道，終究不可能再退轉。這位菩薩安住在阿惟越致地，正住於此，面向佛門，終究不可能再退轉，這是達到了極高的境界。用這種比喻、用這種相貌和行為來判斷，就知道這是阿惟越致菩薩。還有，惡魔會變化成不同的人，來到菩薩那裡說：『你所追求的只是勤苦罷了，不是爲了求佛法。如果空自承受這些勤苦，又爲了什麼而承受這些勤苦的艱難呢？你從惡道中來已經很久了，好不容易現在得到了人身，你不應該在這裡思考，不應該感到厭倦嗎？你還要到哪裡再去尋找這個身體呢？你為什麼不早點證得阿羅漢道，還要爲了成佛而追求呢？』如果這位菩薩內心不為所動，就知道他是阿惟越致菩薩。惡魔無法動搖他，就捨棄離去，再想出其他辦法，變化成許多菩薩，住在他的身邊，並指著他們說：『你看見了嗎？這些都是菩薩，他們都供養過像恒河沙數一樣多的佛，把衣服、飲食、床鋪臥具、醫藥都供養得非常充足，他們都從像恒河沙數一樣多的佛那裡接受修行的方法和智慧，按照所施行的去做，如法安住、如法追求，都進入其中學習、接受、修行，尚且不能成佛。你學習的時間這麼短，又怎麼能成佛呢？』菩薩聽到這些話，如果內心不為所動，惡魔就再次捨棄離去，不走遠，又變化成許多比丘，指給菩薩看說：『這些都是阿羅漢，過去世的時候都追求菩薩道，不能成佛，現在都證得了阿羅漢果位，像這樣的比丘又怎麼能成佛呢？』 '

【English Translation】 English version The Buddha said: 'If a Bodhisattva's mind wavers upon hearing these words, it indicates that they have not received prediction from past Buddhas, have not ascended to the ranks of Bodhisattvas, and have not reached the stage of Avivecca (non-retrogression). If the Bodhisattva's mind remains unmoved, it is known that this is due to a profound understanding of emptiness. They will contemplate thus, never believing the words of others. For example, a Bhikshu who has attained Arhatship no longer follows the words of others, but clearly sees the proofs within the scriptures. This is due to understanding emptiness; their mind will never again be shaken. Like the Dharma contemplated by Arhats and Pratyekabuddhas, it can never regress. This Bodhisattva dwells in the stage of Avivecca, abiding rightly, facing the gate of Buddhahood, and can never regress. This is the ultimate attainment. Using this analogy, using these characteristics and complete conduct, one knows that this is an Avivecca Bodhisattva. Furthermore, evil demons may transform into different people and come to the Bodhisattva, saying: 'What you seek is only hardship; you are not seeking the Buddha Dharma. If you are bearing this hardship in vain, then why endure such difficult hardship? You have been in the evil realms for a long time, and now you have finally obtained a human body. Shouldn't you contemplate this, shouldn't you feel weary? Where else will you seek this body again? Why don't you attain Arhatship sooner, and why seek Buddhahood?' If the Bodhisattva's mind remains unmoved, it is known that they are an Avivecca. Unable to shake them, the evil demon departs and devises other means, transforming into numerous Bodhisattvas dwelling beside them, pointing and saying: 'Do you see? These are all Bodhisattvas, all of whom have made offerings to Buddhas as numerous as the sands of the Ganges, providing them with clothing, food, bedding, and medicine in abundance. They have all received the methods of practice and wisdom from Buddhas as numerous as the sands of the Ganges, acting according to what they have been taught, abiding in accordance with the Dharma, seeking in accordance with the Dharma, entering into it to learn, receive, and practice, yet even they cannot attain Buddhahood. You have only been learning for a short time, how can you possibly attain Buddhahood?' If the Bodhisattva's mind remains unmoved upon hearing these words, the evil demon departs again, not far away, and transforms into numerous Bhikshus, showing them to the Bodhisattva and saying: 'These are all Arhats, who in past lives all sought the Bodhisattva path but could not attain Buddhahood. Now they have all attained Arhatship. How can such Bhikshus ever attain Buddhahood?' '

？』菩薩聞是語心不動轉，當覺知魔為。」

佛言：「作是學、作是求、作是行，於是深般若波羅蜜中住，心不動轉者，如是比相行具足，知是阿惟越致。」

佛言：「菩薩當作是學、作是求，護是教、受佛教，當念行於他方。聞魔語如是，心不動轉、不可移，覺知魔為。菩薩作是學不得佛者，佛語為有異。佛語終不欺也。弊魔復往到菩薩所，作是詭嬲言：『佛如空，是經不可得邊幅，不可得極，是經中我悉知已，皆空耳。若為是中勤苦若不？當覺知魔為此事，魔作是經，云何欲于中欲得作佛？是非佛所說。』菩薩當諦覺知是魔所為，菩薩作第一禪、第二禪、第三禪、第四禪三昧，越阿惟越致，不隨錄是四禪，是所禪作三昧越用人，入欲中故禪三昧，是菩薩終不隨禪教，其功德極過禪上去。有共稱譽名字者不用喜，不稱譽者亦不用作憂，其心終不動亂，常念世間人。善出入行步坐起，常端心正志，少淫意。在家者與婦人相見，心不樂喜，常懷恐怖。與婦人交接，念之惡露臭處不凈潔，非我法也，盡我壽命不復與相近，當脫是惡露中去。譬若有人行大荒澤中，畏盜賊，心念言：『我當何時脫出是厄道中去？』當棄遠是淫泆，畏懼如行大荒澤中，亦不說其人惡。何以故？諸世間皆欲使安隱故也。」

佛

【現代漢語翻譯】現代漢語譯本：『如果菩薩聽到這樣的話，內心不為所動，就應當覺察到這是魔在作祟。』

佛說：『像這樣學習、這樣追求、這樣修行，安住于甚深般若波羅蜜中，內心不為所動的人，像這樣具足種種相，就知道他是阿惟越致（不退轉）。』

佛說：『菩薩應當這樣學習、這樣追求，守護這些教法、接受佛的教誨，應當想著去其他地方修行。聽到魔的言語是這樣，內心不為所動、不可動搖，覺察到這是魔在作祟。菩薩這樣學習而不能成佛，那就是佛的話有差異了。佛的話終究不會欺騙人。』

『惡魔又來到菩薩那裡，用詭異的言語戲弄說：「佛就像虛空一樣，這部經沒有邊際，沒有盡頭，這部經中的道理我都已經知道了，都是空而已。為何要在這其中勤苦修行呢？應當覺察到這是魔在作祟，魔製造了這部經，怎麼想從中成佛呢？這不是佛所說的。」菩薩應當仔細覺察到這是魔所為，菩薩修習第一禪、第二禪、第三禪、第四禪三昧（四種禪定），超越阿惟越致（不退轉），不執著于這四禪，這些禪定是用來超越凡人的，因為進入慾望之中而修習禪定三昧，這樣的菩薩終究不會隨順禪定的教導，他的功德遠遠超過禪定。』

『有人共同稱讚他的名字，也不用歡喜；不稱讚他的名字，也不用憂愁，他的內心始終不會動亂，常常想著世間人。善於出入行走坐臥，常常端正心念和志向，減少淫慾之念。在家修行的人與婦人相見，內心不生歡喜，常常懷有恐怖之心。與婦人交合時，想到的是污穢惡臭之處，不乾淨，這不是我的修行方法，盡我一生不再與她親近，應當脫離這污穢之處。譬如有人行走在廣闊的荒野中，害怕盜賊，心裡想著：「我應當什麼時候才能脫離這危險的道路？」應當遠離淫慾，畏懼它就像行走在廣闊的荒野中一樣，也不說那個人的壞話。為什麼呢？因為諸世間都希望使人安穩。』

佛

【English Translation】 English version: 『If a Bodhisattva hears these words and his mind does not waver, he should realize that it is the work of a Mara (demon).』

The Buddha said: 『Practicing in this way, seeking in this way, acting in this way, abiding in the profound Prajna Paramita (Perfection of Wisdom), if the mind does not waver, then with such complete characteristics, one knows that he is an Avinivartaniya (non-regressing).』

The Buddha said: 『A Bodhisattva should learn in this way, seek in this way, protect these teachings, receive the Buddha's teachings, and should think of practicing in other places. Hearing the words of a Mara like this, if the mind does not waver, is unshakeable, and realizes that it is the work of a Mara. If a Bodhisattva learns in this way and cannot become a Buddha, then the Buddha's words are different. The Buddha's words will never deceive.』

『The evil Mara then came to the Bodhisattva and teased him with strange words, saying: 「The Buddha is like the empty sky, this Sutra has no boundaries, no end, I already know all the principles in this Sutra, they are all empty. Why be diligent in practicing in it? You should realize that this is the work of a Mara, the Mara created this Sutra, how do you want to become a Buddha from it? This is not what the Buddha said.」 The Bodhisattva should carefully realize that this is the work of a Mara. The Bodhisattva practices the First Dhyana (meditative state), the Second Dhyana, the Third Dhyana, the Fourth Dhyana Samadhi (concentration), surpassing Avinivartaniya (non-regression), not clinging to these four Dhyanas, these Dhyanas are used to surpass ordinary people, because they practice Dhyana Samadhi while indulging in desires, such a Bodhisattva will never follow the teachings of Dhyana, his merits far exceed Dhyana.』

『If someone praises his name together, he does not need to be happy; if someone does not praise his name, he does not need to be worried, his mind will never be disturbed, he always thinks of the people in the world. He is good at entering and exiting, walking, sitting, and lying down, always keeping his mind and aspirations upright, and reducing lustful thoughts. When a householder meets a woman, his heart does not rejoice, he always has a sense of fear. When having intercourse with a woman, he thinks of the filthy and smelly places, which are unclean, this is not my practice method, I will not be close to her again for the rest of my life, I should get rid of this filthy place. For example, if someone is walking in a vast wilderness, afraid of thieves, thinking in his heart: 「When will I be able to escape from this dangerous road?」 One should stay away from lust, fearing it as if walking in a vast wilderness, and not speak ill of that person. Why? Because all the worlds want to make people peaceful.』

Buddha

言：「如是菩薩，其福具足得之，是皆深般若波羅蜜威神力，使作是念。是菩薩，和夷羅洹化諸鬼神隨後，亦不敢近附，菩薩終不失志，心不妄起，身體完具，無瘡癩，極雄猛，終不誘他人婦女。若有治道符祝行藥，身不自為，亦不教他人為，見他人為者心不喜也。終不說男子若女人為事，亦不說非法之事，亦不生惡處。用是比、用是相行具足，知是阿惟越致菩薩。」

須菩提白佛言：「菩薩用何等故名為阿惟越致？」

佛言：「菩薩不與國王若世俗城郭聚落會人從事，不與盜賊若軍師兵刃從事，不與男子女人從事，不與余道人若祠祀諸鬼神酒肉穀食從事，不與香及燒香若繒彩利業調戲從事，不與海中若諸所欲從事，不與弊惡無反覆好鬥亂人者從事，但與深般若波羅蜜從事，心終不遠離，薩蕓若常在中。不志常行中正，無不行時。常稱譽賢善者上頭，常隨善知識，不與惡知識相隨，常求佛法，愿欲生異方佛剎。用是故，常與佛相見供養之。從欲處、色處、空處，從彼間來生中國，常于善人黠慧中生，在工談語曉經書家生。常不好豫世俗之事，生不犯法，常在大國中生，未常在邊地生也。用是比、用是相行具足，用是故名為阿惟越致菩薩，終不言我是阿惟越致，亦不言我非、亦不疑我非阿惟越致地，亦不言

【現代漢語翻譯】現代漢語譯本：佛說：『像這樣的菩薩，能夠獲得如此圓滿的福報，都是仰仗甚深般若波羅蜜（Prajnaparamita，智慧到彼岸）的威神之力，使他們產生這樣的念頭。這樣的菩薩，有和夷羅洹（護法神）化現的諸鬼神隨侍在後，其他的鬼神也不敢靠近。菩薩始終不會喪失志向，心中不起邪念，身體完好無損，沒有瘡癩疾病，極其雄猛精進，始終不會引誘他人的婦女。如果有關於治療疾病的符咒或藥物，自己不會使用，也不會教他人使用，見到他人使用也不會心生歡喜。始終不說男子或女人的過失，也不說非法的事情，也不會墮落到惡道。通過這些譬喻、這些相狀來判斷，就可以知道這是阿惟越致菩薩（Avaivartika-bodhisattva，不退轉菩薩）。』

須菩提（Subhuti，佛陀的弟子）問佛：『菩薩因為什麼緣故被稱為阿惟越致（不退轉）呢？』

佛說：『菩薩不與國王或世俗的城郭聚落中的人們交往，不與盜賊或軍師兵刃之事有牽連，不與男子女人有過多交往，不與其他的道人或祭祀鬼神、飲酒食肉之事有牽連，不與香及燒香、繒彩等追求利益和調戲玩樂之事有牽連，不與航海或各種慾望之事有牽連，不與品行惡劣、反覆無常、好爭鬥惹事的人交往，只與甚深般若波羅蜜相應，心中始終不遠離，一切智慧（Sarvajna）常在心中。不退轉菩薩的志向常常符合中正之道，沒有不行中正之道的時候。常常稱讚賢善之人，常常親近善知識，不與惡知識交往，常常尋求佛法，願望往生到其他世界的佛國。因為這個緣故，常常與佛相見並供養佛。從欲界、色界、無色界，從那些地方來到人間，常常出生在善良聰慧的人家，出生在擅長談論、通曉經書的人家。常常不喜歡參與世俗之事，出生后不觸犯法律，常常在大國出生，從未在邊遠地區出生。通過這些譬喻、這些相狀來判斷，因為這個緣故被稱為阿惟越致菩薩，但他們始終不會說『我是阿惟越致』，也不會說『我不是』，也不會懷疑自己不是阿惟越致的境界，也不會說……』

【English Translation】 English version: The Buddha said: 'Such a Bodhisattva, who possesses such complete blessings, is all due to the mighty power of the profound Prajnaparamita (Perfection of Wisdom), which causes them to have such thoughts. Such a Bodhisattva has the Yakkha (Yaksa, a type of spirit) Heruka (a protective deity) transforming into various spirits following behind, and other spirits dare not approach. The Bodhisattva will never lose their aspiration, their mind will not give rise to false thoughts, their body will be complete and without sores or leprosy, they will be extremely courageous, and will never seduce other people's wives. If there are spells or medicines for curing diseases, they will not use them themselves, nor will they teach others to use them, and they will not rejoice when they see others using them. They will never speak of the faults of men or women, nor will they speak of unlawful matters, nor will they be born in evil realms. By these analogies and these characteristics, one can know that this is an Avaivartika-bodhisattva (Non-retreating Bodhisattva).'

Subhuti (a disciple of the Buddha) asked the Buddha: 'For what reason is a Bodhisattva called Avaivartika (non-retreating)?'

The Buddha said: 'The Bodhisattva does not engage with kings or worldly people in cities, towns, or villages, does not engage with thieves or military matters involving weapons, does not engage excessively with men and women, does not engage with other ascetics or in sacrifices to spirits, drinking wine, or eating meat and grains, does not engage with incense and burning incense, or with silks and satins, or with activities that seek profit and amusement, does not engage with seafaring or various desires, does not engage with people who are wicked, fickle, quarrelsome, and disruptive, but only engages with the profound Prajnaparamita, never departing from it in their mind, with all wisdom (Sarvajna) constantly present within. The aspiration of a non-retreating Bodhisattva always aligns with the Middle Way, and there is no time when they do not practice the Middle Way. They always praise virtuous and wise people, always associate with good teachers, do not associate with bad teachers, constantly seek the Buddha's teachings, and aspire to be born in Buddha-fields in other worlds. For this reason, they constantly see and make offerings to the Buddha. Coming from the desire realm, the form realm, and the formless realm, from those places they are born in this world, often born into families of good and intelligent people, born into families skilled in speech and knowledgeable in scriptures. They are not fond of participating in worldly affairs, and are born without violating the law, often born in large countries, and never born in remote regions. By these analogies and these characteristics, for this reason they are called Avaivartika-bodhisattvas, but they never say 'I am an Avaivartika,' nor do they say 'I am not,' nor do they doubt that they are not in the state of Avaivartika, nor do they say...'

我是阿惟越致地。譬若有人得須陀洹道，在其地終不疑魔事，適起即覺知，魔稍稍來不聽隨。在阿惟越致地，終不疑不懈怠。譬若有人作惡逆，盡其壽命，心終不可轉使作善不念惡，是噁心至死終不休。是菩薩住中正，在阿惟越致地，心不可移動，十方終不能復轉其心，自有道地，終不疑無阿羅漢、辟支佛，心不念佛難得，心大無有極，安隱堅住其地，無有能降之者。作是住，無有能過是黠者。用是故，弊魔大愁毒，言：『是菩薩心如剛鐵不可轉。』便復更作佛形，往語菩薩言：『若何不於是間取阿羅漢證？若未受決得阿耨多羅三耶三菩，若不得是比、不得是相，菩薩用是比、用是相行具足，如是尚不得佛。若當何因得之？』」

佛言：「設是菩薩聞魔語，若心不動者，是菩薩從過去怛薩阿竭受決，已得阿耨多羅三耶三菩，是故覺知魔作佛形像來言，是非佛也，魔耳。欲使我心搖，我心不可動。」

佛言：「是菩薩心不可動轉者，從過去怛薩阿竭受決，已授阿耨多羅三耶三菩，住阿惟越致地。何以故？用是比、用是相行具足故，知是阿惟越致菩薩悉得法者、悉行中正，當代不惜身命，是菩薩一切法悉受得之，過去、當來、今現在佛所有法悉得持護。用是故，當爲不惜身命，未常懈怠，無有厭時。怛薩阿竭

【現代漢語翻譯】現代漢語譯本：我是阿惟越致地（Avivartika-bhumi，不退轉地）。譬如有人證得須陀洹道（Srotapanna，入流果），處於此地便不再懷疑魔事，一旦魔事稍有發生，立即就能覺察，不聽從、不隨順。處於阿惟越致地，便不再懷疑，也不會懈怠。譬如有人作惡逆之行，終其一生，他的心都無法轉變，無法讓他行善而不念惡，這種噁心至死都不會停止。這位菩薩安住于中正之道，處於阿惟越致地，他的心不可動搖，十方世界的力量都無法再轉變他的心。他自有證道的根基，終究不會懷疑沒有阿羅漢（Arhat，應供）、辟支佛（Pratyekabuddha，緣覺），心中不會認為成佛是困難的。他的心廣大無邊，安穩堅固地住於此地，沒有任何力量能夠降伏他。像這樣安住，沒有人能超過這位智者。因此，惡魔非常憂愁痛苦，說道：『這位菩薩的心像鋼鐵一樣堅硬，無法轉變。』於是，惡魔又變化成佛的形象，前去對菩薩說：『你為什麼不在這裡證得阿羅漢果位呢？如果還沒有接受授記，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如果沒有這樣的比喻、沒有這樣的相，菩薩用這樣的比喻、用這樣的相來修行圓滿，像這樣尚且不能成佛。那麼，你將憑藉什麼原因才能成佛呢？』

佛說：『假設這位菩薩聽到魔的話語，如果他的心不動搖，那麼這位菩薩從過去諸佛怛薩阿竭（Tathagata，如來）那裡接受過授記，已經得到阿耨多羅三藐三菩提，因此他能覺察到魔變化成佛的形象前來，知道這不是佛，而是魔。魔想要使我的心動搖，但我的心是不可動搖的。』

佛說：『這位菩薩的心不可動搖轉變，是因為他從過去諸佛怛薩阿竭那裡接受過授記，已經被授予阿耨多羅三藐三菩提，安住于阿惟越致地。為什麼呢？因為他用這樣的比喻、用這樣的相來修行圓滿，知道這位阿惟越致菩薩完全通達佛法、完全奉行中正之道，應當不惜身命。這位菩薩完全接受並獲得一切佛法，過去、未來、現在諸佛的所有佛法，他都能受持守護。因此，他應當不惜身命，從不懈怠，沒有厭倦的時候。怛薩阿竭（Tathagata，如來）』

【English Translation】 English version: I am in the Avivartika-bhumi (non-regressing stage). It is like someone who has attained the Srotapanna (stream-enterer) path; in that state, they no longer doubt demonic affairs. If such affairs arise, they immediately perceive them, not listening to or following them. Being in the Avivartika-bhumi, they no longer doubt and are not懈怠 (xie dai, lax). It is like someone who commits evil deeds throughout their life; their mind cannot be turned to do good and not think of evil. This evil mind does not cease until death. This Bodhisattva dwells in the middle way, in the Avivartika-bhumi, their mind cannot be moved. The ten directions cannot turn their mind again. They have their own path to enlightenment, and they will never doubt the absence of Arhats (worthy ones), or Pratyekabuddhas (solitary Buddhas). Their mind does not think that attaining Buddhahood is difficult. Their mind is vast and limitless, securely dwelling in this state, and no one can subdue them. Dwelling in this way, no one can surpass this wise one. Therefore, the evil Mara is greatly distressed, saying, 'This Bodhisattva's mind is like hard iron, unchangeable.' Then, Mara transforms into the form of the Buddha and goes to the Bodhisattva, saying, 'Why don't you attain Arhatship here? If you have not yet received the prediction of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), if you do not have this analogy, this characteristic, even if a Bodhisattva practices diligently with this analogy, this characteristic, they still cannot attain Buddhahood. How will you attain it?'

The Buddha said, 'If this Bodhisattva hears Mara's words and their mind does not move, then this Bodhisattva has received the prediction from past Tathagatas (Thus Come Ones), and has already attained Anuttara-samyak-sambodhi. Therefore, they are aware that Mara has transformed into the Buddha's form, and knows that this is not the Buddha, but Mara. Mara wants to shake my mind, but my mind is unshakeable.'

The Buddha said, 'This Bodhisattva's mind is unshakeable and unchangeable because they have received the prediction from past Tathagatas, and have been granted Anuttara-samyak-sambodhi, dwelling in the Avivartika-bhumi. Why? Because they practice diligently with this analogy, this characteristic, knowing that this Avivartika Bodhisattva fully understands the Dharma, fully practices the middle way, and should not spare their life. This Bodhisattva fully receives and obtains all Dharmas, and can uphold and protect all the Dharmas of the Buddhas of the past, future, and present. Therefore, they should not spare their life, never be lax, and never be weary. Tathagata (Thus Come One)'

及諸弟子說經時，心終不疑，亦不言非佛說。聞說深般若波羅蜜，終心不有疑，亦不言非。如是菩薩逮無所從生法樂，于中立持是，功德悉具足。用是比、用是相行具足，是為阿惟越致菩薩。」

摩訶般若波羅蜜道行經怛竭優婆夷品第十六

須菩提白佛言：「阿惟越致菩薩極從大功德起，常為菩薩說深法教入深。」

佛言：「善哉，善哉！須菩提！若乃內菩薩使入深，何等為深？空為深，無想、無愿、無識，無所從生滅，泥洹是為限。」

須菩提白佛言：「泥洹是限，非是諸法。」

佛言：「諸法甚深，色痛癢思想生死識甚深。何等為色痛癢思想生死識甚深？如本無，色痛癢思想生死識本無，爾故甚深。」

須菩提言：「難及也，天中天！色痛癢思想生死識，妄消去便為泥洹。」

佛言：「甚深與般若波羅蜜相應，當思惟念，作是住學，如般若波羅蜜教，菩薩隨是行，當思惟念，如中教應行一日，是菩薩為卻幾劫生死。譬如淫泆之人，有所重愛端正女人與共期會，是女人不得自在，失期不到，是人寧有意念之不耶？」

須菩提言：「其人有念，思想當到，欲與相見坐起宿止言語。」

佛言：「其人未到之間，能有幾意起念？」

須菩提言：「是意甚多

【現代漢語翻譯】現代漢語譯本以及各位弟子在宣講佛經時，內心始終沒有疑惑，也不會說這不是佛陀所說。聽聞宣講甚深的《般若波羅蜜》（Prajnaparamita，智慧到彼岸）時，內心始終沒有疑惑，也不會說這不是真理。這樣的菩薩獲得了無所從來之法樂，安住其中並堅持，功德全部具足。用這種比喻，用這種相行來具足，這就是阿惟越致（Avaivartika，不退轉）菩薩。

《摩訶般若波羅蜜道行經》（Mahaprajnaparamitopadesa，大乘般若波羅蜜經）怛竭優婆夷品第十六

須菩提（Subhuti，佛陀的弟子）對佛說：『阿惟越致菩薩是從極大的功德而生起的，常常為菩薩宣說甚深的佛法，引導他們進入深奧的境界。』

佛說：『說得好，說得好！須菩提！如果能引導菩薩進入深奧的境界，什麼是深奧呢？空（Sunyata，空性）是深奧，無想（Animitta，無相）、無愿（Apranihita，無愿）、無識（Avijnana，無識），沒有從哪裡生起，也沒有從哪裡滅去，以涅槃（Nirvana，寂滅）為界限，這就是深奧。』

須菩提對佛說：『涅槃是界限，但不是諸法的全部。』

佛說：『諸法非常深奧，色（Rupa，色蘊）、痛癢（Vedana，受蘊）、思想（Samjna，想蘊）、生死（Samskara，行蘊）、識（Vijnana，識蘊）非常深奧。什麼是色痛癢思想生死識的深奧呢？就像本來沒有一樣，色痛癢思想生死識本來就沒有，因此非常深奧。』

須菩提說：『難以達到啊，天中天（Devatideva，對佛陀的尊稱）！色痛癢思想生死識，如果妄念消除了，就進入涅槃了。』

佛說：『甚深與《般若波羅蜜》相應，應當思惟念，這樣安住學習，如《般若波羅蜜》所教導的那樣，菩薩隨之修行，應當思惟念，如其中所教導的那樣修行一天，這位菩薩就能減少多少劫的生死。譬如一個淫慾放蕩的人，非常愛戀一個端莊美麗的女人，與她約定會面，這個女人因為有事不能自由，錯過了約定的時間沒有來，這個人難道不會有思念嗎？』

須菩提說：『這個人會有思念，想著她什麼時候會來，想要與她相見，坐臥起立，都想著和她說話。』

佛說：『這個人未等到她來之前，能有多少個念頭生起呢？』

須菩提說：『這個念頭非常多。』

【English Translation】 English version And when the disciples were expounding the Sutras, their minds were never in doubt, nor did they say that it was not the Buddha's teaching. When they heard the profound Prajnaparamita (Wisdom Gone Beyond), their minds were never in doubt, nor did they say that it was not true. Such a Bodhisattva attains the joy of the Dharma that arises from nowhere, abides in it and upholds it, and all merits are fully complete. Using this analogy, using this practice of characteristics to complete it, this is an Avaivartika (Non-regressing) Bodhisattva.

Chapter Sixteen, Tatyata Upasika, of the Mahaprajnaparamitopadesa (Great Treatise on the Perfection of Wisdom)

Subhuti (Buddha's disciple) said to the Buddha: 'Avaivartika Bodhisattvas arise from extremely great merit, and constantly expound the profound Dharma to Bodhisattvas, guiding them into the profound.'

The Buddha said: 'Excellent, excellent! Subhuti! If one can guide Bodhisattvas into the profound, what is profound? Emptiness (Sunyata) is profound, non-perception (Animitta), non-desire (Apranihita), non-consciousness (Avijnana), without arising from anywhere, without ceasing from anywhere, with Nirvana (Extinction) as the limit, this is profound.'

Subhuti said to the Buddha: 'Nirvana is the limit, but it is not all of the Dharmas.'

The Buddha said: 'The Dharmas are very profound, form (Rupa), sensation (Vedana), perception (Samjna), formations (Samskara), and consciousness (Vijnana) are very profound. What is the profundity of form, sensation, perception, formations, and consciousness? It is like they never existed, form, sensation, perception, formations, and consciousness never existed, therefore they are very profound.'

Subhuti said: 'It is difficult to reach, Devatideva (God of Gods, epithet for the Buddha)! Form, sensation, perception, formations, and consciousness, if deluded thoughts are extinguished, then one enters Nirvana.'

The Buddha said: 'The profound corresponds to Prajnaparamita, one should contemplate and remember it, abide and study in this way, as Prajnaparamita teaches, the Bodhisattva follows this practice, one should contemplate and remember it, practicing one day as taught within, this Bodhisattva will reduce many kalpas of birth and death. For example, a lustful person is deeply in love with a beautiful woman and arranges to meet her, but the woman is unable to come freely and misses the appointment, will this person not have thoughts?'

Subhuti said: 'That person will have thoughts, thinking about when she will come, wanting to see her, sitting, lying down, getting up, and talking with her.'

The Buddha said: 'Before that person arrives, how many thoughts can arise?'

Subhuti said: 'There are very many thoughts.'

，甚多！」

佛言：「菩薩念深般若波羅蜜，如是一日心不轉者，卻生死若干劫。菩薩學般若波羅蜜，如中教、如中所說思念，隨是行一日，為卻惡除罪；若有菩薩遠離深般若波羅蜜，正使佈施如恒中沙劫，不如是菩薩隨深般若波羅蜜教一日，其功德出彼上。若復有菩薩壽如恒中沙劫，並持前所佈施與須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛，不得深般若波羅蜜；若復有菩薩隨深般若波羅蜜中行如中教，其功德出彼上。若復有菩薩壽如恒中沙劫，佈施如前，持戒具足；若復有菩薩求深般若波羅蜜，從念起說經，其功德出彼上。若復有菩薩持經佈施，其功德轉上，得阿耨多羅三耶三菩，是菩薩持經佈施，以來深入是中隨是教，其功德出彼上；若復有菩薩以經佈施，不深入是中，轉不及也。若復有菩薩持經佈施，復深入是中，未常有離時，為般若波羅蜜所護，其功德甚多甚多。」

須菩提白佛言：「所識、有著者，此二何所功德為多？」

佛言：「菩薩所識，若求深般若波羅蜜，樂於空，樂無所有，樂盡，樂無常，念是為不離般若波羅蜜，如是菩薩得功德不可計阿僧祇。」

須菩提白佛言：「不可計復言阿僧祇，有何等異？」

佛言：「阿僧祇者，其數不可盡極也；不可計者，為不

【現代漢語翻譯】現代漢語譯本：「非常多！」

佛說：『菩薩若能以甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸）爲念，像這樣一天心中不改變，就能消除若干劫的生死輪迴。菩薩學習般若波羅蜜，如經中所教導的那樣去思念，並依此修行一天，就能消除罪惡；如果有菩薩遠離甚深的般若波羅蜜，即使佈施如恒河沙數劫那樣長的時間，也不如隨順甚深般若波羅蜜教導修持一天的菩薩，後者的功德超過前者。如果又有菩薩壽命如恒河沙數劫那樣長，並且將之前所佈施的財物全部用來供養須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不來果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛）、佛，但沒有深入般若波羅蜜；如果又有菩薩隨順甚深般若波羅蜜修行，如經中所教導的那樣，後者的功德超過前者。如果又有菩薩壽命如恒河沙數劫那樣長，佈施如前所述，持戒圓滿具足；如果又有菩薩尋求甚深般若波羅蜜，從念頭生起就開始宣說經典，後者的功德超過前者。如果又有菩薩受持經典並進行佈施，其功德更加殊勝，能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這位菩薩受持經典並進行佈施，並且深入其中，隨順經中的教導，後者的功德超過前者；如果又有菩薩以經典進行佈施，但不深入其中，功德就相對較小。如果又有菩薩受持經典並進行佈施，又深入其中，未曾有片刻離開，為般若波羅蜜所護佑，其功德非常多，非常多。』

須菩提（Subhuti，解空第一）問佛說：『有所識解和有所執著，這二者哪一個功德更大？』

佛說：『菩薩有所識解，如果尋求甚深般若波羅蜜，樂於空性，樂於無所有，樂於寂滅，樂於無常，心念不離般若波羅蜜，這樣的菩薩所獲得的功德不可計數，多到阿僧祇（Asamkhya，無數）劫。』

須菩提問佛說：『不可計數又說阿僧祇，有什麼不同？』

佛說：『阿僧祇，是其數量無法窮盡；不可計數，是為不……』

【English Translation】 English version: 『Very much!』

The Buddha said: 『If a Bodhisattva contemplates the profound Prajnaparamita (wisdom that has reached the other shore) and remains steadfast in mind for even a single day, they will avert countless kalpas (aeons) of birth and death. If a Bodhisattva learns the Prajnaparamita, contemplating and practicing it as taught in the scriptures for one day, they will avert evil and eliminate sins. If a Bodhisattva distances themselves from the profound Prajnaparamita, even if they give alms for as many kalpas as there are sands in the Ganges River, it is not comparable to the Bodhisattva who follows the teachings of the profound Prajnaparamita for one day; the latter's merit surpasses the former. Furthermore, if a Bodhisattva has a lifespan as long as the sands in the Ganges River and uses all their previous alms to make offerings to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and Buddhas, but does not deeply understand the Prajnaparamita; if another Bodhisattva practices according to the profound Prajnaparamita, as taught in the scriptures, the latter's merit surpasses the former. Furthermore, if a Bodhisattva has a lifespan as long as the sands in the Ganges River, gives alms as before, and perfectly upholds the precepts; if another Bodhisattva seeks the profound Prajnaparamita and begins to expound the scriptures from the moment a thought arises, the latter's merit surpasses the former. Furthermore, if a Bodhisattva upholds the scriptures and gives alms, their merit becomes even more supreme, enabling them to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This Bodhisattva upholds the scriptures and gives alms, and deeply enters into it, following the teachings within; the latter's merit surpasses the former. If a Bodhisattva gives alms with the scriptures but does not deeply enter into it, their merit is relatively small. If a Bodhisattva upholds the scriptures and gives alms, and deeply enters into it, never departing from it, being protected by the Prajnaparamita, their merit is very much, very much.』

Subhuti (foremost in understanding emptiness) asked the Buddha: 『Which has more merit, having understanding or having attachment?』

The Buddha said: 『If a Bodhisattva has understanding and seeks the profound Prajnaparamita, delighting in emptiness, delighting in non-existence, delighting in cessation, delighting in impermanence, and their mind does not depart from the Prajnaparamita, the merit gained by such a Bodhisattva is immeasurable, as many as asamkhya (innumerable) kalpas.』

Subhuti asked the Buddha: 『What is the difference between immeasurable and asamkhya?』

The Buddha said: 『Asamkhya is a number that cannot be exhausted; immeasurable is not...』

可量計之，了不可得邊崖。爾故為不可計阿僧祇。」

須菩提言：「佛說不可計，色痛癢思想生死識亦不可計。」

佛語須菩提：「汝所問者，有何因使色痛癢思想生死識不可計、不可量？」

須菩提問佛：「何等為不可量？」

佛言：「于空中計之，為不可量，無想、無愿計之，如是不可量。」

須菩提言：「空計是，法不可計。」

佛言：「云何我常不言諸法空？」

須菩提言：「如怛薩阿竭所說法悉空。」

佛言：「諸法悉空，不可盡、不可計。經無有各各慧，無有各各異，怛薩阿竭但分別說耳。空不可盡、不可量，是想、是愿、是識、是生、是欲、是滅、是泥洹，隨所喜，作是為說，作是現示，作是為教，怛薩阿竭所說如是。」

須菩提言：「難及也，天中天！經本空耳。云何復于空中說經，是經不可逮。如我了佛語，諸法不可逮。」

佛言：「如是！諸法不可逮。」

佛言：「如是！諸法不可逮空耳，是為不可逮。」

須菩提言：「如佛說本無不可逮，愿解不可逮慧有增有減。」

佛言：「不也。」

須菩提言：「若有不可逮慧有增有減，檀波羅蜜、尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，

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All dharmas are unattainable because their essence is emptiness; that is why they are unattainable.』", "", "Subhuti said, 『As the Buddha said, there is originally nothing unattainable; I hope to understand whether unattainable wisdom increases or decreases.』", "", "The Buddha said, 『It is not so.』", "", "Subhuti said, 『If unattainable wisdom increases or decreases, then dana-paramita (dana-paramita, perfection of giving), sila-paramita (sila-paramita, perfection of morality), ksanti-paramita (ksanti-paramita, perfection of patience), virya-paramita (virya-paramita, perfection of vigor), dhyana-paramita (dhyana-paramita, perfection of meditation), prajna-paramita (prajna-paramita, perfection of wisdom),』" ] }

不增不減。若不增波羅蜜者，菩薩何因近阿耨多羅三耶三菩？何緣得阿惟三佛？設不減波羅蜜者，菩薩何因近阿耨多羅三耶三菩？何緣近阿惟三佛坐？」

佛言：「是不可逮慧不增不減，菩薩求深般若波羅蜜若守者，如是漚和拘舍羅菩薩不念檀波羅蜜增，亦不念減，復作是念，但名檀波羅蜜所佈施念，持是功德施與，作阿耨多羅三耶三菩。施如是，尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜，菩薩求般若波羅蜜若守者，得漚和拘舍羅，不念般若波羅蜜有增有減，是但名為般若波羅蜜，求之若守者，發心念，持是功德施與，作阿耨多羅三耶三菩。」

須菩提白佛言：「何等為阿耨多羅三耶三菩？」

佛言：「本無是也。是本無不增不減，常隨是念不遠離，是即為近阿耨多羅三耶三菩，坐不可逮法、不可逮慧。若般若波羅蜜皆不增不減，菩薩念是不遠離，為近阿耨多羅三耶三菩。」

須菩提白佛言：「菩薩持初頭意，近阿耨多羅三耶三菩，若持後頭意近之。」

佛言：「初頭意、後來意，是兩意無有對。」

須菩提言：「後來意、初頭意無有對，何等功德出生長大？」

佛言：「譬如然燈炷，用初出明然炷？用後來明然炷？」

須菩提言：「非初頭明然炷，亦不離

【現代漢語翻譯】現代漢語譯本：『不增不減。若不增加波羅蜜（pāramitā，到彼岸），菩薩如何接近阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？為何能證得阿惟三佛（avaivartika，不退轉）？如果波羅蜜沒有減少，菩薩又如何接近阿耨多羅三藐三菩提？為何能接近阿惟三佛的座位？』

佛說：『這種不可及的智慧是不增不減的。菩薩尋求甚深的般若波羅蜜（prajñā-pāramitā，智慧到彼岸），如果守護它，就像善巧方便的菩薩不會認為佈施波羅蜜增加了，也不會認為減少了，只是這樣想，這僅僅是名為佈施波羅蜜的佈施行為，以此功德迴向，成就阿耨多羅三藐三菩提。佈施如此，持戒波羅蜜（śīla-pāramitā，戒律到彼岸）、忍辱波羅蜜（kṣānti-pāramitā，忍耐到彼岸）、精進波羅蜜（vīrya-pāramitā，努力到彼岸）、禪定波羅蜜（dhyāna-pāramitā，冥想到彼岸），菩薩尋求般若波羅蜜如果守護它，獲得善巧方便，不會認為般若波羅蜜有增加或減少，這僅僅是名為般若波羅蜜，尋求它如果守護它，發心迴向，以此功德迴向，成就阿耨多羅三藐三菩提。』

須菩提（Subhūti）問佛：『什麼是阿耨多羅三藐三菩提？』

佛說：『它原本就是沒有的。這種原本沒有的狀態是不增不減的，常常隨順這種念頭不遠離，這就是接近阿耨多羅三藐三菩提，安坐于不可及的法、不可及的智慧。如果般若波羅蜜都是不增不減的，菩薩念茲在茲不遠離，就是接近阿耨多羅三藐三菩提。』

須菩提問佛：『菩薩是保持最初的發心，接近阿耨多羅三藐三菩提，還是保持後來的發心接近它？』

佛說：『最初的發心和後來的發心，這兩種發心是沒有對立的。』

須菩提說：『後來的發心和最初的發心沒有對立，那麼是哪種功德出生和增長呢？』

佛說：『譬如點燃燈炷，是用最初的光明點燃燈炷？還是用後來的光明點燃燈炷？』

須菩提說：『不是最初的光明點燃燈炷，也不離』

【English Translation】 English version: 『Neither increasing nor decreasing. If the pāramitā (perfection, going to the other shore) does not increase, how does a bodhisattva (enlightenment being) approach anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)? How does one attain avaivartika (non-regression)? If the pāramitā does not decrease, how does a bodhisattva approach anuttarā-samyak-saṃbodhi? How does one approach the seat of avaivartika?』

The Buddha said, 『This unattainable wisdom neither increases nor decreases. If a bodhisattva seeks the profound prajñā-pāramitā (perfection of wisdom), and if he guards it, like a skillful bodhisattva, he does not think that the dāna-pāramitā (perfection of giving) has increased, nor does he think that it has decreased. He simply thinks, 'This is merely called the act of giving of the dāna-pāramitā,' and dedicates this merit to the attainment of anuttarā-samyak-saṃbodhi. Giving is like this, as are śīla-pāramitā (perfection of morality), kṣānti-pāramitā (perfection of patience), vīrya-pāramitā (perfection of vigor), and dhyāna-pāramitā (perfection of meditation). If a bodhisattva seeks the prajñā-pāramitā and guards it, he obtains skillful means and does not think that the prajñā-pāramitā increases or decreases. This is merely called prajñā-pāramitā. If he seeks it and guards it, he makes a vow and dedicates this merit to the attainment of anuttarā-samyak-saṃbodhi.』

Subhūti (a disciple of the Buddha) asked the Buddha, 『What is anuttarā-samyak-saṃbodhi?』

The Buddha said, 『It is originally non-existent. This original non-existence neither increases nor decreases. Constantly following this thought without separation is approaching anuttarā-samyak-saṃbodhi, sitting in the unattainable Dharma, unattainable wisdom. If the prajñā-pāramitā is all neither increasing nor decreasing, and the bodhisattva is mindful of this without separation, it is approaching anuttarā-samyak-saṃbodhi.』

Subhūti asked the Buddha, 『Does a bodhisattva approach anuttarā-samyak-saṃbodhi by holding the initial intention, or by holding the later intention?』

The Buddha said, 『The initial intention and the later intention, these two intentions have no opposition.』

Subhūti said, 『If the later intention and the initial intention have no opposition, then what merit is born and grows?』

The Buddha said, 『For example, when lighting a lamp wick, is the wick lit by the initial light, or by the later light?』

Subhūti said, 『The wick is not lit by the initial light, nor is it apart』

初頭明然炷，亦非后明然炷，亦不離后明然炷。」

佛問須菩提：「云何，如是不？」

須菩提言：「如是，天中天！」

佛言：「菩薩不用初意得阿耨多羅三耶三菩，亦不離初意得，亦不用后意得，亦不離后意得也。」

佛言：「云何是為得阿惟三佛不？」

須菩提言：「阿惟三佛甚深是因緣，菩薩不用初意得阿耨多羅三耶三菩，亦不離初意得，亦不用后意得，亦不離后意得也。」

佛言：「云何，心前滅后復生耶？」

須菩提言：「不也。」

佛言：「心初生可滅不？」

須菩提言：「可滅。」

佛言：「當所滅者，寧可使不滅不？」

須菩提言：「不也。」

佛言：「本無，寧可使住不？」

須菩提言：「欲住本無，當如本無住。」

佛言：「設令在本無中住，寧可使發堅固不？本無寧有心無心？不離本無寧有心不？見本無不？作是求為深求不？」

須菩提言：「天中天！作是求為無所求。何以故？是法了不可得，亦不可見。」

佛言：「菩薩求般若波羅蜜，為求何等？」

須菩提言：「為求空。」

佛言：「設不空，為求何等？」

須菩提言：「為求想。」

佛言：「云何去

【現代漢語翻譯】現代漢語譯本：『最初點燃的燈炷，不是後來點燃的燈炷，也不是脫離後來點燃的燈炷。』

佛問須菩提（Subhuti，佛陀的弟子）: 『怎麼樣，是這樣嗎？』

須菩提說：『是的，天中天（Tathagata，如來）！』

佛說：『菩薩不是用最初的意念獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也不是脫離最初的意念獲得，也不是用後來的意念獲得，也不是脫離後來的意念獲得。』

佛說：『怎麼樣才能證得阿惟三佛（Avici Buddha，無間佛）？』

須菩提說：『阿惟三佛的甚深之處在於因緣，菩薩不是用最初的意念獲得阿耨多羅三藐三菩提，也不是脫離最初的意念獲得，也不是用後來的意念獲得，也不是脫離後來的意念獲得。』

佛說：『怎麼樣，是心在前滅，然後又生嗎？』

須菩提說：『不是的。』

佛說：『心最初生起可以滅嗎？』

須菩提說：『可以滅。』

佛說：『當所要滅的東西，能夠使它不滅嗎？』

須菩提說：『不能。』

佛說：『本來沒有的，能夠使它存在嗎？』

須菩提說：『想要使本來沒有的存在，應當像本來沒有那樣存在。』

佛說：『假設讓它在本來沒有之中存在，能夠使它變得堅固嗎？本來沒有是有心還是無心？不脫離本來沒有是有心嗎？見到本來沒有嗎？這樣尋求是深入的尋求嗎？』

須菩提說：『天中天！這樣尋求是無所求。為什麼呢？這種法完全不可得，也不可見。』

佛說：『菩薩尋求般若波羅蜜（Prajna-paramita，智慧到彼岸），是爲了尋求什麼？』

須菩提說：『爲了尋求空。』

佛說：『假設不是空，是爲了尋求什麼？』

須菩提說：『爲了尋求想。』

佛說：『怎麼樣去...』

【English Translation】 English version: 『The wick that was initially lit is not the wick that is lit later, nor is it separate from the wick that is lit later.』

The Buddha asked Subhuti (Subhuti, a disciple of the Buddha): 『How is it, is it so?』

Subhuti said: 『It is so, Tathagata (Tathagata, the Thus Come One)!』

The Buddha said: 『A Bodhisattva does not attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) by the initial thought, nor does he attain it apart from the initial thought, nor does he attain it by the later thought, nor does he attain it apart from the later thought.』

The Buddha said: 『How does one attain Avici Buddha (Avici Buddha, the Buddha of Avici)?』

Subhuti said: 『The profundity of Avici Buddha lies in conditions. A Bodhisattva does not attain Anuttara-samyak-sambodhi by the initial thought, nor does he attain it apart from the initial thought, nor does he attain it by the later thought, nor does he attain it apart from the later thought.』

The Buddha said: 『How is it, does the mind perish first and then arise again?』

Subhuti said: 『No.』

The Buddha said: 『Can the mind be extinguished when it first arises?』

Subhuti said: 『It can be extinguished.』

The Buddha said: 『Can what is to be extinguished be made not to be extinguished?』

Subhuti said: 『No.』

The Buddha said: 『Can what is originally non-existent be made to abide?』

Subhuti said: 『If one wishes to make what is originally non-existent abide, it should abide as originally non-existent.』

The Buddha said: 『Suppose it abides in what is originally non-existent, can it be made firm? Is what is originally non-existent with mind or without mind? Is there mind without being separate from what is originally non-existent? Does one see what is originally non-existent? Is seeking in this way a deep seeking?』

Subhuti said: 『Tathagata! Seeking in this way is seeking nothing. Why? This Dharma is completely unattainable and invisible.』

The Buddha said: 『What does a Bodhisattva seek when seeking Prajna-paramita (Prajna-paramita, perfection of wisdom)?』

Subhuti said: 『To seek emptiness.』

The Buddha said: 『If it is not emptiness, what does one seek?』

Subhuti said: 『To seek thought.』

The Buddha said: 『How to go...』

想不？不也，是菩薩為不去想。」

須菩提言：「不作是求忘想。何以故？求想盡者，設想滅者，即可滅也，便得阿羅漢，是為菩薩漚和拘舍羅不滅想得證，向無想隨是教。」

舍利弗謂須菩提：「若有菩薩有三種事，向三昧門，守三昧門：一者空，二者無相，三者無愿。是三者有益於般若波羅蜜，不但晝日益，夜夢中亦當復益。何以故？佛說晝夜夢中等無異。」

須菩提言：「若有菩薩晝日有益於般若波羅蜜，夜夢中亦復有益。」

舍利弗言：「云何若夢中有所作，寧有所得不？佛所說經，如夢中所有。」

須菩提言：「夢中所作善，覺大喜為益，夢中所作惡，覺不喜為減。」

舍利弗言：「設於夢中殺人其心喜，覺以言：『我殺是人快乎？』如是云何？」

須菩提言：「不[歹*占]，爾皆有所因緣，心不空，爾會有所因緣，若見若聞若念為因緣，爾故知耳。從是中令人心有所著，令人心無所著，是為不忘，爾皆有所因緣故。」舍利弗言：「所作皆空耳，何因心有所因緣？」須菩提言：「想因緣，是故心因緣從是起。」

舍利弗言：「菩薩夢中佈施，持是施與作阿耨多羅三耶三菩，如是有施與無？」

須菩提言：「彌勒菩薩近前在，旦暮當補佛處，是故

【現代漢語翻譯】現代漢語譯本：『不想嗎？』『不是的，這是菩薩爲了不去想。』

須菩提（Subhuti，佛陀的弟子）說：『不應該這樣尋求忘卻妄想。為什麼呢？尋求妄想止息的人，如果妄想滅盡，就可以證得阿羅漢（Arhat，小乘佛教的最高果位），而菩薩（Bodhisattva，發願要普度眾生的修行者）憑藉方便善巧（Upaya-kausalya）不滅除妄想而獲得證悟，這是因為他們遵循了無想的教導。』

舍利弗（Sariputra，佛陀的十大弟子之一）對須菩提說：『如果菩薩有三種修行，趨向三昧（Samadhi，禪定）之門，守護三昧之門：一是空（Sunyata，空性），二是無相（Animitta，沒有表象），三是無愿（Apranihita，沒有愿求）。這三種修行對般若波羅蜜（Prajnaparamita，智慧到彼岸）有益處，不僅白天有益，夜晚夢中也會有益。為什麼呢？佛說白天和夜晚夢中都是一樣的。』

須菩提說：『如果菩薩白天對般若波羅蜜有益處，夜晚夢中也會有益。』

舍利弗說：『如果在夢中有所作為，會有所得嗎？佛所說的經，就像夢中所發生的事情一樣。』

須菩提說：『夢中所做的善事，醒來後會感到喜悅，這是有益的；夢中所做的惡事，醒來後會感到不悅，這是減損。』

舍利弗說：『如果在夢中殺人，內心感到喜悅，醒來后說：「我殺了這個人，真痛快！」這樣又該如何解釋呢？』

須菩提說：『不是這樣的，一切都有因緣。心不是空無一物的，一切都會有所因緣，無論是見到的、聽到的還是想到的，都是因緣。因此你才會知道。從這些因緣中，有的使人心有所執著，有的使人心無所執著，這就是不忘失本性，一切都有因緣的緣故。』舍利弗說：『一切所作所為都是空性的，為什麼說心有所因緣呢？』須菩提說：『因為有想的因緣，所以心才會有因緣，從這裡生起。』

舍利弗說：『菩薩在夢中佈施，用這種佈施來成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這樣的佈施是有還是沒有呢？』

須菩提說：『彌勒菩薩（Maitreya Bodhisattva，未來佛）就在眼前，早晚將要補處佛位，所以……』

【English Translation】 English version: 『Does one not think?』『No, it is that the Bodhisattva (Bodhisattva, a being who seeks enlightenment for the benefit of all beings) does not go to thinking.』

Subhuti (Subhuti, a disciple of the Buddha) said: 『One should not seek to forget thoughts in this way. Why? One who seeks the cessation of thoughts, if thoughts were to cease, could attain Arhatship (Arhat, the highest state in Theravada Buddhism), but the Bodhisattva, through skillful means (Upaya-kausalya), does not extinguish thoughts but attains enlightenment, because they follow the teaching of non-thought.』

Sariputra (Sariputra, one of the Buddha's ten great disciples) said to Subhuti: 『If a Bodhisattva has three things, approaching the gate of Samadhi (Samadhi, meditative absorption), guarding the gate of Samadhi: first, emptiness (Sunyata, emptiness); second, signlessness (Animitta, without characteristics); third, wishlessness (Apranihita, without aspirations). These three are beneficial to Prajnaparamita (Prajnaparamita, the perfection of wisdom), not only beneficial during the day, but also beneficial in dreams at night. Why? The Buddha said that day and night in dreams are the same without difference.』

Subhuti said: 『If a Bodhisattva is beneficial to Prajnaparamita during the day, they are also beneficial in dreams at night.』

Sariputra said: 『If one does something in a dream, is there any gain? The sutras spoken by the Buddha are like what happens in dreams.』

Subhuti said: 『Good deeds done in a dream bring great joy upon awakening, which is beneficial; evil deeds done in a dream bring displeasure upon awakening, which is a loss.』

Sariputra said: 『If one kills someone in a dream and feels joy in their heart, saying upon awakening, 「I killed that person, how delightful!」 how is this to be explained?』

Subhuti said: 『It is not so. All have causes and conditions. The mind is not empty; all have causes and conditions, whether seen, heard, or thought, these are the causes and conditions. Therefore, you know. From these causes and conditions, some cause the mind to be attached, some cause the mind to be unattached. This is not forgetting, all have causes and conditions.』 Sariputra said: 『All actions are empty, why does the mind have causes and conditions?』 Subhuti said: 『Because of the causes and conditions of thought, the mind has causes and conditions, arising from this.』

Sariputra said: 『If a Bodhisattva gives alms in a dream, using this giving to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), is this giving existent or non-existent?』

Subhuti said: 『Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) is near, and will soon take the place of the Buddha, therefore…』

知當從問。」

舍利弗白彌勒菩薩：「我所問，須菩提言：『彌勒菩薩能解之。』」

彌勒言：「如我字彌勒當解乎？當以色痛癢思想生死識解慧乎？持是身解耶？若空若色痛癢思想生死識解慧，色痛癢思想生死識空，無力當所解，是法了不見也，亦不見當所解者，是法了不見當得阿耨多羅三耶三菩者。」

舍利弗言：「彌勒菩薩所說為得證？」

彌勒言：「不也，我所說法不得證。」

舍利弗便作是念：「彌勒菩薩所入慧甚深。何以故？常行般若波羅蜜以來大久遠矣。」

佛問舍利弗：「云何，若自見作阿羅漢時不？」

舍利弗言：「不見也。」

佛言：「如是菩薩不作是念：『我受決是法，當於中得阿惟三佛，亦無有得阿惟三佛者。』菩薩作是行，為求般若波羅蜜，終不恐我不得阿惟三佛，隨是法中教，求般若波羅蜜，用是故我無所畏。菩薩至大劇難虎狼中時終不畏怖，心念言：『設有啖食我者，為當佈施行檀波羅蜜，近阿耨多羅三耶三菩。愿我後作佛時，令我剎中無有禽獸道。』菩薩至賊中時終不怖懼，設我于中死，心念言：『我身會當棄捐，正令我為賊所殺，我不當有瞋恚，為具忍辱行羼提波羅蜜，當近阿惟三佛。愿我后得佛時，令我剎中無有盜賊。』菩

【現代漢語翻譯】現代漢語譯本：知當從問。』

舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『我所問的問題，須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）說：『彌勒菩薩能夠解答。』』

彌勒菩薩說：『如同我的名字彌勒，應當理解嗎？還是應當以色（rūpa，物質）、痛癢（vedanā，感受）、思想（saṃjñā，知覺）、生死（jāti-maraṇa，生與死）、識（vijñāna，意識）、解（understanding，理解）、慧（prajñā，智慧）來理解呢？是執持這個身體來理解嗎？如果空（śūnyatā，空性）、色、痛癢、思想、生死、識、解、慧，色、痛癢、思想、生死、識是空，沒有力量應當去理解，這個法完全不可見啊，也看不見應當去理解的人，這個法完全看不見能夠獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的人。』

舍利弗說：『彌勒菩薩所說的是否已經證悟？』

彌勒菩薩說：『不是的，我所說的法沒有證悟。』

舍利弗便這樣想：『彌勒菩薩所進入的智慧非常深奧。為什麼呢？因為他長期以來都在修習般若波羅蜜（Prajñāpāramitā，智慧到彼岸）啊。』

佛陀問舍利弗：『怎麼樣，你是否自己認為在成為阿羅漢（Arhat，聲聞乘的最高果位）的時候？』

舍利弗說：『沒有這樣認為。』

佛陀說：『像這樣，菩薩不應該這樣想：『我接受了授記，這個法，我將從中獲得阿惟三佛（avaivartika，不退轉），也沒有獲得阿惟三佛的人。』菩薩這樣做，是爲了求般若波羅蜜，始終不害怕我不能獲得阿惟三佛，隨著這個法中的教導，求般若波羅蜜，因為這樣我才無所畏懼。菩薩即使到了非常危險的虎狼之中，也始終不畏懼，心中想著：『即使有虎狼吃掉我，我將佈施我的身體，行檀波羅蜜（dāna-pāramitā，佈施到彼岸），接近阿耨多羅三藐三菩提。愿我將來成佛的時候，讓我的佛國中沒有禽獸道。』菩薩即使到了盜賊之中，也始終不怖懼，即使我因此而死，心中想著：『我的身體終究是要被拋棄的，即使我被盜賊所殺，我也不應該有嗔恚，爲了具足忍辱行羼提波羅蜜（kṣānti-pāramitā，忍辱到彼岸），應當接近阿惟三佛。愿我將來成佛的時候，讓我的佛國中沒有盜賊。』

【English Translation】 English version: Knowing, one should inquire.』

Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said to Maitreya Bodhisattva (the future Buddha): 『The question I ask, Subhūti (one of the ten great disciples of the Buddha, known for being foremost in understanding emptiness) said: 『Maitreya Bodhisattva can answer it.』

Maitreya said: 『Should it be understood as my name Maitreya? Or should it be understood by form (rūpa, matter), sensation (vedanā, feeling), perception (saṃjñā, cognition), birth and death (jāti-maraṇa, birth and death), consciousness (vijñāna, consciousness), understanding (understanding), wisdom (prajñā, wisdom)? Is it by holding this body that one understands? If emptiness (śūnyatā, emptiness), form, sensation, perception, birth and death, consciousness, understanding, wisdom, form, sensation, perception, birth and death, consciousness are empty, there is no power to understand, this Dharma is completely invisible, and one cannot see the one who should understand, this Dharma is completely invisible to the one who can attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).』

Śāriputra said: 『Is what Maitreya Bodhisattva says attained realization?』

Maitreya said: 『No, the Dharma I speak is not attained realization.』

Śāriputra then thought: 『The wisdom that Maitreya Bodhisattva has entered is very profound. Why? Because he has been practicing Prajñāpāramitā (Perfection of Wisdom) for a very long time.』

The Buddha asked Śāriputra: 『How is it, do you see yourself when you become an Arhat (the highest attainment in the Śrāvakayāna)?』

Śāriputra said: 『I do not see it.』

The Buddha said: 『Like this, a Bodhisattva should not think: 『I have received the prediction, this Dharma, I will attain avaivartika (non-retrogression) from it, and there is no one who attains avaivartika.』 A Bodhisattva does this practice to seek Prajñāpāramitā, and is never afraid that I will not attain avaivartika, following the teachings in this Dharma, seeking Prajñāpāramitā, because of this I am fearless. Even when a Bodhisattva is in the midst of very dangerous tigers and wolves, he is never afraid, thinking in his heart: 『Even if tigers and wolves eat me, I will give my body as alms, practicing dāna-pāramitā (Perfection of Giving), approaching anuttarā-samyak-saṃbodhi. May my Buddha-land be free from the path of animals when I become a Buddha in the future.』 Even when a Bodhisattva is in the midst of thieves, he is never afraid, even if I die because of this, thinking in his heart: 『My body will eventually be discarded, even if I am killed by thieves, I should not have anger, in order to fulfill the practice of forbearance, kṣānti-pāramitā (Perfection of Patience), I should approach avaivartika. May my Buddha-land be free from thieves when I become a Buddha in the future.』

薩至無水漿中時心不畏怖，自念言：『人無德，使是間無水漿。愿我后得阿惟三佛時，使我剎中皆有水漿，令我剎中人悉得薩蕓若八味水。』菩薩至谷貴中時心不恐怖，自念言：『我當精進得阿惟三佛，使我剎中終無谷貴，令我剎中人在所愿所索飲食悉在前，如忉利天上食飲。』菩薩在疾疫中時，心念言：『我終無恐懼，正使我身死是中，會當行精進得阿惟三佛，令我剎中無有惡歲疾疫者，必當降伏魔官屬。』」

佛言：「菩薩聞是阿耨多羅三耶三菩阿惟三佛，卻後大久遠乃得佛者心不恐怖，從本際起意學以來用不為久也。譬如人意一轉頃耳。何以故？無有本際故。」

佛說是時，有優婆夷從坐起，前至佛所，為佛作禮，長跪白佛言：「我聞是不恐不怖，必降恐怖之處，索阿耨多羅三耶三菩，得阿惟三佛已當說經。」

佛笑，口中金色光出，優婆夷即持金華散佛上，持佛威神，華皆不墮地。阿難從坐起，更斐袈裟，前為佛作禮，長跪問佛言：「佛不妄笑，既笑當有所說。」

佛言：「是怛竭優婆夷卻後當來世名星宿劫，是中有佛名金華佛，是優婆夷后當棄女人身，更受男子形。卻後當生阿閦佛剎，從阿閦佛剎去復到一佛剎，從一佛剎復生一佛剎，如是無終極。譬如遮迦越王從一觀復游一觀，

【現代漢語翻譯】現代漢語譯本：菩薩在沒有水的地方，心中不畏懼，自己想：『人們沒有德行，才使得這裡沒有水。愿我將來證得阿惟三佛（Anuttara-samyak-sambodhi，無上正等正覺）時，使我的佛剎中都有水，讓我佛剎中的人都能得到具有薩蕓若（Sarvajna，一切智）的八味水。』菩薩在穀物昂貴的時候，心中不恐懼，自己想：『我應當精進證得阿惟三佛，使我的佛剎中永遠沒有穀物昂貴的情況，讓我佛剎中的人在任何地方所希望、所要求的飲食都能立刻出現，就像忉利天（Trayastrimsa，三十三天）上一樣。』菩薩在發生瘟疫的時候，心中想：『我終究不會恐懼，即使我因此死去，也會努力精進證得阿惟三佛，讓我的佛剎中沒有災年和瘟疫，必定降伏魔的眷屬。』佛說：『菩薩聽到阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，無上正等正覺）、阿惟三佛（Anuttara-samyak-sambodhi，無上正等正覺），即使要經過非常久遠的時間才能成佛，心中也不恐懼，從最初發心學習以來，並不覺得時間長久。譬如人意念一轉的瞬間而已。為什麼呢？因為沒有最初的開始。』佛陀說法的時候，有一位優婆夷（Upasika，女居士）從座位上站起來，走到佛陀面前，向佛陀頂禮，長跪稟告佛陀說：『我聽聞了這種不恐不怖，必定能降伏恐怖之處的教法，求證阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，無上正等正覺），證得阿惟三佛（Anuttara-samyak-sambodhi，無上正等正覺）后，應當宣說此經。』佛陀笑了，口中發出金色的光芒，優婆夷（Upasika，女居士）立刻拿著金色的花散在佛陀身上，憑藉佛陀的威神力，花都沒有掉在地上。阿難（Ananda，阿難）從座位上站起來，整理袈裟，走到佛陀面前，向佛陀頂禮，長跪問佛陀說：『佛陀不會無緣無故地笑，既然笑了，一定有所要說。』佛陀說：『這位怛竭（Takyal）優婆夷（Upasika，女居士）將來在星宿劫（Nakshatra-kalpa）中，那裡有一尊佛名叫金華佛（Golden Flower Buddha），這位優婆夷（Upasika，女居士）將來會捨棄女身，轉為男子之身。之後會往生到阿閦佛（Akshobhya Buddha，不動佛）的佛剎，從阿閦佛（Akshobhya Buddha，不動佛）的佛剎離開后，又到另一個佛剎，從一個佛剎又往生到另一個佛剎，像這樣沒有終結。譬如轉輪聖王（Chakravarti-raja）從一個地方巡遊到另一個地方，』

【English Translation】 English version: When the Bodhisattva was in a place without water, his heart was not afraid. He thought to himself: 'People are without virtue, which is why there is no water here. May I, in the future, when I attain Anuttara-samyak-sambodhi (阿惟三佛, unsurpassed, complete and perfect enlightenment), cause my Buddha-field to be filled with water, so that the people in my Buddha-field may all obtain water with eight flavors possessing Sarvajna (薩蕓若, all-knowing wisdom).' When the Bodhisattva was in a time of expensive grain, his heart was not fearful. He thought to himself: 'I shall diligently attain Anuttara-samyak-sambodhi (阿惟三佛, unsurpassed, complete and perfect enlightenment), so that my Buddha-field will never have expensive grain, and the food and drink that the people in my Buddha-field desire and request will immediately appear before them, just like in the Trayastrimsa Heaven (忉利天, Heaven of the Thirty-three).' When the Bodhisattva was in a time of epidemic, he thought: 'I will never be afraid. Even if I die here, I will strive diligently to attain Anuttara-samyak-sambodhi (阿惟三佛, unsurpassed, complete and perfect enlightenment), so that my Buddha-field will be free from bad years and epidemics, and I will surely subdue the retinue of the demons.' The Buddha said: 'When a Bodhisattva hears of Anuttara-samyak-sambodhi (阿耨多羅三耶三菩, unsurpassed, complete and perfect enlightenment), Anuttara-samyak-sambodhi (阿惟三佛, unsurpassed, complete and perfect enlightenment), even if it takes a very long time to become a Buddha, his heart is not afraid. Since the beginning of his intention to learn, he does not consider the time to be long. It is like the blink of an eye. Why? Because there is no beginning.' When the Buddha was speaking, an Upasika (優婆夷, female lay devotee) rose from her seat, went before the Buddha, bowed to the Buddha, knelt and said to the Buddha: 'I have heard this teaching of no fear and no dread, which will surely subdue the place of fear. I seek Anuttara-samyak-sambodhi (阿耨多羅三耶三菩, unsurpassed, complete and perfect enlightenment), and after attaining Anuttara-samyak-sambodhi (阿惟三佛, unsurpassed, complete and perfect enlightenment), I shall speak this sutra.' The Buddha smiled, and golden light came from his mouth. The Upasika (優婆夷, female lay devotee) immediately took golden flowers and scattered them on the Buddha. By the Buddha's majestic power, the flowers did not fall to the ground. Ananda (阿難, Ananda) rose from his seat, adjusted his robe, went before the Buddha, bowed to the Buddha, knelt and asked the Buddha: 'The Buddha does not smile without reason. Since you have smiled, there must be something to say.' The Buddha said: 'This Takyal (怛竭) Upasika (優婆夷, female lay devotee) will, in a future age called Nakshatra-kalpa (星宿劫), be in a world where there is a Buddha named Golden Flower Buddha (金華佛). This Upasika (優婆夷, female lay devotee) will abandon her female body and be reborn as a male. After that, she will be born in the Buddha-field of Akshobhya Buddha (阿閦佛, Immovable Buddha). From the Buddha-field of Akshobhya Buddha (阿閦佛, Immovable Buddha), she will go to another Buddha-field, and from one Buddha-field, she will be reborn in another Buddha-field, like this without end. It is like a Chakravarti-raja (遮迦越王, Wheel-turning King) traveling from one place to another,'

從生至終足不蹈地。是優婆夷從一佛剎復到一佛剎，未嘗不見佛。」

阿難心念：「如阿閦佛剎諸菩薩會者，是為佛會耳。」

佛知阿難心所念，佛言：「是諸菩薩會者，悉度生死已。是優婆夷后當作金華佛，度不可計阿羅漢令般泥洹。是時佛剎中無有禽獸盜賊，無有斷水漿，若谷貴、病疫者，其餘惡事悉無有。」

阿難問佛：「是優婆夷從何佛已來作功德？」

佛言：「乃昔提和竭羅佛所作功德，初發意求佛。提和竭羅佛時，亦復持金華散佛上，愿言：『持是功德施與，作阿耨多羅三耶三菩者。』」

佛言：「如我持五華散提和竭羅佛上，即逮得無所從生法樂於中立，授我決言：『卻後無數劫，若當爲釋迦文佛。』是優婆夷，爾時見我從佛授決，其心亦念：『我亦當授決得阿耨多羅三耶三菩，如是菩薩受決。』」

佛語阿難：「是怛竭優婆夷于提和竭羅佛所，初發起本阿耨多羅三耶三菩阿惟三佛。」

阿難白佛言：「是怛竭優婆夷所求已度？」

佛言：「已度。」◎

道行般若經卷第六大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第七

後漢月支國三藏支婁迦讖譯

◎摩訶般若波羅蜜守空品第十七

【現代漢語翻譯】現代漢語譯本『從出生到死亡，她的腳都不會踩在地上。這位優婆夷（Upasika，女居士）從一個佛剎（Buddhakṣetra，佛土）到另一個佛剎，從未沒有見過佛。』

阿難（Ānanda，佛陀的十大弟子之一）心想：『像阿閦佛（Akshobhya Buddha）佛剎的那些菩薩（Bodhisattva，覺悟的有情）聚會，那才算是真正的佛會啊。』

佛陀知道阿難心中所想，佛說：『那些菩薩聚會，都已經度脫了生死。這位優婆夷將來會成金華佛，度化無數的阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）進入般泥洹（Parinirvana，完全的涅槃）。到那時，她的佛剎中不會有禽獸盜賊，不會有斷水缺糧，也不會有穀物昂貴、疾病瘟疫，其餘的惡事也都不會有。』

阿難問佛：『這位優婆夷是從哪尊佛時開始積累功德的？』

佛說：『那是從提和竭羅佛（Tishyakara Buddha）時就開始積累功德了，最初發心求佛。在提和竭羅佛時，她也曾用金華散在佛的身上，發願說：『愿以此功德，施與將來成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的人。』』

佛說：『就像我用五朵花散在提和竭羅佛身上，立刻就獲得了無所從來、無所去處的法樂，安住其中，提和竭羅佛給我授記說：『在無數劫之後，你將會成為釋迦文佛（Sakyamuni Buddha）。』這位優婆夷，當時見到我從佛那裡接受授記，她心裡也想：『我也應當被授記，證得阿耨多羅三藐三菩提，像這位菩薩一樣接受授記。』

佛告訴阿難：『這位怛竭（Tāgata）優婆夷在提和竭羅佛那裡，最初發起根本的阿耨多羅三藐三菩提阿惟三佛（Avaivartika，不退轉）。』

阿難問佛說：『這位怛竭優婆夷所求的已經實現了嗎？』

佛說：『已經實現了。』

《道行般若經》卷第六大正藏第 08 冊 No. 0224 《道行般若經》

《道行般若經》卷第七

後漢月支國三藏支婁迦讖譯

◎摩訶般若波羅蜜守空品第十七

【English Translation】 English version 'From birth to death, her feet will not touch the ground. This Upasika (female lay follower) goes from one Buddhakṣetra (Buddha-field) to another, never failing to see a Buddha.'

Ānanda (one of the ten principal disciples of the Buddha) thought: 'Those assemblies of Bodhisattvas (enlightenment beings) in the Akshobhya Buddha's (Immovable Buddha) Buddha-field, that is what a true Buddha assembly is.'

The Buddha, knowing what Ānanda was thinking, said: 'Those assemblies of Bodhisattvas have all already transcended birth and death. This Upasika will become the Golden Flower Buddha in the future, delivering countless Arhats (one who has attained Nirvana) into Parinirvana (complete Nirvana). At that time, in her Buddha-field, there will be no birds or beasts, no thieves, no shortage of water or food, no expensive grains, no diseases or plagues; all other evil things will also be absent.'

Ānanda asked the Buddha: 'From which Buddha did this Upasika begin to accumulate merit?'

The Buddha said: 'It was from the time of Tishyakara Buddha (Light-Maker Buddha) that she began to accumulate merit, initially resolving to seek Buddhahood. During the time of Tishyakara Buddha, she also scattered golden flowers upon the Buddha, vowing: 'May this merit be bestowed upon one who will attain Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment).'

The Buddha said: 'Just as I scattered five flowers upon Tishyakara Buddha, I immediately attained the joy of the Dharma, which comes from nowhere and goes nowhere, and abided therein. Tishyakara Buddha then prophesied to me: 'After countless kalpas (eons), you will become Sakyamuni Buddha (Sage of the Shakya Clan).' This Upasika, at that time, seeing me receive the prophecy from the Buddha, also thought in her heart: 'I too shall receive a prophecy and attain Anuttarā-samyak-saṃbodhi, like this Bodhisattva receiving a prophecy.'

The Buddha told Ānanda: 'This Tāgata Upasika, at the place of Tishyakara Buddha, initially aroused the fundamental Anuttarā-samyak-saṃbodhi Avaivartika (non-regressing).'

Ānanda asked the Buddha: 'Has what this Tāgata Upasika sought already been attained?'

The Buddha said: 'It has already been attained.'

《Daoxing Borejing》Volume 6 Taisho Tripitaka Volume 08 No. 0224 《Daoxing Borejing》

《Daoxing Borejing》Volume 7

Translated by Zhi Loujiachen of Yuezhi Kingdom of Later Han Dynasty

◎Chapter 17: Mahaprajnaparamita Guarding Emptiness

須菩提白佛言：「菩薩行般若波羅蜜，何等為入空？何等為守空三昧？」

佛言：「菩薩行般若波羅蜜，色痛癢思想生死識空觀，當作是觀，一心作是觀不見法，如是不見法，於法中不作證。」

須菩提言：「佛所說不于空中作證，云何菩薩於三昧中住，于空中不得證？」

佛言：「菩薩悉具足念空不得證，作是觀不取證，作是觀觀入處，甫欲向是時不取證，不入三昧，心無所著，是時不失菩薩法本，不中道得證。何以故？本願悉護薩和薩故，為極慈哀故。自念言：『我悉具足於功德，是時不取證。』菩薩得般若波羅蜜，獲得極大功德，悉得智慧力。譬若人能勇悍卻敵，為人極端正猛健，無所不能，能曉兵法，六十四變皆知習之，為眾人所敬。若有所至處，無不得其力者。有所得者轉分佈與人，其心歡欣。若有他事，與父母妻子俱去，過大劇道厄難之中，安隱父母，語其妻子言：『莫有恐懼，當俱出是難中。』既出，得送父母妻子歸鄉里，不逢邪惡到家，莫不歡欣者。何以故？用是人勇悍多智慧黠健故。是菩薩行極大慈，心念十方薩和薩，是時持慈心悉施人上，是菩薩過阿羅漢地，出辟支佛地。於三昧中住，悉愍傷薩和薩無所見，於是中不取證，入空中深不作阿羅漢。菩薩作是行時，為行空三昧，

【現代漢語翻譯】現代漢語譯本須菩提對佛說：『菩薩行般若波羅蜜（智慧到彼岸），什麼是入空？什麼是守空三昧（安住于空的禪定）？』佛說：『菩薩行般若波羅蜜，對色（物質）、痛癢（感受）、思想（念頭）、生死（生命過程）、識（意識）作空觀，這樣觀想，一心這樣觀想而見不到任何實法，像這樣不見法，對於法不執著證悟。』須菩提說：『佛所說的不在空中執著證悟，那麼菩薩如何在三昧中安住，而在空中不得證悟呢？』佛說：『菩薩完全具足念空，卻不執著證悟，這樣觀想而不取證，這樣觀想觀察入處，剛要趨向證悟時也不取證，不入三昧，心無所執著，這時不失去菩薩的根本，不在中途證得阿羅漢果。為什麼呢？因為本來的誓願是守護一切眾生，爲了極大的慈悲。自己想著：『我完全具足功德，這時不取證。』菩薩得到般若波羅蜜，獲得極大的功德，完全得到智慧的力量。譬如一個人能夠勇敢地擊退敵人，為人極端正直勇猛，無所不能，能懂得兵法，六十四種變化都知曉並熟練掌握，為眾人所敬佩。如果有所到達的地方，沒有得不到他的力量幫助的。有所得的東西就轉而分發給別人，他的內心歡欣。如果有其他事情，與父母妻子一同前往，經過巨大的險道和災難之中，安頓好父母，告訴他的妻子說：『不要恐懼，應當一同脫離這個災難。』既脫離了險境，又能護送父母妻子回到家鄉，沒有遇到邪惡之事而平安到家，沒有不歡欣的。為什麼呢？因為這個人勇敢且多智慧和機敏。這位菩薩行使極大的慈悲，心中想著十方一切眾生，這時懷著慈心全部施予他人，這位菩薩超過阿羅漢的境界，超出辟支佛的境界。在三昧中安住，憐憫一切眾生而無所見，於此不取證，深入空性而不作阿羅漢。菩薩這樣做的時候，就是在行空三昧，』

【English Translation】 English version Subhuti said to the Buddha: 'Bodhisattva practices Prajna Paramita (Perfection of Wisdom), what is entering emptiness? What is abiding in the Samadhi (meditative absorption) of emptiness?' The Buddha said: 'Bodhisattva practices Prajna Paramita, contemplates the emptiness of form (rupa), sensation (vedana), thought (samjna), life and death (samsara), and consciousness (vijnana). Making this contemplation, single-mindedly making this contemplation, one does not see any dharma (phenomena). Like this, not seeing any dharma, one does not make any attainment in the dharma.' Subhuti said: 'The Buddha said not to make any attainment in emptiness, then how does the Bodhisattva abide in Samadhi, and not attain enlightenment in emptiness?' The Buddha said: 'The Bodhisattva fully possesses the thought of emptiness, but does not cling to attainment. Making this contemplation, one does not grasp at attainment. Making this contemplation, one observes the point of entry, and when about to approach attainment, one does not grasp at it, and does not enter Samadhi. The mind is without attachment. At this time, one does not lose the fundamental nature of a Bodhisattva, and does not attain enlightenment in the middle way. Why? Because the original vow is to protect all sentient beings, and because of extreme compassion. Thinking to oneself: 'I fully possess merit and virtue, at this time I will not grasp at attainment.' The Bodhisattva obtains Prajna Paramita, obtains great merit and virtue, and fully obtains the power of wisdom. It is like a person who is brave and able to repel enemies, and is extremely upright and valiant, capable of anything, understands military strategy, knows and is skilled in all sixty-four transformations, and is respected by all. If there is any place he goes, there is no one who does not receive his strength and help. Whatever he obtains, he turns around and distributes to others, and his heart is joyful. If there is another matter, he goes with his parents and wife, passing through great dangerous roads and calamities, settling his parents in safety, and telling his wife: 'Do not be afraid, we should all escape from this difficulty.' Having escaped, he is able to escort his parents and wife back to their hometown, without encountering evil and arriving home safely, and there is no one who is not joyful. Why? Because this person is brave and has much wisdom and cleverness. This Bodhisattva practices great compassion, thinking of all sentient beings in the ten directions, and at this time, holding compassion, he bestows it all upon others. This Bodhisattva surpasses the stage of Arhat (worthy one), and goes beyond the stage of Pratyekabuddha (solitary Buddha). Abiding in Samadhi, he pities all sentient beings and sees nothing, and in this he does not grasp at attainment, entering deeply into emptiness without becoming an Arhat. When the Bodhisattva does this, he is practicing the Samadhi of emptiness.'

向泥洹門不有想，不入空取證。譬若飛鳥飛行空中無所觸礙，菩薩行甫欲向空，至空向無想，不墮空中，不墮無想，悉欲具佛諸法。譬若工射人射空中，其箭住于空中，后箭中前箭，各各復射，后箭各各中前箭，其人射欲令前箭墮，爾乃墮。菩薩行般若波羅蜜，為漚和拘舍羅所護，自於其地不中道取證，墮阿羅漢、辟支佛地，持是功德逮得阿耨多羅三耶三菩，功德盛滿便得佛。為菩薩于經本中觀，不中道取證。」

須菩提白佛言：「菩薩謙苦作是學，不中道取證。」

佛言：「是菩薩悉為護薩和薩，守空三昧向泥洹門，心念分別。何等為分別？守空三昧、無相三昧、無愿三昧，是為分別漚和拘舍羅，使是菩薩不中道取證。何以故？漚和拘舍羅護之故，故心念一切薩和薩。持是所念故，得漚和拘舍羅，不中道取證。若菩薩深入觀，守空三昧向泥洹門，無想三昧向泥洹門，無愿三昧向泥洹門，用是故分別久遠已來人所因緣想中，求得阿耨多羅三耶三菩為說經，當使遠是因緣，守空三昧、守無想三昧、守無愿三昧，向泥洹門，皆不中道取證。菩薩如是念久遠人，呼常有想，常有安想，常有我想，常有好想，各各本。我作阿耨多羅三耶三菩時，用人故為說經，使斷有想、有安想、有我想、有好想，悉斷求。云何斷

【現代漢語翻譯】現代漢語譯本：不執著于通往涅槃（Nirvana）之門的『有想』（with perception），也不落入『空』（emptiness）而急於證果。好比飛鳥在空中飛行，沒有任何阻礙。菩薩的修行，如果僅僅趨向于『空』，到達『空』之後又趨向于『無想』（without perception），就會不免墮入『空』或『無想』的境界，而不能圓滿具足成佛所需的一切功德。又好比善於射箭的人射箭于空中，箭停留在空中，後面的箭射中前面的箭，一箭接一箭，後面的箭都射中前面的箭，射箭的人想要讓前面的箭掉落，它才會掉落。菩薩行般若波羅蜜（Prajnaparamita，智慧到彼岸），受到漚和拘舍羅（Upaya-kausalya，方便善巧）的護持，自然不會在修行的中途證得小果，而墮入阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的境界，而是會以這些功德最終證得阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi，無上正等正覺），功德圓滿，最終成佛。所以，菩薩應該在經書中觀照，不應在中途證果。

須菩提（Subhuti）問佛說：『菩薩以謙卑刻苦的態度學習，就是爲了不在中途證果。』

佛說：『這樣的菩薩是爲了守護一切眾生（Sarva-sattva），守護空三昧（Sunyata-samadhi）而趨向涅槃之門，心中有所分別。什麼是分別呢？就是守護空三昧、無相三昧（Animitta-samadhi）、無愿三昧（Apranihita-samadhi），這就是方便善巧的分別，使得菩薩不會在中途證果。為什麼呢？因為方便善巧在護持著他，所以心中想著一切眾生。因為持有這種念頭，所以得到方便善巧，不會在中途證果。如果菩薩深入觀照，守護空三昧趨向涅槃之門，無想三昧趨向涅槃之門，無愿三昧趨向涅槃之門，用這種方法來分辨久遠以來人們所執著的因緣之想，爲了那些在因緣之想中求證阿耨多羅三耶三菩提的人說法，應當使他們遠離這些因緣，守護空三昧、守護無想三昧、守護無愿三昧，趨向涅槃之門，都不會在中途證果。菩薩這樣想著久遠以來的人們，呼喚著常有的想、常有的安樂想、常有的我（Atman）想、常有的好想，各自有其根本。我成就阿耨多羅三耶三菩提時，爲了這些人而說法，使他們斷除有想、有安樂想、有我想、有好想，全部斷除這些追求。如何斷除呢？』

【English Translation】 English version: Not clinging to 'with perception' (having perception) towards the gate of Nirvana (Nirvana), nor falling into 'emptiness' (Sunyata) to hastily attain enlightenment. It is like a bird flying in the sky without any obstruction. If a Bodhisattva's practice merely inclines towards 'emptiness', and after reaching 'emptiness' inclines towards 'without perception' (non-perception), they will inevitably fall into the realm of 'emptiness' or 'without perception', failing to fully possess all the merits necessary for attaining Buddhahood. It is like a skilled archer shooting arrows into the sky, the arrows remaining in the air, with subsequent arrows hitting the preceding ones, each arrow hitting the one before it. The archer intends for the preceding arrow to fall, and only then does it fall. A Bodhisattva practicing Prajnaparamita (Prajnaparamita, perfection of wisdom), protected by Upaya-kausalya (Upaya-kausalya, skillful means), will naturally not attain a lesser fruit midway through their practice, falling into the realm of Arhat (Arhat) or Pratyekabuddha (Pratyekabuddha), but will ultimately attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) with these merits, achieving complete merit and ultimately becoming a Buddha. Therefore, a Bodhisattva should contemplate within the scriptures, not seeking to attain enlightenment midway.

Subhuti (Subhuti) asked the Buddha: 'Bodhisattvas learn with humility and diligence precisely to avoid attaining enlightenment midway.'

The Buddha said: 'Such Bodhisattvas, in order to protect all beings (Sarva-sattva), guard the Samadhi of Emptiness (Sunyata-samadhi) and approach the gate of Nirvana, with discernment in their minds. What is discernment? It is guarding the Samadhi of Emptiness, the Samadhi of Signlessness (Animitta-samadhi), and the Samadhi of Wishlessness (Apranihita-samadhi). This is the discernment of skillful means, preventing Bodhisattvas from attaining enlightenment midway. Why? Because skillful means protect them, so they think of all beings in their hearts. Because they hold this thought, they attain skillful means and do not attain enlightenment midway. If Bodhisattvas deeply contemplate, guarding the Samadhi of Emptiness towards the gate of Nirvana, the Samadhi of Non-perception towards the gate of Nirvana, and the Samadhi of Wishlessness towards the gate of Nirvana, using this method to discern the causes and conditions of people's attachments from a long time ago, and preach the Dharma to those who seek Anuttara-samyak-sambodhi within these attachments, they should lead them away from these causes and conditions, guarding the Samadhi of Emptiness, guarding the Samadhi of Non-perception, guarding the Samadhi of Wishlessness, and approaching the gate of Nirvana, so that they will not attain enlightenment midway. Bodhisattvas think of people from a long time ago in this way, calling out to the thought of permanence, the thought of constant bliss, the thought of self (Atman), and the thought of goodness, each with its own root. When I attain Anuttara-samyak-sambodhi, I will preach the Dharma for these people, causing them to cut off the thought of existence, the thought of constant bliss, the thought of self, and the thought of goodness, cutting off all these pursuits. How to cut them off?'

？是常無常，是樂皆苦，是身非身，是好皆丑。菩薩自心念：『為得漚和拘舍羅，守空、守無想、守無愿三昧，向泥洹門，不中道取證。』若有菩薩心念：『人發遠已來，求因緣，求想，求欲，求聚想，求空想，求是想，皆現在。』菩薩言：『我一切欲使世間無有是，用是念人故得漚和拘舍羅，是法觀空、想、愿、識，無所從生齊限，是菩薩不中道取證，法當作是知。』云何菩薩求般若波羅蜜，當曉習於法中，心當何緣求，心當云何入，守空三昧、守無相三昧、守無愿三昧，向泥洹門，皆不中道取證。守無識三昧，守無所從生三昧，是菩薩不得決故，守空三昧、無相三昧、無愿三昧、無識三昧、無所從生三昧。念是三昧竟，有來問者，不即持不可計心為解者，知是非阿惟越致菩薩。何以故？阿惟越致心無央數悉知，用是比行不具足，知是菩薩未得阿惟越致。」

須菩提白佛言：「若有菩薩能解是者，便為阿惟越致。」

佛言：「聞深般若波羅蜜，若不聞能解者，即是阿惟越致。」

須菩提言：「不可計人求菩薩道，少有能解者。」

佛言：「能解者以受決，以於是功德中，極姝所知法者，阿羅漢、辟支佛所不能及，諸天、阿須倫、龍、鬼神所不及，是為阿惟越致相。」◎

◎摩訶般若

【現代漢語翻譯】現代漢語譯本：『是』是常還是無常？是樂還是皆苦？是身還是非身？是好還是皆丑？菩薩心中自念：『爲了獲得漚和拘舍羅（Okkha-kusala，善巧方便），守護空三昧、無想三昧、無愿三昧，趨向泥洹（Nirvana，涅槃）之門，不在中途證悟。』若有菩薩心中念：『人從發心以來，求因緣，求想，求欲，求聚想，求空想，求是想，這些都存在於現在。』菩薩說：『我想要使世間沒有這些，用這種念頭來對待人，才能獲得漚和拘舍羅（Okkha-kusala，善巧方便），用這種方法來觀察空、想、愿、識，沒有從何處產生這樣的界限，這樣的菩薩不在中途證悟，應當這樣理解。』如何菩薩求般若波羅蜜（Prajnaparamita，智慧到彼岸），應當在佛法中學習，心中應當以什麼為緣而求，心應當如何進入，守護空三昧、無相三昧、無愿三昧，趨向泥洹（Nirvana，涅槃）之門，都不在中途證悟。守護無識三昧，守護無所從生三昧，這樣的菩薩因為沒有決斷，所以守護空三昧、無相三昧、無愿三昧、無識三昧、無所從生三昧。念這些三昧完畢后，如果有來詢問的人，不立即以不可計數的心為他們解釋，就知道這不是阿惟越致（Avaivartika，不退轉）菩薩。為什麼呢？阿惟越致（Avaivartika，不退轉）菩薩的心無量無邊，全部知曉，因為這樣，他的行為才算具足，如果不是這樣，就知道這位菩薩還沒有得到阿惟越致（Avaivartika，不退轉）。』須菩提（Subhuti）對佛說：『如果有菩薩能夠理解這些，那就是阿惟越致（Avaivartika，不退轉）菩薩。』佛說：『聽聞甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸），如果聽聞后能夠理解，那就是阿惟越致（Avaivartika，不退轉）菩薩。』須菩提（Subhuti）說：『不可計數的人求菩薩道，很少有人能夠理解這些。』佛說：『能夠理解的人已經得到了授記，因為在這些功德中，對於極殊勝的所知法，阿羅漢（Arhat）、辟支佛（Pratyekabuddha）都不能達到，諸天、阿修羅（Asura）、龍、鬼神都不能達到，這就是阿惟越致（Avaivartika，不退轉）菩薩的相。』摩訶般若（Mahaprajna，大智慧）

【English Translation】 English version: Is 'being' permanent or impermanent? Is it joy or all suffering? Is it the self or non-self? Is it good or all repulsive? A Bodhisattva contemplates in their heart: 'To attain Okkha-kusala (skillful means), I will guard the Samadhi of emptiness, the Samadhi of no-thought, and the Samadhi of no-desire, heading towards the gate of Nirvana (liberation), without attaining enlightenment midway.' If a Bodhisattva thinks: 'Since people have made the initial resolve, seeking causes and conditions, seeking thoughts, seeking desires, seeking accumulated thoughts, seeking empty thoughts, seeking these thoughts, all of these exist in the present.' The Bodhisattva says: 'I want to make the world free from these things, and by using this thought to treat people, one can attain Okkha-kusala (skillful means). By using this method to observe emptiness, thought, desire, and consciousness, there is no limit to where they arise from. Such a Bodhisattva does not attain enlightenment midway; this is how it should be understood.' How should a Bodhisattva seek Prajnaparamita (perfection of wisdom)? They should study the Dharma, what should they seek in their heart, how should their heart enter, guarding the Samadhi of emptiness, the Samadhi of no-form, and the Samadhi of no-desire, heading towards the gate of Nirvana (liberation), without attaining enlightenment midway. Guarding the Samadhi of no-consciousness, guarding the Samadhi of no-arising, because such a Bodhisattva has not made a firm resolution, they guard the Samadhi of emptiness, the Samadhi of no-form, the Samadhi of no-desire, the Samadhi of no-consciousness, and the Samadhi of no-arising. After contemplating these Samadhis, if someone comes to ask questions, and one does not immediately explain to them with an immeasurable mind, then know that this is not an Avaivartika (non-regressing) Bodhisattva. Why? The mind of an Avaivartika (non-regressing) Bodhisattva is boundless and knows everything. Because of this, their conduct is complete. If it is not, then know that this Bodhisattva has not yet attained Avaivartika (non-regression).' Subhuti said to the Buddha: 'If there is a Bodhisattva who can understand these things, then they are an Avaivartika (non-regressing) Bodhisattva.' The Buddha said: 'Hearing the profound Prajnaparamita (perfection of wisdom), if one can understand it upon hearing, then they are an Avaivartika (non-regressing) Bodhisattva.' Subhuti said: 'Countless people seek the Bodhisattva path, but few can understand these things.' The Buddha said: 'Those who can understand have already received prediction, because among these merits, regarding the most excellent knowable Dharma, Arhats and Pratyekabuddhas cannot reach it, nor can Devas, Asuras, Dragons, or spirits. This is the characteristic of an Avaivartika (non-regressing) Bodhisattva.' Mahaprajna (Great Wisdom)

波羅蜜道行經遠離品第十八

佛言：「複次，須菩提！夢中菩薩摩訶薩不入阿羅漢地，不入辟支佛地，不樂索其中，亦不教他人入其中，心亦不念般若中諸法，夢中視，不般若中為證，心悉常在佛。如是，須菩提！阿惟越致菩薩摩訶薩當知是阿惟越致相。

「複次，須菩提！菩薩摩訶薩夢中與若干百弟子共會，在中央坐；不可數千弟子，不可數百千弟子共會，在中央坐說經；與比丘僧相隨，最在前頭。怛薩阿竭、阿羅呵、三耶三佛說經悉見。亦復是，須菩提！阿惟越致菩薩摩訶薩當知是阿惟越致相。

「複次，須菩提！菩薩摩訶薩夢中在極高虛空中坐，為比丘僧說經，還自見七尺光，自在所變化，于余處所作，為如佛說經，菩薩摩訶薩于夢中作是。亦復是，須菩提！阿惟越致菩薩摩訶薩當知是阿惟越致相。

「複次，須菩提！菩薩摩訶薩夢中不恐不怖不難不畏，夢中若見郡縣，其中兵起展轉相攻，若火起，若見虎狼師子及余獸，若見斷人頭者，如是余變化大勤苦者，多困窮者，饑者渴者，都以厄難，悉作是見，其心不恐不怖不驚不搖。于夢中見，以覺即起坐，作是念：『如夢中所見，都是三處，我作佛時悉為說經遍教。』亦復是，須菩提！阿惟越致菩薩摩訶薩當知是阿惟越致相。

「

【現代漢語翻譯】現代漢語譯本波羅蜜道行經遠離品第十八

佛說：『再者，須菩提（Subhuti）！夢中的菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）不會進入阿羅漢（Arhat，已證涅槃者）的境界，不會進入辟支佛（Pratyekabuddha，獨覺佛）的境界，不樂於追求這些境界，也不會教導他人進入這些境界。他的心中也不會執著于般若（Prajna，智慧）中的各種法，即使在夢中見到，也不會將般若視為最終的證悟，他的心始終專注于佛。須菩提！這就是阿惟越致菩薩摩訶薩（Avaivartika-bodhisattva-mahasattva，不退轉菩薩）應當知道的不退轉之相。』

『再者，須菩提！菩薩摩訶薩在夢中與成百上千的弟子們聚會，坐在中央；或者與數千乃至數十萬的弟子們聚會，坐在中央宣講佛經；與比丘僧團（bhiksu-samgha，出家僧團）在一起，走在最前面。他能見到怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺佛）宣講佛經。須菩提！這也是阿惟越致菩薩摩訶薩應當知道的不退轉之相。』

『再者，須菩提！菩薩摩訶薩在夢中坐在極高的虛空中，為比丘僧團宣講佛經，還能看見自己身上發出七尺的光芒，自在地變化，在其他地方做著如同佛陀宣講佛經一樣的事情。菩薩摩訶薩在夢中做這些事情。須菩提！這也是阿惟越致菩薩摩訶薩應當知道的不退轉之相。』

『再者，須菩提！菩薩摩訶薩在夢中不會感到恐懼、害怕、困難或畏懼。如果在夢中見到郡縣發生戰爭，士兵們互相攻擊，或者發生火災，或者見到虎、狼、獅子以及其他野獸，或者見到有人被砍頭，或者其他各種變化帶來的巨大痛苦，或者見到許多貧困的人、飢渴的人，以及各種各樣的災難，即使見到這些，他的內心也不會感到恐懼、害怕、驚慌或動搖。在夢中見到這些景象，醒來后立刻起身，心中想著：『如同夢中所見，都是三處（指地獄、餓鬼、畜生三惡道）的景象，我成佛時，會為他們宣講佛經，普遍教化他們。』須菩提！這也是阿惟越致菩薩摩訶薩應當知道的不退轉之相。』

【English Translation】 English version The Chapter on Distance from the Path of Perfection of Wisdom, Eighteenth

The Buddha said: 'Furthermore, Subhuti (Subhuti)! In dreams, a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) does not enter the stage of an Arhat (Arhat, one who has attained Nirvana), does not enter the stage of a Pratyekabuddha (Pratyekabuddha, Solitary Buddha), does not delight in seeking these stages, nor does he teach others to enter them. His mind does not cling to the various dharmas in Prajna (Prajna, Wisdom); even if he sees them in a dream, he does not regard Prajna as the ultimate attainment. His mind is always focused on the Buddha. Subhuti! This is how an Avaivartika-bodhisattva-mahasattva (Avaivartika-bodhisattva-mahasattva, Non-regressing Bodhisattva) should know the characteristics of non-regression.'

'Furthermore, Subhuti! In dreams, a Bodhisattva-Mahasattva gathers with hundreds of disciples, sitting in the center; or he gathers with thousands or even hundreds of thousands of disciples, sitting in the center and expounding the sutras; he is with the bhiksu-samgha (bhiksu-samgha, monastic community), walking at the forefront. He sees the Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), and Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened Buddha) expounding the sutras. Subhuti! This is also how an Avaivartika-bodhisattva-mahasattva should know the characteristics of non-regression.'

'Furthermore, Subhuti! In dreams, a Bodhisattva-Mahasattva sits in the extremely high empty sky, expounding the sutras for the bhiksu-samgha, and he also sees a seven-foot light emanating from his body, freely transforming, doing things in other places as if the Buddha were expounding the sutras. The Bodhisattva-Mahasattva does these things in dreams. Subhuti! This is also how an Avaivartika-bodhisattva-mahasattva should know the characteristics of non-regression.'

'Furthermore, Subhuti! In dreams, a Bodhisattva-Mahasattva does not feel fear, terror, difficulty, or dread. If in dreams he sees counties at war, soldiers attacking each other, or fires breaking out, or sees tigers, wolves, lions, and other beasts, or sees people being beheaded, or other various transformations bringing great suffering, or sees many impoverished people, hungry and thirsty people, and all kinds of calamities, even if he sees these things, his mind does not feel fear, terror, alarm, or wavering. Upon seeing these scenes in a dream, he immediately gets up upon awakening, thinking: 'Like the scenes seen in the dream, they are all scenes of the three realms (referring to the three evil paths of hell, hungry ghosts, and animals). When I become a Buddha, I will expound the sutras for them and universally teach them.' Subhuti! This is also how an Avaivartika-bodhisattva-mahasattva should know the characteristics of non-regression.'

複次，須菩提！何從知是菩薩摩訶薩得阿耨多羅三耶三菩成作佛時，其境內一切無有噁心？是時，須菩提！菩薩摩訶薩夢中若見畜生相啖、人民疾疫時，其心稍稍生，逮得是愿，作是念：『我會當作佛，如我作佛時，使我境界中一切無有惡。』用是故知。亦復是，須菩提！阿惟越致菩薩摩訶薩當知是阿惟越致相。諸惡悉除賜，亦復是，須菩提！阿惟越致相。

「複次，須菩提！是菩薩摩訶薩于夢中覺已，若見城郭火起時，便作是念：『我于夢中所見，用是比、用是相見不怖，用是比、用是相行具足。』菩薩摩訶薩如是，是為阿惟越致相。『持是比、持是相行具足，是為阿惟越致菩薩摩訶薩。今我審應審至審，是所向者，當無異今是城郭火起，用我故，悉當滅，悉當消，悉當去，不復現。』」

佛言：「假令火賜滅已、賜消已、賜去已，知是，須菩提！菩薩摩訶薩受決已，過去怛薩阿竭阿羅訶三耶三佛，授阿耨多羅三耶三菩，知是阿惟越致相。假令火不滅、不消、不去，知是菩薩摩訶薩未受決。設火神燒一舍置一舍，復越燒一里置一里，知是，須菩提！其家人前世時斷經故所致，是輩之人所作宿命悉自見，宿命所作惡於是悉除賜，從是以來斷經餘殃悉盡，是宿命惡悉消。如是，須菩提！知是菩薩摩訶薩未得

【現代漢語翻譯】現代漢語譯本再者，須菩提！如何得知菩薩摩訶薩證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）成佛時，他的境界內一切都沒有惡念呢？那時，須菩提！菩薩摩訶薩在夢中如果見到畜生互相吞食、人民遭受疾病瘟疫時，他的善心就會稍稍生起，從而發起這樣的誓願，心中這樣想：『我將來會成佛，當我成佛時，要使我的境界中一切都沒有邪惡。』因此可以得知。這也是阿惟越致（Avaivartika，不退轉）菩薩摩訶薩的不退轉之相。諸惡全部消除，這也是阿惟越致的相。再者，須菩提！這位菩薩摩訶薩從夢中醒來后，如果見到城郭發生火災時，便這樣想：『我于夢中所見，用這個來比喻、用這個相來觀察，不會感到恐怖，用這個來比喻、用這個相來行持，就能具足。』菩薩摩訶薩像這樣，就是阿惟越致之相。『持這個比喻、持這個相來行持，就能具足，這就是阿惟越致菩薩摩訶薩。現在我確實應當審視、應當到達、應當審視，我所前往的方向，應當不會與現在不同，就像這城郭火災，因為我的緣故，全部應當熄滅，全部應當消失，全部應當離去，不再出現。』佛說：『假使火已經熄滅、已經消失、已經離去，就知道，須菩提！這位菩薩摩訶薩已經接受授記，過去的怛薩阿竭阿羅訶三耶三佛（Tathagata Arhat Samyak-samBuddha，如來應供正遍知），已經授予他阿耨多羅三藐三菩提的授記，這就是阿惟越致之相。假使火沒有熄滅、沒有消失、沒有離去，就知道這位菩薩摩訶薩尚未接受授記。假設火神燒燬一間房屋卻跳過一間房屋，又越過燒燬一里地卻跳過一里地，要知道，須菩提！這是因為這家人在前世斷絕佛經的緣故所導致的，這些人所作的宿命之業都能自己看見，宿命所作的惡業也因此全部消除，從此以後斷絕佛經的剩餘災殃也全部消盡，宿命的惡業也全部消失。像這樣，須菩提！要知道這位菩薩摩訶薩尚未得到授記。』

【English Translation】 English version Furthermore, Subhuti! How is it known that when a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and becomes a Buddha, there is no evil in his domain? At that time, Subhuti! If a Bodhisattva-Mahasattva sees in a dream animals devouring each other or people suffering from diseases and plagues, his good heart will gradually arise, and he will make this vow, thinking in his heart: 'I will become a Buddha in the future, and when I become a Buddha, I will ensure that there is no evil in my domain.' Therefore, it can be known. This is also the sign of an Avaivartika (Non-regressing) Bodhisattva-Mahasattva. All evils are eliminated, and this is also the sign of Avaivartika. Furthermore, Subhuti! If this Bodhisattva-Mahasattva, after waking from a dream, sees a city or town on fire, he will think: 'What I saw in the dream, I use this as a metaphor, I use this sign to observe, and I will not feel fear; I use this as a metaphor, I use this sign to practice, and I will be complete.' A Bodhisattva-Mahasattva like this is a sign of Avaivartika. 'Holding this metaphor, holding this sign to practice, one will be complete; this is an Avaivartika Bodhisattva-Mahasattva. Now I should indeed examine, should indeed arrive, should indeed examine; the direction I am going should not be different from now, just like this city or town fire, because of me, it should all be extinguished, it should all disappear, it should all depart, and it should no longer appear.' The Buddha said: 'Suppose the fire has already been extinguished, has already disappeared, has already departed, then know that, Subhuti! This Bodhisattva-Mahasattva has already received the prediction, the past Tathagata Arhat Samyak-samBuddha (Thus Come One, Worthy One, Right and Universal Knowledge), has already bestowed upon him the prediction of Anuttara-samyak-sambodhi, this is the sign of Avaivartika. Suppose the fire has not been extinguished, has not disappeared, has not departed, then know that this Bodhisattva-Mahasattva has not yet received the prediction. Suppose the fire god burns one house but skips one house, and burns one mile but skips one mile, know that, Subhuti! This is because this family severed the Sutras in their previous lives, these people can see all the karmic deeds they have done in their past lives, and the evil deeds done in their past lives are all eliminated because of this, and from then on, the remaining calamities from severing the Sutras are all exhausted, and the evil deeds of past lives are all gone. Like this, Subhuti! Know that this Bodhisattva-Mahasattva has not yet received the prediction.'

阿惟越致、阿耨多羅三耶三菩。

「複次，須菩提！用是比、用是相行具足，菩薩摩訶薩當作是視，持是比、持是相，當爲說令知之。或時，須菩提！若男子、女人為鬼神所下，若為所持，是彼菩薩作是念：『或我受決，如過去怛薩阿竭、阿羅訶、三耶三佛授我阿耨多羅三耶三菩阿惟三佛，是阿耨多羅三耶三菩所念悉凈潔故。設我當作阿耨多羅三耶三菩阿惟三佛，所念皆凈潔，是阿耨多羅三耶三菩，卻阿羅漢心，卻辟支佛心。設卻阿羅漢心以，設卻辟支佛心以，阿耨多羅三耶三菩會當作佛，不得不作佛。阿耨多羅三耶三菩當作佛者，十方阿僧祇剎現在諸佛，無不知者、無不見者、無不證者。今怛薩阿竭、阿羅訶、三耶三佛，悉知我所識念，我審當作阿耨多羅三耶三菩阿惟三佛，審如我所語，審如我所為，審如我所言，是鬼神當用我故去。』便告言：『是男子、女人，何等鬼神所取持乎？』鬼神即為去。設是不去者，是菩薩摩訶薩說是時，當知，須菩提！是菩薩摩訶薩未受決，過去怛薩阿竭、阿羅訶、三耶三佛，不授阿耨多羅三耶三菩。」

佛語須菩提：「其人審至誠者，弊魔往到是菩薩摩訶薩前住，作是語言：『若本作是住，若本字某，若以受決。』欲以亂之。是菩薩當說是語：『時我是真者，鬼神當隨

【現代漢語翻譯】現代漢語譯本阿惟越致（不退轉），阿耨多羅三耶三菩（無上正等正覺）。

『再者，須菩提！以這種經文、以這種法相修行圓滿，菩薩摩訶薩應當這樣看待，受持這種經文、受持這種法相，應當為他人宣說使他們明白。有時，須菩提！如果男子、女人被鬼神附身，或者被鬼神控制，這位菩薩應當這樣想：『或許我已得到授記，就像過去諸佛，怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）授我阿耨多羅三耶三菩（無上正等正覺）阿惟三佛（不退轉之佛）的記別，因為這阿耨多羅三耶三菩（無上正等正覺）所念的都清凈潔白。假設我將成就阿耨多羅三耶三菩（無上正等正覺）阿惟三佛（不退轉之佛），所念的都清凈潔白，這阿耨多羅三耶三菩（無上正等正覺）會捨棄阿羅漢（阿羅漢）的心，捨棄辟支佛（緣覺）的心。如果捨棄阿羅漢（阿羅漢）的心，如果捨棄辟支佛（緣覺）的心，阿耨多羅三耶三菩（無上正等正覺）一定會成佛，不得不成佛。阿耨多羅三耶三菩（無上正等正覺）將要成佛時，十方無數世界的現在諸佛，沒有不知道的、沒有不見到的、沒有不證實的。現在怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），都知道我所認識的念頭，我確實將成就阿耨多羅三耶三菩（無上正等正覺）阿惟三佛（不退轉之佛），確實如我所說，確實如我所做，確實如我所言，這鬼神應當因為我的緣故離去。』便告訴他們：『這個男子、女人，是被什麼鬼神所控制呢？』鬼神就會離去。如果鬼神不離去，這位菩薩摩訶薩說這些話的時候，應當知道，須菩提！這位菩薩摩訶薩還沒有受到授記，過去諸佛，怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），沒有授予他阿耨多羅三耶三菩（無上正等正覺）的記別。』

佛告訴須菩提：『如果那個人確實至誠，惡魔會來到這位菩薩摩訶薩面前，住在那裡，說這樣的話：『你原本是這樣住的，你原本的名字是某某，你已經接受授記了。』想要擾亂他。這位菩薩應當說這樣的話：『如果我那時是真實的，鬼神應當隨順。』

【English Translation】 English version Avivecca (non-regression), Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).

『Furthermore, Subhuti! With this sutra, with this form, practicing perfectly, a Bodhisattva-Mahasattva should view it in this way, uphold this sutra, uphold this form, and should explain it to others so they may understand. Sometimes, Subhuti! If a man or woman is possessed by a ghost or spirit, or is controlled by one, that Bodhisattva should think this: 『Perhaps I have received a prediction, just as the Buddhas of the past, Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), predicted that I would attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and Avivecca Buddha (Non-regressing Buddha), because the thoughts of this Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) are all pure and clean. Supposing I will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and Avivecca Buddha (Non-regressing Buddha), all my thoughts will be pure and clean, this Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) will reject the mind of an Arhat (Arhat), and reject the mind of a Pratyekabuddha (Solitary Buddha). If it rejects the mind of an Arhat (Arhat), if it rejects the mind of a Pratyekabuddha (Solitary Buddha), Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) will certainly become a Buddha, and cannot help but become a Buddha. When Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is about to become a Buddha, all the Buddhas in the countless worlds of the ten directions will know, see, and confirm it. Now, the Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One) all know my thoughts and intentions, I will certainly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and Avivecca Buddha (Non-regressing Buddha), it will certainly be as I say, certainly be as I do, certainly be as I speak, and the ghost or spirit should leave because of me.』 Then he should say: 『What ghost or spirit is controlling this man or woman?』 The ghost or spirit will then leave. If the ghost or spirit does not leave, when the Bodhisattva-Mahasattva says these words, you should know, Subhuti! That the Bodhisattva-Mahasattva has not yet received a prediction, and the Buddhas of the past, Tathagata (Thus Come One), Arhat (Worthy of Offerings), Samyak-sambuddha (Perfectly Enlightened One), did not predict that he would attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』

The Buddha told Subhuti: 『If that person is truly sincere, the evil demon will come to the Bodhisattva-Mahasattva, stay there, and say these words: 『You originally lived like this, your original name was so-and-so, you have already received a prediction.』 Wanting to disturb him. The Bodhisattva should say these words: 『If I was truthful at that time, the ghost or spirit should obey.』

我語，我審受決，為阿耨多羅三耶三菩。審如我至誠者，是鬼神即當去。』是弊魔便作是念：『我當使鬼神去。』何以故？弊魔極尊有威神，鬼神不敢當。魔作是念，鬼神用魔威神故便捨去。如是菩薩作是念：『用我威神故，鬼神即去耳。』」

佛言：「不知用魔威神故去也，是彼菩薩摩訶薩以自謂審然，便自貢高，輕易人形，笑人無所錄，語人言：『我於過去怛薩阿竭、阿羅訶、三耶三佛所受決以，其餘人悉未受決。』用是故自可、自貢高，反瞋恚起，恚怒稍稍增多，則離薩蕓若大遠，失阿耨多羅三耶三菩智。是輩菩薩無有漚和拘舍羅，瞋怒更生，起是兩地，當墮阿羅漢地，若墮辟支佛道地。是輩，須菩提！持不成，是菩薩摩訶薩當覺知魔為。舍善知識去，亦不與善知識語，亦不與善知識從事，亦不錄善知識，用是故知為魔所固。如是，須菩提！菩薩摩訶薩當知魔為。何以故？當覺是事，知魔來在菩薩前，魔時時變服，往作是語言：『過去怛薩阿竭、阿羅呵、三耶三佛授，若受阿耨多羅三耶三菩，若本字某，若母字某，若父字某，若兄字某，若姊字某，若弟字某，若親厚字某，若知識字某，若父母兄字某，若七世祖父母字某，若母外家字某，若父外家字某，若在某城生，若在某國生，若在某郡生，若在某縣生

【現代漢語翻譯】現代漢語譯本：『我說，我已審慎地接受了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的決斷。如果我所說是真實至誠的，這些鬼神就應當離去。』那個惡魔便這樣想：『我應當讓鬼神離去。』為什麼呢？因為惡魔極其尊貴，具有威神力，鬼神不敢違抗。惡魔這樣想，鬼神因為惡魔的威神力便捨棄離去。像這樣，菩薩這樣想：『因為我的威神力，鬼神就離去了。』

佛說：『他們不知道鬼神是因為惡魔的威神力才離去的。這些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因為自以為是真實的，便變得貢高自大，輕視他人，嘲笑他人一無是處，告訴別人說：『我過去曾在怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyak-sambuddha，正等覺佛）那裡接受過決斷，其餘的人都沒有接受過決斷。』因為這樣，他們自我肯定、貢高自大，反而生起嗔恚，嗔怒逐漸增多，就會離薩蕓若（Sarvajna，一切智）非常遙遠，失去阿耨多羅三藐三菩提智（Anuttara-samyak-sambodhi-jnana，無上正等正覺之智慧）。這些菩薩沒有漚和拘舍羅（Upaya-kausalya，方便善巧），嗔怒更加滋生，從這兩地生起，應當墮入阿羅漢地，或者墮入辟支佛道地（Pratyekabuddha-yana，緣覺乘）。須菩提（Subhuti）！這些人堅持不成，這些菩薩摩訶薩應當覺知這是魔所為。他們捨棄善知識離去，也不與善知識交談，也不與善知識共事，也不採納善知識的意見，因此可知是被魔所迷惑。像這樣，須菩提！菩薩摩訶薩應當知道這是魔所為。為什麼呢？應當覺察這些事情，知道魔來到菩薩面前，魔時常變換服裝，前來說這些話：『過去的怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyak-sambuddha，正等覺佛）授記，或者接受阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，或者本名是什麼，或者母親的名字是什麼，或者父親的名字是什麼，或者哥哥的名字是什麼，或者姐姐的名字是什麼，或者弟弟的名字是什麼，或者親近友好的名字是什麼，或者認識的人的名字是什麼，或者父母兄弟的名字是什麼，或者七世祖父母的名字是什麼，或者母親外家的名字是什麼，或者父親外家的名字是什麼，或者在某城出生，或者在某國出生，或者在某郡出生，或者在某縣出生。』

【English Translation】 English version: 『I say, I have thoroughly received the determination for Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If I am truly sincere, these ghosts and spirits should leave.』 That evil demon then thought: 『I should make the ghosts and spirits leave.』 Why? Because the evil demon is extremely venerable and possesses divine power, and the ghosts and spirits dare not disobey. The demon thought this, and the ghosts and spirits, because of the demon's divine power, abandoned and left. Like this, the Bodhisattva thought: 『Because of my divine power, the ghosts and spirits have left.』

The Buddha said: 『They do not know that the ghosts and spirits left because of the demon's divine power. These Bodhisattva-Mahasattvas (Great Bodhisattvas), because they think they are truthful, become arrogant and conceited, despise others, laugh at others as being worthless, and tell others: 『I have received the determination in the past from Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones), while the rest of you have not received any determination.』 Because of this, they affirm themselves, become arrogant and conceited, and instead generate anger and hatred. As anger gradually increases, they will be very far from Sarvajna (All-Knowing Wisdom) and lose the wisdom of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). These Bodhisattvas do not have Upaya-kausalya (Skillful Means), and anger further arises. Arising from these two grounds, they should fall into the Arhat stage or fall into the Pratyekabuddha-yana (Solitary Buddha Vehicle). These people, Subhuti (Worthy to be), cannot maintain their resolve. These Bodhisattva-Mahasattvas should realize that this is the work of a demon. They abandon good teachers and leave, do not talk to good teachers, do not work with good teachers, and do not heed the advice of good teachers. Therefore, it can be known that they are being held firm by a demon. Like this, Subhuti, Bodhisattva-Mahasattvas should know that this is the work of a demon. Why? They should be aware of these things and know that the demon comes before the Bodhisattva, and the demon often changes his appearance and comes to say these words: 『The past Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones) bestowed predictions, or received the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), or the original name was such and such, or the mother's name was such and such, or the father's name was such and such, or the elder brother's name was such and such, or the elder sister's name was such and such, or the younger brother's name was such and such, or the name of a close friend was such and such, or the name of an acquaintance was such and such, or the names of parents and siblings were such and such, or the names of seven generations of ancestors were such and such, or the names of the mother's family were such and such, or the names of the father's family were such and such, or was born in such and such a city, or was born in such and such a country, or was born in such and such a prefecture, or was born in such and such a county.』

，若在某鄉生，若常軟語，若今作是語，若乃前世時亦復作是軟語，或時高才。』便復隨形，言：『若前世時亦復高明，或見自字，或見乞食，或時一處飯，或時就飯者，或時先啖果菜卻食飯，或時在丘墓間，或時路靖，或時在樹間止，或時有受請者，或時不受請，或時少多取足，或時麻油不塗身，或時語聲好，或時巧談語。』魔見如是，因底詭言：『若前世時亦復巧談語如是，若前世時施行法亦復如是。何以故？若前世時凈潔行今還得，若前世時行凈潔故，功德所致，今若還是功德耳。若前世時某家子，若種姓亦復字某，前世有是行，若今世亦復凈潔得是。』彼菩薩心便作是念想：『我得無爾乎？』是弊魔便復作是語言：『若以受決阿惟越致，過去怛薩阿竭、阿羅訶、三耶三佛，若授決已，用是故若得凈潔。』」

佛語須菩提：「我所說阿惟越致菩薩摩訶薩，持是比、持是相、持是行用佔之，我所說者不具足，得反自用是，當知是菩薩輩終不成就，當知為魔所壞。何以故？用是比、用是相，阿惟越致菩薩摩訶薩，知是了不得用，魔說其功德故，說其字故，是輩菩薩摩訶薩聞魔所語，心歡欣，自謂審然，便行形調人，輕易同學人，自貢高。彼菩薩用受是字故，便失其本行，墮魔羅網。

「複次，須菩提！

【現代漢語翻譯】現代漢語譯本：『如果出生在某個鄉村，如果經常說柔和的話語，如果現在說這樣的話，如果是前世的時候也經常說柔和的話語，或者有時才智很高。』（魔）便又隨著（菩薩的）形態，說：『如果前世的時候也才智很高明，或者看見自己的名字，或者看見乞討食物，或者有時在一個地方吃飯，或者有時去別人家吃飯，或者有時先吃水果蔬菜再吃飯，或者有時在墳墓之間，或者有時在道路平坦的地方，或者有時在樹木之間停留，或者有時接受邀請，或者有時不接受邀請，或者有時少量取用足夠，或者有時麻油不塗抹身體，或者有時說話的聲音好聽，或者有時擅長談論。』魔看見這些情況，因此用低下的手段欺騙說：『如果前世的時候也像這樣擅長談論，如果前世的時候施行佛法也像這樣。為什麼呢？如果前世的時候行為清凈，今生才能得到這樣的果報，如果前世的時候行為清凈的緣故，功德所致，今生才能還是得到功德啊。如果前世的時候是某家之子，如果種姓也叫某個名字，前世有這樣的行為，如果今生也能清凈得到這些。』那位菩薩心中便產生這樣的念頭：『我難道沒有得到嗎？』這個惡魔便又說這樣的話：『如果以受記阿惟越致（不退轉）的身份，過去的怛薩阿竭（如來）、阿羅訶（阿羅漢）、三耶三佛（正等覺佛），如果已經授記了，因為這個緣故才能得到清凈。』

佛告訴須菩提（Subhuti）: 『我所說的阿惟越致（不退轉）菩薩摩訶薩（Mahasattva），用這些比較、用這些表相、用這些行為來占卜，如果我所說的（教義）不完備，反而自己隨意使用這些（比較、表相、行為），應當知道這些菩薩輩最終不能成就，應當知道是被魔所破壞。為什麼呢？因為用這些比較、用這些表相，阿惟越致（不退轉）菩薩摩訶薩（Mahasattva），知道這些是了不可得的，魔說他們的功德的緣故，說他們的名字的緣故，這些菩薩摩訶薩（Mahasattva）聽見魔所說的話，心中歡欣，自己認為確實如此，便開始改變自己的行為來迎合他人，輕視一起修行的同伴，自己變得貢高我慢。這些菩薩因為接受了這些名字的緣故，便失去了他們原本的修行，墮入了魔的羅網。

『再次，須菩提（Subhuti）！』

【English Translation】 English version: 'If born in a certain village, if often speaking softly, if now speaking in this way, if in a previous life also often speaking softly, or sometimes being highly intelligent.' (The demon) then follows (the Bodhisattva's) form, saying: 'If in a previous life also being highly intelligent, or seeing one's own name, or seeing begging for food, or sometimes eating in one place, or sometimes going to others' homes to eat, or sometimes eating fruits and vegetables before rice, or sometimes being among tombs, or sometimes in a place with smooth roads, or sometimes stopping among trees, or sometimes accepting invitations, or sometimes not accepting invitations, or sometimes taking a small amount to be sufficient, or sometimes not applying sesame oil to the body, or sometimes having a pleasant voice, or sometimes being skilled in conversation.' Seeing these situations, the demon therefore deceives with base means, saying: 'If in a previous life also being skilled in conversation like this, if in a previous life practicing the Dharma also like this. Why? If in a previous life practicing purity, one can obtain such a reward in this life; if in a previous life practicing purity, due to the merit, one can still obtain merit in this life. If in a previous life being the son of a certain family, if the lineage is also called a certain name, having such conduct in a previous life, one can also purely obtain these in this life.' That Bodhisattva then has such a thought: 'Have I not obtained it?' That evil demon then says such words: 'If with the prediction of Avaivartika (non-regressing), past Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyak-sambuddhas (Perfectly Enlightened Buddhas), if already predicted, because of this, one can obtain purity.'

The Buddha said to Subhuti: 'The Avaivartika (non-regressing) Bodhisattva Mahasattva (Great Being) that I speak of, using these comparisons, using these appearances, using these actions to divine, if what I speak of is incomplete, and instead using these (comparisons, appearances, actions) arbitrarily, one should know that these Bodhisattvas will ultimately not achieve enlightenment, one should know that they are being destroyed by demons. Why? Because using these comparisons, using these appearances, the Avaivartika (non-regressing) Bodhisattva Mahasattva (Great Being) knows that these are unattainable, because the demon speaks of their merits, because the demon speaks of their names, these Bodhisattva Mahasattvas (Great Beings) hear the words spoken by the demon, their hearts rejoice, they think it is indeed so, and they begin to change their behavior to cater to others, belittling their fellow practitioners, becoming arrogant and conceited. These Bodhisattvas, because they accept these names, then lose their original practice, falling into the net of the demon.'

'Furthermore, Subhuti!'

用受是字故，菩薩摩訶薩不覺魔為，反自呼得阿耨多羅三耶三菩。魔復作是語言：『若當作阿耨多羅三耶三菩，若作佛時當字某。』是菩薩聞是字，心中作是念：『我得無然乎？我亦先時念如是，我本作是生意，以我本作是念已。』」

佛言：「是菩薩如是于智中少，是菩薩無有漚和拘舍羅，反作是念：『是所言我字當作佛時，亦如我先時所念，我定當作阿耨多羅三耶三菩，字如是。』」

佛言：「如魔所教，若魔天共作，是比丘為魔所迷。」

佛語須菩提：「我所署菩薩，用是比、用是相，我不教令作是為，我所教了不得，亡是比、失是相，反用是字，故自意念：『我是阿惟越致。』便輕余菩薩，用是輕易故離佛，遠離薩蕓若，遠離阿耨多羅三耶三菩智，遠是漚和拘舍羅，亡以般若波羅蜜，亡以善知識，以更得惡知識，是菩薩會墮阿羅漢、辟支佛道中。若后大久遠勤苦能復求佛者，用般若波羅蜜恩故，當復得阿耨多羅三耶三菩自致作佛。」

佛言：「爾時發意受是字時，不即覺，不即改，不即悔，如是當墮阿羅漢、辟支佛道。」

佛言：「若有比丘教重禁四事法，若復他事，所犯毀是禁，不復成沙門，不復為佛子，是壞菩薩輩，罪過於比丘四事法。是菩薩言：『我于某國某郡某縣某

【現代漢語翻譯】現代漢語譯本：因為接受了這些文字，菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）沒有覺察到這是魔的作為，反而自以為得到了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。魔又說：『如果將來成就阿耨多羅三藐三菩提，成佛的時候就用某個字作為名號。』這位菩薩聽到這個字，心中就想：『難道我真的要這樣嗎？我以前也曾這樣想過，我本來就是這個意思，因為我本來就有這樣的想法。』佛說：『這樣的菩薩在智慧上有所欠缺，這位菩薩沒有方便善巧（upāya-kauśalya），反而這樣想：『所說的我成佛時用的字，也像我先前所想的一樣，我一定能成就阿耨多羅三藐三菩提，名號就是這樣。』佛說：『像這樣被魔所教，如果是魔和天人共同所為，這位比丘（bhikṣu，出家男眾）就被魔迷惑了。』佛告訴須菩提（Subhūti，佛陀的弟子）：『我所認可的菩薩，是用這種譬喻、用這種相狀來辨別的，我不教他們這樣做。我所教導的道理是不可執著的，忘記這些譬喻、失去這些相狀，反而執著于這些文字，所以自己心裡想：『我是阿惟越致（avaivartika，不退轉）。』便輕視其他的菩薩，因為這種輕視而遠離佛，遠離一切智（sarvajña），遠離阿耨多羅三藐三菩提的智慧，遠離這種方便善巧，失去了般若波羅蜜（prajñā-pāramitā，智慧到彼岸），失去了善知識，反而結交了惡知識，這位菩薩將會墮入阿羅漢（arhat，聲聞乘的最高果位）、辟支佛（pratyekabuddha，緣覺）的道中。如果後來經過長久的時間和勤苦的修行能夠再次求佛，因為般若波羅蜜的恩德，應當能夠再次獲得阿耨多羅三藐三菩提，自己成就佛果。』佛說：『當初發心接受這些文字的時候，不立即覺悟，不立即改正，不立即懺悔，這樣就會墮入阿羅漢、辟支佛道。』佛說：『如果有比丘教導關於四種重禁的法，或者其他事情，所犯的罪行破壞了這些禁戒，就不再是沙門（śrāmaṇa，出家修行者），不再是佛的弟子，這是破壞菩薩的行徑，罪過超過了比丘犯四種重禁。這位菩薩說：『我在某個國家某個郡某個縣某個』

【English Translation】 English version: Because of accepting these words, the Bodhisattva-mahāsattva (great Bodhisattva) does not realize that this is the work of a demon, but instead thinks that he has attained anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). The demon then says: 'If you attain anuttarā-samyak-saṃbodhi, when you become a Buddha, you will use a certain word as your name.' When this Bodhisattva hears this word, he thinks in his heart: 'Could it be that I am really going to be like this? I have thought about it like this before, this is what I originally meant, because I originally had this idea.' The Buddha said: 'Such a Bodhisattva is lacking in wisdom, this Bodhisattva does not have skillful means (upāya-kauśalya), but instead thinks: 'The word that is said to be used when I become a Buddha is also like what I thought before, I will definitely attain anuttarā-samyak-saṃbodhi, and the name will be like this.' The Buddha said: 'Like this, being taught by a demon, if it is done jointly by a demon and a deva (god), this bhikṣu (monk) is deluded by the demon.' The Buddha told Subhūti (one of the Buddha's disciples): 'The Bodhisattvas that I approve of are distinguished by this analogy and this appearance, I do not teach them to do this. The principle that I teach is not to be clung to, forgetting these analogies and losing these appearances, but instead clinging to these words, so they think in their hearts: 'I am avaivartika (non-retreating).' Then they despise other Bodhisattvas, and because of this contempt they are far away from the Buddha, far away from sarvajña (omniscience), far away from the wisdom of anuttarā-samyak-saṃbodhi, far away from this skillful means, losing prajñā-pāramitā (perfection of wisdom), losing good teachers, and instead making friends with bad teachers, this Bodhisattva will fall into the path of arhat (worthy one), pratyekabuddha (solitary Buddha). If later, after a long time and diligent practice, they can seek the Buddha again, because of the grace of prajñā-pāramitā, they should be able to attain anuttarā-samyak-saṃbodhi again and attain Buddhahood themselves.' The Buddha said: 'When you first aspire to accept these words, if you do not immediately realize, do not immediately correct, do not immediately repent, then you will fall into the path of arhat and pratyekabuddha.' The Buddha said: 'If there is a bhikṣu who teaches about the four major prohibitions, or other things, and the offenses committed violate these precepts, then he is no longer a śrāmaṇa (ascetic), no longer a disciple of the Buddha, this is destroying the conduct of Bodhisattvas, and the sin is greater than a bhikṣu committing the four major prohibitions. This Bodhisattva says: 'I am in a certain country, a certain prefecture, a certain county, a certain'

鄉生。』作是意生念時，其罪最重，當作是知。置是四事重法，是為五逆惡，當意生是念時，其罪重。是菩薩用受其字故，意信，生是念故，其罪大，當作是知。如是，須菩提！用是字故，為魔入深罪。

「複次，須菩提！遠離之德菩薩摩訶薩，弊魔復往作是語言：『遠離法正當爾，怛薩阿竭、阿羅訶、三耶三佛所稱譽。』」

佛語須菩提：「我不作是說遠離，教菩薩摩訶薩于獨處止、于樹間止、于閑處止。」

須菩提白佛言：「云何，天中天！菩薩摩訶薩遠離何所？復有異遠離乎？亦不于獨處止，亦不于樹間止，亦不于閑處止，何等為異遠離？」

佛語須菩提：「正使各各有阿羅漢隨是行念，各各有辟支佛隨是行念，各各有菩薩摩訶薩城外行遠離，各各行菩薩摩訶薩，一切惡不得犯，各各行菩薩摩訶薩，若當於獨處止，若於樹間止，若於閑處止，了了行菩薩摩訶薩是遠離法。我樂使作是行，不使遠行絕無人處於中也。菩薩摩訶薩持是遠離，當晝夜行，當了了行，是故菩薩摩訶薩遠離於城傍行。持是比菩薩摩訶薩當各各行，若於獨處止，若於樹間止，若於閑處止，各各行菩薩摩訶薩，我所說遠離法如是。爾時弊魔，當往教行遠離法語言：『若當於獨處止，若於樹間止，若於閑處止，當作是行

【現代漢語翻譯】現代漢語譯本：『鄉生。』當生起這種想法時，其罪過最為嚴重，應當知道這一點。捨棄這四種重罪之法，這就是五逆之惡，當心中生起這種念頭時，其罪過嚴重。這位菩薩因為接受了這個字，心中相信，生起這種念頭，其罪過極大，應當知道這一點。像這樣，須菩提！因為這個字，魔會深入其罪。

『再者，須菩提！對於遠離之德的菩薩摩訶薩（Mahasattva，偉大的菩薩），惡魔又會前來說這種話：『遠離之法正是如此，是怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）所稱讚的。』

佛告訴須菩提：『我不是這樣說遠離，教導菩薩摩訶薩在獨處止住、在樹林間止住、在閑靜處止住。』

須菩提問佛說：『世尊！菩薩摩訶薩遠離的是什麼？還有其他的遠離嗎？既不在獨處止住，也不在樹林間止住，也不在閑靜處止住，那什麼是其他的遠離呢？』

佛告訴須菩提：『即使各有阿羅漢隨順這種行爲念頭，各有辟支佛（Pratyekabuddha，緣覺）隨順這種行爲念頭，各有菩薩摩訶薩在城外行走遠離，各自奉行菩薩摩訶薩之道，一切惡行都不得觸犯，各自奉行菩薩摩訶薩之道，如果應當在獨處止住，如果在樹林間止住，如果在閑靜處止住，明瞭地奉行菩薩摩訶薩之道，這就是遠離之法。我樂於讓他們這樣做，而不是讓他們遠離到絕無人煙的地方。菩薩摩訶薩持有這種遠離，應當晝夜奉行，應當明瞭地奉行，所以菩薩摩訶薩遠離於城邊行走。持有這種遠離的菩薩摩訶薩應當各自奉行，如果在獨處止住，如果在樹林間止住，如果在閑靜處止住，各自奉行菩薩摩訶薩之道，我所說的遠離之法就是這樣。那時惡魔，會前去教導奉行遠離之法的人說：『如果應當在獨處止住，如果在樹林間止住，如果在閑靜處止住，應當這樣做。』

【English Translation】 English version: 『Born in the countryside.』 When such a thought arises, the sin is the heaviest; this should be known. Abandoning these four heavy laws, these are the five heinous offenses. When such a thought arises in the mind, the sin is heavy. This Bodhisattva, because he accepts this word, believes in his heart, and gives rise to this thought, his sin is great; this should be known. Thus, Subhuti! Because of this word, the demon will deeply enter his sin.

『Furthermore, Subhuti! To the Bodhisattva-Mahasattva (Mahasattva, Great Being) of the virtue of detachment, the evil demon will again come and say these words: 『The Dharma of detachment is exactly like this, praised by Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One).』

The Buddha said to Subhuti: 『I do not speak of detachment in this way, teaching Bodhisattva-Mahasattvas to dwell in solitude, to dwell among trees, to dwell in quiet places.』

Subhuti asked the Buddha: 『World Honored One! What does the Bodhisattva-Mahasattva detach from? Is there another detachment? Neither dwelling in solitude, nor dwelling among trees, nor dwelling in quiet places, what is the other detachment?』

The Buddha said to Subhuti: 『Even if each Arhat follows this thought of action, each Pratyekabuddha (Pratyekabuddha, Solitary Buddha) follows this thought of action, each Bodhisattva-Mahasattva walks outside the city in detachment, each practices the Bodhisattva-Mahasattva path, no evil deeds should be committed, each practices the Bodhisattva-Mahasattva path, if one should dwell in solitude, if one should dwell among trees, if one should dwell in quiet places, clearly practicing the Bodhisattva-Mahasattva path, this is the Dharma of detachment. I am pleased to have them do this, not to have them detach to a place where there is no one. The Bodhisattva-Mahasattva holds this detachment, should practice day and night, should practice clearly, therefore the Bodhisattva-Mahasattva detaches by walking near the city. Holding this, the Bodhisattva-Mahasattva should each practice, if one dwells in solitude, if one dwells among trees, if one dwells in quiet places, each practices the Bodhisattva-Mahasattva path, the Dharma of detachment that I speak of is like this. At that time, the evil demon will go to teach those who practice the Dharma of detachment, saying: 『If one should dwell in solitude, if one should dwell among trees, if one should dwell in quiet places, one should practice like this.』

。』是菩薩隨魔教，便亡遠離法。魔語言道：『等取阿羅漢法，作是念無有異，當隨是行，辟支佛道作是念無有異，亦當隨是行，菩薩道作是念無有異，亦當隨是行，般若波羅蜜難了知入中，若當作是行舍般若波羅蜜。』」

佛言：「是菩薩所愿未得，反隨其行，於法中未了知，是菩薩摩訶薩反自用是，當輕易余菩薩，自念：『誰能過我者。』輕易城傍行菩薩。城傍行菩薩，了了凈潔，心無所念，不入阿羅漢法中住，不入辟支佛法中住，所有噁心不受，禪悅棄定，於三昧中悉逮得，所愿悉具足度。」

佛言：「是無有漚和拘舍羅菩薩，正使于百千由旬空澤中，在其中行，禽獸所不至處，賊所不至處，羅剎所不至處，在彼間止，若百歲、若百千歲、若百千萬歲，正使復過是，不知是遠離法，會無所益。是遠離菩薩不具足，自念自用悉得，以了不自知為亡也。自用在遠離中立，是為兩舌耳，不得遠離也。我不喜是菩薩心爾也，我所道遠離菩薩摩訶薩不爾也。是所遠離不具足知，於是遠離中了不得，如是為三遠離耳。如是弊魔便往飛在虛空中立，作是語：『善哉，善男子！是真遠離法，怛薩阿竭、阿羅訶、三耶三佛所說，正當隨是遠離行，如是疾得阿耨多羅三耶三菩阿惟三佛。』是菩薩聞是語喜，便從遠離起去

【現代漢語翻譯】現代漢語譯本：『這是菩薩跟隨魔的教導，就會喪失遠離（煩惱）的法門。魔會這樣說：『等到你獲得了阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）的果位，（你會發現）阿羅漢的法門和這個（魔的教導）沒有什麼不同，你應該遵循這個（魔的教導）去修行；辟支佛（Pratyekabuddha，無師自悟的聖者）的道和這個沒有什麼不同，你也應該遵循這個去修行；菩薩（Bodhisattva，立志成佛的修行者）的道和這個沒有什麼不同，你也應該遵循這個去修行；般若波羅蜜（Prajnaparamita，以智慧到達彼岸）難以理解，進入其中，如果按照這個（魔的教導）去修行，就會捨棄般若波羅蜜。』

佛說：『這樣的菩薩，所發的願望沒有實現，反而跟隨魔的教導去修行，對於佛法沒有透徹瞭解，這樣的菩薩摩訶薩（Mahasattva，大菩薩）反而自以為是，會輕視其他的菩薩，心裡想：『誰能超過我呢？』輕視在城邊修行的菩薩。在城邊修行的菩薩，清凈明瞭，心中沒有雜念，不進入阿羅漢的法門中安住，不進入辟支佛的法門中安住，所有惡念都不接受，捨棄禪悅和禪定，在三昧（Samadhi，禪定）中全部獲得，所發的願望全部具足，得以度脫。』

佛說：『這是沒有漚和拘舍羅（Upayakausalya，善巧方便）的菩薩，即使在百千由旬（Yojana，古印度長度單位）空曠的沼澤中，在那裡修行，禽獸不到的地方，盜賊不到的地方，羅剎（Rakshasa，惡鬼）不到的地方，在那裡停留，無論是百年、千年、還是百千萬年，即使超過這個時間，如果不知道這是遠離（煩惱）的法門，最終也不會有任何益處。這樣的遠離（煩惱）的菩薩是不具足的，自認為自己什麼都得到了，因為不瞭解自己，所以就喪失了。自以為是地在遠離（煩惱）中安住，這是兩舌（挑撥離間）的行為，不能真正地遠離（煩惱）。我不喜歡這樣的菩薩的心態，我所說的遠離（煩惱）的菩薩摩訶薩不是這樣的。對於所要遠離（煩惱）的事物沒有完全瞭解，在這種遠離（煩惱）中最終不能獲得解脫，這就像是三種遠離（身遠離、口遠離、意遠離）一樣。』這時，弊魔（邪惡的魔）便飛到虛空中站立，說：『好啊，善男子！這才是真正的遠離（煩惱）的法門，怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺）所說的，就應該按照這個遠離（煩惱）去修行，這樣就能快速地獲得阿耨多羅三耶三菩阿惟三佛（Anuttara-samyak-sambodhi-avaivartika，無上正等正覺，不退轉）。』這位菩薩聽到這些話后很高興，便從遠離（煩惱）的地方起身離開了。

【English Translation】 English version: 'This is how a Bodhisattva, following the teachings of Mara (demon), will lose the Dharma of detachment. Mara will say: 'Wait until you attain the state of an Arhat (one who has extinguished all defilements and entered Nirvana), (you will find that) the Dharma of an Arhat is no different from this (Mara's teaching), you should follow this (Mara's teaching) to practice; the path of a Pratyekabuddha (a self-enlightened being without a teacher) is no different from this, you should also follow this to practice; the path of a Bodhisattva (a being who aspires to become a Buddha) is no different from this, you should also follow this to practice; Prajnaparamita (the perfection of wisdom) is difficult to understand, entering into it, if you practice according to this (Mara's teaching), you will abandon Prajnaparamita.'

The Buddha said: 'Such a Bodhisattva, whose vows have not been fulfilled, instead follows the teachings of Mara to practice, without a thorough understanding of the Dharma, such a Bodhisattva-Mahasattva (great Bodhisattva) is self-righteous, will despise other Bodhisattvas, thinking in his heart: 'Who can surpass me?' Despising the Bodhisattvas who practice near the city. The Bodhisattvas who practice near the city are clear and pure, without any distracting thoughts in their minds, not dwelling in the Dharma of an Arhat, not dwelling in the Dharma of a Pratyekabuddha, not accepting any evil thoughts, abandoning the joy of meditation and concentration, attaining everything in Samadhi (meditative absorption), fulfilling all their vows, and attaining liberation.'

The Buddha said: 'This is a Bodhisattva without Upayakausalya (skillful means), even if he practices in a desolate swamp of hundreds of thousands of Yojanas (an ancient Indian unit of distance), in a place where birds and beasts do not reach, where thieves do not reach, where Rakshasas (demons) do not reach, staying there, whether for a hundred years, a thousand years, or hundreds of thousands of years, even if it exceeds this time, if he does not know that this is the Dharma of detachment (from afflictions), he will ultimately not benefit in any way. Such a Bodhisattva of detachment is incomplete, thinking that he has attained everything, because he does not understand himself, he loses himself. Self-righteously dwelling in detachment, this is an act of double-tonguedness (sowing discord), and he cannot truly detach himself. I do not like such a Bodhisattva's state of mind, the Bodhisattva-Mahasattva of detachment that I speak of is not like this. Without fully understanding what needs to be detached from, he ultimately cannot attain liberation in this detachment, this is like the three detachments (detachment of body, detachment of speech, detachment of mind).' At this time, the evil Mara flew and stood in the void, saying: 'Good, good man! This is the true Dharma of detachment, as spoken by Tathagata (the Thus Come One), Arhat (worthy of offerings), Samyaksambuddha (perfectly enlightened one), one should follow this detachment to practice, so that one can quickly attain Anuttara-samyak-sambodhi-avaivartika (unexcelled perfect enlightenment, non-retrogression).' This Bodhisattva, hearing these words, was very happy, and got up and left the place of detachment.

，往到城傍遠離菩薩所，是菩薩比丘成就有德人也，反往輕言：『若所行法，非也。』」

佛言：「如是諸仁者中，有了了隨行菩薩摩訶薩，反呼非，中有反行反呼是，不當敬者而敬之，當所敬者反瞋向，語是菩薩言：『我行遠離，有飛人來語我言：「善哉，善哉！若審是遠離法，正當隨是行。」用是故我來相語耳。今若當隨我所行，如我所行無有比，若有城傍行，誰當來語若，誰當來告若善哉？』」

佛言：「是菩薩有德之人，而反輕如是。須菩提！菩薩當作是知，如擔死人種，無所復中直反呼，是菩薩有短，是為菩薩怨家，是為厭菩薩，以是為天上天下之大賊也；正使如沙門被服，亦復是賊無異也；于菩薩有德人中，亦復是賊也。是曹輩，須菩提！不當與共從事也，不當與共語言也，亦不當恭敬視也。何以故？多瞋怒起，敗人好心。是輩人也，當作是知。何所，須菩提！菩薩摩訶薩不捨薩蕓若？不置阿耨多羅三耶三菩？是所菩薩摩訶薩不捨薩蕓若故，是阿耨多羅三耶三菩阿惟三佛，為一切護薩和薩。是彼壞菩薩輩，不當與從事，不當敬，不當與會。所當護法，一當自堅持，常當急持凈潔心立，心所狎習，常當諦持，常當正心，常當怖畏勤苦處，無得入其中，無得入三處，是彼壞菩薩輩，所在彼處，常

【現代漢語翻譯】現代漢語譯本：到達城邊遠離菩薩所在之處，那裡住著成就功德的菩薩比丘，反而輕蔑地說：『你所修行的法，是不對的。』

佛說：『在這些人中，有的完全隨順修行的菩薩摩訶薩（Mahasattvas，大菩薩），反而被說成不對；有的反而把錯誤的當成正確的；不應該尊敬的人反而去尊敬，應該尊敬的人反而嗔恨。他們對菩薩說：『我修行遠離塵世，有飛天的人來告訴我：「太好了，太好了！如果確實是遠離塵世的修行方法，就應當遵循它。」因此我來告訴你。現在如果你能遵循我所修行的，像我這樣修行是無與倫比的。如果在城邊修行，誰會來告訴你，誰會來告訴你太好了呢？』」

佛說：『這位有德行的菩薩，反而被如此輕視。須菩提（Subhuti，佛陀的弟子）！菩薩應當這樣理解，就像揹著死人行走，沒有任何好處反而被責罵。這樣的菩薩是有缺陷的，是菩薩的怨敵，是厭惡菩薩的人，是天上天下的大盜賊。即使穿著沙門（Sramana，出家修行者）的服裝，也和盜賊沒有什麼區別，對於有德行的菩薩來說，也是盜賊。須菩提！不應該和這些人一起共事，不應該和他們交談，也不應該恭敬地看待他們。為什麼呢？因為他們容易產生嗔怒，破壞別人的善心。對於這些人，應當這樣認識。須菩提！菩薩摩訶薩怎麼能捨棄薩蕓若（Sarvajna，一切智）？怎麼能放棄阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？菩薩摩訶薩不捨棄薩蕓若，所以阿耨多羅三藐三菩提阿惟三佛（Avivartika，不退轉）會守護一切眾生。那些破壞菩薩的人，不應該和他們共事，不應該尊敬他們，不應該和他們交往。應當守護佛法，一定要堅持自己的信念，常常保持清凈的心，常常謹慎地對待自己所熟悉的事物，常常保持正念，常常畏懼困苦的地方，不要進入其中，不要進入三種惡處。那些破壞菩薩的人，常常'

【English Translation】 English version: Arriving at the edge of the city, far from where the Bodhisattva was, where the Bhikshus (monks) who had achieved merit lived, they instead spoke disparagingly, saying: 'The Dharma (teachings) you practice is incorrect.'

The Buddha said: 'Among these people, some who completely follow the practice of Bodhisattva Mahasattvas (Great Bodhisattvas), are instead called incorrect; some instead regard what is wrong as right; they respect those who should not be respected, and are angry towards those who should be respected. They say to the Bodhisattva: 'I practice detachment from the world, and a flying being came and told me: "Excellent, excellent! If it is truly a practice of detachment from the world, then you should follow it." Therefore, I came to tell you. Now, if you can follow what I practice, there is nothing comparable to my practice. If you practice at the edge of the city, who will come and tell you, who will come and tell you it is excellent?'

The Buddha said: 'This Bodhisattva with virtue is instead looked down upon in this way. Subhuti (a disciple of the Buddha)! A Bodhisattva should understand this, like carrying a dead person, there is no benefit and instead you are scolded. Such a Bodhisattva has shortcomings, is an enemy of the Bodhisattva, is someone who dislikes the Bodhisattva, and is a great thief in heaven and earth. Even if wearing the robes of a Sramana (ascetic), they are no different from a thief, and for a Bodhisattva with virtue, they are also a thief. Subhuti! You should not work together with these people, you should not talk to them, and you should not look at them with respect. Why? Because they easily generate anger and ruin the good intentions of others. You should recognize these people in this way. Subhuti! How can a Bodhisattva Mahasattva abandon Sarvajna (Omniscience)? How can they abandon Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? Because a Bodhisattva Mahasattva does not abandon Sarvajna, therefore Anuttara-samyak-sambodhi Aviveka Buddha (non-regressing) will protect all beings. Those who destroy Bodhisattvas, you should not work with them, you should not respect them, you should not associate with them. You should protect the Dharma, you must uphold your own beliefs, always maintain a pure heart, always carefully treat what you are familiar with, always maintain right mindfulness, always fear difficult places, do not enter them, do not enter the three evil realms. Those who destroy Bodhisattvas, always'

當持慈心向，常當哀之令安隱，愍傷之、慈念之，常當自護自念：『使我無得生是噁心，一切使我心無瑕穢，我設有是不善，疾使我棄。』如是，須菩提！菩薩摩訶薩所有行極上，當作是知。

摩訶般若波羅蜜道行經善知識品第十九

「複次，須菩提！菩薩摩訶薩在事，欲得阿耨多羅三耶三菩阿惟三佛，是彼當與善知識從事，恭敬承事。」

須菩提問佛：「菩薩摩訶薩善知識，當何以知之？」

佛語須菩提：「佛天中天，是菩薩摩訶薩善知識；若有說般若波羅蜜者，教人入是經中，是菩薩摩訶薩善知識；六波羅蜜是菩薩摩訶薩善知識。當作是知。六波羅蜜是舍怛羅，六波羅蜜是道，六波羅蜜是護，六波羅蜜是一，六波羅蜜是將，過去怛薩阿竭、阿羅訶、三耶三佛，皆從六波羅蜜出；甫當來怛薩阿竭、阿羅訶、三耶三佛，皆從六波羅蜜出；今現在十方阿僧祇剎怛薩阿竭、阿羅訶、三耶三佛，亦皆從六波羅蜜出，成薩蕓若。皆於四事中取道，用四事護薩和薩。何等四事？一者、佈施於人，二者、歡樂於人，三者、饒益於人，四者、等與。是為四。如是，須菩提！菩薩摩訶薩是故為舍怛羅，是故為母，是故為父，是故為舍，是故為臺，是故為度，是故為自歸，是故為導，是故為六波羅蜜，是故為薩

【現代漢語翻譯】現代漢語譯本：當持有慈悲之心時，應當經常哀憐眾生，讓他們得到安穩，憐憫他們、慈愛地關懷他們，並且經常自我守護、自我提醒：『不要讓我生起邪惡的心念，要使我的心沒有瑕疵污穢，如果我有了不善的念頭，要迅速地捨棄它。』須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）所修行的至高之法，應當這樣理解。

《摩訶般若波羅蜜道行經》（Mahaprajnaparamita Sastra，The Treatise on the Great Perfection of Wisdom）善知識品第十九

『再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）在修行過程中，想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當親近善知識，恭敬地侍奉他們。』

須菩提（Subhuti）問佛：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的善知識，應當如何辨別呢？』

佛告訴須菩提（Subhuti）：『佛（Buddha），天中之天，就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的善知識；如果有人宣說般若波羅蜜（Prajnaparamita，智慧到彼岸），教導人們進入這部經典，他就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的善知識；六波羅蜜（Six Paramitas，六度）就是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的善知識。應當這樣理解。六波羅蜜（Six Paramitas，六度）是舍怛羅（Shatatra，武器），六波羅蜜（Six Paramitas，六度）是道路，六波羅蜜（Six Paramitas，六度）是守護，六波羅蜜（Six Paramitas，六度）是唯一，六波羅蜜（Six Paramitas，六度）是引導。過去的怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者），都是從六波羅蜜（Six Paramitas，六度）中產生的；未來的怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者），都將從六波羅蜜（Six Paramitas，六度）中產生；現在十方無數世界的怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者），也都是從六波羅蜜（Six Paramitas，六度）中產生，成就一切智慧（Sarvajna）。他們都在四件事中尋求道路，用四件事來守護一切眾生（Sarvasattva）。哪四件事呢？一是佈施於人，二是使人快樂，三是饒益於人，四是平等給予。這就是四件事。須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）因此是舍怛羅（Shatatra，武器），因此是母親，因此是父親，因此是住所，因此是高臺，因此是渡船，因此是歸宿，因此是導師，因此是六波羅蜜（Six Paramitas，六度），因此是一切。』

【English Translation】 English version: When holding a heart of loving-kindness, one should always have compassion, ensuring their peace and safety, feeling pity for them, and caring for them with loving thoughts. One should always protect and remind oneself: 'May I not give rise to evil thoughts, may my mind be free from all flaws and impurities, and if I have any unwholesome thoughts, may I quickly abandon them.' Thus, Subhuti (須菩提)! The supreme practice of a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) should be understood in this way.

Chapter Nineteen of the Mahaprajnaparamita Sastra (摩訶般若波羅蜜道行經, The Treatise on the Great Perfection of Wisdom): On Good Teachers

'Furthermore, Subhuti (須菩提)! When a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) is engaged in practice, desiring to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), they should associate with good teachers and respectfully serve them.'

Subhuti (須菩提) asked the Buddha (佛): 'How should one recognize a good teacher of a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva)?'

The Buddha (佛) told Subhuti (須菩提): 'The Buddha (佛), the Lord of Gods, is a good teacher of a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva); if someone speaks of Prajnaparamita (般若波羅蜜, Perfection of Wisdom) and teaches people to enter this scripture, they are a good teacher of a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva); the Six Paramitas (六波羅蜜, Six Perfections) are good teachers of a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva). It should be understood in this way. The Six Paramitas (六波羅蜜, Six Perfections) are Shatatra (舍怛羅, weapon), the Six Paramitas (六波羅蜜, Six Perfections) are the path, the Six Paramitas (六波羅蜜, Six Perfections) are protection, the Six Paramitas (六波羅蜜, Six Perfections) are the one, the Six Paramitas (六波羅蜜, Six Perfections) are the guide. The past Tathagatas (怛薩阿竭, Thus Come One), Arhats (阿羅訶, Worthy One), Samyaksambuddhas (三耶三佛, Perfectly Enlightened One) all came from the Six Paramitas (六波羅蜜, Six Perfections); the future Tathagatas (怛薩阿竭, Thus Come One), Arhats (阿羅訶, Worthy One), Samyaksambuddhas (三耶三佛, Perfectly Enlightened One) will all come from the Six Paramitas (六波羅蜜, Six Perfections); the present Tathagatas (怛薩阿竭, Thus Come One), Arhats (阿羅訶, Worthy One), Samyaksambuddhas (三耶三佛, Perfectly Enlightened One) in the countless worlds of the ten directions also all come from the Six Paramitas (六波羅蜜, Six Perfections), achieving Sarvajna (薩蕓若, all-knowing wisdom). They all seek the path in four things and use four things to protect all beings (Sarvasattva). What are the four things? First, giving to others; second, bringing joy to others; third, benefiting others; fourth, giving equally. These are the four things. Thus, Subhuti (須菩提)! Therefore, a Bodhisattva-Mahasattva (菩薩摩訶薩, Great Bodhisattva) is Shatatra (舍怛羅, weapon), therefore a mother, therefore a father, therefore a dwelling, therefore a high tower, therefore a ferry, therefore a refuge, therefore a guide, therefore the Six Paramitas (六波羅蜜, Six Perfections), therefore all.'

和薩之度。何因菩薩摩訶薩學六波羅蜜？用無有極處人民故，悉欲斷其根，是菩薩摩訶薩皆于般若波羅蜜中學。」

須菩提問佛：「何所是般若波羅蜜相？」

佛語須菩提：「無所掛礙是般若波羅蜜相。」

須菩提言：「是所相得般若波羅蜜，如是相得諸法。」

佛言：「如是，須菩提！無所有相得般若波羅蜜，是所相得諸法。何以故？須菩提！諸法各各異，諸法各各虛空。如是，須菩提！是所相各各虛空，是為般若波羅蜜相，諸法各各虛空。如是，須菩提！是所相般若波羅蜜各各虛空，隨是相諸法各各虛空。」

須菩提問佛：「正使，天中天！諸法各各虛空，何緣人民欲生無有盡時，各各無有減時，各各無有盡處時，虛空無有增時，虛空無有息時，各各虛空無有阿耨多羅三耶三菩阿惟三佛，不從是中各各虛空，是法不得阿耨多羅三耶三菩阿惟三佛。云何，天中天！是法當何以知決？」

佛語須菩提：「爾須菩提！晝夜人民欲得是因致是，作是求。」

須菩提言：「如是，天中天！晝夜人民欲得是因致是，作是求。」

佛言：「云何，須菩提！若見我欲得是空不？」

須菩提言：「不也，天中天！」

佛言：「如是不？須菩提！自作是得是空不？」

【現代漢語翻譯】現代漢語譯本：關於和薩之度（ksanti，忍辱）。什麼原因使得菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）學習六波羅蜜（ṣaṭ-pāramitā，六度）？因為要度化無邊無際的眾生，想要徹底斷除他們的煩惱根源，所以菩薩摩訶薩都要在般若波羅蜜（prajñā-pāramitā，智慧到彼岸）中學習。

須菩提（Subhūti，佛陀的弟子）問佛：『什麼是般若波羅蜜的相狀？』

佛告訴須菩提：『沒有任何掛礙就是般若波羅蜜的相狀。』

須菩提說：『這樣所證得的般若波羅蜜，也是這樣證得諸法的。』

佛說：『是的，須菩提！以無所有相證得般若波羅蜜，也是這樣證得諸法。為什麼呢？須菩提！諸法各不相同，諸法各自是空性的。是的，須菩提！這樣所見的各自空性，就是般若波羅蜜的相狀，諸法各自是空性的。是的，須菩提！這樣所見的般若波羅蜜各自是空性的，隨著這個相狀，諸法各自是空性的。』

須菩提問佛：『即使是這樣，世尊！諸法各自是空性的，為什麼眾生的慾望生起沒有窮盡的時候，各自沒有減少的時候，各自沒有終結的地方，虛空沒有增加的時候，虛空沒有止息的時候，各自的空性中沒有阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的阿惟三佛（avaivartika，不退轉），不從這各自的空性中，這個法不能證得阿耨多羅三藐三菩提的阿惟三佛。世尊，這個法應當如何才能了解決斷呢？』

佛告訴須菩提：『你聽著，須菩提！日夜眾生想要得到這個，因此而努力，這樣去追求。』

須菩提說：『是的，世尊！日夜眾生想要得到這個，因此而努力，這樣去追求。』

佛說：『怎麼樣，須菩提！如果看見我想要得到這個空性嗎？』

須菩提說：『不，世尊！』

佛說：『不是這樣嗎？須菩提！自己這樣做就能得到這個空性嗎？』

【English Translation】 English version: Regarding Ksanti (patience). For what reason does a Bodhisattva-Mahasattva (great Bodhisattva) study the six Pāramitās (ṣaṭ-pāramitā, six perfections)? It is because they wish to liberate the limitless beings, desiring to completely cut off the root of their afflictions. Therefore, these Bodhisattva-Mahasattvas all study in the Prajñā-Pāramitā (prajñā-pāramitā, perfection of wisdom).

Subhūti (Subhūti, a disciple of the Buddha) asked the Buddha: 'What is the characteristic of Prajñā-Pāramitā?'

The Buddha told Subhūti: 'Being without any hindrance is the characteristic of Prajñā-Pāramitā.'

Subhūti said: 'Thus, the Prajñā-Pāramitā that is attained, is also how all dharmas are attained.'

The Buddha said: 'It is so, Subhūti! Attaining Prajñā-Pāramitā through the characteristic of non-existence, is also how all dharmas are attained. Why? Subhūti! All dharmas are distinct from each other, all dharmas are each empty. It is so, Subhūti! Thus, seeing each emptiness, is the characteristic of Prajñā-Pāramitā, all dharmas are each empty. It is so, Subhūti! Thus, seeing Prajñā-Pāramitā as each being empty, following this characteristic, all dharmas are each empty.'

Subhūti asked the Buddha: 'Even so, World Honored One! If all dharmas are each empty, why do the desires of beings arise without end, each without diminishing, each without a place of cessation, the void without increasing, the void without ceasing, and within each emptiness there is no Anuttarā-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) of Avaivartika (avaivartika, non-regressing) Buddhas, and not from this each emptiness, can this dharma attain the Anuttarā-Samyak-Sambodhi of Avaivartika Buddhas. How, World Honored One! How should this dharma be understood and resolved?'

The Buddha told Subhūti: 'Listen, Subhūti! Day and night, beings desire to obtain this, and therefore strive, and seek in this way.'

Subhūti said: 'It is so, World Honored One! Day and night, beings desire to obtain this, and therefore strive, and seek in this way.'

The Buddha said: 'How is it, Subhūti! If you see me, do you desire to obtain this emptiness?'

Subhūti said: 'No, World Honored One!'

The Buddha said: 'Is it not so? Subhūti! By doing it yourself, can you obtain this emptiness?'

須菩提言：「如是，天中天！空。」

佛言：「云何，須菩提！但用是故，欲得是因致是，人民用是故勤苦，無有解已時。」

須菩提言：「如天中天極安隱人民，欲得是因致是，勤苦無有休息時。」

佛言：「如是，須菩提！人民所欲故便著，當作是知。人民所生本從是生，從是中無可取，無可取者不作是得，是了無所有。如是，須菩提！無有減盡時，從是中了無有生增益者。作是曉知，是為菩薩摩訶薩行般若波羅蜜。」

須菩提白佛言：「作是曉知者，菩薩摩訶薩為不求色，不求痛癢思想生死識。作是曉知，行般若波羅蜜菩薩摩訶薩，為悉等行，諸阿羅漢、諸辟支佛所不能及，有德之人所行道，是彼極過上，是所得愛無有能逮者。是菩薩摩訶薩當作是念：『得般若波羅蜜已，當作是行。』菩薩摩訶薩晝夜行，疾近阿耨多羅三耶三菩阿惟三佛。」

佛言：「云何，須菩提！閻浮利人民及四面，蜎飛蠕動悉令作人，各各得人道已，皆令求阿耨多羅三耶三菩，以發意索佛道，各各盡壽作佈施，持是佈施施與作阿耨多羅三耶三菩。于須菩提意云何，是菩薩摩訶薩作是佈施，其福寧多不？」

須菩提言：「甚多，甚多！天中天！」

佛言：「不如是菩薩摩訶薩得般若波羅

【現代漢語翻譯】現代漢語譯本須菩提說：『是的，世尊！是空。』佛說：『為什麼這樣說呢，須菩提！僅僅因為這個緣故，想要得到這個因，導致這個結果，人們因此而勤勞辛苦，沒有停止的時候。』須菩提說：『正如世尊所說，爲了讓人民能夠安穩，想要得到這個因，導致這個結果，所以勤勞辛苦沒有休息的時候。』佛說：『是的，須菩提！人們因為有所欲求所以執著，應當這樣理解。人們所生的根本是從這裡產生的，從這裡面沒有什麼可以獲取的，沒有什麼可以獲取的就不能這樣得到，這就是了無所有。像這樣，須菩提！沒有減少窮盡的時候，從這裡面沒有產生增益的。這樣理解，這就是菩薩摩訶薩行般若波羅蜜。』須菩提對佛說：『像這樣理解，菩薩摩訶薩是不是不追求色（rūpa，物質形態），不追求痛癢（vedanā，感受）、思想（saṃjñā，概念）、生死（saṃskāra，意志）、識（vijñāna，認知）？像這樣理解，行般若波羅蜜的菩薩摩訶薩，是不是完全平等地修行，是那些阿羅漢（arhat，已證涅槃者）、辟支佛（pratyekabuddha，獨覺佛）所不能達到的，是有德之人所修行的道路，這是他們所能達到的最高境界，是所得的愛，沒有人能夠趕上。這位菩薩摩訶薩應當這樣想：『得到般若波羅蜜之後，應當這樣修行。』菩薩摩訶薩晝夜修行，迅速接近阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），成為阿惟三佛（avaivartika，不退轉）。』佛說：『為什麼這樣說呢，須菩提！閻浮提（Jambudvīpa，我們所居住的這個世界）的人民以及四面八方的，所有會飛的、會蠕動的生物都讓他們成為人，各自得到人道之後，都讓他們求阿耨多羅三藐三菩提，因為發願尋求佛道，各自盡其一生做佈施，用這些佈施來成就阿耨多羅三藐三菩提。在須菩提你看來怎麼樣，這位菩薩摩訶薩做這樣的佈施，他的福報難道不多嗎？』須菩提說：『非常多，非常多！世尊！』佛說：『不如這位菩薩摩訶薩得到般若波羅蜜』

【English Translation】 English version Subhuti said, 'So it is, Blessed One! It is emptiness.' The Buddha said, 'How is it, Subhuti? Is it merely because of this that people, desiring this cause to lead to this result, labor diligently without ceasing?' Subhuti said, 'Just as the Blessed One said, for the sake of the people's peace and security, desiring this cause to lead to this result, they labor diligently without rest.' The Buddha said, 'So it is, Subhuti! People become attached because of their desires; this should be understood. The origin of people's birth comes from this; from this, nothing can be taken. What cannot be taken cannot be obtained in this way; it is utterly devoid of anything. Thus, Subhuti! There is no time of decrease or exhaustion; from this, there is no increase or gain. Understanding this, this is the Bodhisattva-Mahasattva's practice of Prajna Paramita (prajñāpāramitā, Perfection of Wisdom).' Subhuti said to the Buddha, 'Understanding it in this way, does the Bodhisattva-Mahasattva not seek rupa (rūpa, form), not seek vedana (vedanā, feeling), samjna (saṃjñā, perception), samskara (saṃskāra, mental formations), or vijnana (vijñāna, consciousness)? Understanding it in this way, the Bodhisattva-Mahasattva who practices Prajna Paramita, does he practice equally, beyond the reach of all Arhats (arhat, one who has attained Nirvana), all Pratyekabuddhas (pratyekabuddha, solitary Buddha), the path practiced by virtuous people, which is the highest they can attain, the love obtained that no one can surpass? This Bodhisattva-Mahasattva should think thus: 『Having obtained Prajna Paramita, I should practice in this way.』 The Bodhisattva-Mahasattva practices day and night, quickly approaching Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), becoming an Avaivartika (avaivartika, non-regressing) Buddha.' The Buddha said, 'How is it, Subhuti? If all the people of Jambudvipa (Jambudvīpa, the continent where we live) and the four directions, all flying and crawling creatures, were made into humans, and each attained the human path, and all were made to seek Anuttara-samyak-sambodhi, because of aspiring to seek the Buddha path, each giving alms throughout their lives, using these alms to achieve Anuttara-samyak-sambodhi. What do you think, Subhuti, would the merit of the Bodhisattva-Mahasattva who gives such alms be great?' Subhuti said, 'Very much, very much! Blessed One!' The Buddha said, 'It is not as great as the Bodhisattva-Mahasattva who obtains Prajna Paramita.'

蜜已守一日，正使最後守一日，如般若波羅蜜中教，作是念行，其福過彼上。或時菩薩摩訶薩得般若波羅蜜已，如是法作是念行，是都盧于眾中極尊。何以故？其餘人無有能及是慈者，舍諸佛，是菩薩摩訶薩無有與等者。是善男子深入知中，曉了是智悉具足，悉見世間勤苦者，爾時極大愍傷，念眼徹視見不可計人民，悉具足無有懈時，用不懈故得是行。當爾時極大感念，悉念薩和薩，不用是相住，亦不用余住是所。須菩提！菩薩摩訶薩其智極大明，雖未作阿耨多羅三耶三菩，明如是。隨是行，一切剎土皆共尊舉，正上阿耨多羅三耶三菩，終不逮，若受人衣被、飲食、床臥具、醫藥悉具足。是般若波羅蜜者，心在其中立，所受施悉除去，近薩蕓若。如是，須菩提！菩薩摩訶薩所啖無有罪益，于薩和薩悉示道徑，無有邊，無有極處，悉明照；諸在牢獄中者，悉欲度脫；薩和薩悉欲示眼。是般若波羅蜜中法，當念行，當隨是教，用是念行，是般若波羅蜜有入中者，不動行，不搖行。何以故？隨是不動搖行，莫念想，莫得作異念持短入般若波羅蜜中，當作是行，晝夜入般若波羅蜜中莫懈止。譬若，須菩提！男子得摩尼珠，前時未得，卻後得是摩尼珠，歡欣踴躍。得是摩尼珠已，卻後覆亡之，用是故大愁毒，坐起憂念想，如亡七

寶，作是念：『云何我直亡是珍寶？』如是，須菩提！菩薩摩訶薩欲索珍寶者，常當堅持心無得失薩蕓若，常當入是中念。」

須菩提白佛言：「設使所念用身亡乎？云何菩薩摩訶薩念薩蕓若不亡？」

佛語須菩提：「設是菩薩摩訶薩作是知無為，不失般若波羅蜜。何以故？須菩提！般若波羅蜜虛空，是般若波羅蜜亦不增亦不減。」

須菩提言：「是般若波羅蜜虛空，云何生菩薩摩訶薩，般若波羅蜜成就其行，近阿耨多羅三耶三菩？」

佛言：「不也，須菩提！菩薩摩訶薩亦不增亦不減。正使，須菩提！是經中說時，菩薩摩訶薩聞是亦不恐亦不怖，當作是知，是善男子則為行般若波羅蜜。」

須菩提白佛言：「如是般若波羅蜜為空行乎不？須菩提有離般若波羅蜜行得不？須菩提空行不？須菩提離空行不？須菩提敗色行不？須菩提敗痛癢思想生死識行不？須菩提離色頗所有行不？須菩提離痛癢思想生死識頗所有行不？」

須菩提言：「云何，天中天，行般若波羅蜜？」

佛言：「云何，須菩提！見是法不？何所法行般若波羅蜜？」

須菩提言：「不見也，天中天！」

佛言：「云何，須菩提！遍見不？見般若波羅蜜何所菩薩摩訶薩行？」

須菩提言：「

【現代漢語翻譯】現代漢語譯本：寶啊，這樣想：『我為什麼要白白失去這些珍寶呢？』像這樣，須菩提！菩薩摩訶薩如果想要尋求珍寶，應當常常堅持內心不執著于獲得或失去一切智慧（薩蕓若，Sarvajna，一切智），應當常常進入這種狀態去思考。」

須菩提問佛說：『假如所思所念要用身體的死亡來換取嗎？菩薩摩訶薩如何思念一切智慧（薩蕓若，Sarvajna，一切智）而不至於失去身體呢？』

佛告訴須菩提：『假如這位菩薩摩訶薩知道一切法都是無為的，就不會失去般若波羅蜜（Prajnaparamita，智慧到彼岸）。為什麼呢？須菩提！般若波羅蜜（Prajnaparamita，智慧到彼岸）如同虛空，這般若波羅蜜（Prajnaparamita，智慧到彼岸）既不增加也不減少。』

須菩提說：『這般若波羅蜜（Prajnaparamita，智慧到彼岸）如同虛空，如何能使菩薩摩訶薩出生，般若波羅蜜（Prajnaparamita，智慧到彼岸）成就他的修行，接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？』

佛說：『不是這樣的，須菩提！菩薩摩訶薩既不增加也不減少。確實，須菩提！當誦讀這部經時，菩薩摩訶薩聽到這些既不恐懼也不害怕，應當知道，這位善男子就是在修行般若波羅蜜（Prajnaparamita，智慧到彼岸）。』

須菩提問佛說：『像這樣，般若波羅蜜（Prajnaparamita，智慧到彼岸）是空性的修行嗎？須菩提，有沒有離開般若波羅蜜（Prajnaparamita，智慧到彼岸）的修行呢？須菩提，空性是修行嗎？須菩提，有沒有離開空性的修行呢？須菩提，敗壞色蘊是修行嗎？須菩提，敗壞受、想、行、識蘊是修行嗎？須菩提，有沒有離開色蘊的修行呢？須菩提，有沒有離開受、想、行、識蘊的修行呢？』

須菩提說：『怎麼樣，世尊，才是修行般若波羅蜜（Prajnaparamita，智慧到彼岸）呢？』

佛說：『怎麼樣，須菩提！你見到這個法嗎？什麼法是修行般若波羅蜜（Prajnaparamita，智慧到彼岸）呢？』

須菩提說：『我沒有見到，世尊！』

佛說：『怎麼樣，須菩提！普遍見到嗎？見到般若波羅蜜（Prajnaparamita，智慧到彼岸）是什麼樣的菩薩摩訶薩在修行呢？』

須菩提說：

【English Translation】 English version: 'O treasure, think thus: "Why should I lose these treasures in vain?" Thus, Subhuti! If a Bodhisattva-Mahasattva wishes to seek treasures, he should always uphold a mind without attachment to gaining or losing all wisdom (Sarvajna, all-knowing), and should always enter into this state of contemplation.'

Subhuti said to the Buddha: 'If the contemplation requires the death of the body, how can a Bodhisattva-Mahasattva contemplate all wisdom (Sarvajna, all-knowing) without losing the body?'

The Buddha said to Subhuti: 'If this Bodhisattva-Mahasattva knows that all dharmas are unconditioned, he will not lose Prajnaparamita (Perfection of Wisdom). Why? Subhuti! Prajnaparamita (Perfection of Wisdom) is like space; this Prajnaparamita (Perfection of Wisdom) neither increases nor decreases.'

Subhuti said: 'This Prajnaparamita (Perfection of Wisdom) is like space, how can it give birth to a Bodhisattva-Mahasattva, and how can Prajnaparamita (Perfection of Wisdom) accomplish his practice, bringing him closer to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?'

The Buddha said: 'It is not so, Subhuti! A Bodhisattva-Mahasattva neither increases nor decreases. Indeed, Subhuti! When this sutra is being recited, if a Bodhisattva-Mahasattva hears it and is neither afraid nor fearful, he should know that this good man is practicing Prajnaparamita (Perfection of Wisdom).'

Subhuti said to the Buddha: 'In this way, is Prajnaparamita (Perfection of Wisdom) the practice of emptiness? Subhuti, is there a practice apart from Prajnaparamita (Perfection of Wisdom)? Subhuti, is emptiness the practice? Subhuti, is there a practice apart from emptiness? Subhuti, is the destruction of the form aggregate the practice? Subhuti, is the destruction of the feeling, perception, volition, and consciousness aggregates the practice? Subhuti, is there any practice apart from the form aggregate? Subhuti, is there any practice apart from the feeling, perception, volition, and consciousness aggregates?'

Subhuti said: 'How, World Honored One, is Prajnaparamita (Perfection of Wisdom) practiced?'

The Buddha said: 'How, Subhuti! Do you see this dharma? What dharma is the practice of Prajnaparamita (Perfection of Wisdom)?'

Subhuti said: 'I do not see it, World Honored One!'

The Buddha said: 'How, Subhuti! Do you see it universally? What kind of Bodhisattva-Mahasattva do you see practicing Prajnaparamita (Perfection of Wisdom)?'

Subhuti said:

不見也，天中天！」

佛言：「設使，須菩提！遍見不？是菩薩摩訶薩行般若波羅蜜。」

須菩提言：「不見也，天中天！」

佛言：「設使，須菩提！不遍見，法有所生處不？」

須菩提言：「不見也，天中天！」

佛語須菩提：「是菩薩摩訶薩逮無所從生法樂，如是樂悉具足，無所從生受決阿耨多羅三耶三菩，是怛薩阿竭、阿羅訶、三耶三佛所至處，無所復畏，悉作是護，菩薩摩訶薩作是求、作是行、作是力，為逮佛慧、極大慧、自在慧、薩蕓若慧、怛薩阿竭慧。設見不得佛，佛語為有異。」

須菩提白佛言：「設使諸法無所從生，受決阿耨多羅三耶三菩。」

佛語須菩提：「不也。」

須菩提白佛言：「云何菩薩摩訶薩得阿耨多羅三耶三菩？」

佛語須菩提：「見不所當受決阿耨多羅三耶三菩。」

須菩提言：「我不見法當作阿耨多羅三耶三菩。」

佛言：「如是，須菩提！如是諸法，無無從中得。菩薩不作是念：『持是法當受決不受決。』」◎

道行般若經卷第七大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第八

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜釋提桓因品第二十

【現代漢語翻譯】現代漢語譯本『我沒有看見，世尊！』

佛說：『假設，須菩提（Subhuti）！你遍見了嗎？這就是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）所行的般若波羅蜜（Prajna-paramita，智慧到彼岸）。』

須菩提說：『我沒有看見，世尊！』

佛說：『假設，須菩提！你不遍見，那麼法有所生之處嗎？』

須菩提說：『我沒有看見，世尊！』

佛告訴須菩提：『這位菩薩摩訶薩獲得了無所從生的法樂，這樣的快樂完全具足，從無所生而接受阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，這是怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛）所到達之處，沒有什麼可畏懼的，都作這樣的守護。菩薩摩訶薩作這樣的追求、作這樣的修行、作這樣的努力，是爲了獲得佛慧、極大慧、自在慧、薩蕓若慧（Sarvajna-jnana，一切智智）、怛薩阿竭慧。假設看見卻不能得到佛果，佛的話會有不同嗎？』

須菩提對佛說：『假設諸法無所從生，就接受阿耨多羅三藐三菩提的授記。』

佛告訴須菩提：『不是這樣的。』

須菩提問佛：『菩薩摩訶薩如何才能得到阿耨多羅三藐三菩提？』

佛告訴須菩提：『看見沒有應當接受阿耨多羅三藐三菩提的授記。』

須菩提說：『我沒有看見有法可以當作阿耨多羅三藐三菩提。』

佛說：『是的，須菩提！是的，諸法無無從中得到。菩薩不作這樣的念頭：『持有這個法應當接受授記或不接受授記。』

《道行般若經》卷第七大正藏第08冊No.0224《道行般若經》

《道行般若經》卷第八

後漢月支國三藏支婁迦讖譯

《摩訶般若波羅蜜釋提桓因品》第二十

【English Translation】 English version 'I do not see it, Blessed One!'

The Buddha said: 'Suppose, Subhuti (Subhuti)! Do you see everywhere? This is the Prajna-paramita (Prajna-paramita, Perfection of Wisdom) practiced by a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva).'

Subhuti said: 'I do not see it, Blessed One!'

The Buddha said: 'Suppose, Subhuti! If you do not see everywhere, then is there a place where the Dharma arises?'

Subhuti said: 'I do not see it, Blessed One!'

The Buddha told Subhuti: 'This Bodhisattva-Mahasattva attains the joy of Dharma that arises from nowhere. Such joy is fully complete, and he receives the prediction of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) from nowhere. This is the place reached by the Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened Buddha). There is nothing to fear, and all make such protection. The Bodhisattva-Mahasattva makes such seeking, makes such practice, makes such effort, in order to attain Buddha-wisdom, great wisdom, unhindered wisdom, Sarvajna-jnana (Sarvajna-jnana, all-knowing wisdom), and Tathagata-wisdom. Suppose one sees but cannot attain Buddhahood, would the Buddha's words be different?'

Subhuti said to the Buddha: 'Suppose all dharmas arise from nowhere, then one receives the prediction of Anuttara-samyak-sambodhi.'

The Buddha told Subhuti: 'It is not so.'

Subhuti asked the Buddha: 'How does a Bodhisattva-Mahasattva attain Anuttara-samyak-sambodhi?'

The Buddha told Subhuti: 'See that there is nothing that should receive the prediction of Anuttara-samyak-sambodhi.'

Subhuti said: 'I do not see any dharma that can be regarded as Anuttara-samyak-sambodhi.'

The Buddha said: 'So it is, Subhuti! So it is, all dharmas are attained from nowhere. The Bodhisattva does not make such a thought: 『Holding this dharma, one should receive the prediction or not receive the prediction.』'

The Seventh Scroll of the Daoxing般若 Sutra Taisho Tripitaka Volume 08 No. 0224 Daoxing般若 Sutra

The Eighth Scroll of the Daoxing般若 Sutra

Translated by Zhi Loujiachen of the Yuezhi Kingdom of the Later Han Dynasty

Chapter 20, Shiti Huan Yin of the Maha Prajna Paramita

釋提桓因於眾中白佛言：「甚深般若波羅蜜，難了難知。是人民功德不小，聞是深般若波羅蜜，書者、持者、學者。」

佛語釋提桓因：「云何，拘翼！閻浮利人民，是都盧皆持十戒悉具足，其功德寧多不？持是功德，百倍千倍萬倍億萬倍巨億萬倍，不如是善男子、善女人聞是般若波羅蜜書持學者。」

時坐中有一異比丘語釋提桓因：「出拘翼上去已，是善男子善女人功德乎？」

釋提桓因報是比丘言：「持心一反念，出我上去已，何況聞般若波羅蜜書持學者。聞般若波羅蜜，以隨是法，隨是法教作是立，都盧出諸天、阿須倫、世間人民上，都盧于諸天、阿須倫、世間人民中極尊。菩薩摩訶薩行般若波羅蜜，不獨過諸天、阿須倫、世間人民上也，乃至須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，都復過是上。菩薩摩訶薩行般若波羅蜜，不獨過阿羅漢、辟支佛上也，亦復至菩薩行檀波羅蜜，設無般若波羅蜜，無漚和拘舍羅，亦復過是上。不獨過檀波羅蜜，亦復乃至尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜，菩薩摩訶薩失般若波羅蜜，失漚和拘舍羅，亦復過是上去。菩薩摩訶薩行般若波羅蜜，正使菩薩摩訶薩狎習般若波羅蜜中行，都盧合會諸天、諸阿須倫、諸世間人民，終不得勝是菩薩摩

【現代漢語翻譯】現代漢語譯本：　　釋提桓因（Śakra devānām Indra，帝釋天）在大眾中對佛說：『甚深的般若波羅蜜（Prajñāpāramitā，智慧到彼岸），難以理解，難以知曉。那些人民的功德不小，他們聽聞這甚深的般若波羅蜜，書寫、受持、學習。』　　佛告訴釋提桓因：『拘翼（Kauśika，釋提桓因的別名）！你認為閻浮提（Jambudvīpa，人世間）的人民，如果都能受持十戒並且完全具足，他們的功德難道不多嗎？受持十戒的功德，即使百倍、千倍、萬倍、億萬倍、巨億萬倍，也不如那些善男子、善女人聽聞、書寫、受持、學習這般若波羅蜜的功德。』　　當時，座位中有一位其他的比丘對比釋提桓因說：『僅僅是生起一念信心，就超過你了嗎？那些善男子、善女人的功德呢？』　　釋提桓因回答那位比丘說：『僅僅是心中生起一念信心，就已經超過我了，更何況是聽聞、書寫、受持、學習般若波羅蜜的人。聽聞般若波羅蜜，並且隨順這個法，隨順這個法的教導而行，完全超越諸天、阿修羅（Asura，非天）、世間人民之上，在諸天、阿修羅、世間人民中最為尊貴。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）修行般若波羅蜜，不僅僅超過諸天、阿修羅、世間人民，甚至連須陀洹（Srota-āpanna，入流果）、斯陀含（Sakṛdāgāmin，一來果）、阿那含（Anāgāmin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛）都超過。菩薩摩訶薩修行般若波羅蜜，不僅僅超過阿羅漢、辟支佛，甚至菩薩行檀波羅蜜（Dāna-pāramitā，佈施到彼岸），即使沒有般若波羅蜜，沒有漚和拘舍羅（upāya-kauśalya，善巧方便），也超過他們。不僅僅超過檀波羅蜜，甚至尸波羅蜜（Śīla-pāramitā，持戒到彼岸）、羼提波羅蜜（Kṣānti-pāramitā，忍辱到彼岸）、惟逮波羅蜜（Vīrya-pāramitā，精進到彼岸）、禪波羅蜜（Dhyāna-pāramitā，禪定到彼岸），菩薩摩訶薩如果失去般若波羅蜜，失去漚和拘舍羅，也超過他們。菩薩摩訶薩修行般若波羅蜜，即使菩薩摩訶薩經常在般若波羅蜜中修行，完全集合諸天、諸阿修羅、諸世間人民，最終也不能勝過這位菩薩摩訶薩。 '

【English Translation】 English version: Śakra devānām Indra (釋提桓因, the lord of devas) then said to the Buddha in the assembly: 'The profound Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) is difficult to understand and difficult to know. The merit of those people is not small, who hear this profound Prajñāpāramitā, write it, uphold it, and study it.' The Buddha said to Śakra devānām Indra: 'Kauśika (拘翼, another name for Śakra)! What do you think? If all the people of Jambudvīpa (閻浮提, the world of humans) were to uphold the ten precepts completely, would their merit be great? The merit of upholding these precepts, even a hundredfold, a thousandfold, a millionfold, a hundred millionfold, a trillionfold, is not as great as the merit of those good men and good women who hear, write, uphold, and study this Prajñāpāramitā.' At that time, a certain other bhikṣu (比丘, monk) in the assembly said to Śakra devānām Indra: 'Is it that merely having a single thought of faith surpasses you? What about the merit of those good men and good women?' Śakra devānām Indra replied to that bhikṣu: 'Merely having a single thought of faith already surpasses me, how much more so those who hear, write, uphold, and study Prajñāpāramitā. Hearing Prajñāpāramitā, and following this Dharma (法, law), following the teachings of this Dharma and acting accordingly, completely surpasses all devas (天, gods), asuras (阿修羅, demigods), and people of the world, and is the most honored among all devas, asuras, and people of the world. A Bodhisattva-mahāsattva (菩薩摩訶薩, great bodhisattva) practicing Prajñāpāramitā not only surpasses devas, asuras, and people of the world, but even Srota-āpanna (須陀洹, stream-enterer), Sakṛdāgāmin (斯陀含, once-returner), Anāgāmin (阿那含, non-returner), Arhat (阿羅漢, worthy one), and Pratyekabuddha (辟支佛, solitary buddha) are surpassed. A Bodhisattva-mahāsattva practicing Prajñāpāramitā not only surpasses Arhats and Pratyekabuddhas, but even if a Bodhisattva practices Dāna-pāramitā (檀波羅蜜, perfection of giving) without Prajñāpāramitā, without upāya-kauśalya (漚和拘舍羅, skillful means), they are still surpassed. Not only Dāna-pāramitā, but even Śīla-pāramitā (尸波羅蜜, perfection of morality), Kṣānti-pāramitā (羼提波羅蜜, perfection of patience), Vīrya-pāramitā (惟逮波羅蜜, perfection of vigor), and Dhyāna-pāramitā (禪波羅蜜, perfection of meditation), if a Bodhisattva-mahāsattva loses Prajñāpāramitā and loses upāya-kauśalya, they are still surpassed. A Bodhisattva-mahāsattva practicing Prajñāpāramitā, even if that Bodhisattva-mahāsattva constantly practices in Prajñāpāramitā, and all the devas, all the asuras, and all the people of the world were to gather together, they ultimately could not overcome that Bodhisattva-mahāsattva.'

訶薩。行般若波羅蜜菩薩摩訶薩，如中所狎習般若波羅蜜，作是堅持，是菩薩摩訶薩疾近薩蕓若，是菩薩摩訶薩離怛薩阿竭名不遠，是菩薩摩訶薩如是護，離佛坐不遠，是菩薩摩訶薩所有懈怠不復生，是菩薩摩訶薩作是學為學佛，不學阿羅漢法，不學辟支佛法。當作是學菩薩摩訶薩，四天王當作問訊言疾學是，四部弟子當作所度，當於佛座上坐，作阿耨多羅三耶三菩。作是學菩薩摩訶薩，四天王常自往問訊，何況余天子，怛薩阿竭、阿羅呵、三耶三佛當念菩薩摩訶薩行般若波羅蜜，當作是行菩薩摩訶薩般若波羅蜜。或時世間所有勤苦之疾，是身了無有怨，是為菩薩摩訶薩般若波羅蜜。」

阿難作是念：「是釋提桓因自持智說耶？持佛威神說乎？」

釋提桓因知阿難心所念，語阿難言：「持佛威神，我所說乎？」

佛言：「如是，阿難！持佛威神，釋提桓因所說乎？正是中，阿難！或時菩薩摩訶薩深念般若波羅蜜，行般若波羅蜜，行學般若波羅蜜。當是時，三千大千國土中弊魔，一切心中皆愁毒，欲共壞亂是菩薩摩訶薩，自共議言：『當何以使是菩薩便中道取證阿羅漢、辟支佛道，莫使成作佛？』」◎

◎摩訶般若波羅蜜道行經貢高品第二十一

佛語阿難：「菩薩隨時欲學般若波羅蜜，

【現代漢語翻譯】現代漢語譯本：訶薩（菩薩的尊稱）。行般若波羅蜜（智慧到彼岸）的菩薩摩訶薩（大菩薩），如果按照所學習的般若波羅蜜那樣去實踐，並且堅持不懈，那麼這位菩薩摩訶薩很快就能接近薩蕓若（一切智），這位菩薩摩訶薩離怛薩阿竭（如來）的名號也不遠了，這位菩薩摩訶薩會像這樣受到護持，離佛的座位不遠。這位菩薩摩訶薩不會再產生懈怠，這位菩薩摩訶薩這樣學習是爲了學習成佛，而不是學習阿羅漢（斷絕煩惱，證入涅槃的修行者）的法，也不是學習辟支佛（無師自悟的修行者）的法。應當這樣學習菩薩摩訶薩的行持，四大天王會前來問候說：『快速學習吧！』四部弟子都會被他所度化，他將會在佛座上成阿耨多羅三耶三菩（無上正等正覺）。這樣學習的菩薩摩訶薩，四大天王會經常親自前去問候，更何況其他的諸天子呢？怛薩阿竭、阿羅呵、三耶三佛（如來、應供、正遍知）會憶念行般若波羅蜜的菩薩摩訶薩，應當像這樣行菩薩摩訶薩的般若波羅蜜。有時世間所有的勤苦之疾，這位菩薩的身上都沒有怨恨，這就是菩薩摩訶薩的般若波羅蜜。」

阿難這樣想：『這是釋提桓因（帝釋天）自己憑藉智慧說的呢？還是憑藉佛的威神力說的呢？』

釋提桓因知道阿難心中所想，告訴阿難說：『我所說的，是憑藉佛的威神力嗎？』

佛說：『是的，阿難！釋提桓因所說的，是憑藉佛的威神力。這正是實情，阿難！有時菩薩摩訶薩深入地思念般若波羅蜜，實踐般若波羅蜜，學習般若波羅蜜。當這個時候，三千大千國土中的弊魔（障礙修行的惡勢力），一切心中都充滿愁毒，想要共同破壞擾亂這位菩薩摩訶薩，他們自己商議說：『應當用什麼方法使這位菩薩在中途就證得阿羅漢、辟支佛的果位，不要讓他成就佛果呢？』

摩訶般若波羅蜜道行經貢高品第二十一

佛告訴阿難：『菩薩隨時想要學習般若波羅蜜，

【English Translation】 English version: 'Kosa (a respectful term for Bodhisattvas). A Bodhisattva-Mahasattva (great Bodhisattva) who practices Prajna Paramita (Perfection of Wisdom) as he has learned it, and perseveres in it, will quickly approach Sarvajna (all-knowing wisdom). This Bodhisattva-Mahasattva is not far from the name of Tathagata (Thus Come One). This Bodhisattva-Mahasattva is protected in this way, not far from the Buddha's seat. This Bodhisattva-Mahasattva will no longer generate laziness. This Bodhisattva-Mahasattva studies in this way to learn to become a Buddha, not to learn the Dharma of an Arhat (one who has extinguished afflictions and entered Nirvana), nor to learn the Dharma of a Pratyekabuddha (one who attains enlightenment on their own without a teacher). One should learn the conduct of a Bodhisattva-Mahasattva in this way. The Four Heavenly Kings will come to greet him, saying, 'Learn quickly!' The fourfold assembly of disciples will be liberated by him. He will sit on the Buddha's seat and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). A Bodhisattva-Mahasattva who studies in this way will be frequently visited by the Four Heavenly Kings themselves, let alone the other devas (gods). The Tathagata, Arhat, Samyak-sambuddha (Thus Come One, Worthy One, Perfectly Enlightened One) will remember the Bodhisattva-Mahasattva who practices Prajna Paramita. One should practice the Prajna Paramita of a Bodhisattva-Mahasattva in this way. Sometimes, all the diseases of hardship in the world, this Bodhisattva has no resentment towards them. This is the Prajna Paramita of a Bodhisattva-Mahasattva.'

Ananda thought to himself: 'Is this what Sakra, Lord of the Devas (Indra), said with his own wisdom? Or did he say it with the Buddha's majestic power?'

Sakra, Lord of the Devas, knowing what Ananda was thinking, said to Ananda: 'Did I say what I said with the Buddha's majestic power?'

The Buddha said: 'Yes, Ananda! What Sakra, Lord of the Devas, said was with the Buddha's majestic power. This is the truth, Ananda! Sometimes a Bodhisattva-Mahasattva deeply contemplates Prajna Paramita, practices Prajna Paramita, and studies Prajna Paramita. At that time, the evil demons (negative forces obstructing practice) in the three-thousand great-thousand world system are all filled with sorrow and poison in their hearts, wanting to jointly destroy and disturb this Bodhisattva-Mahasattva. They discuss among themselves, saying: 'What method should we use to make this Bodhisattva attain the fruit of an Arhat or Pratyekabuddha midway, so that he does not become a Buddha?'

The Chapter on Arrogance, the Twenty-first Chapter of the Mahaprajnaparamita Sastra

The Buddha said to Ananda: 'A Bodhisattva at any time wants to study Prajna Paramita,'

隨法欲行般若波羅蜜，是時一佛界中魔，各各驚自念言：『欲使菩薩中道得阿羅漢果，莫疾使得阿耨多羅三耶三菩，疾使得佛。』

「複次，阿難！弊魔愁毒為憂，見菩薩習行於般若波羅蜜。

「複次，阿難！是時諸弊魔四面放火風，恐怖是菩薩，若令畏懼，衣毛當起，使心一反，亂念轉復。」

佛語阿難：「魔不遍行亂菩薩，若有行亂者，有不行亂者。」

阿難白佛言：「何等菩薩為魔所亂？」

佛語阿難：「若有菩薩聞深般若波羅蜜不樂者，弊魔便行往壞。

「複次，阿難！若有菩薩聞深般若波羅蜜心狐疑者，自念：『若有無有耶？』如是，阿難！菩薩為弊魔所得便。

「複次，阿難！若有菩薩遠離於善師，是菩薩所聞般若波羅蜜深事不欲聞也，亦不了也，亦不知也，何因守般若波羅蜜？用是故，阿難！是菩薩弊魔所得便者。

「複次，阿難！若有菩薩與惡師從事，用是故，弊魔得菩薩便。是菩薩言：『正是我所喜師也，當成我所愿，余多有菩薩非我善厚也。』用是故，弊魔便復得菩薩。

「複次，阿難！聞是深般若波羅蜜時，教余菩薩：『用是為學，用是為寫，我尚不了其事，汝能了耶？』若有時菩薩與異菩薩轉相輕易言：『我所行是也，汝所行非也

【現代漢語翻譯】現代漢語譯本隨順佛法想要修習般若波羅蜜（Prajna Paramita，智慧到彼岸）時，每一個佛土世界中的魔（Mara，障礙修行的惡勢力）都各自驚恐地想：『要讓這位菩薩（Bodhisattva，立志成佛的修行者）在中途證得阿羅漢果（Arhat，斷絕煩惱的聖者），不要讓他快速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），快速成佛。』『再者，阿難（Ananda，佛陀的十大弟子之一）！惡魔們會因為憂愁和痛苦，看到菩薩修習般若波羅蜜而感到不安。』『再者，阿難！這時，各種惡魔會從四面八方放出火焰和狂風，恐嚇這些菩薩，如果讓他們感到畏懼，身上的毛髮就會豎起，使他們的心念動搖，混亂的念頭就會不斷涌現。』佛告訴阿難：『魔不能普遍地擾亂菩薩，有些菩薩會被擾亂，有些則不會被擾亂。』阿難問佛：『什麼樣的菩薩會被魔所擾亂呢？』佛告訴阿難：『如果有菩薩聽聞甚深的般若波羅蜜而不喜歡，惡魔就會前去破壞。』『再者，阿難！如果有菩薩聽聞甚深的般若波羅蜜心生狐疑，心裡想：『這到底是存在還是不存在呢？』像這樣，阿難！這位菩薩就會被惡魔抓住機會。』『再者，阿難！如果有菩薩遠離善知識（Kalyanamitra，引導修行的良師益友），這位菩薩對於所聽聞的般若波羅蜜甚深道理不願聽聞，也不能理解，也不知道，又怎麼能守護般若波羅蜜呢？因此，阿難！這樣的菩薩會被惡魔抓住機會。』『再者，阿難！如果有菩薩與惡知識交往，因此，惡魔就能得到機會擾亂菩薩。這位菩薩會說：『這正是我所喜歡的老師，他會成就我的願望，其他許多菩薩都不如我對他們好。』因此，惡魔就能再次得到機會擾亂菩薩。『再者，阿難！聽聞這甚深的般若波羅蜜時，教導其他菩薩說：『用這個來學習，用這個來抄寫，我尚且不能理解其中的道理，你能理解嗎？』如果有時菩薩與其他菩薩互相輕視，說：『我所修行的才是正確的，你所修行的不是正確的。』

【English Translation】 English version When one wishes to practice Prajna Paramita (Perfection of Wisdom), the demons (Mara, evil forces that obstruct practice) in each Buddha-field world are alarmed and think to themselves: 『We must cause this Bodhisattva (a being who aspires to Buddhahood) to attain the Arhat (one who has attained liberation from suffering) fruit in the middle of the path, and not allow them to quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and quickly become a Buddha.』『Furthermore, Ananda (one of the Buddha's ten principal disciples)! Evil demons are worried and distressed when they see Bodhisattvas practicing Prajna Paramita.』『Furthermore, Ananda! At that time, the evil demons release fire and wind from all directions to frighten these Bodhisattvas. If they become afraid, the hairs on their bodies will stand on end, causing their minds to waver, and confused thoughts will arise repeatedly.』 The Buddha said to Ananda: 『Demons cannot universally disturb Bodhisattvas. Some are disturbed, while others are not.』 Ananda asked the Buddha: 『What kind of Bodhisattvas are disturbed by demons?』 The Buddha said to Ananda: 『If a Bodhisattva does not rejoice upon hearing the profound Prajna Paramita, evil demons will go and destroy them.』『Furthermore, Ananda! If a Bodhisattva has doubts upon hearing the profound Prajna Paramita, thinking to themselves: 『Does this exist or not?』 In this way, Ananda! The evil demons will seize the opportunity with this Bodhisattva.』『Furthermore, Ananda! If a Bodhisattva distances themselves from a good teacher (Kalyanamitra, a virtuous friend or spiritual mentor), that Bodhisattva will not want to hear, understand, or know the profound matters of Prajna Paramita that they have heard. How can they then guard Prajna Paramita? Therefore, Ananda! This Bodhisattva will be seized by evil demons.』『Furthermore, Ananda! If a Bodhisattva associates with evil teachers, the evil demons will gain an opportunity to disturb the Bodhisattva. This Bodhisattva will say: 『This is exactly the teacher I like, who will fulfill my wishes. Many other Bodhisattvas are not as good to me.』 Therefore, the evil demons will again gain an opportunity to disturb the Bodhisattva.』『Furthermore, Ananda! When hearing this profound Prajna Paramita, they teach other Bodhisattvas: 『Use this to study, use this to copy. I still cannot understand the matter, can you understand it?』 If at times Bodhisattvas mutually belittle each other, saying: 『What I practice is correct, what you practice is not correct.』

。』爾時諸弊魔歡欣踴躍，是時弊魔便作異被服像來，嘆菩薩言：『汝于某國生某種姓家。』是菩薩聞是語，便輕易余成就不貢高菩薩。是貢高菩薩功德薄少，無阿惟越致相也。是菩薩于阿惟越致中功德少，自貢高，輕余菩薩言：『卿不及我所行。』用是故，弊魔大歡欣言：『今泥犁、禽獸、薜荔墮者不少。』弊魔當復增其念，所語所說，多有信用者，聞之者無不隨其言者，作是學者瞋恚益增，心所作為顛倒。用是故，身口心所作為輕反。用是故，其人在泥犁、禽獸、薜荔中罪益增。用是故，弊魔大歡欣踴躍無有極。若求菩薩道家，與求羅漢道人共諍，爾時弊魔自念：『菩薩離薩蕓若遠，離遠亦不大遠。』菩薩又與菩薩共諍，爾時弊魔念言：『兩離佛遠。』」

佛語阿難：「未得阿惟越致菩薩，與阿惟越致菩薩共諍，罵詈阿惟越致菩薩。是菩薩罵，以隨心所念，轉懷怨恨，心一轉念，聽卻一劫。菩薩雖有是惡念，不捨薩蕓若，卻無數劫極，甫當更復從發意起。」

阿難白佛言：「心所念惡寧可得中悔不？當乃卻就爾所劫乎？」

佛語阿難：「於我法中，廣大極可得悔。」

佛語阿難：「若有菩薩念惡有恨，自歡欣，復語他人，是人不可復使悔也。若有菩薩若罵詈瞋恨，自念：『咄！我所作無

【現代漢語翻譯】現代漢語譯本：』那時，各種魔（弊魔）歡欣雀躍。這時，魔（弊魔）便化作奇異的服飾形象前來，讚歎菩薩說：『你于某國出生在某種姓的家庭。』這位菩薩聽到這些話，便輕視其他成就者，變得貢高我慢。這種貢高我慢的菩薩功德淺薄，沒有不退轉（阿惟越致）的相。這位菩薩在不退轉（阿惟越致）的修行中功德尚淺，卻自以為是，輕視其他菩薩說：『你不如我所修行的。』因此，魔（弊魔）非常歡欣地說：『現在墮入地獄（泥犁）、畜生、餓鬼（薜荔）的人不在少數。』魔（弊魔）會進一步增加他們的惡念，他們所說的話，很多人都會相信，聽到的人沒有不聽從的，這樣修行的人瞋恚會更加增長，心中所想所做都會顛倒。因此，身口意所做的事情都會輕率反常。因此，這些人在地獄（泥犁）、畜生、餓鬼（薜荔）中所受的罪業會更加深重。因此，魔（弊魔）會非常歡欣雀躍，沒有止境。如果追求菩薩道的人，與追求阿羅漢道的人爭論，那時魔（弊魔）會想：『菩薩離一切智（薩蕓若）還很遠，雖然離得不遠但也還很遠。』菩薩又與菩薩互相爭論，那時魔（弊魔）會想：『他們都遠離佛道了。』

佛告訴阿難：『未證得不退轉（阿惟越致）的菩薩，與已證得不退轉（阿惟越致）的菩薩爭論，謾罵已證得不退轉（阿惟越致）的菩薩。這位菩薩因為謾罵，隨著心中所想，轉而懷有怨恨，心中一念惡念，就要退卻一劫的修行。菩薩即使有這樣的惡念，也不捨棄對一切智（薩蕓若）的追求，退卻無數劫之後，最終還是會重新發起菩提心。』

阿難問佛說：『心中所產生的惡念難道可以懺悔嗎？真的會退卻那麼多的劫數嗎？』

佛告訴阿難：『在我的佛法中，廣大無邊，極容易懺悔。』

佛告訴阿難：『如果有菩薩心懷惡念和怨恨，自己還感到歡喜，又告訴其他人，這個人就無法再懺悔了。如果有菩薩謾罵、嗔恨，自己反思：『唉！我所做的事情太不應該了！』這樣的人還可以懺悔。』

【English Translation】 English version: 'At that time, all the Maras (Bi Mo) rejoiced and leaped for joy. Then, the Mara (Bi Mo) transformed into strange and adorned appearances, praising the Bodhisattva, saying: 'You were born in a certain country, into a family of a certain caste.' Upon hearing these words, the Bodhisattva then belittles other accomplished ones and becomes arrogant. Such an arrogant Bodhisattva has shallow merits and lacks the characteristics of non-retrogression (Awei Yue Zhi). This Bodhisattva, with little merit in non-retrogression (Awei Yue Zhi), becomes self-conceited, looking down on other Bodhisattvas, saying: 'You are not as good as my practice.' Therefore, the Mara (Bi Mo) greatly rejoices, saying: 'Now, there are many who fall into hell (Nili), the animal realm, and the realm of pretas (Bi Li).' The Mara (Bi Mo) will further increase their negative thoughts, and many will believe what they say. Those who hear them will follow their words without fail. Those who practice in this way will have their anger increased, and their thoughts and actions will be inverted. Therefore, the actions of body, speech, and mind will be frivolous and perverse. Therefore, the sins of these people in hell (Nili), the animal realm, and the realm of pretas (Bi Li) will increase. Therefore, the Mara (Bi Mo) greatly rejoices and leaps for joy without end. If those who seek the Bodhisattva path argue with those who seek the Arhat path, then the Mara (Bi Mo) will think: 'The Bodhisattva is far from Sarvajna (Sa Yun Ruo), although not too far, but still far.' If Bodhisattvas argue with each other, then the Mara (Bi Mo) will think: 'They are both far from the Buddha path.'

The Buddha said to Ananda: 'A Bodhisattva who has not attained non-retrogression (Awei Yue Zhi) argues with a Bodhisattva who has attained non-retrogression (Awei Yue Zhi), scolding the Bodhisattva who has attained non-retrogression (Awei Yue Zhi). Because of this scolding, this Bodhisattva, following the thoughts in their mind, develops resentment. With one thought of negativity, they will regress one kalpa of practice. Even if the Bodhisattva has such negative thoughts, they do not abandon the pursuit of Sarvajna (Sa Yun Ruo). After regressing countless kalpas, they will eventually re-arise the Bodhi mind.'

Ananda asked the Buddha: 'Can the negative thoughts that arise in the mind be repented? Will one truly regress that many kalpas?'

The Buddha said to Ananda: 'In my Dharma, it is vast and boundless, and extremely easy to repent.'

The Buddha said to Ananda: 'If a Bodhisattva harbors negative thoughts and resentment, and even rejoices in it, and tells others about it, then this person cannot repent. If a Bodhisattva scolds and hates, and reflects on themselves: 'Alas! What I have done is truly wrong!' such a person can still repent.'

拔。』后終不敢復作是。復自考責：『人道難得，用是故，悉當忍於人？何況乃當與人共諍言乎？我當爲十方人作橋，令悉蹈我上度去。我有是意，寧當復與人共諍耶？住立當如聾羊，諸惡悉當忍，諸噁心不當犯。我作佛時悉當安十方人得般泥洹，我不復與人共諍，瞋恚於人，為用羅漢道故。』」

阿難白佛言：「菩薩、菩薩自相與共止，法當云何？」

佛語阿難：「菩薩、菩薩轉相視，當如視佛，心念言：『共一師、共一船、共一道，是所學，我亦當學。』如是若有餘菩薩欲喜學羅漢、辟支佛道，若與從事，設有是人者，我不與從事；其有世世欲求佛道者，當與相隨如是學，為共一法學。」◎

◎摩訶般若波羅蜜道行經學品第二十二

須菩提白佛言：「菩薩學無常為學薩蕓若？學無所生為學薩蕓若？學去離淫為學薩蕓若？學滅為學薩蕓若？」

佛語須菩提：「汝所問：『學無常為學薩蕓若？』者，于須菩提意云何，是怛薩阿竭本無，隨因緣得怛薩阿竭，本無字寧有盡時不？」

須菩提白佛言：「不，佛言不。」

佛語須菩提：「為學薩蕓若，如是學為學般若波羅蜜，如是學為學怛薩阿竭陀，為學力，為學無所畏，為學諸佛法。菩薩學如是者，悉行諸學法。菩薩摩訶薩作

【現代漢語翻譯】現代漢語譯本：『停止！』之後最終不敢再做這種事。又自我反省：『人身難得，因為這個緣故，應當忍受一切人（的冒犯）？更何況還要與人爭辯呢？我應當為十方人做橋樑，讓他們都從我身上走過去得度。我有這樣的心意，怎麼還能與人爭辯呢？站立時應當像聾羊一樣，一切惡行都應當忍受，心中不應當犯惡。我成佛時要讓十方人都得到涅槃（Banniehuan，佛教術語，指滅度，解脫生死輪迴），我不再與人爭辯，對人嗔怒，爲了修羅漢道（Luohan dao，小乘佛教的最高果位）。』阿難（Anan，佛陀的十大弟子之一）對佛說：『菩薩（Pusa，佛教中發願要救度一切眾生的修行者）、菩薩之間相互交往，法則應當是怎樣的呢？』佛告訴阿難：『菩薩、菩薩之間互相看待，應當像看待佛一樣，心中想著：『我們共有一位老師，共乘一條船，共走一條道路，這是我們所學習的，我也應當學習。』像這樣，如果有其他菩薩想要歡喜地學習羅漢道、辟支佛道（Pizhi fo dao，又稱緣覺乘，指不依師教，通過自身覺悟而證得解脫的修行方式），如果與他們共事，如果有這樣的人，我不與他們共事；那些世世代代想要追求佛道的人，應當像這樣跟隨他們學習，因為我們共同學習一種法。』 ◎摩訶般若波羅蜜道行經學品第二十二須菩提（Xubuti，佛陀的十大弟子之一，以解空第一著稱）問佛：『菩薩學習無常是爲了學習薩蕓若（Sayunna，一切智，指佛的智慧）嗎？學習無所生是爲了學習薩蕓若嗎？學習遠離淫慾是爲了學習薩蕓若嗎？學習滅盡是爲了學習薩蕓若嗎？』佛告訴須菩提：『你所問的：『學習無常是爲了學習薩蕓若嗎？』，在須菩提你看來，如來（Tasa Aja，佛的稱號之一）本來沒有，隨因緣而得到如來，本來沒有『字』，難道會有窮盡的時候嗎？』須菩提對佛說：『不，佛說沒有。』佛告訴須菩提：『這是爲了學習薩蕓若，像這樣學習是爲了學習般若波羅蜜（Bore boluomi，智慧到彼岸），像這樣學習是爲了學習如來，是爲了學習（佛的）力量，是爲了學習無所畏懼，是爲了學習諸佛的法。菩薩像這樣學習，就是修行一切學習的法。菩薩摩訶薩（Pusa mohesa，大菩薩）這樣做』

【English Translation】 English version: 『Stop!』 Afterwards, he ultimately dared not do such a thing again. He further examined himself: 『Human existence is difficult to obtain, and for this reason, should I endure all people (and their offenses)? How much more so should I not argue with others? I should make myself a bridge for all beings in the ten directions, allowing them all to cross over me to be delivered. With such an intention, how could I still argue with others? When standing, I should be like a deaf sheep, enduring all evils, and not committing evil in my heart. When I become a Buddha, I will ensure that all beings in the ten directions attain Nirvana (Banniehuan, a Buddhist term referring to extinction, liberation from the cycle of birth and death), I will no longer argue with others, or be angry with others, for the sake of cultivating the Arhat path (Luohan dao, the highest attainment in Theravada Buddhism).』 Ananda (Anan, one of the Buddha's ten great disciples) said to the Buddha: 『When Bodhisattvas (Pusa, beings who vow to save all sentient beings) interact with each other, what should the rules be?』 The Buddha told Ananda: 『When Bodhisattvas look at each other, they should look as if they are looking at the Buddha, thinking in their hearts: 『We share one teacher, we are in the same boat, we walk the same path, this is what we learn, and I should also learn.』 Like this, if there are other Bodhisattvas who want to joyfully learn the Arhat path, the Pratyekabuddha path (Pizhi fo dao, also known as the solitary Buddha path, referring to the practice of attaining liberation through one's own enlightenment without relying on a teacher), if they engage in such things, if there are such people, I will not engage with them; those who want to seek the Buddha path generation after generation should follow them and learn like this, because we are learning one Dharma together.』 ◎ Chapter Twenty-Two on Learning from the Perfection of Wisdom Sutra Subhuti (Xubuti, one of the Buddha's ten great disciples, known for being foremost in understanding emptiness) asked the Buddha: 『Does a Bodhisattva learn impermanence in order to learn Sarvajna (Sayunna, all-knowing wisdom, referring to the wisdom of the Buddha)? Does learning non-arising mean learning Sarvajna? Does learning to be free from lust mean learning Sarvajna? Does learning extinction mean learning Sarvajna?』 The Buddha told Subhuti: 『Regarding your question: 『Does learning impermanence mean learning Sarvajna?』, what do you think, Subhuti, does the Tathagata (Tasa Aja, one of the titles of the Buddha) originally exist, or does the Tathagata arise due to conditions? If there was no 『word』 originally, could there be a time of exhaustion?』 Subhuti said to the Buddha: 『No, the Buddha said there is not.』 The Buddha told Subhuti: 『This is for learning Sarvajna, learning like this is for learning Prajna Paramita (Bore boluomi, wisdom to the other shore), learning like this is for learning the Tathagata, for learning (the Buddha's) powers, for learning fearlessness, for learning the Dharmas of all Buddhas. When a Bodhisattva learns like this, they are practicing all the Dharmas of learning. When a Bodhisattva Mahasattva (Pusa mohesa, great Bodhisattva) does this』

是學，魔及魔官屬不能中道壞；菩薩如是學，為疾得阿惟越致；菩薩如是學者，為疾近佛樹下坐；菩薩如是學，為悉學佛道；菩薩如是學，為習法也；菩薩如是學，為極大慈哀。如是為學等心。菩薩學如是，三合十二法輪為轉；菩薩學如是，為學度滅十方天下人；菩薩學如是，為學甘露法門。」

佛語須菩提：「不懈怠人乃能學是，作是學為學十方天下人道。菩薩學如是者，不入泥犁、禽獸、薜荔中；菩薩學如是，終不生邊地；如是學，不復生愚癡貧窮中；如是學，不復盲聾喑痾歐；如是學，為不毀十戒；如是學，為不隨解除卜問；如是學，遠離不持戒人。菩薩如是學，不願生尼惟先天上。何以故？菩薩有漚和拘舍羅故，般若波羅蜜何等漚和拘舍羅？從般若波羅蜜中出漚和拘舍羅，持漚和拘舍羅，滅神入禪，不隨禪法。菩薩學如是，為得凈力，為得無所畏力，為得佛法凈力。」

須菩提白佛言：「佛所有諸法本皆凈，何等為菩薩得法凈？」

佛語須菩提：「菩薩學如是，為學無所得凈法諸法凈。如是，須菩提！菩薩行般若波羅蜜時不悔不厭，是為行般若波羅蜜。未得道者愚癡，不曉是法，不見是事，菩薩用人故常精進，人見我亦當效我精進，用是故，菩薩得力、精進、無所畏。菩薩作是學，悉知十

【現代漢語翻譯】現代漢語譯本：如果菩薩這樣學習，魔及其魔的官屬就不能從中途破壞他的道心；菩薩這樣學習，就能迅速獲得阿惟越致（不退轉）；菩薩這樣學習，就能迅速接近佛樹下成佛；菩薩這樣學習，就能完全學習佛道；菩薩這樣學習，就是爲了修習佛法；菩薩這樣學習，就是爲了獲得極大的慈悲。這樣就是爲了學習平等心。菩薩這樣學習，三合十二法輪就能轉動；菩薩這樣學習，就是爲了學習度脫十方天下的人；菩薩這樣學習，就是爲了學習甘露法門。

佛告訴須菩提（釋迦牟尼佛的十大弟子之一）:'不懈怠的人才能學習這些，這樣學習是爲了教導十方天下的人。菩薩這樣學習，就不會墮入地獄、禽獸、薜荔（餓鬼）之中；菩薩這樣學習，終究不會生在邊遠地區；這樣學習，就不會再生於愚癡貧窮之中；這樣學習，就不會再是盲聾瘖啞；這樣學習，就不會毀犯十戒；這樣學習，就不會聽信解除卜問；這樣學習，就能遠離不持戒的人。菩薩這樣學習，不願生在尼惟先天上。為什麼呢？因為菩薩有漚和拘舍羅（善巧方便）的智慧，什麼是般若波羅蜜（通過智慧到達彼岸）的漚和拘舍羅呢？從般若波羅蜜中產生漚和拘舍羅，運用漚和拘舍羅，滅除雜念進入禪定，但不執著于禪定的境界。菩薩這樣學習，是爲了獲得清凈的力量，爲了獲得無所畏懼的力量，爲了獲得佛法的清凈力量。'

須菩提問佛說：'佛所說的所有法，其本質都是清凈的，那麼，菩薩如何才能獲得法的清凈呢？'

佛告訴須菩提：'菩薩這樣學習，是爲了學習無所得的清凈法，以及諸法的清凈。是的，須菩提！菩薩在修行般若波羅蜜時，不後悔不厭倦，這就是修行般若波羅蜜。沒有得道的人愚癡，不明白這個道理，看不到這件事，菩薩爲了引導他人，常常精進修行，讓人看到我也會效仿我精進修行，因此，菩薩獲得力量、精進和無所畏懼。菩薩這樣學習，完全瞭解十

【English Translation】 English version: If a Bodhisattva learns in this way, demons and their officials cannot destroy his resolve midway; if a Bodhisattva learns in this way, he will quickly attain Avaivartika (non-regression); if a Bodhisattva learns in this way, he will quickly approach the Bodhi tree and sit beneath it; if a Bodhisattva learns in this way, he will completely learn the Buddha's path; if a Bodhisattva learns in this way, it is to practice the Dharma; if a Bodhisattva learns in this way, it is to obtain great compassion. This is to learn equanimity. If a Bodhisattva learns in this way, the three combined twelve-fold Dharma wheel will turn; if a Bodhisattva learns in this way, it is to learn to liberate all beings in the ten directions; if a Bodhisattva learns in this way, it is to learn the nectar Dharma gate.

The Buddha said to Subhuti (one of the ten great disciples of Shakyamuni Buddha): 'Only the diligent can learn these things, and this learning is to teach the path to all beings in the ten directions. If a Bodhisattva learns in this way, he will not fall into hell, be reborn as an animal, or become a Preta (hungry ghost); if a Bodhisattva learns in this way, he will never be born in a remote land; if he learns in this way, he will not be reborn in ignorance and poverty; if he learns in this way, he will no longer be blind, deaf, mute, or crippled; if he learns in this way, he will not violate the ten precepts; if he learns in this way, he will not rely on divination or fortune-telling; if he learns in this way, he will stay away from those who do not uphold the precepts. If a Bodhisattva learns in this way, he will not wish to be born in the Nimiṭa Heaven. Why? Because the Bodhisattva has skillful means (upaya-kausalya), what is the skillful means of Prajna Paramita (perfection of wisdom)? From Prajna Paramita arises skillful means, using skillful means, he extinguishes distractions and enters into meditation, but does not cling to the state of meditation. If a Bodhisattva learns in this way, it is to obtain pure power, to obtain fearless power, to obtain the pure power of the Buddha's Dharma.'

Subhuti asked the Buddha: 'All the Dharmas spoken by the Buddha are inherently pure, so how does a Bodhisattva obtain the purity of the Dharma?'

The Buddha said to Subhuti: 'If a Bodhisattva learns in this way, it is to learn the pure Dharma of non-attainment, and the purity of all Dharmas. Yes, Subhuti! When a Bodhisattva practices Prajna Paramita, he does not regret or become weary, this is practicing Prajna Paramita. Those who have not attained enlightenment are ignorant, do not understand this principle, and do not see this matter. The Bodhisattva, in order to guide others, constantly practices diligently, so that people will see me and emulate my diligent practice. Therefore, the Bodhisattva obtains strength, diligence, and fearlessness. If a Bodhisattva learns in this way, he fully understands the ten

方天下人心意所念，無能過者。譬如地出金銀。少所處出耳。如是，須菩提！少所人隨般若波羅蜜法教學。譬若，須菩提！少所人索遮迦越羅處，索小國王多。如是，須菩提！少所人隨般若波羅蜜法教學，從是中多索阿羅漢、辟支佛者；有初發意菩薩，少有隨般若波羅蜜教者；既有學般若波羅蜜，少有得阿惟越致者。菩薩當作是念：『我當力學慕及阿惟越致。』

「複次，須菩提！行般若波羅蜜，不持瞋恚意向人，不求他人短，心無慳貪，心不毀誡，心不懷恨，心不懈，心不迷亂，心不愚癡。時菩薩學般若波羅蜜時，諸波羅蜜皆悉屬。學般若波羅蜜為照諸波羅蜜，為悉入諸波羅蜜，學般若波羅蜜，為具足餘波羅蜜。譬如人言：『是我所便，外著十二品。』如是，須菩提！菩薩學般若波羅蜜皆悉屬。譬如，須菩提！人死時命盡，身諸根悉滅。如是，須菩提！菩薩學般若波羅蜜，為學諸波羅蜜皆悉屬。菩薩欲學度諸波羅蜜，當學般若波羅蜜。菩薩欲學般若波羅蜜，為學無極。于須菩提意云何，一佛界中所有人寧多不？」

須菩提報佛言：「甚多。」

佛言：「若有菩薩供養一佛界中乃爾所人，供養自盡壽命，其福寧多不？」

須菩提白佛言：「甚多。」

佛語須菩提：「不如菩薩守般若波

【現代漢語翻譯】現代漢語譯本佛說：『在天下所有人的心中，他們的想法和念頭沒有誰能超越。就像大地出產金銀一樣，只有少數地方出產。』須菩提（Subhuti）！很少有人跟隨《般若波羅蜜》（Prajnaparamita）的教法學習。譬如，須菩提（Subhuti）！尋找轉輪聖王（Cakravartin）的人少，尋找小國王的人多。同樣，須菩提（Subhuti）！很少有人跟隨《般若波羅蜜》（Prajnaparamita）的教法學習，但從中尋求阿羅漢（Arhat）、辟支佛（Pratyekabuddha）的人很多；有初發心的菩薩，但很少有人跟隨《般若波羅蜜》（Prajnaparamita）的教導；即使有人學習《般若波羅蜜》（Prajnaparamita），也很少有人能得到阿惟越致（Avaivartika，不退轉）的果位。菩薩應當這樣想：『我應當努力學習，達到阿惟越致（Avaivartika，不退轉）的境界。』『再者，須菩提（Subhuti）！修行《般若波羅蜜》（Prajnaparamita），不應懷著嗔恨心對待他人，不應尋求他人的缺點，心中沒有慳吝貪婪，心中不違犯戒律，心中不懷恨，心中不懈怠，心中不迷亂，心中不愚癡。當菩薩學習《般若波羅蜜》（Prajnaparamita）時，其他的波羅蜜（Paramita，度）都包含在其中。學習《般若波羅蜜》（Prajnaparamita）是爲了照亮其他的波羅蜜（Paramita，度），爲了完全進入所有的波羅蜜（Paramita，度），學習《般若波羅蜜》（Prajnaparamita），是爲了圓滿其他的波羅蜜（Paramita，度）。譬如有人說：『這是我方便的，外面穿著十二種顏色的衣服。』同樣，須菩提（Subhuti）！菩薩學習《般若波羅蜜》（Prajnaparamita）就包含了所有。譬如，須菩提（Subhuti）！人死的時候，生命終結，身體的各種機能都消失。同樣，須菩提（Subhuti）！菩薩學習《般若波羅蜜》（Prajnaparamita），就包含了學習所有的波羅蜜（Paramita，度）。菩薩想要學習度過所有的波羅蜜（Paramita，度），就應當學習《般若波羅蜜》（Prajnaparamita）。菩薩想要學習《般若波羅蜜》（Prajnaparamita），就是學習無極的境界。』須菩提（Subhuti），你認為怎麼樣，一個佛界（Buddha-kshetra）中的所有人，是多還是不多？』須菩提（Subhuti）回答佛說：『非常多。』佛說：『如果有一位菩薩供養一個佛界（Buddha-kshetra）中那麼多人，供養直到生命終結，他的福報多不多？』須菩提（Subhuti）對佛說：『非常多。』佛告訴須菩提（Subhuti）：『不如菩薩守護《般若波羅

【English Translation】 English version The Buddha said: 'Among all the thoughts and intentions in the minds of people in the world, there is nothing that can surpass them. It is like gold and silver coming from the earth, but only a few places produce them.' Subhuti! Few people follow the teachings of the Prajnaparamita to learn. For example, Subhuti! Few people seek a Cakravartin (wheel-turning king), but many seek small kings. Similarly, Subhuti! Few people follow the teachings of the Prajnaparamita, but many seek Arhats and Pratyekabuddhas from it; there are Bodhisattvas who have just made the initial aspiration, but few follow the teachings of the Prajnaparamita; even if someone learns the Prajnaparamita, few attain the state of Avaivartika (non-retrogression). A Bodhisattva should think: 'I should strive to learn and attain the state of Avaivartika (non-retrogression).' 'Furthermore, Subhuti! When practicing the Prajnaparamita, one should not harbor anger towards others, should not seek the faults of others, should have no stinginess or greed in the heart, should not violate precepts, should not harbor resentment, should not be lazy, should not be confused, and should not be foolish. When a Bodhisattva learns the Prajnaparamita, all other Paramitas (perfections) are included in it. Learning the Prajnaparamita is to illuminate the other Paramitas, to fully enter all the Paramitas, and learning the Prajnaparamita is to perfect the other Paramitas. For example, someone says: 'This is convenient for me, wearing twelve kinds of colored clothes on the outside.' Similarly, Subhuti! A Bodhisattva learning the Prajnaparamita includes all. For example, Subhuti! When a person dies, life ends, and all the functions of the body disappear. Similarly, Subhuti! A Bodhisattva learning the Prajnaparamita includes learning all the Paramitas. If a Bodhisattva wants to learn to cross over all the Paramitas, he should learn the Prajnaparamita. If a Bodhisattva wants to learn the Prajnaparamita, it is to learn the realm of the limitless.' Subhuti, what do you think, are there many or few people in a Buddha-kshetra (Buddha-field)?' Subhuti replied to the Buddha: 'Very many.' The Buddha said: 'If a Bodhisattva were to make offerings to so many people in a Buddha-kshetra (Buddha-field), making offerings until the end of his life, would his merit be great?' Subhuti said to the Buddha: 'Very great.' The Buddha said to Subhuti: 'It is not as great as a Bodhisattva guarding the Prajna'

羅蜜如兩指相彈頃。」

佛語須菩提：「般若波羅蜜極尊，用是故疾得佛。如是，須菩提！菩薩欲得阿耨多羅三耶三菩，為十方人中獨尊，給施十方貧窮孤獨者，欲求佛境界者，欲得佛智慧所樂者，欲得如師子獨鳴者，欲得佛處者，悉欲得是者，當學般若波羅蜜。菩薩學般若波羅蜜者，為悉學余法。」

須菩提白佛言：「菩薩為復學阿羅漢法耶？」

佛語須菩提：「雖知阿羅漢法，不樂行、不學阿羅漢所作功德，云何當得也？阿羅漢所行，菩薩悉知，不學、不行、不于中住。菩薩作是學，天上天下無有能過者，悉過阿羅漢、辟支佛上，如是為近薩蕓若。菩薩作是學，不離般若波羅蜜遠也，為行般若波羅蜜。菩薩作是學，于薩蕓若法中不增不減，離阿羅漢、辟支佛道。菩薩若復作是念：『持是般若波羅蜜，當得薩蕓若。』有小想為不行般若波羅蜜，亦不有般若波羅蜜之相。當持得薩蕓若，亦無念，亦無見，亦無所想，是為行般若波羅蜜。」

摩訶般若波羅蜜道行經守行品第二十三

是時釋提桓因在大會中坐，作是念：「菩薩行，十方天下人無有能過者，何況自到至佛乎？十方人道難得，既得壽為安隱，有一發意行佛道者難得，何況至心行佛道者乎？欲為十方天下人作導首，是人難得。」

【現代漢語翻譯】現代漢語譯本：『羅蜜如兩指相彈頃。』佛告訴須菩提：『般若波羅蜜（智慧到彼岸）極其尊貴，因此能快速成佛。正是這樣，須菩提！菩薩想要獲得阿耨多羅三藐三菩提（無上正等正覺），成為十方世界中最尊貴的人，給予十方貧窮孤獨者佈施，想要追求佛的境界，想要獲得佛的智慧所喜樂的，想要像獅子一樣獨自吼叫，想要處於佛的地位，所有想要得到這些的，都應當學習般若波羅蜜。菩薩學習般若波羅蜜，就是學習所有其他法。』須菩提問佛：『菩薩還要學習阿羅漢（斷絕一切煩惱，達到涅槃境界的人）的法嗎？』佛告訴須菩提：『即使知道阿羅漢的法，但不樂於修行，不學習阿羅漢所做的功德，怎麼能得到呢？阿羅漢所修行的，菩薩全部知曉，但不學習、不修行、不住于其中。菩薩這樣學習，天上天下沒有人能超過他，全部超過阿羅漢、辟支佛（不依佛法開悟的人）之上，這樣就接近薩蕓若（一切智）。菩薩這樣學習，不遠離般若波羅蜜，就是修行般若波羅蜜。菩薩這樣學習，對於薩蕓若的法不增不減，遠離阿羅漢、辟支佛的道。菩薩如果再生起這樣的念頭：『憑藉這般若波羅蜜，就能得到薩蕓若。』有這樣的微小想法就是沒有修行般若波羅蜜，也沒有般若波羅蜜的相。應當持有才能得到薩蕓若，也沒有念頭，也沒有見解，也沒有任何想法，這就是修行般若波羅蜜。』《摩訶般若波羅蜜道行經·守行品》第二十三這時，釋提桓因（帝釋天）在大眾中坐著，心中想：『菩薩的修行，十方天下沒有人能超過，更何況是自己到達成佛呢？十方世界的人道難以獲得，即使得到壽命也難以安穩，有一個發起心意修行佛道的人都很難得，更何況是真心修行佛道的人呢？想要為十方天下人做引導者，這樣的人很難得。』

【English Translation】 English version: 'The duration of a Romi is like the snap of two fingers.' The Buddha said to Subhuti: 'Prajnaparamita (Perfection of Wisdom) is extremely venerable, therefore one can quickly attain Buddhahood. Indeed, Subhuti! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), to be the most venerable among the people of the ten directions, to give alms to the poor and lonely of the ten directions, to seek the realm of the Buddha, to obtain the wisdom that the Buddha delights in, to roar alone like a lion, to attain the position of the Buddha, all who wish to attain these should study Prajnaparamita. A Bodhisattva who studies Prajnaparamita is studying all other Dharmas.' Subhuti asked the Buddha: 'Does a Bodhisattva also study the Dharma of an Arhat (one who has extinguished all defilements and attained Nirvana)?' The Buddha said to Subhuti: 'Even if one knows the Dharma of an Arhat, but does not delight in practicing it, does not study the merits performed by an Arhat, how can one attain it? The practices of an Arhat, the Bodhisattva knows all, but does not study, does not practice, and does not abide in them. A Bodhisattva who studies in this way, there is no one in heaven or on earth who can surpass him, all surpass Arhats and Pratyekabuddhas (one who attains enlightenment independently without relying on the teachings of a Buddha), thus he is close to Sarvajna (all-knowing wisdom). A Bodhisattva who studies in this way is not far from Prajnaparamita, and is practicing Prajnaparamita. A Bodhisattva who studies in this way, there is neither increase nor decrease in the Dharma of Sarvajna, and is far from the path of Arhats and Pratyekabuddhas. If a Bodhisattva again has this thought: 'By holding this Prajnaparamita, I will attain Sarvajna,' having such a small thought means not practicing Prajnaparamita, and there is also no characteristic of Prajnaparamita. One should hold it to attain Sarvajna, without any thought, without any view, and without any conception, this is practicing Prajnaparamita.' Chapter 23, 'Guarding Conduct' of the 'Mahaprajnaparamita Sastra' At that time, Shakra Devanam Indra (the ruler of the Devas) was sitting in the assembly, thinking: 'The practice of a Bodhisattva, no one in the ten directions can surpass, let alone oneself attaining Buddhahood? The human realm in the ten directions is difficult to obtain, even if one obtains it, it is difficult to have a secure lifespan, it is rare to find someone who initiates the intention to practice the Buddha's path, let alone someone who sincerely practices the Buddha's path? To be a guide for the people of the ten directions, such a person is rare.'

是時釋提桓因化作文陀羅華，取持散佛上，散已作是說：「行菩薩道者乃向佛道乎？所愿悉成，為近為悉護，作是行者為悉成佛，諸經法、薩蕓若經法、怛薩阿竭經法，悉具足，阿惟越致經法亦爾。」

釋提桓因言：「人有至心索佛，於是法中一反念終不遠。」

釋提桓因言：「我欲使人於法中益念不厭生死之苦，一切天上天下為苦，用人故悉當忍勤苦之行。心作是念：『諸未度者悉當度之，諸未脫者悉當脫之，諸恐怖者悉當安之，諸未般泥洹者悉皆當令般泥洹。』」

釋提桓因問佛言：「新發意菩薩勸人、助其歡欣，得何等福？隨次第上菩薩勸人、助其歡欣，得何等福？乃至阿惟越致上至阿惟顏勸人、助其歡欣，得何等福？」

佛語釋提桓因：「須彌山稱之尚可知斤兩，從勸助代初發意菩薩歡欣，其福不可量。」

佛語釋提桓因：「一佛境界尚可稱知斤兩，阿阇浮菩薩行勸人、助其歡欣，其福無有科限。」

佛語釋提桓因：「一佛境界中諸海所有水，取一發破為百分從中取一分，以一分之發取海水盡，尚可數知幾渧，阿惟越致菩薩行勸人、助其歡欣，其福不可數。」

佛語釋提桓因：「阿僧祇佛剎所有境界虛空持一斛半斛，一斗半鬥，一升半升，尚可量空知幾

【現代漢語翻譯】現代漢語譯本：這時，釋提桓因（Śakro devānām indra，帝釋天）變化成文陀羅華（mandārava，天界的曼陀羅花），取來散在佛的身上，散完后這樣說道：『行菩薩道的人將要成就佛道嗎？所希望的都將實現，是被親近還是被守護，做這種修行的人將要成就佛果，諸經法、薩蕓若（sarvajña，一切智）經法、怛薩阿竭（Tathāgata，如來）經法，都將具足，阿惟越致（avaivartika，不退轉）經法也是如此。』釋提桓因說：『人如果至誠懇切地尋求佛法，在這種法中哪怕只是一念，最終也不會遠離佛道。』釋提桓因說：『我想要使人們在佛法中更加精進，不厭倦生死的痛苦，一切天上天下都是苦，因為眾生的緣故，都應當忍受勤苦的修行。心中這樣想：『所有未被度化的人，都要度化他們；所有未被解脫的人，都要解脫他們；所有恐懼的人，都要使他們安定；所有未入涅槃的人，都要讓他們進入涅槃。』』釋提桓因問佛說：『新發意的菩薩勸導他人、幫助他人歡欣，能得到什麼樣的福報？隨著次第上升的菩薩勸導他人、幫助他人歡欣，能得到什麼樣的福報？乃至阿惟越致菩薩，上至阿惟顏（arhat，阿羅漢）勸導他人、幫助他人歡欣，能得到什麼樣的福報？』佛告訴釋提桓因：『須彌山（Sumeru，宇宙中心的山）稱量它的重量尚且可以知道斤兩，而勸導幫助初發意菩薩歡欣的福報，是不可計量的。』佛告訴釋提桓因：『一佛的境界尚且可以稱量知道斤兩，阿阇浮（Ajātaśatru，阿阇世王）菩薩勸導他人、幫助他人歡欣，他的福報沒有邊際。』佛告訴釋提桓因：『一佛境界中所有大海里的水，取一根頭髮破成一百份，從其中取一份，用這一份頭髮去取盡海水，尚且可以數清有多少滴，阿惟越致菩薩勸導他人、幫助他人歡欣，他的福報不可計數。』佛告訴釋提桓因：『阿僧祇（asaṃkhya，無數）佛剎所有境界的虛空，拿一斛半斛，一斗半鬥，一升半升來量，尚且可以測量出有多少

【English Translation】 English version: At that time, Śakro devānām indra (釋提桓因, the lord of devas) transformed himself into mandārava flowers (文陀羅華, celestial coral tree flowers), took them and scattered them upon the Buddha, and after scattering them, he said: 'Will those who practice the Bodhisattva path attain Buddhahood? May all wishes be fulfilled, whether they are approached or protected, those who practice in this way will attain Buddhahood, all sutras, sarvajña sutras (薩蕓若, sutras of omniscience), Tathāgata sutras (怛薩阿竭, sutras of the Thus-Gone One), will be complete, and so too will avaivartika sutras (阿惟越致, sutras of non-retrogression).' Śakro devānām indra said: 'If a person sincerely seeks the Buddha, even a single thought in this Dharma will not be far from the path.' Śakro devānām indra said: 'I wish to make people more diligent in the Dharma, not weary of the suffering of birth and death, all above and below the heavens is suffering, for the sake of beings, all should endure diligent practice. Thinking in this way: 'All those who have not been delivered, I will deliver them; all those who have not been liberated, I will liberate them; all those who are frightened, I will pacify them; all those who have not entered nirvana, I will cause them all to enter nirvana.'' Śakro devānām indra asked the Buddha: 'What kind of merit does a newly aspiring Bodhisattva obtain by encouraging others and helping them rejoice? What kind of merit does a Bodhisattva who progresses in stages obtain by encouraging others and helping them rejoice? Even an avaivartika Bodhisattva, up to an arhat (阿惟顏, worthy one), what kind of merit do they obtain by encouraging others and helping them rejoice?' The Buddha told Śakro devānām indra: 'The weight of Mount Sumeru (須彌山, the central world-mountain) can still be known, but the merit of encouraging and helping a newly aspiring Bodhisattva to rejoice is immeasurable.' The Buddha told Śakro devānām indra: 'The realm of one Buddha can still be weighed and known, but the merit of Ajātaśatru Bodhisattva (阿阇浮, King Ajātaśatru) encouraging others and helping them rejoice is limitless.' The Buddha told Śakro devānām indra: 'All the water in the oceans within the realm of one Buddha, take one hair and break it into a hundred parts, take one part from it, and use that one part of a hair to take all the water in the oceans, you can still count how many drops there are, but the merit of an avaivartika Bodhisattva encouraging others and helping them rejoice is uncountable.' The Buddha told Śakro devānām indra: 'All the space in the realms of asaṃkhya Buddha-lands (阿僧祇, countless), take one hu and a half hu, one dou and a half dou, one sheng and a half sheng to measure it, you can still measure how much space there is

所，阿惟顏菩薩行勸人、助其歡欣，其福不可極。」

釋提桓因白佛言：「為魔所亂，聞是不助歡欣，魔官屬人聞是不助歡欣者，從魔天上來下，聞是不助歡欣者。何以故？若有意索佛者，為壞魔境界也；有發意索佛者，當助其歡欣，是為壞魔境界。心不離佛，不離經，不離比丘僧，如是當助其歡欣。」

佛語釋提桓因：「如釋提桓因所言，助其歡欣者為近佛，用是助歡欣之功德，世世所生處，為人共欲得供養，未嘗有聞惡聲時，不恐當歸三惡道，常生天上，在十方常尊。何以故？如是人助菩薩歡欣者，為悉施護十方人。何以故？初發意菩薩稍增自致至佛，成就作佛已，當度脫十方天下人。」

須菩提白佛言：「心譬如幻，何因當得佛？」

佛語須菩提：「于須菩提意云何，汝寧見幻不？」

須菩提言：「不，化幻亦不見。幻心離化，幻離幻心，雖離是，見異法，當得佛道不？」

須菩提白佛言：「不見亦不離，化幻離幻，心亦不見，當得佛，亦無法，亦無見，當說何等法耶、得不得乎？是法本無，遠離亦本無，若得若不得，本無所生，亦無有作佛者，設無有法，亦不得作佛。」

須菩提白佛言：「設爾般若波羅蜜離本無對，法離本，亦無對，亦無證，亦無守，亦無行，

【現代漢語翻譯】現代漢語譯本：佛說：『阿惟顏（Aveiyan）菩薩的行為是勸導他人，幫助他們歡欣，這種福報是無法估量的。』釋提桓因（Śakra）對佛說：『被魔所擾亂的人，聽到不幫助他人歡欣的說法；魔的眷屬聽到不幫助他人歡欣的說法，會從魔天上下降。這是為什麼呢？如果有人有意尋求佛法，這是在破壞魔的境界；有人發起意願尋求佛法，應當幫助他們歡欣，這是在破壞魔的境界。內心不離開佛，不離開經，不離開比丘僧，像這樣應當幫助他們歡欣。』佛告訴釋提桓因：『正如釋提桓因所說，幫助他人歡欣的人是接近佛的，憑藉這種幫助他人歡欣的功德，世世代代所出生的地方，人們都願意供養他，從未聽到過惡名，不害怕墮入三惡道，常常生於天上，在十方世界常常受到尊敬。這是為什麼呢？這樣的人幫助菩薩歡欣，等於普遍施予和保護十方世界的人。這是為什麼呢？最初發心的菩薩逐漸增長，最終成就佛果，成就佛果后，將度脫十方天下的眾生。』須菩提（Subhūti）對佛說：『心就像幻象一樣，怎麼能夠成佛呢？』佛告訴須菩提：『須菩提，你認為怎麼樣？你曾經見過幻象嗎？』須菩提說：『沒有，幻化出來的東西也看不見。幻象的心離開了幻化，幻化離開了幻象的心，即使離開了這些，看見不同的法，能夠得到佛道嗎？』須菩提對佛說：『既看不見也不離開，幻化離開了幻象，心也看不見，即使這樣能夠成佛，也沒有什麼法，也沒有什麼見解，應當說什麼樣的法呢？能得到嗎？這種法本來就是空的，遠離也是本來就是空的，無論得到還是得不到，本來就沒有產生，也沒有成佛的人，假設沒有法，也無法成佛。』須菩提對佛說：『如果這樣，般若波羅蜜（Prajñāpāramitā）離開了根本就沒有對立，法離開了根本，也沒有對立，也沒有證悟，也沒有守護，也沒有修行，』

【English Translation】 English version: The Buddha said, 'The actions of Aveiyan (阿惟顏) Bodhisattva, encouraging people and helping them rejoice, have immeasurable blessings.' Śakra (釋提桓因) said to the Buddha, 'Those disturbed by demons, upon hearing that one should not help others rejoice; the retinue of demons, upon hearing that one should not help others rejoice, will descend from the demon heavens. Why is this? If someone intends to seek Buddhahood, this is destroying the realm of demons; if someone initiates the intention to seek Buddhahood, one should help them rejoice, this is destroying the realm of demons. If the mind does not depart from the Buddha, does not depart from the Sutras, does not depart from the Bhikshu Sangha, one should help them rejoice in this way.' The Buddha told Śakra, 'As Śakra said, one who helps others rejoice is close to the Buddha. By virtue of the merit of helping others rejoice, in every place they are born in lifetimes, people will desire to make offerings to them, they will never hear evil words, they will not fear falling into the three evil paths, they will always be born in the heavens, and they will always be respected in the ten directions. Why is this? Such a person who helps Bodhisattvas rejoice is universally bestowing and protecting people in the ten directions. Why is this? A Bodhisattva who initially generates the intention gradually increases and eventually attains Buddhahood. Having attained Buddhahood, they will liberate beings in the ten directions.' Subhūti (須菩提) said to the Buddha, 'The mind is like an illusion, how can one attain Buddhahood?' The Buddha told Subhūti, 'What do you think, Subhūti? Have you ever seen an illusion?' Subhūti said, 'No, I have not seen even the manifested illusion. The mind of illusion is separate from manifestation, manifestation is separate from the mind of illusion. Even if separated from these, seeing different dharmas, can one attain the path to Buddhahood?' Subhūti said to the Buddha, 'Neither seeing nor separating, manifestation is separate from illusion, the mind is also not seen. Even so, one can attain Buddhahood, but there is no dharma, and there is no view. What kind of dharma should be spoken? Can it be attained or not? This dharma is fundamentally empty, separation is also fundamentally empty. Whether attained or not attained, there is fundamentally no arising, and there is no one who becomes a Buddha. If there is no dharma, one cannot become a Buddha.' Subhūti said to the Buddha, 'If that is so, Prajñāpāramitā (般若波羅蜜) is apart from the fundamental, there is no opposition, dharma is apart from the fundamental, there is no opposition, no realization, no guarding, no practice,'

亦無有法當有所得。何以故？離般若波羅蜜本無形故，本無遠離，何因當於般若波羅蜜中得佛？佛者離本無所有，何所本無所有當得佛者？」

佛語須菩提：「如須菩提所言離，今般若波羅蜜無所有，離本薩蕓若無所有。」

佛語須菩提：「雖離般若波羅蜜本，本亦無所從生。須菩提！當作是思惟，深入守，是故離本無所有得作佛。」

佛語須菩提：「雖知離本般若波羅蜜無所有，是為不守般若波羅蜜，不具足行般若波羅蜜者，不得作佛也。」

佛言：「如須菩提所言，不用得般若波羅蜜故得佛也，亦不用離無離得作佛，亦不可離般若波羅蜜得作佛，不得般若波羅蜜者，不得作佛。」

須菩提白佛言：「菩薩行般若波羅蜜，甚深難及。」

佛語須菩提：「汝所言：『菩薩行般若波羅蜜，甚深難及。』菩薩所言勤苦行、深奧之法，不在取泥洹。」

須菩提白佛言：「如是所說事，菩薩不為勤苦行。何以故？亦無有作證者，亦無般若波羅蜜中得證者，亦無有經法得作證者。菩薩聞是，不恐不怠不難，是為行般若波羅蜜。雖作是行，亦不見行，是為行般若波羅蜜。雖近作佛亦不見，是為行般若波羅蜜。遠離羅漢、辟支佛，亦不見亦不念，是為行般若波羅蜜。譬如空中無念若有近

【現代漢語翻譯】現代漢語譯本：也沒有什麼法可以被獲得。為什麼呢？因為離開了般若波羅蜜（Prajnaparamita，智慧的完成）的根本，就沒有任何形狀，根本上就沒有遠離。憑什麼原因能在般若波羅蜜中證得佛果呢？佛的境界離開了根本，一無所有，憑什麼根本上的一無所有能證得佛果呢？

佛告訴須菩提（Subhuti，解空第一的弟子）說：『正如須菩提所說，現在的般若波羅蜜一無所有，離開了根本，薩蕓若（Sarvajna，一切智）也一無所有。』

佛告訴須菩提說：『雖然離開了般若波羅蜜的根本，但這個根本也並非無中生有。須菩提！應當這樣思維，深入守護，因此離開了根本的一無所有才能證得佛果。』

佛告訴須菩提說：『即使知道離開了根本，般若波羅蜜一無所有，如果因此不守護般若波羅蜜，不圓滿地修行般若波羅蜜，也是不能證得佛果的。』

佛說：『正如須菩提所說，不是因為獲得了般若波羅蜜才能證得佛果，也不是因為離開了有或無才能證得佛果，也不是可以離開般若波羅蜜才能證得佛果。沒有獲得般若波羅蜜的人，是不能證得佛果的。』

須菩提問佛說：『菩薩修行般若波羅蜜，非常深奧難以達到。』

佛告訴須菩提說：『你所說：『菩薩修行般若波羅蜜，非常深奧難以達到。』菩薩所說的勤苦修行、深奧之法，不是爲了進入涅槃（Nirvana，寂滅）。』

須菩提問佛說：『像這樣所說的事情，菩薩不是爲了勤苦修行。為什麼呢？因為也沒有能作證的人，也沒有在般若波羅蜜中得到證悟的人，也沒有通過經典之法得到證悟的人。菩薩聽到這些，不恐懼、不懈怠、不畏難，這就是修行般若波羅蜜。雖然這樣修行，也看不到有修行，這就是修行般若波羅蜜。雖然接近成佛也看不到，這就是修行般若波羅蜜。遠離阿羅漢（Arhat，應供）和辟支佛（Pratyekabuddha，緣覺），也不見也不念，這就是修行般若波羅蜜。譬如空中沒有念頭，如果有什麼接近……』

【English Translation】 English version: Nor is there any Dharma to be attained. Why? Because apart from the root of Prajnaparamita (the Perfection of Wisdom), there is no form, and fundamentally there is no separation. By what cause can one attain Buddhahood in Prajnaparamita? The state of Buddha is apart from the root, having nothing. By what fundamental nothingness can one attain Buddhahood?

The Buddha said to Subhuti (the foremost disciple in understanding emptiness): 'As Subhuti said, now Prajnaparamita has nothing, and apart from the root, Sarvajna (all-knowing wisdom) also has nothing.'

The Buddha said to Subhuti: 'Although apart from the root of Prajnaparamita, this root is not born from nothing. Subhuti! One should contemplate in this way, deeply guarding it. Therefore, apart from the fundamental nothingness, one can attain Buddhahood.'

The Buddha said to Subhuti: 'Even if one knows that apart from the root, Prajnaparamita has nothing, if one does not guard Prajnaparamita because of this, and does not fully practice Prajnaparamita, one cannot attain Buddhahood.'

The Buddha said: 'As Subhuti said, it is not because of attaining Prajnaparamita that one attains Buddhahood, nor is it because of separating from existence or non-existence that one attains Buddhahood, nor can one attain Buddhahood by separating from Prajnaparamita. One who has not attained Prajnaparamita cannot attain Buddhahood.'

Subhuti said to the Buddha: 'The Bodhisattva's practice of Prajnaparamita is extremely profound and difficult to reach.'

The Buddha said to Subhuti: 'What you said: 'The Bodhisattva's practice of Prajnaparamita is extremely profound and difficult to reach,' the diligent practice and profound Dharma that the Bodhisattva speaks of are not for entering Nirvana (liberation).'

Subhuti said to the Buddha: 'As these things are spoken of, the Bodhisattva does not practice diligently for them. Why? Because there is no one to bear witness, nor is there anyone who attains enlightenment in Prajnaparamita, nor is there anyone who attains enlightenment through the Dharma of the scriptures. When the Bodhisattva hears these things, he is not afraid, not lazy, and not daunted. This is the practice of Prajnaparamita. Although he practices in this way, he does not see the practice. This is the practice of Prajnaparamita. Although he is close to becoming a Buddha, he does not see it. This is the practice of Prajnaparamita. He is far from Arhats (worthy ones) and Pratyekabuddhas (solitary Buddhas), and he neither sees nor thinks of them. This is the practice of Prajnaparamita. For example, in the sky there is no thought, if there is anything close...'

若有遠。何以故？空本無有形故。行般若波羅蜜，無有離佛遠、離佛近。何以故？般若波羅蜜無有形故。譬如幻師作化人，化人不作是念：『師離我近，觀人離我遠。』何以故？化人無有形故。般若波羅蜜亦如是，不作是念：『羅漢、辟支佛道離我遠，佛道離我近也。』何以故？般若波羅蜜無有形故。譬如影現於水中，不作是念：『何因影現於水中？』若所有近者不念言近，若遠者亦不念言遠。何以故？影無有形故。般若波羅蜜如是，亦無是念：『羅漢、辟支佛道為遠耶？佛道為近乎？』何以故？般若波羅蜜無有形故。般若波羅蜜，敵無所愛，敵無所憎，怛薩阿竭所有、無所著、無所生，般若波羅蜜亦如是，亦無所生、亦無所著。譬如怛薩阿竭化作人，不作是念：『羅漢、辟支佛道離我遠。』亦不言：『佛道離我近。』何以故？化人無有形故。般若波羅蜜亦不作是念：『羅漢、辟支佛道離我遠。』亦不念：『佛道離我近。』何以故？般若波羅蜜無有形故。譬如工匠黠師克作機關木人，若作雜畜木人，不能自起居因對而搖，木人不作是念言：『我當動搖屈伸低仰，令觀者歡欣。』何以故？木人本無念故。般若波羅蜜亦如是，隨人所行悉各自得之，雖爾，般若波羅蜜亦無形亦無念。譬如造作海中大船，所以者何？作欲度賈

【現代漢語翻譯】現代漢語譯本：如果說有遠近，為什麼呢？因為空性（śūnyatā）的本質是沒有形狀的。行般若波羅蜜（Prajñāpāramitā，智慧到彼岸），就沒有遠離佛、接近佛的說法。為什麼呢？因為般若波羅蜜是沒有形狀的。譬如幻術師變出幻化的人，這幻化的人不會這樣想：『幻術師離我近，觀看的人離我遠。』為什麼呢？因為幻化的人沒有形狀。般若波羅蜜也是這樣，不會這樣想：『阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而獨自悟道的聖者）的道離我遠，佛道離我近。』為什麼呢？因為般若波羅蜜沒有形狀。譬如水中顯現的影子，不會這樣想：『是什麼原因使影子顯現在水中？』如果有什麼近的，也不會想說是近，如果有什麼遠的，也不會想說是遠。為什麼呢？因為影子沒有形狀。般若波羅蜜也是這樣，也不會有這樣的想法：『阿羅漢、辟支佛的道是遠呢？還是佛道是近呢？』為什麼呢？因為般若波羅蜜沒有形狀。般若波羅蜜，對敵人沒有愛，對敵人沒有憎恨，如來（Tathāgata，佛的稱號之一）所有，無所執著，無所生，般若波羅蜜也是這樣，無所生，也無所執著。譬如如來變化出一個人，不會這樣想：『阿羅漢、辟支佛的道離我遠。』也不會說：『佛道離我近。』為什麼呢？因為變化出的人沒有形狀。般若波羅蜜也不會這樣想：『阿羅漢、辟支佛的道離我遠。』也不會想：『佛道離我近。』為什麼呢？因為般若波羅蜜沒有形狀。譬如工匠或聰明的師傅雕刻製作機關木人，或者製作各種動物的木人，不能自己站立行走，也不能因應對話而搖動，木人不會這樣想：『我應當動搖屈伸低頭仰頭，讓觀看的人歡喜。』為什麼呢？因為木人本來沒有念頭。般若波羅蜜也是這樣，隨著人們所行而各自得到，即使這樣，般若波羅蜜也沒有形狀也沒有念頭。譬如建造海中的大船，為什麼呢？爲了運載商人渡海。

【English Translation】 English version: If there is distance, what is the reason? Because the nature of emptiness (śūnyatā) has no form. Practicing Prajñāpāramitā (Perfection of Wisdom), there is no such thing as being far from the Buddha or near to the Buddha. Why is that? Because Prajñāpāramitā has no form. For example, a magician conjures up an illusionary person, and that illusionary person does not think: 'The magician is near to me, and the onlookers are far from me.' Why is that? Because the illusionary person has no form. Prajñāpāramitā is also like this, not thinking: 'The path of the Arhat (one who has extinguished all defilements and attained Nirvana), the Pratyekabuddha (Solitary Buddha, one who attains enlightenment independently without a teacher) is far from me, and the path of the Buddha is near to me.' Why is that? Because Prajñāpāramitā has no form. For example, a shadow appears in water, and it does not think: 'What is the reason that the shadow appears in the water?' If there is something near, it does not think of it as near, and if there is something far, it does not think of it as far. Why is that? Because the shadow has no form. Prajñāpāramitā is like this, also without the thought: 'Is the path of the Arhat, the Pratyekabuddha far? Or is the path of the Buddha near?' Why is that? Because Prajñāpāramitā has no form. Prajñāpāramitā, has no love for enemies, no hatred for enemies, all that the Tathāgata (one of the titles of the Buddha) possesses, without attachment, without arising, Prajñāpāramitā is also like this, without arising, also without attachment. For example, if the Tathāgata transforms into a person, he does not think: 'The path of the Arhat, the Pratyekabuddha is far from me.' Nor does he say: 'The path of the Buddha is near to me.' Why is that? Because the transformed person has no form. Prajñāpāramitā also does not think: 'The path of the Arhat, the Pratyekabuddha is far from me.' Nor does it think: 'The path of the Buddha is near to me.' Why is that? Because Prajñāpāramitā has no form. For example, a craftsman or a skilled master carves and makes a mechanical wooden person, or makes wooden figures of various animals, unable to stand and walk on its own, nor able to nod in response to conversation, the wooden person does not think: 'I should move, bend, stretch, lower and raise my head, to make the viewers happy.' Why is that? Because the wooden person originally has no thought. Prajñāpāramitā is also like this, according to what people practice, they each attain it, even so, Prajñāpāramitā has no form and no thought. For example, building a large ship in the sea, why is that? To carry merchants across the sea.

客。船亦不作是念言：『我當度人。』何以故？船本無念故。般若波羅蜜亦如是，隨人所行悉各自得之，般若波羅蜜亦無形、亦無念，亦如是。譬如曠野之地，萬物百穀草木皆生其中，地亦不作是念言：『我當生也、不生也。』般若波羅蜜生諸經法，亦不念言：『從中生與不生。』何以故？般若波羅蜜本無形故。譬如摩尼珠悉出其寶，般若波羅蜜悉出其經法分別教授，雖爾，般若波羅蜜亦無念。譬如日照於四天下，其明亦不念言：『我當悉照。』般若波羅蜜悉照諸經法，雖爾，般若波羅蜜亦無念。譬如水無所不至，水亦不作是念言：『我當有所至。』般若波羅蜜悉至諸經法，雖爾，般若波羅蜜亦無念。譬如風無所不至，風亦不作是念言：『我當有所至。』般若波羅蜜成就諸經法亦如是，雖爾，般若波羅蜜亦無念。譬如須彌山巔以忉利天為莊飾，須彌山亦不作是念言：『我當上治忉利天莊嚴。』般若波羅蜜成就薩蕓若，雖爾，般若波羅蜜亦無念。譬如大海悉出諸珍琦寶物，海水不作是念言：『我當從中出珍寶。』般若波羅蜜悉出生諸經法亦如是，雖爾，般若波羅蜜亦無念。譬如佛出生諸功德，悉覆輩，等心加於十方人，般若波羅蜜成就於諸經法亦如是。」

摩訶般若波羅蜜道行經強弱品第二十四

舍利弗問

【現代漢語翻譯】現代漢語譯本：客船也不會這樣想：『我應當運載人們。』為什麼呢？因為船本身沒有思想。般若波羅蜜（Prajna Paramita，智慧到彼岸）也是這樣，隨著人們的修行而各自獲得，般若波羅蜜也沒有形狀、也沒有思想，也是如此。譬如曠野之地，萬物、百穀、草木都在其中生長，土地也不會這樣想：『我應當生長，或者不生長。』般若波羅蜜生出各種經法，也不會想：『從我這裡生出或者不生出。』為什麼呢？因為般若波羅蜜本來就沒有形狀。譬如摩尼珠（Mani jewel，如意寶珠）能產生各種寶物，般若波羅蜜能產生各種經法，並加以分別教授，即使這樣，般若波羅蜜也沒有思想。譬如太陽照耀四天下，它的光明也不會想：『我應當全部照耀。』般若波羅蜜照耀各種經法，即使這樣，般若波羅蜜也沒有思想。譬如水無處不到，水也不會這樣想：『我應當到達某個地方。』般若波羅蜜到達各種經法，即使這樣，般若波羅蜜也沒有思想。譬如風無處不到，風也不會這樣想：『我應當到達某個地方。』般若波羅蜜成就各種經法也是這樣，即使這樣，般若波羅蜜也沒有思想。譬如須彌山（Mount Sumeru，佛教中的世界中心）的山頂以忉利天（Trayastrimsa Heaven，三十三天）作為裝飾，須彌山也不會這樣想：『我應當在上面治理忉利天，使之莊嚴。』般若波羅蜜成就薩蕓若（Sarvajna，一切智），即使這樣，般若波羅蜜也沒有思想。譬如大海能產生各種珍奇寶物，海水不會這樣想：『我應當從我這裡產生珍寶。』般若波羅蜜能出生各種經法也是這樣，即使這樣，般若波羅蜜也沒有思想。譬如佛出生各種功德，全部覆蓋同輩，平等地加持於十方之人，般若波羅蜜成就各種經法也是這樣。

《摩訶般若波羅蜜道行經》強弱品第二十四

舍利弗（Sariputra，舍利子）問

【English Translation】 English version: A passenger boat also does not think, 'I should ferry people across.' Why? Because the boat inherently has no thought. Prajna Paramita (智慧到彼岸, Perfection of Wisdom) is also like this; according to each person's practice, they each attain it. Prajna Paramita has no form, no thought, and is just like that. For example, in a vast wilderness, all things, hundreds of grains, grasses, and trees grow within it, but the land does not think, 'I should grow or not grow.' Prajna Paramita gives rise to all the sutras and teachings, but does not think, 'From me they arise or do not arise.' Why? Because Prajna Paramita inherently has no form. For example, a Mani jewel (如意寶珠, wish-fulfilling jewel) produces all kinds of treasures; Prajna Paramita produces all the sutras and teachings, distinguishing and teaching them, but even so, Prajna Paramita has no thought. For example, the sun shines upon the four continents, but its light does not think, 'I should illuminate everything.' Prajna Paramita illuminates all the sutras and teachings, but even so, Prajna Paramita has no thought. For example, water reaches everywhere, but water does not think, 'I should reach somewhere.' Prajna Paramita reaches all the sutras and teachings, but even so, Prajna Paramita has no thought. For example, wind reaches everywhere, but wind does not think, 'I should reach somewhere.' Prajna Paramita accomplishes all the sutras and teachings in the same way, but even so, Prajna Paramita has no thought. For example, the summit of Mount Sumeru (佛教中的世界中心, the central world-mountain in Buddhist cosmology) is adorned with the Trayastrimsa Heaven (三十三天, Heaven of the Thirty-Three Gods), but Mount Sumeru does not think, 'I should govern the Trayastrimsa Heaven above and make it magnificent.' Prajna Paramita accomplishes Sarvajna (一切智, all-knowing wisdom), but even so, Prajna Paramita has no thought. For example, the great ocean produces all kinds of rare and precious treasures, but the seawater does not think, 'I should produce treasures from within me.' Prajna Paramita gives birth to all the sutras and teachings in the same way, but even so, Prajna Paramita has no thought. For example, the Buddha gives rise to all kinds of merits, completely covering his peers, and equally bestows them upon the people of the ten directions; Prajna Paramita accomplishes all the sutras and teachings in the same way.

Chapter 24, 'Strength and Weakness' from the Mahaprajnaparamita Sastra

Sariputra (舍利子, one of the Buddha's chief disciples) asks:

須菩提言：「菩薩摩訶薩行般若波羅蜜，為高行耶？」

須菩提報言：「我從佛所聞事，菩薩摩訶薩行般若波羅蜜，為無高行也。」

若干百千愛慾諸天，作是念：「當爲十方人發意為菩薩道者作禮。何以故？行般若波羅蜜不中般泥洹故。如是菩薩為勤苦行，不於是法中墮落取證。」

須菩提語諸天言：「雖不中道墮落取證，是不為勤苦。勤為十方不可計阿僧祇人被法鎧，度令得泥洹，是乃為勤苦之難。是人本無，本無索不可得也。如是菩薩作是念：『為欲度人，度十方人為欲度空。』何以故？空亦無有遠，亦無有近，亦無所有，用是以菩薩勤苦行，索人本無有，欲度人為度虛空，被德鎧，用人故被德鎧，欲過度人，是故菩薩為被德鎧。如佛所說，人無有本。曉知人本無所有，是為度人。菩薩聞是不恐不怖，是為行般若波羅蜜。離人本無本無，離色本無色，離痛癢思想生死識本無識，離諸經法本無諸經法。菩薩聞是不恐不懈，是為行般若波羅蜜。」

佛語須菩提：「何因菩薩不恐不懈？」

須菩提白佛言：「本無故不恐，本凈故不懈。何以故？索懈怠本本無有所因，懈亦復無有。菩薩聞說是不懈，不恐不怖，是則為行般若波羅蜜。菩薩行是時，諸天皆為作禮，諸梵天皆為作禮。」

【現代漢語翻譯】現代漢語譯本須菩提問道：『菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）修行般若波羅蜜（prajñā-pāramitā，智慧的完成），是最高的修行嗎？』須菩提回答說：『我從佛陀那裡聽到的，菩薩摩訶薩修行般若波羅蜜，並不是最高的修行。』有無數的愛慾諸天（desire realm gods），這樣想：『我們應當為十方發願行菩薩道的人作禮。為什麼呢？因為修行般若波羅蜜不會在中途證入涅槃（nirvāṇa）。這樣的菩薩是勤苦的修行，不會在這種法中墮落而取證。』須菩提對諸天說：『雖然不會中途墮落取證，但這並不算勤苦。真正的勤苦是為十方不可計數的阿僧祇（asaṃkhya，無數）人披上法鎧，度他們得到涅槃，這才是真正的勤苦之難。這些人本來就沒有自性，尋找他們的本性是不可得的。這樣的菩薩這樣想：『爲了度人，度十方人，實際上是爲了度空。』為什麼呢？因為空也沒有遠近，也沒有所有，因此菩薩勤苦修行，尋找人的本性，而人的本性本來就沒有，想要度人，實際上是度虛空，披上功德鎧甲，因為人的緣故披上功德鎧甲，想要過度人，所以菩薩才披上功德鎧甲。正如佛所說，人沒有本性。明白人的本性空無所有，這就是度人。菩薩聽到這些不恐懼不害怕，這就是修行般若波羅蜜。遠離人的本性，遠離色的本性，遠離痛癢思想生死識的本性，遠離諸經法的本性。菩薩聽到這些不恐懼不懈怠，這就是修行般若波羅蜜。』佛告訴須菩提：『什麼原因使得菩薩不恐懼不懈怠呢？』須菩提對佛說：『因為本性空無所以不恐懼，因為本性清凈所以不懈怠。為什麼呢？因為尋找懈怠的本性，根本沒有原因，懈怠本身也是沒有的。菩薩聽到這些不懈怠，不恐懼不害怕，這就是修行般若波羅蜜。菩薩修行的時候，諸天都為他作禮，諸梵天（brahmā，清凈天）都為他作禮。』

【English Translation】 English version Subhuti said: 'Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, great bodhisattvas) practicing Prajna-Paramita (prajñā-pāramitā, perfection of wisdom), is it a supreme practice?' Subhuti replied: 'From what I have heard from the Buddha, Bodhisattva-Mahasattvas practicing Prajna-Paramita is not a supreme practice.' Numerous hundreds of thousands of desire realm gods thought: 'We should pay homage to those in the ten directions who aspire to the Bodhisattva path. Why? Because practicing Prajna-Paramita does not lead to entering Nirvana (nirvāṇa) midway. Such Bodhisattvas are diligently practicing, not falling into this Dharma and attaining realization.' Subhuti said to the gods: 'Although not falling into the path and attaining realization midway, this is not considered diligent practice. True diligent practice is to clothe countless asaṃkhya (asaṃkhya, countless) beings in the ten directions with the armor of Dharma, leading them to attain Nirvana, that is the true difficulty of diligent practice. These beings originally have no self-nature; seeking their essence is unattainable. Such Bodhisattvas think: 'To liberate beings, to liberate beings in the ten directions, is actually to liberate emptiness.' Why? Because emptiness has neither near nor far, nor anything possessed. Therefore, Bodhisattvas diligently practice, seeking the essence of beings, but the essence of beings is originally non-existent. Wanting to liberate beings is actually liberating emptiness, donning the armor of merit. Because of beings, they don the armor of merit, wanting to liberate beings, therefore Bodhisattvas don the armor of merit. As the Buddha said, beings have no essence. Understanding that the essence of beings is empty is to liberate beings. Bodhisattvas hearing this are neither afraid nor fearful; this is practicing Prajna-Paramita. Separating from the essence of beings, separating from the essence of form, separating from the essence of sensation, perception, volition, consciousness, separating from the essence of all sutras. Bodhisattvas hearing this are neither afraid nor懈怠(xie dai, lax); this is practicing Prajna-Paramita.' The Buddha said to Subhuti: 'What causes Bodhisattvas to be neither afraid nor lax?' Subhuti said to the Buddha: 'Because of the emptiness of essence, they are not afraid; because of the purity of essence, they are not lax. Why? Because seeking the essence of laxity, there is no cause, and laxity itself is non-existent. Bodhisattvas hearing this are neither lax, nor afraid, nor fearful; this is practicing Prajna-Paramita. When Bodhisattvas practice this, all the gods pay homage to them, all the Brahma (brahmā, pure heaven) gods pay homage to them.'

佛語須菩提：「不但諸天、諸梵天為菩薩作禮，上至阿會亙彼立、阿波摩那、阿會波羅，及上至阿迦膩吒諸天，皆為行般若波羅蜜菩薩作禮，十方不可復計阿僧祇現在諸佛，悉念行般若波羅蜜菩薩，悉共擁護，知是行般若波羅蜜菩薩阿惟越致。恒邊沙佛剎其中所有人，悉使為魔，一魔者化如恒邊沙人，悉使為官屬，設使爾所魔，各各乃爾所官屬，欲共害行般若波羅蜜菩薩，不能中道壞，不能中道得便。菩薩有二事法行般若波羅蜜，魔不能中道使得便。何謂二事？一者、諸經法視皆空，二者、不捨十方人悉護。是為二事。菩薩有二事諸魔不能動。何謂二事？一者、不失本願，二者、十方諸佛悉護視。是為二事。菩薩行般若波羅蜜時，諸天往至菩薩所，問訊深經之事，諸天讚歎善之：『今作佛不久。』當隨是法教立，既隨是法教立者，諸有困苦者皆得護，諸未得歸者為得自歸，為人故作法舍，無目者使得黠目。隨是般若波羅蜜法教立者，十方不可復計阿僧祇現在諸佛，悉共擁護行般若波羅蜜者，諸佛各各于其剎四部弟子中，說是菩薩功德，各各讚歎善之。」

佛語須菩提：「譬若我今讚歎說羅麟那杖那佛。」

佛復言：「今我剎界中菩薩行般若波羅蜜，十方諸佛今亦讚歎說行般若波羅蜜菩薩，亦復如是。

{ "translations": [ "現代漢語譯本\n佛對須菩提說：『不只是諸天、諸梵天為菩薩作禮，上至阿會亙彼立（Akaniṣṭha，色界天頂層）、阿波摩那（Ābhāsvara，色界第二禪天）、阿會波羅（Ābhāsa，色界第二禪天），以及上至阿迦膩吒（Akaniṣṭha，色界天頂層）諸天，都為修行般若波羅蜜的菩薩作禮。十方不可計數阿僧祇（asaṃkhya，極大數字）的現在諸佛，都憶念修行般若波羅蜜的菩薩，共同擁護他們，知道這些菩薩是阿惟越致（avaivartika，不退轉）菩薩。恒河沙數佛土中的所有人，全部變成魔，一個魔又化作恒河沙數的人，全部作為他的官屬，假設有如此多的魔，每個魔又有如此多的官屬，想要共同加害修行般若波羅蜜的菩薩，也不能中途破壞，不能中途得逞。菩薩有兩件事依法修行般若波羅蜜，魔不能中途使得逞。哪兩件事？一是，對諸經法視為空性，二是不捨棄十方眾生，悉心守護。這就是兩件事。菩薩有兩件事，諸魔不能動搖。哪兩件事？一是不失去本來的誓願，二是十方諸佛悉心守護。這就是兩件事。菩薩修行般若波羅蜜時，諸天前往菩薩處所，問訊關於甚深經典的事情，諸天讚歎說：『不久將成佛。』應當隨順這個法教而立身，既然隨順這個法教而立身，那麼所有困苦的人都能得到庇護，所有未得歸宿的人都能得到歸宿，爲了他人而設立法舍，沒有眼睛的人能夠變得明智。隨順這個般若波羅蜜法教而立身的人，十方不可計數阿僧祇的現在諸佛，都會共同擁護修行般若波羅蜜的人，諸佛各自在其佛土的四部弟子中，宣說這位菩薩的功德，各自讚嘆稱善。』", "佛對須菩提說：『譬如我現在讚歎宣說羅麟那杖那佛（Ratna-danda Buddha）。』", "佛又說：『現在我的剎界中菩薩修行般若波羅蜜，十方諸佛現在也讚歎宣說修行般若波羅蜜的菩薩，也是如此。』" ], "english_translations": [ "English version\nThe Buddha said to Subhuti: 'Not only the devas and Brahma devas pay homage to the Bodhisattvas, but also the devas up to Akaniṣṭha (Akaniṣṭha, the highest heaven in the Realm of Form), Ābhāsvara (Ābhāsvara, the second dhyana heaven in the Realm of Form), Ābhāsa (Ābhāsa, the second dhyana heaven in the Realm of Form), and up to the Akaniṣṭha (Akaniṣṭha, the highest heaven in the Realm of Form) devas, all pay homage to the Bodhisattvas who practice Prajna Paramita. The countless asaṃkhya (asaṃkhya, an extremely large number) Buddhas in the ten directions all remember the Bodhisattvas who practice Prajna Paramita, and they all protect them, knowing that these Bodhisattvas are avaivartika (avaivartika, non-regressing) Bodhisattvas. If all the beings in the Buddha-fields as numerous as the sands of the Ganges were to become demons, and each demon were to transform into as many beings as the sands of the Ganges, all as his retinue, even if there were so many demons, each with so many attendants, wanting to harm the Bodhisattvas who practice Prajna Paramita, they would not be able to disrupt them midway, nor would they be able to find an opportunity to succeed. There are two things that Bodhisattvas rely on to practice Prajna Paramita, and the demons cannot find an opportunity to interfere. What are these two things? First, they view all dharmas as empty; second, they do not abandon beings in the ten directions, but protect them wholeheartedly. These are the two things. There are two things that Bodhisattvas possess that demons cannot shake. What are these two things? First, they do not lose their original vows; second, they are protected by all the Buddhas in the ten directions. These are the two things. When Bodhisattvas practice Prajna Paramita, the devas come to the Bodhisattvas' abode to inquire about the profound teachings of the sutras, and the devas praise them, saying, 'You will soon become Buddhas.' They should establish themselves in accordance with this Dharma teaching. Having established themselves in accordance with this Dharma teaching, all those who are suffering will be protected, and all those who have not found refuge will find refuge. They establish Dharma-shelters for others, and those without eyes will gain wisdom. Those who establish themselves in accordance with this Prajna Paramita Dharma teaching will be protected by the countless asaṃkhya Buddhas in the ten directions. Each Buddha, in their own Buddha-field, among their fourfold assembly of disciples, proclaims the merits of this Bodhisattva, and each praises them, saying, \'Excellent!\'』", "The Buddha said to Subhuti: 'It is like how I now praise and speak of Ratna-danda Buddha (Ratna-danda Buddha).'", "The Buddha further said: 'Now, the Bodhisattvas in my Buddha-field practice Prajna Paramita, and the Buddhas in the ten directions also praise and speak of the Bodhisattvas who practice Prajna Paramita, just as I do.'" ] }

」

須菩提白佛言：「諸佛悉讚歎諸菩薩如是耶？」

佛言：「不賜讚歎。」

佛語須菩提：「有行菩薩道未得阿惟越致者，諸佛亦復讚歎。」

須菩提復問佛：「何等為行菩薩道為佛所讚歎？」

佛語須菩提：「有菩薩隨阿閦佛前世為菩薩時所行，及羅麟那杖那佛前世為菩薩時所行，有菩薩隨是教，用是故，十方諸佛贊是菩薩。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜諸經法，信本無所從生，是菩薩尚未得無所從生法樂，于中立信，諸法本空，是菩薩尚未得阿惟越致，信諸經法本無如泥洹，是菩薩尚未得入阿惟越致地，隨是法教立，疾得阿惟越致。有應是法行者，是故十方諸佛共讚歎是菩薩。菩薩為度阿羅漢道地、辟支佛道地，向佛道地。若有菩薩應般若波羅蜜行者，為諸佛所讚歎，知是菩薩不久在阿惟越致道地立。

「複次，須菩提！菩薩聞深般若波羅蜜，信不狐疑。菩薩作是念：『如佛所說諦無異。』是菩薩卻後當復于阿閦佛所聞是般若波羅蜜，及余菩薩所聞亦復爾。作是信般若波羅蜜者，以為在阿惟越致地立。若有聞般若波羅蜜信者，其德甚大不小，何況菩薩隨般若波羅蜜法教立者，隨是法教立者，為疾入薩蕓若。」

須菩提白佛言：「設離本本無法

【現代漢語翻譯】現代漢語譯本須菩提問佛說：『所有的佛都讚歎菩薩是這樣的嗎？』佛說：『不是所有的佛都讚歎。』佛告訴須菩提：『有修行菩薩道但尚未證得阿惟越致（不退轉）果位的菩薩，諸佛也會讚歎。』須菩提又問佛：『什麼樣的修行菩薩道會被佛所讚歎呢？』佛告訴須菩提：『有菩薩隨學阿閦佛（Akshobhya Buddha，不動佛）前世為菩薩時所修行的，以及羅麟那杖那佛（Ratnakarandaka Buddha）前世為菩薩時所修行的，有菩薩隨順這些教導，因此，十方諸佛讚歎這樣的菩薩。『再者，須菩提！菩薩摩訶薩修行般若波羅蜜（Prajnaparamita，智慧到彼岸）的諸經法，相信一切法本無所從來，這樣的菩薩尚未得到無所從來之法的喜樂，於此之中建立信心，相信諸法本性是空性的，這樣的菩薩尚未證得阿惟越致（不退轉）果位，相信諸經法本性如涅槃（Nirvana，寂滅），這樣的菩薩尚未進入阿惟越致地（不退轉地），隨順這些法教而行，很快就能證得阿惟越致（不退轉）果位。如果有應當依此法修行的人，因此十方諸佛共同讚歎這樣的菩薩。菩薩爲了度脫阿羅漢（Arhat，應供）道地、辟支佛（Pratyekabuddha，緣覺）道地，而趨向佛道地。如果有菩薩應當依般若波羅蜜（Prajnaparamita，智慧到彼岸）而修行，就會被諸佛所讚歎，知道這樣的菩薩不久就能在阿惟越致道地（不退轉道地）上安住。『再者，須菩提！菩薩聽聞甚深的般若波羅蜜（Prajnaparamita，智慧到彼岸），相信而不懷疑。菩薩這樣想：『如佛所說真實不虛。』這樣的菩薩將來還會在阿閦佛（Akshobhya Buddha，不動佛）那裡聽聞這般若波羅蜜（Prajnaparamita，智慧到彼岸），以及從其他菩薩那裡聽聞也是如此。這樣相信般若波羅蜜（Prajnaparamita，智慧到彼岸）的人，可以認為是在阿惟越致地（不退轉地）上安住。如果有聽聞般若波羅蜜（Prajnaparamita，智慧到彼岸）而生信心的，他的功德非常大，不是小功德，更何況是菩薩隨順般若波羅蜜（Prajnaparamita，智慧到彼岸）的法教而行，隨順這些法教而行，就能快速進入薩蕓若（Sarvajna，一切智）。』須菩提對佛說：『假設離開了根本，本來就沒有法』

【English Translation】 English version Subhuti said to the Buddha: 'Do all Buddhas praise Bodhisattvas in this way?' The Buddha said: 'Not all Buddhas praise.' The Buddha said to Subhuti: 'Those who practice the Bodhisattva path but have not yet attained Avaivartika (non-retrogression) will also be praised by the Buddhas.' Subhuti again asked the Buddha: 'What kind of practice of the Bodhisattva path is praised by the Buddha?' The Buddha said to Subhuti: 'There are Bodhisattvas who follow what Akshobhya Buddha (不動佛) practiced when he was a Bodhisattva in his previous life, and what Ratnakarandaka Buddha (寶篋印佛) practiced when he was a Bodhisattva in his previous life. There are Bodhisattvas who follow these teachings, and therefore, the Buddhas of the ten directions praise these Bodhisattvas.' 'Furthermore, Subhuti! Bodhisattva-Mahasattvas who practice the Sutras of Prajnaparamita (智慧到彼岸), believing that all dharmas are originally without origin, these Bodhisattvas have not yet attained the joy of the dharma of no origin. Establishing faith in this, believing that the nature of all dharmas is emptiness, these Bodhisattvas have not yet attained Avaivartika (不退轉). Believing that the nature of the Sutras is like Nirvana (寂滅), these Bodhisattvas have not yet entered the Avaivartika ground (不退轉地). Following these teachings, they will quickly attain Avaivartika (不退轉). If there are those who should practice according to this dharma, therefore the Buddhas of the ten directions jointly praise these Bodhisattvas. Bodhisattvas aim to transcend the stages of Arhat (應供) and Pratyekabuddha (緣覺), and move towards the stage of Buddhahood. If there are Bodhisattvas who should practice according to Prajnaparamita (智慧到彼岸), they will be praised by the Buddhas, knowing that these Bodhisattvas will soon be established on the Avaivartika ground (不退轉地).' 'Furthermore, Subhuti! Bodhisattvas who hear the profound Prajnaparamita (智慧到彼岸) believe without doubt. Bodhisattvas think: 'What the Buddha said is true and without difference.' These Bodhisattvas will again hear this Prajnaparamita (智慧到彼岸) from Akshobhya Buddha (不動佛), and it will be the same from other Bodhisattvas. Those who believe in Prajnaparamita (智慧到彼岸) in this way can be considered to be established on the Avaivartika ground (不退轉地). If there are those who hear Prajnaparamita (智慧到彼岸) and have faith, their merit is very great, not small merit, let alone Bodhisattvas who follow the teachings of Prajnaparamita (智慧到彼岸). Those who follow these teachings will quickly enter Sarvajna (一切智).' Subhuti said to the Buddha: 'Suppose one departs from the fundamental, there is originally no dharma.'

不得，何所法有作佛者？何所法說有說經者？」

佛言：「如須菩提所言：『設離本本無法不得，何所法有作佛者？亦無有法說經者？』是本無無本，何所有于本無中立無者，有本無有當得佛者，亦無有本法有作佛者。本無無有，說經者亦不可得。」

釋提桓因白佛言：「般若波羅蜜甚深，菩薩勤苦行乃自致成佛。何以故？無有字法無所得在本無中立者，亦無有法當作佛者，亦無有說經者。菩薩聞是，不恐不怖不疑不厭。」

須菩提語釋提桓因言：「如釋提桓因所言，菩薩勤苦聞深般若波羅蜜，信不狐疑不厭。」

須菩提報釋提桓因言：「拘翼！諸經法皆空，何所有狐疑厭者？」

釋提桓因語須菩提言：「如須菩提所說，一切為說空事，為悉無所著。譬如射虛空了無所著，須菩提所說經亦如是了無所著。」

釋提桓因白佛言：「如我所說，為隨佛法教耶？為有增減乎？」

佛語釋提桓因：「拘翼！如佛所說，法教等無異，如須菩提所說但說空事。須菩提亦不見般若波羅蜜者，亦不見行般若波羅蜜者，亦不見得佛者；亦不見薩蕓若，亦不見得薩蕓若者；亦不見怛薩阿竭，亦無有得怛薩阿竭者；亦不見無所從生，亦不見無所從生證得之者；亦不見十種力，亦無有索十種力者；

【現代漢語翻譯】現代漢語譯本：『如果不是基於根本的法，那麼用什麼法才能成就佛？又用什麼法來說法呢？』

佛說：『正如須菩提所說：『如果離開了根本的法就無法獲得，那麼用什麼法才能成就佛？也沒有什麼法可以用來說法？』這根本的法是無的根本，有什麼可以在這無的根本中設立『無』呢？有基於根本的『無』才能成就佛，也沒有基於根本的法可以成就佛。根本的『無』是不可得的，說法者也是不可得的。』

釋提桓因（Śakro devānām indraḥ，帝釋天）對佛說：『般若波羅蜜（Prajñāpāramitā，智慧到彼岸）非常深奧，菩薩勤奮修行才能成就佛。為什麼呢？因為沒有文字法可以在根本的『無』中設立，也沒有什麼法可以成就佛，也沒有說法者。菩薩聽到這些，不會恐懼、不會害怕、不會懷疑、也不會厭倦。』

須菩提對釋提桓因說：『正如釋提桓因所說，菩薩勤奮修行，聽聞甚深的般若波羅蜜，相信而不懷疑，不厭倦。』

須菩提告訴釋提桓因說：『拘翼（Kauśika，釋提桓因的別名）！一切經法都是空性的，有什麼可以懷疑和厭倦的呢？』

釋提桓因對須菩提說：『正如須菩提所說，一切都是爲了說空性之事，爲了完全不執著。譬如射箭射向虛空，完全沒有執著，須菩提所說的經也像這樣，完全沒有執著。』

釋提桓因對佛說：『正如我所說，是隨順佛的教法嗎？還是有所增減呢？』

佛告訴釋提桓因：『拘翼！正如佛所說，法教是相等沒有差異的，正如須菩提所說，只是說空性之事。須菩提也看不見般若波羅蜜，也看不見修行般若波羅蜜的人，也看不見成佛的人；也看不見薩蕓若（Sarvajña，一切智），也看不見獲得薩蕓若的人；也看不見怛薩阿竭（Tathāgata，如來），也沒有獲得怛薩阿竭的人；也看不見無所從來，也看不見從無所從來證得的人；也看不見十種力，也沒有尋求十種力的人；』

【English Translation】 English version: 『If not based on the fundamental Dharma, then with what Dharma can one become a Buddha? And with what Dharma does one preach the Dharma?』

The Buddha said: 『As Subhuti (須菩提) said: 『If one cannot attain without the fundamental Dharma, then with what Dharma can one become a Buddha? Nor is there any Dharma to preach the Dharma?』 This fundamental Dharma is the root of non-being. What can be established as 『non-being』 within this root of non-being? It is based on the fundamental 『non-being』 that one can attain Buddhahood, and there is no Dharma based on the fundamental that can make one a Buddha. The fundamental 『non-being』 is unattainable, and the preacher of the Dharma is also unattainable.』

Śakro devānām indraḥ (釋提桓因，the lord of the gods) said to the Buddha: 『Prajñāpāramitā (般若波羅蜜，Perfection of Wisdom) is very profound. Bodhisattvas (菩薩) must diligently practice to attain Buddhahood. Why? Because there is no written Dharma that can be established in the fundamental 『non-being,』 nor is there any Dharma that can make one a Buddha, nor is there a preacher of the Dharma. When Bodhisattvas hear this, they are not afraid, not terrified, not doubtful, and not weary.』

Subhuti said to Śakro devānām indraḥ: 『As Śakro devānām indraḥ said, Bodhisattvas diligently practice, hearing the profound Prajñāpāramitā, believing without doubt, and not weary.』

Subhuti told Śakro devānām indraḥ: 『Kauśika (拘翼，another name for Śakro devānām indraḥ)! All Dharma teachings are empty, so what is there to doubt and be weary of?』

Śakro devānām indraḥ said to Subhuti: 『As Subhuti said, everything is to speak of emptiness, to be completely unattached. Just as shooting an arrow into the void has no attachment, the sutras spoken by Subhuti are also like this, completely unattached.』

Śakro devānām indraḥ said to the Buddha: 『As I have said, is it in accordance with the Buddha's teachings? Or is there any increase or decrease?』

The Buddha told Śakro devānām indraḥ: 『Kauśika! As the Buddha has said, the Dharma teachings are equal and without difference, just as Subhuti said, only speaking of emptiness. Subhuti also does not see Prajñāpāramitā, nor does he see those who practice Prajñāpāramitā, nor does he see those who attain Buddhahood; nor does he see Sarvajña (薩蕓若，all-knowing), nor does he see those who attain Sarvajña; nor does he see Tathāgata (怛薩阿竭，Thus Come One), nor is there anyone who attains Tathāgata; nor does he see where nothing comes from, nor does he see those who attain from where nothing comes; nor does he see the ten powers, nor is there anyone who seeks the ten powers;』

亦不見四無所畏，亦不見索四無所畏者。經法本凈，亦無所得。須菩提隨無所得教立，如是須菩提隨無所得教立者，是菩薩為行般若波羅蜜百倍千倍萬倍。須菩提！菩薩行般若波羅蜜者，舍置佛道地，眾羅漢、辟支佛道地，不及是菩薩道地，欲為十方天下人持尊，當隨佛法教立如是。」

是時忉利天上數千萬天，持化作文陀羅華散佛上，散已作是說諸天言：「我曹亦當隨法教立。」

時坐中百六十比丘，起整衣服為佛作禮，作禮已，各各手中有化文陀羅華，持是華散佛上，散已作是說：「我曹亦當隨法教立。」

是時佛笑，口中出若干色，其明至十方佛剎悉為明，其明還繞佛三匝從頂上入。阿難從坐起，整衣服，為佛作禮長跪問佛：「佛不妄笑，既笑當有意。」

佛告阿難：「是百六十比丘及諸天，當於是波羅劫中作佛，皆同一字，字漚辰那拘尼摩。作佛時，比丘僧數各各等，壽命亦各各等，其壽各十萬歲，隨次稍稍作佛，作佛時各各盡世，雨五色華。」◎

道行般若經卷第八大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第九

後漢月支國三藏支婁迦讖譯

◎摩訶般若波羅蜜累教品第二十五

佛語阿難：「作是立者，無有能過。

【現代漢語翻譯】亦不見四無所畏（菩薩的四種無所畏懼的自信），亦不見索四無所畏者。經法本凈，亦無所得。須菩提（佛陀的弟子），隨無所得教立，如是須菩提隨無所得教立者，是菩薩為行般若波羅蜜（通過智慧到達彼岸）百倍千倍萬倍。須菩提！菩薩行般若波羅蜜者，舍置佛道地，眾羅漢（已證悟的聖人）、辟支佛（獨自證悟者）道地，不及是菩薩道地，欲為十方天下人持尊，當隨佛法教立如是。」

是時忉利天（佛教神話中的天界）上數千萬天，持化作文陀羅華（一種天界的鮮花）散佛上，散已作是說諸天言：『我曹亦當隨法教立。』

時坐中百六十比丘（佛教僧侶），起整衣服為佛作禮，作禮已，各各手中有化文陀羅華，持是華散佛上，散已作是說：『我曹亦當隨法教立。』

是時佛笑，口中出若干色，其明至十方佛剎（佛所居住的凈土）悉為明，其明還繞佛三匝從頂上入。阿難（佛陀的弟子）從坐起，整衣服，為佛作禮長跪問佛：『佛不妄笑，既笑當有意。』

佛告阿難：『是百六十比丘及諸天，當於是波羅劫（極長的時間單位）中作佛，皆同一字，字漚辰那拘尼摩。作佛時，比丘僧數各各等，壽命亦各各等，其壽各十萬歲，隨次稍稍作佛，作佛時各各盡世，雨五色華。』

道行般若經卷第八大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第九

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜累教品第二十五

佛語阿難：『作是立者，無有能過。

【English Translation】 Also, he does not see the four fearlessnesses (the four kinds of fearless confidence of a Bodhisattva), nor does he see the seeker of the four fearlessnesses. The Dharma is originally pure, and nothing is obtained. Subhuti (a disciple of the Buddha), establishes himself according to the teaching of non-attainment. If Subhuti establishes himself according to the teaching of non-attainment, the Bodhisattva practices Prajna Paramita (perfection of wisdom) a hundred, a thousand, ten thousand times more. Subhuti! When a Bodhisattva practices Prajna Paramita, abandoning the Buddha-path stage, the stages of all Arhats (enlightened saints) and Pratyekabuddhas (solitary Buddhas) are not comparable to the Bodhisattva's stage. If one wishes to be honored by all people in the ten directions, one should establish oneself according to the Buddha's Dharma teaching in this way.』

At that time, tens of millions of devas (gods in Buddhist cosmology) from Trayastrimsa Heaven (a heaven in Buddhist mythology) held transformed Mandarava flowers (a celestial flower) and scattered them upon the Buddha. After scattering them, the devas said, 『We also should establish ourselves according to the Dharma teaching.』

At that time, one hundred and sixty Bhikkhus (Buddhist monks) in the assembly arose, adjusted their robes, and paid homage to the Buddha. After paying homage, each held transformed Mandarava flowers in their hands, scattered these flowers upon the Buddha, and said, 『We also should establish ourselves according to the Dharma teaching.』

At that time, the Buddha smiled, and from his mouth emanated various colors. The light reached all Buddha-lands (pure lands where Buddhas reside) in the ten directions, illuminating them all. The light then circled the Buddha three times and entered from the top of his head. Ananda (a disciple of the Buddha) arose from his seat, adjusted his robes, prostrated himself before the Buddha, knelt and asked the Buddha, 『The Buddha does not smile without reason. Since you smile, there must be a meaning.』

The Buddha told Ananda, 『These one hundred and sixty Bhikkhus and devas will become Buddhas in this Para-kalpa (an extremely long unit of time), all with the same name, which is Ouchena-Kounima. When they become Buddhas, the number of Bhikkhus in their Sangha (monastic community) will be equal, and their lifespans will also be equal, each with a lifespan of one hundred thousand years. They will gradually become Buddhas in succession. When each becomes a Buddha, they will exhaust the world, and five-colored flowers will rain down.』

Daoxing般若經 Volume 8 Taisho Tripitaka Volume 08, No. 0224 Daoxing般若經

Daoxing般若經 Volume 9

Translated by Zhi Loujiachen, Tripitaka Master from Yuezhi Kingdom of Later Han Dynasty

Chapter 25: Repeated Teachings on Maha Prajna Paramita

The Buddha said to Ananda, 『There is no one who can surpass one who establishes themselves in this way.』

菩薩作是立為如佛立，作是立無有為作師者，是為薩蕓若立。欲作是立者，當隨般若波羅蜜教。有應是般若波羅蜜行者，當知是人從人道中來，或從兜術天上來，是人或從人道中聞般若波羅蜜，或從兜術天上聞，或從人道中行，或從兜術陀天上行。何以故？佛般泥洹后，般若波羅蜜若於十方見，若於兜術天上見，有行是般若波羅蜜若書者，諸佛悉視護之。是菩薩復轉教人，勸樂合偶，知是菩薩供養若干佛以來，不于羅漢、辟支佛品中作功德，知是菩薩供養若干佛以來，學是般若波羅蜜不恐不怖。若有受般若波羅蜜，若有學，若有持，若有解中事，若有隨，知是菩薩如面見佛無異。是菩薩不止亦不誹謗般若波羅蜜，知是菩薩供養若干佛以來。」

佛語阿難：「雖有人于佛所作功德，持用求羅漢、辟支佛，會當得佛無異。若有菩薩摩訶薩行般若波羅蜜，常當遠離羅漢、辟支佛道。」

佛語阿難：「持是般若波羅蜜囑累汝。阿難！我為汝所說經，舍置般若波羅蜜摩訶漚和拘舍羅及諸摩訶惟曰羅，我每所說余經汝所受，設令悉散悉亡，雖有是，其過少耳。汝所從佛受般若波羅蜜，設散設亡，其過甚大不小。」

佛語阿難：「復囑累汝般若波羅蜜，受學持法，當諦學，悉具足受，悉念持書，字令正無缺減，過

【現代漢語翻譯】現代漢語譯本：菩薩這樣立志，就如同佛的立志一樣；這樣立志，就是沒有老師的立志，這就是一切智（薩蕓若，Sarvajna）的立志。想要這樣立志的人，應當遵循《般若波羅蜜》（Prajnaparamita）的教導。如果有人是《般若波羅蜜》的修行者，應當知道這個人是從人道中來的，或者從兜率天（兜術天，Tushita Heaven）上來的。這個人或者從人道中聽聞《般若波羅蜜》，或者從兜率天上聽聞，或者從人道中修行，或者從兜率陀天上修行。為什麼呢？佛陀般涅槃（般泥洹，Parinirvana）后，《般若波羅蜜》無論在十方世界見到，無論在兜率天上見到，有修行《般若波羅蜜》或者書寫的人，諸佛都會視護著他。這位菩薩又轉而教導他人，勸勉他們歡喜地結合在一起，要知道這位菩薩供養過無數的佛，不在阿羅漢（羅漢，Arhat）、辟支佛（辟支佛，Pratyekabuddha）的品類中修功德，要知道這位菩薩供養過無數的佛，學習《般若波羅蜜》不恐懼不害怕。如果有人接受《般若波羅蜜》，如果有人學習，如果有人受持，如果有人理解其中的道理，如果有人隨順，要知道這位菩薩如同親眼見到佛陀一樣沒有差別。這位菩薩不停止也不誹謗《般若波羅蜜》，要知道這位菩薩供養過無數的佛。佛陀告訴阿難（阿難，Ananda）：「即使有人在佛陀那裡修功德，用來求阿羅漢、辟支佛的果位，最終得到的也和佛陀沒有差別。如果有菩薩摩訶薩（菩薩摩訶薩，Bodhisattva-Mahasattva）修行《般若波羅蜜》，應當常常遠離阿羅漢、辟支佛的道。」佛陀告訴阿難：「我把這部《般若波羅蜜》囑託給你。阿難！我為你所說的其他經典，捨棄了《般若波羅蜜》、《摩訶漚和拘舍羅》（摩訶漚和拘舍羅，Mahaukakoshalya）以及諸多的《摩訶惟曰羅》（摩訶惟曰羅，Mahavaiyakarana），我每次所說的其他經典你都接受了，即使這些經典全部散失、全部滅亡，雖然有這樣的情況，但過失還是小的。你從佛陀這裡接受的《般若波羅蜜》，如果散失、如果滅亡，那過失就非常大，不是小事。」佛陀告訴阿難：「再次囑託你《般若波羅蜜》，接受、學習、受持這部法，應當仔細地學習，全部具足地接受，全部唸誦、受持、書寫，字跡要端正，沒有缺失和減少，過失。」

【English Translation】 English version: A Bodhisattva making such a resolution is like the Buddha making a resolution; making such a resolution is making a resolution without a teacher, this is the resolution of Sarvajna (all-knowing). Those who wish to make such a resolution should follow the teachings of the Prajnaparamita (Perfection of Wisdom). If someone is a practitioner of the Prajnaparamita, it should be known that this person comes from the human realm, or from the Tushita Heaven (兜術天). This person either hears the Prajnaparamita in the human realm, or hears it in the Tushita Heaven, or practices it in the human realm, or practices it in the Tushita Heaven. Why? After the Buddha's Parinirvana (般泥洹), whether the Prajnaparamita is seen in the ten directions, or seen in the Tushita Heaven, all Buddhas will watch over and protect those who practice or write the Prajnaparamita. This Bodhisattva then turns to teach others, encouraging them to joyfully unite, knowing that this Bodhisattva has made offerings to countless Buddhas, and does not cultivate merit in the category of Arhats (羅漢) or Pratyekabuddhas (辟支佛), knowing that this Bodhisattva has made offerings to countless Buddhas, and learns the Prajnaparamita without fear or dread. If someone receives the Prajnaparamita, if someone learns it, if someone upholds it, if someone understands its meaning, if someone follows it, know that this Bodhisattva is no different from seeing the Buddha face to face. This Bodhisattva neither stops nor slanders the Prajnaparamita, knowing that this Bodhisattva has made offerings to countless Buddhas. The Buddha told Ananda (阿難): 'Even if someone cultivates merit in the Buddha's presence, using it to seek the attainment of Arhatship or Pratyekabuddhahood, what they ultimately attain will be no different from Buddhahood. If a Bodhisattva-Mahasattva (菩薩摩訶薩) practices the Prajnaparamita, they should always stay away from the path of Arhats and Pratyekabuddhas.' The Buddha told Ananda: 'I entrust this Prajnaparamita to you. Ananda! The other sutras I have spoken for you, abandoning the Prajnaparamita, the Mahaukakoshalya (摩訶漚和拘舍羅), and the many Mahavaiyakaranas (摩訶惟曰羅), you have accepted all the other sutras I have spoken each time. Even if all these sutras are scattered and lost, although there is such a situation, the fault is still small. If the Prajnaparamita that you received from the Buddha is scattered and lost, then the fault is very great, not a small matter.' The Buddha told Ananda: 'Again, I entrust the Prajnaparamita to you, receive, learn, and uphold this Dharma, you should study it carefully, receive it completely, recite, uphold, and write it all down, the characters should be correct, without any omissions or reductions, the fault.'

去、當來、今現在佛經身等無異。阿難！當作是念：『般若波羅蜜莫使缺減。』何以故？今佛現在，有慈心佛恩德，欲報佛恩具足供養者，汝設有慈心於佛者，當受持般若波羅蜜，當恭敬作禮供養，設有是行，汝悉為供養佛報恩，以汝為恭敬過去當來今現在佛已，汝慈孝于佛，恭敬思念于佛，不如恭敬于般若波羅蜜，慎莫亡失一句。」

佛語阿難：「囑累汝般若波羅蜜以為信，若有不欲離於佛、離於經、離於比丘僧，亦不欲離於過去、當來、今現在佛者，不當遠離般若波羅蜜，是佛所教。」

佛語阿難：「若有受般若波羅蜜持護，是為持過去、當來、今現在佛教法。何以故？過去、當來、今現在佛，皆從般若波羅蜜出生。菩薩欲得佛道者，當學六波羅蜜。何以故？六波羅蜜是諸菩薩摩訶薩母。」

佛語阿難：「囑累汝六波羅蜜，六波羅蜜者，佛不可盡經法之藏，過去、當來、今現在佛，皆從六波羅蜜出生。」

佛語阿難：「汝日日教人，盡一佛境界中人，汝悉教令得阿羅漢道。雖有是教，尚未報佛恩，不如具足為菩薩說般若波羅蜜。汝所教人悉使得阿羅漢，此所作功德，持戒、精進、守道，雖教乃爾所人，其福寧多不？」

阿難報佛言：「甚多，天中天！」

佛語阿難：「不如

【現代漢語翻譯】現代漢語譯本：過去、未來、現在諸佛的法身沒有差別。阿難！你應該這樣想：『不要讓《般若波羅蜜》（Prajnaparamita，智慧的完美）有所缺失。』為什麼呢？因為現在佛陀住世，有慈悲心和佛的恩德，想要報答佛恩並具足供養的人，如果你對佛有慈悲心，就應當受持《般若波羅蜜》，應當恭敬作禮供養。如果這樣做，你就完全是在供養佛、報答佛恩。你恭敬過去、未來、現在諸佛，你對佛的慈愛孝順，恭敬思念佛，都不如恭敬《般若波羅蜜》，千萬不要遺失一句。」佛告訴阿難：「我把《般若波羅蜜》囑託給你，作為信仰的依據。如果有人不想離開佛、離開經、離開比丘僧（bhiksu-samgha，僧團），也不想離開過去、未來、現在諸佛，就不應當遠離《般若波羅蜜》，這是佛的教導。」佛告訴阿難：「如果有人受持《般若波羅蜜》並加以守護，這就是在持守過去、未來、現在諸佛的教法。為什麼呢？因為過去、未來、現在諸佛，都是從《般若波羅蜜》中產生的。菩薩（Bodhisattva，有情覺）想要證得佛道，就應當學習六波羅蜜（paramita，到彼岸）。為什麼呢？因為六波羅蜜是諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的母親。」佛告訴阿難：「我把六波羅蜜囑託給你，六波羅蜜是佛陀無盡的經法寶藏，過去、未來、現在諸佛，都是從六波羅蜜中產生的。」佛告訴阿難：「你每天教導別人，教導整個佛境界中的人，你全部教導他們證得阿羅漢（Arhat，斷絕煩惱）道。即使有這樣的教導，尚未能報答佛恩，不如圓滿地為菩薩宣說《般若波羅蜜》。你所教導的人全部證得阿羅漢，你所作的功德，持戒、精進、守護正道，即使教導了這麼多人，他們的福德難道多嗎？」阿難回答佛說：「非常多，世尊！」佛告訴阿難：「不如...

【English Translation】 English version: There is no difference between the Dharma bodies of the Buddhas of the past, future, and present. Ananda! You should think thus: 『Do not let the Prajnaparamita (Perfection of Wisdom) be diminished.』 Why? Because the Buddha is now present in the world, with a compassionate heart and the grace of the Buddha. Those who wish to repay the Buddha's kindness and make complete offerings, if you have compassion for the Buddha, you should uphold the Prajnaparamita, and you should respectfully bow and make offerings. If you do this, you are completely making offerings to the Buddha and repaying the Buddha's kindness. Your reverence for the Buddhas of the past, future, and present, your loving filial piety towards the Buddha, your respectful contemplation of the Buddha, are not as good as revering the Prajnaparamita. Be careful not to lose even a single sentence.』 The Buddha said to Ananda: 『I entrust the Prajnaparamita to you as a basis of faith. If there are those who do not wish to be separated from the Buddha, from the Sutras, from the Bhiksu-samgha (community of monks), and also do not wish to be separated from the Buddhas of the past, future, and present, they should not be separated from the Prajnaparamita. This is the teaching of the Buddha.』 The Buddha said to Ananda: 『If someone receives and protects the Prajnaparamita, this is upholding the teachings of the Buddhas of the past, future, and present. Why? Because the Buddhas of the past, future, and present all arise from the Prajnaparamita. Bodhisattvas (Enlightening beings) who wish to attain Buddhahood should study the Six Paramitas (perfections). Why? Because the Six Paramitas are the mothers of all Bodhisattva-Mahasattvas (Great Bodhisattvas).』 The Buddha said to Ananda: 『I entrust the Six Paramitas to you. The Six Paramitas are the inexhaustible treasury of the Buddha's teachings. The Buddhas of the past, future, and present all arise from the Six Paramitas.』 The Buddha said to Ananda: 『Every day you teach people, teaching all the people within a Buddha-realm, and you teach them all to attain the state of Arhat (one who has extinguished afflictions). Even with such teachings, you have not yet repaid the Buddha's kindness. It is better to fully explain the Prajnaparamita to Bodhisattvas. All those you teach attain Arhatship, the merits you create, upholding precepts, being diligent, guarding the path, even if you teach so many people, is their merit much?』 Ananda replied to the Buddha: 『Very much, World Honored One!』 The Buddha said to Ananda: 『It is not as good as...

持般若波羅蜜具足為菩薩說，雖不能多，一日可，雖不能一日，食時可，雖不能食時，為說須臾間可，其福勝度爾所阿羅漢。菩薩摩訶薩自於般若波羅蜜，念思惟其中事，菩薩雖思惟其中事，得其功德，出衆阿羅漢、辟支佛上去。雖思惟其中事，會當得阿惟越致。設不中道還，說般若波羅蜜時，四部弟子，及諸天、阿須倫及鬼神，一佛境界中，持釋迦文佛威神，一切悉見阿閦佛，及見諸比丘不可計皆阿羅漢，諸菩薩亦無央數，以後不復見。」

佛語阿難：「譬如見國中人，不復見阿閦佛及諸菩薩、阿羅漢諸經法，索眼不見亦如是。法不見法，法不念法。何以故？諸經法無念不見，亦無所益。」

佛語阿難：「諸經法皆空，無所持，亦不可念。譬如幻師化作人，諸經法亦如是，無念亦無痛。何以故？無形故。菩薩作是行，為行般若波羅蜜，作是學，為學般若波羅蜜，悉欲得六波羅蜜者，當學般若波羅蜜。作是學，在諸學中最尊無有及者，百倍千倍萬倍，是為安十方天下。作是學者，困厄苦者悉護視，是為隨佛法學，是為隨佛教。有應學是者，持手舉一佛境界，移著還復他方剎土，以其處人無有覺知者。」佛語阿難：「佛從是般若波羅蜜中學成，過去、當來、今現在佛，無所掛礙諸智慧法，悉從般若波羅蜜具

【現代漢語翻譯】現代漢語譯本如果有人以具足的般若波羅蜜（Prajnaparamita，智慧的完成）為菩薩說法，即使不能多說，一天可以說一點；即使不能一天，吃飯的時候可以說一點；即使不能在吃飯的時候，為他說須臾之間也可以，他的福德勝過救度的阿羅漢（Arhat，已證得涅槃的聖者）的數量。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）自己對於般若波羅蜜，唸誦、思考其中的道理，菩薩即使思考其中的道理，得到其中的功德，也超過所有的阿羅漢、辟支佛（Pratyekabuddha，緣覺佛）。即使思考其中的道理，終將會得到阿惟越致（Avaivartika，不退轉）。假設沒有中途退轉，在宣說般若波羅蜜的時候，四部弟子，以及諸天、阿修羅（Asura，非天）及鬼神，在一個佛的境界中，憑藉釋迦文佛（Sakyamuni Buddha，佛教創始人）的威神之力，一切都能夠見到阿閦佛（Akshobhya Buddha，不動佛），以及見到無數的比丘（Bhikkhu，出家僧侶）都是阿羅漢，諸菩薩也多得無法計算，以後就不會再見到這些景象了。

佛告訴阿難（Ananda，佛陀的十大弟子之一）說：『譬如看見國內的人，卻不再看見阿閦佛以及諸菩薩、阿羅漢的諸經法，就像眼睛失明一樣看不見東西。法不能看見法，法不能憶念法。為什麼呢？因為諸經法沒有念想，沒有看見，也沒有什麼益處。』

佛告訴阿難說：『諸經法都是空性的，沒有什麼可以執持，也不可以憶念。譬如幻術師變幻出人，諸經法也是這樣，沒有念想也沒有痛苦。為什麼呢？因為沒有形體。菩薩這樣做，是爲了修行般若波羅蜜，這樣做學習，是爲了學習般若波羅蜜，想要得到六波羅蜜（Six Paramitas，六度）的人，應當學習般若波羅蜜。這樣做學習，在所有的學習中是最尊貴的，沒有可以相比的，百倍千倍萬倍，這是爲了安定十方天下。這樣做學習的人，對於困厄痛苦的人都會守護看視，這是隨順佛法學習，這是隨順佛教。如果有人應當學習這個，用手舉起一個佛的境界，移動到其他的剎土（Buddha-kshetra，佛土），在那裡的人也不會覺察到。』佛告訴阿難說：『佛就是從這般若波羅蜜中學習成就的，過去、未來、現在的一切佛，沒有阻礙的諸智慧法，都是從般若波羅蜜具足的。』

【English Translation】 English version If someone, fully equipped with Prajnaparamita (the perfection of wisdom), speaks to a Bodhisattva (an enlightened being), even if they cannot say much, they can say a little each day; even if not daily, they can say a little during mealtime; even if not during mealtime, they can speak for a short while, and their merit surpasses the salvation of that many Arhats (liberated beings). A Bodhisattva-Mahasattva (a great Bodhisattva) himself, regarding Prajnaparamita, recites and contemplates its principles. Even if the Bodhisattva contemplates its principles and attains its merits, he surpasses all Arhats and Pratyekabuddhas (solitary Buddhas). Even if he contemplates its principles, he will eventually attain Avaivartika (non-retrogression). Supposing there is no turning back midway, when expounding Prajnaparamita, the fourfold assembly of disciples, as well as the Devas (gods), Asuras (demigods), and spirits, within a Buddha-realm, by the majestic power of Sakyamuni Buddha (the founder of Buddhism), all can see Akshobhya Buddha (the Immovable Buddha), and see countless Bhikkhus (monks) who are all Arhats, and the Bodhisattvas are also immeasurable. After that, these scenes will no longer be seen.

The Buddha said to Ananda (one of the Buddha's ten principal disciples): 'It is like seeing the people in the country, but no longer seeing Akshobhya Buddha and the Sutras of the Bodhisattvas and Arhats, just as blindness prevents one from seeing. Dharma (teachings) cannot see Dharma, Dharma cannot remember Dharma. Why? Because the Sutras have no thought, no sight, and no benefit.'

The Buddha said to Ananda: 'All Sutras are empty, there is nothing to hold onto, and they cannot be remembered. It is like a magician conjuring a person; the Sutras are also like this, without thought and without pain. Why? Because they have no form. When a Bodhisattva acts in this way, it is to practice Prajnaparamita; when he learns in this way, it is to study Prajnaparamita. Those who wish to attain the Six Paramitas (the six perfections) should study Prajnaparamita. Learning in this way is the most honorable among all learnings, incomparable, a hundredfold, a thousandfold, a myriadfold; this is to pacify the ten directions of the world. Those who learn in this way will protect and watch over those who are in distress and suffering; this is to follow the Buddha's Dharma, this is to follow the Buddha's teachings. If someone should learn this, they could lift a Buddha-realm with their hand and move it to another Buddha-kshetra (Buddha-field), and the people there would not even notice.' The Buddha said to Ananda: 'The Buddha attained enlightenment from studying this Prajnaparamita. The Buddhas of the past, future, and present, all the unobstructed wisdom-dharmas, are fully equipped from Prajnaparamita.'

足成。欲得般若波羅蜜限者，為欲得虛空限。何以故？般若波羅蜜不可盡，十方之事可計，般若波羅蜜事不可計。」

佛告阿難：「般若波羅蜜事不可計不可盡，般若波羅蜜本凈。何以故？過去不可復計佛悉從其中成就得佛，般若波羅蜜亦不增亦不減；甫當來不可復計佛悉從般若波羅蜜成就得佛，般若波羅蜜亦不增亦不減；十方今現在不可復計佛悉從般若波羅蜜成就得佛，般若波羅蜜亦不增亦不減。是故般若波羅蜜不可盡，虛空亦不可盡。」◎

◎摩訶般若波羅蜜道行經不可盡品第二十六

是時須菩提作是念：「佛所說般若波羅蜜事甚深，是須菩提當作是問。」

須菩提白佛言：「般若波羅蜜不可盡，譬如虛空亦不可盡。菩薩當何因思惟般若波羅蜜？」

佛語須菩提：「色不可盡，當作是思惟般若波羅蜜，痛癢思想生死識不可盡，當作是思惟般若波羅蜜，十二因緣不可盡，當作是思惟般若波羅蜜。」

佛語須菩提：「菩薩當作是思惟般若波羅蜜，菩薩當作是思惟十二因緣，適得其中。菩薩初坐樹下時，不共法思惟十二因緣，是時薩蕓若智慧悉具足。」

佛語須菩提：「若有菩薩行般若波羅蜜時，思惟十二因緣不可盡，作是思惟者，出過羅漢、辟支佛道去，正住佛道。菩薩

【現代漢語翻譯】現代漢語譯本：『足成（Zu Cheng）。想要得到般若波羅蜜（Prajnaparamita，智慧到彼岸）的限度，就像想要得到虛空的限度一樣。為什麼呢？因為般若波羅蜜是不可窮盡的，十方世界的事情可以計算，而般若波羅蜜的事情是不可計算的。』

佛告訴阿難（Ananda，佛陀的十大弟子之一）: 『般若波羅蜜的事情不可計算，也不可窮盡，般若波羅蜜的本性是清凈的。為什麼呢？因為過去不可計算的佛都是從般若波羅蜜中成就而得佛果的，般若波羅蜜既不增加也不減少；未來不可計算的佛都將從般若波羅蜜中成就而得佛果，般若波羅蜜既不增加也不減少；十方現在不可計算的佛都是從般若波羅蜜中成就而得佛果的，般若波羅蜜既不增加也不減少。因此，般若波羅蜜是不可窮盡的，虛空也是不可窮盡的。』

《摩訶般若波羅蜜道行經》不可盡品第二十六

這時，須菩提（Subhuti，佛陀的十大弟子之一，解空第一）心想：『佛所說的般若波羅蜜的事情非常深奧，我須菩提應當這樣提問。』

須菩提對佛說：『般若波羅蜜是不可窮盡的，就像虛空也是不可窮盡的。菩薩應當如何思維般若波羅蜜呢？』

佛告訴須菩提：『色（Rupa，物質）是不可窮盡的，應當這樣思維般若波羅蜜；受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，識別）也是不可窮盡的，應當這樣思維般若波羅蜜；十二因緣（十二緣起）是不可窮盡的，應當這樣思維般若波羅蜜。』

佛告訴須菩提：『菩薩應當這樣思維般若波羅蜜，菩薩應當這樣思維十二因緣，才能適得其中。菩薩最初坐在菩提樹下時，以不共法（不共二乘之法）思維十二因緣，那時薩蕓若（Sarvajna，一切智）的智慧就全部具足了。』

佛告訴須菩提：『如果有菩薩修行般若波羅蜜時，思維十二因緣是不可窮盡的，這樣思維的人，就超越了阿羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺）的道，安住在佛道上。』

【English Translation】 English version: 『Zu Cheng. To seek the limit of Prajnaparamita (Perfection of Wisdom), is like seeking the limit of space. Why? Because Prajnaparamita is inexhaustible. The affairs of the ten directions can be counted, but the affairs of Prajnaparamita cannot be counted.』

The Buddha told Ananda (one of the Buddha's ten principal disciples): 『The affairs of Prajnaparamita are uncountable and inexhaustible. The nature of Prajnaparamita is pure. Why? Because countless Buddhas of the past attained Buddhahood through it, and Prajnaparamita neither increases nor decreases; countless Buddhas of the future will attain Buddhahood through Prajnaparamita, and Prajnaparamita neither increases nor decreases; countless Buddhas of the present in the ten directions attain Buddhahood through Prajnaparamita, and Prajnaparamita neither increases nor decreases. Therefore, Prajnaparamita is inexhaustible, and space is also inexhaustible.』

Chapter 26, On Inexhaustibility, of the 『Mahaprajnaparamita Sastra』

At that time, Subhuti (one of the Buddha's ten principal disciples, foremost in understanding emptiness) thought: 『The affairs of Prajnaparamita spoken by the Buddha are very profound. I, Subhuti, should ask this question.』

Subhuti said to the Buddha: 『Prajnaparamita is inexhaustible, just as space is inexhaustible. How should a Bodhisattva contemplate Prajnaparamita?』

The Buddha told Subhuti: 『Form (Rupa) is inexhaustible; one should contemplate Prajnaparamita in this way. Feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are inexhaustible; one should contemplate Prajnaparamita in this way. The Twelve Links of Dependent Origination are inexhaustible; one should contemplate Prajnaparamita in this way.』

The Buddha told Subhuti: 『A Bodhisattva should contemplate Prajnaparamita in this way, and a Bodhisattva should contemplate the Twelve Links of Dependent Origination in this way, to attain the middle way. When the Bodhisattva first sat under the Bodhi tree, he contemplated the Twelve Links of Dependent Origination with the unique Dharma (Dharma not shared with the two vehicles), and at that time, the wisdom of Sarvajna (all-knowing) was fully complete.』

The Buddha told Subhuti: 『If a Bodhisattva practices Prajnaparamita and contemplates the Twelve Links of Dependent Origination as inexhaustible, such a person surpasses the path of Arhats (the highest attainment in the Hearer Vehicle) and Pratyekabuddhas (Solitary Buddhas), and dwells on the path of Buddhahood.』

不作是思惟行般若波羅蜜，及思惟十二因緣不可盡，設不作是思惟者，便中道得羅漢、辟支佛。菩薩不中道還者，用思惟般若波羅蜜，思惟行摩訶漚和拘舍羅故。」

佛語須菩提：「菩薩行般若波羅蜜時，思惟視十二因緣不可盡，作是視十二因緣，所視法生者滅者皆有因緣，法亦無有作者。作是思惟十二因緣行般若波羅蜜時，不見色，不見痛癢思想生死識，不見佛境界，無有所因法見佛境界，是為菩薩行般若波羅蜜。若有菩薩行般若波羅蜜，當爾時魔大愁毒，譬如父母新死啼哭愁毒憂思。菩薩行般若波羅蜜時，魔愁毒如是。」

須菩提白佛言：「一魔愁毒耶？余魔復愁毒乎？」

佛語須菩提：「一佛境界所有魔，各各于其所止處不安。菩薩隨般若波羅蜜教時，菩薩應行如是者，諸天、阿須倫、龍、鬼神、人若非人，不能害菩薩。若有菩薩欲得佛道者，當行般若波羅蜜。菩薩行般若波羅蜜，為行檀波羅蜜具足，行屍波羅蜜亦爾，行羼提波羅蜜亦爾，行惟逮波羅蜜亦爾，行禪波羅蜜亦爾。菩薩摩訶薩行般若波羅蜜，具足行漚和拘舍羅波羅蜜。菩薩摩訶薩行般若波羅蜜，若有魔事起，即覺使不至。菩薩悉欲得諸漚和拘舍羅波羅蜜者，當行般若波羅蜜，當守般若波羅蜜。若有菩薩行般若波羅蜜，守般若波羅

【現代漢語翻譯】現代漢語譯本：不這樣思惟修行般若波羅蜜（Prajnaparamita，智慧到彼岸），以及思惟十二因緣（Twelve Nidanas，佛教關於生命輪迴的理論）是不可窮盡的，如果不是這樣思惟，就會中途證得阿羅漢（Arhat，小乘佛教的最高果位）、辟支佛（Pratyekabuddha，緣覺）。菩薩（Bodhisattva，發願普度眾生的修行者）不會中途退轉，是因為思惟般若波羅蜜，思惟修行摩訶漚和拘舍羅（Mahaukosala，大善巧）的緣故。

佛告訴須菩提（Subhuti，佛陀的十大弟子之一）說：『菩薩修行般若波羅蜜時，思惟觀察十二因緣是不可窮盡的，這樣觀察十二因緣，所觀察的法生起和滅去都有因緣，法也沒有作者。這樣思惟十二因緣修行般若波羅蜜時，不見色（Rupa，物質），不見痛癢（Vedana，感受）、思想（Samjna，知覺）、生死（Mara，死亡）、識（Vijnana，意識），不見佛境界，沒有因緣法而能見到佛境界，這就是菩薩修行般若波羅蜜。如果有菩薩修行般若波羅蜜，那時魔（Mara，障礙修行的惡勢力）會非常愁苦，就像父母新死時啼哭愁苦憂思一樣。菩薩修行般若波羅蜜時，魔的愁苦就是這樣。』

須菩提問佛說：『只有魔愁苦嗎？其他的魔也會愁苦嗎？』

佛告訴須菩提說：『一個佛境界所有的魔，各自在他們所居住的地方感到不安。菩薩隨順般若波羅蜜教導時，菩薩應當這樣修行，諸天（Deva，天神）、阿修羅（Asura，一種神道）、龍（Naga，一種神獸）、鬼神（Yaksa，一種鬼神）、人以及非人，都不能夠傷害菩薩。如果有菩薩想要證得佛道，應當修行般若波羅蜜。菩薩修行般若波羅蜜，是爲了修行檀波羅蜜（Danaparamita，佈施到彼岸）圓滿，修行尸波羅蜜（Silaparamita，持戒到彼岸）也是這樣，修行羼提波羅蜜（Ksantiparamita，忍辱到彼岸）也是這樣，修行惟逮波羅蜜（Viryaparamita，精進到彼岸）也是這樣，修行禪波羅蜜（Dhyanaparamita，禪定到彼岸）也是這樣。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修行般若波羅蜜，圓滿修行漚和拘舍羅波羅蜜（Upayakausalya-paramita，方便善巧到彼岸）。菩薩摩訶薩修行般若波羅蜜，如果有魔事生起，立刻覺察使它不能得逞。菩薩想要得到所有的漚和拘舍羅波羅蜜，應當修行般若波羅蜜，應當守護般若波羅蜜。如果有菩薩修行般若波羅蜜，守護般若波羅

【English Translation】 English version: 'Not contemplating and practicing Prajnaparamita (Perfection of Wisdom), and contemplating that the Twelve Nidanas (Twelve Links of Dependent Origination) are inexhaustible, if one does not contemplate in this way, one will attain Arhatship (Liberated being) or Pratyekabuddhahood (Solitary Buddha) midway. The Bodhisattva (Enlightenment being) does not turn back midway because of contemplating Prajnaparamita, contemplating and practicing Mahaukosala (Great Skillful Means).'

The Buddha said to Subhuti (One of the Buddha's ten great disciples): 'When a Bodhisattva practices Prajnaparamita, contemplating and observing that the Twelve Nidanas are inexhaustible, observing the Twelve Nidanas in this way, the arising and ceasing of the observed dharmas (phenomena) all have causes and conditions, and the dharmas have no creator. When contemplating the Twelve Nidanas and practicing Prajnaparamita in this way, one does not see Rupa (Form), does not see Vedana (Feeling), Samjna (Perception), Mara (Death), Vijnana (Consciousness), does not see the Buddha-realm, and without any causal dharma, one sees the Buddha-realm. This is how a Bodhisattva practices Prajnaparamita. If a Bodhisattva practices Prajnaparamita, at that time, Mara will be greatly distressed, like parents weeping with sorrow and worry at the new death of their child. When a Bodhisattva practices Prajnaparamita, Mara's distress is like this.'

Subhuti asked the Buddha: 'Is it only Mara who is distressed? Do other Maras also feel distressed?'

The Buddha said to Subhuti: 'All the Maras within a Buddha-realm feel uneasy in their respective abodes. When a Bodhisattva follows the teachings of Prajnaparamita, and the Bodhisattva should practice in this way, the Devas (Gods), Asuras (Demigods), Nagas (Dragons), Yakshas (Spirits), humans, and non-humans cannot harm the Bodhisattva. If a Bodhisattva wishes to attain Buddhahood, they should practice Prajnaparamita. A Bodhisattva practices Prajnaparamita to perfect Danaparamita (Perfection of Generosity), and so too with Silaparamita (Perfection of Morality), Ksantiparamita (Perfection of Patience), Viryaparamita (Perfection of Diligence), and Dhyanaparamita (Perfection of Meditation). A Bodhisattva-Mahasattva (Great Bodhisattva) practices Prajnaparamita, perfecting Upayakausalya-paramita (Perfection of Skillful Means). When a Bodhisattva-Mahasattva practices Prajnaparamita, if a Mara-event arises, they immediately become aware of it and prevent it from succeeding. If a Bodhisattva wishes to attain all the Upayakausalya-paramitas, they should practice Prajnaparamita, they should guard Prajnaparamita. If a Bodhisattva practices Prajnaparamita, guarding Prajnaparamita.'

蜜，爾時菩薩思惟十方不可計阿僧祇現在諸佛，諸佛本行菩薩道時，悉從般若波羅蜜出生。菩薩作是念：『如諸佛悉得諸經法，我悉當得。』如是菩薩行般若波羅蜜時，作是思惟念，如兩指相彈頃，若有菩薩佈施具足如恒邊沙劫，不如是菩薩行般若波羅蜜如彈兩指頃。菩薩如是行者，為住阿惟越致地，是菩薩為諸佛所念，菩薩終不還余道，會當得佛，終不歸三惡道，是菩薩未曾離諸佛時。行般若波羅蜜菩薩，如兩指相彈頃間，功德如是。何況一日守般若波羅蜜者，行當如是揵陀訶盡菩薩。揵陀訶盡菩薩，在阿閦佛剎最尊第一。」

摩訶般若波羅蜜道行經隨品第二十七

須菩提白佛言：「菩薩何因隨般若波羅蜜教？」

佛語須菩提：「諸經法無有能壞者，菩薩隨般若波羅蜜教，當如是。虛空不可盡，菩薩隨般若波羅蜜教，當如是。五陰本無形，菩薩隨般若波羅蜜教，當如是。四大本無形，菩薩隨般若波羅蜜教，當如是。沙羅伊檀六事大虛空無形，菩薩隨般若波羅蜜教，當如是。發心行佛道無有與等者，菩薩隨般若波羅蜜教，當如是。發心行愿甚廣大，菩薩等心於十方人無有極，佛有四事不護，各各異端無有極，菩薩隨道般若波羅蜜教，當如是。菩薩為諸天、阿須倫、龍、鬼神、甄陀羅、摩睺勒、人及

【現代漢語翻譯】現代漢語譯本：蜜（蜜，指佛經中常用的語氣詞），那時菩薩思惟十方不可計數阿僧祇（阿僧祇，佛教數字單位，意為無數）現在諸佛，諸佛最初修行菩薩道時，都是從般若波羅蜜（般若波羅蜜，意為通過智慧到達彼岸）出生。菩薩這樣想：『像諸佛一樣得到所有經法，我也應當得到。』這樣，菩薩在修行般若波羅蜜時，這樣思惟：即使在像彈兩指之間那麼短的時間內，如果有菩薩佈施的功德具足如恒河沙數劫（劫，佛教時間單位，意為極長的時間），也不如這位菩薩修行般若波羅蜜像彈兩指之間那麼短的時間。菩薩這樣修行，就能安住于阿惟越致地（阿惟越致地，不退轉地），這位菩薩會被諸佛所憶念，菩薩最終不會退還到其他道，終將成佛，最終不會墮入三惡道，這位菩薩未曾離開過諸佛。修行般若波羅蜜的菩薩，即使在像彈兩指之間那麼短的時間內，功德也是如此之大。更何況是一日守護般若波羅蜜的人，他的修行應當像揵陀訶盡菩薩（揵陀訶盡菩薩，菩薩名號）一樣。揵陀訶盡菩薩，在阿閦佛（阿閦佛，東方妙喜世界的佛）的剎土是最尊貴第一的。」

《摩訶般若波羅蜜道行經》隨品第二十七

須菩提（須菩提，佛陀的弟子）問佛說：『菩薩因為什麼原因隨順般若波羅蜜的教導？』

佛告訴須菩提：『諸經法沒有能夠毀壞的，菩薩隨順般若波羅蜜的教導，應當像這樣。虛空是不可窮盡的，菩薩隨順般若波羅蜜的教導，應當像這樣。五陰（五陰，色、受、想、行、識）本來沒有形狀，菩薩隨順般若波羅蜜的教導，應當像這樣。四大（四大，地、水、火、風）本來沒有形狀，菩薩隨順般若波羅蜜的教導，應當像這樣。沙羅伊檀（沙羅伊檀，樹名）六事（六事，指六種事物）像大虛空一樣沒有形狀，菩薩隨順般若波羅蜜的教導，應當像這樣。發心修行佛道沒有可以與之相比的，菩薩隨順般若波羅蜜的教導，應當像這樣。發心修行所發的愿非常廣大，菩薩以平等心對待十方之人沒有窮盡，佛有四種不守護的事，各種不同的見解沒有窮盡，菩薩隨順道般若波羅蜜的教導，應當像這樣。菩薩爲了諸天、阿須倫（阿須倫，一種神）、龍、鬼神、甄陀羅（甄陀羅，一種樂神）、摩睺勒（摩睺勒，一種神）、人及

【English Translation】 English version: Then, the Bodhisattva contemplated the countless Asamkhyas (Asamkhya, a Buddhist numerical unit, meaning countless) of Buddhas present in the ten directions, all of whom, when they initially practiced the Bodhisattva path, were born from the Prajna Paramita (Prajna Paramita, meaning reaching the other shore through wisdom). The Bodhisattva thought: 'Just as all the Buddhas have attained all the Sutra teachings, so shall I.' Thus, when the Bodhisattva practices Prajna Paramita, he contemplates: even if a Bodhisattva's merit from giving alms is as complete as the sands of the Ganges River for countless Kalpas (Kalpa, a Buddhist unit of time, meaning an extremely long time) in a time as short as snapping one's fingers, it is not as great as this Bodhisattva's practice of Prajna Paramita in a time as short as snapping one's fingers. A Bodhisattva who practices in this way abides in the Avinivartaniya stage (Avinivartaniya, the stage of non-retrogression), and this Bodhisattva is remembered by all the Buddhas. The Bodhisattva will ultimately not regress to other paths, will ultimately attain Buddhahood, and will ultimately not fall into the three evil realms. This Bodhisattva has never been apart from the Buddhas. A Bodhisattva who practices Prajna Paramita, even in a time as short as snapping one's fingers, has such great merit. How much more so for one who guards Prajna Paramita for a day, his practice should be like that of the Gandhahastin Bodhisattva (Gandhahastin, name of a Bodhisattva). The Gandhahastin Bodhisattva is the most honored and foremost in the Buddha-field of Akshobhya (Akshobhya, the Buddha of the Eastern Pure Land of Wonderful Joy).'

Chapter 27 of the 'Mahaprajnaparamitopadesa'

Subhuti (Subhuti, a disciple of the Buddha) asked the Buddha: 'For what reason does a Bodhisattva follow the teachings of Prajna Paramita?'

The Buddha told Subhuti: 'The Sutra teachings cannot be destroyed, and a Bodhisattva should follow the teachings of Prajna Paramita in this way. Space is inexhaustible, and a Bodhisattva should follow the teachings of Prajna Paramita in this way. The Five Skandhas (Five Skandhas, form, feeling, perception, mental formations, and consciousness) are originally without form, and a Bodhisattva should follow the teachings of Prajna Paramita in this way. The Four Great Elements (Four Great Elements, earth, water, fire, and wind) are originally without form, and a Bodhisattva should follow the teachings of Prajna Paramita in this way. The Sala and Itana trees (Sala and Itana, names of trees), and the six things (six things, referring to six kinds of things) are like great space without form, and a Bodhisattva should follow the teachings of Prajna Paramita in this way. To generate the mind to practice the Buddha path is incomparable, and a Bodhisattva should follow the teachings of Prajna Paramita in this way. The vows made in generating the mind to practice are vast and great, the Bodhisattva treats all beings in the ten directions with equanimity without end, the Buddha has four things that are not guarded, and various different views are without end, and a Bodhisattva should follow the teachings of the Path of Prajna Paramita in this way. The Bodhisattva, for the sake of the Devas, Asuras (Asuras, a type of deity), Nagas, ghosts, Gandharvas (Gandharvas, a type of celestial musician), Mahoragas (Mahoragas, a type of deity), humans, and

非人，作不可計之覆護，菩薩隨般若波羅蜜教，當如是。十方天下人呼為是我所非我所悉斷之，菩薩隨般若波羅蜜教，當如是。虛空之中音響無形，菩薩隨般若波羅蜜教，當如是。譬如大海水不可斗量，菩薩隨般若波羅蜜教，當如是。譬如須彌山巔珍寶各各別異，菩薩隨般若波羅蜜教，當如是。釋梵各自有教，菩薩隨般若波羅蜜教，當如是。譬如月盛滿姝好，菩薩隨般若波羅蜜教，當如是。譬如日明所照悉至，菩薩隨般若波羅蜜教，當如是。諸經法但有字耳，無有處所，菩薩隨般若波羅蜜教，當如是。般若波羅蜜本無形但有字耳，菩薩隨般若波羅蜜教，當如是。般若波羅蜜本無所從生，菩薩隨般若波羅蜜教，當如是。般若波羅蜜等無有異，菩薩隨般若波羅蜜教，當如是。幻化及野馬但有名無形，菩薩隨般若波羅蜜教，當如是。地水火風是四事無有極，菩薩隨般若波羅蜜教，當如是。佛身相本無色，菩薩隨般若波羅蜜教，當如是。諸佛境界各各虛空，菩薩隨般若波羅蜜教，當如是。佛諸經本無說無教，菩薩隨般若波羅蜜教，當如是。譬如眾鳥飛行空中而無足跡，菩薩隨般若波羅蜜教，當如是。生死根，波羅蜜力，諸覺禪棄脫三昧定，入禪具足，悉脫愛慾，臨作佛時乃得行是，菩薩隨般若波羅蜜教，當如是。諸經法無有極

{ "translations": [ "現代漢語譯本", "非人（指天龍八部等護法神），作不可計量的覆護，菩薩隨順般若波羅蜜（Prajna Paramita，智慧到彼岸）的教導，應當如此行持。十方天下之人呼喊『這是我所有的』或『這不是我所有的』，菩薩都能斷除這些執著，隨順般若波羅蜜的教導，應當如此行持。虛空之中的音響沒有固定的形狀，菩薩隨順般若波羅蜜的教導，應當如此行持。譬如大海之水不可用斗來衡量，菩薩隨順般若波羅蜜的教導，應當如此行持。譬如須彌山（Sumeru，佛教中的宇宙中心）頂端的珍寶各自不同，菩薩隨順般若波羅蜜的教導，應當如此行持。釋（釋提桓因，Śakra，帝釋天）、梵（梵天，Brahma）各自有其教法，菩薩隨順般若波羅蜜的教導，應當如此行持。譬如滿月盛大美好，菩薩隨順般若波羅蜜的教導，應當如此行持。譬如太陽的光明照耀一切，菩薩隨順般若波羅蜜的教導，應當如此行持。諸經法只是文字而已，沒有固定的處所，菩薩隨順般若波羅蜜的教導，應當如此行持。般若波羅蜜本身沒有形狀，只是文字而已，菩薩隨順般若波羅蜜的教導，應當如此行持。般若波羅蜜本身沒有從哪裡產生，菩薩隨順般若波羅蜜的教導，應當如此行持。般若波羅蜜平等而沒有差異，菩薩隨順般若波羅蜜的教導，應當如此行持。幻化和野馬（海市蜃樓）只有名稱而沒有實體，菩薩隨順般若波羅蜜的教導，應當如此行持。地、水、火、風這四種元素沒有極限，菩薩隨順般若波羅蜜的教導，應當如此行持。佛的身相本來沒有固定的顏色，菩薩隨順般若波羅蜜的教導，應當如此行持。諸佛的境界各自如同虛空一般，菩薩隨順般若波羅蜜的教導，應當如此行持。佛所說的諸經本來沒有固定的說法和教導，菩薩隨順般若波羅蜜的教導，應當如此行持。譬如眾鳥在空中飛行而沒有留下足跡，菩薩隨順般若波羅蜜的教導，應當如此行持。生死的根源，波羅蜜的力量，諸覺悟、禪定、棄捨、解脫三昧（Samadhi，三摩地，禪定）的定力，進入禪定具足，完全脫離愛慾，臨近成佛時才能行持這些，菩薩隨順般若波羅蜜的教導，應當如此行持。諸經法沒有極限。" ], "english_translations": [ "English version", "'Non-human beings (referring to deities like the Nagas and others from the eight classes of beings), provide immeasurable protection. Bodhisattvas, following the teachings of Prajna Paramita (Prajna Paramita, Perfection of Wisdom), should act in this way. When people throughout the ten directions cry out, \'This is mine,\' or \'This is not mine,\' Bodhisattvas should cut off these attachments, following the teachings of Prajna Paramita, and should act in this way. Sounds in the empty space have no fixed form. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. It is like the water of the great ocean, which cannot be measured with a dipper. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. It is like the jewels on the summit of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), each being different. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. Śakra (Śakra, the lord of the devas) and Brahma (Brahma, the creator god) each have their own teachings. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. It is like the full moon, magnificent and beautiful. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. It is like the light of the sun, illuminating everything. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. The sutras are merely words; they have no fixed location. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. Prajna Paramita itself has no form; it is merely words. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. Prajna Paramita itself does not arise from anywhere. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. Prajna Paramita is equal and without difference. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. Illusions and mirages have only names and no substance. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. Earth, water, fire, and wind, these four elements have no limit. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. The Buddha's body originally has no fixed color. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. The realms of the Buddhas are each like empty space. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. The sutras spoken by the Buddhas originally have no fixed teachings. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. It is like birds flying in the sky without leaving any footprints. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. The root of birth and death, the power of Paramita, all enlightenments, dhyana (meditation), abandonment, the samadhi (Samadhi, concentration) of liberation, entering into dhyana completely, completely abandoning desires, only when approaching Buddhahood can one practice these. Bodhisattvas, following the teachings of Prajna Paramita, should act in this way. The sutras have no limit.'" ] }

不可盡，菩薩隨般若波羅蜜教，當如是。諸經法無所從生，無所因出，菩薩隨般若波羅蜜教，當如是。臨作佛時諸經法悉具足成，菩薩隨般若波羅蜜教，當如是。泥洹虛空無所有，菩薩隨般若波羅蜜教，當如是。諸經法本無凈適無所因，菩薩隨般若波羅蜜教，當如是。佛所作為變化無有極，菩薩隨般若波羅蜜教，當如是。一切無有索菩薩過者，亦無有得佛過者，脫無央數人，菩薩隨般若波羅蜜教，當如是。諸佛說經法行道如是，菩薩隨般若波羅蜜教，當如是。佛所教化等無有異，菩薩隨般若波羅蜜教，當如是。」

佛語須菩提：「若有菩薩行般若波羅蜜時，當作是隨、當作是念、當作是入、當作是視，去離諛諂、去離貢高、去離強梁、去離非法、去離自用、去離財富、去離僥倖、去離世事，棄身不惜壽命，適無所慕，但唸佛所行事安隱。菩薩行能如是者，得佛不久，悉得薩蕓若功德不久。如是輩菩薩，不當字菩薩，當字為佛。何以故？今得佛不久故。若有菩薩隨般若波羅蜜教，甫當來世為得佛字。佛在者亦當隨般若波羅蜜教，佛般泥洹后亦當隨般若波羅蜜教，當如是。」

摩訶般若波羅蜜道行經薩陀波倫菩薩品第二十八

佛語須菩提：「疾欲得佛者，索般若波羅蜜，當如薩陀波倫菩薩。於今在上方

【現代漢語翻譯】現代漢語譯本：不可窮盡，菩薩依隨般若波羅蜜（Prajnaparamita，智慧的完成）的教導，應當如此。一切經法沒有從哪裡產生，也沒有什麼原因導致出現，菩薩依隨般若波羅蜜的教導，應當如此。臨近成佛時，一切經法全部具足成就，菩薩依隨般若波羅蜜的教導，應當如此。涅槃（Nirvana，解脫）和虛空一樣什麼都沒有，菩薩依隨般若波羅蜜的教導，應當如此。一切經法本來沒有清凈，也沒有什麼原因，菩薩依隨般若波羅蜜的教導，應當如此。佛所作的作為和變化沒有窮盡，菩薩依隨般若波羅蜜的教導，應當如此。一切都沒有超過菩薩的人，也沒有得到佛的果位超過佛的人，脫離無數的人，菩薩依隨般若波羅蜜的教導，應當如此。諸佛所說的經法和修行的道路都是這樣，菩薩依隨般若波羅蜜的教導，應當如此。佛所教化的一切都一樣沒有差異，菩薩依隨般若波羅蜜的教導，應當如此。'

佛告訴須菩提（Subhuti，佛陀的弟子）說：'如果有菩薩修行般若波羅蜜時，應當這樣依隨、應當這樣思念、應當這樣進入、應當這樣觀察，遠離虛偽諂媚、遠離驕傲自大、遠離強橫霸道、遠離非法行為、遠離自以為是、遠離貪戀財富、遠離心存僥倖、遠離世俗事務，捨棄身體不吝惜生命，沒有什麼貪求，只想著佛所做的事情是安穩的。菩薩修行能夠像這樣，成佛就不遠了，完全獲得薩蕓若（Sarvajna，一切智）的功德也不遠了。像這樣的菩薩，不應當稱作菩薩，應當稱作佛。為什麼呢？因為他們很快就要成佛了。如果有菩薩依隨般若波羅蜜的教導，將來就會獲得佛的稱號。佛在世的時候也應當依隨般若波羅蜜的教導，佛涅槃之後也應當依隨般若波羅蜜的教導，應當如此。'

《摩訶般若波羅蜜道行經》薩陀波倫菩薩品第二十八

佛告訴須菩提說：'想要快速成佛的人，尋求般若波羅蜜，應當像薩陀波倫（Sadaprarudita，常啼菩薩）菩薩一樣。如今他在上方 English version: Inexhaustible, a Bodhisattva, following the teaching of Prajnaparamita (the perfection of wisdom), should be like this. All Sutra-dharmas (teachings) do not arise from anywhere, nor do they originate from any cause; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. When about to become a Buddha, all Sutra-dharmas are fully complete; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. Nirvana (liberation) and emptiness are without anything; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. All Sutra-dharmas are originally without purity and without cause; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The actions and transformations of the Buddha are without limit; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. There is no one who surpasses a Bodhisattva, nor is there anyone who attains Buddhahood surpassing the Buddha, delivering countless people; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The Sutra-dharmas and the path of practice spoken by all Buddhas are like this; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The teachings of the Buddha are all the same without difference; a Bodhisattva, following the teaching of Prajnaparamita, should be like this.'

The Buddha said to Subhuti (a disciple of the Buddha): 'If a Bodhisattva practices Prajnaparamita, he should follow in this way, think in this way, enter in this way, observe in this way, staying away from flattery and deceit, staying away from arrogance, staying away from violence, staying away from unlawful actions, staying away from self-righteousness, staying away from attachment to wealth, staying away from seeking luck, staying away from worldly affairs, abandoning the body without cherishing life, without any desires, only thinking of the Buddha's actions as peaceful and secure. If a Bodhisattva's practice can be like this, attaining Buddhahood will not be far off, and fully attaining the merits of Sarvajna (all-knowing wisdom) will not be far off. Bodhisattvas of this kind should not be called Bodhisattvas, but should be called Buddhas. Why? Because they will soon become Buddhas. If a Bodhisattva follows the teaching of Prajnaparamita, he will in the future obtain the title of Buddha. When the Buddha is present, one should also follow the teaching of Prajnaparamita; after the Buddha's Nirvana, one should also follow the teaching of Prajnaparamita, and should be like this.'

The Chapter on the Bodhisattva Sadaprarudita (Ever Weeping Bodhisattva) from the 'Mahaprajnaparamita Sastra'

The Buddha said to Subhuti: 'Those who wish to quickly attain Buddhahood should seek Prajnaparamita, like the Bodhisattva Sadaprarudita. He is now in the upper direction.'

【English Translation】 Inexhaustible, a Bodhisattva, following the teaching of Prajnaparamita (the perfection of wisdom), should be like this. All Sutra-dharmas (teachings) do not arise from anywhere, nor do they originate from any cause; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. When about to become a Buddha, all Sutra-dharmas are fully complete; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. Nirvana (liberation) and emptiness are without anything; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. All Sutra-dharmas are originally without purity and without cause; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The actions and transformations of the Buddha are without limit; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. There is no one who surpasses a Bodhisattva, nor is there anyone who attains Buddhahood surpassing the Buddha, delivering countless people; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The Sutra-dharmas and the path of practice spoken by all Buddhas are like this; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The teachings of the Buddha are all the same without difference; a Bodhisattva, following the teaching of Prajnaparamita, should be like this. The Buddha said to Subhuti (a disciple of the Buddha): 'If a Bodhisattva practices Prajnaparamita, he should follow in this way, think in this way, enter in this way, observe in this way, staying away from flattery and deceit, staying away from arrogance, staying away from violence, staying away from unlawful actions, staying away from self-righteousness, staying away from attachment to wealth, staying away from seeking luck, staying away from worldly affairs, abandoning the body without cherishing life, without any desires, only thinking of the Buddha's actions as peaceful and secure. If a Bodhisattva's practice can be like this, attaining Buddhahood will not be far off, and fully attaining the merits of Sarvajna (all-knowing wisdom) will not be far off. Bodhisattvas of this kind should not be called Bodhisattvas, but should be called Buddhas. Why? Because they will soon become Buddhas. If a Bodhisattva follows the teaching of Prajnaparamita, he will in the future obtain the title of Buddha. When the Buddha is present, one should also follow the teaching of Prajnaparamita; after the Buddha's Nirvana, one should also follow the teaching of Prajnaparamita, and should be like this.' The Chapter on the Bodhisattva Sadaprarudita (Ever Weeping Bodhisattva) from the 'Mahaprajnaparamita Sastra' The Buddha said to Subhuti: 'Those who wish to quickly attain Buddhahood should seek Prajnaparamita, like the Bodhisattva Sadaprarudita. He is now in the upper direction.'

，過六百三十億佛國，佛名揵陀羅耶，其國名尼遮揵陀波勿，薩陀波倫菩薩于彼間止。」

須菩提白佛言：「薩陀波倫菩薩本何因緣索般若波羅蜜？」

佛語須菩提：「乃往久遠世有菩薩，名薩陀波倫，為前世施行功德所追逮，本願所成，世世作功德所致，前世以供養數千萬億佛。時菩薩臥出，天人于夢中語言：『汝當求索大法。』覺起即行，求索了不得，其意惆悵不樂；欲得見佛，欲得聞經，索之了不能得，亦無有菩薩所行法則。用是故，甚大愁憂啼哭而行。譬如人有過於大王所，其財產悉沒入縣官，父母及身皆閉在牢獄，其人啼哭愁憂不可言。薩陀波倫菩薩愁憂啼哭如是。時忉利天人來下在虛空中，觀見菩薩日日啼哭，天人見菩薩至心啼哭，天人即于菩薩父母兄弟親屬交友中，字菩薩為薩陀波倫。

「是時世有佛，名曇無竭阿祝竭羅佛，般泥洹以來甚久，亦不聞經，亦不見比丘僧。時薩陀波倫菩薩于夢中，忉利天人語言：『前世有佛，名曇無竭阿祝竭羅。』

「是時菩薩于夢中聞佛名即覺，覺已即大歡喜踴躍，即棄捐家，入深山中無人之處，棄身無所貪慕而大啼哭，自念言：『我惡所致，不見佛、不聞經、不得菩薩所行法。』

「是時薩陀波倫菩薩啼哭，時便聞虛空中有聲言：『

【現代漢語翻譯】現代漢語譯本：「經過六百三十億佛國，有一尊佛名為揵陀羅耶（Gandharaya，香風），他的國名叫尼遮揵陀波勿（Nicagandhavyuha），薩陀波倫菩薩（Sadāparibhūta Bodhisattva，常不輕菩薩）就在那裡。」

須菩提問佛說：「薩陀波倫菩薩最初是因何因緣而求索般若波羅蜜（Prajnaparamita，智慧到彼岸）？」

佛告訴須菩提：「在很久遠的過去世，有一位菩薩，名叫薩陀波倫，因為前世所修的佈施功德所感召，以及本願所成就，世世代代行功德所致，前世曾經供養過數千萬億佛。當時這位菩薩剛睡醒，天人在夢中告訴他說：『你應當求索大法。』醒來后就立即行動，四處求索卻一無所得，心中惆悵不樂；想要見到佛，想要聽聞佛經，四處尋找卻都不能得到，也沒有菩薩所修行的法則。因此，他非常愁苦憂傷，啼哭著行走。譬如有人得罪了大王，他的財產全部被沒收充公，父母和自身都被關在牢獄中，那個人啼哭愁苦難以言說。薩陀波倫菩薩的愁苦啼哭就像這樣。當時忉利天（Trayastrimsa，三十三天）的天人降臨到虛空中，看到這位菩薩日日啼哭，天人看到菩薩如此至誠地啼哭，天人就在菩薩的父母兄弟親屬朋友中，稱呼這位菩薩為薩陀波倫。

「當時世上有一尊佛，名為曇無竭阿祝竭羅佛（Dharmaksaya-akshaya Buddha，法盡不盡佛），佛陀般泥洹（Parinirvana，圓寂）已經很久了，也聽不到佛經，也見不到比丘僧（Bhikkhu Sangha，僧團）。當時薩陀波倫菩薩在夢中，忉利天人告訴他說：『過去世有一尊佛，名為曇無竭阿祝竭羅。』

「當時菩薩在夢中聽到佛的名字就醒了，醒來后就非常歡喜踴躍，立即拋棄家庭，進入深山中無人的地方，捨棄自身，沒有任何貪戀，然後大聲啼哭，心中想：『這是我罪惡所致，不能見到佛，不能聽聞佛經，不能得到菩薩所修行的法。』

「當時薩陀波倫菩薩啼哭時，就聽到虛空中傳來聲音說：『 English version: 'Having passed six hundred and thirty billion Buddha-lands, there is a Buddha named Gandharaya (Fragrant Wind), whose land is called Nicagandhavyuha (Constant Fragrance Array). The Bodhisattva Sadāparibhūta (Ever Disparaging) dwells there.'

Subhuti asked the Buddha, 'What were the original causes and conditions that led the Bodhisattva Sadāparibhūta to seek Prajnaparamita (Perfection of Wisdom)?'

The Buddha told Subhuti, 'In the distant past, there was a Bodhisattva named Sadāparibhūta. He was driven by the merits of his past acts of giving, fulfilled by his original vows, and achieved through generations of virtuous deeds. In his past lives, he had made offerings to tens of millions of Buddhas. At that time, the Bodhisattva had just awakened from sleep, and a deva (god) told him in a dream, 'You should seek the Great Dharma.' Upon waking, he immediately set out to seek it, but found nothing. His heart was filled with melancholy and unhappiness. He desired to see the Buddha and to hear the scriptures, but he could not find them. Nor was there any code of conduct for Bodhisattvas to follow. Because of this, he was deeply sorrowful and wept as he walked. It was like a person who had offended the great king, whose property was confiscated by the government, and whose parents and himself were imprisoned. That person's weeping and sorrow were beyond description. The sorrow and weeping of the Bodhisattva Sadāparibhūta were like that. At that time, a deva from Trayastrimsa (Heaven of Thirty-Three) descended into the sky and saw the Bodhisattva weeping day after day. Seeing the Bodhisattva weeping so sincerely, the deva, among the Bodhisattva's parents, siblings, relatives, and friends, named the Bodhisattva Sadāparibhūta.

'At that time, there was a Buddha named Dharmaksaya-akshaya Buddha (Buddha of Exhaustion and Inexhaustion of Dharma). It had been a long time since the Buddha had entered Parinirvana (Complete Nirvana), and neither the scriptures nor the Bhikkhu Sangha (Community of Monks) could be heard or seen. At that time, in a dream, the deva from Trayastrimsa told the Bodhisattva Sadāparibhūta, 'In the past, there was a Buddha named Dharmaksaya-akshaya.'

'At that time, upon hearing the name of the Buddha in his dream, the Bodhisattva awoke. Upon waking, he was filled with great joy and elation. He immediately abandoned his home and entered a deep mountain where there was no one. He abandoned his body, without any attachment, and wept loudly, thinking to himself, 'It is because of my evil deeds that I cannot see the Buddha, hear the scriptures, or obtain the Dharma practiced by Bodhisattvas.'

'At that time, as the Bodhisattva Sadāparibhūta was weeping, he heard a voice in the sky saying,'

【English Translation】 Having passed six hundred and thirty billion Buddha-lands, there is a Buddha named Gandharaya (Fragrant Wind), whose land is called Nicagandhavyuha (Constant Fragrance Array). The Bodhisattva Sadāparibhūta (Ever Disparaging) dwells there. Subhuti asked the Buddha, 'What were the original causes and conditions that led the Bodhisattva Sadāparibhūta to seek Prajnaparamita (Perfection of Wisdom)?' The Buddha told Subhuti, 'In the distant past, there was a Bodhisattva named Sadāparibhūta. He was driven by the merits of his past acts of giving, fulfilled by his original vows, and achieved through generations of virtuous deeds. In his past lives, he had made offerings to tens of millions of Buddhas. At that time, the Bodhisattva had just awakened from sleep, and a deva (god) told him in a dream, 'You should seek the Great Dharma.' Upon waking, he immediately set out to seek it, but found nothing. His heart was filled with melancholy and unhappiness. He desired to see the Buddha and to hear the scriptures, but he could not find them. Nor was there any code of conduct for Bodhisattvas to follow. Because of this, he was deeply sorrowful and wept as he walked. It was like a person who had offended the great king, whose property was confiscated by the government, and whose parents and himself were imprisoned. That person's weeping and sorrow were beyond description. The sorrow and weeping of the Bodhisattva Sadāparibhūta were like that. At that time, a deva from Trayastrimsa (Heaven of Thirty-Three) descended into the sky and saw the Bodhisattva weeping day after day. Seeing the Bodhisattva weeping so sincerely, the deva, among the Bodhisattva's parents, siblings, relatives, and friends, named the Bodhisattva Sadāparibhūta. At that time, there was a Buddha named Dharmaksaya-akshaya Buddha (Buddha of Exhaustion and Inexhaustion of Dharma). It had been a long time since the Buddha had entered Parinirvana (Complete Nirvana), and neither the scriptures nor the Bhikkhu Sangha (Community of Monks) could be heard or seen. At that time, in a dream, the deva from Trayastrimsa told the Bodhisattva Sadāparibhūta, 'In the past, there was a Buddha named Dharmaksaya-akshaya.' At that time, upon hearing the name of the Buddha in his dream, the Bodhisattva awoke. Upon waking, he was filled with great joy and elation. He immediately abandoned his home and entered a deep mountain where there was no one. He abandoned his body, without any attachment, and wept loudly, thinking to himself, 'It is because of my evil deeds that I cannot see the Buddha, hear the scriptures, or obtain the Dharma practiced by Bodhisattvas.' At that time, as the Bodhisattva Sadāparibhūta was weeping, he heard a voice in the sky saying,

善男子！可止，莫復啼哭。有大法名般若波羅蜜，若有行者，若有守者，得佛疾。汝當求索是大法，汝聞是法若行若守，佛所有功德汝悉當得之；得佛三十二相八十種好，汝悉當得之；汝悉當持經法教十方天下人。』

「薩陀波倫菩薩問虛空中聲：『當何因緣得般若波羅蜜？當到何方求索？當何等方便得之？』

「虛空中聲報菩薩言：『從是東行莫得休息，汝行時莫念左、莫念右，莫念前、莫念后，莫念上、莫念下，莫念行，行時莫念恐怖、莫念喜，莫念食、莫念飲，莫念坐、莫念行道、莫念中止，莫念淫、莫念怒、莫念癡，莫念守、莫念有所得，莫念內、莫念外，莫念色、莫念痛癢思想生死識，莫念眼、莫念耳、莫念鼻、莫念口、莫念身、莫念心意，莫念地水火風、莫念空，莫念人、莫念我、莫念命，莫念有空、莫念無空，莫念行菩薩道，莫念有經、莫念無經，莫念生天上、莫念生世間，莫念菩薩善、莫念菩薩惡，一切所向念悉斷遍無所著。從是東行悉斷念已，作是行不缺者，令得聞般若波羅蜜不久。過去諸佛行菩薩道時，索般若波羅蜜如是，得般若波羅蜜，隨其教者得佛疾，作是精進行者，當疾得佛。』

「薩陀波倫菩薩聞虛空中教聲，大歡欣，當隨天人之教。虛空中聲復報言：『莫失是教。

【現代漢語翻譯】現代漢語譯本：『善男子！可以停止了，不要再啼哭了。有一種大法名為般若波羅蜜（Prajna Paramita，智慧到彼岸），如果有人修行它，如果有人守護它，就能迅速成佛。你應該去尋求這種大法，你聽聞此法后，若修行若守護，佛的所有功德你都將得到；得到佛的三十二相和八十種好，你都將得到；你應當持誦經法教化十方天下的人。』薩陀波倫菩薩（Sadāprarudita Bodhisattva，常啼菩薩）問虛空中的聲音：『應當是什麼因緣才能得到般若波羅蜜？應當到什麼地方去尋求？應當用什麼樣的方法才能得到它？』虛空中的聲音回答菩薩說：『從這裡向東走不要停歇，你行走時不要想左邊、不要想右邊，不要想前面、不要想後面，不要想上面、不要想下面，不要想行走這件事，行走時不要想恐怖、不要想喜悅，不要想食物、不要想飲水，不要想坐、不要想行道、不要想中止，不要想淫慾、不要想憤怒、不要想愚癡，不要想守護、不要想有所得，不要想內在、不要想外在，不要想色（rūpa，物質）、不要想痛癢（vedanā，感受）思想（samjñā，認知）生死（maraṇa，死亡）識（vijñāna，意識），不要想眼（cakṣu，視覺器官）、不要想耳（śrotra，聽覺器官）、不要想鼻（ghrāṇa，嗅覺器官）、不要想口（mukha，嘴）、不要想身（kāya，身體）、不要想心意（manas，精神），不要想地（pṛthivī，土地）水（ap，水）火（tejas，火）風（vāyu，風）、不要想空（ākāśa，空間），不要想人（pudgala，補特伽羅）、不要想我（ātman，自我）、不要想命（jīvita，生命），不要想有空、不要想無空，不要想行菩薩道，不要想有經、不要想無經，不要想生天上、不要想生世間，不要想菩薩善、不要想菩薩惡，一切所向的念頭全部斷絕，普遍沒有執著。從這裡向東走，完全斷絕念頭之後，這樣修行不間斷，就能很快聽到般若波羅蜜。過去諸佛在行菩薩道時，尋求般若波羅蜜也是這樣，得到般若波羅蜜，跟隨他的教導就能迅速成佛，這樣精進修行的人，應當很快成佛。』薩陀波倫菩薩聽到虛空中的教誨之聲，非常歡喜，應當聽從天人的教導。虛空中的聲音又說：『不要忘記這個教導。』

【English Translation】 English version: 'Good man! You can stop, do not weep anymore. There is a great Dharma called Prajna Paramita (Wisdom Gone Beyond), if there is a practitioner, if there is a guardian, they will quickly attain Buddhahood. You should seek this great Dharma, if you hear this Dharma and practice or guard it, all the merits of the Buddha you will obtain; the thirty-two marks and eighty minor marks of the Buddha you will obtain; you should uphold the scriptures and teach the people of the ten directions.' Sadāprarudita Bodhisattva (Ever Weeping Bodhisattva) asked the voice in the sky: 'What causes and conditions are necessary to obtain Prajna Paramita? Where should I go to seek it? What kind of means should I use to obtain it?' The voice in the sky replied to the Bodhisattva: 'Go east from here and do not rest, when you walk do not think of the left, do not think of the right, do not think of the front, do not think of the back, do not think of the top, do not think of the bottom, do not think of walking, when walking do not think of fear, do not think of joy, do not think of food, do not think of drink, do not think of sitting, do not think of walking the path, do not think of stopping, do not think of lust, do not think of anger, do not think of delusion, do not think of guarding, do not think of gaining something, do not think of the internal, do not think of the external, do not think of rupa (form), do not think of vedanā (feeling), samjñā (perception), marana (death), vijñāna (consciousness), do not think of cakṣu (eye), do not think of śrotra (ear), do not think of ghrāṇa (nose), do not think of mukha (mouth), do not think of kāya (body), do not think of manas (mind), do not think of pṛthivī (earth), ap (water), tejas (fire), vāyu (wind), do not think of ākāśa (space), do not think of pudgala (person), do not think of ātman (self), do not think of jīvita (life), do not think of existence or non-existence, do not think of practicing the Bodhisattva path, do not think of having scriptures or not having scriptures, do not think of being born in heaven, do not think of being born in the world, do not think of the good of a Bodhisattva, do not think of the evil of a Bodhisattva, cut off all thoughts in every direction, universally without attachment. Go east from here, completely cut off thoughts, if you practice in this way without interruption, you will soon hear of Prajna Paramita. When the Buddhas of the past practiced the Bodhisattva path, they sought Prajna Paramita in this way, obtained Prajna Paramita, and those who followed his teachings quickly attained Buddhahood, those who practice diligently in this way should quickly attain Buddhahood.' Sadāprarudita Bodhisattva heard the voice of instruction in the sky, and was very happy, he should follow the teachings of the devas. The voice in the sky said again: 'Do not lose this teaching.'

』作是語已，便不復聞聲。

「是時薩陀波倫菩薩聞是教法，倍踴躍歡欣，隨是教即東行，心適無所著。行中道，作是念：『去是幾所乃當得般若波羅蜜？』作是念已住復大啼哭。

「薩陀波倫菩薩作是啼哭時，上方虛空中化作佛，在空中立言：『善哉，善哉！如若所索者甚難，如汝作是精進者，今得般若波羅蜜不久。』

「薩陀波倫菩薩叉手仰向視化佛，身有金色，身放十億光炎，身有三十二相，見已大歡欣，叉手白化佛言：『愿佛為我說經法，我從佛聞經，聞經已，諸佛所有經法我皆欲悉得之。』

「是時化佛語薩陀波倫菩薩：『受我所教法，悉當念持之。諸經法本無，恐懼本凈，無端緒住。諸經法一切無所掛礙，本端無所因住。諸經法本無，所因端緒無所說住。諸經法無所說教，如虛空無形，本無端緒，如泥洹無有異。諸經法如泥洹無有異，無所從生，無形住。諸經法無所從生無形計，如幻無形，如水中見影。諸經法如水中影現，如夢中所見等無有異。諸經法如夢中所見，等無有異，佛聲音都盧見如是，當隨是經法教。善男子！當作是守念。從是東行索般若波羅蜜，去是間二萬里，國名揵陀越，王治處其國豐熟，熾盛富樂，人民眾多。其城縱廣四百八十里，皆以七寶作城，其城七重，

【現代漢語翻譯】現代漢語譯本：說完這些話后，就再也聽不到聲音了。

這時，薩陀波倫菩薩（Sātvapārin Bodhisattva）聽到這些教法，更加踴躍歡欣，隨著教法的指引向東走，心中沒有執著。走在半路上，他心想：『離得到般若波羅蜜（Prajnaparamita，智慧的完成）還有多遠呢？』這樣想著，他停下來，又大聲啼哭。

薩陀波倫菩薩啼哭時，上方虛空中化現出一尊佛，站在空中說：『好啊，好啊！你所尋求的非常難得，像你這樣精進，得到般若波羅蜜的日子不遠了。』

薩陀波倫菩薩合掌仰頭看著化現的佛，佛身呈現金色，放出十億光焰，具有三十二相，他見了非常歡喜，合掌對化佛說：『愿佛為我說經法，我從佛那裡聽聞經法，聽聞后，諸佛所有的經法我都想全部得到。』

這時，化佛對薩陀波倫菩薩說：『接受我所教的法，都要記住並保持。諸經法本來就是空無，其本質是清凈的，沒有開端，也沒有依止。諸經法一切都沒有掛礙，其根本沒有原因可以依止。諸經法本來就是空無，沒有可以述說的開端和線索。諸經法沒有可以言說的教導，如同虛空沒有形狀，本來就沒有開端，如同涅槃（Nirvana）沒有差別。諸經法如同涅槃沒有差別，沒有從哪裡產生，也沒有形狀可以依止。諸經法沒有從哪裡產生，也沒有形狀可以計算，如同幻象沒有形狀，如同水中看到的影子。諸經法如同水中顯現的影子，如同夢中所見一樣沒有差別。諸經法如同夢中所見，一樣沒有差別，佛的聲音都這樣顯現，應當遵循這些經法的教導。善男子！應當這樣守護和憶念。從這裡向東去尋找般若波羅蜜，距離這裡有二萬里，有個國家叫揵陀越（Gandhavati），國王在那裡治理國家，那個國家物產豐富，非常繁榮富庶，人民眾多。那座城池縱橫四百八十里，都用七寶建造，城池有七重，

【English Translation】 English version: After saying these words, no sound was heard again.

At that time, Sātvapārin Bodhisattva (Sātvapārin Bodhisattva) heard these teachings and became even more joyful and enthusiastic. Following the teachings, he walked eastward without any attachment in his mind. On the way, he thought: 'How far is it to attain Prajnaparamita (Prajnaparamita, the perfection of wisdom)?' Thinking this, he stopped and wept loudly again.

As Sātvapārin Bodhisattva was weeping, a Buddha manifested in the sky above, standing in the air and saying: 'Good, good! What you seek is very difficult to obtain, but with your diligence, you will attain Prajnaparamita soon.'

Sātvapārin Bodhisattva, with his palms together, looked up at the manifested Buddha. The Buddha's body was golden, emitting ten billion flames of light, and possessed the thirty-two marks. Seeing this, he was overjoyed and, with his palms together, said to the manifested Buddha: 'May the Buddha speak the scriptures for me. I will listen to the scriptures from the Buddha, and after hearing them, I wish to obtain all the scriptures possessed by all the Buddhas.'

At that time, the manifested Buddha said to Sātvapārin Bodhisattva: 'Receive my teachings and keep them in mind. All scriptures are fundamentally empty, their essence is pure, without beginning or end. All scriptures are without any hindrance, their root has no cause to rely on. All scriptures are fundamentally empty, without any beginning or clue to speak of. All scriptures have no teachings that can be spoken, like the formless void, fundamentally without beginning, like Nirvana (Nirvana) without difference. All scriptures are like Nirvana without difference, not arising from anywhere, without a form to rely on. All scriptures do not arise from anywhere and have no form to calculate, like an illusion without form, like a reflection seen in water. All scriptures are like a reflection appearing in water, like what is seen in a dream, without any difference. All scriptures are like what is seen in a dream, without any difference, the Buddha's voice appears in this way, and you should follow the teachings of these scriptures. Good man! You should guard and remember them in this way. From here, go east to seek Prajnaparamita, which is twenty thousand miles away. There is a country called Gandhavati (Gandhavati), where the king governs the country. That country is rich in products, very prosperous and wealthy, with many people. That city is four hundred and eighty miles in length and width, all built with the seven treasures, and the city has seven layers,

其間皆有七寶琦樹，城上皆有七寶，羅縠緹縵以覆城上，其間皆有七寶交露間垂鈴，四城門外皆有戲盧，繞城有七重池水，水中有雜種優缽蓮花、拘文羅華、不那利華、須揵提華、末愿揵提華，皆在池水中生間。陸地有占匐華，如是眾華數千百種。其池中有眾雜琦鳥鳧雁鴛鴦異類琦鳥，數千百種。池中有七寶之船，其人乘船娛樂戲池中。城中皆行列五色幢幡，復懸五色幢幡，復有羅列雜色華蓋，城中街巷各各周遍。譬若忉利天上帝釋宮殿，懸幢幡音樂之聲，數千百種日日不絕。譬如忉利天上難檀桓戲盧，其中有音樂之聲，快樂不絕，其城快樂亦復如是。其城中無有異人，皆是菩薩，中有成就者，中有發意者，皆共居其中，快樂不可言。其中所有服飾，玄黃琦珍不可復計。其國中有菩薩，名曇無竭，在眾菩薩中最高尊，有六百八十萬夫人采女共相娛樂。揵陀越國中諸菩薩，常共恭敬曇無竭，為於國中央施高座，隨次轉下施座，中有黃金座、白銀座、琉璃座、水精座，座皆有雜色文繡綩綖，座間皆散雜種香華，座上皆施雜寶交露之蓋，中外周匝皆燒名香。曇無竭菩薩常于高座上，為諸菩薩說般若波羅蜜，中有聽者，中有書者，中有學者，中有諷者，中有守者。汝從是去到揵陀越國曇無竭菩薩所，自當為汝說般若波羅蜜，當

為汝作師教汝。何以故？前數千億世常為汝作師，是汝本發意時師。汝往至師所時，若見若聞，莫得說其短亦莫念其短，汝設見，慎莫疑慎莫怠。何以故？汝未曉漚和拘舍羅，當諦覺魔事。善男子！慎莫隨，魔教莫用。師在深宮尊貴教，敬當如敬佛無有異。當用經法故，莫念財利貪意心念，所有者當施與師，當樂好恭敬于師。作是行不缺者，今得聞般若波羅蜜不久。』

「爾時，薩陀波倫菩薩從化佛聞是教，即踴躍歡欣，用歡欣踴躍故，即得見十方諸佛三昧。爾時十方諸佛皆讚歎言：『善哉，善哉！善男子！我曹本為菩薩時，用精進故，得聞般若波羅蜜便成就得薩蕓若，亦復當得三十二相、八十種好、十種力、四無所畏、四事不護、十八事不共。我曹爾時亦復得是三昧，爾時諸佛亦復讚歎我曹如是，汝行亦當復如我曹，作是行者菩薩所有功德，汝悉當具足得之。』

「薩陀波倫菩薩從三昧覺，作是念：『諸佛本從何所來？去至何所？』作是思惟已，便復舉聲大哭，復作是念：『諸佛教我至曇無竭菩薩所。』薩陀波倫菩薩便從是去。中道得一國，國名魔所樂國，薩陀波倫菩薩便於城外園中止宿，自念：『佛經實難得，何況乃聞耶？我當供養盡力于師。今我一身加復貧窮，亦無有珍琦好物及華香持用供養于師

【現代漢語翻譯】現代漢語譯本：我來做你的老師教導你。為什麼呢？因為在過去無數億世中，我常常做你的老師，我是你最初發愿時的老師。你前往老師那裡時，無論見到或聽到什麼，都不要說他的缺點，也不要記著他的缺點。你即使見到（老師的過失），也要謹慎，不要懷疑，不要懈怠。為什麼呢？因為你還不瞭解『漚和拘舍羅』（Upaya-kausalya，方便善巧），應當仔細覺察魔事。善男子！要謹慎，不要隨順魔的教導，不要採用魔的教法。老師住在深宮，地位尊貴，對老師的尊敬應當如同尊敬佛一樣，沒有差別。應當遵循經法，不要想著財利，不要有貪婪的心念，所有的一切都應當施與老師，應當樂於好好地恭敬老師。像這樣修行不間斷的人，現在能夠聽聞《般若波羅蜜》不久了。

「那時，薩陀波倫菩薩（Sadāprarudita，常啼菩薩）從化佛那裡聽到這些教誨，立刻踴躍歡欣，因為歡欣踴躍的緣故，就得到了見到十方諸佛的三昧（Samadhi，禪定）。那時十方諸佛都讚歎說：『好啊，好啊！善男子！我們當初做菩薩時，因為精進的緣故，得以聽聞《般若波羅蜜》，便成就獲得了薩蕓若（Sarvajna，一切智），也將會得到三十二相、八十種好、十種力、四無所畏、四事不護、十八事不共。我們那時也得到了這種三昧，那時諸佛也像這樣讚歎我們，你修行也應當像我們一樣，像這樣修行的人，菩薩所有的功德，你都將具足獲得。』

「薩陀波倫菩薩從三昧中醒來，這樣想：『諸佛最初從哪裡來？去往哪裡？』這樣思惟之後，便又舉聲大哭，又這樣想：『諸佛告訴我到曇無竭菩薩（Dharmodgata，法涌菩薩）那裡去。』薩陀波倫菩薩便從這裡出發。途中經過一個國家，國名叫魔所樂國，薩陀波倫菩薩便在城外的園中住宿，心想：『佛經實在難以得到，更何況是聽聞呢？我應當盡力供養老師。現在我自身加上又貧窮，也沒有珍奇的好東西以及鮮花香料用來供養老師。

【English Translation】 English version: I will be your teacher and teach you. Why? Because for countless billions of kalpas in the past, I have always been your teacher. I am the teacher from when you first made your vow. When you go to the teacher, whether you see or hear anything, do not speak of his shortcomings, nor remember his shortcomings. Even if you see (the teacher's faults), be cautious, do not doubt, and do not be lazy. Why? Because you do not yet understand Upaya-kausalya (skillful means), you should carefully discern the works of Mara (demon). Good man! Be careful, do not follow the teachings of Mara, and do not use the methods of Mara. The teacher lives in a deep palace and is highly respected. Your respect for the teacher should be like your respect for the Buddha, without any difference. You should follow the scriptures, do not think about wealth and profit, and do not have greedy thoughts. Everything you have should be given to the teacher, and you should be happy to respectfully honor the teacher. If you practice like this without interruption, you will soon be able to hear the Prajna Paramita.

At that time, Sadāprarudita Bodhisattva (the Ever Weeping Bodhisattva) heard these teachings from the manifested Buddha, and immediately rejoiced and was delighted. Because of this joy and delight, he attained the Samadhi (meditative absorption) of seeing the Buddhas of the ten directions. At that time, all the Buddhas of the ten directions praised him, saying: 'Good, good! Good man! When we were Bodhisattvas, because of our diligence, we were able to hear the Prajna Paramita, and we achieved Sarvajna (all-knowing wisdom). We will also attain the thirty-two marks, the eighty minor characteristics, the ten powers, the four fearlessnesses, the four kinds of analytical knowledge, and the eighteen unshared qualities. At that time, we also attained this Samadhi, and the Buddhas at that time also praised us in this way. Your practice should also be like ours. Those who practice in this way will fully attain all the merits of a Bodhisattva.'

Sadāprarudita Bodhisattva awoke from Samadhi and thought: 'Where did the Buddhas originally come from? Where did they go?' After thinking about this, he again cried out loudly, and then thought: 'The Buddhas told me to go to Dharmodgata Bodhisattva (the Bodhisattva Arisen From Dharma).' Sadāprarudita Bodhisattva then set out from there. On the way, he came to a country called the Land of Mara's Delight. Sadāprarudita Bodhisattva stayed overnight in a garden outside the city, thinking to himself: 'The Buddha's teachings are truly difficult to obtain, let alone hear. I should do my best to make offerings to the teacher. Now I am poor myself, and I have no precious or fine things, nor flowers or incense to use to make offerings to the teacher.'

，如我無所有者，請且自賣身，持用供養于師。』作是念已即入城街里，街里炫言：『誰欲買我者？』

「時魔在城外戲，與五萬婇女共遊戲，遙見菩薩聞自炫賣聲，魔即自念言：『是薩陀波倫菩薩自賣身，欲供養曇無竭菩薩持用索佛。是人當出我境界，脫人眾多。今我且壞乎？令一國中男女，當不見其形、不聞其聲。』

「是時薩陀波倫菩薩賣身不售，便自宛轉臥地啼哭，大呼：『欲自賣身持用供養于師，了無有買者。』

「是時釋提桓因遙于天上見薩陀波倫菩薩精進乃爾，自念言：『我當下試之，知為至誠索佛，不但諛諂。』是時釋提桓因來下化作婆羅門，問薩陀波倫言：『善男子！何其勤苦乃爾乎？用何等故宛轉啼哭？』

「薩陀波倫菩薩報言：『不須問。』

「道人婆羅門如是問至三：『所欲敕使愿相語，我欲相佐助。』

「薩陀波倫菩薩報言：『道人慾知者，我自賣身，欲供養于師故。』

「婆羅門語薩陀波倫菩薩：『卿欲供養于師故。』

「婆羅門語薩陀波倫菩薩：『善男子！今我欲大祠，欲得人血，欲得人肉，欲得人髓，欲得人心。卿設能與我者，我益與卿財。』

「薩陀波倫菩薩大歡欣報言：『愿相與。』

「薩陀波倫菩薩即取刀自

【現代漢語翻譯】現代漢語譯本：『如果我一無所有，請允許我賣掉自己，用所得來供養我的老師。』這樣想著，他便走入城中的街巷，高聲呼喊：『誰要買我？』

當時，魔（指魔羅，佛教中障礙修行的惡神）在城外嬉戲，與五萬婇女一同玩樂，遠遠地看見菩薩（指薩陀波倫菩薩）聽到他自賣自身的聲音。魔立刻心想：『這個薩陀波倫菩薩要賣掉自己，用來供養曇無竭菩薩（一位菩薩的名字），以此來尋求佛法。這個人將會超出我的境界，解脫很多人。現在我該怎麼辦呢？讓整個國家中的男女，都看不見他的身影，聽不見他的聲音。』

這時，薩陀波倫菩薩賣身卻無人問津，便倒在地上啼哭，大聲呼喊：『想要賣掉自己來供養我的老師，卻沒有人願意買我。』

這時，釋提桓因（帝釋天，佛教的護法神）在天上遙遙看見薩陀波倫菩薩如此精進，心想：『我應當地獄試探他，看看他是否真心誠意地尋求佛法，而不僅僅是虛偽的奉承。』於是，釋提桓因地獄化作婆羅門（古印度僧侶），問薩陀波倫說：『善男子！你為何如此勤苦？因為什麼緣故倒地啼哭？』

薩陀波倫菩薩回答說：『不必問。』

道人婆羅門這樣問了三次：『你想要吩咐什麼，希望告訴我，我願意幫助你。』

薩陀波倫菩薩回答說：『道人想要知道的話，我是要賣掉自己，用來供養我的老師。』

婆羅門對薩陀波倫菩薩說：『你想要供養你的老師？』

婆羅門對薩陀波倫菩薩說：『善男子！現在我要舉行大型祭祀，需要人的血，需要人的脂肪，需要人的骨髓，需要人的心臟。如果你能給我這些，我願意給你更多的錢財。』

薩陀波倫菩薩非常歡喜地回答說：『我願意給你。』

薩陀波倫菩薩立刻拿起刀自...

【English Translation】 English version: 'If I have nothing, please allow me to sell myself and use the proceeds to make offerings to my teacher.' Thinking this, he entered the streets of the city, shouting: 'Who wants to buy me?'

At that time, Mara (referring to Māra, the evil deity in Buddhism who obstructs practice) was playing outside the city, enjoying himself with fifty thousand consorts. From afar, he saw the Bodhisattva (referring to Sadāparibhūta Bodhisattva) hearing the sound of him selling himself. Mara immediately thought: 'This Sadāparibhūta Bodhisattva wants to sell himself to make offerings to Dharmodgata Bodhisattva (name of a Bodhisattva), using it to seek the Buddha Dharma. This person will go beyond my realm and liberate many people. What should I do now? I will make it so that the men and women in the entire country cannot see his form or hear his voice.'

At this time, Sadāparibhūta Bodhisattva could not sell himself, so he fell to the ground crying, shouting loudly: 'I want to sell myself to make offerings to my teacher, but no one wants to buy me.'

At this time, Śakra Devānām Indra (Emperor Śakra, a protector deity in Buddhism) saw Sadāparibhūta Bodhisattva's diligence from afar in the heavens and thought: 'I should descend and test him to see if he is sincerely seeking the Buddha Dharma and not just flattering.' So, Śakra Devānām Indra descended and transformed into a Brahmin (ancient Indian priest), asking Sadāparibhūta: 'Good man! Why are you so diligent? Why are you crying on the ground?'

Sadāparibhūta Bodhisattva replied: 'No need to ask.'

The ascetic Brahmin asked three times: 'Whatever you want to command, please tell me, I am willing to help you.'

Sadāparibhūta Bodhisattva replied: 'If you want to know, ascetic, I am selling myself to make offerings to my teacher.'

The Brahmin said to Sadāparibhūta Bodhisattva: 'You want to make offerings to your teacher?'

The Brahmin said to Sadāparibhūta Bodhisattva: 'Good man! Now I want to perform a great sacrifice and need human blood, human fat, human marrow, and a human heart. If you can give me these, I will give you more wealth.'

Sadāparibhūta Bodhisattva replied with great joy: 'I am willing to give them to you.'

Sadāparibhūta Bodhisattva immediately took a knife and...

刺兩臂，血大出，持與之；復割兩髀里肉，持與之；復自破骨，持髓與之。適復欲自刺胸時，樓觀上有長者女，遙見之，傷愍哀之。時長者女與諸伎人婇女五百人，相隨來至薩陀波倫菩薩所，問言：『善男子！年尚幼少，端正如是，何以故自割截其身體？』

「薩陀波倫菩薩報女言：『我欲供養于師故，用是故，出血出肉出髓欲賣，持欲供養于師。』

「是時長者女問薩陀波倫菩薩言：『設供養于師者，能得何等福？師名為誰？在何方止？』

「薩陀波倫菩薩報女言：『師在東方，師名曇無竭，當爲我說般若波羅蜜。我聞者當行守之，當用疾得佛，我身當得三十二相、八十種好、十種力、四事不護、四事無所畏、十八事不共，當得法輪轉，當度脫十方天下人。』

「是時長者女語薩陀波倫菩薩：『如善男子所言，天上天下無有比。汝莫自困苦乃爾，我自與汝金銀珍寶琦物。我自與五百婇女相隨行，我亦欲自供養曇無竭菩薩，復欲聞經。』

「是時婆羅門語薩陀波倫菩薩言：『善哉，善哉！善男子！如是精進難及。欲知我不？善男子！我是天王釋提桓因，故相試耳。欲求索何等愿，我悉與卿。』

「薩陀波倫菩薩報天王釋言：『欲哀我者，使我身體平復如故。』菩薩身體即平復如

【現代漢語翻譯】現代漢語譯本：刺穿雙臂，鮮血大量涌出，（薩陀波倫菩薩（Sātuó bōlún púsà）：常悲菩薩）拿著血給婆羅門；又割下兩腿內側的肉，拿著給婆羅門；又自己敲碎骨頭，取出骨髓給婆羅門。正要刺自己的胸膛時，樓閣上有一位長者的女兒，遠遠地看見了，感到傷心憐憫。

當時，長者的女兒與五百名歌伎和侍女，一起走到薩陀波倫菩薩那裡，問道：『善男子！你年紀還小，容貌端正，為什麼要這樣割截自己的身體？』薩陀波倫菩薩回答長者女說：『我想要供養我的老師，所以才這樣做，出血、出肉、出髓，想要賣掉，用來供養我的老師。』當時，長者女問薩陀波倫菩薩說：『如果供養你的老師，能得到什麼樣的福報？你的老師叫什麼名字？住在哪裡？』薩陀波倫菩薩回答長者女說：『我的老師在東方，老師的名字叫曇無竭（Tán wú jié），他將為我說般若波羅蜜（Bōrě bōluómì）。我聽了之後，將遵照奉行，將因此迅速成佛，我的身體將得到三十二相（sānshí'èr xiàng）、八十種好（bāshí zhǒng hǎo）、十種力（shí zhǒng lì）、四事不護（sì shì bù hù）、四事無所畏（sì shì wú suǒ wèi）、十八事不共（shíbā shì bù gòng），將能轉法輪（fǎlún zhuǎn），將度脫十方天下的眾生。』當時，長者女對薩陀波倫菩薩說：『像善男子你所說的，天上天下沒有可以相比的。你不要這樣困苦自己了，我給你金銀珍寶和奇異之物。我親自帶著五百名侍女跟隨你，我也想要親自供養曇無竭菩薩，還想聽聞佛經。』當時，婆羅門對薩陀波倫菩薩說：『好啊，好啊！善男子！像你這樣精進，難以企及。你想知道我是誰嗎？善男子！我是天王釋提桓因（Shì tí huán yīn），故意來試探你的。你想要得到什麼樣的願望，我都可以給你。』薩陀波倫菩薩回答天王釋提桓因說：『如果想要憐憫我，就使我的身體恢復如初。』菩薩的身體立刻恢復如初。

【English Translation】 English version: Piercing both arms, blood flowed out profusely, Sadāparibhūta Bodhisattva (Sātuó bōlún púsà) took the blood and gave it to the Brahmin; then he cut off the flesh from the inner thighs and gave it to him; then he broke his own bones and extracted the marrow to give to him. Just as he was about to pierce his chest, a daughter of a wealthy man on the tower saw it from afar and felt sorrow and compassion. At that time, the wealthy man's daughter, along with five hundred female entertainers and attendants, came to Sadāparibhūta Bodhisattva and asked, 'Good man! You are still young and have such a handsome appearance, why do you cut off your own body like this?' Sadāparibhūta Bodhisattva replied to the wealthy man's daughter, 'I wish to make offerings to my teacher, therefore I do this, shedding blood, flesh, and marrow, wanting to sell them to make offerings to my teacher.' At that time, the wealthy man's daughter asked Sadāparibhūta Bodhisattva, 'If one makes offerings to your teacher, what kind of blessings can one obtain? What is your teacher's name? Where does he reside?' Sadāparibhūta Bodhisattva replied to the wealthy man's daughter, 'My teacher is in the East, his name is Dharmodgata (Tán wú jié), and he will speak the Prajñāpāramitā (Bōrě bōluómì) for me. I will listen and uphold it, and I will quickly attain Buddhahood, and my body will attain the thirty-two marks (sānshí'èr xiàng), the eighty minor characteristics (bāshí zhǒng hǎo), the ten powers (shí zhǒng lì), the four kinds of fearlessness (sì shì bù hù), the four kinds of confidence (sì shì wú suǒ wèi), the eighteen unshared qualities (shíbā shì bù gòng), and I will turn the Dharma wheel (fǎlún zhuǎn), and liberate beings in the ten directions.' At that time, the wealthy man's daughter said to Sadāparibhūta Bodhisattva, 'What the good man says is unparalleled in heaven and earth. Do not trouble yourself so much, I will give you gold, silver, treasures, and rare objects. I will personally follow you with five hundred attendants, and I also wish to personally make offerings to Dharmodgata Bodhisattva, and also wish to hear the scriptures.' At that time, the Brahmin said to Sadāparibhūta Bodhisattva, 'Excellent, excellent! Good man! Such diligence is hard to match. Do you want to know who I am? Good man! I am the heavenly king Śakra (Shì tí huán yīn), I was just testing you. What kind of wish do you seek, I will grant you everything.' Sadāparibhūta Bodhisattva replied to the heavenly king Śakra, 'If you wish to have compassion on me, then restore my body to its original state.' The Bodhisattva's body was immediately restored to its original state.

故。釋提桓因即自去。

「是時長者女語薩陀波倫菩薩言：『共歸至我父母所，索金銀珍寶琦物，並報父母去。』薩陀波倫菩薩即隨至父母舍。

「女歸以具為父母說是事，父母即報女言：『汝所說甚快，難得聞。我亦復欲與汝共行，自惟年老不能自行，汝所欲得便自說。』

「女言：『我欲得金銀珍寶琦物。』

「父母言：『女自恣取之。』

「女便自取金銀雜寶珍琦好物，盛搗栴檀名香及余雜碎諸寶蜜香甚多，以五百乘車載自重，五百侍女自副。是時五百侍女皆行報長者女父母：『欲侍貴女隨菩薩行。』報已即相隨俱行。

「是時薩陀波倫菩薩與五百女人輩，稍引導而去。遙見犍陀越國有幢幡，譬如忉利天上懸幢幡，遙聞犍陀越國音樂之聲，復遙見揵陀越國，城上皆有七寶緹縵七重，其下有七寶交露七重，一重間者皆懸鈴，城外周匝繞有七寶樹七重，城外皆有戲盧，男子女人遊戲娛樂其中——中有乘車伎自樂者，中有步行伎自樂者——香風四散分佈四出，無不聞者，譬如天香，用是故名為揵陀越國。

「是時薩陀波倫菩薩及五百女人，皆遙見如是。見已，皆大歡欣踴躍，自念言：『我曹義不可於車上載，當下步入國耳。』

「薩陀波倫菩薩及五百女人，共從西

【現代漢語翻譯】於是，釋提桓因（Śakro devānām indraḥ，天主）就自己離開了。

這時，長者女對薩陀波倫菩薩（Sādhūparālambha-bodhisattva）說：『我們一起回到我父母那裡，索要金銀珍寶和各種奇異之物，也算是報答父母。』薩陀波倫菩薩就跟隨她到了父母的住所。

長者女回家后，把事情的經過詳細地告訴了父母，父母聽后對女兒說：『你所說的事情太好了，很難得聽到。我們也想和你一起去，只是考慮到自己年老，不能親自前往，你想要什麼就自己拿吧。』

女兒說：『我想要金銀珍寶和各種奇異之物。』

父母說：『女兒，你自己隨意拿取吧。』

於是，長者女就自己拿取了金銀雜寶和各種珍奇的好東西，又盛了搗碎的栴檀（candana）名香以及其他各種細碎的寶物和蜜香，裝了滿滿五百輛車，另外有五百名侍女跟隨服侍。當時，這五百名侍女都去稟告長者女的父母：『我們想要侍奉這位尊貴的女子，跟隨菩薩一同前往。』稟告完畢后，她們就一起跟隨出發了。

這時，薩陀波倫菩薩和這五百名女子，慢慢地引導著隊伍前進。遠遠地看見犍陀越國（Gandhavyūha）有幢幡，就像忉利天（Trāyastriṃśa）上懸掛的幢幡一樣。遠遠地聽到犍陀越國的音樂之聲，又遠遠地看見犍陀越國，城墻上都有七寶裝飾的緹縵七重，緹縵之下有七寶交織的露幔七重，每一重之間都懸掛著鈴鐺。城外四周環繞著七重七寶樹，城外還有嬉戲遊樂的場所，男子女子在其中游戲娛樂——其中有乘坐車乘伎樂自娛的，也有步行伎樂自娛的——香風四處飄散，沒有聞不到的，就像天上的香氣一樣，因此這個國家被稱為犍陀越國。

這時，薩陀波倫菩薩和五百名女子，都遠遠地看見了這些景象。看見之後，都非常歡欣踴躍，心想：『我們不應該再坐在車上，應該下車步行進入這個國家。』

薩陀波倫菩薩和五百名女子，一起從西邊...

【English Translation】 Therefore, Śakro devānām indraḥ (釋提桓因, the lord of gods) then departed by himself.

At that time, the daughter of the householder said to Sādhūparālambha-bodhisattva (薩陀波倫菩薩): 'Let us return together to my parents' place, and request gold, silver, jewels, and rare objects, as a way of repaying my parents.' Sādhūparālambha-bodhisattva then followed her to her parents' residence.

After the daughter returned home, she explained the matter in detail to her parents. Upon hearing this, the parents said to their daughter: 'What you have said is wonderful and rare to hear. We also wish to go with you, but considering our old age, we cannot go ourselves. Take whatever you desire.'

The daughter said: 'I desire gold, silver, jewels, and rare objects.'

The parents said: 'Daughter, take whatever you please.'

Thereupon, the daughter herself took gold, silver, various treasures, and rare and precious objects. She also filled five hundred carts with ground sandalwood (candana) fragrant incense, as well as other various small treasures and honey-scented incense. In addition, five hundred maidservants accompanied her to serve. At that time, all five hundred maidservants went to inform the householder's daughter's parents: 'We wish to serve this noble lady and follow the Bodhisattva.' After informing them, they all followed and departed together.

At that time, Sādhūparālambha-bodhisattva and the five hundred women slowly led the procession forward. From afar, they saw banners and streamers in the country of Gandhavyūha (犍陀越國), resembling the banners and streamers hanging in the Trāyastriṃśa (忉利天) heaven. From afar, they heard the sounds of music from the country of Gandhavyūha, and they also saw from afar that the city walls of Gandhavyūha were adorned with seven layers of jeweled tapestries, and beneath them were seven layers of jeweled interwoven canopies. Between each layer, bells were hung. Surrounding the city were seven layers of jeweled trees, and outside the city were places for amusement, where men and women were playing and enjoying themselves—some were enjoying themselves with musical performances on carriages, while others were enjoying themselves with musical performances on foot—fragrant breezes scattered in all directions, and no one failed to smell them, like heavenly fragrances. For this reason, the country was called Gandhavyūha.

At that time, Sādhūparālambha-bodhisattva and the five hundred women all saw these sights from afar. Upon seeing them, they were all greatly delighted and rejoiced, thinking to themselves: 'We should no longer ride in the carriages, but should dismount and enter the country on foot.'

Sādhūparālambha-bodhisattva and the five hundred women, together from the west...

城門入。薩陀波倫菩薩入城門裡，遙見高臺，雕文刻鏤金銀，涂錯五色玄黃，光耀炳然，臺四面四角，皆反羽向陽，懸鈴旗旛，音樂相和。遙見已，問城中出人：『是何等臺，交露七寶服飾姝好乃爾？』

「其人報薩陀波倫菩薩言：『賢者不知耶？是中有菩薩，名曇無竭，諸人中最高尊，無不供養作禮者。是菩薩用般若波羅蜜故，作是臺，其中有七寶之函，以紫磨黃金為素，書般若波羅蜜在其中，匣中有若干百種雜名香。曇無竭菩薩日日供養，持雜華名香，然燈懸幢幡，華蓋雜寶，若干百種音樂，持用供養般若波羅蜜。余菩薩供養般若波羅蜜，亦復如是。忉利天人晝夜各各三，持文陀羅華、摩訶文陀羅華，供養般若波羅蜜如是。』

「薩陀波倫菩薩及五百女人，聞是大歡欣，踴躍無極，俱往至般若波羅蜜臺所，持雜華雜香散般若波羅蜜上，持金縷織成雜衣，中有持衣散上者，中有持衣作織者，中有持衣榻壁者，中有持衣佈施者。是時薩陀波倫菩薩及五百女人，供養般若波羅蜜已，便行至曇無竭菩薩高座大會所相去不遠，遙見曇無竭菩薩在高座上坐，為人幼少，顏貌姝好，光耀明照，為數千巨億人中說般若波羅蜜。

「薩陀波倫菩薩及五百女人，見曇無竭菩薩已，皆大歡欣踴躍，持雜種華香散曇無竭

【現代漢語翻譯】現代漢語譯本：薩陀波倫菩薩進入城門后，遠遠望見一座高臺，雕刻著精美的花紋，用金銀和五彩顏料裝飾，光彩奪目。高臺四面四角都像鳥的羽毛一樣朝上，迎著陽光，懸掛著鈴鐺和旗旛，奏響和諧的音樂。薩陀波倫菩薩遠遠地看見后，問城中出來的人：『這是什麼樣的高臺，裝飾著如此精美的七寶服飾？』那人回答薩陀波倫菩薩說：『賢者您不知道嗎？這裡面有一位菩薩，名叫曇無竭（Dharmodgata，意為法涌），是眾人中最尊貴的，沒有誰不供養和禮拜他。這位菩薩因為修習般若波羅蜜（Prajnaparamita，意為智慧到彼岸），所以建造了這座高臺。臺里有一個七寶之函，用紫磨黃金做底，上面書寫著般若波羅蜜經文。匣子里有成百上千種雜香。曇無竭菩薩每天都供養它，用各種鮮花和名香，點燃燈火，懸掛幢幡，用華蓋和各種珍寶，以及成百上千種音樂，來供養般若波羅蜜。其他的菩薩供養般若波羅蜜，也像這樣。忉利天（Trayastrimsa，佛教的欲界六天之一）的天人每天白天和夜晚各三次，拿著文陀羅華（Mandara flower）和摩訶文陀羅華（Mahamandara flower），像這樣供養般若波羅蜜。』薩陀波倫菩薩和五百位女子聽了，非常歡喜，踴躍不已，一起前往般若波羅蜜臺，拿著各種鮮花和雜香，散在般若波羅蜜上。有人拿著用金線織成的雜色衣服，其中有人拿著衣服散在上面，有人拿著衣服做編織，有人拿著衣服貼在墻上，有人拿著衣服佈施。這時，薩陀波倫菩薩和五百位女子供養般若波羅蜜后，便前往曇無竭菩薩的高座法會處，相距不遠。遠遠地看見曇無竭菩薩坐在高座上，年紀很小，容貌美麗，光彩照人，為成千上萬的人宣說般若波羅蜜。薩陀波倫菩薩和五百位女子見到曇無竭菩薩后，都非常歡喜踴躍，拿著各種鮮花和香散向曇無竭。

【English Translation】 English version: Having entered the city gate, Sadāparibhūta Bodhisattva saw from afar a high platform, carved with intricate designs, adorned with gold, silver, and five-colored paints, radiating brilliant light. The four sides and corners of the platform all turned upwards like bird's feathers, facing the sun, hung with bells and banners, and accompanied by harmonious music. Seeing this from afar, Sadāparibhūta Bodhisattva asked the people coming out of the city: 'What kind of platform is this, adorned with such exquisite seven-jeweled ornaments?' The person replied to Sadāparibhūta Bodhisattva: 'Wise one, do you not know? There is a Bodhisattva here named Dharmodgata (meaning 'arisen from the Dharma'), the most honored among all people, whom everyone reveres and worships. Because this Bodhisattva practices Prajnaparamita (meaning 'perfection of wisdom'), he built this platform. Inside the platform is a seven-jeweled casket, with a base made of purified gold, on which the Prajnaparamita Sutra is written. Inside the casket are hundreds and thousands of various fragrant incenses. Dharmodgata Bodhisattva makes offerings to it every day, using various flowers and fragrant incenses, lighting lamps, hanging banners, and using canopies and various treasures, as well as hundreds and thousands of kinds of music, to make offerings to Prajnaparamita. Other Bodhisattvas also make offerings to Prajnaparamita in the same way. The gods of Trayastrimsa (one of the six heavens of desire in Buddhism) each day and night, three times each, bring Mandara flowers and Mahamandara flowers to make offerings to Prajnaparamita in this way.' Sadāparibhūta Bodhisattva and the five hundred women, upon hearing this, were overjoyed and danced with delight, together going to the Prajnaparamita platform, holding various flowers and fragrant incenses, scattering them upon Prajnaparamita. Some held variegated garments woven with golden threads, among whom some scattered the garments upon it, some used the garments to weave, some used the garments to cover the walls, and some used the garments for almsgiving. At this time, Sadāparibhūta Bodhisattva and the five hundred women, having made offerings to Prajnaparamita, then proceeded to the high seat assembly of Dharmodgata Bodhisattva, not far away. From afar, they saw Dharmodgata Bodhisattva sitting on the high seat, young in age, with a beautiful countenance, radiating brilliant light, expounding Prajnaparamita to thousands of millions of people. Sadāparibhūta Bodhisattva and the five hundred women, upon seeing Dharmodgata Bodhisattva, were all overjoyed and danced with delight, holding various kinds of flowers and incense, scattering them towards Dharmodgata.

菩薩上，復持若干種寶散其上，復持數百種雜色珍寶衣以上菩薩，為曇無竭菩薩作禮，繞八百匝已作是言：『我曹亦當復逮得尊經，亦當復如是。』

「爾時曇無竭菩薩持深經好語，語薩陀波倫菩薩及五百女人言：『多賀來到，得無疲倦。他所敕使、所欲得者，莫自疑難。我是度人之師，適無所愛惜。』

「薩陀波倫菩薩白曇無竭菩薩言：『我本索般若波羅蜜時，于空閑山中大啼哭，于上虛空中有化佛，身有三十二相，紫磨金色身有千億光耀炎出，是時化佛嗟嘆我言：「善哉，善哉！人索般若波羅蜜，當如是也。」便語我言：「去是東出二萬餘里，其國名揵陀越，廣縱四百八十里，珍寶交露服飾，譬如忉利天上殿舍，有菩薩名曇無竭，於人中最尊，常反覆教人。汝往至彼間，當得聞般若波羅蜜，前世數千巨億萬世常為汝作師，是汝本發意時師。」是時聞師名聲，大歡欣踴躍，不能自勝，用歡欣踴躍故，即得悉見十方諸佛三昧。是時諸佛悉讚歎我言：「善哉，善哉！索般若波羅蜜當如是。我曹本索佛時，索般若波羅蜜如是，得般若波羅蜜者自致得成佛如是。」佛為我說經已，便不復見。我自念言：「佛從何所來？去至何所？」持是事，師愿為我解之，佛為從何所來？去至何所？』

「爾時曇無竭菩薩

【現代漢語翻譯】現代漢語譯本：菩薩上前，又拿著許多種寶物撒在曇無竭菩薩身上，又拿著數百種雜色珍寶衣物獻給這位菩薩，為曇無竭菩薩行禮，繞著他走了八百圈后說道：『我們將來也應當能夠獲得這部尊貴的經典，也應當像您一樣。』「這時，曇無竭菩薩用深奧的經典和美好的語言，對薩陀波倫菩薩（常啼菩薩）和五百位女子說：『歡迎你們來到這裡，沒有感到疲倦吧。對於他人所吩咐的事情、想要得到的東西，不要自己懷疑為難。我是度化眾生的人師，沒有什麼捨不得的。』「薩陀波倫菩薩對曇無竭菩薩說：『我當初尋求般若波羅蜜（智慧到彼岸）時，在空曠的山中大聲啼哭，在上面的虛空中出現了一尊化佛，身上有三十二種殊勝的相好，紫磨金色的身體散發出千億光芒。當時，化佛讚歎我說：「太好了，太好了！人們尋求般若波羅蜜，就應當像這樣。」便告訴我：「從這裡向東走兩萬多里，有個國家名叫揵陀越（Gandhavati），東西南北各有四百八十里，珍寶交相輝映，服飾華麗，就像忉利天（Trāyastriṃśa）上的殿堂一樣，那裡有一位菩薩名叫曇無竭，在眾人之中最為尊貴，經常反覆教導人們。你到他那裡去，應當能夠聽到般若波羅蜜，他在前世數千巨億萬世都常常做你的老師，是你在最初發菩提心時的老師。」當時聽到老師的名聲，我非常歡喜踴躍，不能自已，因為歡喜踴躍的緣故，就能夠完全見到十方諸佛的三昧（Samadhi）。當時諸佛都讚歎我說：「太好了，太好了！尋求般若波羅蜜就應當像這樣。我們當初尋求佛道時，尋求般若波羅蜜也是這樣，得到般若波羅蜜的人自然能夠成就佛道也是這樣。」佛為我說完經后，就不再顯現。我心裡想：「佛從哪裡來？去到哪裡？」拿著這件事，希望老師您能為我解釋，佛是從哪裡來？去到哪裡？』「這時，曇無竭菩薩

【English Translation】 English version: The Bodhisattva then went forward, scattered various kinds of jewels upon him, and offered hundreds of kinds of variegated precious garments to that Bodhisattva. He paid homage to Bodhisattva Dharmodgata (Tánwújié Púsà), circumambulated him eight hundred times, and then said: 『We too shall attain this venerable scripture, and we too shall be like this.』『At that time, Bodhisattva Dharmodgata, with profound scriptures and beautiful words, said to Bodhisattva Sadāprarudita (Sàtuó Bōlún Púsà) and the five hundred women: 『Welcome, you have come from afar, are you not weary? Do not doubt or hesitate regarding what others have instructed you to do, or what you desire to obtain. I am a teacher who ferries people across, and I have nothing that I begrudge.』『Bodhisattva Sadāprarudita said to Bodhisattva Dharmodgata: 『When I initially sought Prajñāpāramitā (Bōrě Bōluómì, Perfection of Wisdom), I wept loudly in an empty mountain. In the sky above, there appeared a manifested Buddha, whose body possessed the thirty-two marks, a body of Jambūdvīpa gold emitting a billion rays of light. At that time, the manifested Buddha praised me, saying: 「Excellent, excellent! One who seeks Prajñāpāramitā should be like this.」 Then he told me: 「Go east from here for more than twenty thousand leagues, to a country named Gandhavati (Jiántuóyuè), which is four hundred and eighty leagues in length and breadth, adorned with intermingling jewels and exquisite garments, like the palaces in the Trāyastriṃśa (Dāolìtiān) heaven. There is a Bodhisattva named Dharmodgata there, the most venerable among people, who constantly teaches people repeatedly. If you go to him, you should be able to hear Prajñāpāramitā. In past thousands of kotis of kalpas, he has always been your teacher, the teacher who guided you when you first aroused your aspiration for enlightenment.」 At that time, upon hearing the name of the teacher, I was greatly delighted and rejoiced, unable to contain myself. Because of this delight and rejoicing, I was able to completely see the Samadhi (Sānmèi) of all the Buddhas in the ten directions. At that time, all the Buddhas praised me, saying: 「Excellent, excellent! One who seeks Prajñāpāramitā should be like this. When we initially sought the Buddha path, we sought Prajñāpāramitā in this way, and those who attain Prajñāpāramitā naturally achieve Buddhahood in this way.」 After the Buddha spoke this scripture for me, he no longer appeared. I thought to myself: 「Where did the Buddha come from? Where did he go?」 I hold this matter, and I hope that you, teacher, can explain it for me. Where did the Buddha come from? Where did he go?』『At that time, Bodhisattva Dharmodgata

報言：『賢者善聽。』

「薩陀波倫菩薩報言：『諾！當善聽。』

「曇無竭菩薩報言：『空本無所從來，去亦無所至，佛亦如是。無想本無所從來，去亦無所至，佛亦如是。無處所本無所從來，去亦無所至，佛亦如是。無所從生本無所從來，去亦無所至，佛亦如是。無形本無所從來，去亦無所至，佛亦如是。幻本無所從來，去亦無所至，佛亦如是。野馬本無所從來，去亦無所至，佛亦如是。夢中人本無所從來，去亦無所至，佛亦如是。泥洹本無所從來，去亦無所至，佛亦如是。想像本無所從來，去亦無所至，佛亦如是。無有生、無有長本無所從來，去亦無所至，欲知佛亦如是。無所適本無所從來，去亦無所至，欲知佛亦如是。虛空本無所從來，去亦無所至，欲知佛亦如是。經果本無所從來，去亦無所至，欲知佛亦如是。本端本無所從來，去亦無所至，欲知佛亦如是。』

「爾時薩陀波倫菩薩聞佛深事法，如是比，不可計，不可念，不可量，此大法如是。爾時即于坐上得六萬三昧門。何等為三昧門？無處所三昧，無恐懼衣毛不起三昧，脫諸魔中不恐懼三昧，脫于愛慾之本三昧，脫出格戰離患三昧，不可計向入三昧，譬如大海水不可量多慧所入三昧，在須彌山功德莊飾三昧，五陰六衰無形觀三昧，入

【現代漢語翻譯】現代漢語譯本報言：『賢者請仔細聽。』薩陀波倫菩薩（Sātuópólún Púsà）報言：『好的！我當仔細聽。』曇無竭菩薩（Tánwújié Púsà）報言：『空性（Śūnyatā）本來無所從來，去也沒有所至，佛（Buddha）也是這樣。無想（Asaṃjñā）本來無所從來，去也沒有所至，佛也是這樣。無處所本來無所從來，去也沒有所至，佛也是這樣。無所從生本來無所從來，去也沒有所至，佛也是這樣。無形（Arūpa）本來無所從來，去也沒有所至，佛也是這樣。幻（Māyā）本來無所從來，去也沒有所至，佛也是這樣。野馬（Ulkā）本來無所從來，去也沒有所至，佛也是這樣。夢中人本來無所從來，去也沒有所至，佛也是這樣。泥洹（Nirvāṇa）本來無所從來，去也沒有所至，佛也是這樣。想像（Saṃjñā）本來無所從來，去也沒有所至，佛也是這樣。無有生、無有長本來無所從來，去也沒有所至，想要知道佛也是這樣。無所適本來無所從來，去也沒有所至，想要知道佛也是這樣。虛空（Ākāśa）本來無所從來，去也沒有所至，想要知道佛也是這樣。經果本來無所從來，去也沒有所至，想要知道佛也是這樣。本端本來無所從來，去也沒有所至，想要知道佛也是這樣。』爾時薩陀波倫菩薩聽聞佛所說的深奧佛法，像這樣比喻，不可計數，不可思念，不可測量，這大法就是這樣。爾時他就在座位上獲得了六萬個三昧門（Samādhi）。什麼是三昧門？無處所三昧（sthāna-samādhi），無恐懼衣毛不起三昧，脫離諸魔不恐懼三昧，脫離愛慾之本三昧，脫離格戰遠離憂患三昧，不可計數趨向入三昧，譬如大海水不可測量多慧所入三昧，在須彌山（Sumeru）功德莊嚴三昧，五陰（Skandha）六衰無形觀三昧，入

【English Translation】 English version He reported: 'Virtuous one, listen carefully.' Sātuópólún Púsà (Sadāparibhūta Bodhisattva) replied: 'Yes! I will listen carefully.' Tánwújié Púsà (Akṣayamati Bodhisattva) reported: 'Śūnyatā (Emptiness) originally comes from nowhere, and goes nowhere; the Buddha (Buddha) is also like this. Asaṃjñā (Non-perception) originally comes from nowhere, and goes nowhere; the Buddha is also like this. No place originally comes from nowhere, and goes nowhere; the Buddha is also like this. Nothing born originally comes from nowhere, and goes nowhere; the Buddha is also like this. Arūpa (Formlessness) originally comes from nowhere, and goes nowhere; the Buddha is also like this. Māyā (Illusion) originally comes from nowhere, and goes nowhere; the Buddha is also like this. Ulkā (Wildfire) originally comes from nowhere, and goes nowhere; the Buddha is also like this. A person in a dream originally comes from nowhere, and goes nowhere; the Buddha is also like this. Nirvāṇa (Nirvana) originally comes from nowhere, and goes nowhere; the Buddha is also like this. Saṃjñā (Perception) originally comes from nowhere, and goes nowhere; the Buddha is also like this. No birth, no growth originally comes from nowhere, and goes nowhere; if you want to know, the Buddha is also like this. Nowhere to go originally comes from nowhere, and goes nowhere; if you want to know, the Buddha is also like this. Ākāśa (Space) originally comes from nowhere, and goes nowhere; if you want to know, the Buddha is also like this. Sutra results originally come from nowhere, and goes nowhere; if you want to know, the Buddha is also like this. The origin originally comes from nowhere, and goes nowhere; if you want to know, the Buddha is also like this.' At that time, Sātuópólún Púsà heard the profound Dharma spoken by the Buddha, like these analogies, uncountable, inconceivable, immeasurable; this great Dharma is like this. At that time, he immediately attained sixty thousand Samādhi (Samādhi) gates while seated. What are the Samādhi gates? Sthāna-samādhi (Samadhi of no place), Samadhi of no fear where the hair does not stand on end, Samadhi of escaping all demons without fear, Samadhi of escaping the root of love and desire, Samadhi of escaping strife and being free from suffering, Samadhi of entering the uncountable direction, Samadhi entered by much wisdom like the immeasurable water of the great ocean, Samadhi adorned with merit on Mount Sumeru (Sumeru), Samadhi of observing the formlessness of the five Skandha (Skandha) and six decays, entering

諸佛界三昧，悉見諸佛三昧，菩薩守道三昧，諸經法本無形見說三昧，珍寶莊飾三昧，悉學珍寶入三昧，悉念諸佛三昧，菩薩上高三昧，真阿惟越致及法輪為轉三昧，莊佛功德三昧，無瑕穢悉及凈三昧，所聞眾事如大海三昧，無所護無有過三昧，樂經音聲遍三昧，經法章顯其幡三昧，怛薩阿竭身無形入三昧，諸經法無形遍視三昧，菩薩印三昧，怛薩阿竭目見三昧，照明諸境界佛界所愿具足三昧，解十方人難三昧，臨成佛莊嚴三昧，種種雜華異色三昧，多珍寶三昧，法輪常轉三昧，諸音聲遠聞入要三昧，入十方人本三昧，諸三界悉遍至三昧，成諸功德三昧，無有能過六波羅蜜三昧，菩薩坐樹下時壞餘外道羅網三昧，怛薩阿竭現飛三昧，不可復計功德度莊嚴三昧，諸珍寶智慧功德三昧，薩蕓若地三昧，悉凈因三昧，悉遍照三昧，悉入十方人生死之根智慧出中三昧，過去當來今現在悉等三昧，如是比等。薩陀波倫菩薩得六萬三昧門如是。爾時曇無竭菩薩起入宮。

道行般若經卷第九大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第十

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜曇無竭菩薩品第二十九

「是時，薩陀波倫菩薩安隱從三昧覺起，並與五百女人，共至

【現代漢語翻譯】現代漢語譯本諸佛界三昧（Buddha realms samadhi，指在禪定中體驗到所有佛的境界），悉見諸佛三昧（seeing all Buddhas samadhi，指能見到所有佛的三昧），菩薩守道三昧（Bodhisattva's guarding the path samadhi，指菩薩守護正道的禪定），諸經法本無形見說三昧（formless seeing and speaking of the sutra's essence samadhi，指能無形地理解和宣說經書本質的三昧），珍寶莊飾三昧（jewel adorned samadhi，指被珍寶裝飾的禪定），悉學珍寶入三昧（learning to enter the jewel samadhi，指學習進入珍寶般的三昧），悉念諸佛三昧（remembering all Buddhas samadhi，指憶念所有佛的三昧），菩薩上高三昧（Bodhisattva's ascending high samadhi，指菩薩上升到高處的禪定），真阿惟越致（true Avaivartika，指不退轉菩薩）及法輪為轉三昧（turning the Dharma wheel samadhi，指轉動法輪的三昧），莊佛功德三昧（adorning Buddha's merits samadhi，指莊嚴佛的功德的三昧），無瑕穢悉及凈三昧（flawless and pure samadhi，指沒有瑕疵和污穢的清凈三昧），所聞眾事如大海三昧（hearing all things like the ocean samadhi，指所聽聞的一切都如大海般廣闊的三昧），無所護無有過三昧（unprotected and without fault samadhi，指無需保護且沒有過失的三昧），樂經音聲遍三昧（rejoicing in the sound of sutras samadhi，指喜愛經文聲音並使其遍佈的三昧），經法章顯其幡三昧（sutra chapters revealing its banner samadhi，指經文章節顯現其旗幟的三昧），怛薩阿竭（Tathagata，如來）身無形入三昧（Tathagata's formless body entering samadhi，指如來無形之身進入的三昧），諸經法無形遍視三昧（formless seeing of all sutras samadhi，指無形地遍觀所有經文的三昧），菩薩印三昧（Bodhisattva's seal samadhi，指菩薩的印記三昧），怛薩阿竭（Tathagata，如來）目見三昧（Tathagata's seeing samadhi，指如來的眼睛所見的三昧），照明諸境界佛界所愿具足三昧（illuminating all realms and fulfilling Buddha's wishes samadhi，指照亮所有境界並滿足佛界願望的三昧），解十方人難三昧（resolving the difficulties of people in ten directions samadhi，指解決十方眾生困難的三昧），臨成佛莊嚴三昧（adorning the moment of becoming Buddha samadhi，指臨近成佛時的莊嚴三昧），種種雜華異色三昧（various colorful flowers samadhi，指各種色彩繽紛的花朵的三昧），多珍寶三昧（many jewels samadhi，指充滿珍寶的三昧），法輪常轉三昧（Dharma wheel constantly turning samadhi，指法輪常轉的三昧），諸音聲遠聞入要三昧（hearing distant sounds and entering the essence samadhi，指聽到遙遠的聲音並進入其本質的三昧），入十方人本三昧（entering the original nature of people in ten directions samadhi，指進入十方眾生本性的三昧），諸三界悉遍至三昧（reaching all three realms samadhi，指遍及所有三界的三昧），成諸功德三昧（accomplishing all merits samadhi，指成就所有功德的三昧），無有能過六波羅蜜三昧（unsurpassed six paramitas samadhi，指無法超越的六波羅蜜的三昧），菩薩坐樹下時壞餘外道羅網三昧（Bodhisattva destroying other paths under the tree samadhi，指菩薩坐在樹下時摧毀其他外道羅網的三昧），怛薩阿竭（Tathagata，如來）現飛三昧（Tathagata appearing to fly samadhi，指如來顯現飛行的三昧），不可復計功德度莊嚴三昧（immeasurable merits and adornments samadhi，指無法計算的功德和莊嚴的三昧），諸珍寶智慧功德三昧（jewels, wisdom, and merits samadhi，指珍寶、智慧和功德的三昧），薩蕓若地（Sarvajna，一切智）三昧（Sarvajna samadhi，指一切智的三昧），悉凈因三昧（purifying all causes samadhi，指凈化所有因的三昧），悉遍照三昧（illuminating all samadhi，指照亮一切的三昧），悉入十方人生死之根智慧出中三昧（entering the root of life and death of people in ten directions and wisdom arising samadhi，指進入十方眾生死生之根，從中生出智慧的三昧），過去當來今現在悉等三昧（past, future, and present equally samadhi，指過去、未來和現在平等的三昧），如是比等。薩陀波倫菩薩（Sadāparibhūta Bodhisattva，常不輕菩薩）得六萬三昧門如是。爾時曇無竭菩薩（Tamogata Bodhisattva）起入宮。

道行般若經卷第九大正藏第 08 冊 No. 0224 道行般若經

道行般若經卷第十

後漢月支國三藏支婁迦讖譯

摩訶般若波羅蜜曇無竭菩薩品第二十九

'是時，薩陀波倫菩薩（Sadāparibhūta Bodhisattva，常不輕菩薩）安隱從三昧覺起，並與五百女人，共至

【English Translation】 English version The samadhi of all Buddha realms (experiencing all Buddha realms in meditation), the samadhi of seeing all Buddhas (being able to see all Buddhas), the samadhi of Bodhisattva's guarding the path (Bodhisattva's meditation on guarding the right path), the samadhi of formless seeing and speaking of the sutra's essence (understanding and expounding the essence of scriptures formlessly), the samadhi of jewel adorned (meditation adorned with jewels), the samadhi of learning to enter the jewel (learning to enter the jewel-like samadhi), the samadhi of remembering all Buddhas (recollecting all Buddhas), the samadhi of Bodhisattva's ascending high (Bodhisattva's meditation on ascending to a high place), the samadhi of true Avaivartika (non-regressing Bodhisattva) and turning the Dharma wheel (turning the wheel of Dharma), the samadhi of adorning Buddha's merits (adorning the merits of the Buddha), the samadhi of flawless and pure (pure samadhi without flaws or impurities), the samadhi of hearing all things like the ocean (hearing everything as vast as the ocean), the samadhi of unprotected and without fault (meditation without protection and without fault), the samadhi of rejoicing in the sound of sutras (loving the sound of scriptures and spreading it everywhere), the samadhi of sutra chapters revealing its banner (the chapters of the scriptures reveal its banner), the samadhi of Tathagata's (Tathagata, Thus Come One) formless body entering (the Tathagata's formless body entering meditation), the samadhi of formless seeing of all sutras (formlessly viewing all scriptures), the samadhi of Bodhisattva's seal (the Bodhisattva's seal meditation), the samadhi of Tathagata's (Tathagata, Thus Come One) seeing (the Tathagata's eyes seeing), the samadhi of illuminating all realms and fulfilling Buddha's wishes (illuminating all realms and fulfilling the wishes of the Buddha realm), the samadhi of resolving the difficulties of people in ten directions (resolving the difficulties of sentient beings in the ten directions), the samadhi of adorning the moment of becoming Buddha (adorning the moment of approaching Buddhahood), the samadhi of various colorful flowers (various colorful flowers), the samadhi of many jewels (full of jewels), the samadhi of Dharma wheel constantly turning (the Dharma wheel constantly turning), the samadhi of hearing distant sounds and entering the essence (hearing distant sounds and entering its essence), the samadhi of entering the original nature of people in ten directions (entering the original nature of sentient beings in the ten directions), the samadhi of reaching all three realms (reaching all three realms), the samadhi of accomplishing all merits (accomplishing all merits), the samadhi of unsurpassed six paramitas (the unsurpassed six paramitas), the samadhi of Bodhisattva destroying other paths under the tree (Bodhisattva destroying the nets of other paths while sitting under the tree), the samadhi of Tathagata (Tathagata, Thus Come One) appearing to fly (the Tathagata appearing to fly), the samadhi of immeasurable merits and adornments (immeasurable merits and adornments), the samadhi of jewels, wisdom, and merits (jewels, wisdom, and merits), the samadhi of Sarvajna (Sarvajna, all-knowing) (the samadhi of all-knowing), the samadhi of purifying all causes (purifying all causes), the samadhi of illuminating all (illuminating all), the samadhi of entering the root of life and death of people in ten directions and wisdom arising (entering the root of life and death of sentient beings in the ten directions, from which wisdom arises), the samadhi of past, future, and present equally (past, future, and present are equal), and so on. Sadāparibhūta Bodhisattva (Sadāparibhūta Bodhisattva, Never Despising Bodhisattva) obtained sixty thousand samadhi gates in this way. At that time, Tamogata Bodhisattva (Tamogata Bodhisattva) arose and entered the palace.

Doxing Borejing Sutra Volume 9 Taisho Tripitaka Volume 08 No. 0224 Doxing Borejing Sutra

Doxing Borejing Sutra Volume 10

Translated by Zhi Loujiachen, Tripitaka Master from Yuezhi Kingdom of the Later Han Dynasty

Chapter 29: Mahaprajnaparamita Tamogata Bodhisattva

'At that time, Sadāparibhūta Bodhisattva (Sadāparibhūta Bodhisattva, Never Despising Bodhisattva) peacefully arose from samadhi, and together with five hundred women, went to

曇無竭宮門外，門外立自念言：『今我用經法起來，師入在內，我義不可臥、不可坐，須我師來出上高座說般若波羅蜜，爾乃坐耳。』及五百女人亦皆效薩陀波倫菩薩立。

「是時曇無竭菩薩適教殿中諸女，說經道已，沐浴澡洗已，更著新衣，上般若波羅蜜之臺坐思惟，種種三昧悉入，如是七歲不動不搖。

「是時薩陀波倫菩薩及五百女人，亦復常經行七歲不坐不臥。七歲已后，天人于上虛空中語之言：『卻後七日，曇無竭菩薩當從三昧起。』

「是時薩陀波倫菩薩聞天人語聲，自念言：『今我當爲師施座掃灑令凈。』薩陀波倫菩薩及五百女人，共到說經處，至已特為曇無竭菩薩施高座，時五百女人各各自取著身衣布著座上。

「是時弊魔自念言：『未嘗有是，未嘗見是。是薩陀波倫菩薩為曇無竭菩薩施高座，持用恭敬索佛道，精進勇健無有休懈，得道者出我界，度脫人不可計。今我且中道壞之。』

「是時弊魔悉壞諸菩薩所坐座，皆令曲戾，雨沙礫石荊蕀枯骨。

「是時薩陀波倫菩薩及五百女人，見座曲戾污泥不凈，自念言：『今曇無竭菩薩當坐說經，及諸弟子皆當來聽，今我曹當更掃除整頓坐席。』即共掃除整頓諸座已。自念言：『今地大有土塵，恐來坌師及諸菩薩，當共

【現代漢語翻譯】現代漢語譯本曇無竭（Dharmodgata）宮殿門外，薩陀波倫菩薩（Sadāprarudita）站在門外，心中默唸：『如今我因為聽聞經法而來到這裡，我的老師在裡面，我實在不應該躺臥或坐下，必須等我的老師出來，登上高座宣講般若波羅蜜（Prajñāpāramitā），我才能坐下。』那五百位女子也都效仿薩陀波倫菩薩站立。當時，曇無竭菩薩在講經殿中教導眾女子，講經完畢后，沐浴洗漱，更換新衣，登上般若波羅蜜之臺，靜坐思惟，進入種種三昧（samādhi），就這樣持續了七年，身體不動不搖。當時，薩陀波倫菩薩和五百位女子，也同樣持續經行了七年，不坐不臥。七年後，天人在空中告訴他們說：『再過七天，曇無竭菩薩將從三昧中出定。』當時，薩陀波倫菩薩聽到天人的聲音，心想：『現在我應當為老師準備座位，打掃乾淨。』薩陀波倫菩薩和五百位女子，一同來到講經之處，特意為曇無竭菩薩設定高座，當時五百位女子各自取出身上穿的衣服，鋪在高座上。當時，魔王波旬（Papiyas）心想：『從未有過這樣的事，從未見過這樣的事。這個薩陀波倫菩薩為曇無竭菩薩設定高座，用以恭敬求取佛道，精進勇猛，沒有絲毫懈怠，如果他得道，就會超出我的境界，度脫的人數不可計數。現在我且在半路破壞他們。』當時，魔王波旬破壞了所有菩薩要坐的座位，使它們都變得歪斜不正，還降下沙礫、石頭、荊棘和枯骨。當時，薩陀波倫菩薩和五百位女子，看到座位歪斜不正，沾滿污泥，不乾淨，心想：『現在曇無竭菩薩將要坐在這裡宣講經法，他的弟子們也都會來聽講，現在我們應當重新掃除整理座位。』於是他們一同掃除整理了所有的座位，心想：『現在地上有很多塵土，恐怕會沾染到老師和各位菩薩，我們應當……』

【English Translation】 English version Outside the palace gate of Dharmodgata (name of a Bodhisattva), Sadāprarudita (name of a Bodhisattva) stood and thought to himself: 'Now that I have come here because of the teachings of the scriptures, and my teacher is inside, it is not right for me to lie down or sit. I must wait for my teacher to come out, ascend the high seat, and expound the Prajñāpāramitā (Perfection of Wisdom), then I will sit.' The five hundred women also imitated Sadāprarudita Bodhisattva and stood. At that time, Dharmodgata Bodhisattva was teaching the women in the lecture hall. After finishing the lecture, he bathed and washed, changed into new clothes, ascended the platform of Prajñāpāramitā, sat in meditation, and entered into various samādhis (meditative states). He remained in this state for seven years, without moving or shaking. At that time, Sadāprarudita Bodhisattva and the five hundred women also continuously walked for seven years, without sitting or lying down. After seven years, a deva (god) in the sky above told them: 'In seven days, Dharmodgata Bodhisattva will emerge from samādhi.' At that time, Sadāprarudita Bodhisattva heard the voice of the deva and thought to himself: 'Now I should prepare a seat for my teacher and sweep it clean.' Sadāprarudita Bodhisattva and the five hundred women went together to the place of lecturing and specially prepared a high seat for Dharmodgata Bodhisattva. At that time, the five hundred women each took off the clothes they were wearing and spread them on the seat. At that time, Papiyas (name of a demon king) thought to himself: 'This has never happened before, never been seen before. This Sadāprarudita Bodhisattva is preparing a high seat for Dharmodgata Bodhisattva, using it to respectfully seek the path of Buddhahood, diligently and bravely without any懈怠. If he attains enlightenment, he will go beyond my realm, and the number of people he liberates will be countless. Now I will disrupt them halfway.' At that time, Papiyas destroyed all the seats that the Bodhisattvas were to sit on, making them all crooked and uneven, and rained down gravel, stones, thorns, and dry bones. At that time, Sadāprarudita Bodhisattva and the five hundred women saw that the seats were crooked and uneven, covered in mud, and unclean. They thought to themselves: 'Now Dharmodgata Bodhisattva will sit here to expound the scriptures, and his disciples will all come to listen. Now we should sweep and tidy up the seats again.' So they swept and tidied up all the seats together, thinking: 'Now there is a lot of dust on the ground, and it is feared that it will contaminate the teacher and the Bodhisattvas, we should...'

灑之。』周行索水，不能得。何以故？弊魔所作。自念言：『今我曹索水了不能得，當自取身血灑之耳。』

「是時薩陀波倫菩薩及五百女人，各自取刀處處刺身出血，持用灑地，用慈孝于經法故。

「是時釋提桓因自念言：『世間乃有是人耶？精進恭敬慈孝經師故。』是時釋提桓因到薩陀波倫菩薩所，嗟嘆言：『善哉，善哉！賢者精進誠難及，用精進慈孝于師故，今聞般若波羅蜜不復久。賢者！他所敕使愿相語，有是曹人者，我曹悉當護之，所欲得者悉當與之。』

「是時薩陀波倫菩薩言：『我欲所得者，釋提桓因自當知之。』

「是時釋提桓因，即化地悉使作琉璃，其上有金沙。釋提桓因使薩陀波倫菩薩及五百女人身體完健平復如故。于坐四面化作琉璃池水，周匝池邊皆有珍寶欄楯，及七寶池陛，俠陛兩邊皆珍寶之樹，若干百種羅列姝好。

「是時薩陀波倫菩薩及五百女人，為諸菩薩儲水。天文陀羅華、曼殊顏華、摩訶曼殊顏華、都雨種種華，凡四千石。釋提桓因持用與薩陀波倫菩薩，語之言：『持是華供養般若波羅蜜，及散曇無竭菩薩及諸菩薩上，及天衣五百領曇無竭在座上坐，持是上之。』薩陀波倫菩薩即悉受之，便為祝願。

「是時曇無竭菩薩七歲以後，從三昧覺起

【現代漢語翻譯】現代漢語譯本：『灑水。』（薩陀波倫菩薩）四處尋找水源，卻無法找到。這是什麼原因呢？因為被惡魔所阻撓。他心想：『現在我們尋找水源卻找不到，不如取自身的血來灑吧。』這時，薩陀波倫菩薩（Sādhu-paribhūta bodhisattva，常精進菩薩）和五百名女子，各自取出刀，在身上各處刺傷自己，流出血來，用來灑在地上，這是因為他們以慈悲和孝順之心對待經法。這時，釋提桓因（Śakro devānām indra，帝釋天）心想：『世間竟然有這樣的人嗎？如此精進恭敬，以慈悲和孝順之心對待經師。』於是，釋提桓因來到薩陀波倫菩薩處，讚歎道：『太好了，太好了！賢者您的精進實在難以企及，因為您以精進和慈孝之心對待經師，現在聽聞《般若波羅蜜》（Prajñāpāramitā，智慧到彼岸）的時間不會太久了。賢者！如果有人指使您做什麼，請告訴我，我們都會保護這些人，他們想要什麼，我們都會給予。』這時，薩陀波倫菩薩說：『我想要得到什麼，釋提桓因您自己會知道的。』這時，釋提桓因立刻將地面變成琉璃，上面鋪著金沙。釋提桓因使薩陀波倫菩薩和五百名女子的身體完全恢復健康，和平常一樣。在他們座位四周，變出琉璃池水，池邊周圍都有珍寶欄桿，以及七寶臺階，臺階兩旁都是珍寶樹，有幾百種，排列得非常美好。這時，薩陀波倫菩薩和五百名女子，為諸位菩薩儲水。天雨曼陀羅華（mandārava，適意華）、曼殊顏華（mahāmandārava，大適意華）、摩訶曼殊顏華（mañjūṣaka，柔軟華），總共有四千石。釋提桓因拿著這些花送給薩陀波倫菩薩，對他說：『拿著這些花供養《般若波羅蜜》，並散在曇無竭菩薩（Dharmodgata，法涌菩薩）和諸位菩薩身上，以及天衣五百領，獻給在座上的曇無竭。』薩陀波倫菩薩立刻全部接受，併爲他們祝願。這時，曇無竭菩薩七歲以後，從三昧（samādhi，禪定）中醒來。

【English Translation】 English version: 『Sprinkle it.』 (Sādhu-paribhūta bodhisattva) searched around for water but could not find any. What was the reason? It was because of the obstruction of the evil demons. He thought to himself: 『Now that we cannot find water, we should take our own blood and sprinkle it.』 At that time, Sādhu-paribhūta bodhisattva (Constantly Despising Bodhisattva) and five hundred women each took knives and stabbed themselves in various places, drawing blood to sprinkle on the ground, because of their compassion and filial piety towards the scriptures. At that time, Śakro devānām indra (Indra) thought to himself: 『Are there really such people in the world? So diligent and respectful, with compassion and filial piety towards the scripture teacher.』 Then, Śakro devānām indra went to Sādhu-paribhūta bodhisattva and praised him, saying: 『Excellent, excellent! Your diligence is truly difficult to match, because you treat the scripture teacher with diligence, compassion, and filial piety, it will not be long before you hear the Prajñāpāramitā (Perfection of Wisdom). Worthy one! If someone orders you to do something, please tell me, we will protect all these people, and we will give them whatever they want.』 At that time, Sādhu-paribhūta bodhisattva said: 『What I want to obtain, Śakro devānām indra, you will know it yourself.』 At that time, Śakro devānām indra immediately transformed the ground into lapis lazuli, with golden sand on it. Śakro devānām indra made the bodies of Sādhu-paribhūta bodhisattva and the five hundred women completely restored to health, as before. Around their seats, he transformed lapis lazuli pools of water, with railings of precious jewels around the edges of the pools, and steps of seven treasures, with trees of precious jewels on both sides of the steps, several hundred kinds, arranged beautifully. At that time, Sādhu-paribhūta bodhisattva and the five hundred women stored water for the bodhisattvas. The heavens rained mandārava (heavenly flower) flowers, mahāmandārava (great heavenly flower) flowers, and mañjūṣaka (soft flower) flowers, a total of four thousand stones. Śakro devānām indra took these flowers and gave them to Sādhu-paribhūta bodhisattva, saying to him: 『Take these flowers to offer to the Prajñāpāramitā, and scatter them on Dharmodgata (Dharma Arising) Bodhisattva and the bodhisattvas, as well as five hundred heavenly robes, and offer them to Dharmodgata who is sitting on the seat.』 Sādhu-paribhūta bodhisattva immediately accepted them all and made wishes for them. At that time, Dharmodgata Bodhisattva, after the age of seven, awoke from samādhi (meditative absorption).

，到高座上，並與四萬億菩薩共坐，有於前坐者甚眾多。是時薩陀波倫菩薩及五百女人，俱皆散華，並持栴檀搗香、蜜搗香，雜碎珍寶，都持散曇無竭菩薩及諸菩薩上，前持頭面著足已，繞三匝卻住，以微意視曇無竭菩薩。

「是時曇無竭菩薩，都大會壁方四十里，滿其中人。是時曇無竭菩薩四向視諸來會者，薩陀波倫菩薩及五百女人，用欲得經法故，即為薩陀波倫菩薩說般若波羅蜜言：『善男子！且聽。諸經法悉等，般若波羅蜜亦悉等如是。諸經法本端不可計如是。怛薩阿竭智慧無所掛礙，般若波羅蜜亦無所掛礙如是。譬如幻人無形，般若波羅蜜亦無形如是。譬如風無所掛礙，般若波羅蜜亦無掛礙所有如是。本端不可計，般若波羅蜜亦不可計如是。一切我所悉斷本凈，般若波羅蜜亦本無如是。譬如夢中與女人通視之本無，般若波羅蜜亦本無如是。所名本無，般若波羅蜜亦本無如是。阿羅漢、泥洹、空無所生，般若波羅蜜亦空、無所生如是。怛薩阿竭般泥洹本等無有異，般若波羅蜜亦本等無有異如是。譬如然火，火即時滅之，本無所從來，去亦無所至，般若波羅蜜本無從來，去亦無所至如是。譬如夢中見須彌山本無，般若波羅蜜亦本無如是。譬如佛現飛，般若波羅蜜現無所有如是。前于愛慾中相娛樂計之無所有

【現代漢語翻譯】現代漢語譯本：到達高座上，與四萬億菩薩共同就坐，在前面就坐的人非常多。這時，薩陀波倫菩薩（Sadāparibhūta Bodhisattva，常不輕菩薩）和五百位女子，一起散花，並拿著栴檀（candana，一種香木）搗成的香、蜂蜜搗成的香，以及各種珍寶碎片，全部用來散在曇無竭菩薩（Dharmodgata Bodhisattva，法涌菩薩）和各位菩薩身上，然後走到前面，用頭面接觸他們的腳，繞行三圈後退到一邊站立，用專注的眼神看著曇無竭菩薩。這時，曇無竭菩薩所處的法會場地，四面墻壁圍起來有四十里，裡面坐滿了人。曇無竭菩薩向四面觀看前來參加法會的人們，薩陀波倫菩薩和五百位女子，因為想要得到經法，於是曇無竭菩薩就為薩陀波倫菩薩宣說般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的道理，說道：『善男子！請仔細聽。一切經法的本質都是相同的，般若波羅蜜的本質也同樣是相同的。一切經法的本源都是不可測量的。怛薩阿竭（Tathāgata，如來）的智慧沒有任何阻礙，般若波羅蜜也同樣沒有任何阻礙。譬如幻化出來的人沒有固定的形體，般若波羅蜜也同樣沒有固定的形體。譬如風沒有阻礙，般若波羅蜜也同樣沒有任何阻礙。本源不可測量，般若波羅蜜也同樣不可測量。一切與「我」相關的執著都已斷除，迴歸到本來的清凈，般若波羅蜜也同樣是本來就空無所有。譬如在夢中與女人交合，醒來后發現根本沒有這回事，般若波羅蜜也同樣是本來就空無所有。所謂本來空無所有，般若波羅蜜也同樣是本來空無所有。阿羅漢（Arhat，證悟者）、泥洹（Nirvana，涅槃）、空性都是無所生，般若波羅蜜也同樣是空性、無所生。怛薩阿竭的般泥洹（Parinirvana，般涅槃）與本源是完全相同的，沒有任何差異，般若波羅蜜也同樣與本源完全相同，沒有任何差異。譬如點燃的火焰，立即將它熄滅，火焰本來沒有從哪裡來，熄滅后也沒有到哪裡去，般若波羅蜜也同樣本來沒有從哪裡來，熄滅后也沒有到哪裡去。譬如在夢中見到須彌山（Sumeru，佛教中的聖山），醒來后發現根本沒有這回事，般若波羅蜜也同樣是本來就空無所有。譬如佛顯現飛行，般若波羅蜜顯現的也是空無所有。之前在愛慾中相互娛樂，現在看來也是空無所有。』

【English Translation】 English version: He ascended to the high seat and sat with forty trillion Bodhisattvas, with a great multitude seated before him. At that time, Sadāparibhūta Bodhisattva (常不輕菩薩, the Bodhisattva Never Disparaging) and five hundred women together scattered flowers, and brought sandalwood (candana, a type of fragrant wood) paste incense, honey paste incense, and fragments of precious jewels, all of which they scattered upon Dharmodgata Bodhisattva (法涌菩薩, the Bodhisattva Arisen from Dharma) and the other Bodhisattvas. They then prostrated before them, touching their heads to their feet, circumambulated them three times, and stood aside, gazing intently at Dharmodgata Bodhisattva. At that time, the assembly of Dharmodgata Bodhisattva was enclosed by walls forty li in circumference, filled with people. Dharmodgata Bodhisattva looked in all directions at those who had come to the assembly. Because Sadāparibhūta Bodhisattva and the five hundred women desired to obtain the Dharma, Dharmodgata Bodhisattva then spoke the Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) to Sadāparibhūta Bodhisattva, saying: 『Good man! Listen carefully. All the teachings of the sutras are equal, and the Prajñāpāramitā is also equal in this way. The origin of all the teachings of the sutras is immeasurable. The wisdom of the Tathāgata (如來, Thus Come One) is without obstruction, and the Prajñāpāramitā is also without obstruction in this way. Just as an illusionary person has no fixed form, the Prajñāpāramitā also has no fixed form in this way. Just as the wind is without obstruction, the Prajñāpāramitā is also without any obstruction in this way. The origin is immeasurable, and the Prajñāpāramitā is also immeasurable in this way. All that pertains to 『I』 is cut off and fundamentally pure, and the Prajñāpāramitā is also fundamentally non-existent in this way. Just as in a dream one has intercourse with a woman, but upon awakening it is found to be non-existent, the Prajñāpāramitā is also fundamentally non-existent in this way. What is called fundamentally non-existent, the Prajñāpāramitā is also fundamentally non-existent in this way. Arhats (阿羅漢, enlightened beings), Nirvana (泥洹, liberation), and emptiness are all unproduced, and the Prajñāpāramitā is also empty and unproduced in this way. The Parinirvana (般涅槃, complete Nirvana) of the Tathāgata is fundamentally the same, without any difference, and the Prajñāpāramitā is also fundamentally the same, without any difference in this way. Just as a fire is lit and then immediately extinguished, the fire does not come from anywhere, nor does it go anywhere, the Prajñāpāramitā also does not come from anywhere, nor does it go anywhere in this way. Just as in a dream one sees Mount Sumeru (須彌山, the sacred mountain in Buddhism), but upon awakening it is found to be non-existent, the Prajñāpāramitā is also fundamentally non-existent in this way. Just as the Buddha appears to fly, the Prajñāpāramitā appears to be without any substance in this way. The previous mutual enjoyment in love and desire is now considered to be without any substance.』

，般若波羅蜜計之亦無所有如是。人名及聲無所有，怛薩阿竭亦無所有，於前見者念所作因見，般若波羅蜜念所作本無所有如是。譬如幻師化作象本無所有，般若波羅蜜亦本無所有如是。譬如虛空適無所住，般若波羅蜜亦適無所住如是。譬如幻師學無所不至，般若波羅蜜亦無所不至如是。過去、當來、今現在亦不可合為一，般若波羅蜜無過、現當作是知。名本無形字無有形，般若波羅蜜亦無所不至，亦無所不入，亦無所至，亦無所入。何以故？般若波羅蜜空無所有故。譬如虛空，無所不至，無所不入，亦無所至，亦無所入。何以故？空本無色，般若波羅蜜如是。般若波羅蜜如是。般若波羅蜜者，亦入于地、亦入於水、亦入於火、亦入于風、亦入于空，亦入于彼、亦入於此，亦入於色、亦入于痛癢、亦入于思想、亦入于生死、亦入于識，亦入於人，亦入于壽命，亦入于生，亦入于有德、亦入于無德，亦入于欲、亦入于不欲，亦入于有、亦入于無，亦入于想、亦入于無想，亦入于愿中、亦入于無愿中，亦入于無生中、亦入于不生中，亦入于日月、亦入于星宿，亦入于阿須倫、亦入于龍、亦入于鬼神、亦入于揵陀羅、亦入于迦留勒、亦入于甄陀羅、亦入于摩睺勒、亦入于羅剎、亦入于鳩垣，亦入于薜荔、亦入于禽獸、亦入于

泥犁，亦入于蜎飛、亦入于蠕動、亦入于蚑行、亦入于喘息，亦入于貧賤、亦入于富貴，亦入于賢者、亦入于仙人，亦入于須陀洹、亦入於斯陀含、亦入于阿那含、亦入于阿羅漢、亦入于辟支佛、亦入于菩薩，亦入于佛，亦入于泥洹、亦入於四意止、亦入於四意斷、亦入於五根、亦入於五力、亦入於七覺意、亦入於八道，亦入于有智、亦入于無智，亦入於十種力、亦入於四無所畏，亦入于佛經、亦入於世間經，亦入于巫祝、亦入于不巫祝，亦入于宿命，亦入于所行，亦入于展轉生死中，亦入於勤苦、亦入于不勤苦，亦入于自在、亦入于不自在，亦入于度脫、亦入于不度脫，亦入於好中、亦入于不好中，亦入于善中、亦入于不善中，亦入于黠中、亦入于不黠中，亦入于明中、亦入于不明中，亦入於過去、亦入于當來、亦入於今現在，亦入于可見、亦入于不可見，亦入于教、亦入於法，亦入于有、亦入于無所有，亦入於一切有形、亦入於一切無形。』」

佛語須菩提：「如是比，曇無竭菩薩為薩陀波倫菩薩說般若波羅蜜所入處，如是說晝夜七日。是時人聽經，呼如飯時頃。何以故？曇無竭菩薩力恩。是時薩陀波倫菩薩聞說般若波羅蜜，大歡欣踴躍，及五百女人共持天衣及八百石雜寶，供養上曇無竭菩薩。釋提桓因持

【現代漢語翻譯】現代漢語譯本『地獄（泥犁，指受苦之處），也進入到飛行之物、也進入到蠕動之物、也進入到爬行之物、也進入到喘息之物，也進入到貧賤之人、也進入到富貴之人，也進入到賢者、也進入到仙人，也進入到須陀洹（Srota-apanna，入流果）、也進入到斯陀含（Sakrdagamin，一來果）、也進入到阿那含（Anagamin，不來果）、也進入到阿羅漢（Arhat，無學果），也進入到辟支佛（Pratyekabuddha，緣覺）、也進入到菩薩（Bodhisattva，覺有情），也進入到佛（Buddha，覺者），也進入到涅槃（Nirvana，寂滅）、也進入到四念住（Cattaro satipatthanas，四種觀禪修方法）、也進入到四正勤（Cattaro sammappadhanas，斷惡修善的四種努力）、也進入到五根（Panca indriyani，信、精進、念、定、慧五種能力）、也進入到五力（Panca balani，五根增長所生的力量）、也進入到七覺支（Satta bojjhanga，七種覺悟的要素）、也進入到八正道（Ariya atthangika magga，達到解脫的八條路徑），也進入到有智慧者、也進入到無智慧者，也進入到十力（Dasabala，佛的十種力量）、也進入到四無所畏（Cattari vesarajja，佛的四種無畏懼的宣說能力），也進入到佛經、也進入到世間經典，也進入到巫術、也進入到非巫術，也進入到宿命、也進入到所行，也進入到輾轉生死之中，也進入到勤苦、也進入到不勤苦，也進入到自在、也進入到不自在，也進入到度脫、也進入到不度脫，也進入到好之中、也進入到不好之中，也進入到善之中、也進入到不善之中，也進入到聰明之中、也進入到不聰明之中，也進入到光明之中、也進入到不明之中，也進入到過去、也進入到未來、也進入到現在，也進入到可見、也進入到不可見，也進入到教、也進入到法，也進入到有、也進入到無所有，也進入到一切有形之物、也進入到一切無形之物。』

佛告訴須菩提（Subhuti，解空第一的弟子）: 『就像這樣比喻，曇無竭菩薩（Dharmodgata Bodhisattva）為薩陀波倫菩薩（Sadaparibhuta Bodhisattva）宣說般若波羅蜜（Prajnaparamita，智慧到彼岸）所進入的境界，像這樣日夜不停地說了七天。當時聽經的人，呼喚的時間就像吃飯那麼短。為什麼呢？這是曇無竭菩薩的力量和恩德。當時薩陀波倫菩薩聽聞宣說般若波羅蜜，非常歡喜踴躍，和五百個女人一起拿著天衣和八百塊雜寶，供養給曇無竭菩薩。釋提桓因（Sakka，帝釋天）拿著...

【English Translation】 English version 'Niraya (hell), also enters into flying creatures, also enters into wriggling creatures, also enters into crawling creatures, also enters into breathing creatures, also enters into the poor and lowly, also enters into the rich and noble, also enters into the wise, also enters into the immortals, also enters into the Srota-apanna (stream-enterer), also enters into the Sakrdagamin (once-returner), also enters into the Anagamin (non-returner), also enters into the Arhat (worthy one), also enters into the Pratyekabuddha (solitary buddha), also enters into the Bodhisattva (enlightenment being), also enters into the Buddha (awakened one), also enters into Nirvana (liberation), also enters into the Four Foundations of Mindfulness (Cattaro satipatthanas), also enters into the Four Right Exertions (Cattaro sammappadhanas), also enters into the Five Roots (Panca indriyani), also enters into the Five Powers (Panca balani), also enters into the Seven Factors of Enlightenment (Satta bojjhanga), also enters into the Eightfold Path (Ariya atthangika magga), also enters into the wise, also enters into the unwise, also enters into the Ten Powers (Dasabala), also enters into the Four Fearlessnesses (Cattari vesarajja), also enters into the Buddhist scriptures, also enters into the worldly scriptures, also enters into witchcraft, also enters into non-witchcraft, also enters into destiny, also enters into actions, also enters into the cycle of birth and death, also enters into diligence, also enters into non-diligence, also enters into freedom, also enters into non-freedom, also enters into deliverance, also enters into non-deliverance, also enters into the good, also enters into the not-good, also enters into the virtuous, also enters into the non-virtuous, also enters into the clever, also enters into the not-clever, also enters into the light, also enters into the non-light, also enters into the past, also enters into the future, also enters into the present, also enters into the visible, also enters into the invisible, also enters into the teaching, also enters into the Dharma, also enters into existence, also enters into non-existence, also enters into all that has form, also enters into all that is formless.'

The Buddha said to Subhuti (the foremost disciple in understanding emptiness): 'It is like this analogy, Dharmodgata Bodhisattva spoke to Sadaparibhuta Bodhisattva about the realm entered by Prajnaparamita (perfection of wisdom), speaking day and night for seven days. At that time, the people listening to the sutra called out as briefly as the time it takes to eat a meal. Why? This is due to the power and grace of Dharmodgata Bodhisattva. At that time, Sadaparibhuta Bodhisattva, hearing the Prajnaparamita being spoken, was greatly delighted and rejoiced, and together with five hundred women, held heavenly garments and eight hundred pieces of various treasures, offering them to Dharmodgata Bodhisattva. Sakka (ruler of the devas) holding...

天摩訶文陀羅華，散曇無竭菩薩上，及散諸菩薩上，持用增益功德。是時一佛境界中一切樹木——藥樹果樹，諸雜寶樹——悉傾曲躬，為曇無竭菩薩作禮。天雨蜜香之華，其華之香聞一佛界中，一切人聞此華之香，各各遙見曇無竭菩薩在高座說經，並復見薩陀波倫菩薩及五百女人，一切人心皆柔弱歡欣，皆遙為曇無竭菩薩作禮，其國中悉震動。是時數千巨億萬人悉得無央數經法，不可復計菩薩皆得阿惟越致。

「長者女及五百女人，白薩陀波倫菩薩言：『我曹輩愿為師作婢，愿持身命自歸，愿為師給使，共持五百乘車珍寶所有以上師。何以故？今師為我故甚勤苦，我曹持師以當佛無有異。我曹蒙大恩，乃得聞尊經好語。既聞經已，無有狐疑大如毛髮。今我曹持身為師給使，如是數千億萬劫，尚未能報須臾之恩，用得聞尊經故。』

「是時薩陀波倫菩薩悉受五百女人，及五百乘車珍寶既受，用道德故既受已，薩陀波倫菩薩欲持上師，白曇無竭菩薩言：『愿持身自上，及五百女人、五百乘車珍寶以上大師，哀我曹輩，愿當受之，當使我曹得功德。』

「是時曇無竭菩薩欲使薩陀波倫菩薩成其功德故，悉受五百女人及五百乘車珍寶。既受已，復持反遺薩陀波倫菩薩，即自言：『持五百女人為汝給使，及五

【現代漢語翻譯】現代漢語譯本天空中飄落大量的摩訶文陀羅華（偉大的曼陀羅花），散落在曇無竭菩薩（無盡智慧菩薩）身上，以及其他的菩薩身上，以此來增加他們的功德。當時，在一個佛的境界中，所有的樹木——無論是藥樹、果樹，還是各種珍寶樹——都彎曲樹身，向曇無竭菩薩行禮。天空中降下帶有蜜香的花朵，花香瀰漫整個佛的境界。所有聞到花香的人，都能遙遙看見曇無竭菩薩在高座上宣講佛經，同時也能看見薩陀波倫菩薩（常悲菩薩）和五百位女子。所有人的內心都變得柔和歡喜，都遙遙地向曇無竭菩薩行禮，整個國度都震動起來。當時，數千巨億的人都獲得了無數的經法，無數的菩薩都獲得了阿惟越致（不退轉）。長者之女和五百位女子，對薩陀波倫菩薩說：『我們願意做您的婢女，願意獻出自己的身命來歸順您，願意為您提供使喚，共同奉上五百輛裝滿珍寶的車子來供養您。為什麼呢？因為您爲了我們如此辛勤勞苦，我們供養您和供養佛沒有什麼區別。我們蒙受您的大恩，才得以聽聞如此尊貴的經文和美好的教誨。聽聞經文之後，我們心中沒有絲毫的疑惑。現在我們獻出自身來為您效勞，即使是數千億萬劫的時間，也無法報答您須臾的恩情，因為我們聽聞了如此尊貴的經文。』當時，薩陀波倫菩薩接受了五百位女子和五百輛裝滿珍寶的車子。接受之後，薩陀波倫菩薩想要將這些供養獻給他的老師，於是對曇無竭菩薩說：『我願意獻上自身，以及五百位女子、五百輛裝滿珍寶的車子來供養大師，請您憐憫我們，希望您能接受這些供養，讓我們能夠獲得功德。』當時，曇無竭菩薩爲了使薩陀波倫菩薩成就他的功德，接受了五百位女子和五百輛裝滿珍寶的車子。接受之後，又將這些供養退還給薩陀波倫菩薩，並說道：『讓這五百位女子做你的使女，以及五

【English Translation】 English version The great Mahamandarava flowers (greatly pleasing flowers) rained down from the sky, scattering upon the body of Dharmaksaya Bodhisattva (Bodhisattva of inexhaustible Dharma), and also scattering upon the other Bodhisattvas, to increase their merits. At that time, within a Buddha-realm, all the trees—medicinal trees, fruit trees, and various jeweled trees—bent their trunks and bowed in reverence to Dharmaksaya Bodhisattva. Heavenly rain of honey-scented flowers fell, the fragrance of which permeated the entire Buddha-realm. Everyone who smelled the fragrance of these flowers could remotely see Dharmaksaya Bodhisattva preaching the Sutra on a high seat, and also saw Sadāparibhūta Bodhisattva (Ever-Weeping Bodhisattva) and the five hundred women. The hearts of all people became gentle and joyful, and they all remotely paid homage to Dharmaksaya Bodhisattva, and the entire kingdom shook. At that time, several thousand trillion people all obtained countless Sutra teachings, and countless Bodhisattvas all attained Avaivartika (non-retrogression). The daughter of the elder and the five hundred women said to Sadāparibhūta Bodhisattva: 'We are willing to be your servants, willing to offer our lives to take refuge in you, willing to serve you, and together offer you five hundred carts filled with treasures. Why? Because you have been so diligent and laborious for our sake. Our offering to you is no different from offering to the Buddha. We have received your great kindness, and have been able to hear such noble Sutras and wonderful teachings. Having heard the Sutras, we have no doubts, not even as small as a hair. Now we offer ourselves to serve you, even for countless trillions of kalpas, we still cannot repay your momentary kindness, because we have heard such noble Sutras.' At that time, Sadāparibhūta Bodhisattva accepted the five hundred women and the five hundred carts filled with treasures. Having accepted them, Sadāparibhūta Bodhisattva wanted to offer these offerings to his teacher, so he said to Dharmaksaya Bodhisattva: 'I am willing to offer myself, as well as the five hundred women and the five hundred carts filled with treasures, to the great master. Please have compassion on us, and may you accept these offerings, so that we may obtain merit.' At that time, Dharmaksaya Bodhisattva, in order to enable Sadāparibhūta Bodhisattva to accomplish his merit, accepted the five hundred women and the five hundred carts filled with treasures. Having accepted them, he returned these offerings to Sadāparibhūta Bodhisattva, and said: 'Let these five hundred women be your servants, and the five

百乘車珍寶。』

「是時，忉利天上諸天人，各各而嗟嘆言：『善哉，善哉！薩陀波倫菩薩所有者悉施與師，是意難得。』是時數千巨億天人，共來到曇無竭菩薩所聽經。

「是時薩陀波倫菩薩大歡欣踴躍，即于坐上得六萬三昧門。何等為三昧門？愿樂三昧，威儀三昧，勸德三昧，月盛滿三昧，日光焰三昧，怛薩阿竭行三昧，悉唸佛三昧，菩薩所生三昧，樂智慧三昧，度脫堅住三昧，諸境界中無所住三昧，國土種種嚴入三昧，怛薩阿竭相無相入三昧，十方人無形印封三昧，怛薩阿竭出坐三昧，無所畏樂三昧，棄捐珍寶三昧，怛薩阿竭力莊嚴三昧，諸經法悉明樂三昧，說無所從來解事三昧，凈如梵人三昧，過去、當來、今現在悉等入三昧，本端當來端無所住三昧，莊嚴佛藏三昧，佛音聲響悉成三昧。如是三昧得六萬門。

「薩陀波倫菩薩從三昧覺，得智慧力，悉入諸菩薩經法中。薩陀波倫菩薩白曇無竭菩薩言：『師愿說佛音聲，當何以知之？』

「曇無竭菩薩語薩陀波倫菩薩言：『賢者明聽！譬如箜篌不以一事成，有木、有柱、有弦、有人搖手鼓之，其音調好自在，欲作何等曲。賢者欲知佛音聲亦如是。菩薩有本初發意，世世行作功德，世世教授，世世問佛事，合會是事乃成佛身，佛音聲亦如

【現代漢語翻譯】現代漢語譯本：『百乘車載滿珍寶。』『這時，忉利天（Trayastrimsa，佛教宇宙觀中位於須彌山頂的天界）上的諸位天人，各自讚嘆道：『太好了，太好了！薩陀波倫菩薩（Sadāprarudita，常啼菩薩）將所有的一切都施捨給老師，這種心意實在難得。』當時，數千巨億的天人，一同來到曇無竭菩薩（Dharmodgata，法涌菩薩）處聽經。『這時，薩陀波倫菩薩（Sadāprarudita，常啼菩薩）非常歡欣踴躍，就在座位上獲得了六萬種三昧門（samādhi，佛教中的禪定境界）。哪些是三昧門呢？愿樂三昧（desire and joy samādhi），威儀三昧（dignified conduct samādhi），勸德三昧（encouraging virtue samādhi），月盛滿三昧（full moon samādhi），日光焰三昧（sunlight flame samādhi），怛薩阿竭行三昧（Tathāgata conduct samādhi），悉唸佛三昧（mindfulness of all Buddhas samādhi），菩薩所生三昧（bodhisattva birth samādhi），樂智慧三昧（joyful wisdom samādhi），度脫堅住三昧（liberation and firm abiding samādhi），諸境界中無所住三昧（non-abiding in all realms samādhi），國土種種嚴入三昧（entering the adornments of various lands samādhi），怛薩阿竭相無相入三昧（entering the form and formlessness of Tathāgata samādhi），十方人無形印封三昧（sealing the formless mark of people in ten directions samādhi），怛薩阿竭出坐三昧（Tathāgata arising from the seat samādhi），無所畏樂三昧（fearless joy samādhi），棄捐珍寶三昧（abandoning treasures samādhi），怛薩阿竭力莊嚴三昧（Tathāgata power adornment samādhi），諸經法悉明樂三昧（joyful clarity of all sutras samādhi），說無所從來解事三昧（understanding affairs from nowhere samādhi），凈如梵人三昧（purity like Brahma samādhi），過去、當來、今現在悉等入三昧（entering equally into past, future, and present samādhi），本端當來端無所住三昧（non-abiding in the beginning and end samādhi），莊嚴佛藏三昧（adorning the Buddha treasury samādhi），佛音聲響悉成三昧（all Buddha's sounds becoming samādhi）。像這樣的三昧，獲得了六萬種門。『薩陀波倫菩薩（Sadāprarudita，常啼菩薩）從三昧（samādhi，佛教中的禪定境界）中醒來，獲得了智慧力，完全進入了諸位菩薩的經法中。薩陀波倫菩薩（Sadāprarudita，常啼菩薩）對曇無竭菩薩（Dharmodgata，法涌菩薩）說：『老師，希望您能講說佛的音聲，應當如何才能瞭解它？』『曇無竭菩薩（Dharmodgata，法涌菩薩）對薩陀波倫菩薩（Sadāprarudita，常啼菩薩）說：『賢者，仔細聽好！譬如箜篌（一種古代樂器）不是由一件東西組成的，有木頭、有柱子、有弦，有人搖手彈奏它，它的音調美好自在，想要演奏什麼樣的曲子都可以。賢者，想要了解佛的音聲也是這樣。菩薩有最初的發心，世世代代修行功德，世世代代教授佛法，世世代代請問佛事，集合這些事情才能成就佛身，佛的音聲也是這樣。』

【English Translation】 English version: 『A hundred carts filled with treasures.』『At that time, the devas (devas, celestial beings) in the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-three Gods, located on the summit of Mount Sumeru) each exclaimed: 『Excellent, excellent! It is rare indeed that Sadāprarudita Bodhisattva (Sadāprarudita, the Ever Weeping Bodhisattva) gives everything he owns to his teacher.』 At that time, thousands of billions of devas came together to Dharmodgata Bodhisattva (Dharmodgata, the Bodhisattva of Dharma Rising) to listen to the sutra. 『At that time, Sadāprarudita Bodhisattva (Sadāprarudita, the Ever Weeping Bodhisattva) was greatly delighted and rejoiced, and immediately attained sixty thousand samādhi gates (samādhi, a state of meditative consciousness) while seated. What are these samādhi gates? Desire and joy samādhi, dignified conduct samādhi, encouraging virtue samādhi, full moon samādhi, sunlight flame samādhi, Tathāgata conduct samādhi, mindfulness of all Buddhas samādhi, bodhisattva birth samādhi, joyful wisdom samādhi, liberation and firm abiding samādhi, non-abiding in all realms samādhi, entering the adornments of various lands samādhi, entering the form and formlessness of Tathāgata samādhi, sealing the formless mark of people in ten directions samādhi, Tathāgata arising from the seat samādhi, fearless joy samādhi, abandoning treasures samādhi, Tathāgata power adornment samādhi, joyful clarity of all sutras samādhi, understanding affairs from nowhere samādhi, purity like Brahma samādhi, entering equally into past, future, and present samādhi, non-abiding in the beginning and end samādhi, adorning the Buddha treasury samādhi, all Buddha's sounds becoming samādhi. Thus, he attained sixty thousand gates of samādhi. 『Sadāprarudita Bodhisattva (Sadāprarudita, the Ever Weeping Bodhisattva), awakening from samādhi (samādhi, a state of meditative consciousness), attained the power of wisdom and fully entered into the sutras of all the bodhisattvas. Sadāprarudita Bodhisattva (Sadāprarudita, the Ever Weeping Bodhisattva) said to Dharmodgata Bodhisattva (Dharmodgata, the Bodhisattva of Dharma Rising): 『Teacher, I wish you would speak about the Buddha's voice; how should one understand it?』『Dharmodgata Bodhisattva (Dharmodgata, the Bodhisattva of Dharma Rising) said to Sadāprarudita Bodhisattva (Sadāprarudita, the Ever Weeping Bodhisattva): 『Virtuous one, listen carefully! For example, a konghou (konghou, an ancient Chinese harp) is not made of one thing alone; it has wood, pillars, strings, and someone who shakes their hands to play it, and its tone is beautiful and free, able to play any tune one desires. Virtuous one, wanting to understand the Buddha's voice is also like this. A bodhisattva has the initial aspiration, cultivates merit in lifetime after lifetime, teaches the Dharma in lifetime after lifetime, asks about the affairs of the Buddha in lifetime after lifetime; bringing these things together is what accomplishes the Buddha's body, and the Buddha's voice is also like this.』

是。其法皆從因緣起，亦不可從菩薩行得，亦不可離菩薩行得，亦不可從佛身得，亦不可離佛身得。賢者欲知佛身音聲，共合會是事乃得佛耳。複次，賢者！譬如工吹長簫師，其音調好與歌相入，簫者以竹為本，有人工吹，合會是事其聲乃悲。成怛薩阿竭、阿羅訶、三耶三佛身，不以一事，不以二事成，以若干百千事，若世世作功德，本願所致，亦復世世教人，用是故成佛身相及諸好，悉見如是。譬如佛般泥洹后，有人作佛形像，人見佛形像，無不跪拜供養者。其像端正姝好，如佛無有異，人見莫不稱歎，莫不持華香繒彩供養者。賢者呼佛，神在像中耶？』

「薩陀波倫菩薩報言：『不在中。所以作佛像者，但欲使人得其福耳。不用一事成佛像，亦不用二事成，有金有黠人，若有見佛時人，佛般泥洹后唸佛故作像，欲使世間人供養得其福。』

「薩陀波倫菩薩報師言：『用佛般泥洹后故作像耳。』

「曇無竭菩薩報言：『如賢者所言，成佛身亦如是，不用一事，亦不用二事，用數千萬事。有菩薩之行，有本索佛，時人若有常見佛作功德，用是故成佛身，智慧變化飛行，及成諸相好。成佛如是。

「『賢者復聽！譬如鼓，不用一事、不用二事成，有師、有革、有桴、有人擊之，其聲乃出。賢者

【現代漢語翻譯】現代漢語譯本：『是的。所有法都是從因緣生起的，既不能從菩薩行中得到，也不能脫離菩薩行而得到，既不能從佛身得到，也不能脫離佛身而得到。賢者如果想知道佛身和音聲，必須共同匯合這些因緣才能證得佛果。再者，賢者！譬如善於吹簫的樂師，他的音調優美，與歌聲相互配合，簫是以竹子為根本，加上有人精巧地吹奏，匯合這些條件，簫聲才能動聽。成就怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）的佛身，不是依靠一件事，也不是依靠兩件事成就的，而是依靠無數百千件事，如果世世代代行功德，本願所致，並且世世代代教化他人，因此才能成就佛身相好，應當這樣理解。譬如佛陀般涅槃后，有人制作佛的形像，人們見到佛的形像，沒有不跪拜供養的。佛像端正美好，如同真佛一般，人們見到沒有不稱讚的，沒有不拿鮮花、香、繒彩來供養的。賢者，你認為佛的神識在佛像中嗎？』薩陀波倫菩薩回答說：『不在其中。之所以製作佛像，只是爲了使人們獲得福報。不是依靠一件事成就佛像，也不是依靠兩件事成就，要有金子，要有巧匠，如果有見過佛的人，或者在佛陀般涅槃后爲了憶念佛陀而製作佛像，是爲了使世間人供養而獲得福報。』薩陀波倫菩薩對曇無竭菩薩說：『是因為佛陀般涅槃后才製作佛像的。』曇無竭菩薩回答說：『正如賢者所說，成就佛身也是這樣，不是依靠一件事，也不是依靠兩件事，而是依靠數千萬件事。要有菩薩的修行，要有最初的求佛之心，當時的人如果經常見到佛而行功德，因此才能成就佛身，獲得智慧變化飛行，以及成就各種相好。成就佛果就是這樣。』『賢者再聽！譬如鼓，不是依靠一件事、不是依靠兩件事就能成的，要有工匠、要有皮革、要有鼓槌、要有人敲擊它，鼓聲才能發出。賢者！』

【English Translation】 English version: 'Yes. All dharmas arise from causes and conditions; they cannot be obtained from the practice of a Bodhisattva, nor can they be obtained apart from the practice of a Bodhisattva; they cannot be obtained from the body of a Buddha, nor can they be obtained apart from the body of a Buddha. If a worthy one wishes to know the body and voice of a Buddha, they must collectively gather these causes and conditions to attain Buddhahood. Furthermore, worthy one! It is like a skilled flute player whose tune is beautiful and harmonizes with the song. The flute is made of bamboo, and with someone skilled at playing it, the sound becomes melodious when these conditions come together. The body of a Tathagata (Tathagata), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One) is not accomplished by one thing, nor by two things, but by countless hundreds of thousands of things. If one performs meritorious deeds generation after generation, due to original vows, and also teaches others generation after generation, therefore, the physical characteristics and virtues of the Buddha are accomplished, and should be understood in this way. For example, after the Buddha enters Parinirvana, someone makes an image of the Buddha. When people see the image of the Buddha, there is no one who does not kneel down and make offerings. The image is upright and beautiful, just like the Buddha, and people who see it cannot help but praise it and offer flowers, incense, silk fabrics, and colors. Worthy one, do you think the spirit of the Buddha is in the image?' The Bodhisattva Sadāparibhūta replied: 'It is not in it. The reason for making the Buddha image is only to enable people to obtain blessings. The Buddha image is not accomplished by one thing, nor by two things. There must be gold, there must be a skilled craftsman, and if there are people who have seen the Buddha, or who make the image after the Buddha's Parinirvana to remember the Buddha, it is to enable people in the world to make offerings and obtain blessings.' The Bodhisattva Sadāparibhūta said to the Bodhisattva Dharmodgata: 'It is because the Buddha has entered Parinirvana that the image is made.' The Bodhisattva Dharmodgata replied: 'Just as the worthy one says, the accomplishment of the Buddha's body is also like this. It is not accomplished by one thing, nor by two things, but by tens of millions of things. There must be the practice of a Bodhisattva, there must be the original aspiration to seek Buddhahood, and if people at that time often see the Buddha and perform meritorious deeds, therefore, the Buddha's body is accomplished, and one obtains wisdom, transformation, and the ability to fly, as well as accomplishing various physical characteristics and virtues. The accomplishment of Buddhahood is like this.' 'Worthy one, listen again! For example, a drum is not accomplished by one thing, nor by two things. There must be a craftsman, there must be leather, there must be a drumstick, and there must be someone to strike it, and then the sound will come out. Worthy one!'

欲知佛，不用一事二事，用若干千眾事乃成之。有初發意，有六波羅蜜行，曉知本無，本無無所從生之事，坐于樹下降伏于魔，諸經法悉曉知如幻無有異，用是故成佛身。

「『賢者復聽！譬如畫師，有壁、有彩、有工師、有筆，合會是事乃成畫人，欲知佛身，不用一事成，用數百千事。菩薩有本行佈施，有持戒不犯十事，常隨善師，常等心念十方人，無有能壞者，世世見佛，聞菩薩行事堅持不忘，世世不諛諂常行至誠，賢者欲知成佛身如是。

「『賢者復聽！譬如阿迦膩吒天上天人所止觀殿，光耀悉照天上端正姝好，如天上殿舍，亦不自作，亦無有持來者，亦無有作者，本無所從來，去亦無所至，因緣所生。其天人本作功德所致，用於此間佈施故，得生其上，在殿舍中解止，用是故，其人得宮觀。賢者欲知佛身，因緣所生，用世間人慾得見佛故，其人前世有功德，其人遠離八惡處生，其人黠慧信于佛。賢者欲知成佛身，本無所從來，去亦無所至，無有作者，亦無有持來者，本無有形，亦無所著，如阿迦膩吒天上宮殿。佛所以現身者，欲度脫世間人故。

「『賢者復聽！譬如山中響聲，不用一事，亦不用二事所能成，有山、有人、有呼、有耳聽，合會是事乃成響聲。賢者欲知成佛身，如是無有形，

【現代漢語翻譯】現代漢語譯本：想要了解佛，不是通過一兩件事就能成就的，而是要通過成千上萬件事才能成就。要有最初的發心，要有六波羅蜜（Six Pāramitās）的修行，要明白一切事物本性是空無的，這空無的本性並非從任何地方產生。要坐在菩提樹下，降伏魔眾，要通曉一切經法，明白一切都如幻象般沒有差別，通過這些才能成就佛身。

『賢者再聽！譬如畫師，要有墻壁、顏料、工匠、畫筆，這些條件聚合在一起才能畫成圖畫。想要了解佛身，不是通過一件事就能成就的，而是要通過成百上千件事。菩薩要有根本的佈施行為，要有持戒不犯十惡業的行為，要經常親近善知識，要經常以平等心對待十方眾生，沒有誰能夠破壞他的修行，世世代代都能見到佛，聽聞菩薩的修行事蹟並堅持不忘，世世代代不諂媚奉承，經常以真誠之心待人。賢者，想要了解成就佛身就是這樣。』

『賢者再聽！譬如阿迦膩吒天（Akaniṣṭha）上的天人所居住的宮殿，光芒照耀整個天界，端正美好，如同天上的殿舍，它不是自己產生的，也沒有誰把它拿來，也沒有誰創造它，它本來沒有從哪裡來，離開也沒有到哪裡去，是因緣和合而生。那些天人是因為前世所做的功德而得到的果報，因為在此世間佈施的緣故，才能生到那裡，在宮殿中安住。因此，那些人才能得到宮殿。賢者，想要了解佛身，也是因緣所生，因為世間人想要見到佛的緣故，那些人在前世積累了功德，那些人遠離了八種惡處，那些人聰明智慧並信仰佛。賢者，想要了解成就佛身，本來沒有從哪裡來，離開也沒有到哪裡去，沒有誰創造它，也沒有誰把它拿來，本來沒有形狀，也沒有任何執著，就像阿迦膩吒天上的宮殿一樣。佛之所以顯現身形，是爲了度脫世間眾生。』

『賢者再聽！譬如山中的迴響，不是通過一件事，也不是通過兩件事就能形成的，要有山、有人、有呼喊、有耳朵聽，這些條件聚合在一起才能形成迴響。賢者，想要了解成就佛身，也是這樣沒有固定的形體，

【English Translation】 English version: To understand the Buddha, it is not achieved through one or two things, but through thousands of things. There must be the initial aspiration, the practice of the Six Pāramitās (Six Perfections), understanding that the nature of all things is emptiness, and this nature of emptiness does not arise from anywhere. One must sit under the Bodhi tree, subdue the demons, and understand all the scriptures, realizing that everything is like an illusion without difference. Through these, the Buddha's body is achieved.

'Wise one, listen again! For example, a painter needs a wall, colors, a craftsman, and a brush. These things come together to create a painting. To understand the Buddha's body, it is not achieved through one thing, but through hundreds and thousands of things. A Bodhisattva must have the fundamental practice of giving (dāna), must uphold the precepts without violating the ten non-virtuous actions, must always be close to good teachers, must always treat all beings in the ten directions with equanimity, and no one can destroy their practice. They will see the Buddha in every lifetime, hear about the Bodhisattva's practices and remember them without forgetting, and will never be flattering or deceitful, always acting with sincerity. Wise one, to understand the achievement of the Buddha's body is like this.'

'Wise one, listen again! For example, the palace where the beings of the Akaniṣṭha (highest form realm) heaven dwell, its light shines throughout the heavens, upright and beautiful, like the heavenly palace. It is not self-created, nor is it brought by anyone, nor is there a creator. It originally does not come from anywhere, and when it leaves, it does not go anywhere; it arises from conditions. Those heavenly beings are the result of the merits they accumulated in previous lives, because they gave alms in this world, they are able to be born there and dwell in the palace. Therefore, those people obtain the palace. Wise one, to understand the Buddha's body, it also arises from conditions, because people in the world want to see the Buddha, those people accumulated merits in previous lives, those people stay away from the eight unfortunate realms, those people are intelligent and have faith in the Buddha. Wise one, to understand the achievement of the Buddha's body, it originally does not come from anywhere, and when it leaves, it does not go anywhere; there is no creator, nor is it brought by anyone. It originally has no form and is not attached to anything, like the palace in the Akaniṣṭha heaven. The reason why the Buddha manifests a body is to liberate beings in the world.'

'Wise one, listen again! For example, the echo in the mountains is not formed by one thing, nor by two things. There must be a mountain, a person, a shout, and an ear to hear. These things come together to create an echo. Wise one, to understand the achievement of the Buddha's body, it is also like this, without a fixed form,

亦無有著，因緣所生，世世解空，習行空，一切生死無死生為因緣，佛智悉曉本無死生，本亦無般泥洹者。佛作是現世間、作是說，賢者欲知佛身如是。

「『賢者復聽！譬如幻師化作一人端正姝好，譬如遮迦越羅無有異。所語，眾人聞之無不歡欣。人有從索金銀珍寶者，皆悉與之。有所愛重被服，人索者悉與之。王在眾人中坐起行步皆安詳，人有見者莫不恭敬作禮者。幻人不用一事二事成，有幻祝，有聚會人，隨人所喜各化現，中有黠者同知是為化人作，是現化無所從來，去亦無所至，知之本空化所作，黠者恭敬作禮不著。賢者欲知成佛身如是，因緣所作，用數百千事乃共合成，有菩薩之行，有功德、有勸助德，令十方人使安隱，具足菩薩愿者，欲知成佛身者如是。賢者欲知佛為人故，分佈經無數授與人，各各使行禪三昧思惟分別，為人說經各各使學。如是諸天人民聞之，莫不歡欣。中有自貢高者，中有不知慚者，中有淫亂者，中有慳貪者，中有強梁者，中有自用者，中有喜斗者，中有不用諫者，中有為淫怒癡所覆者，中有行惡不可計者，佛在眾人中央端正姝好，坐起行步安隱，佛眾惡已盡，但有諸德，佛皆使人得安隱，佛亦自行佛事，佛本自空無所著，如幻人所作。菩薩現身如是端正姝好，雖見之不著，亦

【現代漢語翻譯】現代漢語譯本也沒有『有』的執著，一切都是因緣所生。世世代代體悟空性，修習空性，一切生死輪迴中，沒有真正的死和生作為因緣。佛的智慧完全明瞭，本來就沒有死和生，本來也沒有涅槃這件事。佛在世間示現這些現象，宣說這些道理，賢者應該這樣理解佛身。

『賢者再聽！譬如幻術師變幻出一個端正美麗的女子，就像轉輪聖王一樣沒有差別。她所說的話，聽者無不歡欣。有人向她索要金銀珍寶，她都全部給予。對於她所珍愛的衣服，有人索要也全部給予。國王在眾人之中，坐立行走都很安詳，見到她的人沒有不恭敬作禮的。幻人不是依靠一件事兩件事就能成功的，需要有幻術咒語，有聚集的人群，隨著人們的喜好而各不相同地變幻顯現。其中聰明的人知道這是幻術師變幻出來的，這種顯現沒有從哪裡來，去也沒有到哪裡去，知道它的本質是空，是幻術所造作的。聰明的人恭敬作禮，卻不執著於它。賢者應該這樣理解佛身，是因緣所造作的，用數百千種事情才共同成就的，有菩薩的修行，有功德，有勸人行善的功德，令十方眾生得到安穩，具足菩薩的願力。想要了解成就佛身就是這樣。賢者應該知道，佛爲了眾生的緣故，分佈無數的經典，授予眾人，使他們各自修行禪定，三昧，思惟分別，為人們宣說經典，使他們各自學習。這樣，諸天人民聽聞之後，沒有不歡欣的。其中有自高自大的人，有不知羞慚的人，有**的人，有慳吝貪婪的人，有強橫霸道的人，有剛愎自用的人，有喜歡爭鬥的人，有不聽勸諫的人，有被淫慾、嗔怒、愚癡所覆蓋的人，有做惡事多得不可計數的人。佛在眾人中央，端正美好，坐立行走安穩，佛的一切惡習都已經斷盡，只有各種功德，佛使眾生都得到安穩，佛也親自修行佛的事業，佛的本體本來是空，沒有什麼可以執著的，就像幻術師所變幻出來的事物一樣。菩薩顯現的身形也是這樣端正美好，雖然看見了，卻不執著，也』

【English Translation】 English version There is also no attachment to 'existence'; everything arises from causes and conditions. Throughout lifetimes, one comprehends emptiness and practices it. In all cycles of birth and death, there is no true death or birth as a cause. The Buddha's wisdom fully understands that there is fundamentally no death or birth, and fundamentally no such thing as Nirvana. The Buddha manifests these phenomena in the world and proclaims these truths. The wise should understand the Buddha's body in this way.

'Wise one, listen further! It is like a magician who conjures a person, upright and beautiful, no different from a Chakravartin King (Universal Ruler). Their words bring joy to all who hear them. If someone asks them for gold, silver, or precious jewels, they give it all. If someone asks for their cherished clothing, they give it all. The king sits, stands, and walks among the people with composure, and all who see them pay respectful homage. The illusionist does not succeed with just one or two things; they need magical incantations, a gathering of people, and various manifestations according to people's preferences. Among them, the wise know that this is a conjured person, that this manifestation comes from nowhere and goes nowhere, knowing that its essence is emptiness, created by illusion. The wise pay respectful homage but do not cling to it. The wise should understand the Buddha's body in this way: it is created by causes and conditions, accomplished through hundreds and thousands of things together, with the practice of a Bodhisattva, with merit, with the merit of encouraging others to do good, bringing peace to beings in all directions, fulfilling the vows of a Bodhisattva. This is how one should understand the attainment of the Buddha's body. The wise should know that for the sake of beings, the Buddha distributes countless sutras, bestowing them upon people, enabling them to practice meditation, Samadhi (concentration), contemplation, and discernment, expounding the sutras for them, enabling them to learn. Thus, when gods and people hear this, none are without joy. Among them are those who are arrogant, those who are shameless, those who are **, those who are miserly and greedy, those who are violent and overbearing, those who are stubborn, those who are fond of fighting, those who do not heed advice, those who are covered by lust, anger, and delusion, those who commit countless evil deeds. The Buddha, in the midst of the assembly, is upright and beautiful, sitting, standing, and walking with composure. All the Buddha's evils have been exhausted, and only virtues remain. The Buddha brings peace to all beings, and the Buddha also personally practices the Buddha's work. The Buddha's essence is originally empty, with nothing to cling to, just like the things conjured by a magician. The body manifested by a Bodhisattva is also upright and beautiful in this way; although seen, one does not cling to it, also'

無諸想之意，雖知之無所有，恭敬作禮供養無極。賢者欲知過去、當來、今現在諸佛，皆從數千萬事各各有因緣而生。菩薩當作是念，當作是習，當作是守，菩薩作是行得佛疾。』

「是時曇無竭菩薩說佛身時，四萬八千菩薩即解得盡信之行，百億菩薩悉得諸陀鄰尼法；二百億菩薩得無所掛礙，問皆能報；四百億菩薩皆得阿惟越致菩薩；八萬億菩薩皆得阿阇浮行住法。是時天文陀羅華、摩訶文陀羅華，雨散曇無竭菩薩及諸菩薩上。曇無竭菩薩持威神，都盧一佛之界，諸有音樂皆自作聲，數千萬天人從空中散天衣，雨曇無竭菩薩及諸菩薩上，諸天于空中作音樂，共樂曇無竭菩薩，諸天衣皆行列覆一佛界中，天燒蜜香遍至，其分散亦悉遍至，一佛界中地悉動，諸菩薩悉見十方無央數佛。是時諸佛悉遙讚歎曇無竭菩薩言：『善哉，善哉！』

「是時，諸佛授薩陀波倫菩薩訣：『當作佛時，汝卻後當來世，作佛名迦摩迦提陀頗羅耶怛薩阿竭、阿羅訶、三耶三佛。汝作佛時，正當號如是。時五百女人，卻後稍稍皆當作佛。』

「如是曇無竭菩薩世時，五百女人即化作男子，後世世生者常不離諸佛國。薩陀波倫菩薩及五百人，世世常高才，常當教天下人。」

佛語須菩提：「若有菩薩在事欲得佛者，若見

【現代漢語翻譯】現代漢語譯本：『不執著于任何想法，即使知道一切皆空無所有，仍然恭敬地作禮供養無盡。賢者想要了解過去、未來和現在的諸佛（Buddhas），都是從無數的因緣和合而生。菩薩（Bodhisattva）應當這樣思念，這樣修習，這樣守護，菩薩這樣修行才能迅速成佛。』

『這時，曇無竭菩薩（Dharmodgata Bodhisattva）在宣說佛身時，四萬八千菩薩立即領悟並獲得了完全的信心，百億菩薩全部獲得了各種陀鄰尼法（dharani）；二百億菩薩獲得了無所掛礙的智慧，任何問題都能回答；四百億菩薩全部獲得了阿惟越致菩薩（avaivartika-bodhisattva）的果位；八萬億菩薩全部獲得了阿阇浮行住法（ajāta-bhūta）。當時，天文陀羅華（mandārava flowers）、摩訶文陀羅華（mahā-mandārava flowers）如雨般散落在曇無竭菩薩和諸位菩薩身上。曇無竭菩薩運用他的威神力，使整個佛土（Buddha-field）中所有的音樂都自動演奏起來，無數的天人和阿修羅從空中散落天衣，如雨般落在曇無竭菩薩和諸位菩薩身上，諸天在空中演奏音樂，共同讚美曇無竭菩薩，諸天衣整齊地覆蓋了整個佛土，天上的蜜香瀰漫到每一個角落，其散發也遍及各處，整個佛土都震動起來，諸位菩薩都看到了十方無數的佛。這時，諸佛都遙遠地讚歎曇無竭菩薩說：『善哉，善哉！』

『這時，諸佛為薩陀波倫菩薩（Sadāprarudita Bodhisattva）授記：『你將來成佛時，在未來的世界，佛號為迦摩迦提陀頗羅耶怛薩阿竭（Kamadhātutathāgata）、阿羅訶（Arhat）、三耶三佛（Samyaksambuddha）。你成佛時，就應當有這樣的名號。當時的五百女人，在稍後的將來都會成佛。』

『像這樣，在曇無竭菩薩的時代，五百女人立即化作男子，後世生生世世都不會離開諸佛的國度。薩陀波倫菩薩和五百人，世世代代都才華橫溢，常常教化天下人。』

佛告訴須菩提（Subhuti）: 『如果有菩薩想要迅速成佛，如果見到』

【English Translation】 English version: 『Without clinging to any thoughts, even knowing that all is empty and without substance, still respectfully making obeisance and offering limitlessly. Worthy ones, wishing to know the Buddhas (Buddhas) of the past, future, and present, all arise from countless causes and conditions. A Bodhisattva (Bodhisattva) should think in this way, practice in this way, and guard in this way; a Bodhisattva who practices in this way will quickly attain Buddhahood.』

『At that time, when Dharmodgata Bodhisattva (Dharmodgata Bodhisattva) was speaking about the Buddha-body, forty-eight thousand Bodhisattvas immediately understood and attained the practice of complete faith; a hundred billion Bodhisattvas all attained various dharanis (dharani); two hundred billion Bodhisattvas attained unobstructed wisdom, able to answer any question; four hundred billion Bodhisattvas all attained the stage of avaivartika-bodhisattva (avaivartika-bodhisattva); eighty billion Bodhisattvas all attained the Dharma of ajāta-bhūta (ajāta-bhūta). At that time, mandārava flowers (mandārava flowers) and mahā-mandārava flowers (mahā-mandārava flowers) rained down upon Dharmodgata Bodhisattva and all the Bodhisattvas. Dharmodgata Bodhisattva, wielding his spiritual power, caused all the music in the entire Buddha-field (Buddha-field) to play by itself; countless devas and asuras scattered heavenly garments from the sky, raining them down upon Dharmodgata Bodhisattva and all the Bodhisattvas; the devas played music in the sky, jointly praising Dharmodgata Bodhisattva; the heavenly garments were arranged in rows, covering the entire Buddha-field; heavenly honey incense permeated everywhere, its fragrance spreading throughout; the entire Buddha-field shook, and all the Bodhisattvas saw countless Buddhas in the ten directions. At that time, all the Buddhas remotely praised Dharmodgata Bodhisattva, saying: 『Excellent, excellent!』

『At that time, the Buddhas bestowed a prophecy upon Sadāprarudita Bodhisattva (Sadāprarudita Bodhisattva): 『When you attain Buddhahood in the future, in a future world, your Buddha-name will be Kamadhātutathāgata (Kamadhātutathāgata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha). When you attain Buddhahood, you should have such a name. The five hundred women at that time will all attain Buddhahood in the near future.』

『In this way, in the time of Dharmodgata Bodhisattva, the five hundred women immediately transformed into men, and in future lives, they will never be separated from the Buddha-lands. Sadāprarudita Bodhisattva and the five hundred people will be highly talented in every lifetime, and will always teach the people of the world.』

The Buddha said to Subhuti (Subhuti): 『If there is a Bodhisattva who desires to quickly attain Buddhahood, if they see』

現在佛，若佛般泥洹后，欲索般若波羅蜜者，常精進，常當恭敬于般若波羅蜜，當如是薩陀波倫菩薩。」

摩訶般若波羅蜜道行經囑累品第三十

佛以手撫阿難肩三反，佛語阿難：「我囑累汝是般若波羅蜜，諦持諦念。阿難！是般若波羅蜜以相累，常持諦了了，取字諦了了，唸書作字莫使缺減，諦視書莫左右望，一切恐是有難，諦是經中莫令字少。我累汝阿難是般若波羅蜜。何以故？是經，阿難！怛薩阿竭、阿羅訶、三耶三佛，過去、當來、今現在無有盡經藏，是經鎮諸法，悉從是經中出諸所有。阿難！怛薩阿竭、阿羅訶、三耶三佛，過去、當來、今現在所為人民說經，所出不可計經卷，種種異慧，若干種經卷，所見人民，若干種所喜，各各隨所行，人民道經所入慧所說，過去、當來、今現在所說，是一切皆從是般若波羅蜜藏中出諸所有經法。阿難！若干種所見相，種種所行，若干種根，若干種黠，若干種癡，若干種慧，人民輩所求盡所求慧，怛薩阿竭悉都盧。阿難！悉從般若波羅蜜中出，悉知曉如是。阿難！般若波羅蜜是怛薩阿竭、阿羅訶、三耶三佛母，是諸慧明，是我身，皆從是中出，從是中生。」

佛語阿難：「汝敬我所語、敬我法，若敬愛承事我，汝自敬身於佛，汝有慈于佛，汝有孝于佛

【現代漢語翻譯】現代漢語譯本：現在佛（指釋迦牟尼佛），如果佛陀涅槃之後，想要尋求般若波羅蜜（智慧到彼岸）的人，應當常常精進，常常恭敬般若波羅蜜，應當像薩陀波倫菩薩（常啼菩薩）那樣。

《摩訶般若波羅蜜道行經·囑累品》第三十

佛陀用手三次撫摸阿難（佛陀的十大弟子之一）的肩膀，佛告訴阿難：『我囑託你這部般若波羅蜜，要仔細地受持，仔細地憶念。阿難！這部般若波羅蜜以文字相來流傳，要常常受持，仔細地瞭解它的含義，仔細地理解每一個字，書寫時不要使其缺漏減少，仔細地看經書，不要左顧右盼，要警惕一切可能發生的災難，仔細地核對經文，不要讓字減少。我囑託你阿難這部般若波羅蜜。』為什麼呢？阿難！過去、未來、現在的一切怛薩阿竭（如來）、阿羅訶（阿羅漢）、三耶三佛（正等覺佛），無盡的經藏，都是這部經，這部經鎮壓一切法，一切法都從這部經中產生。阿難！過去、未來、現在的一切怛薩阿竭（如來）、阿羅訶（阿羅漢）、三耶三佛（正等覺佛）為人民所說的經，所出現的不可計數的經卷，種種不同的智慧，各種各樣的經卷，所見的人民，各種各樣所喜歡的事物，各自隨著所修行的道路，人民進入佛道的智慧，過去、未來、現在所說的，這一切都從這部般若波羅蜜藏中產生一切經法。阿難！各種各樣所見的相，種種所修行的法門，各種各樣的根器，各種各樣的聰慧，各種各樣的愚癡，各種各樣的智慧，人們所尋求的，所能尋求的智慧，怛薩阿竭（如來）完全知曉。阿難！這一切都從般若波羅蜜中產生，完全知曉這些道理。阿難！般若波羅蜜是怛薩阿竭（如來）、阿羅訶（阿羅漢）、三耶三佛（正等覺佛）的母親，是諸佛智慧的光明，是我的法身，都從般若波羅蜜中產生，從般若波羅蜜中出生。』

佛告訴阿難：『你尊敬我所說的話，尊敬我的法，如果敬愛承事我，你就是尊敬佛身，你就是對佛有慈悲心，你就是對佛有孝心。』

【English Translation】 English version: 'Now, the Buddha (referring to Shakyamuni Buddha) says, if after the Buddha's Parinirvana (complete extinction), someone wishes to seek Prajna Paramita (perfection of wisdom), they should always be diligent and always revere Prajna Paramita, and should be like Sadāprarudita Bodhisattva (the Ever-Weeping Bodhisattva).'

Chapter 30 of the Mahaprajnaparamita Sūtra: Entrustment

The Buddha stroked Ananda's (one of the Buddha's ten principal disciples) shoulder three times and said to Ananda, 'I entrust to you this Prajna Paramita. Hold it firmly and remember it diligently. Ananda! This Prajna Paramita is transmitted through written form. Always uphold it, understand its meaning carefully, understand each word carefully, and do not let it be missing or reduced when writing. Look at the scriptures carefully, do not look left or right, be vigilant against any possible disasters, and carefully check the scriptures to ensure that no words are missing. I entrust to you, Ananda, this Prajna Paramita.' Why? Ananda! All the past, future, and present Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Buddhas), the endless treasury of scriptures, are all this scripture. This scripture subdues all dharmas (teachings), and all dharmas arise from this scripture. Ananda! All the scriptures spoken by the past, future, and present Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Buddhas) for the people, the countless scriptures that have appeared, the various kinds of wisdom, the various kinds of scriptures, the people seen, the various things that are liked, each following the path they cultivate, the wisdom through which people enter the Buddha's path, what is spoken in the past, future, and present, all of this arises from this treasury of Prajna Paramita, all the scriptures and teachings. Ananda! The various kinds of appearances seen, the various kinds of practices, the various kinds of faculties, the various kinds of cleverness, the various kinds of ignorance, the various kinds of wisdom, what people seek, the wisdom that can be sought, the Tathagata (Thus Come One) knows completely. Ananda! All of this arises from Prajna Paramita, and fully understands these principles. Ananda! Prajna Paramita is the mother of the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Buddhas), is the light of the wisdom of all Buddhas, is my Dharma body, all arise from Prajna Paramita, and are born from Prajna Paramita.'

The Buddha said to Ananda, 'If you respect my words, respect my Dharma, if you revere and serve me, you are respecting the Buddha's body, you have compassion for the Buddha, you have filial piety towards the Buddha.'

，一切恭敬于佛所，汝持是慈孝恭敬于般若波羅蜜中。如是，阿難！汝恭敬於是中，悉為供養諸佛已，持是累汝。阿難！汝所當作者悉為已，汝身亦有慈，口亦有慈，心亦有慈，汝有孝于佛，不言無有孝；汝常得佛時，不言不得時；汝常如法，不言不如法；汝心常凈潔無瑕穢，汝見佛不言不見佛，汝如是，悉為報佛恩已。我語汝，阿難！是般若波羅蜜從中亡一字，汝舍汝擬不書，汝虛，以無有慈孝于佛所，汝以不復見我。阿難！汝以不復恭敬于佛。阿難！汝以不復隨佛教。阿難！汝以不復承事用。」

佛言：「阿難！汝所恭敬于佛以來，爲了無復有供養佛，設從是般若波羅蜜中，亡一句一言若擬置，以為背佛恩。」

佛語阿難：「是般若波羅蜜，汝諦受諦念，用慈孝于佛故，承用教故，都盧是過去、當來、今現在佛天中天所施教，用是供養，若於薩和薩為極大慈，具諸菩薩當視如見佛，當恭敬諸佛法。汝以親近持佛藏，作是諦念：『於是般若波羅蜜，當諦取，莫得失一字。』佛般泥洹后，汝當護是經莫令減少，當持授與菩薩摩訶薩是諸佛經藏。阿難！我手付汝，汝當持授與菩薩摩訶薩持是。阿難！菩薩所作功德，勤苦死生牢獄悉破壞，諸無知者為繫著悉得救解，諸魔官屬無不降伏，諸所欲法悉除去，正上

【現代漢語翻譯】現代漢語譯本：『以一切恭敬對待佛陀，你應以慈愛和孝順恭敬般若波羅蜜（Prajnaparamita，智慧到彼岸）。阿難（Ananda，佛陀的十大弟子之一）！你如此恭敬，就等於已經供養了諸佛，這會成為你的負擔。阿難！你應該做的事情都已經做了，你身懷慈愛，口懷慈愛，心懷慈愛，你對佛陀有孝心，不能說沒有孝心；你常常見到佛陀，不能說沒有見到；你常常如法而行，不能說不如法；你的心常保清凈無瑕疵，你見到佛陀不能說沒有見到，你這樣做，就等於報答了佛恩。我告訴你，阿難！如果從這般若波羅蜜中遺漏一個字，你放棄你想要書寫的，你就是虛偽的，因為你對佛陀沒有慈愛和孝順，你因此不再能見到我。阿難！你因此不再恭敬佛陀。阿難！你因此不再隨順佛陀的教誨。阿難！你因此不再承事佛陀的教導。』

佛說：『阿難！你恭敬佛陀以來，是爲了不再有供養佛陀的事情發生，即使從這般若波羅蜜中，遺漏一句一言，如果想要補上，那就是背叛佛恩。』

佛告訴阿難：『這部般若波羅蜜，你要仔細領受，仔細憶念，因為你對佛陀有慈愛和孝順，承事和使用佛陀的教誨，這都是過去、未來、現在諸佛天中之天所施教的，用這些來供養，如果對於薩和薩（Sarvasattva，一切眾生）是極大的慈悲，具備各種菩薩應當視眾生如見佛，應當恭敬諸佛法。你因為親近和持有佛藏，要這樣認真地想：『對於這部般若波羅蜜，應當認真地獲取，不要遺失一個字。』佛陀般涅槃（Parinirvana，完全的涅槃）后，你應當守護這部經，不要讓它減少，應當持有並傳授給菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），這是諸佛的經藏。阿難！我親手交給你，你應當持有並傳授給菩薩摩訶薩。阿難！菩薩所做的功德，勤苦修行，生死輪迴，牢獄之災都能破壞，那些無知的人被束縛都能得到救解，所有的魔官眷屬無不降伏，所有不想要的法都能除去，走上正道。

【English Translation】 English version: 『With all reverence towards the Buddha, you should hold this compassion and filial piety in Prajnaparamita (Wisdom Gone Beyond). Thus, Ananda (one of the ten principal disciples of the Buddha)! Your reverence in this way is equivalent to having already made offerings to all Buddhas, and this will become your burden. Ananda! All that you should do has already been done. You have compassion in your body, compassion in your mouth, compassion in your heart. You have filial piety towards the Buddha; it cannot be said that you have no filial piety. You constantly see the Buddha; it cannot be said that you do not see the Buddha. You constantly act in accordance with the Dharma; it cannot be said that you do not act in accordance with the Dharma. Your heart is constantly pure and without blemish. You see the Buddha; it cannot be said that you do not see the Buddha. By doing this, you have already repaid the Buddha's kindness. I tell you, Ananda! If one word is lost from this Prajnaparamita, and you abandon what you intended to write, you are false, because you have no compassion and filial piety towards the Buddha, and you will therefore no longer be able to see me. Ananda! You will therefore no longer revere the Buddha. Ananda! You will therefore no longer follow the Buddha's teachings. Ananda! You will therefore no longer serve the Buddha's teachings.』

The Buddha said, 『Ananda! Your reverence towards the Buddha is so that there will be no more offerings to the Buddha. Even if a phrase or a word is lost from this Prajnaparamita, if you try to replace it, that is betraying the Buddha's kindness.』

The Buddha told Ananda, 『This Prajnaparamita, you must carefully receive and carefully remember, because you have compassion and filial piety towards the Buddha, and you serve and use the Buddha's teachings. These are all the teachings given by the Buddhas, the Gods among Gods, of the past, future, and present. Use these to make offerings. If it is great compassion for Sarvasattva (all beings), possessing all kinds of Bodhisattvas, you should regard all beings as seeing the Buddha, and you should revere all the Buddhas' Dharma. Because you are close to and hold the Buddha's treasury, you must think seriously: 'For this Prajnaparamita, you must carefully obtain it and not lose a single word.' After the Buddha's Parinirvana (complete Nirvana), you should protect this Sutra and not let it be reduced. You should hold it and transmit it to the Bodhisattva-Mahasattvas (Great Bodhisattvas). This is the treasury of the Buddhas' Sutras. Ananda! I hand it to you personally. You should hold it and transmit it to the Bodhisattva-Mahasattvas. Ananda! The merits made by the Bodhisattvas, diligent practice, the cycle of birth and death, and the suffering of prisons can all be destroyed. Those who are ignorant and bound can all be saved and released. All the demon officials and their retinues are all subdued. All unwanted Dharmas can be removed, and one can walk on the right path.

佛坐，作阿耨多羅三耶三菩，以成佛道，諸人民無目者愚癡者悉當開解。」

佛語阿難：「正第一大道無有兩正，是阿耨多羅三耶三菩阿惟三佛慧，是為般若波羅蜜決。」

佛語阿難：「我般泥洹后，都盧三千大千國界其中人民，汝悉教入經法中，悉令成就得阿羅漢道，日日教乃爾所人，如是一劫若百劫，悉為說經令般泥洹。雖爾，汝常不具足承事我，汝不如持是般若波羅蜜中一句教菩薩學，如是為具足承事佛已，為具足供養。」

佛言：「我今於是稱譽汝，囑累般若波羅蜜，至一劫百劫不能竟，我今粗演說耳。」

佛語阿難：「我今問汝，汝當說。」佛從袈裟中出金色臂，舉右手著阿難頭上，摩阿難頭，持手著阿難肩上，語阿難言：「云何，阿難！汝慈于佛不？」

阿難言：「佛天中天，自當知。」如是至三。

佛復問阿難：「云何，阿難！汝孝于佛不？」如是復三。

阿難言：「佛天中天，自當知。」

佛言：「如是，阿難！汝有慈于佛，所以為報佛恩。阿難！汝極尊般若波羅蜜致重敬，慈於是句，心所念句，當令了了分明心所念，余悉棄之，一切心於是中。書具經正字頭角所，持時學時，當諦授與菩薩摩訶薩，與好長素卷，善書令經上下句相得，書時當得好

【現代漢語翻譯】現代漢語譯本：佛陀端坐，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就佛道，所有沒有智慧的人民和愚癡的人都將得到開悟。

佛陀告訴阿難（Ananda，佛陀的侍者）: '真正的第一大道沒有兩種，這就是阿耨多羅三藐三菩提，阿惟三佛慧（Ave-sambuddha-jñana，無礙正等正覺的智慧），這就是般若波羅蜜（Prajna-paramita，智慧到彼岸）的決斷。'

佛陀告訴阿難：'我般涅槃（Parinirvana，圓寂）后，整個三千大千世界（Trisahasra-maha-sahasra-lokadhatu，一個巨大的宇宙系統）中的人民，你都要教導他們進入經法之中，讓他們都成就阿羅漢（Arhat，斷絕煩惱，證得解脫的聖者）的果位。每天教導那麼多人，像這樣經過一劫（Kalpa，極長的時間單位）或者百劫，都為他們講經說法，讓他們般涅槃。即使這樣，你仍然沒有完全地侍奉我。你不如受持這部般若波羅蜜中的一句教導菩薩（Bodhisattva，立志成佛的修行者）學習，這樣才是完全地侍奉了佛，才是完全地供養了佛。'

佛說：'我現在在這裡稱讚你，囑託你般若波羅蜜，即使經過一劫或者百劫也不能說完，我現在只是粗略地演說罷了。'

佛陀告訴阿難：'我現在問你，你應當如實回答。' 佛陀從袈裟中伸出金色的手臂，舉起右手放在阿難的頭上，摩著阿難的頭，然後把手放在阿難的肩膀上，對阿難說：'怎麼樣，阿難！你慈愛佛陀嗎？'

阿難回答說：'佛陀是天中之天，自然知道。' 這樣問了三次。

佛陀又問阿難：'怎麼樣，阿難！你孝順佛陀嗎？' 這樣又問了三次。

阿難回答說：'佛陀是天中之天，自然知道。'

佛陀說：'是的，阿難！你對佛陀有慈愛之心，所以要報答佛恩。阿難！你要極其尊重般若波羅蜜，致以最重的敬意，慈愛其中的每一句話，心中所念的每一句話，都要讓它清清楚楚、明明白白，心中所念的，其餘的都拋棄，一切心思都放在這裡面。書寫經文時，要端正字型的筆畫，持有經文、學習經文時，要認真地傳授給菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），給他們好的長素卷，好好地書寫，使經文的上下句能夠連貫，書寫時應當得到好的...

【English Translation】 English version: The Buddha sat, attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), accomplished the Buddha-path, and all the people without wisdom and the foolish will be enlightened.

The Buddha said to Ananda (Buddha's attendant): 'The true first great path is not twofold; it is Anuttara-samyak-sambodhi, Ave-sambuddha-jñana (Wisdom of unobstructed Perfect Enlightenment), this is the determination of Prajna-paramita (Perfection of Wisdom).'

The Buddha said to Ananda: 'After my Parinirvana (Complete Nirvana), all the people in the entire Trisahasra-maha-sahasra-lokadhatu (Great Thousandfold World System), you must teach them to enter the Sutra-dharma, and enable them all to attain the Arhat (One who has attained liberation from suffering) path. Teach so many people every day, and if you do this for one Kalpa (Eon) or a hundred Kalpas, and always expound the Sutras for them so they can enter Parinirvana. Even so, you still have not completely served me. You are better off upholding one sentence from this Prajna-paramita and teaching the Bodhisattvas (Enlightenment beings) to learn it. This is to have completely served the Buddha, and to have completely made offerings.'

The Buddha said: 'I am now here praising you, entrusting you with the Prajna-paramita, even after one Kalpa or a hundred Kalpas, I cannot finish speaking about it. I am now only roughly expounding it.'

The Buddha said to Ananda: 'I will now ask you, you should speak truthfully.' The Buddha extended his golden arm from his robe, raised his right hand and placed it on Ananda's head, stroked Ananda's head, then placed his hand on Ananda's shoulder, and said to Ananda: 'How is it, Ananda! Are you compassionate towards the Buddha?'

Ananda replied: 'The Buddha is the Lord of Gods, he naturally knows.' This was repeated three times.

The Buddha again asked Ananda: 'How is it, Ananda! Are you filial towards the Buddha?' This was also repeated three times.

Ananda replied: 'The Buddha is the Lord of Gods, he naturally knows.'

The Buddha said: 'Yes, Ananda! You have compassion towards the Buddha, therefore you should repay the Buddha's kindness. Ananda! You should extremely respect the Prajna-paramita, pay the utmost reverence to it, be compassionate towards every sentence in it, every sentence that you contemplate in your mind, you must make it clear and distinct, and what you contemplate in your mind, abandon everything else, and put all your mind into this. When writing the Sutras, you must correct the strokes of the characters, when holding the Sutras and learning the Sutras, you must diligently transmit them to the Bodhisattva-mahasattvas (Great Bodhisattvas), give them good long rolls of plain silk, write well so that the upper and lower sentences of the Sutras can be connected, and when writing, you should obtain good...

筆書好素上，當自歸承事作禮供養，好香成搗雜香澤香繒彩華蓋旗旛，悉如天上所有香，著油麻中，所凈潔油麻好燈炷，自歸頭面著地，卻然燈炷，加敬作禮承事。」

佛說是般若波羅蜜時，在羅閱祇耆阇崛山中，在眾弟子央坐。

佛年三十得佛，十二月十五日過食后說經。佛說經已，諸弟子、諸菩薩，諸天、諸阿須倫、諸龍鬼神諸人民，皆大歡欣，為佛作禮而去。

道行般若經卷第十

【現代漢語翻譯】現代漢語譯本：『用上好的素絹抄寫經文，應當親自歸依、承事、作禮、供養，用上好的香搗成末，再配上香澤、彩色的絲綢華蓋、旗旛，都像天上所有美好的香一樣，放在芝麻油中，用乾淨的芝麻油做成好的燈炷，親自歸依，頭面著地，然後點燃燈炷，更加恭敬地作禮承事。』

佛陀宣說這部《般若波羅蜜》時，是在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與眾多弟子一起安坐。

佛陀三十歲時成佛，在十二月十五日過午之後宣說了這部經。佛陀說完經后，諸位弟子、諸位菩薩，以及諸天、諸阿須倫（Asura，阿修羅）、諸龍鬼神和所有人民，都非常歡喜，向佛陀作禮后離去。

《道行般若經》卷第十

【English Translation】 English version: 'Using fine plain silk to transcribe the scriptures, one should personally take refuge, serve, prostrate, and make offerings. Use the finest incense ground into powder, mixed with fragrant oils, colorful silk canopies, banners, all like the beautiful incense found in the heavens. Place it in sesame oil, using clean sesame oil to make fine lamp wicks. Personally take refuge, with forehead to the ground, then light the lamp wicks, and with even greater reverence, prostrate and serve.'

When the Buddha was expounding this Prajñāpāramitā, he was in Rāmagṛha (王舍城, the city of kings) on Gṛdhrakūṭa Mountain (靈鷲山, Vulture Peak), seated amidst his many disciples.

The Buddha attained Buddhahood at the age of thirty, and expounded this scripture after noon on the fifteenth day of the twelfth month. After the Buddha finished speaking the scripture, all the disciples, all the Bodhisattvas, as well as the Devas (諸天, gods), Asuras (阿修羅, demigods), dragons, ghosts, spirits, and all the people, were greatly delighted, paid homage to the Buddha, and departed.

Daoxing Banruo Jing (道行般若經, Sūtra on the Practice of the Perfection of Wisdom), Volume 10