T08n0226_摩訶般若鈔經
大正藏第 08 冊 No. 0226 摩訶般若鈔經
No. 226 [Nos. 220(4 or 5), 224, 225, 227, 228, cf. 229]
摩訶般若鈔經卷第一(亦名長安品)
秦天竺沙門曇摩蜱共竺佛念譯
道行品第一
聞如是：
一時佛在羅閱祇耆阇崛山中，與千二百五十比丘俱，皆是羅漢，于生死以盡，垢濁以索，所語如言，已脫於心度于智慧，其聖已了，皆悉上士，所作已辦離於重擔，是即自從所有已盡，其智已脫心即從計，除賢者阿難。
佛告須菩提：「今日樂不？為諸菩薩說般若波羅蜜。菩薩當從是學成。」
舍利弗心念：「今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：「敢佛弟子所說法所成法，皆承佛威神。何以故？佛所說法，法中所學皆有證，以知便能有所成，展轉能相成教，于諸法隨其教。所以者何？怛薩阿竭所說無有異。若有仁善欲學是法，于中終不諍。」
須菩提白佛言：「使我為諸菩薩說般若波羅蜜，菩薩當從中成菩薩。菩薩有字，為在何法而字菩薩？亦不見法，有法字菩薩，亦不見菩薩亦不能得，亦不見般若波
【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛陀在羅閱祇（Rāmagṛha，王舍城）的耆阇崛山（Gṛdhrakūṭa，靈鷲山）中，與一千二百五十位比丘（bhikṣu，出家受戒的男子）在一起。他們都是阿羅漢（arhat，斷盡煩惱，不再輪迴的聖者），已經了斷生死，清除了污垢，所說的話真實不虛，已經從心中解脫，通過智慧度過彼岸，他們的聖道已經圓滿，都是上士（uttama-puruṣa，最上等的人），所作的事情已經完成，脫離了重擔，他們的一切煩惱都已斷盡，他們的智慧已經解脫，心已從執著中解脫，只有賢者阿難（Ānanda，佛陀的十大弟子之一）除外。 佛陀告訴須菩提（Subhūti，佛陀的十大弟子之一）說：『今天你高興嗎？為諸位菩薩（bodhisattva，發願成佛的修行者）宣說般若波羅蜜（Prajñāpāramitā，以智慧到達彼岸的修行方法）。菩薩應當從這裡學習成就。』 舍利弗（Śāriputra，佛陀的十大弟子之一）心中想：『現在須菩提為諸位菩薩宣說般若波羅蜜，他是靠自己的力量宣說呢？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：『敢於佛陀弟子所宣說的法，所成就的法，都是承蒙佛陀的威神力。為什麼呢？佛陀所宣說的法，在法中所學習的都有所證悟，因為知道便能有所成就，輾轉能夠互相成就教化，對於諸法都隨順其教導。這是為什麼呢？怛薩阿竭（Tathāgata，如來）所說的沒有差異。如果有仁善之人想要學習這個法，其中終究不會有爭論。』 須菩提對佛陀說：『讓我為諸位菩薩宣說般若波羅蜜，菩薩應當從中成就菩薩。菩薩這個名稱，是在什麼法上而稱為菩薩呢？也看不見有法，有法稱為菩薩，也看不見菩薩，也不能得到，也看不見般若波
【English Translation】 English version Thus have I heard: At one time, the Buddha was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace City), together with twelve hundred and fifty bhikṣus (monks). All of them were arhats (enlightened beings), having exhausted the cycle of birth and death, having eliminated defilements, their words were truthful, they had been liberated from their minds, having crossed over through wisdom, their holy path was complete, all were superior beings, their tasks were accomplished, they were free from burdens, their attachments were exhausted, their wisdom was liberated, their minds were free from clinging, except for the venerable Ānanda (one of the Buddha's ten chief disciples). The Buddha said to Subhūti (one of the Buddha's ten chief disciples): 'Are you happy today? To explain the Prajñāpāramitā (Perfection of Wisdom) to the bodhisattvas (beings striving for enlightenment). Bodhisattvas should learn and achieve from this.' Śāriputra (one of the Buddha's ten chief disciples) thought in his mind: 'Now Subhūti is explaining the Prajñāpāramitā to the bodhisattvas. Is he explaining it by his own power, or is he explaining it by the Buddha's majestic power?' Subhūti, knowing what Śāriputra was thinking, said to Śāriputra: 'Whatever Dharma (teachings) the Buddha's disciples explain, whatever Dharma they achieve, it is all due to the Buddha's majestic power. Why? Because the Dharma that the Buddha explains, what is learned in the Dharma, all have realization. Because of knowing, one can achieve something, and in turn, one can mutually achieve teaching. Regarding all Dharmas, one follows the teachings. Why is this? What the Tathāgata (the Buddha) says is without difference. If there are kind and virtuous people who wish to learn this Dharma, there will ultimately be no disputes among them.' Subhūti said to the Buddha: 'Let me explain the Prajñāpāramitā to the bodhisattvas, and the bodhisattvas should achieve bodhisattvahood from it. The name bodhisattva, on what Dharma is it called a bodhisattva? One does not see a Dharma, a Dharma called a bodhisattva, one does not see a bodhisattva, one cannot obtain it, and one does not see Prajñāpā
羅蜜亦不能得。亦不見菩薩亦不能得，亦不見般若波羅蜜亦不能得。何所有菩薩當爲說般若波羅蜜？說是時，菩薩聞之，心不懈不怯不恐不難不畏。是故菩薩摩訶薩以應般若波羅蜜，菩薩摩訶薩當作是學般若波羅蜜，當唸作是住，是為學。」
須菩提白佛：「菩薩摩訶薩行般若波羅蜜，當作是學學，其心不當自念：『我是菩薩。』何以故？心無心，心者凈。」
舍利弗謂須菩提：「云何有心心無心？」
須菩提語舍利弗：「心亦不有亦不無，亦不能得，亦不能知處。」
舍利弗謂須菩提：「何等心，亦不有心、不無心，亦不能得，亦不能知處者？」
須菩提言：「從對雖有心，心無心。如是心亦不知者，亦無造者，以是亦不有有心，亦不無無心。」
舍利弗言：「善哉，善哉！須菩提！為佛所舉，作所舉者，不妄空身。空身慧所說最第一。從是中菩薩摩訶薩署，得阿惟越致舉名，終不復失般若波羅蜜，菩薩摩訶薩以應中住。欲學聲聞道地，當聞般若波羅蜜，當學當持當守。欲學辟支佛道地，當聞般若波羅蜜，當學當持當守。欲學菩薩道地，當聞般若波羅蜜，當學當持當守。所以者何？般若波羅蜜法甚廣大故，菩薩摩訶薩所學。」
須菩提白佛：「我熟念菩薩心不可得，亦
【現代漢語翻譯】 現代漢語譯本：智慧的完美（般若波羅蜜，Prajnaparamita）也無法獲得。也看不到菩薩（Bodhisattva）也無法獲得，也看不到智慧的完美（般若波羅蜜，Prajnaparamita）也無法獲得。那麼，有什麼樣的菩薩（Bodhisattva）會去宣說智慧的完美（般若波羅蜜，Prajnaparamita）呢？當這樣說的時候，菩薩（Bodhisattva）聽了，內心不會懈怠、不會膽怯、不會恐懼、不會為難、不會害怕。因此，菩薩摩訶薩（Bodhisattva-Mahasattva）應該與智慧的完美（般若波羅蜜，Prajnaparamita）相應，菩薩摩訶薩（Bodhisattva-Mahasattva）應當這樣學習智慧的完美（般若波羅蜜，Prajnaparamita），應當這樣念住，這就是學習。 須菩提（Subhuti）對佛說：『菩薩摩訶薩（Bodhisattva-Mahasattva）修行智慧的完美（般若波羅蜜，Prajnaparamita），應當這樣學習，他的內心不應當自己想：『我是菩薩（Bodhisattva）。』為什麼呢？因為心無心，心是清凈的。』 舍利弗（Sariputra）問須菩提（Subhuti）：『怎麼會有心，心又無心呢？』 須菩提（Subhuti）對舍利弗（Sariputra）說：『心既不是有也不是無，既不能獲得，也不能知道它的所在。』 舍利弗（Sariputra）問須菩提（Subhuti）：『什麼樣的心，既不是有心，也不是無心，既不能獲得，也不能知道它的所在呢？』 須菩提（Subhuti）說：『從相對的角度來說，雖然有心，但心是無心的。這樣的心也是不可知的，也沒有造作者，因此既不是有心，也不是無心。』 舍利弗（Sariputra）說：『太好了，太好了！須菩提（Subhuti）！你被佛所舉薦，所作所為不虛妄。空身的智慧所說是最第一的。從這裡，菩薩摩訶薩（Bodhisattva-Mahasattva）被認可，得到阿惟越致（Avaivartika，不退轉）的稱號，最終不會失去智慧的完美（般若波羅蜜，Prajnaparamita），菩薩摩訶薩（Bodhisattva-Mahasattva）應當安住于其中。想要學習聲聞道（Sravakayana）的境界，應當聽聞智慧的完美（般若波羅蜜，Prajnaparamita），應當學習、受持、守護。想要學習辟支佛道（Pratyekabuddhayana）的境界，應當聽聞智慧的完美（般若波羅蜜，Prajnaparamita），應當學習、受持、守護。想要學習菩薩道（Bodhisattvayana）的境界，應當聽聞智慧的完美（般若波羅蜜，Prajnaparamita），應當學習、受持、守護。為什麼呢？因為智慧的完美（般若波羅蜜，Prajnaparamita）的法非常廣大，是菩薩摩訶薩（Bodhisattva-Mahasattva）所學習的。』 須菩提（Subhuti）對佛說：『我仔細思量，菩薩（Bodhisattva）的心不可得，也
【English Translation】 English version: The perfection of wisdom (Prajnaparamita) also cannot be attained. One also does not see a Bodhisattva and cannot attain it, nor does one see the perfection of wisdom (Prajnaparamita) and cannot attain it. What Bodhisattva, then, would speak about the perfection of wisdom (Prajnaparamita)? When this is said, the Bodhisattva, upon hearing it, does not become lax, does not become timid, does not become fearful, does not become troubled, and does not become afraid. Therefore, a Bodhisattva-Mahasattva should be in accordance with the perfection of wisdom (Prajnaparamita), and a Bodhisattva-Mahasattva should learn the perfection of wisdom (Prajnaparamita) in this way, should dwell in mindfulness in this way; this is learning. Subhuti said to the Buddha, 'When a Bodhisattva-Mahasattva practices the perfection of wisdom (Prajnaparamita), he should learn in this way, and his mind should not think to itself, 「I am a Bodhisattva.」 Why? Because the mind is without mind, the mind is pure.' Sariputra asked Subhuti, 'How can there be a mind that is without mind?' Subhuti said to Sariputra, 'The mind is neither existent nor non-existent, neither attainable nor knowable in its location.' Sariputra asked Subhuti, 'What kind of mind is it that is neither existent nor non-existent, neither attainable nor knowable in its location?' Subhuti said, 'From a relative perspective, although there is a mind, the mind is without mind. Such a mind is also unknowable and has no creator; therefore, it is neither an existent mind nor a non-existent mind.' Sariputra said, 'Excellent, excellent! Subhuti! You are recommended by the Buddha, and what you do is not in vain. The wisdom of the empty body is said to be the foremost. From this, a Bodhisattva-Mahasattva is recognized, receives the title of Avaivartika (non-retrogressing), and will ultimately not lose the perfection of wisdom (Prajnaparamita). A Bodhisattva-Mahasattva should dwell in this. If one wishes to learn the path of the Sravakayana, one should hear the perfection of wisdom (Prajnaparamita), and should learn, uphold, and protect it. If one wishes to learn the path of the Pratyekabuddhayana, one should hear the perfection of wisdom (Prajnaparamita), and should learn, uphold, and protect it. If one wishes to learn the path of the Bodhisattvayana, one should hear the perfection of wisdom (Prajnaparamita), and should learn, uphold, and protect it. Why? Because the Dharma of the perfection of wisdom (Prajnaparamita) is very vast, and it is what a Bodhisattva-Mahasattva learns.' Subhuti said to the Buddha, 'I carefully contemplate that the mind of a Bodhisattva is unattainable, and also
不知處，亦不可見而可得，亦不能及說何所是菩薩摩訶薩。般若波羅蜜亦不能逮說菩薩字，字處無有處。如是字處，無所止、無所住。作是說者，菩薩聞之，心不懈不惓不恐不難不畏，以應阿惟越致。其畏無所住，住以如是住，悉了知不復還。」
須菩提白佛：「菩薩摩訶薩行般若波羅蜜，色中不當住痛癢思想生死識，不當于中住想色住為行生死識想，痛癢思想生死識住為行生死識。不當行生死識。設住其中，不隨般若波羅蜜教，不為應薩蕓若，為受色故。不當受色，以不受色，為不受痛癢思想生死識。不受色者為非色，不受痛癢思想生死識者為非識。復不受般若波羅蜜，是菩薩摩訶薩為行般若波羅蜜。復不受三昧字廣大所入，不受聲聞、辟支佛，乃至薩蕓若都不受。所以者何？不當作想。若作想，亦如外外小道。而有信于薩蕓若，雖異外道，未得解脫。雖不受色，亦受痛癢思想生死識。以不受，亦未曉，尚未成，不見慧。亦不內色見慧，亦不外色見慧，亦不異色見慧，亦不內痛癢思想生死識見慧。亦不于外識見慧，亦不于內外識見慧，亦不異識見慧。雖從信欲得脫，欲知薩蕓若事，於法而作限，謂為得脫，以為得法。於法亦為無所得，亦未得脫，其不以泥洹自貢高，是為菩薩摩訶薩般若波羅蜜。所以者何？為
【現代漢語翻譯】 現代漢語譯本：'不可知之處，既不可見又可得，也無法說菩薩摩訶薩（偉大的菩薩）是什麼。般若波羅蜜（智慧的完美）也無法描述菩薩這個詞，因為詞語本身沒有固定的處所。這樣的詞語，無所停留，無所依附。如果這樣說，菩薩聽了，心中不會懈怠、不會疲倦、不會恐懼、不會畏難、不會害怕，因為他已經達到了阿惟越致（不退轉的境界）。他所畏懼的是無所執著，他的安住是如如不動的安住，他完全明白之後就不會再退轉。' 須菩提問佛：'菩薩摩訶薩在修行般若波羅蜜時，不應執著於色（物質）、受（感受）、想（概念）、行（意志）、識（意識），不應執著于想色是行、受想行識，不應執著於行識。如果執著于其中，就不是遵循般若波羅蜜的教導，也不是爲了成就薩蕓若（一切智），而是因為執著於色。不應執著於色，因為不執著於色，就是不執著于受想行識。不執著於色就是非色，不執著于受想行識就是非識。也不執著于般若波羅蜜，這樣的菩薩摩訶薩才是修行般若波羅蜜。也不執著於三昧（禪定）的廣大境界，不執著于聲聞、辟支佛（獨覺），乃至薩蕓若都不執著。為什麼呢？因為不應產生執著。如果產生執著，就如同外道的小道一樣。雖然相信薩蕓若，但與外道不同，仍然沒有得到解脫。雖然不執著於色，仍然執著于受想行識。因為不執著，所以沒有理解，沒有成就，沒有見到智慧。既不在內色中見到智慧，也不在外色中見到智慧，也不在異色中見到智慧，既不在內受想行識中見到智慧，也不在外識中見到智慧，也不在內外識中見到智慧，也不在異識中見到智慧。雖然因為相信而想要解脫，想要了解薩蕓若的事情，卻在法上設定了界限，認為自己得到了解脫，得到了法。對於法也是無所得，也沒有得到解脫。不以涅槃（寂滅）而自高自大，這才是菩薩摩訶薩的般若波羅蜜。為什麼呢？因為'
【English Translation】 English version: 'That which is unknown, neither seen nor attainable, nor can it be said what a Bodhisattva Mahasattva (great Bodhisattva) is. Prajna Paramita (perfection of wisdom) also cannot describe the word Bodhisattva, for the word itself has no fixed place. Such a word has no stopping place, no dwelling place. If one speaks thus, a Bodhisattva, upon hearing it, will not be lax, not be weary, not be fearful, not be daunted, not be afraid, for he has attained Aviveyach (the state of non-retrogression). What he fears is non-attachment, his dwelling is dwelling in suchness, and having fully understood, he will not regress.' Subhuti said to the Buddha: 'When a Bodhisattva Mahasattva practices Prajna Paramita, he should not dwell in form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana); he should not dwell in the thought that form is action, sensation, perception, mental formations, or consciousness; he should not dwell in the action of consciousness. If he dwells in them, he is not following the teachings of Prajna Paramita, nor is he striving for Sarvajna (omniscience), but is attached to form. He should not be attached to form, for not being attached to form is not being attached to sensation, perception, mental formations, or consciousness. Not being attached to form is non-form, and not being attached to sensation, perception, mental formations, or consciousness is non-consciousness. Nor is he attached to Prajna Paramita; such a Bodhisattva Mahasattva is practicing Prajna Paramita. Nor is he attached to the vast realm of Samadhi (meditative absorption), nor is he attached to Sravakas (hearers), Pratyekabuddhas (solitary realizers), or even Sarvajna. Why is this? Because one should not generate attachment. If one generates attachment, it is like the small paths of the externalists. Although one believes in Sarvajna, one is different from the externalists, yet one has not attained liberation. Although one is not attached to form, one is still attached to sensation, perception, mental formations, and consciousness. Because of non-attachment, one has not understood, has not achieved, has not seen wisdom. One does not see wisdom in internal form, nor in external form, nor in different form; one does not see wisdom in internal sensation, perception, mental formations, or consciousness, nor in external consciousness, nor in internal and external consciousness, nor in different consciousness. Although one desires liberation through faith, and desires to know the affairs of Sarvajna, one sets limits on the Dharma, thinking one has attained liberation, has attained the Dharma. For the Dharma, there is also nothing to be attained, and one has not attained liberation. Not being arrogant with Nirvana (extinction), this is the Prajna Paramita of a Bodhisattva Mahasattva. Why is this? Because'
不受色，為不受痛癢思想生死識，亦不中道般泥洹，悉得十種力、四無所畏、佛十八事不同。是故為菩薩摩訶薩般若波羅蜜。複次，天中天！菩薩摩訶薩入般若波羅蜜行者，當作是視：『何所是般若波羅蜜？在何所法？』了不能知、不能得處，是故為般若波羅蜜。當作是念：『菩薩摩訶薩聞是，不懈不怯不恐不難不畏。』知是菩薩，以住不離般若波羅蜜。」
舍利弗問須菩提：「何因菩薩摩訶薩不離般若波羅蜜住。離色，色之自然。痛癢思想生死識，識之自然。般若波羅蜜離，般若波羅蜜之自然。」
須菩提語舍利弗：「離色者，色之自然。痛癢思想生死識離，識之自然。離般若波羅蜜，般若波羅蜜之自然。般若波羅蜜自然，為離相故。相之自然，為離故。相自然相，相之自然離相。」
舍利弗謂須菩提：「學是者，為學薩蕓若？」
須菩提言：「以學是者，為入薩蕓若。何以故？于諸法為無所入。菩薩摩訶薩作是行者，便自致至薩蕓若坐，是菩薩摩訶薩般若波羅蜜薩蕓若種。複次，舍利弗！菩薩摩訶薩精進，作是語：『我欲學。』設使行色為行想，設想色行為行想，設生色行為行想，設壞色行為行想，設滅色行為行想，設空色行為行想，設我行立欲得為行想，痛癢思想生死識滅為行想，識
{ "translations": [ "現代漢語譯本：不受色（rupa，物質現象），即是不受痛（vedana，感受）、癢（vedana，感受）、思想（samjna，認知）、生死（samsara，輪迴）、識（vijnana，意識），也不執著于中道涅槃（nirvana），完全獲得十種力量（dasabala）、四無所畏（catu-vaisaradyani）、佛的十八種不共法（avenika-buddhadharma）。因此，這就是菩薩摩訶薩的般若波羅蜜（prajnaparamita，智慧的完美）。此外，天中天（佛的尊稱）！菩薩摩訶薩如果修行般若波羅蜜，應當這樣觀察：『什麼是般若波羅蜜？它存在於什麼法中？』最終不能知曉、不能獲得其所在之處，因此，這就是般若波羅蜜。應當這樣想：『菩薩摩訶薩聽到這些，不會懈怠、不會膽怯、不會恐懼、不會困難、不會畏懼。』知道這位菩薩，是因為他安住于不離般若波羅蜜的狀態。」， "舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）問須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）：『是什麼原因使得菩薩摩訶薩安住于不離般若波羅蜜的狀態？』色（rupa，物質現象）的離，是色的自然。痛（vedana，感受）、癢（vedana，感受）、思想（samjna，認知）、生死（samsara，輪迴）、識（vijnana，意識），是識的自然。般若波羅蜜的離，是般若波羅蜜的自然。」， "須菩提對舍利弗說：『離色，是色的自然。離痛、癢、思想、生死、識，是識的自然。離般若波羅蜜，是般若波羅蜜的自然。般若波羅蜜的自然，是爲了離相的緣故。相的自然，是爲了離的緣故。相的自然相，是相的自然離相。』", "舍利弗問須菩提：『學習這些，是爲了學習薩蕓若（sarvajna，一切智）嗎？』", "須菩提說：『學習這些，是爲了進入薩蕓若。為什麼呢？因為對於一切法來說，都是無所入的。菩薩摩訶薩如果這樣修行，便能自己到達薩蕓若的境界，這位菩薩摩訶薩的般若波羅蜜就是薩蕓若的種子。此外，舍利弗！菩薩摩訶薩精進，這樣說：『我想要學習。』假設修行色是修行想，假設想色是修行想，假設生色是修行想，假設壞色是修行想，假設滅色是修行想，假設空色是修行想，假設我修行立欲得是修行想，痛、癢、思想、生死、識的滅是修行想，識" ], "english_translations": [ "English version: Not being attached to form (rupa), meaning not being attached to feeling (vedana), sensation (vedana), thought (samjna), birth and death (samsara), and consciousness (vijnana), nor clinging to the middle way of nirvana, fully attaining the ten powers (dasabala), the four fearlessnesses (catu-vaisaradyani), and the eighteen unique qualities of a Buddha (avenika-buddhadharma). Therefore, this is the prajnaparamita (perfection of wisdom) of a Bodhisattva Mahasattva. Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices prajnaparamita, they should observe thus: 'What is prajnaparamita? In what dharma does it exist?' Ultimately, they cannot know or find where it is, therefore, this is prajnaparamita. They should think thus: 'When a Bodhisattva Mahasattva hears this, they will not be lazy, not timid, not fearful, not difficult, not afraid.' Knowing this Bodhisattva, it is because they abide in a state of not being separate from prajnaparamita.", "Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (one of the Buddha's ten great disciples, known as foremost in understanding emptiness): 'What is the reason that a Bodhisattva Mahasattva abides in a state of not being separate from prajnaparamita?' The separation from form (rupa) is the nature of form. Feeling (vedana), sensation (vedana), thought (samjna), birth and death (samsara), and consciousness (vijnana) are the nature of consciousness. The separation from prajnaparamita is the nature of prajnaparamita.'", "Subhuti said to Sariputra: 'Separation from form is the nature of form. Separation from feeling, sensation, thought, birth and death, and consciousness is the nature of consciousness. Separation from prajnaparamita is the nature of prajnaparamita. The nature of prajnaparamita is for the sake of separation from characteristics. The nature of characteristics is for the sake of separation. The nature of the characteristic of nature is the separation from the nature of characteristics.'", "Sariputra asked Subhuti: 'Is learning these things for the sake of learning sarvajna (omniscience)?'", "Subhuti said: 'Learning these things is for the sake of entering sarvajna. Why? Because for all dharmas, there is no entry. If a Bodhisattva Mahasattva practices in this way, they will reach the state of sarvajna by themselves, and the prajnaparamita of this Bodhisattva Mahasattva is the seed of sarvajna. Furthermore, Sariputra! A Bodhisattva Mahasattva is diligent and says: 'I want to learn.' Suppose practicing form is practicing thought, suppose thinking of form is practicing thought, suppose the arising of form is practicing thought, suppose the destruction of form is practicing thought, suppose the cessation of form is practicing thought, suppose the emptiness of form is practicing thought, suppose my practice of establishing desire to attain is practicing thought, the cessation of feeling, sensation, thought, birth and death, and consciousness is practicing thought, consciousness" ] }
生行為行想，壞識行為行想，識滅行為行想，空識行為行想，我行立欲得為行想，是菩薩摩訶薩為反行想行。是守行般若波羅蜜，為不行般若波羅蜜反作想行，是菩薩摩訶薩無有護行。」
舍利弗問須菩提：「菩薩摩訶薩當云何行般若波羅蜜？不行色行、不想色行、不生色行、不壞色行、不滅色行、不空色行，不痛癢思想生死識行、不生識行、不壞識行、不滅識行、不空識行，為行般若波羅蜜。亦無見，亦無行，亦無見行無行，亦不見亦不不行亦不無行，如是為不見。何以故？一切法無所從來，亦無所持。是菩薩摩訶薩於一切字法不受，是三昧無有邊、無有極、無所不入，諸羅漢、辟支佛所不能知。菩薩摩訶薩隨是三昧者，疾得阿耨多羅三耶三菩得成至佛。」
須菩提承佛威神說是言時，菩薩摩訶薩皆得受決。前過去怛薩阿竭自致阿耨多羅三耶三菩時得成至佛，隨是三昧者亦不見三昧，亦不言：「我知三昧。」亦不念：「我三昧已。」亦不想：「我坐三昧。」亦不言：「我三昧已。」隨是法者，都無有短。
舍利弗問須菩提：「何所菩薩摩訶薩隨是三昧行者，前過去佛得決時自致成佛，可得見三昧處不？」
須菩提言：「不可得見。善男子於三昧，亦不知，亦不曉，亦不了。」
「何
【現代漢語翻譯】 現代漢語譯本：生起行為的念頭，壞滅行為的念頭，意識消滅行為的念頭，空無意識行為的念頭，我執著于想要得到行為的念頭，這是菩薩摩訶薩（菩薩中的大菩薩）以顛倒的念頭行事。執著于守護般若波羅蜜（智慧的完美），以不修行般若波羅蜜的顛倒想法行事，這樣的菩薩摩訶薩是沒有守護的修行。 舍利弗（佛陀的十大弟子之一，以智慧著稱）問須菩提（佛陀的十大弟子之一，以解空第一著稱）：『菩薩摩訶薩應當如何修行般若波羅蜜？不執著於色（物質現象）的修行，不思念色的修行，不生起色的修行，不壞滅色的修行，不消滅色的修行，不空無色的修行；不執著于感受、思想、生死、意識的修行，不生起意識的修行，不壞滅意識的修行，不消滅意識的修行，不空無意識的修行，才是修行般若波羅蜜。』既沒有見解，也沒有修行，也沒有見解和修行，也沒有不見、不修行、不無修行，這樣才是真正的『不見』。為什麼呢？因為一切法（世間萬物）無所從來，也無所去。這樣的菩薩摩訶薩對於一切文字所表達的法都不執著，這種三昧（禪定）沒有邊際，沒有極限，無所不入，是諸羅漢（已證阿羅漢果的修行者）、辟支佛（獨覺佛）所不能理解的。菩薩摩訶薩隨順這種三昧，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），成就佛果。 須菩提承蒙佛陀的威神力，說這些話的時候，菩薩摩訶薩都得到了授記。過去諸佛，如怛薩阿竭（如來）自己證得阿耨多羅三藐三菩提，成就佛果時，隨順這種三昧，也不見三昧，也不說：『我知道三昧。』也不想：『我已入三昧。』也不想：『我正坐於三昧中。』也不說：『我已出三昧。』隨順這種法的人，完全沒有缺失。 舍利弗問須菩提：『哪些菩薩摩訶薩隨順這種三昧修行，過去諸佛在得到授記時自己成就佛果，可以見到三昧的處所嗎？』 須菩提說：『不可得見。善男子，對於三昧，既不知曉，也不理解，也不明瞭。』 『為什麼呢？』
【English Translation】 English version: The thought of arising of action, the thought of destruction of action, the thought of cessation of consciousness of action, the thought of emptiness of consciousness of action, the thought of my attachment to wanting to obtain action, this is how a Bodhisattva Mahasattva (a great Bodhisattva) acts with inverted thoughts. Being attached to guarding Prajna Paramita (the perfection of wisdom), acting with the inverted thought of not practicing Prajna Paramita, such a Bodhisattva Mahasattva has no guarding practice. Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Subhuti (one of the ten great disciples of the Buddha, known for being foremost in understanding emptiness): 'How should a Bodhisattva Mahasattva practice Prajna Paramita? Not being attached to the practice of form (material phenomena), not thinking about the practice of form, not arising the practice of form, not destroying the practice of form, not ceasing the practice of form, not emptying the practice of form; not being attached to the practice of feeling, thought, birth and death, consciousness, not arising the practice of consciousness, not destroying the practice of consciousness, not ceasing the practice of consciousness, not emptying the practice of consciousness, this is practicing Prajna Paramita.' There is neither view, nor practice, nor view and practice, nor not seeing, not practicing, not non-practice, this is true 'not seeing'. Why? Because all dharmas (all things in the world) come from nowhere and go nowhere. Such a Bodhisattva Mahasattva is not attached to any dharma expressed in words, this Samadhi (meditative state) has no boundaries, no limits, and is all-pervasive, which Arhats (practitioners who have attained Arhatship) and Pratyekabuddhas (solitary Buddhas) cannot understand. A Bodhisattva Mahasattva who follows this Samadhi can quickly attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) and achieve Buddhahood. When Subhuti, empowered by the Buddha's majestic power, spoke these words, all the Bodhisattva Mahasattvas received predictions. Past Buddhas, such as Tathagatas (Thus Come Ones), when they themselves attained Anuttara-samyak-sambodhi and achieved Buddhahood, followed this Samadhi, and neither saw the Samadhi, nor said: 'I know Samadhi.' Nor thought: 'I have entered Samadhi.' Nor thought: 'I am sitting in Samadhi.' Nor said: 'I have exited Samadhi.' Those who follow this dharma have no shortcomings at all. Sariputra asked Subhuti: 'Which Bodhisattva Mahasattvas, who follow this Samadhi in their practice, and past Buddhas who attained Buddhahood themselves when they received predictions, can the place of Samadhi be seen?' Subhuti said: 'It cannot be seen. Good man, regarding Samadhi, one neither knows, nor understands, nor comprehends it.' 'Why is that?'
以故不知不了？」
則答言：「亦不得，亦無有三昧，亦不得字。」
佛言：「善哉，善哉！須菩提！如我所說空身慧。菩薩摩訶薩作是者，為隨般若波羅蜜學，是菩薩摩訶薩為學般若波羅蜜。」
舍利弗白佛：「菩薩摩訶薩如是學，天中天！為學般若波羅蜜？」
佛語舍利弗：「是菩薩摩訶薩為學般若波羅蜜。」
舍利弗白佛：「如是者，為學何法？」
佛語舍利弗：「菩薩摩訶薩為學無學法。何以故？法無所逮得，莫癡如小兒學。」
舍利弗問佛：「誰能逮得法者？」
佛語舍利弗：「無所得，是故得。」
佛言：「無所得法，莫癡如小兒學。謂有字不能得，欲學習入法，適為兩礙耳。亦不知，亦不見。法若有法，以有便可得色，是故法不可知是為知，亦不知亦不可見。若小兒癡，謂有身即不解，便不信。以不解，中住，故曰小兒。」
舍利弗白佛：「菩薩摩訶薩作是學，為不學薩蕓若？」
佛語舍利弗：「菩薩摩訶薩作是學，為不學薩蕓若。菩薩摩訶薩不作是學，為學薩蕓若，以成薩蕓若。」
須菩提白佛：「若有問者，天中天！幻為學佛得作佛？或時作是問，當何以報之？」
佛語須菩提：「我故問，汝隨所報之。于須菩
【現代漢語翻譯】 現代漢語譯本 「因此，（你）不知道（三昧）的終極狀態嗎？」 須菩提回答說：「（我）也無法獲得，也沒有三昧，也無法獲得『字』（的執著）。」 佛說：「好啊，好啊！須菩提！正如我所說的空身慧（對身體的空性智慧）。菩薩摩訶薩如果這樣做，就是隨順般若波羅蜜（智慧的完美）而學習，這位菩薩摩訶薩就是在學習般若波羅蜜。」 舍利弗問佛：「天中天！菩薩摩訶薩這樣學習，是在學習般若波羅蜜嗎？」 佛告訴舍利弗：「這位菩薩摩訶薩就是在學習般若波羅蜜。」 舍利弗問佛：「如果是這樣，那他是在學習什麼法呢？」 佛告訴舍利弗：「菩薩摩訶薩是在學習無學法（超越學習的法）。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。」 舍利弗問佛：「誰能獲得法呢？」 佛告訴舍利弗：「因為無所得，所以才能獲得。」 佛說：「對於無所得法，不要像小孩子一樣愚癡地去學習。如果認為有『字』（的執著）就無法獲得，想要學習進入法，反而會受到兩方面的障礙。既不能知，也不能見。如果法是實有的，那麼就可以通過『有』來獲得色（物質），因此法是不可知的，這就是知；既不可知，也不可見。如果小孩子愚癡，認為有『身』（的執著）就不理解，便不相信。因為不理解，就停留在中間，所以說是小孩子。」 舍利弗問佛：「菩薩摩訶薩這樣學習，是不是就不學習薩蕓若（一切智）了？」 佛告訴舍利弗：「菩薩摩訶薩這樣學習，是爲了不學習薩蕓若。菩薩摩訶薩不這樣學習，是爲了學習薩蕓若，從而成就薩蕓若。」 須菩提問佛：「如果有人問，天中天！幻（如幻的修行）通過學習佛法可以成佛嗎？或者有時會這樣問，應當如何回答呢？」 佛告訴須菩提：「我來問你，你根據你的理解來回答。須菩提啊，你認為呢？
【English Translation】 English version 『Therefore, do you not know the ultimate state (of samadhi)?』 Then Subhuti answered, 『(I) also cannot obtain it, nor is there samadhi, nor can (I) obtain the attachment to 『words』.』 The Buddha said, 『Excellent, excellent! Subhuti! As I have spoken of the wisdom of the empty body (wisdom of the emptiness of the body). If a Bodhisattva Mahasattva does this, it is to learn in accordance with the Prajnaparamita (perfection of wisdom), this Bodhisattva Mahasattva is learning the Prajnaparamita.』 Sariputra asked the Buddha, 『World Honored One! If a Bodhisattva Mahasattva learns in this way, is he learning the Prajnaparamita?』 The Buddha told Sariputra, 『This Bodhisattva Mahasattva is learning the Prajnaparamita.』 Sariputra asked the Buddha, 『If that is so, then what Dharma is he learning?』 The Buddha told Sariputra, 『The Bodhisattva Mahasattva is learning the Dharma of no-more-learning (Dharma beyond learning). Why? Because Dharma cannot be grasped, do not be foolish like a child in learning.』 Sariputra asked the Buddha, 『Who can obtain the Dharma?』 The Buddha told Sariputra, 『Because there is no obtaining, therefore it is obtained.』 The Buddha said, 『Regarding the Dharma of no-obtaining, do not be foolish like a child in learning. If one thinks there is an attachment to 『words』, one cannot obtain it. If one wants to learn to enter the Dharma, one will be hindered in two ways. One can neither know nor see. If Dharma were real, then one could obtain form (matter) through 『being』, therefore Dharma is unknowable, and this is knowing; it is neither knowable nor seeable. If a child is foolish, thinking there is an attachment to 『body』, he does not understand and does not believe. Because he does not understand, he remains in the middle, therefore he is called a child.』 Sariputra asked the Buddha, 『If a Bodhisattva Mahasattva learns in this way, is he not learning Sarvajna (all-knowing wisdom)?』 The Buddha told Sariputra, 『If a Bodhisattva Mahasattva learns in this way, it is for not learning Sarvajna. If a Bodhisattva Mahasattva does not learn in this way, it is for learning Sarvajna, thereby accomplishing Sarvajna.』 Subhuti asked the Buddha, 『If someone asks, World Honored One! Can one become a Buddha by learning the Dharma through illusion (illusory practice)? Or if they sometimes ask this, how should one answer?』 The Buddha told Subhuti, 『I will ask you, and you answer according to your understanding. Subhuti, what do you think?』
提云何，幻與色為有異乎？幻與痛癢思想生死識有異乎？」
須菩提報佛言：「無有異。幻與色，天中天！無有異。色是幻，幻是色。幻與痛癢思想生死識等無有異。」
佛言：「云何，須菩提！所問等，不隨法從五陰字菩薩？」
須菩提言：「如是，天中天！菩薩摩訶薩學欲作佛，為學幻耳。何以故？作幻者持陰色，如幻無所有。色六衰五陰如幻。痛癢思想生死識，皆空無所有，但有字六衰五陰耳。」
須菩提白佛言：「若新學菩薩摩訶薩聞是語，得無恐怖？」
佛語須菩提：「設使新學菩薩摩訶薩，與惡師相得相隨，或恐或怖。設與善師相隨，不恐不怖。」
須菩提白佛：「何所菩薩摩訶薩惡師？當何以知之？」
佛語須菩提：「其人不尊重摩訶般若波羅蜜，教人棄捨去，遠離菩薩心，反教作想令學雜經，隨雜經心邪喜樂，教學余經聲聞若辟支佛事，卷卷令諷誦之。為說魔事魔主行壞敗菩薩，為種種說生死勤苦，言：『菩薩道不可得。』是故為菩薩摩訶薩惡師。」
須菩提白佛：「何所是菩薩摩訶薩善師？當何從知之？」佛語須菩提：「其人尊重摩訶般若波羅蜜，稍稍教人令學成，教語魔事，令覺魔、令遠離諸魔。是故菩薩摩訶薩，摩訶僧那僧涅，摩訶衍三拔
【現代漢語翻譯】 現代漢語譯本： 佛陀問道：『須菩提，你認為幻象與色（物質現象）之間有區別嗎？幻象與受（感受）、想（概念）、行（意志）、識（意識）之間有區別嗎？』 須菩提回答佛陀說：『沒有區別。幻象與色，世尊！沒有區別。色即是幻象，幻象即是色。幻象與受、想、行、識等也沒有區別。』 佛陀說：『須菩提，你所問的這些，難道不是菩薩不執著於五蘊（色、受、想、行、識）的文字概念而修行的嗎？』 須菩提說：『是的，世尊！菩薩摩訶薩（大菩薩）爲了成就佛果而修行，實際上是在學習幻象。為什麼呢？因為執著於五蘊之色，就像執著于幻象一樣，都是虛無的。色、六衰（眼、耳、鼻、舌、身、意）、五蘊都如幻象。受、想、行、識，也都是空無所有的，只是在文字概念上存在六衰和五蘊而已。』 須菩提問佛：『如果新學的菩薩摩訶薩聽到這些話，會不會感到恐懼呢？』 佛陀告訴須菩提：『如果新學的菩薩摩訶薩，遇到惡師並跟隨他們，可能會感到恐懼。如果跟隨善師，就不會感到恐懼。』 須菩提問佛：『什麼樣的菩薩摩訶薩是惡師？我們如何識別他們呢？』 佛陀告訴須菩提：『那些不尊重摩訶般若波羅蜜（大智慧到彼岸），教人捨棄它，遠離菩薩心，反而教人執著于各種概念，學習雜亂的經典，隨順雜亂經典的心而產生邪見和喜樂，教人學習其他聲聞或辟支佛的教義，讓他們反覆誦讀。他們會宣說魔事，說魔王如何破壞菩薩的修行，還會用各種方式講述生死的痛苦，說：『菩薩道是無法成就的。』這樣的人就是菩薩摩訶薩的惡師。』 須菩提問佛：『什麼樣的菩薩摩訶薩是善師？我們如何識別他們呢？』佛陀告訴須菩提：『那些尊重摩訶般若波羅蜜，逐漸引導人們學習併成就它，教導人們認識魔事，讓他們覺悟魔的本質，遠離諸魔。這樣的人就是菩薩摩訶薩的善師，是摩訶僧那僧涅（大僧團），摩訶衍三拔（大乘的依靠）。』
【English Translation】 English version: The Buddha asked: 'Subhuti, do you think there is a difference between illusion and form (material phenomena)? Is there a difference between illusion and sensation, perception, volition, and consciousness?' Subhuti replied to the Buddha: 'There is no difference. Illusion and form, World Honored One! There is no difference. Form is illusion, and illusion is form. There is no difference between illusion and sensation, perception, volition, and consciousness.' The Buddha said: 'Subhuti, what you have asked, isn't it that Bodhisattvas practice without clinging to the literal concepts of the five aggregates (form, sensation, perception, volition, and consciousness)?' Subhuti said: 'Yes, World Honored One! Bodhisattva Mahasattvas (great Bodhisattvas) practice to achieve Buddhahood, and in reality, they are learning about illusion. Why? Because clinging to the form of the five aggregates is like clinging to illusion, both are empty. Form, the six senses (eye, ear, nose, tongue, body, mind), and the five aggregates are all like illusions. Sensation, perception, volition, and consciousness are also empty and without substance, only existing in the literal concepts of the six senses and five aggregates.' Subhuti asked the Buddha: 'If newly practicing Bodhisattva Mahasattvas hear these words, will they not feel fear?' The Buddha told Subhuti: 'If newly practicing Bodhisattva Mahasattvas encounter evil teachers and follow them, they may feel fear. If they follow good teachers, they will not feel fear.' Subhuti asked the Buddha: 'What kind of Bodhisattva Mahasattvas are evil teachers? How do we recognize them?' The Buddha told Subhuti: 'Those who do not respect the Maha Prajna Paramita (Great Wisdom to the Other Shore), teach people to abandon it, to turn away from the Bodhi mind, and instead teach people to cling to various concepts, to study miscellaneous scriptures, to follow the mind of miscellaneous scriptures and generate wrong views and joy, to teach people to study other teachings of Sravakas or Pratyekabuddhas, and to have them recite them repeatedly. They will proclaim the affairs of Mara, how the Mara king destroys the practice of Bodhisattvas, and they will use various ways to talk about the suffering of birth and death, saying: 『The Bodhisattva path is unattainable.』 Such people are evil teachers of Bodhisattva Mahasattvas.' Subhuti asked the Buddha: 'What kind of Bodhisattva Mahasattvas are good teachers? How do we recognize them?' The Buddha told Subhuti: 'Those who respect the Maha Prajna Paramita, gradually guide people to learn and achieve it, teach people to recognize the affairs of Mara, to awaken them to the nature of Mara, and to stay away from all Maras. Such people are good teachers of Bodhisattva Mahasattvas, they are the Maha Sangha (great community), the Maha Yana (great vehicle) support.'
致諦。是為菩薩摩訶薩善師。」
須菩提問佛：「何因菩薩名為菩薩？天中天！」
佛語須菩提：「學諸經法，悉曉了于諸法無所著，爾故字為菩薩。」
須菩提復問佛：「悉曉知諸經法，爾故字菩薩。何以故復呼摩訶薩？」
佛語須菩提：「摩訶薩者，于天上天下最尊，爾故字為摩訶薩。」
舍利弗白佛：「我亦樂聞。何以故為摩訶薩？」
佛語舍利弗：「樂聞者，當爲若說之。摩訶薩者，悉自了見、悉了知，一切人世間所有悉了知，人壽命悉了知，悉了知著斷之事，便能隨人所樂為說法，以是故名為摩訶薩。」
須菩提白佛：「摩訶薩者，天中天！以得摩訶薩字。設菩薩心，無有心與心等者，無有能逮心者，諸羅漢、辟支佛所不能及，心無所著心。何以故？是薩蕓若心故，用無有餘故。以是心無所著，是故號為摩訶薩。」
舍利弗問須菩提：「何因菩薩心無所著？」
須菩提：「心無所思，故無所著。」
分耨文陀尼弗白佛：「何因摩訶薩摩訶薩者？何所菩薩為摩訶僧那僧涅？摩訶衍者，大乘。三拔諦三拔諦者，等住。」
佛言：「是菩薩即為摩訶薩。」
須菩提白佛：「摩訶僧那僧涅者，何因菩薩摩訶薩為摩訶僧那僧涅？」
【現代漢語翻譯】 現代漢語譯本 『達到真諦。這就是菩薩摩訶薩（菩薩中的大菩薩）的善知識。』
須菩提問佛：『為什麼菩薩被稱為菩薩？天中天（佛的尊稱）！』
佛告訴須菩提：『學習各種經法，完全瞭解各種法而不執著，因此被稱為菩薩。』
須菩提又問佛：『完全瞭解各種經法，因此被稱為菩薩。為什麼又被稱為摩訶薩？』
佛告訴須菩提：『摩訶薩是指在天上天下最尊貴，因此被稱為摩訶薩。』
舍利弗對佛說：『我也很想聽。為什麼被稱為摩訶薩？』
佛告訴舍利弗：『想聽的人，我應當為你解說。摩訶薩是指完全自己明見、完全瞭解，瞭解世間一切所有，瞭解人的壽命，瞭解斷除執著之事，便能隨眾生所喜好而說法，因此被稱為摩訶薩。』
須菩提對佛說：『摩訶薩，天中天！因為得到摩訶薩這個稱號。假設菩薩的心，沒有心能與之相等，沒有能達到此心的，諸羅漢（修行者）、辟支佛（獨覺者）所不能及，心無所執著。為什麼呢？因為這是薩蕓若（一切智）的心，因為沒有剩餘。因為這心無所執著，所以被稱為摩訶薩。』
舍利弗問須菩提：『為什麼菩薩的心無所執著？』
須菩提說：『心無所思，所以無所執著。』
分耨文陀尼弗（佛弟子名）對佛說：『為什麼被稱為摩訶薩摩訶薩？什麼樣的菩薩是摩訶僧那僧涅（大乘的修行者）？摩訶衍（大乘）是指大乘。三拔諦三拔諦（等住）是指平等安住。』
佛說：『這樣的菩薩就是摩訶薩。』
須菩提對佛說：『摩訶僧那僧涅，為什麼菩薩摩訶薩被稱為摩訶僧那僧涅？』
【English Translation】 English version 'Attaining the ultimate truth. This is the good teacher of a Bodhisattva Mahasattva (a great Bodhisattva).'
Subhuti asked the Buddha: 'Why is a Bodhisattva called a Bodhisattva? O, Blessed One (a title for the Buddha)!'
The Buddha told Subhuti: 'By studying all the sutras and teachings, fully understanding all dharmas without attachment, therefore, one is called a Bodhisattva.'
Subhuti further asked the Buddha: 'Fully understanding all the sutras and teachings, therefore, one is called a Bodhisattva. Why is one also called a Mahasattva?'
The Buddha told Subhuti: 'Mahasattva refers to the most honored in heaven and earth, therefore, one is called a Mahasattva.'
Sariputra said to the Buddha: 'I also wish to hear. Why is one called a Mahasattva?'
The Buddha told Sariputra: 'Those who wish to hear, I shall explain it to you. Mahasattva refers to one who fully sees for oneself, fully understands, understands all that exists in the world, understands the lifespan of people, understands the matter of cutting off attachments, and is able to teach according to what beings like, therefore, one is called a Mahasattva.'
Subhuti said to the Buddha: 'Mahasattva, O, Blessed One! Because one obtains the title of Mahasattva. If a Bodhisattva's mind, there is no mind that can be equal to it, no one can attain this mind, which is beyond what Arhats (practitioners) and Pratyekabuddhas (solitary realizers) can reach, a mind without attachment. Why is that? Because it is the mind of Sarvajna (omniscience), because there is nothing remaining. Because this mind has no attachment, therefore, one is called a Mahasattva.'
Sariputra asked Subhuti: 'Why is a Bodhisattva's mind without attachment?'
Subhuti said: 'The mind does not think, therefore, it has no attachment.'
Purnamaitreyaniputra (a disciple of the Buddha) said to the Buddha: 'Why is one called a Mahasattva Mahasattva? What kind of Bodhisattva is a Mahasanghanasanghne (a practitioner of the Mahayana)? Mahayana (the Great Vehicle) refers to the Great Vehicle. Sambadhisambadhi (equal dwelling) refers to dwelling equally.'
The Buddha said: 'Such a Bodhisattva is a Mahasattva.'
Subhuti said to the Buddha: 'Mahasanghanasanghne, why is a Bodhisattva Mahasattva called a Mahasanghanasanghne?'
佛言：「菩薩摩訶薩念：『我當度不可計阿僧祇人悉令般泥洹。如是賜般泥洹，而無有法般泥洹者。』何以故？須菩提！譬若如幻師，于廣大處化作眾人滿一城中，悉斷所化人頭。于須菩提意云何，有所中傷死者不？」
須菩提言：「無有中傷死者。」
佛言：「如是，須菩提！度不可計阿僧祇人賜般泥洹，無有人般泥洹者。聞是不恐，當知是菩薩摩訶薩即為摩訶僧那僧涅。」
須菩提白佛：「如我從佛聞，念其中事，如是不為摩訶僧那僧涅。何以故？無有作薩蕓若者，無有供養、無有作人者。何所人當作僧那僧涅？色，天中天！無著無縛無脫。痛癢思想生死識，天中天！無著無縛無脫。」
分漫陀尼弗問須菩提：「色無著無縛無脫，痛癢思想生死識無著無縛無脫，乃有色不著不縛不脫，乃有痛癢思想生死識不著不縛不脫。何所色，須菩提！無著無縛無脫。何所痛癢思想生死識，無著無縛無脫？」
須菩提語分漫陀尼弗：「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。恍忽，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：「何因菩薩摩訶薩為摩訶衍三拔諦？何所是摩訶衍？從何所住衍？衍為
【現代漢語翻譯】 現代漢語譯本 佛說：『菩薩摩訶薩（偉大的菩薩）想：『我應當度化無數阿僧祇（極大的數字）的人，使他們都進入般泥洹（涅槃）。』 這樣賜予他們般泥洹，實際上並沒有一個法（實體）是進入般泥洹的。』 這是為什麼呢？須菩提！譬如一個幻術師，在廣闊的地方變幻出許多人，充滿一座城市，然後把所有變幻出來的人的頭都砍斷。須菩提，你認為，有誰因此受到傷害而死嗎？」 須菩提說：『沒有人受到傷害而死。』 佛說：『是的，須菩提！度化無數阿僧祇的人，賜予他們般泥洹，實際上並沒有人進入般泥洹。聽到這些而不感到恐懼，應當知道這位菩薩摩訶薩就是摩訶僧那僧涅（偉大的勇猛精進）。』 須菩提對佛說：『正如我從佛那裡聽到的，思考其中的道理，這樣並不算是摩訶僧那僧涅。為什麼呢？因為沒有能成就薩蕓若（一切智）的人，沒有供養者，也沒有被度化的人。那麼，誰會成為摩訶僧那僧涅呢？色（物質），天中天（佛的尊稱）！沒有執著，沒有束縛，沒有解脫。痛癢（感受）、思想、生死、識（意識），天中天！沒有執著，沒有束縛，沒有解脫。』 分漫陀尼弗（一位提問者）問須菩提：『色沒有執著、沒有束縛、沒有解脫，痛癢、思想、生死、識沒有執著、沒有束縛、沒有解脫，那麼，是有色不執著、不束縛、不解脫，有痛癢、思想、生死、識不執著、不束縛、不解脫嗎？什麼樣的色，須菩提！沒有執著、沒有束縛、沒有解脫？什麼樣的痛癢、思想、生死、識，沒有執著、沒有束縛、沒有解脫？』 須菩提對分漫陀尼弗說：『色如幻，沒有執著、沒有束縛、沒有解脫。痛癢、思想、生死、識如幻，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。恍惚不定，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。因此，菩薩摩訶薩是摩訶僧那僧涅。』 須菩提對佛說：『因為什麼原因，菩薩摩訶薩被稱為摩訶衍三拔諦（大乘的實踐者）？什麼是摩訶衍（大乘）？從哪裡安住于衍（乘）？衍（乘）是爲了什麼？』
【English Translation】 English version The Buddha said: 'A Bodhisattva Mahasattva (great Bodhisattva) thinks: 「I should liberate countless Asamkhya (immeasurable number) beings, causing them all to enter Parinirvana (complete Nirvana).」 Having thus granted them Parinirvana, there is actually no dharma (entity) that enters Parinirvana.』 Why is that? Subhuti! It is like a magician who, in a vast place, conjures up many people, filling an entire city, and then cuts off the heads of all the conjured people. What do you think, Subhuti, is there anyone who is harmed and dies as a result?' Subhuti said: 'No one is harmed and dies.' The Buddha said: 'So it is, Subhuti! Liberating countless Asamkhya beings, granting them Parinirvana, there is actually no one who enters Parinirvana. Hearing this without fear, one should know that this Bodhisattva Mahasattva is a Mahasamnaha-samnaddha (greatly courageous and vigorous).' Subhuti said to the Buddha: 'As I have heard from the Buddha, contemplating the meaning of this, it is not considered Mahasamnaha-samnaddha. Why is that? Because there is no one who attains Sarvajna (omniscience), no one who makes offerings, and no one who is liberated. Then, who would become Mahasamnaha-samnaddha? Form (rupa), O Blessed One! Is without attachment, without bondage, without liberation. Feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), O Blessed One! Are without attachment, without bondage, without liberation.' Purnamaitreyaniputra (a questioner) asked Subhuti: 'Form is without attachment, without bondage, without liberation; feeling, perception, volition, and consciousness are without attachment, without bondage, without liberation. Then, is there form that is not attached, not bound, not liberated, and feeling, perception, volition, and consciousness that are not attached, not bound, not liberated? What kind of form, Subhuti! Is without attachment, without bondage, without liberation? What kind of feeling, perception, volition, and consciousness are without attachment, without bondage, without liberation?' Subhuti said to Purnamaitreyaniputra: 'Form is like an illusion, without attachment, without bondage, without liberation. Feeling, perception, volition, and consciousness are like an illusion, without attachment, without bondage, without liberation. Without boundaries, without attachment, without bondage, without liberation. Illusory, without attachment, without bondage, without liberation. Without arising, without attachment, without bondage, without liberation. Therefore, a Bodhisattva Mahasattva is a Mahasamnaha-samnaddha.' Subhuti said to the Buddha: 'For what reason is a Bodhisattva Mahasattva called a Mahayana-samprasthita (one who practices the Great Vehicle)? What is the Mahayana (Great Vehicle)? From where does one abide in the yana (vehicle)? What is the yana (vehicle) for?'
住何所？當從何所立衍中？」
佛語須菩提：「摩訶衍摩訶衍者，無有極，不可得邊幅，從何所自致立衍。摩訶衍者，從三界出，立薩蕓若中，亦不于衍有所立不立。何以故？立不立者，於法不知法，何所法當立者？」
須菩提白佛言：「摩訶衍摩訶衍者，于天上天下人中極過上，其衍與空等，如虛空覆不可計阿僧祇人，爾故為摩訶衍。菩薩摩訶薩，亦不見來時，亦不見去時，亦不見住處，于摩訶衍，天中天！不能得本。亦不能得當所來，亦不能得中間，於三界見字，為摩訶衍。」
佛言：「善哉，善哉！須菩提！爾故菩薩摩訶薩為摩訶衍。」
分漫陀尼弗白佛：「尊者須菩提，佛使說般若波羅蜜，乃說摩訶衍事為？」
須菩提白佛言：「我說般若波羅蜜得無過？天中天！」
佛語須菩提：「所說般若波羅蜜，不過如毫毛，適得其中。」
「複次，天中天！亦不見菩薩本，亦不見當來。菩薩，亦不見菩薩中間。色無有邊，菩薩亦無有邊。色、菩薩不可逮，亦不可知，亦不可得。如是，天中天！菩薩摩訶薩亦不可知，亦不可得。當以何般若波羅蜜為菩薩摩訶薩說之？亦不得菩薩，亦不見菩薩，當以何法說般若波羅蜜？菩薩轉復相，字為菩薩。云何，天中天！何所字我我？天
【現代漢語翻譯】 現代漢語譯本：『住在哪裡？應當從哪裡建立衍生？』 佛告訴須菩提：『摩訶衍（大乘）摩訶衍，是沒有極限的，無法找到邊界，從哪裡能夠建立衍生呢？摩訶衍，是從三界（欲界、色界、無色界）中出來的，建立在薩蕓若（一切智）之中，也不在衍生中有所建立或不建立。為什麼呢？建立或不建立，對於法來說是不瞭解法，什麼法應當被建立呢？』 須菩提對佛說：『摩訶衍摩訶衍，在天上、天下、人間都是最殊勝的，它的衍生與空相等，如同虛空覆蓋著不可計數的阿僧祇（無數）人，因此稱為摩訶衍。菩薩摩訶薩（大菩薩），也看不到來的時候，也看不到去的時候，也看不到住的地方，對於摩訶衍，天中天（佛）！不能找到它的根本。也不能找到它將要來的地方，也不能找到中間，在三界中見到這個字，就稱為摩訶衍。』 佛說：『好啊，好啊！須菩提！你說的菩薩摩訶薩就是摩訶衍。』 分漫陀尼弗（一位比丘）問佛：『尊者須菩提，佛讓說般若波羅蜜（智慧到彼岸），卻說摩訶衍的事情，這是為什麼呢？』 須菩提對佛說：『我說般若波羅蜜，沒有過錯吧？天中天！』 佛告訴須菩提：『所說的般若波羅蜜，不過像毫毛一樣，只是得到了其中的一部分。』 『再者，天中天！也看不到菩薩的根本，也看不到菩薩的未來。菩薩，也看不到菩薩的中間。色（物質）沒有邊際，菩薩也沒有邊際。色和菩薩是不可觸及的，也是不可知的，也是不可得到的。像這樣，天中天！菩薩摩訶薩也是不可知的，也是不可得到的。應當用什麼般若波羅蜜來為菩薩摩訶薩解說呢？既得不到菩薩，也看不到菩薩，應當用什麼法來說般若波羅蜜呢？菩薩只是一個不斷變化的相，稱為菩薩。怎麼樣，天中天！什麼叫做我我？』
【English Translation】 English version: 『Where does one dwell? From where should the derivation be established?』 The Buddha said to Subhuti: 『Mahayana (Great Vehicle), Mahayana, has no limit, no boundary can be found, from where can the derivation be established? Mahayana comes from the three realms (desire realm, form realm, formless realm), established within Sarvajna (omniscience), and neither establishes nor does not establish within the derivation. Why? Establishing or not establishing, with respect to the Dharma, is not understanding the Dharma, what Dharma should be established?』 Subhuti said to the Buddha: 『Mahayana, Mahayana, is the most supreme in heaven, earth, and among humans, its derivation is equal to emptiness, like the void covering countless Asankhyas (innumerable) of people, therefore it is called Mahayana. Bodhisattva Mahasattva (Great Bodhisattva) also does not see the time of coming, nor the time of going, nor the place of dwelling, for Mahayana, the God of Gods (Buddha)! The root cannot be found. Nor can the place where it will come from be found, nor can the middle be found, seeing this word in the three realms, it is called Mahayana.』 The Buddha said: 『Excellent, excellent! Subhuti! What you said about Bodhisattva Mahasattva is Mahayana.』 Brahmanadaniputra (a monk) asked the Buddha: 『Venerable Subhuti, the Buddha asked to speak about Prajnaparamita (perfection of wisdom), but why speak about the affairs of Mahayana?』 Subhuti said to the Buddha: 『Is there any fault in my speaking of Prajnaparamita? God of Gods!』 The Buddha said to Subhuti: 『What is spoken of Prajnaparamita is no more than a hair, only a part of it is obtained.』 『Furthermore, God of Gods! Neither the root of the Bodhisattva is seen, nor the future of the Bodhisattva is seen. The Bodhisattva also does not see the middle of the Bodhisattva. Form (matter) has no boundary, and the Bodhisattva has no boundary. Form and Bodhisattva are unattainable, unknowable, and unobtainable. Thus, God of Gods! Bodhisattva Mahasattva is also unknowable and unobtainable. With what Prajnaparamita should one explain to Bodhisattva Mahasattva? Since the Bodhisattva cannot be obtained, nor seen, with what Dharma should one speak of Prajnaparamita? Bodhisattva is just a constantly changing appearance, called Bodhisattva. How is it, God of Gods! What is called 『I, I』?』
中天！我者亦滅，是者法之自然。何所是色其要不滅者？何所色為是？痛癢思想生死識亦爾，識者無有邊，菩薩亦無有邊。菩薩了不知處，亦不可見。天中天！一切菩薩摩訶薩了無有處亦無可得。何所是菩薩摩訶薩，當爲說般若波羅蜜？于菩薩都不可得見，亦不知處，當從何法中說般若波羅蜜？菩薩摩訶薩為得字者，如是字想。我我，天中天！我亦滅，是法之自然。何所識要而不滅者？何所識於法之自然而不滅？不滅者，非法作，亦不無不滅。何無滅者？如般若波羅蜜所說不作異滅，當從何法自致？菩薩為住行者，其聞是者不恐不畏，為行般若波羅蜜。般若波羅蜜者，天中天！熟思惟是時為不入，色何以得？色無所生，為非色。設非色為無色，亦無有生。從其中無所得字是色，為法作數。是時菩薩摩訶薩為行般若波羅蜜，當視法思惟深入中，是時亦不入痛癢思想生死識。何以故？識無所生，為非識。設非識為無識，亦無有生。從其中無所得字是識，為法作數。」
舍利弗問須菩提：「所說法無所出生。設菩薩無所出生者，菩薩用何等故勤苦行菩薩之道？設用一切人故，何能忍是勤苦？」
須菩提語舍利弗：「我亦不使菩薩忍是勤苦行。菩薩忍勤苦行，是菩薩之道。不自念：『我忍勤苦行。』何以故？菩薩
【現代漢語翻譯】 現代漢語譯本：中天！我的存在也會消滅，這是法（dharma）的自然規律。那麼，什麼是色（rupa，物質現象）的本質不會消滅呢？什麼是色？感受（vedana）、思想（samjna）、生死（samsara）、意識（vijnana）也是如此。意識沒有邊際，菩薩（bodhisattva）也沒有邊際。菩薩無法被認知，也無法被看見。天中天！一切菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）都無法被認知，也無法被獲得。什麼是菩薩摩訶薩？應當為他們宣說般若波羅蜜（prajnaparamita，智慧的完成）？既然菩薩都無法被看見，也無法被認知，應當從什麼法中宣說般若波羅蜜？菩薩摩訶薩如果執著于『字』，就會產生這樣的『字』的念頭。『我』，『我』，天中天！『我』也會消滅，這是法的自然規律。那麼，什麼是意識的本質不會消滅呢？什麼是意識在法的自然規律中不會消滅呢？不消滅，不是法所造作，也不是沒有不消滅。為什麼沒有消滅呢？就像般若波羅蜜所說，不造作異滅，應當從什麼法中自己達到？菩薩如果安住于修行，聽到這些就不會恐懼也不會害怕，從而修行般若波羅蜜。般若波羅蜜，天中天！深入思考時就不會執著，色如何產生？色無所生，所以不是色。如果不是色，就是無色，也沒有產生。從中無法獲得『字』，這就是色，是法所作的計數。這時菩薩摩訶薩修行般若波羅蜜，應當觀察法，深入思考，這時也不會執著于感受、思想、生死、意識。為什麼呢？意識無所生，所以不是意識。如果不是意識，就是無意識，也沒有產生。從中無法獲得『字』，這就是意識，是法所作的計數。 舍利弗（Sariputra）問須菩提（Subhuti）：『所說的法無所出生。如果菩薩無所出生，菩薩爲了什麼而勤苦修行菩薩之道？如果爲了所有人，又怎麼能忍受這種勤苦？』 須菩提對舍利弗說：『我也不讓菩薩忍受這種勤苦修行。菩薩忍受勤苦修行，是菩薩之道。不應該自己想：『我忍受勤苦修行。』為什麼呢？菩薩
【English Translation】 English version: O Lord of the World! My own existence will also cease, this is the natural law of dharma. Then, what is the essence of rupa (form, material phenomena) that will not cease? What is rupa? So are vedana (feeling), samjna (perception), samsara (birth and death), and vijnana (consciousness). Consciousness has no boundaries, and neither does a bodhisattva. A bodhisattva cannot be known, nor can they be seen. O Lord of the World! All bodhisattva-mahasattvas (great bodhisattvas) cannot be known, nor can they be obtained. What is a bodhisattva-mahasattva? For whom should prajnaparamita (perfection of wisdom) be taught? Since bodhisattvas cannot be seen or known, from what dharma should prajnaparamita be taught? If a bodhisattva-mahasattva clings to 'words', they will generate such a thought of 'words'. 'I', 'I', O Lord of the World! 'I' will also cease, this is the natural law of dharma. Then, what is the essence of consciousness that will not cease? What is consciousness that will not cease in the natural law of dharma? Not ceasing, it is not made by dharma, nor is it without not ceasing. Why is there no ceasing? Just as prajnaparamita says, it does not create different cessation, from what dharma should one reach it by oneself? If a bodhisattva dwells in practice, upon hearing this, they will not be afraid or fearful, and thus practice prajnaparamita. Prajnaparamita, O Lord of the World! When deeply contemplating, one will not cling, how does rupa arise? Rupa is not born, therefore it is not rupa. If it is not rupa, it is formless, and there is no arising. From within, one cannot obtain 'words', this is rupa, it is a count made by dharma. At this time, when a bodhisattva-mahasattva practices prajnaparamita, they should observe dharma, contemplate deeply, and at this time, they will not cling to feeling, perception, birth and death, or consciousness. Why? Consciousness is not born, therefore it is not consciousness. If it is not consciousness, it is non-consciousness, and there is no arising. From within, one cannot obtain 'words', this is consciousness, it is a count made by dharma. Sariputra asked Subhuti: 'The dharma that is spoken of is without arising. If a bodhisattva is without arising, for what reason does a bodhisattva diligently practice the bodhisattva path? If it is for all people, how can they endure such diligent practice?' Subhuti said to Sariputra: 'I also do not make a bodhisattva endure such diligent practice. A bodhisattva enduring diligent practice is the bodhisattva path. One should not think to oneself: 'I endure diligent practice.' Why? A bodhisattva
心不作是念，便能為不可計阿僧祇人而作本，令悉安隱。念之如母、念之如父、念之如子、念之如身，菩薩摩訶薩當持心作是念。一切于菩薩不見亦不知處，于內外法當作是念、當作是行。作是行者，為忍勤苦行。設使菩薩，舍利弗！不見出生，菩薩為無所生。」
舍利弗謂須菩提：「設使菩薩無所生，薩蕓若亦無所生？」
須菩提語舍利弗：「薩蕓若亦無所生。」
舍利弗復謂須菩提：「薩蕓若無所生，凡人亦無所生？」
須菩提言：「凡人者亦無所生。」
舍利弗謂須菩提：「菩薩無所生，菩薩法亦無所生。薩蕓若無所生，薩蕓若法亦無所生。凡人亦無所生，凡人法亦無所生。菩薩無所從生，自致薩蕓若。」
須菩提言：「不從無所生法可入，亦不無無所從生法逮得。」
舍利弗復問：「其生生者，乃能逮得法不？」
須菩提言：「無所從生法為逮生，無無所生法是為逮得。」
舍利弗復言：「以生生者為從無所生生？」
須菩提言：「無所生，無所生樂聞。」
舍利弗語須菩提：「無所樂生，是故為樂。」
須菩提言：「無所生聞是為聞。」
舍利弗言：「以聞所語。」
須菩提語舍利弗：「無無所語，是為語。無所
【現代漢語翻譯】 現代漢語譯本 如果菩薩的心不產生這樣的念頭，就能為無數不可計量的阿僧祇（asaṃkhya，極大的數字）眾生作根本，使他們都得到安穩。要像母親一樣關愛他們，像父親一樣關愛他們，像孩子一樣關愛他們，像自己身體一樣關愛他們。菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）應當保持這樣的念頭。一切眾生對於菩薩來說，沒有可見或可知之處，對於內外之法，應當這樣思考，應當這樣修行。這樣做，就是爲了忍受勤苦的修行。舍利弗（Śāriputra，佛陀的十大弟子之一）！即使菩薩看不到出生，菩薩也是無所生的。 舍利弗問須菩提（Subhūti，佛陀的十大弟子之一）：『如果菩薩無所生，那麼薩蕓若（sarvajña，一切智者，指佛陀）也無所生嗎？』 須菩提回答舍利弗：『薩蕓若也無所生。』 舍利弗又問須菩提：『如果薩蕓若無所生，那麼凡人也無所生嗎？』 須菩提說：『凡人也無所生。』 舍利弗對須菩提說：『菩薩無所生，菩薩的法也無所生。薩蕓若無所生，薩蕓若的法也無所生。凡人也無所生，凡人的法也無所生。菩薩無所從來而生，自己達到薩蕓若。』 須菩提說：『不能從無所生之法進入，也不能從無所從來生之法獲得。』 舍利弗又問：『那些生生者，能夠獲得法嗎？』 須菩提說：『無所從來生之法是爲了獲得生，沒有無所生之法是爲了獲得。』 舍利弗又說：『以生生者是從無所生而生嗎？』 須菩提說：『無所生，無所生是樂於聽聞的。』 舍利弗對須菩提說：『因為無所樂生，所以才是樂。』 須菩提說：『聽聞無所生，這就是聽聞。』 舍利弗說：『因為聽聞了所說的話。』 須菩提對舍利弗說：『沒有無所說，這就是說。沒有所』
【English Translation】 English version If a Bodhisattva's mind does not generate such a thought, it can become the foundation for countless immeasurable asaṃkhya (an extremely large number) beings, enabling them all to attain peace. They should be cherished like a mother, cherished like a father, cherished like a child, cherished like one's own body. A Bodhisattva Mahāsattva (a great Bodhisattva) should maintain this thought. For a Bodhisattva, all beings have no visible or knowable place; regarding internal and external dharmas, one should contemplate and practice in this way. Doing so is to endure the practice of diligent effort. Śāriputra (one of the Buddha's ten great disciples)! Even if a Bodhisattva does not see birth, the Bodhisattva is unborn. Śāriputra asked Subhūti (one of the Buddha's ten great disciples): 'If a Bodhisattva is unborn, is sarvajña (the all-knowing one, referring to the Buddha) also unborn?' Subhūti replied to Śāriputra: 'Sarvajña is also unborn.' Śāriputra further asked Subhūti: 'If sarvajña is unborn, are ordinary people also unborn?' Subhūti said: 'Ordinary people are also unborn.' Śāriputra said to Subhūti: 'A Bodhisattva is unborn, and the Bodhisattva's dharma is also unborn. Sarvajña is unborn, and sarvajña's dharma is also unborn. Ordinary people are also unborn, and ordinary people's dharma is also unborn. A Bodhisattva does not come from anywhere to be born, but attains sarvajña by themselves.' Subhūti said: 'One cannot enter through the dharma of the unborn, nor can one attain through the dharma of the unoriginated.' Śāriputra further asked: 'Can those who are born from birth attain the dharma?' Subhūti said: 'The dharma of the unoriginated is for attaining birth, and the absence of the unborn dharma is for attainment.' Śāriputra further said: 'Is the one who is born from birth born from the unborn?' Subhūti said: 'The unborn, the unborn is delightful to hear.' Śāriputra said to Subhūti: 'Because there is no delight in birth, therefore it is delight.' Subhūti said: 'Hearing the unborn, that is hearing.' Śāriputra said: 'Because of hearing what is spoken.' Subhūti said to Śāriputra: 'There is no unsaid, that is speaking. There is no'
語，無所樂，是故語，是故樂。」
舍利弗言：「善哉，善哉！須菩提所說，於法中為尊。何以故？尊者須菩提隨所問即答，悉報之。」
須菩提語舍利弗：「佛弟子所說法，皆悉如事。隨其所問即能解。何以故？隨法如事故，亦不知所出生。」
舍利弗言：「善哉，善哉！須菩提！從何波羅蜜度菩薩摩訶薩？」
須菩提語舍利弗：「從般若波羅蜜說是法時，若諷誦讀，菩薩摩訶薩當知信之不疑。有隨是法不增，不隨是法者不減。」
舍利弗謂須菩提：「隨是法不增，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，善哉！舍利弗！所解法如舍利弗言無異。何以故？人之自然當念知，人之恍忽當念知，恍忽人身難了知當念知之。舍利弗！菩薩摩訶薩法，當作是守、當作是行。」
摩訶般若波羅蜜問品第二
爾時，釋提桓因與四萬天人俱來共會，四天王與天上二萬天人俱來共會，梵迦夷天與一萬天人俱來共會，首陀譮天與五千天人俱來共會。諸天宿命有德光明巍巍，得佛威神力，諸天光明悉不復見。
釋提桓因白鬚菩提：「若干萬千天人大會，欲聽須菩提說般若波羅蜜。云
【現代漢語翻譯】 現代漢語譯本：『沒有什麼是值得喜愛的，所以才說，所以才感到喜悅。』 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『太好了，太好了！須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）所說的，在佛法中最為尊貴。為什麼呢？因為尊者須菩提隨問即答，全部都如實回答。』 須菩提對舍利弗說：『佛陀弟子所說的法，都如實相符。隨其所問都能解答。為什麼呢？因為隨順法如實相，所以也不知道是從哪裡產生的。』 舍利弗說：『太好了，太好了！須菩提！菩薩摩訶薩（Bodhisattva-mahasattva，發大心願的菩薩）是從哪個波羅蜜（paramita，到達彼岸的方法）度化的呢？』 須菩提對舍利弗說：『從般若波羅蜜（Prajnaparamita，智慧的完美）說此法時，如果有人諷誦讀誦，菩薩摩訶薩應當知道並深信不疑。對於隨順此法的人，不會增加什麼；對於不隨順此法的人，也不會減少什麼。』 舍利弗對須菩提說：『隨順此法不會增加，不隨順此法也不會減少。隨順此法教導一切人，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。為什麼呢？因為一切人都在學習佛法，而佛法的俗諦（samvriti-satya，世俗諦）本來就是如此。』 須菩提說：『太好了，太好了！舍利弗！你所理解的法和舍利弗所說的一樣，沒有差別。為什麼呢？人的自然狀態應當念知，人的恍惚狀態應當念知，恍惚的人身難以了知，應當念知。舍利弗！菩薩摩訶薩的法，應當這樣守護，應當這樣修行。』 《摩訶般若波羅蜜問品》第二 這時，釋提桓因（Sakra devanam Indra，帝釋天）與四萬天人一同前來集會，四天王（Caturmaharajika，四大天王）與天上二萬天人一同前來集會，梵迦夷天（Brahma-kayika，梵眾天）與一萬天人一同前來集會，首陀譮天（Suddhavasa，凈居天）與五千天人一同前來集會。諸天宿世有德，光明巍巍，得到佛陀的威神力，諸天的光明都看不見了。 釋提桓因對須菩提說：『有若干萬千天人大會，想要聽須菩提說般若波羅蜜。』
【English Translation】 English version: 'There is nothing to be delighted in, therefore it is said, therefore there is delight.' Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) said, 'Excellent, excellent! What Subhuti (one of the ten great disciples of the Buddha, known for being foremost in understanding emptiness) has said is most venerable in the Dharma. Why? Because the venerable Subhuti answers immediately whatever is asked, and reports everything truthfully.' Subhuti said to Sariputra, 'The Dharma spoken by the Buddha's disciples is all in accordance with reality. They can explain whatever is asked. Why? Because it accords with the reality of the Dharma, and thus it is not known from where it arises.' Sariputra said, 'Excellent, excellent! Subhuti! From which paramita (perfection, way to the other shore) does the Bodhisattva-mahasattva (a great being who aspires to Buddhahood) cross over?' Subhuti said to Sariputra, 'When speaking of this Dharma from the Prajnaparamita (perfection of wisdom), if someone recites and reads it, the Bodhisattva-mahasattva should know and believe it without doubt. For those who follow this Dharma, nothing is added; for those who do not follow this Dharma, nothing is diminished.' Sariputra said to Subhuti, 'Following this Dharma, nothing is added; not following this Dharma, nothing is diminished. By following this Dharma, teach all people; those who follow this Dharma will not lose anyone, and can make them all Bodhisattva-mahasattvas. Why? Because all people are learning the Dharma, and the conventional truth (samvriti-satya) of the Dharma is just as it is.' Subhuti said, 'Excellent, excellent! Sariputra! The Dharma you understand is no different from what Sariputra has said. Why? The natural state of a person should be known through mindfulness, the confused state of a person should be known through mindfulness, the confused human body is difficult to understand, it should be known through mindfulness. Sariputra! The Dharma of the Bodhisattva-mahasattva should be guarded and practiced in this way.' The Second Chapter: Questions on the Mahaprajnaparamita At that time, Sakra devanam Indra (the ruler of the gods) came to the assembly with forty thousand devas (gods), the Caturmaharajika (Four Heavenly Kings) came to the assembly with twenty thousand devas from the heavens, the Brahma-kayika (Brahma's host of gods) came to the assembly with ten thousand devas, and the Suddhavasa (Pure Abodes) came to the assembly with five thousand devas. The devas had accumulated merit from past lives, their light was magnificent, but due to the Buddha's majestic power, the light of the devas could no longer be seen. Sakra devanam Indra said to Subhuti, 'There is a great assembly of several tens of thousands of devas who wish to hear Subhuti speak on the Prajnaparamita.'
何菩薩摩訶薩于般若波羅蜜中住？」
須菩提語釋提桓因：「拘翼！是若干萬千天人樂聞者，皆聽。我當持佛威神力，廣為諸天人說般若波羅蜜。何所天人未發菩薩心者，今皆當行，以得須陀洹者不可復得菩薩道。何以故？閉塞生死故。正使是輩人索菩薩道，我亦勸助之，不斷其功德，悉使取法中極尊欲使極上。」
佛言：「善哉，善哉！須菩提！勸樂諸學乃爾。」
須菩提白佛言：「我當報恩，不得不報。何以故？過去時怛薩阿竭皆令弟子為諸菩薩說般若波羅蜜。怛薩阿竭時亦在其中，學如是法中，今自致作佛。天中天！因是故當報恩。今我復說般若波羅蜜，菩薩亦當復受菩薩法，我亦復勸樂菩薩摩訶薩疾得成佛。」
須菩提語拘翼：「當所問者，且聽所問。菩薩摩訶薩云何住般若波羅蜜？菩薩摩訶薩以空住般若波羅蜜。菩薩摩訶薩摩訶僧那僧涅，摩訶衍三拔諦，色不那中住，痛癢思想生死識不那中住，須陀洹不那中住，斯陀含不那中住，阿那含不那中住，阿羅漢不那中住，辟支佛不那中住，佛不那中住。有色不那中住，有痛癢思想生死識不那中住，有須陀洹不那中住，有斯陀含不那中住，有阿那含不那中住，有阿羅漢不那中住，有辟支佛不那中住，有佛不那中住。色常無常不那中住，痛
【現代漢語翻譯】 現代漢語譯本： 「菩薩摩訶薩如何安住于般若波羅蜜中？」
須菩提對釋提桓因說：『拘翼（釋提桓因的別名）！有成千上萬的天人喜歡聽聞此法，都請仔細聽。我將憑藉佛的威神力，為諸位天人廣說般若波羅蜜。哪些天人尚未發起菩薩心，現在都應當修行，因為一旦證得須陀洹（小乘初果），就無法再走上菩薩道了。為什麼呢？因為他們已經閉塞了生死輪迴的道路。即使這些人想要尋求菩薩道，我也會勸勉幫助他們，不讓他們斷絕功德，讓他們都能在佛法中達到最尊貴、最至上的境界。』
佛說：『善哉，善哉！須菩提！你勸勉樂於學習的人真是如此啊。』
須菩提對佛說：『我應當報恩，不得不報。為什麼呢？因為過去諸佛（怛薩阿竭）都讓弟子為諸菩薩宣說般若波羅蜜。諸佛當時也在其中，學習這樣的佛法，如今才成就佛果。天中天（佛的尊稱）！因此我應當報恩。現在我再次宣說般若波羅蜜，菩薩們也應當再次接受菩薩的教法，我也要勸勉菩薩摩訶薩們迅速成就佛果。』
須菩提對拘翼說：『對於你所問的問題，請仔細聽。菩薩摩訶薩如何安住于般若波羅蜜？菩薩摩訶薩以空性安住于般若波羅蜜。菩薩摩訶薩以摩訶僧那僧涅（大乘），摩訶衍三拔諦（大乘的實踐），不住於色（物質現象）之中，不住于痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）之中，不住于須陀洹（小乘初果）之中，不住於斯陀含（小乘二果）之中，不住于阿那含（小乘三果）之中，不住于阿羅漢（小乘四果）之中，不住于辟支佛（緣覺）之中，不住于佛之中。不住于有色之中，不住于有痛癢、思想、生死、識之中，不住于有須陀洹之中，不住于有斯陀含之中，不住于有阿那含之中，不住于有阿羅漢之中，不住于有辟支佛之中，不住于有佛之中。不住於色是常還是無常之中，不住于痛癢
【English Translation】 English version: 『How does a Bodhisattva Mahasattva abide in Prajnaparamita?』
Subhuti said to Shakra, Lord of the Gods: 『Kausika (another name for Shakra)! Let all the tens of thousands of gods and humans who are eager to hear this listen. I will, by the power of the Buddha, extensively explain Prajnaparamita to all of you. Those gods and humans who have not yet generated the Bodhi mind should now practice, because once one attains Srotapanna (stream-enterer, the first stage of Arhatship), one cannot return to the Bodhisattva path. Why? Because they have closed off the path of birth and death. Even if these people seek the Bodhisattva path, I will encourage and assist them, not letting them lose their merits, and enabling them to reach the most noble and supreme state in the Dharma.』
The Buddha said: 『Excellent, excellent, Subhuti! You encourage those who are eager to learn in such a way.』
Subhuti said to the Buddha: 『I should repay the kindness, I must repay it. Why? Because in the past, all the Tathagatas (Buddhas) had their disciples explain Prajnaparamita to the Bodhisattvas. The Tathagatas were also among them, learning such Dharma, and now they have attained Buddhahood. O Lord of Gods (an epithet for the Buddha)! Therefore, I should repay the kindness. Now I am again explaining Prajnaparamita, and the Bodhisattvas should again receive the Bodhisattva teachings, and I will also encourage the Bodhisattva Mahasattvas to quickly attain Buddhahood.』
Subhuti said to Kausika: 『Regarding your question, please listen carefully. How does a Bodhisattva Mahasattva abide in Prajnaparamita? A Bodhisattva Mahasattva abides in Prajnaparamita through emptiness. A Bodhisattva Mahasattva, through Mahasanghanasangha (the Great Vehicle), Mahayana Samprati (the practice of the Great Vehicle), does not abide in form (material phenomena), does not abide in feeling, thought, birth and death, or consciousness, does not abide in Srotapanna (stream-enterer), does not abide in Sakrdagamin (once-returner), does not abide in Anagamin (non-returner), does not abide in Arhat (worthy one), does not abide in Pratyekabuddha (solitary Buddha), does not abide in Buddha. Does not abide in the existence of form, does not abide in the existence of feeling, thought, birth and death, or consciousness, does not abide in the existence of Srotapanna, does not abide in the existence of Sakrdagamin, does not abide in the existence of Anagamin, does not abide in the existence of Arhat, does not abide in the existence of Pratyekabuddha, does not abide in the existence of Buddha. Does not abide in whether form is permanent or impermanent, does not abide in feeling
癢思想生死識常無常不那中住。色若樂若苦不那中住，痛癢思想生死識若苦若樂不那中住。色若空不空不那中住，痛癢思想生死識若空不空不那中住。色是我所非我所不那中住，痛癢思想生死識是我所非我所不那中住。須陀洹道不動成就不那中住，須陀洹道成已不那中住。何以故？七死七生便度去，是故須陀洹道不那中住。斯陀含道不動成就不那中住，斯陀含道成已不那中住。何以故？斯陀含一死一生便度去，是故斯陀含道不那中住。阿那含道不動成就不那中住。阿那含道成已便於天上般泥洹。是故阿那含道不那中住。阿羅漢道不動成就不那中住。何以故？羅漢道成已便儘是間無有餘泥洹般泥洹，是故羅漢道不那中住。辟支佛道不動成就不那中住。辟支佛道成已過聲聞道地，不逮佛道，便中道般泥洹，是故辟支佛道不那中住。自致成佛，為阿僧祇人作本，教不可計阿僧祇人皆當般泥洹。佛所作為皆究竟，已當般泥洹，亦不那中住。」
舍利弗心念言：「菩薩云何住？」
須菩提知舍利弗心所念，便即報之：「云何，舍利弗！佛為在何所住？」舍利弗語須菩提：「佛無所住。怛薩阿竭心無所住止，亦不在不動處止，亦無動處止。」
須菩提語舍利弗：「菩薩摩訶薩當作是學。如怛薩阿竭不住，亦不不
【現代漢語翻譯】 現代漢語譯本：感受、思想、生死、意識，這些是常還是無常，不應執著于其中。色（物質）若是樂受或苦受，不應執著于其中；感受、思想、生死、意識，若是苦受或樂受，不應執著于其中。色若是空或不空，不應執著于其中；感受、思想、生死、意識，若是空或不空，不應執著于其中。色若是『我所』或『非我所』，不應執著于其中；感受、思想、生死、意識，若是『我所』或『非我所』，不應執著于其中。須陀洹道（預流果）在未成就時，不應執著于其中；須陀洹道成就后，也不應執著于其中。為什麼呢？因為須陀洹最多經歷七次生死輪迴便能解脫，所以不應執著于須陀洹道。斯陀含道（一來果）在未成就時，不應執著于其中；斯陀含道成就后，也不應執著于其中。為什麼呢？因為斯陀含最多經歷一次生死輪迴便能解脫，所以不應執著於斯陀含道。阿那含道（不還果）在未成就時，不應執著于其中；阿那含道成就后，便在天上入般涅槃（完全的寂滅）。所以不應執著于阿那含道。阿羅漢道（無學果）在未成就時，不應執著于其中。為什麼呢？因為阿羅漢道成就后，便在此世間完全寂滅，不再有任何剩餘，所以不應執著于阿羅漢道。辟支佛道（獨覺）在未成就時，不應執著于其中；辟支佛道成就后，超越聲聞道，但不及佛道，便在中途入般涅槃，所以不應執著于辟支佛道。自己證悟成佛，為無數眾生作榜樣，教導不可計數的眾生都入般涅槃。佛所做的一切都圓滿究竟，最終也會入般涅槃，也不應執著于其中。 舍利弗（佛陀十大弟子之一，以智慧著稱）心中想：『菩薩應該如何安住呢？』 須菩提（佛陀十大弟子之一，解空第一）知道舍利弗心中所想，便回答說：『舍利弗，你說佛住在哪裡呢？』舍利弗對須菩提說：『佛無所住。如來（怛薩阿竭，佛的稱號之一）的心無所住止，不在不動處止，也不在動處止。』 須菩提對舍利弗說：『菩薩摩訶薩（大菩薩）應當這樣學習：如來不住，也不不
【English Translation】 English version: Sensation, thought, birth and death, consciousness—are these permanent or impermanent? One should not dwell on them. If form (materiality) is pleasant or unpleasant, one should not dwell on it; if sensation, thought, birth and death, consciousness are pleasant or unpleasant, one should not dwell on them. If form is empty or not empty, one should not dwell on it; if sensation, thought, birth and death, consciousness are empty or not empty, one should not dwell on them. If form is 'mine' or 'not mine', one should not dwell on it; if sensation, thought, birth and death, consciousness are 'mine' or 'not mine', one should not dwell on them. The path of Srotapanna (stream-enterer, the first stage of enlightenment) before it is accomplished, one should not dwell on it; after the path of Srotapanna is accomplished, one should not dwell on it. Why? Because a Srotapanna will at most experience seven more lives and then be liberated, therefore one should not dwell on the path of Srotapanna. The path of Sakadagamin (once-returner, the second stage of enlightenment) before it is accomplished, one should not dwell on it; after the path of Sakadagamin is accomplished, one should not dwell on it. Why? Because a Sakadagamin will at most experience one more life and then be liberated, therefore one should not dwell on the path of Sakadagamin. The path of Anagamin (non-returner, the third stage of enlightenment) before it is accomplished, one should not dwell on it; after the path of Anagamin is accomplished, one will enter Parinirvana (complete cessation) in the heavens. Therefore one should not dwell on the path of Anagamin. The path of Arhat (worthy one, the fourth and final stage of enlightenment) before it is accomplished, one should not dwell on it. Why? Because after the path of Arhat is accomplished, one will completely cease to exist in this world, with nothing remaining, therefore one should not dwell on the path of Arhat. The path of Pratyekabuddha (solitary buddha) before it is accomplished, one should not dwell on it; after the path of Pratyekabuddha is accomplished, one surpasses the path of Sravakas (hearers), but does not reach the path of Buddha, and enters Parinirvana in between, therefore one should not dwell on the path of Pratyekabuddha. Having attained Buddhahood by oneself, one becomes a model for countless beings, teaching countless beings to enter Parinirvana. All that a Buddha does is complete and ultimate, and eventually one will also enter Parinirvana, and one should not dwell on that either. Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) thought in his mind: 'How should a Bodhisattva dwell?' Subhuti (one of the Buddha's ten principal disciples, foremost in understanding emptiness) knowing what Sariputra was thinking, replied: 'Sariputra, where do you say the Buddha dwells?' Sariputra said to Subhuti: 'The Buddha dwells nowhere. The Tathagata's (Tathagata, one of the titles of the Buddha) mind does not dwell anywhere, it does not dwell in a place of non-movement, nor does it dwell in a place of movement.' Subhuti said to Sariputra: 'A Bodhisattva Mahasattva (great Bodhisattva) should learn like this: just as the Tathagata does not dwell, nor does he not
住，亦無無住，當作是學住。」
諸天人聞是，其心各作是念：「諸閱叉若大若小，所語悉可了知。尊者須菩提所說。了不可知。」
須菩提知諸天人心之所念，即報言：「是語難了難了，亦不可聞，亦不可知。」
諸天人心各各復念：「是語當解當解。今尊者須菩提所知深入深入。」
須菩提即復知諸天人心所念，語諸天人：「欲得須陀洹道證，以得須陀洹道不忍，不那中住，便度去。欲得斯陀含道證，以得斯陀含道不忍，不那中住，便度去。欲得阿那含道證，以得阿那含道不忍，不那中住，便度去。欲得阿羅漢道證，已得羅漢道不忍，不那中住，便度去。欲得辟支佛道證，已得辟支佛道不忍，不那中住，便度去。欲得佛道證，已得佛道不忍，不那中住，便度去。」
諸天人皆念言：「尊者須菩提所說乃爾，誰當聽受是法者？」
須菩提知諸天人心所念，語諸天人：「幻人者當聽我法、當受我法。何以故？從我聞法已，亦不作證。」
諸天人心各各復念：「云何幻人聽法，與人等無有異？」須菩提知諸天人心所念，語諸天人：「幻如人，人如幻。」
須菩提言：「我說須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，亦如幻耳。正使佛道，我說亦復如幻。」
【現代漢語翻譯】 現代漢語譯本：『住』，也並非『無住』，應當這樣學習安住。」 諸天人和人們聽到這些話，心中各自想著：『那些夜叉（Yaksha，一種鬼神）無論大小，所說的話都容易理解。而尊者須菩提所說的話，卻完全無法理解。』 須菩提知道諸天人心中所想，就回答說：『這話難以理解，難以理解，既不能聽聞，也不能知曉。』 諸天人心中各自又想：『這話應當理解，應當理解。現在尊者須菩提所知真是深奧，真是深奧。』 須菩提又知道諸天人心中所想，就對諸天人說：『想要證得須陀洹（Srotaapanna，入流果）的果位，即使證得了須陀洹的果位，也不執著，不住于其中，就超越過去了。想要證得斯陀含（Sakrdagamin，一來果）的果位，即使證得了斯陀含的果位，也不執著，不住于其中，就超越過去了。想要證得阿那含（Anagamin，不還果）的果位，即使證得了阿那含的果位，也不執著，不住于其中，就超越過去了。想要證得阿羅漢（Arhat，無學果）的果位，即使證得了阿羅漢的果位，也不執著，不住于其中，就超越過去了。想要證得辟支佛（Pratyekabuddha，緣覺）的果位，即使證得了辟支佛的果位，也不執著，不住于其中，就超越過去了。想要證得佛（Buddha，覺悟者）的果位，即使證得了佛的果位，也不執著，不住于其中，就超越過去了。』 諸天人都想著：『尊者須菩提所說的竟然是這樣，誰會聽受這種法呢？』 須菩提知道諸天人心中所想，就對諸天人說：『幻化之人應當聽我的法，應當接受我的法。為什麼呢？因為他們聽聞我的法后，也不會執著于證果。』 諸天人心中各自又想：『為什麼幻化之人聽法，和常人一樣沒有什麼區別呢？』須菩提知道諸天人心中所想，就對諸天人說：『幻化如人，人如幻化。』 須菩提說：『我說須陀洹、斯陀含、阿那含、阿羅漢、辟支佛的道，也如同幻化一般。即使是佛道，我說也如同幻化一般。』
【English Translation】 English version: 『Dwelling』 is also 『non-dwelling』; one should learn to dwell in this way.』 The devas and humans, upon hearing this, each thought in their hearts: 『The yakshas (Yaksha, a type of spirit), whether large or small, speak in ways that are easily understood. But what the venerable Subhuti says is completely incomprehensible.』 Subhuti, knowing what the devas were thinking, replied: 『These words are difficult to understand, difficult to understand; they cannot be heard, nor can they be known.』 The devas each thought again: 『These words should be understood, should be understood. Now, what the venerable Subhuti knows is truly profound, truly profound.』 Subhuti, again knowing what the devas were thinking, said to them: 『If one wishes to attain the fruit of Srotaapanna (stream-enterer), even having attained the fruit of Srotaapanna, one does not cling to it, does not dwell in it, and thus transcends it. If one wishes to attain the fruit of Sakrdagamin (once-returner), even having attained the fruit of Sakrdagamin, one does not cling to it, does not dwell in it, and thus transcends it. If one wishes to attain the fruit of Anagamin (non-returner), even having attained the fruit of Anagamin, one does not cling to it, does not dwell in it, and thus transcends it. If one wishes to attain the fruit of Arhat (worthy one), even having attained the fruit of Arhat, one does not cling to it, does not dwell in it, and thus transcends it. If one wishes to attain the fruit of Pratyekabuddha (solitary buddha), even having attained the fruit of Pratyekabuddha, one does not cling to it, does not dwell in it, and thus transcends it. If one wishes to attain the fruit of Buddha (awakened one), even having attained the fruit of Buddha, one does not cling to it, does not dwell in it, and thus transcends it.』 The devas all thought: 『What the venerable Subhuti says is like this; who will listen to and accept this Dharma?』 Subhuti, knowing what the devas were thinking, said to them: 『Those who are like illusions should listen to my Dharma, should accept my Dharma. Why? Because after hearing my Dharma, they will not cling to the attainment of any fruit.』 The devas each thought again: 『Why is it that those who are like illusions, when they listen to the Dharma, are no different from ordinary people?』 Subhuti, knowing what the devas were thinking, said to them: 『Illusions are like people, and people are like illusions.』 Subhuti said: 『I say that the paths of Srotaapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha are also like illusions. Even the path of the Buddha, I say, is also like an illusion.』
諸天人謂須菩提：「乃至佛，亦復說如幻？」
須菩提語諸天人：「乃至泥洹，亦復如幻。」
諸天人復問須菩提：「乃至泥洹，亦復如幻。云何？」
須菩提言：「諸天人！設復有法出於泥洹者，亦復如幻。何以故？幻人泥洹賜，如空所有。」
舍利弗、分漫陀尼弗、摩訶拘絺羅、摩訶迦栴延等，共問須菩提：「般若波羅蜜實重深。何等人當受是法者？」
賢者阿難亦爾。
須菩提報諸比丘言：「阿惟越致菩薩當受是法。若成就阿羅漢者，復有是法，無有持者。何以故？般若波羅蜜說相如是。從中無所出。何以故？法中無所有、無所聞、無所得如是法。比無所聞法、無所得法，從是法中無所受。」
釋提桓因心念：「雨法寶，尊者須菩提所說。我寧可化作華，持散須菩提上。」釋提桓因即化作華，散尊者須菩提上。
須菩提即言：「是華不出于忉利天上，曾見是華為從幻化。釋提桓因所化、散我上者，為從心樹出，不從樹木出生。是華為從心樹出生。」
釋提桓因言：「如所說，華為從心樹出。」
須菩提言：「如是，拘翼！」
釋提桓因言：「亦不從心樹出。」
須菩提言：「以是故為非華。」
釋提桓因言：「尊者須菩提
【現代漢語翻譯】 現代漢語譯本 諸天人問須菩提：『乃至佛，也說是如幻的嗎？』 須菩提對諸天人說：『乃至涅槃（泥洹，佛教術語，指解脫的境界），也如幻。』 諸天人又問須菩提：『乃至涅槃，也如幻，這是為什麼呢？』 須菩提說：『諸天人！假設有法能超出涅槃，也如幻。為什麼呢？幻化的人所得到的涅槃，就像虛空一樣不存在。』 舍利弗（佛陀十大弟子之一，以智慧著稱）、分漫陀尼弗（佛陀弟子）、摩訶拘絺羅（佛陀弟子，以辯才著稱）、摩訶迦旃延（佛陀弟子，以論議著稱）等，一起問須菩提：『般若波羅蜜（佛教核心教義，指通過智慧達到彼岸）實在深奧。什麼樣的人才能接受這種法呢？』 賢者阿難（佛陀十大弟子之一，以多聞著稱）也這樣問。 須菩提回答眾比丘說：『不退轉菩薩（阿惟越致菩薩，指修行達到一定境界，不會退轉的菩薩）才能接受這種法。如果成就阿羅漢（佛教修行者，斷除煩惱，達到解脫的聖者），也有這種法，但沒有執著於此法的人。為什麼呢？般若波羅蜜所說的相就是這樣。從中沒有任何東西產生。為什麼呢？法中沒有任何實在的東西、沒有可以聽聞的東西、沒有可以得到的東西，法就是這樣。比沒有可以聽聞的法、沒有可以得到的法，從這種法中沒有任何可以接受的東西。』 釋提桓因（帝釋天，佛教護法神）心想：『尊者須菩提所說的法如法寶一般。我應該化作花，散在須菩提身上。』釋提桓因就化作花，散在尊者須菩提身上。 須菩提立刻說：『這些花不是從忉利天（帝釋天所居之天）來的，我曾見過這些花是從幻化而來。釋提桓因所化、散在我身上的花，是從心樹（比喻心念）生出來的，不是從樹木生出來的。這些花是從心樹生出來的。』 釋提桓因說：『正如您所說，花是從心樹生出來的。』 須菩提說：『是的，拘翼（釋提桓因的別稱）！』 釋提桓因說：『也不是從心樹生出來的。』 須菩提說：『因此，它不是真正的花。』 釋提桓因說：『尊者須菩提』
【English Translation】 English version The devas (celestial beings) asked Subhuti: 'Even the Buddha, does he also say it is like an illusion?' Subhuti said to the devas: 'Even Nirvana (the state of liberation), is also like an illusion.' The devas again asked Subhuti: 'Even Nirvana is like an illusion, how is that?' Subhuti said: 'Devas! If there were a dharma (teaching, law) that could go beyond Nirvana, it would also be like an illusion. Why? The Nirvana attained by an illusory person is like something that does not exist in space.' Sariputra (one of Buddha's ten great disciples, known for his wisdom), Purna Maitrayaniputra (a disciple of Buddha), Mahakautilya (a disciple of Buddha, known for his eloquence), Mahakatyayana (a disciple of Buddha, known for his debating skills), and others, together asked Subhuti: 'The Prajnaparamita (the perfection of wisdom, a core Buddhist teaching) is truly profound and deep. What kind of person can receive this dharma?' The venerable Ananda (one of Buddha's ten great disciples, known for his extensive learning) also asked this. Subhuti replied to the monks: 'A Bodhisattva who is irreversible (Avivartika Bodhisattva, a Bodhisattva who has reached a certain stage of practice and will not regress) can receive this dharma. If one achieves Arhatship (a Buddhist practitioner who has eliminated all defilements and attained liberation), there is also this dharma, but there is no one who clings to it. Why? The Prajnaparamita speaks of characteristics in this way. Nothing arises from it. Why? In the dharma, there is nothing real, nothing to be heard, nothing to be attained, the dharma is like this. Compared to the dharma that cannot be heard, the dharma that cannot be attained, from this dharma, there is nothing to be received.' Shakra Devanam Indra (Indra, the king of the gods, a protector of Buddhism) thought: 'The dharma spoken by the venerable Subhuti is like a treasure. I should transform into flowers and scatter them on Subhuti.' Shakra Devanam Indra then transformed into flowers and scattered them on the venerable Subhuti. Subhuti immediately said: 'These flowers did not come from Trayastrimsha Heaven (the heaven where Indra resides), I have seen these flowers as transformations. The flowers that Shakra Devanam Indra transformed and scattered on me, came from the mind-tree (a metaphor for thoughts), not from a physical tree. These flowers came from the mind-tree.' Shakra Devanam Indra said: 'As you said, the flowers came from the mind-tree.' Subhuti said: 'Yes, Kausika (another name for Shakra Devanam Indra)!' Shakra Devanam Indra said: 'They also did not come from the mind-tree.' Subhuti said: 'Therefore, they are not real flowers.' Shakra Devanam Indra said: 'Venerable Subhuti'
！所入慧甚深甚深，所說不增不減，作是說法。如須菩提教，菩薩摩訶薩當作是學。」
須菩提語釋提桓因：「拘翼！所言如語，無有異，是菩薩摩訶薩所學。菩薩摩訶薩作是學者，為不學須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，是菩薩為學薩蕓若。作是學者，為學不可計阿僧祇法，不生色學，不生痛癢思想生死識學。不學受色，不學痛癢思想生死識。不學受想法樂，亦不學受有所失。作是者為學薩蕓若，為如薩蕓若。」
舍利弗語須菩提：「作是學者，亦不受薩蕓若亦不失學，為學薩蕓若？為如薩蕓若？」
須菩提語舍利弗：「作是學，亦不受薩蕓若亦不失學，是為學薩蕓若，為如薩蕓若。」
釋提桓因問舍利弗：「菩薩摩訶薩當云何求般若波羅蜜？」
舍利弗言：「當問尊者須菩提！」
釋提桓因問尊者須菩提：「當持何威神恩而所學？」
須菩提言：「所學者，悉承用佛威神恩屬。拘翼所問：『菩薩摩訶薩當云何求般若波羅蜜？』亦不可從色求，亦不可離色求，亦不可從痛癢思想生死識求，亦不可離識求。何以故？般若波羅蜜亦非色亦不離色，般若波羅蜜非痛癢思想生死識，般若波羅蜜亦不離識。般若波羅蜜。」
釋提桓因問須菩提：「摩訶波羅蜜無
【現代漢語翻譯】 現代漢語譯本：『所入的智慧極其深奧，所說的法義不增不減，應如此說法。正如須菩提教導的那樣，菩薩摩訶薩應當如此學習。』 須菩提對釋提桓因（帝釋天）說：『拘翼（帝釋天的別名）！所說的如實之語，沒有差異，這是菩薩摩訶薩所學的。菩薩摩訶薩如此學習，是爲了不學習須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）之道，這位菩薩是爲了學習薩蕓若（一切智）。如此學習，是爲了學習不可計量的阿僧祇法，不生於色（物質）的學習，不生於痛癢（感受）、思想（概念）、生死（行蘊）、識（分別）的學習。不學習接受色，不學習接受痛癢、思想、生死、識。不學習接受想法的快樂，也不學習接受有所失。如此學習是爲了學習薩蕓若，是爲了如同薩蕓若。』 舍利弗問須菩提：『如此學習，既不接受薩蕓若也不失去學習，是爲了學習薩蕓若？還是爲了如同薩蕓若？』 須菩提對舍利弗說：『如此學習，既不接受薩蕓若也不失去學習，這是爲了學習薩蕓若，是爲了如同薩蕓若。』 釋提桓因問舍利弗：『菩薩摩訶薩應當如何求般若波羅蜜（智慧到彼岸）？』 舍利弗說：『應當問尊者須菩提！』 釋提桓因問尊者須菩提：『應當持何種威神恩德而學習？』 須菩提說：『所學習的，都承蒙佛的威神恩德。拘翼所問：『菩薩摩訶薩應當如何求般若波羅蜜？』既不可從色（物質）求，也不可離色求，既不可從痛癢（感受）、思想（概念）、生死（行蘊）、識（分別）求，也不可離識求。為什麼呢？般若波羅蜜既非色也不離色，般若波羅蜜非痛癢、思想、生死、識，般若波羅蜜也不離識。般若波羅蜜。』 釋提桓因問須菩提：『摩訶波羅蜜（大智慧到彼岸）無……』
【English Translation】 English version: 'The wisdom entered is extremely profound, and the Dharma spoken neither increases nor decreases; one should teach in this way. Just as Subhuti teaches, a Bodhisattva Mahasattva should learn in this way.' Subhuti said to Shakra Devanam Indra (the ruler of the gods): 'Kausika (another name for Indra)! What is spoken as it is, without any difference, is what a Bodhisattva Mahasattva learns. When a Bodhisattva Mahasattva learns in this way, it is not to learn the path of a Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), or Pratyekabuddha (solitary buddha); this Bodhisattva is learning Sarvajna (all-knowing wisdom). Learning in this way is to learn the immeasurable Asankhyeya Dharmas, not to learn arising in Rupa (form), not to learn arising in Vedana (feeling), Samjna (perception), Samskara (mental formations), or Vijnana (consciousness). Not learning to receive Rupa, not learning to receive Vedana, Samjna, Samskara, or Vijnana. Not learning to receive the joy of ideas, nor learning to receive any loss. Learning in this way is to learn Sarvajna, to be like Sarvajna.' Sariputra asked Subhuti: 'Learning in this way, neither receiving Sarvajna nor losing learning, is it to learn Sarvajna? Or to be like Sarvajna?' Subhuti said to Sariputra: 'Learning in this way, neither receiving Sarvajna nor losing learning, this is to learn Sarvajna, to be like Sarvajna.' Shakra Devanam Indra asked Sariputra: 'How should a Bodhisattva Mahasattva seek Prajnaparamita (perfection of wisdom)?' Sariputra said: 'One should ask the Venerable Subhuti!' Shakra Devanam Indra asked the Venerable Subhuti: 'With what majestic power and grace should one learn?' Subhuti said: 'What is learned is all due to the majestic power and grace of the Buddha. What Kausika asked: 'How should a Bodhisattva Mahasattva seek Prajnaparamita?' It cannot be sought from Rupa (form), nor can it be sought apart from Rupa; it cannot be sought from Vedana (feeling), Samjna (perception), Samskara (mental formations), or Vijnana (consciousness), nor can it be sought apart from Vijnana. Why? Prajnaparamita is neither Rupa nor apart from Rupa; Prajnaparamita is not Vedana, Samjna, Samskara, or Vijnana; Prajnaparamita is also not apart from Vijnana. Prajnaparamita.' Shakra Devanam Indra asked Subhuti: 'Mahaparamita (great perfection of wisdom) is without...'
有邊？摩訶波羅蜜無有極？」
須菩提語拘翼：「摩訶波羅蜜無有邊、無有極。波羅蜜了不可見、無有極，波羅蜜了不可極。人無極，波羅蜜亦無極。如是，拘翼！當云何求？波羅蜜於法中無有極，無有邊際，亦無中間，亦不能得有所限。波羅蜜者亦復如是。複次，拘翼！法者，無際無限無有極，無有中間、無可得者。」
釋提桓因言：「云何，尊者須菩提！人無極，波羅蜜亦無極？」
須菩提語釋提桓因：「都盧不可議計。正使倍復倍，人亦無極，波羅蜜亦復無極。」
釋提桓因言：「何緣人無極，波羅蜜亦無極？」
須菩提言：「于拘翼意云何，何所法中說人、人之本？」
釋提桓因言：「無有法作是說者，亦無法留置者。設有出者，但字耳。無有作者，但以字耳。」
須菩提言：「于釋提桓因云何，能有人可得見者不？」
釋提桓因言：「不可得見。」
須菩提報釋提桓因：「無有作者，何所有人？正使怛薩阿竭阿惟三佛壽如恒邊沙劫，說有人生者滅者。」
釋提桓因言：「無有人。何以故？本凈凈故。」
「以是，拘翼！人無有極。當作是念般若波羅蜜。」
摩訶般若鈔經卷第一 大正藏第 08 冊 No. 0226 摩訶
【現代漢語翻譯】 現代漢語譯本 『有邊嗎？摩訶波羅蜜（Maha-pāramitā，偉大的智慧到彼岸）是沒有極限的嗎？』 須菩提（Subhuti）對拘翼（Kausika）說：『摩訶波羅蜜沒有邊際，沒有極限。波羅蜜（pāramitā，到彼岸）是完全不可見的，沒有極限，波羅蜜是完全不可測量的。人沒有極限，波羅蜜也沒有極限。拘翼啊！應當如何尋求呢？波羅蜜在法（dharma，宇宙真理）中沒有極限，沒有邊際，也沒有中間，也不能被限定。波羅蜜也是如此。再者，拘翼！法是沒有邊際、沒有限制、沒有極限的，沒有中間，是不可得的。』 釋提桓因（Śakra devānām indra，天神之王）說：『為什麼，尊者須菩提！人沒有極限，波羅蜜也沒有極限？』 須菩提對釋提桓因說：『這完全是不可思議的。即使再加倍，人也沒有極限，波羅蜜也沒有極限。』 釋提桓因說：『為什麼人沒有極限，波羅蜜也沒有極限？』 須菩提說：『拘翼，你認為如何？在什麼法中說人、人的本質？』 釋提桓因說：『沒有法這樣說，也沒有法可以留存。即使有說出來的，也只是文字而已。沒有作者，只是文字而已。』 須菩提說：『釋提桓因，你認為如何？能有人可以被看見嗎？』 釋提桓因說：『不可見。』 須菩提告訴釋提桓因：『沒有作者，哪裡有人？即使怛薩阿竭（Tathāgata，如來）阿惟三佛（Avaiśamya-buddha，無等佛）的壽命如恒河沙劫（kalpa，極長的時間單位），說有人生有人滅。』 釋提桓因說：『沒有人。為什麼呢？因為其本性是清凈的。』 『因此，拘翼！人是沒有極限的。應當這樣思考般若波羅蜜（Prajñāpāramitā，智慧到彼岸）。』
【English Translation】 English version 'Is there a limit? Is the Maha-pāramitā (Great Perfection of Wisdom) without limit?' Subhuti said to Kausika: 'The Maha-pāramitā has no boundary, no limit. The pāramitā is completely invisible, without limit, the pāramitā is completely immeasurable. A person has no limit, and the pāramitā also has no limit. Kausika! How should one seek? The pāramitā has no limit in the dharma (universal truth), no boundary, no middle, and cannot be confined. The pāramitā is also like this. Furthermore, Kausika! The dharma is without boundary, without limit, without end, without middle, and is unattainable.' Śakra devānām indra said: 'Why, Venerable Subhuti! Is a person without limit, and the pāramitā also without limit?' Subhuti said to Śakra devānām indra: 'This is completely inconceivable. Even if it is doubled again and again, a person has no limit, and the pāramitā also has no limit.' Śakra devānām indra said: 'Why is a person without limit, and the pāramitā also without limit?' Subhuti said: 'Kausika, what do you think? In what dharma is a person, the essence of a person, spoken of?' Śakra devānām indra said: 'There is no dharma that says this, nor is there any dharma that can be retained. Even if something is spoken, it is just words. There is no author, it is just words.' Subhuti said: 'Śakra devānām indra, what do you think? Can a person be seen?' Śakra devānām indra said: 'Cannot be seen.' Subhuti told Śakra devānām indra: 'There is no author, so where is the person? Even if the Tathāgata (Thus Come One) Avaiśamya-buddha (Unequalled Buddha) has a lifespan like the sands of the Ganges, saying that there is birth and death of a person.' Śakra devānām indra said: 'There is no person. Why? Because its nature is pure.' 'Therefore, Kausika! A person has no limit. One should contemplate the Prajñāpāramitā (Perfection of Wisdom) in this way.'
般若鈔經
摩訶般若鈔經卷第二
前秦天竺沙門曇摩蜱共竺佛念譯
功德品第三
爾時，諸因坻天、諸梵天、諸波耶和提天、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。」
佛語諸天人：「如是，如是！昔我于提和竭羅佛前逮得般若波羅蜜，我便為提和竭羅佛所授決言：『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，安定世間法中極明，號曰為佛。』」
諸天人白佛言：「甚善。菩薩摩訶薩，天中天！行般若波羅蜜，自致行到薩蕓若。」
佛于天會中告諸比丘、比丘尼、優婆塞、優婆夷：「今以四輩為證。」
欲天、梵天、阿陂譮天皆共證知。
佛語釋提桓因：「拘翼！若有善男子、善女人，其有學般若波羅蜜持誦者，是善男子、善女人，魔若魔天，若人若非人，終不能得其便，亦不得橫死。複次，拘翼！忉利天上諸天人，其有行佛道者，未得般若波羅蜜學誦者，是輩天人皆當往到善男子、善女人所。其學持誦般若波羅蜜者，若行空閑屏隈之處，終不恐
【現代漢語翻譯】 現代漢語譯本 《摩訶般若鈔經》卷第二 前秦天竺沙門曇摩蜱共竺佛念譯 功德品第三 當時，諸因坻天（Indra，帝釋天）、諸梵天（Brahma，色界天）、諸波耶和提天（Payapati，護法天）、諸伊沙天（Isa，自在天）、諸那提乾天（Nadeeka，天神），同時三次稱讚佛法說：『賢者須菩提（Subhuti，佛陀弟子）！您所說的法非常深奧，一切怛薩阿竭（Tathagata，如來）都由此而生。那些聽聞、諷誦、讀誦此法的人，以及那些修行此法的人，我們都恭敬地視他們如同怛薩阿竭，我們都恭敬地視菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）持有般若波羅蜜（Prajnaparamita，智慧到彼岸）。』 佛告訴諸天人：『是的，是的！過去我在提和竭羅佛（Dipankara Buddha，燃燈佛）前獲得般若波羅蜜，我便被提和竭羅佛授記說：『你將來會成為人間的導師，最終會獲得佛的智慧。在無數阿僧祇劫（asamkhya kalpa，無數大劫）之後，你將成佛，名號為釋迦文（Sakyamuni，釋迦牟尼），在天上天下最為尊貴，在安定世間法中最為明亮，號稱為佛。』 諸天人對佛說：『太好了。菩薩摩訶薩，天中之天！修行般若波羅蜜，最終會到達薩蕓若（Sarvajna，一切智）。』 佛在天會中告訴諸比丘（bhikkhu，出家男眾）、比丘尼（bhikkhuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）：『現在以這四眾弟子作為證明。』 欲界天、梵天、阿陂譮天（Abhasvara，光音天）都共同證明知曉。 佛告訴釋提桓因（Sakra devanam Indra，帝釋天）：『拘翼（Kausika，帝釋天的別名）！如果有善男子、善女人，他們學習般若波羅蜜並持誦，這些善男子、善女人，魔或魔天，人或非人，都不能夠找到他們的破綻，也不會遭受橫死。此外，拘翼！忉利天（Trayastrimsa，三十三天）上的諸天人，那些修行佛道但尚未獲得般若波羅蜜學習誦讀的人，這些天人都應當前往那些學習持誦般若波羅蜜的善男子、善女人所在之處。那些學習持誦般若波羅蜜的人，即使在空閑僻靜的地方，也終不會感到恐懼。
【English Translation】 English version The Second Scroll of the Mahaprajnaparamita Sutra Translated by the Shramana Dharmapi and Zhu Fonian from Tianzhu (India) during the Former Qin Dynasty Chapter Three: Merits At that time, the various Indra Devas (Indra, the king of gods), the various Brahma Devas (Brahma, gods of the Form Realm), the various Payapati Devas (Payapati, guardian deities), the various Isa Devas (Isa, sovereign deities), and the various Nadeeka Devas (Nadeeka, celestial beings), simultaneously praised the Dharma three times, saying: 'Venerable Subhuti (Subhuti, a disciple of the Buddha)! The Dharma you speak is very profound, and all Tathagatas (Tathagata, thus-gone ones) arise from it. Those who hear, recite, and read this Dharma, and those who practice it, we respectfully regard them as Tathagatas, and we respectfully regard Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great bodhisattvas) who uphold the Prajnaparamita (Prajnaparamita, perfection of wisdom).' The Buddha said to the Devas and humans: 'So it is, so it is! In the past, before the Dipankara Buddha (Dipankara Buddha, the Buddha of the past), I attained the Prajnaparamita, and I was then prophesied by the Dipankara Buddha, saying: 『In the future, you will become a guide for humans, and you will ultimately attain the wisdom of a Buddha. After countless asamkhya kalpas (asamkhya kalpa, countless eons), you will become a Buddha, named Sakyamuni (Sakyamuni, the sage of the Sakya clan), the most honored in heaven and on earth, the brightest in establishing the Dharma of the world, and will be called a Buddha.』' The Devas and humans said to the Buddha: 'Excellent. Bodhisattva-Mahasattvas, the God of Gods! By practicing the Prajnaparamita, they will ultimately reach Sarvajna (Sarvajna, omniscience).' In the assembly of Devas, the Buddha told the Bhikkhus (bhikkhu, monks), Bhikkhunis (bhikkhuni, nuns), Upasakas (upasaka, male lay followers), and Upasikas (upasika, female lay followers): 'Now, I take these four groups of disciples as witnesses.' The Devas of the Desire Realm, the Brahma Devas, and the Abhasvara Devas (Abhasvara, gods of the Realm of Light) all jointly witnessed and knew this. The Buddha said to Sakra devanam Indra (Sakra devanam Indra, the king of gods): 'Kausika (Kausika, another name for Indra)! If there are good men and good women who study and uphold the Prajnaparamita, these good men and good women, whether they are attacked by Mara or Mara Devas, humans or non-humans, will not be able to find their weaknesses, nor will they suffer untimely deaths. Furthermore, Kausika! The Devas in the Trayastrimsa Heaven (Trayastrimsa, the Heaven of Thirty-Three), those who practice the Buddha's path but have not yet attained the Prajnaparamita, should go to the places where those good men and good women who study and uphold the Prajnaparamita are. Those who study and uphold the Prajnaparamita, even if they are in secluded and quiet places, will never feel fear.'
怖，無所畏懼。」
四天王白佛言：「我輩自共擁護是善男子、善女人學般若波羅蜜持者誦者。」
梵摩三缽天及諸梵天人俱白佛言：「我輩自共擁護是善男子、善女人學般若波羅蜜持誦者。」
釋提桓因白佛言：「我自擁護是善男子、善女人學般若波羅蜜持誦者。」
釋提桓因復白佛言：「難及天中天！若善男子、善女人有學般若波羅蜜者，便得現在法。其受般若波羅蜜者，天中天！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！若善男子、善女人學持諷誦般若波羅蜜者，拘翼！且聽我說其人所得功德，上語亦善，中語亦善，下語亦善。」
釋提桓因言：「受教。」
佛語拘翼：「其欲於我法中有所嬈害亂者，其人稍稍起惡意欲來，未至中道而亡。是善男子、善女人，用學般若波羅蜜持誦故，其人赍惡往來至，稍稍嬈害，亂意自止，便屈還，終不至是者。拘翼！善男子、善女人所作，為悉自見得，用學持誦般若波羅蜜故。譬若有藥，拘翼，名為摩祇。有蛇饑者行索食，所當啖食。道逢蟲豸，蛇欲啖之。蟲行到摩祇藥所，蛇聞藥香即走還去。何以故？藥力所卻。蛇毒即歇，藥力所厭。如是，拘翼！若善男子！善女人學持誦
【現代漢語翻譯】 『怖，無所畏懼。』
四天王（四大天王，佛教的護法神）對佛說：『我們自當共同擁護那些學習、受持、誦讀般若波羅蜜（智慧到彼岸）的善男子、善女人。』
梵摩三缽天（色界初禪天的天主）及諸梵天人一同對佛說：『我們自當共同擁護那些學習、受持、誦讀般若波羅蜜的善男子、善女人。』
釋提桓因（帝釋天，欲界第二天忉利天的天主）對佛說：『我自當擁護那些學習、受持、誦讀般若波羅蜜的善男子、善女人。』
釋提桓因又對佛說：『難及天中天（佛的尊稱）！如果善男子、善女人有學習般若波羅蜜的，便能獲得現世的利益。那些受持般若波羅蜜的人，天中天！實際上是受持了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』
佛說：『是的，拘翼（釋提桓因的別稱）！那些受持般若波羅蜜的人，實際上是受持了六波羅蜜。再者，拘翼！如果善男子、善女人學習、受持、諷誦般若波羅蜜，拘翼！且聽我說這些人所獲得的功德，他們所說的話，無論是開始、中間還是結尾，都是善的。』
釋提桓因說：『謹遵教誨。』
佛對拘翼說：『那些想要在我的教法中擾亂、損害的人，他們稍稍生起惡意想要前來，還沒到半路就會死去。這些善男子、善女人，因為學習、受持、誦讀般若波羅蜜的緣故，那些懷著惡意前來想要稍微擾亂、損害的人，他們的惡意會自行停止，然後屈服返回，最終不會到達這裡。拘翼！善男子、善女人所做的一切，都會自己看到結果，這是因為他們學習、受持、誦讀般若波羅蜜的緣故。譬如有一種藥，拘翼，名叫摩祇（一種傳說中的藥）。有一條飢餓的蛇正在尋找食物，想要吃東西。路上遇到蟲子，蛇想要吃它。蟲子走到摩祇藥的地方，蛇聞到藥香就立刻跑回去了。為什麼呢？因為藥力的阻擋。蛇的毒性立刻消散，被藥力所厭惡。像這樣，拘翼！如果善男子、善女人學習、受持、誦讀
【English Translation】 'Fear, without any fear.'
The Four Heavenly Kings (Cāturmahārājika, the four guardian deities of Buddhism) said to the Buddha, 'We will jointly protect those good men and good women who study, uphold, and recite the Prajñāpāramitā (Perfection of Wisdom).'
Brahmā Sahāmpati (the lord of the first dhyāna heaven in the realm of form) and all the Brahmā gods together said to the Buddha, 'We will jointly protect those good men and good women who study, uphold, and recite the Prajñāpāramitā.'
Śakra Devānām Indra (Indra, the lord of the Trāyastriṃśa Heaven in the realm of desire) said to the Buddha, 'I will protect those good men and good women who study, uphold, and recite the Prajñāpāramitā.'
Śakra Devānām Indra further said to the Buddha, 'O Incomparable One among the gods! If good men and good women study the Prajñāpāramitā, they will attain the present Dharma. Those who receive the Prajñāpāramitā, O Incomparable One among the gods! actually receive the Six Pāramitās (generosity, morality, patience, diligence, meditation, and wisdom).'
The Buddha said, 'So it is, Kauśika (another name for Śakra)! Those who receive the Prajñāpāramitā actually receive the Six Pāramitās. Furthermore, Kauśika! If good men and good women study, uphold, and chant the Prajñāpāramitā, Kauśika! listen to me as I describe the merits they obtain. Their words, whether at the beginning, middle, or end, are all good.'
Śakra Devānām Indra said, 'I accept your teachings.'
The Buddha said to Kauśika, 'Those who wish to disturb and harm my Dharma, when they slightly generate evil intentions to come, they will die before reaching halfway. These good men and good women, because they study, uphold, and recite the Prajñāpāramitā, those who come with evil intentions to slightly disturb and harm, their evil intentions will cease by themselves, and then they will submit and return, ultimately not reaching here. Kauśika! Whatever good men and good women do, they will see the results themselves, because they study, uphold, and recite the Prajñāpāramitā. For example, there is a medicine, Kauśika, called Magī (a legendary medicine). A hungry snake is searching for food, wanting to eat something. On the road, it encounters an insect, and the snake wants to eat it. The insect goes to the place where the Magī medicine is, and the snake smells the fragrance of the medicine and immediately runs back. Why? Because of the power of the medicine. The snake's poison immediately dissipates, and it is repelled by the power of the medicine. Likewise, Kauśika! If good men and good women study, uphold, and recite
般若波羅蜜者，其有欲害，便自消亡，用般若波羅蜜威神力所卻。」
佛言：「設有謀作者，所從來處，便於彼鬥，破壞不復成。四天王皆擁護。是善男子、善女人若入般若波羅蜜中思惟者，自在所為，所語如甘露，所語悉尊重，瞋恚不生，不自貢高。四天王皆當擁護。是善男子、善女人學持誦般若波羅蜜者，所語無有異，所言如甘露，所言不輕，瞋恚不起，自貢高不生。何以故？用學般若波羅蜜故。不愛貢高，不愛自用，不愛瞋恚。是善男子、善女人心自生念：『若有斗諍，常當遠離。』面自羞慚，念：『是曹之惡而不可近。』自念：『我索佛道，不可隨瞋恚語，疾使我逮好心。』是善男子、善女人所作，為悉自見現在功德，其學持誦般若波羅蜜者亦爾。」
釋提桓因白佛言：「難當天中天！為般若波羅蜜者，乃過諸惡上去，自在所作，無有與等者。」
佛語釋提桓因：「複次，拘翼！善男子、善女人學持誦般若波羅蜜者，或過劇難之中終不恐，正使入軍不被兵。」
佛言：「我所語，無有異。若善男子、善女人當是時念誦般若波羅蜜，正使于中當死，若冤家在中欲共害之，如佛所語無有異，是善男子、善女人終不于中橫死。正使在中，若有射者，若有兵曏者，終不中其身。何以故？是般
【現代漢語翻譯】 現代漢語譯本： 「般若波羅蜜（prajnaparamita，智慧的完美）的力量，如果有人想加害，那加害的意圖就會自行消散，這是因為般若波羅蜜的威神力將其驅除了。」
佛陀說：「如果有謀劃加害的人，他們從哪裡來，就會在那裡發生爭鬥，破壞他們的計劃，使其無法成功。四天王（catvarah maharajah，佛教的護法神）都會擁護。如果善男子、善女人進入般若波羅蜜的思維中，他們所做的事情會很自在，他們說的話如同甘露一般，他們說的話都會受到尊重，不會產生嗔恚，也不會自高自大。四天王都會擁護。如果善男子、善女人學習並持誦般若波羅蜜，他們說的話不會有虛妄，他們說的話如同甘露一般，他們說的話不會輕率，不會產生嗔恚，也不會自高自大。為什麼呢？因為他們學習般若波羅蜜的緣故。他們不愛自高自大，不愛固執己見，不愛嗔恚。這些善男子、善女人的心中會自然產生這樣的念頭：『如果有爭鬥，應當常常遠離。』他們會感到羞愧，並想：『那些人是邪惡的，不可接近。』他們會自念：『我追求佛道，不可隨順嗔恚的言語，要迅速使我獲得美好的心。』這些善男子、善女人所做的事情，都會自己看到現在的功德，那些學習並持誦般若波羅蜜的人也是如此。」
釋提桓因（Sakra devanam indrah，帝釋天）對佛陀說：「難得啊，天中天！修持般若波羅蜜的人，能夠超越一切惡行，自在地行事，沒有人可以與之相比。」
佛陀對釋提桓因說：「再說，拘翼（Kausika，釋提桓因的別名）！善男子、善女人學習並持誦般若波羅蜜，即使身處極度困難之中也不會恐懼，即使進入軍隊也不會被兵器所傷。」
佛陀說：「我說的話，沒有虛妄。如果善男子、善女人在那個時候唸誦般若波羅蜜，即使他們正要死去，或者仇敵想要加害他們，正如我所說，不會有虛妄，這些善男子、善女人最終不會橫死。即使他們身處險境，如果有箭射來，或者有兵器攻來，最終也不會傷到他們的身體。為什麼呢？這是因為般若波羅蜜的力量。」
【English Translation】 English version: 『Those who wish to harm the Prajnaparamita (perfection of wisdom), their intentions will vanish by themselves, because the majestic power of the Prajnaparamita repels them.』
The Buddha said, 『If there are plotters, wherever they come from, there will be strife there, disrupting their plans and preventing them from succeeding. The Four Heavenly Kings (catvarah maharajah, the four guardian deities of Buddhism) will all protect them. If good men and good women enter into the contemplation of Prajnaparamita, their actions will be free and at ease, their words will be like nectar, their words will be respected, they will not generate anger, and they will not be arrogant. The Four Heavenly Kings will all protect them. If good men and good women learn and recite the Prajnaparamita, their words will not be false, their words will be like nectar, their words will not be frivolous, they will not generate anger, and they will not be arrogant. Why is this so? Because they learn the Prajnaparamita. They do not love arrogance, they do not love self-will, and they do not love anger. These good men and good women will naturally have this thought in their minds: 「If there is strife, one should always stay away from it.」 They will feel ashamed and think: 「Those people are evil and should not be approached.」 They will think to themselves: 「I am pursuing the path of the Buddha, I should not follow the words of anger, and I should quickly attain a good heart.」 The actions of these good men and good women will all see their present merits, and so it is for those who learn and recite the Prajnaparamita.』
Sakra devanam indrah (Shakra, the lord of the devas) said to the Buddha, 『Rare indeed, O Lord of the Heavens! Those who practice the Prajnaparamita are able to transcend all evil deeds, act freely, and there is no one who can compare to them.』
The Buddha said to Sakra devanam indrah, 『Furthermore, Kausika (another name for Sakra)! Good men and good women who learn and recite the Prajnaparamita will not be afraid even in the midst of extreme difficulties, and even if they enter an army, they will not be harmed by weapons.』
The Buddha said, 『What I say is not false. If good men and good women recite the Prajnaparamita at that time, even if they are about to die, or if enemies want to harm them, as I have said, there will be no falsehood, and these good men and good women will ultimately not die a violent death. Even if they are in danger, if there are arrows shot or weapons attacking, they will ultimately not harm their bodies. Why is this so? It is because of the power of the Prajnaparamita.』
若波羅蜜者，極大咒，持尊之咒。學是咒者，善男子、善女人不自念惡，亦不念他人惡，都不念惡，為人中之雄，自致作佛，當護一切人。學是咒者，疾成得佛。複次，拘翼，若書般若波羅蜜學持誦經者，若人若非人不能害之，除宿命之罪不可請避。若佛初得道處，若有人從在方面來入其中，若鬼神禽獸慾來嬈者，終不能傷害。何以故？用過去當來今現在佛悉從是處自致成佛。以是故，不恐不怖無所畏懼。般若波羅蜜者亦復如是，在所止處，一切皆為作禮恭敬護視之。」
釋提桓因白佛言：「若有，天中天！書般若波羅蜜、持經卷自歸作禮承事者，名華、好香搗香雜香澤香燒香、繒彩華蓋幢幡以是供養，若有持怛薩阿竭阿羅訶三耶三佛舍利起塔，自歸作禮承事，好華、名香搗香雜香澤香燒香、繒彩華蓋幢幡持用供養。」
佛問拘翼：「如是，其福何所為多者？隨所樂報。云何，拘翼！怛薩阿竭阿羅訶三耶三菩自致薩蕓若，成佛身出見，從何法中學，得阿耨多羅三耶三菩阿惟三佛？」
釋提桓因報言：「怛薩阿竭從般若波羅蜜學，得阿耨多羅三耶三菩，自致成阿惟三佛。」
佛語釋提桓因：「不用身舍利故，為從薩蕓若得佛。怛薩阿竭者，為從般若波羅蜜出。如是，拘翼！薩蕓若身者，為從般
【現代漢語翻譯】 現代漢語譯本：如果說般若波羅蜜（智慧的完美）是偉大的咒語，是至尊的咒語。學習這個咒語的善男子、善女人，不會去想自己的惡行，也不會去想他人的惡行，完全不念及惡事，這樣的人是人中的雄杰，自己最終會成佛，應當守護一切眾生。學習這個咒語的人，很快就能成就佛果。再者，拘翼（帝釋天），如果有人書寫、受持、讀誦《般若波羅蜜經》，無論是人還是非人，都不能加害於他，除非是宿命的罪業無法避免。如果佛陀初次得道的地方，有人從四面八方來到那裡，即使有鬼神禽獸前來侵擾，最終也不能傷害他們。為什麼呢？因為過去、未來、現在諸佛都是從這個地方成就佛道的。因此，他們不會恐懼、不會害怕，沒有任何畏懼。般若波羅蜜也是如此，在它所停留的地方，一切眾生都會向它頂禮、恭敬、守護和瞻仰。 釋提桓因（帝釋天）對佛說：『世尊，如果有人書寫《般若波羅蜜經》，受持經卷，歸依、頂禮、供奉，用名貴的鮮花、好香、搗香、雜香、澤香、燒香、絲綢綵帶、華蓋、幢幡來供養；或者有人供奉如來（怛薩阿竭，Tathagata）、阿羅漢（Arhat）、三藐三佛（Samyaksambuddha）的舍利，建造佛塔，歸依、頂禮、供奉，用好花、名香、搗香、雜香、澤香、燒香、絲綢綵帶、華蓋、幢幡來供養。』 佛問拘翼：『這樣看來，哪種福德更大呢？隨其所樂而報。拘翼，如來、阿羅漢、三藐三佛自己證得一切智（薩蕓若，Sarvajna），成就佛身顯現於世，是從什麼法中學習，才證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），成就無上正等正覺的呢？』 釋提桓因回答說：『如來是從般若波羅蜜中學習，才證得阿耨多羅三藐三菩提，自己成就無上正等正覺的。』 佛告訴釋提桓因：『不是因為身體舍利才從一切智中成佛。如來是從般若波羅蜜中產生的。拘翼，一切智之身，是從般若波羅蜜中產生的。』
【English Translation】 English version: If the Prajna Paramita (Perfection of Wisdom) is the greatest mantra, the most honored mantra. A good man or good woman who learns this mantra will not think of their own evil deeds, nor will they think of the evil deeds of others, they will not think of evil at all. Such a person is a hero among men, and will eventually become a Buddha, and should protect all beings. One who learns this mantra will quickly attain Buddhahood. Furthermore, Kausika (Indra), if someone writes, upholds, and recites the Prajna Paramita Sutra, neither humans nor non-humans can harm them, except for karmic debts from past lives that cannot be avoided. If it is the place where the Buddha first attained enlightenment, and people come from all directions to that place, even if ghosts, spirits, or birds and beasts come to harass them, they will ultimately not be able to harm them. Why is that? Because all Buddhas of the past, future, and present have attained Buddhahood from this place. Therefore, they are not afraid, not fearful, and have no dread. The Prajna Paramita is also like this; wherever it resides, all beings will bow to it, respect it, protect it, and look up to it. Shakra Devanam Indra (Indra, King of Gods) said to the Buddha: 'World Honored One, if someone writes the Prajna Paramita Sutra, upholds the sutra scroll, takes refuge in it, bows to it, and serves it, offering it with precious flowers, fine incense, pounded incense, mixed incense, scented oil, burning incense, silk ribbons, canopies, and banners; or if someone offers the relics of the Tathagata (Tathagata), Arhat (Arhat), and Samyaksambuddha (Samyaksambuddha), builds a stupa, takes refuge in it, bows to it, and serves it, offering it with fine flowers, precious incense, pounded incense, mixed incense, scented oil, burning incense, silk ribbons, canopies, and banners.' The Buddha asked Kausika: 'In this case, which merit is greater? The reward will follow their wishes. Kausika, from what Dharma did the Tathagata, Arhat, and Samyaksambuddha attain Sarvajna (Omniscience) by themselves, manifest the Buddha body in the world, and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), becoming the Unsurpassed Buddha?' Shakra Devanam Indra replied: 'The Tathagata learned from the Prajna Paramita, attained Anuttara-samyak-sambodhi, and became the Unsurpassed Buddha by himself.' The Buddha told Shakra Devanam Indra: 'It is not because of the bodily relics that one attains Buddhahood from Sarvajna. The Tathagata comes from the Prajna Paramita. Kausika, the body of Sarvajna comes from the Prajna Paramita.'
若波羅蜜出。怛薩阿竭阿羅訶三耶三菩，為從薩蕓若生。我得作佛身，我般泥洹已后，舍利亦得供養。若有善男子、善女人書般若波羅蜜，學持誦行，自歸作禮承事，以好華、名香搗香雜香澤香燒香、繒彩華蓋幢幡持用供養，即為供養薩蕓若慧已。複次，拘翼！其有書般若波羅蜜者，持經卷雖不讀，但供養作禮，是善男子、善女人從其中得功德無比。何以故？為供養薩蕓若慧故。」
釋提桓因白佛言：「如是，天中天！閻浮利人不供養事般若波羅蜜者，是輩人不知般若波羅蜜為尊，當得福無比。」
佛語釋提桓因：「云何，拘翼！閻浮利人中有幾所信佛、信法、信比丘僧者？」
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，少少耳。能至行佛道者，亦復少少耳。」
佛言：「如是，拘翼！至有索佛道行者，亦復少少耳。求佛者不可計阿僧祇人，欲作菩薩行，然後從其中出者，若一若兩在阿惟越致地立。以是故，拘翼！若善男子、善女人行求佛道者，學持誦般若波羅蜜經，當爲作禮承事恭敬。所以者何？用曉般若波羅蜜故。過去怛薩阿竭阿羅訶三耶三佛，本從菩薩行般若波羅蜜所學，我時亦在中學。怛薩阿竭般泥洹后
{ "translations": [ "現代漢語譯本：如果般若波羅蜜（prajñāpāramitā，智慧的完美）出現，如來（tathāgata，佛的稱號）、阿羅訶（arhat，已證悟者）、三耶三菩（samyaksaṃbuddha，正等覺者）是從一切智（sarvajña，一切智）而生。我成就佛身，我般涅槃（parinirvāṇa，完全的涅槃）之後，舍利（śarīra，遺骨）也應受供養。如果有善男子、善女人書寫般若波羅蜜，學習、受持、誦讀、修行，自我歸依、作禮、承事，用美好的花、名貴的香、搗香、雜香、澤香、燒香、繒彩、華蓋、幢幡來供養，就等於供養了一切智的智慧。再者，拘翼（Kauśika，帝釋天的別名）！那些書寫般若波羅蜜的人，拿著經卷即使不讀，只是供養、作禮，這些善男子、善女人從中得到的功德也是無比的。為什麼呢？因為他們供養了一切智的智慧的緣故。」， "釋提桓因（Śakra devānām indra，帝釋天）對佛說：『是的，天中天！閻浮利（Jambudvīpa，我們所居住的世界）人不供養般若波羅蜜，這些人不知道般若波羅蜜的尊貴，將會得到無與倫比的福報。』", "佛告訴釋提桓因：『拘翼！閻浮利人中有多少人信仰佛、信仰法、信仰比丘僧（bhikṣu saṃgha，僧團）呢？』", "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，非常少。修行須陀洹（srotaāpanna，入流者）、斯陀含（sakṛdāgāmin，一來者）、阿那含（anāgāmin，不還者）、阿羅漢（arhat，已證悟者）、辟支佛（pratyekabuddha，獨覺者）的人，也非常少。能夠修行佛道的人，也更是少之又少。』", "佛說：『是的，拘翼！甚至那些尋求佛道修行的人，也是非常少的。求佛的人多得不可計數，但想要修行菩薩行（bodhisattva-caryā，菩薩的修行）的人，然後從這些人中脫穎而出，達到不退轉地（avaivartika-bhūmi，不退轉的境界）的，可能只有一兩個。因此，拘翼！如果善男子、善女人修行求佛道，學習、受持、誦讀般若波羅蜜經，應當對他們作禮、承事、恭敬。為什麼呢？因為他們瞭解般若波羅蜜的緣故。過去的如來、阿羅訶、三耶三佛，本來是從菩薩修行般若波羅蜜所學的，我當時也在其中學習。如來般涅槃后，" ], "english_translations": [ "English version: If the Prajñāpāramitā (perfection of wisdom) appears, the Tathāgata (the thus-gone one, an epithet of the Buddha), Arhat (worthy one, a perfected being), Samyaksaṃbuddha (perfectly enlightened one) arises from Sarvajña (omniscience). When I attain Buddhahood, and after my Parinirvāṇa (final nirvana), my relics (śarīra) should also be venerated. If there are good men or good women who write the Prajñāpāramitā, study, uphold, recite, and practice it, and who take refuge, bow, and serve it, offering it with beautiful flowers, precious incense, powdered incense, mixed incense, fragrant oil, burning incense, silk banners, canopies, and flags, they are then venerating the wisdom of Sarvajña. Furthermore, Kauśika (another name for Śakra, the king of gods)! Those who write the Prajñāpāramitā, even if they do not read the scriptures but only offer and bow to them, these good men and good women will obtain immeasurable merit. Why? Because they are venerating the wisdom of Sarvajña.", "Śakra devānām indra (the king of gods, also known as Indra) said to the Buddha: 'Yes, O Lord of the Heavens! Those people in Jambudvīpa (the world we live in) who do not venerate the Prajñāpāramitā, these people do not know the honor of the Prajñāpāramitā, and will obtain immeasurable blessings.'", "The Buddha said to Śakra devānām indra: 'Kauśika! How many people in Jambudvīpa believe in the Buddha, believe in the Dharma, and believe in the Bhikṣu Saṃgha (the monastic community)?'", "Śakra devānām indra said to the Buddha: 'There are very few people in Jambudvīpa who believe in the Buddha, believe in the Dharma, and believe in the Bhikṣu Saṃgha. And there are very few who practice as Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha). And even fewer are those who can practice the path of the Buddha.'", "The Buddha said: 'Indeed, Kauśika! Even those who seek to practice the path of the Buddha are very few. There are countless people who seek Buddhahood, but those who wish to practice the Bodhisattva-caryā (the practice of a bodhisattva), and then emerge from among them to stand on the Avaivartika-bhūmi (the stage of non-retrogression), may only be one or two. Therefore, Kauśika! If good men or good women practice the path of Buddhahood, study, uphold, and recite the Prajñāpāramitā Sutra, they should be bowed to, served, and respected. Why? Because they understand the Prajñāpāramitā. The past Tathāgatas, Arhats, and Samyaksaṃbuddhas originally learned from the Bodhisattva practice of the Prajñāpāramitā, and I was also learning among them at that time. After the Tathāgata's Parinirvāṇa," ] }
，菩薩摩訶薩悉當受是般若波羅蜜。怛薩阿竭般泥洹后，拘翼！若善男子、善女人取捨利供養，起七寶塔，盡壽自歸作禮承事供養——天華、搗香澤香燒香雜香、天繒華蓋幢幡——如是，于拘翼意云何，其所作為福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡得福甚多。」
佛言：「置是塔。拘翼！若滿閻浮利七寶塔，善男子、善女人盡形壽自歸作禮承事，供養天華好香、搗香雜香澤香燒香、天繒華蓋幢幡。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷自歸作禮承事，供養名香好香、搗香雜香澤香燒香、繒彩華蓋幢幡得福甚多。」
佛言：「且置是閻浮利所作塔。滿四天下七寶塔，拘翼！若善男子、善女人盡形壽自歸作禮承事，供養天華好香、搗香雜香澤香燒香、天繒華蓋幢幡。其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷自歸作禮承事，供養名華好香、搗香雜香澤香、繒彩華蓋幢幡得福甚
【現代漢語翻譯】 現代漢語譯本 『菩薩摩訶薩（偉大的菩薩）應當受持這《般若波羅蜜》（智慧的完美）。拘翼（釋提桓因的別稱）！在如來（佛的稱號）般涅槃（圓寂）之後，如果善男子、善女人取佛舍利供養，建造七寶塔，終身皈依、作禮、承事供養——用天上的花、搗碎的香、涂香、燒香、各種香，以及天上的絲綢、華蓋、幢幡——拘翼，你認為這樣做的福德多不多？』 釋提桓因說：『非常多，非常多！天中天（佛的尊稱）！』 佛說：『不如善男子、善女人書寫《般若波羅蜜》，持經卷皈依、作禮、承事，供養名貴的花、好香、搗碎的香、各種香、涂香、燒香，以及絲綢、華蓋、幢幡所得的福德多。』 佛說：『先放下這些塔。拘翼！如果閻浮利（我們所居住的世界）遍滿七寶塔，善男子、善女人終身皈依、作禮、承事，供養天上的花、好香、搗碎的香、各種香、涂香、燒香，以及天上的絲綢、華蓋、幢幡。拘翼，你認為這樣做的福德多不多？』 釋提桓因說：『非常多，非常多！天中天！』 佛說：『不如善男子、善女人書寫《般若波羅蜜》，持經卷皈依、作禮、承事，供養名貴的香、好香、搗碎的香、各種香、涂香、燒香，以及絲綢、華蓋、幢幡所得的福德多。』 佛說：『先放下這閻浮利所造的塔。如果四天下（佛教宇宙觀中的四大洲）遍滿七寶塔，拘翼！如果善男子、善女人終身皈依、作禮、承事，供養天上的花、好香、搗碎的香、各種香、涂香、燒香，以及天上的絲綢、華蓋、幢幡。這樣做的福德多不多？』 釋提桓因說：『非常多，非常多！天中天！』 佛說：『不如善男子、善女人書寫《般若波羅蜜》，持經卷皈依、作禮、承事，供養名貴的花、好香、搗碎的香、各種香、涂香，以及絲綢、華蓋、幢幡所得的福德多。』
【English Translation】 English version 'Bodhisattvas Mahasattvas (great Bodhisattvas) should receive and uphold this Prajnaparamita (Perfection of Wisdom). Kausika (another name for Sakra, the king of gods)! After the Tathagata (the Buddha's title) enters Parinirvana (final liberation), if good men and good women take the relics of the Buddha for offerings, build seven-jeweled pagodas, and for their whole lives take refuge, pay homage, and serve with offerings—with heavenly flowers, powdered incense, scented ointments, burning incense, various incenses, and heavenly silks, canopies, banners—Kausika, what do you think, is the merit of such actions great or not?' Sakra said, 'Very great, very great! O Lord of the Heavens (a title for the Buddha)!' The Buddha said, 'It is not as great as the merit of good men and good women who write the Prajnaparamita, hold the scriptures, take refuge, pay homage, and serve with offerings of precious flowers, fine incense, powdered incense, various incenses, scented ointments, burning incense, and silks, canopies, and banners.' The Buddha said, 'Set aside these pagodas. Kausika! If Jambudvipa (the world we live in) were filled with seven-jeweled pagodas, and good men and good women for their whole lives take refuge, pay homage, and serve with offerings of heavenly flowers, fine incense, powdered incense, various incenses, scented ointments, burning incense, and heavenly silks, canopies, and banners. Kausika, what do you think, is the merit of such actions great or not?' Sakra said, 'Very great, very great! O Lord of the Heavens!' The Buddha said, 'It is not as great as the merit of good men and good women who write the Prajnaparamita, hold the scriptures, take refuge, pay homage, and serve with offerings of precious incense, fine incense, powdered incense, various incenses, scented ointments, burning incense, and silks, canopies, and banners.' The Buddha said, 'Set aside the pagodas made in Jambudvipa. If the four continents (the four continents in Buddhist cosmology) were filled with seven-jeweled pagodas, Kausika! If good men and good women for their whole lives take refuge, pay homage, and serve with offerings of heavenly flowers, fine incense, powdered incense, various incenses, scented ointments, burning incense, and heavenly silks, canopies, and banners. Is the merit of such actions great or not?' Sakra said, 'Very great, very great! O Lord of the Heavens!' The Buddha said, 'It is not as great as the merit of good men and good women who write the Prajnaparamita, hold the scriptures, take refuge, pay homage, and serve with offerings of precious flowers, fine incense, powdered incense, various incenses, scented ointments, and silks, canopies, and banners.'
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，四面皆滿七寶塔。若善男子、善女人盡形壽自歸作禮承事，供養天華好香、搗香雜香澤香燒香、天繒華蓋幢幡。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、好香搗香雜香澤香燒香、繒蓋幢幡得福甚多。」
佛言：「復置千天下，拘翼！複次千小國土，如是中為二千國土，四面皆滿七寶塔。若善男子、善女人盡形壽自歸作禮承事，供養天華、搗香雜香澤香燒香、天繒蓋幢幡。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒蓋幢幡得福甚多。」
佛言：「置二千中國土。拘翼！三千大千國土四面滿中七寶塔，若有善男子、善女人盡形壽自歸作禮承事，供養天華、搗香雜香澤香燒香、天繒蓋幢幡。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，供養名華好
【現代漢語翻譯】 現代漢語譯本 佛說：『假設在四天下（Sì tiānxià，指佛教宇宙觀中的四大洲）都建滿寶塔。拘翼（Jū yì，即釋提桓因的別稱）！比如一個天下，再加一個天下，這樣一千個天下，四面都佈滿了七寶塔。如果有善男子、善女人終其一生皈依、禮拜、侍奉，供養天上的鮮花、好香、搗香、雜香、澤香、燒香，以及天上的絲綢、華蓋、幢幡。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（Tiān zhōng tiān，佛的尊稱）！』 佛說：『不如善男子、善女人書寫《般若波羅蜜》（Bōrě bōluómì，佛教重要經典，意為「智慧的完美」）經卷，持誦經卷，皈依、禮拜、侍奉，供養名貴的鮮花、好香、搗香、雜香、澤香、燒香，以及絲綢、華蓋、幢幡，所獲得的福德更多。』 佛說：『假設再有千個天下，拘翼！再加千個小國土，這樣中間就有二千個國土，四面都佈滿了七寶塔。如果有善男子、善女人終其一生皈依、禮拜、侍奉，供養天上的鮮花、搗香、雜香、澤香、燒香，以及天上的絲綢、華蓋、幢幡。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：『不如善男子、善女人書寫《般若波羅蜜》，持誦經卷，皈依、禮拜、侍奉，供養名貴的鮮花、好香、搗香、雜香、澤香、燒香，以及絲綢、華蓋、幢幡，所獲得的福德更多。』 佛說：『假設有二千個中國土。拘翼！三千大千國土（Sānqiān dàqiān guótǔ，佛教宇宙觀中的一個巨大世界）四面都佈滿了七寶塔，如果有善男子、善女人終其一生皈依、禮拜、侍奉，供養天上的鮮花、搗香、雜香、澤香、燒香，以及天上的絲綢、華蓋、幢幡。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：『不如善男子、善女人書寫《般若波羅蜜》，持誦經卷，皈依、禮拜、侍奉，供養名貴的鮮花、好
【English Translation】 English version The Buddha said, 'Suppose there were pagodas built all over the four continents (Sì tiānxià, the four continents in Buddhist cosmology). Kausika (Jū yì, another name for Śakra, the king of gods)! For example, one continent, then another continent, and so on, a thousand continents, all sides filled with seven-jeweled pagodas. If good men and good women, throughout their lives, take refuge, bow, serve, and make offerings of heavenly flowers, fine incense, powdered incense, mixed incense, fragrant oil, burning incense, and heavenly silks, canopies, banners, and flags. What do you think, Kausika! Would their merit be great?' Śakra said, 'Very great, very great! O Blessed One (Tiān zhōng tiān, an honorific title for the Buddha)!' The Buddha said, 'It is not as great as the merit of good men and good women who write the Prajñāpāramitā (Bōrě bōluómì, the Perfection of Wisdom) scriptures, hold the scriptures, take refuge, bow, serve, and make offerings of precious flowers, fine incense, powdered incense, mixed incense, fragrant oil, burning incense, and silks, canopies, banners, and flags.' The Buddha said, 'Suppose there were another thousand continents, Kausika! And another thousand small lands, so that in the middle there are two thousand lands, all sides filled with seven-jeweled pagodas. If good men and good women, throughout their lives, take refuge, bow, serve, and make offerings of heavenly flowers, powdered incense, mixed incense, fragrant oil, burning incense, and heavenly silks, canopies, and flags. What do you think, Kausika! Would their merit be great?' Śakra said, 'Very great, very great! O Blessed One!' The Buddha said, 'It is not as great as the merit of good men and good women who write the Prajñāpāramitā, hold the scriptures, take refuge, bow, serve, and make offerings of precious flowers, fine incense, powdered incense, mixed incense, fragrant oil, burning incense, and silks, canopies, banners, and flags.' The Buddha said, 'Suppose there were two thousand middle-sized lands. Kausika! The three thousand great thousand worlds (Sānqiān dàqiān guótǔ, a vast world system in Buddhist cosmology) all sides filled with seven-jeweled pagodas. If good men and good women, throughout their lives, take refuge, bow, serve, and make offerings of heavenly flowers, powdered incense, mixed incense, fragrant oil, burning incense, and heavenly silks, canopies, and flags. What do you think, Kausika! Would their merit be great?' Śakra said, 'Very great, very great! O Blessed One!' The Buddha said, 'It is not as great as the merit of good men and good women who write the Prajñāpāramitā, hold the scriptures, take refuge, bow, serve, and make offerings of precious flowers, fine
香、搗香雜香澤香燒香、繒彩華蓋幢幡得福甚多。」
佛言：「置三千大千國土七寶塔。拘翼！若三千大千國土中，一切菩薩悉得為人，人人作七寶塔，是輩人盡形壽持倡伎樂歌舞、天雜香名華、搗香澤香燒香、繒彩華蓋幢幡，持用供養。云何，拘翼！是功德福寧多不？」
釋提桓因言：「其所作福德功德，甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡得福甚多。」
釋提桓因白佛言：「如是，如是！天中天！其自歸般若波羅蜜作禮承事者，為供養過去當來今現在佛薩蕓若已。」
釋提桓因復白佛：「置三千大千國土人，人人所作七寶塔。如恒河沙佛剎滿中人，人人悉起七寶塔，皆供養一劫復至一劫，持天華名香、搗香雜香澤香燒香、天繒華蓋幢幡，以天上天下諸伎樂持用供養。其福功德，不如善男子，善女人書般若波羅蜜，持經卷自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡。所有得福，出彼上。」
佛語釋提桓因：「如是，拘翼！不如善男子、善女人從法中得福極多，不可計、不可議、不可稱、不可量、不可極。何以故？拘翼！怛薩阿竭阿羅訶三耶三佛薩
【現代漢語翻譯】 現代漢語譯本：佛陀說：『用香、搗香、雜香、澤香、燒香、絲綢綵帶、華麗的傘蓋、幢幡來供養，得到的福報非常多。』 佛陀說：『假設在三千大千世界中，有七寶塔。拘翼（釋提桓因的別稱）！如果三千大千世界中，所有的菩薩都轉世為人，每個人都建造七寶塔，這些人盡其一生都拿著樂器歌舞、天上的各種香花、搗香、澤香、燒香、絲綢綵帶、華麗的傘蓋、幢幡，用這些來供養。拘翼！你說，這功德福報多不多呢？』 釋提桓因說：『他們所做的福德功德，非常多，非常多！天中天（佛的尊稱）！』 佛陀說：『不如善男子、善女人書寫《般若波羅蜜》（智慧到彼岸的經典），拿著經卷自己歸依、作禮、承事，供養名貴的花、好香、搗香、雜香、澤香、燒香、絲綢綵帶、華麗的傘蓋、幢幡，得到的福報非常多。』 釋提桓因對佛說：『是的，是的！天中天！那些歸依《般若波羅蜜》、作禮承事的人，是供養了過去、未來、現在一切佛的薩蕓若（一切智）。』 釋提桓因又對佛說：『假設三千大千世界的人，每個人都建造七寶塔。如同恒河沙數佛剎（佛的國土）中充滿人，每個人都建造七寶塔，都供養一劫（極長的時間）又一劫，拿著天上的花、名貴的香、搗香、雜香、澤香、燒香、天上的絲綢、華麗的傘蓋、幢幡，用天上天下各種樂器來供養。他們的福德功德，不如善男子、善女人書寫《般若波羅蜜》，拿著經卷自己歸依、作禮、承事，供養名貴的花、好香、搗香、雜香、澤香、燒香、絲綢綵帶、華麗的傘蓋、幢幡。他們所得到的福報，超過前者。』 佛陀告訴釋提桓因：『是的，拘翼！不如善男子、善女人從佛法中得到的福報極多，不可計數、不可思議、不可稱量、不可衡量、不可窮盡。為什麼呢？拘翼！怛薩阿竭（如來）阿羅訶（應供）三耶三佛薩（正等覺）』
【English Translation】 English version: The Buddha said, 'Offering with incense, pounded incense, mixed incense, scented incense, burning incense, silk ribbons, ornate canopies, and banners brings immense merit.' The Buddha said, 'Suppose there are seven-jeweled pagodas in a three-thousand great thousand world. Kausika (another name for Sakra, or Indra)! If all the Bodhisattvas in the three-thousand great thousand world were to be reborn as humans, and each person built a seven-jeweled pagoda, and these people throughout their lives held musical instruments, danced, and sang, and offered heavenly fragrant flowers, pounded incense, scented incense, burning incense, silk ribbons, ornate canopies, and banners. Kausika! Tell me, would this merit be great?' Sakra said, 'The merit and virtue they would create would be very great, very great! O Lord of the Heavens (a title for the Buddha)!' The Buddha said, 'It is not as great as the merit of a good man or good woman who writes the Prajnaparamita (the perfection of wisdom scripture), holds the scripture, takes refuge in it, pays homage to it, serves it, and offers it precious flowers, fine incense, pounded incense, mixed incense, scented incense, burning incense, silk ribbons, ornate canopies, and banners.' Sakra said to the Buddha, 'Yes, yes! O Lord of the Heavens! Those who take refuge in the Prajnaparamita, pay homage to it, and serve it, are making offerings to the past, future, and present Buddhas' Sarvajna (omniscience).' Sakra again said to the Buddha, 'Suppose the people of a three-thousand great thousand world, each built a seven-jeweled pagoda. Like the people filling the Buddha lands as numerous as the sands of the Ganges River, each built a seven-jeweled pagoda, and all made offerings for one kalpa (an extremely long period of time) and then another kalpa, holding heavenly flowers, precious incense, pounded incense, mixed incense, scented incense, burning incense, heavenly silk, ornate canopies, and banners, and made offerings with all the music of heaven and earth. Their merit and virtue would not be as great as that of a good man or good woman who writes the Prajnaparamita, holds the scripture, takes refuge in it, pays homage to it, serves it, and offers it precious flowers, fine incense, pounded incense, mixed incense, scented incense, burning incense, silk ribbons, ornate canopies, and banners. The merit they would gain surpasses the former.' The Buddha said to Sakra, 'Yes, Kausika! The merit that a good man or good woman gains from the Dharma is extremely great, immeasurable, inconceivable, incalculable, unfathomable, and inexhaustible. Why is that? Kausika! Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One).'
蕓若者，為從般若波羅蜜出。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，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡。如是，拘翼！是皆前世功德所致。」
佛言：「如恒邊沙佛剎，百倍皆起七寶塔，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，四萬天子與釋共來會者，皆謂釋提桓因：「尊者當取般若波羅蜜！當誦般若波羅蜜！」
佛語釋提桓因：「當學持誦般若波羅蜜。何以故？若阿須倫生念，欲起兵與忉利天共戰。是時，拘翼！當唸誦般若波羅蜜。阿須倫即休兵，眾即還。」
釋提桓因白佛：「般若波羅蜜極大咒。天中天！般若波羅蜜極尊咒、無有輩咒。」
佛言：「如是，如是！拘翼！般若波羅蜜為極大咒，般若波羅蜜為極尊咒，般若波羅蜜無有輩咒。是咒，拘翼，過去怛薩阿竭阿羅訶三耶三佛皆從是咒自致作佛，甫當來諸怛薩阿竭阿羅訶三耶三佛皆學是咒自致得佛，今現在諸佛皆從是咒自致作佛。是咒者，拘翼！出十善功德照明於世，四禪、四諦、四神足、五旬照明於世。菩薩摩訶薩因漚和拘舍羅中，生十善功德照明世間。複次，拘翼！若善男子、善女人學持誦般若波羅蜜者，便得
【現代漢語翻譯】 現代漢語譯本：佛陀說：『拘翼（釋提桓因的別名），般若波羅蜜（智慧的完美）是從哪裡產生的呢？』拘翼回答說：『是的，世尊！』佛陀說：『善男子、善女人書寫般若波羅蜜，持誦經卷，以恭敬心頂禮，承事供養，用名貴的鮮花、美好的香料、搗碎的香料、混合的香料、塗抹的香料、焚燒的香料、絲綢綵帶、華麗的傘蓋、旗幟等來供養。拘翼，這些都是他們前世功德所致。』 佛陀說：『即使有如恒河沙數般多的佛剎，再將這些佛剎的數量乘以一百倍，都比不上供養般若波羅蜜的功德，即使乘以一千倍、一百千倍、萬億倍、無數倍，也比不上供養般若波羅蜜的功德。』 當時，四萬天子與釋提桓因一同前來集會，他們都對釋提桓因說：『尊者，您應當受持般若波羅蜜！應當誦讀般若波羅蜜！』 佛陀對釋提桓因說：『應當學習受持誦讀般若波羅蜜。為什麼呢？如果阿修羅（非天）生起念頭，想要發兵與忉利天（三十三天）作戰。這時，拘翼，應當唸誦般若波羅蜜。阿修羅就會立即停止戰爭，軍隊就會撤退。』 釋提桓因對佛陀說：『般若波羅蜜是極大的咒語。天中天（佛陀的尊稱）！般若波羅蜜是極尊貴的咒語，是無與倫比的咒語。』 佛陀說：『是的，是的！拘翼！般若波羅蜜是極大的咒語，般若波羅蜜是極尊貴的咒語，般若波羅蜜是無與倫比的咒語。拘翼，過去的怛薩阿竭（如來）阿羅訶（應供）三耶三佛（正等覺）都是從這個咒語而成就佛果的，未來的怛薩阿竭阿羅訶三耶三佛都將學習這個咒語而成就佛果，現在諸佛都是從這個咒語而成就佛果的。拘翼，這個咒語能產生十善功德，照亮世間，四禪、四諦、四神足、五蘊都能照亮世間。菩薩摩訶薩因善巧方便，能生出十善功德，照亮世間。此外，拘翼，如果善男子、善女人學習受持誦讀般若波羅蜜，就能獲得……』
【English Translation】 English version: The Buddha said, 'Kausika (another name for Sakra, the king of gods), from where does Prajnaparamita (the perfection of wisdom) arise?' Kausika replied, 'Yes, Blessed One!' The Buddha said, 'Good men and good women who write Prajnaparamita, uphold the scriptures, pay homage with reverence, serve and make offerings with precious flowers, fine fragrances, powdered incense, mixed incense, perfumed incense, burning incense, silk ribbons, ornate canopies, and banners. Kausika, all these are the result of their merits from past lives.' The Buddha said, 'Even if there were Buddha-lands as numerous as the sands of the Ganges River, and if these Buddha-lands were multiplied a hundredfold, it would still not compare to the merit of making offerings to Prajnaparamita. Even if multiplied a thousandfold, a hundred thousandfold, a trillionfold, or countless times, it would still not compare to the merit of making offerings to Prajnaparamita.' At that time, forty thousand devas (gods) who had come to the assembly with Sakra said to Sakra, 'Venerable one, you should uphold Prajnaparamita! You should recite Prajnaparamita!' The Buddha said to Sakra, 'You should learn to uphold and recite Prajnaparamita. Why? If the Asuras (demigods) have the thought to raise an army and fight with the Trayastrimsa gods (the Thirty-three Gods). At that time, Kausika, you should recite Prajnaparamita. The Asuras will immediately cease fighting, and the armies will retreat.' Sakra said to the Buddha, 'Prajnaparamita is the greatest mantra. O Teacher of Gods and Humans (an epithet for the Buddha)! Prajnaparamita is the most venerable mantra, the mantra without equal.' The Buddha said, 'So it is, so it is! Kausika! Prajnaparamita is the greatest mantra, Prajnaparamita is the most venerable mantra, Prajnaparamita is the mantra without equal. Kausika, the past Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) all attained Buddhahood through this mantra. The future Tathagatas, Arhats, Samyaksambuddhas will all learn this mantra and attain Buddhahood. The present Buddhas all attain Buddhahood through this mantra. Kausika, this mantra produces the ten meritorious deeds, illuminating the world, the four Dhyanas (meditative absorptions), the Four Noble Truths, the four supernatural powers, and the five aggregates illuminate the world. Bodhisattva Mahasattvas (great beings) through skillful means, generate the ten meritorious deeds, illuminating the world. Furthermore, Kausika, if good men and good women learn to uphold and recite Prajnaparamita, they will obtain...'
現在法聽。」
釋提桓因問佛：「云何當得今現在法聽？」
佛言：「其人終不橫死、終不中毒死、終不于溺死、終不兵死。若時時遭縣官、若為縣官所侵，當誦唸般若波羅蜜，往到其所，終不得危害。何以故？般若波羅蜜所擁護。若為縣官所呼召，當誦唸般若波羅蜜。彼間若王若太子傍臣所使與相見，即得好語，各皆歡喜。何以故？用學般若波羅蜜？慈心愍傷哀念一切人蜎飛蠕動故。其欲得害者，不能得其便。」
佛說是時，有異道人遙見佛，欲往亂坐。釋提桓因自念言：「盡我壽常得在佛邊，受誦般若波羅蜜。異道人慾但來，必亂我，令不得受般若波羅蜜。」釋提桓因從佛所受，誦般若波羅蜜。彼異道人即遙遠所，繞天中天一匝，便從彼道徑還去。
舍利弗心念：「云何異道人從彼間中道而去？」
佛知舍利弗心所念，即言：「是異道人無有好意來。釋提桓因念般若波羅蜜，以故中道還去。」
弊魔作是念：「怛薩阿竭阿羅訶三耶三佛與四輩弟子共坐，欲天、梵天諸天子悉覆在中無有異人，菩薩摩訶薩今受決者，當爲人中之將，自致作佛。我當往亂之。」弊魔化乘一轅之車，駕四馬，稍稍欲前到佛所。
釋提桓因念：「弊魔乘四馬之車，欲來到佛所。非國王䓑沙四馬
【現代漢語翻譯】 現代漢語譯本 現在聽聞佛法。 釋提桓因（Śakra devānām indra，帝釋天）問佛：『如何才能當下聽聞佛法？』 佛說：『這個人不會橫死，不會中毒而死，不會溺水而死，不會死於戰亂。如果時常遭遇官府，或者被官府侵擾，應當誦唸《般若波羅蜜》（Prajñāpāramitā，智慧的完美），前往他們那裡，最終不會受到傷害。為什麼呢？因為《般若波羅蜜》的護佑。如果被官府傳喚，應當誦唸《般若波羅蜜》。在那裡，無論是國王、太子還是大臣的使者要與你相見，都會得到友善的言語，彼此都感到歡喜。為什麼呢？因為學習《般若波羅蜜》的人，會以慈悲心憐憫一切眾生，包括飛禽走獸。那些想要加害他的人，都不能得逞。』 佛陀說這些話的時候，有一個外道修行人遠遠地看見佛陀，想要來擾亂佛陀的禪坐。釋提桓因心想：『我應該盡我一生都待在佛陀身邊，受持誦讀《般若波羅蜜》。這個外道修行人如果來了，一定會擾亂我，使我不能受持《般若波羅蜜》。』釋提桓因從佛陀那裡接受了教誨，誦唸《般若波羅蜜》。那個外道修行人立刻遠遠地離開了，繞著天中天（佛陀的尊稱）轉了一圈，就從原來的路回去了。 舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）心想：『為什麼那個外道修行人從半路就離開了呢？』 佛陀知道舍利弗心中所想，就說：『那個外道修行人來意不善。釋提桓因誦唸《般若波羅蜜》，所以他才半路返回。』 魔王波旬（Māra，佛教中的魔王）心想：『如來（Tathāgata，佛的稱號）、阿羅漢（Arhat，已證悟的聖者）、三藐三佛陀（Samyaksaṃbuddha，正等覺者）與四眾弟子坐在一起，欲界天、梵天等諸天子都在其中，沒有其他的人，菩薩摩訶薩（Bodhisattva mahāsattva，大菩薩）現在接受授記，將來會成為人中之王，最終成就佛果。我應當去擾亂他們。』魔王波旬化作一輛單轅馬車，駕著四匹馬，慢慢地想要來到佛陀所在的地方。 釋提桓因心想：『魔王波旬乘坐四匹馬拉的車，想要來到佛陀這裡。這不是國王的儀仗，四匹馬……』
【English Translation】 English version Now listen to the Dharma. Śakra devānām indra (釋提桓因, the lord of the gods) asked the Buddha, 'How can one attain the present Dharma listening?' The Buddha said, 'That person will not die an unnatural death, will not die from poisoning, will not die from drowning, and will not die in war. If they frequently encounter government officials or are harassed by them, they should recite the Prajñāpāramitā (般若波羅蜜, the perfection of wisdom) and go to them, and they will ultimately not be harmed. Why is this? Because they are protected by the Prajñāpāramitā. If they are summoned by government officials, they should recite the Prajñāpāramitā. There, whether it is the king, the crown prince, or an envoy of a minister who wants to meet with them, they will receive kind words, and everyone will be happy. Why is this? Because those who study the Prajñāpāramitā have a compassionate heart and pity all living beings, including flying and crawling creatures. Those who wish to harm them will not succeed.' When the Buddha was saying this, a non-Buddhist practitioner saw the Buddha from afar and wanted to disrupt the Buddha's meditation. Śakra devānām indra thought, 'I should spend my whole life by the Buddha's side, receiving and reciting the Prajñāpāramitā. If this non-Buddhist practitioner comes, he will surely disrupt me, preventing me from receiving the Prajñāpāramitā.' Śakra devānām indra received the teachings from the Buddha and recited the Prajñāpāramitā. That non-Buddhist practitioner immediately left from afar, circled the 'Heaven of Heavens' (a respectful title for the Buddha) once, and then returned by the same path. Śāriputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) thought, 'Why did that non-Buddhist practitioner leave halfway?' The Buddha knew what Śāriputra was thinking and said, 'That non-Buddhist practitioner came with ill intentions. Śakra devānām indra recited the Prajñāpāramitā, so he turned back halfway.' Māra (魔王波旬, the demon king in Buddhism) thought, 'The Tathāgata (如來, the title of the Buddha), Arhat (阿羅漢, an enlightened saint), Samyaksaṃbuddha (三藐三佛陀, the fully enlightened one) are sitting with their fourfold assembly of disciples. The gods of the desire realm, the Brahma realm, and other celestial beings are all present, and there are no others. The Bodhisattva mahāsattvas (菩薩摩訶薩, great bodhisattvas) who are now receiving predictions will become kings among humans in the future and will ultimately achieve Buddhahood. I should go and disrupt them.' Māra transformed into a single-yoke chariot, harnessed four horses, and slowly tried to approach the place where the Buddha was. Śakra devānām indra thought, 'Māra is riding in a chariot pulled by four horses, trying to come to the Buddha. This is not the regalia of a king, four horses...'
之車，亦不類國王波斯匿四馬之車，亦非類釋種墮舍利種四馬之車。不類，是弊魔所作。常念索佛便，欲亂世間人。釋提桓因常愿慾念誦讀般若波羅蜜。」即時心念般若波羅蜜且欲究竟，弊魔即複道還去。
忉利天上人持所化華，飛在空中，用散佛上。皆言：「使般若波羅蜜得久在閻浮利，令人悉得聞見。」便復持天上若干種華已，散佛上。皆言：「其有行般若波羅蜜者、守般若波羅蜜者，亦不為魔及魔天所得便。」
釋提桓因白佛言：「其聞般若波羅蜜者，是輩人其福功德不少，何況學誦持者，諷誦學已復行教人，是人前世已為見佛從聞般若波羅蜜。何況學持誦已行如中事者，即為供養怛薩阿竭已。何以故？欲得薩蕓若者，當從般若波羅蜜。譬如欲得極天寶者，天中天！當從大海。欲得薩蕓若珍寶者，天中天！怛薩阿竭阿羅訶三耶三佛，當從般若波羅蜜索之。」
佛言：「如是，如是！拘翼！怛薩阿竭阿羅訶三耶三佛為從薩蕓若出。」
阿難白佛言：「無有說檀波羅蜜者，亦不尸波羅蜜，亦不羼波羅蜜，亦不惟逮波羅蜜，亦不禪波羅蜜，都無說是字者，但共說般若波羅蜜。何以故？天中天！」
佛語阿難：「般若波羅蜜，五波羅蜜中最尊。云何，阿難！不作薩蕓若佈施，能為檀波羅
【現代漢語翻譯】 現代漢語譯本：這種車，不像國王波斯匿（Prasenajit）的四馬之車，也不像釋迦族（Sakya）或舍利族（Sali）的四馬之車。不像，是魔王（Mara）所為。他常常想著找佛的破綻，想要擾亂世間的人。釋提桓因（Sakra）常常希望唸誦《般若波羅蜜》。當他心中想著《般若波羅蜜》並想要徹底理解時，魔王就又退回去了。 忉利天（Trayastrimsa）上的天人拿著他們變化出來的花，飛在空中，用來散在佛的身上。他們都說：『愿《般若波羅蜜》能長久地留在閻浮提（Jambudvipa），使人們都能聽聞和見到。』然後又拿著天上各種各樣的花，散在佛的身上。他們都說：『那些修行《般若波羅蜜》的人、守護《般若波羅蜜》的人，也不會被魔和魔天所乘虛而入。』 釋提桓因對佛說：『那些聽聞《般若波羅蜜》的人，他們的福德功德已經不少了，更何況是學習、誦持的人，誦讀學習之後又去教導他人，這些人前世已經見過佛，聽聞過《般若波羅蜜》。更何況是學習、持誦之後又按照其中的教義去實踐的人，這實際上就是供養了怛薩阿竭（Tathagata）。為什麼呢？想要獲得薩蕓若（Sarvajna）的人，應當從《般若波羅蜜》中求得。譬如想要得到極天的珍寶，天中天！應當從大海中求得。想要得到薩蕓若的珍寶，天中天！怛薩阿竭、阿羅訶（Arhat）、三耶三佛（Samyaksambuddha），應當從《般若波羅蜜》中求得。』 佛說：『是的，是的！拘翼（Kausika）！怛薩阿竭、阿羅訶、三耶三佛是從薩蕓若中產生的。』 阿難（Ananda）對佛說：『沒有提到檀波羅蜜（Dana-paramita），也沒有提到尸波羅蜜（Sila-paramita），也沒有提到羼波羅蜜（Ksanti-paramita），也沒有提到惟逮波羅蜜（Virya-paramita），也沒有提到禪波羅蜜（Dhyana-paramita），都沒有提到這些字眼，只是共同談論《般若波羅蜜》。為什麼呢？天中天！』 佛告訴阿難：『《般若波羅蜜》，在五波羅蜜中最為尊貴。怎麼樣，阿難！不以薩蕓若為佈施，能成為檀波羅蜜嗎？』
【English Translation】 English version: This chariot is not like the four-horse chariot of King Prasenajit, nor is it like the four-horse chariot of the Sakya or Sali clans. This dissimilarity is the work of the demon Mara. He constantly seeks to find fault with the Buddha, desiring to disturb the people of the world. Sakra, the lord of the gods, always wishes to recite the Prajnaparamita. When he thinks of the Prajnaparamita and desires to fully understand it, the demon Mara retreats. The heavenly beings in Trayastrimsa heaven, holding the flowers they have transformed, fly in the sky and scatter them upon the Buddha. They all say, 'May the Prajnaparamita remain long in Jambudvipa, so that people may all hear and see it.' Then, holding various kinds of heavenly flowers, they scatter them upon the Buddha. They all say, 'Those who practice the Prajnaparamita, those who guard the Prajnaparamita, will not be taken advantage of by Mara and the demon gods.' Sakra said to the Buddha, 'Those who hear the Prajnaparamita, their blessings and merits are already considerable, how much more so for those who learn and uphold it, who after studying and reciting it, go on to teach others. These people have already seen the Buddha and heard the Prajnaparamita in their previous lives. How much more so for those who, after learning and upholding it, practice according to its teachings, this is in fact offering to the Tathagata. Why is this so? Those who wish to attain Sarvajna should seek it from the Prajnaparamita. For example, if one wishes to obtain the most precious treasures of the heavens, O Lord of the Gods! One should seek them from the great ocean. If one wishes to obtain the treasures of Sarvajna, O Lord of the Gods! The Tathagata, Arhat, Samyaksambuddha, should be sought from the Prajnaparamita.' The Buddha said, 'So it is, so it is! Kausika! The Tathagata, Arhat, Samyaksambuddha, arise from Sarvajna.' Ananda said to the Buddha, 'There is no mention of Dana-paramita, nor of Sila-paramita, nor of Ksanti-paramita, nor of Virya-paramita, nor of Dhyana-paramita. There is no mention of these words, but only the Prajnaparamita is discussed. Why is this, O Lord of the Gods?' The Buddha told Ananda, 'The Prajnaparamita is the most honored among the five paramitas. How is it, Ananda! Without making Sarvajna the object of giving, can it be Dana-paramita?'
蜜不？不作薩蕓若凈戒、忍辱、精進、一心、智慧，能為尸、羼、惟逮、禪波羅蜜不？」
阿難言：「如是，如是！天中天！無波羅蜜者為佈施，薩蕓若者是檀波羅蜜。無波羅蜜為戒、忍辱、精進、一心、智慧，薩蕓若者是般若波羅蜜。」
佛語阿難：「用是故，般若波羅蜜，五波羅蜜中為最尊。譬如掘地，以種散其中，同時俱出生。如是，阿難！般若波羅蜜者為生，五波羅蜜薩蕓若者從般若波羅蜜成。以是故，阿難！般若波羅蜜於五波羅蜜為極大尊、自在所教。」
釋提桓因白佛言：「怛薩阿竭阿羅訶三耶三佛說：『善男子、善女人從般若波羅蜜教學持誦者，說其功德未能竟。』」
佛語拘翼：「我不說諷起者功德未竟，說善男子、善女人書般若波羅蜜者，持經卷自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡，我說是供養功德耳。」
釋提桓因白佛：「我自擁護視是善男子、善女人書般若波羅蜜，持經卷自歸供養承事名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡者。」
佛語拘翼：「善男子、善女人誦般若波羅蜜時，若干百千天往到其所聽聞其法。若有於法不解欲問法師，適作是念。用茲法故，應時各解。是善男子、善女人便得今現在法聽。
「復
【現代漢語翻譯】 現代漢語譯本：『世尊，如果一個人不修持達到薩蕓若（一切智）的凈戒、忍辱、精進、一心和智慧，他能成就佈施（尸）、持戒（羼）、忍辱（惟逮）、禪定（禪）這些波羅蜜嗎？』 阿難回答說：『是的，是的！天中天！沒有波羅蜜的佈施，薩蕓若就是檀波羅蜜（佈施波羅蜜）。沒有波羅蜜的戒、忍辱、精進、一心和智慧，薩蕓若就是般若波羅蜜（智慧波羅蜜）。』 佛告訴阿難：『因此，般若波羅蜜在五波羅蜜中最為尊貴。譬如在地上挖坑，把種子撒在裡面，它們同時生長出來。阿難，般若波羅蜜是產生五波羅蜜的根源，薩蕓若從般若波羅蜜成就。因此，阿難，般若波羅蜜在五波羅蜜中最為偉大、最受尊敬，是自在的教導。』 釋提桓因（帝釋天）對佛說：『怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）說：『善男子、善女人如果從般若波羅蜜學習、受持和背誦，他們的功德是說不盡的。』』 佛告訴拘翼（釋提桓因）：『我不是說背誦者的功德說不盡，而是說善男子、善女人書寫般若波羅蜜，持經卷並皈依、作禮、承事，供養名貴的花、好香、搗香、雜香、澤香、燒香、繒彩、華蓋、幢幡，我說的是這些供養的功德。』 釋提桓因對佛說：『我將親自擁護那些書寫般若波羅蜜，持經卷並皈依、供養、承事名貴的花、好香、搗香、雜香、澤香、燒香、繒彩、華蓋、幢幡的善男子、善女人。』 佛告訴拘翼：『善男子、善女人誦讀般若波羅蜜時，會有成百上千的天人來到他們所在的地方聽聞佛法。如果有人對佛法不理解，想要請教法師，只要產生這個念頭，就能立刻理解。這些善男子、善女人就能在當下聽聞佛法。』 『此外，』
【English Translation】 English version: 'Lord, if one does not practice pure precepts, patience, diligence, one-pointedness, and wisdom to attain Sarvajna (all-knowing), can one achieve the perfections of giving (śī), morality (kṣānti), patience (vīrya), meditation (dhyāna), and wisdom (prajñā)?' Ananda replied, 'Yes, yes! O Blessed One! Giving without perfection, Sarvajna is Dana Paramita (perfection of giving). Morality, patience, diligence, one-pointedness, and wisdom without perfection, Sarvajna is Prajna Paramita (perfection of wisdom).' The Buddha said to Ananda, 'Therefore, Prajna Paramita is the most venerable among the five Paramitas. It is like digging a hole in the ground and scattering seeds in it, and they all grow at the same time. Ananda, Prajna Paramita is the origin of the five Paramitas, and Sarvajna is achieved through Prajna Paramita. Therefore, Ananda, Prajna Paramita is the greatest and most revered among the five Paramitas, and it is the teaching of the self-existent one.' Shakra Devanam Indra (the king of gods) said to the Buddha, 'Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) said: 「The merits of a good man or good woman who learns, upholds, and recites the Prajna Paramita are inexhaustible.」' The Buddha said to Kausika (Shakra), 'I am not saying that the merits of those who recite are inexhaustible, but rather the merits of those good men and good women who write the Prajna Paramita, hold the scriptures, take refuge, bow down, serve, and offer precious flowers, fine incense, powdered incense, mixed incense, fragrant oil, burning incense, silk banners, canopies, and flags. I am speaking of the merits of these offerings.' Shakra Devanam Indra said to the Buddha, 'I will personally protect those good men and good women who write the Prajna Paramita, hold the scriptures, take refuge, offer, and serve precious flowers, fine incense, powdered incense, mixed incense, fragrant oil, burning incense, silk banners, canopies, and flags.' The Buddha said to Kausika, 'When good men and good women recite the Prajna Paramita, hundreds and thousands of gods come to their place to hear the Dharma. If someone does not understand the Dharma and wants to ask a Dharma teacher, as soon as they have this thought, they will immediately understand. These good men and good women will then be able to hear the Dharma in the present moment.' 'Furthermore,'
次，拘翼！善男子、善女人於四輩弟子中說般若波羅蜜，其心都無所難，若形試者終不畏。何以故？為般若波羅蜜所擁護，其所形試者便即而去。」
佛言：「我了不見為般若波羅蜜者，何況欲形試般若波羅蜜，即是不能得見，為般若波羅蜜之所厭服。善男子、善女人無有敢輕易者，心亦無所畏恐。是善男子、善女人，為悉見今現在所作功德法。
「複次，拘翼！若善男子、善女人，敬愛父母、沙門、道人、知識、兄弟、宗親、中外，或時其欲說惡事者，持中正法為解說之。是者，拘翼！善男子、善女人，便得今現在所作功德法。
「複次，拘翼！善男子、善女人書般若波羅蜜持經卷書，四天王上諸天人索佛道者，當到彼所問訊聽受般若波羅蜜，作禮繞竟便去。忉利天上諸天人索佛道者，當到彼所問訊聽受般若波羅蜜，作禮繞竟便去。鹽天上諸天人索佛道者，當到彼所問訊聽受般若波羅蜜，作禮繞竟便去。是善男子、善女人心當知。無央數阿僧祇佛剎，諸天人、龍、閱叉、揵陀羅、阿須倫、迦樓羅、甄陀、摩睺休、人非人，當來到是間問訊聽受般若波羅蜜，作禮繞竟各自便去。是即為施。兜術天上諸天人索佛道者，當到彼所問訊聽受般若波羅蜜，作禮繞竟便去。尼摩羅提天上諸天人索佛道者，當到
【現代漢語翻譯】 現代漢語譯本： 佛陀接著說：『拘翼（Kuyi，佛陀弟子名）！善男子、善女人在四眾弟子（比丘、比丘尼、優婆塞、優婆夷）中宣講般若波羅蜜（Prajnaparamita，智慧的完美），他們的內心毫無畏懼，即使有人想以辯論來試探他們，他們也終究不會害怕。這是為什麼呢？因為他們受到般若波羅蜜的護佑，那些想試探他們的人自然就會退去。』 佛陀說：『我根本看不到所謂的「般若波羅蜜」是什麼，更何況是想去試探般若波羅蜜。這種想試探的行為本身就表明他們無法理解般若波羅蜜，反而會被般若波羅蜜所折服。善男子、善女人不會輕易被動搖，內心也沒有任何恐懼。這些善男子、善女人，能夠完全明瞭他們現在所做的一切功德。』 『再者，拘翼！如果善男子、善女人，尊敬愛戴父母、沙門（Shramana，出家修行者）、道人（修道之人）、知識（有學識的人）、兄弟、宗親、內外親屬，當有人想說他們的壞話時，他們會用中正的佛法為他們解釋開導。這樣，拘翼！這些善男子、善女人，便能獲得當下所做的功德。』 『再者，拘翼！如果善男子、善女人書寫般若波羅蜜的經卷，四天王（Caturmaharajika，佛教的護法神）天上的諸天人，那些尋求佛道的人，會來到他們那裡問訊，聽受般若波羅蜜，禮拜繞行之後便離去。忉利天（Trayastrimsa，欲界六天之一）上的諸天人，那些尋求佛道的人，也會來到他們那裡問訊，聽受般若波羅蜜，禮拜繞行之後便離去。焰摩天（Yama，欲界六天之一）上的諸天人，那些尋求佛道的人，也會來到他們那裡問訊，聽受般若波羅蜜，禮拜繞行之後便離去。這些善男子、善女人應當知道，無數阿僧祇（Asamkhya，極大的數字）佛剎（Buddhaksetra，佛所教化的世界）中的諸天人、龍（Naga，神話生物）、閱叉（Yaksa，守護神）、揵陀羅（Gandharva，天上的樂神）、阿修羅（Asura，好戰的神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）、人非人等，都會來到這裡問訊，聽受般若波羅蜜，禮拜繞行之後各自離去。這本身就是一種佈施。兜率天（Tusita，欲界六天之一）上的諸天人，那些尋求佛道的人，也會來到他們那裡問訊，聽受般若波羅蜜，禮拜繞行之後便離去。尼摩羅提天（Nirmanarati，欲界六天之一）上的諸天人，那些尋求佛道的人，也會來到』
【English Translation】 English version: Then, the Buddha said, 'Kuyi! If a virtuous man or woman speaks about the Prajnaparamita (Perfection of Wisdom) among the four groups of disciples (monks, nuns, laymen, and laywomen), their minds will be without any fear. Even if someone tries to test them with arguments, they will not be afraid. Why is this so? It is because they are protected by the Prajnaparamita, and those who try to test them will naturally retreat.' The Buddha said, 'I do not see what the so-called 「Prajnaparamita」 is, let alone try to test it. The very act of trying to test the Prajnaparamita shows that they cannot understand it, and they will instead be subdued by the Prajnaparamita. Virtuous men and women will not be easily shaken, and their hearts will be without any fear. These virtuous men and women are able to fully understand all the merits they are currently creating.' 'Furthermore, Kuyi! If a virtuous man or woman respects and loves their parents, Shramanas (ascetics), Taoists (those who practice the Way), knowledgeable people, siblings, relatives, and both close and distant family members, and when someone wants to speak ill of them, they will use the righteous Dharma to explain and guide them. In this way, Kuyi! These virtuous men and women will obtain the merits of their current actions.' 'Furthermore, Kuyi! If a virtuous man or woman writes down the scriptures of the Prajnaparamita, the heavenly beings of the Four Heavenly Kings (Caturmaharajika), those who seek the Buddha's path, will come to them to inquire, listen to the Prajnaparamita, pay their respects, circumambulate, and then leave. The heavenly beings of the Trayastrimsa heaven, those who seek the Buddha's path, will also come to them to inquire, listen to the Prajnaparamita, pay their respects, circumambulate, and then leave. The heavenly beings of the Yama heaven, those who seek the Buddha's path, will also come to them to inquire, listen to the Prajnaparamita, pay their respects, circumambulate, and then leave. These virtuous men and women should know that countless Asamkhya (immeasurable) Buddha-ksetras (Buddha-fields) of heavenly beings, Nagas (mythical serpents), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans, and non-humans will come to this place to inquire, listen to the Prajnaparamita, pay their respects, circumambulate, and then leave. This itself is a form of giving. The heavenly beings of the Tusita heaven, those who seek the Buddha's path, will also come to them to inquire, listen to the Prajnaparamita, pay their respects, circumambulate, and then leave. The heavenly beings of the Nirmanarati heaven, those who seek the Buddha's path, will also come to'
彼間問訊聽受般若波羅蜜，作禮繞竟便去。波羅尼蜜和耶拔致天上諸天人索佛道者，當到彼所問訊聽受般若波羅蜜，作禮繞竟便去。梵迦夷天、梵富樓天、梵波產天、摩訶梵天、𤸱天、波利陀天、𤸱波摩那天、阿陂亙羞天、波利陀首訶天、阿波摩首天、首訶迦天、惟番羅天、阿比天、阿陀首天、首陀施天、阿迦膩吒天等諸天人，皆當到彼所問訊聽受般若波羅蜜，作禮繞竟便各自去。乃至阿迦膩吒天常悉來下。何況，拘翼！三千大千國土諸欲天人、諸色天人，悉皆當來問訊聽受般若波羅蜜，作禮繞竟各自還去。是善男子、善女人在所止處，常當完堅無有嬈者，除其宿命不請，余不能動。是善男子、善女人便得今現在功德法，諸天來時當可知。」
釋提桓因：「云何，天中天！是善男子、善女人，當何從知諸天來時，聽受承事供養作禮？」
佛言：「善男子、善女人若見光明，知諸天若龍、閱叉、揵陀羅來聽受般若波羅蜜承事作禮，其心歡喜踴躍知已為來。
「複次，拘翼！善男子、善女人曾所不聞香、若聞香，當知鬼神來已。
「複次，拘翼！善男子、善女人當凈身體。用凈潔故，鬼神皆大歡喜，數往到彼所。其人踴躍，如小天去大天來到，以是譬之，其威神甚尊，光明巍巍。是善男子、善女
【現代漢語翻譯】 現代漢語譯本 那些人聽聞並接受《般若波羅蜜》（Prajnaparamita，智慧的完美）的教誨后，會行禮並繞行后離去。波羅尼蜜和耶拔致天（Paranirmita-vasavartin，他化自在天）上的諸天人，那些尋求佛道的人，也會來到這裡聽聞並接受《般若波羅蜜》的教誨，行禮並繞行后離去。梵迦夷天（Brahma-kayika，梵眾天）、梵富樓天（Brahma-purohita，梵輔天）、梵波產天（Maha-brahman，大梵天）、摩訶梵天（Maha-brahman，大梵天）、𤸱天（Parittabha，少光天）、波利陀天（Apramanabha，無量光天）、𤸱波摩那天（Abhasvara，光音天）、阿陂亙羞天（Parittasubha，少凈天）、波利陀首訶天（Apramanasubha，無量凈天）、阿波摩首天（Subhakrtsna，遍凈天）、首訶迦天（Anabhraka，無雲天）、惟番羅天（Punyaprasava，福生天）、阿比天（Brhatphala，廣果天）、阿陀首天（Avrha，無煩天）、首陀施天（Atapa，無熱天）、阿迦膩吒天（Akanistha，色究竟天）等諸天人，都會來到這裡聽聞並接受《般若波羅蜜》的教誨，行禮並繞行后各自離去。乃至阿迦膩吒天（Akanistha，色究竟天）的天人也會經常下來。更何況，拘翼（Kausika，帝釋天）！三千大千世界中的諸欲界天人和諸色界天人，都會前來聽聞並接受《般若波羅蜜》的教誨，行禮並繞行后各自返回。這些善男子、善女人所居住的地方，常常會堅固無擾，除了他們宿命中的業力，其他任何力量都無法動搖他們。這些善男子、善女人會獲得當下可見的功德，當諸天來臨時，他們會知道。」 釋提桓因（Sakra，帝釋天）問道：「天中天（Devatideva，佛的尊稱）！這些善男子、善女人如何得知諸天來聽聞、接受、供養和行禮呢？」 佛陀回答說：「善男子、善女人如果見到光明，就知道諸天、龍、閱叉（Yaksa，夜叉）、揵陀羅（Gandharva，乾闥婆）等前來聽聞《般若波羅蜜》、接受供養和行禮，他們心中會歡喜踴躍，知道他們已經來了。 「再者，拘翼（Kausika，帝釋天）！善男子、善女人如果聞到他們從未聞過的香氣，就應該知道鬼神已經來了。 「再者，拘翼（Kausika，帝釋天）！善男子、善女人應當保持身體的潔凈。因為他們的潔凈，鬼神會非常歡喜，經常來到他們那裡。這個人會感到歡喜踴躍，就像小天去拜見大天一樣，以此來比喻，他們的威神非常尊貴，光明閃耀。這些善男子、善女人...
【English Translation】 English version Those who have inquired and listened to the Prajnaparamita (Perfection of Wisdom), will pay homage, circumambulate, and then depart. The Devas (gods) and humans in the Paranirmita-vasavartin (Heaven of the Gods Who Control the Creations of Others) who seek the path of the Buddha, will also come to that place to inquire and listen to the Prajnaparamita, pay homage, circumambulate, and then depart. The Devas of Brahma-kayika (Brahma's Assembly), Brahma-purohita (Brahma's Ministers), Maha-brahman (Great Brahma), Parittabha (Minor Light), Apramanabha (Immeasurable Light), Abhasvara (Radiant Light), Parittasubha (Minor Purity), Apramanasubha (Immeasurable Purity), Subhakrtsna (Complete Purity), Anabhraka (Cloudless), Punyaprasava (Merit-born), Brhatphala (Great Fruit), Avrha (No Trouble), Atapa (No Heat), Akanistha (Ultimate Form) and other Devas and humans, will all come to that place to inquire and listen to the Prajnaparamita, pay homage, circumambulate, and then each depart. Even the Devas of Akanistha (Ultimate Form) will often descend. How much more so, Kausika (Indra)! All the Devas and humans of the desire realm and the form realm in the three thousand great thousand worlds, will all come to inquire and listen to the Prajnaparamita, pay homage, circumambulate, and then each return. The places where these good men and good women reside will always be firm and undisturbed, except for their past karmic debts, nothing else can move them. These good men and good women will obtain present merits, and when the Devas come, they will know it. Sakra (Indra) asked: 'Devatideva (God of Gods, an epithet for the Buddha)! How will these good men and good women know when the Devas come to listen, receive, make offerings, and pay homage?' The Buddha replied: 'If good men and good women see light, they will know that the Devas, Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians) and others have come to listen to the Prajnaparamita, receive offerings, and pay homage. Their hearts will be filled with joy and they will know that they have arrived.' 'Furthermore, Kausika (Indra)! If good men and good women smell a fragrance they have never smelled before, they should know that the spirits have arrived.' 'Furthermore, Kausika (Indra)! Good men and good women should keep their bodies clean. Because of their purity, the spirits will be very happy and will often come to their place. That person will feel joy and excitement, like a minor Deva going to see a great Deva. This is an analogy, their divine power is very noble, and their light is brilliant. These good men and good women...'
人常歡喜凈潔住，其病終不著身，所止常得安隱，未曾有惡夢。夢中不見余，但見佛；但見塔；但聞般若波羅蜜；但見佛所坐樹；但見法輪轉；但見且欲成佛時；但見諸佛成得佛已轉法輪；但見若干菩薩；但見說六波羅蜜種種為解慧；但見當作佛者；但見余佛剎；但聞佛尊法；但見某方某剎怛薩阿竭阿羅訶三耶三佛，若干百千弟子、若干億弟子，佛在其中而說法。是者，拘翼！善男子、善女人，于夢中所見已便安隱，覺即身為輕，不復思食，身如食軟美而飽。譬若比丘得禪，從禪覺已，其心軟好，不大思食自軟美飽。如是，拘翼！是善男子、善女人，從覺已不大思食，自想身軟美如飽。何以故？拘翼！其邪鬼神不敢近。是善男子、善女人為自見今現在功德法已，用學誦般若波羅蜜故，若有書寫雖不誦讀，但持經卷自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡。
「複次，拘翼！或閻浮利中，滿怛薩阿竭舍利、若般若波羅蜜經，是二者，欲取何所？」
釋提桓因言：「我寧取般若波羅蜜。何以故？我不敢不敬舍利。天中天！其舍利者，為從般若波羅蜜出而得供養。如我于諸天中而獨持坐，或時不在座上，敢有天人來到者，皆承事為座作禮所受教處，便即而去。般若波羅蜜出者是，如天中
天出怛薩阿竭阿羅訶三耶三佛舍利，為從薩蕓若智慧出生。閻浮利中滿怛薩阿竭舍利，正使，天中天！三千大千國土滿中舍利為一分，般若波羅蜜經為二分，我從二分之中取般若波羅蜜。何以故？舍利為從中出，自到得供養。譬如負債之人，天中天！與王者相知，得甚敬愛。無有問者，亦無所畏。何以故？在王邊得威力故。天中天！以從般若波羅蜜者便出舍利，而得供養般若波羅蜜。譬若如王，其住附者輒為人所敬。怛薩阿竭舍利為從薩蕓若出生，便得供養是天中天薩蕓若慧。怛薩阿竭阿羅訶三耶三佛為從般若波羅蜜出，當作是知。兩分之中，我取般若波羅蜜。其受般若波羅蜜持者，譬如無價摩尼珠。天中天！其有是寶，無有與等者。在所著處，鬼神不得其便，不為鬼神所害。若男子、女人，無大無小，其得邪者，持是摩尼珠著身，其鬼神即走去；若中熱者，持是摩尼珠著身上，其熱即為除；若中風者，持是摩尼珠著身上，其風即為除；若中寒者，持是摩尼珠著身上，其寒不復增，即得除去；若夜時持摩尼珠著冥中，即為悉明；若熱時持摩尼珠在所著處，即為大涼；若寒時持摩尼珠在所著處，即為大溫；在所置處，諸毒即為不行。若男子女人，無大無小，若蛇蟒所嚙，持是摩尼珠著之，毒即自去。是摩尼珠，天中天！
之為極尊。若有人病目痛者，若得目冥，持是摩尼珠近眼，痛即為除愈。如是，天中天！摩尼珠之德甚大巍巍。若著水中，水即如色；持若干種繒鄭重裹摩尼珠著其水中，水即隨色；若水濁者，即時為清。摩尼之德而無與比。」
阿難問釋提桓因：「云何，拘翼！天上亦有摩尼，閻浮利地上亦有摩尼，俱同摩尼，能有差別？」
即報阿難：「天上摩尼者，不與人間俱同。閻浮利所有，其光明自然不足言耳。如我所說即之有異，其德甚尊十倍百千倍萬億倍巨億萬倍。如我所語摩尼者，若著篋中、若著函中，其光明徹照于外；假使舉珠出去，其處續明如故。般若波羅蜜者，是薩蕓若之慧，至怛薩阿竭阿羅訶三耶三佛般泥洹去後，舍利續得供養。舍利者，即為薩蕓若之函器。複次，天中天！若三千大千國土滿中舍利，乃至恒邊沙佛剎滿中舍利合為一分，般若波羅蜜經為二分。我寧從二分之中取般若波羅蜜。何以故？怛薩阿竭為從薩蕓若生，其舍利者，從般若波羅蜜出，自致得供養。若善男子、善女人，天中天！欲見今現在阿僧祇剎土諸佛，當承法如般若波羅蜜行，當作是念。」
佛語釋提桓因言：「如是，拘翼！過去時怛薩阿竭阿羅訶三耶三佛，皆從般若波羅蜜自致成佛，甫當來怛薩阿竭阿羅訶三耶三菩
【現代漢語翻譯】 現代漢語譯本：這是最尊貴的。如果有人眼睛疼痛，或者眼睛失明，拿著這摩尼珠（如意寶珠）靠近眼睛，疼痛就會立刻消除痊癒。天中天啊！摩尼珠的功德非常偉大。如果把它放在水中，水就會呈現出它的顏色；用各種顏色的絲綢鄭重地包裹摩尼珠，再放入水中，水就會隨之呈現出相應的顏色；如果水是渾濁的，立刻就會變得清澈。摩尼珠的功德是無與倫比的。 阿難問釋提桓因（帝釋天）說：『拘翼（帝釋天的別名）啊！天上也有摩尼，閻浮利（我們所居住的這個世界）地上也有摩尼，都是摩尼，它們之間會有差別嗎？』 釋提桓因回答阿難說：『天上的摩尼，和人間的摩尼是不一樣的。閻浮利所有的摩尼，其光明自然不足以相提並論。就像我所說的，它們之間有差異，其功德尊貴十倍、百倍、千倍、萬倍、億倍、巨億萬倍。就像我所說的摩尼，如果放在箱子里或者盒子裡，它的光芒會穿透照耀到外面；即使把珠子拿走，那個地方仍然會像原來一樣明亮。般若波羅蜜（以智慧到達彼岸）是薩蕓若（一切智）的智慧，在怛薩阿竭（如來）阿羅訶（應供）三耶三佛（正等覺）般泥洹（涅槃）之後，舍利（佛陀的遺骨）仍然可以得到供養。舍利，就是薩蕓若的容器。再者，天中天啊！如果三千大千世界都裝滿了舍利，乃至恒河沙數佛剎都裝滿了舍利，把它們合為一份，般若波羅蜜經為兩份。我寧願從這兩份中選擇般若波羅蜜。為什麼呢？怛薩阿竭是從薩蕓若而生，而舍利是從般若波羅蜜中產生，自然得到供養。善男子、善女人啊，天中天！如果想見到現在阿僧祇（無數）剎土的諸佛，應當遵循般若波羅蜜的教法修行，應當這樣想。』 佛告訴釋提桓因說：『是的，拘翼！過去時的怛薩阿竭阿羅訶三耶三佛，都是從般若波羅蜜而成就佛果的，將來的怛薩阿竭阿羅訶三耶三菩
【English Translation】 English version: This is the most venerable. If someone has sore eyes, or if their eyes are blind, holding this Mani jewel (wish-fulfilling jewel) close to their eyes, the pain will immediately be eliminated and healed. O Lord of Gods! The virtue of the Mani jewel is very great and majestic. If it is placed in water, the water will take on its color; if the Mani jewel is carefully wrapped in various colors of silk and then placed in water, the water will take on the corresponding color; if the water is turbid, it will immediately become clear. The virtue of the Mani jewel is unparalleled. Ananda asked Sakra, Lord of Gods (Indra): 'Kausika (another name for Indra)! There are also Mani jewels in the heavens, and there are also Mani jewels on the earth of Jambudvipa (the world we inhabit). They are all Mani jewels, but are there differences between them?' Sakra replied to Ananda: 'The Mani jewels in the heavens are not the same as those in the human world. The light of all the Mani jewels in Jambudvipa is naturally not worth mentioning. As I have said, there are differences between them, and their virtues are ten times, a hundred times, a thousand times, ten thousand times, a hundred million times, and a hundred million times greater. As I have said about the Mani jewel, if it is placed in a box or a case, its light will penetrate and shine outside; even if the jewel is taken away, that place will remain as bright as before. The Prajna Paramita (perfection of wisdom) is the wisdom of Sarvajna (omniscience). After the Tathagata (Thus Gone One) Arhat (Worthy One) Samyaksambuddha (Perfectly Enlightened One) Parinirvana (final liberation), the relics (remains of the Buddha) can still be venerated. The relics are the containers of Sarvajna. Furthermore, O Lord of Gods! If the three thousand great thousand worlds were filled with relics, and even if the Buddha lands as numerous as the sands of the Ganges were filled with relics, and they were combined into one part, the Prajna Paramita Sutra would be two parts. I would rather choose the Prajna Paramita from these two parts. Why? The Tathagata is born from Sarvajna, and the relics come from the Prajna Paramita, and naturally receive veneration. O good men and good women, O Lord of Gods! If you wish to see the Buddhas of the countless Buddha lands in the present, you should practice according to the teachings of the Prajna Paramita, and you should think in this way.' The Buddha said to Sakra, Lord of Gods: 'Yes, Kausika! The Tathagatas Arhats Samyaksambuddhas of the past all attained Buddhahood through the Prajna Paramita, and the future Tathagatas Arhats Samyaksambuddhas will also
，悉從般若波羅蜜當自致成作佛，今現在無央數阿僧祇剎土諸佛，亦從般若波羅蜜自致成作佛。」
釋提桓因白佛言：「摩訶波羅蜜，天中天！一切人蜎蜚蠕動，若波羅蜜悉了知之。」
佛言：「菩薩摩訶薩用是知，故晝夜行般若波羅蜜。」
釋提桓因言：「所以但行般若波羅蜜，不行餘波羅蜜者何？」
佛言：「菩薩摩訶薩悉行六波羅蜜，般若波羅蜜于菩薩摩訶薩為最尊。若所施與，般若波羅蜜為出其上。誡者無所犯，忍辱者為自守，精進者不懈怠，一心者而不亂，悉見諸法，是菩薩摩訶薩為行般若波羅蜜。譬若閻浮利地上，拘翼！種種樹木，若干種色，各各異葉、各各異華、各各異實、各各異種，其影者而無異，即皆悉相類。如是，拘翼！五波羅蜜為從般若波羅蜜出薩蕓若，種種展轉相得，無有異。」
釋提桓因白佛言：「極大尊之德，無過般若波羅蜜。天中天！不可計德，無過般若波羅蜜。天中天！無有已波羅蜜。天中天！若有書般若波羅蜜，持經卷自歸作禮承事，供養名華好香，搗香雜香澤香燒香，繒彩華蓋幢幡，中復有書般若波羅蜜者，持施與人，其福何所為多？」
佛言：「故問，拘翼！自恣報之。若有怛薩阿竭舍利自供養，復分佈與他人令供養之，中有自供養舍
【現代漢語翻譯】 現代漢語譯本：『一切都從般若波羅蜜（Prajnaparamita，智慧的完美）而成就佛果，現在無數阿僧祇（asamkhya，不可計數）剎土（kshetra，佛土）的諸佛，也是從般若波羅蜜而成就佛果。』 釋提桓因（Shakra devanam Indra，帝釋天）對佛說：『摩訶波羅蜜（Mahaparamita，偉大的完美），天中天！一切人，包括蜎（yuān，小蟲）蜚（fēi，飛蟲）蠕（rú，蠕動）動之物，如果能完全瞭解波羅蜜（paramita，完美），那該多好啊。』 佛說：『菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）正是用這種智慧去了解，所以日夜修行般若波羅蜜。』 釋提桓因說：『為什麼只修行般若波羅蜜，而不修行其他的波羅蜜呢？』 佛說：『菩薩摩訶薩修行全部六波羅蜜（sad-paramita，六種完美），而般若波羅蜜對於菩薩摩訶薩來說是最尊貴的。如果有所佈施，般若波羅蜜能使佈施更加殊勝。持戒者不犯戒，忍辱者能自我守護，精進者不懈怠，一心者不散亂，能洞見一切諸法，這就是菩薩摩訶薩修行般若波羅蜜。譬如閻浮利（Jambudvipa，人世間）地上，拘翼（Kausika，釋提桓因的別稱）！各種樹木，有各種顏色，各自有不同的葉子、不同的花、不同的果實、不同的種子，但它們的影子卻沒有什麼不同，都非常相似。同樣，拘翼！五波羅蜜（panca-paramita，五種完美）是從般若波羅蜜中產生薩蕓若（sarvajna，一切智），它們之間相互關聯，沒有差別。』 釋提桓因對佛說：『般若波羅蜜的功德極其尊貴，無與倫比。天中天！般若波羅蜜的功德不可計數。天中天！沒有比般若波羅蜜更殊勝的了。天中天！如果有人書寫般若波羅蜜，持誦經卷，歸依作禮，承事供養，用名貴的花、好香，搗香、雜香、澤香、燒香，繒彩、華蓋、幢幡等供養，其中又有人書寫般若波羅蜜，並將其施與他人，那麼他的福德會有多大呢？』 佛說：『拘翼！你問得好，我來告訴你。如果有人供養如來（Tathagata，佛）的舍利（sarira，遺骨），又將其分給他人供養，其中有人自己供養舍利，
【English Translation】 English version: 'All attain Buddhahood through Prajnaparamita (the perfection of wisdom), and the countless Buddhas in the immeasurable asamkhya (incalculable) kshetras (Buddha-lands) now also attained Buddhahood through Prajnaparamita.' Shakra devanam Indra (the lord of gods, also known as Sakra or Indra) said to the Buddha, 'Mahaparamita (the great perfection), O Lord of Gods! It would be wonderful if all beings, including the smallest insects, flying creatures, and crawling things, could fully understand the paramitas (perfections).' The Buddha said, 'Bodhisattva-mahasattvas (great bodhisattvas) use this wisdom to understand, and therefore they practice Prajnaparamita day and night.' Shakra devanam Indra said, 'Why do they only practice Prajnaparamita and not the other paramitas?' The Buddha said, 'Bodhisattva-mahasattvas practice all six paramitas (sad-paramita, six perfections), but Prajnaparamita is the most venerable for Bodhisattva-mahasattvas. If there is giving, Prajnaparamita makes the giving more excellent. Those who observe precepts do not violate them, those who practice patience are self-protective, those who are diligent are not lazy, those who are single-minded are not distracted, and they see all dharmas (phenomena). This is how Bodhisattva-mahasattvas practice Prajnaparamita. For example, on the Jambudvipa (the human world) land, Kausika (another name for Shakra)! There are various trees, with various colors, each with different leaves, different flowers, different fruits, and different seeds, but their shadows are not different, they are all very similar. Likewise, Kausika! The five paramitas (panca-paramita, five perfections) arise from Prajnaparamita to achieve sarvajna (omniscience), they are interconnected and not different.' Shakra devanam Indra said to the Buddha, 'The merit of Prajnaparamita is extremely venerable and incomparable. O Lord of Gods! The merit of Prajnaparamita is incalculable. O Lord of Gods! There is nothing more excellent than Prajnaparamita. O Lord of Gods! If someone writes Prajnaparamita, recites the scriptures, takes refuge, pays homage, serves and makes offerings with precious flowers, good incense, powdered incense, mixed incense, scented incense, burning incense, silk fabrics, canopies, banners, and so on, and among them, someone writes Prajnaparamita and gives it to others, how great would their merit be?' The Buddha said, 'Kausika! You have asked well, I will tell you. If someone makes offerings to the sarira (relics) of the Tathagata (Buddha), and also distributes them to others for offerings, and among them, someone makes offerings to the relics themselves,
利不分佈與人，其福何所多者？」
釋提桓因言：「是善男子、善女人自供養舍利，天中天！復分與人，其福出彼上甚多。」
佛言：「如是，如是！拘翼。善男子、善女人，若書般若波羅蜜，持經卷自歸作禮承事，供養名華好香、搗香雜香澤香燒香、繒彩華蓋幢幡，復書經卷分與他人令供養之，其福甚大。
「複次，拘翼！若法師在所至湊，輒說經法分教於人，其功德甚大甚大。
「複次，拘翼！閻浮利人悉是善男子、善女人，皆令持十善。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷與人使書之，若為人讀，其福倍多。
「複次，拘翼！置閻浮利及四天下諸小千國土、二千中國土、三千大千國土，乃至恒邊沙佛剎人悉是善男子、善女人，皆令持十善。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天。」
佛言：「善男子、善女人書般若波羅蜜，持經卷與人使書，若為人讀，其福倍多。
「複次，拘翼！閻浮利人悉是善男子、善女人，皆令行四禪、四諦、四神足、五旬。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
【現代漢語翻譯】 現代漢語譯本 『如果利益不分給別人，那他的福報會有多少呢？』 釋提桓因（Śakra devānām indra，帝釋天）說：『世尊，如果善男子、善女人自己供養舍利，又分給別人，那他的福報比前者多得多。』 佛說：『是的，是的，拘翼（Kauśika，釋提桓因的別名）。善男子、善女人，如果書寫《般若波羅蜜》（Prajñāpāramitā，智慧的完美）經，拿著經卷自己歸依、作禮、承事，用名貴的花、好香、搗香、雜香、澤香、燒香、繒彩、華蓋、幢幡來供養，又書寫經卷分給他人讓他們供養，那他的福報非常大。』 『再者，拘翼！如果法師在所到之處，就為人們講說經法，教導他們，那他的功德非常大非常大。』 『再者，拘翼！如果閻浮利（Jambudvīpa，我們所居住的世界）的人都是善男子、善女人，都讓他們持守十善業道，拘翼，你覺得他們的福報會多嗎？』 釋提桓因說：『非常多，非常多！世尊！』 佛說：『不如善男子、善女人書寫《般若波羅蜜》，拿著經卷給別人讓他們書寫，或者為別人讀誦，那他的福報會多出很多倍。』 『再者，拘翼！如果把閻浮利以及四天下、諸小千國土、二千中國土、三千大千國土，乃至恒河沙數佛剎的人都變成善男子、善女人，都讓他們持守十善業道，拘翼，你覺得他們的福報會多嗎？』 釋提桓因說：『非常多，非常多！世尊！』 佛說：『善男子、善女人書寫《般若波羅蜜》，拿著經卷給別人讓他們書寫，或者為別人讀誦，那他的福報會多出很多倍。』 『再者，拘翼！如果閻浮利的人都是善男子、善女人，都讓他們修行四禪（catvāri dhyānāni，四種禪定）、四諦（catvāri āryasatyāni，四聖諦）、四神足（catvāra ṛddhipādāḥ，四種神通的根本）、五旬（pañca-skandha，五蘊），拘翼，你覺得他們的福報會多嗎？』 釋提桓因說：『非常多，非常多！世尊！』
【English Translation】 English version 'If one does not distribute benefits to others, how much merit will they have?' Śakra devānām indra (釋提桓因, the ruler of the gods) said, 'O Blessed One, if a good man or good woman personally makes offerings to the relics and also shares them with others, their merit will be far greater than the former.' The Buddha said, 'So it is, so it is, Kauśika (拘翼, another name for Śakra). If a good man or good woman writes the Prajñāpāramitā (般若波羅蜜, the perfection of wisdom) Sutra, holds the scripture, personally takes refuge, pays homage, and serves it, making offerings with precious flowers, fine incense, powdered incense, mixed incense, scented oil, burning incense, silk banners, canopies, and streamers, and also writes the scripture and shares it with others for them to make offerings, their merit will be immense.' 'Furthermore, Kauśika, if a Dharma teacher goes to various places and teaches the Dharma, sharing the teachings with others, their merit will be very great, very great.' 'Furthermore, Kauśika, if all the people in Jambudvīpa (閻浮利, the world we live in) were good men and good women, and all of them were to uphold the ten wholesome actions, Kauśika, how much merit do you think they would have?' Śakra devānām indra said, 'Very much, very much, O Blessed One!' The Buddha said, 'It is not as much as the merit of a good man or good woman who writes the Prajñāpāramitā, gives the scripture to others to write, or reads it for others; their merit will be many times greater.' 'Furthermore, Kauśika, if all the people in Jambudvīpa, the four continents, the minor chiliocosms, the two thousand middle chiliocosms, the three thousand great chiliocosms, and even the Buddha-lands as numerous as the sands of the Ganges were all good men and good women, and all of them were to uphold the ten wholesome actions, Kauśika, how much merit do you think they would have?' Śakra devānām indra said, 'Very much, very much, O Blessed One!' The Buddha said, 'If a good man or good woman writes the Prajñāpāramitā, gives the scripture to others to write, or reads it for others, their merit will be many times greater.' 'Furthermore, Kauśika, if all the people in Jambudvīpa were good men and good women, and all of them were to practice the four dhyānas (四禪, four stages of meditation), the four noble truths (四諦, catvāri āryasatyāni), the four bases of spiritual power (四神足, catvāra ṛddhipādāḥ), and the five aggregates (五蘊, pañca-skandha), Kauśika, how much merit do you think they would have?' Śakra devānām indra said, 'Very much, very much, O Blessed One!'
佛言：「不如善男子、善女人書般若波羅蜜，持經卷與人使書之，若為人讀，其福倍甚益多。
「複次，拘翼！置閻浮利四天下及三千大千國土，乃至恒邊沙佛剎人悉是善男子、善女人，皆令行四禪、四諦、四神足及五旬，悉令得成。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷與人使書之，若為人讀，其福轉倍。
「複次，拘翼！若有人讀般若波羅蜜者，復教餘人令學之，其福甚倍益多。
「複次，拘翼！若有人自學般若波羅蜜，復為人解其慧，得福轉甚倍多。」
釋提桓因白佛言：「云何學般若波羅蜜解中慧者？天中天！」
佛言：「其不曉者，為解說之。若有當來善男子、善女人，欲得阿耨多羅三耶三菩阿惟三佛者，應學般若波羅蜜，反得惡師教學枝掖般若波羅蜜。」
釋提桓因問佛：「何謂為枝掖般若波羅蜜者？」
佛言：「甫當來世，有比丘欲學般若波羅蜜，為惡師所反教。」
釋提桓因言：「何所為反教者？」
佛言：「教人學色之無常，令人於色求無常，作是行般若波羅蜜作無常，學痛癢思想生死識于識求無常，作是行般若波羅蜜。拘翼！
是為枝掖般若波羅蜜。」
佛言：「其人作壞色行，求色無常，壞痛癢思想生死識行，于識求無常。視其作是行者若有黠慧，當持般若波羅蜜為解之。其福轉倍益多。
「複次，拘翼！故閻浮利人，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：「不如善男子、善女人書般若波羅蜜，持經卷與人使書之，教令學，若為人讀，其福倍益甚多。何以故？須陀洹道者，皆從般若波羅蜜出。
「複次，拘翼！置閻浮利，正使三千大千國土，乃至恒邊沙佛剎人，教令得斯陀含。其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「不如善男子、善女人書般若波羅蜜，持經卷與人使書之，教令學，若為人讀，其福德益甚多。何以故？薩蕓若德成法聽故。從般若波羅蜜中成得佛，便出須陀洹道。
「複次，拘翼！悉得斯陀含、阿那含、阿羅漢道。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，持經卷與人使書之，若為人讀，其福甚多。以是故，皆從是法各各悉得。是般若波羅蜜之所致。何以故？為薩蕓若法。以學薩蕓若法
【現代漢語翻譯】 現代漢語譯本 這是爲了輔助般若波羅蜜（Prajnaparamita，智慧的完美）的修行。」
佛陀說：『那個人在修行時執著於色（rupa，物質現象），尋求色的無常，破壞感受（vedana）、思想（samjna）、行為（samskara）和意識（vijnana）的生滅，並在意識中尋求無常。觀察那些這樣修行的人，如果他們有智慧，應當以般若波羅蜜來開解他們。這樣做獲得的福報會更加倍增。』
『再者，拘翼（Kausika，帝釋天的別名）！假設閻浮提（Jambudvipa，我們所居住的娑婆世界）的人們，無論是善男子還是善女人，都讓他們證得須陀洹（Srotapanna，入流果）的果位。拘翼，你說，這福報多不多呢？』
釋提桓因（Sakra devanam Indra，帝釋天）說：『非常多，非常多！天中天（佛陀的尊稱）！』
佛陀說：『不如善男子、善女人書寫般若波羅蜜，拿著經卷給別人讓他們抄寫，教導他們學習，或者為他人讀誦，他們的福報會更加倍增。為什麼呢？因為須陀洹道都是從般若波羅蜜中產生的。』
『再者，拘翼！假設不只是閻浮提，而是整個三千大千世界，乃至恒河沙數佛剎的人，都教導他們證得斯陀含（Sakrdagamin，一來果）的果位。這福報多不多呢？』
釋提桓因說：『非常多，非常多！天中天！』
佛陀說：『不如善男子、善女人書寫般若波羅蜜，拿著經卷給別人讓他們抄寫，教導他們學習，或者為他人讀誦，他們的福德會更加倍增。為什麼呢？因為薩蕓若（Sarvajna，一切智）的功德成就之法是聽聞般若波羅蜜而來的。從般若波羅蜜中成就佛果，然後才產生須陀洹道。』
『再者，拘翼！假設所有人都證得斯陀含、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）的果位。這福報多不多呢？』
釋提桓因說：『非常多，非常多！天中天！』
佛陀說：『不如善男子、善女人書寫般若波羅蜜，拿著經卷給別人讓他們抄寫，或者為他人讀誦，他們的福報會非常多。因為這些果位都是從這個法中各自獲得的。這是般若波羅蜜所帶來的。為什麼呢？因為這是爲了薩蕓若法。通過學習薩蕓若法，』
【English Translation】 English version This is to support the practice of Prajnaparamita (the perfection of wisdom).'
The Buddha said, 'That person, in their practice, clings to form (rupa), seeks the impermanence of form, destroys the arising and ceasing of feeling (vedana), thought (samjna), formations (samskara), and consciousness (vijnana), and seeks impermanence in consciousness. Observing those who practice in this way, if they have wisdom, they should be enlightened with Prajnaparamita. The merit gained from doing so will be multiplied even more.'
'Furthermore, Kausika! Suppose the people of Jambudvipa, whether they are good men or good women, all attain the state of Srotapanna (stream-enterer). Kausika, what do you say, is this merit great or not?'
Sakra devanam Indra said, 'Very great, very great! O Blessed One!'
The Buddha said, 'It is not as great as the merit of a good man or good woman who writes the Prajnaparamita, gives the scripture to others to copy, teaches them to learn, or recites it for others. Why is that? Because the path of Srotapanna all comes from Prajnaparamita.'
'Furthermore, Kausika! Suppose not only the people of Jambudvipa, but the people of the entire three thousand great thousand worlds, even the Buddha lands as numerous as the sands of the Ganges, are all taught to attain the state of Sakrdagamin (once-returner). Is this merit great or not?'
Sakra devanam Indra said, 'Very great, very great! O Blessed One!'
The Buddha said, 'It is not as great as the merit of a good man or good woman who writes the Prajnaparamita, gives the scripture to others to copy, teaches them to learn, or recites it for others. Why is that? Because the Dharma of achieving the merit of Sarvajna (all-knowing) comes from hearing the Prajnaparamita. From the Prajnaparamita, Buddhahood is achieved, and then the path of Srotapanna arises.'
'Furthermore, Kausika! Suppose all attain the states of Sakrdagamin, Anagamin (non-returner), and Arhat (worthy one). Is this merit great or not?'
Sakra devanam Indra said, 'Very great, very great! O Blessed One!'
The Buddha said, 'It is not as great as the merit of a good man or good woman who writes the Prajnaparamita, gives the scripture to others to copy, or recites it for others. Because these states are all attained from this Dharma. This is brought about by Prajnaparamita. Why is that? Because this is for the Dharma of Sarvajna. By learning the Dharma of Sarvajna,'
，便能教成須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。置閻浮利人，拘翼！及三千大千國土，乃至恒邊沙佛剎人，悉教善男子，善女人皆令得成須陀洹、斯陀含、阿那含、阿羅漢、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：「不如善男子、善女人書般若波羅蜜，持經卷與人使書之，教令學，若為人讀，其福益倍多。何以故？皆從般若波羅蜜，因薩蕓若法德。用是故，得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道。用是故，其福轉倍益多。
「複次，拘翼！閻浮利人都使發菩薩心，不如善男子、善女人持般若波羅蜜經卷與人使書，教令學，為說之。若授與阿惟越致菩薩經書，其人當從是學，深入般若波羅蜜。學知般若波羅蜜者轉增益多，守無極知，因得成就。以是故，其福轉倍甚多甚多。置閻浮利三千大千國土，拘翼！及如恒邊沙佛剎人，皆發心為阿耨多羅三耶三菩行。不如善男子、善女人持般若波羅蜜經卷與人使書之，教令學，為說之。及授與阿惟越致菩薩經書，使人當從是學，深入般若波羅蜜。學知般若波羅蜜者轉增益多，守無極知，因得成就。以是故，其福轉倍甚多。
「複次，拘翼！閻浮利人皆發阿耨多羅三耶三菩行。不如善男子
【現代漢語翻譯】 現代漢語譯本： 『便能教導他們成就須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）。拘翼！就算把整個閻浮提（南贍部洲）的人，以及三千大千世界，乃至恒河沙數佛剎的人，都教導成善男子、善女人，讓他們都成就須陀洹、斯陀含、阿那含、阿羅漢、辟支佛的道果。拘翼！你說，這福德多不多呢？』 釋提桓因說：『非常多，非常多！天中天！』 佛說：『不如善男子、善女人書寫《般若波羅蜜》，或者拿著經卷給別人抄寫，教導他們學習，或者為他們讀誦，這福德還要多出很多倍。為什麼呢？因為一切都從《般若波羅蜜》而來，都是因為薩蕓若（一切智）的法德。因此，才能成就須陀洹、斯陀含、阿那含、阿羅漢、辟支佛的道果。因此，這福德會更加倍地增多。』 『再者，拘翼！就算讓閻浮提所有的人都發菩薩心，也不如善男子、善女人拿著《般若波羅蜜》經卷給別人抄寫，教導他們學習，為他們講解。如果把經書交給阿惟越致菩薩（不退轉菩薩），讓他們從中學習，深入《般若波羅蜜》。學習並瞭解《般若波羅蜜》的人會不斷增多，守護無極的智慧，最終獲得成就。因此，這福德會更加倍地增多。就算把閻浮提、三千大千世界，以及恒河沙數佛剎的人，都讓他們發心修行阿耨多羅三藐三菩提（無上正等正覺），也不如善男子、善女人拿著《般若波羅蜜》經卷給別人抄寫，教導他們學習，為他們講解。以及把經書交給阿惟越致菩薩，讓他們從中學習，深入《般若波羅蜜》。學習並瞭解《般若波羅蜜》的人會不斷增多，守護無極的智慧，最終獲得成就。因此，這福德會更加倍地增多。』 『再者，拘翼！就算閻浮提所有的人都發心修行阿耨多羅三藐三菩提，也不如善男子』
【English Translation】 English version: 'They could then teach and cause others to attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha). Kausika! Even if all the people in Jambudvipa (the southern continent), and in the three thousand great thousand worlds, and even in the Buddha-lands as numerous as the sands of the Ganges, were taught and caused to become good men and good women, and all of them attained the paths of Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha. Kausika! What do you think, would that merit be much or not?' Sakra, Lord of the Devas, said: 'Very much, very much, O Blessed One!' The Buddha said: 'It would not be as much as the merit of a good man or good woman who writes down the Prajnaparamita, or holds the scripture and causes others to write it, teaches them to learn it, or reads it for others. Why is that? Because all comes from the Prajnaparamita, due to the Dharma-virtue of Sarvajna (omniscience). Therefore, one attains the paths of Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha. Therefore, that merit is multiplied many times more.' 'Furthermore, Kausika! Even if all the people in Jambudvipa were to generate the Bodhi-mind, it would not be as much as the merit of a good man or good woman who holds the Prajnaparamita scripture and causes others to write it, teaches them to learn it, and explains it to them. If they give the scripture to an Avaivartika Bodhisattva (non-retrogressing Bodhisattva), and that person learns from it, and deeply enters into the Prajnaparamita. Those who learn and understand the Prajnaparamita will increase more and more, guarding the limitless knowledge, and thereby attain accomplishment. Therefore, that merit is multiplied many times more. Even if all the people in Jambudvipa, the three thousand great thousand worlds, and the Buddha-lands as numerous as the sands of the Ganges, were to generate the mind for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), it would not be as much as the merit of a good man or good woman who holds the Prajnaparamita scripture and causes others to write it, teaches them to learn it, and explains it to them. And if they give the scripture to an Avaivartika Bodhisattva, and that person learns from it, and deeply enters into the Prajnaparamita. Those who learn and understand the Prajnaparamita will increase more and more, guarding the limitless knowledge, and thereby attain accomplishment. Therefore, that merit is multiplied many times more.' 'Furthermore, Kausika! Even if all the people in Jambudvipa were to generate the mind for Anuttara-samyak-sambodhi, it would not be as much as the merit of a good man or good woman'
、善女人持般若波羅蜜經卷與人使書之，為解說其慧令學之。及授與阿惟越致菩薩摩訶薩般若波羅蜜經，為解中慧，其福轉倍益多。置閻浮利三千大千國土，及至恒邊沙佛剎人，皆發阿耨多羅三耶三菩心。不如善男子、善女人持般若波羅蜜經卷與人使書之，教令學入黠慧中。若授與阿惟越致菩薩摩訶薩般若波羅蜜經，為解中慧，其福轉倍益多。
「複次，拘翼！閻浮利人皆令如阿惟越致菩薩阿耨多羅三耶三菩。若有善男子、善女人，隨教人入般若波羅蜜中。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，便作是語：『我欲疾作佛。正使欲疾作佛，不如人入般若波羅蜜者。』其福轉倍益多。置閻浮利三千大千國土，及至恒邊沙佛剎人，皆悉如阿惟越致菩薩阿耨多羅三藐三菩。若有教善男子、善女人入般若波羅蜜中。云何，拘翼！其福寧多不？」
釋提桓因言：「甚多，甚多！天中天！」
佛言：「若有一菩薩從其中作是言：『我欲疾作佛。正使疾作佛，不如持般若波羅蜜授與人者。』其福轉倍益多。」
釋提桓因白佛言：「如是，如是！天中天！極安隱者即菩薩摩訶薩，今近佛坐，持衣、食、床臥具、供養醫藥所當得。不
【現代漢語翻譯】 現代漢語譯本 善女人如果持有《般若波羅蜜經》（Prajnaparamita Sutra），並請人抄寫，為他人講解其中的智慧，使他們學習。以及將《般若波羅蜜經》傳授給阿惟越致菩薩摩訶薩（Avaivartika Bodhisattva Mahasattva，不退轉菩薩），為他們解釋其中的智慧，這樣的福德會更加倍增。即使讓閻浮利（Jambudvipa，我們所居住的這個世界）三千大千世界，乃至恒河沙數佛剎的人都發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），也不如善男子、善女人持有《般若波羅蜜經》，請人抄寫，教導他人學習並進入智慧之中。如果將《般若波羅蜜經》傳授給阿惟越致菩薩摩訶薩，為他們解釋其中的智慧，這樣的福德會更加倍增。 「再者，拘翼（Kausika，帝釋天）！如果讓閻浮利的人都像阿惟越致菩薩一樣證得阿耨多羅三藐三菩提。如果有善男子、善女人，隨順教導他人進入《般若波羅蜜》之中。拘翼，你說，這樣的福德難道不多嗎？」 釋提桓因（Sakra devanam Indra，帝釋天）說：「非常多，非常多！天中天（Devatideva，佛的尊稱）！」 佛說：「從這些人中如果有一位菩薩，便會這樣說：『我想要快速成佛。』即使想要快速成佛，也不如讓人進入《般若波羅蜜》的人。」這樣的福德會更加倍增。即使讓閻浮利三千大千世界，乃至恒河沙數佛剎的人，都像阿惟越致菩薩一樣證得阿耨多羅三藐三菩提。如果有教導善男子、善女人進入《般若波羅蜜》之中。拘翼，你說，這樣的福德難道不多嗎？」 釋提桓因說：「非常多，非常多！天中天！」 佛說：「如果有一位菩薩從這些人中這樣說：『我想要快速成佛。』即使快速成佛，也不如將《般若波羅蜜》傳授給他人的人。」這樣的福德會更加倍增。」 釋提桓因對佛說：「是的，是的！天中天！最安穩的就是菩薩摩訶薩，現在靠近佛坐著，他們所應得到的衣物、食物、床鋪臥具、供養和醫藥。」
【English Translation】 English version If a virtuous woman holds the Prajnaparamita Sutra (Perfection of Wisdom Sutra) and has someone write it out, explains its wisdom to others, and teaches them to learn it, and if she gives the Prajnaparamita Sutra to an Avaivartika Bodhisattva Mahasattva (a non-retrogressing great bodhisattva), explaining the wisdom within, the merit will be multiplied even more. Even if all the people in Jambudvipa (the world we live in), the three thousand great thousand worlds, and even the Buddha lands as numerous as the sands of the Ganges River, were to generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), it would not compare to a virtuous man or woman holding the Prajnaparamita Sutra, having it written out, and teaching others to learn and enter into wisdom. If the Prajnaparamita Sutra is given to an Avaivartika Bodhisattva Mahasattva, explaining the wisdom within, the merit will be multiplied even more. Furthermore, Kausika (Indra, the king of gods)! If all the people in Jambudvipa were to attain Anuttara-samyak-sambodhi like an Avaivartika Bodhisattva, and if a virtuous man or woman were to guide others into the Prajnaparamita, Kausika, do you think that merit would be great or not? Sakra devanam Indra (Indra, the king of gods) said, 'Very great, very great! Devatideva (God of Gods, an epithet for the Buddha)!' The Buddha said, 'If among these people, there is a Bodhisattva who says, 'I wish to quickly become a Buddha,' even if they wish to quickly become a Buddha, it is not as great as the merit of someone who leads others into the Prajnaparamita.' That merit will be multiplied even more. Even if all the people in Jambudvipa, the three thousand great thousand worlds, and even the Buddha lands as numerous as the sands of the Ganges River, were to attain Anuttara-samyak-sambodhi like an Avaivartika Bodhisattva, and if someone were to guide virtuous men and women into the Prajnaparamita, Kausika, do you think that merit would be great or not?' Sakra devanam Indra said, 'Very great, very great! Devatideva!' The Buddha said, 'If a Bodhisattva among them were to say, 'I wish to quickly become a Buddha,' even if they quickly become a Buddha, it is not as great as the merit of someone who gives the Prajnaparamita to others.' That merit will be multiplied even more.' Sakra devanam Indra said to the Buddha, 'Yes, yes! Devatideva! The most secure are the Bodhisattva Mahasattvas, who now sit near the Buddha, and they will receive the clothing, food, bedding, offerings, and medicine that they deserve.'
如持般若波羅蜜教授人者，其福轉倍益多。何以故？天中天！其得般若波羅蜜者，今近佛坐。」
須菩提語釋提桓因言：「善哉，善哉！拘翼！于尊弟子菩薩摩訶薩中乃作是觀，諸聲聞者因是而得成。是輩人不索佛道者，菩薩摩訶薩不當于中學六波羅蜜，不學是法者不得作佛。隨法如學，疾成阿耨多羅三耶三菩，便得至佛。」
摩訶般若鈔經卷第二 大正藏第 08 冊 No. 0226 摩訶般若鈔經
摩訶般若鈔經卷第三
秦天竺沙門曇摩蜱共竺佛念譯
善權品第四
爾時，彌勒菩薩謂須菩提：「若有菩薩摩訶薩勸助為福，出入佈施、持戒自守者上，其福轉尊極上，無過菩薩摩訶薩勸助福德。」
須菩提語彌勒菩薩：「復有菩薩摩訶薩，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，乃從發意已來自到阿耨多羅三耶三菩，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，其功德度無有極。乃諸聲聞作佈施、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、以脫身、脫慧所見身。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，乃于諸般泥洹佛法所作
【現代漢語翻譯】 現代漢語譯本 如果有人教導他人修持般若波羅蜜（智慧到彼岸），那麼他的福報會更加倍增。為什麼呢？天中天（佛的尊稱）！那些獲得般若波羅蜜的人，現在就接近佛的座位了。 須菩提對釋提桓因（帝釋天）說：『善哉，善哉！拘翼（釋提桓因的別名）！你對尊貴的弟子菩薩摩訶薩（大菩薩）有這樣的觀察，那些聲聞（佛陀的弟子）也因此而得以成就。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（佈施、持戒、忍辱、精進、禪定、智慧），不學習這些法的人不能成佛。隨順佛法如實修學，就能迅速成就阿耨多羅三藐三菩提（無上正等正覺），最終到達佛的境界。』
《摩訶般若鈔經》卷第二 大正藏第 08 冊 No. 0226 《摩訶般若鈔經》
《摩訶般若鈔經》卷第三 秦天竺沙門曇摩蜱共竺佛念譯
善權品第四 這時，彌勒菩薩對須菩提說：『如果有菩薩摩訶薩勸導他人行善，在佈施、持戒方面努力，那麼他的福報會更加尊貴，沒有比菩薩摩訶薩勸導他人行善的福報更大了。』 須菩提對彌勒菩薩說：『還有菩薩摩訶薩，在無數的佛土中積累功德，每個佛土都有無數的佛陀入滅，從發菩提心開始，直到成就阿耨多羅三藐三菩提，成就阿惟三佛（無上正等正覺），乃至進入無餘涅槃界而入滅，然後直到佛法滅盡。在這期間所做的功德，其功德的程度是無有窮盡的。那些聲聞行佈施、持戒，為自己積累有餘的功德，最終達到無餘涅槃。那些入滅的佛陀，在他們入滅時所做的功德，達到清凈戒身、三昧身（禪定之身）、智慧身、解脫身、解脫知見身。佛法具有極大的慈悲，無數的佛陀天中天所說的法，在這些法中學習所有功德，在所有入滅的佛陀的教法中所做的功德』
【English Translation】 English version If someone teaches others to practice Prajna Paramita (Perfection of Wisdom), their merit will be multiplied even more. Why is that? O, Lord of Lords (an epithet for the Buddha)! Those who attain Prajna Paramita are now close to the seat of the Buddha. Subhuti said to Shakra Devanam Indra (the king of gods): 'Excellent, excellent! Kausika (another name for Shakra)! You have such an observation of the noble disciples, the Bodhisattva Mahasattvas (great Bodhisattvas), that those Shravakas (Buddha's disciples) also attain enlightenment because of this. Those who do not seek the path of the Buddha, the Bodhisattva Mahasattvas should not learn the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) from them; those who do not learn these dharmas cannot become Buddhas. By following the Dharma and practicing accordingly, one can quickly attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) and ultimately reach the state of Buddhahood.'
Mahaprajnaparamita Sutra, Volume 2 Taisho Tripitaka Vol. 08, No. 0226, Mahaprajnaparamita Sutra
Mahaprajnaparamita Sutra, Volume 3 Translated by the Shramana Dharmapi and Zhu Fonian from Tianzhu (India) during the Qin Dynasty
Chapter 4: Skillful Means At that time, Bodhisattva Maitreya said to Subhuti: 'If a Bodhisattva Mahasattva encourages others to do good, to strive in giving and keeping precepts, their merit will be even more supreme, and there is no merit greater than that of a Bodhisattva Mahasattva encouraging others to do good.' Subhuti said to Bodhisattva Maitreya: 'There are also Bodhisattva Mahasattvas who accumulate merit in countless Buddha lands, and in each Buddha land, countless Buddhas enter Parinirvana. From the moment they generate the Bodhi mind until they attain Anuttara Samyak Sambodhi, become an Avaisambuddha (Unsurpassed Perfect Enlightenment), and even enter the realm of Nirvana without remainder, and then until the Dharma is extinguished. The merit accumulated during this time is immeasurable. Those Shravakas practice giving and keeping precepts, accumulating merit for themselves, eventually reaching Nirvana with remainder. The merit accumulated by those Buddhas who enter Parinirvana, reaches the pure body of precepts, the body of Samadhi (meditation), the body of wisdom, the body of liberation, and the body of the knowledge of liberation. The Buddha's Dharma has great compassion, and the Dharma spoken by countless Buddhas, the Lord of Lords, in these Dharmas, one learns all merits, and the merit accumulated in the teachings of all Buddhas who have entered Parinirvana.'
功德，都計之合之，勸助為尊。種種德中為極，是上極勸助者是為勸助，勸助以持作阿耨多羅三耶三菩，以是為阿耨多羅三耶三菩。置是菩薩之人，持心能作是求阿耨多羅三耶三菩，乃生作是心，欲有所得。」
彌勒菩薩語須菩提：「其不作是求乃能有所得。其作是思想者以為無黠，能生是意，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，便從是墮。當爲是菩薩摩訶薩可說聞者、在善師邊者。當爲是菩薩摩訶薩可說聞者，不恐不怖不畏，是菩薩摩訶薩能勸助為福作薩蕓若。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？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，得作阿耨多羅三耶三菩？」
須菩提語彌勒菩薩：「當作護諸佛所破壞眾惡而斷愛慾，等行如一，降伏魔事，棄捐重擔，即自從所有
【現代漢語翻譯】 現代漢語譯本 功德，都計算併合在一起，勸導幫助是最尊貴的。在各種功德中，這是最高的，最上等的勸導幫助就是勸助，勸助是爲了成就阿耨多羅三藐三菩提（無上正等正覺），以此為阿耨多羅三藐三菩提。如果這個人是菩薩，他能以這樣的心去追求阿耨多羅三藐三菩提，就會產生這樣的想法，想要有所得。 彌勒菩薩對須菩提說：『不以有所求的心去追求，反而能有所得。如果產生這樣的想法，就說明沒有智慧，會生起這樣的念頭，因為有想法而後悔，因為相信而後悔。只是因為沒有智慧，反而會墮入四種顛倒——把無常的看作常有的，把痛苦的看作快樂的，把空性的看作真實的，把無我的看作有我的——因此因為想法而後悔，因為心而後悔，因為相信而後悔。菩薩不應該產生有所求的心，對於所求的沒有固定的地方，如何去求阿耨多羅三藐三菩提呢？』 彌勒菩薩對須菩提說：『不應該在新學的菩薩摩訶薩（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，從而因此墮落。應該為那些可以聽聞這些話的菩薩摩訶薩說，那些在善知識身邊的人。應該為那些可以聽聞這些話的菩薩摩訶薩說，他們不會恐懼、不會害怕、不會畏懼，這樣的菩薩摩訶薩能夠勸導幫助他人行善，成就薩蕓若（一切智）。以這樣的心去勸導幫助，心也會完全滅盡。無所有、無所見，用什麼心去成就阿耨多羅三藐三菩提呢？應該用什麼心去做呢？心沒有對立，心的自然狀態才能有所作為。』 釋提桓因（帝釋天）對須菩提說：『新學的菩薩摩訶薩聽到這些話可能會感到恐懼或害怕。如果菩薩摩訶薩想要行功德，應該如何勸導幫助他們行善，才能成就阿耨多羅三藐三菩提呢？』 須菩提對彌勒菩薩說：『應當守護諸佛所破除的種種惡行，斷除愛慾，平等地修行，降伏魔事，捨棄重擔，即從自身所有開始。』
【English Translation】 English version Merits, when all are calculated and combined, encouraging and assisting is the most honored. Among all kinds of merits, this is the highest, the supreme encouragement and assistance is to encourage and assist, to encourage and assist is to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and this is considered Anuttara-samyak-sambodhi. If this person is a Bodhisattva, and they can use this mind to seek Anuttara-samyak-sambodhi, they will generate such a thought, wanting to gain something. Maitreya Bodhisattva said to Subhuti: 'Not seeking with a mind of wanting to gain, one can instead gain. If one generates such a thought, it indicates a lack of wisdom, and such a thought will arise, regretting because of thoughts, regretting because of belief. It is only because of a lack of wisdom that one falls into the four inversions—seeing the impermanent as permanent, seeing suffering as pleasure, seeing emptiness as real, seeing no-self as self—therefore regretting because of thoughts, regretting because of the mind, regretting because of belief. A Bodhisattva should not generate a mind of seeking, for there is no fixed place for what is sought, how can one seek Anuttara-samyak-sambodhi?' Maitreya Bodhisattva said to Subhuti: 'One should not speak these words in front of newly learning Bodhisattva Mahasattvas (great Bodhisattvas). Why? Because they might lose faith, lose their preferences, lose their joy, lose their practice, and thus fall. One should speak these words to those Bodhisattva Mahasattvas who can hear them, those who are by the side of a good teacher. One should speak these words to those Bodhisattva Mahasattvas who can hear them, who are not fearful, not afraid, not timid, such Bodhisattva Mahasattvas can encourage and assist others to do good, to achieve Sarvajna (omniscience). With such a mind to encourage and assist, the mind will also be completely extinguished. Without anything, without seeing anything, with what mind can one achieve Anuttara-samyak-sambodhi? With what mind should one do it? The mind has no duality, the natural state of the mind can then accomplish something.' Shakra Devanam Indra (Indra, the king of gods) said to Subhuti: 'Newly learning Bodhisattva Mahasattvas might feel fear or fright upon hearing these words. If a Bodhisattva Mahasattva wants to perform merits, how should one encourage and assist them to do good, so that they can achieve Anuttara-samyak-sambodhi?' Subhuti said to Maitreya Bodhisattva: 'One should protect against all the evil deeds that the Buddhas have destroyed, cut off desires, practice equally, subdue demonic affairs, abandon heavy burdens, starting from what one possesses.'
勤苦悉為以盡，其知以脫，心即從計。從阿僧祇剎土諸般泥曰者，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，勸助以持作阿耨多羅三耶三菩，何所是菩薩摩訶薩想不還、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，是菩薩摩訶薩心得阿耨多羅三耶三菩。正使心念自了知，是為想悔還、心悔還、所信悔還。正使心念復知是心，則是作，是為想悔還、信悔還。正使菩薩摩訶薩持心了知，當作是覺知盡、無所有知盡者。當知何心有所作，當了知心，何所心法於法有所作。如法者，為隨法已於作真。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；及諸天、諸閱叉、干多羅、阿須倫、迦留羅、真陀羅、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。是以勸助所當勸助，能為勸助福，用作阿耨多羅三耶三菩。正使復如是為盡法——於法無所生、無所滅——無所處法，無所生法，得作阿耨多羅三耶三菩。是法不了法有反，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，其知自然能為阿耨多羅三耶三菩諸佛天中天。所著不著想，過去以滅，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。身有德之人，有想便礙反欲苦。住怛薩阿竭阿羅訶三耶三菩，不學作是德持勸助。何以故？用不正故。視般泥曰佛而反有想，以故為礙。所作功德，為不及逮，反欲苦住。其不作想者，是怛薩阿竭阿羅訶三耶三佛之德。其作想者，譬若雜毒。何以故？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，久久不便。身不知德行者甚之為難，不曉將護，不曉中事，不能解知。作是行德者，為如雜毒之食語。善男子！過去當來今現在佛，持戒身、三昧身、智慧身、以脫身、脫慧所見身，及於聲聞中所作功德、佛天中天所說，若復辟支佛所而作功德，都勸助之。勸助以持是福德，作阿耨多羅三耶三菩
【現代漢語翻譯】 現代漢語譯本：不以後悔的心態回報，所相信的也不以後悔的心態回報。這樣做是不求任何回報的，是眾人所不能及的，這是爲了成就阿耨多羅三藐三菩提（無上正等正覺）而做的。如果菩薩摩訶薩（大菩薩）不能真正明白地瞭解行善積德的意義，那是因為什麼呢？因為他們對自身的存在感到恍惚，對於勸導他人行善積德也感到恍惚。菩薩明白這種恍惚的虛無本質，因此菩薩摩訶薩修習般若波羅蜜（智慧到彼岸）。如果在諸佛涅槃之處行善積德，並以此功德去追求某種回報，那麼他所理解的自然就不能成為阿耨多羅三藐三菩提，不能成為諸佛天中之天。執著于有或無的念頭，過去已經滅去，既不執著于有念也不執著于無念，執著于念頭就是非功德。菩薩摩訶薩應當學習善巧方便，沒有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。不要把身體看作有生滅的意識，因此身體的本質是空無的。有執著于身體功德的人，有念頭就會產生障礙，反而會陷入痛苦。安住于如來、應供、正等正覺的境界，不應學習執著于功德和勸導。為什麼呢？因為這是不正當的。看待涅槃的佛反而產生執著，因此會成為障礙。所做的功德，因為不能達到究竟，反而會陷入痛苦。不執著于念頭，才是如來、應供、正等正覺的功德。執著于念頭，就像摻雜了毒藥。為什麼呢？假設有美味的飯菜，在其中摻入毒藥，顏色非常好看，氣味也很香，沒有人不喜歡。但不知道飯中有毒，愚昧的人吃了，歡喜飽足。當食物消化時，久而久之就會感到不適。不瞭解自身德行的人，很難做到，不明白如何護持，不明白中道，不能理解。行善積德卻執著于念頭，就像吃了摻雜毒藥的食物。善男子！過去、未來、現在諸佛，持戒之身、三昧（禪定）之身、智慧之身、解脫之身、解脫知見之身，以及在聲聞（佛陀的弟子）中所做的功德、佛天中天所說的教誨，以及在辟支佛（獨覺）那裡所做的功德，都應當勸導他人行善積德。勸導他人行善積德，以此福德，成就阿耨多羅三藐三菩提。 現代漢語譯本：不以後悔的心態回報，所相信的也不以後悔的心態回報。這樣做是不求任何回報的，是眾人所不能及的，這是爲了成就阿耨多羅三藐三菩提（無上正等正覺）而做的。如果菩薩摩訶薩（大菩薩）不能真正明白地瞭解行善積德的意義，那是因為什麼呢？因為他們對自身的存在感到恍惚，對於勸導他人行善積德也感到恍惚。菩薩明白這種恍惚的虛無本質，因此菩薩摩訶薩修習般若波羅蜜（智慧到彼岸）。如果在諸佛涅槃之處行善積德，並以此功德去追求某種回報，那麼他所理解的自然就不能成為阿耨多羅三藐三菩提，不能成為諸佛天中之天。執著于有或無的念頭，過去已經滅去，既不執著于有念也不執著于無念，執著于念頭就是非功德。菩薩摩訶薩應當學習善巧方便，沒有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。不要把身體看作有生滅的意識，因此身體的本質是空無的。有執著于身體功德的人，有念頭就會產生障礙，反而會陷入痛苦。安住于如來、應供、正等正覺的境界，不應學習執著于功德和勸導。為什麼呢？因為這是不正當的。看待涅槃的佛反而產生執著，因此會成為障礙。所做的功德，因為不能達到究竟，反而會陷入痛苦。不執著于念頭，才是如來、應供、正等正覺的功德。執著于念頭，就像摻雜了毒藥。為什麼呢？假設有美味的飯菜，在其中摻入毒藥，顏色非常好看，氣味也很香，沒有人不喜歡。但不知道飯中有毒，愚昧的人吃了，歡喜飽足。當食物消化時，久而久之就會感到不適。不瞭解自身德行的人，很難做到，不明白如何護持，不明白中道，不能理解。行善積德卻執著于念頭，就像吃了摻雜毒藥的食物。善男子！過去、未來、現在諸佛，持戒之身、三昧（禪定）之身、智慧之身、解脫之身、解脫知見之身，以及在聲聞（佛陀的弟子）中所做的功德、佛天中天所說的教誨，以及在辟支佛（獨覺）那裡所做的功德，都應當勸導他人行善積德。勸導他人行善積德，以此福德，成就阿耨多羅三藐三菩提。
【English Translation】 English version: Not repaying with regret, what is believed is not repaid with regret. Doing this is without seeking anything, it is beyond what the masses can achieve, this is done to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If a Bodhisattva Mahasattva (great Bodhisattva) does not truly understand the meaning of doing good and accumulating merit, why is that? It is because they are confused about their own existence, and they are also confused about encouraging others to do good and accumulate merit. The Bodhisattva understands the empty nature of this confusion, therefore the Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom). If one does good and accumulates merit at the place where the Buddhas have entered Nirvana, and uses this merit to seek some kind of reward, then what he understands will naturally not become Anuttara-samyak-sambodhi, will not become the Buddha, the heaven among heavens. Being attached to the thought of existence or non-existence, the past has already ceased, neither being attached to the thought of existence nor being attached to the thought of non-existence, being attached to thoughts is non-merit. The Bodhisattva Mahasattva should learn skillful means, those who have not attained Prajna Paramita cannot enter, those who have attained Prajna Paramita can enter. Do not regard the body as a consciousness that has birth and death, therefore the essence of the body is emptiness. Those who are attached to the merit of the body, having thoughts will create obstacles, and will instead fall into suffering. Abiding in the realm of Tathagata, Arhat, Samyak-sambuddha, one should not learn to be attached to merit and encouragement. Why? Because this is improper. Looking at the Buddha who has entered Nirvana and instead generating attachment, therefore it will become an obstacle. The merit that is done, because it cannot reach the ultimate, will instead fall into suffering. Not being attached to thoughts is the merit of Tathagata, Arhat, Samyak-sambuddha. Being attached to thoughts is like being mixed with poison. Why? Suppose there is delicious food, and poison is mixed into it, the color is very beautiful, and the smell is very fragrant, no one would dislike it. But not knowing that there is poison in the food, ignorant people eat it, happily full. When the food is digested, over time they will feel unwell. Those who do not understand their own virtuous conduct, it is difficult to do, do not understand how to protect, do not understand the middle way, cannot understand. Doing good and accumulating merit but being attached to thoughts is like eating food mixed with poison. Good man! The Buddhas of the past, future, and present, the body of precepts, the body of Samadhi (meditation), the body of wisdom, the body of liberation, the body of liberation knowledge and vision, and the merits done among the Sravakas (Buddha's disciples), the teachings spoken by the Buddha, the heaven among heavens, and the merits done by the Pratyekabuddhas (solitary realizers), all should encourage others to do good and accumulate merit. Encourage others to do good and accumulate merit, and with this merit, attain Anuttara-samyak-sambodhi. English version: Not repaying with regret, what is believed is not repaid with regret. Doing this is without seeking anything, it is beyond what the masses can achieve, this is done to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If a Bodhisattva Mahasattva (great Bodhisattva) does not truly understand the meaning of doing good and accumulating merit, why is that? It is because they are confused about their own existence, and they are also confused about encouraging others to do good and accumulate merit. The Bodhisattva understands the empty nature of this confusion, therefore the Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom). If one does good and accumulates merit at the place where the Buddhas have entered Nirvana, and uses this merit to seek some kind of reward, then what he understands will naturally not become Anuttara-samyak-sambodhi, will not become the Buddha, the heaven among heavens. Being attached to the thought of existence or non-existence, the past has already ceased, neither being attached to the thought of existence nor being attached to the thought of non-existence, being attached to thoughts is non-merit. The Bodhisattva Mahasattva should learn skillful means, those who have not attained Prajna Paramita cannot enter, those who have attained Prajna Paramita can enter. Do not regard the body as a consciousness that has birth and death, therefore the essence of the body is emptiness. Those who are attached to the merit of the body, having thoughts will create obstacles, and will instead fall into suffering. Abiding in the realm of Tathagata, Arhat, Samyak-sambuddha, one should not learn to be attached to merit and encouragement. Why? Because this is improper. Looking at the Buddha who has entered Nirvana and instead generating attachment, therefore it will become an obstacle. The merit that is done, because it cannot reach the ultimate, will instead fall into suffering. Not being attached to thoughts is the merit of Tathagata, Arhat, Samyak-sambuddha. Being attached to thoughts is like being mixed with poison. Why? Suppose there is delicious food, and poison is mixed into it, the color is very beautiful, and the smell is very fragrant, no one would dislike it. But not knowing that there is poison in the food, ignorant people eat it, happily full. When the food is digested, over time they will feel unwell. Those who do not understand their own virtuous conduct, it is difficult to do, do not understand how to protect, do not understand the middle way, cannot understand. Doing good and accumulating merit but being attached to thoughts is like eating food mixed with poison. Good man! The Buddhas of the past, future, and present, the body of precepts, the body of Samadhi (meditation), the body of wisdom, the body of liberation, the body of liberation knowledge and vision, and the merits done among the Sravakas (Buddha's disciples), the teachings spoken by the Buddha, the heaven among heavens, and the merits done by the Pratyekabuddhas (solitary realizers), all should encourage others to do good and accumulate merit. Encourage others to do good and accumulate merit, and with this merit, attain Anuttara-samyak-sambodhi.
。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，是即為作智，佛功德所生自然，及其想法所有，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過，終不離怛薩阿竭阿羅訶三耶三佛。佛所語皆至誠。複次，菩薩摩訶薩當作是施。如凈戒、如三昧、如智慧、如以脫、如脫慧所見身，無慾界、無色界、無無色界，亦無過去當來今現在，亦無所有，無所有施亦復無所有。其作是施，為以如法，法亦無所有。作施者為成，所施無有毒；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，是即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。是即為菩薩摩訶薩所施。三千大千國土人，悉念慈哀等護心無過。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。使如恒邊沙佛剎人，皆供養是菩薩震越衣被、飯食、床臥具、病瘦醫藥，如恒邊沙劫供養，隨所喜樂作是佈施。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
【現代漢語翻譯】 現代漢語譯本：執著于所作所為的想法，因此，就像摻雜了毒藥一樣。菩薩摩訶薩應當這樣學習：『過去、未來、現在諸佛的功德是什麼？應當如何勸導幫助他人行善，從而成就阿耨多羅三藐三菩提（無上正等正覺）？』這位菩薩隨順如來（怛薩阿竭）的教導，這就是運用智慧，佛的功德自然產生，以及他所想的一切，以此福德勸導幫助他人，因其勸導幫助而自己最終獲得阿耨多羅三藐三菩提。菩薩摩訶薩這樣做佈施沒有過失，最終不會離開如來（怛薩阿竭）、阿羅訶（應供）、三藐三佛（正等覺）。佛所說的話都是真實不虛的。再次，菩薩摩訶薩應當這樣佈施：如同持戒清凈、如同禪定、如同智慧、如同解脫、如同解脫知見所見之身，沒有欲界、沒有色界、沒有無色界，也沒有過去、未來、現在，也沒有任何執著，無執著的佈施也是無執著的。這樣做佈施，是爲了符合正法，而法也是無執著的。做佈施的人是爲了成就，所施之物沒有毒害；如果做不同的佈施，那就是做了相反的佈施。這位菩薩摩訶薩所做的佈施符合正法，是佛、天中之天所知曉的，這就是佈施而獲得阿耨多羅三藐三菩提。 佛說：『善哉，善哉！須菩提！所作所為如同佛一樣，這就是菩薩摩訶薩所做的佈施。三千大千世界的人，都以慈悲平等的心來守護，沒有過失。菩薩摩訶薩以上所做的佈施，就是最尊貴的。』 『再次，須菩提！三千大千世界的人，都成就了阿耨多羅三藐三菩提。假設像恒河沙數那樣多的佛剎的人，都供養這位菩薩震越（上等）的衣服、飲食、床臥具、疾病醫藥，像恒河沙數劫那樣供養，隨其所喜好而做佈施。怎麼樣，須菩提！他們的福德多不多呢？』 須菩提說：『非常多，非常多！天中天！』 佛說：『勸導幫助他人行善的功德，其福德超過以上所說，不可計數。』
【English Translation】 English version: Holding onto the idea of what one has done, therefore, it is like being mixed with poison. A Bodhisattva Mahasattva should learn like this: 『What are the merits of the Buddhas of the past, future, and present? How should one encourage and help others to do good deeds, so as to achieve Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment)?』 This Bodhisattva, who follows the teachings of the Tathagata (Tathāgata), is using wisdom, the merits of the Buddha arise naturally, and all that he thinks, with this merit encourages and helps others, and through his encouragement and help, he himself ultimately attains Anuttara-samyak-sambodhi. A Bodhisattva Mahasattva doing this kind of giving has no fault, and will ultimately not depart from the Tathagata (Tathāgata), Arhat (Arhat), Samyak-sambuddha (Perfectly Enlightened One). The words of the Buddha are all true and not false. Furthermore, a Bodhisattva Mahasattva should give like this: like pure precepts, like samadhi, like wisdom, like liberation, like the body seen by the knowledge of liberation, without the desire realm, without the form realm, without the formless realm, and without the past, future, and present, and without any attachment, giving without attachment is also without attachment. Doing this kind of giving is to be in accordance with the Dharma, and the Dharma is also without attachment. The one who gives is for the sake of achievement, and what is given has no poison; if one gives differently, then one is doing the opposite of giving. The giving that this Bodhisattva Mahasattva does is in accordance with the Dharma, and is known by the Buddha, the Lord of Gods, and this is giving to attain Anuttara-samyak-sambodhi. The Buddha said: 『Excellent, excellent! Subhuti! What one does is like the Buddha. This is the giving that a Bodhisattva Mahasattva does. If the people of the three thousand great thousand worlds all protect with a compassionate and equal mind, there is no fault. The giving that a Bodhisattva Mahasattva does above is the most honorable.』 『Furthermore, Subhuti! If the people of the three thousand great thousand worlds all attain Anuttara-samyak-sambodhi. Suppose people in Buddha lands as numerous as the sands of the Ganges River all offer this Bodhisattva excellent clothing, food, bedding, and medicine for illness, offering for as many kalpas as the sands of the Ganges River, giving according to what they like. What do you think, Subhuti! Is their merit much or not?』 Subhuti said: 『Very much, very much! Lord of Gods!』 The Buddha said: 『The merit of encouraging and helping others to do good deeds, its merit surpasses what was said above, and is immeasurable.』
計。」
須菩提白佛言：「代勸功德福者，如恒邊沙佛土，不能悉受。」
佛言：「善哉，善哉！須菩提！若有菩薩持般若波羅蜜者，所作施為過其本所施上，以無能過勸助所施上，百倍千倍萬倍億倍巨億倍。」
爾時四天王天上二萬天人，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、搗香雜香澤香燒香、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，極大施之功德。何以故？是菩薩摩訶薩學般若波羅蜜，于中勸助故。」
鹽天上諸天人，持天華名香、搗香雜香澤香燒香、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。」
兜率天上諸天人，以天華名香、搗香雜香澤香燒香、天繒華蓋幢幡伎樂，持用供養娛樂佛。供養已，皆作是言：「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
【現代漢語翻譯】 須菩提說：『佛陀，如果有人勸導他人行善，其功德福報之大，如同恒河沙數佛土那樣多，無法完全承受。』 佛陀說：『好啊，好啊！須菩提！如果有菩薩修持般若波羅蜜（智慧到彼岸），他所做的佈施行為，會超過他原本所做的佈施，因為他勸導他人行善的功德，是原本佈施的百倍、千倍、萬倍、億倍、巨億倍。』 這時，四天王天（佛教欲界第一層天）上的二萬天人，都以頭面觸地，頂禮佛足，並對佛說：『真是極大的佈施啊！天中天（佛的尊稱）！菩薩摩訶薩（大菩薩）以漚和拘舍羅（善巧方便）的方式進行佈施，其功德非常偉大尊貴。這是為什麼呢？因為這位菩薩摩訶薩修學般若波羅蜜，並勸導他人一起行善。』 忉利天（佛教欲界第二層天）上的諸天人，拿著天上的鮮花、名貴的香、搗碎的香、混合的香、潤澤的香、焚燒的香，以及天上的絲綢、華蓋、幢幡、伎樂，用來供養和娛樂佛陀。供養完畢后，他們都對佛說：『真是極大的佈施啊！天中天！菩薩摩訶薩以漚和拘舍羅的方式進行佈施，其功德非常巨大。這是為什麼呢？因為這位菩薩摩訶薩修學般若波羅蜜，並勸導他人一起行善。』 鹽天（佛教欲界第三層天）上的諸天人，拿著天上的鮮花、名貴的香、搗碎的香、混合的香、潤澤的香、焚燒的香，以及天上的絲綢、華蓋、幢幡、伎樂，用來供養和娛樂佛陀。供養完畢后，他們都對佛說：『真是極大的佈施啊！天中天！菩薩摩訶薩以漚和拘舍羅的方式進行佈施，其功德非常巨大。這是為什麼呢？因為這位菩薩摩訶薩修學般若波羅蜜，並勸導他人一起行善。』 兜率天（佛教欲界第四層天）上的諸天人，拿著天上的鮮花、名貴的香、搗碎的香、混合的香、潤澤的香、焚燒的香，以及天上的絲綢、華蓋、幢幡、伎樂，用來供養和娛樂佛陀。供養完畢后，他們都這樣說：『真是極大的佈施啊！天中天！菩薩摩訶薩以漚和拘舍羅的方式進行佈施，其功德非常巨大。這是為什麼呢？因為這位菩薩摩訶薩修學般若波羅蜜，並
【English Translation】 Subhuti said to the Buddha, 'O Buddha, the merit and blessings of encouraging others to do good are so vast, like the number of Buddha lands as numerous as the sands of the Ganges River, that they cannot be fully received.' The Buddha said, 'Excellent, excellent! Subhuti! If a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), the acts of giving he performs will surpass his original acts of giving, because the merit of encouraging others to do good is a hundred, a thousand, ten thousand, a hundred million, or even a hundred trillion times greater than the original giving.' At that time, twenty thousand heavenly beings from the Caturmaharajika Heaven (the first heaven in the desire realm of Buddhism) all prostrated themselves with their heads touching the Buddha's feet and said to the Buddha, 'This is an extremely great act of giving! O Lord of the Heavens (an honorific title for the Buddha)! The Bodhisattva Mahasattva (Great Bodhisattva) performs this giving with Upaya Kausalya (skillful means), and his merit is extremely great and venerable. Why is this so? Because this Bodhisattva Mahasattva studies Prajna Paramita and encourages others to do good within it.' The heavenly beings from the Trayastrimsa Heaven (the second heaven in the desire realm of Buddhism) brought heavenly flowers, precious incense, pounded incense, mixed incense, fragrant incense, burning incense, as well as heavenly silks, canopies, banners, and music, to offer and entertain the Buddha. After making the offerings, they all said to the Buddha, 'This is an extremely great act of giving! O Lord of the Heavens! The Bodhisattva Mahasattva performs this giving with Upaya Kausalya, and the merit is extremely great. Why is this so? Because this Bodhisattva Mahasattva studies Prajna Paramita and encourages others to do good within it.' The heavenly beings from the Yama Heaven (the third heaven in the desire realm of Buddhism) brought heavenly flowers, precious incense, pounded incense, mixed incense, fragrant incense, burning incense, as well as heavenly silks, canopies, banners, and music, to offer and entertain the Buddha. After making the offerings, they all said to the Buddha, 'This is an extremely great act of giving! O Lord of the Heavens! The Bodhisattva Mahasattva performs this giving with Upaya Kausalya, and the merit is extremely great. Why is this so? Because this Bodhisattva Mahasattva studies Prajna Paramita and encourages others to do good within it.' The heavenly beings from the Tusita Heaven (the fourth heaven in the desire realm of Buddhism) brought heavenly flowers, precious incense, pounded incense, mixed incense, fragrant incense, burning incense, as well as heavenly silks, canopies, banners, and music, to offer and entertain the Buddha. After making the offerings, they all said, 'This is an extremely great act of giving! O Lord of the Heavens! The Bodhisattva Mahasattva performs this giving with Upaya Kausalya, and the merit is extremely great. Why is this so? Because this Bodhisattva Mahasattva studies Prajna Paramita and
中勸助故。」
尼摩羅提天上諸天人，持天華名香、搗香雜香澤香燒香、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。」
波羅尼蜜和耶拔致天上諸天人，持天華名香、搗香雜香澤香燒香、天繒彩華蓋幢幡伎樂，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。」
梵天、梵迦夷天、梵福樓天、梵波利產天、𤸱天、波利陀天、𤸱波摩那天、阿陂譮天、首訶天、波利首訶天、阿波摩首天、首訶迦天、比伊潘羅天、阿比耶天、須陀施天、尼天，乃至阿迦膩吒天等諸天人，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。及恒邊沙佛剎人，悉作阿耨多羅三耶三菩，復有恒邊沙佛剎人，都共供養是輩菩薩摩訶薩震越衣服、飯食、去來臥具、病瘦醫藥，供養如恒邊沙劫，隨所樂喜作是施與，若復過是者。不及菩薩
【現代漢語翻譯】 現代漢語譯本：因此勸勉幫助。
尼摩羅提天（Nimarati）上的諸天人，拿著天上的花、名貴的香、搗成的香、混合的香、潤澤的香、焚燒的香，以及天上的絲綢、華蓋、寶幢、幡旗、伎樂，用這些來供養娛樂佛陀。供養完畢后，都對佛說：『這是極大的佈施！天中之天！菩薩摩訶薩漚和拘舍羅（Oghakushala）能作這樣的佈施，是極其尊貴的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜（Prajnaparamita），並在此中勸勉幫助。』
波羅尼蜜和耶拔致天（Paranirmitavasavartin）上的諸天人，拿著天上的花、名貴的香、搗成的香、混合的香、潤澤的香、焚燒的香，以及天上的絲綢、彩色的華蓋、寶幢、幡旗、伎樂，用這些來供養娛樂佛陀。供養完畢后，都對佛說：『這是極大的佈施！天中之天！菩薩摩訶薩漚和拘舍羅能作這樣的佈施，是極其尊貴的功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜，並在此中勸勉幫助。』
梵天（Brahma）、梵迦夷天（Brahmakayika）、梵福樓天（Brahmapurohita）、梵波利產天（Mahabrahma）、𤸱天（Parittabha）、波利陀天（Apramanabha）、𤸱波摩那天（Abhasvara）、阿陂譮天（Parittasubha）、首訶天（Apramanasubha）、波利首訶天（Subhakrtsna）、阿波摩首天（Anabhraka）、首訶迦天（Punyaprasava）、比伊潘羅天（Brhatphala）、阿比耶天（Avrha）、須陀施天（Atapa）、尼天（Sudarsana），乃至阿迦膩吒天（Akanistha）等諸天人，都以頭面觸地禮拜佛足，都說：『太好了！天中之天！菩薩摩訶薩學習般若波羅蜜，是極為巨大的佈施功德。為什麼呢？因為這位菩薩摩訶薩學習般若波羅蜜，並在此中勸勉幫助。』
佛告訴首陀衛（Sudhavas）諸天人：『假設在三千大千世界國土中的菩薩摩訶薩，以及如恒河沙數佛剎的人，都證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），又有如恒河沙數佛剎的人，都共同供養這些菩薩摩訶薩衣服、飲食、臥具、醫藥，像這樣供養如恒河沙數劫，隨他們所喜歡地作這樣的佈施，即使超過這個數量。也比不上菩薩
【English Translation】 English version: Therefore, they encourage and assist.
The Devas in the Nimarati heaven, holding celestial flowers, precious incense, pounded incense, mixed incense, fragrant oil, burning incense, celestial silks, canopies, banners, flags, and musical instruments, used these to make offerings and entertain the Buddha. After making offerings, they all said to the Buddha: 'This is a great act of giving! O, Lord of the Devas! The Bodhisattva Mahasattva Oghakushala is able to make such offerings, which is a most honorable merit. Why is that? Because this Bodhisattva Mahasattva studies Prajnaparamita, and encourages and assists in it.'
The Devas in the Paranirmitavasavartin heaven, holding celestial flowers, precious incense, pounded incense, mixed incense, fragrant oil, burning incense, celestial silks, colorful canopies, banners, flags, and musical instruments, used these to make offerings and entertain the Buddha. After making offerings, they all said to the Buddha: 'This is a great act of giving! O, Lord of the Devas! The Bodhisattva Mahasattva Oghakushala is able to make such offerings, which is a most honorable merit. Why is that? Because this Bodhisattva Mahasattva studies Prajnaparamita, and encourages and assists in it.'
The Brahmas, the Brahmakayika Devas, the Brahmapurohita Devas, the Mahabrahma Devas, the Parittabha Devas, the Apramanabha Devas, the Abhasvara Devas, the Parittasubha Devas, the Apramanasubha Devas, the Subhakrtsna Devas, the Anabhraka Devas, the Punyaprasava Devas, the Brhatphala Devas, the Avrha Devas, the Atapa Devas, the Sudarsana Devas, and even the Akanistha Devas, all touched their heads to the Buddha's feet, and all said: 'Excellent! O, Lord of the Devas! The Bodhisattva Mahasattva's study of Prajnaparamita is a great merit of giving. Why is that? Because this Bodhisattva Mahasattva studies Prajnaparamita, and encourages and assists in it.'
The Buddha said to the Sudhavas Devas: 'Suppose the Bodhisattva Mahasattvas in the three thousand great thousand world lands, and the people in the Buddha lands as numerous as the sands of the Ganges, all attain Anuttara-samyak-sambodhi, and there are also people in Buddha lands as numerous as the sands of the Ganges, who all together offer these Bodhisattva Mahasattvas clothing, food, bedding, and medicine, making such offerings for as many kalpas as the sands of the Ganges, giving according to their wishes, even if it exceeds this amount. It is still not comparable to the Bodhisattva'
摩訶薩勸助之施，為過去當來今現在佛凈戒身、三昧身、智慧身、以脫身、脫慧所見身，及諸聲聞身其中者所作功德，都共計之合之，不及勸助若勸助者，以是極尊無能過者。作是勸助，以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法？」
佛語須菩提：「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。其法者為無所生，法亦無所滅。法者亦無從生，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，代持戒、忍辱、精進、一心、智慧而勸助之，代以脫者勸助之，代脫慧所見身勸助之。作是代勸助其脫者是為佈施，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，其脫者是為脫慧所見身，其脫者是為以脫，其脫者代其勸助，其脫者是為法。是故當來未有如其脫者，令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，
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩勸導他人行佈施，這種勸助所產生的功德，即使將過去、未來、現在諸佛的清凈戒身（凈戒之身）、三昧身（禪定之身）、智慧身（智慧之身）、解脫身（解脫之身）、解脫知見身（解脫智慧所見之身），以及所有聲聞（佛陀的弟子）所作的功德全部加起來，也比不上勸助他人行佈施的功德。勸助的功德是極其尊貴的，沒有任何功德可以超越它。通過這樣的勸助，可以成就無上正等正覺（阿耨多羅三藐三菩提）。 須菩提（佛陀的弟子）問佛說：『世尊所說，將所有功德加起來，最尊貴莫過於勸助。如果菩薩摩訶薩能夠代替他人勸助，或者勸助他人之後，能從中得到什麼樣的法呢？』 佛告訴須菩提：『有道德的人應當知道，過去、未來、現在的法，既不應執取，也不應捨棄，既沒有認知，也沒有所得。這些法是無生的，法也是無滅的。法沒有從哪裡生起，法也沒有從哪裡滅去。在法中，沒有任何生起，法也沒有從哪裡有而滅。這就是法的本性。我代替他人勸助，這就是勸助。行這樣佈施的人，很快就能成就無上正等正覺。因此，須菩提，菩薩摩訶薩的勸助是最尊貴的。』 『再者，須菩提！菩薩摩訶薩對於過去、未來、現在諸佛所作的佈施，代替他們勸助；代替他們持戒、忍辱、精進、禪定、智慧而勸助；代替他們解脫而勸助；代替他們解脫知見身而勸助。這樣的代替勸助，其解脫就是佈施，其解脫就是忍辱，其解脫就是精進，其解脫就是禪定，其解脫就是智慧，其解脫就是解脫智慧，其解脫就是解脫智慧所見之身，其解脫就是解脫，其解脫就是代替勸助，其解脫就是法。因此，未來沒有像其解脫這樣的，能令無數佛土的諸佛世尊現在，其解脫就是諸佛的弟子。其解脫就是過去諸佛的弟子，』
【English Translation】 English version: The merit of a Bodhisattva Mahasattva encouraging others to give alms, even if all the merits of the past, future, and present Buddhas' pure precepts body (body of pure precepts), samadhi body (body of meditation), wisdom body (body of wisdom), liberation body (body of liberation), liberation knowledge and vision body (body of liberation wisdom and vision), and all the merits of the Sravakas (Buddha's disciples) are combined, cannot compare to the merit of encouraging others to give alms. The merit of encouragement is extremely noble, and no merit can surpass it. Through such encouragement, one can achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti (Buddha's disciple) asked the Buddha, 'World Honored One, as you said, when all merits are combined, the most noble is encouragement. If a Bodhisattva Mahasattva can encourage others on behalf of others, or after encouraging others, what Dharma can they obtain from it?' The Buddha told Subhuti, 'A virtuous person should know that the Dharma of the past, future, and present should neither be grasped nor abandoned, neither known nor obtained. These Dharmas are unborn, and Dharma is also unextinguished. Dharma does not arise from anywhere, and Dharma does not cease from anywhere. In Dharma, there is no arising, and Dharma does not cease from having arisen. This is the nature of Dharma. When I encourage on behalf of others, this is encouragement. Those who give alms in this way will quickly achieve Anuttara-samyak-sambodhi. Therefore, Subhuti, the encouragement of a Bodhisattva Mahasattva is the most noble.' Furthermore, Subhuti! A Bodhisattva Mahasattva, for the alms given by the Buddhas of the past, future, and present, encourages on their behalf; encourages on their behalf for upholding precepts, patience, diligence, meditation, and wisdom; encourages on their behalf for liberation; encourages on their behalf for the body of liberation knowledge and vision. Such encouragement on their behalf, their liberation is giving, their liberation is patience, their liberation is diligence, their liberation is meditation, their liberation is wisdom, their liberation is liberation wisdom, their liberation is the body of liberation knowledge and vision, their liberation is liberation, their liberation is encouraging on their behalf, their liberation is Dharma. Therefore, there will be no such liberation in the future, which can cause the Buddhas, World Honored Ones, in countless Buddha lands to be present, their liberation is the disciples of the Buddhas. Their liberation is the disciples of the past Buddhas,'
其脫者今現在諸佛弟子。於是法中無縛無著無脫，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劫，恒邊沙佛剎人都悉供養諸菩薩摩訶薩震越衣服、飲食、床臥具、病瘦醫藥，乃至恒邊沙劫須菩提，皆持戒、忍辱，于精進而不懈，于禪悉得三昧，百倍千倍萬倍若干巨億萬倍，不如勸助，功德福最尊出其上。」
摩訶般若波羅蜜地獄品第五
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！般若波羅蜜者無所著。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。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！」
佛語舍利弗：「世多羅者因般若波羅蜜住，
【現代漢語翻譯】 現代漢語譯本：那些從中解脫的人，就是現在諸佛的弟子。對於這種法，沒有束縛，沒有執著，也沒有解脫。像這樣的法，被認為是無上正等正覺（阿耨多羅三藐三菩提）。從這種法所施行的行為中，沒有任何事物可以超越它，也沒有任何事物可以破壞它。須菩提！菩薩摩訶薩勸導幫助他人是最尊貴的。即使像恒河沙數佛土中的菩薩，他們的壽命也像恒河沙數劫那樣長久，恒河沙數佛土的人們都用衣服、飲食、床鋪臥具、疾病醫藥來供養這些菩薩摩訶薩，乃至經過恒河沙數劫，須菩提，他們都持戒、忍辱，精進而不懈怠，在禪定中都獲得三昧，即使是百倍、千倍、萬倍、乃至若干巨億萬倍的功德，也不如勸導幫助他人的功德福報最為尊貴，超出其上。
舍利弗對佛說：『般若波羅蜜（智慧的完美）成就了許多。天中天（佛的尊稱）！因為般若波羅蜜，沒有什麼是不能獲得的。天中天！般若波羅蜜是極度的光明。天中天！般若波羅蜜驅散黑暗。天中天！般若波羅蜜沒有執著。天中天！般若波羅蜜是最尊貴的。天中天！對於沒有眼睛的人，般若波羅蜜為他們創造眼睛。天中天！對於迷惑的人，般若波羅蜜為他們指明道路。天中天！薩蕓若（一切智）就是般若波羅蜜。天中天！般若波羅蜜是菩薩摩訶薩的母親。天中天！無生無滅，這就是般若波羅蜜。天中天！具足三合十二法輪，轉動的就是般若波羅蜜。天中天！般若波羅蜜使困苦的人都得到安穩。天中天！般若波羅蜜在生死中作為保護。天中天！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安住于般若波羅蜜中呢？天中天！』
佛對舍利弗說：『世多羅（世間）的人因為般若波羅蜜而安住，』
【English Translation】 English version: Those who are liberated from it are now the disciples of all Buddhas. In this Dharma, there is no bondage, no attachment, and no liberation. Such a Dharma is held as Anuttara-samyak-sambodhi (supreme perfect enlightenment). Among the actions performed from this Dharma, there is nothing that can surpass it, and nothing that can destroy it. Subhuti! The Bodhisattva Mahasattva's encouragement and assistance are the most venerable. Even if the Bodhisattvas in Buddha-lands as numerous as the sands of the Ganges have lifespans as long as the sands of the Ganges, and the people in those Buddha-lands offer clothes, food, bedding, and medicine to these Bodhisattva Mahasattvas, even for as many kalpas as the sands of the Ganges, Subhuti, they all uphold precepts, practice patience, are diligent without laziness, and attain samadhi in meditation, even if their merits are a hundred, a thousand, ten thousand, or even countless billions of times greater, it is still not as venerable as the merit and blessings of encouraging and assisting others, which surpasses all others.
Sariputra said to the Buddha, 'Prajnaparamita (perfection of wisdom) accomplishes much. O Bhagavan (Blessed One)! Because of Prajnaparamita, there is nothing that cannot be obtained. O Bhagavan! Prajnaparamita is the ultimate illumination. O Bhagavan! Prajnaparamita dispels darkness. O Bhagavan! Prajnaparamita has no attachment. O Bhagavan! Prajnaparamita is the most venerable. O Bhagavan! For those without eyes, Prajnaparamita creates eyes. O Bhagavan! For those who are confused, Prajnaparamita shows them the path. O Bhagavan! Sarvajna (omniscience) is Prajnaparamita. O Bhagavan! Prajnaparamita is the mother of Bodhisattva Mahasattvas. O Bhagavan! Without birth and without death, that is Prajnaparamita. O Bhagavan! The three combinations of the twelve wheels of Dharma, that which turns is Prajnaparamita. O Bhagavan! Prajnaparamita brings peace to those who are suffering. O Bhagavan! Prajnaparamita acts as a protector in samsara (cycle of birth and death). O Bhagavan! Prajnaparamita is natural in all dharmas. How should a Bodhisattva Mahasattva abide in Prajnaparamita, O Bhagavan?'
The Buddha said to Sariputra, 'The people of the world abide because of Prajnaparamita,'
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、禪定。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。般若波羅蜜即五波羅蜜之護，悉與眼目。般若波羅蜜者是護，令五波羅蜜各得名字。」
舍利弗白佛：「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。作是守者為逮何法？」
佛語舍利弗：「無所守是為逮法守，為般若波羅蜜。」
釋提桓因白佛言：「般若波羅蜜不逮薩蕓若者，亦不能得逮，亦不逮守，于生死亦無所逮。當云何逮？天中天！」
佛言：「無所逮故能為逮。」
釋提桓因言：「少有及者，天中天！如般若波羅蜜于諸法，諸法無生無所滅，當何所住無有住？」
【現代漢語翻譯】 現代漢語譯本：那些尊敬佛陀的人應當歸依般若波羅蜜（智慧的完美）。 釋提桓因（帝釋天）心想：『尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）為何會提出這個問題？』隨即，釋提桓因問舍利弗：『尊者為何會提出這樣的問題？』 舍利弗對釋提桓因說：『拘翼（釋提桓因的別名）！般若波羅蜜是菩薩的護佑，因為它能勸助功德福報，成就薩蕓若（一切智，佛的智慧），超越菩薩所修的佈施、持戒、忍辱、精進、禪定等行為。譬如一個人天生是盲人，無論是百人、千人、萬人還是千萬人，都沒有嚮導，想要到達某個地方。如果他們想進城，卻不知道該如何行走。同樣，拘翼！五波羅蜜（佈施、持戒、忍辱、精進、禪定）也像盲人一樣看不見，如果離開了般若波羅蜜，就像這樣，想要進入薩蕓若，卻不知道該如何行走。般若波羅蜜是五波羅蜜的護佑，給予它們眼睛。般若波羅蜜是護佑，使五波羅蜜各自獲得其名。』 舍利弗問佛：『應當如何守持進入般若波羅蜜之中？』 佛告訴舍利弗：『色（物質現象）是看不見所入的，痛癢（感受）、思想、生死、識（意識）也看不見所入，看待五陰（色、受、想、行、識）也看不見所入，這就是守持般若波羅蜜。』 『像這樣，天中天（佛的尊稱）！就是守持般若波羅蜜。這樣守持會獲得什麼法？』 佛告訴舍利弗：『無所守持就是獲得法守持，就是般若波羅蜜。』 釋提桓因對佛說：『般若波羅蜜如果不能獲得薩蕓若，也不能獲得守持，對於生死也無所獲得。應當如何獲得呢？天中天！』 佛說：『因為無所獲得，所以才能獲得。』 釋提桓因說：『很少有人能及，天中天！像般若波羅蜜對於諸法，諸法無生無滅，應當住在哪裡，沒有住處？』
【English Translation】 English version: Those who respect the Buddha should take refuge in Prajna Paramita (the perfection of wisdom). Shakra Devanam Indra (the king of gods) thought: 'Why did the venerable Shariputra (one of the Buddha's ten great disciples, known for his wisdom) ask this question?' Immediately, Shakra Devanam Indra said to Shariputra: 'Why did the venerable one ask such a question?' Shariputra said to Shakra Devanam Indra: 'Kausika (another name for Shakra Devanam Indra)! Prajna Paramita is the protection of Bodhisattvas, because it encourages meritorious virtues and the attainment of Sarvajna (omniscience, the wisdom of the Buddha), surpassing the actions of Bodhisattvas such as giving, keeping precepts, patience, diligence, and meditation. It is like a person born blind, whether there are a hundred, a thousand, ten thousand, or millions of people, without a guide, wanting to reach a certain place. If they want to enter a city, they do not know how to walk. Similarly, Kausika! The five Paramitas (giving, keeping precepts, patience, diligence, and meditation) are like the blind, unable to see. If they are separated from Prajna Paramita, it is like this, wanting to enter Sarvajna, but not knowing how to walk. Prajna Paramita is the protection of the five Paramitas, giving them eyes. Prajna Paramita is the protection, enabling the five Paramitas to each obtain their names.' Shariputra asked the Buddha: 'How should one abide in entering Prajna Paramita?' The Buddha told Shariputra: 'Form (material phenomena) is not seen as entering, feeling, thought, birth and death, and consciousness are also not seen as entering. Looking at the five skandhas (form, feeling, thought, volition, and consciousness) is also not seen as entering. This is abiding in Prajna Paramita.' 'Like this, O Lord of the Gods (an epithet for the Buddha)! This is abiding in Prajna Paramita. What Dharma is attained by abiding in this way?' The Buddha told Shariputra: 'Non-abiding is the attainment of Dharma abiding, which is Prajna Paramita.' Shakra Devanam Indra said to the Buddha: 'If Prajna Paramita cannot attain Sarvajna, it also cannot attain abiding, and it does not attain anything in birth and death. How should it be attained, O Lord of the Gods?' The Buddha said: 'Because there is nothing to attain, therefore it can be attained.' Shakra Devanam Indra said: 'Few can reach it, O Lord of the Gods! Like Prajna Paramita in relation to all dharmas, all dharmas are without arising and without ceasing. Where should it abide, there is no place to abide?'
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：「儻有所因，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：「般若波羅蜜者為信何法？」
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。有不信須陀洹道，不信斯陀含、阿那含、阿羅漢、辟支佛道。」
須菩提白佛言：「摩訶薩波羅蜜者，天中天！即般若波羅蜜是。」
佛謂須菩提：「云何知摩訶薩波羅蜜，因般若波羅蜜是？須菩提！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無小，于識不以為證，亦不為識作證。便於怛薩阿竭阿羅訶三耶三佛致十種力，即不復為弱。薩蕓若無廣無狹。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。若人若於中有所求？謂有所有？是則為大非。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！若有菩薩摩訶薩信般若波羅蜜者，不說
【現代漢語翻譯】 現代漢語譯本：須菩提對佛說：『菩薩有時會這樣想，就離開了般若波羅蜜。』 佛告訴須菩提：『如果有所因緣，就會想到般若波羅蜜。知道般若波羅蜜是空無所有、無近無遠的，所以才是菩薩摩訶薩的般若波羅蜜。』 須菩提對佛說：『般若波羅蜜是信奉什麼法呢？』 佛告訴須菩提：『信奉般若波羅蜜就是不信奉色（物質現象），也不信奉痛癢（感受）、思想、生死（生命過程）、識（意識）。不信奉須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）的道。』 須菩提對佛說：『摩訶薩波羅蜜（大菩薩的彼岸）啊，天中天！就是般若波羅蜜。』 佛告訴須菩提：『如何知道摩訶薩波羅蜜，是因為般若波羅蜜呢？須菩提！對於色，沒有大也沒有小，不以色為證明，也不為色作證明。痛癢、思想、生死、識也沒有大也沒有小，對於識不以為證明，也不為識作證明。對於怛薩阿竭（如來）阿羅訶（應供）三耶三佛致（正等正覺）的十種力量，就不再是軟弱的。薩蕓若（一切智）沒有廣也沒有狹。為什麼呢？因為薩蕓若沒有廣也沒有狹，知道般若波羅蜜無所行。為什麼呢？因為般若波羅蜜是空無所有的。如果有人在其中有所求，認為有所得，那就是大錯特錯。為什麼呢？人無所生，般若波羅蜜與人都是自然而有的。人是恍惚不定的，般若波羅蜜也是不可計量的。人也不會壞滅，般若波羅蜜也是如此。人如果像般若波羅蜜一樣，就能成就至阿惟三佛（無上正等正覺）。人也有力量，所以怛薩阿竭才能顯現出力量。』 舍利弗對佛說：『般若波羅蜜，甚深，甚深！天中天！如果有菩薩摩訶薩信奉般若波羅蜜，就不會說……』
【English Translation】 English version: Subhuti said to the Buddha, 『Bodhisattvas sometimes have this thought, and then they depart from Prajna Paramita.』 The Buddha told Subhuti, 『If there is a cause, then one will think of Prajna Paramita. Knowing that Prajna Paramita is empty and without anything, neither near nor far, therefore it is the Prajna Paramita of the Bodhisattva Mahasattva.』 Subhuti said to the Buddha, 『What Dharma does Prajna Paramita believe in?』 The Buddha told Subhuti, 『Believing in Prajna Paramita means not believing in form (material phenomena), nor believing in feeling, thought, birth and death (the life process), or consciousness. It means not believing in the path of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), or Pratyekabuddha (solitary buddha).』 Subhuti said to the Buddha, 『Mahasattva Paramita (the great Bodhisattva's other shore), O Lord of Gods! is Prajna Paramita.』 The Buddha said to Subhuti, 『How is it known that Mahasattva Paramita is because of Prajna Paramita? Subhuti! Regarding form, there is neither large nor small, not using form as proof, nor making form as proof. Feeling, thought, birth and death, and consciousness also have neither large nor small, not taking consciousness as proof, nor making consciousness as proof. Regarding the ten powers of Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), one is no longer weak. Sarvajna (all-knowing wisdom) has neither breadth nor narrowness. Why? Because Sarvajna has neither breadth nor narrowness, knowing that Prajna Paramita has no action. Why? Because Prajna Paramita is empty and without anything. If someone seeks something in it, thinking there is something to be gained, that is a great mistake. Why? People are not born from anything, Prajna Paramita and people are both naturally existing. People are fleeting, and Prajna Paramita is also immeasurable. People will not perish, and Prajna Paramita is also like that. If people are like Prajna Paramita, they can achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). People also have power, so Tathagata can manifest power.』 Sariputra said to the Buddha, 『Prajna Paramita is profound, profound! O Lord of Gods! If a Bodhisattva Mahasattva believes in Prajna Paramita, they will not say...』
其中短亦不狐疑，其人從何所來生是間？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，從受決聞般若波羅蜜故。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？」
佛言：「不可得見。」
須菩提白佛言：「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，各各有以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，其人棄捨去不欲聞之。何以故？是人前世時聞般若波羅蜜，用棄捨去故。亦不以身心，是皆無知之人所致。用是罪故，若聞深般若波羅蜜，復止人不令說之。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，若干百千歲若干億萬歲，當受若干泥犁毒痛甚不可言。其中壽盡，轉生他方摩訶泥犁中。其壽復盡，展轉到他方摩訶泥犁中生。」
舍利弗白佛言：「其罪為墮五逆惡？」
佛謂舍利弗：「其罪雖喻，不可引譬。若諷誦讀深般若波羅蜜時，其心疑於法者，亦不肯學，念：『
【現代漢語翻譯】 現代漢語譯本： 如果有人對般若波羅蜜的教義沒有絲毫懷疑，那麼這個人是從哪裡來到這個世界的呢？他修行菩薩道以來，聽聞般若波羅蜜的教義有多少次，又是如何跟隨教導深入其中的呢？」佛陀告訴舍利弗：「這個人是從其他佛國來到這裡的。這位菩薩摩訶薩在其他佛國供養過佛，並從佛那裡接受了關於般若波羅蜜的決斷和教誨。因此，他再次聽聞般若波羅蜜時，會自認為『我所見與佛無異』。」 須菩提問佛陀：「般若波羅蜜可以被看見或聽見嗎？」 佛陀回答說：「不可以被看見。」 須菩提又問佛陀：「這位菩薩跟隨深入般若波羅蜜的教義修行以來，聽聞過多少次呢？」 佛陀告訴須菩提：「這不是一類人所能學到的，他們各自都曾供養過若干百佛、若干千佛，並且都見過他們，在他們那裡都持守清凈的戒律。如果有人在眾人中聽聞般若波羅蜜，卻捨棄離去，這是對菩薩摩訶薩的法不敬。佛陀宣說甚深的般若波羅蜜，而這個人卻捨棄離去，不願聽聞。這是為什麼呢？因為這個人前世聽聞般若波羅蜜時，就捨棄離去了。他也不以身心來接受，這都是無知之人所導致的。因為這個罪過，如果有人聽聞甚深的般若波羅蜜，反而阻止他人宣說，阻止般若波羅蜜的傳播，就是阻止薩蕓若（一切智）。阻止薩蕓若，就是阻止過去、未來和現在的一切佛。因為這種斷法的罪過，死後會墮入大泥犁（大地獄）中，在若干百千歲、若干億萬歲中，遭受難以言說的泥犁毒痛。在那裡壽命結束后，會轉生到其他摩訶泥犁（大泥犁）中。在那裡壽命結束后，又會輾轉到其他摩訶泥犁中受生。」 舍利弗問佛陀：「這種罪過是否等同於墮入五逆惡業？」 佛陀告訴舍利弗：「這種罪過雖然可以比喻，但無法用譬喻來完全說明。如果有人在諷誦讀誦甚深般若波羅蜜時，心中對法產生懷疑，也不肯學習，心想：『
【English Translation】 English version: If someone has no doubt about the teachings of Prajna Paramita, from where did this person come to be born in this world? How many times has he heard the teachings of Prajna Paramita since he began practicing the Bodhisattva path, and how has he followed the teachings to enter deeply into it?' The Buddha told Sariputra, 'This person came from other Buddha lands. This Bodhisattva Mahasattva has made offerings to Buddhas in other Buddha lands and has received the determination and teachings about Prajna Paramita from them. Therefore, when he hears Prajna Paramita again, he will think to himself, 『What I see is no different from the Buddha.』' Subhuti asked the Buddha, 'Can Prajna Paramita be seen or heard?' The Buddha replied, 'It cannot be seen.' Subhuti then asked the Buddha, 'How many times has this Bodhisattva heard it since he began practicing by following the profound teachings of Prajna Paramita?' The Buddha told Subhuti, 'This is not something that one type of person can learn. Each of them has made offerings to several hundred Buddhas, several thousand Buddhas, and has seen them all, and has upheld pure precepts in their presence. If someone hears Prajna Paramita among the assembly but abandons it and leaves, this is disrespect for the Dharma of the Bodhisattva Mahasattva. The Buddha proclaims the profound Prajna Paramita, but this person abandons it and leaves, unwilling to hear it. Why is this? Because in his previous life, when he heard Prajna Paramita, he abandoned it and left. He also does not accept it with his body and mind; this is all caused by ignorant people. Because of this sin, if someone hears the profound Prajna Paramita and instead prevents others from proclaiming it, preventing the spread of Prajna Paramita, it is the same as preventing Sarvajna (all-knowing wisdom). Preventing Sarvajna is preventing all Buddhas of the past, future, and present. Because of this sin of cutting off the Dharma, after death, one will fall into the great Naraka (great hell), and for several hundred thousand years, several hundred million years, one will suffer unspeakable Naraka poisonous pain. When life there ends, one will be reborn in other Maha Naraka (great Naraka). When life there ends, one will be reborn in other Maha Naraka again and again.' Sariputra asked the Buddha, 'Is this sin equivalent to falling into the five heinous offenses?' The Buddha told Sariputra, 'Although this sin can be compared, it cannot be fully explained by analogy. If someone, while chanting and reciting the profound Prajna Paramita, has doubts about the Dharma in his heart and is unwilling to learn, thinking: 『
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，復失亡他人，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，復持他人著冥中。其人自毒殺身，無異斷法之人。所語有信者、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，受形何等像類許？不知其身大如？」
佛謂舍利弗：「是誹謗法人儻聞是事，其人沸血便從面孔出。或恐便死，因是被大痛。其人聞之，心便愁毒而消盡。譬若斷華著日中即為萎枯。」
舍利弗言：「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。以所因罪，受其身甚大醜惡，極勤苦臭處誠不可說，其苦痛甚大而久劇。是善男子、善女人聞是語，自足以不敢復誹謗。」
須菩提白佛言：「善男子、善女人聞是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。
{ "translations": [ "現代漢語譯本：'這些話不是如來（Tathagata）所說的。'阻止他人學習，不要去學。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（Prajnaparamita），反而毀壞他人。這些人，不應該見他們。舍利弗（Sariputra）！不應該和他們一起坐臥、說話、吃飯。為什麼呢？這些人是誹謗佛法的人，自己處在黑暗中，又把他人帶入黑暗中。他們自己毒害自己，和斷法的人沒有區別。那些相信他們所說、聽從他們話的人，他們所受的罪，都一樣沒有區別。為什麼呢？因為他們誹謗佛語的緣故。誹謗般若波羅蜜的人，就是誹謗一切佛法了。」， "舍利弗問佛說：『希望知道誹謗佛法的人，會受什麼樣的形體？不知道他們的身體會有多大？』", "佛告訴舍利弗說：『這些誹謗佛法的人如果聽到這些事，他們的血會從臉上涌出來。或者會因此而死，因為會遭受巨大的痛苦。他們聽到這些，心就會愁苦而消散。就像花被折斷放在太陽下就會枯萎一樣。』", "舍利弗說：『希望爲了眾生的緣故說一說，讓他們知道他們會受什麼樣的形體。為後世的人做個警示，讓聽到的人感到畏懼，會自己想：『我不能像那些人一樣誹謗佛法。』』", "佛告訴舍利弗說：『這是爲了警示世人的大明。因為他們所犯的罪，他們會受非常醜惡的身體，在極其痛苦、臭穢的地方，實在無法說清，他們的痛苦非常巨大而且持久。這些善男子、善女人聽到這些話，就足以讓他們不敢再誹謗佛法了。』", "須菩提（Subhuti）問佛說：『善男子、善女人聽到這些人只是因為口中所說的話就導致這樣的罪過。』", "佛告訴須菩提說：『這些愚癡的人，在我的佛法中做沙門（Sramana），反而誹謗般若波羅蜜，說：『這不是正道。』" ], "english_translations": [ "English version: 'These words are not spoken by the Tathagata (the Thus-Gone One).' Stop others from speaking, do not learn. This is to destroy oneself and also destroy others, to drink poison oneself and also give poison to others. These people are those who lead themselves to ruin, and also lead others to ruin, who do not understand the profound Prajnaparamita (Perfection of Wisdom), and instead destroy others. These people should not be seen. Sariputra! One should not sit, stand, speak, or eat with them. Why? These people are those who slander the Dharma (Buddhist teachings), they are in darkness themselves, and also lead others into darkness. They poison themselves, and are no different from those who destroy the Dharma. Those who believe what they say, and follow their words, the sins they receive are the same, without difference. Why? Because they slander the Buddha's words. Those who slander Prajnaparamita, have slandered all the Dharmas.", "Sariputra asked the Buddha, 'I wish to know what kind of form those who slander the Dharma will receive? I do not know how large their bodies will be?'", "The Buddha told Sariputra, 'If these people who slander the Dharma hear of these things, their blood will gush from their faces. Or they may die because of it, because they will suffer great pain. When they hear this, their hearts will be filled with sorrow and will wither away. Just like a flower that is broken off and placed in the sun will wither and die.'", "Sariputra said, 'I wish that for the sake of all beings, you would speak of it, so that they may know what kind of form they will receive. Let it be a great warning for future generations, so that those who hear it will be afraid, and will think to themselves: 'I must not slander the Dharma like those people.'", "The Buddha told Sariputra, 'This is to show a great light to the world. Because of the sins they have committed, they will receive a very ugly body, in a place of extreme suffering and foulness, which is truly indescribable, their suffering will be very great and prolonged. These good men and good women, upon hearing these words, will be sufficiently deterred from slandering the Dharma again.'", "Subhuti asked the Buddha, 'Good men and good women hear that these people only because of the words they speak, incur such sins.'", "The Buddha told Subhuti, 'These foolish people, who become Sramanas (ascetics) in my Dharma, instead slander Prajnaparamita, saying: 'This is not the right path.'" ] }
』止般若波羅蜜為者止佛菩薩，以止佛菩薩者為斷過去當來現在佛薩蕓若，已斷薩蕓若者為斷法，以斷法者為斷比丘僧，以斷比丘僧者為受不可計阿僧祇之罪。」
須菩提白佛言：「若有斷般若波羅蜜者，天中天！為幾事？」
佛語須菩提：「以為魔所中，是善男子、是善女人不信不樂。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。何謂四事？隨惡師所言、不隨順學、不承至法、主行誹謗索人短自貢高。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：「色無著無縛無解。何以故？色之自然為色。痛癢思想生死識無著無縛無脫。何以故？識之自然為識。過去色無著無縛無脫。何以故？過去色之自然故。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？過去色之自然故。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
【現代漢語翻譯】 現代漢語譯本：『阻止般若波羅蜜（Prajnaparamita，智慧的完美）的人，就是阻止佛菩薩（Buddha-Bodhisattva，覺悟的聖者），阻止佛菩薩的人，就是斷絕過去、未來、現在諸佛的薩蕓若（Sarvajna，一切智），斷絕薩蕓若的人，就是斷絕佛法，斷絕佛法的人，就是斷絕比丘僧（Bhiksu-Samgha，僧團），斷絕比丘僧的人，就會承受不可計量的阿僧祇（Asamkhya，無數）的罪過。』 須菩提（Subhuti，佛陀的弟子）對佛說：『世尊！如果有人斷絕般若波羅蜜，會因為幾件事？』 佛告訴須菩提：『因為被魔所控制，這些善男子、善女人不相信也不喜歡。因為這兩件事，就能斷絕甚深的般若波羅蜜。此外，須菩提！斷絕般若波羅蜜的人，還有四件事。哪四件事呢？隨順惡師所說、不隨順正法學習、不接受至高無上的佛法、主要進行誹謗，挑剔別人的缺點，自我貢高。這就是四件事。』 須菩提對佛說：『世尊！很少有人相信般若波羅蜜，因為不瞭解這個法。』 佛告訴須菩提：『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？』 佛告訴須菩提：『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，知覺）、行（Samskara，意志）、識（Vijnana，意識）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？因為過去色的自性就是如此。未來的色無執著、無束縛、無解脫。為什麼呢？因為未來色的自性就是如此。現在存在的色無執著、無束縛、無解脫。為什麼呢？因為色的自性就是如此。過去的受、想、行、識無執著、無束縛、無解脫。為什麼呢？因為過去色的自性就是如此。未來的識無執著、無束縛、無解脫。為什麼呢？因為未來識的自性就是如此。現在存在的識無執著、無束縛、無解脫。為什麼呢？因為識的自性就是如此。因此，須菩提！般若』
【English Translation】 English version: 'To stop Prajnaparamita (the perfection of wisdom) is to stop the Buddha-Bodhisattvas (enlightened beings); to stop the Buddha-Bodhisattvas is to cut off the Sarvajna (all-knowing wisdom) of the Buddhas of the past, future, and present; to cut off Sarvajna is to cut off the Dharma (teachings); to cut off the Dharma is to cut off the Bhiksu-Samgha (monastic community); to cut off the Bhiksu-Samgha is to incur immeasurable Asamkhya (countless) sins.' Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One! If someone cuts off Prajnaparamita, due to how many things does this happen?' The Buddha told Subhuti, 'Because they are possessed by Mara (demon), these good men and good women do not believe or rejoice. Because of these two things, they can cut off the profound Prajnaparamita. Furthermore, Subhuti! Those who cut off Prajnaparamita have four more things. What are these four things? Following the words of evil teachers, not following the proper teachings, not accepting the supreme Dharma, mainly engaging in slander, finding fault with others, and being arrogant. These are the four things.' Subhuti said to the Buddha, 'World Honored One! Few believe in Prajnaparamita because they do not understand this Dharma.' The Buddha told Subhuti, 'So it is, so it is! Few believe in Prajnaparamita because they do not understand the Dharma.' Subhuti said, 'Why is it that few believe in the profound Prajnaparamita?' The Buddha told Subhuti, 'Rupa (form) has no attachment, no bondage, and no liberation. Why? Because the nature of Rupa is Rupa. Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) also have no attachment, no bondage, and no liberation. Why? Because the nature of Vijnana is Vijnana. Past Rupa has no attachment, no bondage, and no liberation. Why? Because the nature of past Rupa is so. Future Rupa has no attachment, no bondage, and no liberation. Why? Because the nature of future Rupa is so. Present Rupa has no attachment, no bondage, and no liberation. Why? Because the nature of Rupa is so. Past Vedana, Samjna, Samskara, and Vijnana have no attachment, no bondage, and no liberation. Why? Because the nature of past Rupa is so. Future Vijnana has no attachment, no bondage, and no liberation. Why? Because the nature of future Vijnana is so. Present Vijnana has no attachment, no bondage, and no liberation. Why? Because the nature of Vijnana is so. Therefore, Subhuti! Prajna'
波羅蜜甚深少有信者。」
摩訶般若波羅蜜清凈品第六
須菩提白佛言：「般若波羅蜜少有曉者，將不狎習故？」
佛語須菩提：「如是，如是！般若波羅蜜少有曉者，用是不狎習之所致。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。言道亦清凈，是故識亦清凈。複次，須菩提！色清凈，薩蕓若亦清凈，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。」
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：「于欲無所欲清凈。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：「無所生為色甚清凈。天中天！」
佛言：「甚清凈。」
舍利弗言：「于有智而無智
【現代漢語翻譯】 現代漢語譯本 『般若波羅蜜（prajnaparamita，智慧的完美）如此深奧，很少有人相信。』
《摩訶般若波羅蜜清凈品》第六
須菩提（Subhuti，佛陀的弟子）對佛說：『般若波羅蜜很少有人理解，是不是因為人們不熟悉它？』
佛告訴須菩提：『是的，是的！般若波羅蜜很少有人理解，這是因為人們不熟悉它。為什麼呢？須菩提！因為色的清凈之道也是清凈的。說色的清凈之道也是清凈的，那麼感受（vedana）、思想（samjna）、生死（samsara）、意識（vijnana）也都是清凈的。說道也是清凈的，所以意識也是清凈的。』
『再者，須菩提！色清凈，薩蕓若（sarvajna，一切智）也清凈，色也清凈。因此，色清凈和薩蕓若清凈是等同無異的。現在不斷前，前不斷後，所以沒有壞滅。因此，前是不斷的。』
舍利弗（Sariputra，佛陀的弟子）對佛說：『清凈，世尊！是極其深奧的。』
佛說：『極其清凈。』
舍利弗說：『清凈是極其光明的，世尊！』
佛說：『極其清凈。』
舍利弗說：『清凈是沒有污垢的，世尊！』
佛說：『極其清凈。』
舍利弗說：『清凈是沒有瑕疵的，世尊！』
佛說：『極其清凈。』
舍利弗說：『清凈是無所有的，世尊！』
佛說：『極其清凈。』
舍利弗說：『對於慾望沒有慾望是清凈的，世尊！』
佛說：『極其清凈。』 舍利弗說：『對於色而沒有色是清凈的，世尊！』
佛說：『極其清凈。』
舍利弗說：『無所生為色是極其清凈的，世尊！』
佛說：『極其清凈。』
舍利弗說：『對於有智而沒有智』
【English Translation】 English version 'The prajnaparamita (perfection of wisdom) is so profound that few believe in it.'
Chapter Six: The Purity of the Mahaprajnaparamita
Subhuti (a disciple of the Buddha) said to the Buddha, 'The prajnaparamita is rarely understood. Is it because people are not familiar with it?'
The Buddha told Subhuti, 'Yes, yes! The prajnaparamita is rarely understood because people are not familiar with it. Why is that? Subhuti! Because the path of purity of form (rupa) is also pure. When it is said that the path of purity of form is also pure, then feeling (vedana), perception (samjna), formations (samskara), and consciousness (vijnana) are also pure. When the path is said to be pure, then consciousness is also pure.'
'Furthermore, Subhuti! When form is pure, sarvajna (omniscience) is also pure, and form is also pure. Therefore, the purity of form and the purity of sarvajna are equal and not different. Now, the former does not cease, and the latter does not cease, so there is no destruction. Therefore, the former is unceasing.'
Sariputra (a disciple of the Buddha) said to the Buddha, 'Purity, World Honored One! Is extremely profound.'
The Buddha said, 'Extremely pure.'
Sariputra said, 'Purity is extremely bright, 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 blemish, World Honored One!'
The Buddha said, 'Extremely pure.'
Sariputra said, 'Purity is without anything, World Honored One!'
The Buddha said, 'Extremely pure.'
Sariputra said, 'To have no desire for desire is purity, World Honored One!'
The Buddha said, 'Extremely pure.' Sariputra said, 'To be without form in relation to form is purity, World Honored One!'
The Buddha said, 'Extremely pure.'
Sariputra said, 'To be unborn in relation to form is extremely pure, World Honored One!'
The Buddha said, 'Extremely pure.'
Sariputra said, 'To have wisdom but no wisdom'
甚清凈。天中天！」
佛言：「甚清凈。」
舍利弗言：「于智者而無智者甚清凈。天中天！」
佛言：「甚清凈。」
舍利弗言：「於色而有智無有智者甚清凈。天中天！」
佛言：「甚清凈。」
舍利弗言：「于痛癢思想生死識而無有智無有智者甚清凈。天中天！」
佛言：「甚清凈。」
舍利弗言：「般若波羅蜜甚亦清凈。天中天！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，色亦清凈無邊。天中天！」
佛言：「本清凈。」
須菩提言：「我
【現代漢語翻譯】 現代漢語譯本 『極其清凈。天中天！』 佛說：『極其清凈。』 舍利弗說：『對於智者而言，沒有智者，極其清凈。天中天！』 佛說：『極其清凈。』 舍利弗說：『對於色（物質現象）而言，有智或無智，極其清凈。天中天！』 佛說：『極其清凈。』 舍利弗說：『對於痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）而言，沒有智或沒有智者，極其清凈。天中天！』 佛說：『極其清凈。』 舍利弗說：『般若波羅蜜（智慧的完美）也極其清凈。天中天！薩蕓若（一切智）不增不減。天中天！』 佛說：『極其清凈。』 舍利弗說：『般若波羅蜜極其清凈，對於諸法（一切事物）無所執取。天中天！』 佛說：『極其清凈。』 須菩提對佛說：『我（自我）是清凈的，色（物質現象）也是清凈的。天中天！』 佛說：『本性清凈。』 須菩提說：『所以說：『我清凈，痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）也清凈。』天中天！』 佛說：『本性清凈。』 須菩提說：『我清凈，道（修行之路）也清凈。天中天！』 佛說：『本性清凈。』 須菩提說：『我清凈，薩蕓若（一切智）也清凈。天中天！』 佛說：『本性清凈。』 須菩提說：『我清凈，沒有開端。天中天！』 佛說：『本性清凈。』 須菩提說：『我清凈，沒有邊際，色（物質現象）也清凈，沒有邊際。天中天！』 佛說：『本性清凈。』 須菩提說：『我』
【English Translation】 English version 'Extremely pure. O, Blessed One!' The Buddha said, 'Extremely pure.' Sariputra said, 'For the wise, where there is no wise one, it is extremely pure. O, Blessed One!' The Buddha said, 'Extremely pure.' Sariputra said, 'Regarding form (rupa), whether there is wisdom or no wisdom, it is extremely pure. O, Blessed One!' The Buddha said, 'Extremely pure.' Sariputra said, 'Regarding feeling (vedana), perception (samjna), formations (samskara), and consciousness (vijnana), where there is no wisdom or no wise one, it is extremely pure. O, Blessed One!' The Buddha said, 'Extremely pure.' Sariputra said, 'Prajnaparamita (perfection of wisdom) is also extremely pure. O, Blessed One! Sarvajna (all-knowing wisdom) neither increases nor decreases. O, Blessed One!' The Buddha said, 'Extremely pure.' Sariputra said, 'Prajnaparamita is extremely pure, with no attachment to any dharmas (phenomena). O, Blessed One!' The Buddha said, 'Extremely pure.' Subhuti said to the Buddha, 'The self (atman) is pure, and form (rupa) is also pure. O, Blessed One!' The Buddha said, 'Pure by nature.' Subhuti said, 'Therefore it is said: 『The self is pure, feeling (vedana), perception (samjna), formations (samskara), and consciousness (vijnana) are also pure.』 O, Blessed One!' The Buddha said, 'Pure by nature.' Subhuti said, 'The self is pure, and the path (marga) is also pure. O, Blessed One!' The Buddha said, 'Pure by nature.' Subhuti said, 'The self is pure, and Sarvajna (all-knowing wisdom) is also pure. O, Blessed One!' The Buddha said, 'Pure by nature.' Subhuti said, 'The self is pure, without beginning. O, Blessed One!' The Buddha said, 'Pure by nature.' Subhuti said, 'The self is pure, without limit, and form (rupa) is also pure, without limit. O, Blessed One!' The Buddha said, 'Pure by nature.' Subhuti said, 'The self'
者無有邊，痛癢思想生死識亦無有邊。天中天！」
佛言：「本清凈。」
須菩提言：「曉知清凈者，即菩薩摩訶薩般若波羅蜜是。」
佛言：「本清凈。」
須菩提言：「般若波羅蜜者，亦不在彼，亦不在是，亦不離是，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，以想故著。」
須菩提白佛言：「難及波羅蜜，天中天！安隱決于著。」
舍利弗言：「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。知法者為得大功德，發意菩薩是即爲著。」
釋提桓因問須菩提：「何謂爲著？」
須菩提：「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、善女人其菩薩者，勸人教人為阿耨多羅三藐三菩，為說正法，自於身無所失，于佛種有所造。是善男子、善女人，以離諸著為棄本際。」
佛言：「善哉，善哉！須菩提！令菩薩摩
【現代漢語翻譯】 現代漢語譯本： 須菩提說：『這個（色）沒有邊際，感受、思想、生死、意識也沒有邊際。世尊！』 佛說：『其本性是清凈的。』 須菩提說：『能夠覺知清凈的，就是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜（智慧的彼岸）。』 佛說：『其本性是清凈的。』 須菩提說：『般若波羅蜜既不在此，也不在彼，既不離開此，也不在中間。世尊！』 佛說：『其本性是清凈的。』 須菩提對佛說：『菩薩摩訶薩如果認為自己知道這些，就是在修行般若波羅蜜。如果心中有執著，就遠離般若波羅蜜了。』 佛說：『說得好，說得好！須菩提！有了文字就有了執著，因為執著而產生繫縛。』 須菩提對佛說：『到達彼岸的智慧難以企及，世尊！安穩地斷絕執著。』 舍利弗問：『須菩提，什麼是執著？』 須菩提說：『認為色是空的就是執著，認為感受、思想、生死、意識是空的就是執著，認為過去法是過去法就是執著，認為未來法是未來法就是執著，認為現在法是現在法就是執著。認為自己知道法的人，是爲了獲得大功德，發菩提心的人，這就是執著。』 釋提桓因（帝釋天）問須菩提：『什麼叫做執著？』 須菩提說：『是心有所知。拘翼（帝釋天的別名）！把這種知心施捨出去，成就阿耨多羅三藐三菩提（無上正等正覺）。心本來是清凈的，能夠有所作為。善男子、善女人，這些菩薩，勸人教人發阿耨多羅三藐三菩提心，為他們宣說正法，自己本身沒有什麼損失，卻在佛種上有所成就。這些善男子、善女人，因為遠離一切執著而捨棄了根本。』 佛說：『說得好，說得好！須菩提！讓菩薩摩訶薩』
【English Translation】 English version: Subhuti said, 'This (form) has no boundary, nor do feelings, thoughts, birth, death, and consciousness have boundaries. World Honored One!' The Buddha said, 'Its nature is pure.' Subhuti said, 'To understand purity is the Prajna Paramita (Perfection of Wisdom) of the Bodhisattva Mahasattva (Great Bodhisattva).' The Buddha said, 'Its nature is pure.' Subhuti said, 'Prajna Paramita is neither here nor there, neither apart from here, nor in between. World Honored One!' The Buddha said, 'Its nature is pure.' Subhuti said to the Buddha, 'If a Bodhisattva Mahasattva thinks they know these things, they are practicing Prajna Paramita. If there is attachment in the mind, they are far from Prajna Paramita.' The Buddha said, 'Excellent, excellent! Subhuti! With words, there is attachment, and because of attachment, there is bondage.' Subhuti said to the Buddha, 'The wisdom that reaches the other shore is difficult to attain, World Honored One! Securely sever attachment.' Sariputra asked, 'Subhuti, what is attachment?' Subhuti said, 'To know that form is empty is attachment, to know that feelings, thoughts, birth, death, and consciousness are empty is attachment, to know that past dharmas are past dharmas is attachment, to know that future dharmas are future dharmas is attachment, to know that present dharmas are present dharmas is attachment. To think one knows the Dharma is to seek great merit, and for those who aspire to Bodhi, this is attachment.' Shakra Devanam Indra (Indra, King of the Gods) asked Subhuti, 'What is called attachment?' Subhuti said, 'It is the mind that knows. Kausika (another name for Indra)! Give away this knowing mind, and attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). The mind is originally pure, and capable of action. Good men and good women, these Bodhisattvas, encourage and teach others to aspire to Anuttara Samyak Sambodhi, and explain the true Dharma to them. They themselves lose nothing, but they accomplish something in the Buddha seed. These good men and good women, by abandoning all attachments, abandon the fundamental nature.' The Buddha said, 'Excellent, excellent! Subhuti! Let the Bodhisattva Mahasattva'
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。」
須菩提白佛言：「愿樂欲聞。」
佛言：「若善男子、善女人，于怛薩阿竭阿羅訶三耶三佛，念欲作想隨所想，是故爲著過去當來今現在佛。天中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，不可見聞不可知。」
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，得成阿惟三佛。」
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：「為無有作者。天中天！」
佛言：「無有作者，故無所著。」
須菩提白佛言：「菩薩當云何行般若
【現代漢語翻譯】 現代漢語譯本：訶薩（菩薩）知道本際（事物本源）是執著的事。須菩提，還有更甚深微妙的道理，我現在說給你聽。仔細聽，仔細聽！無論上、中、下根器的人都能從中受益。 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（如來）、阿羅訶（應供）、三耶三佛（正等覺），心中生起念頭，並隨之產生各種想法，這就是執著於過去、未來、現在的佛。天中天（佛）會用無餘的法門來勸導和幫助他們，這是爲了幫助他們證得阿耨多羅三耶三菩提（無上正等正覺）。對於法而言，因為法本身是無自性的，所以說沒有過去、未來、現在。因此，不可有所作為，也不可有任何想法，也不可認為有因緣而生，不可見、聞、知。』 須菩提對佛說：『它的本性是如此的甚深清凈啊！天中天！』 佛說：『本性就是清凈的。』 須菩提說：『我現在歸依般若波羅蜜（智慧到彼岸）。』 佛說：『因為法沒有作者，所以才能成就阿惟三佛（無上正等覺）。』 須菩提說：『諸法實際上沒有能成就阿惟三佛的作者。』 佛告訴須菩提：『沒有兩種法，因為它的本性是清凈的，所以說它是一體的清凈，對於一切法也沒有作者。』 佛告訴須菩提：『因此，舍離一切執著就是捨棄本際。』 須菩提對佛說：『般若波羅蜜真是難以理解啊！天中天！』 佛說：『是的！沒有誰能真正得到阿惟三佛。』 須菩提說：『般若波羅蜜是不可計量的！天中天！』 佛說：『是的，須菩提！它不是心所能瞭解的。』 須菩提說：『因為沒有作者，是嗎？天中天！』 佛說：『因為沒有作者，所以無所執著。』 須菩提對佛說：『菩薩應當如何修行般若波羅蜜呢？』
【English Translation】 English version: The Bodhisattva knows that the fundamental nature (of things) is a matter of attachment. Furthermore, Subhuti, there is something profoundly subtle. I will now explain it to you. Listen carefully, listen carefully! All, whether of superior, middling, or inferior capacity, can benefit from it. Subhuti said to the Buddha, 'I am very eager to hear it.' The Buddha said, 'If a virtuous man or virtuous woman, regarding the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), generates thoughts and follows them with various ideas, this is attachment to the Buddhas of the past, future, and present. The Teacher of Gods (Buddha) will use all the remaining teachings to encourage and assist them, this is to help them attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Regarding the Dharma, because the Dharma itself is without self-nature, it is said that there is no past, future, or present. Therefore, there is nothing to be done, nor any thought to be had, nor can it be considered to arise from causes and conditions, it cannot be seen, heard, or known.' Subhuti said to the Buddha, 'Its nature is so profoundly pure! Teacher of Gods!' The Buddha said, 'Its nature is pure.' Subhuti said, 'I now take refuge in Prajnaparamita (Perfection of Wisdom).' The Buddha said, 'Because the Dharma has no maker, one can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Subhuti said, 'In reality, there is no maker of all Dharmas who attains Anuttara-samyak-sambodhi.' The Buddha told Subhuti, 'There are not two Dharmas, because its nature is pure, therefore it is said to be one in purity, and for all Dharmas there is no maker.' The Buddha told Subhuti, 'Therefore, to abandon all attachments is to abandon the fundamental nature.' Subhuti said to the Buddha, 'Prajnaparamita is truly difficult to understand! Teacher of Gods!' The Buddha said, 'Indeed! There is no one who truly attains Anuttara-samyak-sambodhi.' Subhuti said, 'Prajnaparamita is immeasurable! Teacher of Gods!' The Buddha said, 'Indeed, Subhuti! It is not something that the mind can comprehend.' Subhuti said, 'Because there is no maker, is that so? Teacher of Gods!' The Buddha said, 'Because there is no maker, there is nothing to be attached to.' Subhuti said to the Buddha, 'How should a Bodhisattva practice Prajnaparamita?'
波羅蜜？」
佛言：「不想痛癢思想生死識行，為行般若波羅蜜。色不滿色，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，為行般若波羅蜜。」
須菩提白佛言：「難及，天中天！于著無所著，是實為不著。」
佛言：「不著色者，為行般若波羅蜜。不著痛癢思想生死識行，為行般若波羅蜜。是為菩薩摩訶薩行般若波羅蜜。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！若所說不增，不說者亦不減。」
佛言：「如是，如是！須菩提！譬若怛薩阿竭盡壽稱譽空，空亦不增；若不稱譽，空亦不減。譬如稱譽幻人者亦不增，不稱譽者亦不減。聞善亦不喜，聞惡不憂。如是，須菩提！於法各各諷誦學之，法亦不增不減。」
須菩提白佛：「菩薩摩訶薩甚慊苦行般若波羅蜜。若有守般若波羅蜜者，不懈不恐不怖，不動不還。以何故？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，為一切人故而舉空，是菩薩摩訶薩為極大勇猛。天中天！用空法故
【現代漢語翻譯】 現代漢語譯本 『什麼是般若波羅蜜（Prajnaparamita，智慧的完美）？』 佛陀說：『不執著于感受、思想、生死、意識和行為，就是修行般若波羅蜜。色（Rupa，物質）不執著於色，就是修行般若波羅蜜。色不執著于非色，就是修行般若波羅蜜。感受、思想、生死、意識不執著，就是修行般若波羅蜜。』 須菩提（Subhuti）對佛陀說：『太難了，世尊！對於執著，無所執著，這才是真正的無執著。』 佛陀說：『不執著於色，就是修行般若波羅蜜。不執著于感受、思想、生死、意識和行為，就是修行般若波羅蜜。這就是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜。對於色不執著，對於感受、思想、生死、意識不執著，對於須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，無學）、辟支佛（Pratyekabuddha，獨覺）的道也不執著。為什麼呢？因為超越了一切執著。並且從一切智（Sarvajna，一切種智）中生出，這就是般若波羅蜜。』 須菩提對佛陀說：『所說的法非常深奧難以理解。世尊！如果所說的法不增加，不說的話也不會減少。』 佛陀說：『是的，是的！須菩提！譬如如來（Tathagata，佛）盡其一生讚美空（Sunyata，空性），空也不會增加；如果不讚美，空也不會減少。譬如讚美幻化的人也不會增加，不讚美也不會減少。聽到善事不喜悅，聽到惡事不憂愁。如此，須菩提！對於法各自諷誦學習，法也不會增加也不會減少。』 須菩提對佛陀說：『菩薩摩訶薩非常勤勉地修行般若波羅蜜。如果有守護般若波羅蜜的人，不懈怠、不恐懼、不害怕，不動搖、不退轉。因為什麼呢？守護般若波羅蜜就是守護空性。一切都應當向菩薩摩訶薩頂禮，因為他們披著僧那大鎧（Samnaha，鎧甲），與空性共同戰鬥，爲了所有人而穿上鎧甲，爲了所有人而舉起空性，這樣的菩薩摩訶薩是極其勇猛的。世尊！因為空性的緣故』
【English Translation】 English version 'What is Prajnaparamita (Perfection of Wisdom)?' The Buddha said: 'Not being attached to feelings, thoughts, birth and death, consciousness, and actions is practicing Prajnaparamita. Not being attached to form (Rupa, material form) to form is practicing Prajnaparamita. Not being attached to form as non-form is practicing Prajnaparamita. Not being attached to feelings, thoughts, birth and death, and consciousness is practicing Prajnaparamita.' Subhuti said to the Buddha: 'It is difficult, World Honored One! To be unattached to attachment, that is truly non-attachment.' The Buddha said: 'Not being attached to form is practicing Prajnaparamita. Not being attached to feelings, thoughts, birth and death, consciousness, and actions is practicing Prajnaparamita. This is how a Bodhisattva-mahasattva (Great Bodhisattva) practices Prajnaparamita. Not being attached to form, not being attached to feelings, thoughts, birth and death, and consciousness, not being attached to the path of a Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), or Pratyekabuddha (Solitary Buddha). Why? Because it transcends all attachments. And it arises from Sarvajna (All-knowingness), this is Prajnaparamita.' Subhuti said to the Buddha: 'The Dharma that is spoken is very profound and difficult to grasp. World Honored One! If what is spoken does not increase, then not speaking it does not decrease either.' The Buddha said: 'So it is, so it is! Subhuti! For example, if a Tathagata (Buddha) were to praise emptiness (Sunyata, emptiness) for his entire life, emptiness would not increase; if he did not praise it, emptiness would not decrease. For example, praising an illusionary person does not increase it, and not praising it does not decrease it. Hearing good things, one is not pleased; hearing bad things, one is not worried. Thus, Subhuti! If one recites and studies the Dharma individually, the Dharma neither increases nor decreases.' Subhuti said to the Buddha: 'Bodhisattva-mahasattvas diligently practice Prajnaparamita. If there is one who guards Prajnaparamita, they are not lazy, not fearful, not afraid, not shaken, and do not retreat. Why? Guarding Prajnaparamita is guarding emptiness. All should bow to the Bodhisattva-mahasattvas, because they wear the Samnaha (armor), fight with emptiness, put on the armor for all people, and raise emptiness for all people. Such Bodhisattva-mahasattvas are extremely courageous. World Honored One! Because of the Dharma of emptiness'
，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。」
釋提桓因白佛言：「其受般若波羅蜜者，天中天！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：「隨般若波羅蜜教作者，是為以得護。若人若非人，終不得其便。」
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：「如是，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。諸天天王釋梵悉承佛威神，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。」
摩訶般若鈔經卷第三 大正藏
【現代漢語翻譯】 現代漢語譯本 自己證得阿耨多羅三藐三菩提（無上正等正覺），成就阿惟三佛（無上正覺）。 有一位比丘心中想：『應當歸依般若波羅蜜（以智慧到達彼岸），因為它是無生之法，也是無滅之法。』 釋提桓因（帝釋天）問須菩提：『菩薩隨從般若波羅蜜的教導，是隨從什麼教導呢？』 須菩提回答說：『是隨從空性的教導。』 釋提桓因問：『隨從空性教導是指什麼呢？』 須菩提說：『那些想要寂靜的人，這些菩薩摩訶薩（大菩薩）是爲了瞭解般若波羅蜜。』 釋提桓因對佛說：『接受般若波羅蜜的人，天中天（佛）！應當守護多長時間呢？』 須菩提對釋提桓因說：『拘翼（帝釋天的別名）！你能看到法有需要守護的嗎？卻說要守護它。』 釋提桓因回答說：『不能。』 須菩提說：『隨從般若波羅蜜教導修行的人，就是得到了守護。無論是人還是非人，都無法加害於他。』 須菩提說：『如果菩薩摩訶薩守護空性，就是隨從般若波羅蜜的修行了。拘翼！你能守護回聲嗎？』 釋提桓因回答說：『不能。』 須菩提說：『是的，拘翼！菩薩摩訶薩修行般若波羅蜜，其法也像回聲一樣。知道這個道理的人，也無所執著，以無執著的念頭來修行般若波羅蜜。』 憑藉佛的威神力，三千大千世界的所有四天王、釋梵天以及諸位尊天，都來到佛的面前，向佛頂禮，繞佛三圈后各自站立在一旁。諸位天王、釋梵天都承蒙佛的威神力，想到過去諸千佛都名為釋迦文，那些比丘都名為須菩提，詢問般若波羅蜜的人都如同釋提桓因一樣。
【English Translation】 English version Having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) by themselves, they achieve Avaisambuddha (unexcelled enlightenment).' A certain Bhikkhu thought: 'One should take refuge in Prajna-paramita (perfection of wisdom), for it is the dharma of non-arising and non-cessation.' Shakra Devanam Indra (Indra, the king of gods) asked Subhuti: 'When a Bodhisattva follows the teachings of Prajna-paramita, what teachings do they follow?' Subhuti replied: 'They follow the teachings of emptiness.' Shakra Devanam Indra asked: 'What does it mean to follow the teachings of emptiness?' Subhuti said: 'Those who desire tranquility, these Bodhisattva-Mahasattvas (great Bodhisattvas) do so in order to understand Prajna-paramita.' Shakra Devanam Indra said to the Buddha: 'Those who receive Prajna-paramita, O Tathagata (the one who has thus come), for how long should they be protected?' Subhuti said to Shakra Devanam Indra: 'Kausika (another name for Indra)! Can you see that the dharma needs protection? Yet you speak of protecting it.' Shakra Devanam Indra replied: 'No.' Subhuti said: 'Those who practice according to the teachings of Prajna-paramita are already protected. Neither humans nor non-humans can harm them.' Subhuti said: 'If a Bodhisattva-Mahasattva protects emptiness, they are already practicing Prajna-paramita. Kausika! Can you protect an echo?' Shakra Devanam Indra replied: 'No.' Subhuti said: 'Likewise, Kausika! When a Bodhisattva-Mahasattva practices Prajna-paramita, its dharma is like an echo. Those who understand this are also without attachment, and they practice Prajna-paramita with a mind free from attachment.' Through the Buddha's majestic power, all the Four Heavenly Kings, Shakra, Brahma, and all the honored devas of the three thousand great thousand worlds came before the Buddha, bowed to the Buddha, circumambulated the Buddha three times, and stood to one side. All the heavenly kings, Shakra, and Brahma, through the Buddha's majestic power, thought that all the past thousand Buddhas were named Shakyamuni, those Bhikkhus were named Subhuti, and those who asked about Prajna-paramita were like Shakra Devanam Indra.
第 08 冊 No. 0226 摩訶般若鈔經
摩訶般若鈔經卷第四
秦天竺沙門曇摩蜱共竺佛念譯
本無品第七
須菩提白佛言：「諸法隨次者，天中天！是為法語，故曰無所損。諸法者為無有端，其法相者為無所礙，如空法者為無所生，諸所生不可得，是為法生故無所得。」
諸欲、諸梵天子俱白佛言：「其寂者，即佛弟子。今尊者須菩提所說者悉空。」
須菩提語諸天子言：「為隨怛薩阿竭教。」
佛言：「云何，須菩提！知隨怛薩阿竭教？」須菩提復言：「如怛薩阿竭本無，是為怛薩阿竭教。諸過去當來現在悉為本無。」
佛言：「隨本無者，為隨怛薩阿竭教。諸法亦本無。如諸法本無，怛薩阿竭亦本無。一切本無悉為本無。是為須菩提以隨怛薩阿竭教無有異。隨本無者，是為怛薩阿竭教不異無有異。隨怛薩阿竭者為隨本無，本無者是為怛薩阿竭。立須菩提之所立，為隨怛薩阿竭教。如怛薩阿竭本無無所礙，諸法亦本無無所礙。是者，須菩提！為隨怛薩阿竭教。以如怛薩阿竭本無者，於法亦本無，一本無等無異。我者亦無，作者本無，亦無作者，一切皆本無，亦復無本無。如本無本無，我者亦爾，故須菩提為隨怛薩阿竭教。如怛薩阿竭本無不異無有
【現代漢語翻譯】 現代漢語譯本 《摩訶般若鈔經》卷第四 秦天竺沙門曇摩蜱共竺佛念譯 本無品第七 須菩提對佛說：『世尊，諸法是按照次第產生的，這是佛的教誨，所以說沒有損減。諸法沒有開端，其法相沒有障礙，如同虛空一樣沒有產生，所有產生的事物都不可得，所以說法的產生是無所得的。』 諸欲界和梵天的天子們一起對佛說：『寂靜的境界，是佛的弟子所追求的。現在尊者須菩提所說的都是空無。』 須菩提對諸天子說：『這是隨順如來（怛薩阿竭，Tathāgata）的教導。』 佛問：『須菩提，你如何理解隨順如來的教導？』須菩提回答說：『如來（怛薩阿竭）的本性是空無，這就是如來的教導。過去、未來、現在的一切都是空無的。』 佛說：『隨順空無，就是隨順如來的教導。諸法的本性也是空無。如同諸法的本性是空無，如來（怛薩阿竭）的本性也是空無。一切的空無都是空無。所以，須菩提，你隨順如來的教導沒有差別。隨順空無，就是隨順如來的教導，沒有差別。隨順如來，就是隨順空無，空無就是如來。須菩提所建立的，就是隨順如來的教導。如同如來（怛薩阿竭）的本性空無沒有障礙，諸法的本性也空無沒有障礙。這就是須菩提你隨順如來的教導。因為如來（怛薩阿竭）的本性是空無，所以諸法的本性也是空無，一個空無和另一個空無沒有差別。我（ātman）也是空無，作者的本性是空無，也沒有作者，一切都是空無，也沒有空無本身。如同空無的本性是空無，我（ātman）也是如此，所以須菩提你隨順如來的教導。如同如來（怛薩阿竭）的本性空無，沒有差別，沒有不同。』
【English Translation】 English version The Mahāprajñā Sūtra, Volume 4 Translated by the Indian monk Dharmapi and Zhu Fonian of the Qin Dynasty Chapter 7: The Principle of Non-Origination Subhuti said to the Buddha, 『World Honored One, the arising of all dharmas is sequential, this is the teaching of the Buddha, therefore it is said there is no loss. All dharmas have no beginning, their characteristics are without obstruction, like space they are without origination, all that arises is unattainable, therefore the arising of dharmas is without attainment.』 The gods of the desire realm and the Brahma heavens together said to the Buddha, 『The state of tranquility is what the Buddha's disciples seek. What the venerable Subhuti is saying now is all emptiness.』 Subhuti said to the gods, 『This is in accordance with the teaching of the Tathāgata (怛薩阿竭).』 The Buddha said, 『How, Subhuti, do you understand following the teaching of the Tathāgata?』 Subhuti replied, 『The nature of the Tathāgata (怛薩阿竭) is non-origination, this is the teaching of the Tathāgata. All past, future, and present are non-origination.』 The Buddha said, 『Following non-origination is following the teaching of the Tathāgata. The nature of all dharmas is also non-origination. Just as the nature of all dharmas is non-origination, the nature of the Tathāgata (怛薩阿竭) is also non-origination. All non-origination is non-origination. Therefore, Subhuti, your following of the Tathāgata's teaching is without difference. Following non-origination is following the Tathāgata's teaching, without difference. Following the Tathāgata is following non-origination, non-origination is the Tathāgata. What Subhuti establishes is following the Tathāgata's teaching. Just as the nature of the Tathāgata (怛薩阿竭) is non-origination without obstruction, the nature of all dharmas is also non-origination without obstruction. This, Subhuti, is following the Tathāgata's teaching. Because the nature of the Tathāgata (怛薩阿竭) is non-origination, the nature of dharmas is also non-origination, one non-origination is not different from another non-origination. The self (ātman) is also non-origination, the nature of the creator is non-origination, and there is no creator, all is non-origination, and there is no non-origination itself. Just as the nature of non-origination is non-origination, so is the self (ātman), therefore, Subhuti, you are following the Tathāgata's teaching. Just as the nature of the Tathāgata (怛薩阿竭) is non-origination, without difference, without distinction.』
異，是故諸法亦本無不異無有異。是為怛薩阿竭本無亦不壞，亦不腐，不可得，是者須菩提為隨怛薩阿竭教。怛薩阿竭與諸法俱本無無異，亦無異本無，亦不有異本無，悉皆是本無。如須菩提所隨者，以入不可計人，亦復無所入，是為隨怛薩阿竭教。怛薩阿竭者是為本無，亦不過去當來今現在。及諸法悉皆本無故，亦無過去當來今現在。如是者，須菩提為隨怛薩阿竭教。以如來本無者，即曰怛薩阿竭教，怛薩阿竭者即是本無。當來亦本無，過去亦本無，現在亦本無。以隨過去本無，怛薩阿竭教是為本無。以隨當來本無，怛薩阿竭教是為本無。以隨現在本無，怛薩阿竭教是為本無。以如過去當來今現在本無，怛薩阿竭教是為本無。以如過去當來今現在本無，怛薩阿竭教是為本無等無異。如諸法本無，是者須菩提等無異，為隨怛薩阿竭教等無異。是為真菩薩之本無，自致阿惟三佛，亦俱等本無。以如本無者，便得本無如來名，地即為六反震動。怛薩阿竭因是本無而得成，是故須菩提為隨怛薩阿竭教。複次，須菩提為不隨色，為不隨痛癢思想生死識，亦不隨須陀洹道，亦不隨斯陀含、阿那含、阿羅漢、辟支佛，是者須菩提為隨怛薩阿竭教。」
舍利弗白佛言：「本無者甚深。天中天！」
佛言：「如是，本無實
【現代漢語翻譯】 現代漢語譯本：因此，一切法（dharma）的本性也是無異，沒有不同。這就是如來（Tathagata）的本性，它既不生也不滅，不朽不壞，不可捉摸。須菩提（Subhuti），這就是隨順如來教導的含義。如來與一切法，其本性皆是無異，也沒有與本無不同的地方，也沒有與本無不同的存在，一切都是本無。正如須菩提所隨順的那樣，進入不可計數的人群，也無所入，這就是隨順如來教導的含義。如來就是本無，也不存在過去、未來和現在。一切法都是本無，所以也沒有過去、未來和現在。像這樣，須菩提就是隨順如來教導的含義。因為如來的本性是本無，所以才稱為如來教導，如來就是本無。未來也是本無，過去也是本無，現在也是本無。隨順過去本無，如來教導就是本無。隨順未來本無，如來教導就是本無。隨順現在本無，如來教導就是本無。因為過去、未來、現在都是本無，所以如來教導就是本無。因為過去、未來、現在都是本無，所以如來教導就是本無，沒有差別。正如一切法的本性是本無，須菩提也是如此，沒有差別，這就是隨順如來教導，沒有差別。這就是真正的菩薩（Bodhisattva）的本無，自己達到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），也都是本無。因為本無的緣故，便得到本無如來的名號，大地因此六次震動。如來因這本無而成就，所以須菩提是隨順如來教導的。再者，須菩提不隨順色（rupa），不隨順受（vedana）、想（samjna）、行（samskara）、識（vijnana），也不隨順須陀洹道（Srotapanna），也不隨順斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿羅漢（Arhat）、辟支佛（Pratyekabuddha），這就是須菩提隨順如來教導的含義。 舍利弗（Sariputra）對佛說：『本無真是深奧啊，天中天！』 佛說：『是的，本無確實如此。』
【English Translation】 English version: Therefore, the nature of all dharmas is also non-different, without any difference. This is the nature of the Tathagata, which is neither born nor destroyed, neither corruptible nor perishable, and cannot be grasped. Subhuti, this is what it means to follow the teachings of the Tathagata. The Tathagata and all dharmas are inherently non-different, and there is no difference from non-being, nor is there any existence different from non-being; all are non-being. Just as Subhuti follows, entering into countless people, yet entering nowhere, this is what it means to follow the teachings of the Tathagata. The Tathagata is non-being, and there is no past, future, or present. All dharmas are non-being, so there is no past, future, or present. In this way, Subhuti is following the teachings of the Tathagata. Because the nature of the Tathagata is non-being, it is called the teachings of the Tathagata, and the Tathagata is non-being. The future is also non-being, the past is also non-being, and the present is also non-being. Following the non-being of the past, the teachings of the Tathagata are non-being. Following the non-being of the future, the teachings of the Tathagata are non-being. Following the non-being of the present, the teachings of the Tathagata are non-being. Because the past, future, and present are all non-being, the teachings of the Tathagata are non-being. Because the past, future, and present are all non-being, the teachings of the Tathagata are non-being, without difference. Just as the nature of all dharmas is non-being, Subhuti is also like this, without difference, and this is following the teachings of the Tathagata, without difference. This is the true non-being of a Bodhisattva, who attains Anuttara-samyak-sambodhi, and all are non-being. Because of non-being, one obtains the name of the non-being Tathagata, and the earth shakes six times. The Tathagata is accomplished because of this non-being, therefore Subhuti is following the teachings of the Tathagata. Furthermore, Subhuti does not follow form (rupa), does not follow feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), nor does he follow the path of a Srotapanna, nor does he follow a Sakrdagamin, Anagamin, Arhat, or Pratyekabuddha. This is what it means for Subhuti to follow the teachings of the Tathagata. Sariputra said to the Buddha, 'Non-being is truly profound, O Lord of the Gods!' The Buddha said, 'Yes, non-being is indeed so.'
甚深。」
說本無時，三百比丘皆得阿羅漢，五百比丘尼皆得須陀洹道，五百諸天及人悉逮得無所從生法樂忍，六十菩薩皆得阿羅漢道。
佛語舍利弗：「是輩菩薩供養過去五百佛已，皆作施與，護于凈戒，成於忍辱，所作精進，定足於禪，以不得般若波羅蜜漚和拘舍羅，雖是菩薩摩訶薩有道意入空、無相、無愿，離於漚和拘舍羅者，便中道為本際作證得聲聞。譬如有大鳥，舍利弗！其身若四千里、若八千里、若萬二千里、若萬六千里、若三萬里，從忉利天上欲來下至閻浮利地。是鳥而無翅，反從忉利天上自投來下。云何，舍利弗！是鳥欲中道還上忉利天上，寧能還不？」
舍利弗言：「不能。天中天！」
佛言：「是鳥來下至閻浮利地，欲令其身不痛。寧能使不痛？」
舍利弗言：「不能。天中天！其鳥來下，身不得不痛。若死、若當悶極。何故？其身甚大而反無翅。」
佛言：「如是，舍利弗！正使菩薩摩訶薩，如恒邊沙劫，作佈施，護于凈戒，成於忍辱，所作精進，定足於禪，發心甚大，欲總攬一切成阿惟三佛。不得般若波羅蜜漚和拘舍羅者，便中道墮落在聲聞、辟支佛道地。如是，舍利弗！菩薩摩訶薩於過去當來今現在佛所，為不持戒三昧，若智慧、若脫慧、若見慧，
【現代漢語翻譯】 現代漢語譯本 『甚深。』 當講述本無之時，三百位比丘都證得了阿羅漢果位，五百位比丘尼都證得了須陀洹道果，五百位天人和人類都獲得了無所從來法樂忍，六十位菩薩都證得了阿羅漢道果。 佛陀告訴舍利弗：『這些菩薩過去已經供養過五百位佛，都行佈施，守護清凈戒律，成就忍辱，精進修行，禪定圓滿，但因為沒有得到般若波羅蜜的方便善巧，即使是發大乘心的菩薩，有入空、無相、無愿的道心，如果缺少方便善巧，就會在中途證得聲聞果位。』 『舍利弗，譬如有一隻大鳥，它的身體有四千里、八千里、一萬二千里、一萬六千里、甚至三萬里那麼大，它想從忉利天降落到閻浮提。這隻鳥沒有翅膀，卻從忉利天直接往下跳。舍利弗，你說這隻鳥如果想在中途返回忉利天，還能回去嗎？』 舍利弗回答說：『不能，世尊！』 佛陀說：『這隻鳥降落到閻浮提，想讓身體不感到疼痛，能做到嗎？』 舍利弗回答說：『不能，世尊！這隻鳥降落下來，身體必然會感到疼痛，不是死就是昏迷。為什麼呢？因為它的身體非常巨大卻沒有翅膀。』 佛陀說：『舍利弗，正是這樣！即使菩薩摩訶薩，像恒河沙數劫那樣，行佈施，守護清凈戒律，成就忍辱，精進修行，禪定圓滿，發大心願，想要總攝一切成就阿耨多羅三藐三菩提，如果不能得到般若波羅蜜的方便善巧，就會在中途墮落到聲聞、辟支佛的境界。舍利弗，菩薩摩訶薩在過去、未來、現在諸佛那裡，如果不能持戒三昧，或者智慧、或者解脫慧、或者見慧，』
【English Translation】 English version 'Profoundly deep.' When the teaching of non-origination was spoken, three hundred bhikkhus attained Arhatship, five hundred bhikkhunis attained Stream-entry, five hundred devas and humans all attained the Dharma-joy of non-origination, and sixty Bodhisattvas all attained Arhatship. The Buddha said to Sariputra, 'These Bodhisattvas have already made offerings to five hundred Buddhas in the past, all practicing giving, upholding pure precepts, accomplishing patience, making diligent effort, and being complete in meditation. However, because they did not obtain the skillful means of Prajna Paramita, even though they are Bodhisattvas Mahasattvas with the intention to enter emptiness, signlessness, and wishlessness, if they lack skillful means, they will attain the Sravaka path in the middle of their journey.' 'Sariputra, it is like a great bird, whose body is four thousand, eight thousand, twelve thousand, sixteen thousand, or even thirty thousand miles in size, wanting to descend from the Trayastrimsa Heaven to Jambudvipa. This bird has no wings, yet it throws itself down from the Trayastrimsa Heaven. Sariputra, what do you think? If this bird wants to return to the Trayastrimsa Heaven in the middle of its descent, can it return?' Sariputra replied, 'It cannot, World Honored One!' The Buddha said, 'If this bird descends to Jambudvipa, and wants to avoid pain in its body, can it do so?' Sariputra replied, 'It cannot, World Honored One! When this bird descends, its body will inevitably feel pain, either dying or falling into a deep faint. Why? Because its body is so large and yet it has no wings.' The Buddha said, 'So it is, Sariputra! Even if a Bodhisattva Mahasattva, for as many kalpas as there are sands in the Ganges River, practices giving, upholds pure precepts, accomplishes patience, makes diligent effort, is complete in meditation, and makes a great vow to encompass all and attain Anuttara-samyak-sambodhi, if they do not obtain the skillful means of Prajna Paramita, they will fall into the path of Sravakas and Pratyekabuddhas in the middle of their journey. Sariputra, if Bodhisattvas Mahasattvas, in the presence of Buddhas of the past, future, and present, do not uphold the samadhi of precepts, or wisdom, or the wisdom of liberation, or the wisdom of vision,'
而反作想，是為不持怛薩阿竭戒三昧，智慧、若脫慧、若見慧，為不知怛薩阿竭故而曉知，但聞空聲想之，如所聞，持欲作阿耨多羅三耶三菩，會不能得，便中道在聲聞、辟支佛道地。何以故？如是為不得般若波羅蜜漚和拘舍羅故。」
舍利弗白佛言：「我念佛之所說，其離般若波羅蜜漚和拘舍羅者，便不能自致阿耨多羅三耶三菩。若有菩薩摩訶薩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。」
諸欲天、諸色天子俱白佛言：「般若波羅蜜者甚深，難曉難了，泊然者不得阿耨多羅三耶三菩。」
佛語諸天子言：「如是，般若波羅蜜者甚深難曉了，泊然不得阿耨多羅三耶三菩。」
須菩提白佛言：「般若波羅蜜者難曉了。天中天！如我念是慧，其為泊然者，乃能得阿耨多羅三耶三菩。何以故？亦不於是有得阿惟三佛者，故曰法空無作阿惟三佛。用法空故，於法亦不能得當作阿惟三佛者，故諸法悉空。於法無所有是為法語，無作阿惟三佛故曰法空。無作阿惟三佛者，亦無得阿惟三佛者，其念一切諸法悉空。隨是者，天中天！而泊然得阿耨多羅三耶三菩，成阿惟三佛。」
舍利弗謂須菩提：「如所說者，泊然得阿耨多羅三耶三菩，是為甚難。何以故？空不念：『我當作
【現代漢語翻譯】 現代漢語譯本：如果反而這樣想，這就是沒有持有如來（Tathagata）的戒律三昧，智慧、解脫慧、或見慧，因為不瞭解如來而自以為知曉，只是聽聞空的聲音就執著於此，像所聽聞的那樣，想要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），最終不能得到，便在中途停留在聲聞、辟支佛的道地上。為什麼呢？因為這樣是不能得到般若波羅蜜（Prajnaparamita，智慧的完美）的方便善巧的緣故。」 舍利弗（Sariputra）對佛說：「我記得佛所說的，那些離開般若波羅蜜方便善巧的人，便不能自己達到阿耨多羅三藐三菩提。如果有菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）想要得到阿耨多羅三藐三菩提阿惟三佛（Avaisam-Buddha，無上正等覺佛），應當善巧地學習般若波羅蜜的方便善巧。」 諸欲天、諸色天子都對佛說：「般若波羅蜜非常深奧，難以理解和明白，執著于有相的人不能得到阿耨多羅三藐三菩提。」 佛對諸天子說：「是的，般若波羅蜜非常深奧難以理解，執著于有相的人不能得到阿耨多羅三藐三菩提。」 須菩提（Subhuti）對佛說：「般若波羅蜜難以理解。天中天！依我看來，這種智慧，對於那些不執著于有相的人，才能得到阿耨多羅三藐三菩提。為什麼呢？因為實際上並沒有得到阿惟三佛的人，所以說法的空性是無作的阿惟三佛。因為法的空性，所以對於法也不能執著于得到阿惟三佛，所以一切法都是空性的。對於法無所執著，這就是佛的教誨，因為無作的阿惟三佛所以說法的空性。無作的阿惟三佛，也沒有得到阿惟三佛的人，他們認為一切法都是空性的。隨順這種想法的人，天中天！才能不執著于有相而得到阿耨多羅三藐三菩提，成就阿惟三佛。」 舍利弗對須菩提說：「像你所說的，不執著于有相而得到阿耨多羅三藐三菩提，這是非常困難的。為什麼呢？空性不會想：『我要成就』
【English Translation】 English version: And if one thinks in the opposite way, this is not upholding the Tathagata's (Tathagata) precepts, samadhi, wisdom, liberation wisdom, or insight wisdom. Because one does not understand the Tathagata, one claims to know, but only hears the sound of emptiness and clings to it. Like what one has heard, one desires to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), but ultimately cannot achieve it, and thus remains on the path of Sravakas (Sravaka, Hearers) or Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Why is this so? Because in this way, one cannot obtain the skillful means of Prajnaparamita (Prajnaparamita, perfection of wisdom).' Sariputra (Sariputra) said to the Buddha, 'I remember what the Buddha said, that those who are separated from the skillful means of Prajnaparamita cannot attain Anuttara-samyak-sambodhi by themselves. If there are Bodhisattva-mahasattvas (Bodhisattva-mahasattva, great Bodhisattvas) who wish to attain Anuttara-samyak-sambodhi Avaisam-Buddha (Avaisam-Buddha, unsurpassed perfect enlightened Buddha), they should skillfully learn the skillful means of Prajnaparamita.' All the desire realm gods and form realm gods said to the Buddha, 'Prajnaparamita is very profound, difficult to understand and comprehend. Those who cling to forms cannot attain Anuttara-samyak-sambodhi.' The Buddha said to the gods, 'It is so, Prajnaparamita is very profound and difficult to understand. Those who cling to forms cannot attain Anuttara-samyak-sambodhi.' Subhuti (Subhuti) said to the Buddha, 'Prajnaparamita is difficult to understand. O Lord of the Gods! As I see it, this wisdom, for those who do not cling to forms, can attain Anuttara-samyak-sambodhi. Why is this so? Because in reality, there is no one who attains Avaisam-Buddha, therefore it is said that the emptiness of Dharma is the uncreated Avaisam-Buddha. Because of the emptiness of Dharma, one cannot cling to the idea of attaining Avaisam-Buddha through Dharma, therefore all Dharmas are empty. Not clinging to Dharma is the teaching of the Buddha, because of the uncreated Avaisam-Buddha, it is said that Dharma is empty. The uncreated Avaisam-Buddha, there is also no one who attains Avaisam-Buddha, they believe that all Dharmas are empty. Those who follow this thought, O Lord of the Gods! can attain Anuttara-samyak-sambodhi without clinging to forms, and achieve Avaisam-Buddha.' Sariputra said to Subhuti, 'As you said, to attain Anuttara-samyak-sambodhi without clinging to forms is very difficult. Why is this so? Emptiness does not think: 『I will achieve』
阿耨多羅三耶三菩，成阿惟三佛。』如是法者，易得阿惟三佛。何以故？如恒邊沙等菩薩云何轉還？」須菩提言：「當作是知：『不為泊然者，難得阿耨多羅三耶三菩。』」
須菩提謂舍利弗：「用色還，不作阿耨多羅三耶三菩？」
答言：「不。」
「用痛癢思想生死識還，不作阿耨多羅三耶三菩？」
答言：「不。」
「能有異色得法還，不作阿耨多羅三耶三菩？」
答言：「不。」
「能有異痛癢思想生死識得法還，不作阿耨多羅三耶三菩？」
答言：「不。」
「色本無，寧還，不作阿耨多羅三耶三菩？」
答言：「不。」
「痛癢思想生死識本無，寧還，不作阿耨多羅三耶三菩？」
答言：「不。云何，舍利弗！能有異色本無，於法得還，不作阿耨多羅三耶三菩？」
答言：「不。」
「能有異痛癢思想生死識本無，於法得還，不作阿耨多羅三耶三菩？」
答言：「不。」
「云何，舍利弗！本無為還，不作阿耨多羅三耶三菩？」
答言：「不。」
「能有異本無，於法得還，不作阿耨多羅三耶三菩？」
答言：「不。設於是法不得何所法還者，作阿耨多羅三耶三菩。」
【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三耶三菩（無上正等正覺），成就阿惟三佛（無上佛）。』如果這樣理解佛法，就容易成就阿惟三佛。為什麼呢？就像恒河沙一樣多的菩薩，如何能退轉呢？」須菩提說：「應當這樣理解：『不執著于任何事物的人，難以獲得阿耨多羅三耶三菩。』 須菩提問舍利弗：『用色（物質現象）來還，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『用痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）來還，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『能有與色不同的法，通過還而成就，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『能有與痛癢、思想、生死、識不同的法，通過還而成就，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『色本來就是空的，哪裡能還呢？不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『痛癢、思想、生死、識本來就是空的，哪裡能還呢？不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』『舍利弗，如果能有與色不同的，本來就是空的法，通過還而成就，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『如果能有與痛癢、思想、生死、識不同的，本來就是空的法，通過還而成就，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『舍利弗，本來就是空的東西，通過還而成就，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。』 『如果能有與本來空不同的法，通過還而成就，不能成就阿耨多羅三耶三菩嗎？』 舍利弗回答說：『不能。如果對於這些法，沒有什麼可以還的，才能成就阿耨多羅三耶三菩。』
【English Translation】 English version 'Anuttara-samyak-sambodhi (supreme perfect enlightenment), achieving Avaisambuddha (unexcelled Buddha).' If one understands the Dharma in this way, it is easy to achieve Avaisambuddha. Why is that? How can Bodhisattvas, as numerous as the sands of the Ganges, regress?」 Subhuti said, 「It should be understood like this: 『Those who do not cling to anything find it difficult to attain Anuttara-samyak-sambodhi.』 Subhuti asked Sariputra, 'Using form (material phenomena) to return, can one not achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Using feeling (sensation), thought (concept), birth and death (life process), and consciousness (awareness) to return, can one not achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Can there be a Dharma different from form, that through returning, one cannot achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Can there be a Dharma different from feeling, thought, birth and death, and consciousness, that through returning, one cannot achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Form is originally empty, where can it return? Can one not achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Feeling, thought, birth and death, and consciousness are originally empty, where can they return? Can one not achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Sariputra, if there can be a Dharma different from form, which is originally empty, that through returning, one cannot achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'If there can be a Dharma different from feeling, thought, birth and death, and consciousness, which is originally empty, that through returning, one cannot achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'Sariputra, something that is originally empty, through returning, can one not achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No.' 'If there can be a Dharma different from what is originally empty, that through returning, one cannot achieve Anuttara-samyak-sambodhi?' Sariputra replied, 'No. If, regarding these Dharmas, there is nothing to return, then one can achieve Anuttara-samyak-sambodhi.'
舍利弗謂須菩提：「如所說法，無有菩薩還者。」
須菩提言：「菩薩之人而有三德，是怛薩阿竭所說。一者佛衍，菩薩而不計三，如須菩提所言。」
分耨文陀尼弗語舍利弗：「須菩提所說一道者，而當問之。」
舍利弗謂須菩提：「欲問所說一道佛衍菩薩事。須菩提！欲問所說一道佛衍菩薩事。」
須菩提言：「云何，舍利弗！于本無中能見三道？是為聲聞、辟支佛。」
佛語舍利弗言：「不見本無中得二事者。」
須菩提言：「云何，舍利弗！本無者為一不？是故曰得。若菩薩摩訶薩聞本無，心不懈怠，是菩薩摩訶薩會致至菩薩。」
佛言：「善哉，善哉！須菩提！如所說無異，悉佛威神之所致，是為菩薩摩訶薩本無無有異。若菩薩心不懈怠，會至菩薩。」
舍利弗白佛言：「何謂為菩薩？」佛語舍利弗：「成阿耨多羅三耶三菩則是。」
須菩提白佛：「何謂菩薩摩訶薩？欲成者，云何住？」
佛言：「視一切人皆等，其心不異，無有害意，以慈心向人，若身無異。其心柔軟，其心加哀，其心無瞋恚，無所礙心，無所嬈心，視之若父母無異。是心，菩薩摩訶薩所住。當作是學。」
摩訶般若波羅蜜阿惟越致品第八
須菩提白佛言：
【現代漢語翻譯】 現代漢語譯本 舍利弗對須菩提說：『按照你所說的法，沒有菩薩會退轉。』 須菩提說：『菩薩之人有三種功德，這是怛薩阿竭（如來）所說的。第一是佛乘，菩薩不執著於三乘之別，就像須菩提所說的那樣。』 分耨文陀尼弗對舍利弗說：『須菩提所說的一道，應該去問他。』 舍利弗對須菩提說：『我想問你所說的一道佛乘菩薩之事。須菩提！我想問你所說的一道佛乘菩薩之事。』 須菩提說：『舍利弗，你如何能在本無之中看到三道？那是聲聞、辟支佛的境界。』 佛對舍利弗說：『在本無之中，是看不到兩種事物的。』 須菩提說：『舍利弗，本無難道不是一嗎？所以說能得到。如果菩薩摩訶薩聽到本無，心不懈怠，這位菩薩摩訶薩就會達到菩薩的境界。』 佛說：『好啊，好啊！須菩提！你所說的沒有錯，都是佛的威神力所致，這就是菩薩摩訶薩的本無，沒有差別。如果菩薩心不懈怠，就會達到菩薩的境界。』 舍利弗問佛：『什麼是菩薩？』佛對舍利弗說：『成就阿耨多羅三藐三菩提（無上正等正覺）的就是。』 須菩提問佛：『什麼是菩薩摩訶薩？想要成就菩薩摩訶薩，應該如何安住？』 佛說：『看待一切眾生都平等，心無差別，沒有害人之意，以慈悲心對待他人，身心都無差別。心柔軟，心懷悲憫，心無嗔恨，沒有障礙之心，沒有惱亂之心，看待眾生如同父母一般。這就是菩薩摩訶薩所安住的心。應當這樣學習。』 《摩訶般若波羅蜜阿惟越致品》第八 須菩提問佛：
【English Translation】 English version Shariputra said to Subhuti, 'According to the Dharma you have spoken, there is no Bodhisattva who will regress.' Subhuti said, 'A Bodhisattva has three virtues, which are what Tathagata (the Thus Come One) has spoken. The first is the Buddha Vehicle, and a Bodhisattva does not cling to the three vehicles, as Subhuti has said.' Punnavardhaniputra said to Shariputra, 'The one path that Subhuti speaks of, we should ask him about it.' Shariputra said to Subhuti, 'I wish to ask about the one path of the Buddha Vehicle Bodhisattva that you spoke of. Subhuti! I wish to ask about the one path of the Buddha Vehicle Bodhisattva that you spoke of.' Subhuti said, 'Shariputra, how can you see three paths in the non-existent? That is the realm of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).' The Buddha said to Shariputra, 'In the non-existent, one cannot see two things.' Subhuti said, 'Shariputra, is the non-existent not one? Therefore, it is said to be attainable. If a Bodhisattva Mahasattva hears of the non-existent and does not become lax in mind, this Bodhisattva Mahasattva will attain the state of a Bodhisattva.' The Buddha said, 'Excellent, excellent! Subhuti! What you have said is not different, it is all due to the Buddha's majestic power. This is the non-existent of a Bodhisattva Mahasattva, there is no difference. If a Bodhisattva's mind is not lax, they will attain the state of a Bodhisattva.' Shariputra asked the Buddha, 'What is a Bodhisattva?' The Buddha said to Shariputra, 'One who achieves Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is a Bodhisattva.' Subhuti asked the Buddha, 'What is a Bodhisattva Mahasattva? How should one abide who wishes to achieve it?' The Buddha said, 'View all beings as equal, with no difference in mind, without any intention to harm, treat others with a compassionate heart, with no difference in body or mind. With a gentle heart, a compassionate heart, a heart without anger, a heart without obstruction, a heart without disturbance, view all beings as if they were your parents. This is the mind in which a Bodhisattva Mahasattva abides. One should learn in this way.' Chapter Eight of the Mahaprajnaparamita Avinivartaniya Subhuti asked the Buddha:
「阿惟越致菩薩摩訶薩，當何以比觀其相行，知是為阿惟越致菩薩摩訶薩？」
佛語須菩提：「于凡人及聲聞、辟支佛，乃至怛薩阿竭道地，聞悉本無而不動搖，亦無有異。于其法亦本無，是為本無于不動搖。是即為度。如所聞不轉亦不有疑，亦不言是亦不言非，如本無者為無所失。其所語不輕，不說他事但說中正。他人有所作亦不觀視。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩者，不形沙門、婆羅門面類，是為沙門、是為婆羅門。所見知悉諦，了終不祠祀跪拜余天，不持華香而奉上之。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩終不生惡處，不作婦人。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩終不離十善，身自不殺，教人不殺；身自不盜、不淫泆、不兩舌、不惡口、不妄言、不綺語、不妒嫉、不貪余、不疑亂，身自作正，教人守正，是為十善。又于夢中自護不失十善，是為阿惟越致菩薩摩訶薩于夢中面自見十善。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩心所學法，持欲安隱一切人
【現代漢語翻譯】 現代漢語譯本： 『阿惟越致菩薩摩訶薩（不退轉菩薩，指修行達到不退轉境界的大菩薩），應當如何觀察他的行為和特徵，才能知道他是阿惟越致菩薩摩訶薩呢？』 佛陀告訴須菩提：『對於凡夫、聲聞（聽聞佛法而修行的弟子）、辟支佛（獨自覺悟的修行者），乃至怛薩阿竭（如來，佛的稱號）的道地（佛的境界），聽到一切法本性空無而不動搖，也沒有任何差異。對於一切法也認為本性空無，這就是對於空性不動搖。這就是解脫。對於所聽聞的法不改變也不懷疑，也不說是，也不說非，如同一切法本性空無一樣，沒有什麼可以失去的。他所說的話不輕率，不說其他的事情，只說中正之道。他人有所作為也不去觀察。像這樣觀察他的行為和特徵都具備，就知道這就是阿惟越致菩薩摩訶薩。』 『再者，須菩提！阿惟越致菩薩摩訶薩，不會顯現沙門（出家修行者）、婆羅門（古印度祭司）的面貌，說自己是沙門，是婆羅門。他所見所知都是真實的，最終不會祭祀跪拜其他天神，也不會拿著鮮花香料去供奉他們。像這樣觀察他的行為和特徵都具備，就知道這就是阿惟越致菩薩摩訶薩。』 『再者，須菩提！阿惟越致菩薩摩訶薩最終不會投生到惡道，也不會轉產生女人。像這樣觀察他的行為和特徵都具備，就知道這就是阿惟越致菩薩摩訶薩。』 『再者，須菩提！阿惟越致菩薩摩訶薩最終不會離開十善業道，自己不殺生，也教導他人不殺生；自己不偷盜、不邪淫、不兩舌（挑撥離間）、不惡口（粗言惡語）、不妄語（說謊）、不綺語（花言巧語）、不嫉妒、不貪婪、不疑惑混亂，自己行持正道，也教導他人遵守正道，這就是十善。而且在夢中也能守護自己不失去十善，這就是阿惟越致菩薩摩訶薩在夢中也能見到自己行持十善。像這樣觀察他的行為和特徵都具備，就知道這就是阿惟越致菩薩摩訶薩。』 『再者，須菩提！阿惟越致菩薩摩訶薩心中所學習的佛法，是爲了讓一切眾生都得到安穩。』
【English Translation】 English version: 'How should an Avaivartika Bodhisattva Mahasattva (a Bodhisattva who has reached the stage of non-retrogression) be observed in terms of their conduct and characteristics, so that one may know that they are an Avaivartika Bodhisattva Mahasattva?' The Buddha said to Subhuti, 'Regarding ordinary people, Sravakas (disciples who learn by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and even the path of the Tathagata (the state of a Buddha), when they hear that all dharmas are fundamentally empty, they do not waver, nor do they see any difference. They also consider all dharmas to be fundamentally empty, and this is non-wavering in emptiness. This is liberation. They do not change or doubt what they have heard, nor do they say it is so or not so. Like the fundamental emptiness of all dharmas, there is nothing to lose. Their words are not frivolous, they do not speak of other matters, but only of the middle way. They do not observe the actions of others. When their conduct and characteristics are observed to be complete in this way, it is known that they are an Avaivartika Bodhisattva Mahasattva.' 'Furthermore, Subhuti! An Avaivartika Bodhisattva Mahasattva does not take on the appearance of a Sramana (a renunciate practitioner) or a Brahmin (an ancient Indian priest), saying that they are a Sramana or a Brahmin. What they see and know is all true, and they will ultimately not worship or bow down to other deities, nor will they offer them flowers and incense. When their conduct and characteristics are observed to be complete in this way, it is known that they are an Avaivartika Bodhisattva Mahasattva.' 'Furthermore, Subhuti! An Avaivartika Bodhisattva Mahasattva will ultimately not be born in evil realms, nor will they be reborn as a woman. When their conduct and characteristics are observed to be complete in this way, it is known that they are an Avaivartika Bodhisattva Mahasattva.' 'Furthermore, Subhuti! An Avaivartika Bodhisattva Mahasattva will ultimately not depart from the ten good deeds. They themselves do not kill, and they teach others not to kill; they themselves do not steal, do not engage in sexual misconduct, do not engage in divisive speech, do not use harsh language, do not lie, do not engage in frivolous speech, do not envy, do not covet, and do not have confused thoughts. They themselves practice the right path, and they teach others to follow the right path. These are the ten good deeds. Moreover, in their dreams, they protect themselves from losing the ten good deeds. This is how an Avaivartika Bodhisattva Mahasattva sees themselves practicing the ten good deeds even in their dreams. When their conduct and characteristics are observed to be complete in this way, it is known that they are an Avaivartika Bodhisattva Mahasattva.' 'Furthermore, Subhuti! The Dharma that an Avaivartika Bodhisattva Mahasattva learns in their heart is for the sake of bringing peace and security to all beings.'
，悉為說法，是為法施。令一切皆得法所，是即為法施於一切。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩！若王者為人中之雄，持所知名慧，聞說深法終不有疑，不有疑、不言不信，所言柔軟，所語如蜜，復少睡臥，出入行步其心不亂，徐行安步舉足蹈地擇地而行，及所被服衣中無蚤，常而凈潔無有塵垢亦無有憂，身中都無八十種蟲。所以者何？是菩薩摩訶薩所有功德過出世間功德上。稍稍欲成滿，其功德轉倍故。其身清凈，心亦清凈。」
須菩提白佛：「云何，天中天！菩薩摩訶薩心清凈？當何以知？」
佛語須菩提：「菩薩摩訶薩所作功德，轉倍益多稍稍極上，其心自在而無所礙，其功德悉逮心故清凈，過聲聞辟支佛道地，是為菩薩摩訶薩心清凈。如是比觀其相行具足，知是即阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩摩訶薩不求財物，若供養者無有慳貪，說深法時無有厭極正作在知。其欲聞深法者，持般若波羅蜜為說之。其有作余道若世事者，持般若波羅蜜主為正之。其不解者，以般若波羅蜜便為解之。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！至者弊魔便來致所，化作八大泥犁，一泥犁化
【現代漢語翻譯】 現代漢語譯本：
都為他們說法，這就是法施。使一切眾生都能得到佛法，這就是對一切眾生進行法施。像這樣觀察，如果他的相貌和行為都具足，就知道這就是阿惟越致菩薩摩訶薩（不退轉菩薩，指修行達到一定程度，不會再退回原來境界的菩薩）。 「再者，須菩提！阿惟越致菩薩摩訶薩（不退轉菩薩）如果像人中之王一樣，擁有廣博的智慧，聽聞甚深佛法時，心中不會有疑惑，不會有疑惑，也不會說不相信，說話柔和，言語像蜜一樣甜美，而且很少睡覺，出入行走時心不散亂，緩慢安穩地行走，舉足落腳時會選擇地面而行，所穿的衣服中沒有跳蚤，經常保持乾淨整潔，沒有塵垢，也沒有憂愁，身上也沒有八十種蟲。這是為什麼呢？因為這位菩薩摩訶薩所擁有的功德，已經超越了世間的功德。他逐漸想要圓滿功德，所以他的功德會不斷增長。他的身體清凈，心也清凈。」 須菩提問佛：「世尊！菩薩摩訶薩的心如何才能清凈？應當如何才能知道？」 佛告訴須菩提：「菩薩摩訶薩所做的功德，會不斷增長，逐漸達到頂峰，他的心自在而沒有障礙，他的功德都已達到內心，所以他的心是清凈的，超越了聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）的境界，這就是菩薩摩訶薩的心清凈。像這樣觀察，如果他的相貌和行為都具足，就知道這就是阿惟越致菩薩（不退轉菩薩）。」 「再者，須菩提！阿惟越致菩薩摩訶薩（不退轉菩薩）不貪求財物，如果有人供養他，他也不會吝嗇，在宣說甚深佛法時，不會感到厭倦，而是正念而行。如果有人想聽聞甚深佛法，他就用般若波羅蜜（以智慧到達彼岸的方法）為他們宣說。如果有人在做其他道業或世俗之事，他就用般若波羅蜜來引導他們走上正道。如果有人不理解，他就用般若波羅蜜來為他們解釋。像這樣觀察，如果他的相貌和行為都具足，就知道這就是阿惟越致菩薩摩訶薩（不退轉菩薩）。」 「再者，須菩提！當這位菩薩達到一定境界時，魔王就會前來干擾，化作八大泥犁（地獄），一個泥犁化作...
【English Translation】 English version:
They explain the Dharma to all, this is Dharma giving. To enable all beings to attain the Dharma, this is Dharma giving to all. Observing in this way, if their appearance and conduct are complete, know that this is an Avinivartanīya Bodhisattva Mahāsattva (a non-retrogressing Bodhisattva, referring to a Bodhisattva who has reached a certain level of practice and will not regress to their original state). Furthermore, Subhuti! An Avinivartanīya Bodhisattva Mahāsattva (a non-retrogressing Bodhisattva), if like a king among men, possesses vast wisdom, upon hearing profound Dharma, will not have doubts in their heart, will not have doubts, nor will they say they do not believe, their speech is gentle, their words are like honey, and they sleep very little, when going in and out, their mind is not disturbed, they walk slowly and steadily, when lifting and placing their feet, they choose the ground to walk on, and the clothes they wear have no fleas, they are always clean and pure, without dust or dirt, and without worries, and there are no eighty kinds of worms in their body. Why is this? Because the merits possessed by this Bodhisattva Mahāsattva have surpassed worldly merits. They gradually wish to fulfill their merits, so their merits will continue to increase. Their body is pure, and their mind is also pure. Subhuti asked the Buddha: 'World Honored One! How can the mind of a Bodhisattva Mahāsattva be pure? How should one know?' The Buddha told Subhuti: 'The merits performed by a Bodhisattva Mahāsattva will continuously increase, gradually reaching the peak, their mind is free and without obstacles, their merits have all reached their heart, therefore their mind is pure, surpassing the realm of Sravakas (those who practice by hearing the Dharma) and Pratyekabuddhas (those who awaken on their own), this is the pure mind of a Bodhisattva Mahāsattva. Observing in this way, if their appearance and conduct are complete, know that this is an Avinivartanīya Bodhisattva (a non-retrogressing Bodhisattva).' Furthermore, Subhuti! An Avinivartanīya Bodhisattva Mahāsattva (a non-retrogressing Bodhisattva) does not seek wealth, if someone makes offerings to them, they are not stingy, when explaining profound Dharma, they do not feel weary, but act with right mindfulness. If someone wishes to hear profound Dharma, they will explain it to them using Prajñāpāramitā (the method of reaching the other shore with wisdom). If someone is engaged in other practices or worldly affairs, they will use Prajñāpāramitā to guide them onto the right path. If someone does not understand, they will use Prajñāpāramitā to explain it to them. Observing in this way, if their appearance and conduct are complete, know that this is an Avinivartanīya Bodhisattva Mahāsattva (a non-retrogressing Bodhisattva).' Furthermore, Subhuti! When this Bodhisattva reaches a certain level, the demon king will come to disturb them, transforming into eight great Nirayas (hells), one Niraya transforming into...
有若干百千菩薩。便指示言：『是輩人者，皆從佛受決已，皆是阿惟越致。今悉墮泥犁中。皆佛之所授決。設若作阿惟越致受決已者，當疾悔之：「我非阿惟越致。」設若言爾者，便不入泥犁，當生天上。』」
佛語須菩提：「設心不動者，是阿惟越致菩薩摩訶薩。」
佛言：「我所語者無有異。設當生惡處者，佛語為有異。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！弊魔化作沙門若用被服，到菩薩摩訶薩所言：『若前從我所聞、從我所受，今悉棄捨，皆不可用，若今當自悔其過。若疾悔之，隨我言者，我日日自來問訊；若設不用我言者，我終不復來相視。若莫復說是語非佛所說，是皆他餘外道之造作，今我所語是佛所說。』」
佛言：「聞是說而動轉者，當知其人不從過去佛受決。來在菩薩摩訶薩舉中，多有菩薩摩訶薩未在阿惟越致其界。設不動轉者，念法無有生死，念無有生死信他人言。譬若比丘得羅漢者，不隨他人所言，眼悉見法以為作證。是為無所有終不可動。是菩薩摩訶薩亦不可動，如聲聞、辟支佛道地所念法眾不復還，是菩薩摩訶薩正向薩蕓若不可復還。用是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！弊魔到菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：有許多菩薩，他們指著一些人說：『這些人都是從佛那裡得到授記的，都是不退轉的菩薩（阿惟越致）。現在他們都墮入了地獄（泥犁）之中。他們都是佛所授記的。如果有人被授記為不退轉菩薩，應當趕緊懺悔：『我不是不退轉菩薩。』如果這樣說，就不會墮入地獄，將會升到天上。』 佛告訴須菩提：『如果內心不動搖，那就是不退轉的菩薩摩訶薩。』 佛說：『我所說的話沒有虛妄。如果說會墮入惡道，那就是佛的話有虛妄。像這樣觀察，如果他的相貌和行為都具足，就知道他是不退轉的菩薩摩訶薩。』 『再者，須菩提！惡魔會化作沙門，穿著僧衣，來到菩薩摩訶薩面前說：『你以前從我這裡聽到的、從我這裡接受的，現在都要全部拋棄，都不可用了。現在應當自己懺悔過去的錯誤。如果趕緊懺悔，聽從我的話，我每天都會來問候你；如果不用我的話，我就再也不會來看你。不要再說這些話不是佛說的，這些都是其他外道編造的，現在我所說的是佛說的。』 佛說：『聽到這些話就動搖的人，應當知道他不是從過去的佛那裡得到授記的。在菩薩摩訶薩之中，有很多菩薩摩訶薩還沒有達到不退轉的境界。如果內心不動搖，想到法沒有生死，想到沒有生死就相信他人所說。譬如比丘證得阿羅漢果，不隨他人所說，親眼見到法作為證明。這就是無所執著，終不可動搖。這位菩薩摩訶薩也是不可動搖的，就像聲聞、辟支佛所修行的道，所念的法不再退轉一樣，這位菩薩摩訶薩正向著薩蕓若（一切智）前進，不再退轉。用這樣的方式觀察，如果他的相貌和行為都具足，就知道他是不退轉的菩薩摩訶薩。』 『再者，須菩提！惡魔會到菩薩摩訶
【English Translation】 English version: There were many hundreds and thousands of Bodhisattvas. They pointed out some people and said, 『These people have all received predictions from the Buddha, and they are all Avaivartika (non-regressing). Now they have all fallen into hell (Niraya). They were all predicted by the Buddha. If someone has been predicted to be Avaivartika, they should quickly repent: 「I am not Avaivartika.」 If they say this, they will not fall into hell, and will ascend to heaven.』 The Buddha said to Subhuti, 『If the mind does not waver, that is an Avaivartika Bodhisattva Mahasattva.』 The Buddha said, 『What I say is not false. If it is said that one will fall into evil realms, then the Buddha』s words are false. Observing in this way, if their appearance and conduct are complete, know that they are an Avaivartika Bodhisattva Mahasattva.』 『Furthermore, Subhuti! Evil demons will transform into Shramanas, wearing monastic robes, and come to the Bodhisattva Mahasattva, saying, 「Whatever you have heard from me before, whatever you have received from me, now you must abandon it all, it is all unusable. Now you should repent your past mistakes. If you quickly repent and follow my words, I will come to greet you every day; if you do not follow my words, I will never come to see you again. Do not say that these words are not spoken by the Buddha, these are all fabrications of other heretics, what I am saying now is spoken by the Buddha.」』 The Buddha said, 『Those who waver upon hearing these words should know that they have not received predictions from past Buddhas. Among the Bodhisattva Mahasattvas, there are many who have not yet reached the state of Avaivartika. If the mind does not waver, thinking that the Dharma has no birth and death, thinking that there is no birth and death, they believe what others say. For example, a Bhikshu who has attained Arhatship does not follow what others say, but sees the Dharma with their own eyes as proof. This is non-attachment, and ultimately unshakeable. This Bodhisattva Mahasattva is also unshakeable, just as the path practiced by Sravakas and Pratyekabuddhas, the Dharma they contemplate does not regress, this Bodhisattva Mahasattva is moving towards Sarvajna (all-knowing) and will not regress. Observing in this way, if their appearance and conduct are complete, know that they are an Avaivartika Bodhisattva Mahasattva.』 『Furthermore, Subhuti! Evil demons will come to the Bodhisattva Maha
薩所，化作異人：『若所求者甚為勤苦，非薩蕓若行。若致負是勤苦為？若用是勤苦為？作不當自還厭耶？當復於何所更索是軀？汝何不早取羅漢用佛為求耶？』」
佛言：「設不動轉者，弊魔復棄捨去，更為方略。化作若干菩薩在其邊立，復生指語之：『若見是菩薩不？皆供養如恒邊沙佛已，皆與衣服、飯食、床臥、醫藥悉具足，皆于恒邊沙佛所悉行清凈戒，皆從受事，聞其中慧，當所施行。其所求者為悉學已，所住如法，今皆不能得阿耨多羅三耶三菩。作是學已、作是受已、作是行已，不能得薩蕓若，何況若欲得阿耨多羅三耶三菩？』」
佛言：「設是不動者，弊魔便去。更化作比丘，作是言語：『是悉羅漢，過去世時皆行菩薩道，今悉取羅漢。今是尚如是比丘，若當從何所得阿耨多羅三耶三菩？』」
佛言：「是菩薩摩訶薩雖從異處聞是言，續作其行，心不動轉亦無有異心，覺知魔為。」
佛言：「若有學波羅蜜隨其行者，不得薩蕓，若當從何所得？佛所語者為無有異。其作是學，其作是行，如般若波羅蜜者心不動搖，設是不得薩蕓若，佛語為有異。佛所語者終不有欺，是菩薩摩訶薩當作是學。用是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！弊魔往到阿
【現代漢語翻譯】 現代漢語譯本：魔（薩所）化作一個異人，說道：『你所追求的非常艱苦，不是薩蕓若（一切智）的修行。你為何要承受這些艱苦？你用這些艱苦做什麼？難道不應該自己感到厭倦嗎？你還要從哪裡去尋找這個身體？你為何不早點證得羅漢果位，而要追求佛果呢？』 佛說：『如果（菩薩）不為所動，魔就會放棄離開，再想其他計策。他會化作許多菩薩站在（菩薩）身邊，又指著他們說：『你看到這些菩薩了嗎？他們都像恒河沙數般的佛一樣接受供養，都得到衣服、食物、床鋪、醫藥等一切所需，都在恒河沙數般的佛那裡持守清凈戒律，都從他們那裡接受教導，聽聞他們的智慧，並按照所學去修行。他們所追求的都已學到，所住之處都如法，但現在都不能證得阿耨多羅三藐三菩提（無上正等正覺）。他們這樣學習、這樣接受教導、這樣修行，都不能證得薩蕓若（一切智），更何況你想要證得阿耨多羅三藐三菩提（無上正等正覺）呢？』 佛說：『如果（菩薩）不為所動，魔就會離開。他會再化作比丘，說這樣的話：『這些都是羅漢，他們過去世都修行菩薩道，現在都證得羅漢果位。現在這些比丘尚且如此，你又將從哪裡證得阿耨多羅三藐三菩提（無上正等正覺）呢？』 佛說：『這位菩薩摩訶薩（大菩薩）即使從別處聽到這些話，仍然繼續修行，心不為所動，也沒有其他想法，他知道這是魔在作祟。』 佛說：『如果有人學習波羅蜜（到彼岸的方法）並按照其修行，卻不能證得薩蕓若（一切智），那他將從哪裡證得呢？佛所說的話不會有差異。如果有人這樣學習，這樣修行，像般若波羅蜜（智慧到彼岸）那樣心不動搖，即使不能證得薩蕓若（一切智），佛所說的話也不會有差異。佛所說的話終究不會欺騙人，這位菩薩摩訶薩應當這樣學習。用這種方式來觀察，他的修行圓滿具足，就知道他是阿惟越致菩薩摩訶薩（不退轉菩薩）。』 『再者，須菩提！魔會去到阿
【English Translation】 English version: The demon (Saso) transformed into a strange person, saying: 'What you seek is extremely arduous, not the practice of Sarvajna (all-knowing wisdom). Why do you endure such hardship? What do you do with this hardship? Shouldn't you be weary of it yourself? Where else will you seek this body? Why don't you attain Arhatship sooner, instead of seeking Buddhahood?' The Buddha said: 'If (the Bodhisattva) remains unmoved, the demon will give up and leave, devising other strategies. He will transform into many Bodhisattvas standing beside (the Bodhisattva), and point to them, saying: 'Do you see these Bodhisattvas? They have all received offerings like Buddhas as numerous as the sands of the Ganges, they have all received clothing, food, beds, medicine, and all necessities, they have all upheld pure precepts under Buddhas as numerous as the sands of the Ganges, they have all received teachings from them, heard their wisdom, and practiced according to what they learned. What they sought, they have all learned, where they dwell is in accordance with the Dharma, but now they cannot attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Having learned this way, having received teachings this way, having practiced this way, they cannot attain Sarvajna (all-knowing wisdom), how much less can you attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' The Buddha said: 'If (the Bodhisattva) remains unmoved, the demon will leave. He will then transform into a Bhikkhu, saying these words: 'These are all Arhats, in their past lives they all practiced the Bodhisattva path, and now they have all attained Arhatship. Now these Bhikkhus are like this, from where will you attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' The Buddha said: 'Even if this Bodhisattva Mahasattva (Great Bodhisattva) hears these words from elsewhere, he continues his practice, his mind is not moved, nor does he have other thoughts, he knows that this is the demon's doing.' The Buddha said: 'If someone studies the Paramitas (perfections) and practices according to them, but cannot attain Sarvajna (all-knowing wisdom), from where will he attain it? The Buddha's words will not be different. If someone studies this way, practices this way, like Prajna Paramita (wisdom to the other shore) his mind does not waver, even if he cannot attain Sarvajna (all-knowing wisdom), the Buddha's words will not be different. The Buddha's words will never deceive, this Bodhisattva Mahasattva should learn this way. By observing in this way, his practice is complete and perfect, and it is known that he is an Avaivartika Bodhisattva Mahasattva (non-retrogressing Bodhisattva).' 'Furthermore, Subhuti! The demon will go to A'
惟越致菩薩所，作是曉言：『薩蕓若者如空，是法不可得邊幅，是法不可得窮極有所可得。何以故？無阿惟越致，亦無得阿惟三佛者。今我觀視其法，都盧皆空。若之所作是為勤苦，不當覺知是魔所為。云何欲得阿耨多羅三耶三菩？是非佛所說。』」
佛言：「是善男子、善女人當如是知，當作是念為魔事，其心正直而不動搖。用比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩欲作第一禪、第二禪、第三至於第四禪三摩越，隨是四禪而不錄禪目，是為三摩越，為人慾故。用是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩，不求稱譽其名字者。若稱說者，不念所欲，其心廣大，但念一切悉令得安。行步坐起其心不亂，出入用意當而至誠，不求有力，不他淫慾。若欲往來自患其欲，于欲常有恐怖。譬若男子過大空澤之中，若欲飲食，畏於賊盜疾欲發去。自念：『何時當到聚落安隱之處疾得脫去？』阿惟越致菩薩摩訶薩亦復如是，于愛慾有往來時，自念所作是為不可，是即為非，皆悉不正，非我法之所作，亦不念余惡。何以故？欲使一切皆得安隱。」
佛言：「其作是念，皆是般若波羅蜜威神之力。用是比觀其相行
【現代漢語翻譯】 現代漢語譯本：於是，（有）人去到阿惟越致菩薩（Avivartika Bodhisattva，不退轉菩薩）那裡，這樣曉諭說：『薩蕓若（Sarvajna，一切智）就像虛空一樣，這種法是無法找到邊際的，這種法是無法找到窮盡之處的。為什麼呢？因為沒有阿惟越致（Avivartika，不退轉）的實體，也沒有獲得阿惟三佛（Avivartika-sambuddha，不退轉的佛）的人。現在我觀察這種法，完全是空無的。如果有人這樣做，那是徒勞的勤苦，不應當覺知這是魔所為。怎麼可能想要得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？這不是佛所說的。』 佛說：『善男子、善女人應當這樣知道，應當這樣想，這是魔事，他們的心正直而不動搖。用這種方式觀察，如果他的相行具足，就知道這是阿惟越致菩薩摩訶薩（Avivartika Bodhisattva-Mahasattva，不退轉的大菩薩）。』 『再者，須菩提（Subhuti）！阿惟越致菩薩摩訶薩想要進入初禪、二禪、三禪乃至四禪的三摩越（Samapatti，等至），隨順這四禪而不執著禪定的名稱，這是三摩越，是爲了利益他人。用這種方式觀察，如果他的相行具足，就知道這是阿惟越致菩薩摩訶薩。』 『再者，須菩提！阿惟越致菩薩摩訶薩，不追求別人稱讚他的名字。如果有人稱讚，他也不執著于所欲，他的心廣大，只想著讓一切眾生都得到安樂。行走坐臥，他的心都不散亂，出入用心，真誠而至，不求有力，不貪戀淫慾。如果想要往來於愛慾，就為自己的慾望感到憂患，對於慾望常常感到恐懼。譬如一個男子走過廣闊的空曠沼澤，如果想要飲食，就害怕賊盜，急著想要離開。他自己想：『什麼時候才能到達聚落安穩的地方，快速地脫離這裡？』阿惟越致菩薩摩訶薩也是這樣，當他往來於愛慾時，就認為自己所做的是不可取的，這是錯誤的，都是不正當的，不是我所修的法，也不想其他惡事。為什麼呢？因為他想讓一切眾生都得到安穩。』 佛說：『他們產生這樣的想法，都是般若波羅蜜（Prajnaparamita，智慧到彼岸）的威神之力。用這種方式觀察，如果他的相行具足，
【English Translation】 English version: Then, someone went to the Avivartika Bodhisattva (Avivartika Bodhisattva, the Bodhisattva of Non-retrogression) and spoke these words: 『Sarvajna (Sarvajna, Omniscience) is like the void; this Dharma cannot be found to have a boundary, this Dharma cannot be found to have an end. Why? Because there is no entity of Avivartika (Avivartika, Non-retrogression), nor is there anyone who attains Avivartika-sambuddha (Avivartika-sambuddha, the Non-retrogressing Buddha). Now, I observe this Dharma, and it is entirely empty. If someone does this, it is futile effort, and one should not perceive it as the work of Mara. How can one desire to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, Supreme Perfect Enlightenment)? This is not what the Buddha taught.』 The Buddha said: 『Good men and good women should know this, they should think this is the work of Mara, and their minds should be upright and unwavering. By observing in this way, if their characteristics and conduct are complete, then know that this is an Avivartika Bodhisattva-Mahasattva (Avivartika Bodhisattva-Mahasattva, the Great Bodhisattva of Non-retrogression).』 『Furthermore, Subhuti! An Avivartika Bodhisattva-Mahasattva, wishing to enter the Samapatti (Samapatti, Attainment) of the first Dhyana, second Dhyana, third Dhyana, and even the fourth Dhyana, follows these four Dhyanas without clinging to the names of the Dhyanas. This is Samapatti, for the benefit of others. By observing in this way, if their characteristics and conduct are complete, then know that this is an Avivartika Bodhisattva-Mahasattva.』 『Furthermore, Subhuti! An Avivartika Bodhisattva-Mahasattva does not seek praise for their name. If someone praises them, they do not cling to what is desired; their mind is vast, only thinking of bringing peace to all beings. Whether walking, sitting, or lying down, their mind is not scattered. In their comings and goings, they are sincere and earnest, not seeking power, and not lusting after sensual desires. If they desire to engage in sensual desires, they feel sorrow for their own desires, and they are always fearful of desires. It is like a man passing through a vast, empty swamp; if he wants to eat or drink, he fears thieves and robbers and wants to leave quickly. He thinks to himself: 『When will I reach a safe village and quickly escape from here?』 An Avivartika Bodhisattva-Mahasattva is also like this; when they engage in sensual desires, they consider what they have done to be unacceptable, wrong, and improper. It is not the Dharma that I practice, and they do not think of other evils. Why? Because they want all beings to attain peace.』 The Buddha said: 『Their having such thoughts is all due to the majestic power of Prajnaparamita (Prajnaparamita, Perfection of Wisdom). By observing in this way, if their characteristics and conduct are complete,
具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！和夷羅洹閱叉常隨從阿惟越致菩薩摩訶薩，其餘鬼神不敢附之，終不失志，其心不亂，其身亦不妄起，身體完具無所缺減，為人雄，不誘他人婦女，若為作符若咒若藥都不為是，亦不自為亦不教人為，是為菩薩之凈。不說男子事，亦不說婦人事，都無是𠎝。用是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩不與聚會人從事，亦不與王者，亦不與賊，亦不與兵，亦不與軍，亦不與聚邑，亦不與城郭，亦不與世俗，亦不與女人，亦不與男子，亦不與余道，亦不與谷，亦不與須，亦不與祠，亦不與雜色，亦不與華，亦不與香，亦不與調戲，亦不從海，亦不從利，亦不作若干種，亦不與所有從事，但與般若波羅蜜從事。不離薩蕓若，常念不忘，亦不與斗從事。自守如法，常行中正，不從非法。常稱譽賢者以為上頭，常於人欲作親厚，不作怨惡，但求怛薩阿竭法，則欲求生異方佛剎。作是求，將不生彼間，用是故，常得見佛，復得供養阿惟越致菩薩摩訶薩。或從欲、從色、從無色，去其彼間來生中國，若在善人家，若黠慧中生，若在生談語之中，若在曉經書之家，不喜豫少事。有生於邊地，悉生大國中，終不犯法。用
【現代漢語翻譯】 現代漢語譯本：
具足這些特徵，就可以知道這是阿惟越致（不退轉）菩薩摩訶薩（大菩薩）。 「再者，須菩提！和夷羅洹閱叉（一種守護神）常常跟隨阿惟越致菩薩摩訶薩，其他的鬼神不敢靠近他，他始終不會喪失志向，他的心不會混亂，他的身體也不會妄動，身體完整沒有缺失，為人雄偉，不引誘他人的婦女，不做符咒、不念咒語、不用藥物，自己不做，也不教別人做，這就是菩薩的清凈。不說男人的事，也不說女人的事，完全沒有這些污穢。用這些來觀察他的相貌和行為是否具足，就可以知道這是阿惟越致菩薩摩訶薩。 「再者，須菩提！阿惟越致菩薩摩訶薩不與聚會的人交往，也不與國王，也不與盜賊，也不與軍隊，也不與軍營，也不與村落，也不與城郭，也不與世俗之人，也不與女人，也不與男人，也不與其他道，也不與穀物，也不與鬍鬚，也不與祭祀，也不與雜色，也不與花，也不與香，也不與調戲，也不從海中取利，也不從利益中取利，也不做各種各樣的事情，也不與任何事物交往，只與般若波羅蜜（智慧的完美）交往。不離開薩蕓若（一切智），常常唸誦不忘，也不與爭鬥交往。自我守護如法，常常行事中正，不遵循非法。常常稱讚賢者為首領，常常希望與人親近，不結怨仇，只求怛薩阿竭（如來）的法，就想要往生到其他佛剎。這樣求，就不會生在那邊，因此，常常能夠見到佛，又能夠供養阿惟越致菩薩摩訶薩。或者從欲界、從色界、從無色界，離開那裡來到中國，如果出生在善良的人家，或者出生在聰明智慧的人家，或者出生在善於談論佛法的人家，或者出生在通曉經書的人家，不喜歡參與瑣碎的事情。有出生在邊遠地區的，都出生在大國之中，始終不觸犯法律。因為這些原因，常常能夠見到佛。
【English Translation】 English version:
Being complete with these characteristics, one can know that this is an Avaivartika (non-regressing) Bodhisattva Mahasattva (great Bodhisattva). Furthermore, Subhuti! The Yaksha (a type of guardian spirit) named Harivahana constantly follows the Avaivartika Bodhisattva Mahasattva. Other ghosts and spirits dare not approach him. He never loses his aspiration, his mind is not confused, his body does not act rashly, his body is complete without any deficiencies, he is a hero among men, he does not seduce other men's wives, he does not make talismans, recite mantras, or use medicine. He does not do these things himself, nor does he teach others to do them. This is the purity of a Bodhisattva. He does not speak of men's affairs, nor does he speak of women's affairs, he is completely free from such defilements. By observing whether his appearance and conduct are complete in these ways, one can know that this is an Avaivartika Bodhisattva Mahasattva. Furthermore, Subhuti! An Avaivartika Bodhisattva Mahasattva does not associate with people who gather in groups, nor with kings, nor with thieves, nor with armies, nor with military camps, nor with villages, nor with cities, nor with worldly people, nor with women, nor with men, nor with other paths, nor with grains, nor with beards, nor with sacrifices, nor with various colors, nor with flowers, nor with incense, nor with amusements, nor does he seek profit from the sea, nor does he seek profit from gain, nor does he engage in various kinds of activities, nor does he associate with anything, but only with Prajnaparamita (the perfection of wisdom). He does not depart from Sarvajna (omniscience), he constantly recites it without forgetting, nor does he engage in disputes. He guards himself according to the Dharma, always acts with impartiality, and does not follow what is unlawful. He always praises the virtuous as leaders, always desires to be close to people, does not create enmity, but only seeks the Dharma of Tathagata (Thus Come One), and desires to be reborn in other Buddha-lands. By seeking in this way, he will not be born there, and therefore, he is always able to see the Buddha, and is also able to make offerings to the Avaivartika Bodhisattva Mahasattva. Or from the desire realm, from the form realm, from the formless realm, leaving those places, he comes to be born in China. If he is born into a good family, or born into a family of intelligent and wise people, or born into a family that is good at discussing the Dharma, or born into a family that is knowledgeable in scriptures, he does not like to participate in trivial matters. Those who are born in remote areas are all born in great countries, and they never violate the law. Because of these reasons, they are always able to see the Buddha.
是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩亦不言：『我是阿惟越致。』亦不念：『我是阿惟越致。』亦不自疑：『我不在阿惟越致地。』譬若男子得須陀洹道，于其道地終不有疑。魔事雖起，即悉覺知；既起者，不隨其計。阿惟越致菩薩摩訶薩亦如是，自於道地終不有疑，亦不懈怠。魔事雖起，即悉覺知；既起者，不隨其計。譬若男子作惡逆者，其心終不有忘，至於命盡其心終不可轉。阿惟越致菩薩摩訶薩者，終不可移，其心忠正立，于阿惟越致菩薩心終不可動，天上天下終不可轉。魔事雖起，即悉覺知；既起者，不隨其計。自於道地終不有疑，亦無聲聞、辟支佛心。終不念言：『佛之難得，其地安隱端自堅住，無有勝者。』何以故？如是住者無有能過。弊魔大愁，便化作佛，往到其所言：『若當聚羅漢證證，如來受決得阿耨多羅三耶三菩。何以故？若不得比，亦不得相。其如心比者，用是相行具足，能為菩薩摩訶薩，或尚不得阿耨多羅三耶三菩。若當何當因得？』」
佛言：「設是菩薩摩訶薩心不動轉，知是菩薩摩訶薩從過去怛薩阿竭阿羅訶三耶三佛所受決已。設復作是念者：『知魔作佛像來，是男子即非佛，是魔所為。其作是作以應阿惟越致地，如佛
【現代漢語翻譯】 現代漢語譯本：
觀察他的相貌和行為是否圓滿，就知道他是阿惟越致菩薩摩訶薩（不退轉菩薩，指修行達到一定程度，不會再退回較低境界的菩薩）。 「再者，須菩提！阿惟越致菩薩摩訶薩也不會說：『我是阿惟越致。』也不會想：『我是阿惟越致。』也不會懷疑：『我不在阿惟越致的境界。』 就像一個男子證得須陀洹果（初果，指進入聖人行列的第一個果位），對於自己所證的果位，他絕對不會有任何懷疑。即使有魔事發生，他也能立刻覺察；一旦魔事發生，他也不會隨之起舞。阿惟越致菩薩摩訶薩也是如此，對於自己所處的境界，他絕對不會有任何懷疑，也不會懈怠。即使有魔事發生，他也能立刻覺察；一旦魔事發生，他也不會隨之起舞。就像一個男子犯下滔天罪行，他的內心永遠不會忘記，直到生命結束，他的心也不會改變。阿惟越致菩薩摩訶薩也是如此，他的心永遠不會動搖，他的心堅定正直，處於阿惟越致菩薩的境界，他的心永遠不會動搖，天上天下沒有任何力量可以動搖他。即使有魔事發生，他也能立刻覺察；一旦魔事發生，他也不會隨之起舞。對於自己所處的境界，他絕對不會有任何懷疑，也不會有聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的心。他永遠不會想：『佛的境界難以達到，那個境界安穩平靜，堅定不移，沒有任何境界可以超越它。』 為什麼呢？因為處於這種境界的人，沒有任何境界可以超越。惡魔非常憂愁，就化作佛的形象，來到他面前說：『如果聚集羅漢來證明，如來接受授記才能證得阿耨多羅三藐三菩提（無上正等正覺，指佛的智慧）。為什麼呢？如果不能相比，也不能相合。如果用心來比較，用這種相貌和行為的圓滿，才能成為菩薩摩訶薩，或許還不能證得阿耨多羅三藐三菩提。如果這樣，又該如何才能證得呢？』 佛說：『如果這位菩薩摩訶薩的心不動搖，就知道這位菩薩摩訶薩是從過去諸佛那裡接受過授記的。如果又這樣想：『知道魔化作佛像來，這個人就不是佛，是魔所為。』 這樣想才符合阿惟越致的境界，就像佛一樣。
【English Translation】 English version:
By observing whether his characteristics and conduct are complete, one knows that he is an Avaivartika Bodhisattva Mahasattva (a non-retrogressing Bodhisattva, referring to a Bodhisattva who has reached a certain level of practice and will not regress to a lower state). Furthermore, Subhuti! An Avaivartika Bodhisattva Mahasattva also does not say: 'I am an Avaivartika.' Nor does he think: 'I am an Avaivartika.' Nor does he doubt: 'I am not in the state of Avaivartika.' It is like a man who attains the state of Srotaapanna (the first fruit, referring to the first stage of entering the path of a saint), he will never have any doubt about the state he has attained. Even if demonic events arise, he will immediately perceive them; once they arise, he will not follow their schemes. An Avaivartika Bodhisattva Mahasattva is also like this, he will never have any doubt about the state he is in, nor will he be lazy. Even if demonic events arise, he will immediately perceive them; once they arise, he will not follow their schemes. It is like a man who commits heinous crimes, his heart will never forget, and until the end of his life, his heart will never change. An Avaivartika Bodhisattva Mahasattva is also like this, his heart will never waver, his heart is firm and upright, being in the state of an Avaivartika Bodhisattva, his heart will never waver, there is no power in heaven or earth that can shake him. Even if demonic events arise, he will immediately perceive them; once they arise, he will not follow their schemes. He will never have any doubt about the state he is in, nor will he have the mind of a Sravaka (a person who practices by hearing the Dharma) or a Pratyekabuddha (a person who attains enlightenment on their own). He will never think: 'The state of a Buddha is difficult to attain, that state is peaceful and stable, firm and unmoving, and no state can surpass it.' Why is that? Because for those who are in this state, there is no state that can surpass it. The evil demon is very worried, so he transforms into the image of a Buddha, comes to him and says: 'If you gather Arhats to testify, the Tathagata will receive the prediction to attain Anuttara Samyak Sambodhi (unexcelled perfect enlightenment, referring to the wisdom of a Buddha). Why is that? If they cannot be compared, they cannot be combined. If you compare with the mind, using this completeness of characteristics and conduct, you can become a Bodhisattva Mahasattva, but perhaps you still cannot attain Anuttara Samyak Sambodhi. If so, how can you attain it?' The Buddha said: 'If this Bodhisattva Mahasattva's mind does not waver, then know that this Bodhisattva Mahasattva has received the prediction from the Buddhas of the past. If he thinks again: 'Knowing that the demon has transformed into the image of a Buddha, this person is not a Buddha, it is the work of a demon.' Thinking this way is in accordance with the state of Avaivartika, just like a Buddha.'
所說魔事無有異。其作是視其作是念，知魔所為欲使我轉。』」
佛言：「設不動者，是菩薩摩訶薩從過去怛薩阿竭阿羅訶三耶三佛所以受決，住阿惟越致地已。何以故？用是比觀其相行具足，知是審阿惟越致。如是比觀其相行具足，知是即阿惟越致菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩用法故，不貪所有，亦不惜身壽命。是菩薩摩訶薩欲悉受法，為護過去當來今現在佛所有法。其欲護過去當來今現在佛法，以為人數，是即為決，是為護法。用是故，無所惜，亦不惜命身，未曾懈時，無有厭極。如是比觀其相行具足，知是阿惟越菩薩摩訶薩。
「複次，須菩提！阿惟越致菩薩摩訶薩，怛薩阿竭阿羅訶三耶三佛之所說法，未曾有疑亦不言非。」
須菩提白佛：「怛薩阿竭之所說法，亦不疑不言非。為于聲聞說法，亦不有疑亦不言非？」
「諸聲聞之所說法，于其中亦不疑亦不言非。何以故？須菩提！是菩薩摩訶薩為逮無所從生法樂忍。用是比觀其相行具足，知是阿惟越致菩薩摩訶薩。」
摩訶般若波羅蜜恒架調優婆夷品第九
須菩提白佛言：「大哉！阿惟越致菩薩摩訶薩。從大功德，自致阿惟越致，乃從恒邊沙等為以應相。今天中天說深法，是菩薩摩訶薩之
【現代漢語翻譯】 現代漢語譯本：『所說的魔事並沒有什麼不同。他這樣看，這樣想，知道這是魔所為，想要使我動搖。』 佛說：『如果他不動搖，這位菩薩摩訶薩是從過去的怛薩阿竭（Tathagata，如來）阿羅訶（Arhat，應供）三耶三佛（Samyaksambuddha，正等覺）那裡接受了授記，已經安住于阿惟越致（Avaivartika，不退轉）的地位。為什麼呢？因為他這樣觀察，他的相行具足，知道他確實是不退轉。像這樣觀察，他的相行具足，知道他就是不退轉的菩薩摩訶薩。 『再者，須菩提！不退轉的菩薩摩訶薩因為法的緣故，不貪著所有，也不吝惜自己的身體和壽命。這位菩薩摩訶薩想要完全接受佛法，爲了守護過去、未來、現在諸佛的所有法。他想要守護過去、未來、現在諸佛的法，以此為己任，這就是決斷，這就是護法。因為這個緣故，他沒有什麼可吝惜的，也不吝惜自己的生命，從不懈怠，沒有厭倦的時候。像這樣觀察，他的相行具足，知道他是不退轉的菩薩摩訶薩。 『再者，須菩提！不退轉的菩薩摩訶薩，對於怛薩阿竭（Tathagata，如來）阿羅訶（Arhat，應供）三耶三佛（Samyaksambuddha，正等覺）所說的法，從來沒有懷疑，也不會說它不對。』 須菩提問佛：『怛薩阿竭（Tathagata，如來）所說的法，不懷疑也不說不對。那麼對於聲聞所說的法，也不懷疑也不說不對嗎？』 『對於諸聲聞所說的法，他也不會懷疑，也不會說不對。為什麼呢？須菩提！這位菩薩摩訶薩是爲了獲得無所從來法樂忍（Anutpattika-dharma-ksanti，無生法忍）。因為這樣觀察，他的相行具足，知道他是不退轉的菩薩摩訶薩。』 《摩訶般若波羅蜜經》恒架調優婆夷品第九 須菩提對佛說：『偉大啊！不退轉的菩薩摩訶薩。從大功德，自己達到不退轉，乃至於從恒河沙數那樣多的功德而相應。今天，天中天（佛的尊稱）宣說甚深之法，這位菩薩摩訶薩的功德真是不可思議！』
【English Translation】 English version: 'The so-called demonic events are no different. He sees it this way, thinks it this way, knowing that it is the work of Mara, wanting to make me waver.' The Buddha said, 'If he does not waver, this Bodhisattva Mahasattva has received prediction from the past Tathagata (如來), Arhat (應供), Samyaksambuddha (正等覺), and has already dwelt in the stage of Avaivartika (不退轉). Why? Because he observes in this way, his characteristics and conduct are complete, knowing that he is indeed non-retrogressing. Observing in this way, his characteristics and conduct are complete, knowing that he is indeed a non-retrogressing Bodhisattva Mahasattva.' 'Furthermore, Subhuti! A non-retrogressing Bodhisattva Mahasattva, because of the Dharma, does not crave possessions, nor does he begrudge his own body and life. This Bodhisattva Mahasattva wishes to fully receive the Dharma, to protect all the Dharmas of the Buddhas of the past, future, and present. He wishes to protect the Dharmas of the Buddhas of the past, future, and present, taking this as his duty, this is the determination, this is protecting the Dharma. Because of this, he has nothing to begrudge, nor does he begrudge his own life, never being lazy, never having a time of weariness. Observing in this way, his characteristics and conduct are complete, knowing that he is a non-retrogressing Bodhisattva Mahasattva.' 'Furthermore, Subhuti! A non-retrogressing Bodhisattva Mahasattva, regarding the Dharma spoken by the Tathagata (如來), Arhat (應供), Samyaksambuddha (正等覺), has never had doubt, nor would he say it is wrong.' Subhuti asked the Buddha, 'The Dharma spoken by the Tathagata (如來), he does not doubt nor say it is wrong. Then, regarding the Dharma spoken by the Sravakas (聲聞), does he also not doubt nor say it is wrong?' 'Regarding the Dharma spoken by the Sravakas (聲聞), he also does not doubt nor say it is wrong. Why? Subhuti! This Bodhisattva Mahasattva is to attain the Anutpattika-dharma-ksanti (無生法忍), the forbearance of the joy of the Dharma from which nothing arises. Because of observing in this way, his characteristics and conduct are complete, knowing that he is a non-retrogressing Bodhisattva Mahasattva.' The Ninth Chapter, 'Constant Practice of the Upasika' of the Mahaprajnaparamita Sutra Subhuti said to the Buddha, 'Great indeed! The non-retrogressing Bodhisattva Mahasattva. From great merit, he himself attains non-retrogression, even from merits as numerous as the sands of the Ganges. Today, the Lord of the World (a respectful title for the Buddha) speaks the profound Dharma, the merits of this Bodhisattva Mahasattva are truly inconceivable!'
所施行。」
佛言：「善哉，善哉！須菩提！汝之所內是為甚深，是即為空、無相、無愿、無生死、無所生、無所有、無所欲，是為滅。泥洹者是為限。」
須菩提白佛：「泥洹者是限，非是諸法。」
佛語須菩提：「諸法甚深。何以故？色者甚深，須菩提！痛癢思想生死識亦甚深，陰亦甚深如色甚深者。何謂，須菩提！痛癢思想生死識之甚深？有甚深者非色之甚深，是為色之甚深。痛癢思想生死識亦爾，是識為甚深。」
須菩提白佛言：「大哉！微妙色之稍從泥洹。」
佛語須菩提：「痛癢思想生死識，為稍從泥洹甚深，甚深者般若波羅蜜。菩薩摩訶薩思惟念，是為住。如般若波羅蜜教，為學般若波羅蜜。是菩薩摩訶薩隨是思想惟念，如空教應行一日，甚深不可言。」
須菩提白佛言：「是菩薩摩訶薩應行一日者，為卻幾劫之生死？」
佛語須菩提：「譬若淫泆，有所重愛端正女人，與共期會。女人不得自在。云何，須菩提！其男子寧念不？」
須菩提言：「用女人故，思念甚多，無有忘時。」
佛言：「如是男子所念，一日其心不轉。是菩薩摩訶薩念般若波羅蜜，應行一日，卻生死若干劫已。其如般若波羅蜜教，如中所說學，思念隨行一日者，是菩薩為
【現代漢語翻譯】 現代漢語譯本：所施行。」
佛陀說：『好啊，好啊！須菩提！你所理解的甚深，就是空、無相、無愿、無生死、無所生、無所有、無所欲，這就是寂滅。涅槃（Nirvana）是指一個界限。』
須菩提對佛說：『涅槃是一個界限，而不是諸法（dharma）。』
佛陀告訴須菩提：『諸法非常深奧。為什麼呢？色（rupa）非常深奧，須菩提！受（vedana）、想（samjna）、行（samskara）、識（vijnana）也同樣深奧，陰（skandha）也像色一樣深奧。須菩提！什麼是受、想、行、識的深奧呢？有深奧之處並非色的深奧，這才是色的深奧。受、想、行、識也是如此，這識就是深奧。』
須菩提對佛說：『太偉大了！微妙的色從涅槃中逐漸顯現。』
佛陀告訴須菩提：『受、想、行、識，從涅槃中逐漸顯現，非常深奧，而這深奧之處就是般若波羅蜜（Prajnaparamita）。菩薩摩訶薩（Bodhisattva-Mahasattva）如此思惟念，這就是安住。如般若波羅蜜所教導的，爲了學習般若波羅蜜。這位菩薩摩訶薩隨著這樣的思想和念頭，如空性教導那樣修行一天，其深奧之處無法言說。』
須菩提對佛說：『這位菩薩摩訶薩修行一天，能消除多少劫的生死呢？』
佛陀告訴須菩提：『譬如一個淫蕩的人，非常愛戀一個端莊美麗的女人，並與她約定會面。這個女人不能自主。須菩提，你說，這個男人會不想念她嗎？』
須菩提說：『因為這個女人，他會思念很多，沒有忘記的時候。』
佛陀說：『就像這個男人所想念的，一天他的心都不會轉移。這位菩薩摩訶薩唸誦般若波羅蜜，修行一天，就能消除若干劫的生死。如果按照般若波羅蜜的教導，如其中所說的那樣學習，思念並隨之修行一天，這位菩薩就』
【English Translation】 English version: is practiced.』
The Buddha said, 『Excellent, excellent! Subhuti! What you have understood as profound is emptiness, signlessness, wishlessness, no birth and death, no arising, no possession, no desire, this is extinction. Nirvana (Nirvana) is a limit.』
Subhuti said to the Buddha, 『Nirvana is a limit, not the dharmas (dharma).』
The Buddha said to Subhuti, 『The dharmas are very profound. Why? Form (rupa) is very profound, Subhuti! Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also very profound, the aggregates (skandha) are as profound as form. What, Subhuti, is the profundity of feeling, perception, mental formations, and consciousness? There is profundity that is not the profundity of form, this is the profundity of form. Feeling, perception, mental formations, and consciousness are also like this, this consciousness is profound.』
Subhuti said to the Buddha, 『Great! The subtle form gradually emerges from Nirvana.』
The Buddha said to Subhuti, 『Feeling, perception, mental formations, and consciousness, gradually emerging from Nirvana, are very profound, and this profundity is Prajnaparamita (Prajnaparamita). A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) contemplates in this way, this is dwelling. As taught by Prajnaparamita, in order to learn Prajnaparamita. This Bodhisattva-Mahasattva, following such thoughts and contemplations, practices for one day as taught by emptiness, its profundity is beyond words.』
Subhuti said to the Buddha, 『This Bodhisattva-Mahasattva, practicing for one day, eliminates how many kalpas (kalpa) of birth and death?』
The Buddha said to Subhuti, 『It is like a lustful man, deeply in love with a beautiful and virtuous woman, and has an appointment to meet her. This woman is not free. Subhuti, do you think, will this man not think of her?』
Subhuti said, 『Because of this woman, he will think of her a lot, without forgetting her.』
The Buddha said, 『Just like this man』s thoughts, his mind will not waver for a day. This Bodhisattva-Mahasattva, reciting Prajnaparamita, practicing for one day, can eliminate several kalpas of birth and death. If one learns according to the teachings of Prajnaparamita, as it is said, contemplates and practices accordingly for one day, this Bodhisattva is』
卻惡除罪已。若菩薩摩訶薩離般若波羅蜜者，正使佈施如恒邊沙劫，不如菩薩摩訶薩隨般若波羅蜜教應行一日者，其功德出彼上。
「複次，須菩提！若菩薩摩訶薩壽如恒邊沙等劫持所佈施，與須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，而離般若波羅蜜。若有菩薩摩訶薩隨般若波羅蜜教，其功德出彼菩薩壽如恒邊沙劫佈施持戒者上。若有菩薩摩訶薩念般若波羅蜜起便說法，其功德復出彼菩薩上。
「複次，須菩提！是菩薩摩訶薩為以法施，其功德復轉倍。若菩薩摩訶薩作法施者，是為阿耨多羅三耶三菩。若有菩薩摩訶薩法施者而不守中，其功德不如菩薩摩訶薩作法施而復守中。若有持般若波羅蜜者不離守中，是菩薩摩訶薩其功德甚多。」
須菩提白佛：「一切無生死，若有不動。天中天！此二事，何功德為甚多？」
佛語須菩提：「菩薩摩訶薩于福生死，于功德生死，所行般若波羅蜜樂於空、樂於無所有、樂於盡、樂於無所得。念是時，為不離般若波羅蜜。若不離般若波羅蜜者，是菩薩摩訶薩得不可計阿僧祇功德。」
須菩提白佛：「天中天之所說，何謂不可計阿僧祇功德？有何差特？」
佛語須菩提：「阿僧祇者，其數不可盡極。不可計者，不可量計之，了不可得邊幅。爾
【現代漢語翻譯】 現代漢語譯本 去除惡行，消除罪過。如果菩薩摩訶薩（菩薩中的大菩薩）離開了般若波羅蜜（以智慧到達彼岸），即使佈施的時間長達恒河沙數劫，也不如菩薩摩訶薩遵循般若波羅蜜的教導修行一天，其功德遠勝於前者。 「再者，須菩提（佛陀的十大弟子之一）！如果菩薩摩訶薩的壽命如同恒河沙數劫那樣長久，並在此期間進行佈施，將佈施的功德給予須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（獨覺），但卻離開了般若波羅蜜。如果有菩薩摩訶薩遵循般若波羅蜜的教導修行，其功德遠勝于那些壽命如恒河沙數劫般長久，並進行佈施和持戒的菩薩。如果有菩薩摩訶薩憶念般若波羅蜜而開始說法，其功德又勝過前述的菩薩。 「再者，須菩提！這位菩薩摩訶薩以法佈施，其功德會更加倍增長。如果菩薩摩訶薩進行法佈施，這就是爲了證得阿耨多羅三藐三菩提（無上正等正覺）。如果有菩薩摩訶薩進行法佈施卻不堅守中道，其功德不如那些進行法佈施並堅守中道的菩薩。如果有人持守般若波羅蜜而不離中道，這位菩薩摩訶薩的功德非常巨大。」 須菩提問佛：「一切法無生無死，如果存在不動的狀態。世尊！這兩種情況，哪種功德更大？」 佛告訴須菩提：「菩薩摩訶薩對於福德的生滅，對於功德的生滅，所修行的般若波羅蜜樂於空性、樂於無所有、樂於寂滅、樂於無所得。當憶念這些時，就是不離般若波羅蜜。如果不離般若波羅蜜，這位菩薩摩訶薩就能獲得不可計數阿僧祇（極大的數字）的功德。」 須菩提問佛：「世尊所說的不可計數阿僧祇功德，是什麼意思？有什麼特別之處？」 佛告訴須菩提：「阿僧祇的意思是，其數量無法窮盡。不可計數的意思是，無法衡量計算，完全無法得到其邊際。你應當這樣理解。」
【English Translation】 English version Having removed evil and eliminated sin. If a Bodhisattva Mahasattva (a great Bodhisattva) departs from Prajna Paramita (perfection of wisdom), even if they were to give alms for as many kalpas as there are sands in the Ganges River, it would not compare to a Bodhisattva Mahasattva who practices according to the teachings of Prajna Paramita for even one day; their merit would surpass the former. Furthermore, Subhuti (one of Buddha's ten great disciples)! If a Bodhisattva Mahasattva were to live for as many kalpas as there are sands in the Ganges River and during that time give alms to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers), but were to be apart from Prajna Paramita. If there is a Bodhisattva Mahasattva who practices according to the teachings of Prajna Paramita, their merit would surpass those Bodhisattvas who live for as many kalpas as there are sands in the Ganges River and give alms and uphold precepts. If a Bodhisattva Mahasattva, upon remembering Prajna Paramita, begins to teach the Dharma, their merit would surpass the aforementioned Bodhisattvas. Furthermore, Subhuti! This Bodhisattva Mahasattva, by giving the Dharma, their merit will increase many times over. If a Bodhisattva Mahasattva gives the Dharma, this is for the sake of attaining Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). If a Bodhisattva Mahasattva gives the Dharma but does not adhere to the Middle Way, their merit is not as great as those Bodhisattvas who give the Dharma and also adhere to the Middle Way. If someone upholds Prajna Paramita without departing from the Middle Way, the merit of this Bodhisattva Mahasattva is immense. Subhuti asked the Buddha: 'All dharmas are without birth and death, if there is a state of non-movement. World Honored One! Between these two, which merit is greater?' The Buddha told Subhuti: 'A Bodhisattva Mahasattva, regarding the arising and ceasing of merit, regarding the arising and ceasing of virtue, practices Prajna Paramita, delighting in emptiness, delighting in non-existence, delighting in cessation, delighting in non-attainment. When contemplating these, they are not apart from Prajna Paramita. If they are not apart from Prajna Paramita, this Bodhisattva Mahasattva will attain immeasurable Asankhyeya (an immense number) of merits.' Subhuti asked the Buddha: 'World Honored One, what is meant by the immeasurable Asankhyeya of merits? What is special about it?' The Buddha told Subhuti: 'Asankhyeya means that its number cannot be exhausted. Immeasurable means that it cannot be measured or calculated, and its boundaries cannot be obtained. You should understand it in this way.'
故，為不可計阿僧祇。」
須菩提言：「佛說不可計者，色亦不可計，痛癢思想生死識亦不可計。」
佛語須菩提：「如所言，色亦不可計，痛癢思想生死識亦不可計。」
須菩提白佛：「何謂為不可計？」
佛語須菩提：「如空故不可計，無相、無愿故言不可計。如是者不可計，即為是空，亦無異法。」
佛言：「云何，須菩提！我言諸法悉空不？」
須菩提言：「如是，天中天所說法悉空不可盡。」
佛言：「如是，須菩提！諸法悉空不可計，無有法各各異者，有所差特分別可得不可得者，即怛薩阿竭得不可盡、不可計，如空、無相、無愿、無生死、無所生、無所有、無所起、無所滅、如泥洹，隨所喜，在所說，是為怛薩阿竭教。」
須菩提白佛：「大哉！天中天之所說法，是法實不可逮。如我念佛之所語，諸法亦不可逮。」
佛語須菩提：「如是諸法不可逮悉，法如空故不可逮。」
須菩提言：「如佛說本不可逮。愿解不可逮。」
佛言：「不。」
須菩提言：「六波羅蜜為不可逮，是為佈施無增無減。尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜為不增不減。是即為六波羅蜜不增不減。何謂於六波羅蜜不增不減？是
【現代漢語翻譯】 現代漢語譯本：因此，是不可計量的阿僧祇（asaṃkhya，無數）。」 須菩提（Subhuti）說：「佛說不可計量的，色（rupa，物質）也是不可計量的，痛癢（vedana，感受）、思想（samjna，知覺）、生死（bhava，存在）和識（vijnana，意識）也是不可計量的。」 佛告訴須菩提：「正如你所說，色也是不可計量的，痛癢、思想、生死和識也是不可計量的。」 須菩提問佛：「什麼叫做不可計量？」 佛告訴須菩提：「因為如同虛空一樣所以不可計量，因為無相（animitta，無特徵）、無愿（apranihita，無希求）所以說不可計量。像這樣不可計量的，就是空，也沒有其他不同的法。」 佛說：「怎麼樣，須菩提！我說一切法都是空嗎？」 須菩提說：「是的，天中天（佛的尊稱）所說的一切法都是空，不可窮盡。」 佛說：「是的，須菩提！一切法都是空，不可計量，沒有法是各自不同的，沒有差別和分別可以得到或不可以得到的，這就是怛薩阿竭（Tathagata，如來）所得到的不可窮盡、不可計量，如同虛空、無相、無愿、無生死、無所生、無所有、無所起、無所滅、如同涅槃（nirvana），隨所喜好，在所說之處，這就是怛薩阿竭的教導。」 須菩提對佛說：「偉大啊！天中天所說的法，這法實在是不可把握。正如我所理解的佛所說，一切法也是不可把握的。」 佛告訴須菩提：「是的，一切法都不可把握，法如同虛空一樣所以不可把握。」 須菩提說：「正如佛所說，本來就不可把握。希望理解這不可把握的含義。」 佛說：「不是。」 須菩提說：「六波羅蜜（paramita，到彼岸）是不可把握的，這就是佈施（dana）波羅蜜無增無減。尸（sila，戒律）波羅蜜、羼（ksanti，忍辱）波羅蜜、惟逮（virya，精進）波羅蜜、禪（dhyana，禪定）波羅蜜、般若（prajna，智慧）波羅蜜是不增不減的。這就是六波羅蜜不增不減。什麼叫做六波羅蜜不增不減？這就是……」
【English Translation】 English version: Therefore, it is an immeasurable asaṃkhya (countless).' Subhuti said, 'The Buddha said immeasurable, form (rupa) is also immeasurable, feeling (vedana), perception (samjna), existence (bhava), and consciousness (vijnana) are also immeasurable.' The Buddha said to Subhuti, 'As you said, form is also immeasurable, feeling, perception, existence, and consciousness are also immeasurable.' Subhuti asked the Buddha, 'What is meant by immeasurable?' The Buddha said to Subhuti, 'Because it is like space, it is immeasurable; because it is without characteristics (animitta) and without aspiration (apranihita), it is said to be immeasurable. Such immeasurability is emptiness, and there is no other different dharma.' The Buddha said, 'How is it, Subhuti! Do I say that all dharmas are empty?' Subhuti said, 'Yes, all dharmas spoken by the Tathagata are empty and inexhaustible.' The Buddha said, 'Yes, Subhuti! All dharmas are empty and immeasurable, there are no dharmas that are different from each other, there is no difference or distinction that can be obtained or not obtained, this is what the Tathagata has obtained, which is inexhaustible and immeasurable, like space, without characteristics, without aspiration, without birth and death, without origin, without possession, without arising, without ceasing, like nirvana, according to what is liked, where it is spoken, this is the teaching of the Tathagata.' Subhuti said to the Buddha, 'Great indeed! The dharma spoken by the Tathagata, this dharma is truly unattainable. As I understand what the Buddha has said, all dharmas are also unattainable.' The Buddha said to Subhuti, 'Yes, all dharmas are unattainable, dharma is like space, therefore unattainable.' Subhuti said, 'As the Buddha said, it is fundamentally unattainable. I wish to understand the meaning of this unattainability.' The Buddha said, 'No.' Subhuti said, 'The six paramitas (perfections) are unattainable, that is, the perfection of giving (dana) is without increase or decrease. The perfection of morality (sila), the perfection of patience (ksanti), the perfection of vigor (virya), the perfection of meditation (dhyana), and the perfection of wisdom (prajna) are without increase or decrease. This is the six paramitas without increase or decrease. What is meant by the six paramitas without increase or decrease? This is...'
為菩薩摩訶薩自致阿耨多羅三耶三菩。何緣近佛坐？是菩薩摩訶薩而不離般若波羅蜜，自致阿耨多羅三耶三菩。」
佛語須菩提：「如本不可逮，不增不減。是菩薩摩訶薩為行般若波羅蜜漚和拘舍羅者，不念是為檀波羅蜜之所增減，是為般若波羅蜜但為有字，是為檀波羅蜜持所有而佈施。心念持是功德，施作阿耨多羅三耶三菩。其施如阿耨多羅三耶三菩者，是菩薩摩訶薩為行般若波羅蜜。其行般若波羅蜜，是為漚和拘舍羅。不念尸波羅蜜之增減，但為有字，是為尸波羅蜜，是為持戒心念，以是功德施作阿耨多羅三耶三菩，施如阿耨多羅三耶三菩，是菩薩摩訶薩為行般若波羅蜜。羼波羅蜜、惟逮、禪波羅蜜亦爾。是菩薩摩訶薩為行般若波羅蜜漚和拘舍羅者，不念般若波羅蜜之增減，但為有字。為般若波羅蜜者，即是智慧發心，持是功德施作阿耨多羅三耶三菩，施如阿耨多羅三耶三菩者，是能為施。」
須菩提白佛言：「何等為阿耨多羅三耶三菩施？」
佛語須菩提：「本無者是為阿耨多羅三耶三菩，是為不增不減。常隨是念終不離行，今近阿耨多羅三耶三菩坐。如是，須菩提！其本無者，不可逮亦不增不減。思惟念是為無所失，是為波羅蜜不減。是菩薩摩訶薩思惟念是，為離阿耨多羅三耶三菩坐。」
【現代漢語翻譯】 現代漢語譯本： 菩薩摩訶薩（菩薩中的大菩薩）如何自己證得阿耨多羅三藐三菩提（無上正等正覺）？是什麼因緣使他們能靠近佛陀而坐？是因為這些菩薩摩訶薩不離般若波羅蜜（以智慧到達彼岸），才能自己證得阿耨多羅三藐三菩提。
佛陀告訴須菩提：『如本性是不可執取的，它不增不減。這些菩薩摩訶薩爲了修行般若波羅蜜的方便善巧，不執著于佈施波羅蜜的增減，只認為佈施波羅蜜是一個名稱，他們以佈施波羅蜜持有的所有進行佈施。心中想著以這種功德來成就阿耨多羅三藐三菩提。他們的佈施如同阿耨多羅三藐三菩提，這樣的菩薩摩訶薩才是在修行般若波羅蜜。他們修行般若波羅蜜，是爲了方便善巧。他們不執著于持戒波羅蜜的增減，只認為持戒波羅蜜是一個名稱，他們以持戒的心念，用這種功德來成就阿耨多羅三藐三菩提。他們的持戒如同阿耨多羅三藐三菩提，這樣的菩薩摩訶薩才是在修行般若波羅蜜。忍辱波羅蜜、精進波羅蜜、禪定波羅蜜也是如此。這些菩薩摩訶薩爲了修行般若波羅蜜的方便善巧，不執著于般若波羅蜜的增減，只認為般若波羅蜜是一個名稱。修行般若波羅蜜，就是智慧的發起，他們以這種功德來成就阿耨多羅三藐三菩提，他們的修行如同阿耨多羅三藐三菩提，這樣才能真正做到佈施。』
須菩提問佛陀：『什麼是阿耨多羅三藐三菩提的佈施？』
佛陀告訴須菩提：『本性空無就是阿耨多羅三藐三菩提，它不增不減。常常隨順這種念頭，最終不離開修行，現在才能靠近阿耨多羅三藐三菩提而坐。須菩提，本性空無是不可執取的，它不增不減。思惟這種念頭，就不會有所失，這樣波羅蜜就不會減少。這些菩薩摩訶薩思惟這種念頭，才能遠離阿耨多羅三藐三菩提的束縛。』
【English Translation】 English version: How do Bodhisattva Mahasattvas (great Bodhisattvas) attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) by themselves? What is the reason they sit near the Buddha? It is because these Bodhisattva Mahasattvas do not depart from Prajna-paramita (perfection of wisdom), that they can attain Anuttara-samyak-sambodhi by themselves.
The Buddha said to Subhuti, 'The true nature is unattainable, it neither increases nor decreases. These Bodhisattva Mahasattvas, in order to practice the skillful means of Prajna-paramita, do not cling to the increase or decrease of Dana-paramita (perfection of giving), they only consider Dana-paramita as a name. They give away all they possess through Dana-paramita. In their minds, they think of using this merit to achieve Anuttara-samyak-sambodhi. Their giving is like Anuttara-samyak-sambodhi, and such Bodhisattva Mahasattvas are practicing Prajna-paramita. Their practice of Prajna-paramita is for skillful means. They do not cling to the increase or decrease of Sila-paramita (perfection of morality), they only consider Sila-paramita as a name. They hold the precepts in their minds, and use this merit to achieve Anuttara-samyak-sambodhi. Their holding of precepts is like Anuttara-samyak-sambodhi, and such Bodhisattva Mahasattvas are practicing Prajna-paramita. The same is true for Ksanti-paramita (perfection of patience), Virya-paramita (perfection of vigor), and Dhyana-paramita (perfection of meditation). These Bodhisattva Mahasattvas, in order to practice the skillful means of Prajna-paramita, do not cling to the increase or decrease of Prajna-paramita, they only consider Prajna-paramita as a name. Practicing Prajna-paramita is the arising of wisdom. They use this merit to achieve Anuttara-samyak-sambodhi, and their practice is like Anuttara-samyak-sambodhi, thus they can truly give.'
Subhuti asked the Buddha, 'What is the giving of Anuttara-samyak-sambodhi?'
The Buddha said to Subhuti, 'The emptiness of true nature is Anuttara-samyak-sambodhi, it neither increases nor decreases. Constantly following this thought, they ultimately do not depart from practice, and now they can sit near Anuttara-samyak-sambodhi. Subhuti, the emptiness of true nature is unattainable, it neither increases nor decreases. Thinking about this, there will be no loss, and thus the paramita will not decrease. These Bodhisattva Mahasattvas, by thinking about this, can be free from the bondage of Anuttara-samyak-sambodhi.'
須菩提白佛：「菩薩摩訶薩持心初發心，當近阿耨多羅三藐三菩坐。若持後心，近阿耨多羅三耶三菩坐。初心、後心，是二者無有對。後心、初心亦無有對。何等功德而出生者？」
佛語須菩提：「譬如燈炷之然，其炷用初明得然？若用后明得然？」
須菩提言：「亦非初明得然，亦不離初明得然；亦非后明得然，亦不離后明得然。」
佛言：「云何，須菩提！為如是不？」
須菩提言：「如是，如是！天中天！」
佛語須菩提：「菩薩摩訶薩亦不初心得阿耨多羅三耶三菩，亦不離初心得阿耨多羅三耶三菩；亦不後心得阿耨多羅三耶三菩，亦不離後心得阿耨多羅三耶三菩。」
須菩提白佛言：「因緣者甚深。天中天！菩薩摩訶薩不用初心得阿耨多羅三耶三菩，菩薩亦不離初心得阿耨多羅三耶三菩；亦不後心得阿耨多羅三耶三菩，亦不離後心得阿耨多羅三耶三菩。」
「云何，須菩提！前心為滅耶？後心復生耶？」
須菩提言：「不。天中天！」
「云何，須菩提！心初生者為滅不？」
須菩提言：「其法為滅法。天中天！」
「云何，須菩提！其法當所滅者，寧可滅不？」
須菩提言：「不。天中天！」
「云何，須菩提
【現代漢語翻譯】 現代漢語譯本 須菩提對佛說：『菩薩摩訶薩（偉大的菩薩）在最初發菩提心時，就接近了阿耨多羅三藐三菩提（無上正等正覺）。如果保持後來的心，也接近阿耨多羅三藐三菩提。最初的心和後來的心，這兩者之間沒有對立。後來的心和最初的心也沒有對立。那麼，是憑藉什麼樣的功德而成就的呢？』 佛告訴須菩提：『比如燈芯燃燒，它的光明是用最初的光明點燃的呢？還是用後來的光明點燃的呢？』 須菩提說：『既不是用最初的光明點燃的，也不是脫離最初的光明點燃的；既不是用後來的光明點燃的，也不是脫離後來的光明點燃的。』 佛說：『怎麼樣，須菩提！是這樣嗎？』 須菩提說：『是的，是的！世尊！』 佛告訴須菩提：『菩薩摩訶薩也不是用最初的心得到阿耨多羅三藐三菩提，也不是脫離最初的心得到阿耨多羅三藐三菩提；也不是用後來的心得到阿耨多羅三藐三菩提，也不是脫離後來的心得到阿耨多羅三藐三菩提。』 須菩提對佛說：『因緣法真是深奧啊，世尊！菩薩摩訶薩不是用最初的心得到阿耨多羅三藐三菩提，菩薩也不是脫離最初的心得到阿耨多羅三藐三菩提；也不是用後來的心得到阿耨多羅三藐三菩提，也不是脫離後來的心得到阿耨多羅三藐三菩提。』 『怎麼樣，須菩提！前一個心是滅去了嗎？后一個心是又生起了嗎？』 須菩提說：『不是的，世尊！』 『怎麼樣，須菩提！最初生起的心是滅去了嗎？』 須菩提說：『它的法性是滅去的法。世尊！』 『怎麼樣，須菩提！它的法性是應當滅去的，難道可以滅去嗎？』 須菩提說：『不能，世尊！』 『怎麼樣，須菩提！』
【English Translation】 English version Subhuti said to the Buddha, 'When a Bodhisattva Mahasattva (a great Bodhisattva) first generates the aspiration for enlightenment, they approach Anuttara Samyak Sambodhi (supreme perfect enlightenment). If they maintain the subsequent mind, they also approach Anuttara Samyak Sambodhi. The initial mind and the subsequent mind, these two are not in opposition. The subsequent mind and the initial mind are also not in opposition. By what merit are they born?' The Buddha said to Subhuti, 'It is like the burning of a lamp wick. Is its light ignited by the initial light, or by the subsequent light?' Subhuti said, 'It is neither ignited by the initial light, nor is it apart from the initial light; it is neither ignited by the subsequent light, nor is it apart from the subsequent light.' The Buddha said, 'How is it, Subhuti! Is it like this?' Subhuti said, 'Yes, yes! World Honored One!' The Buddha said to Subhuti, 'A Bodhisattva Mahasattva neither attains Anuttara Samyak Sambodhi with the initial mind, nor does he attain Anuttara Samyak Sambodhi apart from the initial mind; he neither attains Anuttara Samyak Sambodhi with the subsequent mind, nor does he attain Anuttara Samyak Sambodhi apart from the subsequent mind.' Subhuti said to the Buddha, 'The law of dependent origination is very profound, World Honored One! A Bodhisattva Mahasattva does not attain Anuttara Samyak Sambodhi with the initial mind, nor does a Bodhisattva attain Anuttara Samyak Sambodhi apart from the initial mind; he does not attain Anuttara Samyak Sambodhi with the subsequent mind, nor does he attain Anuttara Samyak Sambodhi apart from the subsequent mind.' 'How is it, Subhuti! Has the previous mind ceased? Has the subsequent mind arisen again?' Subhuti said, 'No, World Honored One!' 'How is it, Subhuti! Has the initially arisen mind ceased?' Subhuti said, 'Its nature is that of a ceasing dharma. World Honored One!' 'How is it, Subhuti! If its nature is that which should cease, can it cease?' Subhuti said, 'No, World Honored One!' 'How is it, Subhuti!'
！寧可住如本無？」
須菩提言：「其欲住者，當如本無。」
「云何，須菩提！設令住如本無，將無有異？」
須菩提言：「不。天中天！」
「云何，須菩提！本無為甚深不？」
須菩提言：「甚深。天中天！」
「云何，須菩提！本無為有心不？」
答言：「無有。天中天！」
「云何，須菩提！能有異本無有心者不？」
答言：「不。天中天！」
「云何，須菩提！本無見意不？」
答言：「不。天中天。」
「云何，須菩提！其作是行，為深行不？」
答言：「其作是行，天中天！為無所行。何以故？作是不見行，為不可見行。」
佛語須菩提：「菩薩摩訶薩行般若波羅蜜者，為行何等？」
須菩提言：「為行審諦。天中天！」
「云何，須菩提！其行諦者，為行想不？」
答言：「不。天中天！」
「云何，須菩提！菩薩摩訶薩為識想念不？」
答言：「不。天中天！」
「云何，須菩提！為不識想念爲念？」
須菩提言：「菩薩摩訶薩而不為是。」
「云何，須菩提！不作想而得應行，具足一切佛法，不為聲聞？」
須菩提言：「菩薩摩訶薩漚和拘
【現代漢語翻譯】 「那麼，寧可安住于如本無的狀態嗎？」 須菩提回答說：「如果想要安住，應當安住于如本無的狀態。」 「須菩提，如果安住于如本無的狀態，難道會有什麼不同嗎？」 須菩提回答說：「不會的，世尊！」 「須菩提，本無的狀態是不是非常深奧？」 須菩提回答說：「非常深奧，世尊！」 「須菩提，本無的狀態是有心的嗎？」 回答說：「沒有心，世尊！」 「須菩提，能夠有不同於本無的有心狀態嗎？」 回答說：「不能，世尊！」 「須菩提，本無的狀態能被感知到嗎？」 回答說：「不能，世尊。」 「須菩提，如果這樣修行，是深奧的修行嗎？」 回答說：「如果這樣修行，世尊！是無所行。為什麼呢？因為這樣修行是不可見的修行，是不可被感知的修行。」 佛對須菩提說：「菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（智慧的彼岸）時，是在修行什麼呢？」 須菩提回答說：「是在修行審諦（如實觀察），世尊！」 「須菩提，修行審諦的人，是在修行想（概念）嗎？」 回答說：「不是的，世尊！」 「須菩提，菩薩摩訶薩是在認知想念嗎？」 回答說：「不是的，世尊！」 「須菩提，是不認知想念爲念嗎？」 須菩提回答說：「菩薩摩訶薩不認為是這樣。」 「須菩提，不執著于想念而能夠相應地修行，圓滿一切佛法，而不是爲了成為聲聞（聽聞佛法而修行的人）嗎？」 須菩提回答說：「菩薩摩訶薩是漚和拘（不執著）。」
【English Translation】 『Then, is it preferable to dwell as if in the state of non-existence?』 Subhuti replied, 『If one wishes to dwell, one should dwell as if in the state of non-existence.』 『Subhuti, if one dwells as if in the state of non-existence, will there be any difference?』 Subhuti replied, 『No, World Honored One!』 『Subhuti, is the state of non-existence very profound?』 Subhuti replied, 『Very profound, World Honored One!』 『Subhuti, is the state of non-existence with mind?』 He replied, 『Without mind, World Honored One!』 『Subhuti, can there be a state with mind that is different from non-existence?』 He replied, 『No, World Honored One!』 『Subhuti, can the state of non-existence be perceived?』 He replied, 『No, World Honored One.』 『Subhuti, if one practices in this way, is it a profound practice?』 He replied, 『If one practices in this way, World Honored One! It is a practice of non-practice. Why? Because such practice is an invisible practice, an imperceptible practice.』 The Buddha said to Subhuti, 『When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita (perfection of wisdom), what are they practicing?』 Subhuti replied, 『They are practicing Samyak-drishti (right view), World Honored One!』 『Subhuti, does one who practices Samyak-drishti practice thought (concept)?』 He replied, 『No, World Honored One!』 『Subhuti, does a Bodhisattva Mahasattva recognize thoughts?』 He replied, 『No, World Honored One!』 『Subhuti, is it not recognizing thoughts as thoughts?』 Subhuti replied, 『A Bodhisattva Mahasattva does not consider it so.』 『Subhuti, without clinging to thoughts, can one practice accordingly, perfect all Buddha-dharmas, and not be for the sake of becoming a Sravaka (a hearer of the Dharma)?』 Subhuti replied, 『A Bodhisattva Mahasattva is Avakuca (non-clinging).』
舍羅者，于無想為無所貪。」
舍利弗問須菩提：「若菩薩摩訶薩于夢向三事三昧，念脫門空空、無相無相、無愿無愿，三昧是為有益。般若波羅蜜于晝日夜復有益。若夜夢中時亦復有益。何以故？佛之所說晝日若夜夢中，俱等無有異。」
須菩提語舍利弗：「若菩薩摩訶薩晝日念般若波羅蜜，夜于夢中亦復倍益念般若波羅蜜。」
舍利弗言：「云何，須菩提！若於夢中有所作，寧有所有不？」
答言：「不。一切諸法說，亦如夢中之所有。」
須菩提語舍利弗：「夢中所作善，覺即大喜，是者為益。若所作惡而不喜者，是即為減。」
舍利弗言：「設於夢中有殺，其心大喜。覺已言：『我殺是，大快。』是者云何？」
須菩提言：「不妄，皆有因緣。心不空爾，會有所緣。若見若聞若念，覺即知之，是為因緣故，令人心為所著，便有所得。何謂所得？從所因緣乃受其罪，不從無因緣受其罪，皆從因緣生故。」
舍利弗言：「一切所作因緣，皆為恍忽，皆為空耳。云何，天中天從何因緣而得所生？」
答言：「為從想因緣得生。」
舍利弗言：「菩薩摩訶薩于夢中佈施，持是施與作阿耨多羅三耶三菩。為有施與無？」
須菩提報舍利弗言：「大
【現代漢語翻譯】 現代漢語譯本：『舍羅』（舍羅：指無想），對於無想的狀態，是不應該有所貪戀的。 舍利弗問須菩提：『如果菩薩摩訶薩在夢中趨向三事三昧（三事三昧：指空、無相、無愿三種三昧），心中想著脫門（脫門：指解脫之門）的空性、無相、無愿，這樣的三昧是有益的。般若波羅蜜在白天和夜晚都有益處。如果在夜晚的夢中也有益處。為什麼呢？因為佛所說的白天和夜晚，包括夢中，都是一樣的，沒有差別。』 須菩提對舍利弗說：『如果菩薩摩訶薩在白天唸誦般若波羅蜜，在夜晚的夢中也會更加倍地念誦般若波羅蜜。』 舍利弗說：『須菩提，如果在夢中有所作為，難道真的有所得嗎？』 須菩提回答說：『不是的。一切諸法，都像夢中所顯現的那樣，是虛幻不實的。』 須菩提對舍利弗說：『夢中所做的善事，醒來後會感到非常歡喜，這是有益的。如果做了惡事而不歡喜，那就是減損。』 舍利弗說：『如果在夢中殺生，心中感到非常歡喜。醒來后說：『我殺了這個，真是太痛快了。』這種情況又如何呢？』 須菩提說：『這不是虛妄的，都是有因緣的。心不是空無一物的，總會有所緣。無論是看到、聽到還是想到，醒來后就會知道，這是因為因緣的緣故，使人心有所執著，從而有所得。所謂所得是什麼呢？是從所因緣而承受罪報，不是從無因緣而承受罪報，一切都是從因緣而生的。』 舍利弗說：『一切所作的因緣，都是恍惚不實的，都是空性的。那麼，天中天（天中天：指佛陀）是從什麼因緣而得生的呢？』 須菩提回答說：『是從想的因緣而得生的。』 舍利弗說：『菩薩摩訶薩在夢中佈施，用這個佈施來成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺），這佈施是有還是無呢？』 須菩提回答舍利弗說：『大
【English Translation】 English version: 『Sera』 (Sera: refers to non-perception), one should not be attached to the state of non-perception. Sariputra asked Subhuti: 『If a Bodhisattva Mahasattva in a dream inclines towards the three samadhis (three samadhis: referring to the samadhis of emptiness, signlessness, and wishlessness), thinking of the emptiness, signlessness, and wishlessness of the gate of liberation (gate of liberation: referring to the gate of emancipation), is such a samadhi beneficial? The Prajna Paramita is beneficial during the day and night. If it is also beneficial in dreams at night. Why is that? Because what the Buddha said about daytime and nighttime, including dreams, are all the same, without any difference.』 Subhuti said to Sariputra: 『If a Bodhisattva Mahasattva recites the Prajna Paramita during the day, he will recite the Prajna Paramita even more in his dreams at night.』 Sariputra said: 『Subhuti, if something is done in a dream, is there really any gain?』 Subhuti replied: 『No. All dharmas are like what appears in a dream, unreal and insubstantial.』 Subhuti said to Sariputra: 『If good deeds are done in a dream, one will feel very happy upon waking, and this is beneficial. If evil deeds are done and one is not happy, then it is a loss.』 Sariputra said: 『If one kills in a dream and feels very happy in their heart. Upon waking, they say: 『I killed this, it』s so satisfying.』 What about this situation?』 Subhuti said: 『This is not false, there are causes and conditions. The mind is not empty, it will always have an object. Whether it is seeing, hearing, or thinking, upon waking, one will know, this is because of causes and conditions, which make the mind attached, and thus something is gained. What is gained? It is to receive the retribution of sin from the causes and conditions, not from no causes and conditions, everything arises from causes and conditions.』 Sariputra said: 『All causes and conditions of actions are fleeting and unreal, they are all empty. Then, from what causes and conditions does the Lord of Gods (Lord of Gods: referring to the Buddha) come into being?』 Subhuti replied: 『It comes into being from the causes and conditions of thought.』 Sariputra said: 『If a Bodhisattva Mahasattva makes offerings in a dream, using these offerings to achieve Anuttara Samyak Sambodhi (Anuttara Samyak Sambodhi: referring to unsurpassed perfect enlightenment), are these offerings real or unreal?』 Subhuti replied to Sariputra: 『Great』
彌勒菩薩摩訶薩今近在是，旦暮當補佛處。所問者可問之，即能發遣。」
舍利弗白彌勒菩薩：「今我所問，須菩提言：『大彌勒菩薩即能解之。』」
彌勒菩薩語舍利弗：「如我字為彌勒，當所解者，當以色解，若當以痛癢思想生死識解。色者即空，當以無所有解之，若痛癢思想生死識空解，亦不見法當所解者，何所得解。亦不見法所解，當得阿耨多羅三耶三菩。」
舍利弗白彌勒菩薩：「所說者為已得證。」
彌勒菩薩語舍利弗：「所說法不言得證。」
舍利弗便作是念：「彌勒菩薩所入慧為甚深。所以者何？般若波羅蜜以來久遠。」
佛言：「云何，舍利弗！若能見彼作羅漢者不？」
舍利弗言：「不。天中天！」
佛語舍利弗：「菩薩摩訶薩行般若波羅蜜亦如是，不念：『我從是法受決。不從是法得決。』若於是法當得阿耨多羅三耶三菩，自致阿惟三佛，是菩薩摩訶薩其作是作為行般若波羅蜜，不恐不得阿惟三佛。隨是教者，為行般若波羅蜜。是菩薩摩訶薩為以無所畏。何以故？若至大劇難處虎狼之中不畏不怖，心念言：『設有啖我者，當爲佈施。是為具足行檀波羅蜜，近阿耨多羅三耶三菩。愿我作佛，令其剎中無禽獸之道。』若菩薩摩訶薩至大劇賊之中
【現代漢語翻譯】 現代漢語譯本 彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，未來佛）現在就在這裡，早晚將要補上佛的位置。你們有什麼問題可以問他，他立刻就能解答。 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）對彌勒菩薩說：『我現在要問的問題，須菩提（Subhuti，佛陀十大弟子之一，解空第一）說：『大彌勒菩薩一定能夠解答。』 彌勒菩薩對舍利弗說：『就像我的名字叫彌勒一樣，我所理解的，是要用色（rupa，物質現象）來理解，還是用痛癢（vedana，感受）、思想（samjna，概念）、生死（samskara，意志）、識（vijnana，意識）來理解呢？色即是空，應當用無所有來理解它。如果用痛癢、思想、生死、識的空性來理解，也看不到所要理解的法，又如何能理解呢？也看不到所要理解的法，又如何能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）呢？』 舍利弗對彌勒菩薩說：『您所說的，是已經證悟的境界。』 彌勒菩薩對舍利弗說：『所說的法，不應該說是已經證悟的境界。』 舍利弗於是心想：『彌勒菩薩所證入的智慧真是深奧。這是為什麼呢？因為般若波羅蜜（prajna-paramita，智慧到彼岸）的修行已經很久遠了。』 佛陀說：『怎麼樣，舍利弗！如果能看到有人證得阿羅漢果（arhat，斷盡煩惱的聖者）嗎？』 舍利弗說：『不能，世尊！』 佛陀告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜也是這樣，不執著于『我從這個法得到授記，不從那個法得到授記』。如果從這個法能夠證得阿耨多羅三藐三菩提，自己成就無上正等正覺，這位菩薩摩訶薩如果這樣想，就是修行般若波羅蜜，不用擔心不能證得無上正等正覺。隨順這個教導的人，就是修行般若波羅蜜。這位菩薩摩訶薩是無所畏懼的。為什麼呢？如果到了非常危險的地方，在虎狼之中也不畏懼不害怕，心裡想：『如果它們要吃我，我就當做佈施。』這就是圓滿修行檀波羅蜜（dana-paramita，佈施到彼岸），接近阿耨多羅三藐三菩提。愿我成佛時，我的國土中沒有禽獸的惡道。』如果菩薩摩訶薩到了強盜出沒的地方
【English Translation】 English version The Bodhisattva Mahasattva Maitreya (future Buddha) is now nearby, and will soon take the place of the Buddha. You may ask him whatever you wish, and he will be able to answer immediately. Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Bodhisattva Maitreya, 'The question I have now, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) said, 'The great Bodhisattva Maitreya will surely be able to answer it.' The Bodhisattva Maitreya said to Sariputra, 'Just as my name is Maitreya, what I understand, should it be understood through form (rupa, material phenomena), or through feeling (vedana, sensation), thought (samjna, perception), volition (samskara, mental formations), or consciousness (vijnana, awareness)? Form is emptiness, it should be understood through non-existence. If it is understood through the emptiness of feeling, thought, volition, and consciousness, one will not see the dharma to be understood, so how can one understand? If one does not see the dharma to be understood, how can one attain anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Sariputra said to the Bodhisattva Maitreya, 'What you have said is the state of having already attained realization.' The Bodhisattva Maitreya said to Sariputra, 'The dharma that is spoken should not be said to be a state of having already attained realization.' Sariputra then thought, 'The wisdom that the Bodhisattva Maitreya has entered is very profound. Why is this? Because the practice of prajna-paramita (perfection of wisdom) has been for a long time.' The Buddha said, 'How is it, Sariputra! If one can see someone who has attained the state of an Arhat (a perfected being who has extinguished all defilements)?' Sariputra said, 'No, World Honored One!' The Buddha told Sariputra, 'The Bodhisattva Mahasattva who practices prajna-paramita is also like this, not clinging to the idea of 'I receive prediction from this dharma, not from that dharma.' If one can attain anuttara-samyak-sambodhi from this dharma, and oneself achieves supreme perfect enlightenment, this Bodhisattva Mahasattva, if he thinks like this, is practicing prajna-paramita, and does not need to worry about not attaining supreme perfect enlightenment. One who follows this teaching is practicing prajna-paramita. This Bodhisattva Mahasattva is fearless. Why is this? If one goes to a very dangerous place, among tigers and wolves, one is not afraid or fearful, thinking in one's heart, 'If they want to eat me, I will give myself as a gift.' This is the perfection of practicing dana-paramita (perfection of giving), and is close to anuttara-samyak-sambodhi. May I, when I become a Buddha, have no evil paths of birds and beasts in my land.' If a Bodhisattva Mahasattva goes to a place where robbers are rampant
亦不畏怖。何以故？設令于其中死，心念言：『我身會當棄捐，設殺我者，我不瞋恚。是為具足忍辱行羼波羅蜜，當近阿耨多羅三耶三菩。愿我作佛時，令其剎中人無有賊盜。』若菩薩摩訶薩至大無水漿之處亦不畏怖，心念言：『一切人念悉無德，使無水漿。愿我作佛時，令其剎中常有八味之水，使一切人悉得用之。』用世間人故，常為精進。若菩薩摩訶薩至谷貴之處亦不畏怖，心念言：『我當堅其精進，自致得阿耨多羅三耶三菩，成阿惟三佛時，令我剎中無有惡，皆使一切人在所愿飲食，悉令在前，如忉利天上所有。』是善男子用一切人故，精進自致阿耨多羅三耶三菩，成阿惟三佛。若菩薩摩訶薩在惡賊時亦不畏怖。何以故？不見法當所痛者。用是故無所畏：『假使我身遭是病死，心不有異，必當精進。愿我作阿耨多羅三耶三菩成至佛時，令其剎中一切人皆無惡穢者死亡者。』是菩薩摩訶薩之所言，如佛語而無異。
「複次，舍利弗！是菩薩摩訶薩不久當成阿耨多羅三耶三菩，自致阿惟三佛，自於其法亦不恐怖。何以故？從本際已來發心呼言不久。其本際者為若干？為久遠、為甚大久？心如一轉頃，是為本際。是菩薩摩訶薩今近阿耨多羅三耶三菩，成阿惟三佛，故日聞是而不恐怖。」爾時優婆夷從坐起，前為
【現代漢語翻譯】 現代漢語譯本：
也不畏懼。為什麼呢？假設在那種情況下死去，心中想著：『我的身體終將拋棄，即使殺我的人，我也不嗔恨。』這是具足忍辱行（羼波羅蜜，Kshanti Paramita，意為忍辱波羅蜜），應當接近阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，意為無上正等正覺）。愿我成佛時，讓我的佛土中沒有盜賊。』如果菩薩摩訶薩到了沒有水的地方也不畏懼，心中想著：『一切眾生的念頭都沒有功德，才導致沒有水。愿我成佛時，讓我的佛土中常有八味之水，讓一切眾生都能使用。』爲了世間眾生的緣故，常常精進。如果菩薩摩訶薩到了穀物昂貴的地方也不畏懼，心中想著：『我應當堅定精進，自己證得阿耨多羅三耶三菩，成就阿惟三佛（Aviveka Buddha，意為無分別佛）時，讓我的佛土中沒有邪惡，讓一切眾生所希望的飲食，都能在他們面前出現，如同忉利天（Trayastrimsa，意為三十三天）上所有的一樣。』這位善男子爲了所有眾生的緣故，精進自己證得阿耨多羅三耶三菩，成就阿惟三佛。如果菩薩摩訶薩在遇到惡賊時也不畏懼。為什麼呢？因為不見有法會使他感到痛苦。因此他無所畏懼：『即使我的身體遭受疾病而死，我的心也不會改變，必定會精進。愿我證得阿耨多羅三耶三菩，成就佛時，讓我的佛土中一切眾生都沒有因邪惡或污穢而死亡的。』這位菩薩摩訶薩所說的話，如同佛所說的一樣，沒有差別。
「再者，舍利弗（Sariputra，意為舍利子）！這位菩薩摩訶薩不久將成就阿耨多羅三耶三菩，自己證得阿惟三佛，對於自己所證的法也不感到恐懼。為什麼呢？從最初發心以來就說不久。這個最初是什麼時候呢？是久遠還是非常久遠呢？心念一轉的瞬間，就是最初。這位菩薩摩訶薩現在接近阿耨多羅三耶三菩，成就阿惟三佛，所以每天聽到這些也不會感到恐懼。」這時，優婆夷（Upasika，意為女居士）從座位上站起來，走到前面 English version:
They are also not afraid. Why is that? Suppose they die in that situation, they think: 『My body will eventually be discarded, and even if someone kills me, I will not be angry.』 This is the perfection of patience (Kshanti Paramita, meaning the perfection of patience), and they should approach Anuttara-samyak-sambodhi (meaning unsurpassed, complete, and perfect enlightenment). May I, when I become a Buddha, ensure that there are no thieves in my Buddha-land.』 If a Bodhisattva Mahasattva arrives at a place without water, they are also not afraid, thinking: 『All beings』 thoughts are without merit, which is why there is no water. May I, when I become a Buddha, ensure that there is always water with eight flavors in my Buddha-land, so that all beings can use it.』 For the sake of worldly beings, they are always diligent. If a Bodhisattva Mahasattva arrives at a place where grains are expensive, they are also not afraid, thinking: 『I should be firm in my diligence, attain Anuttara-samyak-sambodhi myself, and when I become an Aviveka Buddha (meaning a Buddha without discrimination), ensure that there is no evil in my Buddha-land, and that all beings can have the food and drink they desire appear before them, just like in the Trayastrimsa Heaven (meaning the Heaven of Thirty-Three Gods).』 This good man, for the sake of all beings, diligently attains Anuttara-samyak-sambodhi himself and becomes an Aviveka Buddha. If a Bodhisattva Mahasattva encounters evil thieves, they are also not afraid. Why is that? Because they do not see any dharma that would cause them pain. Therefore, they are fearless: 『Even if my body suffers from illness and dies, my mind will not change, and I will certainly be diligent. May I, when I attain Anuttara-samyak-sambodhi and become a Buddha, ensure that in my Buddha-land, all beings do not die from evil or defilement.』 The words of this Bodhisattva Mahasattva are like the words of the Buddha, without any difference.
「Furthermore, Sariputra (meaning Shariputra)! This Bodhisattva Mahasattva will soon attain Anuttara-samyak-sambodhi, attain Aviveka Buddhahood themselves, and will not be afraid of the dharma they have attained. Why is that? From the very beginning of their aspiration, they have said it will not be long. What is this beginning? Is it a long time ago, or a very long time ago? The moment a thought turns is the beginning. This Bodhisattva Mahasattva is now close to Anuttara-samyak-sambodhi, and will become an Aviveka Buddha, so they are not afraid even when they hear these things every day.」 At that time, the Upasika (meaning female lay disciple) rose from her seat and came forward.
【English Translation】 They are also not afraid. Why is that? Suppose they die in that situation, they think: 『My body will eventually be discarded, and even if someone kills me, I will not be angry.』 This is the perfection of patience (Kshanti Paramita), and they should approach Anuttara-samyak-sambodhi. May I, when I become a Buddha, ensure that there are no thieves in my Buddha-land.』 If a Bodhisattva Mahasattva arrives at a place without water, they are also not afraid, thinking: 『All beings』 thoughts are without merit, which is why there is no water. May I, when I become a Buddha, ensure that there is always water with eight flavors in my Buddha-land, so that all beings can use it.』 For the sake of worldly beings, they are always diligent. If a Bodhisattva Mahasattva arrives at a place where grains are expensive, they are also not afraid, thinking: 『I should be firm in my diligence, attain Anuttara-samyak-sambodhi myself, and when I become an Aviveka Buddha, ensure that there is no evil in my Buddha-land, and that all beings can have the food and drink they desire appear before them, just like in the Trayastrimsa Heaven.』 This good man, for the sake of all beings, diligently attains Anuttara-samyak-sambodhi himself and becomes an Aviveka Buddha. If a Bodhisattva Mahasattva encounters evil thieves, they are also not afraid. Why is that? Because they do not see any dharma that would cause them pain. Therefore, they are fearless: 『Even if my body suffers from illness and dies, my mind will not change, and I will certainly be diligent. May I, when I attain Anuttara-samyak-sambodhi and become a Buddha, ensure that in my Buddha-land, all beings do not die from evil or defilement.』 The words of this Bodhisattva Mahasattva are like the words of the Buddha, without any difference. 「Furthermore, Sariputra! This Bodhisattva Mahasattva will soon attain Anuttara-samyak-sambodhi, attain Aviveka Buddhahood themselves, and will not be afraid of the dharma they have attained. Why is that? From the very beginning of their aspiration, they have said it will not be long. What is this beginning? Is it a long time ago, or a very long time ago? The moment a thought turns is the beginning. This Bodhisattva Mahasattva is now close to Anuttara-samyak-sambodhi, and will become an Aviveka Buddha, so they are not afraid even when they hear these things every day.」 At that time, the Upasika rose from her seat and came forward.
佛作禮，長跪白佛：「我聞是語不恐不怖，必后欲為一切人說法令不恐怖。」
應時佛笑，口中五色光出。笑竟訖。以優婆夷者，即以金華持散佛上。用佛威神，其華在佛上亦不墮地。
阿難從坐起，整衣服，前為佛作禮，卻長跪問佛：「怛薩阿竭所笑不妄，必有所說。」
佛語阿難：「是恒架調優婆夷者，卻後當來世，其劫名為星宿，當於是劫中作佛，號字曰金華佛。」
佛語阿難：「是優婆夷者，后當棄女人形體，更受男子身，便生阿閦佛國。」
摩訶般若鈔經卷第四 大正藏第 08 冊 No. 0226 摩訶般若鈔經
摩訶般若鈔經卷第五
秦天竺沙門曇摩蜱共竺佛念譯
守空品第十
須菩提白佛言：「云何為空所作不貪？云何守空即是三昧？」
佛語須菩提：「菩薩摩訶薩行般若波羅蜜者，觀色空，觀痛癢思想生死識空。作是觀者為一心。如所觀，於法亦為無所見，於法中而不作證。」
須菩提白佛言：「佛所說者，不以空作證。云何菩薩摩訶薩於三昧不以空作證耶？」
佛語須菩提：「是菩薩摩訶薩觀一切色所有皆空，亦不作證。作是觀者為不取證，不作證觀即無所貪。是者為觀，以無所貪是即為觀。欲向是時而不證
【現代漢語翻譯】 現代漢語譯本 佛陀行禮，長跪于佛前稟告說：『我聽聞這些話語，不感到恐懼也不感到害怕，必定在將來要為一切眾生說法，使他們不感到恐懼。』 當時，佛陀微笑，口中發出五色光芒。微笑過後，那位優婆夷（在家女信徒）立即用金花散在佛陀身上。憑藉佛陀的威神力，那些花在佛陀身上，卻沒有掉落到地上。 阿難從座位上起身，整理好衣服，走到佛陀面前行禮，然後長跪問佛：『怛薩阿竭（如來）的微笑不是沒有原因的，必定有所說法。』 佛陀告訴阿難：『這位恒架調優婆夷，在未來的世間，她所處的劫名為星宿，當在這個劫中成佛，佛號為金華佛。』 佛陀告訴阿難：『這位優婆夷，將來會捨棄女人的形體，轉生為男子身，然後往生到阿閦佛（不動佛）的佛國。』
《摩訶般若鈔經》卷第五 秦天竺沙門曇摩蜱共竺佛念譯
守空品第十 須菩提稟告佛陀說：『如何做到不貪著于空所作？如何守空即是三昧（禪定）？』 佛陀告訴須菩提：『菩薩摩訶薩（大菩薩）修行般若波羅蜜（智慧到彼岸）時，觀察色為空，觀察痛癢、思想、生死、識為空。這樣觀察時，心是專注的。如同所觀察的那樣，對於法也無所見，在法中也不作證悟。』 須菩提稟告佛陀說：『佛陀所說的，不是以空作為證悟。為什麼菩薩摩訶薩在三昧中不以空作為證悟呢？』 佛陀告訴須菩提：『這位菩薩摩訶薩觀察一切色都是空，也不作證悟。這樣觀察就是不執著于證悟，不執著于證悟的觀察就是無所貪著。這種觀察，以無所貪著為觀察。當想要達到這種境界時，卻不證悟。』
【English Translation】 English version The Buddha made a respectful bow, knelt before the Buddha, and reported: 'I have heard these words and am neither afraid nor terrified. I will surely, in the future, preach the Dharma to all beings, so that they will not be afraid.' At that time, the Buddha smiled, and five-colored light emanated from his mouth. After the smile, the Upasika (female lay devotee) immediately scattered golden flowers on the Buddha. By the Buddha's divine power, the flowers remained on the Buddha and did not fall to the ground. Ananda rose from his seat, adjusted his robes, went before the Buddha, made a respectful bow, and then knelt and asked the Buddha: 'The Tathagata's (Thus Come One) smile is not without reason; there must be something to say.' The Buddha told Ananda: 'This Hengjiadiao Upasika, in the future world, the kalpa (eon) in which she will be will be named Constellation. In that kalpa, she will become a Buddha, and her Buddha name will be Golden Flower Buddha.' The Buddha told Ananda: 'This Upasika will, in the future, abandon her female form, be reborn as a male, and then be reborn in the Buddha-land of Akshobhya (Immovable) Buddha.'
The Fifth Scroll of the Mahaprajnaparamita Sutra Translated by the Shramana Dharmapi and Zhu Fonian from Tianzhu during the Qin Dynasty
Chapter Ten: Guarding Emptiness Subhuti reported to the Buddha: 'How can one not be attached to what is done by emptiness? How is guarding emptiness samadhi (meditative absorption)?' The Buddha told Subhuti: 'When a Bodhisattva Mahasattva (Great Bodhisattva) practices Prajnaparamita (Perfection of Wisdom), they observe that form is empty, and that feeling, perception, volition, consciousness are empty. When observing in this way, the mind is focused. As observed, there is nothing to be seen in the Dharma, and one does not realize enlightenment in the Dharma.' Subhuti reported to the Buddha: 'What the Buddha has said is not to realize enlightenment through emptiness. Why does a Bodhisattva Mahasattva not realize enlightenment through emptiness in samadhi?' The Buddha told Subhuti: 'This Bodhisattva Mahasattva observes that all forms are empty, and does not realize enlightenment. Observing in this way is not being attached to realization, and observing without attachment to realization is without greed. This observation is because of non-attachment. When one wants to reach this state, one does not realize enlightenment.'
不貪，其時心不念三昧因緣，是者爲念。爾時為不失菩薩本法，不中道得證。何以故？所作功德法甚深，不貪是時，故不取證。以從般若波羅蜜得護。譬如人若勇若捍能卻敵者，為人端正猛健，無所不能，悉知兵法六十四變，悉索五曉，為眾所敬。在所致處無不得利，從是所得轉分佈與人，其心人俱莫不歡喜。若有他事與父母妻子俱過大劇難之中，其人便自安其父母妻子言：『莫恐莫怖，今當俱出是難之中。』若於其中怨家卒來，其人慧黠，應時出其父母妻子送歸鄉里，皆得完具亦無有惡，及於怨家亦無所中傷。何以故？用無所不曉，其人勇健為變化，勝於怨家。怨家見者，莫不恐怖而皆走去。其父母妻子得出難中，歸其處所無不歡喜。如是，須菩提！菩薩摩訶薩於一切人極大慈心。是時菩薩摩訶薩持慈心悉施於人，過諸垢濁魔之所部，復出聲聞、辟支佛道地上。菩薩於三昧中立而無所盡，用波羅蜜故於空為無所貪。作是行時，是菩薩摩訶薩為行空三昧向脫門，亦不以有相不以無相，故不取證。譬若飛鳥，須菩提！飛行空中無所觸礙。是菩薩摩訶薩為行空至空，向無相至無相，向無愿至無愿，不以空、無相、無愿故墮、悉欲具足佛諸法。譬如工射之人，須菩提！射空，其箭在空中，復以一箭中前，箭后復射前，各各中
【現代漢語翻譯】 現代漢語譯本：不貪著時，他的心不執著於三昧（samadhi，禪定）的因緣，這才是真正的『念』。那時，他不會失去菩薩的根本修行方法，不會在中途就證得果位。為什麼呢？因為他所修的功德法非常深奧，不貪著於此時的成就，所以不急於證果。這是因為他得到了般若波羅蜜（prajnaparamita，智慧的完美）的護佑。譬如，一個人既勇敢又強悍，能夠擊退敵人，他相貌端正，勇猛健壯，無所不能，精通兵法六十四種變化，熟悉五種兵器，受到眾人的尊敬。他無論到哪裡都能獲得利益，並將所得的利益轉而分給他人，大家都很高興。如果遇到其他事情，比如和父母妻兒一起陷入巨大的災難之中，這個人會安慰他的父母妻兒說：『不要害怕，不要恐懼，現在我們一起脫離這個災難。』如果這時有仇敵突然出現，這個人會很聰明，及時地把他的父母妻兒送回故鄉，讓他們都安全無恙，也沒有受到任何傷害，而對於仇敵也沒有造成任何傷害。為什麼呢？因為他無所不知，他的勇敢和智慧勝過仇敵。仇敵見到他，無不感到恐懼而逃走。他的父母妻兒脫離災難后，回到家中都非常高興。須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）對一切眾生都懷有極大的慈悲心。這時，菩薩摩訶薩以慈悲心施予一切眾生，超越了各種污垢和魔的勢力範圍，又超越了聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界。菩薩在三昧中安住而沒有窮盡，因為般若波羅蜜的緣故，對於空性（sunyata，空無自性）沒有貪著。當他這樣修行時，這位菩薩摩訶薩是修行空三昧，走向解脫之門，既不執著于有相，也不執著于無相，所以不急於證果。譬如飛鳥，須菩提！在空中飛行，沒有任何阻礙。這位菩薩摩訶薩是修行空性而達到空性，走向無相而達到無相，走向無愿而達到無愿，不因為空、無相、無愿而墮落，而是想要圓滿具足佛的一切功德。譬如一個善於射箭的人，須菩提！射向空中，箭在空中，又用一支箭射中前一支箭，然後又射中前一支箭，每一支箭都射中目標。 現代漢語譯本：不貪著時，他的心不執著於三昧（samadhi，禪定）的因緣，這才是真正的『念』。那時，他不會失去菩薩的根本修行方法，不會在中途就證得果位。為什麼呢？因為他所修的功德法非常深奧，不貪著於此時的成就，所以不急於證果。這是因為他得到了般若波羅蜜（prajnaparamita，智慧的完美）的護佑。譬如，一個人既勇敢又強悍，能夠擊退敵人，他相貌端正，勇猛健壯，無所不能，精通兵法六十四種變化，熟悉五種兵器，受到眾人的尊敬。他無論到哪裡都能獲得利益，並將所得的利益轉而分給他人，大家都很高興。如果遇到其他事情，比如和父母妻兒一起陷入巨大的災難之中，這個人會安慰他的父母妻兒說：『不要害怕，不要恐懼，現在我們一起脫離這個災難。』如果這時有仇敵突然出現，這個人會很聰明，及時地把他的父母妻兒送回故鄉，讓他們都安全無恙，也沒有受到任何傷害，而對於仇敵也沒有造成任何傷害。為什麼呢？因為他無所不知，他的勇敢和智慧勝過仇敵。仇敵見到他，無不感到恐懼而逃走。他的父母妻兒脫離災難后，回到家中都非常高興。須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）對一切眾生都懷有極大的慈悲心。這時，菩薩摩訶薩以慈悲心施予一切眾生，超越了各種污垢和魔的勢力範圍，又超越了聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界。菩薩在三昧中安住而沒有窮盡，因為般若波羅蜜的緣故，對於空性（sunyata，空無自性）沒有貪著。當他這樣修行時，這位菩薩摩訶薩是修行空三昧，走向解脫之門，既不執著于有相，也不執著于無相，所以不急於證果。譬如飛鳥，須菩提！在空中飛行，沒有任何阻礙。這位菩薩摩訶薩是修行空性而達到空性，走向無相而達到無相，走向無愿而達到無愿，不因為空、無相、無愿而墮落，而是想要圓滿具足佛的一切功德。譬如一個善於射箭的人，須菩提！射向空中，箭在空中，又用一支箭射中前一支箭，然後又射中前一支箭，每一支箭都射中目標。
【English Translation】 English version: When not attached, the mind does not dwell on the causes and conditions of samadhi (meditative absorption), this is what is meant by 'mindfulness'. At that time, one does not lose the fundamental practices of a Bodhisattva, and does not attain enlightenment prematurely. Why? Because the meritorious practices one engages in are very profound, and not being attached at this time, one does not seek immediate realization. This is because one is protected by prajnaparamita (perfection of wisdom). For example, a person who is both brave and strong, able to defeat enemies, is of upright appearance, courageous and vigorous, capable of anything, skilled in the sixty-four variations of military strategy, familiar with the five types of weapons, and respected by all. Wherever he goes, he gains benefits, and he distributes these benefits to others, making everyone happy. If other events occur, such as being caught in a great disaster with his parents, wife, and children, this person would reassure them, saying: 'Do not be afraid, do not be terrified, we will all escape this disaster together.' If enemies suddenly appear, this person would be clever and promptly send his parents, wife, and children back to their hometown, ensuring their safety and well-being, without causing any harm to the enemies. Why? Because he is all-knowing, and his courage and wisdom surpass the enemies. Upon seeing him, the enemies would be terrified and flee. His parents, wife, and children, having escaped the disaster, would return home and be very happy. Subhuti (a disciple of the Buddha)! A Bodhisattva-Mahasattva (a great Bodhisattva) has immense compassion for all beings. At this time, the Bodhisattva-Mahasattva bestows compassion upon all beings, transcending all defilements and the realm of demons, and also surpassing the realms of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). The Bodhisattva abides in samadhi without end, and because of prajnaparamita, he is not attached to emptiness (sunyata). When practicing in this way, this Bodhisattva-Mahasattva is practicing the samadhi of emptiness, moving towards the gate of liberation, neither clinging to form nor to formlessness, and therefore not seeking immediate realization. Like a bird, Subhuti! Flying in the sky without any obstruction. This Bodhisattva-Mahasattva is practicing emptiness to reach emptiness, moving towards non-form to reach non-form, moving towards non-desire to reach non-desire, not falling because of emptiness, non-form, and non-desire, but rather desiring to fully accomplish all the qualities of a Buddha. Like a skilled archer, Subhuti! Shooting into the air, the arrow is in the air, and then shooting another arrow to hit the previous one, and then shooting another arrow to hit the previous one, each arrow hitting its target. English version: When not attached, the mind does not dwell on the causes and conditions of samadhi (meditative absorption), this is what is meant by 'mindfulness'. At that time, one does not lose the fundamental practices of a Bodhisattva, and does not attain enlightenment prematurely. Why? Because the meritorious practices one engages in are very profound, and not being attached at this time, one does not seek immediate realization. This is because one is protected by prajnaparamita (perfection of wisdom). For example, a person who is both brave and strong, able to defeat enemies, is of upright appearance, courageous and vigorous, capable of anything, skilled in the sixty-four variations of military strategy, familiar with the five types of weapons, and respected by all. Wherever he goes, he gains benefits, and he distributes these benefits to others, making everyone happy. If other events occur, such as being caught in a great disaster with his parents, wife, and children, this person would reassure them, saying: 'Do not be afraid, do not be terrified, we will all escape this disaster together.' If enemies suddenly appear, this person would be clever and promptly send his parents, wife, and children back to their hometown, ensuring their safety and well-being, without causing any harm to the enemies. Why? Because he is all-knowing, and his courage and wisdom surpass the enemies. Upon seeing him, the enemies would be terrified and flee. His parents, wife, and children, having escaped the disaster, would return home and be very happy. Subhuti (a disciple of the Buddha)! A Bodhisattva-Mahasattva (a great Bodhisattva) has immense compassion for all beings. At this time, the Bodhisattva-Mahasattva bestows compassion upon all beings, transcending all defilements and the realm of demons, and also surpassing the realms of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers). The Bodhisattva abides in samadhi without end, and because of prajnaparamita, he is not attached to emptiness (sunyata). When practicing in this way, this Bodhisattva-Mahasattva is practicing the samadhi of emptiness, moving towards the gate of liberation, neither clinging to form nor to formlessness, and therefore not seeking immediate realization. Like a bird, Subhuti! Flying in the sky without any obstruction. This Bodhisattva-Mahasattva is practicing emptiness to reach emptiness, moving towards non-form to reach non-form, moving towards non-desire to reach non-desire, not falling because of emptiness, non-form, and non-desire, but rather desiring to fully accomplish all the qualities of a Buddha. Like a skilled archer, Subhuti! Shooting into the air, the arrow is in the air, and then shooting another arrow to hit the previous one, and then shooting another arrow to hit the previous one, each arrow hitting its target.
之而不墮地，其人慾令前箭墮爾乃墮之。如是，須菩提！菩薩摩訶薩行般若波羅蜜者，以為漚和拘舍羅之所護持，自於本際不中道取證，成滿其功德，悉逮得阿耨多羅三耶三菩，于功德以成滿者得佛，能為本際作證。是菩薩摩訶薩為行般若波羅蜜，是法於法有生。」
須菩提白佛言：「菩薩摩訶薩實慊苦作是學，而不中道取證。大哉！天中天從本行是安隱，自致得成佛。」
佛語須菩提：「菩薩摩訶薩欲護一切人故，是為本願之所致故，能護於一切而得度脫，是為守空三昧向脫門心念分別。何等為分別？守空三昧為分別，無相三昧為分別，無愿三昧為分別，而不中道為本際取證。何以故？為漚和拘舍羅之所護，初發心時念欲護一切故。持是所念，得入漚和拘舍羅，故不中道取證。
「複次，須菩提！若菩薩摩訶薩深入處脫者，若空三昧向脫門，無相三昧向脫門，無愿三昧向脫門。用是故，其心分別之。是人已來久遠，所因其行令棄所因，是為阿耨多羅三耶三菩之所說法，是為守空三昧向脫門，守無相三昧向脫門，守無愿三昧向脫門，是為無愿三昧向脫門，本心所發矇漚和拘舍羅，不中道為本際作證，是為于慈無所損，是為護等哀三昧。所以者何？用漚和拘舍羅故。是菩薩摩訶薩為益於法，便得多智
【現代漢語翻譯】 現代漢語譯本：如果一個人射出的箭不會落地，他想要讓之前的箭落下，那之前的箭才會落下。須菩提啊！菩薩摩訶薩修行般若波羅蜜時，因為有方便善巧（漚和拘舍羅）的護持，自己不會在中間階段就證得果位，而是圓滿其功德，最終證得阿耨多羅三藐三菩提（無上正等正覺），以功德圓滿而成就佛果，能為本際（實相）作證。這樣的菩薩摩訶薩是修行般若波羅蜜，這是法從法而生。 須菩提對佛說：『菩薩摩訶薩確實是勤苦修行，才不會在中間階段就證得果位。偉大啊！世尊，從最初的修行就如此安穩，自己最終成就佛果。』 佛告訴須菩提：『菩薩摩訶薩想要護佑一切眾生，這是他們最初的願望所致，能夠護佑一切眾生並使他們解脫，這是以空三昧為導向的解脫之門，心中所產生的分別。什麼是分別呢？以空三昧為分別，以無相三昧為分別，以無愿三昧為分別，但不會在中間階段就證得本際。為什麼呢？因為有方便善巧的護持，在初發心時就想著要護佑一切眾生。保持這樣的念頭，就能進入方便善巧，所以不會在中間階段就證得果位。 『再者，須菩提！如果菩薩摩訶薩深入到解脫之處，無論是空三昧導向解脫之門，還是無相三昧導向解脫之門，還是無愿三昧導向解脫之門。因此，他們的心中會有分別。這個人已經修行了很久，他所修行的目的是爲了捨棄所執著的原因，這是阿耨多羅三藐三菩提所說的法，這是以空三昧為導向的解脫之門，以無相三昧為導向的解脫之門，以無愿三昧為導向的解脫之門，這是以無愿三昧為導向的解脫之門，最初發心時就蒙受方便善巧的護持，不會在中間階段就為本際作證，這是對慈悲沒有損害，這是護持平等慈悲的三昧。為什麼呢？因為運用了方便善巧。這樣的菩薩摩訶薩爲了利益佛法，便能獲得更多的智慧。』
【English Translation】 English version: If an arrow shot by a person does not fall to the ground, it will only fall if that person wishes the previous arrow to fall. Similarly, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom), they are protected by Upaya-kausalya (skillful means), and they do not attain enlightenment in the middle stage, but rather fulfill their merits and ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). They achieve Buddhahood through the perfection of merits and can testify to the true nature (Bhutakoti). Such a Bodhisattva Mahasattva practices Prajna Paramita; this is a dharma arising from dharma. Subhuti said to the Buddha, 'Indeed, Bodhisattva Mahasattvas practice diligently and do not attain enlightenment in the middle stage. Great indeed! O Blessed One, from the very beginning of their practice, they are so secure, and they themselves ultimately attain Buddhahood.' The Buddha said to Subhuti, 'Bodhisattva Mahasattvas wish to protect all beings; this is due to their original vows. They are able to protect all beings and liberate them. This is the gate of liberation directed by the Samadhi of Emptiness, with the discriminations arising in their minds. What are these discriminations? The Samadhi of Emptiness is a discrimination, the Samadhi of No-Sign is a discrimination, and the Samadhi of No-Wish is a discrimination, but they do not attain the true nature in the middle stage. Why? Because they are protected by Upaya-kausalya, and from the initial arising of their minds, they intend to protect all beings. By maintaining this thought, they can enter into Upaya-kausalya, and therefore, they do not attain enlightenment in the middle stage. 'Furthermore, Subhuti, if a Bodhisattva Mahasattva deeply enters the place of liberation, whether it is the gate of liberation directed by the Samadhi of Emptiness, the gate of liberation directed by the Samadhi of No-Sign, or the gate of liberation directed by the Samadhi of No-Wish. Therefore, their minds will have discriminations. This person has been practicing for a long time, and the purpose of their practice is to abandon the causes they are attached to. This is the dharma spoken by Anuttara-samyak-sambodhi. This is the gate of liberation directed by the Samadhi of Emptiness, the gate of liberation directed by the Samadhi of No-Sign, and the gate of liberation directed by the Samadhi of No-Wish. This is the gate of liberation directed by the Samadhi of No-Wish. From the initial arising of their minds, they are protected by Upaya-kausalya, and they do not testify to the true nature in the middle stage. This does not harm compassion; this is the Samadhi of protecting equal compassion. Why? Because they use Upaya-kausalya. Such a Bodhisattva Mahasattva, for the benefit of the Dharma, will gain more wisdom.'
，成於力，無所不覺。
「複次，須菩提！菩薩摩訶薩之所念，是人已來從久遠而有益於法，得所知，成其力，無所不覺。
「複次，須菩提！是為菩薩摩訶薩之所念，知人從久遠有想識，呼為有我。作阿耨多羅三耶三菩時，用一切人故，為說其法，令作無相三昧向脫門發心念。是為漚和拘舍羅。用是故，不中道為本際作證，是為于慈無所損，是為護等哀三昧，是為菩薩摩訶薩益於法，得所知，成其力，無所不覺。
「複次，須菩提！是為菩薩摩訶薩之所念，念人從久遠已來，想無常想，其苦想，其空想現在。菩薩自念言：『我作阿耨多羅三耶三菩時，用一切人故，為說其法。無常者為從樂，其空者為從有，無我皆從我。』用是念故，得漚和拘舍羅，是為行般若波羅蜜。知佛不三昧而坐三昧，但欲具足佛諸法，是為無愿向脫門而不作證。菩薩摩訶薩當作是知，何所阿耨多羅三耶三菩發心之所發者，是人所發者，是人為從久遠已來，其所行者而無所行，于其想行而不想行，于其想行求而不行想，于其行想聚而不行想聚，于其所行有而不行所有，于其行不正而不行不正。念使一切人皆令無。是菩薩摩訶薩念是時，為以明於一切人。作是念時，是為漚和拘舍羅，是為甚深微妙觀視其法。是者為空，即為無
【現代漢語翻譯】 現代漢語譯本：成就於力量，無所不知。
「再者，須菩提！菩薩摩訶薩所思念的是，此人從久遠以來就對佛法有益，獲得所知，成就其力量，無所不知。
「再者，須菩提！這是菩薩摩訶薩所思念的，知道人從久遠以來就有想和識，稱之為有我。當成就阿耨多羅三藐三菩提（無上正等正覺）時，爲了所有的人，為他們宣說佛法，使他們發起趨向無相三昧（無相的禪定）解脫之門的念頭。這就是方便善巧。因此，不以中道為根本而作證悟，這是對慈悲沒有損害，這是守護平等慈愛的三昧，這是菩薩摩訶薩對佛法有益，獲得所知，成就其力量，無所不知。
「再者，須菩提！這是菩薩摩訶薩所思念的，思念人從久遠以來，就有了無常想，苦想，空想。菩薩自己思念說：『當我成就阿耨多羅三藐三菩提時，爲了所有的人，為他們宣說佛法。無常是從樂而來，空是從有而來，無我皆是從我而來。』因為這樣的思念，得到方便善巧，這就是修行般若波羅蜜（智慧到彼岸）。知道佛不是在三昧中而坐三昧，只是想要具足佛的一切法，這是不以願望趨向解脫之門而不作證悟。菩薩摩訶薩應當這樣知道，所發起的阿耨多羅三藐三菩提心，是這個人所發起的，這個人從久遠以來，所行的是無所行，對於他的想行而不想行，對於他的想行求而不行想，對於他的行想聚集而不行想聚集，對於他所行有的而不行所有，對於他所行不正的而不行不正。念頭使一切人都歸於無。當菩薩摩訶薩這樣思念時，是爲了明瞭一切人。當這樣思念時，這就是方便善巧，這就是甚深微妙地觀察佛法。這個空，即是無。
【English Translation】 English version: Accomplished through power, knowing all things.
Furthermore, Subhuti! What a Bodhisattva Mahasattva contemplates is that this person has benefited from the Dharma since a long time ago, has gained knowledge, has achieved their power, and knows all things.
Furthermore, Subhuti! This is what a Bodhisattva Mahasattva contemplates, knowing that people have had thoughts and consciousness since a long time ago, calling it 'I'. When attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), for the sake of all people, they preach the Dharma to them, causing them to generate the thought of heading towards the door of liberation of the formless samadhi (formless meditation). This is skillful means. Therefore, not taking the middle way as the fundamental basis for realization, this is not harming compassion, this is the samadhi of protecting equal loving-kindness, this is the Bodhisattva Mahasattva benefiting the Dharma, gaining knowledge, achieving their power, and knowing all things.
Furthermore, Subhuti! This is what a Bodhisattva Mahasattva contemplates, thinking that people have had the thought of impermanence, the thought of suffering, and the thought of emptiness since a long time ago. The Bodhisattva thinks to themselves: 'When I attain Anuttara-samyak-sambodhi, for the sake of all people, I will preach the Dharma to them. Impermanence comes from pleasure, emptiness comes from existence, and non-self all comes from self.' Because of this thought, one obtains skillful means, this is practicing Prajna Paramita (perfection of wisdom). Knowing that the Buddha does not sit in samadhi while in samadhi, but only wants to fulfill all the Buddha's dharmas, this is not realizing enlightenment by heading towards the door of liberation without desire. A Bodhisattva Mahasattva should know this, the mind of Anuttara-samyak-sambodhi that is generated, is generated by this person, this person since a long time ago, what they have practiced is non-practice, regarding their thought-practice as non-thought-practice, regarding their thought-practice seeking without practicing thought, regarding their practice-thought gathering without practicing thought gathering, regarding their practice having without practicing having, regarding their practice being incorrect without practicing incorrect. The thought causes all people to return to nothingness. When a Bodhisattva Mahasattva thinks this way, it is to enlighten all people. When thinking this way, this is skillful means, this is deeply and subtly observing the Dharma. This emptiness is nothingness.
相、無愿，是為無生死，即為無所生、即為無所有。是者，須菩提！為菩薩摩訶薩慧。法為無所生，其於三界而不知者，來有所問。是菩薩摩訶薩欲成阿耨多羅三耶三菩故，以是故欲知其法。當云何發珍寶心？于菩薩摩訶薩不以空而作證，亦不無相、亦不無愿，亦不生死、亦不有所生，亦不以無念作證，是爲念般若波羅蜜。是者，須菩提！菩薩摩訶薩為已受決，所念如空、無相、無愿、無生死、無所從生，念如無所有其本無。不發善心者不能知是。其能解者。是菩薩摩訶薩為從過去佛所聞阿耨多羅三耶三菩事。其心以不轉已。何以故？復有菩薩摩訶薩念法而不能明。其有問者，亦不能解遣知。是未在菩薩道地，不應阿惟越致其界。」
佛語須菩提：「若不聞波羅蜜之所言，其有聞者、若不聞者能解其慧，是菩薩摩訶薩為阿惟越致。」
須菩提言：「其為菩薩者甚多，天中天！少有能解者。」
佛語須菩提：「少有菩薩在阿惟越致慧地，其受決者乃能解之。是菩薩摩訶薩其功德為甚大，非是諸天及人、阿須倫世間之所知。
摩訶般若波羅蜜遠離品第十一
「複次，須菩提！其諦者，菩薩摩訶薩于夢中不入聲聞、辟支佛道地，於三界不念有所求，亦不那中有所索，視諸法若夢，不那中作證
【現代漢語翻譯】 現代漢語譯本：
『相』、『無愿』，這就是沒有生死，也就是沒有產生，也就是沒有所有。須菩提啊！這是菩薩摩訶薩的智慧。法本無所生，那些在三界中不瞭解的人，會來發問。這些菩薩摩訶薩爲了成就阿耨多羅三藐三菩提（無上正等正覺），因此想要了解這個法。應當如何發起珍寶之心呢？對於菩薩摩訶薩，不以空來作證，也不以無相、無愿，也不以生死、有所生，也不以無念來作證，這就是念般若波羅蜜（以智慧到達彼岸）。須菩提啊！菩薩摩訶薩如果已經接受了授記，所念的如同空、無相、無愿、無生死、無所從生，所念的如同沒有所有，其本性是空的。不發善心的人不能理解這些。能夠理解的人，是菩薩摩訶薩從過去佛那裡聽聞過阿耨多羅三藐三菩提的事情。他們的心已經不再動搖。為什麼呢？還有菩薩摩訶薩念法卻不能明白，如果有來問的，也不能解釋清楚。他們還沒有到達菩薩道地，不應該進入阿惟越致（不退轉）的境界。
佛告訴須菩提：『如果聽不到波羅蜜（到達彼岸）所說的，那些聽到或沒聽到的人能夠理解其中的智慧，這個菩薩摩訶薩就是阿惟越致。』
須菩提說：『成為菩薩的人很多，天中天（佛的尊稱）！但很少有能理解的。』
佛告訴須菩提：『很少有菩薩在阿惟越致的智慧境界，那些接受過授記的人才能理解。這些菩薩摩訶薩的功德非常大，不是諸天、人和阿修羅（非天）世間所能知道的。』
摩訶般若波羅蜜遠離品第十一
『再者，須菩提！真實的情況是，菩薩摩訶薩在夢中不會進入聲聞、辟支佛（緣覺）的道地，在三界中不會想著有所求，也不會在那裡有所索取，看待諸法如同夢境，不會在那裡作證。』 現代漢語譯本：
『相』、『無愿』，這就是沒有生死，也就是沒有產生，也就是沒有所有。須菩提啊！這是菩薩摩訶薩的智慧。法本無所生，那些在三界中不瞭解的人，會來發問。這些菩薩摩訶薩爲了成就阿耨多羅三藐三菩提（無上正等正覺），因此想要了解這個法。應當如何發起珍寶之心呢？對於菩薩摩訶薩，不以空來作證，也不以無相、無愿，也不以生死、有所生，也不以無念來作證，這就是念般若波羅蜜（以智慧到達彼岸）。須菩提啊！菩薩摩訶薩如果已經接受了授記，所念的如同空、無相、無愿、無生死、無所從生，所念的如同沒有所有，其本性是空的。不發善心的人不能理解這些。能夠理解的人，是菩薩摩訶薩從過去佛那裡聽聞過阿耨多羅三藐三菩提的事情。他們的心已經不再動搖。為什麼呢？還有菩薩摩訶薩念法卻不能明白，如果有來問的，也不能解釋清楚。他們還沒有到達菩薩道地，不應該進入阿惟越致（不退轉）的境界。
佛告訴須菩提：『如果聽不到波羅蜜（到達彼岸）所說的，那些聽到或沒聽到的人能夠理解其中的智慧，這個菩薩摩訶薩就是阿惟越致。』
須菩提說：『成為菩薩的人很多，天中天（佛的尊稱）！但很少有能理解的。』
佛告訴須菩提：『很少有菩薩在阿惟越致的智慧境界，那些接受過授記的人才能理解。這些菩薩摩訶薩的功德非常大，不是諸天、人和阿修羅（非天）世間所能知道的。』
摩訶般若波羅蜜遠離品第十一
『再者，須菩提！真實的情況是，菩薩摩訶薩在夢中不會進入聲聞、辟支佛（緣覺）的道地，在三界中不會想著有所求，也不會在那裡有所索取，看待諸法如同夢境，不會在那裡作證。』
【English Translation】 English version:
'Form' and 'non-desire' are the absence of birth and death, which means no arising and no possession. Subhuti, this is the wisdom of a Bodhisattva Mahasattva. The Dharma is without arising, and those in the three realms who do not understand this will come to ask. These Bodhisattva Mahasattvas, in order to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore wish to understand this Dharma. How should they generate the precious mind? For a Bodhisattva Mahasattva, one does not realize through emptiness, nor through non-form, nor through non-desire, nor through birth and death, nor through arising, nor through non-thought. This is the practice of Prajna Paramita (perfection of wisdom). Subhuti, if a Bodhisattva Mahasattva has already received a prediction, what they contemplate is like emptiness, non-form, non-desire, no birth and death, no arising, and what they contemplate is like having nothing, its nature being empty. Those who do not generate good minds cannot understand this. Those who can understand are Bodhisattva Mahasattvas who have heard about Anuttara-samyak-sambodhi from past Buddhas. Their minds are no longer shaken. Why is this? There are also Bodhisattva Mahasattvas who contemplate the Dharma but cannot understand it, and if someone comes to ask, they cannot explain it clearly. They have not yet reached the Bodhisattva path, and should not enter the realm of Avaivartika (non-retrogression).
The Buddha said to Subhuti, 'If one does not hear what the Paramita (perfection) speaks of, and those who have heard or not heard can understand its wisdom, this Bodhisattva Mahasattva is Avaivartika.'
Subhuti said, 'There are many who become Bodhisattvas, World Honored One! But few can understand.'
The Buddha said to Subhuti, 'Few Bodhisattvas are in the wisdom realm of Avaivartika, and only those who have received a prediction can understand it. The merits of these Bodhisattva Mahasattvas are very great, and cannot be known by the gods, humans, and Asura (demigods) of the world.'
Chapter Eleven on the Separation of Maha Prajna Paramita
'Furthermore, Subhuti! The truth is that a Bodhisattva Mahasattva will not enter the path of Sravakas (hearers) or Pratyekabuddhas (solitary realizers) in a dream, will not think of seeking anything in the three realms, nor will they seek anything there, viewing all dharmas as dreams, and will not realize anything there.' English version:
'Form' and 'non-desire' are the absence of birth and death, which means no arising and no possession. Subhuti, this is the wisdom of a Bodhisattva Mahasattva. The Dharma is without arising, and those in the three realms who do not understand this will come to ask. These Bodhisattva Mahasattvas, in order to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore wish to understand this Dharma. How should they generate the precious mind? For a Bodhisattva Mahasattva, one does not realize through emptiness, nor through non-form, nor through non-desire, nor through birth and death, nor through arising, nor through non-thought. This is the practice of Prajna Paramita (perfection of wisdom). Subhuti, if a Bodhisattva Mahasattva has already received a prediction, what they contemplate is like emptiness, non-form, non-desire, no birth and death, no arising, and what they contemplate is like having nothing, its nature being empty. Those who do not generate good minds cannot understand this. Those who can understand are Bodhisattva Mahasattvas who have heard about Anuttara-samyak-sambodhi from past Buddhas. Their minds are no longer shaken. Why is this? There are also Bodhisattva Mahasattvas who contemplate the Dharma but cannot understand it, and if someone comes to ask, they cannot explain it clearly. They have not yet reached the Bodhisattva path, and should not enter the realm of Avaivartika (non-retrogression).
The Buddha said to Subhuti, 'If one does not hear what the Paramita (perfection) speaks of, and those who have heard or not heard can understand its wisdom, this Bodhisattva Mahasattva is Avaivartika.'
Subhuti said, 'There are many who become Bodhisattvas, World Honored One! But few can understand.'
The Buddha said to Subhuti, 'Few Bodhisattvas are in the wisdom realm of Avaivartika, and only those who have received a prediction can understand it. The merits of these Bodhisattva Mahasattvas are very great, and cannot be known by the gods, humans, and Asura (demigods) of the world.'
Chapter Eleven on the Separation of Maha Prajna Paramita
'Furthermore, Subhuti! The truth is that a Bodhisattva Mahasattva will not enter the path of Sravakas (hearers) or Pratyekabuddhas (solitary realizers) in a dream, will not think of seeking anything in the three realms, nor will they seek anything there, viewing all dharmas as dreams, and will not realize anything there.'
。是者，須菩提！當知菩薩摩訶薩是為阿惟越致相。
「複次，須菩提！菩薩摩訶薩于夢中，與若干百若干千若干億千弟子共會，在其中坐，為諸比丘僧說法，如怛薩阿竭阿羅訶三耶三佛之所說法。是者，須菩提！阿惟越致菩薩摩訶薩。當知是為阿惟越致相。
「複次，須菩提！菩薩摩訶薩于夢中，飛在空中坐，為比丘僧說法，還自見七尺光，自在所變化于余處，其所作為如佛之所說法。其于夢見是者，當知菩薩摩訶薩是為阿惟越致相。
「複次，須菩提！菩薩摩訶薩于夢中，不恐不怖不難不畏，若見郡縣其中兵起展轉相攻伐，若火起，若見虎狼師子及余獸，若見斷人頭者，如是余變甚大劇苦多有困窮，若飢渴者見其厄難，心中不恐不畏不驚不動搖。夜于夢中所見，覺即起坐，作是念：『世界所有，譬若如夢。我作佛時，悉為說法而遍教之。』當知菩薩摩訶薩是為阿惟越致相。
「複次，須菩提！云何知是菩薩摩訶薩當得阿耨多羅三耶三菩？成阿惟三佛時，其境內一切無有惡。正是菩薩摩訶薩，須菩提！于夢中，若畜生相食、人民疾疫。其心稍稍有念：『愿我作佛時，使我境界中一切無有惡。』用是故，知其相為清凈，當知菩薩摩訶薩是為阿惟越致相。
「複次，須菩提！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：須菩提，你要知道，菩薩摩訶薩具有不退轉的相。 再者，須菩提！菩薩摩訶薩在夢中，與成百上千、成千上萬、成億萬的弟子們聚會，坐在其中，為比丘僧眾說法，如同怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）所說之法。須菩提，這是不退轉菩薩摩訶薩的相。你要知道，這是不退轉的相。 再者，須菩提！菩薩摩訶薩在夢中，飛在空中而坐，為比丘僧眾說法，還看見自己身上發出七尺光芒，自在地變化到其他地方，他所做的事情如同佛陀所說之法。如果夢中見到這些，你要知道，菩薩摩訶薩具有不退轉的相。 再者，須菩提！菩薩摩訶薩在夢中，不恐懼、不害怕、不畏懼、不驚慌。如果見到郡縣之中發生戰爭，互相攻伐，或者發生火災，或者見到虎狼獅子以及其他野獸，或者見到被砍頭的人，像這樣其他巨大的變故、極大的痛苦、許多困苦貧窮，或者飢渴的人們遭受厄難，心中不恐懼、不害怕、不驚慌、不動搖。晚上在夢中所見，醒來后就起身坐著，這樣想：『世間所有的一切，都像夢一樣。我成佛時，將為他們說法，普遍教化他們。』你要知道，菩薩摩訶薩具有不退轉的相。 再者，須菩提！如何知道這位菩薩摩訶薩將證得阿耨多羅三藐三菩提（無上正等正覺）？當他成就阿惟三佛（不退轉佛）時，他的境界內一切都沒有惡。正是這位菩薩摩訶薩，須菩提！在夢中，如果夢見畜生互相殘食、人民遭受疾病瘟疫，他的心中稍微有這樣的念頭：『愿我成佛時，使我的境界中一切都沒有惡。』因為這個緣故，知道他的相是清凈的。你要知道，菩薩摩訶薩具有不退轉的相。 再者，須菩提！菩薩摩訶薩
【English Translation】 English version: Subhuti, you should know that a Bodhisattva Mahasattva possesses the characteristics of non-retrogression. Furthermore, Subhuti! A Bodhisattva Mahasattva in a dream, gathers with several hundred, several thousand, several million disciples, sits among them, and preaches the Dharma to the Bhikkhu Sangha, just as the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) preach. Subhuti, this is the characteristic of a non-retrogressing Bodhisattva Mahasattva. You should know that this is the characteristic of non-retrogression. Furthermore, Subhuti! A Bodhisattva Mahasattva in a dream, flies and sits in the air, preaches the Dharma to the Bhikkhu Sangha, and also sees a seven-foot light emanating from his own body, freely transforming to other places, and his actions are like the Dharma preached by the Buddha. If one sees these in a dream, you should know that the Bodhisattva Mahasattva possesses the characteristics of non-retrogression. Furthermore, Subhuti! A Bodhisattva Mahasattva in a dream, is not fearful, not afraid, not apprehensive, not alarmed. If he sees wars arising in counties and cities, attacking each other, or if he sees fires, or if he sees tigers, wolves, lions, and other beasts, or if he sees people being beheaded, like these other great changes, extreme suffering, much hardship and poverty, or if he sees people suffering from hunger and thirst, his mind is not fearful, not afraid, not alarmed, and not shaken. What he sees in a dream at night, he gets up and sits after waking, thinking: 『All that exists in the world is like a dream. When I become a Buddha, I will preach the Dharma to them and universally teach them.』 You should know that the Bodhisattva Mahasattva possesses the characteristics of non-retrogression. Furthermore, Subhuti! How does one know that this Bodhisattva Mahasattva will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? When he achieves Aviveka Buddha (Non-retrogressing Buddha), there will be no evil within his realm. It is this Bodhisattva Mahasattva, Subhuti! In a dream, if he dreams of animals devouring each other, or people suffering from diseases and plagues, his mind will slightly have this thought: 『May it be that when I become a Buddha, there will be no evil in my realm.』 Because of this, it is known that his characteristics are pure. You should know that the Bodhisattva Mahasattva possesses the characteristics of non-retrogression. Furthermore, Subhuti! A Bodhisattva Mahasattva
于夢中得覺，若見災邪火起，便作是念：『我于夢中所見，其心等無異。』持是比用是相具足，知是菩薩摩訶薩阿惟越致，若菩薩摩訶薩作是念：『如我審應相行者，當如所言無異。今是城郭所起火者，當爲悉滅消去不復見。』」
佛言：「若火悉為消滅去者，知是菩薩摩訶薩受決，以為過去怛薩阿竭阿羅訶三耶三佛之所，受阿耨多羅三耶三菩，知是為阿惟越致。令火不滅消去者，知是菩薩未受決。設火焚燒一舍，置一舍。復越燒一里，置一里。是，須菩提！當知某家居人前世時為斷法罪之所致。覺是輩人所作，皆是宿命。念以見在所更惡令悉除。其所斷法殃，因是皆得消盡。用是故，須菩提！當知是菩薩摩訶薩即阿惟越致阿耨多羅三耶三菩。
「複次，須菩提！用是比相其行具足，當視是菩薩摩訶薩如阿惟越致。用是故，說其比相行當令知之。或時，須菩提！若男子、女人為鬼神所下，若為所持。是彼菩薩若作是念：『設我受決以，過去怛薩阿竭阿羅訶三耶三佛授我阿耨多羅三耶三菩者，實慊苦有異，當得阿耨多羅三耶三菩阿惟三佛。若於阿耨多羅三耶三菩阿惟三佛所念皆清凈者，為卻羅漢、辟支佛心。設以卻羅漢、辟支佛心者，會當作阿耨多羅三耶三菩，不得不成自致阿惟三佛。若當得佛為阿耨多羅
【現代漢語翻譯】 現代漢語譯本：如果在夢中醒來，看到災難性的火災發生，就應該這樣想：『我在夢中所見，與我的心念並無不同。』 保持這種比喻，並以此來實踐，就可知道這是菩薩摩訶薩（菩薩中的大菩薩）阿惟越致（不退轉）。如果菩薩摩訶薩這樣想：『如果我確實是按照真理修行的人，就應該像我所說的那樣沒有差別。現在這座城市發生的火災，應當全部熄滅，不再出現。』 佛說：『如果火全部熄滅了，就知道這位菩薩摩訶薩已經接受了授記，這是過去怛薩阿竭（如來）阿羅訶（應供）三耶三佛（正等覺）所給予的，授記他將證得阿耨多羅三耶三菩（無上正等正覺），知道他是阿惟越致。如果火沒有熄滅，就知道這位菩薩還沒有接受授記。如果火燒燬了一間房屋，卻放過另一間；又燒過一里地，卻放過另一里地。須菩提！你應該知道，這是因為某戶人家的人前世犯了斷法罪所導致的。覺悟到這些人所遭受的，都是宿命所致。要想著通過現在所經歷的苦難，來消除他們所有的罪業。他們所犯的斷法罪的惡果，因此都能消盡。因此，須菩提！你應該知道，這位菩薩摩訶薩就是阿惟越致，將證得阿耨多羅三耶三菩。』 『再者，須菩提！用這種比喻來實踐，如果他的行為符合這些標準，就應該視這位菩薩摩訶薩為阿惟越致。因此，要說出這些比喻，讓人們知道。有時，須菩提！如果男子或女人被鬼神附身或控制。這位菩薩如果這樣想：『如果我已接受授記，過去怛薩阿竭（如來）阿羅訶（應供）三耶三佛（正等覺）授記我將證得阿耨多羅三耶三菩（無上正等正覺），那麼我所受的苦難應該有所不同，我將證得阿耨多羅三耶三菩阿惟三佛（無上正等正覺不退轉）。如果我對阿耨多羅三耶三菩阿惟三佛的念頭都是清凈的，那麼我就會捨棄羅漢（阿羅漢）、辟支佛（獨覺）的心。如果捨棄了羅漢、辟支佛的心，最終會證得阿耨多羅三耶三菩，必定會成就阿惟三佛。如果將要成佛，成為阿耨多羅
【English Translation】 English version: If one awakens from a dream and sees a calamitous fire arise, one should think: 『What I saw in the dream is no different from my mind.』 Holding this analogy and practicing with it, one can know that this is a Bodhisattva Mahasattva (a great Bodhisattva) Avivecya (non-retrogressing). If the Bodhisattva Mahasattva thinks: 『If I am truly one who practices according to the truth, it should be as I say, without difference. The fire that has arisen in this city should all be extinguished and no longer appear.』 The Buddha said: 『If the fire is completely extinguished, then know that this Bodhisattva Mahasattva has received a prediction, which was given by the past Tathagata (Thus Come One) Arhat (Worthy One) Samyaksambuddha (Perfectly Enlightened One), predicting that he will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and know that he is Avivecya. If the fire is not extinguished, then know that this Bodhisattva has not yet received a prediction. If the fire burns down one house but spares another, or burns through one mile but spares another, Subhuti! You should know that this is because the people of that household committed the sin of breaking the Dharma in their past lives. Realize that what these people are experiencing is all due to their past karma. One should think of using the suffering they are experiencing now to eliminate all their sins. The evil consequences of their sin of breaking the Dharma can thus be extinguished. Therefore, Subhuti! You should know that this Bodhisattva Mahasattva is Avivecya and will attain Anuttara-samyak-sambodhi.』 『Furthermore, Subhuti! Using this analogy to practice, if his actions meet these standards, then one should regard this Bodhisattva Mahasattva as Avivecya. Therefore, these analogies should be spoken so that people may know them. Sometimes, Subhuti! If a man or woman is possessed or controlled by a ghost or spirit. If this Bodhisattva thinks: 『If I have received a prediction, and the past Tathagata (Thus Come One) Arhat (Worthy One) Samyaksambuddha (Perfectly Enlightened One) predicted that I will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), then the suffering I experience should be different, and I will attain Anuttara-samyak-sambodhi Avivecya Buddha (Unsurpassed Perfect Enlightenment Non-retrogressing Buddha). If my thoughts about Anuttara-samyak-sambodhi Avivecya Buddha are all pure, then I will abandon the mind of an Arhat (Arhat) or Pratyekabuddha (Solitary Buddha). If I abandon the mind of an Arhat or Pratyekabuddha, I will ultimately attain Anuttara-samyak-sambodhi, and will certainly achieve Avivecya Buddha. If one is about to become a Buddha, to become Anuttara
三耶三菩者，阿僧祇剎土現在諸佛無不見者、無不證者。今怛薩阿竭阿羅訶三耶三佛悉知我所念無有異，我審作阿耨多羅三耶三菩阿惟三佛者，審如我之所言，是鬼神即當去。』便告言：『是男子女人為何鬼神所持？』鬼神聞其所言即去。說是語時，設不去者，是菩薩為未受決，過去怛薩阿竭阿羅訶三耶三菩不授阿耨多羅三耶三菩。若說是言邪即去者，知是菩薩為以受決，過去怛薩阿竭阿羅訶三耶三菩所授阿耨多羅三耶三菩。」
佛語須菩提：「其人審至誠者，弊魔往到菩薩摩訶薩所。若菩薩言：『我審至誠者已受決為阿耨多羅三耶三菩，是邪鬼神即當去。』弊魔用是故作好心，化令邪鬼神悉去。所以者何？弊魔極尊，有威神故，諸邪鬼神不敢當之。是皆魔威神之所辟。用是故，悉為除去。若菩薩自念：『用我威神故。』是彼菩薩摩訶薩以自謂是，便反自貢高，輕易於人、形笑他人而無所錄。語人言：『我從過去怛薩阿竭阿羅訶三耶三佛所授決以，其餘人者悉未受決。為阿耨多羅三耶三佛所授決以，其餘人者悉未受決為阿耨多羅三耶三菩。』用是故，自可自高、恚怒稍增，即離薩蕓若大遠，失阿耨多羅三耶三佛慧。知是輩菩薩無漚和拘舍羅而自貢高，便在二道地墮聲聞、辟支佛地。是輩菩薩，須菩提！持不成作
【現代漢語翻譯】 現代漢語譯本： 『三耶三菩』（Samyaksambuddha，正等覺者）的境界，在無數的剎土中，現在諸佛沒有不見到、沒有不證悟的。現在，『怛薩阿竭』（Tathagata，如來）、『阿羅訶』（Arhat，應供）、『三耶三佛』（Samyaksambuddha，正等覺者）都完全知道我所想的，沒有絲毫差異。我如果確實能成就『阿耨多羅三耶三菩』（Anuttara-samyak-sambodhi，無上正等正覺），成為『阿惟三佛』（Avaivartika-buddha，不退轉佛），如果我所說的是真實的，那麼鬼神就應當離去。』於是他會說：『這個男人或女人是被什麼鬼神所控制？』鬼神聽到這些話就會立刻離開。如果說出這些話時，鬼神沒有離開，那麼這位菩薩就是還沒有被授記，過去的『怛薩阿竭』、『阿羅訶』、『三耶三菩』沒有授予他『阿耨多羅三耶三菩』的果位。如果說出這些話，鬼神就立刻離開，那麼就知道這位菩薩已經被授記，過去的『怛薩阿竭』、『阿羅訶』、『三耶三菩』已經授予他『阿耨多羅三耶三菩』的果位。」
佛告訴須菩提：『如果這個人確實至誠，那麼魔王就會來到這位菩薩摩訶薩的面前。如果菩薩說：『我確實至誠，已經接受了成為『阿耨多羅三耶三菩』的授記，那麼邪惡的鬼神就應當離去。』魔王會因此而生起善心，讓邪惡的鬼神全部離開。這是為什麼呢？因為魔王極其尊貴，具有威神力，所以所有的邪惡鬼神都不敢與他對抗。這些都是魔王的威神力所驅散的。因此，所有的邪惡鬼神都被驅除了。如果菩薩自己認為：『這是因為我的威神力。』那麼這位菩薩摩訶薩就會自以為是，反而變得貢高自大，輕視他人，嘲笑他人，而沒有任何收穫。他會告訴別人：『我從過去的『怛薩阿竭』、『阿羅訶』、『三耶三佛』那裡接受了授記，而其他人都沒有接受授記，成為『阿耨多羅三耶三菩』。』因此，他會自我抬高，嗔恨心逐漸增長，就會離『薩蕓若』（Sarvajna，一切智）越來越遠，失去『阿耨多羅三耶三佛』的智慧。要知道，這類菩薩沒有『漚和拘舍羅』（Upaya-kausalya，方便善巧）卻自高自大，就會墮入二乘道，即聲聞和辟支佛的境界。須菩提！這類菩薩的修行不會成功。
【English Translation】 English version: The state of 『Samyaksambuddha』 (Perfectly Enlightened One), in countless Buddha-lands, there are no Buddhas in the present who have not seen it, who have not realized it. Now, 『Tathagata』 (Thus Come One), 『Arhat』 (Worthy One), 『Samyaksambuddha』 all fully know what I think, without any difference. If I can truly achieve 『Anuttara-samyak-sambodhi』 (Unsurpassed Perfect Enlightenment), becoming an 『Avaivartika-buddha』 (Non-retrogressing Buddha), if what I say is true, then the demons should depart.』 Then he would say: 『What demon is controlling this man or woman?』 Upon hearing these words, the demons would immediately leave. If, upon saying these words, the demons do not leave, then this Bodhisattva has not yet received the prediction, and the past 『Tathagata』, 『Arhat』, 『Samyaksambuddha』 have not granted him the fruit of 『Anuttara-samyak-sambodhi』. If, upon saying these words, the demons immediately leave, then it is known that this Bodhisattva has already received the prediction, and the past 『Tathagata』, 『Arhat』, 『Samyaksambuddha』 have granted him the fruit of 『Anuttara-samyak-sambodhi』.
The Buddha said to Subhuti: 『If that person is truly sincere, then the Mara king will come to that Bodhisattva Mahasattva. If the Bodhisattva says: 『I am truly sincere, and have already received the prediction to become 『Anuttara-samyak-sambodhi』, then the evil demons should depart.』 The Mara king will therefore generate a good intention, causing all the evil demons to leave. Why is this? Because the Mara king is extremely noble and possesses divine power, so all the evil demons dare not oppose him. These are all dispelled by the Mara king』s divine power. Therefore, all the evil demons are removed. If the Bodhisattva thinks to himself: 『This is because of my divine power,』 then this Bodhisattva Mahasattva will become self-righteous, and instead become arrogant, belittling others, mocking others, and gaining nothing. He will tell others: 『I have received the prediction from the past 『Tathagata』, 『Arhat』, 『Samyaksambuddha』, while others have not received the prediction to become 『Anuttara-samyak-sambodhi』.』 Therefore, he will elevate himself, and his anger will gradually increase, and he will become further and further away from 『Sarvajna』 (Omniscience), losing the wisdom of 『Anuttara-samyak-sambuddha』. Know that such Bodhisattvas, lacking 『Upaya-kausalya』 (Skillful Means) yet being arrogant, will fall into the two vehicles, that is, the realm of Sravakas and Pratyekabuddhas. Subhuti! The practice of such Bodhisattvas will not succeed.』
成，不知魔為，反舍善師而去，亦不與從事亦不錄視。用是故，為魔所困。是菩薩摩訶薩當覺知魔為。以何佔之？覺知魔來在菩薩前，魔作變化為異被服往來，作是言語：『菩薩摩訶薩若從過去怛薩阿竭阿羅訶三耶三佛之所授決阿耨多羅三耶三菩，若本字某、若母字某、若父字某、若兄字某、若姊字某、若弟字某，親厚知識字某，若父兄字某、若七世祖父字某、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、若在某鄉生。若常軟語，若令作是語者，皆乃前世之所致，亦復作是軟語。』或時高才者，便復隨形言：『若前世時亦復高明。』或見自守、或見乞食、或時一處飯、或時就飯者、或時先食果菜卻食飯、或時在丘墓間、或時寂寞處、或時樹間止、或時受請者、或時不受請、或時多少取足、或時一處止、或時麻油不塗身、或時聲好、或時互談。何以故？魔復言：『是因緣者，皆前世時德之所致，令逮得是。若前世時某家子，若剎利姓，若復字某，前世有是德，今故亦爾。』彼菩薩心便作是念想：『我且爾。』是弊魔便復作是言：『若以受決，過去怛薩阿竭阿羅訶三耶三佛授若阿耨多羅三耶三菩。用是因緣功德故，若是阿惟越致。』」
佛語須菩提：「我所說阿惟越致菩薩摩
{ "translations": [ "現代漢語譯本：如果（菩薩）不認識魔的作為，反而捨棄善知識而去，既不與他們共事，也不加以理睬。因此，就會被魔所困擾。菩薩摩訶薩應當覺知魔的作為。如何辨別呢？當覺知魔來到菩薩面前時，魔會變化成不同的服飾，來來往往，並說這樣的話：『菩薩摩訶薩，如果從過去的怛薩阿竭（如來）阿羅訶（應供）三耶三佛（正等覺）那裡接受了阿耨多羅三耶三菩提（無上正等正覺）的授記，如果本名是某某，母親的名字是某某，父親的名字是某某，哥哥的名字是某某，姐姐的名字是某某，弟弟的名字是某某，親近的知識朋友的名字是某某，父親或哥哥的名字是某某，七世祖父的名字是某某，母親外家的名字是某某，父親外家的名字是某某，如果出生在某城，如果出生在某國，如果出生在某郡，如果出生在某縣，如果出生在某鄉。如果經常說柔和的話，如果讓人說這樣的話，都是前世所導致的，也會說這樣柔和的話。』有時，對於有才能的人，魔會順著他的情況說：『如果前世也是如此高明。』有時，魔會看到菩薩自己守護，有時看到菩薩乞食，有時一起吃飯，有時去別人家吃飯，有時先吃水果蔬菜再吃飯，有時在墳墓間，有時在寂靜的地方，有時在樹下停留，有時接受邀請，有時不接受邀請，有時少取夠用，有時在一個地方停留，有時不用麻油涂身，有時聲音好聽，有時互相交談。為什麼呢？魔又會說：『這些因緣，都是前世的功德所致，才得到這些。如果前世是某家子弟，如果是剎利（貴族）姓，如果名字是某某，前世有這樣的功德，今生也是如此。』那位菩薩心中便會這樣想：『我確實是這樣。』這個惡魔便會再說：『如果接受了授記，過去的怛薩阿竭（如來）阿羅訶（應供）三耶三佛（正等覺）授記了阿耨多羅三耶三菩提（無上正等正覺）。因為這個因緣功德，所以是阿惟越致（不退轉）。』」 , "佛對須菩提說：「我所說的阿惟越致菩薩摩訶薩（不退轉的大菩薩）……」" ], "english_translations": [ "English version: If (a Bodhisattva) does not recognize the actions of Mara, but instead abandons good teachers and departs, neither engaging with them nor paying them any heed. Because of this, they will be troubled by Mara. A Bodhisattva Mahasattva should be aware of Mara's actions. How does one discern them? When aware that Mara has come before the Bodhisattva, Mara will transform into different attire, coming and going, and will say such words: 'Bodhisattva Mahasattva, if you have received the prediction of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) from the past Tathagata (Thus Come One), Arhat (Worthy One), Samyak Sambuddha (Perfectly Enlightened One), if your original name is so-and-so, your mother's name is so-and-so, your father's name is so-and-so, your elder brother's name is so-and-so, your elder sister's name is so-and-so, your younger brother's name is so-and-so, the name of your close friend is so-and-so, the name of your father or elder brother is so-and-so, the name of your seventh-generation grandfather is so-and-so, the name of your mother's family is so-and-so, the name of your father's family is so-and-so, if you were born in such-and-such a city, if you were born in such-and-such a country, if you were born in such-and-such a prefecture, if you were born in such-and-such a county, if you were born in such-and-such a village. If you often speak softly, if you cause others to speak such words, all of this is due to past lives, and they will also speak such soft words.' Sometimes, for those with talent, Mara will follow their situation and say: 'If in past lives you were also so brilliant.' Sometimes, Mara will see the Bodhisattva guarding themselves, sometimes see the Bodhisattva begging for food, sometimes eating together, sometimes going to others' homes to eat, sometimes eating fruits and vegetables before eating rice, sometimes in graveyards, sometimes in quiet places, sometimes staying under trees, sometimes accepting invitations, sometimes not accepting invitations, sometimes taking just enough, sometimes staying in one place, sometimes not applying sesame oil to the body, sometimes having a good voice, sometimes conversing with each other. Why is this? Mara will also say: 'These causes and conditions are all due to the merits of past lives, which is why you have attained these things. If in past lives you were the child of such-and-such a family, if you were of the Kshatriya (warrior) caste, if your name was so-and-so, you had such merits in past lives, and so it is now.' That Bodhisattva will then think: 'Indeed, I am like that.' This evil Mara will then say again: 'If you have received the prediction, the past Tathagata (Thus Come One), Arhat (Worthy One), Samyak Sambuddha (Perfectly Enlightened One) predicted Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Because of this cause and merit, you are an Avaivartika (non-retrogressing).'" , "The Buddha said to Subhuti: 'The Avaivartika Bodhisattva Mahasattva (non-retrogressing great Bodhisattva) that I speak of...'" ] }
訶薩不爾。持是比相行佔之，如我所說者不具足得，反自用者，當知是菩薩輩終不成，為魔所壞。何以故？用是比觀其相行，知是即非阿惟越致。菩薩摩訶薩者終不有是意。是輩菩薩聞魔乃語名字心大歡喜，自謂審然，便自貢高行形笑人，輕易同學而反自用。是彼菩薩摩訶薩，須菩提！用受是字，因失其本，便墮魔網。
「複次，須菩提！用受字故，是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：『我將得無然，我亦先時念復如是。』」
佛言：「是菩薩于知為甚少，無漚和拘舍羅，反作是念，希望名字，自我作阿耨多羅三耶三菩，字當如是。」
佛言：「如魔所教者為從魔天。今作比丘為魔所迷，自念：『是我本發心之所致，今得是字。為如所言：「過去怛薩阿竭阿羅呵三耶三佛受我決以，為阿耨多羅三耶三菩。」』」
佛語須菩提：「我所說阿惟越致菩薩摩訶薩。用是比相行而不為是，其以字自念我是，便輕余菩薩摩訶薩。用是輕故，離薩蕓若阿耨多羅佛慧，遠漚和拘舍羅，以為離般若波羅蜜，以為離善師，以為得惡師，是菩薩會墮二道，若聲聞、辟支佛道地。若大久遠勤苦以後乃復求佛
【現代漢語翻譯】 現代漢語譯本： 須菩提，不是這樣的。如果菩薩執著于這些表象進行修行和判斷，不能按照我所說的去做，反而固執己見，應當知道這類菩薩最終不能成就，會被魔所破壞。為什麼呢？因為他們用這些表象來觀察自己的修行，認為自己已經不是退轉的菩薩了。菩薩摩訶薩絕對不會有這樣的想法。這類菩薩聽到魔說出他們的名字就非常高興，自以為是真的，於是就貢高自大，嘲笑他人，輕視同修，反而固執己見。須菩提，這類菩薩因為執著于這些名號，就會失去根本，從而落入魔網。
「再者，須菩提！因為執著于名號，這類菩薩摩訶薩沒有察覺到這是魔的作為，反而自認為已經證得了阿耨多羅三藐三菩提（無上正等正覺）。魔又會說：『如果你將來成就阿耨多羅三藐三菩提，成佛時，你的名字應當是某某。』這類菩薩聽到這個名字，心中就會想：『我難道真的要成就了嗎？我之前也曾這樣想過。』
佛說：『這類菩薩的智慧非常淺薄，沒有善巧方便（漚和拘舍羅），反而這樣想，希望得到名號，自認為成就阿耨多羅三藐三菩提，名字應當是這樣。』
佛說：『魔所教導的都是來自魔天的。現在有些比丘被魔所迷惑，自己想：『這是我最初發心所導致的，現在得到了這個名字。』他們會認為：『過去諸佛（怛薩阿竭阿羅呵三耶三佛）已經為我授記，將來會成就阿耨多羅三藐三菩提。』
佛告訴須菩提：『我所說的阿惟越致（不退轉）菩薩摩訶薩，是用這些表象來修行，但不會執著于這些表象。如果他們因為名號而自認為已經成就，就會輕視其他菩薩摩訶薩。因為這種輕視，他們就會遠離一切智（薩蕓若）和阿耨多羅佛慧，遠離善巧方便（漚和拘舍羅），認為自己已經遠離了般若波羅蜜，認為自己已經遠離了善知識，認為自己已經得到了惡知識。這類菩薩會墮入二乘道，要麼是聲聞道，要麼是辟支佛道。如果他們要再次尋求佛道，需要經歷非常久遠的勤苦。』
【English Translation】 English version: Subhuti, it is not so. If a Bodhisattva practices and judges by these appearances, and does not follow what I have said, but instead clings to their own views, know that such Bodhisattvas will ultimately not succeed and will be destroyed by Mara. Why? Because they use these appearances to observe their practice, thinking they are no longer a Bodhisattva who will regress. A Bodhisattva Mahasattva would never have such thoughts. These Bodhisattvas, upon hearing Mara speak their names, become very happy, thinking it is true. They then become arrogant, ridicule others, look down on their fellow practitioners, and cling to their own views. Subhuti, these Bodhisattvas, because of their attachment to these names, will lose their foundation and fall into Mara's net.
Furthermore, Subhuti! Because of their attachment to names, these Bodhisattva Mahasattvas do not realize that it is Mara's doing, and instead think they have attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Mara will then say: 'If you are to attain Anuttara-samyak-sambodhi, when you become a Buddha, your name should be so-and-so.' Upon hearing this name, these Bodhisattvas will think: 'Could it be that I am really going to attain it? I have thought so before as well.'
The Buddha said: 'These Bodhisattvas have very shallow wisdom, lacking skillful means (Upaya-kausalya), and instead think this way, hoping to obtain a name, thinking they have attained Anuttara-samyak-sambodhi, and their name should be like this.'
The Buddha said: 'What Mara teaches comes from the Mara heavens. Now, some Bhikkhus are deluded by Mara, thinking to themselves: 'This is the result of my initial aspiration, and now I have obtained this name.' They will think: 'The Buddhas of the past (Tathagata Arhat Samyaksambuddha) have already given me a prophecy that I will attain Anuttara-samyak-sambodhi.'
The Buddha told Subhuti: 'The Bodhisattva Mahasattvas who I speak of as Avaivartika (non-regressing) practice with these appearances, but do not cling to them. If they think they have attained enlightenment because of a name, they will look down on other Bodhisattva Mahasattvas. Because of this contempt, they will be far from Sarvajna (all-knowing wisdom) and Anuttara Buddha wisdom, far from skillful means (Upaya-kausalya), thinking they have distanced themselves from Prajnaparamita, thinking they have distanced themselves from good teachers, and thinking they have obtained bad teachers. These Bodhisattvas will fall into the two vehicles, either the Sravaka vehicle or the Pratyekabuddha vehicle. If they are to seek the Buddha path again, they will have to endure extremely long and arduous efforts.'
者，用般若波羅蜜恩故，當復得阿耨多羅三耶三菩，自致成阿惟三佛。」
佛言：「爾時發意受是字時，不即覺改悔者，如是當墮聲聞、辟支佛道地。」
佛言：「比丘有四重事禁，若復他事所犯故，不復成沙門，不復為佛子。是壞菩薩之罪，重於比丘四事禁。是菩薩言：『我字某，生於某國。』心作是念，其罪最重於四事禁，復過五逆惡。所以罪重者何？為受字故，不知魔事之所為微妙。
「複次，須菩提！遠離之德。菩薩摩訶薩，弊魔須於前作是言：『遠離之法，正當如是，怛薩阿竭阿羅呵三耶三佛之所稱譽。』」
佛語須菩提：「我不作是說遠離，教菩薩摩訶薩止於獨處樹間閑處。」
須菩提白佛：「云何，天中天！菩薩摩訶薩有異遠離？」
佛語須菩提：「正使菩薩摩訶薩念恍忽，是為聲聞之所念。念恍忽者，為是辟支佛之所念。行恍忽者是菩薩摩訶薩，雖在城郭，續為行遠離。行恍忽是菩薩摩訶薩，於一切惡法而無所起。行恍忽者是菩薩摩訶薩，若獨處樹間閑處止，是菩薩摩訶薩續行遠離。是者我樂使菩薩摩訶薩作是行，是遠離之行，當晝夜念之，是為菩薩摩訶薩遠離行，菩薩摩訶薩遠離行。菩薩摩訶薩行遠離者，雖在城傍續行恍忽，若在獨處樹間閑處止者恍忽，若
【現代漢語翻譯】 現代漢語譯本 『那些人，因為般若波羅蜜（prajnaparamita，智慧的完美）的恩惠，應當再次獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），自己成就阿惟三佛（avaivartika-buddha，不退轉的佛）。』 佛說：『那時發願接受這個字號時，如果不能立即覺悟並懺悔，就會墮入聲聞（sravaka，聲聞乘）和辟支佛（pratyekabuddha，緣覺乘）的道途。』 佛說：『比丘有四條重戒，如果再犯其他戒律，就不能再稱為沙門（sramana，出家修行者），不再是佛的弟子。這種破壞菩薩戒的罪過，比比丘的四條重戒還要嚴重。菩薩說：「我的字號是某某，出生在某國。」心中如果產生這樣的念頭，其罪過比四條重戒還要嚴重，甚至超過五逆罪（anantarika-karma，五種極惡的罪行）。之所以罪過如此嚴重，是因為接受字號的緣故，卻不瞭解魔事（mara-karma，魔的作為）的微妙之處。 『再者，須菩提（Subhuti）！關於遠離的功德。菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），惡魔會在他面前說：「遠離之法，就應該是這樣，這是怛薩阿竭（tathagata，如來）、阿羅呵（arhat，應供）、三耶三佛（samyaksambuddha，正等覺）所稱讚的。」』 佛告訴須菩提：『我不是說遠離，教導菩薩摩訶薩停止在獨處樹林或僻靜之處。』 須菩提問佛：『世尊！菩薩摩訶薩的遠離有什麼不同嗎？』 佛告訴須菩提：『即使菩薩摩訶薩心中有恍惚的念頭，這也是聲聞所想的。心中有恍惚的念頭，這是辟支佛所想的。行為恍惚的才是菩薩摩訶薩，即使身處城郭，仍然持續地行遠離。行為恍惚的菩薩摩訶薩，對一切惡法都不會生起。行為恍惚的菩薩摩訶薩，如果獨處樹林或僻靜之處，這位菩薩摩訶薩仍然持續地行遠離。我樂於讓菩薩摩訶薩這樣修行，這種遠離的修行，應當晝夜思念，這就是菩薩摩訶薩的遠離行，菩薩摩訶薩的遠離行。菩薩摩訶薩行遠離，即使在城邊也持續地行恍惚，如果在獨處樹林或僻靜之處也行恍惚，如果
【English Translation】 English version 'Those who, through the grace of prajnaparamita (perfection of wisdom), should again attain anuttara-samyak-sambodhi (supreme perfect enlightenment), and themselves become avaivartika-buddhas (non-retrogressing Buddhas).' The Buddha said, 'At the time of making the vow to receive this name, if one does not immediately awaken and repent, one will fall into the path of sravakas (hearers) and pratyekabuddhas (solitary realizers).' The Buddha said, 'A bhiksu (monk) has four major prohibitions. If he commits other offenses, he can no longer be called a sramana (ascetic), nor a disciple of the Buddha. This offense of breaking the bodhisattva precepts is more serious than the four major prohibitions of a bhiksu. If a bodhisattva says, 「My name is so-and-so, born in such-and-such a country,」 and has such a thought in his mind, his offense is more serious than the four major prohibitions, even exceeding the five anantarika-karmas (heinous crimes). The reason why the offense is so serious is because of receiving the name, yet not understanding the subtlety of mara-karma (the actions of Mara).' 'Furthermore, Subhuti! Regarding the merit of detachment. A bodhisattva-mahasattva (great bodhisattva), the evil Mara will say before him, 「The dharma of detachment should be like this, it is praised by tathagatas (thus-gone ones), arhats (worthy ones), and samyaksambuddhas (perfectly enlightened ones).」' The Buddha said to Subhuti, 'I do not say that detachment means teaching bodhisattva-mahasattvas to stop in solitary forests or secluded places.' Subhuti asked the Buddha, 'World Honored One! What is the difference in the detachment of a bodhisattva-mahasattva?' The Buddha said to Subhuti, 'Even if a bodhisattva-mahasattva has fleeting thoughts, these are the thoughts of a sravaka. Having fleeting thoughts is what a pratyekabuddha thinks. Acting with fleeting thoughts is what a bodhisattva-mahasattva does, even when in a city, he continues to practice detachment. A bodhisattva-mahasattva who acts with fleeting thoughts does not give rise to any evil dharmas. A bodhisattva-mahasattva who acts with fleeting thoughts, if he dwells in a solitary forest or secluded place, this bodhisattva-mahasattva continues to practice detachment. I am pleased to have bodhisattva-mahasattvas practice in this way. This practice of detachment should be contemplated day and night. This is the detachment practice of a bodhisattva-mahasattva, the detachment practice of a bodhisattva-mahasattva. A bodhisattva-mahasattva who practices detachment, even when near a city, continues to act with fleeting thoughts, and if he is in a solitary forest or secluded place, he also acts with fleeting thoughts, if'
在獨處樹間閑處止者行恍忽。是菩薩摩訶薩自念：『我以知遠離。』爾時弊魔便往教之，令行遠離，言：『若當於獨處樹間閑處止，當作是行。』是菩薩隨魔所教，便亡遠離。魔復言：『道為悉等，聲聞、辟支佛道皆作是念無有異。其作是者，為具足般若波羅蜜以，當作是行。』」
佛言：「是菩薩摩訶薩所念法非清凈，謂以隨行，而反自用輕余菩薩，自念：『誰能過我！』輕易城傍行菩薩清凈者——其心所念，不入聲聞、辟支佛法、所有噁心，不受禪悅三昧三摩越，悉逮得所愿、悉具足度。」
佛言：「無漚和拘舍羅菩薩者，正使在四千里空澤之中，禽獸所不至處，賊所不至、羅剎不至處。雖在彼間，若一歲、若百歲、若千歲、若百千歲、若百千萬歲、若百千萬億歲，正使復過是者，不知遠離，會無所益，不能具足為菩薩摩訶薩遠離。自念謂：『悉得已。悉明已。』弊魔便往飛在空中作是言：『善哉，善哉！善男子！是真遠離，怛薩阿竭阿羅呵三耶三菩所說，正當隨是遠離行，如是者疾得阿耨多羅三耶三菩阿惟三佛。』是菩薩摩訶薩聞是，便從遠離起去，往到城傍遠離菩薩所、若比丘成就有道人所，而自貢高，反往輕言：『若所行法，是即為非。』」
佛言：「其隨恍忽之行，是菩薩摩訶薩為正
【現代漢語翻譯】 現代漢語譯本：當一位菩薩摩訶薩獨自在樹林間或僻靜之處修行時，他可能會感到心神恍惚。這時，他會自認為：『我已經理解了遠離的真諦。』此時，魔王會前來教唆他，讓他執著于這種遠離的行為，說：『如果你在獨處樹林或僻靜之處修行，就應該這樣去做。』這位菩薩聽從魔王的教唆，反而失去了真正的遠離。魔王又會說：『所有道都是一樣的，聲聞（Sravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指不依師教，獨自悟道的修行者）的道也是這樣，沒有什麼不同。如果這樣做，就能圓滿般若波羅蜜（Prajnaparamita，指通過智慧到達彼岸），就應該這樣修行。』 佛陀說：『這位菩薩摩訶薩所想的法並不清凈，因為他執著于外在的行為，反而輕視其他菩薩，自認為：『誰能超過我！』他輕視那些在城邊修行的清凈菩薩——他們的心念不落入聲聞、辟支佛的法中，沒有惡念，不執著于禪悅（Dhyana，指禪定帶來的喜悅）和三昧（Samadhi，指專注的狀態），能夠達成所愿，圓滿度化眾生。』 佛陀說：『沒有方便善巧（Upaya-kausalya，指善巧的手段）的菩薩，即使身處四千里空曠的荒澤之中，連禽獸、盜賊、羅剎（Rakshasa，指惡鬼）都無法到達的地方，即使在那裡待一年、一百年、一千年、一百萬年、一千萬年、甚至更久，如果他不懂得真正的遠離，也不會有任何益處，不能圓滿菩薩摩訶薩的遠離修行。他會自認為：『我已經完全理解了，完全明白了。』這時，魔王會飛到空中，對他說：『善哉，善哉！善男子！這才是真正的遠離，如來（Tathagata，指佛的稱號之一）、阿羅漢（Arhat，指斷除煩惱的聖者）、三藐三菩提（Samyaksambuddha，指正等正覺的佛）所說的，就應該這樣修行，這樣才能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺，即佛的智慧）。』這位菩薩摩訶薩聽到這些話，就會從遠離的狀態中起身，前往城邊那些修行的菩薩或有道行的比丘（Bhiksu，指佛教出家男眾）那裡，反而貢高我慢，輕視他們說：『你們所修行的法，都是錯誤的。』 佛陀說：『這種隨心神恍惚而行的菩薩摩訶薩，是錯誤的。』
【English Translation】 English version: When a Bodhisattva Mahasattva dwells alone in a forest or a secluded place, he may experience a state of mental distraction. At this time, he might think to himself, 'I have understood the true meaning of detachment.' Then, the demon king will come to tempt him, making him cling to this act of detachment, saying, 'If you practice in a solitary forest or a secluded place, you should do it this way.' This Bodhisattva, following the demon's teachings, actually loses true detachment. The demon will then say, 'All paths are the same; the paths of Sravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) are also like this, there is no difference. If you do this, you will perfect Prajnaparamita (the perfection of wisdom), and you should practice in this way.' The Buddha said, 'The Dharma that this Bodhisattva Mahasattva thinks about is not pure, because he clings to external actions and belittles other Bodhisattvas, thinking to himself, 'Who can surpass me!' He looks down upon those pure Bodhisattvas who practice near the city—their minds do not fall into the Dharma of Sravakas or Pratyekabuddhas, they have no evil thoughts, they do not cling to the joy of Dhyana (meditative absorption) and Samadhi (concentration), they can achieve their wishes and perfectly liberate all beings.' The Buddha said, 'A Bodhisattva without skillful means (Upaya-kausalya), even if he is in a vast wilderness four thousand miles away, a place where even birds, beasts, thieves, and Rakshasas (demons) cannot reach, even if he stays there for a year, a hundred years, a thousand years, a million years, ten million years, or even longer, if he does not understand true detachment, it will be of no benefit, and he cannot perfect the detachment practice of a Bodhisattva Mahasattva. He will think to himself, 'I have completely understood, I have completely comprehended.' Then, the demon king will fly in the air and say to him, 'Excellent, excellent! Good man! This is true detachment, as spoken by the Tathagata (one of the titles of the Buddha), Arhat (one who has overcome all defilements), and Samyaksambuddha (the perfectly enlightened Buddha). You should practice detachment in this way, and you will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of the Buddha).' Upon hearing these words, this Bodhisattva Mahasattva will rise from his state of detachment and go to the Bodhisattvas who practice near the city or to the Bhiksus (Buddhist monks) who have attained the path, and he will become arrogant, belittling them, saying, 'The Dharma you practice is all wrong.' The Buddha said, 'This Bodhisattva Mahasattva who follows the path of mental distraction is mistaken.'
，反呼言非。中有反行，反呼為是。不當敬者而反敬之，當所敬者反瞋向之。言：『我所行遠離。用是故，有非人來語我言：「善哉，善哉！若所行審是遠離。」若在城傍行者，誰當來語若？誰當告若者？』」
佛言：「是菩薩有德人而反輕之。如是，須菩提！菩薩當知，是人如擔死人種，無所復中。反呼菩薩有短，是為菩薩怨家，其為厭菩薩者，以是天上天下之為大賊，正使如沙門被服亦復是賊，于菩薩有德人中亦復是賊。是曹輩者，須菩提！不當與共從事，不當與共語言，亦不當恭敬視之。何以故？當知是輩，多瞋怒起，敗人好心。何所，須菩提！是菩薩摩訶薩不釋薩蕓若不捨阿耨多羅三耶三菩？若菩薩摩訶薩不釋薩蕓若者，是故阿耨多羅三耶三菩阿惟三佛為一切人故作依。是輩菩薩不當與壞人者從事不敬之。不當與會所當護法。當自堅持當念之，常畏怖生死勤苦之處不當入中，於三界而不與交。是彼壞菩薩輩在所止處，常當慈心哀愍護之。自念：『使我無得生是噁心，令有所𠎝。設有不善，疾使我棄之。當用學故。』是者，須菩提！菩薩摩訶薩之為上知。
摩訶般若波羅蜜善知識品第十二
「複次，須菩提！其諸菩薩摩訶薩欲得阿耨多羅三耶三菩阿惟三佛者，當親近善師，與共從事，恭敬承
【現代漢語翻譯】 現代漢語譯本：他們反而說不是。如果行為相反，反而說成是對的。不應該尊敬的人反而去尊敬，應該尊敬的人反而嗔恨他們。他們說：『我所做的是遠離世俗的。』因此，會有非人來對我說：『好啊，好啊！你所做的確實是遠離世俗的。』如果是在城邊行走的人，誰會來對你說這些？誰會來告訴你這些呢？」 佛說：『這些菩薩輕視有德之人。須菩提，菩薩應當知道，這些人就像揹著死人一樣，毫無用處。反而說菩薩的缺點，這是菩薩的怨敵，是厭惡菩薩的人，他們是天上天下的大盜賊，即使是穿著沙門衣服的也是賊，對於有德的菩薩來說也是賊。須菩提，這些人不應該和他們共事，不應該和他們說話，也不應該恭敬地看待他們。為什麼呢？應當知道這些人，多生嗔怒，敗壞別人的好心。須菩提，菩薩摩訶薩難道不捨棄薩蕓若（一切智）嗎？不捨棄阿耨多羅三耶三菩（無上正等正覺）嗎？如果菩薩摩訶薩不捨棄薩蕓若，那麼阿耨多羅三耶三菩阿惟三佛（無上正等正覺）就是爲了所有人而作依止。這些菩薩不應該和壞人共事，不應該尊敬他們。不應該和他們一起守護佛法。應當自己堅持，應當記住，常常畏懼生死勤苦之處，不應該進入其中，在三界中不與他們交往。這些敗壞菩薩的人，在他們所住的地方，應當常常以慈悲心哀憐護持他們。自己想：『使我不要生起這種噁心，使我有所迷惑。如果有不善，要迅速捨棄它。應當爲了學習而這樣做。』須菩提，這就是菩薩摩訶薩的最高智慧。 《摩訶般若波羅蜜善知識品》第十二 『再者，須菩提！那些想要得到阿耨多羅三耶三菩阿惟三佛（無上正等正覺）的菩薩摩訶薩，應當親近善知識，和他們一起共事，恭敬承事。』
【English Translation】 English version: They instead say it is not. If the action is contrary, they say it is right. They respect those who should not be respected, and they resent those who should be respected. They say, 'What I do is to be far away from the world.' Therefore, non-humans will come and say to me, 'Good, good! What you do is indeed far away from the world.' If one is walking by the city, who will come and say these things to you? Who will tell you these things?' The Buddha said, 'These Bodhisattvas despise those who are virtuous. Subhuti, Bodhisattvas should know that these people are like carrying a dead person, of no use at all. They instead speak of the shortcomings of Bodhisattvas, these are the enemies of Bodhisattvas, those who hate Bodhisattvas, they are the great thieves of heaven and earth, even those who wear the robes of a Shramana are thieves, and they are also thieves to virtuous Bodhisattvas. Subhuti, these people should not be associated with, should not be spoken to, and should not be looked upon with respect. Why? It should be known that these people often generate anger and ruin the good intentions of others. Subhuti, does the Bodhisattva Mahasattva not relinquish Sarvajna (all-knowing wisdom)? Does he not relinquish Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? If the Bodhisattva Mahasattva does not relinquish Sarvajna, then Anuttara-samyak-sambodhi Avaisambuddha (unexcelled perfect enlightenment) is the refuge for all people. These Bodhisattvas should not associate with bad people, should not respect them. They should not protect the Dharma with them. They should uphold themselves, they should remember, they should always fear the place of suffering in birth and death, they should not enter it, and they should not associate with them in the three realms. These people who ruin Bodhisattvas, in the places where they dwell, should always be protected with compassion and pity. Think to yourself, 'May I not generate this evil mind, causing me to be confused. If there is any unwholesome, may I quickly abandon it. I should do this for the sake of learning.' Subhuti, this is the highest wisdom of the Bodhisattva Mahasattva. Chapter Twelve, 'The Good Friend' of the Mahaprajnaparamita 'Furthermore, Subhuti! Those Bodhisattva Mahasattvas who wish to attain Anuttara-samyak-sambodhi Avaisambuddha (unexcelled perfect enlightenment) should draw near to good teachers, work with them, and respectfully serve them.'
事。」
須菩提白佛言：「何所是，天中天！菩薩摩訶薩善師？當何以知？」
佛語須菩提：「天中天者是菩薩摩訶薩善師。有說般若波羅蜜者，從其所聞般若波羅蜜，是即為度，教人入中當作，是知為是菩薩摩訶薩善師。六波羅蜜者是菩薩善師。六波羅蜜是舍怛羅，六波羅蜜者是道，六波羅蜜者是為去冥，六波羅蜜者是即為臺，六波羅蜜者是即為明。以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，今現在阿僧祇諸剎土怛薩阿竭阿羅訶三耶三佛皆從六波羅蜜出，成薩蕓若，皆從四事雜施於人：一者佈施，二者歡樂，三者饒益，四者等與。是者，須菩提！菩薩摩訶薩舍怛羅，是即為母，是即為父，是即為舍，是即為臺，是即為護，是即為歸，是即為導，是皆六波羅蜜，是為益於一切人者。菩薩摩訶薩學六波羅蜜者，用無有極故，欲斷人之狐疑，以是故當學般若波羅蜜。」
須菩提白佛：「何所是，天中天！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：「如天中天所說，是相實般若波羅蜜。如是相者，為得諸法。」
佛言：「如是。須菩提！其如相為得般若波羅蜜，如是相者為得諸法。何以故？須
【現代漢語翻譯】 現代漢語譯本： 須菩提問佛說：『世尊，什麼是菩薩摩訶薩（菩薩中的大菩薩）的善知識？應當如何識別？』 佛告訴須菩提：『世尊就是菩薩摩訶薩的善知識。如果有人宣說般若波羅蜜（以智慧到達彼岸的方法），聽聞者依此修行，並教導他人也如此修行，就可以知道他是菩薩摩訶薩的善知識。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是菩薩的善知識。六波羅蜜是引導，六波羅蜜是道路，六波羅蜜是驅散黑暗，六波羅蜜是高臺，六波羅蜜是光明。過去的怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）都從六波羅蜜中產生，未來的怛薩阿竭、阿羅訶、三耶三佛也都從六波羅蜜中產生，現在無數國土中的怛薩阿竭、阿羅訶、三耶三佛也都從六波羅蜜中產生，成就一切智慧，他們都將四種事物普遍施予眾人：一是佈施，二是歡樂，三是饒益，四是平等給予。須菩提，菩薩摩訶薩的引導，就是母親，就是父親，就是房屋，就是高臺，就是保護，就是歸宿，就是導師，這些都是六波羅蜜，是爲了利益一切眾生。菩薩摩訶薩修學六波羅蜜，因為沒有止境，爲了斷除人們的疑惑，所以應當修學般若波羅蜜。』 須菩提問佛：『世尊，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：『如世尊所說，這個相狀確實是般若波羅蜜。具有這種相狀，就能獲得一切法。』 佛說：『是的，須菩提！具有這種相狀就能獲得般若波羅蜜，具有這種相狀就能獲得一切法。為什麼呢？須
【English Translation】 English version: Subhuti said to the Buddha, 'What, O Blessed One, is a good teacher for a Bodhisattva Mahasattva (a great Bodhisattva)? How should one know?' The Buddha said to Subhuti, 'The Blessed One is a good teacher for a Bodhisattva Mahasattva. If someone speaks of Prajna Paramita (the perfection of wisdom), and those who hear it practice accordingly, and teach others to do the same, then it is known that they are a good teacher for a Bodhisattva Mahasattva. The Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) are a good teacher for a Bodhisattva. The Six Paramitas are guidance, the Six Paramitas are the path, the Six Paramitas dispel darkness, the Six Paramitas are a high platform, the Six Paramitas are light. The past Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) all arose from the Six Paramitas; the future Tathagatas, Arhats, Samyaksambuddhas will all arise from the Six Paramitas; and the present Tathagatas, Arhats, Samyaksambuddhas in countless lands all arise from the Six Paramitas, achieving all wisdom. They all universally bestow four things upon people: first, giving; second, joy; third, benefit; fourth, equal sharing. Subhuti, the guidance of a Bodhisattva Mahasattva is like a mother, like a father, like a house, like a high platform, like protection, like refuge, like a guide; all these are the Six Paramitas, for the benefit of all beings. A Bodhisattva Mahasattva studies the Six Paramitas without limit, and to dispel people's doubts, therefore one should study Prajna Paramita.' Subhuti asked the Buddha, 'What, O Blessed One, is the characteristic of Prajna Paramita?' The Buddha said to Subhuti, 'Non-attachment is the characteristic of Prajna Paramita.' Subhuti said, 'As the Blessed One has said, this characteristic is indeed Prajna Paramita. With this characteristic, one can attain all dharmas (teachings).' The Buddha said, 'Yes, Subhuti! With this characteristic, one can attain Prajna Paramita, and with this characteristic, one can attain all dharmas. Why is that? Subhuti,
菩提！諸法皆是恍忽，諸法皆是空。以是故，須菩提！恍忽與空是為般若波羅蜜相。諸法之相亦恍忽，是空亦恍忽。須菩提！天中天說諸法悉恍忽是空。何然？人慾有生無有盡時，其恍忽者無慾，其恍忽者而無生。其空者無慾，其空者無所生。恍忽與空無阿耨多羅三耶三菩阿惟三佛，亦不從異法恍忽空得阿耨多羅三耶三菩阿惟三佛。」
「云何，天中天所說而可得知？」
佛語須菩提：「人從久遠念言：『是我所有，非我所有。』用是故，因致是。」
須菩提言：「如是，天中天！所說人，實從久遠念言：『是我所有，非我所有。』」
佛言：「云何，須菩提！是我所有為空不？」
須菩提言：「是為空。天中天！」
佛言：「云何，須菩提！非我所有為空不？」
須菩提言：「是為空。天中天！」
佛語須菩提：「人用是故，自念言：『是我所，非我所。』用是故，在於生死無有已時。」
須菩提言：「如是。天中天！人用是故，在於生死無有休時。」
佛言：「是者，須菩提！人從欲，便著於人之中。當作是知。不當有所求，后便不復著其諦者。須菩提！有所增益，不當念：『是我所有，非我所有。』是為行般若波羅蜜。是者，須菩提！其所生者
【現代漢語翻譯】 現代漢語譯本 須菩提！一切法都是虛幻不實的，一切法都是空性的。因此，須菩提！虛幻不實和空性就是般若波羅蜜（智慧到彼岸）的相。一切法的相也是虛幻不實的，空性也是虛幻不實的。須菩提！天中天（佛陀）說一切法都是虛幻不實的，都是空性的。為什麼呢？因為人們的慾望有生無盡，而虛幻不實的事物沒有慾望，虛幻不實的事物不會產生。空性的事物沒有慾望，空性的事物不會產生。虛幻不實和空性中沒有阿耨多羅三藐三菩提（無上正等正覺），也不能從其他虛幻不實的法或空性中得到阿耨多羅三藐三菩提。 『那麼，天中天所說的道理如何才能理解呢？』 佛告訴須菩提：『人們從久遠以來就執著于念頭，認為「這是我所有的，這不是我所有的」。因此，才導致了這些結果。』 須菩提說：『是的，天中天！人們確實從久遠以來就執著于念頭，認為「這是我所有的，這不是我所有的」。』 佛說：『須菩提，你認為「這是我所有的」是空性的嗎？』 須菩提說：『是的，是空性的，天中天！』 佛說：『須菩提，你認為「這不是我所有的」是空性的嗎？』 須菩提說：『是的，是空性的，天中天！』 佛告訴須菩提：『人們因此執著于念頭，認為「這是我所有的，這不是我所有的」。因此，才在生死輪迴中沒有止境。』 須菩提說：『是的，天中天！人們因此執著于念頭，才在生死輪迴中沒有休止。』 佛說：『須菩提，人們因為慾望，就執著於人我之見。應當這樣理解。不應當有所求，之後就不會再執著于真諦。須菩提！有所增益，不應當執著于「這是我所有的，這不是我所有的」。這就是行般若波羅蜜。須菩提，那些所生起的』
【English Translation】 English version Subhuti! All dharmas (phenomena, teachings) are illusory, all dharmas are empty. Therefore, Subhuti! Illusoriness and emptiness are the characteristics of Prajna Paramita (perfection of wisdom). The characteristics of all dharmas are also illusory, and emptiness is also illusory. Subhuti! The Tathagata (Buddha) says that all dharmas are illusory and empty. Why is that? Because people's desires have no end, and that which is illusory has no desire, and that which is illusory does not arise. That which is empty has no desire, and that which is empty does not arise. In illusoriness and emptiness, there is no Anuttara Samyak Sambodhi (supreme perfect enlightenment), nor can Anuttara Samyak Sambodhi be attained from other illusory dharmas or emptiness. 'How, then, can what the Tathagata has said be understood?' The Buddha said to Subhuti, 'People from a long time ago have held onto the thought, 「This is mine, this is not mine.」 Because of this, these results occur.' Subhuti said, 'Yes, Tathagata! People indeed from a long time ago have held onto the thought, 「This is mine, this is not mine.」' The Buddha said, 'Subhuti, do you think that 「This is mine」 is empty?' Subhuti said, 'Yes, it is empty, Tathagata!' The Buddha said, 'Subhuti, do you think that 「This is not mine」 is empty?' Subhuti said, 'Yes, it is empty, Tathagata!' The Buddha said to Subhuti, 'People therefore hold onto the thought, 「This is mine, this is not mine.」 Because of this, they are in the cycle of birth and death without end.' Subhuti said, 'Yes, Tathagata! People therefore hold onto the thought, and thus are in the cycle of birth and death without ceasing.' The Buddha said, 'Subhuti, people because of desire, become attached to the idea of self and others. This should be understood. One should not seek anything, and then one will no longer be attached to the truth. Subhuti! If there is any increase, one should not think, 「This is mine, this is not mine.」 This is practicing Prajna Paramita. Subhuti, those that arise'
，后不作是生，是菩薩摩訶薩為行般若波羅蜜。」
須菩提白佛：「作是行者，天中天！為不行色，不行痛癢思想生死識。是所行者，天中天！菩薩摩訶薩所念為隨俗，是為菩薩摩訶薩行。天中天！諸聲聞、辟支佛所不及，一切人之所行。是彼極過去，以是所得處無能逮者，是為菩薩摩訶薩之極上。天中天！是所念者為般若波羅蜜。菩薩摩訶薩晝夜作是行，如所行者，疾近阿耨多羅三耶三菩阿惟三佛坐。」佛言：「云何，須菩提！若閻浮利人及一切菩薩悉令作人，皆行阿耨多羅三耶三菩發心索佛，各各盡壽作佈施，持是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：「不如菩薩摩訶薩專念般若波羅蜜一日之行，其福以過彼上。或是菩薩所專念般若波羅蜜，如其所行，是者都於眾中為極上尊。何以故？其餘人無有是慈，除諸佛無有與摩訶薩等者。是善男子所入為甚深，曉了悉知見於世間，是即大憫。其眼徹視，見不可計人，悉欲見之無有懈時。念於一切人而不作想，亦無有異。是者，須菩提！即菩薩摩訶薩之大明。雖未作阿耨多羅三耶三菩阿惟三佛者，是即所行。其行極尊，出於世間之上，于阿耨多羅三耶三菩終
【現代漢語翻譯】 現代漢語譯本：不再執著于來生，這就是菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）的體現。 須菩提（佛陀的弟子）問佛陀：『世尊，這樣修行的人，是不是不執著於色（物質現象）、不執著于感受、思想、行為和意識呢？世尊，這樣的修行，菩薩摩訶薩所思所念是隨順世俗，這就是菩薩摩訶薩的修行。世尊，這是聲聞（小乘修行者）、辟支佛（獨覺者）所不能及的，是一切人都可以修行的。這是他們所能達到的最高境界，沒有人能超越，這就是菩薩摩訶薩的最高境界。世尊，這樣的思念就是般若波羅蜜。菩薩摩訶薩日夜這樣修行，按照這樣的修行，就能迅速接近阿耨多羅三藐三菩提（無上正等正覺），成就佛果。』佛陀說：『須菩提，如果閻浮提（我們所居住的世界）的人和所有的菩薩都發心修行，都爲了求得佛果而發阿耨多羅三藐三菩提心，並且各自盡其一生都在佈施，用這些佈施來求得阿耨多羅三藐三菩提。須菩提，你認為這些菩薩摩訶薩的佈施，他們的福報多不多呢？』 須菩提回答說：『非常多，非常多！世尊！』 佛陀說：『不如菩薩摩訶薩專心念誦般若波羅蜜一天的修行，其福報就超過他們。或者菩薩專心念誦般若波羅蜜，按照所修行的，這個人就在眾人之中最為尊貴。為什麼呢？因為其他人沒有這樣的慈悲心，除了諸佛，沒有人能與摩訶薩（大菩薩）相等。這位善男子所進入的境界非常深奧，他明白並完全瞭解世間的一切，這就是大慈悲。他的眼睛能洞察一切，看到無數的人，都想去幫助他們，沒有懈怠的時候。他心中想著一切眾生，但又不執著于眾生的概念，也沒有分別心。須菩提，這就是菩薩摩訶薩的大光明。即使還沒有成就阿耨多羅三藐三菩提，這就是他所修行的。他的修行極其尊貴，超越世間的一切，最終會成就阿耨多羅三藐三菩提。』
【English Translation】 English version: 'Not to create the thought of future birth, this is how a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom).' Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One, does one who practices in this way not practice with regard to form (material phenomena), not practice with regard to sensation, thought, action, and consciousness? World Honored One, in this practice, the Bodhisattva Mahasattva's thoughts are in accordance with the world, and this is the practice of a Bodhisattva Mahasattva. World Honored One, this is beyond what Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas) can achieve, and it is what all people can practice. This is the highest point they can reach, and no one can surpass it. This is the highest state of a Bodhisattva Mahasattva. World Honored One, such thoughts are Prajna Paramita. A Bodhisattva Mahasattva practices in this way day and night, and by practicing in this way, one will quickly approach Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) and attain Buddhahood.' The Buddha said, 'Subhuti, if all the people in Jambudvipa (the world we live in) and all the Bodhisattvas were to cultivate, all with the intention of seeking Buddhahood and generating the mind of Anuttara Samyak Sambodhi, and each were to spend their entire lives giving alms, using these alms to seek Anuttara Samyak Sambodhi. Subhuti, what do you think, would the merit of these Bodhisattva Mahasattvas be great?' Subhuti replied, 'Very great, very great! World Honored One!' The Buddha said, 'It is not as great as the merit of a Bodhisattva Mahasattva who single-mindedly contemplates Prajna Paramita for one day. Or, if a Bodhisattva single-mindedly contemplates Prajna Paramita, and practices accordingly, that person is the most honored among all. Why? Because others do not have such compassion, and except for the Buddhas, no one is equal to a Mahasattva (Great Bodhisattva). The realm that this virtuous man enters is very profound, he understands and fully knows everything in the world, and this is great compassion. His eyes can see through everything, seeing countless people, and he wants to help them all, without any laziness. He thinks of all beings, but does not cling to the concept of beings, and has no discrimination. Subhuti, this is the great light of a Bodhisattva Mahasattva. Even if he has not yet attained Anuttara Samyak Sambodhi, this is what he practices. His practice is extremely noble, surpassing everything in the world, and he will ultimately attain Anuttara Samyak Sambodhi.'
不復還。受人衣被、飯食、床臥、醫藥悉具，心住于般若波羅蜜者，雖受施與其德已凈，所作福德令近薩蕓若坐。是故，須菩提！菩薩摩訶薩有所食無有罪，欲益於一切人，悉欲示人道徑。其有照明，欲甚度大無有極，諸在牢獄之中悉欲度脫，欲使一切人眼皆悉清凈，是為般若波羅蜜之所念。行隨是教，念般若波羅蜜者，有是即為不動搖。何以故？其作動者所念有想，即非般若波羅蜜，是即非護。當作如般若波羅蜜行晝夜念之。譬如男子，須菩提！摩尼珠，前所不得，卻後得之，歡喜踴躍。得摩尼珠以，覆亡之。用亡是故，便大愁毒。坐起有憂而無有解已。如是，須菩提！菩薩摩訶薩欲索珍寶者，常堅持心無得失薩蕓若念。」
須菩提白佛：「一切所念，為離自然。云何菩薩摩訶薩念薩蕓若不離於念？」
佛語須菩提：「設是菩薩摩訶薩作是知，為不失般若波羅蜜。何以故？須菩提！般若波羅蜜者是空，不增不減。」
須菩提言：「般若波羅蜜者，天中天！實為是空。云何是菩薩摩訶薩增于般若波羅蜜，成就其行，近阿耨多羅三耶三菩坐？」
佛語須菩提：「菩薩摩訶薩亦不有增亦不有減。說是法時，聞之不恐不怖。當知是善男子為行般若波羅蜜以。」
須菩提白佛：「般若波羅蜜者
【現代漢語翻譯】 現代漢語譯本 不再返回。接受他人的衣服、食物、床鋪、醫藥等一切供養，心中安住于般若波羅蜜（智慧的完美）的菩薩，雖然接受了佈施，但他的功德已經清凈，所作的福德能使他接近薩蕓若（一切智）的寶座。因此，須菩提！菩薩摩訶薩接受食物沒有罪過，他們想要利益一切人，想要向人們展示正確的道路。他們有照明的能力，想要度脫無量無邊的人，想要度脫所有在牢獄中的人，想要使所有人的眼睛都清凈，這就是般若波羅蜜所思念的。修行遵循這些教導，心中念著般若波羅蜜的人，他的心就不會動搖。為什麼呢？因為那些心有動搖的人，心中有所執著，就不是般若波羅蜜，也就不是在守護。應當像般若波羅蜜那樣修行，日夜思念它。譬如男子，須菩提！得到了一顆以前沒有得到的摩尼珠（如意寶珠），會歡喜踴躍。得到摩尼珠后，又失去了它。因為失去了它，就會非常憂愁痛苦，坐立不安。同樣，須菩提！菩薩摩訶薩想要尋求珍寶，應當常常保持心念，不執著于得失，心中想著薩蕓若（一切智）。 須菩提問佛：『一切所念，都是遠離自然的。為什麼菩薩摩訶薩念著薩蕓若（一切智）卻不離於念呢？』 佛告訴須菩提：『如果菩薩摩訶薩這樣理解，就不會失去般若波羅蜜。為什麼呢？須菩提！般若波羅蜜是空性的，不增不減。』 須菩提說：『般若波羅蜜，天中天（佛的尊稱）！確實是空性的。那麼，菩薩摩訶薩如何增長般若波羅蜜，成就修行，接近阿耨多羅三耶三菩（無上正等正覺）的寶座呢？』 佛告訴須菩提：『菩薩摩訶薩既不增加也不減少。當聽到這個法時，不恐懼也不害怕。應當知道，這個善男子是在修行般若波羅蜜。』 須菩提問佛：『般若波羅蜜是空性的，
【English Translation】 English version They do not return. Receiving clothing, food, bedding, and medicine from others, with their minds dwelling in Prajna Paramita (perfection of wisdom), although they receive offerings, their merit is already purified, and the merit they accumulate brings them closer to the seat of Sarvajna (omniscience). Therefore, Subhuti! Bodhisattva Mahasattvas have no fault in accepting food; they wish to benefit all beings and show them the right path. They have the illumination to liberate countless beings, to liberate all those in prisons, and to purify the eyes of all beings. This is what Prajna Paramita contemplates. Those who practice according to these teachings and contemplate Prajna Paramita have unwavering minds. Why? Because those whose minds waver have attachments, which is not Prajna Paramita, and they are not protecting it. One should practice like Prajna Paramita, contemplating it day and night. For example, Subhuti! A man who obtains a Mani jewel (wish-fulfilling jewel) that he did not have before will rejoice greatly. After obtaining the Mani jewel, he loses it. Because of losing it, he becomes very sorrowful and distressed, restless and uneasy. Similarly, Subhuti! Bodhisattva Mahasattvas who seek treasures should always maintain their minds, not clinging to gain or loss, and contemplate Sarvajna (omniscience).' Subhuti asked the Buddha, 'All thoughts are naturally detached. Why does a Bodhisattva Mahasattva, while contemplating Sarvajna (omniscience), not detach from thought?' The Buddha told Subhuti, 'If a Bodhisattva Mahasattva understands this, they will not lose Prajna Paramita. Why? Subhuti! Prajna Paramita is emptiness; it neither increases nor decreases.' Subhuti said, 'Prajna Paramita, O Lord of Gods (an honorific for the Buddha)! It is indeed emptiness. Then how does a Bodhisattva Mahasattva increase Prajna Paramita, accomplish their practice, and approach the seat of Anuttara Samyak Sambodhi (supreme perfect enlightenment)?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva neither increases nor decreases. When hearing this Dharma, they are neither fearful nor afraid. Know that this good man is practicing Prajna Paramita.' Subhuti asked the Buddha, 'Prajna Paramita is emptiness,'
是為空行？」
報言：「不。須菩提！」
「能有異空而行般若波羅蜜者？」
報言：「不。須菩提！」
「為是色行？」
報言：「不。須菩提！」
「為痛癢思想生死識行？」
報言：「不。須菩提！」
「能有異色所行？」
報言：「不。須菩提！」
「能有異痛癢思想生死識行？」
報言：「不。須菩提！」
「云何，天中天！菩薩摩訶薩行般若波羅蜜？」
佛言：「云何，須菩提！為自見法、法之所行般若波羅蜜？」
須菩提言：「不見。天中天！」
佛言：「云何，須菩提！菩薩摩訶薩能自見行般若波羅蜜者？」
須菩提言：「不見。天中天！」
佛言：「云何，須菩提！能見法有所生處不？」
須菩提言：「不見。天中天！」
佛語須菩提：「是為菩薩摩訶薩無所從生法樂忍。如是者即為受決阿耨多羅三耶三菩，是怛薩阿竭阿羅呵三耶三佛無所畏，是菩薩摩訶薩所作行是力者為逮佛慧，是即大慧。而自在慧、薩蕓若慧、怛薩阿竭慧，其不為是，不能自能是處。」
須菩提白佛：「諸法為從無所生受決為阿耨多羅三耶三菩？」
佛語須菩提：「不。」
須菩
【現代漢語翻譯】 現代漢語譯本 『是空無一物嗎？』 回答說：『不是的，須菩提！』 『能有不同於空性的方式來修行般若波羅蜜（prajnaparamita，智慧的完美）嗎？』 回答說：『不是的，須菩提！』 『是色（rupa，物質）的修行嗎？』 回答說：『不是的，須菩提！』 『是感受（vedana）、思想（samjna）、意志（samskara）、意識（vijnana）的修行嗎？』 回答說：『不是的，須菩提！』 『能有不同於色（rupa，物質）的修行嗎？』 回答說：『不是的，須菩提！』 『能有不同於感受（vedana）、思想（samjna）、意志（samskara）、意識（vijnana）的修行嗎？』 回答說：『不是的，須菩提！』 『世尊，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）如何修行般若波羅蜜（prajnaparamita，智慧的完美）呢？』 佛說：『須菩提，菩薩摩訶薩是自己看到法（dharma，真理）的本質，並以此來修行般若波羅蜜（prajnaparamita，智慧的完美）嗎？』 須菩提說：『看不到，世尊！』 佛說：『須菩提，菩薩摩訶薩能自己看到自己修行般若波羅蜜（prajnaparamita，智慧的完美）嗎？』 須菩提說：『看不到，世尊！』 佛說：『須菩提，能看到法（dharma，真理）有所生之處嗎？』 須菩提說：『看不到，世尊！』 佛告訴須菩提：『這就是菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）從無所生法中獲得的樂忍（ksanti，安忍）。這樣的人就接受了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記，是如來（tathagata）、阿羅漢（arhat）、三藐三佛（samyaksambuddha）的無所畏懼。菩薩摩訶薩所作的修行是力量，是爲了獲得佛的智慧，這就是大智慧。而自在慧（aisvarya-jnana）、一切智（sarvajna-jnana）、如來慧（tathagata-jnana），如果不是這樣，就不能自己達到這個境界。』 須菩提問佛：『諸法（dharma，一切事物）是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）的授記嗎？』 佛告訴須菩提：『不是的。』
【English Translation】 English version 'Is it emptiness?' He replied, 'No, Subhuti!' 'Can there be a different way of practicing prajnaparamita (perfection of wisdom) other than through emptiness?' He replied, 'No, Subhuti!' 'Is it the practice of rupa (form)?' He replied, 'No, Subhuti!' 'Is it the practice of vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness)?' He replied, 'No, Subhuti!' 'Can there be a practice different from rupa (form)?' He replied, 'No, Subhuti!' 'Can there be a practice different from vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness)?' He replied, 'No, Subhuti!' 'How, World Honored One, does a Bodhisattva-Mahasattva (great bodhisattva) practice prajnaparamita (perfection of wisdom)?' The Buddha said, 'Subhuti, does a Bodhisattva-Mahasattva practice prajnaparamita (perfection of wisdom) by seeing the dharma (truth) itself and practicing through it?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, can a Bodhisattva-Mahasattva see himself practicing prajnaparamita (perfection of wisdom)?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, can one see where the dharma (truth) arises from?' Subhuti said, 'No, World Honored One!' The Buddha told Subhuti, 'This is the forbearance (ksanti) of a Bodhisattva-Mahasattva (great bodhisattva) that arises from the dharma (truth) that has no origin. Such a one is predicted to attain anuttara-samyak-sambodhi (supreme perfect enlightenment), is fearless like a Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). The practice of a Bodhisattva-Mahasattva is the power to attain the wisdom of the Buddha, which is great wisdom. And the wisdom of sovereignty (aisvarya-jnana), the wisdom of omniscience (sarvajna-jnana), the wisdom of the Tathagata (tathagata-jnana), if it is not like this, one cannot attain this state by oneself.' Subhuti asked the Buddha, 'Do all dharmas (things) receive the prediction of anuttara-samyak-sambodhi (supreme perfect enlightenment) from having no origin?' The Buddha told Subhuti, 'No.'
提白佛：「云何，天中天！授菩薩摩訶薩決，得阿耨多羅三耶三菩？」
佛語須菩提：「能自見法法授決為阿耨多羅三耶三菩。」
須菩提言：「我不見法，當作阿耨多羅三耶三菩？」
佛語須菩提：「諸法不可得。作是念者，是法成阿惟三佛。其不作是，不自致阿惟三佛。」
摩訶般若波羅蜜釋提桓因品第十三
釋提桓因從眾會中白佛言：「甚深甚深者，般若波羅蜜，天中天！難了。菩薩事之為恍忽。其有德人聞般若波羅蜜者，便書持學，其福不小。」
佛語拘翼：「若閻浮利人都皆持十善，其功德百倍千倍萬倍萬億倍巨億倍，若復過是不啻，不如善男子、善女人聞般若波羅蜜書持學者。」
坐中有一比丘，語釋提桓因：「是為以出拘翼上去。」
釋提桓因報是比丘：「持心一反念者出我上去，何況聞般若波羅蜜以書持學者，聞以隨是教立，都出諸天、阿須倫、世間人上。若菩薩摩訶薩行般若波羅蜜者，不獨過諸天、阿須倫、世間人上，乃至須陀洹、斯陀含、阿那含、阿羅漢、辟支佛都悉過是。若菩薩摩訶薩行般若波羅蜜者，不獨過辟支佛上，亦復至菩薩行檀波羅蜜無漚和拘舍羅離波羅蜜上去。是菩薩摩訶薩行般若波羅蜜者，不獨過檀波羅蜜，亦復及行屍波羅蜜
【現代漢語翻譯】 現代漢語譯本 提婆對佛說：『世尊，如何才能為菩薩摩訶薩（偉大的菩薩）授記，使其證得阿耨多羅三藐三菩提（無上正等正覺）？』 佛對須菩提說：『能夠自己領悟諸法實相，並以此為他人授記，即是阿耨多羅三藐三菩提。』 須菩提說：『我連諸法都見不到，又如何能證得阿耨多羅三藐三菩提呢？』 佛對須菩提說：『諸法是不可得的。如果能這樣想，就能成就阿惟三佛（無上正等覺）。如果不能這樣想，就不能自己證得阿惟三佛。』
《摩訶般若波羅蜜經·釋提桓因品第十三》 釋提桓因（帝釋天）從大眾中起身，對佛說：『世尊，般若波羅蜜（智慧到彼岸）真是甚深甚深，難以理解。菩薩修行此法，似乎恍惚不定。如果有人聽聞般若波羅蜜，並能書寫受持學習，其福德不可估量。』 佛對拘翼（釋提桓因的別稱）說：『如果閻浮提（我們所居住的世界）的人都能奉行十善，其功德百倍千倍萬倍萬億倍巨億倍，甚至超過這些，也比不上善男子、善女人聽聞般若波羅蜜並書寫受持學習的功德。』 座中有一位比丘，對釋提桓因說：『這（指修持般若波羅蜜的功德）是超越了你拘翼的。』 釋提桓因回答那位比丘說：『僅僅是心中一念反省，就超越了我，更何況是聽聞般若波羅蜜並書寫受持學習的人，聽聞后能依教奉行，都超越了諸天、阿修羅、世間人之上。如果菩薩摩訶薩修行般若波羅蜜，不僅超越諸天、阿修羅、世間人，甚至連須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）都全部超越。如果菩薩摩訶薩修行般若波羅蜜，不僅超越辟支佛，還能達到菩薩修行檀波羅蜜（佈施到彼岸）的無漚和拘舍羅（方便善巧）離波羅蜜（遠離到彼岸）的境界。這位菩薩摩訶薩修行般若波羅蜜，不僅超越檀波羅蜜，還能達到修行尸波羅蜜（持戒到彼岸）的境界。
【English Translation】 English version Deva addressed the Buddha, saying: 'How, O Blessed One, can a Bodhisattva Mahasattva (great Bodhisattva) receive the prediction of attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' The Buddha said to Subhuti: 'The ability to personally realize the nature of all dharmas and to give predictions based on that realization is Anuttara-samyak-sambodhi.' Subhuti said: 'I do not see any dharmas, so how can I attain Anuttara-samyak-sambodhi?' The Buddha said to Subhuti: 'All dharmas are unattainable. If one thinks in this way, one will achieve Avaisambuddha (unexcelled perfect enlightenment). If one does not think in this way, one will not attain Avaisambuddha by oneself.'
Chapter 13, 'Shakra Devanam Indra' of the Mahaprajnaparamita Sutra Shakra Devanam Indra (Indra, the king of gods) arose from the assembly and said to the Buddha: 'O Blessed One, the Prajnaparamita (perfection of wisdom) is truly profound and difficult to understand. The practice of a Bodhisattva in this regard seems vague and uncertain. If there are virtuous people who hear the Prajnaparamita, and then write, uphold, and study it, their merit will be immeasurable.' The Buddha said to Kausika (another name for Shakra): 'If all the people in Jambudvipa (the world we live in) were to uphold the ten virtues, their merit would be a hundred, a thousand, ten thousand, a hundred million, a trillion times greater, and even more than that, it would still not compare to the merit of a virtuous man or woman who hears the Prajnaparamita and then writes, upholds, and studies it.' A Bhikkhu (monk) in the assembly said to Shakra Devanam Indra: 'This (referring to the merit of practicing Prajnaparamita) surpasses you, Kausika.' Shakra Devanam Indra replied to the Bhikkhu: 'Even a single thought of reflection surpasses me, how much more so for those who hear the Prajnaparamita and then write, uphold, and study it, and who, having heard it, practice according to its teachings. They surpass all gods, Asuras, and people in the world. If a Bodhisattva Mahasattva practices the Prajnaparamita, they not only surpass gods, Asuras, and people in the world, but also even Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers). If a Bodhisattva Mahasattva practices the Prajnaparamita, they not only surpass Pratyekabuddhas, but also reach the state of a Bodhisattva practicing Dana Paramita (perfection of giving) with no Upaya-kausalya (skillful means) and Vairagya Paramita (perfection of detachment). This Bodhisattva Mahasattva, practicing the Prajnaparamita, not only surpasses Dana Paramita, but also reaches the state of practicing Sila Paramita (perfection of morality).'
、羼波羅蜜、惟逮波羅蜜、禪波羅蜜無漚和拘舍羅離般若波羅蜜上去。若菩薩摩訶薩復諷起行般若波羅蜜者，都合會諸天、阿須倫、世間人，終不能勝行般若波羅蜜菩薩摩訶薩，用為極尊、親近般若波羅蜜故。是菩薩摩訶薩為隨薩蕓若，言無所斷。是菩薩摩訶薩不離怛薩阿竭字，是為菩薩摩訶薩獲不離佛坐。是菩薩摩訶薩所有懈怠不復生，是菩薩摩訶薩所學為學尊，不學聲聞、辟支佛學，是學為菩薩摩訶薩學。四天王當往問訊，令樂得疾學是學。當坐佛坐，自致阿耨多羅成阿惟三佛，當度四部弟子。菩薩摩訶薩作是學者，四天王當往問訊，何況余天子。是菩薩摩訶薩行般若波羅蜜者，常為怛薩阿竭阿羅呵三耶三佛之所念。般若波羅蜜者是菩薩行，若於世間有勤苦之疾，是身會無此惡，是為菩薩摩訶薩行般若波羅蜜之所致，便得現在法福。」
阿難作是念：「釋提桓因自以智說耶？持佛威神說？」
釋提桓因知阿難心所念，即語阿難：「我所說者，持佛威神。」
佛言：「如是，如是！阿難！是釋提桓因所說，悉佛威神之所致。或時，阿難！菩薩摩訶薩於是深念般若波羅蜜行，便念學般若波羅蜜。爾時三千大千剎土中弊魔，一切皆為愁毒，欲使菩薩摩訶薩中道以本際作證，令得聲聞若辟支佛道。若使
【現代漢語翻譯】 現代漢語譯本：
『羼波羅蜜』（忍辱波羅蜜）、『惟逮波羅蜜』（精進波羅蜜）、『禪波羅蜜』（禪定波羅蜜）都不能超越『般若波羅蜜』（智慧波羅蜜）。如果菩薩摩訶薩再次發起修行般若波羅蜜，那麼所有天神、阿修羅、世間人都不能勝過修行般若波羅蜜的菩薩摩訶薩，因為般若波羅蜜是最尊貴的，並且與它親近。這位菩薩摩訶薩爲了隨順一切智，說沒有什麼是可以斷絕的。這位菩薩摩訶薩不離開『怛薩阿竭』（如來）的字，這就是菩薩摩訶薩獲得不離佛座的原因。這位菩薩摩訶薩所有的懈怠不再產生，他所學的法是最尊貴的，不是聲聞、辟支佛所學的，而是菩薩摩訶薩所學的。四天王會前去問候，使他們樂於快速學習這種法。他將坐上佛座，自己成就『阿耨多羅三藐三菩提』（無上正等正覺），將度化四部弟子。菩薩摩訶薩這樣修行，四天王都會前去問候，更何況其他天子。這位菩薩摩訶薩修行般若波羅蜜，常常被『怛薩阿竭阿羅呵三耶三佛』（如來、應供、正等覺）所憶念。般若波羅蜜是菩薩的修行，如果世間有勤苦的疾病，這個身體不會有這種痛苦，這是菩薩摩訶薩修行般若波羅蜜所致，便能得到現在的法益。
阿難心想：『釋提桓因』（帝釋天）自己憑智慧說的呢？還是憑藉佛的威神說的？』
『釋提桓因』知道阿難心中所想，就對阿難說：『我所說的，是憑藉佛的威神。』
佛說：『是的，是的！阿難！『釋提桓因』所說的，都是佛的威神所致。有時，阿難！菩薩摩訶薩深深地思念般若波羅蜜的修行，便會思念學習般若波羅蜜。那時，三千大千世界中的魔王，都會感到憂愁和痛苦，想要使菩薩摩訶薩中途以本際作證，讓他得到聲聞或辟支佛道。如果使 English version:
'Kshanti Paramita' (Perseverance Paramita), 'Virya Paramita' (Diligence Paramita), and 'Dhyana Paramita' (Meditation Paramita) do not surpass 'Prajna Paramita' (Wisdom Paramita). If a Bodhisattva Mahasattva again initiates the practice of Prajna Paramita, then all gods, Asuras, and people in the world cannot overcome the Bodhisattva Mahasattva who practices Prajna Paramita, because Prajna Paramita is the most venerable and they are close to it. This Bodhisattva Mahasattva, in order to follow all-knowing wisdom, says that there is nothing that can be cut off. This Bodhisattva Mahasattva does not depart from the word 'Tathagata' (Thus Come One), and this is why the Bodhisattva Mahasattva obtains a seat that is not separate from the Buddha's seat. All the laziness of this Bodhisattva Mahasattva no longer arises, and what he learns is the most venerable, not what Sravakas or Pratyekabuddhas learn, but what Bodhisattva Mahasattvas learn. The Four Heavenly Kings will go to inquire, making them happy to quickly learn this Dharma. He will sit on the Buddha's seat, himself achieving 'Anuttara Samyak Sambodhi' (Unsurpassed Perfect Enlightenment), and will liberate the fourfold disciples. When a Bodhisattva Mahasattva practices in this way, the Four Heavenly Kings will go to inquire, let alone other heavenly beings. This Bodhisattva Mahasattva who practices Prajna Paramita is always remembered by 'Tathagata Arhat Samyak Sambuddha' (Thus Come One, Worthy One, Perfectly Enlightened One). Prajna Paramita is the practice of a Bodhisattva. If there are diseases of diligence and suffering in the world, this body will not have such suffering. This is due to the Bodhisattva Mahasattva's practice of Prajna Paramita, and he will then obtain the present benefits of the Dharma.
Ananda thought: 'Did 'Shakra Devanam Indra' (Indra, King of the Gods) speak this with his own wisdom? Or did he speak it with the Buddha's divine power?'
'Shakra Devanam Indra', knowing what Ananda was thinking, immediately said to Ananda: 'What I said was through the Buddha's divine power.'
The Buddha said: 'Yes, yes! Ananda! What 'Shakra Devanam Indra' said was all due to the Buddha's divine power. Sometimes, Ananda! When a Bodhisattva Mahasattva deeply contemplates the practice of Prajna Paramita, he will think about learning Prajna Paramita. At that time, the evil demons in the three thousand great thousand worlds will all feel sorrow and pain, wanting to make the Bodhisattva Mahasattva prove the ultimate reality in the middle of the path, causing him to attain the path of a Sravaka or Pratyekabuddha. If they make
【English Translation】 'Kshanti Paramita' (Patience Paramita), 'Virya Paramita' (Effort Paramita), and 'Dhyana Paramita' (Meditation Paramita) do not surpass 'Prajna Paramita' (Wisdom Paramita). If a Bodhisattva Mahasattva again initiates the practice of Prajna Paramita, then all gods, Asuras, and people in the world cannot overcome the Bodhisattva Mahasattva who practices Prajna Paramita, because Prajna Paramita is the most venerable and they are close to it. This Bodhisattva Mahasattva, in order to follow all-knowing wisdom, says that there is nothing that can be cut off. This Bodhisattva Mahasattva does not depart from the word 'Tathagata' (Thus Come One), and this is why the Bodhisattva Mahasattva obtains a seat that is not separate from the Buddha's seat. All the laziness of this Bodhisattva Mahasattva no longer arises, and what he learns is the most venerable, not what Sravakas or Pratyekabuddhas learn, but what Bodhisattva Mahasattvas learn. The Four Heavenly Kings will go to inquire, making them happy to quickly learn this Dharma. He will sit on the Buddha's seat, himself achieving 'Anuttara Samyak Sambodhi' (Unsurpassed Perfect Enlightenment), and will liberate the fourfold disciples. When a Bodhisattva Mahasattva practices in this way, the Four Heavenly Kings will go to inquire, let alone other heavenly beings. This Bodhisattva Mahasattva who practices Prajna Paramita is always remembered by 'Tathagata Arhat Samyak Sambuddha' (Thus Come One, Worthy One, Perfectly Enlightened One). Prajna Paramita is the practice of a Bodhisattva. If there are diseases of diligence and suffering in the world, this body will not have such suffering. This is due to the Bodhisattva Mahasattva's practice of Prajna Paramita, and he will then obtain the present benefits of the Dharma. Ananda thought: 'Did 'Shakra Devanam Indra' (Indra, King of the Gods) speak this with his own wisdom? Or did he speak it with the Buddha's divine power?' 'Shakra Devanam Indra', knowing what Ananda was thinking, immediately said to Ananda: 'What I said was through the Buddha's divine power.' The Buddha said: 'Yes, yes! Ananda! What 'Shakra Devanam Indra' said was all due to the Buddha's divine power. Sometimes, Ananda! When a Bodhisattva Mahasattva deeply contemplates the practice of Prajna Paramita, he will think about learning Prajna Paramita. At that time, the evil demons in the three thousand great thousand worlds will all feel sorrow and pain, wanting to make the Bodhisattva Mahasattva prove the ultimate reality in the middle of the path, causing him to attain the path of a Sravaka or Pratyekabuddha. If they make
得阿耨多羅三耶三菩，疾成阿惟三佛。」
摩訶般若鈔經卷第五
【現代漢語翻譯】 現代漢語譯本：獲得阿耨多羅三藐三菩提（無上正等正覺），迅速成就阿惟三佛（無上正覺的佛）。 《摩訶般若鈔經》卷第五
【English Translation】 English version: 'Attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and quickly become an Avaisam Buddha (a Buddha of unsurpassed enlightenment).' Mahaprajnaparamita Sastra Sutra, Volume 5