T08n0227_小品般若波羅蜜經
大正藏第 08 冊 No. 0227 小品般若波羅蜜經
No. 227 [Nos. 220(4 or 5), 224-226, 228, cf. 229]
小品經序
釋僧睿
般若波羅蜜經者，窮理盡性之格言，菩薩成佛之弘軌也。軌不弘，則不足以寮群異指其歸；性不盡，則物何以登道場成正覺。正覺之所以成，群異之所以一，何莫由斯道也。是以異教慇勤，三撫以之頻發；功德疊校，九增以之屢至。如〈問相〉摽玄而玄其玄，〈幻品〉忘寄而忘其忘，〈道行〉坦其津，〈難問〉窮其源，〈隨喜〉忘趣以要終，〈照明〉不化以即玄。章雖三十，貫之者道；言雖十萬，倍之者行。行凝然後無生，道足然後補處，及此而變一切智也。《法華》鏡本以凝照，《般若》冥末以解懸。解懸理趣，菩薩道也。凝照鏡本，告其終也。終而不泯，則歸途扶疏，有三實之跡；權應不夷，則亂緒紛綸，有惑趣之異。是以《法華》、《般若》相待以期終，方便、實化冥一以俟盡。論其窮理盡性，夷明萬行，則實不如照；取其大明真化，解本無三，則照不如實。是故嘆深則《般若》之功重，美實則《法華》之用微。此經之尊，三撫三囑，未足惑也。
有秦太子者，寓跡儲宮，擬韻區
【現代漢語翻譯】 現代漢語譯本 《般若波羅蜜經》（Prajnaparamita Sutra）是探究真理、窮盡本性的格言，是菩薩成就佛果的宏偉準則。如果準則不弘揚，就不足以使各種不同的見解找到歸宿；如果本性沒有窮盡，那麼萬物又如何能夠登上道場成就正等覺呢？正等覺之所以能夠成就，各種不同的見解之所以能夠統一，又有哪一樣不是通過這條道路呢？因此，不同的教派都慇勤地研究它，經過三次校勘使它頻繁地被闡發；功德被多次校對，經過九次增補使它屢次被完善。例如，《問相品》（Asking about Characteristics）標示玄妙而又玄妙，《幻品》（Illusion）忘卻寄託而又忘卻其忘卻，《道行品》（The Practice of the Path）開闢坦途，《難問品》（Difficult Questions）窮究根源，《隨喜品》（Rejoicing）忘卻趨向以達到最終目的，《照明品》（Illumination）不經變化而直接契入玄妙。章節雖然有三十，貫穿其中的是道；言辭雖然有十萬，加倍實踐的是修行。修行凝練然後達到無生，道行圓滿然後補處成佛，達到這個境界就轉變成一切智。《法華經》（Lotus Sutra）以鏡子為本體來凝練照見，《般若經》在幽暗的末端來解開懸念。解開懸念的道理和趣味，是菩薩的道。凝練照見鏡子本體，是告知它的終極目標。終極目標而不泯滅，那麼迴歸的道路就清晰可見，有三實的軌跡；權宜的應化不平息，那麼混亂的思緒就紛繁複雜，有迷惑的趨向的差異。因此，《法華經》和《般若經》相互對待以期達到終極目標，方便的教化和真實的教化在幽暗中合一以等待窮盡。論其探究真理、窮盡本性，平息並闡明萬行，那麼真實不如照見；取其大明真化，解脫本無三，那麼照見不如真實。因此，讚歎深奧則《般若經》的功勞重大，讚美真實則《法華經》的作用微小。這部經的尊貴，經過三次校勘和三次囑託，不足以使人迷惑。 有秦國的太子，寄身於儲君的宮殿，想要傚法區
【English Translation】 English version The Prajnaparamita Sutra (般若波羅蜜經) is a maxim for exploring truth and exhausting nature, and a grand guideline for Bodhisattvas to achieve Buddhahood. If the guideline is not promoted, it will not be enough to allow various different views to find their destination; if the nature is not exhausted, then how can all things ascend to the Bodhimanda (道場) and achieve Anuttara-samyak-sambodhi (正等覺)? The reason why Anuttara-samyak-sambodhi can be achieved, and the reason why various different views can be unified, is there anything that is not through this path? Therefore, different sects diligently study it, and after three collations, it is frequently expounded; the merits are repeatedly checked, and after nine additions, it is repeatedly perfected. For example, the 'Asking about Characteristics' chapter (問相品) indicates the mysterious and the mysterious, the 'Illusion' chapter (幻品) forgets the dependence and forgets its forgetting, the 'Practice of the Path' chapter (道行品) opens up a smooth path, the 'Difficult Questions' chapter (難問品) explores the root, the 'Rejoicing' chapter (隨喜品) forgets the tendency to reach the final goal, and the 'Illumination' chapter (照明品) directly enters the mysterious without change. Although there are thirty chapters, what runs through them is the Dao; although there are one hundred thousand words, what is doubled in practice is cultivation. Cultivation is condensed and then reaches no-birth, the path is complete and then one becomes a Buddha in the next life, and reaching this realm transforms into all-knowing wisdom. The Lotus Sutra (法華經) uses the mirror as its essence to condense and illuminate, and the Prajna Sutra unravels the suspense at the end of the darkness. The reason and interest of unraveling suspense is the path of the Bodhisattva. Condensing and illuminating the essence of the mirror is to inform its ultimate goal. If the ultimate goal does not disappear, then the path of return will be clear, and there will be traces of the three realities; if the expedient transformation does not cease, then the chaotic thoughts will be complicated, and there will be differences in the tendencies of confusion. Therefore, the Lotus Sutra and the Prajna Sutra treat each other in order to reach the ultimate goal, and the expedient teaching and the real teaching unite in the darkness to wait for exhaustion. If we discuss its exploration of truth and exhaustion of nature, and the pacification and clarification of all practices, then reality is not as good as illumination; if we take its great illumination of true transformation and the liberation of the original non-three, then illumination is not as good as reality. Therefore, praising the profoundness means that the merit of the Prajna Sutra is great, and praising the reality means that the function of the Lotus Sutra is small. The honor of this sutra, after three collations and three entrustments, is not enough to confuse people. There was a prince of Qin, residing in the palace of the crown prince, who wanted to emulate the area
外，玩味斯經，夢想增至，準悟大品，深知譯者之失會。聞究摩羅法師，神授其文，真本猶存。以弘始十年二月六日，請令出之。至四月三十日校正都訖。考之舊譯，真若荒田之稼，蕓過其半，未詎多也。斯經正文，凡有四種，是佛異時適化，廣略之說也。其多者云有十萬偈，少者六百偈。此之大品，乃是天竺之中品也。隨宜之言，復何必計其多少，議其煩簡耶！梵文雅質，案本譯之於麗巧不足，樸正有餘矣。幸冀文悟之賢，略其華而幾其實也。
摩訶般若波羅蜜經卷第一(丹本摩訶上有小品二字)
後秦龜茲國三藏鳩摩羅什譯
初品第一
如是我聞：
一時佛在王舍城耆阇崛山中，與大比丘僧千二百五十人俱，皆是阿羅漢，諸漏已盡，如調象王，所作已辦，舍于重擔，逮得己利，盡諸有結，正智解脫，心得自在，唯除阿難。
爾時佛告須菩提：「汝樂說者，為諸菩薩說所應成就般若波羅蜜。」舍利弗即作是念：「須菩提自以力說？為承佛神力？」須菩提知舍利弗心所念，語舍利弗言：「佛諸弟子，敢有所說，皆是佛力。所以者何？佛所說法，于中學者，能證諸法相，證已有所言說，皆與法相不相違背，以法相力故。」
爾時須菩提白佛言：「世尊！佛使我為諸菩薩說所
【現代漢語翻譯】 現代漢語譯本：此外，我仔細研讀這部經書，夢想著能有所增進，從而準確領悟《大品般若經》的精髓，並深刻認識到譯者可能存在的失誤之處。我聽說鳩摩羅什法師（Kumārajīva）是神授其文，真本仍然存在。因此，在弘始十年二月六日，我請求他將此經翻譯出來。到了四月三十日，校對工作全部完成。與舊譯本相比，新譯本就像是荒田里的莊稼，雖然耕耘過半，但仍然有許多不足之處。《般若經》的正文，共有四種不同的版本，這是佛陀在不同時期爲了適應不同情況而宣說的，內容有詳有略。其中，內容最多的版本據說有十萬偈，最少的有六百偈。而這部《大品般若經》，是天竺（India）的中品版本。佛陀的教誨是隨順機緣而說的，又何必計較其多少，議論其繁簡呢！梵文的風格典雅質樸，按照原文翻譯，雖然在華麗巧妙方面有所不足，但樸實正直卻有餘。希望那些有智慧的學者，能夠忽略其華麗的辭藻，而抓住其實質內容。 《摩訶般若波羅蜜經》卷第一（丹本《摩訶》上有《小品》二字） 後秦龜茲國三藏鳩摩羅什（Kumārajīva）譯 初品第一 如是我聞： 一時，佛陀在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa）中，與一千二百五十位大比丘僧人在一起。他們都是阿羅漢（Arhat），已經斷盡了所有的煩惱，如同調伏的大象王一樣，已經完成了應該做的事情，捨棄了沉重的負擔，獲得了自身的利益，斷盡了所有的束縛，以正確的智慧獲得了解脫，內心獲得了自在，只有阿難（Ānanda）除外。 當時，佛陀告訴須菩提（Subhūti）說：『你如果樂意宣說，就為諸位菩薩宣說他們應該成就的般若波羅蜜（Prajñāpāramitā）。』舍利弗（Śāriputra）隨即心想：『須菩提是依靠自己的力量宣說呢？還是承蒙佛陀的神力？』須菩提知道舍利弗心中所想，就對舍利弗說：『佛陀的弟子，凡有所宣說，都是依靠佛陀的力量。為什麼呢？佛陀所說的法，學習的人能夠證悟諸法的實相，證悟之後所說的話，都與法的實相不相違背，這是因為法的實相的力量。』 當時，須菩提對佛陀說：『世尊！佛陀您讓我為諸位菩薩宣說他們應該成就的
【English Translation】 English version: Furthermore, I have carefully studied this scripture, hoping to gain a deeper understanding, so as to accurately grasp the essence of the 'Great Perfection of Wisdom Sutra' (Mahāprajñāpāramitā Sūtra), and to deeply recognize the possible errors of the translators. I have heard that the Dharma Master Kumārajīva was divinely inspired in his translation, and the original text still exists. Therefore, on the sixth day of the second month of the tenth year of the Hongshi era, I requested him to translate this scripture. By the thirtieth day of the fourth month, the proofreading was completed. Compared with the old translations, the new translation is like crops in a barren field, although half of the work has been done, there are still many shortcomings. The main text of the Prajñāpāramitā Sūtra has four different versions, which were spoken by the Buddha at different times to adapt to different situations, with varying degrees of detail. Among them, the most extensive version is said to have one hundred thousand verses, and the shortest has six hundred verses. This 'Great Perfection of Wisdom Sutra' is the middle version from India. The Buddha's teachings are spoken according to circumstances, so why should we argue about their length or brevity! The Sanskrit style is elegant and simple. When translated according to the original text, it may lack in ornate and skillful language, but it is more than sufficient in its simplicity and integrity. I hope that those who are wise scholars can ignore its flowery language and grasp its essence. The Mahāprajñāpāramitā Sūtra, Volume 1 (The word 'Small Perfection' is above 'Mahā' in the Dan version) Translated by the Tripiṭaka Master Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter 1 Thus have I heard: At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of one thousand two hundred and fifty monks. They were all Arhats, who had exhausted all their defilements, like well-tamed elephant kings, having accomplished what needed to be done, having laid down their heavy burdens, having attained their own benefit, having exhausted all fetters, having attained liberation through right wisdom, and having gained freedom of mind, except for Ānanda. At that time, the Buddha said to Subhūti: 'If you are willing to speak, then speak to the Bodhisattvas about the Perfection of Wisdom (Prajñāpāramitā) that they should accomplish.' Śāriputra then thought: 'Is Subhūti speaking by his own power? Or is he relying on the Buddha's divine power?' Subhūti, knowing what Śāriputra was thinking, said to Śāriputra: 'All the disciples of the Buddha, whatever they speak, is by the power of the Buddha. Why? Because the Dharma spoken by the Buddha, those who learn it can realize the true nature of all dharmas, and what they say after realizing it does not contradict the true nature of the Dharma, because of the power of the true nature of the Dharma.' At that time, Subhūti said to the Buddha: 'World Honored One! You have asked me to speak to the Bodhisattvas about what they should accomplish'
應成就般若波羅蜜。世尊！所言菩薩菩薩者，何等法義是菩薩？我不見有法名為菩薩。世尊！我不見菩薩，不得菩薩，亦不見不得般若波羅蜜，當教何等菩薩般若波羅蜜？若菩薩聞作是說，不驚不怖，不沒不退，如所說行，是名教菩薩般若波羅蜜。複次，世尊！菩薩行般若波羅蜜時，應如是學，不念是菩薩心。所以者何？是心非心，心相本凈故。」
爾時舍利弗語須菩提：「有此非心心不？」須菩提語舍利弗：「非心心可得若有若無不？」舍利弗言：「不也！」須菩提語舍利弗：「若非心心不可得有無者，應作是言有心無心耶？」舍利弗言：「何法為非心？」須菩提言：「不壞不分別。菩薩聞作是說，不驚不怖，不沒不退，當知是菩薩不離般若波羅蜜行。若善男子、善女人，欲學聲聞地，當聞是般若波羅蜜，受持讀誦，如說修行。欲學辟支佛地，當聞是般若波羅蜜，受持讀誦，如說修行。欲學菩薩地，亦當聞是般若波羅蜜，受持讀誦，如說修行。所以者何？般若波羅蜜中，廣說菩薩所應學法。」
須菩提白佛言：「世尊！我不得不見菩薩，當教何等菩薩般若波羅蜜？世尊！我不見菩薩法來去，而與菩薩作字言是菩薩，我則疑悔。世尊！又菩薩字無決定、無住處。所以者何？是字無所有故。無所有亦無定無
【現代漢語翻譯】 現代漢語譯本：應修習成就般若波羅蜜（智慧的完美）。世尊！所說的菩薩（覺悟的修行者）菩薩，是依據什麼法義稱為菩薩？我沒有見到有任何法可以稱為菩薩。世尊！我沒有見到菩薩，也無法獲得菩薩，也見不到、得不到般若波羅蜜，應當教導什麼樣的菩薩般若波羅蜜呢？如果菩薩聽到這樣的說法，不驚慌、不恐懼、不沮喪、不退縮，按照所說的去做，這就叫做教導菩薩般若波羅蜜。再者，世尊！菩薩在修行般若波羅蜜時，應當這樣學習，不要執著于『這是菩薩的心』這樣的念頭。為什麼呢？因為這個心不是真實的心，心的本性是清凈的。 這時，舍利弗問須菩提：『有這個非心之心嗎？』須菩提回答舍利弗：『非心之心可以被認為是存在或不存在嗎？』舍利弗說：『不能。』須菩提對舍利弗說：『如果非心之心不能被認為是存在或不存在，那麼應該說有心還是無心呢？』舍利弗問：『什麼法是非心呢？』須菩提說：『不破壞、不分別。菩薩聽到這樣的說法，不驚慌、不恐懼、不沮喪、不退縮，應當知道這個菩薩沒有離開般若波羅蜜的修行。如果善男子、善女人，想要學習聲聞地（通過聽聞佛法而證悟的修行者），應當聽聞這個般若波羅蜜，接受、持誦、按照所說的修行。想要學習辟支佛地（通過自身覺悟而證悟的修行者），應當聽聞這個般若波羅蜜，接受、持誦、按照所說的修行。想要學習菩薩地，也應當聽聞這個般若波羅蜜，接受、持誦、按照所說的修行。為什麼呢？因為般若波羅蜜中，廣泛地講述了菩薩應當學習的法。』 須菩提對佛說：『世尊！我實在沒有見到菩薩，應當教導什麼樣的菩薩般若波羅蜜呢？世尊！我沒有見到菩薩的法有來去，卻給菩薩安立一個名字說是菩薩，我就會疑惑後悔。世尊！而且菩薩這個名字沒有確定性，也沒有固定的處所。為什麼呢？因為這個名字本身是空無所有的。空無所有也沒有確定性，也沒有不確定性。』
【English Translation】 English version: One should accomplish Prajna Paramita (the perfection of wisdom). World Honored One! What is the Dharma meaning of the term Bodhisattva (an enlightened being)? I do not see any Dharma that can be called a Bodhisattva. World Honored One! I do not see a Bodhisattva, nor can I attain a Bodhisattva, nor do I see or attain Prajna Paramita. What kind of Bodhisattva should be taught Prajna Paramita? If a Bodhisattva hears this teaching and is not startled, not afraid, not discouraged, and does not retreat, but practices as taught, this is called teaching a Bodhisattva Prajna Paramita. Furthermore, World Honored One! When a Bodhisattva practices Prajna Paramita, they should learn in this way, not clinging to the thought 'this is the mind of a Bodhisattva.' Why? Because this mind is not a real mind, the nature of the mind is originally pure. At that time, Sariputra asked Subhuti, 'Is there such a thing as a non-mind mind?' Subhuti replied to Sariputra, 'Can a non-mind mind be considered as existing or not existing?' Sariputra said, 'No!' Subhuti said to Sariputra, 'If a non-mind mind cannot be considered as existing or not existing, then should one say there is mind or no mind?' Sariputra asked, 'What Dharma is a non-mind?' Subhuti said, 'Not destroying, not discriminating. If a Bodhisattva hears this teaching and is not startled, not afraid, not discouraged, and does not retreat, then know that this Bodhisattva has not departed from the practice of Prajna Paramita. If a good man or good woman wishes to learn the Sravaka (a disciple who attains enlightenment by hearing the teachings) path, they should hear this Prajna Paramita, receive, uphold, recite, and practice as taught. If they wish to learn the Pratyekabuddha (a solitary enlightened being) path, they should hear this Prajna Paramita, receive, uphold, recite, and practice as taught. If they wish to learn the Bodhisattva path, they should also hear this Prajna Paramita, receive, uphold, recite, and practice as taught. Why? Because in Prajna Paramita, the Dharmas that a Bodhisattva should learn are extensively explained.' Subhuti said to the Buddha, 'World Honored One! I truly do not see a Bodhisattva, what kind of Bodhisattva should be taught Prajna Paramita? World Honored One! I do not see the Dharma of a Bodhisattva coming or going, yet if I give a Bodhisattva a name and call it a Bodhisattva, I would have doubts and regrets. World Honored One! Furthermore, the name Bodhisattva has no fixed nature and no fixed place. Why? Because this name itself is empty and without substance. Emptiness also has no fixed nature, neither is it fixed as non-fixed.'
處。若菩薩聞是事，不驚不怖，不沒不退，當知是菩薩畢竟住不退轉地，住無所住。
「複次，世尊！菩薩行般若波羅蜜時，不應色中住，不應受、想、行、識中住。何以故？若住色中，為作色行；若住受、想、行、識中，為作識行。若行作法，則不能受般若波羅蜜，不能習般若波羅蜜；不具足般若波羅蜜，則不能成就薩婆若。何以故？色無受、想，受、想、行、識無受想。若色無受則非色；受、想、行、識無受則非識。般若波羅蜜亦無受。菩薩應如是學行般若波羅蜜，是名菩薩諸法無受，三昧廣大，無量無定，一切聲聞、辟支佛所不能壞。何以故？是三昧，不可以相得。若是三昧可以相得，先尼梵志於薩婆若智不應生信。先尼梵志以有量智入是法中，入已不受色，不受受、想、行、識。是梵志不以得聞見是智，不以內色見是智，不以外色見是智，不以內外色見是智，亦不離內外色見是智；不以內受、想、行、識見是智，不以外受、想、行、識見是智，不以內外受、想、行、識見是智，亦不離內外受、想、行、識見是智。先尼梵志信解薩婆若智，以得諸法實相，故得解脫。得解脫已，于諸法中無取無舍，乃至涅槃亦無取無舍。世尊！是名菩薩般若波羅蜜不受色，不受受、想、行、識。雖不受色，不受受、想、行
【現代漢語翻譯】 現代漢語譯本：如果菩薩聽到這些事，不感到驚慌，不感到恐懼，不沮喪，不退縮，應當知道這位菩薩最終安住于不退轉之地，安住于無所住的狀態。 「再者，世尊！菩薩在修行般若波羅蜜（智慧的完美）時，不應該執著於色（物質現象），不應該執著于受（感受）、想（概念）、行（意志）、識（意識）。為什麼呢？如果執著於色，就是造作色之行；如果執著于受、想、行、識，就是造作識之行。如果行作有為法，就不能領受般若波羅蜜，不能修習般若波羅蜜；不能圓滿般若波羅蜜，就不能成就薩婆若（一切智）。為什麼呢？色沒有感受和概念，受、想、行、識也沒有感受和概念。如果色沒有感受，就不是色；受、想、行、識沒有感受，就不是識。般若波羅蜜也沒有感受。菩薩應該這樣學習修行般若波羅蜜，這叫做菩薩對諸法無所執受，三昧（禪定）廣大，無量無定，一切聲聞（小乘修行者）、辟支佛（獨覺者）都不能破壞。為什麼呢？這種三昧，不可以相來獲得。如果這種三昧可以相來獲得，先尼梵志（古印度修行者）就不應該對薩婆若智（一切智）產生信心。先尼梵志以有限的智慧進入這種法中，進入后不執著於色，不執著于受、想、行、識。這位梵志不是通過聽聞或看見來獲得這種智慧，不是通過內在的色來見到這種智慧，不是通過外在的色來見到這種智慧，不是通過內外之色來見到這種智慧，也不是離開內外之色來見到這種智慧；不是通過內在的受、想、行、識來見到這種智慧，不是通過外在的受、想、行、識來見到這種智慧，不是通過內外之受、想、行、識來見到這種智慧，也不是離開內外之受、想、行、識來見到這種智慧。先尼梵志相信並理解薩婆若智，因為他獲得了諸法的實相，所以獲得了解脫。獲得解脫后，對於諸法既不取也不捨，乃至對於涅槃也不取不捨。世尊！這叫做菩薩的般若波羅蜜不執著於色，不執著于受、想、行、識。雖然不執著於色，不執著于受、想、行、識
【English Translation】 English version: If a Bodhisattva hears of these things and is neither startled nor frightened, neither discouraged nor retreating, it should be known that this Bodhisattva ultimately dwells in the stage of non-retrogression, dwelling in a state of non-dwelling. Furthermore, World Honored One, when a Bodhisattva practices Prajna Paramita (perfection of wisdom), they should not dwell in form (rupa), nor should they dwell in feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana). Why is this so? If one dwells in form, one is acting in accordance with form; if one dwells in feeling, perception, mental formations, or consciousness, one is acting in accordance with consciousness. If one acts in accordance with conditioned phenomena, one cannot receive Prajna Paramita, cannot practice Prajna Paramita; if one does not fully possess Prajna Paramita, one cannot achieve Sarvajna (all-knowing wisdom). Why is this so? Form has no feeling or perception, and feeling, perception, mental formations, and consciousness have no feeling or perception. If form has no feeling, it is not form; if feeling, perception, mental formations, and consciousness have no feeling, they are not consciousness. Prajna Paramita also has no feeling. A Bodhisattva should learn and practice Prajna Paramita in this way. This is called a Bodhisattva's non-attachment to all dharmas. Their samadhi (meditative absorption) is vast, immeasurable, and without limit, and cannot be destroyed by all Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Why is this so? This samadhi cannot be obtained through characteristics. If this samadhi could be obtained through characteristics, the Sreni Brahmin (an ancient Indian ascetic) should not have developed faith in Sarvajna wisdom. The Sreni Brahmin entered this dharma with limited wisdom, and upon entering, did not attach to form, nor to feeling, perception, mental formations, or consciousness. This Brahmin did not attain this wisdom through hearing or seeing, not through internal form, not through external form, not through internal and external form, nor apart from internal and external form; not through internal feeling, perception, mental formations, or consciousness, not through external feeling, perception, mental formations, or consciousness, not through internal and external feeling, perception, mental formations, or consciousness, nor apart from internal and external feeling, perception, mental formations, or consciousness. The Sreni Brahmin believed and understood Sarvajna wisdom, and because he attained the true nature of all dharmas, he attained liberation. Having attained liberation, he neither grasps nor rejects any dharma, not even Nirvana. World Honored One, this is called a Bodhisattva's Prajna Paramita not attaching to form, not attaching to feeling, perception, mental formations, or consciousness. Although not attaching to form, not attaching to feeling, perception, mental formations, or consciousness
、識，未具足佛十力、四無所畏、十八不共法，終不中道而般涅槃。
「複次，世尊！菩薩行般若波羅蜜，應如是思惟：『何等是般若波羅蜜？是誰般若波羅蜜？若法不可得，是般若波羅蜜耶？』若菩薩作是思惟觀時，不驚不畏不怖，不沒不退，當知是菩薩不離般若波羅蜜行。」
爾時舍利弗語須菩提：「若色離色性，受、想、行、識離識性，般若波羅蜜離般若波羅蜜性者，何故說菩薩不離般若波羅蜜行？」須菩提言：「如是，舍利弗！色離色性，受、想、行、識離識性，般若波羅蜜離般若波羅蜜性，是法皆離自性，性相亦離。」舍利弗言：「若菩薩於是中學，能成就薩婆若耶？」須菩提言：「如是，舍利弗！菩薩如是學者，能成就薩婆若。所以者何？一切法無生無成就故。若菩薩如是行者，則近薩婆若。」
爾時須菩提語舍利弗言：「菩薩若行色行為行相，若生色行為行相，若滅色行為行相，若壞色行為行相，若空色行為行相。我行是行，亦是行相。若行受、想、行、識行為行相，若生識行為行相，若滅識行為行相，若壞識行為行相，若空識行為行相。我行是行，亦是行相。若作是念：『能如是行者，是行般若波羅蜜，亦是行相。』當知是菩薩未善知方便。」
舍利弗語須菩提：「今菩薩
【現代漢語翻譯】 現代漢語譯本：如果菩薩的智慧（識）尚未完全具備佛的十力（dasabala，佛的十種力量）、四無所畏（catu vaiśāradyāni，佛的四種無所畏懼的自信）和十八不共法（aṣṭādaśa āveṇikā buddha dharmāḥ，佛獨有的十八種功德），那麼他最終不會以中道的方式進入涅槃（parinirvāṇa，最終的解脫）。 「再者，世尊！菩薩在修行般若波羅蜜（prajñāpāramitā，智慧的完美）時，應當這樣思考：『什麼是般若波羅蜜？是誰的般若波羅蜜？如果一切法都不可得，那還是般若波羅蜜嗎？』如果菩薩在這樣思考觀察時，不感到驚訝、不感到恐懼、不感到害怕，不沉淪、不退縮，那麼應當知道這位菩薩沒有離開般若波羅蜜的修行。」 這時，舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）對須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）說：「如果色（rūpa，物質現象）離開了色的自性，受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）離開了識的自性，般若波羅蜜離開了般若波羅蜜的自性，那麼為什麼說菩薩沒有離開般若波羅蜜的修行呢？」須菩提說：「是的，舍利弗！色離開了色的自性，受、想、行、識離開了識的自性，般若波羅蜜離開了般若波羅蜜的自性，這些法都離開了它們的自性，它們的性相也離開了。」舍利弗說：「如果菩薩在這裡學習，能夠成就薩婆若（sarvajña，一切智）嗎？」須菩提說：「是的，舍利弗！菩薩如果這樣學習，就能夠成就薩婆若。為什麼呢？因為一切法都是無生無成就的。如果菩薩這樣修行，就接近薩婆若了。」 這時，須菩提對舍利弗說：「如果菩薩修行時，把色法的生起、存在、滅去、壞滅、空性都看作是修行的行相，並且認為『我正在修行』也是一種行相；如果菩薩修行時，把受、想、行、識的生起、存在、滅去、壞滅、空性都看作是修行的行相，並且認為『我正在修行』也是一種行相；如果菩薩這樣想：『能夠這樣修行，就是修行般若波羅蜜，也是一種行相。』那麼應當知道這位菩薩還沒有善巧地瞭解方便。」 舍利弗對須菩提說：「現在菩薩
【English Translation】 English version: If a Bodhisattva's wisdom (vijñāna) has not fully attained the ten powers of a Buddha (dasabala), the four fearlessnesses (catu vaiśāradyāni), and the eighteen unique qualities (aṣṭādaśa āveṇikā buddha dharmāḥ), he will ultimately not enter parinirvāṇa (final liberation) through the middle way. Furthermore, World Honored One! When a Bodhisattva practices prajñāpāramitā (perfection of wisdom), he should contemplate thus: 'What is prajñāpāramitā? Whose prajñāpāramitā is it? If all dharmas are unattainable, is it still prajñāpāramitā?' If a Bodhisattva, while contemplating in this way, does not feel surprised, does not feel fear, does not feel dread, does not sink, and does not retreat, then it should be known that this Bodhisattva is not separated from the practice of prajñāpāramitā. At that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) said to Subhūti (one of the ten great disciples of the Buddha, known for his understanding of emptiness): 'If rūpa (form, material phenomena) is separate from the nature of rūpa, if vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) are separate from the nature of vijñāna, and if prajñāpāramitā is separate from the nature of prajñāpāramitā, then why is it said that a Bodhisattva is not separated from the practice of prajñāpāramitā?' Subhūti said: 'Yes, Śāriputra! Rūpa is separate from the nature of rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna are separate from the nature of vijñāna, and prajñāpāramitā is separate from the nature of prajñāpāramitā. These dharmas are all separate from their own nature, and their characteristics are also separate.' Śāriputra said: 'If a Bodhisattva learns in this way, can he attain sarvajña (omniscience)?' Subhūti said: 'Yes, Śāriputra! If a Bodhisattva learns in this way, he can attain sarvajña. Why? Because all dharmas are without arising and without attainment. If a Bodhisattva practices in this way, he is close to sarvajña.' At that time, Subhūti said to Śāriputra: 'If a Bodhisattva, while practicing, regards the arising, existence, cessation, destruction, and emptiness of rūpa as aspects of practice, and thinks, 「I am practicing,」 as an aspect of practice; if a Bodhisattva, while practicing, regards the arising, existence, cessation, destruction, and emptiness of vedanā, saṃjñā, saṃskāra, and vijñāna as aspects of practice, and thinks, 「I am practicing,」 as an aspect of practice; if a Bodhisattva thinks, 「To practice in this way is to practice prajñāpāramitā, and it is also an aspect of practice,」 then it should be known that this Bodhisattva has not yet skillfully understood the expedient means.' Śāriputra said to Subhūti: 'Now, a Bodhisattva'
云何行，名為行般若波羅蜜？」須菩提言：「若菩薩不行色，不行色生，不行色滅，不行色壞，不行色空，不行受、想、行、識，不行識生，不行識滅，不行識壞，不行識空，是名行般若波羅蜜。不念行般若波羅蜜，不念不行，不念行不行，亦不念非行非不行，是名行般若波羅蜜。所以者何？一切法無受故。是名菩薩諸法無受，三昧廣大，無量無定，一切聲聞、辟支佛所不能壞。菩薩行是三昧，疾得阿耨多羅三藐三菩提。」
須菩提承佛威神，而作是言：「若菩薩行是三昧，不念不分別：『是三昧我當入，是三昧我今入、我已入。』無如是分別，當知是菩薩已從諸佛得受阿耨多羅三藐三菩提記。」舍利弗語須菩提：「菩薩所行三昧，得從諸佛受阿耨多羅三藐三菩提記。是三昧可得示不？」須菩提言：「不也，舍利弗！何以故？善男子！不分別是三昧。所以者何？三昧性無所有故。」
佛贊須菩提言：「善哉，善哉！我說汝于無諍三昧人中，最為第一。如我所說，菩薩應如是學般若波羅蜜。若如是學者，是名學般若波羅蜜。」
舍利弗白佛言：「世尊！菩薩如是學，為學何法？」佛告舍利弗：「菩薩如是學，於法無所學。何以故？舍利弗！是諸法不爾，如凡夫所著。」
舍利弗白佛言：「世尊
【現代漢語翻譯】 現代漢語譯本： 「如何修行，才稱為行般若波羅蜜（paramita，意為到達彼岸的智慧）？」須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）回答說：「如果菩薩（Bodhisattva，發願要成佛的修行者）不執著於色（rupa，物質現象），不執著於色的生起，不執著於色的滅去，不執著於色的壞滅，不執著於色的空性；不執著于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不執著于識的生起，不執著于識的滅去，不執著于識的壞滅，不執著于識的空性，這稱為行般若波羅蜜。不執著於行般若波羅蜜，不執著于不行，不執著於行與不行，也不執著于非行非不行，這稱為行般若波羅蜜。為什麼呢？因為一切法（dharma，宇宙萬物）都沒有自性，沒有可執著的實體。這稱為菩薩對諸法無所執著，所入的三昧（samadhi，禪定）廣大，無量無邊，一切聲聞（sravaka，聽聞佛法而修行的弟子）、辟支佛（pratyekabuddha，獨自覺悟的修行者）都不能破壞。菩薩修行這種三昧，很快就能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即成佛）。」 須菩提承蒙佛陀的威神力加持，說道：「如果菩薩修行這種三昧，不執著不分別：『這個三昧我將要進入，這個三昧我現在進入，我已經進入。』沒有這樣的分別，應當知道這位菩薩已經從諸佛那裡得到了阿耨多羅三藐三菩提的授記。」舍利弗（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）問須菩提：「菩薩所修行的三昧，能夠從諸佛那裡得到阿耨多羅三藐三菩提的授記，這個三昧可以展示出來嗎？」須菩提回答說：「不能，舍利弗！為什麼呢？善男子！這個三昧是不可分別的。為什麼呢？因為三昧的自性是空無所有的。」 佛陀讚歎須菩提說：「說得好啊，說得好啊！我說你在無諍三昧（aranasamadhi，不與人爭論的禪定）的人中，最為第一。正如我所說，菩薩應當這樣學習般若波羅蜜。如果這樣學習，就稱為學習般若波羅蜜。」 舍利弗對佛陀說：「世尊！菩薩這樣學習，是學習什麼法呢？」佛陀告訴舍利弗：「菩薩這樣學習，對於法是無所學的。為什麼呢？舍利弗！這些法不是像凡夫所執著的那樣。」 舍利弗對佛陀說：「世尊！
【English Translation】 English version: 『How does one practice, that is called practicing Prajna Paramita (perfection of wisdom)?』 Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness) replied, 『If a Bodhisattva (a being who aspires to Buddhahood) does not cling to form (rupa, material phenomena), does not cling to the arising of form, does not cling to the cessation of form, does not cling to the destruction of form, does not cling to the emptiness of form; does not cling to feeling (vedana), perception (samjna), mental formations (samskara), consciousness (vijnana), does not cling to the arising of consciousness, does not cling to the cessation of consciousness, does not cling to the destruction of consciousness, does not cling to the emptiness of consciousness, this is called practicing Prajna Paramita. Not clinging to practicing Prajna Paramita, not clinging to not practicing, not clinging to practicing and not practicing, nor clinging to neither practicing nor not practicing, this is called practicing Prajna Paramita. Why? Because all dharmas (phenomena) have no self-nature, no substantial entity to cling to. This is called a Bodhisattva』s non-attachment to all dharmas, the samadhi (meditative absorption) they enter is vast, immeasurable, and boundless, which cannot be destroyed by all Sravakas (disciples who hear the teachings) and Pratyekabuddhas (solitary realizers). A Bodhisattva who practices this samadhi will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, Buddhahood).』 Subhuti, empowered by the Buddha』s majestic power, said, 『If a Bodhisattva practices this samadhi, they do not cling to or discriminate: 「This samadhi I will enter, this samadhi I am now entering, I have already entered.」 Without such discrimination, it should be known that this Bodhisattva has already received the prediction of Anuttara-samyak-sambodhi from all the Buddhas.』 Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) asked Subhuti, 『The samadhi practiced by a Bodhisattva, which allows them to receive the prediction of Anuttara-samyak-sambodhi from all the Buddhas, can this samadhi be demonstrated?』 Subhuti replied, 『No, Sariputra! Why? Good man! This samadhi is not something that can be discriminated. Why? Because the nature of samadhi is empty and without any substance.』 The Buddha praised Subhuti, saying, 『Excellent, excellent! I say that you are the foremost among those who practice the samadhi of non-contention (aranasamadhi). As I have said, a Bodhisattva should learn Prajna Paramita in this way. If one learns in this way, it is called learning Prajna Paramita.』 Sariputra said to the Buddha, 『World Honored One! When a Bodhisattva learns in this way, what dharma are they learning?』 The Buddha told Sariputra, 『When a Bodhisattva learns in this way, they are learning nothing about dharma. Why? Sariputra! These dharmas are not as ordinary people cling to them.』 Sariputra said to the Buddha, 『World Honored One!』
！今云何有？」佛言：「如無所有，如是有。如是諸法無所有，故名無明。凡夫分別無明，貪著無明，墮於二邊，不知不見，于無法中憶想分別，貪著名色。因貪著故，于無所有法，不知不見，不出不信不住，是故墮在凡夫貪著數中。」
舍利弗白佛言：「世尊！菩薩如是學，亦不學薩婆若。」佛告舍利弗：「菩薩如是學，亦不學薩婆若。如是學，亦名學薩婆若、成就薩婆若。」須菩提白佛言：「世尊！若有問：『幻人學薩婆若，當成就薩婆若不？』世尊！我當云何答？」
「須菩提！我還問汝，隨意答。于意云何？幻異色，色異幻，幻異受、想、行、識耶？」須菩提言：「幻不異色，色不異幻。幻即是色，色即是幻。幻不異受、想、行、識，識不異幻。幻即是識，識即是幻。」
「須菩提！于意云何？五受陰名為菩薩不？」「如是，世尊！」
佛告須菩提：「菩薩學阿耨多羅三藐三菩提，當如幻人學。何以故？當知五陰即是幻人。所以者何？說色如幻，說受、想、行、識如幻，識是六情五陰。」
「世尊！新發意菩薩聞是說者，將無驚怖退沒耶？」佛告須菩提：「若新發意菩薩隨惡知識，則驚怖退沒。若隨善知識聞是說者，則無驚怖沒退。」
須菩提言：「世尊！何等是菩薩
【現代漢語翻譯】 現代漢語譯本：『現在怎麼會有呢？』佛說：『就像什麼都沒有一樣，就是這樣。因為一切諸法都沒有實體，所以稱為無明（avidyā，指對真理的無知）。凡夫分別無明，貪戀執著于無明，因此落入二邊（極端），既不瞭解也不明白，在沒有實體的法中妄想分別，貪戀執著于名色（nāmarūpa，指精神和物質現象）。因為貪戀執著，對於沒有實體的法，既不瞭解也不明白，既不從中解脫，也不相信，也不安住，所以墮落在凡夫貪戀執著的範疇中。』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！菩薩這樣學習，也是不學習薩婆若（sarvajña，一切智）嗎？』佛告訴舍利弗：『菩薩這樣學習，也是不學習薩婆若。這樣學習，也稱為學習薩婆若、成就薩婆若。』須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）對佛說：『世尊！如果有人問：『幻化的人學習薩婆若，會成就薩婆若嗎？』世尊！我應當如何回答？』 『須菩提！我反問你，你隨意回答。你認為如何？幻化與色（rūpa，物質現象）不同嗎？色與幻化不同嗎？幻化與受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不同嗎？』須菩提說：『幻化與色沒有不同，色與幻化沒有不同。幻化就是色，色就是幻化。幻化與受、想、行、識沒有不同，識與幻化沒有不同。幻化就是識，識就是幻化。』 『須菩提！你認為如何？五受陰（pañca skandha，構成個體的五種要素，即色、受、想、行、識）被稱為菩薩嗎？』『是的，世尊！』 佛告訴須菩提：『菩薩學習阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），應當像幻化的人學習一樣。為什麼呢？應當知道五陰就是幻化的人。為什麼這樣說呢？說色如幻，說受、想、行、識如幻，識是六情（六根，即眼、耳、鼻、舌、身、意）和五陰。』 『世尊！新發意的菩薩聽到這種說法，難道不會驚恐退縮嗎？』佛告訴須菩提：『如果新發意的菩薩跟隨惡知識（kalyāṇa-mitra，指引導修行的人），就會驚恐退縮。如果跟隨善知識（pāpa-mitra，指誤導修行的人）聽到這種說法，就不會驚恐退縮。』 須菩提說：『世尊！什麼是菩薩的...
【English Translation】 English version: 'How can it exist now?' The Buddha said, 'It is like nothing exists, it is like that. Because all dharmas (phenomena) are without substance, therefore it is called ignorance (avidyā). Ordinary people discriminate ignorance, are attached to ignorance, and thus fall into two extremes, neither understanding nor seeing. In dharmas that have no substance, they imagine and discriminate, and are attached to name and form (nāmarūpa). Because of this attachment, they neither understand nor see the dharmas that have no substance, they neither escape from them, nor believe in them, nor abide in them. Therefore, they fall into the category of ordinary people's attachments.' Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! Does a Bodhisattva who learns in this way also not learn sarvajña (omniscience)?' The Buddha told Śāriputra, 'A Bodhisattva who learns in this way also does not learn sarvajña. Learning in this way is also called learning sarvajña and accomplishing sarvajña.' Subhūti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness) said to the Buddha, 'World Honored One! If someone asks, 'If an illusionary person learns sarvajña, will they accomplish sarvajña?' World Honored One! How should I answer?' 'Subhūti! I will ask you in return, answer as you wish. What do you think? Is illusion different from form (rūpa)? Is form different from illusion? Is illusion different from feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna)?' Subhūti said, 'Illusion is not different from form, form is not different from illusion. Illusion is form, form is illusion. Illusion is not different from feeling, perception, mental formations, and consciousness, consciousness is not different from illusion. Illusion is consciousness, consciousness is illusion.' 'Subhūti! What do you think? Are the five aggregates (pañca skandha, the five components that constitute an individual, namely form, feeling, perception, mental formations, and consciousness) called a Bodhisattva?' 'Yes, World Honored One!' The Buddha told Subhūti, 'A Bodhisattva who learns anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) should learn like an illusionary person. Why? It should be known that the five aggregates are the illusionary person. Why is it said like this? It is said that form is like an illusion, it is said that feeling, perception, mental formations, and consciousness are like an illusion, and consciousness is the six senses (eye, ear, nose, tongue, body, and mind) and the five aggregates.' 'World Honored One! When a newly aspiring Bodhisattva hears this teaching, will they not be frightened and retreat?' The Buddha told Subhūti, 'If a newly aspiring Bodhisattva follows evil teachers (pāpa-mitra), they will be frightened and retreat. If they follow good teachers (kalyāṇa-mitra) and hear this teaching, they will not be frightened and retreat.' Subhūti said, 'World Honored One! What is a Bodhisattva's...
惡知識？」佛言：「教令遠離般若波羅蜜，使不樂菩提。又教令學取相分別、嚴飾文頌，又教學雜聲聞、辟支佛經法，又與作魔事因緣。是名菩薩惡知識。」
「世尊！何等為菩薩善知識？」「若教令學般若波羅蜜，為說魔事，說魔過惡；令知魔事、魔過惡已，教令遠離。須菩提！是名發大乘心大莊嚴菩薩摩訶薩善知識。」
須菩提白佛言：「世尊！所言菩薩，菩薩有何義？」佛告須菩提：「為學一切法無障礙，亦如實知一切法，是名菩薩義。」
須菩提白佛言：「世尊！若知一切法名為菩薩義，復以何義名為摩訶薩？」佛言：「當爲大眾作上首，名為摩訶薩義。」
舍利弗白佛言：「世尊！我亦樂說所以為摩訶薩義。」佛言：「樂說便說。」舍利弗白佛言：「世尊！菩薩為斷我見、眾生見、壽者見、人見，有見無見、斷見常見等，而為說法，是名摩訶薩義。於是中心無所著，亦名摩訶薩義。」
舍利弗問須菩提：「何故於是中心無所著？」須菩提言：「無心故，於是中心無所著。」富樓那彌多羅尼子白佛言：「世尊！菩薩發大莊嚴，乘大乘故，是名摩訶薩義。」
須菩提白佛言：「世尊！所言菩薩發大莊嚴，云何名為發大莊嚴？」佛言：「菩薩作是念：『我應度無量阿僧祇眾
{ "translations": [ "現代漢語譯本", "『什麼是惡知識？』佛陀說：『教導他人遠離般若波羅蜜（Prajnaparamita，智慧的完美），使他們不樂於追求菩提（Bodhi，覺悟）。又教導他們學習執著于表象的分別，修飾華麗的辭藻，又教導他們學習雜糅聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的經法，又為他們製造魔事（Mara，障礙修行的事）的因緣。這被稱為菩薩的惡知識。』", "『世尊！什麼是菩薩的善知識？』『如果教導他人學習般若波羅蜜，為他們講述魔事，講述魔的過失和罪惡；讓他們瞭解魔事、魔的過失和罪惡之後，教導他們遠離。須菩提（Subhuti，佛陀的弟子）！這被稱為發大乘心（Mahayana，大乘佛教）的大莊嚴菩薩摩訶薩（Mahasattva，偉大的菩薩）的善知識。』", "須菩提對佛說：『世尊！所說的菩薩，菩薩是什麼意思？』佛告訴須菩提：『爲了學習一切法而沒有障礙，也如實地瞭解一切法，這被稱為菩薩的意義。』", "須菩提對佛說：『世尊！如果瞭解一切法被稱為菩薩的意義，那麼又以什麼意義被稱為摩訶薩？』佛說：『當爲大眾做領導者，這被稱為摩訶薩的意義。』", "舍利弗（Sariputra，佛陀的弟子）對佛說：『世尊！我也樂意說說為什麼被稱為摩訶薩的意義。』佛說：『樂意說就說吧。』舍利弗對佛說：『世尊！菩薩爲了斷除我見（Atma-drishti，執著于自我的見解）、眾生見（Sattva-drishti，執著于眾生的見解）、壽者見（Jiva-drishti，執著于壽命的見解）、人見（Pudgala-drishti，執著於人的見解），有見（Bhava-drishti，執著于存在的見解）無見（Abhava-drishti，執著于不存在的見解）、斷見（Uccheda-drishti，認為生命會斷滅的見解）常見（Sasvata-drishti，認為生命是永恒的見解）等，而為他們說法，這被稱為摩訶薩的意義。在這種情況下，心中沒有任何執著，也稱為摩訶薩的意義。』", "舍利弗問須菩提：『為什麼在這種情況下心中沒有任何執著？』須菩提說：『因為沒有心，所以在這種情況下心中沒有任何執著。』富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的弟子）對佛說：『世尊！菩薩發大莊嚴，乘坐大乘，因此被稱為摩訶薩的意義。』", "須菩提對佛說：『世尊！所說的菩薩發大莊嚴，怎樣稱為發大莊嚴？』佛說：『菩薩這樣想：『我應當度脫無量阿僧祇（Asamkhya，無數）的眾生，』" ], "english_translations": [ "English version", "'What are evil friends?' The Buddha said, 'They teach others to stay away from Prajnaparamita (the perfection of wisdom), making them not delight in Bodhi (enlightenment). They also teach them to learn to grasp at appearances and distinctions, to embellish flowery language, and to learn mixed teachings of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and they create conditions for Mara's (demonic) activities. These are called evil friends of Bodhisattvas.'", "'World Honored One! What are good friends of Bodhisattvas?' 'If they teach others to learn Prajnaparamita, explain Mara's activities, and speak of Mara's faults and evils; after making them understand Mara's activities, faults, and evils, they teach them to stay away. Subhuti (a disciple of the Buddha)! These are called good friends of Mahasattvas (great beings) who have generated the Mahayana (Great Vehicle) mind and are greatly adorned.'", "Subhuti said to the Buddha, 'World Honored One! What is meant by the term Bodhisattva?' The Buddha told Subhuti, 'It means to learn all dharmas (teachings) without obstruction, and to truly understand all dharmas. This is the meaning of Bodhisattva.'", "Subhuti said to the Buddha, 'World Honored One! If understanding all dharmas is called the meaning of Bodhisattva, then what is the meaning of Mahasattva?' The Buddha said, 'It means to be a leader for the multitude. This is the meaning of Mahasattva.'", "Sariputra (a disciple of the Buddha) said to the Buddha, 'World Honored One! I would also like to explain the meaning of Mahasattva.' The Buddha said, 'If you wish to speak, then speak.' Sariputra said to the Buddha, 'World Honored One! Bodhisattvas teach the Dharma to eliminate the views of self (Atma-drishti), beings (Sattva-drishti), life (Jiva-drishti), person (Pudgala-drishti), existence (Bhava-drishti), non-existence (Abhava-drishti), annihilation (Uccheda-drishti), and permanence (Sasvata-drishti). This is the meaning of Mahasattva. In this state, there is no attachment in the mind, which is also the meaning of Mahasattva.'", "Sariputra asked Subhuti, 'Why is there no attachment in the mind in this state?' Subhuti said, 'Because there is no mind, there is no attachment in the mind in this state.' Purna Maitrayaniputra (a disciple of the Buddha) said to the Buddha, 'World Honored One! Bodhisattvas generate great adornment and ride the Great Vehicle, therefore they are called Mahasattvas.'", "Subhuti said to the Buddha, 'World Honored One! What is meant by the Bodhisattva generating great adornment?' The Buddha said, 'Bodhisattvas think, "I should liberate countless Asamkhya (incalculable) beings,"'" ] }
生。度眾生已，無有眾生滅度者。』何以故？諸法相爾。譬如工幻師，於四衢道，化作大眾，悉斷化人頭。于意云何？寧有傷有死者不？」須菩提言：「不也，世尊！」佛言：「菩薩亦如是，度無量阿僧祇眾生已，無有眾生滅度者。若菩薩聞是事，不驚不怖，當知是菩薩發大莊嚴。」
須菩提言：「如我解佛所說義，當知是菩薩發大莊嚴而自莊嚴。何以故？薩婆若是不作不起法，為眾生故發大莊嚴。是眾生亦是不作不起法。何以故？色無縛無解，受、想、行、識無縛無解故。」
富樓那語須菩提：「色無縛無解，受、想、行、識無縛無解耶？」須菩提言：「色無縛無解，受、想、行、識無縛無解。」富樓那言：「何等色無縛無解？何等受、想、行、識無縛無解？」須菩提言：「幻人色是無縛無解，幻人受、想、行、識是無縛無解。無所有故，無縛無解；離故，無縛無解；無生故，無縛無解。是名菩薩摩訶薩發大莊嚴而自莊嚴。」
須菩提白佛言：「世尊！云何為大乘？云何為菩薩發趣大乘？是乘住何處？是乘從何處出？」佛告須菩提：「大乘者，無有量、無分數故。是乘從何處出、住何處者，是乘從三界出、住薩婆若。無乘是乘出者。何以故？出法、出者，俱無所有，何法當出？」
須菩提
【現代漢語翻譯】 現代漢語譯本 『（菩薩）度化了眾生之後，實際上沒有眾生被度化。』這是為什麼呢？因為一切法的本性就是如此。比如一個魔術師，在十字路口變出許多人，然後把這些變出的人的頭都砍掉。你認為怎麼樣？會有受傷或死亡的人嗎？」須菩提說：「不會的，世尊！」佛說：「菩薩也是這樣，度化了無量無數的眾生之後，實際上沒有眾生被度化。如果菩薩聽到這些話，不感到驚訝也不感到恐懼，應當知道這位菩薩發起了偉大的莊嚴。」 須菩提說：「依我理解佛所說的意義，應當知道這位菩薩發起了偉大的莊嚴並且以此來莊嚴自己。這是為什麼呢？因為薩婆若（一切智）是不生不滅的法，爲了眾生才發起偉大的莊嚴。而這些眾生也是不生不滅的法。這是為什麼呢？因為色（物質）沒有束縛也沒有解脫，受（感受）、想（思想）、行（意志）、識（意識）也沒有束縛也沒有解脫。」 富樓那問須菩提：「色沒有束縛也沒有解脫，受、想、行、識也沒有束縛也沒有解脫嗎？」須菩提說：「色沒有束縛也沒有解脫，受、想、行、識也沒有束縛也沒有解脫。」富樓那問：「什麼樣的色沒有束縛也沒有解脫？什麼樣的受、想、行、識沒有束縛也沒有解脫？」須菩提說：「幻化出來的人的色沒有束縛也沒有解脫，幻化出來的人的受、想、行、識沒有束縛也沒有解脫。因為它們是無所有的，所以沒有束縛也沒有解脫；因為它們是虛幻的，所以沒有束縛也沒有解脫；因為它們是不生的，所以沒有束縛也沒有解脫。這就是菩薩摩訶薩（大菩薩）發起偉大的莊嚴並且以此來莊嚴自己。」 須菩提對佛說：「世尊！什麼是大乘（偉大的乘載）？什麼是菩薩發趣大乘？這個乘載住在哪裡？這個乘載從哪裡出來？」佛告訴須菩提：「大乘，是無量無邊的，沒有數量和分數的。這個乘載從哪裡出來、住在哪裡呢？這個乘載從三界（欲界、色界、無色界）出來，住在薩婆若（一切智）。實際上沒有一個乘載是從哪裡出來的。這是為什麼呢？因為出法和出者，都是不存在的，什麼法能夠出來呢？」 須菩提
【English Translation】 English version 'Having liberated beings, there are actually no beings liberated.' Why is that? Because the nature of all dharmas is such. For example, a magician, at a crossroads, conjures up a crowd of people, and then cuts off the heads of all the conjured people. What do you think? Would there be any who are hurt or die?」 Subhuti said, 「No, World Honored One!」 The Buddha said, 「Bodhisattvas are also like this, having liberated immeasurable, countless beings, there are actually no beings liberated. If a Bodhisattva hears this, and is neither surprised nor afraid, know that this Bodhisattva has initiated great adornment.」 Subhuti said, 「As I understand the meaning of what the Buddha has said, one should know that this Bodhisattva has initiated great adornment and adorns themselves with it. Why is that? Because Sarvajna (all-knowing wisdom) is a dharma that neither arises nor ceases, and it is for the sake of beings that great adornment is initiated. And these beings are also dharmas that neither arise nor cease. Why is that? Because form (materiality) has neither bondage nor liberation, and feeling, perception, volition, and consciousness have neither bondage nor liberation.」 Purna asked Subhuti, 「Does form have neither bondage nor liberation, and do feeling, perception, volition, and consciousness have neither bondage nor liberation?」 Subhuti said, 「Form has neither bondage nor liberation, and feeling, perception, volition, and consciousness have neither bondage nor liberation.」 Purna asked, 「What kind of form has neither bondage nor liberation? What kind of feeling, perception, volition, and consciousness have neither bondage nor liberation?」 Subhuti said, 「The form of a conjured person has neither bondage nor liberation, and the feeling, perception, volition, and consciousness of a conjured person have neither bondage nor liberation. Because they are without substance, they have neither bondage nor liberation; because they are illusory, they have neither bondage nor liberation; because they are unarisen, they have neither bondage nor liberation. This is what is called a Bodhisattva Mahasattva (great Bodhisattva) initiating great adornment and adorning themselves with it.」 Subhuti said to the Buddha, 「World Honored One! What is the Mahayana (Great Vehicle)? What is it for a Bodhisattva to embark on the Mahayana? Where does this vehicle reside? Where does this vehicle come from?」 The Buddha told Subhuti, 「The Mahayana is immeasurable and boundless, without quantity or division. Where does this vehicle come from, and where does it reside? This vehicle comes from the three realms (desire realm, form realm, formless realm) and resides in Sarvajna (all-knowing wisdom). Actually, there is no vehicle that comes from anywhere. Why is that? Because the dharma that comes forth and the one who comes forth are both non-existent, what dharma could come forth?」 Subhuti
白佛言：「世尊！所言摩訶衍、摩訶衍者，勝出一切世間天、人、阿修羅。世尊！摩訶衍與虛空等。如虛空，受無量阿僧祇眾生；摩訶衍亦如是，受無量阿僧祇眾生。是摩訶衍如虛空，無來處，無去處，無住處；摩訶衍亦如是，不得前際，不得中際，不得后際。是乘三世等，是故名為摩訶衍。」佛贊須菩提言：「善哉，善哉！諸菩薩摩訶薩摩訶衍，應如汝所說。」
爾時富樓那彌多羅尼子白佛言：「世尊！佛使須菩提說般若波羅蜜，乃說摩訶衍？」須菩提白佛言：「世尊！我所說將無離般若波羅蜜耶？」「不也，須菩提！汝所說隨順般若波羅蜜。」
「世尊！我不得過去世菩薩，亦不得未來、現在世菩薩。色無邊故，菩薩亦無邊；受、想、行、識無邊故，菩薩亦無邊。世尊！如是一切處、一切時、一切種菩薩不可得，當教何等菩薩般若波羅蜜？我不得不見菩薩，當教何法入般若波羅蜜？世尊！所言菩薩、菩薩者，但有名字。譬如所說我，我法畢竟不生。世尊！一切法性亦如是。此中何等是色不著不生？何等是受、想、行、識不著不生？色是菩薩不可得，受、想、行、識是菩薩不可得，不可得亦不可得。世尊！一切處、一切時、一切種菩薩不可得，當教何法入般若波羅蜜？世尊！菩薩但有名字。如我畢竟不
【現代漢語翻譯】 現代漢語譯本：須菩提對佛說：『世尊！所說的摩訶衍（大乘），是超越一切世間天、人、阿修羅的。世尊！摩訶衍與虛空相等。如同虛空，能容納無量阿僧祇（無數）眾生；摩訶衍也如此，能容納無量阿僧祇眾生。這摩訶衍如同虛空，沒有來處，沒有去處，沒有住處；摩訶衍也如此，不可得前際（過去），不可得中際（現在），不可得后際（未來）。此乘與三世相等，所以名為摩訶衍。』佛讚歎須菩提說：『好啊，好啊！諸位菩薩摩訶薩（大菩薩）的摩訶衍，應當如你所說。』 這時，富樓那彌多羅尼子對佛說：『世尊！佛讓須菩提說般若波羅蜜（智慧到彼岸），卻說摩訶衍？』須菩提對佛說：『世尊！我所說的難道離開了般若波羅蜜嗎？』『不是的，須菩提！你所說的順應般若波羅蜜。』 『世尊！我不可得過去世的菩薩，也不可得未來、現在世的菩薩。因為色（物質）無邊，所以菩薩也無邊；受（感受）、想（思維）、行（意志）、識（意識）無邊，所以菩薩也無邊。世尊！像這樣一切處、一切時、一切種類的菩薩都不可得，應當教導什麼樣的菩薩般若波羅蜜呢？我不能見到菩薩，應當教導什麼法才能進入般若波羅蜜呢？世尊！所說的菩薩、菩薩，只是一個名字。譬如所說的我，我法畢竟不生。世尊！一切法的本性也是如此。這裡面什麼是色不執著不生？什麼是受、想、行、識不執著不生？色是菩薩不可得，受、想、行、識是菩薩不可得，不可得也是不可得的。世尊！一切處、一切時、一切種類的菩薩都不可得，應當教導什麼法才能進入般若波羅蜜呢？世尊！菩薩只是一個名字。如同我畢竟不生，
【English Translation】 English version: Subhuti said to the Buddha, 『World Honored One! What is called Mahayana (Great Vehicle) surpasses all beings in the world, including gods, humans, and asuras. World Honored One! Mahayana is equal to space. Just as space can contain countless asamkhya (innumerable) beings, so too can Mahayana contain countless asamkhya beings. This Mahayana is like space, having no origin, no destination, and no dwelling place; Mahayana is also like this, not attainable in the past, not attainable in the present, and not attainable in the future. This vehicle is equal to the three times, therefore it is called Mahayana.』 The Buddha praised Subhuti, saying, 『Excellent, excellent! The Mahayana of all Bodhisattva Mahasattvas (Great Bodhisattvas) should be as you have said.』 At that time, Purna Maitrayaniputra said to the Buddha, 『World Honored One! The Buddha has Subhuti speak about Prajnaparamita (Perfection of Wisdom), yet he speaks of Mahayana?』 Subhuti said to the Buddha, 『World Honored One! What I have spoken, has it departed from Prajnaparamita?』 『No, Subhuti! What you have spoken is in accordance with Prajnaparamita.』 『World Honored One! I cannot attain a Bodhisattva of the past, nor can I attain a Bodhisattva of the future or present. Because form (materiality) is boundless, so too are Bodhisattvas boundless; because sensation, perception, volition, and consciousness are boundless, so too are Bodhisattvas boundless. World Honored One! In this way, Bodhisattvas of all places, all times, and all kinds are unattainable. What kind of Bodhisattva should be taught Prajnaparamita? I cannot see a Bodhisattva, what Dharma should be taught to enter Prajnaparamita? World Honored One! What is called Bodhisattva, Bodhisattva, is just a name. For example, what is called 『I』, the 『I』 Dharma ultimately does not arise. World Honored One! The nature of all Dharmas is also like this. Among these, what is form that is not attached and does not arise? What are sensation, perception, volition, and consciousness that are not attached and do not arise? Form is an unattainable Bodhisattva, sensation, perception, volition, and consciousness are unattainable Bodhisattvas, and the unattainable is also unattainable. World Honored One! Bodhisattvas of all places, all times, and all kinds are unattainable. What Dharma should be taught to enter Prajnaparamita? World Honored One! Bodhisattva is just a name. Just as 『I』 ultimately does not arise,
生，諸法性亦如是。此中何等是色不著不生？何等是受、想、行、識不著不生？諸法性如是，是性亦不生，不生亦不生。世尊！我今當教不生法入般若波羅蜜耶？何以故？離不生法，不可得菩薩行阿耨多羅三藐三菩提。若菩薩聞作是說，不驚不怖，當知是菩薩行般若波羅蜜。世尊！菩薩隨行般若波羅蜜時作是觀，諸法即不受色。何以故？色無生即非色，色無滅即非色。無生無滅，無二無別。若說是色，即是無二法。菩薩行般若波羅蜜時，不受受、想、行、識。何以故？識無生即非識，識無滅即非識。無生無滅，無二無別。若說識，即是無二法。」
舍利弗問須菩提：「如我解須菩提所說義，菩薩即是無生。若菩薩無生，何以故有難行，為眾生故受苦惱？」須菩提言：「我不欲使菩薩有難行。何以故？生難行想、苦行想，不能利益無量阿僧祇眾生。于眾生生易想、樂想、父母想、子想、我所想，則能利益無量阿僧祇眾生。如我法，一切處、一切時、一切種不可得。菩薩于內外法中，應生如是想。若菩薩以如是心行，亦名難行。如舍利弗所言：『菩薩無生。』如是，舍利弗！菩薩實無生。」
舍利弗言：「但菩薩無生，薩婆若亦無生？」須菩提言：「薩婆若亦無生。」舍利弗言：「薩婆若無生，凡夫亦無生？
【現代漢語翻譯】 現代漢語譯本：『生』，諸法的本性也是如此。這裡面，什麼是色不執著不生？什麼是受、想、行、識不執著不生？諸法的本性是這樣，這個本性也不生，不生也不生。世尊！我現在應當教導不生法進入般若波羅蜜嗎？為什麼呢？離開不生法，菩薩不可能修行得到阿耨多羅三藐三菩提（無上正等正覺）。如果菩薩聽到這樣的說法，不驚恐不害怕，應當知道這位菩薩正在修行般若波羅蜜。世尊！菩薩在隨順修行般若波羅蜜時這樣觀察，諸法就是不受色。為什麼呢？色無生就不是色，色無滅就不是色。無生無滅，無二無別。如果說這是色，就是無二之法。菩薩在修行般若波羅蜜時，不受受、想、行、識。為什麼呢？識無生就不是識，識無滅就不是識。無生無滅，無二無別。如果說這是識，就是無二之法。』 舍利弗問須菩提：『依我理解須菩提所說的意義，菩薩就是無生。如果菩薩無生，為什麼還要有難行，爲了眾生而承受苦惱呢？』須菩提說：『我不希望菩薩有難行的想法。為什麼呢？產生難行想、苦行想，不能利益無量阿僧祇（無數）的眾生。對於眾生產生容易想、快樂想、父母想、子女想、我所想，就能利益無量阿僧祇的眾生。依我的法，一切處、一切時、一切種類都不可得。菩薩對於內外法中，應當產生這樣的想法。如果菩薩以這樣的心修行，也叫做難行。就像舍利弗所說：『菩薩無生。』是的，舍利弗！菩薩確實無生。』 舍利弗說：『只是菩薩無生，薩婆若（一切智）也無生嗎？』須菩提說：『薩婆若也無生。』舍利弗說：『薩婆若無生，凡夫也無生嗎？』
【English Translation】 English version: 『Birth,』 the nature of all dharmas is also like this. Among these, what is form that is not attached to and does not arise? What are feeling, perception, volition, and consciousness that are not attached to and do not arise? The nature of all dharmas is like this, this nature also does not arise, and non-arising also does not arise. World Honored One! Should I now teach the non-arising dharma to enter into Prajna Paramita (Perfection of Wisdom)? Why? Apart from the non-arising dharma, it is impossible for a Bodhisattva to cultivate and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If a Bodhisattva hears such a teaching and is not startled or afraid, it should be known that this Bodhisattva is practicing Prajna Paramita. World Honored One! When a Bodhisattva practices in accordance with Prajna Paramita, he observes that all dharmas do not receive form. Why? Because form without arising is not form, and form without ceasing is not form. Non-arising and non-ceasing are non-dual and not separate. If it is said to be form, it is a non-dual dharma. When a Bodhisattva practices Prajna Paramita, he does not receive feeling, perception, volition, or consciousness. Why? Because consciousness without arising is not consciousness, and consciousness without ceasing is not consciousness. Non-arising and non-ceasing are non-dual and not separate. If it is said to be consciousness, it is a non-dual dharma.』 Shariputra asked Subhuti: 『According to my understanding of the meaning of what Subhuti has said, a Bodhisattva is non-arising. If a Bodhisattva is non-arising, why is there difficult practice, enduring suffering for the sake of sentient beings?』 Subhuti said: 『I do not wish for a Bodhisattva to have the thought of difficult practice. Why? Because generating the thought of difficult practice and the thought of suffering practice cannot benefit countless asamkhya (innumerable) sentient beings. Generating the thought of ease, the thought of joy, the thought of parents, the thought of children, and the thought of self in relation to sentient beings can benefit countless asamkhya sentient beings. According to my dharma, it is unattainable in all places, at all times, and in all forms. A Bodhisattva should generate such thoughts regarding internal and external dharmas. If a Bodhisattva practices with such a mind, it is also called difficult practice. Just as Shariputra said: 『A Bodhisattva is non-arising.』 Yes, Shariputra! A Bodhisattva is indeed non-arising.』 Shariputra said: 『Is it only that a Bodhisattva is non-arising, and Sarvajna (Omniscience) is also non-arising?』 Subhuti said: 『Sarvajna is also non-arising.』 Shariputra said: 『If Sarvajna is non-arising, are ordinary beings also non-arising?』
」須菩提言：「凡夫亦無生。」
舍利弗語須菩提：「若菩薩無生，菩薩法亦無生；薩婆若無生，薩婆若法亦無生；凡夫無生，凡夫法亦無生。今以無生得無生，菩薩應得薩婆若。」須菩提言：「我不欲令無生法有所得。何以故？無生法不可得故。」舍利弗言：「生生無生生。汝所言、樂說，為生為無生？」須菩提言：「諸法無生，所言無生，樂說亦無生，如是樂說。」
舍利弗言：「善哉，善哉！須菩提！汝于說法人中，為最第一。何以故？須菩提！隨所問皆能答故。」須菩提言：「法應爾。諸佛弟子，于無依止法，所問能答。何以故？一切法無定故。」舍利弗言：「善哉，善哉！是何波羅蜜力？」須菩提言：「是般若波羅蜜力。舍利弗！若菩薩聞如是說、如是論時，不疑不悔不難，當知是菩薩行，是行不離是念。」
舍利弗言：「若菩薩不離是行、不離是念，一切眾生亦不離是行、不離是念，一切眾生亦當是菩薩。何以故？一切眾生不離是念故。」須菩提言：「善哉，善哉！舍利弗！汝欲離我而成我義。所以者何？眾生無性故，當知念亦無性；眾生離故，念亦離；眾生不可得故，念亦不可得。舍利弗！我欲令菩薩，以是念行般若波羅蜜。」
摩訶般若波羅蜜釋提桓因品第二
爾時
【現代漢語翻譯】 現代漢語譯本 須菩提說：『凡夫也沒有生。』 舍利弗對須菩提說：『如果菩薩沒有生，菩薩的法也沒有生；薩婆若（一切智）沒有生，薩婆若的法也沒有生；凡夫沒有生，凡夫的法也沒有生。現在以無生來獲得無生，菩薩應該獲得薩婆若。』須菩提說：『我不希望讓無生法有所得。為什麼呢？因為無生法是不可得的。』舍利弗說：『生生是無生生。你所說的、樂於說的，是生還是無生？』須菩提說：『諸法是無生的，所說的無生，樂於說的也是無生的，就是這樣樂於說。』 舍利弗說：『太好了，太好了！須菩提！你在說法的人中，是最第一的。為什麼呢？須菩提！因為你無論被問到什麼都能回答。』須菩提說：『法本來就應該是這樣。諸佛的弟子，對於無所依止的法，被問到都能回答。為什麼呢？因為一切法都沒有定性。』舍利弗說：『太好了，太好了！這是什麼波羅蜜（到彼岸）的力量？』須菩提說：『這是般若波羅蜜（智慧到彼岸）的力量。舍利弗！如果菩薩聽到這樣的說法、這樣的論述時，不懷疑、不後悔、不為難，應當知道這是菩薩的修行，這種修行不離這種念頭。』 舍利弗說：『如果菩薩不離這種修行、不離這種念頭，一切眾生也不離這種修行、不離這種念頭，一切眾生也應當是菩薩。為什麼呢？因為一切眾生都不離這種念頭。』須菩提說：『太好了，太好了！舍利弗！你想要離開我而成就我的意義。為什麼呢？因為眾生沒有自性，應當知道念頭也沒有自性；眾生是離散的，念頭也是離散的；眾生是不可得的，念頭也是不可得的。舍利弗！我希望讓菩薩，以這種念頭來修行般若波羅蜜。』 摩訶般若波羅蜜釋提桓因品第二 這時
【English Translation】 English version Subhuti said, 'Ordinary beings also have no birth.' Sariputra said to Subhuti, 'If a Bodhisattva has no birth, then the Bodhisattva's Dharma also has no birth; if Sarvajna (all-knowing wisdom) has no birth, then the Sarvajna's Dharma also has no birth; if ordinary beings have no birth, then the ordinary beings' Dharma also has no birth. Now, using no-birth to attain no-birth, a Bodhisattva should attain Sarvajna.' Subhuti said, 'I do not wish to make the Dharma of no-birth something to be attained. Why? Because the Dharma of no-birth is unattainable.' Sariputra said, 'Birth is born from no-birth. What you speak of and delight in speaking of, is it birth or no-birth?' Subhuti said, 'All Dharmas are without birth, what is spoken of as no-birth, and what is delighted in speaking of is also without birth, that is how it is delighted in speaking of.' Sariputra said, 'Excellent, excellent! Subhuti! Among those who preach the Dharma, you are the foremost. Why? Subhuti! Because you can answer whatever is asked.' Subhuti said, 'The Dharma should be like this. The disciples of all Buddhas, regarding the Dharma that has no reliance, can answer whatever is asked. Why? Because all Dharmas have no fixed nature.' Sariputra said, 'Excellent, excellent! What is the power of this Paramita (perfection)?' Subhuti said, 'This is the power of Prajna Paramita (perfection of wisdom). Sariputra! If a Bodhisattva hears such teachings and such discussions, and does not doubt, regret, or find it difficult, then know that this is the practice of a Bodhisattva, and this practice is inseparable from this thought.' Sariputra said, 'If a Bodhisattva does not depart from this practice and does not depart from this thought, then all sentient beings also do not depart from this practice and do not depart from this thought, and all sentient beings should also be Bodhisattvas. Why? Because all sentient beings do not depart from this thought.' Subhuti said, 'Excellent, excellent! Sariputra! You wish to depart from me and accomplish my meaning. Why? Because sentient beings have no self-nature, it should be known that thoughts also have no self-nature; because sentient beings are separate, thoughts are also separate; because sentient beings are unattainable, thoughts are also unattainable. Sariputra! I wish to have Bodhisattvas, through this thought, practice Prajna Paramita.' The Second Chapter on Sakra, Lord of the Devas, in the Great Prajna Paramita At that time
釋提桓因，與四萬天子，俱在會中；四天王，與二萬天子，俱在會中；娑婆世界主、梵天王，與萬梵天，俱在會中；乃至凈居天眾，無數千種，俱在會中。是諸天眾，業報光明，以佛身神力光明故，皆不復現。
爾時釋提桓因語須菩提言：「是諸無數天眾，皆共集會，欲聽須菩提說般若波羅蜜義。菩薩云何住般若波羅蜜？」須菩提語釋提桓因及諸天眾：「憍尸迦！我今當承佛神力，說般若波羅蜜。若諸天子未發阿耨多羅三藐三菩提心者，今應當發。若人已入正位，則不堪任發阿耨多羅三藐三菩提心。何以故？已於生死作障隔故。是人若發阿耨多羅三藐三菩提心，我亦隨喜，終不斷其功德。所以者何？上人應求上法。」
爾時佛贊須菩提言：「善哉，善哉！汝能如是勸樂諸菩薩。」須菩提言：「世尊！我當報佛恩。如過去諸佛及諸弟子教，如來住空法中亦教學諸波羅蜜。如來學是法，得阿耨多羅三藐三菩提。世尊！我今亦當如是護念諸菩薩。以我護念因緣故，諸菩薩當疾得阿耨多羅三藐三菩提。」
須菩提語釋提桓因言：「憍尸迦！汝一心聽，菩薩住般若波羅蜜。憍尸迦！菩薩發大莊嚴，乘于大乘，以空法住般若波羅蜜。不應住色，不應住受、想、行、識；不應住色若常若無常，不應住受、想、行、
【現代漢語翻譯】 現代漢語譯本：釋提桓因（帝釋天），與四萬天子一同在法會中；四天王，與二萬天子一同在法會中；娑婆世界之主、梵天王，與一萬梵天一同在法會中；乃至凈居天眾，無數千種，一同在法會中。這些天眾，他們自身業報的光明，因為佛身神力的光明，都無法再顯現出來。 當時，釋提桓因對須菩提說：『這些無數的天眾，都一同聚集在這裡，想要聽須菩提講說般若波羅蜜的道理。菩薩應該如何安住于般若波羅蜜之中呢？』須菩提對釋提桓因及諸天眾說：『憍尸迦（帝釋天的別名）！我現在將承蒙佛的神力，來說般若波羅蜜。如果諸位天子還沒有發起阿耨多羅三藐三菩提（無上正等正覺）之心，現在應當發起。如果有人已經進入正位，那麼就不適合再發起阿耨多羅三藐三菩提之心。為什麼呢？因為他已經在生死輪迴中設定了障礙。如果這個人發起阿耨多羅三藐三菩提之心，我也隨喜讚歎，終究不會斷絕他的功德。這是為什麼呢？因為上等的人應該追求上等的法。』 當時，佛讚歎須菩提說：『說得好啊，說得好啊！你能夠這樣勸勉和鼓勵諸位菩薩。』須菩提說：『世尊！我應當報答佛的恩德。就像過去諸佛和他們的弟子所教導的那樣，如來安住在空法之中，也教導諸波羅蜜。如來學習這些法，才證得阿耨多羅三藐三菩提。世尊！我現在也應當這樣護念諸位菩薩。因為我護念的緣故，諸位菩薩應當很快證得阿耨多羅三藐三菩提。』 須菩提對釋提桓因說：『憍尸迦！你一心諦聽，菩薩安住于般若波羅蜜。憍尸迦！菩薩發起大莊嚴，乘坐于大乘，以空法安住于般若波羅蜜。不應該安住於色（物質），不應該安住于受（感受）、想（思維）、行（意志）、識（分別）；不應該安住於色是常還是無常，不應該安住于受、想、行、
【English Translation】 English version: Śakra Devānām Indra (Shì tí huán yīn, the lord of the gods), together with forty thousand devaputras (heavenly sons), were present in the assembly; the Four Heavenly Kings, together with twenty thousand devaputras, were present in the assembly; the lord of the Sahā world, Brahmā (Fàn tiān wáng, the king of the Brahma heaven), together with ten thousand Brahmās, were present in the assembly; and even the Śuddhāvāsa (Jìng jū tiān, Pure Abodes) gods, countless thousands of kinds, were present in the assembly. The light of these gods' karmic retribution, due to the light of the Buddha's divine power, no longer appeared. At that time, Śakra Devānām Indra said to Subhūti: 'These countless gods have all gathered here, desiring to hear Subhūti explain the meaning of Prajñāpāramitā (Bō rě bō luó mì, Perfection of Wisdom). How should a Bodhisattva abide in Prajñāpāramitā?' Subhūti said to Śakra Devānām Indra and the gods: 'Kauśika (Jiāo shī jiā, another name for Śakra)! I will now rely on the Buddha's divine power to speak about Prajñāpāramitā. If any of the devaputras have not yet generated the mind of Anuttarā-samyak-saṃbodhi (Ā nòu duō luó sān miǎo sān pú tí, unsurpassed, right and perfect enlightenment), they should generate it now. If someone has already entered the right position, then they are not suitable to generate the mind of Anuttarā-samyak-saṃbodhi. Why? Because they have already created obstacles in the cycle of birth and death. If this person generates the mind of Anuttarā-samyak-saṃbodhi, I will also rejoice and praise it, and will never cut off their merit. Why is this? Because superior people should seek superior Dharma.' At that time, the Buddha praised Subhūti, saying: 'Excellent, excellent! You are able to encourage and delight the Bodhisattvas in this way.' Subhūti said: 'World Honored One! I should repay the Buddha's kindness. Just as the past Buddhas and their disciples taught, the Tathāgata (Rú lái, Thus Come One) abides in the Dharma of emptiness and also teaches the pāramitās (bō luó mì, perfections). The Tathāgata learned these Dharmas and attained Anuttarā-samyak-saṃbodhi. World Honored One! I should also protect and remember the Bodhisattvas in this way. Because of my protection and remembrance, the Bodhisattvas should quickly attain Anuttarā-samyak-saṃbodhi.' Subhūti said to Śakra Devānām Indra: 'Kauśika! Listen attentively with one mind, the Bodhisattva abides in Prajñāpāramitā. Kauśika! The Bodhisattva generates great adornment, rides on the Great Vehicle, and abides in Prajñāpāramitā with the Dharma of emptiness. One should not abide in rūpa (sè, form), one should not abide in vedanā (shòu, feeling), saṃjñā (xiǎng, perception), saṃskāra (xíng, mental formations), or vijñāna (shí, consciousness); one should not abide in whether rūpa is permanent or impermanent, one should not abide in vedanā, saṃjñā, saṃskāra,
識若常若無常；不應住色若苦若樂，不應住受、想、行、識若苦若樂；不應住色若凈若不凈，不應住受、想、行、識若凈若不凈；不應住色若我若無我，不應住受、想、行、識若我若無我；不應住色若空若不空，不應住受、想、行、識若空若不空。不應住須陀洹果，不應住斯陀含果，不應住阿那含果，不應住阿羅漢果，不應住辟支佛道，不應住佛法。不應住須陀洹無為果，不應住須陀洹福田，不應住須陀洹乃至七往來生死。不應住斯陀含無為果，不應住斯陀含福田，不應住斯陀含一來此間當得盡苦。不應住阿那含無為果，不應住阿那含福田，不應住阿那含彼間滅度。不應住阿羅漢無為果，不應住阿羅漢福田，不應住阿羅漢今世入無餘涅槃。不應住辟支佛道無為果，不應住辟支佛福田，不應住辟支佛過聲聞地不及佛地而般涅槃。不應住佛法利益無量眾生、滅度無量眾生。」
爾時舍利弗作是念：「菩薩當云何住？」須菩提知舍利弗心所念，語舍利弗：「于意云何？如來為住何處？」舍利弗言：「如來無所住，無住心名為如來。如來不住有為性，亦不住無為性。」「舍利弗！菩薩摩訶薩亦應如是住，如如來住，於一切法非住非不住。」
爾時眾中有諸天子，作是念：「諸夜叉眾語言章句尚可知義，須菩提所說
【現代漢語翻譯】 現代漢語譯本：不應執著于認為識是常還是無常；不應執著於色（物質現象）是苦還是樂，不應執著于受（感受）、想（概念）、行（意志）、識（意識）是苦還是樂；不應執著於色是清凈還是不清凈，不應執著于受、想、行、識是清凈還是不清凈；不應執著於色是有我還是無我，不應執著于受、想、行、識是有我還是無我；不應執著於色是空還是不空，不應執著于受、想、行、識是空還是不空。不應執著于須陀洹果（初果，入流果），不應執著於斯陀含果（二果，一來果），不應執著于阿那含果（三果，不還果），不應執著于阿羅漢果（四果，無學果），不應執著于辟支佛道（緣覺道），不應執著于佛法。不應執著于須陀洹的無為果（無為境界），不應執著于須陀洹的福田（值得供養的聖者），不應執著于須陀洹最多七次往返生死。不應執著於斯陀含的無為果，不應執著於斯陀含的福田，不應執著於斯陀含只來此世一次就可滅盡痛苦。不應執著于阿那含的無為果，不應執著于阿那含的福田，不應執著于阿那含在彼世滅度。不應執著于阿羅漢的無為果，不應執著于阿羅漢的福田，不應執著于阿羅漢今生入無餘涅槃（徹底的寂滅）。不應執著于辟支佛道的無為果，不應執著于辟支佛的福田，不應執著于辟支佛超越聲聞地（阿羅漢的境界）但不及佛地而般涅槃（入滅）。不應執著于佛法能利益無量眾生、滅度無量眾生。
那時，舍利弗（佛陀十大弟子之一，以智慧著稱）心想：『菩薩（發願成佛的修行者）應當如何安住？』須菩提（佛陀十大弟子之一，解空第一）知道舍利弗心中所想，就對舍利弗說：『你認為如何？如來（佛陀的稱號）安住在哪裡？』舍利弗說：『如來無所住，無所住的心就稱為如來。如來不住于有為性（因緣和合的現象），也不住于無為性（超越因緣的境界）。』『舍利弗！菩薩摩訶薩（大菩薩）也應當這樣安住，像如來一樣安住，對於一切法，非住非不住。』
當時，大眾中有一些天子（天界的眾生），心想：『那些夜叉（一種鬼神）所說的語言章句尚且可以理解其含義，而須菩提所說的』
【English Translation】 English version: One should not dwell on the perception of consciousness as permanent or impermanent; one should not dwell on form (material phenomena) as suffering or pleasure, nor should one dwell on feeling, perception, volition, or consciousness as suffering or pleasure; one should not dwell on form as pure or impure, nor should one dwell on feeling, perception, volition, or consciousness as pure or impure; one should not dwell on form as self or non-self, nor should one dwell on feeling, perception, volition, or consciousness as self or non-self; one should not dwell on form as empty or not empty, nor should one dwell on feeling, perception, volition, or consciousness as empty or not empty. One should not dwell on the Srotaapanna fruit (stream-enterer, the first stage of enlightenment), one should not dwell on the Sakrdagamin fruit (once-returner, the second stage of enlightenment), one should not dwell on the Anagamin fruit (non-returner, the third stage of enlightenment), one should not dwell on the Arhat fruit (the fourth and final stage of enlightenment), one should not dwell on the Pratyekabuddha path (solitary realizer path), one should not dwell on the Buddha Dharma. One should not dwell on the unconditioned fruit of the Srotaapanna, one should not dwell on the field of merit of the Srotaapanna, one should not dwell on the Srotaapanna's maximum of seven more rebirths. One should not dwell on the unconditioned fruit of the Sakrdagamin, one should not dwell on the field of merit of the Sakrdagamin, one should not dwell on the Sakrdagamin's one more return to this world to end suffering. One should not dwell on the unconditioned fruit of the Anagamin, one should not dwell on the field of merit of the Anagamin, one should not dwell on the Anagamin's passing away in that realm. One should not dwell on the unconditioned fruit of the Arhat, one should not dwell on the field of merit of the Arhat, one should not dwell on the Arhat's entering into Parinirvana (complete cessation) in this life. One should not dwell on the unconditioned fruit of the Pratyekabuddha path, one should not dwell on the field of merit of the Pratyekabuddha, one should not dwell on the Pratyekabuddha's passing away, having surpassed the Sravaka (Arhat) level but not reaching the Buddha level. One should not dwell on the Buddha Dharma's ability to benefit countless beings and liberate countless beings.
At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) thought: 'How should a Bodhisattva (a being who aspires to Buddhahood) dwell?' Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness), knowing Sariputra's thoughts, said to Sariputra: 'What do you think? Where does the Tathagata (an epithet for the Buddha) dwell?' Sariputra replied: 'The Tathagata dwells nowhere; the mind that dwells nowhere is called the Tathagata. The Tathagata does not dwell in conditioned nature (phenomena arising from causes and conditions), nor does he dwell in unconditioned nature (the realm beyond causes and conditions).' 'Sariputra! A Bodhisattva Mahasattva (great Bodhisattva) should also dwell in this way, dwelling like the Tathagata, neither dwelling nor not dwelling in relation to all dharmas (phenomena).'
At that time, some devas (heavenly beings) in the assembly thought: 'The words and phrases spoken by the yakshas (a type of spirit) can still be understood, but what Subhuti is saying'
所論難可得解。」須菩提知諸天子心所念，語諸天子言：「是中無說無示無聽。」諸天子作是念：「須菩提欲令此義易解，而轉深妙。」須菩提知諸天子心所念，語諸天子言：「若行者欲證須陀洹果，欲住須陀洹果，不離是忍。欲證斯陀含果、阿那含果、阿羅漢果，欲證辟支佛道，欲證佛法，亦不離是忍。」爾時諸天子作是念：「何等人能隨順聽須菩提所說？」須菩提知諸天子心所念，語諸天子言：「幻人能隨順聽我所說，而無聽無證。」諸天子作是念：「但聽者如幻，眾生亦如幻？須陀洹果乃至辟支佛道亦如幻？」須菩提知諸天子心所念，語諸天子言：「我說眾生如幻如夢，須陀洹果亦如幻如夢，斯陀含果、阿那含果、阿羅漢果、辟支佛道亦如幻如夢。」諸天子言：「須菩提亦說佛法如幻如夢？」須菩提言：「我說佛法亦如幻如夢，我說涅槃亦如幻如夢。」諸天子言：「大德須菩提亦說涅槃如幻如夢耶？」須菩提言：「諸天子！設復有法過於涅槃，我亦說如幻如夢。諸天子！幻夢、涅槃，無二無別。」
爾時舍利弗、富樓那彌多羅尼子、摩訶拘絺羅、摩訶迦栴延，問須菩提：「如是說般若波羅蜜義，誰能受者？」時阿難言：「如是說般若波羅蜜義，阿毗跋致菩薩、具足正見者、滿愿阿羅漢，是等能受。」須菩
【現代漢語翻譯】 現代漢語譯本： 『所討論的道理難以理解。』須菩提知道諸天子心中所想，就對他們說：『這裡沒有說，沒有指示，也沒有聽。』諸天子心想：『須菩提想讓這個道理容易理解，反而更加深奧了。』須菩提知道諸天子心中所想，就對他們說：『如果修行人想要證得須陀洹果（預流果），想要安住于須陀洹果，都不能離開這種忍。想要證得斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果），想要證得辟支佛道（緣覺道），想要證得佛法，也不能離開這種忍。』這時，諸天子心想：『什麼樣的人能夠隨順聽從須菩提所說的呢？』須菩提知道諸天子心中所想，就對他們說：『幻化之人能夠隨順聽從我所說的，但實際上沒有聽，也沒有證。』諸天子心想：『難道聽的人像幻化一樣，眾生也像幻化一樣？須陀洹果乃至辟支佛道也像幻化一樣？』須菩提知道諸天子心中所想，就對他們說：『我說眾生像幻化像夢，須陀洹果也像幻化像夢，斯陀含果、阿那含果、阿羅漢果、辟支佛道也像幻化像夢。』諸天子說：『須菩提也說佛法像幻化像夢嗎？』須菩提說：『我說佛法也像幻化像夢，我說涅槃（寂滅）也像幻化像夢。』諸天子說：『大德須菩提也說涅槃像幻化像夢嗎？』須菩提說：『諸天子！假設還有一種法超過涅槃，我也說它像幻化像夢。諸天子！幻夢和涅槃，沒有二樣，沒有差別。』 這時，舍利弗（智慧第一）、富樓那彌多羅尼子（說法第一）、摩訶拘絺羅（辯才第一）、摩訶迦旃延（論議第一），問須菩提：『像這樣宣說般若波羅蜜（智慧到彼岸）的道理，誰能夠接受呢？』這時，阿難（多聞第一）說：『像這樣宣說般若波羅蜜的道理，阿毗跋致菩薩（不退轉菩薩）、具足正見的人、圓滿願望的阿羅漢，這些人能夠接受。』
【English Translation】 English version: 'The points discussed are difficult to understand.' Subhuti, knowing what the devas (heavenly beings) were thinking, said to them, 'Here, there is no speaking, no showing, and no hearing.' The devas thought, 'Subhuti intends to make this meaning easy to understand, but it becomes even more profound.' Subhuti, knowing what the devas were thinking, said to them, 'If a practitioner wishes to attain the Srotaapanna (stream-enterer) fruit, wishes to abide in the Srotaapanna fruit, they cannot be apart from this forbearance. If they wish to attain the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, the Arhat (worthy one) fruit, wish to attain the Pratyekabuddha (solitary enlightened one) path, wish to attain the Buddha Dharma, they also cannot be apart from this forbearance.' At that time, the devas thought, 'What kind of person can follow and listen to what Subhuti is saying?' Subhuti, knowing what the devas were thinking, said to them, 'An illusionary person can follow and listen to what I am saying, but there is actually no hearing and no attainment.' The devas thought, 'Is it that the listener is like an illusion, and beings are also like an illusion? Is the Srotaapanna fruit, even up to the Pratyekabuddha path, also like an illusion?' Subhuti, knowing what the devas were thinking, said to them, 'I say that beings are like illusions and dreams, the Srotaapanna fruit is also like illusions and dreams, the Sakrdagamin fruit, the Anagamin fruit, the Arhat fruit, and the Pratyekabuddha path are also like illusions and dreams.' The devas said, 'Does Subhuti also say that the Buddha Dharma is like illusions and dreams?' Subhuti said, 'I say that the Buddha Dharma is also like illusions and dreams, I say that Nirvana (extinction) is also like illusions and dreams.' The devas said, 'Venerable Subhuti, do you also say that Nirvana is like illusions and dreams?' Subhuti said, 'Devas! If there were a dharma that surpasses Nirvana, I would also say it is like illusions and dreams. Devas! Illusions, dreams, and Nirvana are not two, they are not different.' At that time, Sariputra (foremost in wisdom), Purna Maitrayaniputra (foremost in preaching), Maha Kaushtila (foremost in eloquence), and Maha Katyayana (foremost in debate), asked Subhuti, 'Who can accept such a teaching of the meaning of Prajnaparamita (perfection of wisdom)?' At that time, Ananda (foremost in hearing) said, 'Such a teaching of the meaning of Prajnaparamita, the Avaivartika Bodhisattvas (non-retrogressing Bodhisattvas), those who possess right view, and Arhats who have fulfilled their vows, these are the ones who can accept it.'
提言：「如是說般若波羅蜜義，無能受者。所以者何？此般若波羅蜜法中，無法可說，無法可示。以是義故，無能受者。」
爾時釋提桓因作是念：「長老須菩提為雨法雨。我寧可化作華，散須菩提上。」釋提桓因即化作華，散須菩提上。須菩提作是念：「釋提桓因今所散華，我于忉利天上所未曾見。是華從心樹出，不從樹生。」釋提桓因知須菩提心所念，語須菩提言：「是華非生，華亦非心樹生。」須菩提語釋提桓因言：「憍尸迦！汝言是華非生，華亦非心樹生。若非生法，不名為華。」釋提桓因作是念：「長老須菩提智慧甚深，不壞假名而說實義。」念已，語須菩提言：「如是，如是！須菩提！如須菩提所說，菩薩應如是學。菩薩如是學者，不學須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道。若不學是地，是名學佛法、學薩婆若。若學佛法、學薩婆若，則學無量無邊佛法。若學無量無邊佛法者，不為增減色學，不為增減受、想、行、識學；不為受色學，不為受受、想、行、識學。是人於法無所取無所滅故學。」
舍利弗語須菩提：「行者不為取薩婆若，不為滅薩婆若故學。」須菩提言：「如是，如是！舍利弗！菩薩乃至薩婆若，不取不滅故學。如是觀時，能學薩婆若，能成就薩婆若。」
【現代漢語翻譯】 現代漢語譯本：有人提問說：『如果這樣宣說般若波羅蜜的意義，就沒有能接受的人了。』這是為什麼呢？因為這般若波羅蜜的法中，沒有可以言說的，也沒有可以指示的。因為這個道理，所以沒有能接受的人。 這時，釋提桓因（Śakra devānām indra，帝釋天）心想：『長老須菩提正在降下法雨。我不如化作花，散在須菩提身上。』釋提桓因就化作花，散在須菩提身上。須菩提心想：『釋提桓因現在所散的花，我在忉利天（Trāyastriṃśa，三十三天）上從未見過。這花是從心樹（citta-vṛkṣa，一種傳說中的樹）中出來的，不是從樹上生的。』釋提桓因知道須菩提心中所想，就對須菩提說：『這花不是生出來的，花也不是從心樹生的。』須菩提對釋提桓因說：『憍尸迦（Kauśika，釋提桓因的別名）！你說這花不是生出來的，花也不是從心樹生的。如果不是生出來的法，就不能稱為花。』釋提桓因心想：『長老須菩提的智慧真是深奧，不破壞假名而說真實的意義。』想完，就對須菩提說：『是的，是的！須菩提！正如須菩提所說，菩薩應該這樣學習。菩薩這樣學習，就不學習須陀洹果（srota-āpanna，預流果）、斯陀含果（sakṛdāgāmin，一來果）、阿那含果（anāgāmin，不還果）、阿羅漢果（arhat，無學果）、辟支佛道（pratyekabuddha，緣覺道）。如果不學習這些果位，就叫做學習佛法、學習薩婆若（sarvajña，一切智）。如果學習佛法、學習薩婆若，就學習無量無邊的佛法。如果學習無量無邊的佛法，就不會爲了增加或減少色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，表象）、行（saṃskāra，意志）、識（vijñāna，意識）而學習；也不會爲了接受色、受、想、行、識而學習。這個人因為對法無所取無所滅，所以才學習。』 舍利弗（Śāriputra，佛陀十大弟子之一）對須菩提說：『修行人不是爲了獲取薩婆若，也不是爲了滅除薩婆若而學習。』須菩提說：『是的，是的！舍利弗！菩薩乃至薩婆若，都是不取不滅地學習。這樣觀察的時候，才能學習薩婆若，才能成就薩婆若。』
【English Translation】 English version: It was asked: 'If the meaning of Prajñāpāramitā is spoken in this way, there will be no one who can receive it. Why is that? Because in this Dharma of Prajñāpāramitā, there is nothing that can be spoken, and nothing that can be shown. Because of this meaning, there is no one who can receive it.' At that time, Śakra devānām indra (釋提桓因, the lord of the gods) thought: 'The elder Subhūti is now raining down the Dharma rain. I should transform myself into flowers and scatter them upon Subhūti.' Śakra devānām indra then transformed himself into flowers and scattered them upon Subhūti. Subhūti thought: 'The flowers that Śakra devānām indra is now scattering, I have never seen in the Trāyastriṃśa heaven (忉利天, the Heaven of Thirty-three). These flowers come from the citta-vṛkṣa (心樹, a legendary tree), not from a tree.' Śakra devānām indra, knowing what Subhūti was thinking, said to Subhūti: 'These flowers are not born, nor do they come from the citta-vṛkṣa.' Subhūti said to Śakra devānām indra: 'Kauśika (憍尸迦, another name for Śakra devānām indra)! You say that these flowers are not born, nor do they come from the citta-vṛkṣa. If it is not a born dharma, it cannot be called a flower.' Śakra devānām indra thought: 'The elder Subhūti's wisdom is truly profound, speaking of the true meaning without destroying the provisional names.' Having thought this, he said to Subhūti: 'Yes, yes! Subhūti! As Subhūti has said, a Bodhisattva should learn in this way. A Bodhisattva who learns in this way does not learn the fruit of srota-āpanna (須陀洹果, stream-enterer), sakṛdāgāmin (斯陀含果, once-returner), anāgāmin (阿那含果, non-returner), arhat (阿羅漢果, worthy one), or the path of pratyekabuddha (辟支佛道, solitary buddha). If one does not learn these stages, it is called learning the Buddha Dharma, learning sarvajña (薩婆若, all-knowing). If one learns the Buddha Dharma, learns sarvajña, then one learns the immeasurable and boundless Buddha Dharma. If one learns the immeasurable and boundless Buddha Dharma, one does not learn for the sake of increasing or decreasing rūpa (色, form), vedanā (受, feeling), saṃjñā (想, perception), saṃskāra (行, mental formations), or vijñāna (識, consciousness); nor does one learn for the sake of receiving rūpa, vedanā, saṃjñā, saṃskāra, or vijñāna. This person learns because they neither grasp nor abandon any dharma.' Śāriputra (舍利弗, one of the Buddha's ten great disciples) said to Subhūti: 'A practitioner does not learn for the sake of grasping sarvajña, nor for the sake of abandoning sarvajña.' Subhūti said: 'Yes, yes! Śāriputra! A Bodhisattva, even up to sarvajña, learns without grasping or abandoning. When one observes in this way, one can learn sarvajña, and one can accomplish sarvajña.'
爾時釋提桓因語舍利弗：「菩薩摩訶薩般若波羅蜜，當於何求？」舍利弗言：「般若波羅蜜當於須菩提所轉中求。」釋提桓因語須菩提：「是誰神力？」須菩提言：「是佛神力。憍尸迦！如所問般若波羅蜜當於何求？般若波羅蜜不應色中求，不應受、想、行、識中求；亦不離色求，亦不離受、想、行、識求。何以故？色非般若波羅蜜，離色亦非般若波羅蜜；受、想、行、識非般若波羅蜜，離受、想、行、識亦非般若波羅蜜。」
釋提桓因言：「摩訶波羅蜜是般若波羅蜜，無量波羅蜜是般若波羅蜜，無邊波羅蜜是般若波羅蜜。」須菩提言：「如是，如是！憍尸迦！摩訶波羅蜜是般若波羅蜜，無量波羅蜜是般若波羅蜜，無邊波羅蜜是般若波羅蜜。憍尸迦！色無量故，般若波羅蜜無量；受、想、行、識無量故，般若波羅蜜無量。緣無邊故，般若波羅蜜無邊；眾生無邊故，般若波羅蜜無邊。憍尸迦！云何緣無邊故，般若波羅蜜無邊？諸法無前、無中、無後，是故緣無邊，般若波羅蜜無邊。複次，憍尸迦！諸法無邊，前際不可得，中際、后際不可得，是故緣無邊，般若波羅蜜無邊。」
釋提桓因言：「長老須菩提！云何眾生無邊，般若波羅蜜無邊？」「憍尸迦！眾生無量，算數不可得。是故眾生無邊，般若波羅
【現代漢語翻譯】 現代漢語譯本 當時，釋提桓因（Śakra devānām indra，帝釋天）問舍利弗（Śāriputra，佛陀十大弟子之一）說：『菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）的般若波羅蜜（prajñāpāramitā，智慧到彼岸）應當在哪裡求得？』舍利弗回答說：『般若波羅蜜應當在須菩提（Subhūti，佛陀十大弟子之一）所宣說的地方求得。』釋提桓因問須菩提：『這是誰的神力？』須菩提回答說：『這是佛的神力。憍尸迦（Kauśika，釋提桓因的別名）！你問般若波羅蜜應當在哪裡求得？般若波羅蜜不應該在色（rūpa，物質）中求，不應該在受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）中求；也不應該離開色去求，也不應該離開受、想、行、識去求。為什麼呢？因為色不是般若波羅蜜，離開色也不是般若波羅蜜；受、想、行、識不是般若波羅蜜，離開受、想、行、識也不是般若波羅蜜。』 釋提桓因說：『摩訶波羅蜜（mahāpāramitā，偉大的到彼岸）就是般若波羅蜜，無量波羅蜜（aprameyapāramitā，無量的到彼岸）就是般若波羅蜜，無邊波羅蜜（anantapāramitā，無邊的到彼岸）就是般若波羅蜜。』須菩提說：『是的，是的！憍尸迦！摩訶波羅蜜就是般若波羅蜜，無量波羅蜜就是般若波羅蜜，無邊波羅蜜就是般若波羅蜜。憍尸迦！因為色是無量的，所以般若波羅蜜是無量的；因為受、想、行、識是無量的，所以般若波羅蜜是無量的。因為因緣是無邊的，所以般若波羅蜜是無邊的；因為眾生是無邊的，所以般若波羅蜜是無邊的。憍尸迦！為什麼說因緣是無邊的，所以般若波羅蜜是無邊的呢？因為諸法（dharma，一切事物）沒有前際、中際、后際，所以因緣是無邊的，般若波羅蜜是無邊的。再者，憍尸迦！諸法是無邊的，前際不可得，中際、后際不可得，所以因緣是無邊的，般若波羅蜜是無邊的。』 釋提桓因說：『長老須菩提！為什麼說眾生是無邊的，般若波羅蜜是無邊的呢？』須菩提說：『憍尸迦！眾生是無量的，無法用算數計算。所以眾生是無邊的，般若波羅蜜是無邊的。』
【English Translation】 English version At that time, Śakra devānām indra (釋提桓因, the lord of the gods) said to Śāriputra (舍利弗, one of the Buddha's ten great disciples), 'Where should a Bodhisattva Mahāsattva (菩薩摩訶薩, a great bodhisattva) seek Prajñāpāramitā (般若波羅蜜, the perfection of wisdom)?' Śāriputra replied, 'Prajñāpāramitā should be sought in the teachings of Subhūti (須菩提, one of the Buddha's ten great disciples).' Śakra devānām indra then asked Subhūti, 'Whose power is this?' Subhūti replied, 'It is the power of the Buddha. Kauśika (憍尸迦, another name for Śakra devānām indra)! As you asked where Prajñāpāramitā should be sought, Prajñāpāramitā should not be sought in rūpa (色, form), nor in vedanā (受, feeling), saṃjñā (想, perception), saṃskāra (行, mental formations), or vijñāna (識, consciousness); nor should it be sought apart from rūpa, nor apart from vedanā, saṃjñā, saṃskāra, or vijñāna. Why? Because rūpa is not Prajñāpāramitā, nor is that which is apart from rūpa Prajñāpāramitā; vedanā, saṃjñā, saṃskāra, and vijñāna are not Prajñāpāramitā, nor is that which is apart from vedanā, saṃjñā, saṃskāra, or vijñāna Prajñāpāramitā.' Śakra devānām indra said, 'Mahāpāramitā (摩訶波羅蜜, the great perfection) is Prajñāpāramitā, Aprameyapāramitā (無量波羅蜜, immeasurable perfection) is Prajñāpāramitā, and Anantapāramitā (無邊波羅蜜, boundless perfection) is Prajñāpāramitā.' Subhūti replied, 'So it is, so it is! Kauśika! Mahāpāramitā is Prajñāpāramitā, Aprameyapāramitā is Prajñāpāramitā, and Anantapāramitā is Prajñāpāramitā. Kauśika! Because rūpa is immeasurable, Prajñāpāramitā is immeasurable; because vedanā, saṃjñā, saṃskāra, and vijñāna are immeasurable, Prajñāpāramitā is immeasurable. Because conditions are boundless, Prajñāpāramitā is boundless; because sentient beings are boundless, Prajñāpāramitā is boundless. Kauśika! How is it that because conditions are boundless, Prajñāpāramitā is boundless? Because dharmas (諸法, all phenomena) have no beginning, middle, or end, therefore conditions are boundless, and Prajñāpāramitā is boundless. Furthermore, Kauśika! Dharmas are boundless, the past limit is unattainable, and the middle and future limits are unattainable, therefore conditions are boundless, and Prajñāpāramitā is boundless.' Śakra devānām indra said, 'Venerable Subhūti! How is it that because sentient beings are boundless, Prajñāpāramitā is boundless?' Subhūti replied, 'Kauśika! Sentient beings are immeasurable, and cannot be counted. Therefore, sentient beings are boundless, and Prajñāpāramitā is boundless.'
蜜無邊。」
釋提桓因言：「大德須菩提！眾生有何義？」須菩提言：「眾生義即是法義。于意云何？所言眾生、眾生有何義？」
釋提桓因言：「眾生非法義，亦非非法義，但有假名。是名字無本無因，強為立名，名為眾生。」
須菩提言：「于意云何？此中實有眾生可說可示不？」「不也！」
須菩提言：「憍尸迦！若眾生不可說不可示，云何言：『眾生無邊，般若波羅蜜無邊？』憍尸迦！若如來住壽，如恒河沙劫，說言：『眾生、眾生。』實有眾生生滅不？」釋提桓因言：「不也！何以故？眾生從本已來，常清凈故。」「憍尸迦！是故當知眾生無邊，般若波羅蜜無邊。」
小品般若經卷第一 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第二
後秦龜茲國三藏鳩摩羅什譯
塔品第三(丹本云寶答品)
爾時釋提桓因、梵天王、自在天王，及眾生主、諸天女等，皆大歡喜，同時三唱：「快哉，快哉！佛出世故，須菩提乃能演說是法。」爾時諸天大眾俱白佛言：「世尊！若菩薩能不離般若波羅蜜行，當視是人如佛。」佛告諸天子：「如是，如是！昔我于眾華城燃燈佛所，不離般若波羅蜜行。時燃燈佛記我于來世，過
【現代漢語翻譯】 現代漢語譯本 『蜜無邊。』 釋提桓因（帝釋天）說：『大德須菩提（佛陀的十大弟子之一）！眾生是什麼意思？』須菩提說：『眾生的意思就是法的意思。你認為怎麼樣？所說的眾生、眾生是什麼意思？』 釋提桓因說：『眾生不是法的意義，也不是非法的意義，只是一個假名。這個名字沒有根本，沒有原因，只是勉強設立的名稱，叫做眾生。』 須菩提說：『你認為怎麼樣？這裡真的有眾生可以述說、可以指示嗎？』『沒有！』 須菩提說：『憍尸迦（帝釋天的別稱）！如果眾生不可說、不可示，怎麼說「眾生無邊，般若波羅蜜（智慧到彼岸）無邊」呢？憍尸迦！如果如來（佛陀）住世的壽命，像恒河沙數那樣多的劫（極長的時間單位），說「眾生、眾生」，真的有眾生生滅嗎？』釋提桓因說：『沒有！為什麼呢？因為眾生從根本以來，本來就是清凈的。』『憍尸迦！所以應當知道眾生無邊，般若波羅蜜無邊。』 《小品般若經》卷第一 大正藏第 08 冊 No. 0227 《小品般若波羅蜜經》 《小品般若波羅蜜經》卷第二 後秦龜茲國三藏鳩摩羅什譯 塔品第三（丹本云寶答品） 當時，釋提桓因、梵天王、自在天王，以及眾生主、諸天女等，都非常歡喜，同時三次高呼：『太好了，太好了！因為佛陀出世，須菩提才能夠演說這個法。』當時，諸天大眾一起對佛說：『世尊！如果菩薩能夠不離開般若波羅蜜的修行，應當把這個人看作是佛。』佛告訴諸天子：『是的，是的！過去我在眾華城燃燈佛（過去佛之一）那裡，不離開般若波羅蜜的修行。當時燃燈佛預言我將來會成佛，經過
【English Translation】 English version '...honey is boundless.' Śakra Devānām Indra (Shakra, the king of gods) said, 'Venerable Subhuti (one of Buddha's ten great disciples)! What is the meaning of sentient beings?' Subhuti said, 'The meaning of sentient beings is the meaning of Dharma (the universal law). What do you think? What is the meaning of the term 「sentient beings, sentient beings」?' Śakra Devānām Indra said, 'Sentient beings are neither the meaning of Dharma, nor the meaning of non-Dharma, but merely a provisional name. This name has no root, no cause, but is forcibly established as a name, called sentient beings.' Subhuti said, 'What do you think? Is there really a sentient being here that can be spoken of or shown?' 'No!' Subhuti said, 'Kauśika (another name for Shakra)! If sentient beings cannot be spoken of or shown, how can it be said, 「Sentient beings are boundless, Prajñāpāramitā (perfection of wisdom) is boundless?」 Kauśika! If the Tathāgata (Buddha) were to live for as many kalpas (extremely long periods of time) as there are sands in the Ganges River, saying, 「Sentient beings, sentient beings,」 would there really be sentient beings arising and ceasing?' Śakra Devānām Indra said, 'No! Why? Because sentient beings, from their very origin, are always pure.' 'Kauśika! Therefore, you should know that sentient beings are boundless, and Prajñāpāramitā is boundless.' The First Scroll of the Smaller Prajñāpāramitā Sūtra Taisho Tripitaka Vol. 08 No. 0227 Smaller Prajñāpāramitā Sūtra The Second Scroll of the Smaller Prajñāpāramitā Sūtra Translated by Kumārajīva of the Kingdom of Kucha in the Later Qin Dynasty Chapter Three on Stupas (The Dan version calls it Chapter on Precious Answers) At that time, Śakra Devānām Indra, Brahmā (the creator god), the King of the Free Heavens, as well as the Lord of Beings, the heavenly maidens, and others, were all greatly delighted, and simultaneously exclaimed three times, 'Excellent, excellent! Because the Buddha has appeared in the world, Subhuti is able to expound this Dharma.' At that time, the great assembly of gods all said to the Buddha, 'World Honored One! If a Bodhisattva is able to practice without departing from Prajñāpāramitā, one should regard this person as a Buddha.' The Buddha told the sons of the gods, 'So it is, so it is! In the past, at the place of Dīpaṃkara Buddha (one of the past Buddhas) in the City of Many Flowers, I practiced without departing from Prajñāpāramitā. At that time, Dīpaṃkara Buddha prophesied that I would become a Buddha in the future, after
阿僧祇劫，當得作佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。」諸天子白佛言：「希有，世尊！諸菩薩摩訶薩般若波羅蜜能攝取薩婆若。」
佛因釋提桓因，告欲色界諸天子及四眾比丘、比丘尼、優婆塞、優婆夷等：「憍尸迦！若有善男子、善女人，能受持讀誦般若波羅蜜，如所說行，魔若魔天，人若非人，不得其便，終不橫死。善男子、善女人，受持讀誦般若波羅蜜故；忉利諸天發阿耨多羅三藐三菩提心，未受持讀誦般若波羅蜜者，來至其所。複次，憍尸迦！善男子、善女人，受持讀誦般若波羅蜜時，若在空舍，若在道路，若或失道，無有恐怖。」
爾時四天王白佛言：「世尊！若善男子、善女人，受持讀誦般若波羅蜜，如所說行，我等皆當護念。」釋提桓因白佛言：「世尊！若善男子、善女人，受持讀誦般若波羅蜜，如所說行，我當護念。」梵天王及諸梵天俱白佛言：「世尊！若善男子、善女人，受持讀誦般若波羅蜜，如所說行，我等亦當護念。」
釋提桓因白佛言：「希有，世尊！善男子、善女人，受持讀誦般若波羅蜜，得如是現世功德。世尊！若受持般若波羅蜜者，則為受持諸波羅蜜。」佛言：「如是，如是！憍尸迦！受持般若
【現代漢語翻譯】 現代漢語譯本：經過阿僧祇劫（無數個大劫），他將成佛，號為釋迦牟尼如來（如實而來者）、應供（值得供養者）、正遍知（真正普遍知曉者）、明行足（智慧和行為都圓滿者）、善逝（安詳離世者）、世間解（瞭解世間一切者）、無上士（無與倫比的導師）、調御丈夫（調伏眾生的丈夫）、天人師（天人和人類的導師）、佛（覺悟者）、世尊（受世人尊敬者）。』諸天子對佛說：『世尊，真是稀有！諸菩薩摩訶薩（大菩薩）的般若波羅蜜（以智慧到達彼岸的方法）能夠攝取一切智慧。』 佛陀因為釋提桓因（帝釋天），告訴諸天子以及四眾弟子——比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）等：『憍尸迦（帝釋天的別名）！如果有善男子、善女人，能夠受持讀誦般若波羅蜜，並按照所說的去做，那麼魔或魔天，人或非人，都不能找到機會加害他們，他們也不會橫死。善男子、善女人，因為受持讀誦般若波羅蜜的緣故；忉利天（欲界第二天）的諸天會發起阿耨多羅三藐三菩提心（無上正等正覺之心），那些沒有受持讀誦般若波羅蜜的人，也會來到他們身邊。此外，憍尸迦！善男子、善女人，在受持讀誦般若波羅蜜時，無論是在空屋裡，還是在道路上，即使迷路，也不會感到恐懼。』 這時，四天王對佛說：『世尊！如果善男子、善女人，受持讀誦般若波羅蜜，並按照所說的去做，我們都會加以護念。』釋提桓因對佛說：『世尊！如果善男子、善女人，受持讀誦般若波羅蜜，並按照所說的去做，我也會加以護念。』梵天王以及諸梵天一同對佛說：『世尊！如果善男子、善女人，受持讀誦般若波羅蜜，並按照所說的去做，我們也都會加以護念。』 釋提桓因對佛說：『世尊，真是稀有！善男子、善女人，受持讀誦般若波羅蜜，能獲得如此現世的功德。世尊！如果受持般若波羅蜜，就等於受持了所有的波羅蜜（到達彼岸的方法）。』佛說：『是的，是的！憍尸迦！受持般若』
【English Translation】 English version: After asamkhya kalpas (countless eons), he will attain Buddhahood, and will be named Shakyamuni Tathagata (the Thus Come One), Arhat (Worthy of Offerings), Samyaksambuddha (Perfectly Enlightened One), Vidyacharana-sampanna (Perfect in Knowledge and Conduct), Sugata (Well-Gone One), Lokavid (Knower of the World), Anuttara (Unsurpassed One), Purushadamyasarathi (Tamer of Men), Shastha Devamanushyanam (Teacher of Gods and Humans), Buddha (Enlightened One), Bhagavan (World Honored One).』 The devaputras (heavenly beings) said to the Buddha: 『It is rare, World Honored One! The Prajnaparamita (Perfection of Wisdom) of the Bodhisattva Mahasattvas (Great Bodhisattvas) can encompass all wisdom.』 The Buddha, because of Shakra Devanam Indra (Indra, King of the Gods), told the devaputras and the four assemblies—bhikshus (monks), bhikshunis (nuns), upasakas (male lay followers), and upasikas (female lay followers): 『Kaushika (another name for Indra)! If there are good men or good women who can uphold, recite, and practice the Prajnaparamita as it is taught, then Mara or Mara』s heavens, humans or non-humans, will not find an opportunity to harm them, and they will not die an untimely death. Good men and good women, because of upholding and reciting the Prajnaparamita; the devas of Trayastrimsha Heaven (the second heaven of the desire realm) will generate the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, perfect enlightenment), and those who have not upheld and recited the Prajnaparamita will come to their side. Furthermore, Kaushika! When good men and good women are upholding and reciting the Prajnaparamita, whether they are in an empty house, on the road, or even if they are lost, they will not feel fear.』 At that time, the Four Heavenly Kings said to the Buddha: 『World Honored One! If good men and good women uphold, recite, and practice the Prajnaparamita as it is taught, we will all protect and remember them.』 Shakra Devanam Indra said to the Buddha: 『World Honored One! If good men and good women uphold, recite, and practice the Prajnaparamita as it is taught, I will protect and remember them.』 Brahma Raja (King Brahma) and all the Brahmas together said to the Buddha: 『World Honored One! If good men and good women uphold, recite, and practice the Prajnaparamita as it is taught, we will also protect and remember them.』 Shakra Devanam Indra said to the Buddha: 『It is rare, World Honored One! Good men and good women, by upholding and reciting the Prajnaparamita, obtain such present-life merits. World Honored One! If one upholds the Prajnaparamita, it is equivalent to upholding all the paramitas (perfections).』 The Buddha said: 『So it is, so it is! Kaushika! Upholding the Prajna』
波羅蜜者，則為受持諸波羅蜜。複次，憍尸迦！善男子、善女人，受持讀誦般若波羅蜜所得功德，汝今善聽，當爲汝說。」釋提桓因受教而聽。
佛告憍尸迦：「若有欲毀亂違逆我此法者，雖有是心，漸漸自滅，終不從愿。何以故？憍尸迦！若善男子、善女人，受持讀誦般若波羅蜜，種種毀亂違逆事起，法應皆滅，是故此人終不從愿。憍尸迦！善男子、善女人，受持讀誦般若波羅蜜，得如是現世功德。譬如有藥名為摩醯，有蛇饑行求食，見有小蟲而欲食之，蟲赴藥所，蛇聞藥氣，即回還去。所以者何？藥力能消蛇毒故。憍尸迦！善男子、善女人亦如是，若受持讀誦般若波羅蜜，種種毀亂違逆事起，以般若波羅蜜力故，即自消滅。
「複次，憍尸迦！若受持讀誦般若波羅蜜，護世四天王皆當護念。複次，憍尸迦！是人終不說無益之語，有所言說，人所信受，少於瞋恚，終不懷恨，不為我慢所覆，不為瞋恚所使。善男子、善女人若瞋恚時，能作是念：『若我瞋者，則壞諸根，顏色變異。我欲求阿耨多羅三藐三菩提，云何當隨瞋心？』如是思惟，即得正念。憍尸迦！善男子、善女人，受持讀誦般若波羅蜜，亦得是現世功德。」
釋提桓因白佛言：「希有，世尊！般若波羅蜜為迴向故，不為高心。」
【現代漢語翻譯】 現代漢語譯本： 『波羅蜜』（Paramita，意為到達彼岸）的含義，就是受持各種波羅蜜。再者，憍尸迦（Kauśika，即釋提桓因的別名）！善男子、善女人，受持讀誦《般若波羅蜜》（Prajñāpāramitā，意為智慧的完美）所獲得的功德，你現在仔細聽，我將為你解說。」釋提桓因（Śakra devānām indra，天神之王）接受教誨，專心聽講。 佛陀告訴憍尸迦：「如果有人想要破壞、擾亂、違揹我的這個教法，即使有這樣的想法，也會漸漸自行消滅，最終不能如願。為什麼呢？憍尸迦！如果善男子、善女人受持讀誦《般若波羅蜜》，各種破壞、擾亂、違背的事情發生，這些事情都會依法自行消滅，所以這個人最終不能如願。憍尸迦！善男子、善女人受持讀誦《般若波羅蜜》，能獲得這樣的現世功德。譬如有一種藥名叫摩醯（Mahe），有條飢餓的蛇出來覓食，看到一隻小蟲想要吃掉它，小蟲跑到藥的旁邊，蛇聞到藥的氣味，就立刻回去了。這是為什麼呢？因為藥力能夠消除蛇毒。憍尸迦！善男子、善女人也是這樣，如果受持讀誦《般若波羅蜜》，各種破壞、擾亂、違背的事情發生，憑藉《般若波羅蜜》的力量，這些事情就會自行消滅。 「再者，憍尸迦！如果受持讀誦《般若波羅蜜》，護世四天王（Lokapāla，守護世界的四位天神）都會加以護念。再者，憍尸迦！這個人最終不會說無益的話，所說的話，人們都會相信接受，很少有嗔恨，最終不會懷恨在心，不會被我慢（驕傲自大）所矇蔽，不會被嗔恚所驅使。善男子、善女人如果生起嗔恚心時，能夠這樣想：『如果我嗔恨，就會損壞我的諸根（眼、耳、鼻、舌、身、意），臉色也會改變。我想要追求阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），怎麼能隨順嗔恨心呢？』這樣思惟，就能得到正念。憍尸迦！善男子、善女人，受持讀誦《般若波羅蜜》，也能獲得這樣的現世功德。」 釋提桓因對佛陀說：「稀有啊，世尊！《般若波羅蜜》是爲了迴向（Parināmanā，將功德迴向給眾生）的緣故，而不是爲了高傲的心。」
【English Translation】 English version: 『Paramita』 means to uphold all the Paramitas. Furthermore, Kauśika! Good men and good women, the merits gained from upholding, reciting, and studying the Prajñāpāramitā, listen carefully now, and I will explain it to you.」 Śakra devānām indra, receiving the teaching, listened attentively. The Buddha told Kauśika, 「If there are those who wish to destroy, disrupt, or oppose my Dharma, even if they have such intentions, they will gradually extinguish themselves and ultimately not succeed. Why is that? Kauśika! If good men and good women uphold, recite, and study the Prajñāpāramitā, and various acts of destruction, disruption, and opposition arise, these acts will naturally cease according to the Dharma, and therefore, such a person will ultimately not succeed. Kauśika! Good men and good women who uphold, recite, and study the Prajñāpāramitā gain such present-life merits. For example, there is a medicine called Mahe. A hungry snake goes out to seek food, sees a small insect and wants to eat it. The insect goes near the medicine, and the snake, smelling the medicine, immediately turns back. Why is that? Because the power of the medicine can neutralize the snake's venom. Kauśika! Good men and good women are also like this. If they uphold, recite, and study the Prajñāpāramitā, and various acts of destruction, disruption, and opposition arise, by the power of the Prajñāpāramitā, these acts will naturally cease. 「Furthermore, Kauśika! If one upholds, recites, and studies the Prajñāpāramitā, the Four Heavenly Kings who protect the world will all protect and remember them. Furthermore, Kauśika! Such a person will ultimately not speak useless words. What they say will be believed and accepted by others. They will have little anger, will ultimately not hold grudges, will not be covered by arrogance, and will not be driven by anger. If good men and good women become angry, they can think: 『If I am angry, I will damage my senses (eyes, ears, nose, tongue, body, and mind), and my complexion will change. I want to seek Anuttarā-samyak-saṃbodhi, how can I follow my anger?』 By thinking in this way, they will attain right mindfulness. Kauśika! Good men and good women who uphold, recite, and study the Prajñāpāramitā also gain such present-life merits.」 Śakra devānām indra said to the Buddha, 「It is rare, World Honored One! The Prajñāpāramitā is for the sake of dedication (of merit), not for an arrogant heart.」
佛告憍尸迦：「善男子、善女人，受持讀誦般若波羅蜜，若入軍陣，誦般若波羅蜜，若住若出，若失壽命，若被惱害，無有是處；若刀箭曏者，終不能傷。何以故？般若波羅蜜是大咒術、無上咒術。善男子、善女人，學此咒術，不自念惡，不念他惡，不兩念惡；學是咒術，得阿耨多羅三藐三菩提，得薩婆若智，能觀一切眾生心。
「複次，憍尸迦！若般若波羅蜜經卷住處若讀誦處，人若非人，不得其便；唯除業行，必應受者。憍尸迦！譬如道場四邊，若人若畜生，無能惱者。何以故？過去、未來、現在諸佛，此中得道，已得、今得、當得；是處一切眾生，無恐無畏，無能惱害。憍尸迦！以般若波羅蜜故，是處則吉，人所恭敬供養禮拜。」
釋提桓因白佛言：「世尊！若善男子、善女人，書般若波羅蜜，受持經卷，供養恭敬，尊重讚歎，以好花香、瓔珞、涂香、燒香、末香、雜香、繒蓋、幢幡，而以供養。若復有人，以如來舍利，供養恭敬，尊重讚歎，以好花香、瓔珞、涂香、燒香、末香、雜香、繒蓋、幢幡，而以供養。其福何所為多？」
「憍尸迦！我還問汝，隨汝意答。于意云何？如來行何道得薩婆若所依止身，得阿耨多羅三藐三菩提？」釋提桓因白佛言：「世尊！如來學般若波羅蜜故，得是
【現代漢語翻譯】 現代漢語譯本 佛陀告訴憍尸迦（Indra）：『善男子、善女人，如果受持讀誦《般若波羅蜜》（Prajnaparamita，意為「智慧的完美」）的，如果進入軍隊陣營，誦讀《般若波羅蜜》，無論是停留還是離開，無論是失去生命還是遭受傷害，都不會發生這樣的事情；如果刀箭射向他們，最終也不能傷害他們。為什麼呢？因為《般若波羅蜜》是偉大的咒術、無上的咒術。善男子、善女人，學習這種咒術，不會自己想惡事，不會想他人的惡事，也不會同時想兩方面的惡事；學習這種咒術，就能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」），獲得薩婆若智（Sarvajna，意為「一切智」），能夠觀察一切眾生的心。 『再者，憍尸迦！如果《般若波羅蜜》經卷所在之處，或者誦讀之處，人和非人，都不能從中得便；除非是業報所致，必須承受的。憍尸迦！譬如道場四邊，無論是人還是畜生，都不能侵擾。為什麼呢？因為過去、未來、現在諸佛，都在這裡得道，已經得道、正在得道、將要得道；這個地方的一切眾生，沒有恐懼，沒有畏懼，沒有能夠傷害他們的。憍尸迦！因為《般若波羅蜜》的緣故，這個地方就吉祥，人們都恭敬供養禮拜。』 釋提桓因（Shakra，意為「帝釋天」）對佛說：『世尊！如果善男子、善女人，書寫《般若波羅蜜》，受持經卷，供養恭敬，尊重讚歎，用美好的鮮花、香、瓔珞（Yingluo，意為「珠玉串成的裝飾品」）、涂香、燒香、末香、雜香、繒蓋、幢幡來供養。如果又有人，用如來舍利，供養恭敬，尊重讚歎，用美好的鮮花、香、瓔珞、涂香、燒香、末香、雜香、繒蓋、幢幡來供養。這兩種福德哪一種更多呢？』 『憍尸迦！我反過來問你，隨你的意思回答。你認為如何？如來修行什麼道，才能得到薩婆若（Sarvajna，意為「一切智」）所依止的身體，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」）？』釋提桓因對佛說：『世尊！如來學習《般若波羅蜜》的緣故，才得到這些。』
【English Translation】 English version The Buddha said to Kausika (Indra): 'Good men and good women, if they receive, uphold, read, and recite the Prajnaparamita (Perfection of Wisdom), if they enter a military formation, reciting the Prajnaparamita, whether they stay or leave, whether they lose their lives or suffer harm, such things will not happen; if swords and arrows are directed at them, they will ultimately not be harmed. Why is that? Because the Prajnaparamita is a great mantra, a supreme mantra. Good men and good women, learning this mantra, will not think of evil themselves, will not think of the evil of others, and will not think of evil on both sides; learning this mantra, they will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), attain Sarvajna (All-Knowing) wisdom, and be able to observe the minds of all sentient beings.' 'Furthermore, Kausika! If the place where the Prajnaparamita scripture is located, or the place where it is recited, neither humans nor non-humans can take advantage of it; except for karmic actions that must be endured. Kausika! For example, around the four sides of a Bodhimanda (place of enlightenment), neither humans nor animals can cause harm. Why is that? Because the Buddhas of the past, future, and present have attained enlightenment here, have already attained, are now attaining, and will attain; all sentient beings in this place have no fear, no dread, and no one can harm them. Kausika! Because of the Prajnaparamita, this place is auspicious, and people respectfully make offerings and prostrate in worship.' Shakra (Indra) said to the Buddha: 'World Honored One! If good men and good women write the Prajnaparamita, receive and uphold the scriptures, make offerings with respect, honor and praise it, using beautiful flowers, incense, garlands (Yingluo), scented ointments, burning incense, powdered incense, mixed incense, silk canopies, and banners to make offerings. And if there is another person who uses the relics of the Tathagata (Buddha), making offerings with respect, honoring and praising them, using beautiful flowers, incense, garlands, scented ointments, burning incense, powdered incense, mixed incense, silk canopies, and banners to make offerings. Which of these two merits is greater?' 'Kausika! I will ask you in return, answer according to your understanding. What do you think? What path does the Tathagata practice to obtain the body that is the basis of Sarvajna (All-Knowing) and to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' Shakra said to the Buddha: 'World Honored One! It is because the Tathagata studied the Prajnaparamita that he attained these.'
身，得阿耨多羅三藐三菩提。」
「憍尸迦！佛不以身故，名為如來；以得薩婆若故，名為如來。憍尸迦！諸佛薩婆若，從般若波羅蜜生，是身薩婆若智所依止故。如來因是身得薩婆若智，成阿耨多羅三藐三菩提，是身薩婆若所依止故，我滅度后舍利得供養。憍尸迦！若善男子、善女人，書般若波羅蜜，受持讀誦，供養恭敬，尊重讚歎，以好花香、瓔珞、涂香、燒香、末香、雜香、繒蓋、幢幡，而以供養，是善男子、善女人，即是供養薩婆若智。是故若人書寫般若波羅蜜，供養恭敬，尊重讚歎，當知是人得大福德。何以故？供養薩婆若智故。」
釋提桓因白佛言：「世尊！閻浮提人不供養恭敬尊重讚歎般若波羅蜜，為不知得如是大利益耶？」佛言：「憍尸迦！于意云何？閻浮提有幾所人于佛得不壞信？幾所人於法、于僧得不壞信？」釋提桓因言：「少所人于佛得不壞信，於法、于僧得不壞信。世尊！閻浮提少所人得須陀洹、斯陀含、阿那含、阿羅漢。得辟支佛者，轉復減少。能行菩薩道者，亦復轉少。」
「如是，如是！憍尸迦！閻浮提少所人于佛得不壞信，乃至能發阿耨多羅三藐三菩提心，行菩薩道者，亦復轉少。憍尸迦！無量無邊阿僧祇眾生，發阿耨多羅三藐三菩提心，于中若一若二住阿毗跋
【現代漢語翻譯】 現代漢語譯本：'身體，獲得阿耨多羅三藐三菩提（無上正等正覺）。' 『憍尸迦（帝釋的別名）！佛不是因為身體的緣故，被稱為如來；而是因為獲得薩婆若（一切智）的緣故，被稱為如來。憍尸迦！諸佛的薩婆若，是從般若波羅蜜（智慧的完美）中產生的，這個身體是薩婆若智所依止的。如來因為這個身體獲得薩婆若智，成就阿耨多羅三藐三菩提，這個身體是薩婆若所依止的緣故，我滅度后舍利才得到供養。憍尸迦！如果善男子、善女人，書寫般若波羅蜜，受持讀誦，供養恭敬，尊重讚歎，用美好的花香、瓔珞、涂香、燒香、末香、雜香、繒蓋、幢幡來供養，這個善男子、善女人，就是供養薩婆若智。因此如果有人書寫般若波羅蜜，供養恭敬，尊重讚歎，應當知道這個人獲得大福德。為什麼呢？因為是供養薩婆若智的緣故。』 釋提桓因（帝釋）對佛說：『世尊！閻浮提（我們所居住的世界）的人不供養恭敬尊重讚歎般若波羅蜜，是因為不知道能得到這樣大的利益嗎？』佛說：『憍尸迦！你認為怎麼樣？閻浮提有多少人對佛有不壞的信心？有多少人對法、對僧有不壞的信心？』釋提桓因說：『很少有人對佛有不壞的信心，對法、對僧有不壞的信心。世尊！閻浮提很少有人證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）。證得辟支佛（獨覺）的人，更加稀少。能夠修行菩薩道的人，也更加稀少。』 『是的，是的！憍尸迦！閻浮提很少有人對佛有不壞的信心，乃至能發起阿耨多羅三藐三菩提心，修行菩薩道的人，也更加稀少。憍尸迦！無量無邊阿僧祇（無數）的眾生，發起阿耨多羅三藐三菩提心，其中如果有一兩個能安住于阿毗跋
【English Translation】 English version: 'The body, attains Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Kausika (another name for Indra)! The Buddha is not called Tathagata (Thus Come One) because of the body; but because of attaining Sarvajna (all-knowing wisdom), he is called Tathagata. Kausika! The Sarvajna of all Buddhas arises from Prajna-paramita (perfection of wisdom), and this body is the basis upon which Sarvajna-wisdom rests. Because the Tathagata attains Sarvajna-wisdom through this body, and achieves Anuttara-samyak-sambodhi, and because this body is the basis of Sarvajna, the relics are venerated after my Parinirvana (final passing away). Kausika! If a good man or good woman writes Prajna-paramita, receives, upholds, recites, makes offerings, respects, reveres, and praises it, and makes offerings with fine flowers, incense, garlands, perfumes, burning incense, powdered incense, mixed incense, silken canopies, and banners, that good man or good woman is making offerings to Sarvajna-wisdom. Therefore, if someone writes Prajna-paramita, makes offerings, respects, reveres, and praises it, know that this person obtains great merit. Why? Because they are making offerings to Sarvajna-wisdom.' Shakra Devanam Indra (Indra, the lord of gods) said to the Buddha: 'World Honored One! The people of Jambudvipa (the world we live in) do not make offerings, respect, revere, and praise Prajna-paramita, is it because they do not know that they can obtain such great benefits?' The Buddha said: 'Kausika! What do you think? How many people in Jambudvipa have unwavering faith in the Buddha? How many people have unwavering faith in the Dharma and the Sangha?' Shakra Devanam Indra said: 'Few people have unwavering faith in the Buddha, and few have unwavering faith in the Dharma and the Sangha. World Honored One! Few people in Jambudvipa attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). Those who attain Pratyekabuddha (solitary buddha) are even fewer. Those who can practice the Bodhisattva path are even fewer.' 'So it is, so it is! Kausika! Few people in Jambudvipa have unwavering faith in the Buddha, and even fewer can generate the mind of Anuttara-samyak-sambodhi and practice the Bodhisattva path. Kausika! Countless Asankhyeya (innumerable) beings generate the mind of Anuttara-samyak-sambodhi, and among them, if one or two can abide in Aviva
致地。是故當知，善男子、善女人，發阿耨多羅三藐三菩提心，乃至能受持讀誦、供養恭敬、尊重讚歎般若波羅蜜。何以故？是人作是念：『過去諸佛行菩薩道時從是中學，我等亦應於是中學。般若波羅蜜是我大師。』
「憍尸迦！若我現在，若我滅后，菩薩常應依止般若波羅蜜。若善男子、善女人，於我滅后，以供養如來故，起七寶塔；盡其形壽，以好花香、涂香、末香、衣服、幢幡，供養是塔。于意云何？是善男子、善女人，以是因緣故，得福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！若善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，以好華香、涂香、末香、衣服、幢幡，而以供養，其福甚多。
「憍尸迦！置是一塔，若滿閻浮提七寶塔，善男子、善女人，盡其形壽，以好華香乃至伎樂，供養是塔。于意云何？是人以是因緣故，得福多不？」釋提桓因言：「甚多，世尊！」佛告憍尸迦：「若善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，以好華香、涂香、末香、衣服、幢幡，其福甚多。
「憍尸迦！置是滿閻浮提七寶塔，若滿四天下七寶塔，若人盡形壽，以花香供養，乃至伎樂。若復有人供養般若波羅蜜，其福甚多。憍尸迦！置是滿四天下七寶塔，若滿周梨迦
【現代漢語翻譯】 現代漢語譯本：因此應當知道，善男子、善女人，發起了阿耨多羅三藐三菩提心（無上正等正覺之心），乃至能夠受持、讀誦、供養、恭敬、尊重、讚歎般若波羅蜜（以智慧到達彼岸的方法）。為什麼呢？因為這些人這樣想：『過去諸佛在修行菩薩道時，都是從般若波羅蜜中學習的，我們現在也應當從中學習。般若波羅蜜是我們的導師。』 『憍尸迦（帝釋天）！無論我現在在世，還是我涅槃之後，菩薩都應當常常依止般若波羅蜜。如果善男子、善女人，在我涅槃之後，爲了供養如來，建造七寶塔；盡其一生，用美好的鮮花、香料、涂香、末香、衣服、幢幡來供養這座塔。你認為如何？這些善男子、善女人，因為這個因緣，得到的福報多不多？』釋提桓因（帝釋天的另一個稱呼）說：『非常多，世尊！』佛說：『憍尸迦！如果善男子、善女人，供養般若波羅蜜經卷，恭敬、尊重、讚歎，用美好的鮮花、香料、涂香、末香、衣服、幢幡來供養，他們得到的福報非常多。』 『憍尸迦！就算只有一座塔，如果整個閻浮提（我們所居住的世界）都佈滿了七寶塔，善男子、善女人，盡其一生，用美好的鮮花、香料乃至音樂來供養這些塔。你認為如何？這些人因為這個因緣，得到的福報多不多？』釋提桓因說：『非常多，世尊！』佛告訴憍尸迦：『如果善男子、善女人，供養般若波羅蜜經卷，恭敬、尊重、讚歎，用美好的鮮花、香料、涂香、末香、衣服、幢幡來供養，他們得到的福報非常多。』 『憍尸迦！就算整個閻浮提都佈滿了七寶塔，如果整個四天下（佛教宇宙觀中的四大洲）都佈滿了七寶塔，如果有人盡其一生，用鮮花香料供養，乃至音樂。如果又有人供養般若波羅蜜，他得到的福報非常多。憍尸迦！就算整個四天下都佈滿了七寶塔，如果整個周梨迦（佛教宇宙觀中的一個世界）
【English Translation】 English version: Therefore, it should be known, good men and good women, having generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, right and perfect enlightenment), even to the point of being able to receive, uphold, recite, make offerings, revere, respect, and praise the Prajna-paramita (the perfection of wisdom, the method to reach the other shore through wisdom). Why is that? Because these people think: 『When the Buddhas of the past were practicing the Bodhisattva path, they learned from this, and we should also learn from this. The Prajna-paramita is our teacher.』 『Kausika (Indra)! Whether I am now in the world, or after my Nirvana, Bodhisattvas should always rely on the Prajna-paramita. If good men and good women, after my Nirvana, in order to make offerings to the Tathagata, build seven-jeweled pagodas; for their entire lives, use beautiful flowers, incense, scented paste, powdered incense, clothing, and banners to make offerings to these pagodas. What do you think? Do these good men and good women, because of this cause, gain much merit?』 Sakra, Lord of the Devas (another name for Indra), said: 『Very much, World Honored One!』 The Buddha said: 『Kausika! If good men and good women make offerings to the Prajna-paramita scriptures, revere, respect, and praise them, and make offerings with beautiful flowers, incense, scented paste, powdered incense, clothing, and banners, they will gain very much merit.』 『Kausika! Even if there was only one pagoda, if the entire Jambudvipa (the world we live in) were filled with seven-jeweled pagodas, and good men and good women, for their entire lives, used beautiful flowers, incense, and even music to make offerings to these pagodas. What do you think? Do these people, because of this cause, gain much merit?』 Sakra, Lord of the Devas, said: 『Very much, World Honored One!』 The Buddha told Kausika: 『If good men and good women make offerings to the Prajna-paramita scriptures, revere, respect, and praise them, and make offerings with beautiful flowers, incense, scented paste, powdered incense, clothing, and banners, they will gain very much merit.』 『Kausika! Even if the entire Jambudvipa were filled with seven-jeweled pagodas, if the entire four continents (the four continents in Buddhist cosmology) were filled with seven-jeweled pagodas, if someone for their entire life, made offerings with flowers and incense, and even music. If someone else makes offerings to the Prajna-paramita, they will gain very much merit. Kausika! Even if the entire four continents were filled with seven-jeweled pagodas, if the entire Chorika (a world in Buddhist cosmology)
小千世界七寶塔，若人盡形，以好華香供養，乃至幢幡。若復有人供養般若波羅蜜，其福甚多。憍尸迦！置是周梨迦小千世界七寶塔，若滿二千中世界七寶塔，若人盡形，以花香供養，乃至幢幡。若復有人供養般若波羅蜜，其福甚多。憍尸迦！置是二千中世界，若滿三千大千世界七寶塔，若善男子、善女人，盡其形壽，以花香供養，乃至幢幡。憍尸迦！于意云何？是人以是因緣故，得福多不？」釋提桓因言：「甚多，世尊！」佛告憍尸迦：「若復有人供養般若波羅蜜經卷，恭敬尊重讚歎，花香乃至幢幡，其福甚多。
「憍尸迦！置是滿三千大千世界七寶塔，假令三千大千世界所有眾生，一時皆得人身，是一一人起七寶塔，盡其形壽，以一切好華、名香、幢幡、伎樂、歌舞，供養是塔。憍尸迦！于意云何？是人以是因緣故，得福多不？」「甚多，世尊！」佛告憍尸迦：「若善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，花香乃至幢幡，其福甚多。」
釋提桓因言：「如是，如是！世尊！若人供養般若波羅蜜，即是供養恭敬過去、未來、現在諸佛薩婆若。世尊！置是三千大千世界，一一眾生所起七寶塔，若滿十方恒河沙等世界眾生，皆得人身，一一人起七寶塔，若於一劫，若減一劫，以好華香乃至伎
【現代漢語翻譯】 現代漢語譯本 佛陀告訴憍尸迦（Kausika，即帝釋天）：『即使有人用美好的鮮花和香料供養小千世界（small chiliocosm）的七寶塔，乃至用幢幡供養，如果有人供養《般若波羅蜜》（Prajnaparamita，智慧的完美）的教義，他的福德會更多。憍尸迦！就算不提這小千世界的七寶塔，如果有人用鮮花和香料供養滿二千中世界（medium chiliocosm）的七寶塔，乃至用幢幡供養，如果有人供養《般若波羅蜜》，他的福德會更多。憍尸迦！就算不提這二千中世界，如果善男子、善女人用鮮花和香料供養滿三千大千世界（great chiliocosm）的七寶塔，乃至用幢幡供養，憍尸迦！你認為如何？這個人因為這個因緣，得到的福德多嗎？』 釋提桓因（Sakra devanam Indra，帝釋天）回答說：『非常多，世尊！』佛陀告訴憍尸迦：『如果有人供養《般若波羅蜜》的經卷，恭敬尊重讚歎，用鮮花和香料乃至幢幡供養，他的福德會更多。』 『憍尸迦！就算不提這滿三千大千世界的七寶塔，假設三千大千世界的所有眾生，同時都得到人身，每個人都建造七寶塔，用一切美好的鮮花、名貴的香料、幢幡、伎樂、歌舞來供養這些塔，直到他們壽命終結。憍尸迦！你認為如何？這個人因為這個因緣，得到的福德多嗎？』 『非常多，世尊！』佛陀告訴憍尸迦：『如果善男子、善女人供養《般若波羅蜜》的經卷，恭敬尊重讚歎，用鮮花和香料乃至幢幡供養，他的福德會更多。』 釋提桓因說：『是的，是的！世尊！如果有人供養《般若波羅蜜》，就是供養恭敬過去、未來、現在諸佛的薩婆若（Sarvajna，一切智）。世尊！就算不提這三千大千世界，每一個眾生所建造的七寶塔，如果充滿十方恒河沙數的世界的眾生，都得到人身，每個人都建造七寶塔，如果在一劫（kalpa，宇宙時）或減一劫的時間裡，用美好的鮮花和香料乃至伎樂供養這些塔，』
【English Translation】 English version The Buddha said to Kausika (Sakra devanam Indra): 'If someone were to offer beautiful flowers and incense to the seven-jeweled stupas in a small chiliocosm, even with banners, and if someone were to offer the teachings of the Prajnaparamita (Perfection of Wisdom), their merit would be much greater. Kausika! Even setting aside the seven-jeweled stupas of this small chiliocosm, if someone were to offer flowers and incense to the seven-jeweled stupas filling a medium chiliocosm, even with banners, and if someone were to offer the Prajnaparamita, their merit would be much greater. Kausika! Even setting aside this medium chiliocosm, if a good man or good woman were to offer flowers and incense to the seven-jeweled stupas filling a great chiliocosm, even with banners, Kausika! What do you think? Would this person gain much merit from this cause?' Sakra devanam Indra replied: 'Very much, World Honored One!' The Buddha told Kausika: 'If someone were to offer the scriptures of the Prajnaparamita, with reverence, respect, and praise, with flowers and incense, even with banners, their merit would be much greater.' 'Kausika! Even setting aside the seven-jeweled stupas filling the great chiliocosm, suppose all the beings in the great chiliocosm were to simultaneously attain human form, and each one were to build seven-jeweled stupas, offering these stupas with all kinds of beautiful flowers, precious incense, banners, music, and dances, until the end of their lives. Kausika! What do you think? Would this person gain much merit from this cause?' 'Very much, World Honored One!' The Buddha told Kausika: 'If a good man or good woman were to offer the scriptures of the Prajnaparamita, with reverence, respect, and praise, with flowers and incense, even with banners, their merit would be much greater.' Sakra devanam Indra said: 'Yes, yes! World Honored One! If someone were to offer the Prajnaparamita, it would be offering and revering the Sarvajna (Omniscience) of all the Buddhas of the past, future, and present. World Honored One! Even setting aside the seven-jeweled stupas built by each being in the great chiliocosm, if beings filling worlds as numerous as the sands of the Ganges in the ten directions were to attain human form, and each one were to build seven-jeweled stupas, and if for a kalpa (cosmic eon) or less than a kalpa, they were to offer these stupas with beautiful flowers and incense, even with music,'
樂，供養是塔。若復有人供養般若波羅蜜經卷，恭敬尊重讚歎，華香乃至伎樂，其福甚多。」
佛言：「如是，如是！憍尸迦！是善男子、善女人，以是供養般若波羅蜜經卷因緣故，其福甚多，無量無邊，不可得數，不可思議。何以故？憍尸迦！一切諸佛薩婆若智皆從般若波羅蜜生。憍尸迦！以是因緣故，若善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，華香乃至伎樂供養，於前功德，百分不及一，分千分萬分、百千萬億分不及一，乃至算數譬喻所不能及。」
摩訶般若波羅蜜明咒品第四
爾時釋提桓因與四萬天子在會中者，語釋提桓因言：「憍尸迦！應受持讀誦般若波羅蜜。」
佛告釋提桓因：「憍尸迦！汝受持讀誦般若波羅蜜，若阿修羅生念：『欲與忉利諸天共鬥。』爾時汝當誦唸般若波羅蜜。以是因緣故，阿修羅噁心即滅。」
釋提桓因白佛言：「世尊！般若波羅蜜是大明咒，般若波羅蜜是無上咒，般若波羅蜜是無等等咒。」
佛言：「如是，如是！憍尸迦！般若波羅蜜是大明咒，般若波羅蜜是無上咒，般若波羅蜜是無等等咒。何以故？憍尸迦！過去諸佛，因是明咒，得阿耨多羅三藐三菩提。未來諸佛，亦因是咒，當得阿耨多羅三藐三菩提。今十方現在諸佛，亦
【現代漢語翻譯】 現代漢語譯本：佛陀說：『是的，供養佛塔是功德。如果有人供養《般若波羅蜜經》的經卷，恭敬尊重讚歎，用鮮花、香料乃至音樂供養，他的福報非常多。』 佛陀說：『是的，是的！憍尸迦（Indra的別名）！這位善男子、善女人，因為供養《般若波羅蜜經》經卷的緣故，他的福報非常多，無量無邊，不可計數，不可思議。為什麼呢？憍尸迦！一切諸佛的薩婆若智（一切智）都從《般若波羅蜜》產生。憍尸迦！因為這個緣故，如果善男子、善女人供養《般若波羅蜜經》經卷，恭敬尊重讚歎，用鮮花、香料乃至音樂供養，與之前的功德相比，百分之一都比不上，千分之一、萬分之一、百千萬億分之一都比不上，乃至用算數譬喻都無法比擬。』 《摩訶般若波羅蜜明咒品》第四 當時，釋提桓因（Indra）與四萬天子在法會中，對釋提桓因說：『憍尸迦！你應該受持讀誦《般若波羅蜜》。』 佛陀告訴釋提桓因：『憍尸迦！你受持讀誦《般若波羅蜜》，如果阿修羅（Asura）生起念頭：『想要與忉利天（Trayastrimsa）諸天戰鬥。』那時你應當誦唸《般若波羅蜜》。因為這個緣故，阿修羅的噁心就會立刻消滅。』 釋提桓因對佛陀說：『世尊！《般若波羅蜜》是大明咒，《般若波羅蜜》是無上咒，《般若波羅蜜》是無等等咒。』 佛陀說：『是的，是的！憍尸迦！《般若波羅蜜》是大明咒，《般若波羅蜜》是無上咒，《般若波羅蜜》是無等等咒。為什麼呢？憍尸迦！過去的諸佛，因為這個明咒，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。未來的諸佛，也因為這個咒，將得到阿耨多羅三藐三菩提。現在十方諸佛，也因為這個明咒，得到阿耨多羅三藐三菩提。』
【English Translation】 English version: The Buddha said, 'Yes, offering to a stupa is meritorious. If someone offers to the scripture of the 'Prajnaparamita Sutra', respectfully honors and praises it, and makes offerings with flowers, incense, and even music, their merit is very great.' The Buddha said, 'Yes, yes! Kausika (another name for Indra)! This good man or good woman, because of the merit of offering to the scripture of the 'Prajnaparamita Sutra', their merit is very great, immeasurable, boundless, countless, and inconceivable. Why is that? Kausika! All the Buddhas' Sarvajna-jnana (all-knowing wisdom) arises from the 'Prajnaparamita'. Kausika! Because of this reason, if a good man or good woman offers to the scripture of the 'Prajnaparamita Sutra', respectfully honors and praises it, and makes offerings with flowers, incense, and even music, compared to the previous merit, it is not even one percent, not even one thousandth, one ten-thousandth, one hundred-millionth, or one hundred-million-billionth, and cannot even be compared by arithmetic or analogy.' The Fourth Chapter: 'The Great Prajnaparamita Bright Mantra' At that time, Sakra Devanam Indra (Indra) and forty thousand devas in the assembly, said to Sakra Devanam Indra, 'Kausika! You should uphold, recite, and study the 'Prajnaparamita'.' The Buddha told Sakra Devanam Indra, 'Kausika! You uphold, recite, and study the 'Prajnaparamita'. If an Asura (demigod) arises with the thought: 'I want to fight with the devas of Trayastrimsa (the Heaven of Thirty-three Gods).' At that time, you should recite the 'Prajnaparamita'. Because of this reason, the Asura's evil mind will immediately be extinguished.' Sakra Devanam Indra said to the Buddha, 'World Honored One! The 'Prajnaparamita' is the great bright mantra, the 'Prajnaparamita' is the supreme mantra, the 'Prajnaparamita' is the unequaled mantra.' The Buddha said, 'Yes, yes! Kausika! The 'Prajnaparamita' is the great bright mantra, the 'Prajnaparamita' is the supreme mantra, the 'Prajnaparamita' is the unequaled mantra. Why is that? Kausika! The Buddhas of the past, because of this bright mantra, attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). The Buddhas of the future, also because of this mantra, will attain Anuttara-samyak-sambodhi. The Buddhas of the present in the ten directions, also because of this bright mantra, attain Anuttara-samyak-sambodhi.'
因是咒，得阿耨多羅三藐三菩提。
「憍尸迦！因是明咒，十善道出現於世，四禪、四無量心、四無色定、五神通出現於世。因菩薩故，十善道出現於世，四禪、四無量心、四無色定、五神通出現於世。若諸佛不出於世，但因菩薩故，十善道、四禪、四無量心、四無色定、五神通出現於世。譬如月不出時，星宿光明，照於世間。如是，憍尸迦！世無佛時，所有善行正行，皆從菩薩出生。菩薩方便力，皆從般若波羅蜜生。
「複次，憍尸迦！若善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，得是現世福德。」釋提桓因白佛言：「世尊！得何等現世福德？」「憍尸迦！是善男子、善女人，毒不能傷，火不能燒，終不橫死。又善男子、善女人，若官事起，誦唸般若波羅蜜，官事即滅，諸求短者皆不得便。何以故？般若波羅蜜所護故。
「複次，憍尸迦！善男子、善女人，誦唸般若波羅蜜，若至國王，若王子大臣所，皆歡喜問訊，與共語言。何以故？憍尸迦！般若波羅蜜為慈悲一切眾生故出。是故，憍尸迦！諸求短者，皆不得便。」
爾時外道出家百人，欲求佛短，來向佛所。釋提桓因作是念：「是諸外道出家百人，欲求佛短，來向佛所。我從佛所受般若波羅蜜，今當誦唸。是諸外道來至佛
【現代漢語翻譯】 現代漢語譯本 因為這個咒語，可以證得阿耨多羅三藐三菩提（無上正等正覺）。 『憍尸迦（帝釋天的別名）！因為這個明咒，十善道（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）才得以在世間出現，四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、五神通（天眼通、天耳通、他心通、宿命通、神足通）才得以在世間出現。因為菩薩的緣故，十善道才得以在世間出現，四禪、四無量心、四無色定、五神通才得以在世間出現。如果諸佛不出世，僅僅因為菩薩的緣故，十善道、四禪、四無量心、四無色定、五神通才得以在世間出現。譬如月亮不出現的時候，星宿的光明照耀於世間。像這樣，憍尸迦！世間沒有佛的時候，所有善行正行，都從菩薩出生。菩薩的方便力，都從般若波羅蜜（以空性智慧到達彼岸）產生。 『再者，憍尸迦！如果善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，可以得到現世的福德。』釋提桓因（帝釋天）問佛說：『世尊！可以得到什麼樣的現世福德呢？』『憍尸迦！這些善男子、善女人，毒不能傷害他們，火不能燒燬他們，最終不會橫死。而且，善男子、善女人，如果遇到官司，誦唸般若波羅蜜，官司就會平息，那些想加害他們的人都不能得逞。為什麼呢？因為有般若波羅蜜的護佑。』 『再者，憍尸迦！善男子、善女人，誦唸般若波羅蜜，如果去見國王，或者王子大臣，都會得到他們的歡喜問候，並與他們交談。為什麼呢？憍尸迦！般若波羅蜜是爲了慈悲一切眾生而出現的。所以，憍尸迦！那些想加害他們的人，都不能得逞。』 當時，有一百個外道出家人，想要找佛的過失，來到佛所在的地方。釋提桓因心想：『這些外道出家人，想要找佛的過失，來到佛所在的地方。我從佛那裡接受了般若波羅蜜，現在應當誦唸。這些外道來到佛
【English Translation】 English version Because of this mantra, one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment). 'Kausika (another name for Indra)! Because of this bright mantra, the ten paths of wholesome action (not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not engaging in idle chatter, not being greedy, not being hateful, not being deluded) appear in the world, the four dhyanas (four meditative absorptions in the realm of form), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception), and the five superknowledges (divine eye, divine ear, knowing others' minds, remembering past lives, and magical powers) appear in the world. Because of the Bodhisattvas, the ten paths of wholesome action appear in the world, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges appear in the world. If the Buddhas do not appear in the world, it is solely because of the Bodhisattvas that the ten paths of wholesome action, the four dhyanas, the four immeasurables, the four formless absorptions, and the five superknowledges appear in the world. It is like when the moon does not appear, the light of the stars illuminates the world. Likewise, Kausika! When there is no Buddha in the world, all good and righteous conduct arises from the Bodhisattvas. The skillful means of the Bodhisattvas all arise from the Prajna Paramita (perfection of wisdom that leads to the other shore).' 'Furthermore, Kausika! If a good man or good woman makes offerings to the Prajna Paramita scriptures, respectfully honors and praises them, they will obtain blessings in this very life.' Sakra, Lord of the Devas (Indra), asked the Buddha, 'World Honored One! What kind of blessings in this very life will they obtain?' 'Kausika! These good men and good women will not be harmed by poison, will not be burned by fire, and will not die an untimely death. Moreover, if these good men or good women encounter legal troubles, by reciting the Prajna Paramita, the legal troubles will cease, and those who seek to harm them will not succeed. Why is this so? Because they are protected by the Prajna Paramita.' 'Furthermore, Kausika! If good men or good women recite the Prajna Paramita, and they go to see a king, a prince, or a minister, they will all be greeted with joy and will be spoken to. Why is this so? Kausika! The Prajna Paramita arises for the sake of compassion for all sentient beings. Therefore, Kausika! Those who seek to harm them will not succeed.' At that time, one hundred non-Buddhist ascetics, seeking to find fault with the Buddha, came to where the Buddha was. Sakra, Lord of the Devas, thought to himself, 'These one hundred non-Buddhist ascetics, seeking to find fault with the Buddha, have come to where the Buddha is. I have received the Prajna Paramita from the Buddha, and now I should recite it. These non-Buddhists are coming to the Buddha.'
所，或能斷說般若波羅蜜。」如是思惟已，即誦唸從佛所受般若波羅蜜。
時諸外道，遙繞佛，複道而去。舍利弗作是念：「何因緣故，是諸外道繞佛而去？」佛知舍利弗心所念，告舍利弗：「是釋提桓因誦唸般若波羅蜜。如是外道，乃無一人有善心者，皆持惡意來求佛短，是故外道各各複道而去。」
爾時惡魔作是念：「今是四眾，及欲、色界諸天子在佛前坐，其中必有菩薩受阿耨多羅三藐三菩提記者，我當壞亂。」即化作四種兵，向佛所。爾時釋提桓因作是念：「魔嚴四兵來至佛所。四種兵相，摩伽陀國頻婆娑羅王之所無有，憍薩羅國波斯匿王亦所無有，諸釋子所無有，諸黎車所無有。今是兵相，必是惡魔所作。是魔長夜欲求佛短，惱亂眾生，我當誦唸般若波羅蜜。」釋提桓因即默誦般若波羅蜜，隨其所誦，惡魔稍稍複道而去。
爾時忉利諸天，化作天華，在於空中散佛上，作是念：「愿般若波羅蜜久住閻浮提，閻浮提人當得誦習。」是時諸天，復以天花散佛上，作是言：「世尊！若有眾生行般若波羅蜜，修習般若波羅蜜，魔若魔天不得其便。」
爾時釋提桓因白佛言：「世尊！若人得聞般若波羅蜜者，已曾親近諸佛，不從小功德來。何況受持讀誦，如所說學，如所說行。何以故？世尊
【現代漢語翻譯】 現代漢語譯本：『或者能夠斷言般若波羅蜜。』這樣思索之後，就誦唸從佛陀那裡領受的般若波羅蜜。 當時，那些外道遠遠地繞著佛陀，又離開了。舍利弗心想：『是什麼原因，這些外道繞著佛陀離開了呢？』佛陀知道舍利弗心中所想，告訴舍利弗：『是釋提桓因（帝釋天）在誦唸般若波羅蜜。這些外道，沒有一個人心懷善意，都是帶著惡意來找佛陀的過失，所以外道們各自又離開了。』 那時，惡魔心想：『現在四眾弟子，以及欲界諸天子都坐在佛陀面前，其中必定有菩薩被授記將證得阿耨多羅三藐三菩提（無上正等正覺），我應當去破壞擾亂。』隨即化作四種軍隊，向佛陀所在之處而來。當時，釋提桓因心想：『魔王率領四種軍隊來到佛陀這裡。這四種軍隊的陣勢，摩伽陀國（古印度國名）的頻婆娑羅王（古印度國王）沒有，憍薩羅國（古印度國名）的波斯匿王（古印度國王）也沒有，諸釋子（釋迦族人）沒有，諸黎車（古印度部族）也沒有。現在這種軍隊的陣勢，必定是惡魔所為。這個魔王長久以來就想找佛陀的過失，惱亂眾生，我應當誦唸般若波羅蜜。』釋提桓因就默默地誦唸般若波羅蜜，隨著他所誦唸的，惡魔漸漸地又離開了。 當時，忉利天（欲界第二天）的諸天，化作天花，在空中散佈在佛陀的上方，心想：『愿般若波羅蜜長久住世在閻浮提（我們所居住的這個世界），閻浮提的人們應當能夠誦習。』這時，諸天又用天花散佈在佛陀的上方，說道：『世尊！如果有眾生修行般若波羅蜜，修習般若波羅蜜，魔王或者魔天就不能得逞。』 當時，釋提桓因對佛陀說：『世尊！如果有人能夠聽聞般若波羅蜜，那他必定已經親近過諸佛，不是從小小的功德而來。更何況是受持、讀誦，如所說的那樣學習，如所說的那樣修行。為什麼呢？世尊！』
【English Translation】 English version: 'Or, one can assert the Prajnaparamita.' Having thought thus, he then recited the Prajnaparamita he had received from the Buddha. At that time, those non-Buddhists circled the Buddha from afar and then departed. Shariputra thought to himself, 'What is the reason that these non-Buddhists circled the Buddha and then left?' The Buddha, knowing what Shariputra was thinking, told Shariputra, 'It was Shakra Devanam Indra (the king of gods) reciting the Prajnaparamita. None of these non-Buddhists had good intentions; they all came with malicious intent to find fault with the Buddha. Therefore, the non-Buddhists each turned back and left.' At that time, the evil Mara thought, 'Now, the four assemblies and the gods of the desire realm are sitting before the Buddha. Among them, there must be Bodhisattvas who have received the prediction of attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). I should go and disrupt them.' He then transformed into four kinds of armies and approached the Buddha's location. At that time, Shakra Devanam Indra thought, 'Mara is leading four kinds of armies to the Buddha. These four kinds of armies are not possessed by King Bimbisara of Magadha (an ancient Indian kingdom), nor by King Prasenajit of Kosala (an ancient Indian kingdom), nor by the Shakyas (the clan of Buddha), nor by the Licchavis (an ancient Indian tribe). This army formation must be the work of the evil Mara. This Mara has long sought to find fault with the Buddha and trouble sentient beings. I should recite the Prajnaparamita.' Shakra Devanam Indra then silently recited the Prajnaparamita, and as he recited, the evil Mara gradually turned back and left. At that time, the gods of Trayastrimsha Heaven (the second heaven of the desire realm) transformed into heavenly flowers and scattered them in the air above the Buddha, thinking, 'May the Prajnaparamita long abide in Jambudvipa (the world we live in), and may the people of Jambudvipa be able to recite and study it.' At this time, the gods again scattered heavenly flowers above the Buddha, saying, 'World Honored One! If there are sentient beings who practice the Prajnaparamita and cultivate the Prajnaparamita, Mara or the Maras of the heavens will not be able to take advantage of them.' At that time, Shakra Devanam Indra said to the Buddha, 'World Honored One! If a person is able to hear the Prajnaparamita, they must have already been close to many Buddhas, and it is not from small merits that they have come to this. How much more so if they uphold, recite, study as it is taught, and practice as it is taught. Why is this so, World Honored One?'
！諸菩薩薩婆若，當於般若波羅蜜中求。世尊！譬如大寶，當於大海中求。世尊！諸佛薩婆若大寶，應于般若波羅蜜中求。」佛言：「如是，如是！憍尸迦！諸佛薩婆若皆于般若波羅蜜中生。」
爾時阿難白佛言：「世尊！世尊不讚說檀波羅蜜名，不讚說尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜名，何以故但贊說般若波羅蜜名？」
佛告阿難：「般若波羅蜜導五波羅蜜。阿難！于意云何？若佈施不迴向薩婆若，成檀波羅蜜不？」阿難言：「不也！世尊！」
「若持戒、忍辱、精進、禪定、智慧，不迴向薩婆若，成般若波羅蜜不？」阿難言：「不也！世尊！」
「阿難！是故般若波羅蜜為五波羅蜜導。阿難！譬如大地種散其中，因緣和合即得生長，不依此地終不得生。阿難！如是五波羅蜜，住般若波羅蜜中而得增長，為般若波羅蜜所護故，得向薩婆若。是故，阿難！般若波羅蜜為五波羅蜜作導。」
爾時釋提桓因白佛言：「世尊！是善男子、善女人，受持讀誦般若波羅蜜，如所說行，所得功德，如來說之猶亦未盡。」佛告憍尸迦：「我不但說是人受持讀誦般若波羅蜜，如所說行功德。憍尸迦！若有善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，以好華香乃至幢幡，我
【現代漢語翻譯】 現代漢語譯本：'諸位菩薩，爲了獲得一切智慧（薩婆若），應當在般若波羅蜜中尋求。'世尊！譬如珍寶，應當在大海中尋求。世尊！諸佛的一切智慧（薩婆若）的珍寶，應當在般若波羅蜜中尋求。'佛說：'是的，是的！憍尸迦（釋提桓因的別名）！諸佛的一切智慧（薩婆若）都從般若波羅蜜中產生。' 這時，阿難問佛：'世尊！世尊您不讚嘆佈施波羅蜜（檀波羅蜜）的名號，不讚嘆持戒波羅蜜（尸羅波羅蜜）、忍辱波羅蜜（羼提波羅蜜）、精進波羅蜜（毗梨耶波羅蜜）、禪定波羅蜜（禪波羅蜜）的名號，為什麼只讚歎般若波羅蜜的名號呢？' 佛告訴阿難：'般若波羅蜜引導其餘五種波羅蜜。阿難！你認為如何？如果佈施不迴向一切智慧（薩婆若），能成就佈施波羅蜜（檀波羅蜜）嗎？'阿難說：'不能，世尊！' '如果持戒、忍辱、精進、禪定、智慧，不迴向一切智慧（薩婆若），能成就般若波羅蜜嗎？'阿難說：'不能，世尊！' '阿難！因此，般若波羅蜜是其餘五種波羅蜜的引導。阿難！譬如在大地上播種，因緣和合就能生長，不依靠這土地就不能生長。阿難！這五種波羅蜜，安住在般若波羅蜜中才能增長，因為受到般若波羅蜜的護持，才能趨向一切智慧（薩婆若）。所以，阿難！般若波羅蜜是其餘五種波羅蜜的引導。' 這時，釋提桓因（憍尸迦）問佛：'世尊！如果善男子、善女人，受持讀誦般若波羅蜜，並按照所說的去做，他們所獲得的功德，即使如來說也無法完全說盡。'佛告訴憍尸迦：'我不僅說這些人受持讀誦般若波羅蜜，並按照所說的去做所獲得的功德。憍尸迦！如果有善男子、善女人，供養般若波羅蜜的經卷，恭敬尊重讚歎，用美好的鮮花、香乃至幢幡來供養，我也會說他們的功德。'
【English Translation】 English version: 'O Bodhisattvas, to attain all-wisdom (Sarvajna), one should seek it in the Prajna Paramita. O World Honored One! It is like a great treasure, which should be sought in the great ocean. O World Honored One! The great treasure of all-wisdom (Sarvajna) of all Buddhas should be sought in the Prajna Paramita.' The Buddha said, 'So it is, so it is! Kausika (another name for Sakra)! The all-wisdom (Sarvajna) of all Buddhas arises from the Prajna Paramita.' At that time, Ananda asked the Buddha, 'O World Honored One! You do not praise the name of the Dana Paramita (Perfection of Giving), nor do you praise the names of the Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Vigor), and Dhyana Paramita (Perfection of Meditation). Why do you only praise the name of the Prajna Paramita?' The Buddha told Ananda, 'The Prajna Paramita guides the other five Paramitas. Ananda! What do you think? If giving is not directed towards all-wisdom (Sarvajna), does it become the Dana Paramita?' Ananda said, 'No, O World Honored One!' 'If morality, patience, vigor, meditation, and wisdom are not directed towards all-wisdom (Sarvajna), does it become the Prajna Paramita?' Ananda said, 'No, O World Honored One!' 'Ananda! Therefore, the Prajna Paramita is the guide for the other five Paramitas. Ananda! It is like seeds scattered on the earth, which grow when conditions come together, but cannot grow without relying on the earth. Ananda! These five Paramitas grow by dwelling in the Prajna Paramita, and because they are protected by the Prajna Paramita, they can move towards all-wisdom (Sarvajna). Therefore, Ananda! The Prajna Paramita is the guide for the other five Paramitas.' At that time, Sakra (Kausika) asked the Buddha, 'O World Honored One! If a good man or good woman receives, upholds, reads, and recites the Prajna Paramita, and practices according to what is said, the merits they obtain cannot be fully described even by the Tathagata.' The Buddha told Kausika, 'I do not only speak of the merits of those who receive, uphold, read, and recite the Prajna Paramita, and practice according to what is said. Kausika! If there are good men or good women who make offerings to the scriptures of the Prajna Paramita, respectfully honor and praise them, and make offerings with beautiful flowers, incense, and even banners, I will also speak of their merits.'
亦說其所得功德。」
釋提桓因白佛言：「世尊！我亦當護念是善男子、善女人，供養般若波羅蜜經卷，恭敬尊重讚歎，以好華香乃至幢幡者。」
佛言：「憍尸迦！是善男子、善女人，受持讀誦般若波羅蜜。若干百千諸天大眾，為聽法故，來至其所。是法師為諸天說法時，非人益其氣力。若法師疲極，不樂說法，諸天恭敬法故，令其樂說。憍尸迦！是亦善男子、善女人得是現世功德。
「複次，憍尸迦！是善男子、善女人，於四眾中說般若波羅蜜時，其心不畏有來難問及詰責者。何以故？是人為般若波羅蜜護念故，不見有人得般若波羅蜜短者，般若波羅蜜亦無短可得。是人如是為般若波羅蜜護念故，無畏有來難問詰責者。憍尸迦！是亦善男子、善女人現世功德。
「複次，憍尸迦！是善男子、善女人，讀誦般若波羅蜜故，為父母所愛，為宗親、知識、沙門、婆羅門所敬，衰惱斗訟，如法能度。憍尸迦！是亦善男子、善女人現世功德。
「複次，憍尸迦！般若波羅蜜經卷所住處，四天王天上諸天，發阿耨多羅三藐三菩提心者，皆來至般若波羅蜜所，受持讀誦，供養作禮而去。忉利天、夜摩天、兜率陀天、化樂天、他化自在天上諸天，發阿耨多羅三藐三菩提心者，皆來至般若波羅蜜所，
【現代漢語翻譯】 現代漢語譯本 也宣說他們所獲得的功德。 釋提桓因（Śakra devānām indra，帝釋天）對佛說：『世尊！我也應當護念這些善男子、善女人，供養《般若波羅蜜經》卷，恭敬尊重讚歎，用美好的鮮花、香料乃至幢幡等來供養。』 佛說：『憍尸迦（Kauśika，釋提桓因的別名）！這些善男子、善女人，受持讀誦《般若波羅蜜》。會有成百上千的天眾，爲了聽法而來到他們所在之處。當這些法師為諸天說法時，非人會增加他們的氣力。如果法師感到疲憊，不樂意說法，諸天會因為恭敬佛法而使他們樂於說法。憍尸迦！這也是善男子、善女人在現世所獲得的功德。 『再者，憍尸迦！這些善男子、善女人，在四眾（比丘、比丘尼、優婆塞、優婆夷）中宣說《般若波羅蜜》時，他們的內心不會畏懼有人前來刁難、提問或責備。為什麼呢？因為這個人受到《般若波羅蜜》的護念，看不到有人能找到《般若波羅蜜》的缺點，而《般若波羅蜜》本身也沒有缺點可言。這個人因為受到《般若波羅蜜》的護念，所以不會畏懼有人前來刁難、提問或責備。憍尸迦！這也是善男子、善女人在現世所獲得的功德。 『再者，憍尸迦！這些善男子、善女人，因為讀誦《般若波羅蜜》，所以會被父母所愛，被宗親、知識、沙門（śramaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）所尊敬，遇到衰敗、煩惱、爭鬥、訴訟等事，也能依法度過。憍尸迦！這也是善男子、善女人在現世所獲得的功德。 『再者，憍尸迦！《般若波羅蜜經》卷所在之處，四天王天（Cāturmahārājika，佛教欲界第一層天）上的諸天，發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）的，都會來到《般若波羅蜜》所在之處，受持讀誦，供養作禮而去。忉利天（Trāyastriṃśa，佛教欲界第二層天）、夜摩天（Yāma，佛教欲界第三層天）、兜率陀天（Tuṣita，佛教欲界第四層天）、化樂天（Nirmāṇarati，佛教欲界第五層天）、他化自在天（Paranirmitavaśavartin，佛教欲界第六層天）上的諸天，發了阿耨多羅三藐三菩提心的，都會來到《般若波羅蜜》所在之處，
【English Translation】 English version Also, [the Buddha] spoke of the merits they obtained. Śakra devānām indra (釋提桓因, the lord of the gods) said to the Buddha: 『World Honored One! I also shall protect and remember these good men and good women, who make offerings to the Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) scriptures, who respect, honor, and praise them, and who offer them with beautiful flowers, incense, and even banners.』 The Buddha said: 『Kauśika (憍尸迦, another name for Śakra)! These good men and good women, who receive, uphold, read, and recite the Prajñāpāramitā, will have hundreds and thousands of heavenly beings come to their place to listen to the Dharma. When these Dharma teachers preach the Dharma to the gods, non-humans will increase their strength. If the Dharma teacher is tired and unwilling to preach, the gods, out of respect for the Dharma, will make them happy to preach. Kauśika! This is also a present-life merit that good men and good women obtain.』 『Furthermore, Kauśika! When these good men and good women preach the Prajñāpāramitā among the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās), their hearts will not fear anyone who comes to challenge, question, or criticize them. Why? Because this person is protected by the Prajñāpāramitā, and they do not see anyone who can find fault with the Prajñāpāramitā, and the Prajñāpāramitā itself has no fault to be found. Because this person is protected by the Prajñāpāramitā, they will not fear anyone who comes to challenge, question, or criticize them. Kauśika! This is also a present-life merit that good men and good women obtain.』 『Furthermore, Kauśika! Because these good men and good women read and recite the Prajñāpāramitā, they will be loved by their parents, respected by their relatives, acquaintances, śramaṇas (沙門, renunciates), and brāhmaṇas (婆羅門, Hindu priests), and they will be able to overcome decline, troubles, disputes, and lawsuits according to the Dharma. Kauśika! This is also a present-life merit that good men and good women obtain.』 『Furthermore, Kauśika! Wherever the Prajñāpāramitā scriptures are located, the gods in the Cāturmahārājika heaven (四天王天, the heaven of the Four Great Kings), who have generated the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), will all come to the place where the Prajñāpāramitā is, receive, uphold, read, recite, make offerings, and pay homage before leaving. The gods in the Trāyastriṃśa heaven (忉利天, the Heaven of the Thirty-three Gods), the Yāma heaven (夜摩天, the Heaven of Yama), the Tuṣita heaven (兜率陀天, the Heaven of Contentment), the Nirmāṇarati heaven (化樂天, the Heaven of Enjoying Transformations), and the Paranirmitavaśavartin heaven (他化自在天, the Heaven of Controlling the Transformations of Others), who have generated the mind of anuttarā-samyak-saṃbodhi, will all come to the place where the Prajñāpāramitā is,
受持讀誦，供養作禮而去。梵天、梵世天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、無陰行天、福生天、廣果天、無廣天、無熱天、妙見天、善見天、無小天上諸天，發阿耨多羅三藐三菩提心者，皆來至般若波羅蜜所，受持讀誦，供養作禮而去。憍尸迦。汝勿謂但有無小天為供養般若波羅蜜故來。三千大千世界中欲、色界諸天，發阿耨多羅三藐三菩提心者，皆來至般若波羅蜜所，受持讀誦，供養作禮而去。善男子、善女人，應作是念：『十方無量阿僧祇國土中，所有諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人，是等來至般若波羅蜜所，受持、讀誦、供養、作禮時，我當以般若波羅蜜法施。』善男子、善女人，般若波羅蜜經卷所住處，若殿堂、若房舍，無能毀壞，除先行業必應受者。憍尸迦！亦是善男子、善女人現世功德。」
釋提桓因白佛言：「世尊！是善男子、善女人，云何知諸天來受持、讀誦、供養、禮敬般若波羅蜜時？」佛言：「憍尸迦！若善男子、善女人，見大光明，必知天、龍、夜叉、乾闥婆等，來至其所。
「複次，憍尸迦！善男子、善女人，若聞殊異之香，必知諸天來至其所。
「複次，憍尸
{ "translations": [ "現代漢語譯本", "他們受持、讀誦，供養、作禮后離去。梵天（Brahmā，色界初禪天之主）、梵世天（Brahma-parisadya，梵眾天，梵天所領之天眾）、梵輔天（Brahma-purohita，梵天之輔臣）、梵眾天（Brahma-parisadya，梵天所領之天眾）、大梵天（Mahābrahmā，色界初禪天之主）、光天（Ābhāsvara，色界二禪天）、少光天（Parīttābha，光天之少者）、無量光天（Apramāṇābha，光天之多者）、光音天（Ābhāsvara，色界二禪天）、凈天（Śubhakṛtsna，色界三禪天）、少凈天（Parīttaśubha，凈天之少者）、無量凈天（Apramāṇaśubha，凈天之多者）、遍凈天（Śubhakṛtsna，色界三禪天）、無陰行天（Anabhraka，色界四禪天）、福生天（Puṇyaprasava，色界四禪天）、廣果天（Bṛhatphala，色界四禪天）、無廣天（Asaṃjñasattva，無想天）、無熱天（Atapa，色界四禪天）、妙見天（Sudṛśa，色界四禪天）、善見天（Sudarśana，色界四禪天）、無小天上諸天，凡是發了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺之心）的，都來到般若波羅蜜（Prajñāpāramitā，以智慧到達彼岸）之處，受持、讀誦，供養、作禮后離去。憍尸迦（Kauśika，帝釋天的別名）！你不要以為只有無小天爲了供養般若波羅蜜才來。三千大千世界中欲界、色界諸天，凡是發了阿耨多羅三藐三菩提心的，都來到般若波羅蜜之處，受持、讀誦，供養、作禮后離去。善男子、善女人，應當這樣想：『十方無量阿僧祇（asaṃkhya，無數）國土中，所有諸天、龍（nāga，神話生物）、夜叉（yakṣa，守護神）、乾闥婆（gandharva，天樂神）、阿修羅（asura，非天）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）、人、非人，這些來到般若波羅蜜之處，受持、讀誦、供養、作禮時，我應當以般若波羅蜜法佈施。』善男子、善女人，般若波羅蜜經卷所在之處，無論是殿堂還是房舍，都不能被毀壞，除非是先前的業力註定要承受的。憍尸迦！這也是善男子、善女人現世的功德。」， "釋提桓因（Śakra devānām indra，帝釋天）對佛說：「世尊！這些善男子、善女人，如何知道諸天來受持、讀誦、供養、禮敬般若波羅蜜時？」佛說：「憍尸迦！如果善男子、善女人，見到大光明，必定知道天、龍、夜叉、乾闥婆等，來到他們那裡。", "「再者，憍尸迦！善男子、善女人，如果聞到殊異的香氣，必定知道諸天來到他們那裡。", "「再者，憍尸迦！善男子、善女人，如果" ], "english_translations": [ "English version", "Having received, recited, made offerings, and paid homage, they depart. The Brahmās (Brahmā, the lord of the first dhyāna heaven in the realm of form), the Brahma-parisadya (Brahma's assembly, the retinue of Brahmā), the Brahma-purohita (Brahma's ministers), the Brahma-parisadya (Brahma's assembly, the retinue of Brahmā), the Mahābrahmās (Mahābrahmā, the lord of the first dhyāna heaven in the realm of form), the Ābhāsvaras (Ābhāsvara, the second dhyāna heaven in the realm of form), the Parīttābhas (Parīttābha, the lesser of the Ābhāsvaras), the Apramāṇābhas (Apramāṇābha, the greater of the Ābhāsvaras), the Ābhāsvaras (Ābhāsvara, the second dhyāna heaven in the realm of form), the Śubhakṛtsnas (Śubhakṛtsna, the third dhyāna heaven in the realm of form), the Parīttaśubhas (Parīttaśubha, the lesser of the Śubhakṛtsnas), the Apramāṇaśubhas (Apramāṇaśubha, the greater of the Śubhakṛtsnas), the Śubhakṛtsnas (Śubhakṛtsna, the third dhyāna heaven in the realm of form), the Anabhrakas (Anabhraka, the fourth dhyāna heaven in the realm of form), the Puṇyaprasavas (Puṇyaprasava, the fourth dhyāna heaven in the realm of form), the Bṛhatphalas (Bṛhatphala, the fourth dhyāna heaven in the realm of form), the Asaṃjñasattvas (Asaṃjñasattva, the heaven of non-perception), the Atapas (Atapa, the fourth dhyāna heaven in the realm of form), the Sudṛśas (Sudṛśa, the fourth dhyāna heaven in the realm of form), the Sudarśanas (Sudarśana, the fourth dhyāna heaven in the realm of form), and all the devas in the heavens above the Anabhrakas, those who have generated the mind for anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), all come to the place of Prajñāpāramitā (the perfection of wisdom), receive, recite, make offerings, and pay homage before departing. Kauśika (Kauśika, another name for Indra)! Do not think that only the devas of the Anabhrakas come to make offerings to Prajñāpāramitā. In the three thousand great thousand worlds, all the devas of the desire realm and the form realm, those who have generated the mind for anuttarā-samyak-saṃbodhi, all come to the place of Prajñāpāramitā, receive, recite, make offerings, and pay homage before departing. Good men and good women should think thus: 『In the immeasurable asaṃkhya (countless) lands of the ten directions, all the devas, nāgas (nāga, mythical serpent beings), yakṣas (yakṣa, guardian spirits), gandharvas (gandharva, celestial musicians), asuras (asura, demigods), garuḍas (garuḍa, mythical bird beings), kiṃnaras (kiṃnara, mythical beings with human bodies and horse heads), mahoragas (mahoraga, great serpent beings), humans, and non-humans, when these come to the place of Prajñāpāramitā, receive, recite, make offerings, and pay homage, I shall give the Dharma of Prajñāpāramitā.』 Good men and good women, the place where the scripture of Prajñāpāramitā resides, whether it be a hall or a dwelling, cannot be destroyed, except by those who must receive the consequences of their past karma. Kauśika! This is also the merit of good men and good women in this present life.」", "Śakra devānām indra (Śakra devānām indra, the lord of the devas) said to the Buddha, 「World Honored One! How do these good men and good women know when the devas come to receive, recite, make offerings, and pay homage to Prajñāpāramitā?」 The Buddha said, 「Kauśika! If good men and good women see great light, they will surely know that devas, nāgas, yakṣas, gandharvas, and others have come to their place.", "「Furthermore, Kauśika! If good men and good women smell a unique fragrance, they will surely know that the devas have come to their place.", "「Furthermore, Kauśika! If good men and good women" ] }
迦！善男子、善女人，所住之處，應令凈潔；以凈潔故，非人皆大歡喜，來到其所。是中先住小鬼，不堪大力諸天威德故，皆悉避去；隨大力諸天數數來故，其心轉樂大法。是故所住處，四邊不應令有臭穢不凈。
「複次，憍尸迦！善男子、善女人，身不疲極，臥起安隱，不見惡夢。若其夢時，但見諸佛、諸佛塔廟，阿羅漢眾、諸菩薩眾，修習六波羅蜜，學薩婆若，凈佛世界。又聞佛名，某甲佛于某方某國，與若干百千萬億眾，恭敬圍繞而為說法。憍尸迦！善男子、善女人，夢中所見如是，覺已安樂，氣力充足，身體輕便。是善男子、善女人，不貪飲食。譬如坐禪比丘，從三昧起，以學禪故，不貪飲食。何以故？憍尸迦！非人益其氣力故。善男子、善女人，欲得如是等現世功德，當受持讀誦般若波羅蜜，如所說行。憍尸迦！善男子、善女人若不能受持讀誦般若波羅蜜，如所說行，當書寫經卷，供養恭敬，尊重讚歎，以好華香、涂香、末香、燒香、雜香，衣服、幢幡、伎樂供養。」
摩訶般若波羅蜜舍利品第五
爾時佛告釋提桓因言：「憍尸迦！滿閻浮提舍利以為一分，般若波羅蜜經卷以為一分。二分之中，為取何分？」
釋提桓因白佛言：「世尊！我取般若波羅蜜。何以故？世尊！我于舍利
【現代漢語翻譯】 現代漢語譯本 佛陀對憍尸迦（釋提桓因的別稱）說：『善男子、善女人，你們居住的地方，應當保持清潔。因為清潔的緣故，非人（指天龍八部等神道眾生）都會非常歡喜，來到這裡。那些先前住在這裡的小鬼，因為承受不住大力諸天的威德，都會避開離去。隨著大力諸天頻繁地到來，他們的心也逐漸喜愛佛法。因此，你們居住的地方，四周不應該有臭穢不潔之物。』 『再者，憍尸迦！善男子、善女人，身體不會感到疲憊，睡覺和起床都很安穩，不會做惡夢。如果做夢，也只會夢見諸佛、諸佛的塔廟，阿羅漢眾、諸菩薩眾，修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），學習薩婆若（一切智），清凈佛國世界。還會聽到佛的名號，某某佛在某方某國，與若干百千萬億的眾生，恭敬圍繞著為他們說法。憍尸迦！善男子、善女人，夢中所見是這樣的，醒來後會感到安樂，精力充沛，身體輕快。這樣的善男子、善女人，不會貪戀飲食。就像坐禪的比丘，從禪定中出來，因為修習禪定的緣故，不會貪戀飲食。為什麼呢？憍尸迦！因為有非人增益他們的氣力。善男子、善女人，想要獲得這樣等現世的功德，應當受持讀誦般若波羅蜜（以智慧到達彼岸的法門），按照所說的去做。憍尸迦！善男子、善女人，如果不能受持讀誦般若波羅蜜，按照所說的去做，應當書寫經卷，供養恭敬，尊重讚歎，用美好的鮮花、涂香、末香、燒香、各種香，衣服、幢幡、伎樂來供養。』 《摩訶般若波羅蜜舍利品》第五 這時，佛陀告訴釋提桓因說：『憍尸迦！如果將整個閻浮提（南贍部洲）的舍利（佛陀或聖者的遺骨）作為一份，將般若波羅蜜經卷作為一份。在這兩份之中，你選擇哪一份呢？』 釋提桓因對佛陀說：『世尊！我選擇般若波羅蜜。為什麼呢？世尊！我對舍利』
【English Translation】 English version The Buddha said to Kausika (another name for Sakra, the king of gods): 'Good men and good women, the place where you dwell should be kept clean. Because of cleanliness, non-humans (referring to beings such as gods, dragons, and other spiritual entities) will be very pleased and come to that place. The small ghosts who previously resided there, unable to withstand the power of the mighty gods, will all depart. As the mighty gods come frequently, their minds will gradually come to love the Dharma. Therefore, the surroundings of your dwelling should not have any foul or unclean things.' 'Furthermore, Kausika! Good men and good women will not feel tired, will sleep and wake up peacefully, and will not have bad dreams. If they do dream, they will only see Buddhas, Buddha's stupas and temples, assemblies of Arhats, assemblies of Bodhisattvas, practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), learning Sarvajna (omniscience), and purifying the Buddha-lands. They will also hear the names of Buddhas, such as a certain Buddha in a certain direction in a certain country, surrounded by hundreds of thousands of millions of beings, respectfully teaching the Dharma. Kausika! Good men and good women, their dreams will be like this, and upon waking, they will feel peaceful, full of energy, and their bodies will feel light. Such good men and good women will not be greedy for food. It is like a meditating monk who, upon emerging from samadhi, does not crave food because of his practice of meditation. Why is this so? Kausika! It is because non-humans increase their energy. Good men and good women, if you wish to obtain such present-life merits, you should uphold, recite, and practice the Prajnaparamita (the perfection of wisdom) as it is taught. Kausika! Good men and good women, if you cannot uphold, recite, and practice the Prajnaparamita as it is taught, you should write out the scriptures, make offerings with respect, honor and praise them, and make offerings with beautiful flowers, scented ointments, powdered incense, burning incense, various fragrances, clothing, banners, and music.' The Fifth Chapter on the Relics of the Mahaprajnaparamita At that time, the Buddha said to Sakra, the king of gods: 'Kausika! If the relics (remains of the Buddha or saints) of the entire Jambudvipa (the southern continent) were to be one portion, and the scriptures of the Prajnaparamita were to be another portion, which of these two portions would you choose?' Sakra replied to the Buddha: 'World Honored One! I would choose the Prajnaparamita. Why is this so? World Honored One! I have respect for the relics.'
非不恭敬，以舍利從般若波羅蜜生故，般若波羅蜜所熏，故得供養。世尊！我于忉利天上善法堂中，我有坐處，忉利諸天子來供養我故。若我不在座上，諸天子為我坐處，作禮恭敬，繞已而去，作是念：『釋提桓因於此處坐，為忉利諸天說法。』諸佛舍利亦如是，從般若波羅蜜生，薩婆若所依止，故得供養。是故，世尊！我於二分之中，取般若波羅蜜。世尊！置滿閻浮提舍利，若滿三千大千世界舍利以為一分，般若波羅蜜經卷以為一分。二分之中，我取般若波羅蜜。何以故？諸佛舍利，因般若波羅蜜生，故得供養。
「世尊！譬如負債人，常畏債主，以得親近奉事王故，債主反更恭敬怖畏。何以故？依恃國王，其力大故。世尊！舍利亦如是，依止般若波羅蜜，故得供養。世尊！般若波羅蜜如王，舍利如親近王人。如來舍利，依止一切智慧，故得供養。世尊！諸佛一切智慧亦從般若波羅蜜生，是故我於二分之中，取般若波羅蜜。
「世尊！譬如無價寶珠，有如是功德。其所住處，非人不能得其便。若男若女，若大若小，為非人所持，寶珠至其處，非人則去。若有熱病，珠能除滅。若有風病，以珠著身上，風患即除。若有冷病，以珠著身上，冷患亦除。是珠住處，夜時能為明，熱時能為涼，寒時能為溫。珠所
【現代漢語翻譯】 現代漢語譯本：並非不恭敬，而是因為舍利是從般若波羅蜜（prajnaparamita，智慧的完美）產生，被般若波羅蜜所熏習，所以才值得供養。世尊！我在忉利天（Trayastrimsa，三十三天）的善法堂中，有我的座位，忉利天的諸位天子會來供養我。如果我不在座位上，諸位天子會為我的座位行禮恭敬，繞行之後離去，並這樣想：『釋提桓因（Sakra devanam Indra，帝釋天）在這裡坐著，為忉利天的諸位天人說法。』諸佛的舍利也是如此，從般若波羅蜜產生，是薩婆若（sarvajna，一切智）所依止，所以才值得供養。因此，世尊！我在兩部分之中，選擇般若波羅蜜。世尊！如果將充滿閻浮提（Jambudvipa，南贍部洲）的舍利，或者充滿三千大千世界的舍利作為一部分，將般若波羅蜜的經卷作為一部分。在這兩部分之中，我選擇般若波羅蜜。為什麼呢？因為諸佛的舍利，因般若波羅蜜而生，所以才值得供養。 世尊！譬如一個負債的人，常常畏懼債主，但因為能夠親近奉事國王，債主反而會更加恭敬畏懼他。為什麼呢？因為他依仗國王，國王的力量強大。世尊！舍利也是如此，依止般若波羅蜜，所以才值得供養。世尊！般若波羅蜜如同國王，舍利如同親近國王的人。如來的舍利，依止一切智慧，所以才值得供養。世尊！諸佛的一切智慧也都是從般若波羅蜜產生，因此我在兩部分之中，選擇般若波羅蜜。 世尊！譬如一顆無價的寶珠，有這樣的功德。它所住的地方，非人（amanusya，非人類）不能輕易靠近。如果男人、女人，無論年長年幼，被非人所控制，寶珠一旦到達那裡，非人就會離開。如果有熱病，寶珠能夠消除。如果有風病，將寶珠戴在身上，風病就會消除。如果有冷病，將寶珠戴在身上，冷病也會消除。這顆寶珠所在的地方，夜晚能夠帶來光明，炎熱時能夠帶來涼爽，寒冷時能夠帶來溫暖。寶珠所到之處，
【English Translation】 English version: It is not out of disrespect, but because the relics are born from prajnaparamita (perfection of wisdom), and are imbued by prajnaparamita, that they are worthy of offerings. World Honored One! In the Sudharma Hall of Trayastrimsa Heaven (Heaven of Thirty-Three Gods), I have my seat, and the gods of Trayastrimsa come to make offerings to me. If I am not on the seat, the gods will bow respectfully to my seat, circumambulate it, and then leave, thinking: 『Sakra devanam Indra (Lord of the Gods) sits here, teaching the Dharma to the gods of Trayastrimsa.』 The relics of all Buddhas are also like this, born from prajnaparamita, and are the support of sarvajna (omniscience), thus they are worthy of offerings. Therefore, World Honored One! Among the two parts, I choose prajnaparamita. World Honored One! If one were to take relics filling Jambudvipa (the southern continent) or relics filling the three thousand great thousand worlds as one part, and the scriptures of prajnaparamita as another part. Among these two parts, I choose prajnaparamita. Why? Because the relics of all Buddhas are born from prajnaparamita, thus they are worthy of offerings. World Honored One! It is like a debtor who is always afraid of his creditor, but because he is able to be close to and serve the king, the creditor instead becomes more respectful and fearful of him. Why? Because he relies on the king, whose power is great. World Honored One! Relics are also like this, relying on prajnaparamita, thus they are worthy of offerings. World Honored One! Prajnaparamita is like the king, and relics are like those who are close to the king. The relics of the Tathagata rely on all wisdom, thus they are worthy of offerings. World Honored One! All the wisdom of all Buddhas is also born from prajnaparamita, therefore, among the two parts, I choose prajnaparamita. World Honored One! It is like a priceless jewel, which has such merits. Where it resides, non-humans (amanusya) cannot easily approach. If a man or woman, whether old or young, is possessed by a non-human, once the jewel arrives there, the non-human will leave. If there is a fever, the jewel can eliminate it. If there is a wind disease, wearing the jewel on the body will eliminate the wind disease. If there is a cold disease, wearing the jewel on the body will also eliminate the cold disease. Where this jewel resides, it can provide light at night, coolness in hot weather, and warmth in cold weather. Wherever the jewel goes,
住處，蛇毒不入。若男若女，若大若小，為毒蟲所螫，以珠示之，毒即除滅。若諸目患，以珠著目上，目患即除。世尊！又是寶珠，若著水中，與水同色；若以白繒裹著水中，水色即白；若以青、黃、紫、赤種種色繒裹著水中，水即各隨其色，水濁即為清。是珠成就如是功德。」
爾時阿難問釋提桓因：「此是閻浮提寶？為是天上寶？」
釋提桓因言：「此是天上寶。閻浮提人，亦有是寶，但功德少而重。天上寶珠，功德多而輕。人寶比天寶，算數譬喻所不能及。
「世尊！若是珠在篋中，雖舉珠去，以珠功德故，其篋則貴。世尊！以般若波羅蜜薩婆若智功德故，如來滅后，舍利得供養。以如來舍利，是薩婆若智所住處故。我於二分之中，取般若波羅蜜。世尊！置是滿三千大千世界舍利，若滿如恒河沙等世界中舍利以為一分，般若波羅蜜經卷以為一分。二分之中，我取般若波羅蜜。何以故？諸佛如來薩婆若智，皆從般若波羅蜜生，薩婆若所熏，故舍利得供養。
「複次，世尊！若善男子、善女人，欲如實見十方無量阿僧祇諸佛者，當行般若波羅蜜，當修般若波羅蜜。」
佛言：「如是，如是！憍尸迦！過去諸佛，皆因般若波羅蜜，得阿耨多羅三藐三菩提；未來諸佛，亦因般若波羅蜜，
【現代漢語翻譯】 現代漢語譯本：'住處，蛇毒不能侵入。如果男人或女人，無論年長或年幼，被毒蟲咬傷，用這寶珠展示給他們看，毒就會立刻消除。如果眼睛有疾病，將寶珠放在眼睛上，眼疾就會立刻消除。世尊！這顆寶珠，如果放在水中，會與水同色；如果用白色的絲綢包裹著放在水中，水的顏色就會變成白色；如果用青色、黃色、紫色、紅色等各種顏色的絲綢包裹著放在水中，水就會各自呈現相應的顏色，渾濁的水也會變得清澈。這顆寶珠成就了這樣的功德。' '那時，阿難問釋提桓因（帝釋天）：『這是閻浮提（我們所居住的世界）的寶物？還是天上的寶物？』 釋提桓因說：『這是天上的寶物。閻浮提的人也有這種寶物，但功德少而重。天上的寶珠，功德多而輕。人間的寶物與天上的寶物相比，是無法用算數和比喻來衡量的。』 '世尊！如果這顆寶珠放在箱子里，即使把寶珠拿走，因為寶珠的功德，那個箱子也會變得珍貴。世尊！因為般若波羅蜜（智慧的完美）和薩婆若智（一切智）的功德，如來（佛陀）滅度后，舍利（佛陀的遺骨）才能得到供養。因為如來的舍利是薩婆若智所停留的地方。在兩部分中，我選擇般若波羅蜜。世尊！如果將充滿三千大千世界的舍利，或者充滿如恒河沙數世界的舍利作為一部分，將般若波羅蜜經卷作為一部分。在這兩部分中，我選擇般若波羅蜜。為什麼呢？因為諸佛如來的薩婆若智，都是從般若波羅蜜中產生的，被薩婆若所薰染，所以舍利才能得到供養。' '再者，世尊！如果善男子、善女人，想要如實地見到十方無量阿僧祇（無數）的諸佛，應當修行般若波羅蜜，應當修習般若波羅蜜。' 佛說：『是的，是的！憍尸迦（帝釋天的別稱）！過去的諸佛，都是因為般若波羅蜜，才證得阿耨多羅三藐三菩提（無上正等正覺）；未來的諸佛，也是因為般若波羅蜜，'
【English Translation】 English version: 'Where it resides, snake venom cannot enter. If a man or woman, whether old or young, is bitten by a poisonous insect, showing them this jewel will immediately eliminate the poison. If there are eye ailments, placing the jewel on the eyes will immediately cure the ailment. World Honored One! This jewel, if placed in water, will take on the same color as the water; if wrapped in white silk and placed in water, the water will turn white; if wrapped in silk of various colors such as blue, yellow, purple, or red and placed in water, the water will each take on the corresponding color, and turbid water will become clear. This jewel achieves such merits.' 'At that time, Ananda asked Shakra Devanam Indra (the ruler of the gods): 'Is this a treasure of Jambudvipa (the world we live in)? Or is it a treasure of the heavens?' Shakra Devanam Indra said: 'This is a treasure of the heavens. People of Jambudvipa also have this treasure, but its merits are few and heavy. The heavenly jewel has many merits and is light. The human treasure cannot be compared to the heavenly treasure by calculation or analogy.' 'World Honored One! If this jewel is placed in a box, even if the jewel is taken away, because of the merits of the jewel, the box will become precious. World Honored One! Because of the merits of Prajna Paramita (the perfection of wisdom) and Sarvajna-jnana (all-knowing wisdom), after the Tathagata (Buddha) passes away, the relics (Buddha's remains) can be venerated. Because the relics of the Tathagata are the place where Sarvajna-jnana resides. Among the two parts, I choose Prajna Paramita. World Honored One! If the relics filling the three thousand great thousand worlds, or the relics filling worlds as numerous as the sands of the Ganges River, are taken as one part, and the Prajna Paramita Sutra scrolls are taken as one part. Among these two parts, I choose Prajna Paramita. Why? Because the Sarvajna-jnana of all Buddhas comes from Prajna Paramita, and is imbued by Sarvajna, therefore the relics can be venerated.' 'Furthermore, World Honored One! If good men and good women wish to truly see the immeasurable Asankhya (countless) Buddhas of the ten directions, they should practice Prajna Paramita, they should cultivate Prajna Paramita.' The Buddha said: 'So it is, so it is! Kausika (another name for Shakra Devanam Indra)! The Buddhas of the past all attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) because of Prajna Paramita; the Buddhas of the future will also because of Prajna Paramita,'
得阿耨多羅三藐三菩提；現在十方無量阿僧祇世界諸佛，亦因般若波羅蜜，得阿耨多羅三藐三菩提。」
釋提桓因白佛言：「世尊！摩訶波羅蜜是般若波羅蜜，佛因是般若波羅蜜，皆知一切眾生心、心所行。」佛言：「憍尸迦！菩薩摩訶薩長夜行般若波羅蜜故。」
釋提桓因白佛言：「世尊！菩薩但行般若波羅蜜，不行餘波羅蜜耶？」佛言：「憍尸迦！菩薩皆行六波羅蜜。若佈施時，般若波羅蜜為上首；若持戒、若忍辱、若精進、若禪定、若觀諸法時，般若波羅蜜為上首。譬如閻浮提種種樹、種種形、種種色、種種葉、種種華、種種果，其陰皆一，無有差別。五波羅蜜亦如是，入般若波羅蜜中無有差別。」
「世尊！是般若波羅蜜，有大功德，有無量無邊功德，有無等等功德。世尊！若有人寫般若波羅蜜經卷，供養恭敬，尊重讚歎，以好華香乃至幢幡；若復有人寫般若波羅蜜經卷與他人。是二功德，何所為多？」佛言：「憍尸迦！我還問汝，隨意答我。于意云何？若有人得佛舍利，但自供養；若復有人得佛舍利自供養，亦與他人令供養。是二功德，何所為多？」釋提桓因言：「世尊！若人得佛舍利自供養，亦與他人令供養，其福甚多。」佛言：「如是，如是！憍尸迦！若善男子、善女人，寫般若波
【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）；現在十方無量阿僧祇（無數）世界諸佛，也因為般若波羅蜜（智慧到彼岸）而獲得阿耨多羅三藐三菩提。
釋提桓因（帝釋天）對佛說：『世尊！摩訶波羅蜜（大智慧到彼岸）就是般若波羅蜜，佛因為這般若波羅蜜，都能知曉一切眾生的心和心所行。』佛說：『憍尸迦（帝釋天）！菩薩摩訶薩（大菩薩）長久以來修行般若波羅蜜的緣故。』
釋提桓因對佛說：『世尊！菩薩只是修行般若波羅蜜，不修行其他的波羅蜜嗎？』佛說：『憍尸迦！菩薩都修行六波羅蜜（六種到彼岸的方法）。如果佈施時，般若波羅蜜為首要；如果持戒、忍辱、精進、禪定、觀察諸法時，般若波羅蜜也為首要。譬如閻浮提（我們所居住的世界）的各種樹木，有各種形狀、各種顏色、各種葉子、各種花朵、各種果實，它們的樹蔭都是一樣的，沒有差別。五波羅蜜也是這樣，進入般若波羅蜜中就沒有差別。』
『世尊！這般若波羅蜜，有大功德，有無量無邊的功德，有無與倫比的功德。世尊！如果有人書寫般若波羅蜜經卷，供養、恭敬、尊重、讚歎，用美好的鮮花、香料乃至幢幡；如果又有人書寫般若波羅蜜經卷給他人。這兩種功德，哪種更多呢？』佛說：『憍尸迦！我反問你，你隨意回答我。你認為如何？如果有人得到佛的舍利，只是自己供養；如果又有人得到佛的舍利自己供養，也給他人供養。這兩種功德，哪種更多呢？』釋提桓因說：『世尊！如果有人得到佛的舍利自己供養，也給他人供養，他的福德非常多。』佛說：『是的，是的！憍尸迦！如果善男子、善女人，書寫般若波羅蜜經卷，
【English Translation】 English version Attained Anuttara-samyak-sambodhi (supreme perfect enlightenment); now the Buddhas in the immeasurable Asamkhya (countless) worlds of the ten directions also attain Anuttara-samyak-sambodhi because of Prajna-paramita (perfection of wisdom).
Shakra Devanam Indra (the king of gods) said to the Buddha: 'World Honored One! Maha-paramita (great perfection of wisdom) is Prajna-paramita. Because of this Prajna-paramita, the Buddha knows the minds and mental activities of all sentient beings.' The Buddha said: 'Kaushika (Shakra)! It is because Bodhisattva Mahasattvas (great Bodhisattvas) have practiced Prajna-paramita for a long time.'
Shakra Devanam Indra said to the Buddha: 'World Honored One! Do Bodhisattvas only practice Prajna-paramita and not the other paramitas?' The Buddha said: 'Kaushika! Bodhisattvas practice all six paramitas (six perfections). When giving alms, Prajna-paramita is the foremost; when observing precepts, practicing patience, diligence, meditation, or contemplating all dharmas, Prajna-paramita is also the foremost. For example, the various trees in Jambudvipa (the world we live in) have various shapes, various colors, various leaves, various flowers, and various fruits, but their shade is the same, without any difference. The five paramitas are also like this, entering into Prajna-paramita without any difference.'
'World Honored One! This Prajna-paramita has great merit, immeasurable and boundless merit, and incomparable merit. World Honored One! If someone writes the Prajna-paramita sutra and offers, respects, honors, and praises it with beautiful flowers, incense, and even banners; and if someone else writes the Prajna-paramita sutra and gives it to others. Which of these two merits is greater?' The Buddha said: 'Kaushika! I will ask you in return, answer me as you wish. What do you think? If someone obtains the Buddha's relics and only makes offerings to them themselves; and if someone else obtains the Buddha's relics and makes offerings to them themselves, and also allows others to make offerings. Which of these two merits is greater?' Shakra Devanam Indra said: 'World Honored One! If someone obtains the Buddha's relics and makes offerings to them themselves, and also allows others to make offerings, their merit is very great.' The Buddha said: 'So it is, so it is! Kaushika! If a good man or good woman writes the Prajna-paramita sutra,'
羅蜜經卷，供養恭敬，尊重讚歎，以好花香乃至幢幡；不如善男子、善女人，寫般若波羅蜜經卷，自供養，亦與他人令供養，其福甚多。」
佛言：「憍尸迦！若善男子、善女人，在在處處為人解說般若波羅蜜，其福甚多。」
小品般若經卷第二 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第三
後秦龜茲國三藏鳩摩羅什譯
佐助品第六
佛告釋提桓因言：「憍尸迦！若有善男子、善女人，教閻浮提人令行十善道。于意云何？是人以是因緣，得福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，其福甚多。
「憍尸迦！置是閻浮提眾生，若復有人教四天下眾生，令行十善道。置是四天下，若周梨迦小千世界、若二千中世界、若三千大千世界眾生，若教十方如恒河沙等世界眾生，令行十善道。于意云何？是人以是因緣，故得福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，其福甚多。
「複次，憍尸迦！若有善男子、善女人，教閻浮提眾生，令行四禪、四無量心、四無色定、
【現代漢語翻譯】 現代漢語譯本：佛說：『憍尸迦（釋提桓因的別稱）！用各種美好的花香，甚至幢幡等物品來供養、恭敬、尊重和讚歎《般若波羅蜜經》的經卷，不如善男子、善女人自己書寫《般若波羅蜜經》的經卷，自己供養，也讓其他人供養，這樣的福德更多。』 佛說：『憍尸迦！如果善男子、善女人在任何地方為他人解說《般若波羅蜜》，他們的福德也很多。』
現代漢語譯本：佛告訴釋提桓因說：『憍尸迦！如果有善男子、善女人，教導閻浮提（我們所居住的這個世界）的人修行十善道，你認為怎麼樣？這個人因為這個因緣，得到的福德多不多？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！不如善男子、善女人，把《般若波羅蜜經》的經卷給他人，讓他們得以書寫和讀誦，這樣的福德更多。』 『憍尸迦！就算不提閻浮提的眾生，如果有人教導四天下（佛教宇宙觀中的四個大洲）的眾生修行十善道；就算不提四天下，如果教導周梨迦小千世界、二千中世界、三千大千世界（佛教宇宙觀中的不同層級的世界）的眾生，甚至教導十方如恒河沙數般多的世界眾生修行十善道，你認為怎麼樣？這個人因為這個因緣，得到的福德多不多？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！不如善男子、善女人，把《般若波羅蜜經》的經卷給他人，讓他們得以書寫和讀誦，這樣的福德更多。』 『再者，憍尸迦！如果有善男子、善女人，教導閻浮提的眾生修行四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心境）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），
【English Translation】 English version: The Buddha said, 'Kausika (another name for Sakra, the lord of gods)! Offering, revering, respecting, and praising the scriptures of the Prajnaparamita Sutra with beautiful flowers, incense, and even banners, is not as meritorious as a virtuous man or woman who writes the scriptures of the Prajnaparamita Sutra themselves, makes offerings to it, and also enables others to make offerings. The merit of the latter is much greater.' The Buddha said, 'Kausika! If a virtuous man or woman explains the Prajnaparamita Sutra to others in any place, their merit is also very great.'
English version: The Buddha said to Sakra, 'Kausika! If there is a virtuous man or woman who teaches the people of Jambudvipa (the world we live in) to practice the ten virtuous paths, what do you think? Would this person gain much merit from this cause?' Sakra said, 'Very much, O Blessed One!' The Buddha said, 'Kausika! It is not as meritorious as a virtuous man or woman who gives the scriptures of the Prajnaparamita Sutra to others, enabling them to write and recite them. The merit of the latter is much greater.' 'Kausika! Leaving aside the beings of Jambudvipa, if someone teaches the beings of the four continents (the four great continents in Buddhist cosmology) to practice the ten virtuous paths; leaving aside the four continents, if they teach the beings of the small chiliocosm, the middle dichiliocosm, and the great trichiliocosm (different levels of worlds in Buddhist cosmology), or even teach the beings of worlds as numerous as the sands of the Ganges River in the ten directions to practice the ten virtuous paths, what do you think? Would this person gain much merit from this cause?' Sakra said, 'Very much, O Blessed One!' The Buddha said, 'Kausika! It is not as meritorious as a virtuous man or woman who gives the scriptures of the Prajnaparamita Sutra to others, enabling them to write and recite them. The merit of the latter is much greater.' 'Furthermore, Kausika! If there is a virtuous man or woman who teaches the beings of Jambudvipa to practice the four dhyanas (the four meditative states of the Form Realm), the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the four formless attainments (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception),
五神通。是人以是因緣，得福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，其福甚多。
「憍尸迦！置是閻浮提，及三千大千世界眾生，乃至教十方如恒河沙等世界眾生，令行四禪、四無量心、四無色定、五神通。于意云何？是人以是因緣，得福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，其福甚多。
「複次，憍尸迦！若有善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦；不如善男子、善女人，自為他人讀誦，其福甚多。複次，憍尸迦！若善男子、善女人，自為他人讀誦般若波羅蜜；不如善男子、善女人，自為他人解說其義，其福甚多。」
是時釋提桓因白佛言：「世尊！應為何等人解說般若波羅蜜義？」佛言：「憍尸迦！若有善男子、善女人，不知般若波羅蜜義故，應為解說其義。何以故？憍尸迦！未來世，當有相似般若波羅蜜。善男子、善女人，於是中欲得阿耨多羅三藐三菩提，聞是相似般若波羅蜜，則有違錯。」
釋提桓因言：「世尊！何等是相似般若波羅蜜？」「憍尸迦！當來世有比丘，欲說般若波羅蜜，而說相
【現代漢語翻譯】 現代漢語譯本 『五神通（五種神通能力）。這個人因為這個因緣，得到的福報多不多？』釋提桓因（帝釋天）說：『非常多，世尊！』佛說：『憍尸迦（帝釋天的別名）！不如善男子、善女人，將《般若波羅蜜經》的經卷，給予他人令其得以書寫讀誦，那樣的福報更多。』 『憍尸迦！就算把閻浮提（我們所居住的這個世界）以及三千大千世界的所有眾生，乃至教導十方如恒河沙數般多的世界中的眾生，讓他們修行四禪（色界四種禪定）、四無量心（慈、悲、喜、舍四種心境）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、五神通。你認為如何？這個人因為這個因緣，得到的福報多不多？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！不如善男子、善女人，將《般若波羅蜜經》的經卷，給予他人令其得以書寫讀誦，那樣的福報更多。』 『再者，憍尸迦！如果有善男子、善女人，將《般若波羅蜜經》的經卷，給予他人令其得以書寫讀誦；不如善男子、善女人，親自為他人讀誦，那樣的福報更多。再者，憍尸迦！如果善男子、善女人，親自為他人讀誦《般若波羅蜜》；不如善男子、善女人，親自為他人解說其中的含義，那樣的福報更多。』 這時，釋提桓因對佛說：『世尊！應該為怎樣的人解說《般若波羅蜜》的含義呢？』佛說：『憍尸迦！如果有善男子、善女人，因為不瞭解《般若波羅蜜》的含義，就應該為他們解說其中的含義。為什麼呢？憍尸迦！未來世，將會有相似的《般若波羅蜜》出現。善男子、善女人，如果想從中獲得阿耨多羅三藐三菩提（無上正等正覺），聽到這些相似的《般若波羅蜜》，就會產生錯誤的理解。』 釋提桓因說：『世尊！什麼是相似的《般若波羅蜜》呢？』『憍尸迦！未來世會有比丘，想要宣說《般若波羅蜜》，卻只說表面的現象。』
【English Translation】 English version 'The five supernormal powers (five kinds of supernatural abilities). Does a person gain much merit from this cause and condition?' Śakra, Lord of the Devas (Indra), said, 'Very much, World-Honored One!' The Buddha said, 'Kauśika (another name for Indra)! It is not as much as the merit of a good man or good woman who gives a copy of the Prajñāpāramitā Sutra to others, enabling them to write and recite it. That merit is much greater.' 'Kauśika! Even if one were to take all the beings in Jambudvipa (the world we live in) and the three thousand great thousand worlds, and even teach beings in worlds as numerous as the sands of the Ganges River to practice the four dhyānas (four stages of meditative absorption in the realm of form), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), and the five supernormal powers. What do you think? Does a person gain much merit from this cause and condition?' Śakra said, 'Very much, World-Honored One!' The Buddha said, 'Kauśika! It is not as much as the merit of a good man or good woman who gives a copy of the Prajñāpāramitā Sutra to others, enabling them to write and recite it. That merit is much greater.' 'Furthermore, Kauśika! If a good man or good woman gives a copy of the Prajñāpāramitā Sutra to others, enabling them to write and recite it, it is not as much as the merit of a good man or good woman who personally recites it for others. That merit is much greater. Furthermore, Kauśika! If a good man or good woman personally recites the Prajñāpāramitā for others, it is not as much as the merit of a good man or good woman who personally explains its meaning to others. That merit is much greater.' At that time, Śakra said to the Buddha, 'World-Honored One! For whom should the meaning of the Prajñāpāramitā be explained?' The Buddha said, 'Kauśika! If there are good men or good women who do not understand the meaning of the Prajñāpāramitā, then its meaning should be explained to them. Why? Kauśika! In the future, there will be similar Prajñāpāramitā. If good men or good women wish to attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) from these, and hear these similar Prajñāpāramitā, they will have wrong understandings.' Śakra said, 'World-Honored One! What are the similar Prajñāpāramitā?' 'Kauśika! In the future, there will be monks who wish to expound the Prajñāpāramitā, but will only speak of its superficial aspects.'
似般若波羅蜜。」「世尊！云何諸比丘說相似般若波羅蜜？」
佛言：「諸比丘說言：『色是無常，若如是求，是為行般若波羅蜜；受、想、行、識是無常，若如是求，是為行般若波羅蜜。』憍尸迦！是名說相似般若波羅蜜。憍尸迦！不壞色故，觀色無常；不壞受、想、行、識故，觀識無常。不作如是觀者，是名行相似般若波羅蜜。憍尸迦！以是因緣故，菩薩說般若波羅蜜義，其福甚多。
「複次，憍尸迦！若有善男子、善女人，教閻浮提眾生，令得須陀洹果。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，作是言：『汝當得是應般若波羅蜜功德。』其福甚多。何以故？須陀洹果從般若波羅蜜出故。
「憍尸迦！置是閻浮提，及三千大千世界，乃至教十方如恒河沙等世界眾生，令得須陀洹果。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，作是言：『汝當得是應般若波羅蜜功德。』其福甚多。何以故？須陀洹果從般若波羅蜜出故。
「複次，憍尸迦！若有善男子、善女人，教閻
{ "translations": [ "現代漢語譯本", "『好像是般若波羅蜜。』『世尊！什麼是諸比丘所說的相似般若波羅蜜？』", "佛說：『諸比丘說：』色是無常的，如果這樣去尋求，這就是在修行般若波羅蜜；受、想、行、識是無常的，如果這樣去尋求，這就是在修行般若波羅蜜。』憍尸迦（釋提桓因的別稱）！這叫做說相似的般若波羅蜜。憍尸迦！不破壞色，而觀察色是無常的；不破壞受、想、行、識，而觀察識是無常的。不這樣觀察的人，這叫做修行相似的般若波羅蜜。憍尸迦！因為這個緣故，菩薩宣說般若波羅蜜的意義，他的福德非常多。", "『再者，憍尸迦！如果有善男子、善女人，教導閻浮提（我們所居住的這個世界）的眾生，使他們獲得須陀洹果（小乘初果）。你認為如何？這個人因為這個因緣，他的福德多不多？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！不如善男子、善女人，把般若波羅蜜的經卷，給他人讓他們得以書寫讀誦，並說：』你應當獲得這與般若波羅蜜相應的功德。』他的福德非常多。為什麼呢？因為須陀洹果是從般若波羅蜜中產生的。", "『憍尸迦！放下這閻浮提，以及三千大千世界，乃至教導十方如恒河沙數般的世界的眾生，使他們獲得須陀洹果。你認為如何？這個人因為這個因緣，他的福德多不多？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！不如善男子、善女人，把般若波羅蜜的經卷，給他人讓他們得以書寫讀誦，並說：』你應當獲得這與般若波羅蜜相應的功德。』他的福德非常多。為什麼呢？因為須陀洹果是從般若波羅蜜中產生的。", "『再者，憍尸迦！如果有善男子、善女人，教導閻" ], "english_translations": [ "English version", "'It is similar to Prajna Paramita.' 'Venerable One! How do the Bhikkhus speak of similar Prajna Paramita?'", "The Buddha said, 'The Bhikkhus say: \'Form is impermanent; if one seeks in this way, it is practicing Prajna Paramita; sensation, perception, volition, and consciousness are impermanent; if one seeks in this way, it is practicing Prajna Paramita.\' Kausika (another name for Sakra, the king of gods)! This is called speaking of similar Prajna Paramita. Kausika! Without destroying form, one observes that form is impermanent; without destroying sensation, perception, volition, and consciousness, one observes that consciousness is impermanent. One who does not observe in this way is said to be practicing similar Prajna Paramita. Kausika! Because of this reason, when a Bodhisattva speaks of the meaning of Prajna Paramita, their merit is very great.'", "'Furthermore, Kausika! If there is a virtuous man or virtuous woman who teaches the beings of Jambudvipa (the world we live in), causing them to attain the Srotaapanna fruit (the first stage of enlightenment in Hinayana). What do you think? Is the merit of this person great because of this cause?' Sakra said, 'Very great, Venerable One!' The Buddha said, 'Kausika! It is not as great as the merit of a virtuous man or virtuous woman who gives a copy of the Prajna Paramita Sutra to others, allowing them to write and recite it, and says: \'You should attain the merit corresponding to Prajna Paramita.\' Their merit is very great. Why? Because the Srotaapanna fruit comes from Prajna Paramita.'", "'Kausika! Set aside this Jambudvipa, and the three thousand great thousand worlds, and even teaching beings in worlds as numerous as the sands of the Ganges River in the ten directions, causing them to attain the Srotaapanna fruit. What do you think? Is the merit of this person great because of this cause?' Sakra said, 'Very great, Venerable One!' The Buddha said, 'Kausika! It is not as great as the merit of a virtuous man or virtuous woman who gives a copy of the Prajna Paramita Sutra to others, allowing them to write and recite it, and says: \'You should attain the merit corresponding to Prajna Paramita.\' Their merit is very great. Why? Because the Srotaapanna fruit comes from Prajna Paramita.'", "'Furthermore, Kausika! If there is a virtuous man or virtuous woman who teaches the beings of'" ] }
浮提眾生，令得斯陀含果、阿那含果、阿羅漢果、辟支佛道。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，作是言：『汝當得是應般若波羅蜜功德。』其福甚多。何以故？汝隨學是法，當得薩婆若法；隨得薩婆若法，當隨得斯陀含果、阿那含果、阿羅漢果、辟支佛道。
「憍尸迦！置是閻浮提，及三千大千世界眾生，乃至教十方如恒河沙等世界眾生，令得斯陀含果、阿那含果、阿羅漢果、辟支佛道。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與他人令得書寫讀誦，作是言：『汝當得是應般若波羅蜜功德。』其福甚多。何以故？汝隨學是法，當得薩婆若法；隨得薩婆若法，當隨得斯陀含果、阿那含果、阿羅漢果、辟支佛道。
「複次，憍尸迦！若滿閻浮提眾生，皆發阿耨多羅三藐三菩提心。若有善男子、善女人，以般若波羅蜜經卷，與之令得書寫讀誦。是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與一阿毗跋致菩薩，作是念：『是菩
【現代漢語翻譯】 現代漢語譯本 佛陀問：『如果有人能使閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生證得斯陀含果（Sotapanna，預流果，初果）、阿那含果（Anagami，不還果，三果）、阿羅漢果（Arhat，無學果，四果）、辟支佛道（Pratyekabuddha，緣覺），你認為如何？這個人因為這個因緣，他的福德多不多？』釋提桓因（Sakra devanam Indra，帝釋天）回答說：『非常多，世尊！』佛陀說：『憍尸迦（Kausika，帝釋天的別名）！不如善男子、善女人，以《般若波羅蜜經》（Prajnaparamita Sutra，智慧到彼岸的經典）的經卷，給予他人令其書寫讀誦，並說：『你應當獲得這《般若波羅蜜》的功德。』他們的福德更多。為什麼呢？因為你隨學這個法，將能獲得薩婆若法（Sarvajna，一切智）；隨得薩婆若法，將能隨之獲得斯陀含果、阿那含果、阿羅漢果、辟支佛道。 『憍尸迦！就算把閻浮提，以及三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的眾生都算上，乃至教化十方如恒河沙數（Ganges river sand，形容數量極多）的世界眾生，令他們證得斯陀含果、阿那含果、阿羅漢果、辟支佛道。你認為如何？這個人因為這個因緣，他的福德多不多？』釋提桓因回答說：『非常多，世尊！』佛陀說：『憍尸迦！不如善男子、善女人，以《般若波羅蜜經》的經卷，給予他人令其書寫讀誦，並說：『你應當獲得這《般若波羅蜜》的功德。』他們的福德更多。為什麼呢？因為你隨學這個法，將能獲得薩婆若法；隨得薩婆若法，將能隨之獲得斯陀含果、阿那含果、阿羅漢果、辟支佛道。 『再者，憍尸迦！如果整個閻浮提的眾生，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，即成佛的決心）。如果有善男子、善女人，以《般若波羅蜜經》的經卷，給予他們令其書寫讀誦。這個人因為這個因緣，他的福德多不多？』釋提桓因回答說：『非常多，世尊！』佛陀說：『憍尸迦！不如善男子、善女人，以《般若波羅蜜經》的經卷，給予一位阿毗跋致菩薩（Avaivartika Bodhisattva，不退轉菩薩），並作此念：『這位菩薩』
【English Translation】 English version The Buddha asked: 'If someone were to enable the beings of Jambudvipa (the world we inhabit) to attain the fruit of Sotapanna (Stream-enterer, the first stage of enlightenment), the fruit of Anagami (Non-returner, the third stage), the fruit of Arhat (the fourth and final stage of enlightenment), and the path of Pratyekabuddha (Solitary Buddha), what do you think? Would this person's merit be great because of this cause?' Sakra devanam Indra (the king of the gods, also known as Indra) replied: 'Very great, World Honored One!' The Buddha said: 'Kausika (another name for Indra)! It is not as great as the merit of a good man or good woman who gives a copy of the Prajnaparamita Sutra (the Perfection of Wisdom Sutra) to another, enabling them to write and recite it, and says: 『You should attain the merit of this Prajnaparamita.』 Their merit is even greater. Why? Because by following this Dharma, you will attain Sarvajna (all-knowing wisdom); and by attaining Sarvajna, you will consequently attain the fruit of Sotapanna, the fruit of Anagami, the fruit of Arhat, and the path of Pratyekabuddha.' 'Kausika! Even if we consider all the beings in Jambudvipa, and in the Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology), and even if we were to teach beings in worlds as numerous as the sands of the Ganges River (an expression for countless), enabling them to attain the fruit of Sotapanna, the fruit of Anagami, the fruit of Arhat, and the path of Pratyekabuddha, what do you think? Would this person's merit be great because of this cause?' Sakra devanam Indra replied: 'Very great, World Honored One!' The Buddha said: 'Kausika! It is not as great as the merit of a good man or good woman who gives a copy of the Prajnaparamita Sutra to another, enabling them to write and recite it, and says: 『You should attain the merit of this Prajnaparamita.』 Their merit is even greater. Why? Because by following this Dharma, you will attain Sarvajna; and by attaining Sarvajna, you will consequently attain the fruit of Sotapanna, the fruit of Anagami, the fruit of Arhat, and the path of Pratyekabuddha.' 'Furthermore, Kausika! If all the beings in Jambudvipa were to generate the mind of Anuttara-samyak-sambodhi (the unsurpassed perfect enlightenment, the aspiration to become a Buddha), and if a good man or good woman were to give them a copy of the Prajnaparamita Sutra, enabling them to write and recite it, would this person's merit be great because of this cause?' Sakra devanam Indra replied: 'Very great, World Honored One!' The Buddha said: 'Kausika! It is not as great as the merit of a good man or good woman who gives a copy of the Prajnaparamita Sutra to an Avaivartika Bodhisattva (a non-retrogressing Bodhisattva), and thinks: 『This Bodhisattva』
薩於是中學，當能修習般若波羅蜜。』以是因緣，般若波羅蜜增廣流佈，福多於彼。
「憍尸迦！置是閻浮提及三千大千世界眾生，乃至十方如恒河沙等世界眾生，皆發阿耨多羅三藐三菩提心。若有善男子、善女人，以般若波羅蜜經卷，與之令得書寫讀誦。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「不如善男子、善女人，以般若波羅蜜經卷，與一阿毗跋致菩薩，作是念：『是菩薩於是中學，當能修習般若波羅蜜。』以是因緣，般若波羅蜜增廣流佈，福多於彼。
「複次，憍尸迦！閻浮提所有眾生，皆發阿耨多羅三藐三菩提心。若有善男子、善女人，以般若波羅蜜經卷與之，為解其義。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！不如善男子、善女人，以般若波羅蜜經卷，與一阿毗跋致菩薩，為解其義，福多於彼。
「憍尸迦！置是閻浮提及三千大千世界眾生，乃至教十方如恒河沙等世界眾生，皆發阿耨多羅三藐三菩提心。若有善男子、善女人，以般若波羅蜜經卷與之，為解其義。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「不如善男子、善女人，以般若波羅蜜經卷，與一阿毗跋致
【現代漢語翻譯】 現代漢語譯本：'須菩提啊，如果有人能從這裡學習般若波羅蜜（prajñāpāramitā，智慧的完美），那麼般若波羅蜜就會因此增廣流佈，其福德將遠勝於前者。' 『憍尸迦（Kauśika，帝釋天）！就算整個閻浮提（Jambudvīpa，我們所居住的娑婆世界）以及三千大千世界的所有眾生，乃至十方如恒河沙數般的世界的眾生，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。如果有人，以般若波羅蜜的經卷，給他們讓他們得以書寫讀誦。你認為如何？這個人因為這個因緣，他的福德多嗎？』釋提桓因（Śakra devānām indra，帝釋天）說：『非常多，世尊！』佛說：『不如善男子、善女人，以般若波羅蜜的經卷，給一位阿毗跋致菩薩（avaivartika bodhisattva，不退轉菩薩），並作此念：『這位菩薩從這裡學習，應當能夠修習般若波羅蜜。』因為這個因緣，般若波羅蜜增廣流佈，其福德遠勝於前者。' 『再者，憍尸迦！閻浮提所有眾生，都發起了阿耨多羅三藐三菩提心。如果有人，以般若波羅蜜的經卷給他們，併爲他們解釋其中的含義。你認為如何？這個人因為這個因緣，他的福德多嗎？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！不如善男子、善女人，以般若波羅蜜的經卷，給一位阿毗跋致菩薩，併爲他解釋其中的含義，其福德遠勝於前者。』 『憍尸迦！就算整個閻浮提以及三千大千世界的所有眾生，乃至教導十方如恒河沙數般的世界的眾生，都發起了阿耨多羅三藐三菩提心。如果有人，以般若波羅蜜的經卷給他們，併爲他們解釋其中的含義。你認為如何？這個人因為這個因緣，他的福德多嗎？』釋提桓因說：『非常多，世尊！』佛說：『不如善男子、善女人，以般若波羅蜜的經卷，給一位阿毗跋致菩薩
【English Translation】 English version: 'Subhuti, if someone can learn the Prajñāpāramitā (perfection of wisdom) from here, then the Prajñāpāramitā will be further spread and disseminated, and the merit will be far greater than the former.' 'Kauśika (Śakra devānām indra, the king of gods)! Even if all beings in Jambudvīpa (the world we live in) and the three thousand great thousand worlds, and even beings in worlds as numerous as the sands of the Ganges River in the ten directions, all generate the mind of anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). If there is a virtuous man or woman who gives them the Prajñāpāramitā scriptures so that they can write and recite them, what do you think? Is the merit of this person great because of this cause?' Śakra devānām indra said, 'Very great, World Honored One!' The Buddha said, 'It is not as great as a virtuous man or woman who gives the Prajñāpāramitā scriptures to an avaivartika bodhisattva (non-retrogressing bodhisattva), and thinks: 『This bodhisattva, learning from here, should be able to practice the Prajñāpāramitā.』 Because of this cause, the Prajñāpāramitā is further spread and disseminated, and the merit is far greater than the former.' 'Furthermore, Kauśika! All beings in Jambudvīpa generate the mind of anuttarā-samyak-saṃbodhi. If there is a virtuous man or woman who gives them the Prajñāpāramitā scriptures and explains their meaning to them, what do you think? Is the merit of this person great because of this cause?' Śakra devānām indra said, 'Very great, World Honored One!' The Buddha said, 'Kauśika! It is not as great as a virtuous man or woman who gives the Prajñāpāramitā scriptures to an avaivartika bodhisattva and explains their meaning to him, the merit is far greater than the former.' 'Kauśika! Even if all beings in Jambudvīpa and the three thousand great thousand worlds, and even teaching beings in worlds as numerous as the sands of the Ganges River in the ten directions, all generate the mind of anuttarā-samyak-saṃbodhi. If there is a virtuous man or woman who gives them the Prajñāpāramitā scriptures and explains their meaning to them, what do you think? Is the merit of this person great because of this cause?' Śakra devānām indra said, 'Very great, World Honored One!' The Buddha said, 'It is not as great as a virtuous man or woman who gives the Prajñāpāramitā scriptures to an avaivartika bodhisattva'
菩薩，為解其義，福多於彼。
「複次，憍尸迦！閻浮提所有眾生，皆是阿毗跋致菩薩。若有善男子、善女人，以般若波羅蜜義教之。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！於是中有一菩薩，疾得阿耨多羅三藐三菩提。若有人以般若波羅蜜義教之，福多於彼。
「憍尸迦！置是閻浮提及三千大千世界眾生，乃至十方如恒河沙等世界眾生，皆是阿毗跋致菩薩。若有善男子、善女人，以般若波羅蜜義教之。于意云何？是人以是因緣，其福多不？」釋提桓因言：「甚多，世尊！」佛言：「憍尸迦！於是中有一菩薩，疾得阿耨多羅三藐三菩提。若有人以般若波羅蜜義教之，福多於彼。」
爾時釋提桓因白佛言：「如是，如是！世尊！隨菩薩近阿耨多羅三藐三菩提，轉應以般若波羅蜜義教之，亦轉應以衣服、飲食、臥具、醫藥而供養之，其福甚多。何以故？世尊！法應爾，隨近阿耨多羅三藐三菩提，得福轉多。」
爾時須菩提贊釋提桓因言：「善哉，善哉！憍尸迦！汝是聖弟子，法應佐助諸菩薩，以阿耨多羅三藐三菩提，安慰護念。若佛初發阿耨多羅三藐三菩提心時，過去諸佛及諸弟子，若不以六波羅蜜安慰佐助者，不能得阿耨多羅三藐三菩提。憍尸
【現代漢語翻譯】 現代漢語譯本 菩薩，爲了理解其中的含義，所獲得的福德比那更多。 『再者，憍尸迦（帝釋天的別名）！閻浮提（我們所居住的這個世界）所有眾生，都是阿毗跋致菩薩（不退轉菩薩）。如果有善男子、善女人，用般若波羅蜜（以智慧到達彼岸的方法）的道理教導他們。你認為如何？這個人因為這個因緣，他的福德多不多？』釋提桓因（帝釋天的別名）說：『非常多，世尊！』佛說：『憍尸迦！在這些人中，有一位菩薩，很快就能證得阿耨多羅三藐三菩提（無上正等正覺）。如果有人用般若波羅蜜的道理教導他，他的福德比那更多。』 『憍尸迦！放下這閻浮提以及三千大千世界（佛教宇宙觀中的一個宇宙單位）的眾生，乃至十方如恒河沙數（數量極多）的世界的眾生，都是阿毗跋致菩薩。如果有善男子、善女人，用般若波羅蜜的道理教導他們。你認為如何？這個人因為這個因緣，他的福德多不多？』釋提桓因說：『非常多，世尊！』佛說：『憍尸迦！在這些人中，有一位菩薩，很快就能證得阿耨多羅三藐三菩提。如果有人用般若波羅蜜的道理教導他，他的福德比那更多。』 這時，釋提桓因對佛說：『是的，是的！世尊！隨著菩薩接近阿耨多羅三藐三菩提，就更應該用般若波羅蜜的道理教導他，也更應該用衣服、飲食、臥具、醫藥來供養他，他的福德非常多。為什麼呢？世尊！法理應當如此，越接近阿耨多羅三藐三菩提，得到的福德就越多。』 這時，須菩提（佛陀的十大弟子之一）讚歎釋提桓因說：『好啊，好啊！憍尸迦！你是聖弟子，理應幫助諸菩薩，用阿耨多羅三藐三菩提來安慰和護念他們。如果佛陀最初發阿耨多羅三藐三菩提心的時候，過去的諸佛以及他們的弟子，如果不以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）來安慰和幫助，就不能證得阿耨多羅三藐三菩提。憍尸
【English Translation】 English version Bodhisattvas, to understand its meaning, the merit is greater than that. 'Furthermore, Kausika (another name for Sakra, the king of gods)! All beings in Jambudvipa (the world we live in) are Avaivartika Bodhisattvas (non-regressing Bodhisattvas). If there are good men or good women who teach them the meaning of Prajnaparamita (the perfection of wisdom). What do you think? Is the merit of this person due to this cause great or not?' Sakra said, 'Very great, O Lord!' The Buddha said, 'Kausika! Among these people, there is a Bodhisattva who will quickly attain Anuttara-samyak-sambodhi (supreme enlightenment). If someone teaches him the meaning of Prajnaparamita, his merit is even greater than that.' 'Kausika! Put aside the beings of this Jambudvipa and the three thousand great thousand worlds (a cosmic unit in Buddhist cosmology), and even the beings of the worlds as numerous as the sands of the Ganges in the ten directions, all are Avaivartika Bodhisattvas. If there are good men or good women who teach them the meaning of Prajnaparamita. What do you think? Is the merit of this person due to this cause great or not?' Sakra said, 'Very great, O Lord!' The Buddha said, 'Kausika! Among these people, there is a Bodhisattva who will quickly attain Anuttara-samyak-sambodhi. If someone teaches him the meaning of Prajnaparamita, his merit is even greater than that.' At that time, Sakra said to the Buddha, 'Yes, yes! O Lord! As Bodhisattvas approach Anuttara-samyak-sambodhi, they should be taught the meaning of Prajnaparamita even more, and they should also be offered clothing, food, bedding, and medicine, and their merit is very great. Why is that? O Lord! The Dharma should be like this, the closer one gets to Anuttara-samyak-sambodhi, the more merit one obtains.' At that time, Subhuti (one of the Buddha's ten great disciples) praised Sakra, saying, 'Excellent, excellent! Kausika! You are a holy disciple, and you should help all Bodhisattvas, comforting and protecting them with Anuttara-samyak-sambodhi. If when the Buddha first generated the mind for Anuttara-samyak-sambodhi, the past Buddhas and their disciples did not comfort and help with the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), they would not have been able to attain Anuttara-samyak-sambodhi. Kausika'
迦！佛初發意時，過去諸佛及諸弟子，以六波羅蜜應安慰佐助故，得阿耨多羅三藐三菩提。」
摩訶般若波羅蜜迴向品第七
爾時彌勒菩薩語須菩提：「菩薩摩訶薩隨喜福德，于餘眾生，佈施持戒，修禪福德，最大最勝，最上最妙。」
爾時須菩提問彌勒菩薩：「若菩薩於十方無量阿僧祇世界，過去無量滅度諸佛，是諸佛從初發心，乃至得阿耨多羅三藐三菩提，入無餘涅槃，乃至法欲滅時，於是中間，所有應六波羅蜜，善根福德，及諸聲聞弟子，佈施持戒，修禪福德，所有學無學無漏福德，及諸佛戒品、定品、慧品、解脫品、解脫知見品，大慈大悲，利安眾生，無量佛法，及其所說，從是法中，眾生受學。是諸眾生，所有福德，及諸佛滅后，眾生所種福德，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。作是觀：『我此福德，當得阿耨多羅三藐三菩提。』若菩薩作是念：『我以是心迴向阿耨多羅三藐三菩提。』如心所緣，是諸緣諸事，為可得不？」彌勒言：「是諸緣諸事不可得，如心取相。」
須菩提言：「若是諸緣諸事不爾者，是人將無想顛倒、見顛倒、心顛倒。無常謂常，苦謂樂，不凈謂凈，無我謂我，生想顛倒、見顛倒、心顛倒。若諸緣諸事
【現代漢語翻譯】 現代漢語譯本：迦葉（Kāśyapa）！佛陀最初發愿時，過去的諸佛以及他們的弟子，因為以六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）來安慰和幫助，才得以證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。
《摩訶般若波羅蜜迴向品》第七
那時，彌勒菩薩（Maitreya Bodhisattva）對須菩提（Subhūti）說：『菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）隨喜的福德，對於其他眾生，佈施、持戒、修禪的福德，是最大、最殊勝、最上、最微妙的。』
那時，須菩提問彌勒菩薩：『如果菩薩在十方無量阿僧祇（asaṃkhya，無數）世界，過去無量已經滅度的諸佛，這些佛從最初發心，乃至證得阿耨多羅三藐三菩提，進入無餘涅槃（nirvāṇa，寂滅），乃至佛法將要滅盡的時候，在這中間，所有應六波羅蜜的善根福德，以及諸聲聞弟子（śrāvaka，聽聞佛法而修行的人）佈施、持戒、修禪的福德，所有有學（śaikṣa，還在學習的修行者）、無學（aśaikṣa，已經完成學習的修行者）的無漏福德，以及諸佛的戒品（śīla-skandha，戒律的集合）、定品（samādhi-skandha，禪定的集合）、慧品（prajñā-skandha，智慧的集合）、解脫品（vimukti-skandha，解脫的集合）、解脫知見品（vimukti-jñānadarśana-skandha，解脫知見的集合），大慈大悲，利益安樂眾生，無量佛法，以及他們所說的，從這些法中，眾生接受學習。這些眾生，所有的福德，以及諸佛滅度后，眾生所種的福德，合在一起稱量。這些福德，以最大、最殊勝、最上、最微妙的心隨喜。隨喜之後，迴向阿耨多羅三藐三菩提。作這樣的觀想：『我以此福德，應當證得阿耨多羅三藐三菩提。』如果菩薩作這樣的念頭：『我以這個心迴向阿耨多羅三藐三菩提。』像心所緣的，這些緣和事，是可以得到的嗎？』彌勒說：『這些緣和事是不可得的，就像心取相一樣。』
須菩提說：『如果這些緣和事不是這樣的話，這個人將會有無想顛倒（asaṃjñā-viparyāsa，對無常的執著）、見顛倒（dṛṣṭi-viparyāsa，錯誤的見解）、心顛倒（citta-viparyāsa，顛倒的心念）。把無常當成常，把苦當成樂，把不凈當成凈，把無我當成我，生想顛倒、見顛倒、心顛倒。如果這些緣和事
【English Translation】 English version: Kāśyapa! When the Buddha first made the aspiration, the past Buddhas and their disciples, because they were comforted and assisted by the six pāramitās (ṣaṭ-pāramitā, the six perfections: generosity, morality, patience, diligence, meditation, and wisdom), were able to attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).
Chapter Seven on the Dedication of the Mahāprajñāpāramitā
At that time, the Bodhisattva Maitreya said to Subhūti: 'The merit of a Bodhisattva-mahāsattva (great bodhisattva) rejoicing in the virtues of giving, keeping precepts, and practicing meditation for other beings is the greatest, most excellent, supreme, and most subtle.'
At that time, Subhūti asked the Bodhisattva Maitreya: 'If a Bodhisattva, in the immeasurable asaṃkhya (countless) worlds of the ten directions, considers the immeasurable past Buddhas who have passed into extinction, from the time these Buddhas first made their aspiration until they attained anuttarā-samyak-saṃbodhi and entered into nirvana (extinction) without remainder, and even until the time when the Dharma is about to perish, during this period, all the roots of good and merit that correspond to the six pāramitās, as well as the merit of giving, keeping precepts, and practicing meditation of the śrāvaka (hearer) disciples, all the undefiled merit of those who are still learning (śaikṣa) and those who have completed their learning (aśaikṣa), as well as the aggregates of precepts (śīla-skandha), meditation (samādhi-skandha), wisdom (prajñā-skandha), liberation (vimukti-skandha), and the knowledge and vision of liberation (vimukti-jñānadarśana-skandha) of all the Buddhas, their great compassion and kindness, their benefit and peace for all beings, the immeasurable Buddha-dharma, and what they have taught, from which beings learn. All the merit of these beings, and the merit that beings cultivate after the extinction of the Buddhas, are all gathered and measured. This merit is rejoiced with the greatest, most excellent, supreme, and most subtle mind. After rejoicing, it is dedicated to anuttarā-samyak-saṃbodhi. One makes this contemplation: 「With this merit, I shall attain anuttarā-samyak-saṃbodhi.」 If a Bodhisattva makes this thought: 「I dedicate this mind to anuttarā-samyak-saṃbodhi,」 are these conditions and things, as the mind perceives them, attainable?' Maitreya said: 'These conditions and things are unattainable, just as the mind grasps at appearances.'
Subhūti said: 'If these conditions and things are not so, then this person will have the perversions of non-perception (asaṃjñā-viparyāsa), view (dṛṣṭi-viparyāsa), and mind (citta-viparyāsa). They will perceive the impermanent as permanent, suffering as pleasure, the impure as pure, and no-self as self, and have the perversions of perception, view, and mind. If these conditions and things
如實者，菩提亦如是，心亦如是。若諸緣諸事、菩提及心無異者，何等是隨喜心迴向阿耨多羅三藐三菩提？」
彌勒言：「須菩提！如是迴向法，不應于新發意菩薩前說。所以者何？是人所有信樂恭敬凈心，皆當滅失。須菩提！如是迴向法，應于阿毗跋致菩薩前說。若與善知識相隨者說，是人聞是，不驚不怖，不沒不退。菩薩隨喜福德，應如是迴向薩婆若所，用心迴向，是心即盡即滅。何等心是迴向阿耨多羅三藐三菩提？若用心心迴向，是二心不俱，又心性不可得迴向。」
爾時釋提桓因語須菩提：「新發意菩薩，聞是事將無驚怖耶？菩薩今云何以隨喜福德如實迴向？」
爾時須菩提因彌勒菩薩作是言：「菩薩於過去諸佛，道已斷，行已滅，戲論盡，滅蕀刺，除重擔，得己利，盡有結，正智解脫，心得自在，無量阿僧祇世界中滅度諸佛，所有善根、福德勢力，及諸弟子，于諸佛所，所種善根，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。是菩薩今當云何不墮想顛倒、見顛倒、心顛倒？若是菩薩用是心迴向阿耨多羅三藐三菩提，於是心中不生心相，則是迴向阿耨多羅三藐三菩提。若是菩薩於是心中而生心相，則墮想顛倒、見顛倒、心顛倒。若菩薩隨喜時，
【現代漢語翻譯】 現代漢語譯本： 須菩提問：『如果實相是這樣，菩提（覺悟）也是這樣，心也是這樣。如果一切因緣、事物、菩提和心都沒有差別，那麼什麼是隨喜心迴向阿耨多羅三藐三菩提（無上正等正覺）呢？』 彌勒菩薩回答說：『須菩提！這樣的迴向法，不應該在新發心的菩薩面前說。為什麼呢？因為這樣會使他們所有的信樂、恭敬和清凈心都消失。須菩提！這樣的迴向法，應該在阿毗跋致（不退轉）菩薩面前說。如果對親近善知識的人說，他們聽了也不會驚慌、恐懼、沮喪或退縮。菩薩隨喜的福德，應該這樣迴向一切智（薩婆若），用心迴向，這個心就會立即消失滅盡。什麼心是迴向阿耨多羅三藐三菩提的心呢？如果用心來回向，這兩個心不會同時存在，而且心的本性是不可得的，無法迴向。』 這時，釋提桓因（帝釋天）對須菩提說：『新發心的菩薩，聽到這些事難道不會驚慌恐懼嗎？菩薩現在如何以隨喜的福德如實迴向呢？』 這時，須菩提因彌勒菩薩的話回答說：『菩薩對於過去諸佛，道已經斷絕，行已經滅盡，戲論已經消除，荊棘已經拔除，重擔已經卸下，已經獲得自己的利益，所有煩惱的束縛已經解除，以正智解脫，心得到自在。在無量阿僧祇（無數）世界中滅度的諸佛，他們所有的善根、福德勢力，以及他們的弟子，在諸佛那裡所種的善根，全部收集起來稱量。這些福德，以最大、最殊勝、最上、最妙的心隨喜。隨喜之後，迴向阿耨多羅三藐三菩提。這樣的菩薩現在怎麼會不墮入想顛倒、見顛倒、心顛倒呢？如果菩薩用這樣的心迴向阿耨多羅三藐三菩提，在這個心中不產生心相，這就是迴向阿耨多羅三藐三菩提。如果菩薩在這個心中產生心相，就會墮入想顛倒、見顛倒、心顛倒。如果菩薩隨喜時，』
【English Translation】 English version: Subhuti asked: 'If reality is such, then Bodhi (enlightenment) is also such, and the mind is also such. If all conditions, things, Bodhi, and the mind are not different, then what is the mind of rejoicing that is dedicated to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' Maitreya replied: 'Subhuti! Such a method of dedication should not be spoken before newly initiated Bodhisattvas. Why? Because it will cause all their faith, respect, and pure minds to be lost. Subhuti! Such a method of dedication should be spoken before Bodhisattvas who are Avaivartika (non-retrogressing). If it is spoken to those who associate with good teachers, they will not be startled, afraid, discouraged, or retreat upon hearing it. The merit of a Bodhisattva's rejoicing should be dedicated to Sarvajna (omniscience) in this way, and when dedicated with the mind, that mind will immediately cease and be extinguished. What mind is it that is dedicated to Anuttara-samyak-sambodhi? If one dedicates with the mind, these two minds do not exist simultaneously, and the nature of the mind is unattainable, so it cannot be dedicated.' Then, Sakra, Lord of the Devas (Indra), said to Subhuti: 'Will newly initiated Bodhisattvas not be startled and afraid upon hearing these things? How does a Bodhisattva now dedicate the merit of rejoicing in accordance with reality?' Then, Subhuti, in response to Maitreya Bodhisattva's words, said: 'For Bodhisattvas, regarding the Buddhas of the past, the path has been cut off, the practice has been extinguished, the play of concepts has been eliminated, the thorns have been removed, the heavy burden has been lifted, they have attained their own benefit, all the bonds of affliction have been released, they are liberated with right wisdom, and their minds are free. The Buddhas who have passed into Nirvana in countless Asankhyeya (incalculable) worlds, all their roots of goodness, meritorious power, and their disciples, the roots of goodness planted by them at the Buddhas' places, are all collected and measured. These merits are rejoiced with the greatest, most excellent, supreme, and most wonderful mind. After rejoicing, they are dedicated to Anuttara-samyak-sambodhi. How can such a Bodhisattva now not fall into the perversions of thought, view, and mind? If a Bodhisattva dedicates to Anuttara-samyak-sambodhi with such a mind, and no mind-image arises in that mind, then this is dedication to Anuttara-samyak-sambodhi. If a Bodhisattva generates a mind-image in that mind, then they will fall into the perversions of thought, view, and mind. If a Bodhisattva, when rejoicing,'
是心盡滅相，如實知盡滅相、盡滅相法，則不可迴向。迴向心亦如是相，所迴向法亦如是相。若能如是迴向，是名正迴向。菩薩摩訶薩應以隨喜福德，如是迴向。若菩薩於過去諸佛，所有福德，並諸弟子及凡夫人，乃至畜生，聞法種善根，及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等聞法，發應薩婆若心，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。若菩薩如是念：『是諸法皆盡滅，所迴向處亦盡滅。』是名隨喜福德正迴向阿耨多羅三藐三菩提。
「又菩薩如是知，無有法能迴向法，是名正迴向阿耨多羅三藐三菩提。若菩薩如是迴向，則不墮想顛倒、見顛倒、心顛倒。何以故？是菩薩不貪著迴向故，是名無上回向。若有菩薩于福德，作起法取相分別，則不能以此福德迴向。何以故？是作起法，皆是離相；隨喜福德，亦是離相。若菩薩知所念作起法皆離相，當知是為行般若波羅蜜。
「又諸過去滅度佛，善根福德亦如是迴向；所用迴向法，性相亦如是。若能如是知，是名正迴向阿耨多羅三藐三菩提。何以故？諸佛不許取相迴向故。若法過去盡滅，是法無相，不可以相得。若如是亦分別，是名取相；若如是亦不分別，是名正迴向。云
【現代漢語翻譯】 現代漢語譯本：如果內心完全滅盡了所有表象，如實地知曉滅盡的表象和滅盡的法則，那麼就不能再進行迴向。迴向的心也是如此的表象，所迴向的法則也是如此的表象。如果能夠這樣迴向，就稱為真正的迴向。菩薩摩訶薩應該以隨喜的福德，這樣進行迴向。如果菩薩對於過去諸佛（Buddha，覺悟者）的所有福德，以及他們的弟子和凡夫俗子，乃至畜生，聽聞佛法種下善根，以及諸天（Deva，神）、龍（Naga，蛇神）、夜叉（Yaksa，守護神）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，非天神）、迦樓羅（Garuda，金翅鳥神）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人和非人等聽聞佛法，發起求得一切智慧的心，將這些福德全部收集起來衡量。這些福德，以最大、最殊勝、最上、最妙的心來隨喜。隨喜之後，迴向于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果菩薩這樣想：『這些法則都是滅盡的，所迴向之處也是滅盡的。』這就稱為隨喜福德，正確地迴向于阿耨多羅三藐三菩提。 又菩薩這樣知道，沒有哪個法則能夠迴向給另一個法則，這稱為正確地迴向于阿耨多羅三藐三菩提。如果菩薩這樣迴向，就不會陷入對錶象的顛倒執著、對見解的顛倒執著、對內心的顛倒執著。為什麼呢？因為這位菩薩不貪著迴向的緣故，這稱為無上的迴向。如果有菩薩對於福德，產生執著于實有法相的分別，就不能用這種福德進行迴向。為什麼呢？因為這種執著于實有法相的分別，都是與實相相違背的；隨喜福德，也是與實相相違背的。如果菩薩知道所念所作的實有法相都是與實相相違背的，應當知道這就是在修行般若波羅蜜（Prajna-paramita，智慧到彼岸）。 又過去已經滅度的佛，他們的善根福德也是這樣迴向的；他們所用的迴向方法，其性質和表象也是如此。如果能夠這樣理解，就稱為正確地迴向于阿耨多羅三藐三菩提。為什麼呢？因為諸佛不允許執著于表象的迴向。如果法則過去已經滅盡，這個法則就是無相的，不能通過表象來獲得。如果這樣也進行分別，就稱為執著于表象；如果這樣也不進行分別，就稱為正確的迴向。
【English Translation】 English version: If the mind completely extinguishes all appearances, and truly knows the extinguished appearances and the law of extinction, then there can be no further dedication of merit. The mind of dedication is also of such appearance, and the law of dedication is also of such appearance. If one can dedicate in this way, it is called true dedication. A Bodhisattva Mahasattva (great being of enlightenment) should dedicate merit with rejoicing in this way. If a Bodhisattva, regarding the merits of all past Buddhas (enlightened ones), and their disciples and ordinary people, even animals, who have heard the Dharma (teachings) and planted good roots, as well as Devas (gods), Nagas (serpent deities), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans who have heard the Dharma and generated the mind for Sarvajna (all-knowing wisdom), gathers and measures all these merits. These merits, with the greatest, most excellent, most supreme, and most wonderful mind, are rejoiced in. Having rejoiced, they are dedicated to Anuttara-samyak-sambodhi (supreme perfect enlightenment). If a Bodhisattva thinks thus: 『These laws are all extinguished, and the place of dedication is also extinguished,』 this is called rejoicing in merit and correctly dedicating it to Anuttara-samyak-sambodhi. Furthermore, a Bodhisattva knows thus, that there is no law that can dedicate to another law, this is called correctly dedicating to Anuttara-samyak-sambodhi. If a Bodhisattva dedicates in this way, they will not fall into the perversion of clinging to appearances, the perversion of clinging to views, or the perversion of clinging to the mind. Why? Because this Bodhisattva does not crave dedication, this is called supreme dedication. If a Bodhisattva, regarding merit, generates attachment to the appearance of real existence and makes distinctions, then they cannot dedicate this merit. Why? Because this attachment to the appearance of real existence is contrary to the true nature; rejoicing in merit is also contrary to the true nature. If a Bodhisattva knows that the appearances of real existence that are thought of and acted upon are all contrary to the true nature, it should be known that this is practicing Prajna-paramita (perfection of wisdom). Furthermore, the good roots and merits of past Buddhas who have passed into Nirvana (extinction) are also dedicated in this way; the method of dedication they used, its nature and appearance are also like this. If one can understand in this way, it is called correctly dedicating to Anuttara-samyak-sambodhi. Why? Because the Buddhas do not allow dedication that clings to appearances. If a law has passed into extinction, this law is without appearance, and cannot be obtained through appearance. If one still makes distinctions in this way, it is called clinging to appearance; if one does not make distinctions in this way, it is called correct dedication.
何不取相分別而能迴向？菩薩以是事故，應學般若波羅蜜方便。若不聞不得般若波羅蜜方便，則不能入是事。若不聞不得般若波羅蜜方便，能以諸福德正迴向者，無有是處。何以故？是人於過去諸佛身，及諸福德，皆已滅度，而取相分別，得是福德，欲以迴向。如是迴向，諸佛不許，亦不隨喜。何以故？是皆於法有所得故。所謂於過去滅度諸佛，取相分別，有所得而回向，即是大貪著。以是有所得心迴向者，諸佛不說有大利益。何以故？是迴向名為雜毒衰惱。譬如美食，其中有毒，雖有好色香美，以有毒故，不可食之。愚癡無智之人，若食此食，初雖香美可意，食慾消時，有大苦報。如是有人，不正受讀誦，不解其義，而教諸弟子迴向語言：『善男子！來！如過去、未來、現在諸佛，戒品、定品、慧品、解脫品、解脫知見品，並諸聲聞弟子，及凡夫人所種善根，及諸佛與眾生授辟支佛記，是辟支佛所種善根，及與菩薩受阿耨多羅三藐三菩提記，是諸菩薩所種善根，合集稱量。是諸福德隨喜，隨喜已，迴向阿耨多羅三藐三菩提。』是人如是迴向，是迴向取相分別故，名為雜毒。如雜毒食，有所得者無有迴向。何以故？是有所得，皆是雜毒故。以是故，菩薩應如是思惟：『過去、未來、現在諸佛，善根福德，應云何迴向，
【現代漢語翻譯】 現代漢語譯本：為什麼不執著于表象分別就能迴向呢？菩薩因此緣故，應當學習般若波羅蜜（智慧到彼岸）的方便法門。如果不能聽聞和獲得般若波羅蜜的方便法門，就不能進入這種境界。如果不能聽聞和獲得般若波羅蜜的方便法門，卻能以各種福德正確迴向，這是不可能的。為什麼呢？因為這個人對於過去諸佛的身相，以及各種福德，都已滅度，卻執著于表象分別，認為獲得了這些福德，想要以此迴向。這樣的迴向，諸佛是不允許的，也不會隨喜。為什麼呢？因為這都是對於法有所執著。所謂對於過去滅度的諸佛，執著于表象分別，有所得而回向，這就是很大的貪著。以這種有所得的心迴向的人，諸佛認為沒有大利益。為什麼呢？因為這種迴向名為摻雜毒藥的衰敗。譬如美味佳餚，其中有毒，雖然色香味俱全，但因為有毒，就不能食用。愚癡無智的人，如果吃了這種食物，開始雖然覺得香美可口，但當食物消化時，就會有巨大的痛苦報應。就像有的人，不正確地受持讀誦，不理解其中的含義，卻教導弟子迴向的語言：『善男子！來！像過去、未來、現在諸佛，戒品（持戒的功德）、定品（禪定的功德）、慧品（智慧的功德）、解脫品（解脫的功德）、解脫知見品（解脫知見的功德），以及所有聲聞弟子，和凡夫俗人所種的善根，以及諸佛為眾生授辟支佛（獨覺）記，這些辟支佛所種的善根，以及為菩薩授阿耨多羅三藐三菩提（無上正等正覺）記，這些菩薩所種的善根，全部彙集稱量。對於這些福德隨喜，隨喜之後，迴向阿耨多羅三藐三菩提。』這個人這樣迴向，這種迴向因為執著于表象分別，所以名為摻雜毒藥。就像摻雜毒藥的食物，有所得的人是無法迴向的。為什麼呢？因為這種有所得，都是摻雜毒藥的緣故。因此，菩薩應當這樣思惟：『過去、未來、現在諸佛的善根福德，應當如何迴向呢？』 English version: Why is it that one can dedicate merit without grasping at appearances and making distinctions? It is for this reason that a Bodhisattva should study the skillful means of Prajna Paramita (Perfection of Wisdom). If one does not hear and obtain the skillful means of Prajna Paramita, one cannot enter into this state. If one does not hear and obtain the skillful means of Prajna Paramita, and yet is able to correctly dedicate various merits, this is not possible. Why is that? Because this person, regarding the past Buddhas' bodies and various merits, which have all passed away, grasps at appearances and makes distinctions, thinking they have obtained these merits, and wishes to dedicate them. Such a dedication is not permitted by the Buddhas, nor do they rejoice in it. Why is that? Because all of this is attachment to the Dharma. So-called grasping at appearances and making distinctions regarding the past Buddhas who have passed away, and dedicating merit with a sense of attainment, is a great attachment. Those who dedicate merit with this sense of attainment, the Buddhas do not say that it has great benefit. Why is that? Because this dedication is called a tainted and decaying poison. It is like delicious food that contains poison. Although it has good color, fragrance, and taste, because it contains poison, it cannot be eaten. A foolish and ignorant person, if they eat this food, although it may initially seem fragrant and pleasing, when the food is digested, there will be great suffering as a result. Similarly, there are those who do not correctly receive, recite, and understand the meaning, yet teach their disciples the words of dedication: 'Good man! Come! Like the past, future, and present Buddhas, the precepts (virtue of discipline), samadhi (virtue of concentration), prajna (virtue of wisdom), liberation (virtue of freedom), and liberation knowledge and vision (virtue of knowledge and vision of freedom), as well as all the Sravaka disciples, and the good roots planted by ordinary people, and the predictions of Pratyekabuddhas (Solitary Buddhas) given by the Buddhas to sentient beings, the good roots planted by these Pratyekabuddhas, and the predictions of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) given to Bodhisattvas, the good roots planted by these Bodhisattvas, all gathered and measured. Rejoice in these merits, and after rejoicing, dedicate them to Anuttara Samyak Sambodhi.' This person's dedication, because it grasps at appearances and makes distinctions, is called a tainted poison. Like food mixed with poison, those who have a sense of attainment cannot dedicate merit. Why is that? Because this sense of attainment is all tainted with poison. Therefore, a Bodhisattva should contemplate thus: 'How should the good roots and merits of the past, future, and present Buddhas be dedicated?'
【English Translation】 Why not take the form of distinction and be able to dedicate merit? Because of this, Bodhisattvas should learn the expedient means of Prajna Paramita. If one does not hear or obtain the expedient means of Prajna Paramita, one cannot enter into this matter. If one does not hear or obtain the expedient means of Prajna Paramita, and is able to correctly dedicate all merits, there is no such place. Why is that? This person, regarding the past Buddhas' bodies and all merits, which have already passed away, grasps at appearances and makes distinctions, thinking they have obtained these merits, and wishes to dedicate them. Such a dedication is not permitted by the Buddhas, nor do they rejoice in it. Why is that? Because all of this is attachment to the Dharma. So-called grasping at appearances and making distinctions regarding the past Buddhas who have passed away, and dedicating merit with a sense of attainment, is a great attachment. Those who dedicate merit with this sense of attainment, the Buddhas do not say that it has great benefit. Why is that? Because this dedication is called a mixed poison of decay. It is like delicious food that contains poison. Although it has good color, fragrance, and taste, because it contains poison, it cannot be eaten. A foolish and ignorant person, if they eat this food, although it may initially seem fragrant and pleasing, when the food is digested, there will be great suffering as a result. Similarly, there are those who do not correctly receive, recite, and understand the meaning, yet teach their disciples the words of dedication: 'Good man! Come! Like the past, future, and present Buddhas, the precepts (virtue of discipline), samadhi (virtue of concentration), prajna (virtue of wisdom), liberation (virtue of freedom), and liberation knowledge and vision (virtue of knowledge and vision of freedom), as well as all the Sravaka disciples, and the good roots planted by ordinary people, and the predictions of Pratyekabuddhas (Solitary Buddhas) given by the Buddhas to sentient beings, the good roots planted by these Pratyekabuddhas, and the predictions of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) given to Bodhisattvas, the good roots planted by these Bodhisattvas, all gathered and measured. Rejoice in these merits, and after rejoicing, dedicate them to Anuttara Samyak Sambodhi.' This person's dedication, because it grasps at appearances and makes distinctions, is called a mixed poison. Like food mixed with poison, those who have a sense of attainment cannot dedicate merit. Why is that? Because this sense of attainment is all mixed with poison. Therefore, a Bodhisattva should contemplate thus: 'How should the good roots and merits of the past, future, and present Buddhas be dedicated?'
名為正迴向至阿耨多羅三藐三菩提？』若菩薩欲不謗諸佛，應如是迴向。如諸佛所知福德，何相何性，何體何實，我亦如是隨喜，我以是隨喜迴向阿耨多羅三藐三菩提。菩薩如是迴向，則無有咎，不謗諸佛。如是迴向，則不雜毒，亦名隨諸佛教。
「複次，菩薩應以隨喜福德如是迴向。如戒品、定品、慧品、解脫品、解脫知見品，不繫欲界，不繫色界，不繫無色界；非過去，非未來，非現在。以無系故，是福德迴向亦無系所，迴向法亦無系，迴向處亦無系。若能如是迴向，則不雜毒。若不如是迴向，名為邪迴向。菩薩迴向法，如三世諸佛所知迴向，我亦如是迴向阿耨多羅三藐三菩提，是名正迴向。」
爾時佛贊須菩提言：「善哉，善哉！須菩提！汝能為諸菩薩摩訶薩作佛事。須菩提！若有三千大千世界眾生，皆行慈悲喜捨心、四禪、四無色定、五神通，不如是菩薩迴向福德，最大最勝，最上最妙。複次，須菩提！若有三千大千世界眾生，皆發阿耨多羅三藐三菩提心，是一一菩薩，于恒河沙等劫，以有所得心供養如恒河沙等世界眾生，衣服、飲食、臥具、醫藥，一切樂具。如是一一菩薩皆于恒河沙等劫，以有所得心供養是諸眾生，衣服、飲食、臥具、醫藥，一切樂具。于意云何？是諸菩薩以是因緣得福多不
【現代漢語翻譯】 現代漢語譯本： 『如何稱為正迴向以達到阿耨多羅三藐三菩提（無上正等正覺）？』如果菩薩想要不誹謗諸佛，就應當這樣迴向：如同諸佛所知曉的福德，它的相、它的性、它的體、它的實是什麼，我也如此隨喜。我以這種隨喜迴向阿耨多羅三藐三菩提。菩薩如果這樣迴向，就不會有任何過失，也不會誹謗諸佛。這樣迴向，就不會摻雜毒素，也稱為隨順諸佛的教誨。 『再者，菩薩應當以隨喜的福德這樣迴向：如同戒品（持戒的功德）、定品（禪定的功德）、慧品（智慧的功德）、解脫品（解脫的功德）、解脫知見品（對解脫的認知和見解的功德），不繫縛于欲界（眾生對感官慾望的執著），不繫縛於色界（眾生對物質形態的執著），不繫縛于無色界（眾生對非物質形態的執著）；既不屬於過去，也不屬於未來，也不屬於現在。因為不被繫縛，所以這種福德的迴向也不被繫縛，迴向的方法也不被繫縛，迴向的處所也不被繫縛。如果能夠這樣迴向，就不會摻雜毒素。如果不能這樣迴向，就稱為邪迴向。菩薩的迴向方法，如同三世諸佛所知曉的迴向，我也這樣迴向阿耨多羅三藐三菩提，這稱為正迴向。』 這時，佛讚歎須菩提說：『好啊，好啊！須菩提！你能夠為諸位菩薩摩訶薩（大菩薩）做佛事。須菩提！如果有三千大千世界的所有眾生，都修行慈悲喜捨心、四禪（四種禪定）、四無色定（四種無色界的禪定）、五神通（五種神通），也不如這位菩薩迴向福德，這是最大、最殊勝、最上、最妙的。再者，須菩提！如果有三千大千世界的所有眾生，都發起了阿耨多羅三藐三菩提心，這些菩薩，在恒河沙數般的劫數中，以有所得的心供養如恒河沙數般的世界眾生，衣服、飲食、臥具、醫藥，一切的快樂用具。這樣，每一位菩薩都在恒河沙數般的劫數中，以有所得的心供養這些眾生，衣服、飲食、臥具、醫藥，一切的快樂用具。你認為如何？這些菩薩因為這些因緣得到的福德多嗎？』
【English Translation】 English version: 'How is it called proper dedication towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' If a Bodhisattva wishes not to slander the Buddhas, they should dedicate merit in this way: Just as the Buddhas know the merit, what its form, its nature, its essence, and its reality are, I also rejoice accordingly. I dedicate this rejoicing towards Anuttara-samyak-sambodhi. If a Bodhisattva dedicates merit in this way, there will be no fault, and they will not slander the Buddhas. Such dedication will not be mixed with poison and is also called following the teachings of the Buddhas. 'Furthermore, a Bodhisattva should dedicate merit from rejoicing in this way: Like the precepts (sila), concentration (samadhi), wisdom (prajna), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darshana), which are not bound by the desire realm (kama-dhatu), not bound by the form realm (rupa-dhatu), and not bound by the formless realm (arupa-dhatu); neither past, nor future, nor present. Because they are unbound, the dedication of this merit is also unbound, the method of dedication is also unbound, and the place of dedication is also unbound. If one can dedicate merit in this way, it will not be mixed with poison. If one cannot dedicate merit in this way, it is called wrong dedication. The Bodhisattva's method of dedication is like the dedication known by the Buddhas of the three times, I also dedicate merit in this way towards Anuttara-samyak-sambodhi, this is called proper dedication.' At that time, the Buddha praised Subhuti, saying: 'Excellent, excellent! Subhuti! You are able to perform the work of the Buddha for all the Bodhisattva-Mahasattvas (great Bodhisattvas). Subhuti! If all the beings in the three thousand great thousand worlds were to practice loving-kindness, compassion, joy, and equanimity, the four dhyanas (meditative absorptions), the four formless absorptions, and the five supernormal powers, it would not be as great, as supreme, as excellent, and as wonderful as the merit dedicated by this Bodhisattva. Furthermore, Subhuti! If all the beings in the three thousand great thousand worlds were to generate the mind for Anuttara-samyak-sambodhi, and each of these Bodhisattvas, for as many kalpas (eons) as the sands of the Ganges River, with a mind of attachment, were to offer to as many beings as the sands of the Ganges River in the world, clothing, food, bedding, medicine, and all kinds of enjoyable things. Thus, each of these Bodhisattvas, for as many kalpas as the sands of the Ganges River, with a mind of attachment, were to offer these beings clothing, food, bedding, medicine, and all kinds of enjoyable things. What do you think? Would these Bodhisattvas gain much merit from these causes?'
？」須菩提言：「甚多，世尊！不可譬喻。若是福德有形，恒河沙等世界所不能受。」
佛贊須菩提言：「善哉，善哉！須菩提！若菩薩為般若波羅蜜所護故，能以是福德迴向，於前有所得心佈施福德，百分不及一，千萬億分不及一，乃至算數譬喻所不能及。」
爾時四天王天上二萬天子，合掌禮佛，作是言：「世尊！是菩薩迴向，名為大回向。以方便故，勝於有所得菩薩佈施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
爾時忉利天上十萬天子，以天花香、涂香、末香，天衣、幢幡，天諸伎樂，而供養佛，皆作是言：「世尊！是菩薩迴向，名為大回向。以方便故，勝於有所得菩薩佈施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
夜摩天上十萬天子、兜率陀天上十萬天子、化樂天上十萬天子、他化自在天上十萬天子，皆以天華、天香乃至伎樂，而供養佛，皆作是言：「世尊！是菩薩迴向，名為大回向。以方便故，勝於有所得菩薩佈施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
梵世諸天子大聲唱言：「是菩薩迴向，名為大回向。以方便故，勝於有所得菩薩佈施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
梵輔天、梵眾天、大梵天、光天
【現代漢語翻譯】 現代漢語譯本 須菩提說：『非常多，世尊！無法用比喻來形容。如果福德有具體的形狀，那麼像恒河沙數那樣多的世界也容納不下。』 佛陀讚歎須菩提說：『說得好，說得好！須菩提！如果菩薩因為受到般若波羅蜜（智慧的完美）的護持，能夠將這種福德迴向，那麼他之前以有所得心（執著于獲得的心）所佈施的福德，百分之一都比不上，千萬億分之一也比不上，乃至用算數和比喻都無法企及。』 這時，四天王天（佛教欲界第一層天）上的兩萬天子，合掌向佛陀行禮，說道：『世尊！這種菩薩的迴向，稱為大回向。因為有方便（善巧的方法）的緣故，勝過那些以有所得心佈施福德的菩薩。為什麼呢？因為這種菩薩的迴向，是受到般若波羅蜜的護持。』 這時，忉利天（佛教欲界第二層天）上的十萬天子，用天上的花、香、涂香、末香，天衣、幢幡，以及天上的各種音樂，來供養佛陀，都說道：『世尊！這種菩薩的迴向，稱為大回向。因為有方便的緣故，勝過那些以有所得心佈施福德的菩薩。為什麼呢？因為這種菩薩的迴向，是受到般若波羅蜜的護持。』 夜摩天（佛教欲界第三層天）上的十萬天子、兜率陀天（佛教欲界第四層天）上的十萬天子、化樂天（佛教欲界第五層天）上的十萬天子、他化自在天（佛教欲界第六層天）上的十萬天子，都用天上的花、香乃至音樂，來供養佛陀，都說道：『世尊！這種菩薩的迴向，稱為大回向。因為有方便的緣故，勝過那些以有所得心佈施福德的菩薩。為什麼呢？因為這種菩薩的迴向，是受到般若波羅蜜的護持。』 梵世（色界天）的諸天子大聲說道：『這種菩薩的迴向，稱為大回向。因為有方便的緣故，勝過那些以有所得心佈施福德的菩薩。為什麼呢？因為這種菩薩的迴向，是受到般若波羅蜜的護持。』 梵輔天（色界初禪天）、梵眾天（色界初禪天）、大梵天（色界初禪天）、光天（色界二禪天）
【English Translation】 English version Subhuti said, 'Very much, World Honored One! It cannot be described by any analogy. If the merit had a physical form, even worlds as numerous as the sands of the Ganges could not contain it.' The Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! If a Bodhisattva, being protected by the Prajna Paramita (Perfection of Wisdom), can dedicate this merit, then the merit of his previous giving with a mind of attachment to gain is not even one percent, not even one ten-millionth of a billionth, and cannot be reached by calculation or analogy.' At that time, twenty thousand devas (gods) from the Caturmaharajika Heaven (the first heaven of the desire realm in Buddhism), with their palms together, bowed to the Buddha and said, 'World Honored One! This dedication of merit by the Bodhisattva is called the Great Dedication. Because of skillful means, it surpasses the merit of giving by Bodhisattvas with a mind of attachment to gain. Why is that? Because this dedication of merit by the Bodhisattva is protected by the Prajna Paramita.' At that time, one hundred thousand devas from the Trayastrimsa Heaven (the second heaven of the desire realm in Buddhism), using heavenly flowers, incense, scented ointments, powdered incense, heavenly garments, banners, and heavenly music, made offerings to the Buddha, and all said, 'World Honored One! This dedication of merit by the Bodhisattva is called the Great Dedication. Because of skillful means, it surpasses the merit of giving by Bodhisattvas with a mind of attachment to gain. Why is that? Because this dedication of merit by the Bodhisattva is protected by the Prajna Paramita.' One hundred thousand devas from the Yama Heaven (the third heaven of the desire realm in Buddhism), one hundred thousand devas from the Tusita Heaven (the fourth heaven of the desire realm in Buddhism), one hundred thousand devas from the Nirmanarati Heaven (the fifth heaven of the desire realm in Buddhism), and one hundred thousand devas from the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm in Buddhism), all used heavenly flowers, incense, and even music to make offerings to the Buddha, and all said, 'World Honored One! This dedication of merit by the Bodhisattva is called the Great Dedication. Because of skillful means, it surpasses the merit of giving by Bodhisattvas with a mind of attachment to gain. Why is that? Because this dedication of merit by the Bodhisattva is protected by the Prajna Paramita.' The devas of the Brahma world (the form realm) proclaimed loudly, 'This dedication of merit by the Bodhisattva is called the Great Dedication. Because of skillful means, it surpasses the merit of giving by Bodhisattvas with a mind of attachment to gain. Why is that? Because this dedication of merit by the Bodhisattva is protected by the Prajna Paramita.' The Brahmaparisadya Heaven (the first dhyana heaven of the form realm), the Brahmapurohita Heaven (the first dhyana heaven of the form realm), the Mahabrahma Heaven (the first dhyana heaven of the form realm), and the Abhasvara Heaven (the second dhyana heaven of the form realm)
、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、無雲行天、福生天、廣果天、無廣天、無熱天、妙見天、善見天、無小天上諸天子，合掌禮佛，皆作是言：「世尊！是善男子、善女人，求佛道者，甚為希有，為般若波羅蜜所護故，能勝有所得菩薩佈施福德。何以故？是菩薩迴向，為般若波羅蜜所護故。」
爾時佛告凈居諸天子：「置是三千大千世界眾生，若十方恒河沙等世界眾生，皆發阿耨多羅三藐三菩提心，是一一菩薩于恒河沙等劫，以有所得心供養十方如恒河沙等世界眾生，衣服、飲食、臥具、醫藥，一切樂具。如是一一菩薩，皆于恒河沙等劫，以有所得心供養是諸眾生，衣服、飲食、臥具、醫藥，一切樂具。若有菩薩，於過去、未來、現在諸佛所有戒品、定品、慧品、解脫品、解脫知見品，並諸聲聞弟子及凡夫人所種善根，合集稱量。是諸福德，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提，其福甚多。」
爾時須菩提白佛言：「世尊！如佛所說，是諸福德，合集稱量，以最大最勝，最上最妙心隨喜。隨喜已，迴向阿耨多羅三藐三菩提。世尊！云何名為最大最勝，最上最妙隨喜？」
佛告須菩提：「若菩薩於過去、未來、現在諸法，不取不捨不念不得
【現代漢語翻譯】 現代漢語譯本：少光天（Śubhābhā），無量光天（Apramāṇābhā），光音天（Ābhāsvara），凈天（Śubhakṛtsna），少凈天（Parīttaśubha），無量凈天（Apramāṇaśubha），遍凈天（Śubhakṛtsna），無雲行天（Anabhraka），福生天（Puṇyaprasava），廣果天（Bṛhatphala），無廣天（Avṛha），無熱天（Atapa），妙見天（Sudṛśa），善見天（Sudarśana），無小天（Akaniṣṭha）上的諸位天子，合掌向佛行禮，都這樣說道：『世尊！這些善男子、善女人，尋求佛道的人，非常稀有，因為受到般若波羅蜜（Prajñāpāramitā）的護佑，能夠勝過那些執著于有所得的菩薩所做的佈施功德。為什麼呢？因為這些菩薩的迴向，是受到般若波羅蜜的護佑。』 這時，佛告訴凈居天（Śuddhāvāsa）的諸位天子：『放下這三千大千世界（trisāhasramahāsāhasralokadhātu）的眾生不談，即使十方恒河沙數（gaṅgānadīvālukā）世界中的眾生，都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi），這些菩薩每一位都在恒河沙數劫（gaṅgānadīvālukākalpa）中，以有所得的心供養十方如恒河沙數世界中的眾生，衣服、飲食、臥具、醫藥，一切享樂之物。像這樣，每一位菩薩都在恒河沙數劫中，以有所得的心供養這些眾生，衣服、飲食、臥具、醫藥，一切享樂之物。如果有一位菩薩，對於過去、未來、現在諸佛所有的戒品（śīlaskandha）、定品（samādhiskandha）、慧品（prajñāskandha）、解脫品（vimuktiskandha）、解脫知見品（vimuktijñānadarśanaskandha），以及所有聲聞弟子和凡夫所種的善根，全部收集起來稱量。這些功德，以最大、最勝、最上、最妙的心隨喜。隨喜之後，迴向阿耨多羅三藐三菩提，其福德非常多。』 這時，須菩提（Subhūti）對佛說：『世尊！正如佛所說，這些功德，全部收集起來稱量，以最大、最勝、最上、最妙的心隨喜。隨喜之後，迴向阿耨多羅三藐三菩提。世尊！什麼叫做最大、最勝、最上、最妙的隨喜呢？』 佛告訴須菩提：『如果菩薩對於過去、未來、現在諸法，不執取、不捨棄、不思念、不求得。』
【English Translation】 English version: The gods of the Lesser Light Heaven (Śubhābhā), the Immeasurable Light Heaven (Apramāṇābhā), the Streaming Radiance Heaven (Ābhāsvara), the Pure Heaven (Śubhakṛtsna), the Lesser Purity Heaven (Parīttaśubha), the Immeasurable Purity Heaven (Apramāṇaśubha), the All-Pervading Purity Heaven (Śubhakṛtsna), the Cloudless Heaven (Anabhraka), the Merit-Born Heaven (Puṇyaprasava), the Great Fruit Heaven (Bṛhatphala), the Non-Extensive Heaven (Avṛha), the No-Heat Heaven (Atapa), the Beautiful-Seeing Heaven (Sudṛśa), the Good-Seeing Heaven (Sudarśana), and the Highest Heaven (Akaniṣṭha), all with palms joined, bowed to the Buddha and said: 『World Honored One! These good men and good women, who seek the path of Buddhahood, are extremely rare, because they are protected by Prajñāpāramitā (Perfection of Wisdom), they are able to surpass the merit of giving of those Bodhisattvas who are attached to the notion of attainment. Why is this so? It is because the dedication of these Bodhisattvas is protected by Prajñāpāramitā.』 Then, the Buddha said to the gods of the Pure Abodes (Śuddhāvāsa): 『Setting aside the beings of this three-thousand-great-thousand world (trisāhasramahāsāhasralokadhātu), if all the beings in the worlds as numerous as the sands of the Ganges River (gaṅgānadīvālukā) in the ten directions were to generate the mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), each of these Bodhisattvas, for kalpas (aeons) as numerous as the sands of the Ganges River (gaṅgānadīvālukākalpa), with a mind attached to the notion of attainment, were to offer to the beings in the worlds as numerous as the sands of the Ganges River in the ten directions, clothing, food, bedding, medicine, and all kinds of comforts. In this way, each of these Bodhisattvas, for kalpas as numerous as the sands of the Ganges River, with a mind attached to the notion of attainment, were to offer to these beings, clothing, food, bedding, medicine, and all kinds of comforts. If there is a Bodhisattva who, for all the precepts (śīlaskandha), concentration (samādhiskandha), wisdom (prajñāskandha), liberation (vimuktiskandha), and liberation-knowledge-and-vision (vimuktijñānadarśanaskandha) of all the Buddhas of the past, future, and present, as well as all the roots of goodness planted by the Śrāvaka disciples and ordinary people, were to gather them all together and measure them. These merits, with the greatest, most excellent, most supreme, and most wonderful mind, they would rejoice in. Having rejoiced, they would dedicate them to Anuttarā-samyak-saṃbodhi, and their merit would be very great.』 Then, Subhūti (Subhūti) said to the Buddha: 『World Honored One! As the Buddha has said, these merits, gathered together and measured, with the greatest, most excellent, most supreme, and most wonderful mind, they would rejoice in. Having rejoiced, they would dedicate them to Anuttarā-samyak-saṃbodhi. World Honored One! What is called the greatest, most excellent, most supreme, and most wonderful rejoicing?』 The Buddha said to Subhūti: 『If a Bodhisattva, regarding all dharmas of the past, future, and present, does not grasp, does not abandon, does not think, and does not attain.』
，於此中無有法，若已生滅，若今生滅，若當生滅。如諸法實相隨喜，迴向阿耨多羅三藐三菩提亦如是。須菩提！是名菩薩最大最勝，最上最妙隨喜迴向。
「複次，須菩提！菩薩若欲於過去、未來、現在諸佛，佈施、持戒、忍辱、精進、禪定、智慧、解脫、解脫知見隨喜，應如是隨喜。如解脫，持戒亦如是；如解脫，定、惠、解脫、解脫知見亦如是；如解脫，信解亦如是；如解脫，隨喜亦如是；如解脫，未來未生法亦如是；如解脫，過去無量阿僧祇世界諸佛及弟子亦如是；如解脫，今現在十方無量阿僧祇世界諸佛及弟子亦如是；如解脫，未來無量阿僧祇世界諸佛及弟子亦如是。是諸法相，不繫不縛，不解不脫，以是迴向阿耨多羅三藐三菩提，不生不滅故。須菩提！是名菩薩最大最勝，最上最妙隨喜迴向。以是迴向，勝於十方如恒河沙等世界。諸菩薩以有所得心，皆于恒河沙劫，供養十方如恒河沙等世界眾生，衣服、飲食、臥具、醫藥，一切樂具，以有所得心佈施、持戒、忍辱、精進、禪定，於此隨喜迴向福德，百分不及一，百千萬億分不及一，乃至算數譬喻所不能及。」
摩訶般若波羅蜜泥犁品第八
爾時舍利弗白佛言：「世尊！是般若波羅蜜，佛言是般若波羅蜜。世尊！般若波羅蜜能作照明。
【現代漢語翻譯】 現代漢語譯本：
『在此之中，沒有所謂的法，無論是已經生滅的，還是正在生滅的，還是將要生滅的。』如果能像諸法實相那樣隨喜，並將此功德迴向阿耨多羅三藐三菩提（無上正等正覺），也是如此。須菩提！這被稱為菩薩最大、最殊勝、最上、最妙的隨喜迴向。
『再者，須菩提！菩薩如果想要對過去、未來、現在諸佛的佈施、持戒、忍辱、精進、禪定、智慧、解脫、解脫知見隨喜，應當這樣隨喜。』如同解脫一樣，持戒也是如此；如同解脫一樣，禪定、智慧、解脫、解脫知見也是如此；如同解脫一樣，信解也是如此；如同解脫一樣，隨喜也是如此；如同解脫一樣，未來未生之法也是如此；如同解脫一樣，過去無量阿僧祇（無數）世界諸佛及其弟子也是如此；如同解脫一樣，現在十方無量阿僧祇世界諸佛及其弟子也是如此；如同解脫一樣，未來無量阿僧祇世界諸佛及其弟子也是如此。這些法的實相，不被繫縛，不被解脫，不被束縛，也不被解脫，因此將此功德迴向阿耨多羅三藐三菩提，因為它們不生不滅。須菩提！這被稱為菩薩最大、最殊勝、最上、最妙的隨喜迴向。以此迴向，勝過十方如恒河沙數般的世界。那些以有所得心（執著于所得）的菩薩，即使在恒河沙數劫中，供養十方如恒河沙數般世界的眾生，衣服、飲食、臥具、醫藥，一切樂具，以有所得心佈施、持戒、忍辱、精進、禪定，他們以此隨喜迴向的福德，百分之一都比不上，百千萬億分之一都比不上，乃至用算數譬喻都無法比擬。」
《摩訶般若波羅蜜泥犁品》第八
當時，舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：「世尊！這是般若波羅蜜（以智慧到達彼岸），佛說這是般若波羅蜜。世尊！般若波羅蜜能夠照亮一切。」 English version:
'In this, there is no dharma, whether it has already arisen and ceased, is now arising and ceasing, or will arise and cease.' If one can rejoice in the true nature of all dharmas and dedicate this merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is also like that. Subhuti! This is called the greatest, most excellent, supreme, and most wonderful rejoicing dedication of a Bodhisattva.
'Furthermore, Subhuti! If a Bodhisattva wishes to rejoice in the past, future, and present Buddhas' giving, morality, patience, diligence, meditation, wisdom, liberation, and the knowledge and vision of liberation, they should rejoice in this way.' Just as with liberation, so it is with morality; just as with liberation, so it is with meditation, wisdom, liberation, and the knowledge and vision of liberation; just as with liberation, so it is with faith and understanding; just as with liberation, so it is with rejoicing; just as with liberation, so it is with the future unarisen dharmas; just as with liberation, so it is with the past immeasurable Asankhya (countless) worlds of Buddhas and their disciples; just as with liberation, so it is with the present immeasurable Asankhya worlds of Buddhas and their disciples in the ten directions; just as with liberation, so it is with the future immeasurable Asankhya worlds of Buddhas and their disciples. These characteristics of dharmas are not bound, not liberated, not tied, and not released, therefore, dedicate this merit to Anuttara-samyak-sambodhi, because they are neither arising nor ceasing. Subhuti! This is called the greatest, most excellent, supreme, and most wonderful rejoicing dedication of a Bodhisattva. With this dedication, it surpasses the worlds in the ten directions as numerous as the sands of the Ganges River. Those Bodhisattvas who have an attachment to gain, even if they offer for as many kalpas as the sands of the Ganges River, to the beings in the worlds in the ten directions as numerous as the sands of the Ganges River, clothing, food, bedding, medicine, and all kinds of comforts, with an attachment to gain in giving, morality, patience, diligence, and meditation, the merit of their rejoicing dedication is not even one percent, not even one in a hundred million trillionth, and cannot even be compared by numerical analogies.」
Chapter Eight, 'Mahaprajnaparamita Nili'
At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 「World Honored One! This is Prajnaparamita (perfection of wisdom), the Buddha says this is Prajnaparamita. World Honored One! Prajnaparamita can illuminate everything.」
【English Translation】 'In this, there is no dharma, whether it has already arisen and ceased, is now arising and ceasing, or will arise and cease.' If one can rejoice in the true nature of all dharmas and dedicate this merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment), it is also like that. Subhuti! This is called the greatest, most excellent, supreme, and most wonderful rejoicing dedication of a Bodhisattva. 'Furthermore, Subhuti! If a Bodhisattva wishes to rejoice in the past, future, and present Buddhas' giving, morality, patience, diligence, meditation, wisdom, liberation, and the knowledge and vision of liberation, they should rejoice in this way.' Just as with liberation, so it is with morality; just as with liberation, so it is with meditation, wisdom, liberation, and the knowledge and vision of liberation; just as with liberation, so it is with faith and understanding; just as with liberation, so it is with rejoicing; just as with liberation, so it is with the future unarisen dharmas; just as with liberation, so it is with the past immeasurable Asankhya (countless) worlds of Buddhas and their disciples; just as with liberation, so it is with the present immeasurable Asankhya worlds of Buddhas and their disciples in the ten directions; just as with liberation, so it is with the future immeasurable Asankhya worlds of Buddhas and their disciples. These characteristics of dharmas are not bound, not liberated, not tied, and not released, therefore, dedicate this merit to Anuttara-samyak-sambodhi, because they are neither arising nor ceasing. Subhuti! This is called the greatest, most excellent, supreme, and most wonderful rejoicing dedication of a Bodhisattva. With this dedication, it surpasses the worlds in the ten directions as numerous as the sands of the Ganges River. Those Bodhisattvas who have an attachment to gain, even if they offer for as many kalpas as the sands of the Ganges River, to the beings in the worlds in the ten directions as numerous as the sands of the Ganges River, clothing, food, bedding, medicine, and all kinds of comforts, with an attachment to gain in giving, morality, patience, diligence, and meditation, the merit of their rejoicing dedication is not even one percent, not even one in a hundred million trillionth, and cannot even be compared by numerical analogies.」 Chapter Eight, 'Mahaprajnaparamita Nili' At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 「World Honored One! This is Prajnaparamita (perfection of wisdom), the Buddha says this is Prajnaparamita. World Honored One! Prajnaparamita can illuminate everything.」
世尊！般若波羅蜜所應敬禮。世尊！般若波羅蜜能與光明。世尊！般若波羅蜜除諸闇冥。世尊！般若波羅蜜無所染污。世尊！般若波羅蜜多所利益。世尊！般若波羅蜜多所安隱。世尊！般若波羅蜜能與盲者眼。世尊！般若波羅蜜能令邪行者入正道。世尊！般若波羅蜜即是薩婆若。世尊！般若波羅蜜是諸菩薩母。世尊！般若波羅蜜非生法者，非滅法者。世尊！般若波羅蜜具足三轉十二相法輪。世尊！般若波羅蜜能為孤窮者作救護。世尊！般若波羅蜜能滅生死。世尊！般若波羅蜜能示一切法性。世尊！應云何敬視般若波羅蜜？」佛言：「如敬視佛。敬禮般若波羅蜜，如敬禮佛。」
爾時釋提桓因心念：「舍利弗何因緣作是問？」念已，問舍利弗：「何因緣作是問？」舍利弗言：「菩薩摩訶薩以般若波羅蜜，隨喜福德，迴向薩婆若故，于上諸菩薩所有佈施、持戒、忍辱、精進、禪定等，其福最勝，是故我作是問。憍尸迦！譬如盲人，雖有百千萬眾，無有導者，不能進趣城邑聚落。憍尸迦！五波羅蜜離般若波羅蜜，亦如盲人無導，不能修道至薩婆若。若五波羅蜜為般若波羅蜜所護，則為有目。般若波羅蜜力故，五波羅蜜得般若波羅蜜名。」
舍利弗白佛言：「世尊！云何生般若波羅蜜？」佛言：「若菩薩不生色，
【現代漢語翻譯】 現代漢語譯本： 世尊！般若波羅蜜（prajñāpāramitā，智慧的完美）應當受到敬禮。世尊！般若波羅蜜能夠給予光明。世尊！般若波羅蜜能夠去除一切黑暗。世尊！般若波羅蜜沒有被任何事物所污染。世尊！般若波羅蜜能夠帶來許多利益。世尊！般若波羅蜜能夠帶來安穩。世尊！般若波羅蜜能夠給予盲人眼睛。世尊！般若波羅蜜能夠引導誤入歧途的人走上正道。世尊！般若波羅蜜就是薩婆若（sarvajña，一切智）。世尊！般若波羅蜜是所有菩薩的母親。世尊！般若波羅蜜既不是生法，也不是滅法。世尊！般若波羅蜜具足三轉十二相法輪（指佛陀的三次說法和十二種教義）。世尊！般若波羅蜜能夠為孤苦無依的人提供救護。世尊！般若波羅蜜能夠滅除生死輪迴。世尊！般若波羅蜜能夠揭示一切法的本性。世尊！我們應當如何看待般若波羅蜜呢？」佛陀說：「應當像看待佛陀一樣看待。敬禮般若波羅蜜，就像敬禮佛陀一樣。」
當時，釋提桓因（Śakra devānām indra，天神之王）心中想：『舍利弗（Śāriputra，佛陀的十大弟子之一）為何要問這個問題？』想到這裡，他問舍利弗：『你為何要問這個問題？』舍利弗回答說：『菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）因為般若波羅蜜，隨喜福德，並將功德迴向給薩婆若，所以他們所做的佈施、持戒、忍辱、精進、禪定等，其福德最為殊勝，因此我才問這個問題。憍尸迦（Kauśika，釋提桓因的別名）！譬如盲人，即使有千百萬之眾，如果沒有引導者，也不能到達城邑聚落。憍尸迦！五波羅蜜（佈施、持戒、忍辱、精進、禪定）如果離開了般若波羅蜜，也像盲人沒有引導一樣，不能修道到達薩婆若。如果五波羅蜜受到般若波羅蜜的護持，就如同有了眼睛。因為般若波羅蜜的力量，五波羅蜜才能獲得般若波羅蜜的名稱。』
舍利弗對佛陀說：『世尊！般若波羅蜜是如何產生的呢？』佛陀說：『如果菩薩不執著於色（rūpa，物質現象），
【English Translation】 English version: World Honored One! The Prajñāpāramitā (perfection of wisdom) should be revered. World Honored One! The Prajñāpāramitā can give light. World Honored One! The Prajñāpāramitā removes all darkness. World Honored One! The Prajñāpāramitā is not defiled by anything. World Honored One! The Prajñāpāramitā brings many benefits. World Honored One! The Prajñāpāramitā brings peace and security. World Honored One! The Prajñāpāramitā can give eyes to the blind. World Honored One! The Prajñāpāramitā can guide those who have gone astray onto the right path. World Honored One! The Prajñāpāramitā is Sarvajña (omniscience). World Honored One! The Prajñāpāramitā is the mother of all Bodhisattvas. World Honored One! The Prajñāpāramitā is neither a dharma of arising nor a dharma of ceasing. World Honored One! The Prajñāpāramitā possesses the three turnings of the twelve-spoked Dharma wheel (referring to the Buddha's three sermons and twelve aspects of teachings). World Honored One! The Prajñāpāramitā can provide protection for the lonely and destitute. World Honored One! The Prajñāpāramitā can extinguish the cycle of birth and death. World Honored One! The Prajñāpāramitā can reveal the nature of all dharmas. World Honored One! How should we regard the Prajñāpāramitā?』 The Buddha said, 『Regard it as you would regard the Buddha. Revere the Prajñāpāramitā as you would revere the Buddha.』
At that time, Śakra devānām indra (king of the gods) thought in his mind, 『Why did Śāriputra (one of the Buddha's ten great disciples) ask this question?』 Having thought this, he asked Śāriputra, 『Why did you ask this question?』 Śāriputra replied, 『Because Bodhisattva Mahāsattvas (great Bodhisattvas), through the Prajñāpāramitā, rejoice in meritorious deeds and dedicate their merits to Sarvajña, their acts of giving, keeping precepts, patience, diligence, and meditation are the most supreme in merit. Therefore, I asked this question. Kauśika (another name for Śakra)! For example, blind people, even if there are hundreds of thousands of them, cannot reach cities and villages without a guide. Kauśika! The five pāramitās (giving, keeping precepts, patience, diligence, and meditation) without the Prajñāpāramitā are like blind people without a guide, unable to cultivate the path to Sarvajña. If the five pāramitās are protected by the Prajñāpāramitā, they are like having eyes. Because of the power of the Prajñāpāramitā, the five pāramitās obtain the name of Prajñāpāramitā.』
Śāriputra said to the Buddha, 『World Honored One! How does the Prajñāpāramitā arise?』 The Buddha said, 『If a Bodhisattva does not cling to form (rūpa, material phenomena),'
則生般若波羅蜜。不生受、想、行、識，則生般若波羅蜜。」「如是生般若波羅蜜，為成何法？」「舍利弗！如是生般若波羅蜜，於法無所成。若無所成，則名般若波羅蜜。」
釋提桓因白佛言：「世尊！般若波羅蜜亦不成薩婆若耶？」「憍尸迦！般若波羅蜜成薩婆若，但不如名相作起法成。」「世尊！當云何成？」佛言：「如不成，如是成。」釋提桓因白佛言：「希有世尊！般若波羅蜜不為生不為滅故有？」
須菩提白佛言：「世尊！菩薩如是亦分別，則失般若波羅蜜，則遠離般若波羅蜜。」佛告須菩提：「有是因緣，若菩薩謂般若波羅蜜空無所有，則失般若波羅蜜，則遠般若波羅蜜。須菩提！是名菩薩般若波羅蜜。」
「世尊！說般若波羅蜜為示何法？」「須菩提！說般若波羅蜜不示色，不示受、想、行、識，不示須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，不示佛法。」
須菩提言：「世尊！摩訶波羅蜜是般若波羅蜜。」佛言：「須菩提！于意云何？以是因緣，摩訶波羅蜜是般若波羅蜜？」
須菩提言：「般若波羅蜜，於色不作大，不作小，不作合，不作散。于受、想、行、識不作大，不作小，不作合，不作散。世尊！般若波羅蜜，于佛十力不作強，不作弱。四無所
【現代漢語翻譯】 現代漢語譯本：『那麼，如何才能生起般若波羅蜜（prajñāpāramitā，智慧到彼岸）呢？』『不生起受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），就能生起般若波羅蜜。』『如此生起般若波羅蜜，是爲了成就什麼法呢？』『舍利弗（Śāriputra，佛陀十大弟子之一）！如此生起般若波羅蜜，對於任何法都沒有成就。如果沒有任何成就，就稱為般若波羅蜜。』 釋提桓因（Śakra devānām indra，天神之王）對佛說：『世尊！般若波羅蜜也不能成就薩婆若（sarvajña，一切智）嗎？』『憍尸迦（Kauśika，釋提桓因的別名）！般若波羅蜜能成就薩婆若，但不是像通過名相來建立法那樣成就。』『世尊！應當如何成就呢？』佛說：『像不成就那樣成就。』釋提桓因對佛說：『稀有啊，世尊！般若波羅蜜不是因為生也不是因為滅而存在嗎？』 須菩提（Subhūti，佛陀十大弟子之一）對佛說：『世尊！菩薩如果這樣分別，就會失去般若波羅蜜，就會遠離般若波羅蜜。』佛告訴須菩提：『確實有這樣的因緣，如果菩薩認為般若波羅蜜是空無所有的，就會失去般若波羅蜜，就會遠離般若波羅蜜。須菩提！這稱為菩薩的般若波羅蜜。』 『世尊！說般若波羅蜜是爲了顯示什麼法呢？』『須菩提！說般若波羅蜜不是爲了顯示色（rūpa，物質），不是爲了顯示受、想、行、識，不是爲了顯示須陀洹果（srotaāpanna，入流果）、斯陀含果（sakṛdāgāmin，一來果）、阿那含果（anāgāmin，不還果）、阿羅漢果（arhat，無學果）、辟支佛道（pratyekabuddha，緣覺道），也不是爲了顯示佛法。』 須菩提說：『世尊！摩訶波羅蜜（mahāpāramitā，大到彼岸）就是般若波羅蜜。』佛說：『須菩提！你認為如何？因為這個因緣，摩訶波羅蜜就是般若波羅蜜嗎？』 須菩提說：『般若波羅蜜，對於色不認為是大的，不認為是小的，不認為是合的，不認為是散的。對於受、想、行、識不認為是大的，不認為是小的，不認為是合的，不認為是散的。世尊！般若波羅蜜，對於佛的十力（daśabala，如來十種力量）不認為是強的，不認為是弱的。對於四無所畏（catu vaiśāradya，佛的四種無畏）...
【English Translation】 English version: 'Then, how does one generate prajñāpāramitā (perfection of wisdom)?' 'By not generating vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), one generates prajñāpāramitā.' 'Having generated prajñāpāramitā in this way, what dharma is accomplished?' 'Śāriputra! Having generated prajñāpāramitā in this way, no dharma is accomplished. If nothing is accomplished, it is called prajñāpāramitā.' Śakra devānām indra (king of the gods) said to the Buddha, 'World Honored One! Does prajñāpāramitā not accomplish sarvajña (omniscience)?' 'Kauśika (another name for Śakra)! Prajñāpāramitā accomplishes sarvajña, but not in the way that a dharma is established through names and forms.' 'World Honored One! How is it accomplished?' The Buddha said, 'It is accomplished as if it is not accomplished.' Śakra devānām indra said to the Buddha, 'It is rare, World Honored One! Does prajñāpāramitā exist neither because of arising nor because of ceasing?' Subhūti (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! If a bodhisattva makes such distinctions, they will lose prajñāpāramitā, they will be far from prajñāpāramitā.' The Buddha told Subhūti, 'There is indeed such a cause, if a bodhisattva thinks that prajñāpāramitā is empty and without substance, they will lose prajñāpāramitā, they will be far from prajñāpāramitā. Subhūti! This is called the bodhisattva's prajñāpāramitā.' 'World Honored One! What dharma is shown by speaking of prajñāpāramitā?' 'Subhūti! Speaking of prajñāpāramitā does not show rūpa (form), does not show vedanā, saṃjñā, saṃskāra, and vijñāna, does not show srotaāpanna (stream-enterer), sakṛdāgāmin (once-returner), anāgāmin (non-returner), arhat (worthy one), pratyekabuddha (solitary buddha), nor does it show the Buddha's dharma.' Subhūti said, 'World Honored One! Mahāpāramitā (great perfection) is prajñāpāramitā.' The Buddha said, 'Subhūti! What do you think? Is mahāpāramitā prajñāpāramitā because of this cause?' Subhūti said, 'Prajñāpāramitā does not consider rūpa as large, not as small, not as combined, not as scattered. It does not consider vedanā, saṃjñā, saṃskāra, and vijñāna as large, not as small, not as combined, not as scattered. World Honored One! Prajñāpāramitā does not consider the ten powers of the Buddha (daśabala) as strong, not as weak. Regarding the four confidences (catu vaiśāradya) of the Buddha...
畏乃至薩婆若，不作合，不作散。世尊！菩薩如是亦分別，則不行般若波羅蜜。何以故？般若波羅蜜無如是相。『我當度若干眾生？』即是菩薩計有所得。所以者何？眾生不生故，般若波羅蜜不生。眾生無性故，般若波羅蜜無性。眾生離相故，般若波羅蜜離相。眾生不滅故，般若波羅蜜不滅。眾生不可思議故，般若波羅蜜不可思議。眾生不可知故，般若波羅蜜不可知。眾生力集故，如來力亦集。」
舍利弗白佛言：「世尊！菩薩若能信是深般若波羅蜜，不疑不悔不難，隨順解義。是人從何處終，來生此間？」佛言：「舍利弗！是菩薩於他方佛土命終，來生此間。舍利弗！菩薩從他方佛土來者，曾已親近供養諸佛，問其中義。今聞般若波羅蜜，即生歡喜，如從佛聞。若見般若波羅蜜，如見佛。」
須菩提白佛言：「世尊！般若波羅蜜可聞可見耶？」佛言：「不也。」
「世尊！是菩薩發心已來，幾時能修習般若波羅蜜？」「須菩提！是事應分別。有菩薩得值若干百千萬億佛，于諸佛所，修行梵行。有于大眾，聞深般若波羅蜜，無恭敬心，即時捨去。須菩提！當知是人，本於過去諸佛，聞說般若波羅蜜捨去故，於今聞深般若波羅蜜亦捨去，身心不和，起無智業。積集無智業因緣故，誹謗拒逆般若波羅蜜
【現代漢語翻譯】 現代漢語譯本：對於乃至一切智慧（薩婆若，Sarvajna，指佛陀的智慧），不應執著于聚合，也不應執著于分散。世尊！菩薩如果這樣分別執著，就不能行於般若波羅蜜（Prajnaparamita，智慧的完美）。為什麼呢？因為般若波羅蜜沒有這樣的相狀。如果菩薩想『我應當度化多少眾生？』，這就是菩薩執著于有所得。為什麼呢？因為眾生不生，所以般若波羅蜜也不生。眾生沒有自性，所以般若波羅蜜也沒有自性。眾生離於諸相，所以般若波羅蜜也離於諸相。眾生不滅，所以般若波羅蜜也不滅。眾生不可思議，所以般若波羅蜜也不可思議。眾生不可知，所以般若波羅蜜也不可知。眾生的力量聚集，如來的力量也聚集。 舍利弗（Sariputra，佛陀的十大弟子之一）對佛說：『世尊！如果菩薩能夠相信這甚深的般若波羅蜜，不懷疑、不後悔、不畏難，並且隨順理解其義理。這個人從何處結束生命，來到這裡呢？』佛說：『舍利弗！這位菩薩是從其他佛土結束生命，來到這裡的。舍利弗！菩薩從其他佛土來，曾經親近供養諸佛，詢問其中的義理。現在聽到般若波羅蜜，就生起歡喜，如同從佛陀那裡聽到一樣。如果見到般若波羅蜜，就如同見到佛陀。』 須菩提（Subhuti，佛陀的十大弟子之一）對佛說：『世尊！般若波羅蜜可以被聽聞和看見嗎？』佛說：『不可以。』 『世尊！這位菩薩從發菩提心以來，要經過多久才能修習般若波羅蜜呢？』『須菩提！這件事應該分別來看。有的菩薩遇到過若干百千萬億佛，在諸佛那裡修行梵行。有的菩薩在大眾中，聽到甚深的般若波羅蜜，卻沒有恭敬心，立刻就捨棄離開了。須菩提！應當知道這個人，本來在過去諸佛那裡，聽到般若波羅蜜就捨棄離開了，所以現在聽到甚深的般若波羅蜜也捨棄離開，身心不調和，生起無智慧的業。因為積聚了無智慧的業的因緣，所以誹謗和抗拒般若波羅蜜。』
【English Translation】 English version: Regarding even Sarvajna (the wisdom of the Buddha), one should not cling to aggregation, nor should one cling to dispersion. World Honored One! If a Bodhisattva makes such distinctions, then they do not practice Prajnaparamita (the perfection of wisdom). Why is that? Because Prajnaparamita has no such characteristics. If a Bodhisattva thinks, 『How many beings should I liberate?』 that is a Bodhisattva clinging to attainment. Why is that? Because beings are not born, therefore Prajnaparamita is not born. Because beings have no self-nature, therefore Prajnaparamita has no self-nature. Because beings are free from characteristics, therefore Prajnaparamita is free from characteristics. Because beings do not cease, therefore Prajnaparamita does not cease. Because beings are inconceivable, therefore Prajnaparamita is inconceivable. Because beings are unknowable, therefore Prajnaparamita is unknowable. Because the power of beings is gathered, so is the power of the Tathagata (Buddha). Sariputra (one of the ten great disciples of the Buddha) said to the Buddha, 『World Honored One! If a Bodhisattva can believe in this profound Prajnaparamita, without doubt, without regret, without difficulty, and follows the understanding of its meaning, from where does this person end their life and come to this place?』 The Buddha said, 『Sariputra! This Bodhisattva ends their life in another Buddha-land and comes to this place. Sariputra! A Bodhisattva who comes from another Buddha-land has previously been close to and made offerings to many Buddhas, and inquired about the meaning of it. Now, upon hearing Prajnaparamita, they rejoice, as if hearing it from the Buddha. If they see Prajnaparamita, it is as if they see the Buddha.』 Subhuti (one of the ten great disciples of the Buddha) said to the Buddha, 『World Honored One! Can Prajnaparamita be heard and seen?』 The Buddha said, 『No.』 『World Honored One! Since this Bodhisattva generated the Bodhi mind, how long will it take to practice Prajnaparamita?』 『Subhuti! This matter should be considered separately. Some Bodhisattvas have encountered many hundreds of thousands of millions of Buddhas, and have practiced pure conduct in the presence of those Buddhas. Some, in the assembly, hear the profound Prajnaparamita, but have no respect, and immediately abandon it. Subhuti! You should know that this person, originally in the presence of past Buddhas, upon hearing Prajnaparamita, abandoned it, and so now, upon hearing the profound Prajnaparamita, they also abandon it, their body and mind are not in harmony, and they generate actions of non-wisdom. Because they have accumulated the causes and conditions of actions of non-wisdom, they slander and resist Prajnaparamita.』
。須菩提！誹謗拒逆深般若波羅蜜者，即誹謗拒逆薩婆若；誹謗拒逆薩婆若者，即誹謗拒逆三世諸佛。須菩提！是愚癡人起如是破法重罪業故，若干百千萬劫，受大地獄罪，從一大地獄至一大地獄。從一大地獄至一大地獄受罪時，若火劫起，墮他方大地獄，于彼亦從一大地獄至一大地獄。從一大地獄至一大地獄受罪時，若彼火劫起，復墮他方大地獄。墮他方大地獄已，復從一大地獄至一大地獄。從一大地獄至一大地獄受罪時，若彼火劫起，還來墮此大地獄中。是人於此復從一大地獄至一大地獄，受諸劇苦。如是展轉，乃至火劫復起，受是無量苦惱業報。何以故？起惡口業故。」
爾時舍利弗白佛言：「世尊！如是業似五逆罪。」「舍利弗！汝勿謂此破法罪似五逆罪。何以故？是人聞說深般若波羅蜜，誹謗拒逆，作是念：『不應學是法，是法非佛所說。』以是因緣，其罪轉增故，亦令他人離般若波羅蜜。」
佛言：「是人自壞身，亦壞他人身；自飲毒，亦飲他人毒；自亡失，亦亡失他人；自不知不解般若波羅蜜，亦教他人不知不解。舍利弗！我尚不聽是人出家，何況於我法中而受供養。何以故？當知是人，為污法者；當知是人，為是糟粕，其性濁黑。若有眾生，信受其言者，亦當受是劇苦重罪。何以故？舍
【現代漢語翻譯】 現代漢語譯本：須菩提！如果有人誹謗和拒絕甚深般若波羅蜜（深奧智慧的完美），那就是誹謗和拒絕薩婆若（一切智）；如果有人誹謗和拒絕薩婆若，那就是誹謗和拒絕三世諸佛。須菩提！這些愚癡的人因為造下如此破法的嚴重罪業，會在若干百千萬劫中，承受大地獄的罪罰，從一個大地獄到另一個大地獄。當他們從一個大地獄到另一個大地獄受罪時，如果遇到火劫發生，就會墮落到其他方的大地獄，在那裡也從一個大地獄到另一個大地獄受罪。當他們從一個大地獄到另一個大地獄受罪時，如果那裡的火劫發生，又會墮落到其他方的大地獄。墮落到其他方的大地獄后，又會從一個大地獄到另一個大地獄。當他們從一個大地獄到另一個大地獄受罪時，如果那裡的火劫發生，還會再次墮落到這個大地獄中。這個人在這裡又會從一個大地獄到另一個大地獄，承受各種劇烈的痛苦。就這樣輾轉，直到火劫再次發生，承受這無量苦惱的業報。這是為什麼呢？因為他們造了惡口業的緣故。 當時，舍利弗問佛說：『世尊！這樣的罪業好像是五逆罪。』佛說：『舍利弗！你不要認為這種破法的罪業像五逆罪。為什麼呢？因為這些人聽到宣說甚深般若波羅蜜時，誹謗和拒絕，並且這樣想：『不應該學習這種法，這種法不是佛所說的。』因為這個原因，他們的罪業會更加嚴重，也會讓其他人遠離般若波羅蜜。』 佛說：『這些人自己毀壞身體，也毀壞他人的身體；自己喝毒藥，也讓別人喝毒藥；自己滅亡，也讓別人滅亡；自己不瞭解不明白般若波羅蜜，也教導別人不瞭解不明白。舍利弗！我尚且不允許這些人出家，更何況在我的法中接受供養。為什麼呢？應當知道這些人是污染佛法的人；應當知道這些人是糟粕，他們的本性是污濁黑暗的。如果有眾生相信他們的話，也會承受這種劇烈的痛苦和重罪。為什麼呢？』
【English Translation】 English version: 'Subhuti, those who slander and reject the profound Prajna Paramita (Perfection of Wisdom), are slandering and rejecting Sarvajna (Omniscience); those who slander and reject Sarvajna, are slandering and rejecting the Buddhas of the three times. Subhuti, these foolish people, because of committing such a grave offense of destroying the Dharma, will suffer the torments of the great hells for countless hundreds of thousands of kalpas, going from one great hell to another. When they are suffering in one great hell after another, if a fire kalpa arises, they will fall into great hells in other directions, where they will also suffer from one great hell to another. When they are suffering from one great hell to another, if a fire kalpa arises there, they will again fall into great hells in other directions. After falling into great hells in other directions, they will again go from one great hell to another. When they are suffering from one great hell to another, if a fire kalpa arises there, they will return and fall into this great hell. Here, this person will again go from one great hell to another, enduring all kinds of severe suffering. In this way, they will continue to suffer until another fire kalpa arises, enduring immeasurable suffering and karmic retribution. Why is this? Because they have committed the karma of evil speech.' At that time, Shariputra said to the Buddha, 'World Honored One, such karma seems like the five heinous offenses.' The Buddha said, 'Shariputra, do not think that this offense of destroying the Dharma is like the five heinous offenses. Why is that? Because these people, upon hearing the profound Prajna Paramita being taught, slander and reject it, thinking, 『This Dharma should not be learned, this Dharma is not spoken by the Buddha.』 Because of this reason, their offense becomes even greater, and they also cause others to turn away from Prajna Paramita.' The Buddha said, 'These people destroy their own bodies, and also destroy the bodies of others; they drink poison themselves, and also cause others to drink poison; they perish themselves, and also cause others to perish; they do not understand Prajna Paramita, and also teach others not to understand. Shariputra, I do not even allow these people to become monks, let alone receive offerings in my Dharma. Why is that? It should be known that these people are those who defile the Dharma; it should be known that these people are dregs, their nature is turbid and dark. If there are sentient beings who believe their words, they will also suffer this severe suffering and grave offense. Why is that?'
利弗！若破般若波羅蜜，若污般若波羅蜜，當知是人破法污法者。」
舍利弗白佛言：「世尊！不說是人受身大小？」佛告舍利弗：「置是人身量大小不須說也。是人若聞說其身量，熱血當從口出，若死，若近死。若聞說其身量，自知此罪，憂愁深入，身體干消，是故不須說其受身大小。」
舍利弗白佛言：「世尊！唯愿佛說是人身量，令後世人得為明戒，知以是罪業故受是大身。」佛告舍利弗：「是事足為後世眾生作大明戒，積集如是罪業因緣故，受如是無量無邊久劇苦惱。舍利弗！是事足為善人作大明戒。」
須菩提白佛言：「世尊！善男子、善女人，應善守護身業、口業、意業。世尊！但以口業因緣故，得如是重罪耶？」佛告須菩提：「以口業因緣故，得如是重罪。須菩提！我法中多有如是等癡人，誹謗拒逆深般若波羅蜜。須菩提！誹謗拒逆深般若波羅蜜者，即誹謗拒逆阿耨多羅三藐三菩提；誹謗拒逆阿耨多羅三藐三菩提者，即誹謗拒逆過去、未來、現在諸佛薩婆若；誹謗拒逆薩婆若者，即誹謗拒逆法寶；誹謗拒逆法寶者，即誹謗拒逆僧寶。誹謗拒逆三寶故，即起無量無邊重罪之業。」
須菩提白佛言：「世尊！若人誹謗拒逆深般若波羅蜜，有幾因緣？」「須菩提！是癡人，一為魔所
【現代漢語翻譯】 現代漢語譯本： 舍利弗！如果有人破壞般若波羅蜜（智慧的完美），或者玷污般若波羅蜜，應當知道這個人是破壞佛法、玷污佛法的人。 舍利弗對佛說：『世尊！不說這個人所受的身體大小嗎？』佛告訴舍利弗：『先放下這個人身體的大小，不需要說。這個人如果聽到說他身體的大小，熱血會從口中流出，或者死亡，或者接近死亡。如果聽到說他身體的大小，自己知道這個罪過，憂愁深入內心，身體會乾枯消瘦，所以不需要說他所受身體的大小。』 舍利弗對佛說：『世尊！希望佛說這個人身體的大小，讓後世的人可以作為明確的警戒，知道因為這樣的罪業而承受這樣巨大的身體。』佛告訴舍利弗：『這件事足以作為後世眾生的大警戒，因為積聚了這樣的罪業因緣，所以承受這樣無量無邊長久的劇烈苦惱。舍利弗！這件事足以作為善人的大警戒。』 須菩提對佛說：『世尊！善男子、善女人，應當好好守護身業、口業、意業。世尊！僅僅因為口業的因緣，就會得到這樣嚴重的罪過嗎？』佛告訴須菩提：『因為口業的因緣，會得到這樣嚴重的罪過。須菩提！我的佛法中有很多這樣的愚癡之人，誹謗、違逆甚深的般若波羅蜜。須菩提！誹謗、違逆甚深的般若波羅蜜，就是誹謗、違逆阿耨多羅三藐三菩提（無上正等正覺）；誹謗、違逆阿耨多羅三藐三菩提，就是誹謗、違逆過去、未來、現在諸佛的薩婆若（一切智）；誹謗、違逆薩婆若，就是誹謗、違逆法寶；誹謗、違逆法寶，就是誹謗、違逆僧寶。因為誹謗、違逆三寶，就會產生無量無邊的嚴重罪業。』 須菩提對佛說：『世尊！如果有人誹謗、違逆甚深的般若波羅蜜，有幾種因緣？』『須菩提！這個愚癡之人，一是被魔所控制，
【English Translation】 English version: Shariputra! If someone destroys the Prajna Paramita (Perfection of Wisdom), or defiles the Prajna Paramita, know that this person is a destroyer of the Dharma and a defiler of the Dharma. Shariputra said to the Buddha, 'World Honored One! Is it not said what the size of the body this person receives?' The Buddha told Shariputra, 'Put aside the size of this person's body, it is not necessary to speak of it. If this person hears about the size of their body, hot blood will flow from their mouth, or they will die, or be near death. If they hear about the size of their body, they will know their sin, their sorrow will deepen, and their body will wither away, therefore it is not necessary to speak of the size of the body they receive.' Shariputra said to the Buddha, 'World Honored One! I wish that the Buddha would speak of the size of this person's body, so that future generations may have a clear warning, and know that because of such karmic sins, they receive such a large body.' The Buddha told Shariputra, 'This matter is sufficient as a great warning for future sentient beings, because they have accumulated such karmic causes, they endure such immeasurable and endless intense suffering. Shariputra! This matter is sufficient as a great warning for good people.' Subhuti said to the Buddha, 'World Honored One! Good men and good women should diligently guard their actions of body, speech, and mind. World Honored One! Is it only because of the karma of speech that one receives such a heavy sin?' The Buddha told Subhuti, 'Because of the karma of speech, one receives such a heavy sin. Subhuti! In my Dharma, there are many such foolish people who slander and oppose the profound Prajna Paramita. Subhuti! To slander and oppose the profound Prajna Paramita is to slander and oppose Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment); to slander and oppose Anuttara Samyak Sambodhi is to slander and oppose the Sarvajna (Omniscience) of the Buddhas of the past, future, and present; to slander and oppose Sarvajna is to slander and oppose the Dharma Jewel; to slander and oppose the Dharma Jewel is to slander and oppose the Sangha Jewel. Because of slandering and opposing the Three Jewels, one generates immeasurable and endless heavy karmic sins.' Subhuti said to the Buddha, 'World Honored One! If a person slanders and opposes the profound Prajna Paramita, what are the causes?' 'Subhuti! This foolish person, one is controlled by Mara,
使，二于深妙法不信不解。複次，須菩提！是癡人得惡知識，不樂不喜修習善法。又深貪著，常求他過，自高其身，卑下他人。須菩提！以是因緣故，誹謗拒逆深般若波羅蜜。」
須菩提白佛言：「世尊！不精進者，信解般若波羅蜜甚難。」佛言：「如是，如是！須菩提！不精進者，信解般若波羅蜜甚難。」「世尊！云何不精進者，信解般若波羅蜜甚難？」「須菩提！色無縛無解。何以故？色真性是色。受、想、行、識無縛無解。何以故？識真性是識。複次，須菩提！色前際無縛無解。何以故？色前際真性是色。色后際無縛無解。何以故？色后際真性是色。現在色無縛無解。何以故？現在色真性是色。須菩提！受、想、行、識前際無縛無解。何以故？識前際真性是識。識后際無縛無解。何以故？識后際真性是識。現在識無縛無解。何以故？現在識真性是識。」
「世尊！般若波羅蜜甚深，不精進者信解甚難。」佛言：「如是，如是！須菩提！深般若波羅蜜，不精進者信解甚難。須菩提！色凈，即是果凈。色凈故，果亦凈。受、想、行、識凈，即是果凈。受、想、行、識凈故，果亦凈。複次，須菩提！色凈，即是薩婆若凈。薩婆若凈，故色凈。須菩提！色凈，薩婆若凈，無二無別，無異無壞。受、想、行、
【現代漢語翻譯】 現代漢語譯本： 再說，須菩提！這些愚癡的人會遇到惡知識（指引錯誤方向的人），不樂意也不喜歡修習善法。他們還深深地貪戀執著，常常挑剔別人的過錯，抬高自己，貶低他人。須菩提！因為這些原因，他們會誹謗和抗拒甚深的般若波羅蜜（智慧到彼岸）。
須菩提對佛說：『世尊！不精進的人，很難相信和理解般若波羅蜜。』佛說：『是的，是的！須菩提！不精進的人，確實很難相信和理解般若波羅蜜。』『世尊！為什麼不精進的人，很難相信和理解般若波羅蜜呢？』『須菩提！色（物質現象）沒有束縛也沒有解脫。為什麼呢？因為色的真實本性就是色。受（感受）、想（思維）、行（意志）、識（意識）也沒有束縛也沒有解脫。為什麼呢？因為識的真實本性就是識。再說，須菩提！色的前際（過去）沒有束縛也沒有解脫。為什麼呢？因為色的前際的真實本性就是*。色的后際（未來）沒有束縛也沒有解脫。為什麼呢？因為色的后際的真實本性就是色。現在的色沒有束縛也沒有解脫。為什麼呢？因為現在的色的真實本性就是色。須菩提！受、想、行、識的前際沒有束縛也沒有解脫。為什麼呢？因為識的前際的真實本性就是識。識的后際沒有束縛也沒有解脫。為什麼呢？因為識的后際的真實本性就是識。現在的識沒有束縛也沒有解脫。為什麼呢？因為現在的識的真實本性就是識。』
『世尊！般若波羅蜜非常深奧，不精進的人很難相信和理解。』佛說：『是的，是的！須菩提！甚深的般若波羅蜜，不精進的人確實很難相信和理解。須菩提！色清凈，就是果（結果）清凈。因為色清凈，所以果也清凈。受、想、行、識清凈，就是果清凈。因為受、想、行、識清凈，所以果也清凈。再說，須菩提！色清凈，就是薩婆若（一切智）清凈。因為薩婆若清凈，所以色清凈。須菩提！色清凈和薩婆若清凈，沒有二樣，沒有分別，沒有不同，也沒有壞滅。受、想、行、
【English Translation】 English version: Furthermore, Subhuti, these foolish people encounter evil teachers, and they neither enjoy nor delight in practicing good dharmas. They are also deeply attached and constantly seek the faults of others, exalting themselves and belittling others. Subhuti, because of these reasons, they slander and reject the profound Prajna Paramita (Perfection of Wisdom).
Subhuti said to the Buddha, 'World Honored One, it is very difficult for those who are not diligent to believe and understand Prajna Paramita.' The Buddha said, 'It is so, it is so, Subhuti. It is indeed very difficult for those who are not diligent to believe and understand Prajna Paramita.' 'World Honored One, why is it so difficult for those who are not diligent to believe and understand Prajna Paramita?' 'Subhuti, form (rupa) has neither bondage nor liberation. Why? Because the true nature of form is form. Sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) have neither bondage nor liberation. Why? Because the true nature of consciousness is consciousness. Furthermore, Subhuti, the past of form has neither bondage nor liberation. Why? Because the true nature of the past of form is *. The future of form has neither bondage nor liberation. Why? Because the true nature of the future of form is form. The present form has neither bondage nor liberation. Why? Because the true nature of the present form is form. Subhuti, the past of sensation, perception, mental formations, and consciousness has neither bondage nor liberation. Why? Because the true nature of the past of consciousness is consciousness. The future of consciousness has neither bondage nor liberation. Why? Because the true nature of the future of consciousness is consciousness. The present consciousness has neither bondage nor liberation. Why? Because the true nature of the present consciousness is consciousness.'
'World Honored One, Prajna Paramita is very profound, and it is very difficult for those who are not diligent to believe and understand.' The Buddha said, 'It is so, it is so, Subhuti. The profound Prajna Paramita is indeed very difficult for those who are not diligent to believe and understand. Subhuti, the purity of form is the purity of the result. Because form is pure, the result is also pure. The purity of sensation, perception, mental formations, and consciousness is the purity of the result. Because sensation, perception, mental formations, and consciousness are pure, the result is also pure. Furthermore, Subhuti, the purity of form is the purity of Sarvajna (all-knowing wisdom). Because Sarvajna is pure, form is pure. Subhuti, the purity of form and the purity of Sarvajna are not two, not different, not distinct, and not destructible. Sensation, perception, mental formations,
識凈，即是薩婆若凈。薩婆若凈故，受、想、行、識凈。須菩提！薩婆若凈，受、想、行、識凈，無二無別，無異無壞。」
小品般若經卷第三 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第四
後秦龜茲國三藏鳩摩羅什譯
嘆凈品第九
爾時舍利弗白佛言：「世尊！是凈甚深。」佛言：「凈故。」「世尊！是凈明。」佛言：「凈故。」「世尊！是凈不生欲界，不生色界，不生無色界。」佛言：「凈故。」「世尊！是凈無垢無凈。」佛言：「凈故。」「世尊！是凈無得無果。」佛言：「凈故。」「世尊！是凈不作不起。」佛言：「凈故。」「世尊！是凈無知。」佛言：「凈故。」「世尊！是凈不知色，不知受、想、行、識。」佛言：「凈故。」「世尊！般若波羅蜜于薩婆若不增不減。」佛言：「凈故。」「世尊！般若波羅蜜凈故，於法無所取。」佛言：「凈故。」
爾時須菩提白佛言：「世尊！我凈故，色凈。」佛言：「畢竟凈故。」「世尊！我凈故，受、想、行、識凈。」佛言：「畢竟凈故。」「世尊！我凈故，果凈。」佛言：「畢竟凈故。」「世尊！我凈故，薩婆若凈。」佛言：「畢竟凈故。」「世尊！我凈故，無得無果。」佛言
【現代漢語翻譯】 現代漢語譯本： 『識』的清凈，就是『薩婆若』（一切智慧）的清凈。因為『薩婆若』清凈的緣故，所以『受』、『想』、『行』、『識』也清凈。須菩提！『薩婆若』的清凈，和『受』、『想』、『行』、『識』的清凈，沒有兩樣，沒有差別，沒有不同，也不會壞滅。
《小品般若經》卷第三 大正藏第 08 冊 No. 0227 《小品般若波羅蜜經》
《小品般若波羅蜜經》卷第四
後秦龜茲國三藏鳩摩羅什譯
嘆凈品第九
這時，舍利弗對佛說：『世尊！這種清凈非常深奧。』佛說：『因為清凈的緣故。』『世尊！這種清凈很明亮。』佛說：『因為清凈的緣故。』『世尊！這種清凈不生於欲界，不生於色界，不生於無色界。』佛說：『因為清凈的緣故。』『世尊！這種清凈沒有垢染，也沒有清凈。』佛說：『因為清凈的緣故。』『世尊！這種清凈沒有獲得，也沒有結果。』佛說：『因為清凈的緣故。』『世尊！這種清凈不造作，也不生起。』佛說：『因為清凈的緣故。』『世尊！這種清凈沒有知覺。』佛說：『因為清凈的緣故。』『世尊！這種清凈不知道色，也不知道受、想、行、識。』佛說：『因為清凈的緣故。』『世尊！般若波羅蜜對於薩婆若，不增加也不減少。』佛說：『因為清凈的緣故。』『世尊！因為般若波羅蜜清凈的緣故，對於一切法都沒有執取。』佛說：『因為清凈的緣故。』
這時，須菩提對佛說：『世尊！因為我的清凈，所以色清凈。』佛說：『因為畢竟清凈的緣故。』『世尊！因為我的清凈，所以受、想、行、識清凈。』佛說：『因為畢竟清凈的緣故。』『世尊！因為我的清凈，所以果清凈。』佛說：『因為畢竟清凈的緣故。』『世尊！因為我的清凈，所以薩婆若清凈。』佛說：『因為畢竟清凈的緣故。』『世尊！因為我的清凈，所以沒有獲得，也沒有結果。』佛說：
【English Translation】 English version: The purity of consciousness (識), is the purity of Sarvajña (薩婆若, all-knowing wisdom). Because of the purity of Sarvajña, feeling (受), perception (想), mental formations (行), and consciousness (識) are also pure. Subhuti! The purity of Sarvajña, and the purity of feeling, perception, mental formations, and consciousness, are not two, not different, not distinct, and not subject to destruction.
Chapter 3 of the Smaller Prajñāpāramitā Sūtra Taisho Tripitaka Vol. 08, No. 0227, Smaller Prajñāpāramitā Sūtra
Chapter 4 of the Smaller Prajñāpāramitā Sūtra
Translated by Kumārajīva of Kucha, Later Qin Dynasty
Chapter 9: Praise of Purity
At that time, Shariputra said to the Buddha: 'World Honored One! This purity is very profound.' The Buddha said: 'Because of purity.' 'World Honored One! This purity is bright.' The Buddha said: 'Because of purity.' 'World Honored One! This purity is not born in the desire realm, not born in the form realm, and not born in the formless realm.' The Buddha said: 'Because of purity.' 'World Honored One! This purity has neither defilement nor purity.' The Buddha said: 'Because of purity.' 'World Honored One! This purity has neither attainment nor result.' The Buddha said: 'Because of purity.' 'World Honored One! This purity neither acts nor arises.' The Buddha said: 'Because of purity.' 'World Honored One! This purity has no knowledge.' The Buddha said: 'Because of purity.' 'World Honored One! This purity does not know form, nor does it know feeling, perception, mental formations, or consciousness.' The Buddha said: 'Because of purity.' 'World Honored One! Prajñāpāramitā neither increases nor decreases in relation to Sarvajña.' The Buddha said: 'Because of purity.' 'World Honored One! Because of the purity of Prajñāpāramitā, there is no grasping of any dharma.' The Buddha said: 'Because of purity.'
At that time, Subhuti said to the Buddha: 'World Honored One! Because of my purity, form is pure.' The Buddha said: 'Because of ultimate purity.' 'World Honored One! Because of my purity, feeling, perception, mental formations, and consciousness are pure.' The Buddha said: 'Because of ultimate purity.' 'World Honored One! Because of my purity, the result is pure.' The Buddha said: 'Because of ultimate purity.' 'World Honored One! Because of my purity, Sarvajña is pure.' The Buddha said: 'Because of ultimate purity.' 'World Honored One! Because of my purity, there is neither attainment nor result.' The Buddha said:
：「畢竟凈故。」「世尊！我無邊故，色無邊。」佛言：「畢竟凈故。」「世尊！我無邊故，受、想、行、識無邊。」佛言：「畢竟凈故。」「世尊！如是，如是，名菩薩般若波羅蜜耶？」「須菩提！畢竟凈故。」「世尊！般若波羅蜜非此岸，非彼岸，非中流。」佛言：「畢竟凈故。」「世尊！菩薩若如是亦分別，即失般若波羅蜜，即遠般若波羅蜜。」佛言：「善哉，善哉！須菩提！從名相故生著。」「希有，世尊！善說般若波羅蜜中著。」
爾時舍利弗語須菩提：「何因緣故，名爲著？」「舍利弗！若善男子、善女人，分別色空，即名爲著；分別受、想、行、識空，即名爲著；分別過去法、未來法、現在法，即名爲著。初發心菩薩，得若干福德，即名爲著。」
釋提桓因問須菩提言：「何因緣，是事名爲著？」「憍尸迦！是人分別是心，以是心迴向阿耨多羅三藐三菩提。憍尸迦！心性不可迴向。是故，菩薩若欲教他化人阿耨多羅三藐三菩提，應如諸法實相，示教利喜。如是則不自傷，是佛所許，是佛所教。善男子、善女人，亦離諸著。」
爾時佛贊須菩提言：「善哉，善哉！汝能示諸菩薩著法。須菩提！我當更說微細著法。汝今善聽！」須菩提言：「唯然受教。」
佛言：「若善男子、善
【現代漢語翻譯】 現代漢語譯本： 『因為畢竟清凈的緣故。』『世尊！因為我是無邊的，所以色也是無邊的。』佛說：『因為畢竟清凈的緣故。』『世尊！因為我是無邊的，所以受、想、行、識也是無邊的。』佛說：『因為畢竟清凈的緣故。』『世尊！像這樣，像這樣，才叫做菩薩的般若波羅蜜（智慧到彼岸）嗎？』『須菩提！因為畢竟清凈的緣故。』『世尊！般若波羅蜜不是此岸，不是彼岸，也不是中流。』佛說：『因為畢竟清凈的緣故。』『世尊！菩薩如果像這樣也分別，就失去了般若波羅蜜，就遠離了般若波羅蜜。』佛說：『好啊，好啊！須菩提！從名相的執著而產生。』『稀有啊，世尊！您善於解說般若波羅蜜中的執著。』 那時，舍利弗問須菩提：『因為什麼緣故，叫做執著？』『舍利弗！如果善男子、善女人，分別色是空，就叫做執著；分別受、想、行、識是空，就叫做執著；分別過去法、未來法、現在法，就叫做執著。初發心的菩薩，如果執著于所獲得的若干福德，就叫做執著。』 釋提桓因（帝釋天）問須菩提說：『因為什麼緣故，這件事叫做執著？』『憍尸迦（帝釋天的別稱）！這個人分別心，用這個心迴向阿耨多羅三藐三菩提（無上正等正覺）。憍尸迦！心的本性是不可迴向的。所以，菩薩如果想要教化他人證得阿耨多羅三藐三菩提，應當如實地向他們展示諸法的實相，教導他們，使他們歡喜。這樣就不會傷害自己，這是佛所允許的，是佛所教導的。善男子、善女人，也就能遠離各種執著。』 那時，佛讚歎須菩提說：『好啊，好啊！你能夠向菩薩們展示執著之法。須菩提！我將再說更微細的執著之法。你現在好好聽！』須菩提說：『是的，我願意接受教誨。』 佛說：『如果善男子、善女人，執著于』
【English Translation】 English version: 'Because of ultimate purity.' 'World Honored One! Because I am boundless, form is boundless.' The Buddha said, 'Because of ultimate purity.' 'World Honored One! Because I am boundless, feeling, perception, mental formations, and consciousness are boundless.' The Buddha said, 'Because of ultimate purity.' 'World Honored One! Is it like this, like this, that it is called a Bodhisattva's Prajna Paramita (Perfection of Wisdom)?' 'Subhuti! Because of ultimate purity.' 'World Honored One! Prajna Paramita is not this shore, not the other shore, nor the middle stream.' The Buddha said, 'Because of ultimate purity.' 'World Honored One! If a Bodhisattva also makes such distinctions, they lose Prajna Paramita, they are far from Prajna Paramita.' The Buddha said, 'Excellent, excellent! Subhuti! Attachment arises from names and forms.' 'Rare, World Honored One! You have well explained the attachments in Prajna Paramita.' At that time, Sariputra asked Subhuti, 'For what reason is it called attachment?' 'Sariputra! If a good man or good woman distinguishes that form is empty, that is called attachment; if they distinguish that feeling, perception, mental formations, and consciousness are empty, that is called attachment; if they distinguish past dharmas, future dharmas, and present dharmas, that is called attachment. A Bodhisattva who has just begun their practice, if they are attached to the various merits they have obtained, that is called attachment.' Shakra Devanam Indra (Indra, the king of gods) asked Subhuti, 'For what reason is this matter called attachment?' 'Kausika (another name for Indra)! This person distinguishes with their mind, and with this mind, they dedicate it to Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Kausika! The nature of the mind cannot be dedicated. Therefore, if a Bodhisattva wishes to teach others to attain Anuttara Samyak Sambodhi, they should show them the true nature of all dharmas, teach them, and make them happy. In this way, they will not harm themselves, this is what the Buddha allows, this is what the Buddha teaches. Good men and good women will also be free from all attachments.' At that time, the Buddha praised Subhuti, saying, 'Excellent, excellent! You are able to show the Bodhisattvas the dharma of attachment. Subhuti! I will speak further about the subtle dharma of attachment. Now listen carefully!' Subhuti said, 'Yes, I will receive your teachings.' The Buddha said, 'If a good man or good woman is attached to'
女人，取相念諸佛，隨所取相，皆名爲著。過去、未來、現在諸佛所有無漏法，皆隨喜。隨喜已，迴向阿耨多羅三藐三菩提，即亦是著。何以故？須菩提！諸法性，非過去，非未來，非現在，不可取相，不可緣，不可見，不可聞，不可覺，不可知，不可迴向。」
「世尊！是諸法性甚深。」佛言：「畢竟離故。」「世尊！我敬禮般若波羅蜜。」佛言：「佛得是無作法故。」「世尊！佛得一切法如是。」「須菩提！如來得一切法。須菩提！法性唯一，無二無三，是性亦非性非作。須菩提！菩薩能如是知，則離諸著。」
「世尊！般若波羅蜜甚為難知。」「須菩提！無有知者故。」「世尊！般若波羅蜜不可思議。」「須菩提！般若波羅蜜不可以心知故。」「世尊！般若波羅蜜無所作。」「須菩提！作者不可得故。」
「世尊！菩薩當云何行般若波羅蜜？」「須菩提！若菩薩不行色，即行般若波羅蜜。不行受、想、行、識，即行般若波羅蜜。若不行色不滿足，即行般若波羅蜜。不行受、想、行、識不滿足，即行般若波羅蜜。何以故？色不滿足則非色，受、想、行、識不滿足，則非識。若能如是行不滿足相，即行般若波羅蜜。」
須菩提言：「希有，世尊！于諸著中，說無所著。」「須菩提！若菩薩
【現代漢語翻譯】 現代漢語譯本： 『女人，如果執著于觀想諸佛的形象，那麼無論你觀想什麼形象，都叫做執著。對於過去、未來、現在諸佛所有的無漏法（指沒有煩惱和執著的清凈法），都應當隨喜（指歡喜讚歎）。隨喜之後，如果將功德迴向阿耨多羅三藐三菩提（指無上正等正覺），這也仍然是執著。為什麼呢？須菩提！諸法的本性，既不是過去，也不是未來，也不是現在，它不可執取形象，不可攀緣，不可見，不可聞，不可覺，不可知，也不可迴向。』 『世尊！這諸法的本性真是深奧。』佛說：『因為它畢竟是遠離一切執著的。』『世尊！我敬禮般若波羅蜜（指以智慧到達彼岸）。』佛說：『佛就是因為證得了這無為法（指不依賴任何條件而存在的真理）而成就的。』『世尊！佛證得了一切法都是如此。』『須菩提！如來證得了一切法。須菩提！法的本性是唯一的，沒有二，也沒有三，這本性既不是有，也不是無，也不是造作出來的。須菩提！菩薩如果能夠這樣理解，就能夠遠離一切執著。』 『世尊！般若波羅蜜真是難以理解。』『須菩提！因為它沒有能知者。』『世尊！般若波羅蜜不可思議。』『須菩提！因為般若波羅蜜不是可以用心去理解的。』『世尊！般若波羅蜜是無所作為的。』『須菩提！因為作者是不可得的。』 『世尊！菩薩應當如何修行般若波羅蜜呢？』『須菩提！如果菩薩不執著於色（指物質現象），就是修行般若波羅蜜。不執著于受（指感受）、想（指思維）、行（指意志）、識（指分別），就是修行般若波羅蜜。如果他不執著於色不圓滿，就是修行般若波羅蜜。不執著于受、想、行、識不圓滿，就是修行般若波羅蜜。為什麼呢？色不圓滿就不是色，受、想、行、識不圓滿，就不是識。如果能夠這樣修行不圓滿的相，就是修行般若波羅蜜。』 須菩提說：『真是稀有啊，世尊！在一切執著中，您卻說無所執著。』『須菩提！如果菩薩
【English Translation】 English version: 'Woman, if you fix your mind on the forms of the Buddhas, whatever form you fix upon, that is called attachment. All the undefiled dharmas (pure teachings free from defilements and attachments) of the Buddhas of the past, future, and present, you should rejoice in. After rejoicing, if you dedicate the merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment), that too is still attachment. Why? Subhuti! The nature of all dharmas is neither past, nor future, nor present; it cannot be grasped by form, cannot be conditioned, cannot be seen, cannot be heard, cannot be felt, cannot be known, and cannot be dedicated.' 'World Honored One! The nature of these dharmas is very profound.' The Buddha said, 'Because it is ultimately free from all attachments.' 'World Honored One! I pay homage to Prajna Paramita (the perfection of wisdom).' The Buddha said, 'The Buddha attained this unconditioned dharma (truth that exists independently of any conditions).' 'World Honored One! The Buddha attained all dharmas as such.' 'Subhuti! The Tathagata (Buddha) attained all dharmas. Subhuti! The nature of dharma is one, not two, not three; this nature is neither existence nor non-existence, nor is it created. Subhuti! If a Bodhisattva can understand this, then he is free from all attachments.' 'World Honored One! Prajna Paramita is very difficult to understand.' 'Subhuti! Because there is no one who knows it.' 'World Honored One! Prajna Paramita is inconceivable.' 'Subhuti! Because Prajna Paramita cannot be known by the mind.' 'World Honored One! Prajna Paramita is without action.' 'Subhuti! Because the doer is unattainable.' 'World Honored One! How should a Bodhisattva practice Prajna Paramita?' 'Subhuti! If a Bodhisattva does not attach to form (material phenomena), then he is practicing Prajna Paramita. If he does not attach to feeling, perception, volition, and consciousness, then he is practicing Prajna Paramita. If he does not attach to the incompleteness of form, then he is practicing Prajna Paramita. If he does not attach to the incompleteness of feeling, perception, volition, and consciousness, then he is practicing Prajna Paramita. Why? The incompleteness of form is not form, the incompleteness of feeling, perception, volition, and consciousness is not consciousness. If one can practice the aspect of incompleteness in this way, then he is practicing Prajna Paramita.' Subhuti said, 'It is rare, World Honored One! Among all attachments, you speak of non-attachment.' 'Subhuti! If a Bodhisattva
不行色，不著相，即行般若波羅蜜。不行受、想、行、識，不著相，即行般若波羅蜜。菩薩如是行於色不生著，于受、想、行、識不生著，于須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道不生著，乃至薩婆若亦不生著。何以故？過諸著故，名無礙薩婆若。須菩提！菩薩欲過諸著，應如是思惟般若波羅蜜。」
須菩提白佛言：「希有，世尊！是法甚深。若說不減，不說亦不減。若說不增，不說亦不增。」佛言：「如是，如是！須菩提！如佛盡壽稱讚虛空。虛空不減，不稱讚亦不減；稱讚不增，不稱讚亦不增。須菩提！譬如稱讚幻所化人亦不喜，不稱讚亦不瞋。須菩提！諸法性亦如是。若說亦不增，不說亦不減。」
「世尊！菩薩所為甚難。修行般若波羅蜜時，心無增減，亦不退不轉。世尊！修習般若波羅蜜，如修習虛空。世尊！菩薩為度一切眾生故，發大莊嚴，應當敬禮。世尊！菩薩為眾生故，發大莊嚴，如人與虛空共鬥。世尊！菩薩為眾生故，發大莊嚴，如人與虛空諍訟。世尊！是菩薩名為發大莊嚴。世尊！菩薩為眾生故，發大莊嚴，如人慾舉虛空。世尊！是菩薩名為度精進彼岸，名為勇健，名為同虛空諸法，故發阿耨多羅三藐三菩提。」
爾時會中有一比丘作是念：「我敬禮般若波羅蜜
【現代漢語翻譯】 現代漢語譯本：不執著於色（物質現象），不執著于相（表象），這就是在修行般若波羅蜜（智慧的完美）。不執著于受（感受）、想（概念）、行（意志）、識（意識），不執著于相，這就是在修行般若波羅蜜。菩薩這樣修行，對於色不產生執著，對於受、想、行、識不產生執著，對於須陀洹果（預流果，初果）、斯陀含果（一來果，二果）、阿那含果（不還果，三果）、阿羅漢果（無學果，四果）、辟支佛道（緣覺道）不產生執著，乃至對於薩婆若（一切智）也不產生執著。為什麼呢？因為超越了一切執著，所以稱為無礙薩婆若。須菩提！菩薩想要超越一切執著，應當這樣思維般若波羅蜜。 須菩提對佛說：『希有，世尊！這個法非常深奧。如果說它減少，它並沒有減少；如果說它不減少，它也沒有減少。如果說它增加，它並沒有增加；如果說它不增加，它也沒有增加。』佛說：『是的，是的！須菩提！就像佛用盡一生來稱讚虛空，虛空不會減少，不稱讚也不會減少；稱讚不會增加，不稱讚也不會增加。須菩提！譬如稱讚幻化出來的人，他也不會歡喜；不稱讚，他也不會嗔怒。須菩提！諸法的本性也是這樣。如果說它增加，它並沒有增加；如果說它減少，它也沒有減少。』 『世尊！菩薩所做的事情非常困難。在修行般若波羅蜜時，心沒有增加也沒有減少，也不會退轉。世尊！修習般若波羅蜜，就像修習虛空一樣。世尊！菩薩爲了度化一切眾生，發起了大莊嚴，應當敬禮。世尊！菩薩爲了眾生，發起了大莊嚴，就像人與虛空搏鬥。世尊！菩薩爲了眾生，發起了大莊嚴，就像人與虛空爭論。世尊！這樣的菩薩稱為發起了大莊嚴。世尊！菩薩爲了眾生，發起了大莊嚴，就像人想要舉起虛空。世尊！這樣的菩薩稱為度過了精進的彼岸，稱為勇健，稱為與虛空諸法相同，所以發起了阿耨多羅三藐三菩提（無上正等正覺）。』 當時，會中有一位比丘這樣想：『我敬禮般若波羅蜜。』
【English Translation】 English version: Not clinging to form (rupa), not clinging to characteristics (lakshana), this is practicing Prajna Paramita (perfection of wisdom). Not clinging to sensation (vedana), perception (samjna), mental formations (samskara), consciousness (vijnana), not clinging to characteristics, this is practicing Prajna Paramita. A Bodhisattva practices in this way, not generating attachment to form, not generating attachment to sensation, perception, mental formations, consciousness, not generating attachment to the Srotapanna fruit (stream-enterer, first stage), the Sakrdagamin fruit (once-returner, second stage), the Anagamin fruit (non-returner, third stage), the Arhat fruit (worthy one, fourth stage), the Pratyekabuddha path (solitary buddha path), and not even generating attachment to Sarvajna (all-knowing wisdom). Why? Because it transcends all attachments, therefore it is called unobstructed Sarvajna. Subhuti! If a Bodhisattva wishes to transcend all attachments, they should contemplate Prajna Paramita in this way. Subhuti said to the Buddha, 'Rare, World Honored One! This Dharma is very profound. If it is said to decrease, it does not decrease; if it is said not to decrease, it does not decrease. If it is said to increase, it does not increase; if it is said not to increase, it does not increase.' The Buddha said, 'So it is, so it is! Subhuti! It is like the Buddha praising space for his entire life. Space does not decrease, and not praising it does not decrease; praising it does not increase, and not praising it does not increase. Subhuti! It is like praising a person created by illusion, they will not be pleased; not praising them, they will not be angry. Subhuti! The nature of all dharmas is also like this. If it is said to increase, it does not increase; if it is said to decrease, it does not decrease.' 'World Honored One! What a Bodhisattva does is very difficult. When practicing Prajna Paramita, the mind neither increases nor decreases, and does not regress or turn back. World Honored One! Practicing Prajna Paramita is like practicing space. World Honored One! Because a Bodhisattva wishes to liberate all sentient beings, they generate great adornment, and should be revered. World Honored One! Because a Bodhisattva wishes to liberate sentient beings, they generate great adornment, like a person fighting with space. World Honored One! Because a Bodhisattva wishes to liberate sentient beings, they generate great adornment, like a person arguing with space. World Honored One! Such a Bodhisattva is called one who has generated great adornment. World Honored One! Because a Bodhisattva wishes to liberate sentient beings, they generate great adornment, like a person trying to lift space. World Honored One! Such a Bodhisattva is called one who has crossed the shore of diligence, called courageous, called one who is the same as the dharmas of space, therefore they generate Anuttara Samyak Sambodhi (unexcelled perfect enlightenment).' At that time, a Bhikkhu in the assembly thought, 'I pay homage to Prajna Paramita.'
。般若波羅蜜中，無有法生，無有法滅。」
爾時釋提桓因語須菩提：「若菩薩修習深般若波羅蜜，為修習何法？」「憍尸迦！若菩薩修習深般若波羅蜜，即是修習虛空。」
釋提桓因白佛言：「世尊！若人能受持讀誦般若波羅蜜，我當守護。」
須菩提語釋提桓因：「汝見是法可守護耶？」釋提桓因言：「不見也。」
「憍尸迦！若菩薩如般若波羅蜜所說行，即是守護。若菩薩或時遠離般若波羅蜜，人若非人則得其便。憍尸迦！若人慾守護行般若波羅蜜者，則為欲守護虛空。憍尸迦！于意云何？汝能守護響不？」釋提桓因言：「不能也。」
「憍尸迦！菩薩亦如是行般若波羅蜜，知一切法空如響，如是亦不分別，當知是為行般若波羅蜜。」
爾時佛以神力，令三千大千世界所有四天王天，及諸釋提桓因、娑婆世界主、諸梵天王，皆來至佛所，頭面禮佛足，卻住一面。四天王、諸釋提桓因、諸梵天王等，以佛神力，得見千佛，如是相，如是名，說般若波羅蜜品者，皆名須菩提。難問者亦如釋提桓因、彌勒菩薩，當成阿耨多羅三藐三菩提。亦於此土，說般若波羅蜜。
爾時須菩提白佛言：「世尊！彌勒菩薩成阿耨多羅三藐三菩提時，於是處云何說般若波羅蜜？」「須菩提！
【現代漢語翻譯】 現代漢語譯本 『在般若波羅蜜（Prajnaparamita，智慧的完美）中，沒有法產生，也沒有法滅亡。』
那時，釋提桓因（Shakra Devanam Indra，天神之王）問須菩提（Subhuti，佛陀的弟子）說：『如果菩薩（Bodhisattva，追求覺悟的修行者）修習甚深般若波羅蜜，那是修習什麼法呢？』須菩提回答說：『憍尸迦（Kaushika，釋提桓因的別名）！如果菩薩修習甚深般若波羅蜜，那就是修習虛空。』
釋提桓因對佛說：『世尊！如果有人能夠受持、讀誦般若波羅蜜，我應當守護他。』
須菩提對釋提桓因說：『你認為有法可以守護嗎？』釋提桓因說：『我沒有看到有法可以守護。』
『憍尸迦！如果菩薩按照般若波羅蜜所說的去做，那就是守護。如果菩薩有時遠離般若波羅蜜，人和非人就會趁機作亂。憍尸迦！如果有人想要守護修行般若波羅蜜的人，那就是想要守護虛空。憍尸迦！你認為如何？你能守護聲音嗎？』釋提桓因說：『不能。』
『憍尸迦！菩薩也是這樣修行般若波羅蜜，知道一切法空如迴響，這樣也不分別，應當知道這就是修行般若波羅蜜。』
那時，佛陀以神通力，讓三千大千世界所有四天王天（Chaturmaharajika，四大天王所居之天），以及諸釋提桓因、娑婆世界（Sahaloka，我們所處的世界）之主、諸梵天王（Brahma，色界天之主），都來到佛陀所在之處，頭面禮佛足，然後退到一旁站立。四天王、諸釋提桓因、諸梵天王等，憑藉佛陀的神力，得見千佛，他們的相貌、名字都一樣，宣說般若波羅蜜品的人，都名為須菩提。提問的人也像釋提桓因、彌勒菩薩（Maitreya，未來佛），將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。他們也在這片土地上，宣說般若波羅蜜。
那時，須菩提對佛說：『世尊！彌勒菩薩成就阿耨多羅三藐三菩提時，在那個地方將如何宣說般若波羅蜜呢？』『須菩提！』
【English Translation】 English version 'In Prajnaparamita (the perfection of wisdom), there is no dharma (phenomena) that arises, and no dharma that ceases.'
Then Shakra Devanam Indra (King of the Gods) said to Subhuti (Buddha's disciple), 'If a Bodhisattva (one who seeks enlightenment) practices profound Prajnaparamita, what dharma is he practicing?' Subhuti replied, 'Kaushika (another name for Shakra)! If a Bodhisattva practices profound Prajnaparamita, he is practicing emptiness.'
Shakra Devanam Indra said to the Buddha, 'World Honored One! If someone can uphold and recite Prajnaparamita, I will protect him.'
Subhuti said to Shakra Devanam Indra, 'Do you see any dharma that can be protected?' Shakra Devanam Indra said, 'I do not see any.'
'Kaushika! If a Bodhisattva acts according to what is said in Prajnaparamita, that is protection. If a Bodhisattva sometimes departs from Prajnaparamita, then humans and non-humans will take advantage of it. Kaushika! If someone wants to protect one who practices Prajnaparamita, it is like wanting to protect emptiness. Kaushika! What do you think? Can you protect a sound?' Shakra Devanam Indra said, 'I cannot.'
'Kaushika! A Bodhisattva also practices Prajnaparamita in this way, knowing that all dharmas are empty like an echo, and thus does not discriminate. You should know that this is practicing Prajnaparamita.'
Then, the Buddha, by his divine power, caused all the Chaturmaharajika (Heaven of the Four Heavenly Kings) of the three thousand great thousand worlds, as well as all the Shakra Devanam Indras, the lords of the Sahaloka (our world), and all the Brahma (lords of the form realm) kings, to come to where the Buddha was. They bowed their heads to the Buddha's feet and then stood to one side. The Four Heavenly Kings, the Shakra Devanam Indras, the Brahma kings, etc., by the Buddha's divine power, saw a thousand Buddhas, with the same appearance and the same name. Those who expounded the Prajnaparamita chapter were all named Subhuti. Those who asked questions were like Shakra Devanam Indra and Maitreya Bodhisattva (the future Buddha), who will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). They also expound Prajnaparamita in this land.
Then Subhuti said to the Buddha, 'World Honored One! When Maitreya Bodhisattva attains Anuttara-samyak-sambodhi, how will he expound Prajnaparamita in that place?' 'Subhuti!'
彌勒菩薩成阿耨多羅三藐三菩提時，說般若波羅蜜，不說色空，不說受、想、行、識空；不說色縛，不說色解；不說受、想、行、識縛，不說受、想、行、識解。」
須菩提言：「世尊！般若波羅蜜清凈？」佛言：「色凈故，般若波羅蜜清凈。」「受、想、行、識凈故，般若波羅蜜清凈？」佛言：「虛空凈故，般若波羅蜜清凈；色無染故，般若波羅蜜清凈；受、想、行、識無染故，般若波羅蜜清凈。須菩提！虛空無染故，般若波羅蜜清凈。」
「世尊！若有善男子、善女人，能受持讀誦般若波羅蜜者，終不橫死。若干百千諸天，皆共隨從。若月八日、十四日、十五日、二十三日、二十九日、三十日，在在處處，說般若波羅蜜，其福甚多。」佛言：「如是，如是！須菩提！是人說般若波羅蜜，得福甚多。須菩提！般若波羅蜜多有留難。何以故？般若波羅蜜是大珍寶，於法無所著，無所取。所以者何？謂諸法無所有，不可得故。須菩提！般若波羅蜜無所得故，無能染污。何以故？般若波羅蜜以無法故，名為無染般若波羅蜜。般若波羅蜜無污故，諸法亦無污。若如是，亦不分別。名為行般若波羅蜜。須菩提！般若波羅蜜無有法，若見若不見，無有法若取若舍。」
是時若干百千諸天子，踴躍歡喜，于虛空
【現代漢語翻譯】 現代漢語譯本 當彌勒菩薩（Maitreya Bodhisattva）成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，宣說般若波羅蜜（Prajnaparamita，智慧的完美），卻不談論色（rupa，物質）的空性，也不談論受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的空性；不談論色的束縛，也不談論色的解脫；不談論受、想、行、識的束縛，也不談論受、想、行、識的解脫。 須菩提（Subhuti）說：『世尊！般若波羅蜜是清凈的嗎？』佛說：『因為色的清凈，所以般若波羅蜜是清凈的。』『因為受、想、行、識的清凈，所以般若波羅蜜是清凈的嗎？』佛說：『因為虛空的清凈，所以般若波羅蜜是清凈的；因為色沒有染污，所以般若波羅蜜是清凈的；因為受、想、行、識沒有染污，所以般若波羅蜜是清凈的。須菩提！因為虛空沒有染污，所以般若波羅蜜是清凈的。』 『世尊！如果有善男子、善女人，能夠受持讀誦般若波羅蜜，最終不會橫死。會有成百上千的天神都跟隨他們。如果在每月的初八、十四、十五、二十三、二十九、三十日，在任何地方宣說般若波羅蜜，他們獲得的福報都非常多。』佛說：『是的，是的！須菩提！這些人宣說般若波羅蜜，獲得的福報非常多。須菩提！般若波羅蜜多有障礙。為什麼呢？因為般若波羅蜜是巨大的珍寶，對於法沒有執著，也沒有獲取。為什麼呢？因為一切法都是無所有的，不可得的。須菩提！般若波羅蜜因為無所得，所以沒有能染污它的。為什麼呢？因為般若波羅蜜以無法為基礎，所以被稱為無染的般若波羅蜜。般若波羅蜜沒有污垢，所以一切法也沒有污垢。如果這樣，也不應該分別。這被稱為行般若波羅蜜。須菩提！般若波羅蜜沒有法，無論是可見的還是不可見的，也沒有法是應該獲取還是應該捨棄的。』 這時，成百上千的天子們，歡欣鼓舞，在虛空中。
【English Translation】 English version When Maitreya Bodhisattva attains Anuttara-samyak-sambodhi, he will expound the Prajnaparamita, but he will not speak of the emptiness of rupa, nor of the emptiness of vedana, samjna, samskara, and vijnana; he will not speak of the bondage of rupa, nor of the liberation of rupa; he will not speak of the bondage of vedana, samjna, samskara, and vijnana, nor of the liberation of vedana, samjna, samskara, and vijnana. Subhuti said, 'World Honored One, is Prajnaparamita pure?' The Buddha said, 'Because rupa is pure, Prajnaparamita is pure.' 'Because vedana, samjna, samskara, and vijnana are pure, is Prajnaparamita pure?' The Buddha said, 'Because space is pure, Prajnaparamita is pure; because rupa is without defilement, Prajnaparamita is pure; because vedana, samjna, samskara, and vijnana are without defilement, Prajnaparamita is pure. Subhuti, because space is without defilement, Prajnaparamita is pure.' 'World Honored One, if there are good men or good women who can receive, uphold, read, and recite Prajnaparamita, they will not die a violent death. Hundreds and thousands of devas will follow them. If on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of the month, they expound Prajnaparamita in any place, their merit will be very great.' The Buddha said, 'So it is, so it is! Subhuti, these people who expound Prajnaparamita will gain very great merit. Subhuti, Prajnaparamita has many obstacles. Why is that? Because Prajnaparamita is a great treasure, it has no attachment to the Dharma, nor does it grasp anything. Why is that? Because all dharmas are without any existence, they are unattainable. Subhuti, because Prajnaparamita is without attainment, it cannot be defiled. Why is that? Because Prajnaparamita is based on no-dharma, it is called undefiled Prajnaparamita. Because Prajnaparamita is without defilement, all dharmas are also without defilement. If it is like this, one should not discriminate. This is called practicing Prajnaparamita. Subhuti, Prajnaparamita has no dharma, whether visible or invisible, nor is there a dharma that should be grasped or abandoned.' At that time, hundreds and thousands of devas rejoiced and were delighted in the sky.
中同聲唱言：「我于閻浮提，再見法輪轉。」須菩提語諸天子：「非初轉，非二轉。何以故？般若波羅蜜法中，無轉無還。」
佛告須菩提：「摩訶波羅蜜是菩薩般若波羅蜜，所謂於一切法無轉無著。得阿耨多羅三藐三菩提，亦無所得。轉法輪時，亦無所轉，無法可還，無法可示，無法可見。是法不可得故。何以故？須菩提！空不轉不還，無相無作，無起無生，無所有，不轉不還，如是說名為說般若波羅蜜。無聽者，無受者，無證者，亦無以法作福田者。」
須菩提白佛言：「世尊！無邊波羅蜜是般若波羅蜜，虛空無邊故。世尊！正波羅蜜是般若波羅蜜，諸法平等故。世尊！離波羅蜜是般若波羅蜜，諸法性離故。世尊！不可破波羅蜜是般若波羅蜜，諸法不可得故。世尊！無處波羅蜜是般若波羅蜜，諸法無形無名故。世尊！無去波羅蜜是般若波羅蜜，諸法無來故。世尊！無奪波羅蜜是般若波羅蜜，諸法不可取故。世尊！盡波羅蜜是般若波羅蜜，諸法無盡故。世尊！無生波羅蜜是般若波羅蜜，諸法無生故。世尊！無作波羅蜜是般若波羅蜜，作者不可得故。世尊！不出波羅蜜是般若波羅蜜，出者不可得故。世尊！不至波羅蜜是般若波羅蜜，無退沒故。世尊！無垢波羅蜜是般若波羅蜜，諸煩惱清凈故。世尊！無污
【現代漢語翻譯】 現代漢語譯本 他們一同高聲唱道：『我們在閻浮提（Jambudvipa，指我們所居住的這個世界）再次見到法輪轉動。』須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對諸天子說：『這不是初轉法輪，也不是二轉法輪。為什麼呢？因為在般若波羅蜜（Prajnaparamita，智慧的完美）的法中，沒有轉動，也沒有返回。』 佛陀告訴須菩提：『摩訶波羅蜜（Mahaparamita，偉大的完美）是菩薩的般若波羅蜜，指的是對一切法沒有轉動和執著。證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即最高的覺悟）時，也沒有任何所得。轉法輪時，也沒有任何所轉，沒有法可以返回，沒有法可以指示，沒有法可以看見。因為這個法是不可得的。為什麼呢？須菩提！空性不轉動也不返回，無相無作，無起無生，一無所有，不轉動也不返回，這樣說才叫做說般若波羅蜜。沒有聽者，沒有受者，沒有證悟者，也沒有以法作為福田的人。』 須菩提對佛說：『世尊！無邊波羅蜜是般若波羅蜜，因為虛空是無邊的。世尊！正波羅蜜是般若波羅蜜，因為諸法是平等的。世尊！離波羅蜜是般若波羅蜜，因為諸法的自性是遠離的。世尊！不可破波羅蜜是般若波羅蜜，因為諸法是不可得的。世尊！無處波羅蜜是般若波羅蜜，因為諸法沒有形狀也沒有名稱。世尊！無去波羅蜜是般若波羅蜜，因為諸法沒有來處。世尊！無奪波羅蜜是般若波羅蜜，因為諸法是不可取的。世尊！盡波羅蜜是般若波羅蜜，因為諸法是無盡的。世尊！無生波羅蜜是般若波羅蜜，因為諸法是無生的。世尊！無作波羅蜜是般若波羅蜜，因為作者是不可得的。世尊！不出波羅蜜是般若波羅蜜，因為出者是不可得的。世尊！不至波羅蜜是般若波羅蜜，因為沒有退沒。世尊！無垢波羅蜜是般若波羅蜜，因為諸煩惱是清凈的。世尊！無污波羅蜜是般若波羅蜜，因為諸法是清凈的。』
【English Translation】 English version They all chanted in unison: 『We see the turning of the Dharma wheel again in Jambudvipa (the world we inhabit).』 Subhuti (one of the Buddha's ten major disciples, known for his understanding of emptiness) said to the devas (gods): 『This is not the first turning, nor the second turning of the Dharma wheel. Why? Because in the Dharma of Prajnaparamita (the perfection of wisdom), there is no turning and no returning.』 The Buddha said to Subhuti: 『Mahaparamita (the great perfection) is the Prajnaparamita of the Bodhisattva, which means there is no turning and no attachment to all dharmas. When one attains Anuttara-samyak-sambodhi (the unsurpassed, complete, and perfect enlightenment), there is also nothing attained. When turning the Dharma wheel, there is nothing turned, no dharma to return, no dharma to indicate, and no dharma to see. Because this dharma is unattainable. Why? Subhuti! Emptiness neither turns nor returns, is without characteristics and without action, without arising and without birth, is without anything, neither turns nor returns. This is what is called speaking of Prajnaparamita. There is no listener, no receiver, no one who attains enlightenment, and no one who uses the Dharma as a field of merit.』 Subhuti said to the Buddha: 『World Honored One! Boundless Paramita is Prajnaparamita, because space is boundless. World Honored One! Right Paramita is Prajnaparamita, because all dharmas are equal. World Honored One! Detached Paramita is Prajnaparamita, because the nature of all dharmas is detached. World Honored One! Unbreakable Paramita is Prajnaparamita, because all dharmas are unattainable. World Honored One! Without-place Paramita is Prajnaparamita, because all dharmas have no form and no name. World Honored One! Without-going Paramita is Prajnaparamita, because all dharmas have no coming. World Honored One! Without-taking Paramita is Prajnaparamita, because all dharmas are ungraspable. World Honored One! Exhausted Paramita is Prajnaparamita, because all dharmas are inexhaustible. World Honored One! Without-birth Paramita is Prajnaparamita, because all dharmas are without birth. World Honored One! Without-action Paramita is Prajnaparamita, because the actor is unattainable. World Honored One! Without-going-out Paramita is Prajnaparamita, because the one who goes out is unattainable. World Honored One! Without-arriving Paramita is Prajnaparamita, because there is no regression. World Honored One! Without-defilement Paramita is Prajnaparamita, because all afflictions are pure. World Honored One! Without-stain Paramita is Prajnaparamita, because all dharmas are pure.』
波羅蜜是般若波羅蜜，處不污故。世尊！不滅波羅蜜是般若波羅蜜，諸法離前際故。世尊！幻波羅蜜是般若波羅蜜，諸法不生故。世尊！夢波羅蜜是般若波羅蜜，意識平等故。世尊！不戲波羅蜜是般若波羅蜜，諸戲平等故。世尊！不念波羅蜜是般若波羅蜜，諸念不生故。世尊！不動波羅蜜是般若波羅蜜，法性常住故。世尊！離欲波羅蜜是般若波羅蜜，諸法不虛誑故。世尊！不起波羅蜜是般若波羅蜜，諸法無分別故。世尊！寂滅波羅蜜是般若波羅蜜，諸法相不可得故。世尊！無煩惱波羅蜜是般若波羅蜜，諸法無過咎故。世尊！無眾生波羅蜜是般若波羅蜜，眾生際不可得故。世尊！不斷波羅蜜是般若波羅蜜，諸法不起故。世尊！無二邊波羅蜜是般若波羅蜜，諸法無著故。世尊！不異波羅蜜是般若波羅蜜，諸法不和合故。世尊！不著波羅蜜是般若波羅蜜，不分別聲聞、辟支佛地故。世尊！不分別波羅蜜是般若波羅蜜，諸分別平等故。世尊！無量波羅蜜是般若波羅蜜，量法不生故。世尊！虛空波羅蜜是般若波羅蜜，諸法無障礙故。世尊！不生波羅蜜是般若波羅蜜，諸法不起故。世尊！無常波羅蜜是般若波羅蜜，諸法不失故。世尊！苦波羅蜜是般若波羅蜜，諸法無苦惱故。世尊！無我波羅蜜是般若波羅蜜，諸法無所貪著故。世尊
【現代漢語翻譯】 現代漢語譯本： 世尊！'處不污'（不被污染）的波羅蜜是般若波羅蜜（智慧的完美），因為其不被任何事物所污染。世尊！'不滅'（不消滅）的波羅蜜是般若波羅蜜，因為一切法都超越了前際（過去）。世尊！'幻'（如幻）的波羅蜜是般若波羅蜜，因為一切法都不生起。世尊！'夢'（如夢）的波羅蜜是般若波羅蜜，因為意識是平等的。世尊！'不戲'（不戲論）的波羅蜜是般若波羅蜜，因為一切戲論都是平等的。世尊！'不念'（不思念）的波羅蜜是般若波羅蜜，因為一切念頭都不生起。世尊！'不動'（不搖動）的波羅蜜是般若波羅蜜，因為法性是常住的。世尊！'離欲'（離貪慾）的波羅蜜是般若波羅蜜，因為一切法都不是虛妄的。世尊！'不起'（不生起）的波羅蜜是般若波羅蜜，因為一切法都沒有分別。世尊！'寂滅'（寂靜滅除）的波羅蜜是般若波羅蜜，因為一切法的相狀都不可得。世尊！'無煩惱'（沒有煩惱）的波羅蜜是般若波羅蜜，因為一切法都沒有過失。世尊！'無眾生'（沒有眾生）的波羅蜜是般若波羅蜜，因為眾生的界限不可得。世尊！'不斷'（不間斷）的波羅蜜是般若波羅蜜，因為一切法都不生起。世尊！'無二邊'（沒有兩邊）的波羅蜜是般若波羅蜜，因為一切法都沒有執著。世尊！'不異'（不差異）的波羅蜜是般若波羅蜜，因為一切法都不和合。世尊！'不著'（不執著）的波羅蜜是般若波羅蜜，因為不分別聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的境界。世尊！'不分別'（不作分別）的波羅蜜是般若波羅蜜，因為一切分別都是平等的。世尊！'無量'（沒有限量）的波羅蜜是般若波羅蜜，因為量法不生起。世尊！'虛空'（如虛空）的波羅蜜是般若波羅蜜，因為一切法都沒有障礙。世尊！'不生'（不生起）的波羅蜜是般若波羅蜜，因為一切法都不生起。世尊！'無常'（無常）的波羅蜜是般若波羅蜜，因為一切法都不會失去。世尊！'苦'（苦）的波羅蜜是般若波羅蜜，因為一切法都沒有苦惱。世尊！'無我'（無我）的波羅蜜是般若波羅蜜，因為一切法都沒有貪著。 世尊！
【English Translation】 English version: World Honored One! The 'untainted' (apratisthita) paramita is prajnaparamita (perfection of wisdom), because it is not defiled by anything. World Honored One! The 'non-extinguishing' (aniruddha) paramita is prajnaparamita, because all dharmas transcend the past. World Honored One! The 'illusory' (maya) paramita is prajnaparamita, because all dharmas do not arise. World Honored One! The 'dream-like' (svapna) paramita is prajnaparamita, because consciousness is equal. World Honored One! The 'non-playful' (akrida) paramita is prajnaparamita, because all plays are equal. World Honored One! The 'non-thinking' (acintya) paramita is prajnaparamita, because all thoughts do not arise. World Honored One! The 'unmoving' (acala) paramita is prajnaparamita, because the nature of dharma is permanent. World Honored One! The 'desireless' (viraga) paramita is prajnaparamita, because all dharmas are not false. World Honored One! The 'non-arising' (anutpada) paramita is prajnaparamita, because all dharmas have no distinctions. World Honored One! The 'extinguished' (nirvana) paramita is prajnaparamita, because the characteristics of all dharmas are unattainable. World Honored One! The 'non-afflicted' (anupaklesa) paramita is prajnaparamita, because all dharmas have no faults. World Honored One! The 'non-sentient being' (asattva) paramita is prajnaparamita, because the boundary of sentient beings is unattainable. World Honored One! The 'non-ceasing' (accheda) paramita is prajnaparamita, because all dharmas do not arise. World Honored One! The 'non-dualistic' (advaya) paramita is prajnaparamita, because all dharmas have no attachments. World Honored One! The 'non-different' (avikalpa) paramita is prajnaparamita, because all dharmas do not combine. World Honored One! The 'non-clinging' (anabhinivesa) paramita is prajnaparamita, because it does not distinguish the realms of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers). World Honored One! The 'non-discriminating' (avikalpa) paramita is prajnaparamita, because all discriminations are equal. World Honored One! The 'immeasurable' (apramana) paramita is prajnaparamita, because the measure of dharma does not arise. World Honored One! The 'space-like' (akasa) paramita is prajnaparamita, because all dharmas have no obstacles. World Honored One! The 'non-arising' (anutpada) paramita is prajnaparamita, because all dharmas do not arise. World Honored One! The 'impermanent' (anitya) paramita is prajnaparamita, because all dharmas are not lost. World Honored One! The 'suffering' (duhkha) paramita is prajnaparamita, because all dharmas have no suffering. World Honored One! The 'non-self' (anatman) paramita is prajnaparamita, because all dharmas have no attachments. World Honored One!
！空波羅蜜是般若波羅蜜，諸法無所得故。世尊！無相波羅蜜是般若波羅蜜，諸法相不可得故。世尊！無作波羅蜜是般若波羅蜜，諸法無所成故。世尊！力波羅蜜是般若波羅蜜，諸法不可破故。世尊！無量佛法波羅蜜是般若波羅蜜，過算數法故。世尊！無所畏波羅蜜是般若波羅蜜，心不沒故。世尊！如波羅蜜是般若波羅蜜，諸法不異故。世尊！自然波羅蜜是般若波羅蜜，諸法無性故。」
摩訶般若波羅蜜不可思議品第十
爾時釋提桓因作是念：「若人得聞般若波羅蜜者，當知是人，已曾供養諸佛，何況受持讀誦，如所說學，如所說行。若人聞說深般若波羅蜜，受持讀誦，如所說行當知是人，已曾多供養佛，廣問其義，於過去諸佛，聞深般若波羅蜜，不驚不怖。」
爾時舍利弗白佛言：「世尊！若菩薩摩訶薩，能信解深般若波羅蜜，當知是菩薩，如阿毗跋致。何以故？世尊！若人於過去世，不久行深般若波羅蜜，則不能信解。世尊！若有誹謗拒逆般若波羅蜜，當知是人，久已誹謗拒逆般若波羅蜜。何以故？是人于深般若波羅蜜無有信心，無清凈心，亦不問諸佛及諸佛弟子所疑。」
爾時釋提桓因語舍利弗：「是般若波羅蜜甚深。若不久行菩薩道，不能信解，有何可怪。若人敬禮般若波羅蜜，即
【現代漢語翻譯】 現代漢語譯本： 『世尊！空波羅蜜（Śūnyatā-pāramitā，空性到彼岸）是般若波羅蜜（Prajñā-pāramitā，智慧到彼岸），因為一切法都不可得。世尊！無相波羅蜜（Animitta-pāramitā，無相到彼岸）是般若波羅蜜，因為一切法的相狀都不可得。世尊！無作波羅蜜（Apranihita-pāramitā，無愿到彼岸）是般若波羅蜜，因為一切法都沒有造作。世尊！力波羅蜜（Bala-pāramitā，力量到彼岸）是般若波羅蜜，因為一切法都不可破壞。世尊！無量佛法波羅蜜（Apramāṇa-buddhadharma-pāramitā，無量佛法到彼岸）是般若波羅蜜，因為它超越了算數之法。世尊！無所畏波羅蜜（Vaiśāradya-pāramitā，無畏到彼岸）是般若波羅蜜，因為心不會退沒。世尊！如波羅蜜（Tathatā-pāramitā，如如到彼岸）是般若波羅蜜，因為一切法都不相異。世尊！自然波羅蜜（Prakṛti-pāramitā，自性到彼岸）是般若波羅蜜，因為一切法都沒有自性。』
《摩訶般若波羅蜜不可思議品第十》
那時，釋提桓因（Śakra devānām indra，帝釋天）心想：『如果有人能夠聽聞般若波羅蜜，應當知道這個人，已經曾經供養過諸佛，更何況是受持、讀誦、如所說的那樣學習、如所說的那樣修行。如果有人聽聞宣說甚深的般若波羅蜜，受持、讀誦、如所說的那樣修行，應當知道這個人，已經曾經多次供養過佛，廣泛地詢問過其中的含義，在過去諸佛那裡，聽聞過甚深的般若波羅蜜，不會感到驚恐和害怕。』
那時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）對佛說：『世尊！如果菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）能夠信解甚深的般若波羅蜜，應當知道這位菩薩，如同阿毗跋致（avaivartika，不退轉）。為什麼呢？世尊！如果有人在過去世，沒有長期修行甚深的般若波羅蜜，就不能夠信解。世尊！如果有人誹謗、抗拒般若波羅蜜，應當知道這個人，很久以來就已經誹謗、抗拒般若波羅蜜了。為什麼呢？這個人對於甚深的般若波羅蜜沒有信心，沒有清凈心，也不向諸佛以及諸佛的弟子請教所疑惑的問題。』
那時，釋提桓因對舍利弗說：『這般若波羅蜜非常深奧。如果不是長期修行菩薩道的人，不能夠信解，有什麼可奇怪的呢？如果有人恭敬禮拜般若波羅蜜，就
【English Translation】 English version: 'World Honored One! The Perfection of Emptiness (Śūnyatā-pāramitā) is the Perfection of Wisdom (Prajñā-pāramitā), because all dharmas are unattainable. World Honored One! The Perfection of Signlessness (Animitta-pāramitā) is the Perfection of Wisdom, because the characteristics of all dharmas are unattainable. World Honored One! The Perfection of Wishlessness (Apranihita-pāramitā) is the Perfection of Wisdom, because all dharmas are uncreated. World Honored One! The Perfection of Power (Bala-pāramitā) is the Perfection of Wisdom, because all dharmas are indestructible. World Honored One! The Perfection of Immeasurable Buddha-dharmas (Apramāṇa-buddhadharma-pāramitā) is the Perfection of Wisdom, because it transcends the laws of calculation. World Honored One! The Perfection of Fearlessness (Vaiśāradya-pāramitā) is the Perfection of Wisdom, because the mind does not regress. World Honored One! The Perfection of Suchness (Tathatā-pāramitā) is the Perfection of Wisdom, because all dharmas are not different. World Honored One! The Perfection of Naturalness (Prakṛti-pāramitā) is the Perfection of Wisdom, because all dharmas have no self-nature.'
Chapter Ten: The Inconceivable Nature of the Great Perfection of Wisdom
At that time, Śakra devānām indra (the king of the gods) thought: 'If a person can hear the Perfection of Wisdom, it should be known that this person has already made offerings to all Buddhas, let alone those who uphold, recite, learn as taught, and practice as taught. If a person hears the exposition of the profound Perfection of Wisdom, upholds, recites, and practices as taught, it should be known that this person has already made many offerings to the Buddhas, extensively inquired about its meaning, and has heard the profound Perfection of Wisdom from the Buddhas of the past, without being startled or afraid.'
At that time, Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! If a Bodhisattva-mahāsattva (a great Bodhisattva) can believe and understand the profound Perfection of Wisdom, it should be known that this Bodhisattva is like an avaivartika (non-regressing one). Why is that? World Honored One! If a person in the past did not practice the profound Perfection of Wisdom for a long time, then they cannot believe and understand it. World Honored One! If there is someone who slanders and resists the Perfection of Wisdom, it should be known that this person has long slandered and resisted the Perfection of Wisdom. Why is that? This person has no faith in the profound Perfection of Wisdom, no pure mind, and does not ask the Buddhas and the disciples of the Buddhas about their doubts.'
At that time, Śakra devānām indra said to Śāriputra: 'This Perfection of Wisdom is very profound. If it is not someone who has practiced the Bodhisattva path for a long time, they cannot believe and understand it, what is so strange about that? If a person reverently pays homage to the Perfection of Wisdom, then
是敬禮薩婆若智。」舍利弗言：「如是，如是！憍尸迦！若人敬禮般若波羅蜜，即是敬禮薩婆若智。從般若波羅蜜生諸佛薩婆若智，從薩婆若智還生般若波羅蜜。菩薩應如是住般若波羅蜜，應如是習般若波羅蜜。」
釋提桓因白佛言：「世尊！云何菩薩行般若波羅蜜，名為住般若波羅蜜，名為習般若波羅蜜？」佛告釋提桓因言：「善哉，善哉！憍尸迦！汝能問佛是義。汝所問者，皆是佛力。憍尸迦！若菩薩行般若波羅蜜，不住色。若不住色，即是習色，不住受、想、行、識。若不住識，即是習識。複次，憍尸迦！若菩薩不習色，若不習色，即不住色，不習受、想、行、識。若不習識，即不住識。如是，憍尸迦！是名菩薩習般若波羅蜜，住般若波羅蜜。」
舍利弗白佛言：「世尊！般若波羅蜜甚深無量無底。」佛告舍利弗：「若菩薩摩訶薩不住色甚深，是為習色甚深；不住受、想、行、識甚深，是為習識甚深。複次，舍利弗！若菩薩摩訶薩不習色甚深，是為不住色甚深；不習受、想、行、識甚深，是為不住識甚深。」「世尊！深般若波羅蜜，應于阿毗跋致菩薩前說，是人聞是，不疑不悔。」
爾時釋提桓因語舍利弗：「若於未受記菩薩前說，當有何咎？」「憍尸迦！若未受記菩薩得聞深般若波羅蜜，
【現代漢語翻譯】 現代漢語譯本：『是敬禮薩婆若智（一切智慧）。』舍利弗說：『是的，是的！憍尸迦（帝釋）！如果有人敬禮般若波羅蜜（智慧的完美），就是敬禮薩婆若智。諸佛的薩婆若智從般若波羅蜜產生，而般若波羅蜜又從薩婆若智產生。菩薩應該這樣安住于般若波羅蜜，應該這樣修習般若波羅蜜。』 釋提桓因（帝釋）問佛說：『世尊！菩薩如何行般若波羅蜜，才稱為安住于般若波羅蜜，才稱為修習般若波羅蜜？』佛告訴釋提桓因說：『善哉，善哉！憍尸迦！你能夠問佛這樣的道理。你所問的，都是佛的力量。憍尸迦！如果菩薩行般若波羅蜜，不住於色（物質現象）。如果不住於色，就是修習色，不住于受（感受）、想（概念）、行（意志）、識（意識）。如果不住于識，就是修習識。再者，憍尸迦！如果菩薩不修習色，如果不修習色，就是不住於色，不修習受、想、行、識。如果不修習識，就是不住于識。這樣，憍尸迦！就稱為菩薩修習般若波羅蜜，安住于般若波羅蜜。』 舍利弗問佛說：『世尊！般若波羅蜜深奧無量，沒有邊際。』佛告訴舍利弗說：『如果菩薩摩訶薩（大菩薩）不住於色之深奧，就是修習色之深奧；不住于受、想、行、識之深奧，就是修習識之深奧。再者，舍利弗！如果菩薩摩訶薩不修習色之深奧，就是不住於色之深奧；不修習受、想、行、識之深奧，就是不住于識之深奧。』『世尊！深奧的般若波羅蜜，應該在阿毗跋致（不退轉）菩薩面前說，這樣的人聽了，不會疑惑，不會後悔。』 這時，釋提桓因對舍利弗說：『如果在未受記（未被授記成佛）的菩薩面前說，會有什麼過失？』『憍尸迦！如果未受記的菩薩聽聞深奧的般若波羅蜜，
【English Translation】 English version: 『It is to pay homage to Sarvajna-jnana (all-knowing wisdom).』 Shariputra said, 『So it is, so it is! Kausika (Indra)! If one pays homage to Prajnaparamita (perfection of wisdom), it is to pay homage to Sarvajna-jnana. From Prajnaparamita, the Sarvajna-jnana of all Buddhas arises, and from Sarvajna-jnana, Prajnaparamita arises again. Bodhisattvas should abide in Prajnaparamita in this way, and should practice Prajnaparamita in this way.』 Shakra Devanam Indra (Indra) asked the Buddha, 『World Honored One! How does a Bodhisattva practice Prajnaparamita, so that it is called abiding in Prajnaparamita, and called practicing Prajnaparamita?』 The Buddha told Shakra Devanam Indra, 『Excellent, excellent! Kausika! You are able to ask the Buddha about this meaning. What you ask is all the power of the Buddha. Kausika! If a Bodhisattva practices Prajnaparamita, he does not abide in rupa (form). If he does not abide in rupa, it is to practice rupa, and he does not abide in vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness). If he does not abide in vijnana, it is to practice vijnana. Furthermore, Kausika! If a Bodhisattva does not practice rupa, if he does not practice rupa, it is not to abide in rupa, and he does not practice vedana, samjna, samskara, vijnana. If he does not practice vijnana, it is not to abide in vijnana. Thus, Kausika! This is called a Bodhisattva practicing Prajnaparamita, abiding in Prajnaparamita.』 Shariputra asked the Buddha, 『World Honored One! Prajnaparamita is profound, immeasurable, and without bottom.』 The Buddha told Shariputra, 『If a Bodhisattva Mahasattva (great Bodhisattva) does not abide in the profundity of rupa, it is to practice the profundity of rupa; if he does not abide in the profundity of vedana, samjna, samskara, vijnana, it is to practice the profundity of vijnana. Furthermore, Shariputra! If a Bodhisattva Mahasattva does not practice the profundity of rupa, it is not to abide in the profundity of rupa; if he does not practice the profundity of vedana, samjna, samskara, vijnana, it is not to abide in the profundity of vijnana.』 『World Honored One! The profound Prajnaparamita should be spoken before an Avinivartaniya (non-retrogressing) Bodhisattva, and such a person, upon hearing it, will not doubt or regret.』 At that time, Shakra Devanam Indra said to Shariputra, 『If it is spoken before a Bodhisattva who has not received a prediction (of Buddhahood), what fault will there be?』 『Kausika! If a Bodhisattva who has not received a prediction hears the profound Prajnaparamita,
當知是菩薩久發大乘心，近於受記，不久必得受記。若過一佛二佛，當得受阿耨多羅三藐三菩提記。」佛言：「如是，如是！舍利弗！若未受記菩薩得聞深般若波羅蜜，當知是菩薩久發大乘心。」
舍利弗白佛言：「世尊！我今當說譬喻。」佛言：「樂說便說。」
「世尊！譬如求菩薩道者，夢坐道場，知是菩薩，當近阿耨多羅三藐三菩提。若求菩薩道者，得聞深般若波羅蜜，當知是菩薩，久發大乘心，善根成就，近於受記，不久必得受記。」佛言：「善哉，善哉！舍利弗！汝承佛神力，復更說之。」
「世尊！譬如有人慾過險道，若百由旬，若二百、若三百、若四百、若五百由旬，欲出難時，先見諸相。若見放牛羊者，若見疆界，若見園林。見如是相故，當知此中，必有城邑聚落。見是相已，作是念：『如我所見之相，城邑聚落，去此不遠。』其心安隱，不復畏有怨家賊害。世尊！菩薩亦如是。若得聞深般若波羅蜜，當知是菩薩近於受記，不久必得受記，爾時不畏墮聲聞、辟支佛地。何以故？是菩薩得是本相，所謂得見深般若波羅蜜，得聞深般若波羅蜜。
「世尊！譬如有人慾見大海，稍稍前行，若見樹若樹相，若見山若山相，當知是中去海尚遠。若不見樹無樹相，不見山無山相，當知大
【現代漢語翻譯】 現代漢語譯本：應當知道，這位菩薩是久已發起了大乘之心，接近於將要得到授記，不久必定會得到授記。如果超過一佛二佛的時間，就應當得到阿耨多羅三藐三菩提（無上正等正覺）的授記。」佛說：「是的，是的！舍利弗（佛陀十大弟子之一）！如果未受記的菩薩能夠聽聞甚深的般若波羅蜜（以空性智慧到達彼岸），應當知道這位菩薩是久已發起了大乘之心。」 舍利弗對佛說：「世尊！我現在想說個比喻。」佛說：「樂意說就說吧。」 「世尊！譬如一個追求菩薩道的人，夢見自己坐在道場，就知道這位菩薩接近於阿耨多羅三藐三菩提。如果追求菩薩道的人，能夠聽聞甚深的般若波羅蜜，應當知道這位菩薩是久已發起了大乘之心，善根已經成就，接近於將要得到授記，不久必定會得到授記。」佛說：「好啊，好啊！舍利弗！你承蒙佛的神力，再進一步說說。」 「世尊！譬如有人想要通過險峻的道路，無論是百由旬（古印度長度單位），還是二百、三百、四百、五百由旬，想要脫離困境的時候，會先看到一些預兆。如果看到放牛羊的人，或者看到邊界，或者看到園林。因為看到這些預兆，就應當知道這裡必定有城鎮村落。看到這些預兆后，就會這樣想：『根據我所看到的預兆，城鎮村落離這裡不遠了。』他的內心就會安定，不再害怕有怨家賊害。世尊！菩薩也是這樣。如果能夠聽聞甚深的般若波羅蜜，應當知道這位菩薩接近於將要得到授記，不久必定會得到授記，那時就不再害怕墮入聲聞（聽聞佛法而得解脫者）、辟支佛（不依師教而自悟者）的境界。為什麼呢？因為這位菩薩得到了根本的預兆，也就是得到了見到甚深般若波羅蜜，聽聞甚深般若波羅蜜。」 「世尊！譬如有人想要見到大海，慢慢地向前走，如果看到樹或者樹的影子，或者看到山或者山的影子，應當知道這裡距離大海還很遠。如果看不到樹也沒有樹的影子，看不到山也沒有山的影子，應當知道大海離這裡不遠了。
【English Translation】 English version: It should be known that this Bodhisattva has long generated the mind of the Great Vehicle, is close to receiving prediction, and will surely receive prediction soon. If it passes one or two Buddhas, then they should receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 The Buddha said, 『So it is, so it is! Shariputra (one of the ten great disciples of the Buddha)! If an unpredicted Bodhisattva hears the profound Prajna Paramita (perfection of wisdom that leads to the other shore through emptiness), it should be known that this Bodhisattva has long generated the mind of the Great Vehicle.』 Shariputra said to the Buddha, 『World Honored One! I now wish to speak a metaphor.』 The Buddha said, 『Speak as you please.』 『World Honored One! For example, a person seeking the Bodhisattva path dreams of sitting in a Bodhimanda (place of enlightenment), and knows that this Bodhisattva is close to Anuttara-samyak-sambodhi. If a person seeking the Bodhisattva path hears the profound Prajna Paramita, it should be known that this Bodhisattva has long generated the mind of the Great Vehicle, their roots of goodness are accomplished, they are close to receiving prediction, and will surely receive prediction soon.』 The Buddha said, 『Excellent, excellent! Shariputra! You are empowered by the Buddha』s divine power, please explain further.』 『World Honored One! For example, a person wants to pass through a dangerous road, whether it is a hundred yojanas (ancient Indian unit of distance), or two hundred, three hundred, four hundred, or five hundred yojanas, when they want to escape from difficulty, they will first see some signs. If they see people herding cattle and sheep, or see boundaries, or see gardens. Because of seeing these signs, they should know that there must be towns and villages here. After seeing these signs, they will think: 『According to the signs I have seen, the towns and villages are not far from here.』 Their hearts will be at peace, and they will no longer fear enemies or thieves. World Honored One! Bodhisattvas are also like this. If they hear the profound Prajna Paramita, they should know that this Bodhisattva is close to receiving prediction, and will surely receive prediction soon, and at that time they will no longer fear falling into the realm of Sravakas (those who attain liberation by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Why is that? Because this Bodhisattva has obtained the fundamental signs, that is, they have seen the profound Prajna Paramita and heard the profound Prajna Paramita.』 『World Honored One! For example, a person wants to see the great ocean, and walks forward slowly. If they see trees or the shadows of trees, or see mountains or the shadows of mountains, they should know that the ocean is still far away. If they do not see trees or the shadows of trees, and do not see mountains or the shadows of mountains, they should know that the ocean is not far from here.』
海去是不遠，大海深故，無有山樹，是人雖不見海，知必近之。世尊！菩薩亦如是，得聞深般若波羅蜜，雖未于現在諸佛前受記，自知必近阿耨多羅三藐三菩提。何以故？我得見聞供養深般若波羅蜜故。
「世尊！譬如春時，樹葉零落，當知此樹，華葉果實，將生不久。何以故？本相現故。閻浮提人見樹本相，皆悉歡喜，作是念：『是樹不久當生華葉果實。』世尊！菩薩亦如是。若得見聞深般若波羅蜜，當知是菩薩善根成就，宿世善根因緣故，今得深般若波羅蜜。會中曾有見佛，諸天皆大歡喜，作是念：『先諸菩薩，亦有如是受記本相，是菩薩不久當得受阿耨多羅三藐三菩提記。』
「世尊！譬如女人懷妊，轉轉不便，身體疲極，不樂事務，眠臥不安，食飲轉少，苦惱在身，不欲語言，厭本所習，不復憶樂，本相現故，當知是女，將產不久。菩薩善根成就，亦復如是。若得見聞，思惟深般若波羅蜜，當知是菩薩，不久得受阿耨多羅三藐三菩提記。」
佛言：「善哉，善哉！舍利弗！汝所樂說者，皆佛神力。」
爾時須菩提白佛言：「希有，世尊！如來善說諸菩薩事。」「須菩提！是諸菩薩摩訶薩，長夜多所利益，多所安隱，多所安樂，憐愍世間，得阿耨多羅三藐三菩提，為諸天人，演說法要
【現代漢語翻譯】 現代漢語譯本：
『去海邊並不遙遠，因為大海深邃，沒有山和樹木，即使人們沒有看到大海，也知道它一定很近。世尊！菩薩也是如此，如果聽聞了甚深的般若波羅蜜（prajnaparamita，智慧的完美），即使現在還沒有在諸佛面前得到授記，也知道自己必定接近阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為我能夠見到、聽聞和供養甚深的般若波羅蜜。』 『世尊！譬如春天的時候，樹葉凋零，應當知道這棵樹的花、葉和果實，不久就要生長出來。為什麼呢？因為根本的跡像已經顯現。閻浮提（Jambudvipa，我們所居住的這個世界）的人們看到樹的根本跡象，都非常歡喜，心想：『這棵樹不久就要生長出花、葉和果實了。』世尊！菩薩也是如此。如果能夠見到和聽聞甚深的般若波羅蜜，應當知道這位菩薩的善根已經成就，因為宿世的善根因緣，所以今生能夠得到甚深的般若波羅蜜。法會中曾經有見過佛的人，諸天都非常歡喜，心想：『以前的菩薩，也有這樣的授記的跡象，這位菩薩不久就要得到阿耨多羅三藐三菩提的授記了。』 『世尊！譬如女人懷孕，漸漸地感到不方便，身體疲憊，不喜歡做事，睡眠不安穩，飲食減少，身體感到痛苦，不想說話，厭倦以前的習慣，不再回憶快樂的事情，因為根本的跡像已經顯現，應當知道這位女子，不久就要生產了。菩薩的善根成就，也是如此。如果能夠見到、聽聞和思惟甚深的般若波羅蜜，應當知道這位菩薩，不久就要得到阿耨多羅三藐三菩提的授記。』 佛說：『好啊，好啊！舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！你所樂意說的，都是佛的神力。』 這時，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『稀有啊，世尊！如來善於解說諸菩薩的事情。』『須菩提！這些菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），長久以來利益了許多眾生，使他們得到安穩和快樂，憐憫世間，得到阿耨多羅三藐三菩提，為諸天人，演說佛法要義。
【English Translation】 English version:
'It is not far to the sea, because the sea is deep and there are no mountains or trees. Even if people do not see the sea, they know it must be near. World Honored One! Bodhisattvas are also like this. If they hear the profound Prajnaparamita (the perfection of wisdom), even if they have not yet received a prediction of Buddhahood in front of the Buddhas, they know that they are certainly close to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why? Because I am able to see, hear, and make offerings to the profound Prajnaparamita.' 'World Honored One! For example, in the spring, when the leaves of a tree fall, one should know that the flowers, leaves, and fruits of this tree will soon grow. Why? Because the fundamental signs have appeared. People in Jambudvipa (the world we live in) see the fundamental signs of the tree and are all very happy, thinking: 'This tree will soon grow flowers, leaves, and fruits.' World Honored One! Bodhisattvas are also like this. If they can see and hear the profound Prajnaparamita, they should know that this Bodhisattva's roots of goodness have been accomplished. Because of the causes and conditions of good roots from past lives, they are able to obtain the profound Prajnaparamita in this life. Those in the assembly who have seen the Buddha, and the devas (gods), are all very happy, thinking: 'Former Bodhisattvas also had such signs of prediction. This Bodhisattva will soon receive the prediction of Anuttara-samyak-sambodhi.' 'World Honored One! For example, when a woman is pregnant, she gradually feels inconvenienced, her body is tired, she does not like to do things, her sleep is restless, her appetite decreases, she feels pain in her body, she does not want to speak, she is tired of her old habits, and she no longer remembers happy things. Because the fundamental signs have appeared, one should know that this woman will soon give birth. The accomplishment of a Bodhisattva's roots of goodness is also like this. If they can see, hear, and contemplate the profound Prajnaparamita, they should know that this Bodhisattva will soon receive the prediction of Anuttara-samyak-sambodhi.' The Buddha said: 'Excellent, excellent! Sariputra (one of the ten great disciples of the Buddha, known for his wisdom)! What you are pleased to say is all due to the Buddha's divine power.' At that time, Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness) said to the Buddha: 'It is rare, World Honored One! The Tathagata (another name for the Buddha) is good at explaining the affairs of the Bodhisattvas.' 'Subhuti! These Bodhisattva-mahasattvas (great Bodhisattvas) have for a long time benefited many beings, bringing them peace and happiness, having compassion for the world, attaining Anuttara-samyak-sambodhi, and for the devas and humans, expounding the essential teachings of the Dharma.'
。」
須菩提白佛言：「世尊！菩薩摩訶薩云何得具足修習，行般若波羅蜜？」「須菩提！若菩薩摩訶薩行般若波羅蜜，不見色增，是為行般若波羅蜜；不見受、想、行、識增，是為行般若波羅蜜；不見色減，是為行般若波羅蜜；不見受、想、行、識減，是為行般若波羅蜜。乃至不見法，不見非法，是為行般若波羅蜜。」
「世尊！如佛所說不可思議。」「須菩提！色不可思議，受、想、行、識不可思議。若菩薩不分別色，不可思議；不分別受、想、行、識，不可思議。是為行般若波羅蜜。」
「世尊！般若波羅蜜如是，誰能信解？」「須菩提！若久行菩薩道者。」「世尊！云何菩薩得名久行？」「須菩提！若菩薩行般若波羅蜜，不分別佛十力、四無所畏，乃至不分別薩婆若，是名久行。何以故？佛十力不可思議，四無所畏、十八不共法不可思議，乃至薩婆若不可思議。色不可思議，受、想、行、識不可思議，一切法亦不可思議。菩薩如是行者，是名無處所行，而行般若波羅蜜，是故名為久行。」「世尊！般若波羅蜜甚深，般若波羅蜜是珍寶聚，如虛空清凈希有。世尊！般若波羅蜜多起留難，若欲書寫者，乃至一歲，當疾書成。」佛言：「如是，如是！須菩提！若善男子、善女人，欲書寫讀誦，如
【現代漢語翻譯】 現代漢語譯本：須菩提對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）如何才能圓滿地修習，行般若波羅蜜（以智慧到達彼岸）呢？』 佛對須菩提說：『須菩提！如果菩薩摩訶薩行般若波羅蜜，不見色（物質現象）的增多，這就是行般若波羅蜜；不見受（感受）、想（思維）、行（意志）、識（意識）的增多，這就是行般若波羅蜜；不見色（物質現象）的減少，這就是行般若波羅蜜；不見受（感受）、想（思維）、行（意志）、識（意識）的減少，這就是行般若波羅蜜。乃至不見法（存在），不見非法（非存在），這就是行般若波羅蜜。』 須菩提說：『世尊！正如佛所說，這是不可思議的。』 佛說：『須菩提！色（物質現象）是不可思議的，受（感受）、想（思維）、行（意志）、識（意識）是不可思議的。如果菩薩不分別色（物質現象）的不可思議，不分別受（感受）、想（思維）、行（意志）、識（意識）的不可思議，這就是行般若波羅蜜。』 須菩提說：『世尊！般若波羅蜜（以智慧到達彼岸）是這樣的，誰能相信並理解呢？』 佛說：『須菩提！如果長期修行菩薩道的人就能相信並理解。』 須菩提問：『世尊！什麼樣的菩薩才能被稱為長期修行呢？』 佛說：『須菩提！如果菩薩行般若波羅蜜，不分別佛的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質），乃至不分別薩婆若（一切智），這就叫做長期修行。為什麼呢？佛的十力是不可思議的，四無所畏、十八不共法（佛獨有的十八種功德）是不可思議的，乃至薩婆若（一切智）是不可思議的。色（物質現象）是不可思議的，受（感受）、想（思維）、行（意志）、識（意識）是不可思議的，一切法也是不可思議的。菩薩這樣修行，就叫做無處所行，而行般若波羅蜜，所以叫做長期修行。』 須菩提說：『世尊！般若波羅蜜（以智慧到達彼岸）非常深奧，般若波羅蜜是珍寶的聚集，像虛空一樣清凈稀有。世尊！般若波羅蜜多（以智慧到達彼岸的修行）會引起障礙，如果有人想書寫它，即使是一年，也應當快速完成。』 佛說：『是的，是的！須菩提！如果善男子、善女人，想要書寫、讀誦，就像你所說的那樣。』
【English Translation】 English version: Subhuti said to the Buddha, 'World Honored One, how does a Bodhisattva Mahasattva (a great Bodhisattva) perfectly cultivate and practice Prajna Paramita (the perfection of wisdom)?' The Buddha said to Subhuti, 'Subhuti, if a Bodhisattva Mahasattva practices Prajna Paramita, not seeing an increase in form (material phenomena), this is practicing Prajna Paramita; not seeing an increase in feeling, perception, volition, and consciousness, this is practicing Prajna Paramita; not seeing a decrease in form, this is practicing Prajna Paramita; not seeing a decrease in feeling, perception, volition, and consciousness, this is practicing Prajna Paramita. Even not seeing dharma (existence), not seeing non-dharma (non-existence), this is practicing Prajna Paramita.' Subhuti said, 'World Honored One, as the Buddha has said, this is inconceivable.' The Buddha said, 'Subhuti, form is inconceivable, feeling, perception, volition, and consciousness are inconceivable. If a Bodhisattva does not discriminate the inconceivability of form, does not discriminate the inconceivability of feeling, perception, volition, and consciousness, this is practicing Prajna Paramita.' Subhuti said, 'World Honored One, Prajna Paramita is like this, who can believe and understand it?' The Buddha said, 'Subhuti, those who have long practiced the Bodhisattva path can believe and understand it.' Subhuti asked, 'World Honored One, what kind of Bodhisattva is called a long-term practitioner?' The Buddha said, 'Subhuti, if a Bodhisattva practices Prajna Paramita, not discriminating the ten powers of the Buddha, the four fearlessnesses, and even not discriminating Sarvajna (omniscience), this is called a long-term practitioner. Why? The ten powers of the Buddha are inconceivable, the four fearlessnesses, the eighteen unshared qualities of the Buddha are inconceivable, and even Sarvajna is inconceivable. Form is inconceivable, feeling, perception, volition, and consciousness are inconceivable, and all dharmas are also inconceivable. A Bodhisattva who practices like this is called practicing without a place, and practices Prajna Paramita, therefore it is called a long-term practitioner.' Subhuti said, 'World Honored One, Prajna Paramita is very profound, Prajna Paramita is a gathering of treasures, as pure and rare as the void. World Honored One, the practice of Prajna Paramita causes obstacles, if someone wants to write it, even for a year, they should quickly complete it.' The Buddha said, 'So it is, so it is! Subhuti! If a good man or good woman wants to write and recite it, it should be as you have said.'
所說行般若波羅蜜，乃至一歲，當疾疾為之。須菩提！珍寶法，多有怨賊。」「世尊！般若波羅蜜惡魔常欲伺求斷絕。」「須菩提！惡魔雖欲伺求斷絕，亦不能得。」
舍利弗白佛言：「世尊！誰神力故，惡魔不能留難般若波羅蜜？」「舍利弗！佛神力故，惡魔不能留難。舍利弗！亦是十方無量世界，現在諸佛神力故，惡魔不能留難，諸佛皆共護念是菩薩故，惡魔不能得便。何以故？舍利弗！菩薩為諸佛所護者法，應無有留難。何以故？舍利弗！若人書寫讀誦說般若波羅蜜，十方無量阿僧祇，現在諸佛，法應護念。若有誦般若波羅蜜，當知是菩薩佛護念故，能誦通利。」
「世尊！善男子、善女人能受持讀誦般若波羅蜜，當知是人，佛眼所見。」「舍利弗！若善男子、善女人能受持讀誦般若波羅蜜，乃至書寫，當知是人，佛眼所見。舍利弗！若求佛道善男子、善女人，受持讀誦般若波羅蜜，則近阿耨多羅三藐三菩提。乃至自書，若使人書。書已，受持讀誦。以是因緣，其福甚多。舍利弗！如來滅后，般若波羅蜜當流佈南方，從南方流佈西方，從西方流佈北方。舍利弗！我法盛時，無有滅相。北方若有乃至書寫受持供養般若波羅蜜者，是人亦為佛眼所見，所知所念。」
舍利弗白佛言：「世尊！后五
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『如果有人說要修行般若波羅蜜（paramita，意為到達彼岸的智慧），乃至一年，應當迅速地去做。須菩提（Subhuti，佛陀的十大弟子之一）啊！珍貴的法寶，常常會有怨恨的盜賊。』 須菩提問：『世尊！般若波羅蜜常常被惡魔想要伺機斷絕。』 佛陀說：『須菩提！惡魔雖然想要伺機斷絕，也不能得逞。』 舍利弗（Sariputra，佛陀的十大弟子之一）對佛陀說：『世尊！是依靠誰的神力，惡魔不能阻礙般若波羅蜜呢？』 佛陀說：『舍利弗！是依靠佛的神力，惡魔不能阻礙。舍利弗！也是依靠十方無量世界，現在諸佛的神力，惡魔不能阻礙，諸佛都共同護念這些菩薩，所以惡魔不能得逞。為什麼呢？舍利弗！菩薩是被諸佛所護持的，他們的修行不應該有障礙。為什麼呢？舍利弗！如果有人書寫、讀誦、宣說般若波羅蜜，十方無量阿僧祇（asamkhya，意為無數）的現在諸佛，理應護念他們。如果有人誦讀般若波羅蜜，應當知道這位菩薩因為得到佛的護念，所以能夠誦讀通利。』 『世尊！如果善男子、善女人能夠受持、讀誦般若波羅蜜，應當知道這個人，是佛眼所見的。』 佛陀說：『舍利弗！如果善男子、善女人能夠受持、讀誦般若波羅蜜，乃至書寫，應當知道這個人，是佛眼所見的。舍利弗！如果求佛道的善男子、善女人，受持、讀誦般若波羅蜜，就接近阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）。乃至自己書寫，或者使他人書寫。書寫完畢后，受持、讀誦。因為這個因緣，他們的福報非常多。舍利弗！如來（Tathagata，佛的稱號之一）滅度后，般若波羅蜜應當流佈到南方，從南方流佈到西方，從西方流佈到北方。舍利弗！我的佛法興盛時，不會有衰滅的跡象。北方如果有人乃至書寫、受持、供養般若波羅蜜，這個人也是被佛眼所見，所知所念的。』 舍利弗對佛陀說：『世尊！后五
【English Translation】 English version: The Buddha said, 'If someone says they will practice the Prajnaparamita (paramita, meaning the perfection of wisdom), even for a year, they should do it quickly. Subhuti (one of the Buddha's ten great disciples)! Precious Dharma treasures often have resentful thieves.' Subhuti asked, 'World Honored One! The Prajnaparamita is often sought to be cut off by demons.' The Buddha said, 'Subhuti! Although demons want to cut it off, they cannot succeed.' Sariputra (one of the Buddha's ten great disciples) said to the Buddha, 'World Honored One! By whose divine power are demons unable to hinder the Prajnaparamita?' The Buddha said, 'Sariputra! It is by the Buddha's divine power that demons cannot hinder it. Sariputra! It is also by the divine power of the Buddhas in the countless worlds of the ten directions that demons cannot hinder it. All the Buddhas together protect these Bodhisattvas, so demons cannot succeed. Why is that? Sariputra! Bodhisattvas are protected by all the Buddhas, and their practice should not have obstacles. Why is that? Sariputra! If someone writes, recites, or speaks the Prajnaparamita, the countless asamkhyas (meaning innumerable) of Buddhas in the ten directions should protect them. If someone recites the Prajnaparamita, know that this Bodhisattva, because of the Buddha's protection, is able to recite it fluently.' 'World Honored One! If a good man or good woman can uphold and recite the Prajnaparamita, know that this person is seen by the Buddha's eye.' The Buddha said, 'Sariputra! If a good man or good woman can uphold and recite the Prajnaparamita, even write it, know that this person is seen by the Buddha's eye. Sariputra! If a good man or good woman seeking the Buddha's path upholds and recites the Prajnaparamita, they are close to Anuttara-samyak-sambodhi (meaning unsurpassed, complete, perfect enlightenment). Even if they write it themselves, or have others write it. After writing it, they uphold and recite it. Because of this cause, their blessings are very great. Sariputra! After the Tathagata (one of the Buddha's titles) passes away, the Prajnaparamita should spread to the South, from the South to the West, and from the West to the North. Sariputra! When my Dharma is flourishing, there will be no sign of decline. If there are people in the North who even write, uphold, and make offerings to the Prajnaparamita, this person is also seen, known, and remembered by the Buddha's eye.' Sariputra said to the Buddha, 'World Honored One! In the last five
百歲時，般若波羅蜜當廣流佈北方耶？」「舍利弗！后五百歲，當廣流佈北方。其中善男子、善女人，聞般若波羅蜜，受持讀誦修習，當知久發阿耨多羅三藐三菩提心。」
「世尊！北方當有幾所菩薩能受持讀誦修習般若波羅蜜？」「舍利弗！北方雖多有菩薩，能讀聽受般若波羅蜜，少能誦利修習行者。是人得聞，亦不驚不怖。是人曾已見佛，咨請問難。當知是人，為能具足行菩薩道，為阿耨多羅三藐三菩提故，能利益無量眾生。何以故？舍利弗！我為是善男子、善女人，說應薩婆若法，是人轉身，亦復樂說阿耨多羅三藐三菩提。一心和同，乃至魔王不能壞其阿耨多羅三藐三菩提心。是人聞般若波羅蜜，心大歡喜，心得清凈，令多眾生，種阿耨多羅三藐三菩提善根。是善男子、善女人，於我前作是言：『我等行菩薩道，常當以法，示教利喜無量百千萬眾生，令住阿耨多羅三藐三菩提。』舍利弗！我觀其心，則生隨喜，是人行菩薩道，當以法示教利喜無量百千萬眾生，令住阿耨多羅三藐三菩提。如是善男子、善女人，心樂大乘，愿生他方現在佛前說法之處。于彼，續復廣聞，說般若波羅蜜。于彼佛土，亦復以法示教利喜無量百千萬眾生，令住阿耨多羅三藐三菩提。」
舍利弗白佛言：「希有，世尊！如來於
【現代漢語翻譯】 現代漢語譯本 『世尊，當佛陀涅槃百年之後，般若波羅蜜（prajnaparamita，智慧的完美）會在北方廣泛流傳嗎？』 『舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！在佛陀涅槃后的五百年，般若波羅蜜將會在北方廣泛流傳。那些善男子、善女人，聽聞般若波羅蜜，能夠接受、持誦、研習，應當知道他們早已發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。』 『世尊！在北方會有多少菩薩能夠接受、持誦、研習般若波羅蜜呢？』 『舍利弗！北方雖然有很多菩薩能夠聽聞和接受般若波羅蜜，但很少有人能夠背誦、精進地修習。這些人即使聽聞了般若波羅蜜，也不會感到驚慌或恐懼。他們過去已經見過佛，並向佛請教過難題。應當知道，這些人能夠圓滿地修行菩薩道，爲了成就阿耨多羅三藐三菩提，能夠利益無量的眾生。為什麼呢？舍利弗！我為這些善男子、善女人宣說應證得一切智的法，這些人轉身之後，也會樂於宣說阿耨多羅三藐三菩提。他們一心和合，甚至魔王也不能破壞他們求證阿耨多羅三藐三菩提的心。這些人聽聞般若波羅蜜，心中會感到非常歡喜，內心清凈，能夠引導許多眾生種下阿耨多羅三藐三菩提的善根。這些善男子、善女人，在我面前發願說：『我們修行菩薩道，應當常常以佛法教導、開示、利益和喜悅無量百千萬的眾生，使他們安住于阿耨多羅三藐三菩提。』舍利弗！我觀察他們的心，就會隨喜讚歎，這些人修行菩薩道，應當以佛法教導、開示、利益和喜悅無量百千萬的眾生，使他們安住于阿耨多羅三藐三菩提。這些善男子、善女人，心樂大乘，願望投生到其他方世界現在佛前說法之處。在那裡，他們繼續廣泛聽聞和宣說般若波羅蜜。在那些佛土，他們也以佛法教導、開示、利益和喜悅無量百千萬的眾生，使他們安住于阿耨多羅三藐三菩提。』 舍利弗對佛說：『世尊，真是稀有！如來對這些菩薩的未來，都瞭如指掌。』
【English Translation】 English version 'Venerable One, when the Buddha has passed away for a hundred years, will the Prajnaparamita (perfection of wisdom) be widely spread in the north?' 'Sariputra (one of the Buddha's ten principal disciples, known for his wisdom)! In the five hundred years after the Buddha's passing, the Prajnaparamita will be widely spread in the north. Those good men and good women who hear the Prajnaparamita, accept, recite, and practice it, should know that they have long ago generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'Venerable One! How many Bodhisattvas in the north will be able to accept, recite, and practice the Prajnaparamita?' 'Sariputra! Although there are many Bodhisattvas in the north who can hear and accept the Prajnaparamita, few are able to recite, diligently practice it. Those who hear it will not be startled or afraid. They have seen the Buddha in the past and have asked him questions. Know that these people are able to fully practice the Bodhisattva path, and for the sake of achieving Anuttara-samyak-sambodhi, they can benefit countless beings. Why is that? Sariputra! I speak the Dharma of all-knowingness to these good men and good women, and after they turn away, they will also be happy to speak about Anuttara-samyak-sambodhi. They are of one mind, and even the demon king cannot destroy their mind of seeking Anuttara-samyak-sambodhi. When these people hear the Prajnaparamita, their hearts will be filled with great joy, their minds will be purified, and they will enable many beings to plant the good roots of Anuttara-samyak-sambodhi. These good men and good women, in front of me, make this vow: 'We, practicing the Bodhisattva path, should always use the Dharma to teach, show, benefit, and delight countless millions of beings, causing them to abide in Anuttara-samyak-sambodhi.' Sariputra! When I observe their minds, I rejoice with them. These people, practicing the Bodhisattva path, should use the Dharma to teach, show, benefit, and delight countless millions of beings, causing them to abide in Anuttara-samyak-sambodhi. These good men and good women, whose minds are joyful in the Mahayana, wish to be born in other worlds where the Buddhas are currently teaching the Dharma. There, they will continue to widely hear and speak about the Prajnaparamita. In those Buddha lands, they will also use the Dharma to teach, show, benefit, and delight countless millions of beings, causing them to abide in Anuttara-samyak-sambodhi.' Sariputra said to the Buddha, 'It is rare, Venerable One! The Tathagata (Buddha) knows the future of these Bodhisattvas so well.'
過去、未來、現在諸法，無法不知，無法不識。如來於未來世諸菩薩，以多欲多精進，勤求般若波羅蜜。是善男子、善女人，有求而得，有不求而得，如來悉知。」「舍利弗！多有善男子、善女人，精進不懈故，般若波羅蜜不求而得。」
「世尊！是善男子、善女人，余經應六波羅蜜者，亦不求而得耶？」「舍利弗！若有餘應諸波羅蜜深經，是善男子、善女人，亦不求而得。何以故？舍利弗！法應爾。若有菩薩為諸眾生，示教利喜阿耨多羅三藐三菩提，亦自於中學，是人轉身，應諸波羅蜜深經，亦不求而得。」◎
小品般若經卷第四 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第五
後秦龜茲國三藏鳩摩羅什譯
◎魔事品第十一
爾時須菩提白佛言：「世尊！已說善男子、善女人功德，云何起留難？」
「須菩提！若說法者，不即樂說。菩薩當知，是為魔事。複次，須菩提！說法者，樂說不止。菩薩當知，是為魔事。須菩提！說法者，說不究竟。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，傲慢自大。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，互相嗤笑。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅
【現代漢語翻譯】 現代漢語譯本 『過去、未來、現在的一切法，沒有什麼是如來不知道、不認識的。如來對於未來世的菩薩，他們以強烈的慾望和精進，勤奮地追求般若波羅蜜（智慧的完美）。這些善男子、善女人，有的通過追求而得到，有的不追求而得到，如來全部知曉。』『舍利弗（佛陀的十大弟子之一，以智慧著稱）！有很多善男子、善女人，因為精進不懈，所以般若波羅蜜不追求也能得到。』 『世尊！這些善男子、善女人，如果其他經典中應修六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的，也是不追求就能得到嗎？』『舍利弗！如果還有其他應修諸波羅蜜的深奧經典，這些善男子、善女人，也是不追求就能得到。為什麼呢？舍利弗！法本應如此。如果有菩薩爲了眾生，開示教導並令他們歡喜阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧），自己也在其中學習，這個人轉身之後，應修諸波羅蜜的深奧經典，也是不追求就能得到。』 小品般若經卷第四 大正藏第 08 冊 No. 0227 小品般若波羅蜜經 小品般若波羅蜜經卷第五 後秦龜茲國三藏鳩摩羅什譯 ◎魔事品第十一 這時，須菩提（佛陀的十大弟子之一，以解空第一著稱）問佛說：『世尊！您已經說了善男子、善女人的功德，那麼，如何會產生障礙呢？』 『須菩提！如果說法的人，不立即樂於說法，菩薩應當知道，這是魔事。再次，須菩提！說法的人，樂於說法而不知停止，菩薩應當知道，這是魔事。須菩提！說法的人，說法不究竟，菩薩應當知道，這是魔事。須菩提！書寫、讀誦、宣說般若波羅蜜時，傲慢自大，菩薩應當知道，這是魔事。須菩提！書寫、讀誦、宣說般若波羅蜜時，互相嘲笑，菩薩應當知道，這是魔事。須菩提！書寫、讀誦、宣說般若波羅蜜時，
【English Translation】 English version 'All dharmas (phenomena) of the past, future, and present, there is nothing that the Tathagata (Buddha) does not know or recognize. The Tathagata knows that in the future, Bodhisattvas (enlightenment beings) will diligently seek Prajna Paramita (perfection of wisdom) with great desire and diligence. These good men and good women, some obtain it through seeking, and some obtain it without seeking, the Tathagata knows all.' 'Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! There are many good men and good women who, because of their tireless diligence, obtain Prajna Paramita without seeking it.' 'World Honored One! These good men and good women, if they should cultivate the Six Paramitas (perfections of giving, morality, patience, diligence, meditation, and wisdom) in other sutras, do they also obtain them without seeking?' 'Shariputra! If there are other profound sutras that should cultivate the Paramitas, these good men and good women also obtain them without seeking. Why? Shariputra! The Dharma (universal law) is such. If a Bodhisattva, for the sake of all beings, teaches and guides them to rejoice in Anuttara Samyak Sambodhi (supreme perfect enlightenment, the wisdom of a Buddha), and also learns in it himself, this person, after turning around, should cultivate the profound sutras of the Paramitas, and also obtains them without seeking.' Chapter Four of the Smaller Prajna Sutra Taisho Tripitaka Volume 08 No. 0227 Smaller Prajna Paramita Sutra Chapter Five of the Smaller Prajna Paramita Sutra Translated by Tripitaka Kumarajiva of the Kingdom of Kucha in the Later Qin Dynasty ◎Chapter Eleven on Demonic Affairs At that time, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! You have already spoken of the merits of good men and good women, so how do obstacles arise?' 'Subhuti! If a speaker of the Dharma is not immediately joyful in speaking, a Bodhisattva should know that this is a demonic affair. Furthermore, Subhuti! If a speaker of the Dharma is joyful in speaking without stopping, a Bodhisattva should know that this is a demonic affair. Subhuti! If a speaker of the Dharma does not speak to the ultimate conclusion, a Bodhisattva should know that this is a demonic affair. Subhuti! When writing, reciting, or speaking Prajna Paramita, if one is arrogant and conceited, a Bodhisattva should know that this is a demonic affair. Subhuti! When writing, reciting, or speaking Prajna Paramita, if one mocks each other, a Bodhisattva should know that this is a demonic affair. Subhuti! When writing, reciting, or speaking Prajna Paramita,
蜜時，互相輕蔑。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，其心散亂。菩薩當知，是為魔事。須菩提！書讀誦說般若波羅蜜時，心不專一。菩薩當知，是為魔事。須菩提！行者作是念：『我于般若波羅蜜，不得氣味。』從座而去。菩薩當知，是為魔事。須菩提！行者作是念：『我于般若波羅蜜中，無有受記。』心不清凈，從座而去。菩薩當知，是為魔事。須菩提！行者作是念：『般若波羅蜜中，不說我名。』心不清凈。菩薩當知，是為魔事。須菩提！行者作是念：『般若波羅蜜中，不說我生處，若城邑聚落。』以是因緣，不樂聞說般若波羅蜜，便棄捨去，隨所起念，輒卻若干劫數，乃復還得修菩薩道。菩薩當知，是為魔事。
「複次，須菩提！諸經不能至薩婆若者，菩薩舍般若波羅蜜而讀誦之，是菩薩則為捨本而取枝葉。何以故？是菩薩因般若波羅蜜，能成就世間、出世間法，學般若波羅蜜，能學世間、出世間法，若舍般若波羅蜜，菩薩當知，是為魔事。須菩提！譬如有狗，舍主所與食分，反從作務者索。如是，須菩提！當來世或有菩薩，舍深般若波羅蜜，反取餘聲聞、辟支佛經。菩薩當知，是為魔事。
「須菩提！譬如人得像不觀，反尋其跡。于意云何，是人為智不？」「不也，世尊！
【現代漢語翻譯】 現代漢語譯本 須菩提，當菩薩們在修習般若波羅蜜（智慧的完美）時，如果他們互相輕蔑，菩薩應當知道，這是魔的干擾。須菩提，當菩薩們在書寫、誦讀或講述般若波羅蜜時，如果他們的心散亂，菩薩應當知道，這是魔的干擾。須菩提，當菩薩們在書寫、誦讀或講述般若波羅蜜時，如果他們的心不專一，菩薩應當知道，這是魔的干擾。須菩提，如果修行者產生這樣的念頭：『我從般若波羅蜜中，得不到任何滋味。』然後就離開座位，菩薩應當知道，這是魔的干擾。須菩提，如果修行者產生這樣的念頭：『我在般若波羅蜜中，沒有得到授記（預言成佛）。』心不清凈，然後就離開座位，菩薩應當知道，這是魔的干擾。須菩提，如果修行者產生這樣的念頭：『般若波羅蜜中，沒有提到我的名字。』心不清凈，菩薩應當知道，這是魔的干擾。須菩提，如果修行者產生這樣的念頭：『般若波羅蜜中，沒有提到我的出生地，無論是城市還是村落。』因為這個原因，他們不喜歡聽聞講述般若波羅蜜，就拋棄它離去，隨著他們所產生的念頭，他們會因此退轉若干劫數，然後才能再次修習菩薩道。菩薩應當知道，這是魔的干擾。 再者，須菩提，如果那些不能達到薩婆若（一切智）的經典，菩薩卻捨棄般若波羅蜜而去讀誦它們，那麼這位菩薩就是捨本逐末。為什麼呢？因為這位菩薩依靠般若波羅蜜，能夠成就世間和出世間的法，學習般若波羅蜜，能夠學習世間和出世間的法。如果捨棄般若波羅蜜，菩薩應當知道，這是魔的干擾。須菩提，譬如有一條狗，捨棄主人給它的食物，反而向幹活的人索要。同樣，須菩提，未來世或許會有菩薩，捨棄深奧的般若波羅蜜，反而去學習其餘聲聞（小乘）和辟支佛（獨覺）的經典。菩薩應當知道，這是魔的干擾。 須菩提，譬如有人得到大象卻不去看，反而去尋找它的腳印。你認為，這個人有智慧嗎？』『不，世尊！』
【English Translation】 English version Subhuti, when Bodhisattvas are practicing Prajnaparamita (perfection of wisdom), if they despise each other, Bodhisattvas should know that this is the work of Mara (demon). Subhuti, when Bodhisattvas are writing, reciting, or speaking about Prajnaparamita, if their minds are distracted, Bodhisattvas should know that this is the work of Mara. Subhuti, when Bodhisattvas are writing, reciting, or speaking about Prajnaparamita, if their minds are not focused, Bodhisattvas should know that this is the work of Mara. Subhuti, if a practitioner has the thought: 『I do not get any taste from Prajnaparamita,』 and then leaves the seat, Bodhisattvas should know that this is the work of Mara. Subhuti, if a practitioner has the thought: 『I have not received a prediction (of Buddhahood) in Prajnaparamita,』 and their mind is not pure, and then leaves the seat, Bodhisattvas should know that this is the work of Mara. Subhuti, if a practitioner has the thought: 『My name is not mentioned in Prajnaparamita,』 and their mind is not pure, Bodhisattvas should know that this is the work of Mara. Subhuti, if a practitioner has the thought: 『My birthplace, whether it is a city or a village, is not mentioned in Prajnaparamita,』 because of this reason, they do not like to hear about Prajnaparamita, and they abandon it and leave. According to the thoughts they generate, they will regress for many kalpas (eons), and then they can practice the Bodhisattva path again. Bodhisattvas should know that this is the work of Mara. Furthermore, Subhuti, if those scriptures that cannot lead to Sarvajna (omniscience), and Bodhisattvas abandon Prajnaparamita to read and recite them, then this Bodhisattva is abandoning the root and pursuing the branches. Why is that? Because this Bodhisattva, relying on Prajnaparamita, can achieve both worldly and transcendental dharmas (teachings), and by learning Prajnaparamita, they can learn both worldly and transcendental dharmas. If they abandon Prajnaparamita, Bodhisattvas should know that this is the work of Mara. Subhuti, it is like a dog that abandons the food given by its master and instead begs from the workers. Similarly, Subhuti, in the future, there may be Bodhisattvas who abandon the profound Prajnaparamita and instead study the scriptures of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Bodhisattvas should know that this is the work of Mara. Subhuti, it is like a person who gets an elephant but does not look at it, and instead looks for its footprints. What do you think, is this person wise?』 『No, World Honored One!』
」「須菩提！菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經求薩婆若。于意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
「須菩提！譬如人慾見大海。見已，反求牛跡水，作是言：『大海水能多是耶？』于意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜而棄捨之，反讀誦聲聞、辟支佛經。于意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
「須菩提！譬如工匠，欲造如帝釋勝殿，而反揆度日月宮殿。于意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經中求薩婆若。于意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
「須菩提！譬如人慾見轉輪王，見已不知，作是念：『轉輪王形貌威德云何？』見諸小王，取其形貌，作是言：『轉輪王形貌威德如是相耶？』于意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經中求薩婆若。于意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
「須菩提！譬如饑人，舍百味食，反食六十日飯
【現代漢語翻譯】 現代漢語譯本： 「須菩提（Subhuti）！菩薩也是這樣。得到了甚深的般若波羅蜜（Prajnaparamita，智慧的完美）卻捨棄它，反而去聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的經典中尋求薩婆若（Sarvajna，一切智）。你認為怎麼樣，這個人有智慧嗎？」「不，世尊！菩薩應當知道，這是魔的作為。」 「須菩提！譬如有人想要看大海。看到了之後，反而去尋找牛蹄印里的水，說：『大海的水能像這個多嗎？』你認為怎麼樣，這個人有智慧嗎？」「不，世尊！」「須菩提！未來的菩薩也會這樣。得到了甚深的般若波羅蜜卻捨棄它，反而去讀誦聲聞、辟支佛的經典。你認為怎麼樣，這個人有智慧嗎？」「不，世尊！菩薩應當知道，這是魔的作為。」 「須菩提！譬如工匠，想要建造像帝釋（Indra，天神之王）那樣的殊勝宮殿，反而去衡量日月宮殿。你認為怎麼樣，這個人有智慧嗎？」「不，世尊！」「須菩提！未來的菩薩也會這樣。得到了甚深的般若波羅蜜卻捨棄它，反而去聲聞、辟支佛的經典中尋求薩婆若。你認為怎麼樣，這個人有智慧嗎？」「不，世尊！菩薩應當知道，這是魔的作為。」 「須菩提！譬如有人想要見轉輪王（Cakravartin，統治世界的理想君主），見到了卻不認識，心裡想：『轉輪王的形貌威德是怎樣的呢？』看到一些小王，就取他們的形貌，說：『轉輪王的形貌威德是這樣的嗎？』你認為怎麼樣，這個人有智慧嗎？」「不，世尊！」「須菩提！未來的菩薩也會這樣。得到了甚深的般若波羅蜜卻捨棄它，反而去聲聞、辟支佛的經典中尋求薩婆若。你認為怎麼樣，這個人有智慧嗎？」「不，世尊！菩薩應當知道，這是魔的作為。」 「須菩提！譬如飢餓的人，捨棄各種美味的食物，反而去吃六十天的陳飯。
【English Translation】 English version: 「Subhuti! It is the same with a Bodhisattva. Having attained the profound Prajnaparamita (Perfection of Wisdom), they abandon it and instead seek Sarvajna (Omniscience) in the scriptures of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). What do you think, is this person wise?」 「No, World Honored One! A Bodhisattva should know that this is the work of Mara (demon).」 「Subhuti! It is like a person who wants to see the great ocean. Having seen it, they instead seek water in a cow's footprint, saying, 『Can the water of the great ocean be as much as this?』 What do you think, is this person wise?」 「No, World Honored One!」 「Subhuti! Bodhisattvas of the future will also be like this. Having attained the profound Prajnaparamita, they abandon it and instead read and recite the scriptures of Sravakas and Pratyekabuddhas. What do you think, is this person wise?」 「No, World Honored One! A Bodhisattva should know that this is the work of Mara.」 「Subhuti! It is like a craftsman who wants to build a magnificent palace like that of Indra (King of the Gods), but instead measures the palaces of the sun and moon. What do you think, is this person wise?」 「No, World Honored One!」 「Subhuti! Bodhisattvas of the future will also be like this. Having attained the profound Prajnaparamita, they abandon it and instead seek Sarvajna in the scriptures of Sravakas and Pratyekabuddhas. What do you think, is this person wise?」 「No, World Honored One! A Bodhisattva should know that this is the work of Mara.」 「Subhuti! It is like a person who wants to see a Cakravartin (Wheel-Turning Monarch), but having seen him, does not recognize him, thinking, 『What is the appearance and majesty of a Cakravartin like?』 Seeing some minor kings, they take their appearance and say, 『Is the appearance and majesty of a Cakravartin like this?』 What do you think, is this person wise?」 「No, World Honored One!」 「Subhuti! Bodhisattvas of the future will also be like this. Having attained the profound Prajnaparamita, they abandon it and instead seek Sarvajna in the scriptures of Sravakas and Pratyekabuddhas. What do you think, is this person wise?」 「No, World Honored One! A Bodhisattva should know that this is the work of Mara.」 「Subhuti! It is like a hungry person who abandons all kinds of delicious food and instead eats sixty-day-old rice.
。于意云何，是人為智不？」「不也，世尊！」「須菩提！菩薩亦如是。得深般若波羅蜜而棄捨之，反於聲聞、辟支佛經中求薩婆若。于意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
「須菩提！譬如人得無價寶珠而比水精。于意云何，是人為智不？」「不也，世尊！」「須菩提！當來世菩薩亦如是。得深般若波羅蜜，而比聲聞、辟支佛經于中求薩婆若。于意云何，是人為智不？」「不也，世尊！菩薩當知，是為魔事。」
「複次，須菩提！書讀誦說般若波羅蜜時，若多說餘事，妨廢般若波羅蜜。菩薩當知，是為魔事。」
須菩提白佛言：「世尊！般若波羅蜜可得書讀誦說耶？」「不也，須菩提！若善男子、善女人，書寫文字而作是念：『我書般若波羅蜜。』即是魔事。須菩提！爾時應教是善男子、善女人，汝等勿謂但以書寫文字便作是念言：『我書般若波羅蜜。』諸善男子以是文字，示般若波羅蜜義，是故汝等勿著文字。若著文字，菩薩當知是為魔事。若不貪著，即舍魔事。
「複次，須菩提！書讀誦說般若波羅蜜時，憶念諸方國土、城邑聚落、國王怨賊、戰鬥之事，憶念父母兄弟姊妹。惡魔令生如是等念，妨廢般若波羅蜜。菩薩皆應覺之。須菩提！如是當知，亦是魔
【現代漢語翻譯】 現代漢語譯本：'須菩提，你認為如何？這個人是智者嗎？' '不是的，世尊！' '須菩提！菩薩也是如此。得到了甚深的般若波羅蜜（prajnaparamita，智慧的完美）卻捨棄它，反而到聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的經典中去尋求薩婆若（sarvajna，一切智）。你認為如何，這個人是智者嗎？' '不是的，世尊！菩薩應當知道，這是魔事。' '須菩提！譬如有人得到無價的寶珠卻把它比作水精（一種透明的礦物）。你認為如何，這個人是智者嗎？' '不是的，世尊！' '須菩提！未來的菩薩也會如此。得到了甚深的般若波羅蜜，卻把它比作聲聞、辟支佛的經典，並從中尋求薩婆若。你認為如何，這個人是智者嗎？' '不是的，世尊！菩薩應當知道，這是魔事。' '再者，須菩提！在書寫、讀誦、宣說般若波羅蜜時，如果多說其他的事情，妨礙了般若波羅蜜。菩薩應當知道，這是魔事。' 須菩提對佛說：'世尊！般若波羅蜜可以被書寫、讀誦、宣說嗎？' '不是的，須菩提！如果善男子、善女人，書寫文字時卻想著：『我正在書寫般若波羅蜜。』這就是魔事。須菩提！那時應當教導這些善男子、善女人，你們不要認為僅僅書寫文字就認為：『我正在書寫般若波羅蜜。』這些善男子應當通過這些文字，來展示般若波羅蜜的含義，所以你們不要執著于文字。如果執著于文字，菩薩應當知道這是魔事。如果不貪著，就捨棄了魔事。' '再者，須菩提！在書寫、讀誦、宣說般若波羅蜜時，如果憶念各方國土、城邑聚落、國王怨賊、戰鬥之事，憶念父母兄弟姐妹。惡魔會使他們產生這樣的念頭，妨礙般若波羅蜜。菩薩都應當覺察到這些。須菩提！應當知道，這也是魔事。'
【English Translation】 English version: 'Subhuti, what do you think? Is this person wise?' 'No, World Honored One!' 'Subhuti! Bodhisattvas are also like this. Having attained the profound Prajnaparamita (perfection of wisdom), they abandon it and instead seek Sarvajna (all-knowing wisdom) in the scriptures of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers). What do you think, is this person wise?' 'No, World Honored One! Bodhisattvas should know that this is the work of Mara (demon).' 'Subhuti! It is like a person who obtains a priceless jewel and compares it to crystal. What do you think, is this person wise?' 'No, World Honored One!' 'Subhuti! Future Bodhisattvas will also be like this. Having attained the profound Prajnaparamita, they compare it to the scriptures of Sravakas and Pratyekabuddhas and seek Sarvajna within them. What do you think, is this person wise?' 'No, World Honored One! Bodhisattvas should know that this is the work of Mara.' 'Furthermore, Subhuti! When writing, reciting, or expounding the Prajnaparamita, if one speaks of other matters, hindering the Prajnaparamita, Bodhisattvas should know that this is the work of Mara.' Subhuti said to the Buddha, 'World Honored One! Can the Prajnaparamita be written, recited, or expounded?' 'No, Subhuti! If a virtuous man or woman, while writing, thinks, 『I am writing the Prajnaparamita,』 that is the work of Mara. Subhuti! At that time, these virtuous men and women should be taught, 『Do not think that merely by writing words, you are writing the Prajnaparamita.』 These virtuous men should use these words to demonstrate the meaning of Prajnaparamita, therefore, do not be attached to the words. If you are attached to the words, Bodhisattvas should know that this is the work of Mara. If you are not attached, you abandon the work of Mara.' 'Furthermore, Subhuti! When writing, reciting, or expounding the Prajnaparamita, if one recalls various lands, cities, villages, kings, enemies, battles, or recalls parents, siblings, and relatives, Mara will cause such thoughts to arise, hindering the Prajnaparamita. Bodhisattvas should be aware of these. Subhuti! You should know that this is also the work of Mara.'
事。
「複次，須菩提！書讀誦說般若波羅蜜時，供養事起，衣服、飲食、臥具、醫藥資生之物，妨廢般若波羅蜜。菩薩皆應覺之。須菩提！如是當知，亦為魔事。
「複次，須菩提！惡魔作因緣，令菩薩得諸深經。有方便菩薩於此深經，不生貪著；無方便菩薩，舍般若波羅蜜，取是深經。須菩提！我于般若波羅蜜中，廣說方便，應于中求，而反於余深經聲聞、辟支佛法中求索方便。于意云何，是人為智不？」「不也，世尊！」
「須菩提！如是當知亦為魔事。複次，須菩提！聽法者欲聞般若波羅蜜；說法者疲懈不樂為說。須菩提！如是不和合，亦為魔事。
「複次，須菩提！說法者身不疲極，樂說般若波羅蜜；聽法者欲至余國，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
「複次，須菩提！聽法者有念力智力，樂欲聽受讀誦般若波羅蜜；說法者欲至余國，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
「複次，須菩提！說法者貴于財物衣服飲食；聽法者惜不與之，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
「複次，須菩提！聽法者有信樂心，欲供養說法者，而說法者誦習不利；聽法者不樂聽受，不得書讀誦說般若波羅蜜。如是不和合，亦為魔
【現代漢語翻譯】 現代漢語譯本 「再者，須菩提！當書寫、讀誦、宣說《般若波羅蜜》（prajnaparamita，智慧的完美）時，如果因為供養之事，如衣服、飲食、臥具、醫藥等生活必需品，而妨礙了《般若波羅蜜》，菩薩都應當覺察到。須菩提！應當知道，這也是魔事。 「再者，須菩提！惡魔會製造因緣，讓菩薩得到一些深奧的經典。有方便智慧的菩薩，對於這些深奧的經典不會產生貪戀執著；沒有方便智慧的菩薩，就會捨棄《般若波羅蜜》，而執取這些深奧的經典。須菩提！我在《般若波羅蜜》中，廣泛地宣說了方便法門，應當在其中尋求，反而到其他的深奧經典，或者聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的法中去尋求方便。你認為，這個人有智慧嗎？」「不，世尊！」 「須菩提！應當知道，這也是魔事。再者，須菩提！聽法的人想聽《般若波羅蜜》，而說法的人卻疲憊懈怠，不樂意為他們宣說。須菩提！像這樣不和諧的情況，也是魔事。 「再者，須菩提！說法的人身體不疲憊，樂意宣說《般若波羅蜜》；而聽法的人卻想去其他國家，不能書寫、讀誦、宣說《般若波羅蜜》。像這樣不和諧的情況，也是魔事。 「再者，須菩提！聽法的人有念力、智力，樂意聽受、讀誦《般若波羅蜜》；而說法的人卻想去其他國家，不能書寫、讀誦、宣說《般若波羅蜜》。像這樣不和諧的情況，也是魔事。 「再者，須菩提！說法的人看重財物、衣服、飲食；而聽法的人吝惜不肯給予，不能書寫、讀誦、宣說《般若波羅蜜》。像這樣不和諧的情況，也是魔事。 「再者，須菩提！聽法的人有信心和歡喜心，想要供養說法的人，而說法的人誦習不精進；聽法的人就不樂意聽受，不能書寫、讀誦、宣說《般若波羅蜜》。像這樣不和諧的情況，也是魔事。
【English Translation】 English version Furthermore, Subhuti! When writing, reciting, or expounding the Prajnaparamita (perfection of wisdom), if the act of making offerings, such as clothing, food, bedding, medicine, and other necessities of life, hinders the Prajnaparamita, Bodhisattvas should be aware of it. Subhuti! Know that this is also a work of Mara (demon). Furthermore, Subhuti! Mara creates conditions that lead Bodhisattvas to obtain profound scriptures. Bodhisattvas with skillful means do not become attached to these profound scriptures; Bodhisattvas without skillful means abandon the Prajnaparamita and grasp these profound scriptures. Subhuti! In the Prajnaparamita, I have extensively explained skillful means, which should be sought within it. Instead, they seek skillful means in other profound scriptures or in the teachings of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). What do you think, is this person wise?」 「No, World Honored One!」 Subhuti! Know that this is also a work of Mara. Furthermore, Subhuti! The listeners wish to hear the Prajnaparamita, but the expounder is weary and unwilling to teach it. Subhuti! Such disharmony is also a work of Mara. Furthermore, Subhuti! The expounder is not weary and is willing to expound the Prajnaparamita, but the listeners wish to go to another country and cannot write, recite, or expound the Prajnaparamita. Such disharmony is also a work of Mara. Furthermore, Subhuti! The listeners have mindfulness and wisdom, and are willing to hear, receive, and recite the Prajnaparamita, but the expounder wishes to go to another country and cannot write, recite, or expound the Prajnaparamita. Such disharmony is also a work of Mara. Furthermore, Subhuti! The expounder values wealth, clothing, and food, while the listeners are stingy and unwilling to give, and cannot write, recite, or expound the Prajnaparamita. Such disharmony is also a work of Mara. Furthermore, Subhuti! The listeners have faith and joy, and wish to make offerings to the expounder, but the expounder is not diligent in recitation; the listeners are then unwilling to listen and cannot write, recite, or expound the Prajnaparamita. Such disharmony is also a work of Mara.
事。
「複次，須菩提！說法者心樂為說；聽法者不樂聽受，不得書讀誦說般若波羅蜜。如是不和合，亦為魔事。
「複次，須菩提！說法者身重疲極，睡眠所覆，不樂言說；聽法者樂欲聽受讀誦。如是不和合，亦為魔事。
「複次，須菩提！若書讀誦說般若波羅蜜時，有人來說三惡道苦：地獄中有如是苦，畜生、餓鬼中有如是苦。不如於是身盡苦取涅槃，何用更生受是諸苦！如是，須菩提！菩薩當知亦為魔事。
「複次，須菩提！若書讀誦說般若波羅蜜時，若有人來讚歎天上快樂：欲界中有極妙五欲快樂，色界中有禪定快樂，無色界中有寂滅定樂。是三界樂，皆無常苦空，壞敗之相。汝於是身，可取須陀洹果、斯陀含果、阿那含果、阿羅漢果，不須更受後身。菩薩當知，亦為魔事。
「複次，須菩提！說法者愛樂徒眾，作是言：『若能隨我，當與般若波羅蜜；若不隨我，則不與汝。』以此因緣，多人隨從。時說法者，欲經險難危命之處，語諸人言：『善男子！汝等知不？何用隨我經此險難，善自籌量，無得後悔。』而作是言：『何故至此飢餓怨賊之中？』說法者以此細微因緣，舍離諸人。聽法者，作是念：『是舍離相，非與般若波羅蜜相，不得書讀誦說般若波羅蜜。』如是不和合。
【現代漢語翻譯】 現代漢語譯本 「再者，須菩提！如果說法的人樂意宣說，而聽法的人卻不樂意聽受，不肯書寫、讀誦、宣說《般若波羅蜜》，像這樣不和諧的情況，也是魔所為。 「再者，須菩提！如果說法的人身體疲憊不堪，被睡意所困擾，不樂意講話；而聽法的人卻很樂意聽受、讀誦，像這樣不和諧的情況，也是魔所為。 「再者，須菩提！如果當有人在書寫、讀誦、宣說《般若波羅蜜》時，有人來說三惡道（地獄、畜生、餓鬼）的苦難：地獄中有這樣的苦，畜生、餓鬼中有那樣的苦。不如就在此身結束痛苦，證得涅槃，何必還要再生受這些苦呢！須菩提，菩薩應當知道，這也是魔所為。 「再者，須菩提！如果當有人在書寫、讀誦、宣說《般若波羅蜜》時，有人來讚歎天上的快樂：欲界（指眾生有情慾和物質慾望的世界）中有極其美妙的五欲快樂，色界（指脫離了情慾但仍有物質形體的世界）中有禪定快樂，無色界（指既無情慾也無物質形體的世界）中有寂滅定樂。這三界的快樂，都是無常、苦、空的，是會壞滅的。你在此身，可以證得須陀洹果（初果，入流果）、斯陀含果（二果，一來果）、阿那含果（三果，不還果）、阿羅漢果（四果，無生果），不需要再受後世之身。菩薩應當知道，這也是魔所為。 「再者，須菩提！如果說法的人喜愛自己的徒眾，這樣說：『如果能跟隨我，我就給你《般若波羅蜜》；如果不跟隨我，我就不給你。』因為這個緣故，很多人跟隨他。這時，說法的人想要經過危險艱難的地方，就對眾人說：『善男子！你們知道嗎？何必跟隨我經過這危險的地方，好好考慮一下，不要後悔。』又說：『為什麼到這飢餓和怨賊出沒的地方？』說法的人因為這些細微的緣故，就捨棄了眾人。聽法的人，就想：『這是捨棄的相，不是給予《般若波羅蜜》的相，不能書寫、讀誦、宣說《般若波羅蜜》。』像這樣不和諧的情況。
【English Translation】 English version Furthermore, Subhuti, if the one who expounds the Dharma is willing to speak, but the one who listens is unwilling to hear and receive, and does not write, recite, or expound the Prajnaparamita, such disharmony is also the work of Mara (demon). Furthermore, Subhuti, if the one who expounds the Dharma is physically exhausted, overcome by sleep, and unwilling to speak, while the one who listens is eager to hear, receive, and recite, such disharmony is also the work of Mara. Furthermore, Subhuti, if while someone is writing, reciting, or expounding the Prajnaparamita, someone comes and speaks of the suffering of the three evil paths: such suffering exists in hell, such suffering exists among animals and hungry ghosts. It is better to end suffering and attain Nirvana in this very body, why be reborn to endure such suffering! Subhuti, a Bodhisattva should know that this is also the work of Mara. Furthermore, Subhuti, if while someone is writing, reciting, or expounding the Prajnaparamita, someone comes and praises the happiness of the heavens: in the desire realm (the world of beings with desires and material cravings) there is the exquisite happiness of the five desires, in the form realm (the world of beings who have transcended desires but still have material forms) there is the happiness of meditative concentration, and in the formless realm (the world of beings without desires or material forms) there is the happiness of the cessation of all thoughts. These three realms of happiness are all impermanent, suffering, empty, and subject to decay. In this very body, you can attain the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), there is no need to be reborn. A Bodhisattva should know that this is also the work of Mara. Furthermore, Subhuti, if the one who expounds the Dharma loves his followers, saying: 'If you follow me, I will give you the Prajnaparamita; if you do not follow me, I will not give it to you.' Because of this, many people follow him. Then, if the one who expounds the Dharma wants to go through a dangerous and difficult place, he says to the people: 'Good men! Do you know? Why follow me through this dangerous place, consider it carefully, and do not regret it.' And he says: 'Why come to this place of hunger and bandits?' The one who expounds the Dharma, for these trivial reasons, abandons the people. The listeners then think: 'This is the sign of abandonment, not the sign of giving the Prajnaparamita, and they should not write, recite, or expound the Prajnaparamita.' Such disharmony.
菩薩當知，亦為魔事。
「複次，須菩提！說法者欲經惡獸虎狼師子怨賊毒害無水之處，說法者語諸人言：『汝等知不？我所至處，經過惡獸怨賊毒害無水之處，汝等豈能受如是苦？』說法者以此細微因緣，而舍離之。諸人不復隨從，作是念：『是舍離相，非與般若波羅蜜相。』即便退還。須菩提！如是諸難，菩薩當知亦為魔事。
「複次，須菩提！說法者重於檀越，以此因緣，常數往返。以是事故，語聽法者：『諸善男子！我有檀越，應往問訊。』諸人念言：『是為不與我般若波羅蜜相。』即時舍離，不得學習書讀誦說。如是不和合，菩薩當知亦為魔事。
「複次，須菩提！惡魔勤作方便，欲令無人讀誦修習般若波羅蜜。」
須菩提白佛言：「世尊！惡魔云何勤作方便，令人不得讀誦修習般若波羅蜜？」
「須菩提！惡魔詭誑諸人，作是言：『此非真般若波羅蜜。我所有經，是真般若波羅蜜。』須菩提！惡魔如是詭誑眾人，未受記者，當於般若波羅蜜中生疑。疑因緣故，不得讀誦修習般若波羅蜜。如是，須菩提！菩薩當知，亦為魔事。
「複次，須菩提！復有魔事，若菩薩行般若波羅蜜，即證實際，取聲聞果。如是，須菩提！菩薩當知，亦為魔事。」◎
◎摩訶般若波
【現代漢語翻譯】 現代漢語譯本：菩薩應當知道，這也是魔所為的事情。
『再者，須菩提！說法的人如果想要經過有惡獸、虎狼、獅子、怨賊、毒害以及沒有水的地方，說法的人就對眾人說：『你們知道嗎？我所要去的地方，會經過惡獸、怨賊、毒害以及沒有水的地方，你們難道能承受這樣的苦嗎？』說法的人因為這樣微小的因緣，就捨棄了他們。眾人不再跟隨，心想：『這是舍離的相，不是與般若波羅蜜（prajnaparamita，智慧到彼岸）相應的相。』就立刻退回。須菩提！像這樣的災難，菩薩應當知道，這也是魔所為的事情。
『再者，須菩提！說法的人看重施主，因為這個因緣，常常往返于施主家。因為這個緣故，就對聽法的人說：『各位善男子！我有施主，應該前去問候。』眾人心想：『這是不與我般若波羅蜜相應的相。』就立刻捨棄，不再學習、書寫、讀誦、宣說。像這樣不和合，菩薩應當知道，這也是魔所為的事情。
『再者，須菩提！惡魔勤奮地製造方便，想要讓沒有人讀誦修習般若波羅蜜。』
須菩提對佛說：『世尊！惡魔如何勤奮地製造方便，使人不能讀誦修習般若波羅蜜呢？』
『須菩提！惡魔欺騙眾人，說：『這不是真正的般若波羅蜜。我所有的經典，才是真正的般若波羅蜜。』須菩提！惡魔像這樣欺騙眾人，那些沒有得到授記的人，就會對般若波羅蜜產生懷疑。因為懷疑的緣故，就不能讀誦修習般若波羅蜜。像這樣，須菩提！菩薩應當知道，這也是魔所為的事情。
『再者，須菩提！還有魔事，如果菩薩修行般若波羅蜜，就證得實際，取得聲聞果（sravakayana，小乘果位）。像這樣，須菩提！菩薩應當知道，這也是魔所為的事情。』
【English Translation】 English version: Bodhisattvas should know that this is also the work of Mara (demon).
'Furthermore, Subhuti! If a Dharma speaker wishes to pass through places with fierce beasts, tigers, wolves, lions, enemies, poisons, and no water, the Dharma speaker would say to the people: 『Do you know? The place I am going to pass through has fierce beasts, enemies, poisons, and no water. Can you endure such suffering?』 The Dharma speaker, because of this minor reason, abandons them. The people no longer follow, thinking: 『This is the characteristic of abandonment, not the characteristic of being in accordance with Prajnaparamita (Perfection of Wisdom).』 They immediately retreat. Subhuti! Such difficulties, Bodhisattvas should know, are also the work of Mara.
'Furthermore, Subhuti! A Dharma speaker values donors, and because of this reason, frequently goes back and forth to the donor's house. Because of this, they say to the listeners: 『Good men! I have a donor, I should go and inquire after them.』 The people think: 『This is not in accordance with my Prajnaparamita.』 They immediately abandon, and do not learn, write, read, or speak. Such disharmony, Bodhisattvas should know, is also the work of Mara.
'Furthermore, Subhuti! Mara diligently creates means to prevent people from reading and practicing Prajnaparamita.』
Subhuti said to the Buddha: 『World Honored One! How does Mara diligently create means to prevent people from reading and practicing Prajnaparamita?』
'Subhuti! Mara deceives people, saying: 『This is not the true Prajnaparamita. The scriptures I have are the true Prajnaparamita.』 Subhuti! Mara deceives people in this way, and those who have not received predictions will have doubts about Prajnaparamita. Because of doubt, they cannot read and practice Prajnaparamita. Thus, Subhuti! Bodhisattvas should know, this is also the work of Mara.
'Furthermore, Subhuti! There is another work of Mara, if a Bodhisattva practices Prajnaparamita, they will realize the actual and attain the Sravaka (Hearer) fruit (sravakayana, the fruit of the Hinayana). Thus, Subhuti! Bodhisattvas should know, this is also the work of Mara.』
羅蜜小如品第十二
佛告須菩提：「般若波羅蜜多有如是諸留難事。」須菩提白佛言：「如是，如是！世尊！般若波羅蜜多有留難。譬如珍寶，多有怨賊，般若波羅蜜亦如是。若人不受持讀誦修習般若波羅蜜，當知是人，新發道意，少智少信，不樂大法，為魔所攝。」
「如是，如是！須菩提！若人不受持讀誦修習般若波羅蜜，當知是人，新發道意，少智少信，不樂大法，為魔所攝。須菩提！般若波羅蜜雖多有如是魔事及諸留難，若善男子、善女人，有能受持書讀誦說，當知是等，皆是佛力。何以故？惡魔雖復勤作方便，欲滅般若波羅蜜，諸佛亦復勤作方便而守護之。須菩提！譬如母人，多有諸子，若十若百，乃至十萬。其母有疾，諸子各各勤求救療，皆作是愿：『我等要當令母久壽，身體安隱，無諸苦患、風雨寒熱、蚊䖟毒螫。當以諸藥因緣，令母安隱。何以故？生育我等，賜與壽命，示悟世間，其恩甚重。』須菩提！今十方現在諸佛，常念般若波羅蜜，皆作是言：『般若波羅蜜能生諸佛，能示薩婆若。何以故？諸佛薩婆若，皆從般若波羅蜜生故。』須菩提！諸佛得阿耨多羅三藐三菩提，若已、今得，若當得，皆因般若波羅蜜。須菩提！般若波羅蜜，如是示十方諸佛薩婆若，亦示世間。」
須菩
【現代漢語翻譯】 現代漢語譯本 羅蜜小如品第十二
佛陀告訴須菩提：『般若波羅蜜多有這些障礙和困難。』須菩提對佛說：『是的，是的！世尊！般若波羅蜜多確實有障礙。譬如珍寶，常常有怨賊覬覦，般若波羅蜜多也是如此。如果有人不接受、不持誦、不修習般若波羅蜜多，應當知道這個人是新發菩提心，智慧和信心都很少，不喜愛大法，被魔所控制。』
『是的，是的！須菩提！如果有人不接受、不持誦、不修習般若波羅蜜多，應當知道這個人是新發菩提心，智慧和信心都很少，不喜愛大法，被魔所控制。須菩提！般若波羅蜜多雖然有很多這樣的魔事和障礙，如果善男子、善女人，能夠接受、持誦、書寫、讀誦、宣說，應當知道這些人都是佛的力量。為什麼呢？惡魔雖然竭盡全力，想要毀滅般若波羅蜜多，諸佛也同樣竭盡全力來守護它。須菩提！譬如一位母親，有很多孩子，可能是十個、一百個，甚至十萬個。如果母親生病了，孩子們都會盡力尋求治療，都發愿說：『我們一定要讓母親長壽，身體安康，沒有各種痛苦、風雨寒冷、蚊蟲叮咬。應當用各種藥物來讓母親安康。為什麼呢？因為母親生育了我們，賜予我們生命，教導我們認識世間，她的恩情非常深重。』須菩提！現在十方諸佛，常常憶念般若波羅蜜多，都這樣說：『般若波羅蜜多能生出諸佛，能顯示一切智（薩婆若）。為什麼呢？因為諸佛的一切智（薩婆若），都是從般若波羅蜜多產生的。』須菩提！諸佛獲得阿耨多羅三藐三菩提（無上正等正覺），無論是已經得到的，現在得到的，還是將來要得到的，都是因為般若波羅蜜多。須菩提！般若波羅蜜多，這樣向十方諸佛顯示一切智（薩婆若），也向世間顯示一切智（薩婆若）。』
須菩提
【English Translation】 English version Chapter Twelve: The Smallness of Prajna Paramita
The Buddha said to Subhuti, 'Prajna Paramita (Perfection of Wisdom) has such difficulties and obstacles.' Subhuti said to the Buddha, 'Yes, yes! World Honored One! Prajna Paramita does have obstacles. It is like a precious jewel, which often has enemies and thieves; Prajna Paramita is also like this. If a person does not accept, uphold, recite, or practice Prajna Paramita, know that this person has newly developed the aspiration for enlightenment, has little wisdom and faith, does not delight in the great Dharma, and is controlled by Mara (demon).'
'Yes, yes! Subhuti! If a person does not accept, uphold, recite, or practice Prajna Paramita, know that this person has newly developed the aspiration for enlightenment, has little wisdom and faith, does not delight in the great Dharma, and is controlled by Mara. Subhuti! Although Prajna Paramita has many such demonic events and obstacles, if a good man or good woman is able to accept, uphold, write, recite, and expound it, know that these people are all due to the power of the Buddha. Why is that? Although the evil demons diligently try to destroy Prajna Paramita, the Buddhas also diligently try to protect it. Subhuti! It is like a mother who has many children, perhaps ten, a hundred, or even a hundred thousand. If the mother becomes ill, the children will each diligently seek a cure, all making the vow: 「We must ensure that our mother lives long, is healthy, and is free from all suffering, wind, rain, cold, mosquitoes, and poisonous stings. We should use all kinds of medicine to make our mother comfortable. Why is that? Because our mother gave birth to us, granted us life, and taught us about the world; her kindness is very profound.」 Subhuti! The Buddhas of the ten directions in the present constantly remember Prajna Paramita, all saying: 「Prajna Paramita can give birth to all Buddhas and can reveal Sarvajna (all-knowing wisdom). Why is that? Because the Sarvajna of all Buddhas is born from Prajna Paramita.」 Subhuti! The Buddhas who have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), whether they have already attained it, are attaining it now, or will attain it in the future, all do so because of Prajna Paramita. Subhuti! Prajna Paramita thus reveals Sarvajna to the Buddhas of the ten directions, and also reveals Sarvajna to the world.'
Subhuti
提白佛言：「世尊！如佛所說般若波羅蜜，示諸佛世間。世尊！云何為世間？」佛言：「五陰是世間。」
「世尊！云何般若波羅蜜示五陰？」
佛言：「般若波羅蜜示五陰不壞相。何以故？須菩提！空是不壞相，無相、無作是不壞相。般若波羅蜜如是示世間。
「複次，須菩提！佛隨無量無邊眾生性故，如實知其心。如是，須菩提！般若波羅蜜示諸佛世間。
「複次，須菩提！眾生亂心攝心，是亂心攝心，佛如實知。須菩提！云何如來知諸眾生亂心攝心？以法相故知。須菩提！法相故知，心非亂，如是知亂心。云何如來知攝心？須菩提！如來知心盡相，如實知盡相，如是知攝心。
「複次，須菩提！眾生染心，如來如實知染心；恚心癡心，如實知恚心癡心。云何如來如實知染心，如實知恚心，如實知癡心。須菩提！染心如實相，即非染心；恚心癡心如實相，即非恚心癡心。如是，須菩提！諸佛從般若波羅蜜生薩婆若智，云何如來離染心，如實知離染心；離恚心，如實知離恚心；離癡心，如實知離癡心。須菩提！離染心中無離染心相，離恚心中無離恚心相，離癡心中無離癡心相。如是，須菩提！般若波羅蜜示諸佛世間。
「複次，須菩提！如來因般若波羅蜜，眾生廣心如實知廣
【現代漢語翻譯】 現代漢語譯本 須菩提（Subhuti）向佛陀說道：『世尊！正如佛所說的般若波羅蜜（Prajnaparamita，智慧的完美），它向諸佛展示了世間。世尊！什麼是世間呢？』佛陀回答說：『五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）就是世間。』 『世尊！般若波羅蜜如何展示五陰呢？』 佛陀說：『般若波羅蜜展示五陰的不壞之相。為什麼呢？須菩提！空（Sunyata，空性）是不壞之相，無相（Animitta，無相）和無作（Apranihita，無愿）是不壞之相。般若波羅蜜就是這樣展示世間的。』 『再者，須菩提！佛陀隨順無量無邊眾生的根性，如實地瞭解他們的心。須菩提！般若波羅蜜就是這樣向諸佛展示世間的。』 『再者，須菩提！眾生有亂心和攝心，對於這亂心和攝心，佛陀如實地瞭解。須菩提！如來如何瞭解眾生的亂心和攝心呢？通過法相（Dharma-laksana，法的特徵）來了解。須菩提！通過法相來了解，心並非是亂的，這樣來了解亂心。如來如何瞭解攝心呢？須菩提！如來了解心的止息之相，如實地瞭解止息之相，這樣來了解攝心。』 『再者，須菩提！眾生有染污的心，如來如實地瞭解染污的心；有嗔恚的心和愚癡的心，如實地瞭解嗔恚的心和愚癡的心。如來如何如實地瞭解染污的心，如實地瞭解嗔恚的心，如實地瞭解愚癡的心呢？須菩提！染污的心如實之相，就不是染污的心；嗔恚的心和愚癡的心如實之相，就不是嗔恚的心和愚癡的心。須菩提！諸佛從般若波羅蜜生出薩婆若智（Sarvajna，一切智），如來如何離染污的心，如實地瞭解離染污的心；離嗔恚的心，如實地瞭解離嗔恚的心；離愚癡的心，如實地瞭解離愚癡的心呢？須菩提！在離染污的心中沒有離染污的心相，在離嗔恚的心中沒有離嗔恚的心相，在離愚癡的心中沒有離愚癡的心相。須菩提！般若波羅蜜就是這樣向諸佛展示世間的。』 『再者，須菩提！如來因為般若波羅蜜，如實地瞭解眾生的廣闊之心』
【English Translation】 English version Subhuti said to the Buddha, 'World Honored One! As the Buddha has said, the Prajnaparamita (Perfection of Wisdom) shows the world to all Buddhas. World Honored One! What is the world?' The Buddha replied, 'The five skandhas (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) are the world.' 'World Honored One! How does the Prajnaparamita show the five skandhas?' The Buddha said, 'The Prajnaparamita shows the non-destructive nature of the five skandhas. Why? Subhuti! Emptiness (Sunyata) is non-destructive, the signless (Animitta) and the wishless (Apranihita) are non-destructive. This is how the Prajnaparamita shows the world.' 'Furthermore, Subhuti! The Buddha, in accordance with the nature of countless beings, truly understands their minds. Thus, Subhuti! The Prajnaparamita shows the world to all Buddhas.' 'Furthermore, Subhuti! Beings have distracted minds and collected minds, and the Buddha truly understands these distracted and collected minds. Subhuti! How does the Tathagata understand the distracted and collected minds of beings? Through the characteristics of the Dharma (Dharma-laksana). Subhuti! Through the characteristics of the Dharma, the mind is not distracted, and this is how to understand the distracted mind. How does the Tathagata understand the collected mind? Subhuti! The Tathagata understands the cessation of the mind, truly understands the cessation, and this is how to understand the collected mind.' 'Furthermore, Subhuti! Beings have defiled minds, and the Tathagata truly understands the defiled minds; they have minds of anger and minds of delusion, and the Tathagata truly understands the minds of anger and delusion. How does the Tathagata truly understand the defiled mind, truly understand the mind of anger, and truly understand the mind of delusion? Subhuti! The true nature of the defiled mind is not a defiled mind; the true nature of the mind of anger and the mind of delusion is not a mind of anger or a mind of delusion. Thus, Subhuti! The Buddhas generate Sarvajna (all-knowing wisdom) from the Prajnaparamita. How does the Tathagata depart from the defiled mind and truly understand the departure from the defiled mind; depart from the mind of anger and truly understand the departure from the mind of anger; depart from the mind of delusion and truly understand the departure from the mind of delusion? Subhuti! In the departure from the defiled mind, there is no sign of departure from the defiled mind; in the departure from the mind of anger, there is no sign of departure from the mind of anger; in the departure from the mind of delusion, there is no sign of departure from the mind of delusion. Thus, Subhuti! The Prajnaparamita shows the world to all Buddhas.' 'Furthermore, Subhuti! Because of the Prajnaparamita, the Tathagata truly understands the expansive minds of beings.'
心。云何如來，眾生廣心如實知廣心。須菩提！是眾生心，不增不廣，不離離相故。如是，須菩提！如來因般若波羅蜜，眾生廣心如實知廣心。
「複次，須菩提！如來因般若波羅蜜，眾生大心如實知大心。云何如來，眾生大心如實知大心。須菩提！如來知是心，無來無去無住。如是，須菩提！如來因般若波羅蜜，眾生大心如實知大心。
「複次，須菩提！如來因般若波羅蜜，眾生無量心如實知無量心。云何如來，眾生無量心如實知無量心。須菩提！如來知是心不住，住于寂滅，無所依止，如虛空無量，知心相亦爾。如是，須菩提！如來因般若波羅蜜，眾生無量心，如實知無量心。
「複次，須菩提！如來因般若波羅蜜，眾生不可見心，如實知不可見心。云何如來，眾生不可見心，如實知不可見心。如來以無相義故，如實知不可見心。如是，須菩提！如來因般若波羅蜜，眾生不可見心，如實知不可見心。
「複次，須菩提！如來因般若波羅蜜，眾生不現心，如實知不現心。云何如來，眾生不現心，如實知不現心，是心五眼所不見。如是，須菩提！如來因般若波羅蜜，眾生不現心，如實知不現心。
「複次，須菩提！如來因般若波羅蜜，知眾生諸出沒。云何知出沒？眾生所起出沒，皆依
【現代漢語翻譯】 現代漢語譯本 『心。』 須菩提，『如來』(Tathagata，佛的稱號)如何如實知曉眾生廣大的心？須菩提，眾生的心，既不增加也不擴大，因為它不執著于任何表象。正是如此，須菩提，『如來』因『般若波羅蜜』(Prajnaparamita，智慧的完美)而如實知曉眾生廣大的心。 『複次，』須菩提，『如來』因『般若波羅蜜』而如實知曉眾生偉大的心。『如來』如何如實知曉眾生偉大的心？須菩提，『如來』知道這顆心，無來無去，無所停留。正是如此，須菩提，『如來』因『般若波羅蜜』而如實知曉眾生偉大的心。 『複次，』須菩提，『如來』因『般若波羅蜜』而如實知曉眾生無量的心。『如來』如何如實知曉眾生無量的心？須菩提，『如來』知道這顆心不住于任何地方，它安住于寂滅，無所依止，如同虛空般無量，知曉心的狀態也是如此。正是如此，須菩提，『如來』因『般若波羅蜜』而如實知曉眾生無量的心。 『複次，』須菩提，『如來』因『般若波羅蜜』而如實知曉眾生不可見的心。『如來』如何如實知曉眾生不可見的心？『如來』以無相的意義，如實知曉不可見的心。正是如此，須菩提，『如來』因『般若波羅蜜』而如實知曉眾生不可見的心。 『複次，』須菩提，『如來』因『般若波羅蜜』而如實知曉眾生不顯現的心。『如來』如何如實知曉眾生不顯現的心？這顆心是五眼所不能見的。正是如此，須菩提，『如來』因『般若波羅蜜』而如實知曉眾生不顯現的心。 『複次，』須菩提，『如來』因『般若波羅蜜』而知曉眾生諸多的生滅。如何知曉生滅？眾生所產生的生滅，都依賴於...
【English Translation】 English version 'Mind.' Subhuti, how does the 'Tathagata' (the title of Buddha) truly know the vast mind of sentient beings? Subhuti, the mind of sentient beings neither increases nor expands, because it does not cling to any appearances. Thus it is, Subhuti, that the 'Tathagata' through 'Prajnaparamita' (the perfection of wisdom) truly knows the vast mind of sentient beings. 'Furthermore,' Subhuti, the 'Tathagata' through 'Prajnaparamita' truly knows the great mind of sentient beings. How does the 'Tathagata' truly know the great mind of sentient beings? Subhuti, the 'Tathagata' knows that this mind neither comes nor goes, nor does it abide anywhere. Thus it is, Subhuti, that the 'Tathagata' through 'Prajnaparamita' truly knows the great mind of sentient beings. 'Furthermore,' Subhuti, the 'Tathagata' through 'Prajnaparamita' truly knows the immeasurable mind of sentient beings. How does the 'Tathagata' truly know the immeasurable mind of sentient beings? Subhuti, the 'Tathagata' knows that this mind does not abide anywhere; it abides in cessation, without any support, like the immeasurable void, and knows that the state of mind is also like this. Thus it is, Subhuti, that the 'Tathagata' through 'Prajnaparamita' truly knows the immeasurable mind of sentient beings. 'Furthermore,' Subhuti, the 'Tathagata' through 'Prajnaparamita' truly knows the invisible mind of sentient beings. How does the 'Tathagata' truly know the invisible mind of sentient beings? The 'Tathagata', through the meaning of non-appearance, truly knows the invisible mind. Thus it is, Subhuti, that the 'Tathagata' through 'Prajnaparamita' truly knows the invisible mind of sentient beings. 'Furthermore,' Subhuti, the 'Tathagata' through 'Prajnaparamita' truly knows the non-manifest mind of sentient beings. How does the 'Tathagata' truly know the non-manifest mind of sentient beings? This mind is not seen by the five eyes. Thus it is, Subhuti, that the 'Tathagata' through 'Prajnaparamita' truly knows the non-manifest mind of sentient beings. 'Furthermore,' Subhuti, the 'Tathagata' through 'Prajnaparamita' knows the various arising and ceasing of sentient beings. How does one know arising and ceasing? The arising and ceasing that sentient beings produce all depend on...
色生，依受、想、行、識生。何等是諸出沒？所謂我及世間常，是見依色，依受、想、行、識。我及世間無常，常無常，非常非無常，是見依色，依受、想、行、識。世間有邊，世間無邊，有邊無邊，非有邊非無邊，是見依色，依受、想、行、識。死後如去，死後不如去，死後如去不如去，死後非如去非不如去，是見依色，依受、想、行、識。身即是神，是見依色，依受、想、行、識。身異神異，是見依色，依受、想、行、識。如是，須菩提！如來因般若波羅蜜，知眾生諸出沒。
「複次，須菩提！如來因般若波羅蜜，知色相。云何知色相？知如如。須菩提！如來知受、想、行、識相。云何知識相？知如如。須菩提！五陰如，即是如來所說出沒如。五陰如即是世間如，五陰如即是一切法如。一切法如，即是須陀洹果如，斯陀含果、阿那含果、阿羅漢果、辟支佛道如。辟支佛道如，即是如來如。是諸如，皆是一如，無二無別，無盡無量。如是，須菩提！如來因般若波羅蜜，得是如相。如是，須菩提，般若波羅蜜，示諸佛世間，能生諸佛，諸佛知世間如，如實得是如故，名為如來。」
須菩提白佛言：「世尊！是如甚深，諸佛阿耨多羅三藐三菩提從是如生。世尊！如來得是深法，能為眾生說是如相。如是如相
【現代漢語翻譯】 現代漢語譯本：色（rupa，物質現象）的產生，依賴於受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的產生。什麼是諸出沒（生起和消滅）？所謂『我及世間是常』的見解，是依賴於色、受、想、行、識而產生的。『我及世間是無常』，『常與無常』，『既非恒常也非無常』的見解，是依賴於色、受、想、行、識而產生的。『世間有邊』，『世間無邊』，『有邊與無邊』，『既非有邊也非無邊』的見解，是依賴於色、受、想、行、識而產生的。『死後如去』，『死後不如去』，『死後如去與不如去』，『死後既非如去也非不如去』的見解，是依賴於色、受、想、行、識而產生的。『身即是神』的見解，是依賴於色、受、想、行、識而產生的。『身異神異』的見解，是依賴於色、受、想、行、識而產生的。須菩提！如來（tathagata，佛的稱號）因般若波羅蜜（prajnaparamita，智慧的完美）而知曉眾生諸出沒。 「再者，須菩提！如來因般若波羅蜜，知曉色相。如何知曉色相？知曉如如（tathata，真如）。須菩提！如來知曉受、想、行、識相。如何知曉識相？知曉如如。須菩提！五陰（panca skandha，五蘊）的如，即是如來所說的出沒如。五陰的如即是世間的如，五陰的如即是一切法的如。一切法的如，即是須陀洹果（srotapanna，入流果）的如，斯陀含果（sakrdagamin，一來果）、阿那含果（anagamin，不還果）、阿羅漢果（arhat，無學果）、辟支佛道（pratyekabuddha，緣覺）的如。辟支佛道的如，即是如來的如。這些如，皆是一如，無二無別，無盡無量。如是，須菩提！如來因般若波羅蜜，獲得這如相。如是，須菩提，般若波羅蜜，向諸佛世間展示，能生諸佛，諸佛知曉世間如，如實獲得這如，故名為如來。」 須菩提（subhuti，佛陀的弟子）對佛說：『世尊！這如甚深，諸佛阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）從此如生。世尊！如來獲得這深法，能為眾生說這如相。這如相是這樣的。』
【English Translation】 English version: Form (rupa) arises dependent on the arising of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). What are these arisings and ceasings? The view that 『I and the world are permanent』 arises dependent on form, feeling, perception, mental formations, and consciousness. The view that 『I and the world are impermanent,』 『both permanent and impermanent,』 『neither permanent nor impermanent』 arises dependent on form, feeling, perception, mental formations, and consciousness. The view that 『the world has an end,』 『the world has no end,』 『both has an end and has no end,』 『neither has an end nor has no end』 arises dependent on form, feeling, perception, mental formations, and consciousness. The view that 『after death, one goes,』 『after death, one does not go,』 『after death, one both goes and does not go,』 『after death, one neither goes nor does not go』 arises dependent on form, feeling, perception, mental formations, and consciousness. The view that 『the body is the same as the soul』 arises dependent on form, feeling, perception, mental formations, and consciousness. The view that 『the body is different from the soul』 arises dependent on form, feeling, perception, mental formations, and consciousness. Thus, Subhuti, the Tathagata (Buddha's title) knows the arisings and ceasings of beings through the Perfection of Wisdom (prajnaparamita). Furthermore, Subhuti, the Tathagata knows the characteristics of form through the Perfection of Wisdom. How does he know the characteristics of form? He knows them as suchness (tathata). Subhuti, the Tathagata knows the characteristics of feeling, perception, mental formations, and consciousness. How does he know the characteristics of consciousness? He knows them as suchness. Subhuti, the suchness of the five aggregates (panca skandha) is the suchness of arising and ceasing as spoken by the Tathagata. The suchness of the five aggregates is the suchness of the world, and the suchness of the five aggregates is the suchness of all dharmas. The suchness of all dharmas is the suchness of the fruit of a Stream-enterer (srotapanna), the fruit of a Once-returner (sakrdagamin), the fruit of a Non-returner (anagamin), the fruit of an Arhat (arhat), and the path of a Pratyekabuddha (solitary buddha). The suchness of the path of a Pratyekabuddha is the suchness of the Tathagata. All these suchnesses are one suchness, without duality or difference, without end or measure. Thus, Subhuti, the Tathagata obtains this characteristic of suchness through the Perfection of Wisdom. Thus, Subhuti, the Perfection of Wisdom reveals to the world of Buddhas, is able to give birth to Buddhas, and the Buddhas know the suchness of the world, and having truly obtained this suchness, are called Tathagatas. Subhuti said to the Buddha, 『World-Honored One, this suchness is profound, and the Unsurpassed Perfect Enlightenment (anuttara-samyak-sambodhi) of all Buddhas arises from this suchness. World-Honored One, the Tathagata has obtained this profound dharma and is able to speak of this characteristic of suchness to beings. This characteristic of suchness is like this.』
，誰能信者？」
「唯有阿毗跋致菩薩，及具足正見者，滿愿阿羅漢，乃能信之。須菩提！是如無盡，佛如實說無盡。」
摩訶般若波羅蜜相無相品第十三
爾時釋提桓因，及欲界萬天子，梵世二萬天子，俱詣佛所，頭面禮佛足，卻住一面。各白佛言：「世尊！是法甚深，於此法中，云何作相？」佛告諸天子：「諸法以空為相，以無相、無作、無起、無生、無滅、無依為相。」諸天子言：「如來說是諸相如空無所依。如是諸相，一切世間天、人、阿修羅所不能壞。何以故？一切世間天、人、阿修羅，即是其相故。世尊！是諸相非可作，是諸相不在色數，不在受、想、行、識數。是諸相非人非非人所作。」
佛告欲色界諸天子：「若人問言：『虛空誰之所作？』是人為正問不？」「不也，世尊！虛空無有作者。何以故？虛空無為故。」「諸天子！此諸相亦如是，有佛無佛，常住不異，諸相常住故，如來得是諸相已，名為如來。」
諸天子言：「如來所說諸相甚深，諸佛智慧無礙故，能示是如，亦能說般若波羅蜜行相。世尊！般若波羅蜜是諸佛行處，亦如是示諸佛世間。」
「複次，須菩提！諸佛依止於法供養，恭敬尊重讚歎於法。法者，則是般若波羅蜜，諸佛供養恭敬，尊重讚歎
【現代漢語翻譯】 「誰能相信這些呢？」 「只有阿毗跋致菩薩（不退轉菩薩），以及具足正見的人，圓滿的阿羅漢，才能相信這些。須菩提！這就像無盡一樣，佛如實地說它是無盡的。」
摩訶般若波羅蜜相無相品第十三
那時，釋提桓因（帝釋天），以及欲界的所有天子，梵世的二萬天子，一同來到佛陀所在的地方，以頭面頂禮佛足，然後退到一旁站立。他們各自對佛說：「世尊！這個法非常深奧，在這個法中，如何理解它的相狀呢？」佛陀告訴諸天子：「諸法的相狀是以空為相，以無相、無作、無起、無生、無滅、無依為相。」諸天子說：「如來說的這些相狀就像虛空一樣無所依。這樣的相狀，一切世間的天、人、阿修羅都不能破壞。為什麼呢？因為一切世間的天、人、阿修羅，本身就是這些相狀。世尊！這些相狀不是可以人為製造的，這些相狀不在色蘊的範疇，也不在受、想、行、識蘊的範疇。這些相狀不是人或非人所能製造的。」
佛陀告訴欲界諸天子：「如果有人問：『虛空是誰製造的？』這個人問的是正確的嗎？」「不是的，世尊！虛空沒有製造者。為什麼呢？因為虛空是無為的。」「諸天子！這些相狀也是如此，無論有佛還是沒有佛，它們都恒常存在，不會改變，因為這些相狀是恒常存在的。如來證得這些相狀后，才被稱為如來。」
諸天子說：「如來說的這些相狀非常深奧，因為諸佛的智慧沒有障礙，所以能夠顯示這樣的實相，也能夠宣說般若波羅蜜的修行方法。世尊！般若波羅蜜是諸佛修行的處所，也這樣向諸佛世間展示。」
「再者，須菩提！諸佛依止於法進行供養，恭敬尊重讚歎於法。這個法，就是般若波羅蜜，諸佛供養恭敬，尊重讚歎它。
【English Translation】 'Who can believe this?' 'Only the Avinivartaniya Bodhisattvas (non-retrogressing Bodhisattvas), those who possess right view, and the fully accomplished Arhats can believe this. Subhuti! It is like the endless, the Buddha truthfully speaks of it as endless.'
Chapter Thirteen on the Aspect of Non-Aspect of the Great Prajnaparamita
At that time, Shakra Devanam Indra (the king of gods), along with all the gods of the Desire Realm, and twenty thousand gods of the Brahma Realm, all went to where the Buddha was. They bowed their heads to the Buddha's feet and stood to one side. Each of them said to the Buddha, 'World Honored One! This Dharma is very profound. In this Dharma, how should we understand its aspects?' The Buddha told the gods, 'The aspects of all dharmas are characterized by emptiness, by non-aspect, non-action, non-arising, non-birth, non-cessation, and non-reliance.' The gods said, 'The Tathagata says that these aspects are like emptiness, without any reliance. Such aspects cannot be destroyed by all the gods, humans, and asuras in the world. Why? Because all the gods, humans, and asuras in the world are themselves these aspects. World Honored One! These aspects cannot be made, these aspects are not within the category of form, nor within the categories of feeling, perception, volition, or consciousness. These aspects are not made by humans or non-humans.'
The Buddha told the gods of the Desire Realm, 'If someone asks, 'Who made space?' is that a correct question?' 'No, World Honored One! Space has no maker. Why? Because space is unconditioned.' 'Gods! These aspects are also like that. Whether there is a Buddha or not, they always exist and do not change, because these aspects are permanent. After the Tathagata attains these aspects, he is called the Tathagata.'
The gods said, 'The aspects spoken by the Tathagata are very profound. Because the wisdom of all Buddhas is unobstructed, they can reveal such reality and also explain the practice of Prajnaparamita. World Honored One! Prajnaparamita is the place where all Buddhas practice, and it is also shown to the world of all Buddhas in this way.'
'Furthermore, Subhuti! All Buddhas rely on the Dharma for offerings, respectfully honoring and praising the Dharma. This Dharma is Prajnaparamita, which all Buddhas offer to, respectfully honor, and praise.'
般若波羅蜜。何以故？般若波羅蜜出生諸佛故。須菩提！如來知恩、知報恩者。若人正問：『何等是知恩、知報恩者？』當答：『佛是知恩、知報恩者。』須菩提！云何佛是知恩、知報恩者？如來所行道，所行法，得阿耨多羅三藐三菩提，即護念是道是法。以是事故，當知佛是知恩、知報恩者。
「複次，須菩提！如來知一切法無作，亦是如來知作恩者。須菩提！如來因般若波羅蜜，知一切法無作相，得如是智慧。以是因緣故，般若波羅蜜，亦如是示諸佛世間。」
「世尊！若一切法無知者，無見者，云何般若波羅蜜示諸佛世間？」「須菩提！如是，如是！一切法無知者、無見者。須菩提！云何一切法無知者？一切法空故。云何一切法無見者？一切法無所依故。是故一切法無知者、無見者。須菩提！如來因般若波羅蜜，得如是法。是故般若波羅蜜，亦如是示諸佛世間。不見色故，示世間；不見受、想、行、識故，示世間。般若波羅蜜如是示諸佛世間。」
「世尊！云何名不見色故示世間？云何名不見受、想、行、識故示世間？」「須菩提！若不緣色生色，是名不見色；若不緣受、想、行、識生識，是名不見識。若如是不見世間，是名真見世間。複次，須菩提！世間空，般若波羅蜜如實示世間空。世
【現代漢語翻譯】 現代漢語譯本 般若波羅蜜（prajnaparamita，智慧的完美）。為什麼這樣說呢？因為般若波羅蜜生出諸佛。須菩提（Subhuti，佛陀的弟子）！如來（Tathagata，佛陀的稱號）是知恩、知報恩的。如果有人問：『什麼是知恩、知報恩的人？』應當回答：『佛是知恩、知報恩的人。』須菩提！為什麼說佛是知恩、知報恩的人呢？如來所修行的道，所修行的法，使他證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），他會護念這個道和這個法。因為這個緣故，應當知道佛是知恩、知報恩的人。 再者，須菩提！如來知道一切法是無作的，這也是如來知作恩的表現。須菩提！如來因為般若波羅蜜，知道一切法是無作的，從而獲得這樣的智慧。因為這個因緣，般若波羅蜜也這樣向諸佛世間顯示。 世尊（Bhagavan，佛陀的尊稱）！如果一切法是無知的，無見的，那麼般若波羅蜜如何向諸佛世間顯示呢？』『須菩提！是的，是的！一切法是無知的、無見的。須菩提！為什麼說一切法是無知的呢？因為一切法是空的。為什麼說一切法是無見的呢？因為一切法無所依。所以說一切法是無知的、無見的。須菩提！如來因為般若波羅蜜，獲得這樣的法。所以般若波羅蜜也這樣向諸佛世間顯示。因為不見色（rupa，物質現象），所以向世間顯示；因為不見受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），所以向世間顯示。般若波羅蜜是這樣向諸佛世間顯示的。 世尊！為什麼說不見色而向世間顯示？為什麼說不見受、想、行、識而向世間顯示？』『須菩提！如果不緣於色而生色，這叫做不見色；如果不緣于受、想、行、識而生識，這叫做不見識。如果這樣不見世間，這叫做真見世間。再者，須菩提！世間是空的，般若波羅蜜如實地向世間顯示空性。世
【English Translation】 English version Prajnaparamita (perfection of wisdom). Why is this so? Because prajnaparamita gives birth to all Buddhas. Subhuti! The Tathagata is one who knows gratitude and repays gratitude. If someone asks: 'What is one who knows gratitude and repays gratitude?' The answer should be: 'The Buddha is one who knows gratitude and repays gratitude.' Subhuti! Why is the Buddha said to be one who knows gratitude and repays gratitude? The path that the Tathagata has practiced, the Dharma that he has practiced, has enabled him to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and he protects and cherishes this path and this Dharma. For this reason, it should be known that the Buddha is one who knows gratitude and repays gratitude. Furthermore, Subhuti! The Tathagata knows that all dharmas are uncreated, and this is also the Tathagata's way of knowing how to repay kindness. Subhuti! Because of prajnaparamita, the Tathagata knows that all dharmas are without creation, and thus attains such wisdom. Because of this cause and condition, prajnaparamita also reveals itself to the world of all Buddhas. Bhagavan! If all dharmas are unknowing and unseeing, how does prajnaparamita reveal itself to the world of all Buddhas?' 'Subhuti! It is so, it is so! All dharmas are unknowing and unseeing. Subhuti! Why are all dharmas unknowing? Because all dharmas are empty. Why are all dharmas unseeing? Because all dharmas have no basis. Therefore, all dharmas are unknowing and unseeing. Subhuti! Because of prajnaparamita, the Tathagata attains such Dharma. Therefore, prajnaparamita also reveals itself to the world of all Buddhas in this way. Because it does not see rupa (form), it reveals itself to the world; because it does not see vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), it reveals itself to the world. Prajnaparamita reveals itself to the world of all Buddhas in this way. Bhagavan! Why is it said that it reveals itself to the world by not seeing rupa? Why is it said that it reveals itself to the world by not seeing vedana, samjna, samskara, and vijnana?' 'Subhuti! If rupa does not arise from rupa, this is called not seeing rupa; if vijnana does not arise from vedana, samjna, samskara, and vijnana, this is called not seeing vijnana. If one does not see the world in this way, this is called truly seeing the world. Furthermore, Subhuti! The world is empty, and prajnaparamita truly reveals the emptiness of the world. The
間離相，般若波羅蜜如實示世間離相。世間凈相，般若波羅蜜如實示世間凈。世間寂滅，般若波羅蜜如實示世間寂滅。須菩提！般若波羅蜜亦如是示諸佛世間。」
須菩提白佛言：「世尊！般若波羅蜜為大事故出，般若波羅蜜為不可思議事、不可稱事、不可量事、無等等事故出。」佛言：「如是，如是！須菩提！般若波羅蜜為大事故出，為不可思議事、不可稱事、不可量事、無等等事故出。須菩提！云何般若波羅蜜為大事故出？為不可思議事、不可稱事、不可量事、無等等事故出？須菩提！如來法、佛法、自然法、一切智人法，廣大不可思議，不可籌量。是故，須菩提！般若波羅蜜為大事不可思議事故出。云何般若波羅蜜為不可稱事、不可量事故出？須菩提！如來法、佛法、自然法、一切智人法，不可稱，不可量。是故，須菩提！般若波羅蜜為不可稱、不可量事故出。云何般若波羅蜜為無等等事故出？須菩提！一切無與如來等者，何況有勝。是故，須菩提！般若波羅蜜為無等等事故出。」
「世尊！但如來法、佛法、自然法、一切智人法，不可思議，不可稱，不可量；色亦不可思議，不可稱，不可量；受、想、行、識亦不可思議，不可稱，不可量。」
「須菩提！色亦不可思議，不可稱，不可量；
【現代漢語翻譯】 現代漢語譯本 關於世間的離散之相，般若波羅蜜（智慧的完美）如實地揭示了世間的離散之相。關於世間的清凈之相，般若波羅蜜如實地揭示了世間的清凈。關於世間的寂滅，般若波羅蜜如實地揭示了世間的寂滅。須菩提（佛陀的弟子）！般若波羅蜜也同樣地向諸佛揭示了世間。
須菩提對佛說：『世尊！般若波羅蜜是爲了偉大的事業而出現，般若波羅蜜是爲了不可思議的事、不可稱量的事、不可衡量的事、無與倫比的事而出現。』佛說：『是的，是的！須菩提！般若波羅蜜是爲了偉大的事業而出現，爲了不可思議的事、不可稱量的事、不可衡量的事、無與倫比的事而出現。須菩提！為什麼說般若波羅蜜是爲了偉大的事業而出現？爲了不可思議的事、不可稱量的事、不可衡量的事、無與倫比的事而出現？須菩提！如來（佛陀的稱號）的法、佛法、自然法、一切智人（佛陀）的法，廣大而不可思議，不可籌量。因此，須菩提！般若波羅蜜是爲了偉大的不可思議的事業而出現。為什麼說般若波羅蜜是爲了不可稱量的事、不可衡量的事而出現？須菩提！如來法、佛法、自然法、一切智人法，不可稱量，不可衡量。因此，須菩提！般若波羅蜜是爲了不可稱量、不可衡量的事業而出現。為什麼說般若波羅蜜是爲了無與倫比的事業而出現？須菩提！一切都沒有能與如來相比的，更何況有勝過如來的。因此，須菩提！般若波羅蜜是爲了無與倫比的事業而出現。』
『世尊！不僅如來法、佛法、自然法、一切智人法，不可思議，不可稱量，不可衡量；色（物質現象）也同樣不可思議，不可稱量，不可衡量；受（感受）、想（概念）、行（意志）、識（意識）也同樣不可思議，不可稱量，不可衡量。』
『須菩提！色也同樣不可思議，不可稱量，不可衡量；』
【English Translation】 English version Regarding the aspect of separation from the world, the Prajnaparamita (Perfection of Wisdom) truly reveals the separation from the world. Regarding the aspect of purity in the world, the Prajnaparamita truly reveals the purity of the world. Regarding the cessation of the world, the Prajnaparamita truly reveals the cessation of the world. Subhuti (a disciple of the Buddha)! The Prajnaparamita also reveals the world to all Buddhas in the same way.
Subhuti said to the Buddha: 'World Honored One! The Prajnaparamita appears for a great purpose; the Prajnaparamita appears for an inconceivable matter, an immeasurable matter, an unquantifiable matter, and an incomparable matter.' The Buddha said: 'So it is, so it is! Subhuti! The Prajnaparamita appears for a great purpose, for an inconceivable matter, an immeasurable matter, an unquantifiable matter, and an incomparable matter. Subhuti! Why is it said that the Prajnaparamita appears for a great purpose? For an inconceivable matter, an immeasurable matter, an unquantifiable matter, and an incomparable matter? Subhuti! The Dharma of the Tathagata (title of the Buddha), the Buddha Dharma, the Natural Dharma, and the Dharma of the All-Knowing One (Buddha), are vast, inconceivable, and immeasurable. Therefore, Subhuti! The Prajnaparamita appears for a great and inconceivable purpose. Why is it said that the Prajnaparamita appears for an immeasurable and unquantifiable matter? Subhuti! The Dharma of the Tathagata, the Buddha Dharma, the Natural Dharma, and the Dharma of the All-Knowing One, are immeasurable and unquantifiable. Therefore, Subhuti! The Prajnaparamita appears for an immeasurable and unquantifiable purpose. Why is it said that the Prajnaparamita appears for an incomparable purpose? Subhuti! There is nothing that can be compared to the Tathagata, let alone surpass him. Therefore, Subhuti! The Prajnaparamita appears for an incomparable purpose.'
'World Honored One! Not only the Dharma of the Tathagata, the Buddha Dharma, the Natural Dharma, and the Dharma of the All-Knowing One are inconceivable, immeasurable, and unquantifiable; form (material phenomena) is also inconceivable, immeasurable, and unquantifiable; feeling, perception, volition, and consciousness are also inconceivable, immeasurable, and unquantifiable.'
'Subhuti! Form is also inconceivable, immeasurable, and unquantifiable;'
受、想、行、識亦不可思議，不可稱，不可量；一切法亦不可思議，不可稱，不可量。何以故？須菩提！諸法實相中，無心無心數法。須菩提！色不可稱，受、想、行、識亦不可稱，一切法亦不可稱。此中無有分別故。須菩提！色不可量，受、想、行、識亦不可量，一切法亦不可量。須菩提！何以故？色不可量，受、想、行、識不可量，一切法不可量。須菩提！色量無所有，不可得；受、想、行、識量無所有，不可得；一切法量無所有，不可得。須菩提！何以故？色量無所有，不可得；受、想、行、識量無所有，不可得；一切法量無所有，不可得。須菩提！色無所有故，受、想、行、識無所有故，一切法無所有故，量不可得。須菩提！于意云何，虛空有心心數法不？」「不也，世尊！」
「須菩提！以是因緣，一切法不可思議。滅諸籌量故，名不可思議；滅諸稱故，名不可稱。須菩提！稱者，即是識業。須菩提！無量者，過諸量故。須菩提！如虛空不可思議，不可稱，不可量。諸如來法、佛法、自然法、一切智人法，亦如是不可思議、不可稱、不可量。」
說是不可思議無等等法時，五百比丘、二十比丘尼，不受一切法故，漏盡心得解脫；六萬優婆塞、三萬優婆夷，于諸法中得法眼凈；二十菩薩得無生法
【現代漢語翻譯】 現代漢語譯本：感受（受，vedanā）、思想（想，saṃjñā）、意志（行，saṃskāra）、意識（識，vijñāna）也是不可思議的，不可稱量的，不可測量的；一切法也是不可思議的，不可稱量的，不可測量的。為什麼呢？須菩提！在諸法的真實相中，沒有心和心所法。須菩提！色（rūpa）不可稱量，感受、思想、意志、意識也是不可稱量的，一切法也是不可稱量的。因為這裡面沒有分別的緣故。須菩提！色不可測量，感受、思想、意志、意識也是不可測量的，一切法也是不可測量的。須菩提！為什麼呢？色不可測量，感受、思想、意志、意識不可測量，一切法不可測量。須菩提！色的量是無所有的，不可得；感受、思想、意志、意識的量是無所有的，不可得；一切法的量是無所有的，不可得。須菩提！為什麼呢？色的量是無所有的，不可得；感受、思想、意志、意識的量是無所有的，不可得；一切法的量是無所有的，不可得。須菩提！因為色是無所有的，感受、思想、意志、意識是無所有的，一切法是無所有的，所以量是不可得的。須菩提！你認為怎麼樣，虛空中有心和心所法嗎？」「不，世尊！」 須菩提！因為這個因緣，一切法是不可思議的。滅除一切籌量，所以名為不可思議；滅除一切稱量，所以名為不可稱量。須菩提！稱量，就是識的業。須菩提！無量，是超越一切量的。須菩提！就像虛空不可思議，不可稱量，不可測量一樣。諸如來法、佛法、自然法、一切智人法，也是這樣不可思議、不可稱量、不可測量的。 當宣說這不可思議無等等法時，五百比丘、二十比丘尼，因為不執著一切法，漏盡心得解脫；六萬優婆塞、三萬優婆夷，在諸法中得到法眼清凈；二十菩薩得到無生法忍。
【English Translation】 English version: Feeling (vedanā), thought (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are also inconceivable, inexpressible, and immeasurable; all dharmas are also inconceivable, inexpressible, and immeasurable. Why is that? Subhuti! In the true nature of all dharmas, there is no mind or mental phenomena. Subhuti! Form (rūpa) is inexpressible, feeling, thought, volition, and consciousness are also inexpressible, and all dharmas are also inexpressible. Because there is no distinction in this. Subhuti! Form is immeasurable, feeling, thought, volition, and consciousness are also immeasurable, and all dharmas are also immeasurable. Subhuti! Why is that? Form is immeasurable, feeling, thought, volition, and consciousness are immeasurable, and all dharmas are immeasurable. Subhuti! The measure of form is non-existent and unattainable; the measure of feeling, thought, volition, and consciousness is non-existent and unattainable; the measure of all dharmas is non-existent and unattainable. Subhuti! Why is that? The measure of form is non-existent and unattainable; the measure of feeling, thought, volition, and consciousness is non-existent and unattainable; the measure of all dharmas is non-existent and unattainable. Subhuti! Because form is non-existent, feeling, thought, volition, and consciousness are non-existent, and all dharmas are non-existent, therefore measure is unattainable. Subhuti! What do you think, is there mind and mental phenomena in space?」 「No, World Honored One!」 Subhuti! Because of this reason, all dharmas are inconceivable. Because all calculations are extinguished, it is called inconceivable; because all expressions are extinguished, it is called inexpressible. Subhuti! Expression is the karma of consciousness. Subhuti! Immeasurable means beyond all measures. Subhuti! Just as space is inconceivable, inexpressible, and immeasurable. The dharmas of all Tathagatas, the Buddha Dharma, the Dharma of nature, and the Dharma of all-knowing beings are also thus inconceivable, inexpressible, and immeasurable. When this inconceivable and incomparable Dharma was spoken, five hundred monks and twenty nuns, because they did not cling to any dharma, attained the exhaustion of outflows and liberation of mind; sixty thousand laymen and thirty thousand laywomen attained the purity of the Dharma eye in all dharmas; twenty Bodhisattvas attained the forbearance of non-origination.
忍，於此賢劫皆當成佛。
爾時須菩提白佛言：「世尊！是深般若波羅蜜為大事故出，乃至為無等等事故出。」佛言：「如是，如是！須菩提！是深般若波羅蜜為大事故出，乃至為無等等事故出。諸佛薩婆若，皆在般若波羅蜜中；一切聲聞、辟支佛地，皆在般若波羅蜜中。須菩提！譬如灌頂剎帝利王，若諸城事，諸聚落事，皆付大臣，王無所憂。如是，須菩提！諸如來亦如是。所有聲聞事、辟支佛事、佛事，皆在般若波羅蜜中，般若波羅蜜能成辦其事。是故，須菩提！當知般若波羅蜜為大事故出，乃至為無等等事故出。須菩提！般若波羅蜜不受不著色故出，不受不著受、想、行、識故出，不受不著須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故出，乃至薩婆若亦不受不著故出。」
須菩提白佛言：「世尊！云何般若波羅蜜，不受薩婆若，不著薩婆若？」「須菩提！于意云何，汝見阿羅漢法可受可著不？」「不也，世尊！我不見是法可生著者。」佛言：「善哉，善哉！須菩提！我亦不見如來法。以不見故，不受不著。是故，須菩提！薩婆若，不可受，不可著。」
爾時欲色界諸天子白佛言：「世尊！是深般若波羅蜜，難解難得，若能信解深般若波羅蜜者，當知是人，已於先世供養諸佛。世尊
【現代漢語翻譯】 現代漢語譯本 忍辱，在此賢劫中都將成佛。
那時，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！這甚深的般若波羅蜜（Prajnaparamita，意為「智慧的完美」）是爲了重大事故而出現，乃至爲了無與倫比的事故而出現。』佛說：『是的，是的！須菩提！這甚深的般若波羅蜜是爲了重大事故而出現，乃至爲了無與倫比的事故而出現。諸佛的薩婆若（Sarvajna，一切智）都包含在般若波羅蜜中；一切聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨覺佛）的境界，都包含在般若波羅蜜中。須菩提！譬如灌頂的剎帝利王（Ksatriya，古印度四大種姓之一，指武士或統治者），如果所有城裡的事務，所有村落的事務，都交給大臣處理，國王就無所憂慮。如此，須菩提！諸如來（Tathagata，佛的稱號之一）也是如此。所有聲聞的事、辟支佛的事、佛的事，都包含在般若波羅蜜中，般若波羅蜜能夠成就這些事。因此，須菩提！應當知道般若波羅蜜是爲了重大事故而出現，乃至爲了無與倫比的事故而出現。須菩提！般若波羅蜜不接受也不執著於色（Rupa，物質現象）而出現，不接受也不執著于受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）而出現，不接受也不執著于須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）、辟支佛道而出現，乃至薩婆若也不接受也不執著而出現。』
須菩提對佛說：『世尊！如何般若波羅蜜，不接受薩婆若，不執著薩婆若？』『須菩提！你認為如何，你認為阿羅漢的法是可接受可執著的嗎？』『不是的，世尊！我不認為這個法是可生起執著的。』佛說：『好啊，好啊！須菩提！我也看不到如來的法。因為看不到的緣故，所以不接受也不執著。因此，須菩提！薩婆若，是不可接受，不可執著的。』
那時，欲界諸天子對佛說：『世尊！這甚深的般若波羅蜜，難以理解，難以獲得，如果能夠信解這甚深的般若波羅蜜的人，應當知道這個人，已經在前世供養過諸佛。世尊！』
【English Translation】 English version Patience, in this Bhadrakalpa (Auspicious Aeon) all will attain Buddhahood.
At that time, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! This profound Prajnaparamita (Perfection of Wisdom) appears for a great purpose, even for an incomparable purpose.' The Buddha said: 'So it is, so it is! Subhuti! This profound Prajnaparamita appears for a great purpose, even for an incomparable purpose. The Sarvajna (all-knowing wisdom) of all Buddhas is contained within Prajnaparamita; all the realms of Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary Buddhas) are contained within Prajnaparamita. Subhuti! Just as a Kshatriya (warrior or ruler caste) king who has been crowned, if all the affairs of the cities and all the affairs of the villages are entrusted to his ministers, the king has no worries. Likewise, Subhuti! So it is with all the Tathagatas (Buddhas). All the affairs of the Sravakas, the affairs of the Pratyekabuddhas, and the affairs of the Buddhas are contained within Prajnaparamita, and Prajnaparamita can accomplish these affairs. Therefore, Subhuti! You should know that Prajnaparamita appears for a great purpose, even for an incomparable purpose. Subhuti! Prajnaparamita appears without accepting or clinging to Rupa (form), without accepting or clinging to Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), without accepting or clinging to the Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one) fruits, or the path of the Pratyekabuddha, and even Sarvajna appears without accepting or clinging.'
Subhuti said to the Buddha: 'World Honored One! How does Prajnaparamita not accept Sarvajna, not cling to Sarvajna?' 'Subhuti! What do you think, do you see the Dharma of an Arhat as something that can be accepted or clung to?' 'No, World Honored One! I do not see that this Dharma can be clung to.' The Buddha said: 'Excellent, excellent! Subhuti! I also do not see the Dharma of the Tathagata. Because it is not seen, it is neither accepted nor clung to. Therefore, Subhuti! Sarvajna is neither acceptable nor clingable.'
At that time, the Devas (gods) of the Desire Realm said to the Buddha: 'World Honored One! This profound Prajnaparamita is difficult to understand and difficult to obtain. If one can believe and understand this profound Prajnaparamita, it should be known that this person has already made offerings to all the Buddhas in past lives. World Honored One!'
！若三千大千世界眾生，皆作信行，于信行地中修行，若一劫，若減一劫，若人一日，行深般若波羅蜜。籌量思惟，觀忍通利，是福為勝。」佛告諸天子：「若善男子、善女人，聞是深般若波羅蜜，疾得涅槃，是人于信行地中修行，若一劫，若減一劫，所不能及。」爾時欲色界諸天子頭面禮佛足，繞佛而出。去此不遠，忽然不現。欲界諸天子還至欲天，色界諸天子還至色天。
爾時須菩提白佛言：「世尊！若菩薩能信解深般若波羅蜜，是人於何命終，來生此間？」佛告須菩提：「若菩薩聞是深般若波羅蜜，即時信解，不疑不悔不難，樂見樂聞，常行是念，不離說般若波羅蜜者。須菩提！譬如新產犢子，不離其母。菩薩亦如是，聞深般若波羅蜜，不離說法者，乃至得讀誦書寫般若波羅蜜。須菩提！當知是菩薩人中，命終還生人中。」
「世尊！頗有菩薩，成就如是功德因緣，於他方世界，供養諸佛，于彼命終，來生此間不？」
「須菩提！有菩薩成就如是功德，於他方世界，供養諸佛，于彼命終，來生此間。複次，須菩提！有菩薩成就如是功德，于兜率天上，聞彌勒菩薩，說般若波羅蜜，問其中事，于彼命終，來生此間。複次，須菩提！若人先世聞是深般若波羅蜜，不問其義，是人若生人中，心續疑
【現代漢語翻譯】 現代漢語譯本：佛陀說：『如果三千大千世界的所有眾生都修習信行，在信行地中修行，無論是一劫，或者少於一劫的時間，如果有人能用一天的時間，修行甚深的般若波羅蜜（智慧到彼岸），籌量思惟，觀察忍辱，通達明利，這種福德更為殊勝。』佛陀告訴諸天子：『如果善男子、善女人，聽聞這甚深的般若波羅蜜，能迅速證得涅槃，那麼此人在信行地中修行，無論是一劫，或者少於一劫的時間，都無法與之相比。』當時，欲界諸天子向佛陀頂禮，繞佛后離去。離開不遠，忽然消失不見。欲界諸天子返回欲界天，色界諸天子返回色界天。 當時，須菩提（佛陀的十大弟子之一，解空第一）問佛陀：『世尊！如果菩薩能夠信解甚深的般若波羅蜜，這個人會在哪裡命終，然後轉生到這裡呢？』佛陀告訴須菩提：『如果菩薩聽聞這甚深的般若波羅蜜，立刻信解，不懷疑，不後悔，不覺得困難，樂於見到，樂於聽聞，常常想著，不離開宣說般若波羅蜜的人。須菩提！譬如剛出生的小牛，不離開它的母親。菩薩也是這樣，聽聞甚深的般若波羅蜜，不離開說法的人，乃至能夠讀誦書寫般若波羅蜜。須菩提！應當知道，這樣的菩薩在人中命終后，還會轉生到人中。』 『世尊！有沒有菩薩，成就這樣的功德因緣，在其他世界供養諸佛，在那裡命終后，轉生到這裡呢？』 『須菩提！有菩薩成就這樣的功德，在其他世界供養諸佛，在那裡命終后，轉生到這裡。再者，須菩提！有菩薩成就這樣的功德，在兜率天（欲界天之一，彌勒菩薩所在）上，聽彌勒菩薩宣說般若波羅蜜，詢問其中的道理，在那裡命終后，轉生到這裡。再者，須菩提！如果有人前世聽聞這甚深的般若波羅蜜，但不求甚解，這個人如果轉生到人中，心中會繼續疑惑。』
【English Translation】 English version: The Buddha said, 'If all beings in the three thousand great thousand worlds were to practice faith, cultivating in the stage of faith, whether for one kalpa (an extremely long period of time), or less than one kalpa, if someone were to practice the profound Prajna Paramita (perfection of wisdom) for one day, contemplating and reflecting, observing patience, and understanding thoroughly, this merit would be even more superior.' The Buddha told the devas (gods): 'If a good man or good woman hears this profound Prajna Paramita, they can quickly attain Nirvana. This person's cultivation in the stage of faith, whether for one kalpa or less than one kalpa, cannot compare to it.' At that time, the devas of the desire realm bowed their heads to the Buddha's feet, circled the Buddha, and departed. Not far away, they suddenly disappeared. The devas of the desire realm returned to the desire realm heavens, and the devas of the form realm returned to the form realm heavens. At that time, Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) asked the Buddha, 'World Honored One! If a Bodhisattva can believe and understand the profound Prajna Paramita, where will this person die and then be reborn here?' The Buddha told Subhuti, 'If a Bodhisattva hears this profound Prajna Paramita, immediately believes and understands, does not doubt, does not regret, does not find it difficult, is happy to see, happy to hear, constantly thinks about it, and does not leave the one who speaks Prajna Paramita. Subhuti! Just like a newborn calf does not leave its mother. A Bodhisattva is also like this, hearing the profound Prajna Paramita, not leaving the one who speaks it, even to the point of being able to recite and write Prajna Paramita. Subhuti! You should know that such a Bodhisattva, after dying in the human realm, will be reborn in the human realm.' 'World Honored One! Are there any Bodhisattvas who, having achieved such meritorious causes and conditions, make offerings to the Buddhas in other worlds, and after dying there, are reborn here?' 'Subhuti! There are Bodhisattvas who achieve such merit, make offerings to the Buddhas in other worlds, and after dying there, are reborn here. Furthermore, Subhuti! There are Bodhisattvas who achieve such merit, in the Tushita Heaven (one of the heavens in the desire realm, where Maitreya Bodhisattva resides), hear Maitreya Bodhisattva speak Prajna Paramita, inquire about its meaning, and after dying there, are reborn here. Furthermore, Subhuti! If someone in a previous life heard this profound Prajna Paramita but did not seek to understand its meaning, if this person is reborn in the human realm, their mind will continue to doubt.'
悔難決。須菩提！當知是人，於前世不問所致。何以故？於是般若波羅蜜中，心疑悔難決故。複次，須菩提！若人先世，若一日、若二日、三日、四日、五日，聞是深般若波羅蜜，問其中事，而不隨所說行，是人轉身，續得聞深般若波羅蜜，問其中事，信心無礙。若離法師，不復問難，還為因緣所牽，失深般若波羅蜜。何以故？須菩提！法應爾。若人雖能問難是深般若波羅蜜，不能隨所說行。或時樂聞深般若波羅蜜，或時不樂，其心輕躁，如少㲲毳，當知是菩薩新發大乘，是菩薩信心清凈，若不為般若波羅蜜所護，於二地中，當墮一處，若聲聞地，若辟支佛地。」
摩訶般若波羅蜜船喻品第十四
爾時佛告須菩提：「譬如大海中船卒破，其中人若不取木，若板，若浮囊，若死屍，當知是人不到彼岸，沒水而死。須菩提！其中人若取木板、浮囊、死屍，當知是人，不沒水死，安隱無惱，得至彼岸。須菩提！菩薩亦如是，于阿耨多羅三藐三菩提，有信，有忍，有樂，有凈心，有深心，有欲，有解，有舍，有精進，不取般若波羅蜜，當知是人中道退沒，墮聲聞、辟支佛地。須菩提！若菩薩于阿耨多羅三藐三菩提，有信，有忍，有樂，有凈心，有深心，有欲，有解，有舍，有精進，取般若波羅蜜。為般若波羅蜜所
【現代漢語翻譯】 現代漢語譯本： 難以決斷。須菩提！你應該知道，這個人前世並非沒有原因。為什麼呢？因為他對這《般若波羅蜜》心生疑惑，難以決斷。再者，須菩提！如果有人前世，哪怕只是一天、兩天、三天、四天、五天，聽聞這甚深的《般若波羅蜜》，詢問其中的道理，卻不按照所說的去做，這個人轉身之後，再次聽聞甚深的《般若波羅蜜》，詢問其中的道理，信心卻無障礙。如果離開法師，不再提問，又會被因緣所牽引，失去甚深的《般若波羅蜜》。為什麼呢？須菩提！法理本該如此。如果有人雖然能夠詢問這甚深的《般若波羅蜜》，卻不能按照所說的去做。有時喜歡聽聞甚深的《般若波羅蜜》，有時不喜歡，他的心輕浮躁動，就像少許的絨毛，應當知道這個菩薩是新發大乘心，這個菩薩的信心不清凈，如果不被《般若波羅蜜》所護持，就會在二地中，墮落到其中一處，要麼是聲聞地，要麼是辟支佛地。
《摩訶般若波羅蜜船喻品》第十四
這時，佛告訴須菩提：『譬如在大海中，船突然破裂，其中人如果不抓住木頭，或者木板，或者浮囊，或者死屍，應當知道這個人無法到達彼岸，會沉入水中而死。須菩提！其中人如果抓住木板、浮囊、死屍，應當知道這個人不會沉入水中而死，會安穩無憂，到達彼岸。須菩提！菩薩也是這樣，對於阿耨多羅三藐三菩提（無上正等正覺），有信心，有忍耐，有喜樂，有清凈心，有深心，有慾望，有理解，有捨棄，有精進，卻不取《般若波羅蜜》，應當知道這個人會在中途退沒，墮落到聲聞、辟支佛地。須菩提！如果菩薩對於阿耨多羅三藐三菩提，有信心，有忍耐，有喜樂，有清凈心，有深心，有慾望，有理解，有捨棄，有精進，並且取《般若波羅蜜》，被《般若波羅蜜》所護持，
【English Translation】 English version: Difficult to decide. Subhuti! You should know that this person's previous life was not without cause. Why? Because in this Prajna Paramita, their mind is doubtful and difficult to decide. Furthermore, Subhuti! If a person in a previous life, even for one day, two days, three days, four days, or five days, heard this profound Prajna Paramita, asked about its meaning, but did not act according to what was said, this person, after turning away, again hears the profound Prajna Paramita, asks about its meaning, and their faith is without hindrance. If they leave the Dharma teacher and no longer ask questions, they will be drawn by conditions and lose the profound Prajna Paramita. Why? Subhuti! The Dharma should be like this. If a person can ask about this profound Prajna Paramita but cannot act according to what is said, sometimes they like to hear the profound Prajna Paramita, and sometimes they do not, their mind is fickle and restless, like a few strands of down. You should know that this Bodhisattva has newly generated the Mahayana mind, and this Bodhisattva's faith is not pure. If they are not protected by the Prajna Paramita, they will fall into one of the two grounds, either the Sravaka ground or the Pratyekabuddha ground.
Chapter Fourteen: The Parable of the Ship of Maha Prajna Paramita
At that time, the Buddha said to Subhuti: 'It is like a ship in the great ocean that suddenly breaks apart. If the people in it do not grab onto wood, planks, floats, or corpses, you should know that these people will not reach the other shore, but will sink and die. Subhuti! If the people in it grab onto planks, floats, or corpses, you should know that these people will not sink and die, but will be safe and without worry, and will reach the other shore. Subhuti! Bodhisattvas are also like this. Regarding Anuttara Samyak Sambodhi (unexcelled complete enlightenment), they have faith, patience, joy, a pure mind, a profound mind, desire, understanding, renunciation, and diligence, but do not take hold of Prajna Paramita. You should know that these people will retreat midway and fall into the Sravaka or Pratyekabuddha grounds. Subhuti! If a Bodhisattva, regarding Anuttara Samyak Sambodhi, has faith, patience, joy, a pure mind, a profound mind, desire, understanding, renunciation, and diligence, and takes hold of Prajna Paramita, and is protected by Prajna Paramita,'
守護故，中道不退，過聲聞、辟支佛地，當住阿耨多羅三藐三菩提。
「須菩提！譬如有人，持壞瓶詣河井池泉取水，當知是瓶，爛壞不久還歸於地。何以故？瓶未熟故。須菩提！菩薩亦如是，于阿耨多羅三藐三菩提有信，有忍，有樂，有凈心，有深心，有欲，有解，有舍，有精進，不為般若波羅蜜方便所護故，當知是人未得薩婆若，中道退轉。須菩提！云何為菩薩中道退轉？所謂若墮聲聞地，若墮辟支佛地。須菩提！譬如有人持熟瓶詣河井池泉取水，當知是瓶，堅固不壞，持水而歸。何以故？是瓶熟故。須菩提！菩薩亦如是。于阿耨多羅三藐三菩提有信，有忍，有樂，有凈心，有深心，有欲，有解，有舍，有精進，為般若波羅蜜方便所護故，當知是菩薩不中道退轉，安隱得到薩婆若。
「須菩提！譬如大海中船，未被莊治，推著水邊，載諸財物。當知是船，中道漏沒，散失財物，以是賈客無方便故，多失財物，自致憂惱。須菩提！菩薩亦如是。于阿耨多羅三藐三菩提，有信乃至有精進，不為般若波羅蜜方便所護故，未到薩婆若，中道而退，失於大寶，而自憂惱。失大珍寶，中道沒者，墮聲聞、辟支佛地；失大珍寶者，失薩婆若寶。須菩提！譬如大海邊船，莊治堅牢，推著水中，載諸財物，當知是船，不
【現代漢語翻譯】 現代漢語譯本：
因為守護的緣故，能使修行者在中道不退轉，超越聲聞（聽聞佛法而得解脫的修行者）、辟支佛（不需他人教導，自己覺悟的修行者）的境界，最終安住于阿耨多羅三藐三菩提（無上正等正覺）。 『須菩提！譬如有人，拿著一個破損的瓶子去河邊、井邊或池塘邊取水，應當知道這個瓶子，很快就會爛壞，最終歸於泥土。為什麼呢？因為這個瓶子沒有燒製成熟。須菩提！菩薩也是如此，對於阿耨多羅三藐三菩提有信心、有忍耐、有喜樂、有清凈心、有深心、有愿欲、有理解、有捨棄、有精進，但因為沒有般若波羅蜜（以智慧到達彼岸）的方便法門來守護，應當知道這個人不能證得薩婆若（一切智），會在中途退轉。須菩提！什麼是菩薩中途退轉呢？就是指墮入聲聞地，或者墮入辟支佛地。須菩提！譬如有人拿著一個燒製成熟的瓶子去河邊、井邊或池塘邊取水，應當知道這個瓶子，堅固不會損壞，能裝水而歸。為什麼呢？因為這個瓶子已經燒製成熟。須菩提！菩薩也是如此，對於阿耨多羅三藐三菩提有信心、有忍耐、有喜樂、有清凈心、有深心、有愿欲、有理解、有捨棄、有精進，並且有般若波羅蜜的方便法門來守護，應當知道這個菩薩不會中途退轉，能夠安穩地到達薩婆若。 『須菩提！譬如大海中的船，沒有經過修繕加固，就被推到水邊，裝載各種財物。應當知道這艘船，會在中途漏水沉沒，散失財物，因為這個商人沒有方便的辦法，所以損失了很多財物，自己也因此憂愁煩惱。須菩提！菩薩也是如此，對於阿耨多羅三藐三菩提，有信心乃至有精進，但因為沒有般若波羅蜜的方便法門來守護，沒有到達薩婆若，就會在中途退轉，失去大寶，而自己憂愁煩惱。失去大珍寶，中途沉沒的，就是墮入聲聞、辟支佛地；失去大珍寶的，就是失去薩婆若寶。須菩提！譬如大海邊的船，經過修繕加固，堅固牢靠，被推到水中，裝載各種財物，應當知道這艘船，不會
【English Translation】 English version:
Because of guarding, one does not retreat in the middle way, surpasses the stages of Śrāvakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and dwells in Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). 『Subhuti! Suppose there is a person who takes a broken pot to a river, well, or pond to fetch water. It should be known that this pot will soon rot and return to the earth. Why? Because the pot is not well-fired. Subhuti! A Bodhisattva is also like this. Having faith, patience, joy, a pure mind, a profound mind, desire, understanding, renunciation, and diligence towards Anuttarā-samyak-saṃbodhi, but not being protected by the expedient means of Prajñāpāramitā (perfection of wisdom), it should be known that this person will not attain Sarvajña (omniscience) and will retreat in the middle way. Subhuti! What is meant by a Bodhisattva retreating in the middle way? It means falling into the stage of a Śrāvaka or falling into the stage of a Pratyekabuddha. Subhuti! Suppose there is a person who takes a well-fired pot to a river, well, or pond to fetch water. It should be known that this pot is strong and will not break, and can carry water back. Why? Because the pot is well-fired. Subhuti! A Bodhisattva is also like this. Having faith, patience, joy, a pure mind, a profound mind, desire, understanding, renunciation, and diligence towards Anuttarā-samyak-saṃbodhi, and being protected by the expedient means of Prajñāpāramitā, it should be known that this Bodhisattva will not retreat in the middle way and will safely reach Sarvajña. 『Subhuti! Suppose a ship in the ocean, not having been repaired and strengthened, is pushed to the water's edge and loaded with various goods. It should be known that this ship will leak and sink in the middle of the journey, scattering the goods. Because this merchant lacks expedient means, he loses many goods and causes himself sorrow and distress. Subhuti! A Bodhisattva is also like this. Having faith, and even diligence, towards Anuttarā-samyak-saṃbodhi, but not being protected by the expedient means of Prajñāpāramitā, not having reached Sarvajña, he will retreat in the middle way, lose the great treasure, and cause himself sorrow and distress. Losing the great treasure and sinking in the middle way means falling into the stage of a Śrāvaka or Pratyekabuddha; losing the great treasure means losing the treasure of Sarvajña. Subhuti! Suppose a ship by the ocean, having been repaired and strengthened, is pushed into the water and loaded with various goods. It should be known that this ship will not
中道沒，隨所至處，必能得到。須菩提！菩薩亦如是。于阿耨多羅三藐三菩提，有信乃至有精進，為般若波羅蜜方便所護故，當知是菩薩不中道退轉，于阿耨多羅三藐三菩提。何以故？須菩提！法應爾。若菩薩于阿耨多羅三藐三菩提，有信乃至有精進，為般若波羅蜜方便所護故，不墮聲聞、辟支佛地，但以是諸功德，向阿耨多羅三藐三菩提。
「須菩提！譬如老人，年百二十，而有雜病，風寒冷熱。須菩提！于意云何？是人能從床起不？」「不也，世尊！」「須菩提！是人或時能起。」「世尊！假令能起，不能遠行，若十里、二十里。何以故？是人已為老病所侵，雖復能起，不能遠行。」「須菩提！菩薩亦如是。雖發阿耨多羅三藐三菩提心，乃至有精進。于阿耨多羅三藐三菩提，有信乃至有精進，不為般若波羅蜜方便所護故，未得薩婆若，中道退轉，墮聲聞、辟支佛地。須菩提！是百二十歲老人，若有風寒冷熱之病，欲從床起，有二健人，各扶一腋，安慰之言：『隨意所至，我等好相扶持，勿懼中道有所墜落。』須菩提！菩薩亦如是。于阿耨多羅三藐三菩提，有信乃至有精進，為般若波羅蜜方便所護故，當知是菩薩不中道退轉，能至阿耨多羅三藐三菩提。」◎
小品般若經卷第五 大正藏第 08 冊
【現代漢語翻譯】 現代漢語譯本： 中途不退轉，無論到達何處，必定能夠證得。須菩提！菩薩也是如此。對於阿耨多羅三藐三菩提（無上正等正覺），有信心乃至有精進，因為有般若波羅蜜（智慧的完美）方便的護持，應當知道這位菩薩不會中途退轉，最終證得阿耨多羅三藐三菩提。為什麼呢？須菩提！法理本該如此。如果菩薩對於阿耨多羅三藐三菩提，有信心乃至有精進，因為有般若波羅蜜方便的護持，就不會墮入聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的境界，而是憑藉這些功德，趨向阿耨多羅三藐三菩提。 『須菩提！譬如一位老人，年紀一百二十歲，而且身患各種疾病，如風寒冷熱。須菩提！你認為如何？這個人還能從床上起來嗎？』『不能，世尊！』『須菩提！這個人或許有時能起來。』『世尊！即使能起來，也不能走遠，比如十里、二十里。為什麼呢？因為這個人已經被衰老和疾病侵擾，即使能起來，也不能走遠。』『須菩提！菩薩也是如此。雖然發起了阿耨多羅三藐三菩提心，乃至有精進。對於阿耨多羅三藐三菩提，有信心乃至有精進，但如果沒有般若波羅蜜方便的護持，就不能證得薩婆若（一切智），中途退轉，墮入聲聞、辟支佛的境界。須菩提！這位一百二十歲的老人，如果患有風寒冷熱的疾病，想要從床上起來，如果有兩個健壯的人，各扶著他的一邊腋下，安慰他說：『無論你想去哪裡，我們都會好好扶持你，不要害怕中途跌倒。』須菩提！菩薩也是如此。對於阿耨多羅三藐三菩提，有信心乃至有精進，因為有般若波羅蜜方便的護持，應當知道這位菩薩不會中途退轉，能夠到達阿耨多羅三藐三菩提。』 小品般若經卷第五 大正藏第 08 冊
【English Translation】 English version: Not retreating midway, wherever one reaches, one will surely attain it. Subhuti! Bodhisattvas are also like this. Regarding Anuttara-samyak-sambodhi (supreme perfect enlightenment), having faith and even diligence, because they are protected by the expedient means of Prajna-paramita (perfection of wisdom), it should be known that this Bodhisattva will not retreat midway and will ultimately attain Anuttara-samyak-sambodhi. Why is that? Subhuti! The Dharma should be like this. If a Bodhisattva, regarding Anuttara-samyak-sambodhi, has faith and even diligence, because they are protected by the expedient means of Prajna-paramita, they will not fall into the realm of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but will, through these merits, move towards Anuttara-samyak-sambodhi. 『Subhuti! It is like an old man, one hundred and twenty years old, who has various illnesses, such as wind, cold, heat. Subhuti! What do you think? Can this person get out of bed?』 『No, World Honored One!』 『Subhuti! This person might be able to get up sometimes.』 『World Honored One! Even if he can get up, he cannot walk far, such as ten or twenty li. Why is that? Because this person has already been afflicted by old age and illness, even if he can get up, he cannot walk far.』 『Subhuti! Bodhisattvas are also like this. Although they have aroused the mind for Anuttara-samyak-sambodhi, and even have diligence. Regarding Anuttara-samyak-sambodhi, having faith and even diligence, but if they are not protected by the expedient means of Prajna-paramita, they cannot attain Sarvajna (omniscience), and will retreat midway, falling into the realm of Sravakas and Pratyekabuddhas. Subhuti! If this one hundred and twenty-year-old man, suffering from wind, cold, and heat, wants to get out of bed, and there are two strong men, each supporting one of his armpits, comforting him by saying: 『Wherever you want to go, we will support you well, do not be afraid of falling midway.』 Subhuti! Bodhisattvas are also like this. Regarding Anuttara-samyak-sambodhi, having faith and even diligence, because they are protected by the expedient means of Prajna-paramita, it should be known that this Bodhisattva will not retreat midway and will be able to reach Anuttara-samyak-sambodhi.』 Chapter Five of the Smaller Prajna-paramita Sutra Taisho Tripitaka Volume 08
No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第六
後秦龜茲國三藏鳩摩羅什譯
◎大如品第十五
爾時須菩提白佛言：「世尊！新發意菩薩，云何應學般若波羅蜜？」
佛告須菩提：「新發意菩薩若欲學般若波羅蜜，先當親近善知識，能說般若波羅蜜者。是人如是教：『善男子，來！汝所有佈施，皆應迴向阿耨多羅三藐三菩提。汝善男子！亦莫貪著阿耨多羅三藐三菩提。若色是，若受、想、行、識是。何以故？是薩婆若非可著者。善男子！汝所有持戒、忍辱、精進、禪定、智慧，皆應迴向阿耨多羅三藐三菩提，勿生貪著。若色是，若受、想、行、識是。何以故？善男子！是薩婆若非可著者。汝善男子！亦勿貪著聲聞、辟支佛道。』須菩提！如是新發意菩薩，應漸教令入深般若波羅蜜。」
「世尊！諸菩薩發阿耨多羅三藐三菩提心，欲得阿耨多羅三藐三菩提，所為甚難。」
「如是，如是！須菩提！如諸菩薩發阿耨多羅三藐三菩提心，欲得阿耨多羅三藐三菩提，所為甚難。是人為安隱世間故發心，為安樂世間故發心，我當得阿耨多羅三藐三菩提。為世間作救，為世間作歸，為世間作舍，為世間作究竟道，為世間作洲，為世間作導師，為世間作趣。須菩提
【現代漢語翻譯】 現代漢語譯本 《小品般若波羅蜜經》卷第六 後秦龜茲國三藏鳩摩羅什譯 ◎大如品第十五 這時，須菩提對佛說：『世尊！新發菩提心的菩薩，應該如何修學般若波羅蜜（paramita，意為到彼岸）呢？』 佛告訴須菩提：『新發菩提心的菩薩如果想修學般若波羅蜜，首先應當親近善知識（kalyanamitra，指引修行的人），能講說般若波羅蜜的人。這個人應當這樣教導：『善男子，來！你所做的一切佈施（dana，給予），都應當迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。你這善男子！也不要貪執阿耨多羅三藐三菩提。無論是色（rupa，物質現象），還是受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，意識）。為什麼呢？因為這薩婆若（sarvajna，一切智）是不可執著的。善男子！你所持守的戒律（sila，行爲規範）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，洞察力），都應當迴向阿耨多羅三藐三菩提，不要產生貪執。無論是色，還是受、想、行、識。為什麼呢？善男子！這薩婆若是不可執著的。你這善男子！也不要貪執聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的道。』須菩提！像這樣，新發菩提心的菩薩，應當逐漸教導他們進入甚深的般若波羅蜜。』 『世尊！諸位菩薩發阿耨多羅三藐三菩提心，想要得到阿耨多羅三藐三菩提，所做的事情非常困難。』 『是的，是的！須菩提！正如諸位菩薩發阿耨多羅三藐三菩提心，想要得到阿耨多羅三藐三菩提，所做的事情非常困難。這個人爲了安穩世間而發心，爲了安樂世間而發心，我應當證得阿耨多羅三藐三菩提。為世間作救護，為世間作歸宿，為世間作庇護，為世間作究竟之道，為世間作洲渚，為世間作導師，為世間作引導。須菩提！』
【English Translation】 English version The Smaller Prajnaparamita Sutra, Volume Six Translated by Tripitaka Kumarajiva of Kucha, Later Qin Dynasty Chapter 15: The Greatness At that time, Subhuti said to the Buddha: 'World Honored One, how should a newly-aspired Bodhisattva learn the Prajnaparamita (paramita, meaning perfection of wisdom)?' The Buddha told Subhuti: 'If a newly-aspired Bodhisattva wishes to learn the Prajnaparamita, they should first draw near to a good teacher (kalyanamitra, a guide in practice), one who can explain the Prajnaparamita. This person should teach them thus: 'Good man, come! All the giving (dana) you do should be dedicated to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). You, good man! Also, do not be attached to Anuttara-samyak-sambodhi. Whether it is form (rupa), or feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana). Why? Because this Sarvajna (omniscience) is not something to be attached to. Good man! All the precepts (sila) you uphold, patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna) should be dedicated to Anuttara-samyak-sambodhi, do not generate attachment. Whether it is form, or feeling, perception, mental formations, or consciousness. Why? Good man! This Sarvajna is not something to be attached to. You, good man! Also, do not be attached to the path of Sravakas (hearers of the Dharma) or Pratyekabuddhas (solitary realizers).' Subhuti! In this way, newly-aspired Bodhisattvas should be gradually taught to enter the profound Prajnaparamita.' 'World Honored One! When Bodhisattvas generate the mind for Anuttara-samyak-sambodhi, desiring to attain Anuttara-samyak-sambodhi, what they undertake is very difficult.' 'So it is, so it is! Subhuti! Just as when Bodhisattvas generate the mind for Anuttara-samyak-sambodhi, desiring to attain Anuttara-samyak-sambodhi, what they undertake is very difficult. This person generates this mind for the sake of the peace of the world, generates this mind for the sake of the happiness of the world, thinking, 'I shall attain Anuttara-samyak-sambodhi. I will be a refuge for the world, a shelter for the world, a sanctuary for the world, the ultimate path for the world, an island for the world, a guide for the world, a leader for the world.' Subhuti!'
！云何菩薩得阿耨多羅三藐三菩提時，為世間作救？菩薩為斷生死中諸苦惱故說法。救眾生於苦惱。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作救。云何菩薩得阿耨多羅三藐三菩提時，為世間作歸？眾生生法，老病死法，憂悲苦惱法。是菩薩能度眾生，於此生法，老病死法，憂悲苦惱法。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作歸。云何菩薩得阿耨多羅三藐三菩提時，為世間作舍？須菩提！菩薩得阿耨多羅三藐三菩提時，為不著故說法。」
「世尊！云何名不著？」
「須菩提！若色不縛不解，不生不滅，是名色不著。若受、想、行、識不縛不解，不生不滅，是名識不著。如是，須菩提！一切法不縛不解故不著。菩薩得阿耨多羅三藐三菩提時，能為眾生說如是法，是名菩薩為世間作舍。云何菩薩得阿耨多羅三藐三菩提時，為世間作究竟道？須菩提！色究竟不名色，受、想、行、識究竟不名識。如究竟相，一切法亦如是。」
「世尊！若究竟相，一切法亦爾者，菩薩皆應得阿耨多羅三藐三菩提。何以故？是中無有分別故。」
「如是，如是！須菩提！是中無有分別。諸菩薩如是觀，如是知，其心不沒，作是念：『我得阿耨多羅三藐三菩提時，應為眾生說如是法。』須菩
【現代漢語翻譯】 現代漢語譯本： 『須菩提！菩薩如何證得阿耨多羅三藐三菩提（無上正等正覺）時，為世間作救護？』菩薩爲了斷除生死中的各種苦惱而說法，救度眾生脫離苦惱。須菩提！這稱為菩薩證得阿耨多羅三藐三菩提時，為世間作救護。 『菩薩如何證得阿耨多羅三藐三菩提時，為世間作歸依？』眾生有生法、老病死法、憂悲苦惱法。這位菩薩能夠度脫眾生，使他們脫離這些生法、老病死法、憂悲苦惱法。須菩提！這稱為菩薩證得阿耨多羅三藐三菩提時，為世間作歸依。 『菩薩如何證得阿耨多羅三藐三菩提時，為世間作安舍？』須菩提！菩薩證得阿耨多羅三藐三菩提時，爲了不執著而說法。 『世尊！什麼叫做不執著？』 『須菩提！如果色（物質現象）不被束縛也不被解脫，不生也不滅，這稱為色不執著。如果受（感受）、想（表象）、行（意志）、識（識別）不被束縛也不被解脫，不生也不滅，這稱為識不執著。如此，須菩提！一切法因為不被束縛也不被解脫，所以不執著。菩薩證得阿耨多羅三藐三菩提時，能夠為眾生宣說這樣的法，這稱為菩薩為世間作安舍。 『菩薩如何證得阿耨多羅三藐三菩提時，為世間作究竟道？』須菩提！色的究竟不稱為色，受、想、行、識的究竟不稱為識。如同究竟的相狀，一切法也是如此。 『世尊！如果究竟的相狀，一切法也是如此，那麼菩薩都應該證得阿耨多羅三藐三菩提。為什麼呢？因為其中沒有分別的緣故。』 『是的，是的！須菩提！其中沒有分別。諸菩薩如此觀察，如此了知，他們的心不會沉沒，他們會這樣想：『我證得阿耨多羅三藐三菩提時，應當為眾生宣說這樣的法。』須菩提！這稱為菩薩為世間作究竟道。』
【English Translation】 English version: 'Subhuti, how does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), act as a refuge for the world?' A Bodhisattva teaches the Dharma to end the various sufferings in birth and death, rescuing sentient beings from suffering. Subhuti, this is called a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, acting as a refuge for the world. 'How does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, act as a shelter for the world?' Sentient beings experience the laws of birth, aging, sickness, death, sorrow, grief, and suffering. This Bodhisattva is able to liberate sentient beings from these laws of birth, aging, sickness, death, sorrow, grief, and suffering. Subhuti, this is called a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, acting as a shelter for the world. 'How does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, act as a dwelling for the world?' Subhuti, a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, teaches the Dharma for the sake of non-attachment. 'World Honored One, what is meant by non-attachment?' 'Subhuti, if form (material phenomena) is neither bound nor liberated, neither arising nor ceasing, this is called non-attachment to form. If sensation (feeling), perception (cognition), volition (mental formations), and consciousness (awareness) are neither bound nor liberated, neither arising nor ceasing, this is called non-attachment to consciousness. Thus, Subhuti, all dharmas are non-attached because they are neither bound nor liberated. When a Bodhisattva attains Anuttara-samyak-sambodhi, they can teach such Dharma to sentient beings, and this is called a Bodhisattva acting as a dwelling for the world. 'How does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, act as the ultimate path for the world?' Subhuti, the ultimate of form is not called form, and the ultimate of sensation, perception, volition, and consciousness is not called consciousness. Just like the ultimate aspect, all dharmas are also like that. 'World Honored One, if the ultimate aspect is such that all dharmas are also like that, then all Bodhisattvas should attain Anuttara-samyak-sambodhi. Why is that? Because there is no differentiation in it.' 'So it is, so it is! Subhuti, there is no differentiation in it. When Bodhisattvas observe and understand in this way, their minds will not sink, and they will think: 『When I attain Anuttara-samyak-sambodhi, I should teach such Dharma to sentient beings.』 Subhuti, this is called a Bodhisattva acting as the ultimate path for the world.'
提！是名菩薩得阿耨多羅三藐三菩提時，為世間作究竟道。云何菩薩得阿耨多羅三藐三菩提時，為世間作洲？譬如水中陸地斷流之處，名之為洲。如是，須菩提！色前際后際斷，受、想、行、識前際后際斷。以前際后際斷故，一切法都斷。若一切法都斷，是名寂滅微妙，如實不顛倒涅槃。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作洲。云何菩薩得阿耨多羅三藐三菩提時，為世間作導師？須菩提！菩薩得阿耨多羅三藐三菩提時，不為色生滅故說法，但為實相故說法；不為受、想、行、識生滅故說法，但為實相故說法；不為須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、薩婆若生滅故說法，但為實相故說法。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作導師。云何菩薩得阿耨多羅三藐三菩提時，為世間作趣？須菩提！菩薩得阿耨多羅三藐三菩提時，為眾生說色趣空，說受、想、行、識趣空，一切法皆趣空，不來不去。何以故？色空，不來不去；受、想、行、識空，不來不去；乃至一切法空，不來不去。故一切法趣空，不過是趣；一切法趣，無相趣，無作趣，無起趣，無生趣，無所有趣，夢趣，無量趣，無邊趣，無我，寂滅趣，涅槃趣，不還趣不趣。一切法不過是趣。」
「世尊！如是法
{ "translations": [ "現代漢語譯本", "提！當菩薩證得阿耨多羅三藐三菩提（無上正等正覺）時，就成為世間的究竟之道。菩薩如何證得阿耨多羅三藐三菩提時，成為世間的洲渚呢？譬如水中陸地斷流之處，稱為洲渚。須菩提！色（物質現象）的前際和后際斷絕，受（感受）、想（概念）、行（意志）、識（意識）的前際和后際也斷絕。因為前際和后際斷絕的緣故，一切法都斷絕。如果一切法都斷絕，這就叫做寂滅微妙，如實不顛倒的涅槃（解脫）。須菩提！這就是菩薩證得阿耨多羅三藐三菩提時，成為世間的洲渚。菩薩如何證得阿耨多羅三藐三菩提時，成為世間的導師呢？須菩提！菩薩證得阿耨多羅三藐三菩提時，不是爲了色（物質現象）的生滅而說法，而是爲了實相（真實本質）而說法；不是爲了受（感受）、想（概念）、行（意志）、識（意識）的生滅而說法，而是爲了實相而說法；不是爲了須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無生果）、辟支佛道（緣覺道）、薩婆若（一切智）的生滅而說法，而是爲了實相而說法。須菩提！這就是菩薩證得阿耨多羅三藐三菩提時，成為世間的導師。菩薩如何證得阿耨多羅三藐三菩提時，成為世間的歸趣呢？須菩提！菩薩證得阿耨多羅三藐三菩提時，為眾生說色（物質現象）的歸趣是空，說受（感受）、想（概念）、行（意志）、識（意識）的歸趣是空，一切法的歸趣都是空，不來不去。為什麼呢？色是空，不來不去；受、想、行、識是空，不來不去；乃至一切法是空，不來不去。所以一切法的歸趣是空，不過是歸趣；一切法的歸趣，是無相的歸趣，無作的歸趣，無起的歸趣，無生的歸趣，無所有的歸趣，如夢的歸趣，無量的歸趣，無邊的歸趣，無我的歸趣，寂滅的歸趣，涅槃的歸趣，不還的歸趣，不歸趣。一切法不過是這樣的歸趣。」， "世尊！這樣的法是這樣的。" ], "english_translations": [ "English version", "Subhuti! When a Bodhisattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), he becomes the ultimate path for the world. How does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, become an island for the world? It is like a piece of land in the water where the flow is interrupted, which is called an island. Similarly, Subhuti! The prior and posterior limits of form (rupa) are cut off, and the prior and posterior limits of sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are cut off. Because the prior and posterior limits are cut off, all dharmas are cut off. If all dharmas are cut off, this is called the subtle extinction, the true and non-inverted Nirvana (liberation). Subhuti! This is how a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, becomes an island for the world. How does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, become a guide for the world? Subhuti! When a Bodhisattva attains Anuttara-samyak-sambodhi, he does not teach for the sake of the arising and ceasing of form, but teaches for the sake of the true nature (tathata); he does not teach for the sake of the arising and ceasing of sensation, perception, mental formations, and consciousness, but teaches for the sake of the true nature; he does not teach for the sake of the arising and ceasing of Srotapanna (stream-enterer) fruit, Sakrdagamin (once-returner) fruit, Anagamin (non-returner) fruit, Arhat (worthy one) fruit, Pratyekabuddha (solitary buddha) path, or Sarvajna (omniscience), but teaches for the sake of the true nature. Subhuti! This is how a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, becomes a guide for the world. How does a Bodhisattva, upon attaining Anuttara-samyak-sambodhi, become a refuge for the world? Subhuti! When a Bodhisattva attains Anuttara-samyak-sambodhi, he tells sentient beings that the refuge of form is emptiness, that the refuge of sensation, perception, mental formations, and consciousness is emptiness, that the refuge of all dharmas is emptiness, neither coming nor going. Why? Form is empty, neither coming nor going; sensation, perception, mental formations, and consciousness are empty, neither coming nor going; even all dharmas are empty, neither coming nor going. Therefore, the refuge of all dharmas is emptiness, and this is just the refuge; the refuge of all dharmas is a refuge without characteristics, a refuge without action, a refuge without arising, a refuge without birth, a refuge without possession, a dream-like refuge, an immeasurable refuge, a boundless refuge, a refuge without self, a refuge of extinction, a refuge of Nirvana, a refuge of non-returning, a refuge of non-refuge. All dharmas are just such a refuge.", "World Honored One! Such is this Dharma." ] }
者，誰能信解？」「須菩提！若菩薩于先佛所，久修道行，成就善根，乃能信解。」
「世尊！能信解者，何相？」「須菩提！離滅欲恚癡性，是信解相。如是人能知深般若波羅蜜。」
「世尊！是菩薩能解深般若波羅蜜，亦如是趣，得是趣相，能為無量眾生作趣。」「如是，如是！須菩提！是菩薩如是趣，能為無量眾生作趣。須菩提！是名菩薩得阿耨多羅三藐三菩提時，能為無量眾生作趣。」
「世尊！是菩薩所為甚難，能作如是大莊嚴，為滅度無量無邊眾生，而眾生不可得。」「如是，如是！須菩提！菩薩所為甚難，為滅度無量無邊眾生故，發大莊嚴，而眾生不可得。須菩提！是為菩薩大莊嚴，不為色，不為受、想、行、識，不為聲聞、辟支佛地，不為薩婆若故發大莊嚴，不為莊嚴一切法故，是菩薩發大莊嚴。」
「世尊！菩薩能如是行深般若波羅蜜，則不墮二地，若聲聞地、辟支佛地。」「須菩提！汝見何義，說如是事：若菩薩如是行深般若波羅蜜，則不墮二地，若聲聞、辟支佛地。」
「世尊！是般若波羅蜜甚深，此中無修法，無所修，無修者。何以故？世尊！是深般若波羅蜜中，無決定法。修虛空，是修般若波羅蜜。世尊！不修一切法，是修般若波羅蜜。修無邊，是修般若
【現代漢語翻譯】 現代漢語譯本： 『這樣的話，誰能相信並理解呢？』 『須菩提（佛陀的弟子）！如果菩薩在過去的佛那裡，長期修行，成就了善根，才能相信並理解。』 『世尊（佛陀的尊稱）！能相信並理解的人，有什麼樣的特徵呢？』 『須菩提！遠離貪慾、嗔恚、愚癡的本性，就是相信並理解的特徵。這樣的人能夠了解甚深的般若波羅蜜（智慧的完美）。』 『世尊！這位菩薩能夠理解甚深的般若波羅蜜，也像這樣趨向，得到這種趨向的特徵，能夠為無量眾生指引方向。』 『是的，是的！須菩提！這位菩薩像這樣趨向，能夠為無量眾生指引方向。須菩提！這就是菩薩在獲得阿耨多羅三藐三菩提（無上正等正覺）時，能夠為無量眾生指引方向。』 『世尊！這位菩薩所做的事情非常困難，能夠做出如此偉大的莊嚴，爲了度脫無量無邊的眾生，而眾生實際上是不可得的。』 『是的，是的！須菩提！菩薩所做的事情非常困難，爲了度脫無量無邊的眾生，發起偉大的莊嚴，而眾生實際上是不可得的。須菩提！這就是菩薩的偉大莊嚴，不是爲了色（物質現象），不是爲了受、想、行、識（精神現象），不是爲了聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的境界，不是爲了薩婆若（一切智）而發起偉大的莊嚴，不是爲了莊嚴一切法而發起，這位菩薩是發起偉大的莊嚴。』 『世尊！菩薩能夠像這樣修行甚深的般若波羅蜜，就不會墮入二地，即聲聞地、辟支佛地。』 『須菩提！你看到什麼道理，說出這樣的話：如果菩薩像這樣修行甚深的般若波羅蜜，就不會墮入二地，即聲聞、辟支佛地？』 『世尊！這般若波羅蜜非常深奧，其中沒有修行的法，沒有所修的，沒有修行的人。為什麼呢？世尊！在這甚深的般若波羅蜜中，沒有確定的法。修行虛空，就是修行般若波羅蜜。世尊！不修行一切法，就是修行般若波羅蜜。修行無邊，就是修行般若波羅蜜。』
【English Translation】 English version: 'Who can believe and understand this?' 'Subhuti (a disciple of the Buddha)! If a Bodhisattva, in the presence of past Buddhas, has cultivated the path for a long time and achieved good roots, then they can believe and understand.' 'World Honored One (a title for the Buddha)! What are the characteristics of those who can believe and understand?' 'Subhuti! The characteristic of believing and understanding is being free from the nature of desire, hatred, and delusion. Such a person can understand the profound Prajnaparamita (perfection of wisdom).' 'World Honored One! This Bodhisattva who can understand the profound Prajnaparamita, also moves in this direction, obtains the characteristics of this direction, and can guide countless beings.' 'Yes, yes! Subhuti! This Bodhisattva, moving in this direction, can guide countless beings. Subhuti! This is when a Bodhisattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), they can guide countless beings.' 'World Honored One! What this Bodhisattva does is very difficult, able to make such great adornments, for the sake of liberating countless beings, while beings are actually unattainable.' 'Yes, yes! Subhuti! What a Bodhisattva does is very difficult, for the sake of liberating countless beings, they make great adornments, while beings are actually unattainable. Subhuti! This is the great adornment of a Bodhisattva, not for the sake of form (material phenomena), not for the sake of sensation, perception, mental formations, and consciousness (mental phenomena), not for the sake of the level of Sravakas (those who hear the teachings and practice), Pratyekabuddhas (those who attain enlightenment on their own), not for the sake of Sarvajna (omniscience), they make great adornments, not for the sake of adorning all dharmas, this Bodhisattva makes great adornments.' 'World Honored One! If a Bodhisattva can practice the profound Prajnaparamita in this way, they will not fall into the two levels, namely the Sravaka level and the Pratyekabuddha level.' 'Subhuti! What meaning do you see that you say such a thing: If a Bodhisattva practices the profound Prajnaparamita in this way, they will not fall into the two levels, namely the Sravaka and Pratyekabuddha levels?' 'World Honored One! This Prajnaparamita is very profound, in it there is no dharma to be practiced, nothing to be practiced, and no one who practices. Why is that? World Honored One! In this profound Prajnaparamita, there is no fixed dharma. Practicing emptiness is practicing Prajnaparamita. World Honored One! Not practicing all dharmas is practicing Prajnaparamita. Practicing the boundless is practicing Prajnaparamita.'
波羅蜜。修無著，是修般若波羅蜜。」「須菩提！應以深般若波羅蜜試阿惟越致菩薩。若不貪著般若波羅蜜，不隨他言論有所悕望。若聞說深般若波羅蜜時，不驚不怖，不沒不退，其心喜樂，當知是阿惟越致菩薩，先世已曾聞深般若波羅蜜。何以故？聞說深般若波羅蜜，不驚不怖，不沒不退，當知是阿惟越致菩薩。」
「世尊！若菩薩聞說深般若波羅蜜，不驚不怖，不沒不退，應云何觀？」「須菩提！是菩薩應隨薩婆若心，觀般若波羅蜜。」
「世尊！云何名為隨薩婆若心觀？」「須菩提！隨虛空觀，名為隨薩婆若心觀般若波羅蜜。須菩提！隨薩婆若心觀，即非觀。何以故？無量是薩婆若，無量即無色，無受、想、行、識，無智，無慧，無道，無得，無果，無生，無滅，無作，無作者，無方，無趣，無住，無量，即墮無量數。須菩提！如虛空無量，薩婆若亦無量。無法可得，亦無得者。不可以色得，不可以受、想、行、識得，不可以檀波羅蜜得，不可以尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪那波羅蜜、般若波羅蜜得。何以故？色即是薩婆若；受、想、行、識即是薩婆若；檀波羅蜜即是薩婆若；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜即是薩婆若。」
爾時欲、色界諸天
【現代漢語翻譯】 現代漢語譯本： 「須菩提，修習不執著，就是修習般若波羅蜜（智慧到彼岸）。須菩提！應該用甚深的般若波羅蜜來檢驗阿惟越致菩薩（不退轉菩薩）。如果他不貪著般若波羅蜜，不隨他人的言論有所希求，當聽到講說甚深般若波羅蜜時，不驚慌、不恐懼、不沮喪、不退縮，內心歡喜，應當知道他是阿惟越致菩薩，前世已經聽聞過甚深般若波羅蜜。為什麼呢？因為聽到講說甚深般若波羅蜜，不驚慌、不恐懼、不沮喪、不退縮，應當知道他是阿惟越致菩薩。」 「世尊！如果菩薩聽到講說甚深般若波羅蜜，不驚慌、不恐懼、不沮喪、不退縮，應該如何觀察呢？」「須菩提！這位菩薩應該隨順薩婆若（一切智）的心，觀察般若波羅蜜。」 「世尊！什麼叫做隨順薩婆若心觀察呢？」「須菩提！隨順虛空觀察，就叫做隨順薩婆若心觀察般若波羅蜜。須菩提！隨順薩婆若心觀察，實際上不是觀察。為什麼呢？因為薩婆若是無量的，無量就是無色，無受、想、行、識，無智，無慧，無道，無得，無果，無生，無滅，無作，無作者，無方，無趣，無住，無量，就落入無量數。須菩提！如同虛空無量，薩婆若也無量。沒有法可以得到，也沒有得到者。不可以色得到，不可以受、想、行、識得到，不可以檀波羅蜜（佈施到彼岸）得到，不可以尸波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪那波羅蜜（禪定到彼岸）、般若波羅蜜得到。為什麼呢？因為色就是薩婆若；受、想、行、識就是薩婆若；檀波羅蜜就是薩婆若；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜就是薩婆若。」 這時，欲界諸天...
【English Translation】 English version: 『Subhuti, practicing non-attachment is practicing Prajnaparamita (Perfection of Wisdom). Subhuti! One should test an Avaivartika Bodhisattva (Non-retrogressing Bodhisattva) with profound Prajnaparamita. If he is not attached to Prajnaparamita, does not seek anything based on others' words, and when he hears the teaching of profound Prajnaparamita, he is not startled, not afraid, not discouraged, not retreating, and his mind is joyful, then you should know that he is an Avaivartika Bodhisattva, who has heard profound Prajnaparamita in his previous lives. Why? Because upon hearing the teaching of profound Prajnaparamita, he is not startled, not afraid, not discouraged, not retreating, you should know that he is an Avaivartika Bodhisattva.』 『World Honored One! If a Bodhisattva hears the teaching of profound Prajnaparamita, and is not startled, not afraid, not discouraged, not retreating, how should he contemplate?』 『Subhuti! This Bodhisattva should contemplate Prajnaparamita in accordance with the mind of Sarvajna (All-knowing wisdom).』 『World Honored One! What is called contemplating in accordance with the mind of Sarvajna?』 『Subhuti! Contemplating in accordance with space is called contemplating Prajnaparamita in accordance with the mind of Sarvajna. Subhuti! Contemplating in accordance with the mind of Sarvajna is actually not contemplation. Why? Because Sarvajna is immeasurable, immeasurable is without form, without sensation, perception, volition, consciousness, without wisdom, without insight, without the path, without attainment, without result, without birth, without extinction, without action, without an actor, without direction, without destination, without dwelling, immeasurable, thus falling into immeasurable numbers. Subhuti! Just as space is immeasurable, Sarvajna is also immeasurable. There is no dharma that can be attained, nor is there an attainer. It cannot be attained through form, it cannot be attained through sensation, perception, volition, consciousness, it cannot be attained through Danaparamita (Perfection of Giving), it cannot be attained through Silaparamita (Perfection of Morality), Ksantiparamita (Perfection of Patience), Viryaparamita (Perfection of Vigor), Dhyanaparamita (Perfection of Meditation), or Prajnaparamita. Why? Because form is Sarvajna; sensation, perception, volition, consciousness are Sarvajna; Danaparamita is Sarvajna; Silaparamita, Ksantiparamita, Viryaparamita, Dhyanaparamita, and Prajnaparamita are Sarvajna.』 At that time, the Devas of the Desire Realm...
子白佛言：「世尊！般若波羅蜜甚深，難解難知。」佛言：「如是，如是！諸天子！般若波羅蜜甚深，難解難知。以是義故，我欲默然而不說法，作是念：『我所得法，是法中無有得者，無法可得，無所用法可得。』諸法相如是甚深，如虛空甚深故，是法甚深。我甚深故，一切法甚深。不來不去甚深故，一切法甚深。」
欲、色界諸天子白佛言：「希有，世尊！是所說法，一切世間，難可得信。世間行貪著，是法為無貪著故說。」
爾時須菩提白佛言：「世尊！是法隨順一切法。何以故？世尊！是法無障礙處，無障礙相，如虛空。世尊！是法無生，一切法不可得故。世尊！是法無處，一切處不可得故。」
爾時欲、色界諸天子白佛言：「世尊！是長老須菩提，為隨佛生，有所說法，皆為空故。」須菩提語欲、色界諸天子言：「汝等所說，長老須菩提，為隨佛生。隨何法生故，名隨佛生？」
「諸天子！隨如行故，須菩提隨如來生。如如來如，不來不去。須菩提！隨如從本已來，亦不來不去。是故，須菩提隨如來生。又如來如，即是一切法如。一切法如，即是如來如。如來如者，即非如。是故，須菩提隨如來生。如如來如，一切處一切處常不壞不分別。是故須菩提隨如來生。如如來如，非住非
【現代漢語翻譯】 現代漢語譯本：子白佛對佛說：『世尊！般若波羅蜜（智慧的完美）非常深奧，難以理解和知曉。』佛說：『是的，是的！諸位天子！般若波羅蜜非常深奧，難以理解和知曉。因為這個原因，我想要保持沉默而不說法，我這樣想：『我所證悟的法，在這個法中沒有證悟者，沒有法可以被證悟，也沒有任何方法可以被使用。』諸法的實相就是如此深奧，如同虛空一樣深奧，所以這個法非常深奧。我（佛）的深奧，所以一切法都深奧。不來不去（不生不滅）的深奧，所以一切法都深奧。』 諸位天子對佛說：『稀有啊，世尊！您所說的法，在世間很難讓人相信。世間眾生執著于貪慾，而您所說的法是爲了去除貪慾。』 這時，須菩提對佛說：『世尊！這個法是隨順一切法的。為什麼呢？世尊！這個法沒有障礙之處，沒有障礙的相狀，如同虛空一樣。世尊！這個法沒有生起，因為一切法都不可得。世尊！這個法沒有處所，因為一切處所都不可得。』 這時，諸位天子對佛說：『世尊！這位長老須菩提，是隨順佛而生的，他所說的法，都是空性的。』須菩提對諸位天子說：『你們說長老須菩提是隨順佛而生的，是隨順什麼法而生，才叫做隨順佛而生呢？』 『諸位天子！須菩提是隨順如（真如）的行持而隨順如來生的。如來的如（真如），是不來不去的。須菩提！隨順如從本以來，也是不來不去的。所以，須菩提是隨順如來生的。而且如來的如，就是一切法的如。一切法的如，就是如來的如。如來的如，就不是如。所以，須菩提是隨順如來生的。如如來的如，在一切處一切處都是常住不壞不分別的。所以須菩提是隨順如來生的。如如來的如，不是住也不是』
【English Translation】 English version: Subhuti said to the Buddha, 'World Honored One, the Prajna Paramita (Perfection of Wisdom) is very profound, difficult to understand and know.' The Buddha said, 'So it is, so it is! Sons of gods! The Prajna Paramita is very profound, difficult to understand and know. Because of this reason, I want to remain silent and not speak the Dharma, thinking thus: 『The Dharma I have attained, in this Dharma there is no attainer, no Dharma can be attained, and no method can be used to attain it.』 The true nature of all Dharmas is so profound, like the profundity of space, therefore this Dharma is very profound. My (Buddha's) profundity, therefore all Dharmas are profound. The profundity of non-coming and non-going (non-birth and non-death), therefore all Dharmas are profound.』 The sons of gods said to the Buddha, 'It is rare, World Honored One! The Dharma you speak is difficult for the world to believe. The beings in the world are attached to greed, and the Dharma you speak is to remove greed.' At that time, Subhuti said to the Buddha, 'World Honored One! This Dharma is in accordance with all Dharmas. Why? World Honored One! This Dharma has no place of obstruction, no appearance of obstruction, like space. World Honored One! This Dharma has no arising, because all Dharmas are unattainable. World Honored One! This Dharma has no place, because all places are unattainable.』 At that time, the sons of gods said to the Buddha, 'World Honored One! This elder Subhuti, is born in accordance with the Buddha, and the Dharma he speaks is all emptiness.' Subhuti said to the sons of gods, 'You say that elder Subhuti is born in accordance with the Buddha, in accordance with what Dharma is he born, that he is called born in accordance with the Buddha?' 'Sons of gods! Subhuti is born in accordance with the Tathagata (Thus Come One) by following the practice of Suchness (Tathata). The Suchness of the Tathagata is non-coming and non-going. Subhuti! Following Suchness from the beginning, it is also non-coming and non-going. Therefore, Subhuti is born in accordance with the Tathagata. Moreover, the Suchness of the Tathagata is the Suchness of all Dharmas. The Suchness of all Dharmas is the Suchness of the Tathagata. The Suchness of the Tathagata is not Suchness. Therefore, Subhuti is born in accordance with the Tathagata. Like the Suchness of the Tathagata, in all places it is always unchangeable and non-discriminating. Therefore, Subhuti is born in accordance with the Tathagata. Like the Suchness of the Tathagata, it is neither abiding nor'
不住。須菩提如亦如是。是故須菩提隨如來生。如如來如，無障礙處。一切法如，亦無障礙處。是故須菩提隨如來生。又如來如，一切法如，皆是一如，無二無別，是如無作，無非如者。若是如無非如者，是故是如，無二無別。是故須菩提隨如來生。又如來如，一切處不壞不分別。一切法如，亦不壞不分別。如是如來如不可分別故，無壞無別。是故須菩提隨如來生。如如來如，不離諸法如，是如不異諸法，是如無非如，時常是如。如是，如是！須菩提如不異是如故，如實隨如，行亦無所行。是故須菩提隨如來生。如如來如，非過去，非未來，非現在。一切法如，亦如是，非過去，非未來，非現在。是故須菩提隨如行生，故名為隨如來生。又如來，即是如來如。如來如，即是過去如。過去如，即是如來如。如來如，即是未來如。未來如，即是如來如。如來如，即是現在如。現在如，即是如來如。過去、未來、現在如如來如，無二無別，一切法如。須菩提如亦無二無別。是故須菩提隨如來生。菩薩如，即是得阿耨多羅三藐三菩提時如，菩薩以是如得阿耨多羅三藐三菩提，名為如來。佛說是如時，地六種震動。以是如故，須菩提隨如來生。又，須菩提不隨色生，不隨受、想、行、識生，不隨須陀洹果生，不隨斯陀含果生，不
{ "translations": [ "現代漢語譯本：不住。須菩提（Subhuti）也像這樣。因此，須菩提隨如來（Tathagata）的『如』而生。如來的『如』，沒有障礙之處。一切法的『如』，也沒有障礙之處。因此，須菩提隨如來而生。又，如來的『如』，一切法的『如』，都是同一個『如』，沒有二樣，沒有分別，這個『如』是無作的，沒有不是『如』的。如果這個『如』沒有不是『如』的，因此這個『如』沒有二樣，沒有分別。因此，須菩提隨如來而生。又，如來的『如』，在一切處不壞，不分別。一切法的『如』，也不壞，不分別。像這樣，如來的『如』不可分別，所以沒有壞，沒有分別。因此，須菩提隨如來而生。如如來的『如』，不離諸法的『如』，這個『如』不異於諸法，這個『如』沒有不是『如』的時候，常常是『如』。是這樣，是這樣！須菩提，因為『如』不異於這個『如』，所以如實地隨『如』，行也沒有所行。因此，須菩提隨如來而生。如如來的『如』，不是過去，不是未來，不是現在。一切法的『如』，也像這樣，不是過去，不是未來，不是現在。因此，須菩提隨『如』而生，所以名為隨如來生。又，如來，就是如來的『如』。如來的『如』，就是過去的『如』。過去的『如』，就是如來的『如』。如來的『如』，就是未來的『如』。未來的『如』，就是如來的『如』。如來的『如』，就是現在的『如』。現在的『如』，就是如來的『如』。過去、未來、現在的『如』，和如來的『如』，沒有二樣，沒有分別，一切法的『如』，須菩提的『如』也沒有二樣，沒有分別。因此，須菩提隨如來而生。菩薩的『如』，就是得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時的『如』，菩薩以這個『如』得到阿耨多羅三藐三菩提，名為如來。佛說這個『如』時，地有六種震動。因為這個『如』，須菩提隨如來而生。又，須菩提不隨色（rupa）生，不隨受（vedana）、想（samjna）、行（samskara）、識（vijnana）生，不隨須陀洹果（Srotapanna，入流果）生，不隨斯陀含果（Sakrdagamin，一來果）生，不", "現代漢語譯本：隨阿那含果（Anagamin，不還果）生，不隨阿羅漢果（Arhat，無學果）生，不隨辟支佛道（Pratyekabuddha，緣覺）生，不隨菩薩道生，不隨佛道生。須菩提，如來不隨色生，不隨受、想、行、識生，不隨須陀洹果生，不隨斯陀含果生，不隨阿那含果生，不隨阿羅漢果生，不隨辟支佛道生，不隨菩薩道生，不隨佛道生。須菩提，如來不隨一切法生，不隨一切法滅。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是故須菩提隨如來生。須菩提，如來不隨一切法生，不隨一切法滅，是
隨阿那含果生，不隨阿羅漢果生，不隨辟支佛道生。是故須菩提隨如來生。」
爾時舍利弗白佛言：「世尊！是如甚深。」佛言：「如是，如是！舍利弗！是如甚深。今說是如，三千比丘不受諸法故，漏盡心得解脫。舍利弗！五百比丘尼，于諸法中，遠塵離垢，得法眼凈。五千天人，得無生法忍。六千菩薩，不受諸法，漏盡，心得解脫。舍利弗！是六千菩薩，已曾供養親近五百諸佛，于諸佛所，佈施、持戒、忍辱、精進、禪定，不為般若波羅蜜方便所護故，今不受諸法，漏盡，心得解脫。舍利弗！菩薩雖行空、無相、無作道，不為般若波羅蜜方便所護故，證於實際，作聲聞乘。舍利弗！譬如有鳥，身長百由旬，若二三四五百由旬，翅未成就，欲從忉利天上，來至閻浮提，便自投來下。舍利弗！于意云何？是鳥中道作是念：我欲還忉利天上寧得還不？」「不也，世尊！」
「舍利弗！是鳥復作是愿：至閻浮提，身不傷損得如願不？」「不也，世尊！是鳥至閻浮提，身必傷損。若死，若近死苦。何以故？世尊！法應爾。其身既大，翅未成就故。」
「舍利弗！菩薩亦如是。雖于恒河沙劫，佈施、持戒、忍辱、精進、禪定，發大心大愿，受無量事，欲得阿耨多羅三藐三菩提，而不為般若波羅蜜方便所護故
【現代漢語翻譯】 現代漢語譯本：'隨阿那含果（Anagamin，不還果）而生，不隨阿羅漢果（Arhat，無學果）而生，不隨辟支佛道（Pratyekabuddha，緣覺）而生。因此，須菩提（Subhuti）是隨如來（Tathagata，佛）而生。' 現代漢語譯本：'那時，舍利弗（Sariputra）對佛說：「世尊！這道理真是深奧。」佛說：「是的，是的！舍利弗！這道理確實深奧。現在說這個道理，三千比丘因為不執著于諸法，所以漏盡，心得解脫。舍利弗！五百比丘尼，在諸法中，遠離塵垢，得到法眼清凈。五千天人，得到無生法忍。六千菩薩，不執著于諸法，漏盡，心得解脫。舍利弗！這六千菩薩，曾經供養親近五百諸佛，在諸佛那裡，佈施、持戒、忍辱、精進、禪定，因為沒有般若波羅蜜（Prajnaparamita，智慧到彼岸）方便的護持，所以現在不執著于諸法，漏盡，心得解脫。舍利弗！菩薩雖然修行空、無相、無作之道，因為沒有般若波羅蜜方便的護持，所以證得實際，成就聲聞乘。舍利弗！譬如有一隻鳥，身長一百由旬，或者二百、三百、四百、五百由旬，翅膀沒有長成，想要從忉利天（Trayastrimsa，三十三天）來到閻浮提（Jambudvipa，南贍部洲），就自己投身下來。舍利弗！你認為如何？這隻鳥在半路會這樣想：『我想要回到忉利天上，能回得去嗎？』」「不能，世尊！」' 現代漢語譯本：'「舍利弗！這隻鳥又這樣希望：『到達閻浮提，身體不受傷損，能如願嗎？』」「不能，世尊！這隻鳥到達閻浮提，身體必定受傷損。或者死亡，或者接近死亡的痛苦。為什麼呢？世尊！法理應當如此。它的身體既然巨大，翅膀又沒有長成。」' 現代漢語譯本：'「舍利弗！菩薩也是這樣。雖然在恒河沙劫的時間裡，佈施、持戒、忍辱、精進、禪定，發大心大愿，接受無量的事情，想要得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），但是因為沒有般若波羅蜜方便的護持，所以……」'
【English Translation】 English version: 'Born with the Anagamin (Non-Returner) fruit, not born with the Arhat (Worthy One) fruit, not born with the Pratyekabuddha (Solitary Buddha) path. Therefore, Subhuti is born with the Tathagata (Thus Gone One, Buddha).' English version: 'At that time, Sariputra said to the Buddha, 'World Honored One! This principle is truly profound.' The Buddha said, 'So it is, so it is! Sariputra! This principle is indeed profound. Now, speaking of this principle, three thousand Bhikkhus, because they do not cling to all dharmas, have exhausted their outflows and their minds are liberated. Sariputra! Five hundred Bhikkhunis, in all dharmas, have become free from dust and defilement, and have attained the pure Dharma Eye. Five thousand Devas have attained the forbearance of the unproduced dharmas. Six thousand Bodhisattvas, not clinging to all dharmas, have exhausted their outflows and their minds are liberated. Sariputra! These six thousand Bodhisattvas have previously made offerings to and been close to five hundred Buddhas. In the presence of those Buddhas, they practiced giving, morality, patience, diligence, and meditation. Because they were not protected by the expedient means of Prajnaparamita (Perfection of Wisdom), they now do not cling to all dharmas, have exhausted their outflows, and their minds are liberated. Sariputra! Although Bodhisattvas practice the path of emptiness, signlessness, and non-action, because they are not protected by the expedient means of Prajnaparamita, they realize the ultimate reality and attain the Sravaka (Hearer) vehicle. Sariputra! It is like a bird, whose body is one hundred yojanas long, or two, three, four, or five hundred yojanas long. Its wings have not yet developed, and it wants to come from the Trayastrimsa Heaven to Jambudvipa, so it throws itself down. Sariputra! What do you think? Would this bird, in the middle of its journey, think: 『I want to return to the Trayastrimsa Heaven, can I return?』' 'No, World Honored One!' English version: 'Sariputra! This bird also wishes: 『If I reach Jambudvipa, may my body not be harmed, can this wish be fulfilled?』 'No, World Honored One! This bird, upon reaching Jambudvipa, will certainly be harmed. Either it will die, or it will be close to the suffering of death. Why is that, World Honored One? The Dharma is such. Since its body is so large, and its wings have not yet developed.' English version: 'Sariputra! Bodhisattvas are also like this. Although they practice giving, morality, patience, diligence, and meditation for kalpas as numerous as the sands of the Ganges River, make great vows and aspirations, and undertake countless tasks, desiring to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), but because they are not protected by the expedient means of Prajnaparamita, therefore...'
，則墮聲聞、辟支佛地。舍利弗！菩薩雖念於過去、未來、現在諸佛，所行戒品、定品、慧品、解脫品、解脫知見品，而心取相。是菩薩取相念故，不知諸佛戒品、定品、慧品、解脫品、解脫知見品。不知不見故，聞諸法空名字，取是音聲相，迴向阿耨多羅三藐三菩提。當知是菩薩墮于聲聞、辟支佛地。何以故？舍利弗！菩薩離般若波羅蜜故，法應當爾。」
「世尊！如我解佛所說義，若菩薩離般若波羅蜜，則于阿耨多羅三藐三菩提狐疑未了。是故菩薩摩訶薩，欲得阿耨多羅三藐三菩提，當善行般若波羅蜜方便。」
爾時欲色界諸天子白佛言：「世尊！般若波羅蜜甚深，阿耨多羅三藐三菩提難得。」佛言：「如是，如是！諸天子！般若波羅蜜甚深，阿耨多羅三藐三菩提難得。」
須菩提白佛言：「世尊！如佛所說般若波羅蜜甚深，阿耨多羅三藐三菩提難得。如我解佛所說義，阿耨多羅三藐三菩提易得。何以故？無法可得，諸法空中，無有得阿耨多羅三藐三菩提者。無法可得，無所用法可得，一切法皆空故。諸所說法，為有所斷，是法亦空。世尊！阿耨多羅三藐三菩提法，得者所用法、得知者所用法，如是法皆空。世尊！以是因緣故，阿耨多羅三藐三菩提則為易得。諸可得者，皆同虛空。」
【現代漢語翻譯】 現代漢語譯本： 『那麼就會墮入聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，靠自己覺悟而未教導他人的修行者）的境界。舍利弗！菩薩即使憶念過去、未來、現在諸佛所修行的戒品（Sila-skandha，戒律的集合）、定品（Samadhi-skandha，禪定的集合）、慧品（Prajna-skandha，智慧的集合）、解脫品（Vimukti-skandha，解脫的集合）、解脫知見品（Vimukti-jnana-darsana-skandha，解脫知見的集合），但心中卻執著于這些相狀。這樣的菩薩因為執著于相狀的念頭，所以不能真正瞭解諸佛的戒品、定品、慧品、解脫品、解脫知見品。因為不瞭解、不明白，所以當聽到諸法皆空的說法時，就執著于這個聲音的相狀，並以此迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。應當知道，這樣的菩薩會墮入聲聞、辟支佛的境界。為什麼呢？舍利弗！因為菩薩離開了般若波羅蜜（Prajnaparamita，以智慧到達彼岸），法理本該如此。』 『世尊！依我理解佛所說的意義，如果菩薩離開了般若波羅蜜，那麼對於阿耨多羅三藐三菩提就會產生疑惑，不能徹底明白。因此，菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），想要獲得阿耨多羅三藐三菩提，應當善於修行般若波羅蜜的方便法門。』 這時，欲界諸天子對佛說：『世尊！般若波羅蜜非常深奧，阿耨多羅三藐三菩提難以獲得。』佛說：『是的，是的！諸天子！般若波羅蜜非常深奧，阿耨多羅三藐三菩提難以獲得。』 須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！正如佛所說，般若波羅蜜非常深奧，阿耨多羅三藐三菩提難以獲得。依我理解佛所說的意義，阿耨多羅三藐三菩提是容易獲得的。為什麼呢？因為沒有法可以獲得，一切法都是空性的，沒有能夠獲得阿耨多羅三藐三菩提的人。沒有法可以獲得，也沒有任何方法可以用來獲得，因為一切法都是空性的。所說的一切法，爲了有所斷除，這些法也是空性的。世尊！阿耨多羅三藐三菩提的法，獲得者所用的方法、知曉者所用的方法，這些法都是空性的。世尊！因為這個緣故，阿耨多羅三藐三菩提就容易獲得。所有可以獲得的，都如同虛空一樣。』
【English Translation】 English version: 'then they will fall into the realms of Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others). Shariputra! Even if a Bodhisattva contemplates the past, future, and present Buddhas, and the precepts (Sila-skandha), concentration (Samadhi-skandha), wisdom (Prajna-skandha), liberation (Vimukti-skandha), and the knowledge and vision of liberation (Vimukti-jnana-darsana-skandha) that they practiced, their minds still grasp at these forms. Because such a Bodhisattva's mind grasps at forms, they do not truly understand the precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of the Buddhas. Because they do not understand or see these things, when they hear the teaching that all dharmas are empty, they grasp at the sound of this teaching and dedicate it towards Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment). Know that such a Bodhisattva will fall into the realms of Sravakas and Pratyekabuddhas. Why is this? Shariputra! It is because the Bodhisattva has departed from Prajnaparamita (the perfection of wisdom), and thus the Dharma is as it should be.' 'World Honored One! As I understand the meaning of what the Buddha has said, if a Bodhisattva departs from Prajnaparamita, then they will have doubts and not fully understand Anuttara-samyak-sambodhi. Therefore, a Bodhisattva-mahasattva (a great Bodhisattva), who wishes to attain Anuttara-samyak-sambodhi, should skillfully practice the expedient means of Prajnaparamita.' At that time, the Devas of the Desire Realm said to the Buddha, 'World Honored One! Prajnaparamita is very profound, and Anuttara-samyak-sambodhi is difficult to attain.' The Buddha said, 'So it is, so it is! Devas! Prajnaparamita is very profound, and Anuttara-samyak-sambodhi is difficult to attain.' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha, 'World Honored One! As the Buddha has said, Prajnaparamita is very profound, and Anuttara-samyak-sambodhi is difficult to attain. As I understand the meaning of what the Buddha has said, Anuttara-samyak-sambodhi is easy to attain. Why is this? Because there is no dharma that can be attained, all dharmas are empty, and there is no one who can attain Anuttara-samyak-sambodhi. There is no dharma that can be attained, and there is no method that can be used to attain it, because all dharmas are empty. All the dharmas that are spoken, in order to have something to cut off, these dharmas are also empty. World Honored One! The dharma of Anuttara-samyak-sambodhi, the method used by the one who attains it, the method used by the one who knows it, these dharmas are all empty. World Honored One! Because of this reason, Anuttara-samyak-sambodhi is easy to attain. All that can be attained is like empty space.'
舍利弗語須菩提：「若阿耨多羅三藐三菩提易得者，恒河沙等諸菩薩，不應退轉。以是因緣故，當知阿耨多羅三藐三菩提難得。」
「舍利弗！于意云何？色于阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！受、想、行、識于阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！離色，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！離受、想、行、識，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！色如，于阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！受、想、行、識如，于阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！離色如，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！離受、想、行、識如，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！離諸法如，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
「舍利弗！如是實求不可得，為何等法于阿耨多羅三藐三菩提退轉者？舍利弗！無法于阿耨多羅三藐三菩提退轉。」
舍利弗言：「如須菩提所
【現代漢語翻譯】 現代漢語譯本 舍利弗對須菩提說：『如果阿耨多羅三藐三菩提（無上正等正覺）容易獲得，那麼像恒河沙一樣多的菩薩，就不應該會退轉。因為這個緣故，應當知道阿耨多羅三藐三菩提是難以獲得的。』 『舍利弗！你認為怎麼樣？色（物質現象）會從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！受（感受）、想（思維）、行（意志）、識（意識）會從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！離開色，有任何法可以從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！離開受、想、行、識，有任何法可以從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！色的如（真如本性），會從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！受、想、行、識的如，會從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！離開色的如，有任何法可以從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！離開受、想、行、識的如，有任何法可以從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！離開一切法的如，有任何法可以從阿耨多羅三藐三菩提退轉嗎？』『不會的，須菩提！』 『舍利弗！像這樣真實地尋求是不可得的，有什麼法會從阿耨多羅三藐三菩提退轉呢？舍利弗！沒有任何法會從阿耨多羅三藐三菩提退轉。』 舍利弗說：『正如須菩提所說，'
【English Translation】 English version Sariputra said to Subhuti, 'If Anuttara-samyak-sambodhi (supreme perfect enlightenment) were easily attainable, then bodhisattvas as numerous as the sands of the Ganges River would not regress. Because of this reason, it should be known that Anuttara-samyak-sambodhi is difficult to attain.' 'Sariputra! What do you think? Does form (material phenomena) regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Do feeling (sensation), perception (thought), volition (will), and consciousness regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Apart from form, is there any dharma that can regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Apart from feeling, perception, volition, and consciousness, is there any dharma that can regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Does the suchness (true nature) of form regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Does the suchness of feeling, perception, volition, and consciousness regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Apart from the suchness of form, is there any dharma that can regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Apart from the suchness of feeling, perception, volition, and consciousness, is there any dharma that can regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Apart from the suchness of all dharmas, is there any dharma that can regress from Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'Sariputra! Since seeking in this way is truly unattainable, what dharma can regress from Anuttara-samyak-sambodhi? Sariputra! No dharma regresses from Anuttara-samyak-sambodhi.' Sariputra said, 'As Subhuti has said,'
說義，則為無有菩薩退轉。若爾者，佛說三乘人則無差別。」
爾時富樓那彌多羅尼子語舍利弗：「應問須菩提，汝欲令有一菩薩乘不？」
舍利弗即問須菩提：「汝欲令有一菩薩乘耶？」須菩提言：「如中可有三乘人不？若聲聞、辟支佛、佛乘？」「須菩提！如中無有三相差別。」
「舍利弗！如有一相不？」「不也，須菩提！」
「舍利弗！如中乃至見有一乘人不？」「不也，須菩提！」
「舍利弗！如是實求是法不可得。汝云何作是念：『是聲聞乘，是辟支佛乘，是佛乘者。』如是三乘，如中無差別。若菩薩聞是事，不驚不怖，不沒不退，當知是菩薩，則能成就菩提。」
爾時佛贊須菩提言：「善哉，善哉！須菩提！汝所樂說，皆是佛力。所謂如中求三乘人，無有差別。若菩薩聞是事，不驚不怖，不沒不退，當知是菩薩能成就菩提。」
爾時舍利弗白佛言：「世尊！是菩薩成就何等菩提？」「舍利弗！是菩薩成就無上菩提。」
舍利弗白佛言：「世尊！若菩薩欲成就阿耨多羅三藐三菩提，應云何行？」
佛言：「於一切眾生應行等心，慈心，不異心，謙下心，安隱心，不瞋心，不惱心，不戲弄心，父母心，兄弟心，與共語言。舍利弗！若菩薩欲成就阿
【現代漢語翻譯】 現代漢語譯本 如果這樣說，那就沒有菩薩會退轉了。如果這樣，佛所說的三乘人就沒有差別了。 這時，富樓那彌多羅尼子（Purna Maitrayaniputra，佛陀的弟子之一）對舍利弗（Sariputra，佛陀的十大弟子之一）說：『你應該問須菩提（Subhuti，佛陀的十大弟子之一），你想要有一個菩薩乘嗎？』 舍利弗就問須菩提：『你想要有一個菩薩乘嗎？』須菩提說：『在空性中，可以有三乘人嗎？比如聲聞乘（Sravakayana，聽聞佛法而修行的乘）、辟支佛乘（Pratyekabuddhayana，獨自覺悟的乘）、佛乘（Buddhayana，最終成佛的乘）？』『須菩提！在空性中，沒有這三種相的差別。』 『舍利弗！在空性中，連一個相都沒有嗎？』『沒有，須菩提！』 『舍利弗！在空性中，甚至能見到有一個乘的人嗎？』『不能，須菩提！』 『舍利弗！像這樣，真正去尋求這個法是不可得的。你為什麼會這樣想：『這是聲聞乘，這是辟支佛乘，這是佛乘』呢？這三乘，在空性中沒有差別。如果菩薩聽到這些事，不驚慌，不恐懼，不沮喪，不退縮，應當知道這位菩薩就能成就菩提（Bodhi，覺悟）。』 這時，佛讚歎須菩提說：『好啊，好啊！須菩提！你所樂意說的，都是佛的力量。所謂在空性中尋求三乘人，是沒有差別的。如果菩薩聽到這些事，不驚慌，不恐懼，不沮喪，不退縮，應當知道這位菩薩能成就菩提。』 這時，舍利弗問佛說：『世尊！這位菩薩成就的是什麼樣的菩提？』『舍利弗！這位菩薩成就的是無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 舍利弗問佛說：『世尊！如果菩薩想要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應該如何修行？』 佛說：『對於一切眾生，應當行平等心，慈悲心，不分別心，謙卑心，安穩心，不嗔恨心，不惱害心，不戲弄心，父母心，兄弟心，與他們共同交流。舍利弗！如果菩薩想要成就阿
【English Translation】 English version If it is said like that, then there would be no Bodhisattva who would regress. If so, then the three vehicles spoken of by the Buddha would have no difference. At that time, Purna Maitrayaniputra (one of the Buddha's disciples) said to Sariputra (one of the Buddha's ten great disciples): 'You should ask Subhuti (one of the Buddha's ten great disciples), do you want there to be a Bodhisattva vehicle?' Sariputra then asked Subhuti: 'Do you want there to be a Bodhisattva vehicle?' Subhuti said: 'In emptiness, can there be three vehicles? Such as the Sravakayana (the vehicle of those who hear the teachings), the Pratyekabuddhayana (the vehicle of those who attain enlightenment on their own), and the Buddhayana (the vehicle of Buddhahood)?' 'Subhuti! In emptiness, there is no difference in these three characteristics.' 'Sariputra! In emptiness, is there even one characteristic?' 'No, Subhuti!' 'Sariputra! In emptiness, can one even see a person of one vehicle?' 'No, Subhuti!' 'Sariputra! Like this, truly seeking this Dharma is unattainable. Why do you think like this: 'This is the Sravakayana, this is the Pratyekabuddhayana, this is the Buddhayana'? These three vehicles, in emptiness, have no difference. If a Bodhisattva hears these things, is not startled, not afraid, not discouraged, and does not regress, then know that this Bodhisattva can achieve Bodhi (enlightenment).' At that time, the Buddha praised Subhuti, saying: 'Excellent, excellent! Subhuti! What you are pleased to say is all the power of the Buddha. That is, seeking three vehicles in emptiness, there is no difference. If a Bodhisattva hears these things, is not startled, not afraid, not discouraged, and does not regress, then know that this Bodhisattva can achieve Bodhi.' At that time, Sariputra asked the Buddha: 'World Honored One! What kind of Bodhi does this Bodhisattva achieve?' 'Sariputra! This Bodhisattva achieves Anuttara-samyak-sambodhi (supreme enlightenment).' Sariputra asked the Buddha: 'World Honored One! If a Bodhisattva wants to achieve Anuttara-samyak-sambodhi, how should they practice?' The Buddha said: 'Towards all sentient beings, one should practice with an equal mind, a compassionate mind, a non-discriminating mind, a humble mind, a peaceful mind, a non-hateful mind, a non-harming mind, a non-mocking mind, a parental mind, a fraternal mind, and communicate with them. Sariputra! If a Bodhisattva wants to achieve Anuttara
耨多羅三藐三菩提，應如是學，應如是行。」◎
◎摩訶般若波羅蜜阿惟越致相品第十六
爾時須菩提白佛言：「世尊！何等是阿惟越致菩薩相貌？我當云何知是阿惟越致菩薩？」
佛告須菩提：「所有凡夫地、聲聞地、辟支佛地、如來地，是諸地于如中不壞不二不別。菩薩以是如，入諸法實相，亦不分別是如，此是如相，隨是如，入諸法實相。出是如已，更聞余法。不疑不悔，不言是非，見一切法，皆入于如。是菩薩凡有所說，終不說無益事。言必有益，不觀他人長短。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩不觀外道沙門、婆羅門言說，實知實見。又，阿惟越致菩薩，不禮事余天，不用華香供養。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩終不墮三惡道，不受女人身。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩自不殺生，亦不教他殺生，自不偷劫，不邪淫，不妄語，不兩舌，不惡口，不無益語，不貪嫉，不瞋惱，不邪見，亦不教他令行邪見。是十善道，身常自行，亦教他行。是菩薩乃至夢中不行十不善道，乃至夢中亦常行十善道。須菩提！阿惟越致菩薩以是相貌，當知是
【現代漢語翻譯】 現代漢語譯本：『應如是學習，應如是修行，以證得阿耨多羅三藐三菩提（無上正等正覺）。』
◎摩訶般若波羅蜜阿惟越致相品第十六
這時，須菩提問佛說：『世尊！什麼是阿惟越致菩薩（不退轉菩薩）的相貌？我應當如何知道這是阿惟越致菩薩？』
佛告訴須菩提：『所有凡夫地、聲聞地、辟支佛地、如來地，這些地在「如」中不壞、不二、不別。菩薩以這個「如」，進入諸法實相，也不分別這個「如」，這是「如」的相貌，隨順這個「如」，進入諸法實相。離開這個「如」之後，再聽到其他法，不懷疑、不後悔，不說對錯，見到一切法，都進入「如」。這位菩薩凡有所說，終究不說無益的事。說的話必定有益，不觀察他人的長處和短處。須菩提！以這些相貌，應當知道這是阿惟越致菩薩。
『再者，須菩提！阿惟越致菩薩不觀察外道沙門（出家修行人）、婆羅門（祭司）的言說，真實地知道、真實地見到。而且，阿惟越致菩薩，不禮拜侍奉其他天神，不用鮮花香料供養。須菩提！以這些相貌，應當知道這是阿惟越致菩薩。
『再者，須菩提！阿惟越致菩薩終究不會墮入三惡道（地獄、餓鬼、畜生），不會受女人身。須菩提！以這些相貌，應當知道這是阿惟越致菩薩。
『再者，須菩提！阿惟越致菩薩自己不殺生，也不教他人殺生；自己不偷盜，不邪淫，不妄語，不兩舌，不惡口，不說無益的話，不貪嫉，不嗔惱，不邪見，也不教他人行邪見。這十善道，自己常常奉行，也教他人奉行。這位菩薩乃至在夢中也不行十不善道，乃至在夢中也常常行十善道。須菩提！阿惟越致菩薩以這些相貌，應當知道這是阿惟越致菩薩。
【English Translation】 English version: 'One should learn and practice in this way to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'
◎Chapter Sixteen on the Characteristics of the Avaivartika Bodhisattva in the Mahaprajnaparamita
At that time, Subhuti said to the Buddha, 'World Honored One, what are the characteristics of an Avaivartika Bodhisattva (a Bodhisattva who does not regress)? How should I know that this is an Avaivartika Bodhisattva?'
The Buddha told Subhuti, 'All the grounds of ordinary beings, Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Tathagatas (Buddhas), these grounds are not destroyed, not dual, and not different in 「Suchness」. The Bodhisattva, with this 「Suchness」, enters the true nature of all dharmas, and does not distinguish this 「Suchness」, this is the characteristic of 「Suchness」, following this 「Suchness」, enters the true nature of all dharmas. Having left this 「Suchness」, and hearing other dharmas, they do not doubt, do not regret, do not say right or wrong, seeing all dharmas, all enter into 「Suchness」. Whatever this Bodhisattva says, they ultimately do not say useless things. What they say must be beneficial, they do not observe the strengths and weaknesses of others. Subhuti, with these characteristics, you should know that this is an Avaivartika Bodhisattva.'
'Furthermore, Subhuti, an Avaivartika Bodhisattva does not observe the words of externalist Sramanas (ascetics) and Brahmins (priests), they truly know and truly see. Moreover, an Avaivartika Bodhisattva does not worship other gods, and does not use flowers and incense for offerings. Subhuti, with these characteristics, you should know that this is an Avaivartika Bodhisattva.'
'Furthermore, Subhuti, an Avaivartika Bodhisattva will ultimately not fall into the three evil paths (hell, hungry ghosts, animals), and will not receive a woman's body. Subhuti, with these characteristics, you should know that this is an Avaivartika Bodhisattva.'
'Furthermore, Subhuti, an Avaivartika Bodhisattva does not kill, nor does he teach others to kill; he does not steal, does not engage in sexual misconduct, does not lie, does not engage in divisive speech, does not use harsh language, does not speak useless words, is not greedy or jealous, is not angry or hateful, does not have wrong views, and does not teach others to have wrong views. These ten good paths, he always practices himself, and also teaches others to practice. This Bodhisattva, even in dreams, does not practice the ten non-virtuous paths, and even in dreams, he always practices the ten virtuous paths. Subhuti, with these characteristics, you should know that this is an Avaivartika Bodhisattva.'
阿惟越致菩薩。
「複次，須菩提！所可誦讀經典，作如是念：『我欲令眾生得安樂故，當爲說法。以是法施，如法滿愿；以是法施，與一切眾生共之。』須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩聞深法時，心無疑悔，節言軟語，少於眠臥，若來若去，心常不亂，行不卒疾，常一其心，安詳徐步，視地而行。須菩提！如是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩，衣服臥具，無有垢穢，常樂清凈，威儀具足，身常安隱，少於疾病。須菩提！凡夫身中八萬戶蟲，是阿惟越致菩薩身中，無有如是諸蟲。何以故？須菩提！是菩薩善根超出世間，隨善根增長故，得心清凈、身清凈。」
須菩提白佛言：「世尊！何等為菩薩心清凈？」
「須菩提！隨菩薩善根增長，諂曲欺誑，漸漸自滅，以滅故，心清凈。以心清凈故，能過聲聞、辟支佛地，是名菩薩心清凈。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩不貪利養，少於慳嫉。聞深法時，其心不沒，智慧深故，一心聽法。所可聞法，皆應般若波羅蜜。是菩薩因般若波羅蜜，世間諸事，皆同實相，不見資生之事不應般若波羅蜜者。須菩提！以是相貌，當
【現代漢語翻譯】 現代漢語譯本 阿惟越致菩薩（Avivartika Bodhisattva，不退轉菩薩）。
『再者，須菩提！凡是誦讀經典的人，應當這樣想：『我爲了讓眾生得到安樂，應當為他們說法。』以這樣的法佈施，如法圓滿願望；以這樣的法佈施，與一切眾生共同分享。』須菩提！具有這種相貌的人，應當知道是阿惟越致菩薩。
『再者，須菩提！阿惟越致菩薩聽聞甚深佛法時，心中沒有疑惑和後悔，說話溫和，很少睡眠，無論來去，心常不散亂，行為不急躁，常常一心專注，安詳緩慢地行走，看著地面而行。須菩提！具有這種相貌的人，應當知道是阿惟越致菩薩。
『再者，須菩提！阿惟越致菩薩的衣服和臥具，沒有污垢，常常喜歡清凈，威儀具足，身體常常安穩，很少生病。須菩提！凡夫身體中有八萬戶蟲，而阿惟越致菩薩的身體中，沒有這些蟲子。為什麼呢？須菩提！因為這位菩薩的善根超出了世間，隨著善根的增長，得到心清凈、身清凈。』
須菩提問佛說：『世尊！什麼是菩薩的心清凈呢？』
『須菩提！隨著菩薩善根的增長，諂媚、虛偽、欺騙漸漸自行消滅，因為消滅的緣故，心就清凈了。因為心清凈的緣故，能夠超越聲聞、辟支佛（Pratyekabuddha，緣覺）的境界，這叫做菩薩的心清凈。須菩提！具有這種相貌的人，應當知道是阿惟越致菩薩。
『再者，須菩提！阿惟越致菩薩不貪圖名利供養，很少有慳吝和嫉妒。聽聞甚深佛法時，他的心不會沉沒，因為智慧深厚的緣故，一心聽法。所聽聞的佛法，都應與般若波羅蜜（Prajnaparamita，智慧到彼岸）相應。這位菩薩因為般若波羅蜜的緣故，世間的一切事物，都與實相相同，不會認為資生之事不應與般若波羅蜜相應。須菩提！具有這種相貌的人，應當知道是阿惟越致菩薩。』
【English Translation】 English version Avivartika Bodhisattva (Non-retrogressing Bodhisattva).
'Furthermore, Subhuti! Those who recite scriptures should think like this: 『I will preach the Dharma for the sake of bringing happiness to sentient beings.』 With this Dharma-giving, may their wishes be fulfilled according to the Dharma; with this Dharma-giving, may it be shared with all sentient beings.』 Subhuti! With these characteristics, know that this is an Avivartika Bodhisattva.
'Furthermore, Subhuti! When an Avivartika Bodhisattva hears profound Dharma, their mind has no doubt or regret, their speech is gentle, they sleep little, whether coming or going, their mind is always undisturbed, their actions are not hasty, they are always focused, they walk calmly and slowly, looking at the ground as they walk. Subhuti! With these characteristics, know that this is an Avivartika Bodhisattva.
'Furthermore, Subhuti! The clothes and bedding of an Avivartika Bodhisattva are without filth, they always love purity, their demeanor is complete, their body is always at peace, and they rarely get sick. Subhuti! In the bodies of ordinary beings, there are eighty thousand kinds of insects, but in the body of an Avivartika Bodhisattva, there are no such insects. Why is that? Subhuti! Because this Bodhisattva』s roots of goodness surpass the world, and as their roots of goodness grow, they attain purity of mind and purity of body.』
Subhuti said to the Buddha, 『World Honored One! What is the purity of mind of a Bodhisattva?』
'Subhuti! As the Bodhisattva』s roots of goodness grow, flattery, deceit, and deception gradually disappear by themselves, and because of this disappearance, the mind becomes pure. Because the mind is pure, they can surpass the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), this is called the purity of mind of a Bodhisattva. Subhuti! With these characteristics, know that this is an Avivartika Bodhisattva.
'Furthermore, Subhuti! An Avivartika Bodhisattva does not crave profit and offerings, and has little stinginess and jealousy. When hearing profound Dharma, their mind does not sink, because their wisdom is profound, they listen to the Dharma with one mind. All the Dharma they hear should be in accordance with Prajnaparamita (Perfection of Wisdom). Because of Prajnaparamita, all things in the world are the same as the true reality, and they do not see that the things necessary for life are not in accordance with Prajnaparamita. Subhuti! With these characteristics, know that this is an Avivartika Bodhisattva.'
知是阿惟越致菩薩。
「複次，須菩提！若惡魔至菩薩所，化作八大地獄。一一地獄，化作若干百千萬菩薩，作是言：『是諸菩薩，佛皆與授阿惟越致記。而今墮此大地獄中，汝若受阿惟越致記者，即受地獄記。汝今若能悔是心者，不墮地獄，當生天上。』是菩薩若聞是語，心不動恚，而作是念：『阿惟越致菩薩，若墮惡道，無有是處。』須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！若惡魔化作沙門，至菩薩所，作是言：『汝先所聞讀誦，宜應悔舍。汝若舍離，不復聽受，我當常至汝所。汝所聞者，非佛所說，皆是文飾莊校之辭。我所說經，真是佛語。』若聞是事，心有動恚，當知是菩薩，未從諸佛受記，非是必定菩薩，未住阿惟越致菩薩性中。須菩提！聞是事心不動恚，但依諸法相，無生無作無起，不隨他語。如漏盡阿羅漢，現前證諸法相，不生不起法故，不為惡魔所制。須菩提！菩薩亦如是求聲聞、辟支佛者，所不能破，不復退轉，必至薩婆若，住阿惟越致性中，不隨他語。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！若惡魔至菩薩所，作是言：『汝所行者，是生死行，非薩婆若行。汝今可於此身，盡苦取涅槃。若能如是，則不復受生死諸苦，是身生尚不可
【現代漢語翻譯】 現代漢語譯本 知道這是阿惟越致（不退轉）菩薩。
「再者，須菩提！如果惡魔來到菩薩的處所，變化成八大地獄。每一個地獄，又變化出若干百千萬菩薩，並說：『這些菩薩，佛都已給他們授了阿惟越致（不退轉）的記別。而今卻墮落在這大地獄中，你如果接受阿惟越致（不退轉）的記別，就等於接受了地獄的記別。你現在如果能懺悔這個想法，就不會墮入地獄，應當往生天上。』這位菩薩如果聽到這些話，內心不產生嗔恨，而是這樣想：『阿惟越致（不退轉）菩薩，如果墮入惡道，絕無此理。』須菩提！憑藉這種相貌，應當知道這是阿惟越致（不退轉）菩薩。
「再者，須菩提！如果惡魔變化成沙門（出家人），來到菩薩的處所，這樣說：『你先前所聽聞讀誦的，應該懺悔捨棄。你如果捨棄不再聽受，我就會常來你這裡。你所聽聞的，不是佛所說的，都是文飾美化的言辭。我所說的經典，才是真正的佛語。』如果聽到這些話，內心產生動搖和嗔恨，應當知道這位菩薩，還沒有從諸佛那裡接受記別，不是必定成佛的菩薩，還沒有安住于阿惟越致（不退轉）菩薩的品性中。須菩提！聽到這些話內心不產生動搖和嗔恨，只是依據諸法的實相，無生無作無起，不隨從他人的言語。如同漏盡的阿羅漢，現前證悟諸法的實相，因為不生不滅的緣故，不被惡魔所控制。須菩提！菩薩也像這樣，那些追求聲聞、辟支佛果位的人，都不能夠破壞他，他不再退轉，必定證得薩婆若（一切智），安住于阿惟越致（不退轉）的品性中，不隨從他人的言語。須菩提！憑藉這種相貌，應當知道這是阿惟越致（不退轉）菩薩。
「再者，須菩提！如果惡魔來到菩薩的處所，這樣說：『你所修行的，是生死輪迴的修行，不是薩婆若（一切智）的修行。你現在可以在這個身體中，滅盡痛苦，證入涅槃。如果能夠這樣，就不會再承受生死輪迴的各種痛苦，這個身體的出生尚且不可
【English Translation】 English version Know that this is an Avaivartika (non-retrogressing) Bodhisattva.
Furthermore, Subhuti! If a Mara (demon) comes to a Bodhisattva's place and transforms into the eight great hells. In each hell, he transforms into several hundred thousand Bodhisattvas, saying: 'These Bodhisattvas, the Buddha has given them the prediction of Avaivartika (non-retrogressing). But now they have fallen into these great hells. If you accept the prediction of Avaivartika (non-retrogressing), you are accepting the prediction of hell. If you can now repent of this thought, you will not fall into hell, but will be reborn in heaven.' If this Bodhisattva hears these words, his mind does not become angry, but he thinks: 'It is impossible for an Avaivartika (non-retrogressing) Bodhisattva to fall into evil realms.' Subhuti! By this characteristic, you should know that this is an Avaivartika (non-retrogressing) Bodhisattva.
Furthermore, Subhuti! If a Mara transforms into a Shramana (monk) and comes to a Bodhisattva's place, saying: 'What you have previously heard and recited, you should repent and abandon. If you abandon it and no longer listen to it, I will always come to your place. What you have heard is not what the Buddha said, but are all embellished and adorned words. The sutras I speak are the true words of the Buddha.' If upon hearing these words, his mind becomes agitated and angry, you should know that this Bodhisattva has not yet received a prediction from the Buddhas, is not a Bodhisattva destined for Buddhahood, and has not yet abided in the nature of an Avaivartika (non-retrogressing) Bodhisattva. Subhuti! If upon hearing these words, his mind does not become agitated and angry, but relies on the characteristics of all dharmas, which are without birth, without action, and without arising, and does not follow the words of others. Like an Arhat who has exhausted all outflows, who directly realizes the characteristics of all dharmas, because of the non-arising and non-ceasing of dharmas, he is not controlled by Mara. Subhuti! The Bodhisattva is also like this, those who seek the fruits of Shravakas and Pratyekabuddhas cannot destroy him, he will not regress, he will surely attain Sarvajna (all-knowing wisdom), abide in the nature of Avaivartika (non-retrogressing), and not follow the words of others. Subhuti! By this characteristic, you should know that this is an Avaivartika (non-retrogressing) Bodhisattva.
Furthermore, Subhuti! If a Mara comes to a Bodhisattva's place, saying: 'What you are practicing is the practice of samsara (birth and death), not the practice of Sarvajna (all-knowing wisdom). You can now, in this body, extinguish suffering and attain Nirvana. If you can do this, you will no longer endure the various sufferings of samsara, and even the birth of this body is not
得，何況欲受後身。』是菩薩若聞是事，心不動恚。惡魔復作是言：『汝今欲見諸菩薩供養恒河沙等諸佛，衣服、飲食、臥具、醫藥，皆于恒河沙等諸佛所，修行梵行，親近咨請。為菩薩乘故，多所問難：菩薩云何應住？云何應行？是諸菩薩，于諸佛所，隨所聞事，皆能修行。如是教，如是學，如是行，猶尚不能得阿耨多羅三藐三菩提，不住薩婆若，何況汝當得阿耨多羅三藐三菩提。』是菩薩若聞是事，心不動恚。惡魔即時復化作諸比丘，作是言：『是諸比丘，皆漏盡阿羅漢，先皆發心，欲求佛道，而今皆住阿羅漢地，何況于汝，當得阿耨多羅三藐三菩提。』菩薩若作是念：『我從他聞，為無所失。若心不轉，不生異念如是魔事。若菩薩如是行諸波羅蜜，如是學諸波羅蜜，不得薩婆若，無有是處。』須菩提！若菩薩如諸佛說，隨所聞學，隨所聞行，不離是道，不離薩婆若念，不得薩婆若，無有是處。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩，若惡魔來作是言：『薩婆若同於虛空，是法無所有，無人用是法得道者。何以故？若得道者得道法，所用得法，皆如虛空，知者知法，所用法，無所有皆同虛空，汝唐受苦惱。若言得阿耨多羅三藐三菩提，即是魔事，非佛所說。』菩薩於此
【現代漢語翻譯】 現代漢語譯本： 『何況還想再受後世的身體呢？』如果菩薩聽到這些話，內心不會動怒。惡魔又會說：『你現在想看到那些菩薩供養像恒河沙一樣多的諸佛，用衣服、飲食、臥具、醫藥，都在像恒河沙一樣多的諸佛那裡，修行清凈的梵行，親近請教。爲了菩薩乘的緣故，多方請問難題：菩薩應該如何安住？應該如何修行？這些菩薩，在諸佛那裡，隨著所聽到的教誨，都能修行。像這樣教導，像這樣學習，像這樣修行，尚且不能得到阿耨多羅三藐三菩提（無上正等正覺），不能安住于薩婆若（一切智），何況你能夠得到阿耨多羅三藐三菩提呢？』如果菩薩聽到這些話，內心不會動怒。惡魔立刻又化作許多比丘，說：『這些比丘，都是漏盡的阿羅漢（斷盡煩惱的聖者），先前都發愿，想要追求佛道，而現在都安住在阿羅漢的境界，何況你，怎麼能得到阿耨多羅三藐三菩提呢？』菩薩如果這樣想：『我從他人那裡聽到這些話，並沒有什麼損失。如果內心不改變，不產生其他的念頭，這些都是魔的作為。如果菩薩像這樣修行諸波羅蜜（到達彼岸的方法），像這樣學習諸波羅蜜，不能得到薩婆若，這是不可能的。』須菩提！如果菩薩像諸佛所說的那樣，隨著所聽到的去學習，隨著所聽到的去修行，不離開這條道路，不離開對薩婆若的念頭，不能得到薩婆若，這是不可能的。須菩提！憑藉這些相貌，應當知道這是阿惟越致（不退轉）菩薩。
『再者，須菩提！阿惟越致菩薩，如果惡魔來這樣說：『薩婆若如同虛空一樣，這種法是空無所有的，沒有人用這種法得到道。為什麼呢？如果得到道的人和所得到的道法，以及所用的方法，都如同虛空一樣，知道的人和所知道的法，以及所用的方法，都是空無所有的，都如同虛空一樣，你白白地受苦惱。如果說得到阿耨多羅三藐三菩提，那就是魔的作為，不是佛所說的。』菩薩對於這些
【English Translation】 English version: 'How much less should you desire to receive another body in the future?' If a Bodhisattva hears these words, their mind will not be moved by anger. The demon will then say: 'You now wish to see those Bodhisattvas making offerings to Buddhas as numerous as the sands of the Ganges, with clothing, food, bedding, and medicine. They are all practicing pure conduct at the places of Buddhas as numerous as the sands of the Ganges, drawing near to inquire and learn. For the sake of the Bodhisattva path, they ask many difficult questions: How should a Bodhisattva dwell? How should they practice? These Bodhisattvas, at the places of the Buddhas, are able to practice according to what they have heard. Even with such teachings, such learning, and such practice, they still cannot attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and cannot abide in Sarvajna (all-knowing wisdom). How much less can you attain Anuttara-samyak-sambodhi?' If a Bodhisattva hears these words, their mind will not be moved by anger. The demon will immediately transform into many Bhikkhus (monks), saying: 'These Bhikkhus are all Arhats (enlightened beings) who have exhausted their outflows, and they all previously aspired to seek the Buddha path, but now they all abide in the state of Arhatship. How much less can you attain Anuttara-samyak-sambodhi?' If a Bodhisattva thinks this: 'There is no loss for me in hearing these words from others. If my mind does not change and I do not give rise to other thoughts, these are the actions of a demon. If a Bodhisattva practices the Paramitas (perfections) in this way, and learns the Paramitas in this way, and does not attain Sarvajna, that is impossible.' Subhuti! If a Bodhisattva, as the Buddhas have said, learns according to what they have heard, and practices according to what they have heard, and does not depart from this path, and does not depart from the thought of Sarvajna, and does not attain Sarvajna, that is impossible. Subhuti! By these characteristics, you should know that this is an Avaivartika (non-retrogressing) Bodhisattva.
'Furthermore, Subhuti! If an Avaivartika Bodhisattva is approached by a demon who says: 'Sarvajna is like empty space, this Dharma (teaching) is without substance, and no one uses this Dharma to attain the path. Why? Because if those who attain the path, the Dharma they attain, and the method they use are all like empty space, and those who know, the Dharma they know, and the method they use are all without substance, all like empty space, you are suffering in vain. If you say you have attained Anuttara-samyak-sambodhi, that is the work of a demon, not what the Buddha taught.' A Bodhisattva, in the face of these
，應如是念：『若訶我令離薩婆若，爾者是為魔事。於是事中，應生堅固心、不動心、不轉心。』須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩若欲入初禪，第二第三第四禪，心轉調習。是菩薩雖入諸禪，還取欲界法，不隨禪生。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩心不貪好名聞稱讚，于諸眾生，心無恚礙，常生安隱利益之心。進止來去，心不散亂，常一其心，不失威儀。須菩提！是菩薩若在居家，不染著諸欲。所受諸欲，心生厭離，常懷怖畏。譬如險道，多諸賊難。雖有所食，厭離怖畏，心不自安，但念何時過此險道。阿惟越致菩薩雖在家居，所受諸欲，皆見過惡，心不貪惜，不以邪命非法自活。寧失身命，不侵於人。何以故？菩薩在家，應安樂眾生，雖覆在家，而能成就如是功德。何以故？得般若波羅蜜力故。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩，執金剛神常隨侍衛，不令非人近之。是菩薩心無狂亂，諸根具足，無所缺減，修賢善行，非不賢善。不以咒術藥草引接女人。身不自為，亦不教他。是菩薩常修凈命，不占吉兇，亦不相人生男生女。如是等事，皆不為之。須菩提！以是相貌
【現代漢語翻譯】 現代漢語譯本：應如此唸誦：『如果有人呵斥我，使我離開薩婆若（一切智），那麼這就是魔的作為。』對於這種情況，應當生起堅固的心、不動搖的心、不改變的心。須菩提！以這樣的相貌，應當知道這是阿惟越致菩薩（不退轉菩薩）。 複次，須菩提！阿惟越致菩薩如果想要進入初禪，第二禪、第三禪、第四禪，心會逐漸調伏和習練。這位菩薩雖然進入各種禪定，還會取用欲界之法，不隨禪定而生。須菩提！以這樣的相貌，應當知道這是阿惟越致菩薩。 複次，須菩提！阿惟越致菩薩的心不貪求好的名聲和讚揚，對於一切眾生，心中沒有嗔恨和障礙，常常生起安穩利益的心。在行動、停止、來去之間，心不散亂，常常保持一心，不失去威儀。須菩提！這位菩薩如果在家居住，不染著各種慾望。對於所受的各種慾望，心中生起厭惡和遠離，常常懷有恐懼。譬如在危險的道路上，有很多盜賊和災難。即使有所食用，也厭惡和恐懼，心中不安，只是想著何時才能通過這條險道。阿惟越致菩薩即使在家居住，對於所受的各種慾望，都看作是過失和罪惡，心中不貪戀和珍惜，不以邪命和非法的方式來維持生活。寧願失去生命，也不侵犯他人。為什麼呢？菩薩在家，應當使眾生安樂，即使在家，也能成就這樣的功德。為什麼呢？因為得到般若波羅蜜（智慧到彼岸）的力量。須菩提！以這樣的相貌，應當知道這是阿惟越致菩薩。 複次，須菩提！阿惟越致菩薩，執金剛神（手持金剛杵的神）常常隨侍衛護，不讓非人接近他。這位菩薩心中沒有狂亂，諸根（眼、耳、鼻、舌、身、意）具足，沒有缺失和減少，修習賢善的行為，不做不賢善的行為。不使用咒術和藥草來引誘女人。身體不為自己，也不教導他人這樣做。這位菩薩常常修習清凈的生活，不占卜吉兇，也不看相來判斷人生男生女。像這樣的事情，都不去做。須菩提！以這樣的相貌
【English Translation】 English version: One should think thus: 『If someone scolds me, causing me to stray from Sarvajña (all-knowing wisdom), then that is the work of Mara.』 In this matter, one should generate a firm mind, an unmoving mind, and an unchangeable mind. Subhuti, by these characteristics, one should know that this is an Avaivartika Bodhisattva (a Bodhisattva who does not regress). Furthermore, Subhuti, if an Avaivartika Bodhisattva wishes to enter the first dhyana, the second, third, and fourth dhyanas, their mind will be gradually tamed and trained. Although this Bodhisattva enters these dhyanas, they still take up the laws of the desire realm and do not arise from the dhyanas. Subhuti, by these characteristics, one should know that this is an Avaivartika Bodhisattva. Furthermore, Subhuti, an Avaivartika Bodhisattva』s mind does not crave good fame and praise. Towards all sentient beings, their mind is without hatred or obstruction, and they constantly generate a mind of peace and benefit. In their actions, stopping, coming, and going, their mind is not scattered, they constantly maintain a single mind, and they do not lose their dignified demeanor. Subhuti, if this Bodhisattva lives at home, they are not attached to various desires. Regarding the desires they experience, their mind generates aversion and detachment, and they constantly harbor fear. It is like being on a dangerous road with many thieves and calamities. Even when they eat, they feel aversion and fear, their mind is uneasy, and they only think about when they can pass this dangerous road. Even if an Avaivartika Bodhisattva lives at home, they see all the desires they experience as faults and evils, their mind does not crave or cherish them, and they do not live by wrong livelihood or unlawful means. They would rather lose their life than harm others. Why? Because a Bodhisattva at home should bring peace to sentient beings, and even at home, they can achieve such merits. Why? Because they have obtained the power of Prajñaparamita (perfection of wisdom). Subhuti, by these characteristics, one should know that this is an Avaivartika Bodhisattva. Furthermore, Subhuti, an Avaivartika Bodhisattva is constantly attended and protected by Vajrapani (a deity holding a vajra), preventing non-humans from approaching them. This Bodhisattva』s mind is not confused, their senses (eyes, ears, nose, tongue, body, and mind) are complete, without any deficiency or reduction, they cultivate virtuous actions, and do not engage in non-virtuous actions. They do not use spells or herbs to entice women. Their body is not for themselves, nor do they teach others to do so. This Bodhisattva constantly cultivates a pure life, does not practice divination for good or bad fortune, nor does he look at physiognomy to determine whether a child will be a boy or a girl. They do not engage in such things. Subhuti, by these characteristics
，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩復有相貌，今當說之。須菩提！阿惟越致菩薩不樂說世間雜事、官事、戰鬥事、寇賊事、城邑聚落事、象馬車乘衣服飲食臥具事，不樂說華香女人淫女事，不樂說神龜事，不樂說大海事，不樂說惱他事。不樂說種種事，但樂說般若波羅蜜。常不離應薩婆若心，不樂斗訟；心常樂於法，不樂非法；樂善知識，不樂冤家；樂和諍訟，不樂讒謗；樂佛法中而得出家。常樂欲生他方清凈佛國，隨意自在。其所生處，常得供養諸佛。須菩提！阿惟越致菩薩，多於欲界、色界命終來生中國，善於伎藝，明解經書。咒術占相，悉能了知。少生邊地。若生邊地，必在大國。有如是功德相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩不作是念：『我是阿惟越致非阿惟越致。』不生是疑。須菩提！自證阿惟越致地者，終不復疑。譬如須陀洹所證法中，心無所疑，種種魔事，皆能覺之。覺已，不隨。菩薩亦如是。于阿惟越致地中，心無所疑。種種魔事，皆能覺之。覺已，不隨。須菩提！譬如人有逆罪，心常悔懼，至死不捨。不能遠離，如是罪心，常隨是心，乃至命終。須菩提！阿惟越致菩薩亦復如是。阿惟越致菩薩心常安住阿惟越致地中，不可動轉，一切
【現代漢語翻譯】 現代漢語譯本：應當知道，這就是阿惟越致（不退轉）菩薩。
「再者，須菩提！阿惟越致菩薩還有一些相貌，現在我將要說出來。須菩提！阿惟越致菩薩不喜歡談論世俗的雜事、官場的事、戰爭的事、盜賊的事、城鎮鄉村的事、大象馬匹車乘衣服飲食臥具的事，不喜歡談論花香女人（指男女情愛）的事，不喜歡談論神龜的事，不喜歡談論大海的事，不喜歡談論惱害他人的事。不喜歡談論種種瑣事，只喜歡談論般若波羅蜜（智慧到彼岸）。常常不離應證一切智的心，不喜歡爭鬥訴訟；內心常常喜好佛法，不喜歡非法；喜歡善知識，不喜歡冤家；喜歡和解爭端，不喜歡讒言誹謗；喜歡在佛法中出家。常常喜歡往生其他清凈的佛國，隨意自在。他們所出生的地方，常常能夠得到諸佛的供養。須菩提！阿惟越致菩薩，大多在欲界（指六道輪迴中的欲界）命終後轉生到中國，擅長技藝，明瞭經書。咒術占卜相術，都能夠了解。很少出生在邊遠地區。如果出生在邊遠地區，也一定是在大國。具有這樣的功德相貌，應當知道，這就是阿惟越致菩薩。
「再者，須菩提！阿惟越致菩薩不會這樣想：『我是阿惟越致，不是阿惟越致。』不會產生這樣的疑惑。須菩提！自己證得阿惟越致地的人，最終不會再有疑惑。譬如須陀洹（初果聖人）所證得的法中，心中沒有疑惑，種種魔事，都能夠覺察到。覺察到之後，不會隨之而動。菩薩也是這樣。在阿惟越致地中，心中沒有疑惑。種種魔事，都能夠覺察到。覺察到之後，不會隨之而動。須菩提！譬如一個人犯了逆罪（指五逆重罪），心中常常悔恨恐懼，直到死都不會放下。不能遠離，這樣的罪心，常常跟隨這顆心，乃至生命終結。須菩提！阿惟越致菩薩也是這樣。阿惟越致菩薩的心常常安住在阿惟越致地中，不可動搖，一切
【English Translation】 English version: You should know that this is an Avaivartika (non-regressing) Bodhisattva.
Furthermore, Subhuti! An Avaivartika Bodhisattva has other characteristics, which I will now describe. Subhuti! An Avaivartika Bodhisattva does not enjoy discussing worldly matters, official matters, battles, bandits, cities and villages, elephants, horses, carriages, clothing, food, and bedding. They do not enjoy discussing flowers, fragrances, and women (referring to romantic love), nor do they enjoy discussing divine turtles, the great ocean, or harming others. They do not enjoy discussing various trivial matters, but only enjoy discussing Prajna Paramita (perfection of wisdom). They are always mindful of the mind that attains all-knowing wisdom, and do not enjoy disputes and lawsuits. Their minds always delight in the Dharma, not in what is not Dharma. They delight in good teachers, not in enemies. They delight in resolving disputes, not in slander and defamation. They delight in leaving home within the Buddha's teachings. They always desire to be reborn in other pure Buddha lands, freely and at will. In the places where they are born, they are always able to receive offerings from all Buddhas. Subhuti! Avaivartika Bodhisattvas mostly come to be reborn in China after dying in the desire realm (referring to the desire realm in the six realms of reincarnation). They are skilled in arts and crafts, and understand scriptures. They are able to understand mantras, divination, and astrology. They are rarely born in remote areas. If they are born in remote areas, it will certainly be in a large country. Having such meritorious characteristics, you should know that this is an Avaivartika Bodhisattva.
Furthermore, Subhuti! An Avaivartika Bodhisattva does not think, 'I am an Avaivartika, not an Avaivartika.' They do not have such doubts. Subhuti! One who has personally realized the Avaivartika stage will never doubt again. For example, in the Dharma realized by a Srotapanna (stream-enterer), there is no doubt in their mind, and they are able to perceive all kinds of demonic events. Having perceived them, they do not follow them. Bodhisattvas are also like this. In the Avaivartika stage, there is no doubt in their minds. They are able to perceive all kinds of demonic events. Having perceived them, they do not follow them. Subhuti! For example, a person who has committed a heinous crime (referring to the five heinous crimes) is always filled with remorse and fear, and will not let go until death. They cannot escape, and this sinful mind always follows them until the end of their life. Subhuti! Avaivartika Bodhisattvas are also like this. The mind of an Avaivartika Bodhisattva always dwells firmly in the Avaivartika stage, unshakeable, and all
世間天、人、阿修羅所壞種種魔事，能覺之。覺已，不隨。所證法中，其心決定，無所疑惑。乃至轉身，不生聲聞、辟支佛心，轉身亦復不疑我不得阿耨多羅三藐三菩提。自證所得法中，不隨他人。自住證地，無能破壞。何以故？成就不可壞智慧故，安住阿惟越致性。須菩提！若惡魔化作佛身，至阿惟越致菩薩所，作是言：『善男子！汝於此身，可證阿羅漢，何用阿耨多羅三藐三菩提為？何以故？菩薩成就得阿耨多羅三藐三菩提相貌，汝無是相。』須菩提！菩薩聞是語，心不動異，即作是念：『若是惡魔，若魔所使，非佛所說。若佛所說，不應有異。』若菩薩能如是念：『是魔變身作佛，欲令我遠離般若波羅蜜。』魔若還隱沒，當知是菩薩，已於先佛得受阿耨多羅三藐三菩提記，安住阿惟越致地中。何以故？是人有阿惟越致相貌。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩為護法，不惜身命。為正法故，行精進，作是念：『我不但護過去現在諸佛正法，亦復當護未來世中諸佛正法。我亦當在未來數中而得受記，我則自守護法。』是菩薩見是利故，守護正法，乃至不惜身命，其心不沒不悔。須菩提！以是相貌，當知是阿惟越致菩薩。
「複次，須菩提！阿惟越致菩薩若從如
【現代漢語翻譯】 現代漢語譯本 能覺知世間天、人、阿修羅所製造的各種魔事。覺知后，不隨之起舞。對於自己所證悟的法，內心堅定，毫無疑惑。乃至即使轉身，也不會生起聲聞、辟支佛的心，轉身也不會懷疑自己不能證得阿耨多羅三藐三菩提（無上正等正覺）。在自己證悟的法中，不隨他人所說。安住于自己所證悟的境界，無人能夠破壞。為什麼呢？因為成就了不可破壞的智慧，安住于阿惟越致（不退轉）的境界。須菩提！如果惡魔化作佛身，來到阿惟越致菩薩面前，這樣說：『善男子！你以現在的身軀，就可以證得阿羅漢果，何必追求阿耨多羅三藐三菩提呢？為什麼呢？菩薩成就阿耨多羅三藐三菩提的相貌，你沒有這樣的相貌。』須菩提！菩薩聽到這樣的話，內心不會動搖，會這樣想：『這一定是惡魔或者魔的使者，不是佛所說的。如果佛所說，不應該有差異。』如果菩薩能夠這樣想：『這是魔變身成佛，想要讓我遠離般若波羅蜜（智慧到彼岸）。』如果魔還隱沒，應當知道這位菩薩，已經在過去的佛那裡得到阿耨多羅三藐三菩提的授記，安住在阿惟越致的境界中。為什麼呢？因為這個人有阿惟越致的相貌。須菩提！憑藉這些相貌，應當知道這是阿惟越致菩薩。 再者，須菩提！阿惟越致菩薩爲了護持正法，不惜身命。爲了正法，精進行持，這樣想：『我不僅要護持過去現在諸佛的正法，也要護持未來世中諸佛的正法。我也應當在未來世中得到授記，我這是在自己守護正法。』這位菩薩見到這樣的利益，守護正法，乃至不惜身命，內心不退縮不後悔。須菩提！憑藉這些相貌，應當知道這是阿惟越致菩薩。 再者，須菩提！阿惟越致菩薩如果從如
【English Translation】 English version They can perceive all kinds of demonic activities created by gods, humans, and asuras in the world. Having perceived them, they do not follow them. Regarding the Dharma they have realized, their minds are firm and without doubt. Even if they turn away, they will not generate the mind of a Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha), nor will they doubt that they cannot attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). In the Dharma they have realized themselves, they do not follow others. Abiding in the realm they have realized, no one can destroy it. Why? Because they have achieved indestructible wisdom and abide in the state of Avaivartika (non-retrogression). Subhuti! If an evil demon transforms into the form of a Buddha and comes to an Avaivartika Bodhisattva, saying, 'Good man! With your current body, you can attain Arhatship, why pursue Anuttara-samyak-sambodhi? Why? Bodhisattvas have the appearance of achieving Anuttara-samyak-sambodhi, and you do not have such an appearance.' Subhuti! When the Bodhisattva hears these words, their mind will not waver, and they will think, 'This must be an evil demon or a messenger of a demon, not what the Buddha said. If it were what the Buddha said, there should be no difference.' If the Bodhisattva can think like this: 'This is a demon transforming into a Buddha, wanting to lead me away from Prajna Paramita (Perfection of Wisdom).' If the demon then disappears, it should be known that this Bodhisattva has already received the prediction of Anuttara-samyak-sambodhi from past Buddhas and abides in the state of Avaivartika. Why? Because this person has the appearance of Avaivartika. Subhuti! By these appearances, it should be known that this is an Avaivartika Bodhisattva. Furthermore, Subhuti! An Avaivartika Bodhisattva, for the sake of protecting the Dharma, does not cherish their own life. For the sake of the true Dharma, they practice diligently, thinking, 'I will not only protect the true Dharma of the Buddhas of the past and present, but also the true Dharma of the Buddhas of the future. I should also receive a prediction in the future, and I am protecting the Dharma myself.' This Bodhisattva, seeing such benefits, protects the true Dharma, even to the point of not cherishing their own life, and their mind does not retreat or regret. Subhuti! By these appearances, it should be known that this is an Avaivartika Bodhisattva. Furthermore, Subhuti! If an Avaivartika Bodhisattva from such
來聞說法時，心無所疑。」須菩提白佛言：「世尊！是菩薩但聞如來說法時心無所疑？聞聲聞人說法時亦無所疑耶？」「須菩提！是菩薩從聲聞人聞法時，亦無所疑。何以故？是菩薩于諸法中，得無生忍故。須菩提！菩薩成就如是功德相貌，當知是阿惟越致菩薩。」◎
小品般若經卷第六 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第七
後秦龜茲國三藏鳩摩羅什譯
◎深功德品第十七
爾時須菩提白佛言：「希有，世尊！是阿毗跋致菩薩，成就大功德。世尊能說阿毗跋致菩薩，恒河沙等相貌。說是相貌，則是說深般若波羅蜜相。」
佛言：「善哉，善哉！須菩提！汝能示諸菩薩甚深之相。須菩提！甚深相者，即是空義，即是無相，無作無起，無生無滅，無所有，無染寂滅，遠離涅槃義。」
「世尊！但是空義，乃至涅槃義，非一切法義耶？」「須菩提！一切法，亦是甚深義。何以故？須菩提！色甚深，受、想、行、識甚深。云何色甚深，如如甚深？云何受、想、行、識甚深，如如甚深？須菩提！無色，是色甚深；無受、想、行、識，是識甚深。」
須菩提言：「希有，世尊！以微妙方便，障色示涅槃，障受、想、行、識
【現代漢語翻譯】 現代漢語譯本：當他們來聽聞佛法時，心中沒有任何疑惑。」須菩提對佛說：「世尊！這些菩薩只是在聽如來說法時心中沒有疑惑嗎？聽聲聞人說法時也同樣沒有疑惑嗎？」「須菩提！這些菩薩從聲聞人那裡聽聞佛法時，也同樣沒有疑惑。為什麼呢？因為這些菩薩在一切法中，已經獲得了無生法忍的緣故。須菩提！菩薩成就了這樣的功德和相貌，應當知道他們是阿惟越致（不退轉）菩薩。」
小品般若經卷第六 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第七
後秦龜茲國三藏鳩摩羅什譯
深功德品第十七
這時，須菩提對佛說：「稀有啊，世尊！這些阿毗跋致（不退轉）菩薩，成就瞭如此大的功德。世尊能夠說出阿毗跋致菩薩如同恒河沙數般的相貌。說這些相貌，實際上就是在說甚深般若波羅蜜的相貌。」
佛說：「好啊，好啊！須菩提！你能夠向諸菩薩展示甚深的相貌。須菩提！甚深的相貌，就是空性的意義，就是無相，無作無起，無生無滅，無所有，無染寂滅，遠離涅槃的意義。」
「世尊！難道只有空性的意義，乃至涅槃的意義，不是一切法的意義嗎？」「須菩提！一切法，也是甚深的意義。為什麼呢？須菩提！色是甚深的，受、想、行、識也是甚深的。如何說色是甚深的呢？如如（真如）是甚深的。如何說受、想、行、識是甚深的呢？如如（真如）是甚深的。須菩提！沒有色，才是色甚深；沒有受、想、行、識，才是識甚深。」
須菩提說：「稀有啊，世尊！您用如此微妙的方便，遮蔽色而顯示涅槃，遮蔽受、想、行、識
【English Translation】 English version: 'When they come to hear the Dharma, their minds are without any doubt.' Subhuti said to the Buddha, 'World Honored One, do these Bodhisattvas only have no doubts when they hear the Tathagata preach the Dharma? Do they also have no doubts when they hear the Sravakas preach the Dharma?' 'Subhuti, these Bodhisattvas also have no doubts when they hear the Dharma from the Sravakas. Why is that? Because these Bodhisattvas, in all dharmas, have attained the forbearance of non-arising. Subhuti, when Bodhisattvas achieve such meritorious qualities and appearances, know that they are Avaivartika (non-retrogressing) Bodhisattvas.'
Chapter Six of the Smaller Prajna Sutra Taisho Tripitaka Volume 08 No. 0227 Smaller Prajnaparamita Sutra
Chapter Seven of the Smaller Prajnaparamita Sutra
Translated by Kumarajiva of the Kingdom of Kucha of the Later Qin Dynasty
Chapter Seventeen on Profound Merit
At that time, Subhuti said to the Buddha, 'It is rare, World Honored One! These Avaivartika (non-retrogressing) Bodhisattvas have achieved such great merit. The World Honored One is able to describe the appearances of Avaivartika Bodhisattvas as numerous as the sands of the Ganges River. To describe these appearances is actually to describe the appearances of the profound Prajnaparamita.'
The Buddha said, 'Excellent, excellent! Subhuti! You are able to show the profound appearances to the Bodhisattvas. Subhuti! The profound appearances are the meaning of emptiness, which is no-appearance, no-action, no-arising, no-birth, no-death, nothing, no-defilement, tranquility, and the meaning of being far from Nirvana.'
'World Honored One! Is it only the meaning of emptiness, up to the meaning of Nirvana, and not the meaning of all dharmas?' 'Subhuti! All dharmas are also profound meanings. Why is that? Subhuti! Form is profound, and sensation, perception, volition, and consciousness are profound. How is form profound? Suchness (Tathata) is profound. How are sensation, perception, volition, and consciousness profound? Suchness (Tathata) is profound. Subhuti! The absence of form is the profundity of form; the absence of sensation, perception, volition, and consciousness is the profundity of consciousness.'
Subhuti said, 'It is rare, World Honored One! With such subtle skillful means, you obscure form to reveal Nirvana, and obscure sensation, perception, volition, and consciousness
示涅槃。」
佛告須菩提：「菩薩若能於是深般若波羅蜜，思惟觀察：如般若波羅蜜教，我應如是學；如般若波羅蜜說，我應如是行。是菩薩如是思惟修習，乃至一日，所作功德，無有限量。須菩提！譬如多欲之人，欲覺亦多，與他端正女人共期。此女監礙，失期不至。須菩提！于意云何？是多欲人，欲覺，為與何法相應？」「世尊！是多欲人，但起欲覺相應念憶想此女，當至不久，我當與之坐臥戲笑。」
「須菩提！于意云何？是人一日一夜起幾欲念？」「世尊！是人一日一夜起念甚多。」
「須菩提！若菩薩如深般若波羅蜜教，思惟學習，則離退轉過惡，舍若干劫數生死之難。是菩薩一日之中，應深般若波羅蜜所作功德，勝於菩薩遠離深般若波羅蜜于恒河沙劫佈施功德。複次，須菩提！若菩薩離般若波羅蜜，于恒河沙劫，供養須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸佛，于意云何，其福多不？」須菩提言：「甚多，世尊！無量無邊不可稱數。」
佛言：「不如菩薩于深般若波羅蜜，如說修行，乃至一日，其福甚多。何以故？菩薩行般若波羅蜜，能過聲聞、辟支佛地，入菩薩位，得阿耨多羅三藐三菩提。複次，須菩提！若菩薩于恒河沙劫，離般若波羅蜜，佈施持戒忍辱精進禪定智慧
【現代漢語翻譯】 現代漢語譯本：
『示現涅槃。』 佛告訴須菩提：『菩薩如果能對這甚深的般若波羅蜜，進行思考觀察：如同般若波羅蜜所教導的，我應當這樣學習；如同般若波羅蜜所說的，我應當這樣修行。這樣的菩薩如此思維修習，乃至一日，所作的功德，是無法估量的。須菩提！譬如一個慾望很多的人，他的慾念也很多，與一個端莊美麗的女子約定見面。這個女子因為有事耽擱，沒有按時赴約。須菩提！你認為如何？這個慾望很多的人，他的慾念，是與什麼法相應的呢？』 『世尊！這個慾望很多的人，只是生起慾念，相應地憶想這個女子，想著她不久就會來，我將和她一起坐臥嬉笑。』 『須菩提！你認為如何？這個人一天一夜會生起多少慾念？』 『世尊！這個人一天一夜會生起非常多的慾念。』 『須菩提！如果菩薩像甚深般若波羅蜜所教導的那樣，進行思考學習，就能遠離退轉的過失，捨棄若干劫的生死之苦。這樣的菩薩在一天之中，依甚深般若波羅蜜所作的功德，勝過菩薩遠離甚深般若波羅蜜在恒河沙劫中所作的佈施功德。再者，須菩提！如果菩薩離開般若波羅蜜，在恒河沙劫中，供養須陀洹（Srotaapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）、諸佛，你認為如何，他的福德多不多？』 須菩提說：『非常多，世尊！無量無邊，不可稱數。』 佛說：『不如菩薩對甚深般若波羅蜜，如所說的那樣修行，乃至一日，他的福德非常多。為什麼呢？菩薩修行般若波羅蜜，能夠超越聲聞（Sravaka，聽聞佛法而修行者）、辟支佛的境界，進入菩薩的地位，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。再者，須菩提！如果菩薩在恒河沙劫中，離開般若波羅蜜，佈施、持戒、忍辱、精進、禪定、智慧，'
【English Translation】 English version:
'Shows Nirvana.' The Buddha said to Subhuti, 'If a Bodhisattva can contemplate and observe this profound Prajnaparamita (Perfection of Wisdom): As the Prajnaparamita teaches, I should learn in this way; as the Prajnaparamita says, I should practice in this way. Such a Bodhisattva, thinking and practicing in this way, even for a single day, the merit he creates is immeasurable. Subhuti! For example, a person with many desires has many lustful thoughts, and he has an appointment with a beautiful woman. This woman is delayed and does not arrive on time. Subhuti! What do you think? This person with many desires, his lustful thoughts, are they associated with what dharma?' 'World Honored One! This person with many desires only generates lustful thoughts, correspondingly thinking of this woman, thinking that she will come soon, and I will sit, lie down, play, and laugh with her.' 'Subhuti! What do you think? How many lustful thoughts does this person generate in one day and one night?' 'World Honored One! This person generates very many thoughts in one day and one night.' 'Subhuti! If a Bodhisattva thinks and learns as the profound Prajnaparamita teaches, then he will be free from the faults of regression, and abandon the suffering of birth and death for many kalpas (eons). The merit created by such a Bodhisattva in one day, according to the profound Prajnaparamita, surpasses the merit of a Bodhisattva who is separated from the profound Prajnaparamita and makes offerings for as many kalpas as the sands of the Ganges River. Furthermore, Subhuti! If a Bodhisattva, separated from Prajnaparamita, makes offerings to Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and all Buddhas for as many kalpas as the sands of the Ganges River, what do you think, is his merit great or not?' Subhuti said, 'Very great, World Honored One! Immeasurable and countless.' The Buddha said, 'It is not as much as the merit of a Bodhisattva who practices according to the profound Prajnaparamita, even for a single day, his merit is very great. Why? Because a Bodhisattva who practices Prajnaparamita can surpass the stages of Sravaka (hearer) and Pratyekabuddha, enter the Bodhisattva stage, and attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Furthermore, Subhuti! If a Bodhisattva, for as many kalpas as the sands of the Ganges River, is separated from Prajnaparamita, and practices giving, keeping precepts, patience, diligence, meditation, and wisdom,'
，于意云何，其福多不？」須菩提言：「甚多，世尊！」
佛言：「不如菩薩于深般若波羅蜜，如說修行，乃至一日，佈施、持戒、忍辱、精進、禪定、智慧，其福甚多。複次，須菩提！若菩薩于恒河沙劫，離般若波羅蜜，法施眾生，于意云何，其福多不？」須菩提言：「甚多，世尊！」
佛言：「不如菩薩于深般若波羅蜜，如說修行，乃至一日，法施眾生，其福甚多。何以故？若菩薩不離般若波羅蜜，即是不離薩婆若。複次，須菩提！若菩薩于恒河沙劫，離般若波羅蜜，修行三十七品，于意云何，其福多不？」須菩提言：「甚多，世尊！」
佛言：「不如菩薩如般若波羅蜜教住，乃至一日，修行三十七品，其福甚多。何以故？若菩薩不離般若波羅蜜，退失薩婆若，無有是處。複次，須菩提！若菩薩于恒河沙劫，離般若波羅蜜，以是財施法施、禪定功德，迴向阿耨多羅三藐三菩提，于意云何，其福多不？」須菩提言：「甚多，世尊！」
佛言：「不如菩薩于深般若波羅蜜如說修行，乃至一日，財施法施、禪定功德，迴向阿耨多羅三藐三菩提，其福甚多。何以故？是第一回向，所謂不離深般若波羅蜜。」
須菩提白佛言：「世尊！如佛所說一切作起法，皆是憶想分別。云何說菩薩得福甚
【現代漢語翻譯】 現代漢語譯本：佛問：『須菩提，你認為怎麼樣？那福德多不多？』須菩提回答說：『非常多，世尊！』 佛說：『不如菩薩在甚深的般若波羅蜜（智慧到彼岸）中，如所說的那樣修行，哪怕只是一天，佈施、持戒、忍辱、精進、禪定、智慧，那福德也非常多。』 『再者，須菩提！如果菩薩在恒河沙數劫的時間裡，離開般若波羅蜜，為眾生說法，你認為怎麼樣？那福德多不多？』須菩提回答說：『非常多，世尊！』 佛說：『不如菩薩在甚深的般若波羅蜜中，如所說的那樣修行，哪怕只是一天，為眾生說法，那福德也非常多。為什麼呢？如果菩薩不離開般若波羅蜜，就是不離開薩婆若（一切智）。』 『再者，須菩提！如果菩薩在恒河沙數劫的時間裡，離開般若波羅蜜，修行三十七品（三十七道品，即三十七種修行方法），你認為怎麼樣？那福德多不多？』須菩提回答說：『非常多，世尊！』 佛說：『不如菩薩按照般若波羅蜜的教導安住，哪怕只是一天，修行三十七品，那福德也非常多。為什麼呢？如果菩薩不離開般若波羅蜜，就會退失薩婆若，這是不可能的。』 『再者，須菩提！如果菩薩在恒河沙數劫的時間裡，離開般若波羅蜜，用這些財佈施、法佈施、禪定功德，迴向阿耨多羅三藐三菩提（無上正等正覺），你認為怎麼樣？那福德多不多？』須菩提回答說：『非常多，世尊！』 佛說：『不如菩薩在甚深的般若波羅蜜中，如所說的那樣修行，哪怕只是一天，用財佈施、法佈施、禪定功德，迴向阿耨多羅三藐三菩提，那福德也非常多。為什麼呢？這是第一回向，就是不離開甚深的般若波羅蜜。』 須菩提對佛說：『世尊！如佛所說，一切有為法，都是憶想分別。為什麼說菩薩能得到如此多的福德呢？』
【English Translation】 English version: The Buddha asked, 'What do you think, Subhuti? Is that merit much or not?' Subhuti replied, 'Very much, World Honored One!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who, in profound Prajna Paramita (Perfection of Wisdom), practices as taught, even for just one day, giving, keeping precepts, being patient, making effort, practicing meditation, and wisdom. That merit is very much.' 'Furthermore, Subhuti! If a Bodhisattva, for as many kalpas as there are sands in the Ganges River, departs from Prajna Paramita and teaches the Dharma to sentient beings, what do you think? Is that merit much or not?' Subhuti replied, 'Very much, World Honored One!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who, in profound Prajna Paramita, practices as taught, even for just one day, teaching the Dharma to sentient beings. That merit is very much. Why? If a Bodhisattva does not depart from Prajna Paramita, he does not depart from Sarvajna (All-Knowing Wisdom).' 'Furthermore, Subhuti! If a Bodhisattva, for as many kalpas as there are sands in the Ganges River, departs from Prajna Paramita and practices the thirty-seven factors of enlightenment (thirty-seven practices), what do you think? Is that merit much or not?' Subhuti replied, 'Very much, World Honored One!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who abides by the teachings of Prajna Paramita, even for just one day, and practices the thirty-seven factors of enlightenment. That merit is very much. Why? If a Bodhisattva does not depart from Prajna Paramita, he will not lose Sarvajna; there is no such possibility.' 'Furthermore, Subhuti! If a Bodhisattva, for as many kalpas as there are sands in the Ganges River, departs from Prajna Paramita and dedicates the merit of these material gifts, Dharma gifts, and meditative merits towards Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), what do you think? Is that merit much or not?' Subhuti replied, 'Very much, World Honored One!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who, in profound Prajna Paramita, practices as taught, even for just one day, and dedicates the merit of material gifts, Dharma gifts, and meditative merits towards Anuttara Samyak Sambodhi. That merit is very much. Why? This is the foremost dedication, which is not departing from profound Prajna Paramita.' Subhuti said to the Buddha, 'World Honored One! As the Buddha has said, all conditioned phenomena are thoughts and discriminations. How can it be said that a Bodhisattva obtains so much merit?'
多？」「須菩提！菩薩行般若波羅蜜時，亦能觀察是作起功德，空無所有，虛誑不實，無堅牢相。若菩薩隨所能觀，則不離深般若波羅蜜。隨不離深般若波羅蜜，即得無量阿僧祇福德。」
「世尊！無量阿僧祇有何差別？」「須菩提！阿僧祇者，不可數盡。無量者，過諸量數。」
「世尊！頗有因緣，色亦無量，受、想、行、識亦無量？」佛言：「有。須菩提！色亦無量，受、想、行、識亦無量。」
「世尊！無量者是何義？」「須菩提！無量者，即是空義，即是無相無作義。」
「世尊！無量但是空義，非余義耶？」「須菩提！于意云何，我不說一切法空耶？」「世尊說耳。」「須菩提！若空即是無盡，若空即是無量。是故此法義中無有差別。須菩提！如來所說無盡無量，空無相，無作無起，無生無滅，無所有，無染涅槃，但以名字方便故說。」
須菩提言：「希有，世尊！諸法實相不可得說，而今說之。世尊！如我解佛所說義，一切法皆不可說。」「如是，如是！須菩提！一切法皆不可說。須菩提！一切法空相，不可得說。」
「世尊！是不可說義，無增無減。若爾者，檀波羅蜜亦應無增無減；尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜，亦應無增無減。若是諸波
【現代漢語翻譯】 現代漢語譯本： 「須菩提（Subhuti）！菩薩在修行般若波羅蜜（Prajnaparamita，智慧的完美）時，也能觀察到所作的功德，實際上是空無所有，虛妄不實，沒有堅固的實體。如果菩薩能這樣觀察，就不會離開甚深的般若波羅蜜。不離開甚深的般若波羅蜜，就能獲得無量阿僧祇（asamkhya，無數）的福德。」 「世尊（Bhagavan）！無量阿僧祇有什麼差別？」「須菩提！阿僧祇是不可數盡的。無量是超越一切數量的。」 「世尊！是否有因緣，使得色（rupa，物質現象）也是無量的，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是無量的？」佛說：「有。須菩提！色也是無量的，受、想、行、識也是無量的。」 「世尊！無量是什麼意思？」「須菩提！無量就是空（sunyata，空性）的意思，就是無相（animitta，無相）無作（apranihita，無愿）的意思。」 「世尊！無量只是空的意思，沒有其他意思嗎？」「須菩提！你認為如何，我不是說一切法都是空的嗎？」「世尊是這樣說的。」「須菩提！如果空就是無盡，如果空就是無量。所以這個法義中沒有差別。須菩提！如來（Tathagata）所說的無盡無量，空無相，無作無起，無生無滅，無所有，無染涅槃（nirvana，寂滅），只是爲了方便用名字來說明。」 須菩提說：「希有，世尊！諸法的真實相狀是不可言說的，而您現在卻說了。世尊！按照我理解佛所說的意義，一切法都是不可言說的。」「是的，是的！須菩提！一切法都是不可言說的。須菩提！一切法都是空相，不可言說。」 「世尊！這不可言說的意義，沒有增加也沒有減少。如果這樣，檀波羅蜜（danaparamita，佈施的完美）也應該沒有增加也沒有減少；尸羅波羅蜜（silaparamita，持戒的完美）、羼提波羅蜜（ksantiparamita，忍辱的完美）、毗梨耶波羅蜜（viryaparamita，精進的完美）、禪波羅蜜（dhyanaparamita，禪定的完美），也應該沒有增加也沒有減少。如果這些波羅蜜
【English Translation】 English version: 『Subhuti! When a Bodhisattva practices Prajnaparamita (Perfection of Wisdom), they also observe that the merits they generate are empty, unreal, and without any solid substance. If a Bodhisattva observes in this way, they do not depart from the profound Prajnaparamita. By not departing from the profound Prajnaparamita, they attain immeasurable asamkhya (countless) merits.』 『Bhagavan! What is the difference between immeasurable and asamkhya?』 『Subhuti! Asamkhya is that which cannot be counted. Immeasurable is beyond all measures.』 『Bhagavan! Is there a reason why rupa (form, material phenomena) is also immeasurable, and vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also immeasurable?』 The Buddha said, 『Yes. Subhuti! Rupa is also immeasurable, and vedana, samjna, samskara, and vijnana are also immeasurable.』 『Bhagavan! What is the meaning of immeasurable?』 『Subhuti! Immeasurable means emptiness (sunyata), it means without characteristics (animitta) and without aspiration (apranihita).』 『Bhagavan! Does immeasurable only mean emptiness, and nothing else?』 『Subhuti! What do you think, did I not say that all dharmas are empty?』 『Bhagavan said so.』 『Subhuti! If emptiness is endless, if emptiness is immeasurable. Therefore, there is no difference in this Dharma meaning. Subhuti! What the Tathagata (Thus Gone One) speaks of as endless and immeasurable, empty, without characteristics, without aspiration, without arising, without ceasing, without anything, and undefiled nirvana (liberation), is only spoken using names for convenience.』 Subhuti said, 『It is rare, Bhagavan! The true nature of all dharmas is inexpressible, yet you speak of it now. Bhagavan! According to my understanding of the meaning of what the Buddha has said, all dharmas are inexpressible.』 『So it is, so it is! Subhuti! All dharmas are inexpressible. Subhuti! All dharmas are of the nature of emptiness, inexpressible.』 『Bhagavan! This inexpressible meaning neither increases nor decreases. If so, then danaparamita (perfection of giving) should also neither increase nor decrease; silaparamita (perfection of morality), ksantiparamita (perfection of patience), viryaparamita (perfection of vigor), dhyanaparamita (perfection of meditation) should also neither increase nor decrease. If these paramitas
羅蜜無增無減，菩薩云何，以是無增無減波羅蜜，得阿耨多羅三藐三菩提、近阿耨多羅三藐三菩提？世尊！若菩薩增減諸波羅蜜，則不能近阿耨多羅三藐三菩提。」
「如是，如是！須菩提！不可說義無增無減。善知方便菩薩行般若波羅蜜、修般若波羅蜜時，不作是念：『檀波羅蜜若增若減。』作是念：『是檀波羅蜜，但有名字。』是菩薩佈施時，是念是心，及諸善根，皆如阿耨多羅三藐三菩提相迴向。須菩提！善知方便菩薩行般若波羅蜜、修般若波羅蜜時，不作是念：『尸羅波羅蜜若增若減；羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜，若增若減。』須菩提！善知方便菩薩行般若波羅蜜、修般若波羅蜜時，不作是念：『般若波羅蜜若增若減。』作是念：『般若波羅蜜，但有名字。』修智慧時，是念是心，是善根，如阿耨多羅三藐三菩提相迴向。」
須菩提白佛言：「世尊！何等是阿耨多羅三藐三菩提？」「須菩提！阿耨多羅三藐三菩提者，即是如如無增減。若菩薩常行，應如念，即近阿耨多羅三藐三菩提。如是，須菩提！不可說義，雖無增減，而不退諸念，不退諸波羅蜜。菩薩以是行，則近阿耨多羅三藐三菩提，而亦不退菩薩之行。作是念者，得近阿耨多羅三藐三菩提。」
「世尊！菩薩前心近阿耨
【現代漢語翻譯】 現代漢語譯本： 「世尊，如果波羅蜜（paramita，意為「到彼岸」）既不增加也不減少，那麼菩薩如何憑藉這不增不減的波羅蜜，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）、接近阿耨多羅三藐三菩提呢？世尊！如果菩薩增加或減少諸波羅蜜，就不能接近阿耨多羅三藐三菩提。」 「是這樣的，是這樣的！須菩提（Subhuti）！不可言說的真理是無增無減的。善於運用方便的菩薩在行般若波羅蜜（prajna-paramita，意為「智慧到彼岸」）、修般若波羅蜜時，不應這樣想：『佈施波羅蜜（dana-paramita）是增加還是減少了。』而應這樣想：『這佈施波羅蜜，只是一個名稱而已。』這位菩薩在佈施時，他的念頭、心意以及所有善根，都應像阿耨多羅三藐三菩提那樣迴向。須菩提！善於運用方便的菩薩在行般若波羅蜜、修般若波羅蜜時，不應這樣想：『持戒波羅蜜（sila-paramita）是增加還是減少了；忍辱波羅蜜（ksanti-paramita）、精進波羅蜜（virya-paramita）、禪定波羅蜜（dhyana-paramita），是增加還是減少了。』須菩提！善於運用方便的菩薩在行般若波羅蜜、修般若波羅蜜時，不應這樣想：『般若波羅蜜是增加還是減少了。』而應這樣想：『般若波羅蜜，只是一個名稱而已。』在修習智慧時，他的念頭、心意以及善根，都應像阿耨多羅三藐三菩提那樣迴向。」 須菩提對佛說：「世尊！什麼是阿耨多羅三藐三菩提呢？」「須菩提！阿耨多羅三藐三菩提，就是如如不動、無增無減的真理。如果菩薩經常這樣修行，並保持這樣的念頭，就能接近阿耨多羅三藐三菩提。是的，須菩提！不可言說的真理，雖然無增無減，但不會退失各種念頭，也不會退失各種波羅蜜。菩薩通過這樣的修行，就能接近阿耨多羅三藐三菩提，並且也不會退失菩薩的修行。有這樣念頭的人，就能接近阿耨多羅三藐三菩提。」 「世尊！菩薩前一念心接近阿耨多羅三藐三菩提，
【English Translation】 English version: 『World Honored One, if the paramitas (perfections) neither increase nor decrease, how does a Bodhisattva, through these non-increasing and non-decreasing paramitas, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) or approach Anuttara-samyak-sambodhi? World Honored One! If a Bodhisattva increases or decreases the paramitas, they cannot approach Anuttara-samyak-sambodhi.』 『So it is, so it is! Subhuti! The meaning of the inexpressible is neither increasing nor decreasing. When a Bodhisattva, skilled in means, practices Prajna-paramita (perfection of wisdom), they do not think: 『Has the Dana-paramita (perfection of giving) increased or decreased?』 They think: 『This Dana-paramita is just a name.』 When this Bodhisattva gives, their thought, mind, and all good roots are dedicated towards Anuttara-samyak-sambodhi. Subhuti! When a Bodhisattva, skilled in means, practices Prajna-paramita, they do not think: 『Has the Sila-paramita (perfection of morality) increased or decreased; has the Ksanti-paramita (perfection of patience), Virya-paramita (perfection of vigor), or Dhyana-paramita (perfection of meditation) increased or decreased?』 Subhuti! When a Bodhisattva, skilled in means, practices Prajna-paramita, they do not think: 『Has the Prajna-paramita increased or decreased?』 They think: 『Prajna-paramita is just a name.』 When cultivating wisdom, their thought, mind, and good roots are dedicated towards Anuttara-samyak-sambodhi.』 Subhuti said to the Buddha, 『World Honored One! What is Anuttara-samyak-sambodhi?』 『Subhuti! Anuttara-samyak-sambodhi is the suchness that neither increases nor decreases. If a Bodhisattva constantly practices and maintains this thought, they will approach Anuttara-samyak-sambodhi. Yes, Subhuti! The meaning of the inexpressible, though neither increasing nor decreasing, does not retreat from various thoughts, nor does it retreat from the various paramitas. Through this practice, a Bodhisattva approaches Anuttara-samyak-sambodhi and does not retreat from the Bodhisattva's practice. One who has this thought will approach Anuttara-samyak-sambodhi.』 『World Honored One! When a Bodhisattva's previous thought approaches Anuttara-samyak-sambodhi,
多羅三藐三菩提，後心近阿耨多羅三藐三菩提。世尊！前心後心，各各不俱；後心前心，亦各不俱。世尊！若前心後心不俱者，菩薩諸善根，云何得增長？」
「須菩提！于意云何？如然燈時，為初焰燒炷，為后焰燒？」「世尊！非初焰燒，亦不離初焰；非后焰燒，亦不離后焰。」
「須菩提！于意云何？是炷燃不？」「世尊！是炷實燃。」
「須菩提！菩薩亦如是。非初心得阿耨多羅三藐三菩提，亦不離初心；非後心得阿耨多羅三藐三菩提，亦不離後心得。」「世尊！是因緣法甚深。菩薩非初心得阿耨多羅三藐三菩提，亦不離初心得；非後心得阿耨多羅三藐三菩提，亦不離後心，而得阿耨多羅三藐三菩提。」
「須菩提！于意云何？若心已滅，是心更生不？」「不也，世尊！」
「須菩提！于意云何？若心生是滅相不？」「世尊！是滅相。」
「須菩提！于意云何？是滅相，法當滅不？」「不也，世尊！」
「須菩提！于意云何？亦如是住如如住？」「不，世尊！亦如是住如如住。」「須菩提！若如是住如如住者，即是常耶？」「不也，世尊！」
「須菩提！于意云何？是如甚深不？」「世尊！是如甚深。」
「須菩提！于意云何？是如即是心不？」「不
【現代漢語翻譯】 現代漢語譯本： 『阿耨多羅三藐三菩提』（無上正等正覺）之前的發心，接近『阿耨多羅三藐三菩提』。世尊！前一個發心和后一個發心，各自不相同；后一個發心和前一個發心，也各自不相同。世尊！如果前一個發心和后一個發心不相同，那麼菩薩的各種善根，如何能夠增長呢？』 『須菩提！你認為如何？比如點燈的時候，是最初的火焰燃燒燈芯，還是後來的火焰燃燒呢？』 『世尊！不是最初的火焰燃燒，但也不離開最初的火焰；不是後來的火焰燃燒，但也不離開後來的火焰。』 『須菩提！你認為如何？燈芯燃燒了嗎？』 『世尊！燈芯確實在燃燒。』 『須菩提！菩薩也是這樣。不是最初的發心得到『阿耨多羅三藐三菩提』，但也不離開最初的發心；不是後來的發心得到『阿耨多羅三藐三菩提』，但也不離開後來的發心而得到。』 『世尊！這種因緣法非常深奧。菩薩不是最初的發心得到『阿耨多羅三藐三菩提』，但也不離開最初的發心而得到；不是後來的發心得到『阿耨多羅三藐三菩提』，但也不離開後來的發心，而得到『阿耨多羅三藐三菩提』。』 『須菩提！你認為如何？如果心已經滅了，這個心還會再生起嗎？』 『不會的，世尊！』 『須菩提！你認為如何？如果心生起，它是不是有滅的相狀？』 『世尊！是有滅的相狀。』 『須菩提！你認為如何？這個滅的相狀，法會滅嗎？』 『不會的，世尊！』 『須菩提！你認為如何？它也是這樣安住于如如的境界嗎？』 『不，世尊！它也是這樣安住于如如的境界。』 『須菩提！如果這樣安住于如如的境界，那就是常住不變的嗎？』 『不是的，世尊！』 『須菩提！你認為如何？這個『如』（真如）深奧嗎？』 『世尊！這個『如』非常深奧。』 『須菩提！你認為如何？這個『如』就是心嗎？』 『不是的，世尊！』
【English Translation】 English version: 'The initial aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment), is close to Anuttara-samyak-sambodhi. World Honored One! The previous aspiration and the subsequent aspiration are each different; the subsequent aspiration and the previous aspiration are also each different. World Honored One! If the previous aspiration and the subsequent aspiration are not the same, how can the Bodhisattva's various roots of goodness grow?' 'Subhuti, what do you think? When a lamp is lit, does the first flame burn the wick, or does the later flame burn it?' 'World Honored One, it is not the first flame that burns, yet it is not separate from the first flame; it is not the later flame that burns, yet it is not separate from the later flame.' 'Subhuti, what do you think? Is the wick burning?' 'World Honored One, the wick is indeed burning.' 'Subhuti, the Bodhisattva is also like this. It is not the initial aspiration that attains Anuttara-samyak-sambodhi, yet it is not separate from the initial aspiration; it is not the later aspiration that attains Anuttara-samyak-sambodhi, yet it is not separate from the later aspiration. 'World Honored One, this Dharma of dependent origination is very profound. It is not the initial aspiration that attains Anuttara-samyak-sambodhi, yet it is not separate from the initial aspiration; it is not the later aspiration that attains Anuttara-samyak-sambodhi, yet it is not separate from the later aspiration, and thus attains Anuttara-samyak-sambodhi.' 'Subhuti, what do you think? If the mind has ceased, will this mind arise again?' 'No, World Honored One!' 'Subhuti, what do you think? If the mind arises, does it have the characteristic of ceasing?' 'World Honored One, it has the characteristic of ceasing.' 'Subhuti, what do you think? Does this characteristic of ceasing, will the Dharma cease?' 'No, World Honored One!' 'Subhuti, what do you think? Does it also abide in suchness as suchness abides?' 'No, World Honored One! It also abides in suchness as suchness abides.' 'Subhuti, if it abides in suchness as suchness abides, is it then permanent?' 'No, World Honored One!' 'Subhuti, what do you think? Is this 'suchness' (Tathata) profound?' 'World Honored One, this 'suchness' is very profound.' 'Subhuti, what do you think? Is this 'suchness' the mind?' 'No, World Honored One!'
也，世尊！」
「須菩提！離如是心不？」「不也，世尊！」
「須菩提！汝見如不？」「不也，世尊！」
「須菩提！于意云何？若人如是行者，是甚深行不？」「世尊！若人如是行者，是為無處所行。何以故？是人不行一切諸行。」
「須菩提！若菩薩行般若波羅蜜，於何處行？」「世尊！于第一義中行。」
「須菩提！于意云何？若菩薩于第一義中行，是人相行不？」「不也，世尊！」
「須菩提！于意云何？是菩薩壞諸相不？」「不也，世尊！」
「須菩提！于意云何？菩薩云何為壞諸相？」「世尊！是菩薩不如是學，我行菩薩道於是身斷諸相。若斷是諸相，未具足佛道，當作聲聞。世尊！是菩薩大方便力，知是諸相過，而不取無相。」
爾時舍利弗語須菩提：「若菩薩夢中修三解脫門，空、無相、無作，增益般若波羅蜜不？若晝日增益，夢中亦應增益。何以故？佛說晝夜夢中，等無異故。」
「舍利弗！若菩薩修般若波羅蜜，即有般若波羅蜜。是故夢中，亦應增益般若波羅蜜。舍利弗！若人夢中起業，是業有果報不？佛說一切法如夢，不應有果報。若覺分別，應有果報。舍利弗！若人夢中殺生，覺已分別，我殺是快。是業云何？」「須菩提！無緣
【現代漢語翻譯】 現代漢語譯本 『是的，世尊！』 『須菩提！你是否脫離了這樣的心？』 『不是的，世尊！』 『須菩提！你是否見到如？』 『不是的，世尊！』 『須菩提！你認為如何？如果有人這樣修行，這是甚深的修行嗎？』 『世尊！如果有人這樣修行，那就是無所執著的修行。為什麼呢？因為這個人不執著於一切諸行。』 『須菩提！如果菩薩修行般若波羅蜜（智慧到彼岸），在何處修行？』 『世尊！在第一義諦（最高真理）中修行。』 『須菩提！你認為如何？如果菩薩在第一義諦中修行，這個人是執著于相的修行嗎？』 『不是的，世尊！』 『須菩提！你認為如何？這位菩薩是破壞諸相嗎？』 『不是的，世尊！』 『須菩提！你認為如何？菩薩如何才能破壞諸相？』 『世尊！這位菩薩不應該這樣學習：我修行菩薩道，在這個身體上斷除諸相。如果斷除這些相，就不能圓滿佛道，會成為聲聞（小乘修行者）。世尊！這位菩薩有大方便力，知道這些相的過患，但不執著于無相。』 這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）對須菩提說：『如果菩薩在夢中修習三解脫門（空、無相、無作），會增益般若波羅蜜嗎？如果白天增益，夢中也應該增益。為什麼呢？因為佛說白天和夢中，沒有差別。』 『舍利弗！如果菩薩修行般若波羅蜜，就會有般若波羅蜜。所以夢中，也應該增益般若波羅蜜。舍利弗！如果有人在夢中造業，這個業會有果報嗎？佛說一切法如夢，不應該有果報。如果醒來後分別，就應該有果報。舍利弗！如果有人在夢中殺生，醒來後分別，我殺了他，我真高興。這個業怎麼樣呢？』 『須菩提！沒有因緣。』
【English Translation】 English version 'Yes, World Honored One!' 'Subhuti, are you apart from such a mind?' 'No, World Honored One!' 'Subhuti, do you see suchness?' 'No, World Honored One!' 'Subhuti, what do you think? If a person practices in this way, is this a profound practice?' 'World Honored One, if a person practices in this way, it is a practice without any attachment. Why? Because this person does not cling to all phenomena.' 'Subhuti, if a Bodhisattva practices Prajna Paramita (perfection of wisdom), where does he practice?' 'World Honored One, he practices in the first principle (ultimate truth).' 'Subhuti, what do you think? If a Bodhisattva practices in the first principle, is this person practicing with attachment to forms?' 'No, World Honored One!' 'Subhuti, what do you think? Is this Bodhisattva destroying all forms?' 'No, World Honored One!' 'Subhuti, what do you think? How does a Bodhisattva destroy all forms?' 'World Honored One, this Bodhisattva should not learn in this way: I practice the Bodhisattva path, and in this body, I cut off all forms. If one cuts off these forms, one cannot complete the Buddha path and will become a Sravaka (a Hinayana practitioner). World Honored One, this Bodhisattva has great skillful means, knowing the faults of these forms, but not clinging to formlessness.' At that time, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Subhuti, 'If a Bodhisattva cultivates the three doors of liberation (emptiness, signlessness, and wishlessness) in a dream, does it increase Prajna Paramita? If it increases during the day, it should also increase in a dream. Why? Because the Buddha said that there is no difference between day and dream.' 'Sariputra, if a Bodhisattva practices Prajna Paramita, then there is Prajna Paramita. Therefore, in a dream, Prajna Paramita should also increase. Sariputra, if a person creates karma in a dream, does this karma have a result? The Buddha said that all dharmas are like dreams, and there should be no result. If one discriminates after waking up, then there should be a result. Sariputra, if a person kills in a dream, and after waking up, discriminates, saying, 'I killed him, I am so happy.' What is this karma like?' 'Subhuti, there is no cause.'
則無業，無緣思不生。」
「如是，舍利弗！無緣則無業，無緣思不生；有緣則有業，有緣則思生。若心行於見聞覺知法中，有心受垢，有心受凈。是故，舍利弗！有因緣起業，非無因緣；有因緣思生，非無因緣。」
舍利弗問須菩提言：「若菩薩夢中佈施，迴向阿耨多羅三藐三菩提，是佈施名為迴向不？」「舍利弗！彌勒菩薩，今現在座，佛授阿耨多羅三藐三菩提記，可以問之，彌勒當答。」
舍利弗即問彌勒菩薩：「須菩提言：『是事彌勒當答。』」彌勒菩薩語舍利弗：「所言彌勒當答者。舍利弗！今以彌勒名字答？若以色答耶？受、想、行、識答耶？若以色空答耶？受、想、行、識空答耶？是色空不能答，受、想、行、識空不能答。舍利弗！我都不見是法能有所答，亦不見答者，及所答人、所用答法、所可答法。我亦不見是法得受阿耨多羅三藐三菩提記。」
舍利弗語彌勒菩薩：「如所說法，證此法不？」彌勒言：「我不隨所說法證得。」
舍利弗作是念：「彌勒菩薩智惠甚深，長夜行般若波羅蜜故。」
爾時佛知舍利弗心所念，語舍利弗言：「于意云何？汝見是法，以是法得阿羅漢不？」「不也，世尊！」
「舍利弗！菩薩亦如是行般若波羅蜜，有方便故，不作
【現代漢語翻譯】 現代漢語譯本： 「那麼就沒有業，沒有因緣，思念就不會產生。」 「是的，舍利弗！沒有因緣就沒有業，沒有因緣思念就不會產生；有因緣就有業，有因緣思念就會產生。如果心在見、聞、覺、知這些法中活動，心就會受到污染，心也會變得清凈。因此，舍利弗！業的產生是有因緣的，不是沒有因緣；思念的產生是有因緣的，不是沒有因緣。」 舍利弗問須菩提說：「如果菩薩在夢中佈施，並將功德迴向阿耨多羅三藐三菩提（無上正等正覺），這個佈施可以稱為迴向嗎？」 「舍利弗！彌勒菩薩（未來佛），現在就在座，佛已經授記他將證得阿耨多羅三藐三菩提，你可以問他，彌勒會回答的。」 舍利弗就問彌勒菩薩說：「須菩提說：『這件事彌勒會回答。』」 彌勒菩薩對舍利弗說：「所說的彌勒會回答，舍利弗！現在是用彌勒的名字回答呢？還是用色（物質）回答呢？還是用受（感受）、想（思維）、行（意志）、識（意識）回答呢？還是用色空（物質的空性）回答呢？還是用受、想、行、識的空性回答呢？色空不能回答，受、想、行、識的空性也不能回答。舍利弗！我沒有看到有任何法可以回答，也沒有看到回答者，以及回答的人、所用的回答方法、可以回答的法。我也沒看到有任何法可以被授記為阿耨多羅三藐三菩提。」 舍利弗對彌勒菩薩說：「就像你所說的法，你證悟了這個法嗎？」 彌勒說：「我沒有隨著所說的法而證悟。」 舍利弗這樣想：「彌勒菩薩的智慧非常深奧，因為他長期修行般若波羅蜜（智慧的完美）。」 這時，佛知道舍利弗心中所想，就對舍利弗說：「你認為怎麼樣？你看到這個法，能通過這個法證得阿羅漢（斷絕煩惱的聖者）嗎？」 「不能，世尊！」 「舍利弗！菩薩也是這樣修行般若波羅蜜，因為有方便的緣故，不執著於法。」
【English Translation】 English version: Then there would be no karma, and without conditions, thoughts would not arise.' 'So it is, Shariputra! Without conditions, there is no karma, and without conditions, thoughts do not arise; with conditions, there is karma, and with conditions, thoughts arise. If the mind operates within the realms of seeing, hearing, feeling, and knowing, the mind is subject to defilement, and the mind is also subject to purification. Therefore, Shariputra! Karma arises due to conditions, not without conditions; thoughts arise due to conditions, not without conditions.' Shariputra asked Subhuti, 'If a Bodhisattva makes offerings in a dream and dedicates the merit to Anuttara-samyak-sambodhi (supreme perfect enlightenment), is this offering considered a dedication?' 'Shariputra! Maitreya Bodhisattva (the future Buddha), is present in this assembly, and the Buddha has prophesied that he will attain Anuttara-samyak-sambodhi. You may ask him, and Maitreya will answer.' Shariputra then asked Maitreya Bodhisattva, 'Subhuti said, 「Maitreya will answer this matter.」' Maitreya Bodhisattva said to Shariputra, 'Regarding what is said that Maitreya will answer, Shariputra! Is the answer given using the name Maitreya? Or is it given using form (rupa)? Or is it given using feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana)? Or is it given using the emptiness of form (rupa-sunyata)? Or is it given using the emptiness of feeling, perception, mental formations, and consciousness? The emptiness of form cannot answer, and the emptiness of feeling, perception, mental formations, and consciousness cannot answer. Shariputra! I do not see any dharma that can answer, nor do I see an answerer, nor the person answering, nor the method of answering, nor the dharma that can be answered. I also do not see any dharma that can be prophesied to attain Anuttara-samyak-sambodhi.' Shariputra said to Maitreya Bodhisattva, 'According to the dharma you have spoken, have you realized this dharma?' Maitreya said, 'I have not realized it by following the dharma that has been spoken.' Shariputra thought, 'Maitreya Bodhisattva's wisdom is very profound, because he has practiced Prajnaparamita (perfection of wisdom) for a long time.' At that time, the Buddha, knowing what Shariputra was thinking, said to Shariputra, 'What do you think? Do you see this dharma, and can you attain Arhatship (a perfected being who has overcome all defilements) through this dharma?' 'No, World Honored One!' 'Shariputra! Bodhisattvas also practice Prajnaparamita in this way, because they have skillful means, they do not cling to dharma.'
是念：『是法受阿耨多羅三藐三菩提記。已受記，今受記，當受記。』若菩薩如是行，即是行般若波羅蜜，不畏不得阿耨多羅三藐三菩提。我勤行精進，必當得阿耨多羅三藐三菩提。舍利弗！菩薩應常不驚不怖。若在惡獸之中，不應驚怖。何以故？菩薩應作是念：『我今若為惡獸所啖，我當施與。愿以具足檀波羅蜜，當近阿耨多羅三藐三菩提。我當如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無一切畜生道。』若菩薩在怨賊中，不應驚怖。何以故？菩薩法不應惜身命，作是念：『若有奪我命者，是中不應生瞋恚。愿以具足羼提波羅蜜，當近阿耨多羅三藐三菩提。我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無有怨賊，及諸寇惡。』若菩薩在無水處，不應驚怖，作是念：『我應為一切眾生說法除渴。』若我渴乏命終，應作是念：『是眾生無福德故，在此無水之處。我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無水之處，亦令眾生勤行精進，修諸福德。世界之中，自然而有八功德水。』
「複次，舍利弗！若菩薩在饑饉之中，不應驚怖，作是念：『我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無有如是饑饉之患，具足快樂，隨意所須，應念即至。如忉利天上，所念皆
【現代漢語翻譯】 現代漢語譯本：
是這樣唸誦：『此法已受阿耨多羅三藐三菩提（無上正等正覺）的授記。已受過授記，現在受授記，將來會受授記。』如果菩薩這樣修行，就是修行般若波羅蜜（智慧到彼岸），不畏懼不能得到阿耨多羅三藐三菩提。我勤奮修行精進，必定會得到阿耨多羅三藐三菩提。舍利弗！菩薩應當常常不驚慌不恐懼。即使身處惡獸之中，也不應該驚慌恐懼。為什麼呢？菩薩應當這樣想：『我現在如果被惡獸吃掉，我就佈施給它。愿以此圓滿檀波羅蜜（佈施到彼岸），接近阿耨多羅三藐三菩提。我應當這樣勤奮修行精進，得到阿耨多羅三藐三菩提。那時世界之中，將沒有一切畜生道。』如果菩薩身處怨賊之中，不應該驚慌恐懼。為什麼呢？菩薩的修行不應該吝惜身命，應當這樣想：『如果有奪取我性命的人，我心中不應該生起嗔恨。愿以此圓滿羼提波羅蜜（忍辱到彼岸），接近阿耨多羅三藐三菩提。我應當這樣勤奮修行精進，得到阿耨多羅三藐三菩提。那時世界之中，將沒有怨賊，以及各種寇惡。』如果菩薩身處沒有水的地方，不應該驚慌恐懼，應當這樣想：『我應當為一切眾生說法，解除他們的乾渴。』如果我因乾渴而死，應當這樣想：『這是因為眾生沒有福德，所以才處在沒有水的地方。我應當這樣勤奮修行精進，得到阿耨多羅三藐三菩提。那時世界之中，沒有水的地方，也會讓眾生勤奮修行精進，修習各種福德。世界之中，自然而然會有八功德水。』
「再者，舍利弗！如果菩薩身處饑荒之中，不應該驚慌恐懼，應當這樣想：『我應當這樣勤奮修行精進，得到阿耨多羅三藐三菩提。那時世界之中，將沒有這樣的饑荒之患，充滿快樂，想要什麼就有什麼，一想就到。就像忉利天（欲界六天之一）上，所想的都 現代漢語譯本：能實現一樣。』
【English Translation】 English version:
Recite thus: 『This Dharma has received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). It has already received the prediction, is now receiving the prediction, and will receive the prediction.』 If a Bodhisattva practices in this way, it is practicing Prajna-paramita (perfection of wisdom), not fearing the inability to attain Anuttara-samyak-sambodhi. I will diligently practice with vigor, and I will surely attain Anuttara-samyak-sambodhi. Shariputra! A Bodhisattva should always be neither startled nor afraid. Even if among fierce beasts, one should not be startled or afraid. Why? A Bodhisattva should think thus: 『If I am now eaten by a fierce beast, I will give myself to it. May I, by fulfilling Dana-paramita (perfection of giving), draw near to Anuttara-samyak-sambodhi. I should thus diligently practice with vigor, and attain Anuttara-samyak-sambodhi. At that time, in the world, there will be no paths of animals.』 If a Bodhisattva is among enemies and thieves, one should not be startled or afraid. Why? A Bodhisattva』s practice should not be attached to one』s own life, thinking thus: 『If there is one who takes my life, I should not generate anger. May I, by fulfilling Kshanti-paramita (perfection of patience), draw near to Anuttara-samyak-sambodhi. I should thus diligently practice with vigor, and attain Anuttara-samyak-sambodhi. At that time, in the world, there will be no enemies, thieves, or any evil bandits.』 If a Bodhisattva is in a place without water, one should not be startled or afraid, thinking thus: 『I should preach the Dharma to all sentient beings to remove their thirst.』 If I die of thirst, I should think thus: 『It is because these sentient beings have no merit that they are in this place without water. I should thus diligently practice with vigor, and attain Anuttara-samyak-sambodhi. At that time, in the world, even places without water will cause sentient beings to diligently practice with vigor, cultivating all kinds of merits. In the world, there will naturally be water with eight merits.』
「Furthermore, Shariputra! If a Bodhisattva is in a famine, one should not be startled or afraid, thinking thus: 『I should thus diligently practice with vigor, and attain Anuttara-samyak-sambodhi. At that time, in the world, there will be no such suffering of famine, but full of joy, whatever one desires will come to one』s mind. Just like in the Trayastrimsa Heaven (one of the six heavens in the desire realm), whatever one thinks of English version: can be realized.』
得。』若菩薩如是不驚不怖，當知是菩薩，能得阿耨多羅三藐三菩提。
「複次，舍利弗！若菩薩在疾疫處，不應驚怖。何以故？是中無法可病故，我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，一切眾生，無有三病，我當勤行精進，隨諸佛所行。
「複次，舍利弗！菩薩若念阿耨多羅三藐三菩提，久乃可得，不應驚怖。何以故？世界前際已來，如一念頃，不應生久遠想，不應念前際是久遠。前際雖為久遠，而與一念相應。如是，舍利弗！若菩薩久乃得阿耨多羅三藐三菩提，不應驚怖退沒。」◎
◎摩訶般若波羅蜜恒伽提婆品第十八
爾時會中有一女人，字恒伽提婆，從座而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！我於是事不驚不怖。我于來世，亦為眾生演說斯要。」即持金華散佛，當佛頂上，虛空中住。
時佛微笑。阿難從座起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！何因何緣而發微笑？諸佛常法，不以無因緣而笑。」
佛告阿難：「是恒伽提婆女人，當於來世星宿劫中，而得成佛，號曰金花。今轉女身，得為男子，生阿閦佛土。于彼佛所，常修梵行。命終之後，從一佛土，至一佛土，常修梵行，乃至得阿耨多羅三藐三菩提，不離諸佛
【現代漢語翻譯】 現代漢語譯本 『如果菩薩能這樣不驚不怖，應當知道這位菩薩能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』
『再者，舍利弗（佛陀的十大弟子之一，以智慧著稱）！如果菩薩身處疫病流行之地，不應該感到驚慌恐懼。為什麼呢？因為這裡並沒有什麼真正的疾病，我應當這樣勤奮修行精進，以證得阿耨多羅三藐三菩提。當世界中的一切眾生不再有三種疾病（指貪、嗔、癡），我應當勤奮修行精進，追隨諸佛所行的道路。
『再者，舍利弗！如果菩薩想到阿耨多羅三藐三菩提需要很久才能證得，不應該感到驚慌恐懼。為什麼呢？因為從世界最初到現在，就像一念之間，不應該產生久遠的想法，不應該認為過去的時間是久遠的。過去的時間雖然久遠，但與一念相應。所以，舍利弗！如果菩薩因為需要很久才能證得阿耨多羅三藐三菩提而感到驚慌退縮，是不應該的。』
◎《摩訶般若波羅蜜恒伽提婆品》第十八
當時，法會中有一位名叫恒伽提婆（恒河天女）的女子，從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！我對於這件事不感到驚慌恐懼。我將來也會為眾生宣說這個重要的道理。』說完，她就拿著金花散向佛，停留在佛的頭頂上方的虛空中。
這時，佛陀微微一笑。阿難（佛陀的十大弟子之一，以多聞著稱）從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！是什麼原因讓您發出微笑？諸佛的常法，不會無緣無故地微笑。』
佛陀告訴阿難：『這位恒伽提婆女子，將來在星宿劫中，將會成佛，佛號為金花。她現在轉為男身，將往生到阿閦佛（不動佛）的佛土。在那位佛的身邊，她將常修梵行。命終之後，她將從一個佛土到另一個佛土，常修梵行，直到證得阿耨多羅三藐三菩提，不離諸佛。』
【English Translation】 English version 'If a Bodhisattva is thus not startled and not afraid, it should be known that this Bodhisattva is able to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'
'Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva is in a place of epidemic, he should not be startled and afraid. Why? Because there is no real disease here, I should thus diligently practice and strive to attain Anuttara-samyak-sambodhi. When all sentient beings in the world are free from the three diseases (referring to greed, anger, and ignorance), I should diligently practice and strive, following the path that all Buddhas have walked.'
'Furthermore, Shariputra! If a Bodhisattva thinks that Anuttara-samyak-sambodhi will take a long time to attain, he should not be startled and afraid. Why? Because from the beginning of the world until now, it is like a single thought, one should not have the thought of a long time, one should not think that the past is long. Although the past is long, it is in accordance with a single thought. Thus, Shariputra! If a Bodhisattva is startled and retreats because it takes a long time to attain Anuttara-samyak-sambodhi, it should not be so.'
◎Chapter 18, 'Mahaprajnaparamita Henggadiva'
At that time, there was a woman in the assembly named Henggadiva (Goddess of the Ganges), who rose from her seat, bared her right shoulder, knelt on her right knee, and with palms joined, said to the Buddha: 'World Honored One! I am not startled and not afraid of this matter. In the future, I will also explain this important principle to sentient beings.' Having said this, she scattered golden flowers upon the Buddha, which remained in the empty space above the Buddha's head.
Then the Buddha smiled. Ananda (one of the Buddha's ten great disciples, known for his great memory) rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined, said to the Buddha: 'World Honored One! What is the cause and reason for your smile? It is the constant practice of all Buddhas not to smile without a cause and reason.'
The Buddha told Ananda: 'This woman, Henggadiva, will in the future, in the constellation kalpa, attain Buddhahood, and her Buddha name will be Golden Flower. She will now transform into a male body and will be reborn in the Buddha land of Akshobhya (Immovable Buddha). By that Buddha's side, she will always practice pure conduct. After her life ends, she will go from one Buddha land to another, always practicing pure conduct, until she attains Anuttara-samyak-sambodhi, without leaving the Buddhas.'
。譬如轉輪聖王，從一觀至一觀，從生至終，足不蹈地。阿難！此女亦如是。從一佛土至一佛土，常修梵行，乃至得阿耨多羅三藐三菩提，常不離佛。」
阿難作是念：「爾時菩薩眾會，如諸佛會。」佛即知阿難心所念，告阿難言：「如是，如是！當知爾時菩薩眾會，如諸佛會。阿難！是金花佛，聲聞入涅槃者，無量無邊，不可計數。其世界中，無諸惡獸怨賊之難，亦無饑饉疾病之患。阿難！是金花佛得阿耨多羅三藐三菩提時，無如是等怖畏之難。」
阿難白佛言：「世尊！是女人於何處初種阿耨多羅三藐三菩提善根？」「阿難！是女人于燃燈佛所初種善根。以是善根，迴向阿耨多羅三藐三菩提。亦持金華散燃燈佛，求阿耨多羅三藐三菩提。阿難！爾時我以五莖華散燃燈佛，求阿耨多羅三藐三菩提。燃燈佛知我善根淳淑，即授我阿耨多羅三藐三菩提記。時此女人聞我受記，即發願言：『我亦如是，于未來世，當得受記。』如今是人得受阿耨多羅三藐三菩提記。阿難！是人于燃燈佛所初種善根，發阿耨多羅三藐三菩提心。」
阿難白佛言：「世尊！是人則為久習阿耨多羅三藐三菩提行？」佛言：「如是！阿難！是人久習阿耨多羅三藐三菩提行。」
爾時須菩提白佛言：「世尊！若菩薩欲行般若
【現代漢語翻譯】 現代漢語譯本：譬如轉輪聖王，從一個宮殿到另一個宮殿，從出生到去世，腳不踩地。阿難！這個女子也像這樣。從一個佛土到另一個佛土，常常修行清凈的梵行，乃至證得阿耨多羅三藐三菩提（無上正等正覺），常常不離開佛陀。 阿難心想：『那時菩薩的聚會，就像諸佛的聚會一樣。』佛陀知道阿難心中所想，告訴阿難說：『是的，是的！應當知道那時菩薩的聚會，就像諸佛的聚會一樣。阿難！這位金花佛，他的聲聞弟子入涅槃的，無量無邊，不可計數。他的世界中，沒有各種惡獸和怨賊的災難，也沒有饑荒和疾病的憂患。阿難！這位金花佛證得阿耨多羅三藐三菩提時，沒有像這樣的恐怖和畏懼的災難。』 阿難問佛說：『世尊！這位女子在何處最初種下阿耨多羅三藐三菩提的善根？』佛陀說：『阿難！這位女子在燃燈佛（Dipamkara Buddha）那裡最初種下善根。她用這個善根，迴向阿耨多羅三藐三菩提。也拿著金花散在燃燈佛身上，求阿耨多羅三藐三菩提。阿難！那時我用五莖花散在燃燈佛身上，求阿耨多羅三藐三菩提。燃燈佛知道我的善根純熟，就給我授了阿耨多羅三藐三菩提的記別。當時這個女子聽到我受記，就發願說：『我也像這樣，在未來世，應當得到授記。』如今這個人得到阿耨多羅三藐三菩提的記別。阿難！這個人在燃燈佛那裡最初種下善根，發了阿耨多羅三藐三菩提心。』 阿難問佛說：『世尊！這個人是長期修習阿耨多羅三藐三菩提的行持嗎？』佛陀說：『是的！阿難！這個人是長期修習阿耨多羅三藐三菩提的行持。』 這時須菩提（Subhuti）問佛說：『世尊！如果菩薩想要修行般若（Prajna）...』
【English Translation】 English version: For example, a Cakravartin king (universal monarch) moves from one palace to another, from birth to death, without his feet touching the ground. Ananda! This woman is also like that. From one Buddha-land to another, she constantly practices pure conduct, until she attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), and she is always in the presence of the Buddha. Ananda thought: 'At that time, the assembly of Bodhisattvas will be like the assembly of all Buddhas.' The Buddha, knowing Ananda's thoughts, said to Ananda: 'Yes, yes! You should know that at that time, the assembly of Bodhisattvas will be like the assembly of all Buddhas. Ananda! For this Golden Flower Buddha, the number of his Sravaka (hearer) disciples who enter Nirvana is immeasurable and countless. In his world, there are no calamities of evil beasts or vengeful enemies, nor are there any worries of famine or disease. Ananda! When this Golden Flower Buddha attains Anuttara-samyak-sambodhi, there are no such calamities of terror and fear.' Ananda asked the Buddha: 'World Honored One! Where did this woman first plant the roots of goodness for Anuttara-samyak-sambodhi?' The Buddha said: 'Ananda! This woman first planted the roots of goodness at the place of Dipamkara Buddha. With these roots of goodness, she dedicated them towards Anuttara-samyak-sambodhi. She also scattered golden flowers on Dipamkara Buddha, seeking Anuttara-samyak-sambodhi. Ananda! At that time, I scattered five stems of flowers on Dipamkara Buddha, seeking Anuttara-samyak-sambodhi. Dipamkara Buddha, knowing that my roots of goodness were pure and mature, then gave me the prediction of Anuttara-samyak-sambodhi. At that time, this woman, hearing that I had received the prediction, made a vow, saying: 'I will also be like this, in the future, I shall receive a prediction.' Now this person has received the prediction of Anuttara-samyak-sambodhi. Ananda! This person first planted the roots of goodness at the place of Dipamkara Buddha, and generated the mind for Anuttara-samyak-sambodhi.' Ananda asked the Buddha: 'World Honored One! Has this person been practicing the conduct of Anuttara-samyak-sambodhi for a long time?' The Buddha said: 'Yes! Ananda! This person has been practicing the conduct of Anuttara-samyak-sambodhi for a long time.' At that time, Subhuti asked the Buddha: 'World Honored One! If a Bodhisattva wishes to practice Prajna (wisdom)...'
波羅蜜，云何應習空？云何應入空三昧？」佛告須菩提：「菩薩行般若波羅蜜，應觀色空，應觀受、想、行、識空。應以不散心，觀法無所見，亦無所證。」
須菩提言：「世尊！如佛所說菩薩不應證空。云何菩薩入空三昧而不證空？」
「須菩提！若菩薩具足觀空，本已生心，但觀空，而不證空，我當學空。今是學時，非是證時，不深攝心繫于緣中。爾時菩薩不退助道法，亦不盡漏。何以故？是菩薩有大智慧深善根故，能作是念：『今是學時，非是證時，我為得般若波羅蜜故。』
「須菩提！譬如人，勇健多力，難可傾動；容儀端正，人所愛敬；善解兵法，器仗精銳，六十四能，皆悉具足；于余伎術，無不煉解，為人愛念。凡有所作，皆得成辦。以是利故，多所饒益，眾咸宗敬，倍復歡喜。是人有小因緣，扶侍父母，攜將妻子，經過險道艱難之處，安隱勸喻父母妻子，令無恐怖。作是言：『此路雖險，多有怨賊，必得安隱，無他躓頓。』其人智力成就，前無敵故，能令父母妻子，免此眾難，得到城邑聚落村舍，無所傷失，心大歡喜。于諸怨賊，不生噁心。何以故？是人一切伎術，無不煉解。于險道中，化作人眾，多於怨賊。又所執持，器仗精銳。彼諸怨賊，皆自退散。是故此人，敢能，自必安隱
【現代漢語翻譯】 現代漢語譯本：'波羅蜜（pāramitā，意為到達彼岸），應如何修習空性？應如何進入空三昧（śūnyatā-samādhi，意為空的禪定）？'佛陀告訴須菩提：'菩薩行般若波羅蜜（prajñāpāramitā，意為智慧的到達彼岸），應觀色（rūpa，意為物質）為空，應觀受（vedanā，意為感受）、想（saṃjñā，意為概念）、行（saṃskāra，意為意志）、識（vijñāna，意為意識）為空。應以不散亂的心，觀法（dharma，意為現象）無所見，也無所證。' 須菩提說：'世尊！如佛所說，菩薩不應證空。為何菩薩入空三昧而不證空？' '須菩提！若菩薩具足觀空，本已生起（菩提）心，但觀空，而不證空，（心想）我當學習空性。現在是學習的時候，不是證悟的時候，不應深深地將心繫于因緣之中。這時菩薩不會退失助道之法，也不會漏盡煩惱。為什麼呢？因為這位菩薩有大智慧和深厚的善根，能這樣想：'現在是學習的時候，不是證悟的時候，我爲了得到般若波羅蜜的緣故。' '須菩提！譬如一個人，勇猛強健，難以動搖；容貌端正，受人愛戴敬重；善於兵法，武器精良，六十四種技能都具備；對於其他技藝，沒有不精通的，為人所愛念。凡有所作，都能成功。因為這些優點，能利益很多人，眾人敬重他，更加歡喜。這個人因為一些小事，扶持父母，帶著妻子，經過險峻艱難的地方，他安穩地勸慰父母妻子，讓他們不要害怕。他說：'這條路雖然危險，有很多怨賊，但一定能平安無事，不會有任何挫折。'這個人智慧力量成就，前面沒有敵人，能讓父母妻子，免除這些災難，到達城邑、村落，沒有受到任何傷害，心中非常歡喜。對於那些怨賊，不生噁心。為什麼呢？因為這個人一切技能，沒有不精通的。在險道中，他能化作很多人，比怨賊還多。而且他所持有的武器，非常精良。那些怨賊，都自己退散了。所以這個人，敢於肯定自己能平安無事。'
【English Translation】 English version: 'Pāramitā (perfection, going beyond), how should one practice emptiness? How should one enter the samādhi (meditative absorption) of emptiness?' The Buddha told Subhuti: 'A Bodhisattva practicing Prajñāpāramitā (perfection of wisdom) should contemplate form (rūpa) as empty, should contemplate feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) as empty. One should, with an undistracted mind, contemplate dharmas (phenomena) as having no perception and no attainment.' Subhuti said: 'World Honored One! As the Buddha has said, a Bodhisattva should not realize emptiness. How can a Bodhisattva enter the samādhi of emptiness without realizing emptiness?' 'Subhuti! If a Bodhisattva fully contemplates emptiness, having already generated the (bodhi) mind, but only contemplates emptiness without realizing emptiness, (thinking) I should learn emptiness. Now is the time for learning, not the time for realization, one should not deeply attach the mind to conditions. At this time, the Bodhisattva will not regress from the aids to enlightenment, nor will they exhaust their outflows. Why? Because this Bodhisattva has great wisdom and deep roots of goodness, and can think: 'Now is the time for learning, not the time for realization, I am doing this for the sake of attaining Prajñāpāramitā.' 'Subhuti! It is like a person, brave and strong, difficult to move; with a dignified appearance, loved and respected by people; skilled in military strategy, with refined weapons, possessing all sixty-four skills; and proficient in all other arts, loved and admired by people. Whatever they do, they can accomplish. Because of these advantages, they can benefit many people, and everyone respects them and is even more delighted. This person, because of some small matter, supports their parents, and takes their wife, passing through dangerous and difficult places. They calmly advise their parents and wife, telling them not to be afraid. They say: 'Although this road is dangerous, with many bandits, we will certainly be safe and sound, without any setbacks.' This person's wisdom and strength are accomplished, and there are no enemies ahead, so they can enable their parents and wife to avoid these disasters, and reach cities, villages, and settlements, without any harm, and their hearts are very happy. Towards those bandits, they do not generate evil thoughts. Why? Because this person is proficient in all skills. In the dangerous road, they can transform into many people, more than the bandits. Moreover, the weapons they hold are very refined. Those bandits all retreat on their own. Therefore, this person dares to be certain that they will be safe and sound.'
無患。如是，如是！須菩提！菩薩緣一切眾生，繫心慈三昧，過諸結使，及助結使法，過諸魔及助魔者，過聲聞、辟支佛地，住空三昧而不盡漏。
「須菩提！爾時菩薩行空解脫門，而不證無相，亦不墮有相。譬如鳥飛虛空，而不墮落；行於虛空，而不住空。須菩提！菩薩亦如是。若行空學空，行無相，學無相；行無作，學無作。未具足諸佛法，而不墮空無相無作。譬如工射之人，善於射法，仰射虛空，箭箭相拄，隨意久近，能令不墮。如是，須菩提！菩薩行般若波羅蜜，方便所護故，不證第一實際，為欲成就阿耨多羅三藐三菩提善根故，成就阿耨多羅三藐三菩提時，乃證第一實際。是故，須菩提！菩薩行般若波羅蜜，應如是思惟：諸法實相，而不取證。」
須菩提白佛言：「世尊！菩薩所為甚難，最為希有。能如是學，亦不取證。」
佛告須菩提：「是菩薩不捨一切眾生故，發如是大愿。須菩提！若菩薩生如是心：『我不應舍一切眾生，應當度之。』即入空三昧解脫門，無相、無作三昧解脫門。是時菩薩不中道證實際。何以故？是菩薩為方便所護故。
「複次，須菩提！菩薩若欲入如是深定，所謂空三昧解脫門，無相、無作三昧解脫門，是菩薩先應作是念：『眾生長夜著眾生相，著有所得
【現代漢語翻譯】 現代漢語譯本： 「無患。是的，是的！須菩提（Subhuti）！菩薩（Bodhisattva）爲了所有眾生，以慈悲之心專注于慈三昧（maitri samadhi），超越了各種煩惱（klesha）及其助長煩惱的法，超越了各種魔（mara）及其助魔者，超越了聲聞（sravaka）、辟支佛（pratyekabuddha）的境界，安住于空三昧（sunyata samadhi）而不漏盡煩惱。 「須菩提！這時，菩薩修行空解脫門（sunyata vimoksha-mukha），卻不證入無相（animitta），也不落入有相（samita）。譬如鳥兒飛翔于虛空，不會墜落；在虛空中飛行，卻不住于空。須菩提！菩薩也是如此。如果修行空而執著于空，修行無相而執著于無相，修行無作而執著于無作，那麼在未圓滿諸佛法（buddha-dharma）時，就會落入空、無相、無作的執著。譬如善於射箭的人，精通射箭之法，向上射向虛空，箭箭相連，可以隨意保持很久而不墜落。須菩提！菩薩修行般若波羅蜜（prajnaparamita），因方便（upaya）的護持，不證入第一實際（paramartha-satya），爲了成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）的善根，在成就阿耨多羅三藐三菩提時，才證入第一實際。因此，須菩提！菩薩修行般若波羅蜜，應當這樣思維：諸法的真實相，而不執著于證悟。」 須菩提對佛說：「世尊！菩薩所為甚難，最為稀有。能夠這樣修行，也不執著于證悟。」 佛告訴須菩提：「這是因為菩薩不捨棄一切眾生，所以發下如此大愿。須菩提！如果菩薩生起這樣的心念：『我不應該捨棄一切眾生，應當度化他們。』就會進入空三昧解脫門，無相、無作三昧解脫門。這時，菩薩不會在中途證入實際。為什麼呢？因為這位菩薩受到方便的護持。 「再者，須菩提！菩薩如果想要進入如此甚深的禪定，也就是空三昧解脫門，無相、無作三昧解脫門，這位菩薩首先應當這樣想：『眾生長期執著于眾生相，執著于有所得。』
【English Translation】 English version: 『No worry. It is so, it is so! Subhuti! Bodhisattvas, for the sake of all sentient beings, focus their minds on the samadhi of loving-kindness (maitri samadhi), surpassing all fetters (klesha) and the dharmas that aid fetters, surpassing all demons (mara) and those who aid demons, surpassing the stages of sravakas (hearers) and pratyekabuddhas (solitary realizers), abiding in the samadhi of emptiness (sunyata samadhi) without exhausting the outflows.』 『Subhuti! At that time, Bodhisattvas practice the gate of liberation of emptiness (sunyata vimoksha-mukha), yet they do not realize the signless (animitta), nor do they fall into the realm of signs (samita). It is like a bird flying in the sky, not falling; moving in the sky, yet not dwelling in the sky. Subhuti! Bodhisattvas are also like this. If they practice emptiness while clinging to emptiness, practice the signless while clinging to the signless, practice the non-doing while clinging to the non-doing, then before they have perfected all the Buddha-dharmas, they will fall into the clinging of emptiness, signlessness, and non-doing. It is like a skilled archer, proficient in archery, shooting upwards into the sky, with arrows connecting one after another, able to maintain them for a long time without falling. Thus, Subhuti! Bodhisattvas practicing prajnaparamita (perfection of wisdom), because they are protected by skillful means (upaya), do not realize the ultimate reality (paramartha-satya), but in order to accomplish the roots of good for anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they realize the ultimate reality when they achieve anuttara-samyak-sambodhi. Therefore, Subhuti! Bodhisattvas practicing prajnaparamita should contemplate thus: the true nature of all dharmas, without clinging to realization.』 Subhuti said to the Buddha, 『World Honored One! What Bodhisattvas do is very difficult, most rare. To be able to practice like this, and not cling to realization.』 The Buddha told Subhuti, 『It is because Bodhisattvas do not abandon all sentient beings that they make such great vows. Subhuti! If Bodhisattvas generate such a thought: 「I should not abandon all sentient beings, I should liberate them,」 then they enter the gate of liberation of the samadhi of emptiness, the gate of liberation of the samadhi of signlessness and non-doing. At this time, Bodhisattvas do not realize the ultimate reality midway. Why? Because these Bodhisattvas are protected by skillful means.』 『Furthermore, Subhuti! If Bodhisattvas wish to enter such deep samadhi, namely the gate of liberation of the samadhi of emptiness, the gate of liberation of the samadhi of signlessness and non-doing, these Bodhisattvas should first think thus: 「Sentient beings have long been attached to the notion of sentient beings, attached to the notion of having something to gain.」』
，我得阿耨多羅三藐三菩提，當斷是諸見，而為說法。』即入空三昧解脫門。是菩薩以是心，及先方便力故，不中道證實際，亦不失慈悲喜捨三昧。何以故？是菩薩成就方便力故，倍復增長善法，諸根通利，亦得增益菩薩諸力諸覺。
「複次，須菩提！菩薩作是念：『眾生長夜行於我相，我得阿耨多羅三藐三菩提，當斷是相，而為說法。』即入無相三昧解脫門。是菩薩以是心，及先方便力故，不中道證實際，亦不失慈悲喜捨三昧。何以故？是菩薩成就方便力故，倍復增長諸善法，善根通利，亦得增益菩薩諸力諸覺。
「複次，須菩提！菩薩作是念：『眾生長夜行常想、樂想、凈想、我想。以是想有所作，我得阿耨多羅三藐三菩提，斷是常想、樂想、凈想、我想，而為說法：是法無常非是常，是苦非樂，不凈非凈，無我非我。』以是心及先方便力，雖未得佛三昧，未具足佛法，未證阿耨多羅三藐三菩提，而能入無作三昧解脫門，不中道證實際。
「複次，須菩提！菩薩作如是念：『眾生長夜行有所得，今亦行有所得；先行有相，今亦行有相；先行顛倒，今亦行顛倒；先行和合相，今亦行和合相；先行虛妄相，今亦行虛妄相；先行邪見，今亦行邪見。我當勤行精進，得阿耨多羅三藐三菩提，為斷眾生如
【現代漢語翻譯】 現代漢語譯本：『我若證得阿耨多羅三藐三菩提（無上正等正覺），應當斷除這些見解，併爲眾生說法。』隨即進入空三昧（一種禪定狀態）解脫門。這位菩薩以這種心念，以及先前的方便力，不會在中途證入實際（真如實性），也不會失去慈悲喜捨四無量心（四種廣大的心境）。為什麼呢？因為這位菩薩成就了方便力，更加增長了善法，諸根（眼、耳、鼻、舌、身、意）通利，也增益了菩薩的各種力量和覺悟。 『再者，須菩提！菩薩這樣想：『眾生長久以來執著於我相（對自我的執著），我若證得阿耨多羅三藐三菩提，應當斷除這種執著，併爲眾生說法。』隨即進入無相三昧（一種禪定狀態）解脫門。這位菩薩以這種心念，以及先前的方便力，不會在中途證入實際，也不會失去慈悲喜捨四無量心。為什麼呢？因為這位菩薩成就了方便力，更加增長了各種善法，善根通利，也增益了菩薩的各種力量和覺悟。 『再者，須菩提！菩薩這樣想：『眾生長久以來執著于常想、樂想、凈想、我想（對常、樂、凈、我的錯誤認知）。因為這些想法而有所作為，我若證得阿耨多羅三藐三菩提，應當斷除這些常想、樂想、凈想、我想，併爲眾生說法：此法是無常的，不是常；是苦的，不是樂；是不凈的，不是凈；是無我的，不是我。』以這種心念以及先前的方便力，雖然尚未證得佛的三昧，未具足佛法，未證得阿耨多羅三藐三菩提，卻能進入無作三昧（一種禪定狀態）解脫門，不會在中途證入實際。 『再者，須菩提！菩薩這樣想：『眾生長久以來執著于有所得，現在也執著于有所得；先前執著于有相，現在也執著于有相；先前執著于顛倒，現在也執著于顛倒；先前執著于和合相，現在也執著于和合相；先前執著于虛妄相，現在也執著于虛妄相；先前執著于邪見，現在也執著于邪見。我應當勤奮精進，證得阿耨多羅三藐三菩提，為斷除眾生如
【English Translation】 English version: 'If I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I should cut off these views and preach the Dharma.' Then, they enter the liberation door of the Samadhi (a state of meditative consciousness) of emptiness. This Bodhisattva, with this thought and the power of previous skillful means, will not realize the actual (true reality) midway, nor will they lose the Samadhi of loving-kindness, compassion, joy, and equanimity. Why? Because this Bodhisattva has achieved the power of skillful means, they further increase good dharmas, their faculties (eyes, ears, nose, tongue, body, mind) become clear, and they also increase the Bodhisattva's various powers and awakenings. 'Furthermore, Subhuti! A Bodhisattva thinks: 'Sentient beings have long been attached to the notion of self (attachment to the self). If I attain Anuttara-samyak-sambodhi, I should cut off this attachment and preach the Dharma.' Then, they enter the liberation door of the Samadhi of no-self. This Bodhisattva, with this thought and the power of previous skillful means, will not realize the actual midway, nor will they lose the Samadhi of loving-kindness, compassion, joy, and equanimity. Why? Because this Bodhisattva has achieved the power of skillful means, they further increase various good dharmas, their good roots become clear, and they also increase the Bodhisattva's various powers and awakenings. 'Furthermore, Subhuti! A Bodhisattva thinks: 'Sentient beings have long been attached to the notions of permanence, pleasure, purity, and self (incorrect perceptions of permanence, pleasure, purity, and self). Because of these thoughts, they act. If I attain Anuttara-samyak-sambodhi, I should cut off these notions of permanence, pleasure, purity, and self, and preach the Dharma to sentient beings: this Dharma is impermanent, not permanent; it is suffering, not pleasure; it is impure, not pure; it is without self, not self.' With this thought and the power of previous skillful means, although they have not yet attained the Buddha's Samadhi, have not fully possessed the Buddha's Dharma, and have not attained Anuttara-samyak-sambodhi, they can enter the liberation door of the Samadhi of no-action, and will not realize the actual midway. 'Furthermore, Subhuti! A Bodhisattva thinks: 'Sentient beings have long been attached to the notion of having something to attain, and now they are also attached to having something to attain; previously they were attached to forms, and now they are also attached to forms; previously they were attached to perversions, and now they are also attached to perversions; previously they were attached to composite forms, and now they are also attached to composite forms; previously they were attached to illusory forms, and now they are also attached to illusory forms; previously they were attached to wrong views, and now they are also attached to wrong views. I should diligently practice, attain Anuttara-samyak-sambodhi, to cut off sentient beings such as
是諸相，而為說法，除此諸過。』須菩提！菩薩如是念一切眾生，是以心及先方便力故，觀深法相若空、若無相，無作無起，無生無所有。須菩提！菩薩成就如是智慧，若住三界，若墮作起法者，無有是處。
「複次，須菩提！菩薩欲得阿耨多羅三藐三菩提，應問余菩薩，於是諸法，應云何學？云何生？心入空，不證空；入無相、無作、無起、無生，無所有，不證無所有，而能修習般若波羅蜜。菩薩若如是答，但應念空，念無相無作，無起無生，無所有。不教先心，不說先心，當知是菩薩於過去佛，未得受阿耨多羅三藐三菩提記，未住阿毗跋致地。何以故？是菩薩不能說阿毗跋致菩薩不共相，不能正示正答。當知是菩薩，未到阿毗跋致地。」
「世尊！云何知是阿毗跋致？」「須菩提！若菩薩，若聞若不聞，能如是正答，當知是為阿毗跋致。」
「世尊！以是因緣故，眾生多行菩提，少能如是正答者。」「須菩提！少有菩薩能得阿毗跋致記者。若得受記，則能如是正答。當知是菩薩，善根明凈；當知是菩薩，一切世間、天、人、阿修羅，所不能及。」
摩訶般若波羅蜜阿毗跋致覺魔品第十九
佛告須菩提：「若菩薩摩訶薩，乃至夢中不貪著三界，及聲聞、辟支佛地，觀一切法如夢，而
【現代漢語翻譯】 現代漢語譯本 『這些相，是爲了說法而設立的，要去除這些過失。』須菩提！菩薩這樣思念一切眾生，是因為心和先前的方便力，觀察深奧的法相，如同空、無相、無作、無起、無生、無所有。須菩提！菩薩成就這樣的智慧，如果還執著於三界，或者陷入造作、生起的法，那是不可能的。 『再者，須菩提！菩薩想要獲得阿耨多羅三藐三菩提（無上正等正覺），應該請教其他菩薩，關於這些法，應該如何學習？如何生起？心進入空性，卻不執著于空性；進入無相、無作、無起、無生、無所有，卻不執著于無所有，而能夠修習般若波羅蜜（智慧到彼岸）。如果菩薩這樣回答，只是執著于空，執著于無相、無作、無起、無生、無所有，不教導先前的發心，不說先前的發心，應當知道這位菩薩在過去佛那裡，沒有得到阿耨多羅三藐三菩提的授記，沒有安住于阿毗跋致地（不退轉地）。為什麼呢？因為這位菩薩不能說出阿毗跋致菩薩（不退轉菩薩）的不共之相，不能正確地指示和回答。應當知道這位菩薩，還沒有到達阿毗跋致地。』 『世尊！如何知道是阿毗跋致（不退轉）呢？』『須菩提！如果菩薩，無論是聽過還是沒聽過，能夠這樣正確地回答，應當知道這位菩薩是阿毗跋致。』 『世尊！因為這個原因，眾生大多修行菩提，很少能這樣正確回答的。』『須菩提！很少有菩薩能夠得到阿毗跋致的授記。如果得到授記，就能這樣正確回答。應當知道這位菩薩，善根清凈明亮；應當知道這位菩薩，一切世間、天、人、阿修羅（非天）都不能相比。』 摩訶般若波羅蜜阿毗跋致覺魔品第十九 佛告訴須菩提：『如果菩薩摩訶薩（大菩薩），乃至在夢中都不貪著三界，以及聲聞、辟支佛（緣覺）的境界，觀察一切法如同夢幻，而
【English Translation】 English version 'These forms are established for the purpose of teaching, to eliminate these faults.' Subhuti! A Bodhisattva thinks of all beings in this way, because of their mind and the power of previous skillful means, they observe the profound characteristics of dharmas as empty, without characteristics, without action, without arising, without birth, and without any possession. Subhuti! If a Bodhisattva, having attained such wisdom, still clings to the three realms, or falls into the realm of fabricated and arising dharmas, that is impossible. 'Furthermore, Subhuti! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they should ask other Bodhisattvas about these dharmas, how should they learn? How should they arise? The mind enters emptiness, yet does not cling to emptiness; enters no-characteristic, no-action, no-arising, no-birth, and no-possession, yet does not cling to no-possession, and is able to practice Prajna Paramita (perfection of wisdom). If a Bodhisattva answers in this way, merely clinging to emptiness, clinging to no-characteristic, no-action, no-arising, no-birth, and no-possession, not teaching the previous aspiration, not speaking of the previous aspiration, it should be known that this Bodhisattva has not received the prediction of Anuttara-samyak-sambodhi from past Buddhas, and has not abided in the Avinivartaniya (non-retrogressing) stage. Why? Because this Bodhisattva cannot speak of the unique characteristics of an Avinivartaniya Bodhisattva, cannot correctly indicate and answer. It should be known that this Bodhisattva has not yet reached the Avinivartaniya stage.' 'World Honored One! How is it known that one is Avinivartaniya (non-retrogressing)?' 'Subhuti! If a Bodhisattva, whether they have heard it or not, can answer correctly in this way, it should be known that this Bodhisattva is Avinivartaniya.' 'World Honored One! Because of this reason, many beings practice Bodhi, but few can answer correctly in this way.' 'Subhuti! Few Bodhisattvas can receive the prediction of Avinivartaniya. If they receive the prediction, then they can answer correctly in this way. It should be known that this Bodhisattva's roots of goodness are clear and bright; it should be known that this Bodhisattva cannot be compared to all the worlds, gods, humans, and Asuras (demigods).' Chapter 19: The Avinivartaniya Awakening of the Prajna Paramita The Buddha told Subhuti: 'If a Bodhisattva Mahasattva (great Bodhisattva), even in their dreams, does not crave the three realms, and the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and observes all dharmas as dreams, and
不取證。須菩提！當知是阿毗跋致菩薩相。
「複次，須菩提！若菩薩夢中，見佛處在大眾高座上坐，無數百千萬比丘，及無數百千萬億大眾，恭敬圍繞，而為說法。須菩提！當知是阿毗跋致菩薩相。
「複次，須菩提！菩薩夢中，自見其身，在於虛空，為大眾說法。見身大光，覺已。作是念：『我知三界如夢，必當應得阿耨多羅三藐三菩提，而為眾生說如是法。』須菩提！當知是阿毗跋致菩薩相。
「複次，須菩提！云何當知菩薩得阿耨多羅三藐三菩提時，其世界中，一切皆無三惡道名？須菩提！若菩薩夢中，見畜生，作是愿：『我當勤行精進，得阿耨多羅三藐三菩提時，其世界中，一切皆無三惡道名。』須菩提！當知是阿毗跋致菩薩相。
「複次，須菩提！菩薩若見城郭火起，即作是念：『如我夢中所見相貌。菩薩成就如是相貌，當知是阿毗跋致菩薩。若我有是相貌，作阿毗跋致者，以此實語力故，此城郭火，今當滅盡。』若火滅盡，當知是菩薩，已於先佛得受阿耨多羅三藐三菩提記。若火不滅，當知是菩薩未得受記。若是火燒一家，置一家；燒一里，置一里。須菩提！當知是眾生，有破法重罪。是破法餘殃，今世現受。須菩提！以是因緣，當知是阿毗跋致菩薩相。
「複次，須
【現代漢語翻譯】 現代漢語譯本：不執著于任何證悟的跡象。須菩提！你應該知道這是阿毗跋致（不退轉）菩薩的特徵。 再者，須菩提！如果菩薩在夢中，看見佛陀坐在大眾高高的座位上，無數百千萬比丘，以及無數百千萬億的大眾，恭敬地圍繞著他，聽他說法。須菩提！你應該知道這是阿毗跋致菩薩的特徵。 再者，須菩提！菩薩在夢中，看見自己身處虛空，為大眾說法。看見自己身上發出巨大的光芒，醒來后，這樣想：『我知道三界如夢，我必定會證得阿耨多羅三藐三菩提（無上正等正覺），併爲眾生宣說這樣的法。』須菩提！你應該知道這是阿毗跋致菩薩的特徵。 再者，須菩提！如何得知菩薩證得阿耨多羅三藐三菩提時，他的世界中，一切都沒有三惡道（地獄、餓鬼、畜生）的名稱呢？須菩提！如果菩薩在夢中，看見畜生，就發願說：『我應當勤奮精進，證得阿耨多羅三藐三菩提時，我的世界中，一切都沒有三惡道的名稱。』須菩提！你應該知道這是阿毗跋致菩薩的特徵。 再者，須菩提！如果菩薩看見城墻和房屋起火，就立刻這樣想：『這就像我夢中所見的景象。菩薩成就這樣的景象，應該知道他是阿毗跋致菩薩。如果我具有這樣的景象，是阿毗跋致菩薩，憑藉這真實語的力量，這城墻和房屋的火，現在應當熄滅。』如果火熄滅了，應該知道這位菩薩，已經在過去的佛那裡得到了阿耨多羅三藐三菩提的授記。如果火沒有熄滅，應該知道這位菩薩還沒有得到授記。如果火燒了一家，卻放過另一家；燒了一個里，卻放過另一個里。須菩提！應該知道這些眾生，有破壞佛法的嚴重罪業。這是破壞佛法所剩餘的災殃，今生顯現承受。須菩提！因為這個原因，應該知道這是阿毗跋致菩薩的特徵。 再者，須
【English Translation】 English version: Not grasping at any signs of attainment. Subhuti! You should know that this is the characteristic of an Avaivartika (non-retrogressing) Bodhisattva. Furthermore, Subhuti! If a Bodhisattva in a dream sees the Buddha sitting on a high seat among a great assembly, with countless hundreds of thousands of Bhikshus, and countless hundreds of thousands of millions of beings respectfully surrounding him, listening to him expounding the Dharma. Subhuti! You should know that this is the characteristic of an Avaivartika Bodhisattva. Furthermore, Subhuti! If a Bodhisattva in a dream sees himself in the void, expounding the Dharma to the assembly. Seeing great light emanating from his body, upon awakening, he thinks: 『I know that the three realms are like a dream, I will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and expound such Dharma for sentient beings.』 Subhuti! You should know that this is the characteristic of an Avaivartika Bodhisattva. Furthermore, Subhuti! How can one know that when a Bodhisattva attains Anuttara-samyak-sambodhi, in his world, there will be no names of the three evil paths (hell, hungry ghosts, animals)? Subhuti! If a Bodhisattva in a dream sees animals, he makes this vow: 『I shall diligently practice with vigor, when I attain Anuttara-samyak-sambodhi, in my world, there will be no names of the three evil paths.』 Subhuti! You should know that this is the characteristic of an Avaivartika Bodhisattva. Furthermore, Subhuti! If a Bodhisattva sees a city wall and houses on fire, he immediately thinks: 『This is like the scene I saw in my dream. A Bodhisattva who has achieved such a scene, should be known as an Avaivartika Bodhisattva. If I possess such a scene, and am an Avaivartika Bodhisattva, by the power of this truthful speech, the fire of this city wall and houses, should now be extinguished.』 If the fire is extinguished, it should be known that this Bodhisattva has already received the prediction of Anuttara-samyak-sambodhi from past Buddhas. If the fire is not extinguished, it should be known that this Bodhisattva has not yet received the prediction. If the fire burns one house, but spares another; burns one neighborhood, but spares another. Subhuti! It should be known that these beings have committed serious offenses of destroying the Dharma. This is the remaining calamity of destroying the Dharma, which they are experiencing in this life. Subhuti! Because of this reason, it should be known that this is the characteristic of an Avaivartika Bodhisattva. Furthermore, Subhuti!
菩提！今當更說阿毗跋致菩薩相貌。須菩提！若男若女，為鬼所著，菩薩於此，應作是念：『若我已於先佛得受阿耨多羅三藐三菩提記，深心欲得阿耨多羅三藐三菩提。若我所行清凈，離聲聞、辟支佛心，必當應得阿耨多羅三藐三菩提，非不應得於今現在十方無量阿僧祇佛。是諸佛無所不知，無所不見，無所不得，無所不證。若諸佛知我深心者，必當得阿耨多羅三藐三菩提。以此實語力故，今是男女，為非人所持者，非人當疾去。』若是菩薩，說是語時，非人不去者，當知是菩薩，先佛未與授阿耨多羅三藐三菩提記。須菩提！若菩薩說是語時，非人去者，當知是菩薩，已於先佛得受阿耨多羅三藐三菩提記。
「複次，須菩提！有菩薩未得受記，而作誓願：『若我已於先佛得受記者，非人今當舍是人去。』惡魔即便來至其所，令非人去。何以故？惡魔威力，勝非人故，非人即去。菩薩於此，便自念言：『是我力故，非人遠去。』而不能知惡魔之力。以是事故，輕蔑惡賤諸餘菩薩，我于先佛已得受記，是諸人等，于先佛所，未受阿耨多羅三藐三菩提記。以是因緣，增長憍慢。以憍慢因緣故，遠離薩婆若，佛無上智慧。是菩薩以少因緣，生於憍慢，當知是為無有方便，必墮二地，若聲聞地、若辟支佛地。如是，須菩提
【現代漢語翻譯】 現代漢語譯本 須菩提！現在我將進一步說明阿毗跋致菩薩（不退轉菩薩）的相貌。須菩提！如果男人或女人被鬼附身，菩薩應該這樣想：『如果我已經在過去的佛那裡得到了阿耨多羅三藐三菩提（無上正等正覺）的授記，並且內心深切渴望得到阿耨多羅三藐三菩提，如果我的行為清凈，遠離聲聞（聽聞佛法而得道者）、辟支佛（無師自悟者）的心，我必定能夠得到阿耨多羅三藐三菩提，而不是不能得到。現在十方無量阿僧祇（無數）的佛，他們無所不知，無所不見，無所不得，無所不證。如果諸佛知道我的內心，我必定能夠得到阿耨多羅三藐三菩提。憑藉這真實語的力量，現在這個被非人（鬼神）附身的男女，非人應當立即離去。』如果這位菩薩說了這些話，非人沒有離去，應當知道這位菩薩，過去佛沒有給他授阿耨多羅三藐三菩提的記。須菩提！如果菩薩說了這些話，非人離去了，應當知道這位菩薩，已經在過去的佛那裡得到了阿耨多羅三藐三菩提的授記。 再者，須菩提！有些菩薩沒有得到授記，卻發誓愿：『如果我已經在過去的佛那裡得到了授記，非人現在應當捨棄這個人離去。』惡魔（魔王）就會來到他那裡，讓非人離去。為什麼呢？因為惡魔的威力勝過非人，所以非人就離去了。菩薩因此就自己想：『這是我的力量，所以非人才會離去。』卻不知道是惡魔的力量。因為這個原因，輕視和貶低其他的菩薩，認為自己已經在過去的佛那裡得到了授記，而這些人，在過去的佛那裡，沒有得到阿耨多羅三藐三菩提的授記。因為這個原因，增長了驕慢。因為驕慢的原因，遠離了薩婆若（一切智），佛的無上智慧。這位菩薩因為一點點原因，就產生了驕慢，應當知道這是沒有方便，必定會墮入二地，要麼是聲聞地，要麼是辟支佛地。就是這樣，須菩提！
【English Translation】 English version Subhuti! Now I will further explain the characteristics of an Avaivartika Bodhisattva (a Bodhisattva who does not regress). Subhuti! If a man or woman is possessed by a ghost, the Bodhisattva should think thus: 『If I have already received the prediction of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) from the past Buddhas, and if I deeply desire to attain Anuttara-samyak-sambodhi, and if my conduct is pure, free from the mind of a Sravaka (a disciple who attains enlightenment by hearing the teachings) or a Pratyekabuddha (one who attains enlightenment on their own), I will surely attain Anuttara-samyak-sambodhi, and not fail to attain it. Now, the countless Asankhya (innumerable) Buddhas in the ten directions, they know everything, see everything, obtain everything, and realize everything. If the Buddhas know my deep mind, I will surely attain Anuttara-samyak-sambodhi. By the power of this truthful speech, now this man or woman possessed by a non-human (ghost or spirit), the non-human should immediately depart.』 If this Bodhisattva speaks these words, and the non-human does not depart, it should be known that this Bodhisattva has not received the prediction of Anuttara-samyak-sambodhi from the past Buddhas. Subhuti! If the Bodhisattva speaks these words, and the non-human departs, it should be known that this Bodhisattva has already received the prediction of Anuttara-samyak-sambodhi from the past Buddhas. Furthermore, Subhuti! Some Bodhisattvas, who have not received the prediction, make a vow: 『If I have already received the prediction from the past Buddhas, the non-human should now abandon this person and depart.』 Then a Mara (demon king) will come to that place and cause the non-human to depart. Why? Because the power of the Mara is greater than that of the non-human, so the non-human departs. The Bodhisattva then thinks to himself: 『It is because of my power that the non-human has departed.』 But he does not know that it is the power of the Mara. Because of this, he belittles and despises other Bodhisattvas, thinking that he has already received the prediction from the past Buddhas, while these people have not received the prediction of Anuttara-samyak-sambodhi from the past Buddhas. Because of this reason, he increases his arrogance. Because of arrogance, he distances himself from Sarvajna (omniscience), the supreme wisdom of the Buddha. This Bodhisattva, because of a small reason, develops arrogance. It should be known that this is without skillful means, and he will surely fall into one of the two vehicles, either the Sravaka vehicle or the Pratyekabuddha vehicle. Thus it is, Subhuti!
！以是誓願因緣起于魔事。菩薩於此，若不親近善知識者，為魔所縛，轉更牢固。須菩提！當知是為菩薩魔事。
「複次，須菩提！惡魔欲以名字因緣，壞亂菩薩，作種種形，至菩薩所，而作是言：『汝善男子！諸佛已與汝受阿耨多羅三藐三菩提記。汝今字是，父母字是，兄弟姊妹、知識字是，乃至七世父母，皆說其名字。汝生某國某城，某聚落，某家。』若是人性行柔和，便說其先世性行柔和；若其性急，亦復說其先世性急。若是人受阿練若法，若乞食，若著納衣，若食后不飲漿，若一坐食，若節量食，若住死屍間，若坐空地，若坐樹下，若常坐不臥，若隨敷坐，若少欲知足遠離，若不受涂腳油，若樂少語少論，惡魔亦說其先世受阿練若法，乃至樂少語少論。汝今世有頭陀功德，先世亦有頭陀功德。是菩薩聞說如上名字，及說頭陀功德，以是因緣故，憍慢心生。即時惡魔復作是言：『汝於過去已受阿耨多羅三藐三菩提記。何以故？阿毗跋致功德相貌，汝今有之。』須菩提！我所說阿毗跋致菩薩真實相貌，是人無有。須菩提！當知是菩薩為魔所著。何以故？阿毗跋致菩薩相貌，是人無有，但聞惡魔所說名字，則便輕賤諸餘菩薩。須菩提！當知是菩薩因名字故，起于魔事。
「複次，須菩提！復有菩薩因名
【現代漢語翻譯】 現代漢語譯本：這些都是因為誓願的因緣而產生的魔事。菩薩如果在這方面不親近善知識，就會被魔所束縛，反而更加牢固。須菩提！應當知道這就是菩薩的魔事。 再者，須菩提！惡魔想要用名字的因緣來破壞擾亂菩薩，會化作各種各樣的形象，來到菩薩面前，這樣說：『善男子！諸佛已經給你授了阿耨多羅三藐三菩提的記。你現在的名字是這個，你父母的名字是這個，你兄弟姐妹、親友的名字是這個，甚至你七世父母的名字，都會說出來。你出生在某個國家某個城市，某個村落，某個家庭。』如果這個人性情柔和，惡魔就會說他前世性情也柔和；如果這個人性情急躁，也會說他前世性情急躁。如果這個人修習阿練若法（指在寂靜處修行），或者乞食，或者穿著粗布衣，或者飯後不喝漿，或者一坐而食，或者節制飲食，或者住在死屍之間，或者坐在空地上，或者坐在樹下，或者常坐不臥，或者隨處而坐，或者少欲知足遠離世俗，或者不塗腳油，或者喜歡少說話少議論，惡魔也會說他前世修習阿練若法，乃至喜歡少說話少議論。『你今生有頭陀功德（指苦行），前世也有頭陀功德。』這個菩薩聽到惡魔說出他的名字，以及說出他的頭陀功德，因為這些因緣，就生起了驕慢心。這時惡魔又會說：『你過去已經受了阿耨多羅三藐三菩提的記。為什麼呢？因為阿毗跋致（不退轉）的功德相貌，你現在都有。』須菩提！我所說的阿毗跋致菩薩真實的相貌，這個人是沒有的。須菩提！應當知道這個菩薩是被魔所纏縛了。為什麼呢？因為阿毗跋致菩薩的相貌，這個人沒有，只是聽了惡魔所說的名字，就輕視其他菩薩。須菩提！應當知道這個菩薩因為名字的緣故，而產生了魔事。 再者，須菩提！還有菩薩因為名字的緣故...
【English Translation】 English version: These are the demonic events arising from the causes and conditions of vows. If a Bodhisattva does not associate with good teachers in this regard, they will be bound by demons and become even more firmly ensnared. Subhuti! You should know that this is a demonic event for a Bodhisattva. Furthermore, Subhuti! Evil demons, wishing to disrupt and confuse Bodhisattvas through the causes and conditions of names, will transform into various forms and approach the Bodhisattva, saying: 『Good man! The Buddhas have already given you the prediction of Anuttara-samyak-sambodhi. Your current name is this, your parents' names are this, your siblings' and friends' names are this, and even the names of your parents for seven lifetimes will be spoken. You were born in such and such a country, such and such a city, such and such a village, and such and such a family.』 If this person is of a gentle nature, the demon will say that their past lives were also gentle; if they are of an impatient nature, the demon will also say that their past lives were impatient. If this person practices the Aranya Dharma (referring to practicing in a quiet place), or begs for food, or wears coarse clothing, or does not drink juice after meals, or eats in one sitting, or practices moderation in eating, or dwells among corpses, or sits in an open space, or sits under a tree, or always sits without lying down, or sits wherever they find a place, or has few desires and is content and detached, or does not apply oil to their feet, or likes to speak and discuss little, the demon will also say that their past lives practiced the Aranya Dharma, even to the point of liking to speak and discuss little. 『In this life, you have the merit of Dhuta (referring to ascetic practices), and you also had the merit of Dhuta in your past lives.』 When this Bodhisattva hears the demon speak their name and their Dhuta merits, they develop arrogance because of these causes and conditions. At this time, the demon will say again: 『You have already received the prediction of Anuttara-samyak-sambodhi in the past. Why? Because you now possess the characteristics of the merit of Avinivartaniya (non-retrogression).』 Subhuti! The true characteristics of an Avinivartaniya Bodhisattva that I have described, this person does not have. Subhuti! You should know that this Bodhisattva is possessed by demons. Why? Because this person does not have the characteristics of an Avinivartaniya Bodhisattva, but upon hearing the names spoken by the demon, they look down upon other Bodhisattvas. Subhuti! You should know that this Bodhisattva, because of names, gives rise to demonic events. Furthermore, Subhuti! There are also Bodhisattvas who, because of names...
字故，起于魔事。所謂魔至其所，作是言：『汝于先佛得受阿耨多羅三藐三菩提記，汝作佛時，名號如是。』是菩薩本所愿名號，同魔所說，無智無方便故，便作是念：『我得阿耨多羅三藐三菩提時，所愿名號，是比丘所說，同我本願。』便隨惡魔所著，比丘信受其語，但以名字因緣故，則便輕賤諸餘菩薩。須菩提！我所說真實阿毗跋致菩薩相貌，是人無有。以輕慢因緣故，遠離薩婆若，佛無上智慧。是菩薩若離方便及善知識，遇惡知識，當墮二地，若聲聞地、若辟支佛地。須菩提！若是菩薩，即於此身，悔先諸心，遠離聲聞、辟支佛地，當久在生死，乃復還因般若波羅蜜，得阿耨多羅三藐三菩提。何以故？是諸心罪重故。譬如比丘犯四重禁，若一若二，則非沙門，非釋種子。是菩薩以名字輕余菩薩故，其所獲罪，重於四禁。須菩提！置是四禁，如是之罪，重於五逆。所謂以名字故，生憍慢心。須菩提！以是名字因緣，起此微細魔事，菩薩應當覺之。覺已，遠離。
「複次，須菩提！惡魔見菩薩有遠離行，便至其所，作是言：『善男子！遠離行者，如來常所稱讚。』須菩提！我不說菩薩遠離，在於阿練若處、空閑處、山間樹下、曠絕之處。」「世尊！若阿練若處、空閑處、山間樹下、曠絕之處，不名遠離者，更
【現代漢語翻譯】 現代漢語譯本： 須菩提，文字的執著，源於魔事。所謂魔來干擾菩薩時，會這樣說：『你曾在過去的佛那裡得到過阿耨多羅三藐三菩提（無上正等正覺）的授記，你成佛時的名號是這樣的。』如果這個名號恰好是菩薩原本所希望的名號，菩薩因為沒有智慧和方便，就會這樣想：『我得到阿耨多羅三藐三菩提時，所希望的名號，和這個比丘說的一樣，與我本來的願望相同。』於是就隨順了惡魔的迷惑。這個比丘也相信了魔的話，僅僅因為名字的因緣，就輕視其他的菩薩。須菩提，我所說的真正不退轉菩薩的相貌，這個人是沒有的。因為輕慢的因緣，他會遠離薩婆若（一切智），也就是佛的無上智慧。如果這個菩薩離開了方便和善知識，遇到了惡知識，就會墮入二地，要麼是聲聞地，要麼是辟支佛地。須菩提，如果這個菩薩能在此生，懺悔之前的種種心念，遠離聲聞和辟支佛地，雖然會在生死中輪迴很久，最終還是會因為般若波羅蜜（智慧到彼岸）而得到阿耨多羅三藐三菩提。為什麼呢？因為這些心念的罪過很重。譬如比丘犯了四重禁，哪怕只犯了一條或兩條，就不是沙門（出家人），也不是釋迦牟尼的後裔。這個菩薩因為名字而輕視其他菩薩，他所犯的罪過，比犯四重禁還要嚴重。須菩提，就算不提四重禁，這樣的罪過，也比五逆罪還要嚴重。所謂因為名字的緣故，生起了驕慢之心。須菩提，因為名字的因緣，會引發這種細微的魔事，菩薩應當覺察到它。覺察到之後，就應當遠離它。
「再者，須菩提，惡魔看到菩薩有遠離世俗的修行，就會來到他那裡，這樣說：『善男子，遠離世俗的修行，是如來常常稱讚的。』須菩提，我所說的菩薩遠離，不是指在阿練若處（寂靜處）、空閑處、山間樹下、曠絕之處。」「世尊，如果阿練若處、空閑處、山間樹下、曠絕之處，不叫做遠離，那麼什麼叫做遠離呢？」
【English Translation】 English version: Subhuti, the attachment to words arises from the works of Mara (demon). When Mara comes to a Bodhisattva, he says, 'You received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) from past Buddhas, and your name when you become a Buddha will be such and such.' If this name happens to be the name the Bodhisattva originally wished for, the Bodhisattva, lacking wisdom and skillful means, thinks, 'The name I wished for when I attain Anuttara-samyak-sambodhi is the same as what this Bhikshu (monk) said, it matches my original wish.' Thus, he follows the delusion of Mara. The Bhikshu also believes Mara's words, and just because of the connection with the name, he looks down upon other Bodhisattvas. Subhuti, the true characteristics of a non-retrogressing Bodhisattva that I have described, this person does not possess. Because of the cause of looking down upon others, he will be far from Sarvajna (all-knowing wisdom), which is the supreme wisdom of the Buddha. If this Bodhisattva is separated from skillful means and good teachers, and encounters evil teachers, he will fall into one of two grounds, either the Sravaka (hearer) ground or the Pratyekabuddha (solitary enlightened one) ground. Subhuti, if this Bodhisattva can, in this very life, repent of his previous thoughts and distance himself from the Sravaka and Pratyekabuddha grounds, although he will wander in samsara (cycle of birth and death) for a long time, he will eventually attain Anuttara-samyak-sambodhi again through Prajnaparamita (perfection of wisdom). Why? Because the sins of these thoughts are very heavy. For example, if a Bhikshu commits one or two of the four major prohibitions, he is no longer a Sramana (ascetic) or a descendant of Shakyamuni. This Bodhisattva, because of the name, looks down upon other Bodhisattvas, and the sin he incurs is heavier than committing the four major prohibitions. Subhuti, even setting aside the four major prohibitions, such a sin is heavier than the five rebellious acts. It is because of the name that arrogance arises. Subhuti, because of the connection with the name, this subtle work of Mara arises, and the Bodhisattva should be aware of it. Once aware, he should distance himself from it.
Furthermore, Subhuti, when Mara sees that a Bodhisattva is practicing detachment, he comes to him and says, 'Good man, the practice of detachment is what the Tathagata (Buddha) often praises.' Subhuti, the detachment of a Bodhisattva that I speak of is not about being in an Aranya (secluded place), a quiet place, under a tree in the mountains, or in a desolate place.」 「World Honored One, if an Aranya, a quiet place, under a tree in the mountains, or a desolate place is not called detachment, then what is called detachment?」
有何等遠離？」
「須菩提！若菩薩遠離聲聞、辟支佛心，如是遠離，若近聚落，亦名遠離；若在阿練若處、空閑處、山間樹下、曠絕之處，亦名遠離。須菩提！如是遠離，我所聽許。若菩薩晝夜修行，如是遠離；若近聚落，亦名遠離；若在阿練若處、空閑處、山間樹下、曠絕之處，亦名遠離。須菩提！若惡魔所稱讚遠離，阿練若處、空閑處、山間樹下、曠絕之處，是菩薩雖有如是遠離，而不遠離聲聞、辟支佛心，不修般若波羅蜜，不為具足一切智慧，是則名為雜糅行者。是菩薩行是遠離，則不清凈，輕余菩薩近聚落住。心清凈者，遠離聲聞、辟支佛心者，不雜惡不善法，得諸禪定背舍三昧，諸神通力。通達般若波羅蜜者，是無方便。菩薩雖在百由旬空曠之處，但有鳥獸、寇賊、惡鬼所行處住，若百千萬億歲，若過是數而不能知真遠離相，遠於真遠離，不知深心發阿耨多羅三藐三菩提心。如是菩薩亦名憒鬧行者。若貪著依止，如是遠離，是則不能令我心喜。何以故？我所聽許遠離行中，不見是人，是人無有，如是遠離。
「須菩提！復有惡魔到菩薩所，住虛空中，作是言：『善哉，善哉！汝所行者，是真遠離，佛所稱讚。以是遠離，汝當疾得阿耨多羅三藐三菩提。』是菩薩從遠離所，來至聚落，見余比丘
【現代漢語翻譯】 現代漢語譯本： 「什麼是真正的遠離？」 「須菩提！如果菩薩遠離了聲聞（Shravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自覺悟的修行者）的心，這樣的遠離才是真正的遠離。如果菩薩靠近村落，也算是遠離；如果菩薩身處阿練若（Aranya，指寂靜的修行場所）、空閑處、山間樹下、曠絕之處，也算是遠離。須菩提！我所認可的遠離就是這樣的。如果菩薩日夜修行，像這樣遠離；如果菩薩靠近村落，也算是遠離；如果菩薩身處阿練若、空閑處、山間樹下、曠絕之處，也算是遠離。須菩提！如果惡魔所稱讚的遠離，是指阿練若、空閑處、山間樹下、曠絕之處，這樣的菩薩雖然身處遠離，但卻沒有遠離聲聞、辟支佛的心，不修習般若波羅蜜（Prajnaparamita，指達到智慧彼岸的修行），不為圓滿一切智慧而努力，這就叫做雜糅的修行者。這樣的菩薩所行的遠離是不清凈的，他們會輕視那些住在村落附近的菩薩。內心清凈，遠離聲聞、辟支佛心，不雜染惡不善法，獲得各種禪定、背舍三昧（Vimoksha Samadhi，指解脫三昧）、各種神通力量，通達般若波羅蜜的人，才是真正沒有方便的。菩薩即使身處百由旬（Yojana，古印度長度單位）的空曠之處，但如果那裡有鳥獸、盜賊、惡鬼出沒，即使在那裡住上百千萬億年，甚至更久，也不能瞭解真正的遠離之相，他們遠離了真正的遠離，不瞭解發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，指無上正等正覺之心）的深刻含義。這樣的菩薩也叫做憒鬧的修行者。如果貪著依止這樣的遠離，就不能讓我心生歡喜。為什麼呢？因為我所認可的遠離修行中，看不到這樣的人，這樣的人是不存在的，這樣的遠離也是不存在的。」 「須菩提！還有惡魔來到菩薩面前，住在虛空中，這樣說：『善哉，善哉！你所修行的，才是真正的遠離，是佛所稱讚的。通過這樣的遠離，你應當很快就能獲得阿耨多羅三藐三菩提。』這樣的菩薩從遠離的地方來到村落，看到其他比丘（Bhikshu，指佛教出家男眾）
【English Translation】 English version: 「What is true remoteness?」 「Subhuti, if a Bodhisattva is remote from the mind of a Shravaka (a disciple who hears and practices the teachings) or a Pratyekabuddha (a solitary enlightened one), that is true remoteness. If a Bodhisattva is near a village, that is also considered remoteness; if a Bodhisattva is in an Aranya (a quiet place for practice), a secluded place, under a tree in the mountains, or in a desolate place, that is also considered remoteness. Subhuti, such remoteness is what I approve of. If a Bodhisattva practices day and night, such remoteness; if a Bodhisattva is near a village, that is also considered remoteness; if a Bodhisattva is in an Aranya, a secluded place, under a tree in the mountains, or in a desolate place, that is also considered remoteness. Subhuti, if the remoteness praised by demons refers to an Aranya, a secluded place, under a tree in the mountains, or a desolate place, and such a Bodhisattva, though in a remote place, has not distanced themselves from the mind of a Shravaka or Pratyekabuddha, does not practice Prajnaparamita (the perfection of wisdom), and does not strive for the perfection of all wisdom, then they are called a mixed practitioner. Such a Bodhisattva's practice of remoteness is not pure, and they look down on Bodhisattvas who live near villages. Those whose minds are pure, who are remote from the mind of a Shravaka or Pratyekabuddha, who are not mixed with evil and unwholesome dharmas, who attain various dhyanas (meditative states), Vimoksha Samadhi (liberation samadhi), and various supernatural powers, and who understand Prajnaparamita, are truly without contrivance. Even if a Bodhisattva is in a vast space of a hundred yojanas (an ancient Indian unit of distance), but if there are birds, beasts, thieves, or evil spirits present, even if they stay there for hundreds of millions of years, or even longer, they cannot understand the true aspect of remoteness. They are far from true remoteness and do not understand the profound meaning of generating the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Such a Bodhisattva is also called a noisy practitioner. If they are attached to such remoteness, it will not please my heart. Why? Because in the practice of remoteness that I approve of, I do not see such a person, such a person does not exist, and such remoteness does not exist.」 「Subhuti, there are also demons who come to Bodhisattvas, dwell in the sky, and say: 『Excellent, excellent! What you are practicing is true remoteness, praised by the Buddha. Through such remoteness, you should quickly attain Anuttara-samyak-sambodhi.』 Such a Bodhisattva, coming from a remote place to a village, sees other Bhikshus (Buddhist monks)
求佛道者，心性和柔，便生輕慢，汝是憒鬧行者。須菩提！是菩薩以憒鬧為真遠離，以真遠離為憒鬧，如是說其過惡，不生恭敬心，應恭敬而反輕慢，應輕慢而反恭敬。作是念：『我見非人，念我而來，助我而來，佛所聽許，真遠離行，我則行之，汝近聚落，誰當念汝，誰當助汝。』作是念已，輕余菩薩清凈行者。須菩提！當知是人，是菩薩旃陀羅；當知是人，污余菩薩，臭穢不凈；當知是人，是似像菩薩；當知是人，一切世間天人之大賊，沙門形賊。須菩提！求佛道者，不應親近如是之人。何以故？如是人等，名為增上慢者。
「須菩提！若菩薩愛惜薩婆若，愛惜阿耨多羅三藐三菩提，深心欲得阿耨多羅三藐三菩提，欲得利益一切眾生，不應親近如是等人。求佛道者，常求己利，常應厭離、怖畏三界，於此人中，當生慈悲喜捨之心。我當如是勤行精進。得阿耨多羅三藐三菩提時，無如是惡，若其起者，當疾除滅。須菩提！如是行者，是為菩薩智慧之力。」◎
小品般若經卷第七 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第八
後秦龜茲國三藏鳩摩羅什譯
◎深心求菩提品第二十
佛告須菩提：「若菩薩欲得阿耨多羅三藐三菩提，應
【現代漢語翻譯】 現代漢語譯本 佛陀告訴須菩提：『那些尋求佛道的人，如果心性不夠柔和，反而產生輕慢之心，就會認為你是喧鬧的修行者。須菩提啊！如果菩薩認為喧鬧才是真正的遠離，真正的遠離反而是喧鬧，像這樣說別人的過失，就不會產生恭敬心，應該恭敬的反而輕慢，應該輕慢的反而恭敬。他們會這樣想：』我看到這個人不是修行人，他想著我而來，幫助我而來，佛陀允許他這樣做，他才是真正遠離世俗的修行，我應該效仿他。你住在村落附近，誰會想著你，誰會幫助你呢？』這樣想過之後，他們就會輕視其他清凈修行的菩薩。須菩提！你要知道，這種人是菩薩中的旃陀羅（賤民），你要知道，這種人會玷污其他菩薩，像臭穢不凈的東西一樣；你要知道，這種人是假冒的菩薩；你要知道，這種人是一切世間天人中的大盜，是披著沙門外衣的賊。須菩提！尋求佛道的人，不應該親近這樣的人。為什麼呢？因為這些人，被稱為增上慢者（自以為是的人）。』 『須菩提！如果菩薩珍愛薩婆若（一切智），珍愛阿耨多羅三藐三菩提（無上正等正覺），內心深切渴望得到阿耨多羅三藐三菩提，想要利益一切眾生，就不應該親近這樣的人。尋求佛道的人，應該常常尋求自己的利益，常常應該厭離、畏懼三界（欲界、色界、無色界），對於這些人，應當生起慈悲喜捨之心。我應當這樣勤奮修行精進。當得到阿耨多羅三藐三菩提時，不會有這樣的惡行，如果生起，應當迅速消除。須菩提！像這樣修行的人，才是菩薩的智慧之力。』 小品般若經卷第七 大正藏第 08 冊 No. 0227 小品般若波羅蜜經 小品般若波羅蜜經卷第八 後秦龜茲國三藏鳩摩羅什譯 深心求菩提品第二十 佛陀告訴須菩提：『如果菩薩想要得到阿耨多羅三藐三菩提，應該……』
【English Translation】 English version The Buddha said to Subhuti, 'Those who seek the path of Buddhahood, if their minds are not gentle and instead give rise to arrogance, will consider you a noisy practitioner. Subhuti! If a Bodhisattva considers noise to be true detachment and true detachment to be noise, and speaks of others' faults in this way, they will not generate respect. They will disrespect those who should be respected and respect those who should be disrespected. They will think, 「I see this person is not a true practitioner. They came thinking of me, came to help me. The Buddha allows them to do this. They are the ones who are truly detached from the world, and I should emulate them. You live near the village, who will think of you, who will help you?」 After thinking this, they will look down upon other Bodhisattvas who practice purity. Subhuti! You should know that such a person is a Chandala (outcaste) among Bodhisattvas. You should know that such a person defiles other Bodhisattvas, like something foul and impure. You should know that such a person is a counterfeit Bodhisattva. You should know that such a person is a great thief among all the gods and humans in the world, a thief in the guise of a Shramana. Subhuti! Those who seek the path of Buddhahood should not associate with such people. Why? Because such people are called those with increased arrogance (conceited people).' 'Subhuti! If a Bodhisattva cherishes Sarvajna (all-knowing wisdom), cherishes Anuttara-samyak-sambodhi (unexcelled complete enlightenment), deeply desires to attain Anuttara-samyak-sambodhi, and wishes to benefit all sentient beings, they should not associate with such people. Those who seek the path of Buddhahood should always seek their own benefit, and should always be disgusted with and fearful of the three realms (the desire realm, the form realm, and the formless realm). Towards these people, they should generate the mind of loving-kindness, compassion, joy, and equanimity. I should diligently practice and strive in this way. When I attain Anuttara-samyak-sambodhi, I will not have such evil deeds. If they arise, I should quickly eliminate them. Subhuti! A practitioner who acts in this way possesses the power of a Bodhisattva's wisdom.' Chapter 7 of the Smaller Prajnaparamita Sutra Taisho Tripitaka Volume 08, No. 0227, Smaller Prajnaparamita Sutra Chapter 8 of the Smaller Prajnaparamita Sutra Translated by Kumarajiva of the Kingdom of Kucha during the Later Qin Dynasty Chapter 20: Deeply Seeking Bodhi The Buddha said to Subhuti, 'If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi, they should...'
當親近善知識。」
須菩提白佛言：「世尊！何等是菩薩善知識？」
佛告須菩提：「諸佛世尊，是菩薩善知識。何以故？能教菩薩令入般若波羅蜜故。須菩提！是名菩薩善知識。複次，須菩提！六波羅蜜是菩薩善知識；六波羅蜜是菩薩大師；六波羅蜜是菩薩道；六波羅蜜是菩薩光明；六波羅蜜是菩薩炬。須菩提！過去諸佛，皆從六波羅蜜生；未來諸佛，皆從六波羅蜜生；現在十方無量阿僧祇世界諸佛，皆從六波羅蜜生。又三世諸佛薩婆若，皆從六波羅蜜生。何以故？諸佛行六波羅蜜，以四攝法，攝取眾生。所謂佈施、愛語、利益、同事，得阿耨多羅三藐三菩提。須菩提！是故當知六波羅蜜，是大師，是父是母，是舍是歸，是洲是救，是究竟道。六波羅蜜利益一切眾生。是故菩薩欲自深智明瞭，不隨他語，不信他法。若欲斷一切眾生疑，應當學是般若波羅蜜。」
「世尊！又何等相，是般若波羅蜜？」「須菩提！無礙相，是般若波羅蜜。」
「世尊！頗有因緣，如般若波羅蜜無礙相，一切法亦無礙相耶？」「有。須菩提！如般若波羅蜜無礙相，一切法亦無礙相。何以故？須菩提！一切法離相，一切法空相。是故，須菩提！當知般若波羅蜜亦離相空相，一切法亦離相空相。」
「世尊！
【現代漢語翻譯】 現代漢語譯本：應當親近善知識。 須菩提對佛說：『世尊！什麼是菩薩的善知識？』 佛告訴須菩提：『諸佛世尊（Buddha, 覺悟者），是菩薩的善知識。為什麼呢？因為他們能教導菩薩進入般若波羅蜜（Prajnaparamita, 智慧的完美）。須菩提！這就是菩薩的善知識。再者，須菩提！六波羅蜜（Six Paramitas, 六種完美）是菩薩的善知識；六波羅蜜是菩薩的大師；六波羅蜜是菩薩的道路；六波羅蜜是菩薩的光明；六波羅蜜是菩薩的火炬。須菩提！過去的諸佛，都從六波羅蜜中產生；未來的諸佛，都從六波羅蜜中產生；現在十方無量阿僧祇（Asamkhya, 無數）世界的諸佛，都從六波羅蜜中產生。而且三世諸佛的薩婆若（Sarvajna, 一切智），都從六波羅蜜中產生。為什麼呢？諸佛修行六波羅蜜，用四攝法（Four Sangrahavastus, 四種攝取眾生的方法），攝取眾生。這四攝法就是佈施、愛語、利益、同事，從而得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi, 無上正等正覺）。須菩提！因此應當知道六波羅蜜是大師，是父親是母親，是住所是歸宿，是洲是救護，是究竟的道路。六波羅蜜利益一切眾生。所以菩薩想要自己有深刻的智慧和明瞭，不隨從他人的言語，不相信他人的法。如果想要斷除一切眾生的疑惑，就應當學習這般若波羅蜜。』 『世尊！又是什麼樣的相，是般若波羅蜜呢？』 『須菩提！無礙相，就是般若波羅蜜。』 『世尊！有沒有因緣，像般若波羅蜜的無礙相一樣，一切法也是無礙相呢？』 『有。須菩提！像般若波羅蜜的無礙相一樣，一切法也是無礙相。為什麼呢？須菩提！一切法都離相，一切法都是空相。所以，須菩提！應當知道般若波羅蜜也離相空相，一切法也離相空相。』 『世尊！』
【English Translation】 English version: One should associate with good teachers. Subhuti said to the Buddha, 'World Honored One, what are the good teachers of a Bodhisattva?' The Buddha told Subhuti, 'All Buddhas, World Honored Ones, are the good teachers of a Bodhisattva. Why? Because they can teach Bodhisattvas to enter Prajnaparamita (Perfection of Wisdom). Subhuti, this is called a Bodhisattva's good teacher. Furthermore, Subhuti, the Six Paramitas (Six Perfections) are the good teachers of a Bodhisattva; the Six Paramitas are the masters of a Bodhisattva; the Six Paramitas are the path of a Bodhisattva; the Six Paramitas are the light of a Bodhisattva; the Six Paramitas are the torch of a Bodhisattva. Subhuti, the Buddhas of the past all arose from the Six Paramitas; the Buddhas of the future will all arise from the Six Paramitas; the Buddhas of the present in the immeasurable Asamkhya (countless) worlds of the ten directions all arise from the Six Paramitas. Moreover, the Sarvajna (Omniscience) of the Buddhas of the three times all arise from the Six Paramitas. Why? Because the Buddhas practice the Six Paramitas, and with the Four Sangrahavastus (Four Means of Embracing), they embrace sentient beings. These four are giving, kind speech, beneficial action, and cooperation, thus attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti, therefore, you should know that the Six Paramitas are the master, the father, the mother, the dwelling, the refuge, the island, the salvation, and the ultimate path. The Six Paramitas benefit all sentient beings. Therefore, if a Bodhisattva wishes to have profound wisdom and clarity, not to follow the words of others, and not to believe in the teachings of others, and if they wish to dispel the doubts of all sentient beings, they should study this Prajnaparamita.' 'World Honored One, what is the characteristic of Prajnaparamita?' 'Subhuti, the characteristic of non-obstruction is Prajnaparamita.' 'World Honored One, is there a cause and condition such that, like the non-obstructive characteristic of Prajnaparamita, all dharmas are also non-obstructive?' 'Yes. Subhuti, just as the non-obstructive characteristic of Prajnaparamita, all dharmas are also non-obstructive. Why? Subhuti, all dharmas are without characteristics, all dharmas are empty of characteristics. Therefore, Subhuti, you should know that Prajnaparamita is also without characteristics and empty of characteristics, and all dharmas are also without characteristics and empty of characteristics.' 'World Honored One!'
若一切法離相空相，云何眾生，有垢有凈？何以故？離相法無垢無凈，空相法無垢無凈。離相法，空相法，不能得阿耨多羅三藐三菩提。離離相，離空相，更無有法能得阿耨多羅三藐三菩提。世尊！我今云何當知是義？」
「須菩提！我還問汝，隨意答我。須菩提！于意云何？眾生長夜著我我所不？」「如是，如是！世尊！眾生長夜著我、我所。」
「須菩提！于意云何？我、我所空不？」「世尊！我、我所空。」
「須菩提！于意云何？眾生以我、我所，往來生死不？」「如是，如是！世尊！眾生以我、我所，故往來生死。」
「須菩提！如是眾生名為有垢，隨眾生所受所著故。是中實無有垢，亦無受垢者。須菩提！若不受一切法，則無我、無我所，是名為凈。是中實無有凈，亦無有受凈者。菩薩如是行，名為行般若波羅蜜。」
「世尊！若菩薩如是行，則不行色，不行受、想、行、識。若菩薩如是行者，一切世間天、人、阿修羅不能降伏。世尊！菩薩如是行者，勝一切聲聞、辟支佛所行，住無勝處。世尊！無勝菩薩晝夜行是應般若波羅蜜念，近於阿耨多羅三藐三菩提，疾得阿耨多羅三藐三菩提。」
佛告須菩提：「于意云何？假令閻浮提所有眾生，一時皆得人身，發阿耨多
【現代漢語翻譯】 現代漢語譯本： 「如果一切法都離相（沒有固定不變的形態）和空相（沒有實體），為什麼眾生還會有染污和清凈之分呢？這是為什麼呢？因為離相之法本身沒有染污和清凈，空相之法也沒有染污和清凈。執著于離相之法和空相之法，不能證得阿耨多羅三藐三菩提（無上正等正覺）。只有超越離相和空相，才能證得阿耨多羅三藐三菩提。世尊！我現在應該如何理解這個道理呢？」 「須菩提（佛陀的弟子）！我再問你，你隨意回答我。須菩提！你認為怎麼樣？眾生是不是長期執著于『我』和『我所』（屬於我的事物）呢？」「是的，是的！世尊！眾生長期執著于『我』和『我所』。」 「須菩提！你認為怎麼樣？『我』和『我所』是空無的嗎？」「世尊！『我』和『我所』是空無的。」 「須菩提！你認為怎麼樣？眾生是不是因為執著于『我』和『我所』，才在生死中輪迴呢？」「是的，是的！世尊！眾生因為執著于『我』和『我所』，所以在生死中輪迴。」 「須菩提！這樣的眾生就叫做有染污，因為他們隨順自己所受和所執著的事物。實際上，這裡並沒有真正的染污，也沒有承受染污的人。須菩提！如果不執著於一切法，就沒有『我』和『我所』，這就叫做清凈。實際上，這裡也沒有真正的清凈，也沒有承受清凈的人。菩薩如果這樣修行，就叫做行般若波羅蜜（以智慧到達彼岸）。」 「世尊！如果菩薩這樣修行，就不會執著於色（物質）、受（感受）、想（思想）、行（行為）、識（意識）。如果菩薩這樣修行，一切世間的天、人、阿修羅（非天神）都不能降伏他。世尊！菩薩這樣修行，勝過一切聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的修行，安住于無上的境界。世尊！無上的菩薩如果晝夜都這樣修行般若波羅蜜，就會接近阿耨多羅三藐三菩提，迅速證得阿耨多羅三藐三菩提。」 佛告訴須菩提：「你認為怎麼樣？假如閻浮提（我們所居住的世界）所有眾生，同時都得到人身，發阿耨多
【English Translation】 English version: 『If all dharmas (phenomena) are characterized by being apart from characteristics and empty of characteristics, why do sentient beings have defilement and purity? Why is this so? Because dharmas apart from characteristics have neither defilement nor purity, and dharmas empty of characteristics have neither defilement nor purity. By clinging to dharmas apart from characteristics and dharmas empty of characteristics, one cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Only by transcending being apart from characteristics and being empty of characteristics can one attain Anuttara-samyak-sambodhi. World Honored One! How should I understand this meaning?』 『Subhuti (a disciple of the Buddha)! I will ask you again, answer me as you wish. Subhuti! What do you think? Do sentient beings cling to 『self』 and 『what belongs to self』 for a long time?』 『Yes, yes! World Honored One! Sentient beings cling to 『self』 and 『what belongs to self』 for a long time.』 『Subhuti! What do you think? Are 『self』 and 『what belongs to self』 empty?』 『World Honored One! 『Self』 and 『what belongs to self』 are empty.』 『Subhuti! What do you think? Is it because sentient beings cling to 『self』 and 『what belongs to self』 that they transmigrate in birth and death?』 『Yes, yes! World Honored One! It is because sentient beings cling to 『self』 and 『what belongs to self』 that they transmigrate in birth and death.』 『Subhuti! Such sentient beings are called defiled, because they follow what they receive and cling to. In reality, there is no actual defilement, nor is there anyone who receives defilement. Subhuti! If one does not cling to any dharma, there is no 『self』 and no 『what belongs to self』, this is called purity. In reality, there is no actual purity, nor is there anyone who receives purity. If a Bodhisattva practices in this way, it is called practicing Prajna Paramita (perfection of wisdom).』 『World Honored One! If a Bodhisattva practices in this way, they will not cling to form (materiality), sensation, perception, mental formations, and consciousness. If a Bodhisattva practices in this way, all beings in the world, including gods, humans, and asuras (demigods), cannot subdue them. World Honored One! A Bodhisattva who practices in this way surpasses the practice of all Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), and dwells in an unsurpassed state. World Honored One! If an unsurpassed Bodhisattva practices Prajna Paramita day and night, they will approach Anuttara-samyak-sambodhi and quickly attain Anuttara-samyak-sambodhi.』 The Buddha said to Subhuti, 『What do you think? Suppose all sentient beings in Jambudvipa (the world we live in) were to simultaneously attain human form and generate the thought of Anuttara
羅三藐三菩提心。發心已，盡形佈施。以是佈施，迴向阿耨多羅三藐三菩提。須菩提！于意云何？是人以是因緣得福多不？」須菩提言：「甚多，世尊！」
佛言：「若菩薩乃至一日，行應般若波羅蜜念，其福勝彼。隨喜菩薩行應般若波羅蜜念，能為一切眾生而作福田。何以故？唯除諸佛，其餘眾生，無如是深慈心，如菩薩摩訶薩。諸菩薩因般若波羅蜜，能生如是慧。以是慧，見一切眾生受諸苦惱，如被刑戮，菩薩即得大悲之心。得大悲已，以天眼觀諸眾生，見無量眾生，有無間罪，墮于諸難，即生憐愍之心。不住是相，亦不住余相。須菩提！是名諸菩薩大智光明。行是道者，則為一切眾生福田，而不退轉阿耨多羅三藐三菩提。所受供養，衣服、飲食、臥具、醫藥，所須之物，一心修習般若波羅蜜故，能凈報施恩，亦近薩婆若。是故菩薩，若欲不空食國中施，若欲利益一切眾生，若欲示一切眾生正道，若欲解一切眾生牢獄繫縛，若欲與一切眾生慧眼，常應修行，應般若波羅蜜念。若行應般若波羅蜜念，是菩薩有所言說，亦與般若波羅蜜相應。何以故？是菩薩有所言說，皆隨順般若波羅蜜念。有所念，亦隨順言說。菩薩常應如是晝夜念般若波羅蜜。須菩提！譬如人得未曾有寶。得已，大喜，而復還失。以是因緣，
【現代漢語翻譯】 現代漢語譯本： 發起了阿耨多羅三藐三菩提心（無上正等正覺之心）之後，就盡其一生進行佈施。憑藉這種佈施，迴向于阿耨多羅三藐三菩提（無上正等正覺）。須菩提！你認為如何？這個人因為這個因緣得到的福報多不多？」須菩提回答說：「非常多，世尊！」 佛說：「如果菩薩乃至僅僅一天，修行與般若波羅蜜（智慧的完美）相應的念頭，他的福報就勝過前者。隨喜菩薩修行與般若波羅蜜相應的念頭，能為一切眾生作福田。為什麼呢？因為除了諸佛，其餘眾生，沒有像菩薩摩訶薩（偉大的菩薩）那樣深厚的慈悲心。諸菩薩因為般若波羅蜜，能夠生出這樣的智慧。憑藉這種智慧，看到一切眾生遭受各種苦惱，如同被處刑一樣，菩薩就會生起大悲之心。得到大悲心后，用天眼觀察眾生，看到無量眾生，有無間罪（極重的罪業），墮入各種苦難，就會生起憐憫之心。不執著于這種現象，也不執著于其他現象。須菩提！這叫做諸菩薩的大智慧光明。修行這條道路的人，就成為一切眾生的福田，並且不會退轉于阿耨多羅三藐三菩提（無上正等正覺）。他們所接受的供養，如衣服、飲食、臥具、醫藥，以及其他所需之物，因為一心修習般若波羅蜜，能夠清凈地報答施恩，也接近薩婆若（一切智）。因此，菩薩如果想要不白白地食用國家的供養，如果想要利益一切眾生，如果想要向一切眾生展示正道，如果想要解脫一切眾生牢獄的束縛，如果想要給予一切眾生智慧的眼睛，就應當經常修行，修行與般若波羅蜜相應的念頭。如果修行與般若波羅蜜相應的念頭，這位菩薩所說的話，也與般若波羅蜜相應。為什麼呢？因為這位菩薩所說的話，都順應般若波羅蜜的念頭。所想的，也順應所說的話。菩薩應當經常這樣晝夜唸誦般若波羅蜜。須菩提！譬如有人得到從未有過的珍寶。得到后，非常高興，但又失去了。因為這個因緣，
【English Translation】 English version: Having generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), one gives alms throughout their life. With this almsgiving, one dedicates it towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti, what do you think? Does this person gain much merit from this cause and condition?」 Subhuti replied, 「Very much, World Honored One!」 The Buddha said, 「If a Bodhisattva, even for just one day, practices mindfulness in accordance with the Prajna-paramita (perfection of wisdom), their merit surpasses that of the former. Rejoicing in a Bodhisattva』s practice of mindfulness in accordance with the Prajna-paramita, one can become a field of merit for all sentient beings. Why is that? Because, except for the Buddhas, no other sentient beings possess such deep compassion as a Bodhisattva-mahasattva (great Bodhisattva). Bodhisattvas, through the Prajna-paramita, are able to generate such wisdom. With this wisdom, seeing all sentient beings suffering various afflictions, as if being executed, the Bodhisattva immediately develops great compassion. Having attained great compassion, they use their heavenly eye to observe sentient beings, seeing countless beings with anantarika-karma (heinous crimes), falling into various difficulties, and they develop a heart of pity. They do not cling to this appearance, nor do they cling to any other appearance. Subhuti, this is called the great wisdom light of the Bodhisattvas. Those who practice this path become a field of merit for all sentient beings and do not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment). The offerings they receive, such as clothing, food, bedding, medicine, and other necessities, because they wholeheartedly cultivate the Prajna-paramita, they are able to purify the repayment of kindness and also approach Sarvajna (omniscience). Therefore, if a Bodhisattva wishes not to eat the offerings of the country in vain, if they wish to benefit all sentient beings, if they wish to show all sentient beings the right path, if they wish to liberate all sentient beings from the bonds of prison, if they wish to give all sentient beings the eye of wisdom, they should constantly practice, practice mindfulness in accordance with the Prajna-paramita. If one practices mindfulness in accordance with the Prajna-paramita, the words spoken by this Bodhisattva also accord with the Prajna-paramita. Why is that? Because the words spoken by this Bodhisattva all follow the mindfulness of the Prajna-paramita. What is thought also follows what is spoken. Bodhisattvas should constantly recite the Prajna-paramita day and night in this way. Subhuti, it is like a person who obtains a treasure they have never had before. Having obtained it, they are very happy, but then they lose it again. Because of this cause and condition,
憂愁苦惱。其心常念：『我今如何失此大寶？』須菩提！菩薩亦如是。大寶者，是般若波羅蜜。菩薩得是已，常應以應薩婆若心，念般若波羅蜜。」
須菩提白佛言：「世尊！若一切念，從本已來，性常離者，云何說言不應離是應般若波羅蜜念。」「須菩提！若菩薩能如是知，即不離般若波羅蜜。何以故？般若波羅蜜空，是中無有退失。」
「世尊！若般若波羅蜜空，菩薩云何以般若波羅蜜而得增長？云何亦得近於阿耨多羅三藐三菩提？」「須菩提！菩薩行般若波羅蜜，亦無增無減。須菩提！若菩薩聞是說，不驚不怖，不沒不退，當知是菩薩行般若波羅蜜。」
「世尊！般若波羅蜜空相是行般若波羅蜜不？」「不也，須菩提！」
「世尊！離般若波羅蜜更有法行般若波羅蜜不？」「不也，須菩提！」
「世尊！空可行空不？」「不也，須菩提！」
「世尊！離空可行空不？」「不也，須菩提！」
「世尊！行色是行般若波羅蜜不？」「不也，須菩提！」
「世尊！行受、想、行、識，是行般若波羅蜜不？」「不也，須菩提！」
「世尊！離色，有法可行般若波羅蜜不？」「不也，須菩提！」
「世尊！離受、想、行、識，有法可行般若波羅蜜不？」「
【現代漢語翻譯】 現代漢語譯本 憂愁苦惱。他們的心中常常想著：『我如今要如何才能不失去這珍貴的大寶呢？』須菩提（佛陀的十大弟子之一）！菩薩也是如此。這大寶，指的就是般若波羅蜜（智慧的完美）。菩薩得到它之後，應當常常以求得一切智慧（薩婆若）的心，來思念般若波羅蜜。 須菩提問佛說：『世尊！如果一切念頭，從根本上來說，其自性就是空寂的，那麼為何又說不應該舍離對般若波羅蜜的思念呢？』佛陀回答說：『須菩提！如果菩薩能夠這樣理解，那就不會舍離般若波羅蜜。為什麼呢？因為般若波羅蜜的自性是空，其中沒有退失。』 須菩提又問：『世尊！如果般若波羅蜜的自性是空，菩薩又如何通過般若波羅蜜而得到增長呢？又如何能夠接近無上正等正覺（阿耨多羅三藐三菩提）呢？』佛陀回答說：『須菩提！菩薩修行般若波羅蜜，既沒有增長也沒有減少。須菩提！如果菩薩聽到這樣的說法，不感到驚慌，不感到恐懼，不沮喪，不退縮，應當知道這位菩薩正在修行般若波羅蜜。』 須菩提問：『世尊！般若波羅蜜的空相，是修行般若波羅蜜嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！離開般若波羅蜜，還有其他法可以修行般若波羅蜜嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！空可以修行空嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！離開空，可以修行空嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！修行色（物質現象）是修行般若波羅蜜嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！修行受（感受）、想（概念）、行（意志）、識（意識），是修行般若波羅蜜嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！離開色，有其他法可以修行般若波羅蜜嗎？』佛陀回答說：『不是的，須菩提！』 須菩提問：『世尊！離開受、想、行、識，有其他法可以修行般若波羅蜜嗎？』
【English Translation】 English version They are filled with sorrow and distress. Their minds constantly think: 『How can I avoid losing this great treasure?』 Subhuti (one of the ten major disciples of the Buddha)! Bodhisattvas are also like this. This great treasure is the Prajnaparamita (the perfection of wisdom). Once a Bodhisattva has attained it, they should always contemplate Prajnaparamita with the mind that seeks all wisdom (Sarvajna). Subhuti asked the Buddha: 『World Honored One! If all thoughts, from their very nature, are inherently empty, then why is it said that one should not abandon the thought of Prajnaparamita?』 The Buddha replied: 『Subhuti! If a Bodhisattva can understand this, then they will not abandon Prajnaparamita. Why? Because Prajnaparamita is empty in nature, and there is no loss within it.』 Subhuti further asked: 『World Honored One! If Prajnaparamita is empty in nature, how can a Bodhisattva grow through Prajnaparamita? And how can they approach Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?』 The Buddha replied: 『Subhuti! A Bodhisattva practicing Prajnaparamita neither increases nor decreases. Subhuti! If a Bodhisattva hears this teaching and is not startled, not afraid, not discouraged, and does not retreat, know that this Bodhisattva is practicing Prajnaparamita.』 Subhuti asked: 『World Honored One! Is the emptiness of Prajnaparamita the practice of Prajnaparamita?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Apart from Prajnaparamita, is there another dharma that can be used to practice Prajnaparamita?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Can emptiness practice emptiness?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Apart from emptiness, can emptiness be practiced?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Is the practice of form (material phenomena) the practice of Prajnaparamita?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Is the practice of sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) the practice of Prajnaparamita?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Apart from form, is there another dharma that can be used to practice Prajnaparamita?』 The Buddha replied: 『No, Subhuti!』 Subhuti asked: 『World Honored One! Apart from sensation, perception, mental formations, and consciousness, is there another dharma that can be used to practice Prajnaparamita?』
不也，須菩提！」
「世尊！菩薩云何行，名為行般若波羅蜜？」
「須菩提！于意云何？汝見有法行般若波羅蜜不？」「不也，世尊！」
「須菩提！汝見般若波羅蜜法是菩薩行處不？」「不也，世尊！」
「須菩提！于意云何？汝所不見法，頗有生不？」「不也，世尊！」
「須菩提！是名諸佛無生法忍。菩薩能成就如是忍者，當得受阿耨多羅三藐三菩提記。須菩提！是名諸佛無所畏道。菩薩行是道，修習親近，若當不得佛無上智、大智、自然智、一切智、如來智，無有是處。」
「世尊！一切法無生，以是得受阿耨多羅三藐三菩提記不？」「不也，須菩提！」
「世尊！今云何名為得受阿耨多羅三藐三菩提記？」
「須菩提！于意云何？汝見有法受阿耨多羅三藐三菩提記不？」「不也，世尊！我不見有法受阿耨多羅三藐三菩提記，亦不見所用法，亦不見所得法。」
「須菩提！如是一切法不可得。不應作是言：『是法可得，是所用法可得。』」
爾時釋提桓因在大會中白佛言：「世尊！般若波羅蜜甚深難見難解，畢竟離故。若人聞是般若波羅蜜，書寫受持讀誦，當知是人，福德不少。」「憍尸迦！于意云何？假令閻浮提所有眾生，成就十善道，
【現代漢語翻譯】 現代漢語譯本 『不是的，須菩提！』 『世尊！菩薩如何修行，才稱為行般若波羅蜜（prajnaparamita，智慧到彼岸）呢？』 『須菩提！你認為如何？你見到有任何法在行般若波羅蜜嗎？』 『沒有，世尊！』 『須菩提！你認為般若波羅蜜法是菩薩修行的處所嗎？』 『沒有，世尊！』 『須菩提！你認為如何？你所不見的法，會有生起嗎？』 『沒有，世尊！』 『須菩提！這稱為諸佛的無生法忍（anutpattika-dharma-ksanti，對無生之法的安忍）。菩薩如果能成就這樣的安忍，就應當得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記。須菩提！這稱為諸佛的無所畏道。菩薩行持這條道路，修習親近，如果不能得到佛的無上智、大智、自然智、一切智、如來智，那是不可能的。』 『世尊！一切法無生，因此就能得到阿耨多羅三藐三菩提的授記嗎？』 『不是的，須菩提！』 『世尊！那麼現在如何稱為得到阿耨多羅三藐三菩提的授記呢？』 『須菩提！你認為如何？你見到有任何法接受阿耨多羅三藐三菩提的授記嗎？』 『沒有，世尊！我沒有見到有任何法接受阿耨多羅三藐三菩提的授記，也沒有見到所用的法，也沒有見到所得的法。』 『須菩提！像這樣一切法都不可得。不應該說：『這個法可以得到，所用的法可以得到。』 這時，釋提桓因（Sakradevanam Indra，帝釋天）在大眾中對佛說：『世尊！般若波羅蜜甚深難見難解，因為它畢竟是遠離一切的。如果有人聽聞這般若波羅蜜，書寫、受持、讀誦，應當知道這個人，福德不少。』 『憍尸迦（Kausika，釋提桓因的別名）！你認為如何？假設閻浮提（Jambudvipa，南贍部洲）所有眾生，都成就十善道，
【English Translation】 English version 'No, Subhuti!' 'World Honored One! How does a Bodhisattva practice, that is called practicing Prajnaparamita (perfection of wisdom)?' 'Subhuti! What do you think? Do you see any dharma (phenomena) practicing Prajnaparamita?' 'No, World Honored One!' 'Subhuti! Do you see the dharma of Prajnaparamita as the place where a Bodhisattva practices?' 'No, World Honored One!' 'Subhuti! What do you think? Does what you do not see have arising?' 'No, World Honored One!' 'Subhuti! This is called the forbearance of the unarisen dharma (anutpattika-dharma-ksanti) of all Buddhas. If a Bodhisattva can accomplish such forbearance, he should receive the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! This is called the fearless path of all Buddhas. If a Bodhisattva practices this path, cultivates and draws near to it, and does not attain the Buddha's unsurpassed wisdom, great wisdom, natural wisdom, all-knowing wisdom, and Tathagata's wisdom, that is impossible.' 'World Honored One! Is it because all dharmas are unarisen that one receives the prediction of Anuttara-samyak-sambodhi?' 'No, Subhuti!' 'World Honored One! How is it now called receiving the prediction of Anuttara-samyak-sambodhi?' 'Subhuti! What do you think? Do you see any dharma receiving the prediction of Anuttara-samyak-sambodhi?' 'No, World Honored One! I do not see any dharma receiving the prediction of Anuttara-samyak-sambodhi, nor do I see the dharma that is used, nor do I see the dharma that is attained.' 'Subhuti! Thus, all dharmas are unattainable. One should not say: 'This dharma can be attained, the dharma that is used can be attained.' At that time, Sakradevanam Indra (Shakra, the king of gods) in the assembly said to the Buddha: 'World Honored One! Prajnaparamita is very profound, difficult to see and difficult to understand, because it is ultimately detached. If someone hears this Prajnaparamita, writes it down, receives it, and recites it, one should know that this person's merit is not small.' 'Kausika (another name for Sakra)! What do you think? Suppose all beings in Jambudvipa (the southern continent) accomplish the ten virtuous paths,
其所得福，不如是人聞是般若波羅蜜，書寫受持讀誦，百分不及一，百千萬億分不及一，乃至算數譬喻所不能及。」
時有一比丘，語釋提桓因言：「憍尸迦！如是善男子、善女人，勝於仁者。」釋提桓因言：「此人一發心頃，尚勝於我，何況得聞般若波羅蜜，書寫受持讀誦，如所說行。是人於一切世間、天、人、阿修羅中，最為殊勝。菩薩行般若波羅蜜，不但勝於一切世間、天、人、阿修羅，亦勝須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，菩薩行般若波羅蜜。不但勝須陀洹，乃至辟支佛，亦勝菩薩離般若波羅蜜，無方便行檀波羅蜜。不但勝離般若波羅蜜，無方便行檀波羅蜜，亦勝離般若波羅蜜，無方便行屍羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜。如是菩薩最為殊勝。若菩薩隨般若波羅蜜所說行者，皆勝一切世間天、人、阿修羅。一切世間天、人、阿修羅，皆應恭敬供養。若菩薩行，隨般若波羅蜜所教行者，是菩薩不斷一切種智，是菩薩近阿耨多羅三藐三菩提，是菩薩必坐道場，是菩薩拯濟沒溺生死眾生。菩薩如是學，名為學般若波羅蜜。如是學，名為不學聲聞、辟支佛。若菩薩如是學，時四天王持四缽至其所，作是言：『善男子！汝疾學得阿耨多羅三藐三菩提。坐道場時，我等當奉此四缽。』世
【現代漢語翻譯】 現代漢語譯本： 『他們所獲得的福報，不如聽聞這部《般若波羅蜜》（智慧到彼岸）的人，書寫、受持、讀誦此經的福報。他們的福報連百分之一都比不上，百千萬億分之一也比不上，乃至用算數和譬喻都無法比擬。』
當時有一位比丘對釋提桓因（帝釋天）說：『憍尸迦（帝釋天的別名）！這樣的善男子、善女人，勝過您。』釋提桓因說：『此人僅僅發一個菩提心，就勝過我，更何況是聽聞《般若波羅蜜》，書寫、受持、讀誦，並如所說修行。這樣的人在一切世間、天、人、阿修羅中，最為殊勝。菩薩修行《般若波羅蜜》，不僅勝過一切世間、天、人、阿修羅，也勝過須陀洹（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），菩薩修行《般若波羅蜜》，不僅勝過須陀洹，乃至辟支佛，也勝過菩薩離開《般若波羅蜜》，沒有方便而修行檀波羅蜜（佈施到彼岸）。不僅勝過離開《般若波羅蜜》，沒有方便而修行檀波羅蜜，也勝過離開《般若波羅蜜》，沒有方便而修行尸羅波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪波羅蜜（禪定到彼岸）。這樣的菩薩最為殊勝。如果菩薩隨順《般若波羅蜜》所說的修行，都勝過一切世間的天、人、阿修羅。一切世間的天、人、阿修羅，都應當恭敬供養。如果菩薩修行，隨順《般若波羅蜜》所教導的修行，這位菩薩就不會斷絕一切種智（佛陀的智慧），這位菩薩接近阿耨多羅三藐三菩提（無上正等正覺），這位菩薩必定會坐在道場（菩提樹下），這位菩薩會救濟沉溺在生死苦海中的眾生。菩薩這樣學習，名為學習《般若波羅蜜》。這樣學習，名為不學習聲聞（聽聞佛法而悟道者）、辟支佛。如果菩薩這樣學習，那時四天王會拿著四個缽來到他那裡，說：『善男子！您快點學習證得阿耨多羅三藐三菩提。當您坐在道場時，我們應當奉上這四個缽。』世
【English Translation】 English version: 'The merit they obtain is not comparable to the merit of those who hear this Prajnaparamita (Perfection of Wisdom), write, receive, uphold, and recite it. Their merit is not even one percent, not even one in a hundred million trillionth, and cannot be compared by any calculation or analogy.'
At that time, a Bhikkhu said to Sakra, Lord of the Devas (Indra): 'Kausika (another name for Indra)! Such a good man or good woman is superior to you.' Sakra said: 'This person, with just one thought of Bodhi (enlightenment), is already superior to me, how much more so if they hear the Prajnaparamita, write, receive, uphold, and recite it, and practice as taught. Such a person is the most excellent among all beings in the world, including Devas, humans, and Asuras. A Bodhisattva practicing Prajnaparamita is not only superior to all beings in the world, including Devas, humans, and Asuras, but also superior to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers). A Bodhisattva practicing Prajnaparamita is not only superior to Srotapannas, and even Pratyekabuddhas, but also superior to a Bodhisattva who practices Dana Paramita (perfection of giving) without the skillful means of Prajnaparamita. Not only superior to practicing Dana Paramita without the skillful means of Prajnaparamita, but also superior to practicing Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), and Dhyana Paramita (perfection of meditation) without the skillful means of Prajnaparamita. Such a Bodhisattva is the most excellent. If a Bodhisattva practices according to what is taught in Prajnaparamita, they are superior to all beings in the world, including Devas, humans, and Asuras. All beings in the world, including Devas, humans, and Asuras, should respectfully make offerings to them. If a Bodhisattva practices according to the teachings of Prajnaparamita, this Bodhisattva will not abandon all-knowing wisdom (Buddha's wisdom), this Bodhisattva is close to Anuttara Samyak Sambodhi (supreme perfect enlightenment), this Bodhisattva will surely sit at the Bodhi tree, and this Bodhisattva will save beings drowning in the ocean of birth and death. A Bodhisattva learning in this way is called learning Prajnaparamita. Learning in this way is called not learning like Sravakas (hearers) or Pratyekabuddhas. If a Bodhisattva learns in this way, then the Four Heavenly Kings will come to them with four bowls, saying: 'Good man! May you quickly learn and attain Anuttara Samyak Sambodhi. When you sit at the Bodhi tree, we shall offer these four bowls.' The
尊！我亦自往問訊，何況余諸天子。菩薩學般若波羅蜜者，諸佛常共護念。世間眾生，種種苦惱，是菩薩能隨行般若波羅蜜故，無是諸苦。世尊！是菩薩現世功德。」
爾時阿難作是念：「是釋提桓因自以智慧力如是說耶？為是佛神力？」釋提桓因知阿難心所念，語阿難言：「皆是佛神力。」
佛告阿難：「如是，如是！阿難！如釋提桓因所說，皆是佛神力。阿難！菩薩學般若波羅蜜，修習般若波羅蜜時，三千大千世界，諸魔皆生疑惑。是菩薩，為當中道，證實際，墮聲聞、辟支佛地，為當直至阿耨多羅三藐三菩提。」◎
◎摩訶般若波羅蜜恭敬菩薩品第二十一
佛告阿難：「若菩薩不離般若波羅蜜行，爾時惡魔憂惱如箭入心，放大雨雹，雷電霹靂，欲令菩薩驚怖毛豎，其心退沒，于阿耨多羅三藐三菩提，乃至一念錯亂。阿難！惡魔不必普欲惱亂一切菩薩。」
「世尊！何等菩薩為惡魔所亂？」
「阿難！有菩薩先世聞說深般若波羅蜜，不能信受。如是之人，惡魔惱亂而得其便。
「複次，阿難！若菩薩聞深般若波羅蜜時，心生疑惑，有是深般若波羅蜜耶？無耶？阿難！如是菩薩亦為惡魔之所得便。
「複次，阿難！有菩薩離善知識，為惡知識所得，是人不聞深般
【現代漢語翻譯】 現代漢語譯本： 『尊者！』我也會親自前去問候，更何況其他的諸位天子。菩薩修學般若波羅蜜（智慧到彼岸的方法）時，諸佛常常共同護念他們。世間的眾生，有種種的苦惱，是因為菩薩能夠隨順修行般若波羅蜜的緣故，才沒有這些苦惱。世尊！這就是菩薩在現世的功德。
當時，阿難心想：『是釋提桓因（帝釋天）自己憑藉智慧的力量這樣說的呢？還是佛的神力？』釋提桓因知道阿難心中所想，就對阿難說：『這都是佛的神力。』
佛告訴阿難：『是的，是的！阿難！正如釋提桓因所說，這都是佛的神力。阿難！菩薩修學般若波羅蜜，修習般若波羅蜜時，三千大千世界（佛教宇宙觀中的一個世界）的諸魔都會產生疑惑。這個菩薩，是會中途退轉，證得實際（真理），墮入聲聞（聽聞佛法而得解脫者）、辟支佛（無師自悟者）的境界，還是會一直到證得阿耨多羅三藐三菩提（無上正等正覺）。』
◎摩訶般若波羅蜜恭敬菩薩品第二十一
佛告訴阿難：『如果菩薩不離開般若波羅蜜的修行，那時惡魔就會憂愁惱怒，如同箭射入心中，放出大雨冰雹，雷電霹靂，想要讓菩薩驚恐害怕，毛髮豎立，使其心退失，對於阿耨多羅三藐三菩提，甚至產生一念的錯亂。阿難！惡魔不一定想要惱亂所有的菩薩。』
『世尊！什麼樣的菩薩會被惡魔所擾亂呢？』
『阿難！有的菩薩前世聽聞過甚深的般若波羅蜜，卻不能信受。像這樣的人，惡魔就會擾亂他們，並從中得便。
『再者，阿難！如果菩薩聽聞甚深的般若波羅蜜時，心中產生疑惑，有這樣的甚深般若波羅蜜嗎？還是沒有呢？阿難！這樣的菩薩也會被惡魔所乘。』
『再者，阿難！有的菩薩遠離善知識，被惡知識所引導，這樣的人聽不到甚深的般若波羅蜜。』
【English Translation】 English version: 'Venerable One!' I myself would also go to inquire, let alone the other heavenly sons. When Bodhisattvas study Prajnaparamita (the perfection of wisdom), all Buddhas constantly protect and remember them. The various sufferings of sentient beings in the world are absent because Bodhisattvas are able to follow and practice Prajnaparamita. World Honored One! This is the merit of Bodhisattvas in this present life.
At that time, Ananda thought: 'Is this what Shakra Devanam Indra (the lord of the gods) said by his own wisdom, or is it the power of the Buddha?' Shakra Devanam Indra, knowing what Ananda was thinking, said to Ananda: 'It is all the power of the Buddha.'
The Buddha told Ananda: 'So it is, so it is! Ananda! As Shakra Devanam Indra said, it is all the power of the Buddha. Ananda! When Bodhisattvas study Prajnaparamita and practice Prajnaparamita, all the demons in the three thousand great thousand worlds (a world system in Buddhist cosmology) will have doubts. Will this Bodhisattva retreat midway, realize the actual (truth), fall into the realm of Sravakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), or will they go straight to Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'
◎Chapter Twenty-One: The Respect for Bodhisattvas in the Mahaprajnaparamita
The Buddha told Ananda: 'If a Bodhisattva does not depart from the practice of Prajnaparamita, then the evil demons will be worried and annoyed, as if an arrow has pierced their hearts. They will release heavy rain and hail, thunder and lightning, wanting to make the Bodhisattva terrified and frightened, their hair standing on end, causing their minds to retreat, and even have a single moment of confusion regarding Anuttara-samyak-sambodhi. Ananda! Evil demons do not necessarily want to disturb all Bodhisattvas.'
'World Honored One! What kind of Bodhisattvas are disturbed by evil demons?'
'Ananda! Some Bodhisattvas in their past lives heard about the profound Prajnaparamita but could not believe and accept it. Such people will be disturbed by evil demons, who will take advantage of them.'
'Furthermore, Ananda! If a Bodhisattva, when hearing the profound Prajnaparamita, has doubts in their mind, wondering whether there is such a profound Prajnaparamita or not, Ananda! Such a Bodhisattva will also be taken advantage of by evil demons.'
'Furthermore, Ananda! Some Bodhisattvas are separated from good teachers and are led by evil teachers. Such people do not hear the profound Prajnaparamita.'
若波羅蜜中義。以不聞故，不知不見，云何應行般若波羅蜜？云何應修般若波羅蜜？阿難！是人亦為惡魔得便。
「複次，阿難！若菩薩受持邪法，是人亦為惡魔得便。惡魔作是念：『是人助我，亦令餘人助我，亦能滿我所愿。』阿難！是人亦為惡魔得便。
「複次，阿難！菩薩云何為惡魔得便？若菩薩聞深般若波羅蜜，語余菩薩言：『是般若波羅蜜甚深，我等猶尚不能得底，汝等何用聞為！』是人亦為惡魔得便。阿難！若菩薩輕余菩薩言：『我是遠離行者，汝等無此功德。』爾時惡魔甚大歡喜踴躍。阿難！若有眾菩薩為惡魔稱其名字，得是名字故，輕余清凈善心菩薩，是等無有阿毗跋致菩薩功德相貌，而假託阿毗跋致功德，增長煩惱，自高其身，而下他人，作是言：『我有所功德，汝無是事。』爾時惡魔即大歡喜，作是念：『我之宮殿，則為不空，增益地獄、餓鬼、畜生。』惡魔加其神力故，是人所語，人皆信受。信受已，隨所見學，隨所說行。隨所見學，隨所說行已，亦復增益煩惱。如是人等，以顛倒心故，所起身口意業果報皆苦，以是因緣故，增益地獄、餓鬼、畜生。阿難！惡魔見是利益，亦大歡喜。阿難！若求佛道者，與聲聞人共諍。惡魔復作是念：『是人雖遠離薩婆若而不大遠。』阿難！若菩
【現代漢語翻譯】 現代漢語譯本：如果對於般若波羅蜜（prajnaparamita，智慧的完美）的意義，因為沒有聽聞的緣故，不能知曉和理解，那麼應該如何修行般若波羅蜜？應該如何修習般若波羅蜜？阿難（Ananda，佛陀的十大弟子之一）！這樣的人也會被惡魔所利用。 再者，阿難！如果菩薩（bodhisattva，發願成佛的修行者）接受並奉行邪法，這樣的人也會被惡魔所利用。惡魔會這樣想：『這個人會幫助我，也會讓其他人幫助我，也能滿足我的願望。』阿難！這樣的人也會被惡魔所利用。 再者，阿難！菩薩如何會被惡魔所利用呢？如果菩薩聽聞甚深的般若波羅蜜，卻對其他菩薩說：『這般若波羅蜜太深奧了，我們尚且不能理解它的究竟，你們又何必聽聞呢！』這樣的人也會被惡魔所利用。阿難！如果菩薩輕視其他菩薩說：『我是遠離世俗的修行者，你們沒有這樣的功德。』這時惡魔會非常歡喜踴躍。阿難！如果有眾菩薩被惡魔稱讚其名字，因為得到這個名字的緣故，就輕視其他清凈善心的菩薩，這些人並沒有阿毗跋致（avaivartika，不退轉）菩薩的功德相貌，卻假託阿毗跋致的功德，增長煩惱，抬高自己，貶低他人，說：『我有什麼功德，你沒有這些。』這時惡魔就會非常歡喜，這樣想：『我的宮殿就不會空虛了，反而會增加地獄、餓鬼、畜生的數量。』因為惡魔加持其神力，所以這個人所說的話，人們都會相信接受。相信接受后，就會跟隨他所見所學，跟隨他所說所行。跟隨他所見所學，跟隨他所說所行后，也會增加煩惱。這樣的人，因為顛倒的心，所起身口意業的果報都是痛苦的，因為這個緣故，會增加地獄、餓鬼、畜生的數量。阿難！惡魔看到這樣的利益，也會非常歡喜。阿難！如果求佛道的人，與聲聞人（sravaka，聽聞佛法而修行的人）爭論，惡魔又會這樣想：『這個人雖然遠離薩婆若（sarvajna，一切智）但也不算太遠了。』阿難！如果菩薩
【English Translation】 English version: If, regarding the meaning of prajnaparamita (perfection of wisdom), due to not having heard it, one does not know or understand, then how should one practice prajnaparamita? How should one cultivate prajnaparamita? Ananda (one of the ten principal disciples of the Buddha)! Such a person is also taken advantage of by Mara (the evil one). Furthermore, Ananda! If a bodhisattva (a being who aspires to Buddhahood) accepts and upholds wrong teachings, such a person is also taken advantage of by Mara. Mara thinks thus: 『This person will help me, and will also cause others to help me, and will also fulfill my wishes.』 Ananda! Such a person is also taken advantage of by Mara. Furthermore, Ananda! How is a bodhisattva taken advantage of by Mara? If a bodhisattva hears the profound prajnaparamita, but says to other bodhisattvas: 『This prajnaparamita is too profound, we are not even able to grasp its depths, what is the use of you listening to it!』 Such a person is also taken advantage of by Mara. Ananda! If a bodhisattva belittles other bodhisattvas, saying: 『I am a practitioner who has renounced the world, you do not have such merit.』 At that time, Mara will be very happy and joyful. Ananda! If there are many bodhisattvas whose names are praised by Mara, and because of receiving this name, they look down upon other pure-hearted bodhisattvas, these people do not have the characteristics of an avaivartika (non-retrogressing) bodhisattva, but falsely claim the merits of an avaivartika, increasing their afflictions, exalting themselves, and belittling others, saying: 『I have such merits, you do not have these.』 At that time, Mara will be very happy, thinking: 『My palace will not be empty, but will increase the number of beings in hell, hungry ghosts, and animals.』 Because Mara adds his divine power, what this person says, people will believe and accept. After believing and accepting, they will follow what he sees and learns, and follow what he says and does. After following what he sees and learns, and following what he says and does, they will also increase their afflictions. Such people, because of their inverted minds, the karmic results of their actions of body, speech, and mind are all suffering, and because of this reason, the number of beings in hell, hungry ghosts, and animals will increase. Ananda! Mara, seeing such benefits, will also be very happy. Ananda! If those who seek the path of Buddhahood argue with sravakas (hearers of the Buddha's teachings), Mara will think thus: 『Although this person is far from sarvajna (omniscience), he is not too far.』 Ananda! If a bodhisattva
薩共菩薩諍，惡魔即大歡喜，作是念：『是人兩離薩婆若遠。』阿難！若不得受記菩薩，瞋恨受記者，而共諍競，惡口罵詈，若愛惜薩婆若，隨其起念，一念卻一劫，爾乃還得發大莊嚴。」
阿難白佛言：「世尊！如是罪者，可得悔不？要當畢其隨念劫數，爾乃還得發大莊嚴。」佛言：「有出。我說菩薩、聲聞皆有出罪法。不說無出。阿難！若菩薩共菩薩諍，惡口罵詈，不相悔謝，結恨在心。我不說此人有出罪法。是人若愛惜薩婆若，畢其隨念劫數，亦復還得發大莊嚴。阿難！若菩薩共菩薩諍，惡口罵詈，即相悔謝，后不復作。作是念：『我應謙下一切眾生。我若瞋諍，加報於人，則為大失。我應當為一切眾生，而作橋樑。我尚不應輕汝他人，何況加報！應如聾啞，不應自壞深心。我得阿耨多羅三藐三菩提時，當度是等。云何加忿，自起瞋礙。』阿難！求菩薩道者，于聲聞人，乃至不應生於瞋礙。」
阿難白佛言：「世尊！菩薩與菩薩共住，其法雲何？」佛言：「相視當如佛想，是我大師，同載一乘，共一道行。如彼所學，我亦應學。彼若雜行，非我所學。若彼清凈學，應薩婆若念，我亦應學。菩薩若如是學，是名同學。」
爾時須菩提白佛言：「世尊！若菩薩為盡學，則學薩婆若；為無生學，為
【現代漢語翻譯】 現代漢語譯本：如果菩薩之間發生爭執，惡魔就會非常高興，心想：『這些人已經遠離了一切智慧（薩婆若）。』阿難！如果未受記的菩薩，對已受記的菩薩心生嗔恨，並與之爭吵，惡語謾罵，如果他珍愛一切智慧（薩婆若），就應當隨著他嗔恨的念頭，每一念頭都要經歷一劫的時間，才能重新發起大莊嚴的修行。 阿難問佛說：『世尊！這樣的罪過，可以懺悔嗎？還是必須經歷他嗔恨念頭所對應的劫數，才能重新發起大莊嚴的修行？』佛說：『有出路。我說菩薩和聲聞都有出罪的方法，不是說沒有出路。阿難！如果菩薩之間發生爭執，惡語謾罵，不互相懺悔道歉，心中結下怨恨，我不說這個人有出罪的方法。如果這個人珍愛一切智慧（薩婆若），必須經歷他嗔恨念頭所對應的劫數，才能重新發起大莊嚴的修行。阿難！如果菩薩之間發生爭執，惡語謾罵，立即互相懺悔道歉，之後不再犯同樣的錯誤。並且這樣想：『我應當謙卑對待一切眾生。如果我嗔恨爭吵，報復他人，那將是巨大的損失。我應當為一切眾生，做橋樑。我尚且不應該輕視他人，更何況報復！應當像聾啞人一樣，不應該自己破壞深厚的善心。當我成就無上正等正覺（阿耨多羅三藐三菩提）時，應當度化這些人。為何要發怒，自己生起嗔恨的障礙。』阿難！求菩薩道的人，對於聲聞人，甚至不應該生起嗔恨的障礙。』 阿難問佛說：『世尊！菩薩與菩薩共同居住，應該遵循什麼法則？』佛說：『應當把對方看作佛一樣，是我的大師，同乘一輛車，共同修行。他所學習的，我也應當學習。如果他雜亂修行，那不是我應該學習的。如果他清凈修行，心念一切智慧（薩婆若），我也應當學習。菩薩如果這樣學習，就叫做同學。』 這時，須菩提問佛說：『世尊！如果菩薩爲了徹底學習，就學習一切智慧（薩婆若）；爲了無生學習，爲了……』
【English Translation】 English version: If Bodhisattvas quarrel, the evil demons will be very happy, thinking: 『These people are far from all wisdom (Sarvajna).』 Ananda! If an un-ordained Bodhisattva harbors resentment towards an ordained Bodhisattva, and quarrels with them, using abusive language, if he cherishes all wisdom (Sarvajna), he should, according to his thought of resentment, for each thought, experience a kalpa before he can again initiate the great adornment of practice. Ananda asked the Buddha: 『World Honored One! Can such a sin be repented? Or must one experience the kalpas corresponding to his thoughts of resentment before one can again initiate the great adornment of practice?』 The Buddha said: 『There is a way out. I say that both Bodhisattvas and Sravakas have methods for expiating sins, it is not that there is no way out. Ananda! If Bodhisattvas quarrel, use abusive language, do not repent and apologize to each other, and harbor resentment in their hearts, I do not say that this person has a way to expiate their sins. If this person cherishes all wisdom (Sarvajna), he must experience the kalpas corresponding to his thoughts of resentment before he can again initiate the great adornment of practice. Ananda! If Bodhisattvas quarrel, use abusive language, immediately repent and apologize to each other, and do not repeat the same mistake. And think like this: 『I should be humble towards all sentient beings. If I harbor resentment and quarrel, retaliating against others, that would be a great loss. I should be a bridge for all sentient beings. I should not even look down on others, let alone retaliate! I should be like a deaf-mute, and should not destroy my own deep good heart. When I achieve Anuttara-samyak-sambodhi, I should liberate these people. Why should I be angry, creating obstacles of resentment for myself?』 Ananda! Those who seek the Bodhisattva path should not even harbor resentment towards Sravakas.』 Ananda asked the Buddha: 『World Honored One! When Bodhisattvas live together, what rules should they follow?』 The Buddha said: 『They should regard each other as Buddhas, as my masters, riding in the same vehicle, practicing together. What he learns, I should also learn. If he practices in a disorderly way, that is not what I should learn. If he practices purely, with the thought of all wisdom (Sarvajna), I should also learn. If Bodhisattvas learn in this way, it is called being classmates.』 At that time, Subhuti asked the Buddha: 『World Honored One! If a Bodhisattva learns for the sake of complete learning, then he learns all wisdom (Sarvajna); if he learns for the sake of non-birth, for the sake of...』
離學，為滅學，則學薩婆若。」
佛告須菩提：「如汝所說，菩薩為盡學，則學薩婆若；為無生學，為離學，為滅學，則學薩婆若者。須菩提！于意云何？如來以如，得名如來。是如非盡非離非滅耶？」「如是，世尊！」
「須菩提！如是學者，名為學薩婆若。學薩婆若，為學般若波羅蜜，學佛地十力、四無所畏、十八不共法。須菩提！菩薩如是學者，則到諸學彼岸。如是學者，魔若魔民不能降伏。如是學者，疾得阿毗跋致。如是學者，疾坐道場。如是學者，學自行處。如是學者，學救護法。如是學者，學大慈大悲。如是學者，學三轉十二相法輪。如是學者，學度眾生。如是學者，學不斷佛種。如是學者，學開甘露門。須菩提！凡夫下劣，不能如是學。欲調御一切眾生者，能如是學。須菩提！菩薩如是學者，不墮地獄、畜生、餓鬼，不生邊地。如是學者，不生旃陀羅家，不生竹草作家，不生除糞人家，不生諸餘貧賤之家。須菩提！菩薩如是學者，不盲不瞎，不睞眼，不痤短，不聾啞，不頑鈍，不形殘，身根具足。須菩提！菩薩如是學者，不奪他命，不盜他物，不邪淫，不妄語，不兩舌，不惡口，不無益語，不貪嫉，不瞋惱，不邪見，不邪命活，不畜邪見眷屬，不畜破戒眷屬。須菩提！菩薩如是學者，不生
【現代漢語翻譯】 現代漢語譯本：『如果爲了捨棄所學，爲了滅盡所學而學習，那就是在學習薩婆若（一切智）。』 佛陀告訴須菩提：『正如你所說，菩薩爲了滅盡所學而學習，就是在學習薩婆若；爲了無生而學習，爲了捨棄而學習，爲了滅盡而學習，就是在學習薩婆若。須菩提，你認為如何？如來因為『如』（真如）而得名如來，這個『如』不是滅盡、捨棄、滅絕嗎？』 『是的，世尊！』 『須菩提，像這樣學習的人，才叫做學習薩婆若。學習薩婆若，是爲了學習般若波羅蜜（智慧到彼岸），學習佛的十力、四無所畏、十八不共法。須菩提，菩薩像這樣學習，就能到達一切學習的彼岸。像這樣學習的人，魔和魔民都不能降伏他。像這樣學習的人，很快就能得到阿毗跋致（不退轉）。像這樣學習的人，很快就能坐在菩提道場。像這樣學習的人，學習自己所應行的道路。像這樣學習的人，學習救護眾生的方法。像這樣學習的人，學習大慈大悲。像這樣學習的人，學習三轉十二相法輪。像這樣學習的人，學習度化眾生。像這樣學習的人，學習不斷絕佛種。像這樣學習的人，學習開啟甘露之門。須菩提，凡夫下劣，不能像這樣學習。想要調御一切眾生的人，才能像這樣學習。須菩提，菩薩像這樣學習，就不會墮入地獄、畜生、餓鬼道，不會生在邊地。像這樣學習的人，不會生在旃陀羅（賤民）家，不會生在竹草匠人家，不會生在清除糞便的人家，不會生在其他貧賤的家庭。須菩提，菩薩像這樣學習，就不會是盲人、瞎子，不會是斜眼，不會是矮小，不會是聾啞，不會是愚鈍，不會是殘疾，身體的各個器官都健全。須菩提，菩薩像這樣學習，就不會殺害其他生命，不會偷盜其他財物，不會邪淫，不會妄語，不會兩舌，不會惡口，不會說無益的話，不會貪婪嫉妒，不會嗔恨惱怒，不會有邪見，不會以不正當的手段謀生，不會蓄養有邪見的眷屬，不會蓄養破戒的眷屬。須菩提，菩薩像這樣學習，就不會生起……』
【English Translation】 English version: 'If one learns for the sake of abandoning learning, for the sake of extinguishing learning, then one is learning Sarvajna (all-knowing wisdom).' The Buddha told Subhuti: 'As you have said, a Bodhisattva learns to extinguish learning, thus learning Sarvajna; learns for non-arising, learns for abandoning, learns for extinguishing, thus learning Sarvajna. Subhuti, what do you think? The Tathagata is named Tathagata because of 'Suchness' (Tathata). Is this Suchness not non-extinguishing, non-abandoning, non-annihilating?' 'Yes, World Honored One!' 'Subhuti, one who learns in this way is called learning Sarvajna. Learning Sarvajna is to learn Prajnaparamita (perfection of wisdom), to learn the ten powers of the Buddha, the four fearlessnesses, and the eighteen unique qualities. Subhuti, a Bodhisattva who learns in this way will reach the other shore of all learning. One who learns in this way cannot be subdued by Mara or Mara's people. One who learns in this way will quickly attain Avinivartaniya (non-retrogression). One who learns in this way will quickly sit at the Bodhi-mandala (enlightenment place). One who learns in this way learns the path of self-practice. One who learns in this way learns the method of saving beings. One who learns in this way learns great loving-kindness and great compassion. One who learns in this way learns the three turnings of the twelve-spoked Dharma wheel. One who learns in this way learns to liberate sentient beings. One who learns in this way learns to not cut off the Buddha lineage. One who learns in this way learns to open the gate of nectar. Subhuti, ordinary people of inferior capacity cannot learn in this way. Only those who wish to tame all sentient beings can learn in this way. Subhuti, a Bodhisattva who learns in this way will not fall into hell, the animal realm, or the hungry ghost realm, and will not be born in border regions. One who learns in this way will not be born into a Chandala (outcaste) family, will not be born into a bamboo or grass craftsman's family, will not be born into a family that cleans excrement, and will not be born into other poor and lowly families. Subhuti, a Bodhisattva who learns in this way will not be blind, will not be sightless, will not have crossed eyes, will not be short, will not be deaf or mute, will not be dull, will not be deformed, and will have all bodily faculties complete. Subhuti, a Bodhisattva who learns in this way will not take the lives of others, will not steal the possessions of others, will not engage in sexual misconduct, will not lie, will not engage in divisive speech, will not use harsh language, will not engage in idle chatter, will not be greedy or jealous, will not be angry or hateful, will not have wrong views, will not make a living by wrong means, will not keep company with those who have wrong views, and will not keep company with those who have broken precepts. Subhuti, a Bodhisattva who learns in this way will not give rise to...'
長壽天。何以故？菩薩成就方便故。何等為方便？所謂從般若波羅蜜起，雖能入禪，而不隨禪生。須菩提！菩薩如是學者，得佛清凈力，清凈無畏。」
「世尊！若一切法，本凈相者，菩薩復得何等清凈法？」佛言：「如是，如是！須菩提！一切法本清凈相，菩薩於是本凈相法中，行般若波羅蜜，不驚不怖，不沒不退，是名清凈般若波羅蜜。須菩提！凡夫不知不見一切法本清凈相，是故菩薩發勤精進，於是中學，得清凈諸力，諸無畏。須菩提！菩薩如是學者，悉能通達一切眾生心、心所行。須菩提！譬如少所地，出閻浮檀金，眾生聚中，亦少能如是學般若波羅蜜。譬如眾生，少有能起轉輪王業，多有能起諸小王業。如是，須菩提！少有眾生能行般若波羅蜜道，多有發聲聞、辟支佛乘。須菩提！少有眾生能學阿耨多羅三藐三菩提心者。于學阿耨多羅三藐三菩提中，少能如說行者。于如說行中，少能隨學般若波羅蜜者。于隨學中，少能得阿毗跋致者。是故，須菩提！菩薩欲在少中之少，當學般若波羅蜜，修習般若波羅蜜。」
摩訶般若波羅蜜無慳煩惱品第二十二
佛告須菩提：「若菩薩如是學般若波羅蜜，則不生煩惱心，不生慳心，不生破戒心，不生瞋惱心，不生懈怠心，不生散亂心，不生愚癡心。須
【現代漢語翻譯】 現代漢語譯本 長壽天（指壽命很長的天神）。為什麼呢？因為菩薩成就了方便之法。什麼是方便呢？就是說從般若波羅蜜（智慧的完美）生起，雖然能夠進入禪定，卻不被禪定所束縛。須菩提！菩薩像這樣學習，就能獲得佛的清凈力量，清凈無畏。 『世尊！如果一切法，本來就是清凈的，那麼菩薩還能獲得什麼樣的清凈法呢？』佛說：『是這樣的，是這樣的！須菩提！一切法本來就是清凈的，菩薩在這種本凈的法中，修行般若波羅蜜，不驚慌，不恐懼，不沉淪，不退縮，這叫做清凈的般若波羅蜜。須菩提！凡夫不知道也不瞭解一切法本來的清凈相，所以菩薩發奮精進，在這種法中學習，獲得清凈的各種力量，各種無畏。須菩提！菩薩像這樣學習，就能通達一切眾生的心和心所想的。須菩提！譬如在少量的土地中，能產出閻浮檀金（一種珍貴的黃金），在眾生之中，也只有少數人能像這樣學習般若波羅蜜。譬如眾生中，很少有人能發起轉輪王（統治世界的理想君主）的事業，多數人只能發起小國王的事業。同樣，須菩提！很少有眾生能修行般若波羅蜜的道路，多數人發心追求聲聞乘（聽聞佛法而得解脫）和辟支佛乘（不需佛陀教導而自行開悟）。須菩提！很少有眾生能發阿耨多羅三藐三菩提心（無上正等正覺之心）。在學習阿耨多羅三藐三菩提的過程中，很少有人能如所說的那樣去實踐。在如實實踐的人中，很少有人能隨順學習般若波羅蜜。在隨順學習的人中，很少有人能得到阿毗跋致（不退轉）的果位。所以，須菩提！菩薩想要成為少數中的少數，就應當學習般若波羅蜜，修習般若波羅蜜。』 摩訶般若波羅蜜無慳煩惱品第二十二 佛告訴須菩提：『如果菩薩像這樣學習般若波羅蜜，就不會生起煩惱心，不會生起慳吝心，不會生起破戒心，不會生起嗔恨心，不會生起懈怠心，不會生起散亂心，不會生起愚癡心。』
【English Translation】 English version The gods of long life. Why is that? Because Bodhisattvas accomplish skillful means. What are skillful means? It is said that they arise from Prajna Paramita (perfection of wisdom), and although they can enter into meditation, they are not attached to it. Subhuti! Bodhisattvas who learn in this way obtain the pure power of the Buddha, pure fearlessness. 'World Honored One! If all dharmas are originally pure in nature, what kind of pure dharma can Bodhisattvas obtain?' The Buddha said, 'It is so, it is so! Subhuti! All dharmas are originally pure in nature. Bodhisattvas, in this originally pure dharma, practice Prajna Paramita, without being startled, without being afraid, without sinking, without retreating. This is called pure Prajna Paramita. Subhuti! Ordinary people do not know or see the originally pure nature of all dharmas. Therefore, Bodhisattvas diligently strive and learn in this way, obtaining pure powers and fearlessness. Subhuti! Bodhisattvas who learn in this way can understand the minds and mental activities of all sentient beings. Subhuti! For example, in a small piece of land, Jambudvipa gold (a precious type of gold) can be produced. Among sentient beings, few can learn Prajna Paramita in this way. For example, among sentient beings, few can initiate the work of a Chakravartin King (an ideal ruler of the world), while many can initiate the work of minor kings. Similarly, Subhuti! Few sentient beings can practice the path of Prajna Paramita, while many aspire to the Sravaka Vehicle (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddha Vehicle (those who attain enlightenment on their own without a teacher). Subhuti! Few sentient beings can generate the mind of Anuttara Samyak Sambodhi (the mind of unsurpassed perfect enlightenment). Among those who learn Anuttara Samyak Sambodhi, few can practice as they have been taught. Among those who practice as they have been taught, few can follow and learn Prajna Paramita. Among those who follow and learn, few can attain the state of Avaivartika (non-retrogression). Therefore, Subhuti! Bodhisattvas who wish to be among the few of the few should learn Prajna Paramita and cultivate Prajna Paramita.' Chapter 22: The Perfection of Wisdom Without Stinginess and Afflictions The Buddha said to Subhuti, 'If Bodhisattvas learn Prajna Paramita in this way, they will not generate afflicted minds, they will not generate stingy minds, they will not generate minds that break precepts, they will not generate angry minds, they will not generate lazy minds, they will not generate distracted minds, and they will not generate ignorant minds.'
菩提！菩薩如是學，皆攝諸波羅蜜。須菩提！譬如六十二見，皆攝在身見中。須菩提！菩薩學般若波羅蜜時，皆攝諸波羅蜜。譬如人死，命根滅故，諸根皆滅。如是，須菩提！菩薩學般若波羅蜜，皆攝諸波羅蜜。是故，須菩提！菩薩若欲攝諸波羅蜜，當學般若波羅蜜。須菩提！菩薩學般若波羅蜜，即於一切眾生中最為上首。須菩提！于意云何？三千大千世界眾生寧為多不？」「世尊！閻浮提眾生尚多，何況三千大千世界？」
「須菩提是眾生皆為菩薩。若有一人，盡形壽供養衣服飲食臥具醫藥，須菩提！于意云何？是人以是因緣得福多不？」「甚多，甚多！世尊！」
「須菩提！若有菩薩如彈指頃，修習般若波羅蜜，福勝於彼。如是，須菩提！般若波羅蜜大利益諸菩薩，能助阿耨多羅三藐三菩提。是故，須菩提！若菩薩欲得阿耨多羅三藐三菩提，欲於一切眾生中為無上者，欲為一切眾生作救護，欲得具足佛法，欲得佛所行處，欲得佛所遊戲，欲得佛師子吼，欲得三千大千世界、大會講法，當學般若波羅蜜。須菩提！我不見菩薩學般若波羅蜜，不得如是具足之利。」
「世尊！是菩薩亦得具足聲聞利耶？」「須菩提！菩薩亦學具足聲聞利，但不願住聲聞法中，欲具足諸功德必皆能知，但不于中住，作
【現代漢語翻譯】 現代漢語譯本 須菩提（Subhuti）！菩薩這樣學習，就能統攝所有的波羅蜜（paramita，意為到達彼岸的方法）。須菩提！譬如六十二種見解，都包含在身見（satkayadristi，認為有『我』的錯誤見解）之中。須菩提！菩薩在學習般若波羅蜜（prajnaparamita，意為智慧的完美）時，就能統攝所有的波羅蜜。譬如人死後，生命之根滅絕，所有的感官功能也隨之滅絕。同樣，須菩提！菩薩學習般若波羅蜜，就能統攝所有的波羅蜜。因此，須菩提！菩薩如果想要統攝所有的波羅蜜，就應當學習般若波羅蜜。須菩提！菩薩學習般若波羅蜜，在一切眾生中就最為殊勝。須菩提！你認為如何？三千大千世界（trisahasra-mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的眾生多不多？』『世尊！閻浮提（Jambudvipa，我們所居住的這個世界）的眾生尚且很多，何況三千大千世界呢？』 『須菩提，假設這些眾生都成為菩薩。如果有一個人，盡其一生供養衣服、飲食、臥具、醫藥，須菩提！你認為如何？這個人因為這個因緣得到的福報多不多？』『非常多，非常多！世尊！』 『須菩提！如果有菩薩像彈指之間那樣短暫的時間，修習般若波羅蜜，他的福報勝過前者。因此，須菩提！般若波羅蜜對菩薩有巨大的利益，能夠幫助他們證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）。所以，須菩提！如果菩薩想要證得阿耨多羅三藐三菩提，想要在一切眾生中成為最無上的，想要為一切眾生作救護，想要具足佛法，想要到達佛所行之處，想要得到佛的自在遊戲，想要得到佛的獅子吼（佛陀說法時的威嚴），想要在三千大千世界的大會上說法，就應當學習般若波羅蜜。須菩提！我沒有見過菩薩學習般若波羅蜜，而不能得到如此圓滿的利益。』 『世尊！這位菩薩也能得到聲聞（sravaka，意為聽聞佛法而修行的人）的利益嗎？』『須菩提！菩薩也學習並具足聲聞的利益，但是不願停留在聲聞的修行方法中，想要具足所有的功德，必定都能瞭解，但是不執著于其中，而是以菩薩的身份行事。』
【English Translation】 English version Subhuti! Bodhisattvas, learning in this way, encompass all the paramitas (paramita, meaning perfections or ways to cross over). Subhuti! For example, the sixty-two views are all encompassed within the view of self (satkayadristi, the mistaken view of a 'self'). Subhuti! When Bodhisattvas learn the Prajnaparamita (prajnaparamita, meaning the perfection of wisdom), they encompass all the paramitas. Just as when a person dies, the root of life is extinguished, and all the senses are extinguished, so it is, Subhuti! When Bodhisattvas learn the Prajnaparamita, they encompass all the paramitas. Therefore, Subhuti! If Bodhisattvas wish to encompass all the paramitas, they should learn the Prajnaparamita. Subhuti! Bodhisattvas who learn the Prajnaparamita are the most supreme among all beings. Subhuti! What do you think? Are the beings in the three-thousand great thousand world (trisahasra-mahasahasra-lokadhatu, a large world system in Buddhist cosmology) many or not?』 『World Honored One! The beings in Jambudvipa (Jambudvipa, the world we live in) are already many, how much more so the beings in the three-thousand great thousand world?』 『Subhuti, suppose all these beings became Bodhisattvas. If there were a person who, for their entire life, offered clothing, food, bedding, and medicine, Subhuti! What do you think? Would that person gain much merit from this cause?』 『Very much, very much! World Honored One!』 『Subhuti! If a Bodhisattva were to cultivate the Prajnaparamita for even the time it takes to snap one's fingers, their merit would surpass that of the former. Therefore, Subhuti! The Prajnaparamita is of great benefit to Bodhisattvas, and can help them attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning unsurpassed perfect enlightenment). Therefore, Subhuti! If Bodhisattvas wish to attain Anuttara-samyak-sambodhi, wish to be the most supreme among all beings, wish to be a protector for all beings, wish to fulfill the Buddha Dharma, wish to reach the place where the Buddha goes, wish to attain the Buddha's free play, wish to attain the Buddha's lion's roar (the Buddha's majestic teaching), wish to teach the Dharma in a great assembly in the three-thousand great thousand world, they should learn the Prajnaparamita. Subhuti! I have not seen a Bodhisattva who learns the Prajnaparamita and does not attain such complete benefits.』 『World Honored One! Can this Bodhisattva also attain the benefits of a Sravaka (sravaka, meaning a hearer of the Dharma)?』 『Subhuti! Bodhisattvas also learn and fulfill the benefits of a Sravaka, but they do not wish to dwell in the Sravaka's path. They wish to fulfill all merits, and they will surely understand them all, but they do not cling to them, and they act as Bodhisattvas.』
是念：『我亦當說是聲聞功德，教化眾生。』若菩薩如是學者，能為一切世間天、人、阿修羅作福田，于聲聞、辟支佛福田為最殊勝。菩薩如是學者，得近薩婆若，不捨般若波羅蜜，不離般若波羅蜜。菩薩如是行般若波羅蜜，名為不退于薩婆若，遠聲聞、辟支佛地，近阿耨多羅三藐三菩提。是菩薩，若作是念：『此是般若波羅蜜，是某般若波羅蜜，當得薩婆若。』如是亦分別，即不行般若波羅蜜。若菩薩不分別般若波羅蜜，不見般若波羅蜜，不言此是般若波羅蜜，是某般若波羅蜜，當得薩婆若。如是亦不見不聞，不覺不知，即行般若波羅蜜。」
爾時釋提桓因作是念：「是菩薩行般若波羅蜜，尚勝一切眾生，何況得阿耨多羅三藐三菩提。若人樂聞般若，是人為得大利，壽命中最，何況能發阿耨多羅三藐三菩提心。是人則為世間之所貪慕，是人當得調御眾生。」
爾時釋提桓因化作曼陀羅華滿掬，散佛上，作是言：「世尊！若有人發阿耨多羅三藐三菩提心者，愿令具足佛法，具足薩婆若，具足自然法，具足無漏法。世尊！我乃至不生一念，欲使發阿耨多羅三藐三菩提心者，有退轉。世尊！我見生死之中，有諸苦惱，不生一念，欲使菩薩有退轉者，我亦為阿耨多羅三藐三菩提，當勤行精進。何以故？是人等，
能發如是心，則大利益一切世間。我自得度，當度未度者。我自得脫，當脫未脫者。我自得安，當安未安者。我自滅度，當度未滅度者。世尊！若人于初發心菩薩隨喜，若於行六波羅蜜，若於阿毗跋致，若於一生補處隨喜，是人為得幾所福德？」
「憍尸迦！須彌山王，尚可稱量，是人隨喜福德，不可稱量。憍尸迦！三千大千世界尚可稱量，是人隨喜福德，不可稱量。」
釋提桓因白佛言：「世尊！若人不能於是諸心隨喜者，則為魔之所著，當知是為魔之眷屬。不能於是諸心隨喜者，當知是人于魔天命終，來生此間。何以故？是諸心皆能破諸魔事。是人隨喜福德，應迴向阿耨多羅三藐三菩提。若人發阿耨多羅三藐三菩提心者，則為不捨佛，不捨法，不捨僧。以是故，應於是諸心而生隨喜。」
「如是，如是！憍尸迦！若人於是諸心隨喜，當知是人疾得值佛。是人以是隨喜福德善根故，在所生處，常得供養恭敬，尊重讚歎，不聞諸惡音聲，亦不墮于諸惡道中，常生天上。何以故？是人隨喜，為欲利益無量無邊眾生故。是隨喜心，漸漸增長，能至阿耨多羅三藐三菩提。是人得阿耨多羅三藐三菩提時，當滅度無量眾生。憍尸迦！以是因緣，當知是人，於是諸心隨喜者，即是利益無量無邊眾生善根故隨喜。
【現代漢語翻譯】 現代漢語譯本： 如果能發起這樣的心，就能大利益一切世間。我自己已得度，應當度那些尚未得度的人。我自己已得解脫，應當解脫那些尚未解脫的人。我自己已得安穩，應當安穩那些尚未安穩的人。我自己已入滅度，應當度那些尚未入滅度的人。世尊！如果有人對於初發菩提心的菩薩隨喜，或者對於修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的菩薩隨喜，或者對於不退轉（阿毗跋致）的菩薩隨喜，或者對於一生補處（即將成佛）的菩薩隨喜，這個人能獲得多少福德呢？ 『憍尸迦（帝釋天的別名）！』須彌山王（佛教宇宙觀中的中心山）尚且可以稱量，而這個人隨喜的福德，卻不可稱量。『憍尸迦！』三千大千世界尚且可以稱量，而這個人隨喜的福德，卻不可稱量。 釋提桓因（帝釋天的別名）對佛說：『世尊！如果有人不能對這些發心隨喜，那就是被魔所纏縛，應當知道這是魔的眷屬。不能對這些發心隨喜的人，應當知道這個人會在魔天命終后，來生到這個世間。為什麼呢？因為這些發心都能破除一切魔事。這個人隨喜的福德，應當迴向于阿耨多羅三藐三菩提（無上正等正覺）。如果有人發起阿耨多羅三藐三菩提心，那就是不捨棄佛，不捨棄法，不捨棄僧。因此，應當對這些發心生起隨喜。』 『是這樣的，是這樣的！憍尸迦！如果有人對這些發心隨喜，應當知道這個人很快就能遇到佛。這個人因為這種隨喜的福德善根，在所生之處，常常得到供養、恭敬、尊重、讚歎，聽不到各種惡劣的聲音，也不會墮入各種惡道之中，常常生於天上。為什麼呢？因為這個人隨喜，是爲了利益無量無邊的眾生。這種隨喜心，漸漸增長，能夠達到阿耨多羅三藐三菩提。這個人得到阿耨多羅三藐三菩提時，將能度脫無量眾生。『憍尸迦！』因為這個因緣，應當知道這個人，對於這些發心隨喜，就是因為利益無量無邊眾生的善根而隨喜。
【English Translation】 English version: If one can generate such a mind, it will greatly benefit all the worlds. I have already attained liberation, and I should liberate those who have not yet attained it. I have already attained release, and I should release those who have not yet attained it. I have already attained peace, and I should bring peace to those who have not yet attained it. I have already attained Nirvana, and I should lead those who have not yet attained Nirvana to it. World Honored One! If a person rejoices in the initial aspiration of a Bodhisattva, or rejoices in a Bodhisattva practicing the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), or rejoices in a Bodhisattva who is non-retrogressing (Avivartika), or rejoices in a Bodhisattva who is in his last life before Buddhahood (Eka-jati-pratibaddha), how much merit will this person obtain? 'Kausika (another name for Indra)!』 Even Mount Sumeru (the central mountain in Buddhist cosmology) can be measured, but the merit of this person's rejoicing cannot be measured. 'Kausika!' Even the three thousand great thousand worlds can be measured, but the merit of this person's rejoicing cannot be measured. Shakra Devanam Indra (another name for Indra) said to the Buddha, 'World Honored One! If a person cannot rejoice in these minds, then they are possessed by Mara (demon), and it should be known that they are the retinue of Mara. If a person cannot rejoice in these minds, it should be known that this person will die in the Mara heaven and be reborn in this world. Why is that? Because these minds can destroy all the deeds of Mara. The merit of this person's rejoicing should be dedicated to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If a person generates the mind of Anuttara-samyak-sambodhi, then they do not abandon the Buddha, do not abandon the Dharma, and do not abandon the Sangha. Therefore, one should generate rejoicing in these minds.' 'It is so, it is so! Kausika! If a person rejoices in these minds, it should be known that this person will quickly encounter the Buddha. Because of this merit and good roots of rejoicing, in every place they are born, they will always receive offerings, respect, reverence, and praise, they will not hear any evil sounds, and they will not fall into any evil paths, and they will always be born in the heavens. Why is that? Because this person's rejoicing is for the benefit of immeasurable and boundless sentient beings. This mind of rejoicing gradually grows and can reach Anuttara-samyak-sambodhi. When this person attains Anuttara-samyak-sambodhi, they will liberate immeasurable sentient beings. 'Kausika!' Because of this cause and condition, it should be known that this person, who rejoices in these minds, is rejoicing because of the good roots of benefiting immeasurable and boundless sentient beings.'
」
須菩提白佛言：「世尊！是心如幻，云何能得阿耨多羅三藐三菩提？」
「須菩提！于意云何？汝見是人心如幻不？」「不也，世尊！我不見是心如幻。」
「于意云何？若不見是幻，不見如幻。心離幻，離如幻心，更見有法可得阿耨多羅三藐三菩提不？」「不也，世尊！離幻，離如幻心，更不見法得阿耨多羅三藐三菩提。世尊！若我不見異法，當說何法若有若無？世尊！若法畢竟離，即不在有無；若法畢竟離，是法不得阿耨多羅三藐三菩提。世尊！無所有法，亦不能得阿耨多羅三藐三菩提。是故般若波羅蜜，畢竟離。若法畢竟離，則不可修習。如是法者，不能生余法，般若波羅蜜畢竟離故。世尊！般若波羅蜜畢竟離，云何能得阿耨多羅三藐三菩提？阿耨多羅三藐三菩提亦畢竟離，云何以離得離？」
佛言：「善哉，善哉！須菩提！般若波羅蜜畢竟離，阿耨多羅三藐三菩提亦畢竟離，以是因緣故，能得阿耨多羅三藐三菩提。須菩提！若般若波羅蜜非畢竟離者，則非般若波羅蜜。如是，須菩提！亦不離般若波羅蜜。得阿耨多羅三藐三菩提，亦不以離得離。」◎
小品般若經卷第八 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第九
【現代漢語翻譯】 現代漢語譯本 須菩提對佛說：『世尊！如果心像幻象一樣，如何能夠證得阿耨多羅三藐三菩提（無上正等正覺）呢？』 佛對須菩提說：『你的意思如何？你認為這個心像幻象嗎？』須菩提回答說：『不是的，世尊！我不認為這個心像幻象。』 佛又說：『你的意思如何？如果看不到心像幻象，也看不到如幻的心，心既已脫離幻象，也脫離了如幻的心，還能看到有任何法可以用來證得阿耨多羅三藐三菩提嗎？』須菩提回答說：『不是的，世尊！脫離了幻象，也脫離了如幻的心，就再也看不到任何法可以用來證得阿耨多羅三藐三菩提。世尊！如果我沒有看到任何不同的法，又該說哪個法是有還是無呢？世尊！如果法畢竟是空寂的，那就既不在有也不在無；如果法畢竟是空寂的，那麼這個法就不能用來證得阿耨多羅三藐三菩提。世尊！無所有法，也不能用來證得阿耨多羅三藐三菩提。因此，般若波羅蜜（智慧到彼岸）畢竟是空寂的。如果法畢竟是空寂的，那就不可修習。這樣的法，不能產生其他法，因為般若波羅蜜畢竟是空寂的。世尊！般若波羅蜜畢竟是空寂的，如何能夠證得阿耨多羅三藐三菩提呢？阿耨多羅三藐三菩提也畢竟是空寂的，如何能用空寂來證得空寂呢？』 佛說：『說得好，說得好！須菩提！般若波羅蜜畢竟是空寂的，阿耨多羅三藐三菩提也畢竟是空寂的，正因為這個因緣，才能證得阿耨多羅三藐三菩提。須菩提！如果般若波羅蜜不是畢竟空寂的，那就不是般若波羅蜜。須菩提！同樣，證得阿耨多羅三藐三菩提，也不是用空寂來證得空寂。』
【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, if the mind is like an illusion, how can one attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The Buddha said to Subhuti, 'What do you think? Do you see this mind as an illusion?' Subhuti replied, 'No, World Honored One, I do not see this mind as an illusion.' The Buddha continued, 'What do you think? If one does not see the mind as an illusion, nor see the mind as like an illusion, and the mind is detached from illusion, and also detached from the mind that is like an illusion, can one still see any dharma (teaching) that can be used to attain Anuttara-samyak-sambodhi?' Subhuti replied, 'No, World Honored One, having detached from illusion, and also detached from the mind that is like an illusion, one no longer sees any dharma that can be used to attain Anuttara-samyak-sambodhi. World Honored One, if I do not see any different dharma, what dharma should I say is existent or non-existent? World Honored One, if a dharma is ultimately empty, then it is neither in existence nor non-existence; if a dharma is ultimately empty, then this dharma cannot be used to attain Anuttara-samyak-sambodhi. World Honored One, the dharma of non-existence also cannot be used to attain Anuttara-samyak-sambodhi. Therefore, Prajna Paramita (perfection of wisdom) is ultimately empty. If a dharma is ultimately empty, then it cannot be cultivated. Such a dharma cannot produce other dharmas, because Prajna Paramita is ultimately empty. World Honored One, Prajna Paramita is ultimately empty, how can one attain Anuttara-samyak-sambodhi? Anuttara-samyak-sambodhi is also ultimately empty, how can one use emptiness to attain emptiness?' The Buddha said, 'Excellent, excellent! Subhuti, Prajna Paramita is ultimately empty, and Anuttara-samyak-sambodhi is also ultimately empty. It is because of this condition that one can attain Anuttara-samyak-sambodhi. Subhuti, if Prajna Paramita were not ultimately empty, then it would not be Prajna Paramita. Likewise, Subhuti, attaining Anuttara-samyak-sambodhi is not using emptiness to attain emptiness.'
後秦龜茲國三藏鳩摩羅什譯
◎稱揚菩薩品第二十三
爾時須菩提白佛言：「世尊！菩薩行般若波羅蜜，即是行甚深義。」「如是，如是！須菩提！菩薩行般若波羅蜜，即是行甚深義。須菩提！菩薩所為甚難，行甚深義而不證是義，所謂若聲聞地、若辟支佛地。」
「世尊！如我解佛所說義，菩薩所行不難。何以故？取證者不可得，所用取證法亦不可得，所證法亦不可得。若菩薩聞如是說，不驚不怖，不沒不退，當知是菩薩，行般若波羅蜜，亦不見我行般若波羅蜜。如是亦不分別。當知是菩薩，近阿耨多羅三藐三菩提，遠離聲聞、辟支佛地。
「世尊！譬如虛空，不作是念：『是遠是近。』何以故？虛空無分別故。世尊！般若波羅蜜亦如是，不作是念：『聲聞、辟支佛地去我遠；阿耨多羅三藐三菩提去我近。』何以故？般若波羅蜜無分別故。
「世尊！譬如幻所化人，不作是念：『幻師去我近，觀者去我遠。』何以故？世尊！幻所化人，無分別故。世尊！般若波羅蜜亦如是，不作是念：『聲聞、辟支佛地去我遠；阿耨多羅三藐三菩提去我近。』何以故？般若波羅蜜無分別故。
「世尊！譬如影不作是念：『所因去我近，餘事去我遠。』何以故？影無分別故。世尊！般若波羅
【現代漢語翻譯】 現代漢語譯本 後秦龜茲國三藏鳩摩羅什譯
◎稱揚菩薩品第二十三
那時，須菩提對佛說：『世尊！菩薩修行般若波羅蜜（智慧的完美），就是修行甚深的意義。』 『是的，是的！須菩提！菩薩修行般若波羅蜜，就是修行甚深的意義。須菩提！菩薩所做的事情非常困難，修行甚深的意義卻不執著于這個意義，不證得聲聞地（通過聽聞佛法而證悟的境界）或辟支佛地（通過自身修行而證悟的境界）。』
『世尊！依我理解佛所說的意義，菩薩所修行的並不困難。為什麼呢？因為能取證的人不可得，用來取證的方法也不可得，所證得的境界也不可得。如果菩薩聽到這樣的說法，不驚慌，不恐懼，不沮喪，不退縮，應當知道這位菩薩是在修行般若波羅蜜，並且不認為自己是在修行般若波羅蜜。像這樣也不分別。應當知道這位菩薩，接近阿耨多羅三藐三菩提（無上正等正覺），遠離聲聞、辟支佛地。
『世尊！譬如虛空，不會想：『這裡遠，那裡近。』為什麼呢？因為虛空沒有分別。世尊！般若波羅蜜也是這樣，不會想：『聲聞、辟支佛地離我遠；阿耨多羅三藐三菩提離我近。』為什麼呢？因為般若波羅蜜沒有分別。
『世尊！譬如幻術所變出的人，不會想：『變幻術的人離我近，觀看的人離我遠。』為什麼呢？世尊！幻術所變出的人，沒有分別。世尊！般若波羅蜜也是這樣，不會想：『聲聞、辟支佛地離我遠；阿耨多羅三藐三菩提離我近。』為什麼呢？因為般若波羅蜜沒有分別。
『世尊！譬如影子不會想：『產生我的原因離我近，其他事物離我遠。』為什麼呢？因為影子沒有分別。世尊！般若波羅
【English Translation】 English version Translated by Tripiṭaka Kumārajīva of the Kingdom of Kucha during the Later Qin Dynasty
Chapter 23: Praising the Bodhisattvas
At that time, Subhuti said to the Buddha, 'World Honored One, when a Bodhisattva practices Prajñāpāramitā (Perfection of Wisdom), it is the practice of profound meaning.' 'So it is, so it is, Subhuti! When a Bodhisattva practices Prajñāpāramitā, it is the practice of profound meaning. Subhuti, what a Bodhisattva does is very difficult. Practicing profound meaning, yet not attesting to that meaning, not attesting to the level of a Śrāvaka (one who attains enlightenment through hearing the teachings) or a Pratyekabuddha (one who attains enlightenment on their own).'
'World Honored One, as I understand the meaning of what the Buddha has said, what a Bodhisattva practices is not difficult. Why is that? Because the one who attains is unattainable, the method used to attain is also unattainable, and the state attained is also unattainable. If a Bodhisattva hears such teachings and is not startled, not afraid, not discouraged, and does not retreat, know that this Bodhisattva is practicing Prajñāpāramitā, and does not see themselves as practicing Prajñāpāramitā. In this way, they also do not discriminate. Know that this Bodhisattva is close to Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and far from the levels of Śrāvakas and Pratyekabuddhas.'
'World Honored One, it is like space, which does not think, 『This is far, this is near.』 Why is that? Because space has no discrimination. World Honored One, Prajñāpāramitā is also like this, it does not think, 『The levels of Śrāvakas and Pratyekabuddhas are far from me; Anuttarā-samyak-saṃbodhi is near to me.』 Why is that? Because Prajñāpāramitā has no discrimination.'
'World Honored One, it is like a person created by illusion, who does not think, 『The illusionist is near to me, the observers are far from me.』 Why is that? World Honored One, a person created by illusion has no discrimination. World Honored One, Prajñāpāramitā is also like this, it does not think, 『The levels of Śrāvakas and Pratyekabuddhas are far from me; Anuttarā-samyak-saṃbodhi is near to me.』 Why is that? Because Prajñāpāramitā has no discrimination.'
'World Honored One, it is like a shadow, which does not think, 『The cause of my existence is near to me, other things are far from me.』 Why is that? Because a shadow has no discrimination. World Honored One, Prajñāpāra
蜜亦如是，不作是念：『聲聞、辟支佛地去我遠；阿耨多羅三藐三菩提去我近。』何以故？般若波羅蜜無分別故。
「世尊！如如來無憎無愛，般若波羅蜜亦如是無憎無愛。世尊！如如來無諸分別，般若波羅蜜亦如是無諸分別。世尊！如如來所化人，不作是念：『聲聞、辟支佛地去我遠；阿耨多羅三藐三菩提去我近。』何以故？如來所化人無分別故。世尊！般若波羅蜜亦如是不作，是念：『聲聞、辟支佛地去我遠；阿耨多羅三藐三菩提去我近。』何以故？般若波羅蜜無分別故。
「世尊！如如來所化人，隨事能作，而無分別。世尊！般若波羅蜜亦如是，隨所修習，皆能成辦，而無所分別。世尊！譬如工匠，于機關木人，若男若女，隨所為事，皆能成辦，而無分別。世尊！般若波羅蜜亦如是，隨所修習，皆能成辦，而無分別。」
須菩提白佛言：「世尊！菩薩行般若波羅蜜，即是行堅固義。」佛告須菩提：「菩薩行般若波羅蜜，即是行堅固義。」
爾時欲界諸天子作是念：「若人發阿耨多羅三藐三菩提心，能行如是深般若波羅蜜，而不證實際，墮聲聞地、若辟支佛地，當知是菩薩所為甚難，一切世間所應敬禮。」
須菩提語諸天子：「菩薩行深般若波羅蜜，而不取證，不足為難。若菩薩
【現代漢語翻譯】 現代漢語譯本：般若波羅蜜（Prajnaparamita，智慧的完美）也是如此，它不會想：『聲聞（Sravaka，聽聞佛法而證悟者）、辟支佛（Pratyekabuddha，獨自覺悟者）的境界離我很遠；阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）離我很近。』為什麼呢？因為般若波羅蜜沒有分別心。 『世尊！』正如如來（Tathagata，佛的稱號）沒有憎恨也沒有愛，般若波羅蜜也一樣沒有憎恨也沒有愛。世尊！正如如來沒有各種分別，般若波羅蜜也一樣沒有各種分別。世尊！正如如來所教化的人，不會想：『聲聞、辟支佛的境界離我很遠；阿耨多羅三藐三菩提離我很近。』為什麼呢？因為如來所教化的人沒有分別心。世尊！般若波羅蜜也一樣不會這樣想：『聲聞、辟支佛的境界離我很遠；阿耨多羅三藐三菩提離我很近。』為什麼呢？因為般若波羅蜜沒有分別心。 『世尊！』正如如來所教化的人，隨順各種事情都能做到，而沒有分別心。世尊！般若波羅蜜也一樣，隨順所修習的，都能成就，而沒有分別心。世尊！譬如工匠，對於機關木人，無論是男是女，隨順所要做的事情，都能完成，而沒有分別心。世尊！般若波羅蜜也一樣，隨順所修習的，都能成就，而沒有分別心。 須菩提（Subhuti，佛陀的弟子）對佛說：『世尊！菩薩（Bodhisattva，發願成佛的修行者）修行般若波羅蜜，就是修行堅固的意義。』佛告訴須菩提：『菩薩修行般若波羅蜜，就是修行堅固的意義。』 這時，欲界（Kamadhatu，佛教宇宙觀中的欲界）的諸天子（Devaputra，天神之子）這樣想：『如果有人發了阿耨多羅三藐三菩提心，能夠修行如此甚深的般若波羅蜜，卻不證得實際（Satya，真理），而墮入聲聞地或者辟支佛地，應當知道這位菩薩所為非常難得，是所有世間都應該敬禮的。』 須菩提對諸天子說：『菩薩修行甚深的般若波羅蜜，而不去證悟，這並不算難。如果菩薩
【English Translation】 English version: Prajnaparamita (the perfection of wisdom) is also like this; it does not think: 『The stages of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) are far from me; Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is near to me.』 Why? Because Prajnaparamita has no discrimination. 『World Honored One!』 Just as the Tathagata (the thus-gone one, an epithet of the Buddha) has no hatred and no love, Prajnaparamita is also without hatred and without love. World Honored One! Just as the Tathagata has no discriminations, Prajnaparamita also has no discriminations. World Honored One! Just as those who are taught by the Tathagata do not think: 『The stages of Sravakas and Pratyekabuddhas are far from me; Anuttara-samyak-sambodhi is near to me.』 Why? Because those who are taught by the Tathagata have no discrimination. World Honored One! Prajnaparamita also does not think like this: 『The stages of Sravakas and Pratyekabuddhas are far from me; Anuttara-samyak-sambodhi is near to me.』 Why? Because Prajnaparamita has no discrimination. 『World Honored One!』 Just as those who are taught by the Tathagata can accomplish things according to circumstances, without discrimination. World Honored One! Prajnaparamita is also like this; according to what is practiced, it can accomplish everything, without discrimination. World Honored One! For example, a craftsman, with a mechanical wooden figure, whether male or female, can accomplish whatever task is required, without discrimination. World Honored One! Prajnaparamita is also like this; according to what is practiced, it can accomplish everything, without discrimination. Subhuti (a disciple of the Buddha) said to the Buddha: 『World Honored One! When a Bodhisattva (an enlightenment being) practices Prajnaparamita, it is the practice of steadfastness.』 The Buddha told Subhuti: 『When a Bodhisattva practices Prajnaparamita, it is the practice of steadfastness.』 At that time, the Devas (gods) of the Kamadhatu (desire realm) thought: 『If someone has generated the mind for Anuttara-samyak-sambodhi, and is able to practice such profound Prajnaparamita, but does not realize the Satya (truth) and falls into the stage of Sravakas or Pratyekabuddhas, it should be known that what this Bodhisattva has done is very difficult, and is worthy of reverence by all the world.』 Subhuti said to the Devas: 『It is not difficult for a Bodhisattva to practice profound Prajnaparamita without seeking realization. If a Bodhisattva
為無量無邊眾生故，發大莊嚴，而眾生畢竟不可得，所可度者不可得，而能發心：我當度之。爾乃為難。諸天子！是人慾度眾生，為欲度虛空。何以故？虛空離故，眾生亦離。是故當知是菩薩所為甚難，無眾生而為眾生，發大莊嚴。如人與虛空共鬥。佛說眾生不可得，眾生離故，可度者亦離；眾生離故，色亦離；眾生離故，受、想、行、識亦離；眾生離故，一切法亦離。若菩薩聞如是說，不驚不怖，不沒不退，當知是為行般若波羅蜜。」
佛問須菩提：「菩薩何因緣故，不驚不怖，不沒不退。」「世尊！空故，不沒；無所有故，不沒。何以故？沒者，不可得；沒法，亦不可得；沒處，亦不可得。若菩薩聞如是說，不驚不怖，不沒不退，當知是為行般若波羅蜜。」
「須菩提！菩薩如是行般若波羅蜜，釋提桓因與梵天王、眾生主自在天王，及諸天子，皆共敬禮。須菩提！不但釋提桓因、梵天王、眾生主自在天王，及諸天子敬禮是行般若波羅蜜菩薩，梵世諸天，梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、凈天、少凈天、無量凈天、遍凈天、無陰天、福生天、廣果天、無廣天、無熱天、妙見天、善見天、無小天上諸天，皆敬禮是行般若波羅蜜菩薩。須菩提！今現在無量阿僧祇世界諸佛，皆念
【現代漢語翻譯】 現代漢語譯本：爲了無量無邊的眾生，發起了偉大的莊嚴誓願，然而眾生畢竟是不可得的，所要度化的對象也是不可得的，卻能發心說：『我應當度化他們。』這實在是難能可貴。諸位天子！這個人想要度化眾生，就像想要度化虛空一樣。為什麼呢？因為虛空是空無的，眾生也是空無的。所以應當知道，這位菩薩所做的事情非常困難，在沒有眾生的情況下，卻爲了眾生髮起偉大的莊嚴誓願，就像一個人與虛空搏鬥一樣。佛說眾生是不可得的，因為眾生是空無的，所以可度化的對象也是空無的；因為眾生是空無的，所以色（rupa）也是空無的；因為眾生是空無的，所以受（vedana）、想（samjna）、行（samskara）、識（vijnana）也是空無的；因為眾生是空無的，所以一切法也是空無的。如果菩薩聽到這樣的說法，不驚慌，不恐懼，不沮喪，不退縮，應當知道這就是在修行般若波羅蜜（prajnaparamita）。 佛問須菩提（Subhuti）：『菩薩因為什麼因緣，能夠不驚慌，不恐懼，不沮喪，不退縮呢？』須菩提回答說：『世尊！因為空（sunyata）的緣故，所以不沮喪；因為無所有的緣故，所以不沮喪。為什麼呢？因為沮喪本身是不可得的；沮喪的法也是不可得的；沮喪的處所也是不可得的。如果菩薩聽到這樣的說法，不驚慌，不恐懼，不沮喪，不退縮，應當知道這就是在修行般若波羅蜜。』 『須菩提！菩薩這樣修行般若波羅蜜，釋提桓因（Sakra devanam indra）、梵天王（Brahma）、眾生主自在天王（Mahesvara），以及諸位天子，都會一起恭敬禮拜。須菩提！不僅僅是釋提桓因、梵天王、眾生主自在天王，以及諸位天子會禮拜這位修行般若波羅蜜的菩薩，梵世諸天，梵輔天（Brahma-parisadya）、梵眾天（Brahma-purohita）、大梵天（Maha-brahma）、光天（Parittabha）、少光天（Apramanabha）、無量光天（Abhasvara）、光音天（Subhakrtsna）、凈天（Parittasubha）、少凈天（Apramanasubha）、無量凈天（Subhakrtsna）、遍凈天（Vehapphala）、無陰天（Anabhraka）、福生天（Punyaprasava）、廣果天（Brhatphala）、無廣天（Avrha）、無熱天（Atapa）、妙見天（Sudrsa）、善見天（Sudarsana）、無小天上諸天，都會恭敬禮拜這位修行般若波羅蜜的菩薩。須菩提！現在無量阿僧祇（asamkhya）世界中的諸佛，都會憶念
【English Translation】 English version: For the sake of immeasurable and boundless sentient beings, one makes great and solemn vows, yet sentient beings are ultimately unattainable, and those who can be liberated are also unattainable, but one can still make the vow: 'I shall liberate them.' This is truly difficult. O sons of gods! This person who wishes to liberate sentient beings is like wishing to liberate empty space. Why is that? Because empty space is devoid of substance, and sentient beings are also devoid of substance. Therefore, it should be known that what this Bodhisattva does is extremely difficult; in the absence of sentient beings, one makes great and solemn vows for the sake of sentient beings, like a person fighting with empty space. The Buddha said that sentient beings are unattainable, because sentient beings are devoid of substance, so those who can be liberated are also devoid of substance; because sentient beings are devoid of substance, so form (rupa) is also devoid of substance; because sentient beings are devoid of substance, so feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also devoid of substance; because sentient beings are devoid of substance, so all dharmas are also devoid of substance. If a Bodhisattva hears such teachings and is not startled, not afraid, not discouraged, and does not retreat, it should be known that this is practicing Prajnaparamita (perfection of wisdom). The Buddha asked Subhuti: 'For what reason does a Bodhisattva not become startled, not afraid, not discouraged, and not retreat?' Subhuti replied: 'World Honored One! Because of emptiness (sunyata), one is not discouraged; because of non-existence, one is not discouraged. Why is that? Because discouragement itself is unattainable; the dharma of discouragement is also unattainable; the place of discouragement is also unattainable. If a Bodhisattva hears such teachings and is not startled, not afraid, not discouraged, and does not retreat, it should be known that this is practicing Prajnaparamita.' 'Subhuti! When a Bodhisattva practices Prajnaparamita in this way, Sakra devanam indra (Shakra, king of the gods), Brahma (the creator god), Mahesvara (the great lord), and all the sons of gods will together pay their respects. Subhuti! It is not only Sakra devanam indra, Brahma, Mahesvara, and all the sons of gods who will pay their respects to this Bodhisattva who practices Prajnaparamita; all the gods of the Brahma world, Brahma-parisadya (Brahma's retinue), Brahma-purohita (Brahma's ministers), Maha-brahma (Great Brahma), Parittabha (gods of limited light), Apramanabha (gods of immeasurable light), Abhasvara (gods of radiant light), Subhakrtsna (gods of pure glory), Parittasubha (gods of limited purity), Apramanasubha (gods of immeasurable purity), Subhakrtsna (gods of complete purity), Vehapphala (gods of great reward), Anabhraka (cloudless gods), Punyaprasava (gods of merit-born), Brhatphala (gods of great fruit), Avrha (gods of no trouble), Atapa (gods of no heat), Sudrsa (gods of good vision), Sudarsana (gods of beautiful vision), and all the gods above the gods of no smallness, will all pay their respects to this Bodhisattva who practices Prajnaparamita. Subhuti! All the Buddhas in the immeasurable asamkhya (countless) worlds now remember
是行般若波羅蜜菩薩。須菩提！若菩薩行般若波羅蜜時，為諸佛所念，當知是菩薩，即是阿毗跋致。
「須菩提！假令如恒河沙等世界眾生，皆作惡魔，一一化作爾所惡魔。是諸惡魔，皆不能壞是行般若波羅蜜菩薩。須菩提！菩薩成就二法，惡魔不能壞。何等二？一者，觀一切法空；二者，不捨一切眾生。菩薩成就是二法，惡魔不能壞。
「須菩提！復有二法，惡魔不能壞。何等二？一者，隨說能行；二者，諸佛所念。菩薩成就是二法，諸天皆來供養恭敬，請問安慰：『善男子！汝行是行，當疾得佛道；汝行是行，無救眾生，當爲作救。無舍眾生，當爲作舍；無依眾生，當爲作依；無洲眾生，當爲作洲；無究竟道眾生，當爲作究竟道；無歸眾生，當爲作歸；無明眾生，為作光明；無趣眾生，當爲作趣。』何以故？是菩薩行般若波羅蜜行，成就是四功德。現在十方無量無邊阿僧祇世界諸佛，與比丘僧，圍繞說法時，悉皆稱揚讚歎，說其名字。須菩提！譬如我今稱揚讚歎實相菩薩，說其名字，及余菩薩，于阿閦佛所，修行梵行，不離是般若波羅蜜行者。如是，須菩提！今現在十方諸佛，亦皆稱揚讚歎，說我國中諸菩薩名，修行梵行，不離般若波羅蜜行者。」
須菩提白佛言：「世尊！一切諸佛說法時，
【現代漢語翻譯】 現代漢語譯本：是行般若波羅蜜（prajnaparamita，智慧的完美）的菩薩。須菩提（Subhuti）！如果菩薩在修行般若波羅蜜時，被諸佛所憶念，應當知道這位菩薩，就是阿毗跋致（avaivartika，不退轉者）。 須菩提！假設像恒河沙一樣多的世界中的眾生，都變成惡魔，每一個惡魔又化作和他們一樣多的惡魔。這些惡魔，都不能破壞這位修行般若波羅蜜的菩薩。須菩提！菩薩成就兩種法，惡魔就不能破壞。是哪兩種呢？第一，觀察一切法皆空；第二，不捨棄一切眾生。菩薩成就這兩種法，惡魔就不能破壞。 須菩提！還有兩種法，惡魔也不能破壞。是哪兩種呢？第一，隨所說的法都能實行；第二，被諸佛所憶念。菩薩成就這兩種法，諸天都會前來供養、恭敬，請問並安慰說：『善男子！你修行這種行，很快就能證得佛道；你修行這種行，對於沒有救護的眾生，將成為他們的救護；對於沒有依靠的眾生，將成為他們的依靠；對於沒有洲渚的眾生，將成為他們的洲渚；對於沒有究竟道的眾生，將成為他們的究竟道；對於沒有歸宿的眾生，將成為他們的歸宿；對於沒有光明的眾生，將成為他們的光明；對於沒有趣向的眾生，將成為他們的趣向。』為什麼呢？因為這位菩薩修行般若波羅蜜行，成就了這四種功德。現在十方無量無邊的阿僧祇（asamkhya，無數）世界中的諸佛，在與比丘僧圍繞說法時，都會稱揚讚歎，說出這位菩薩的名字。須菩提！譬如我現在稱揚讚歎實相菩薩，說出他的名字，以及其他在阿閦佛（Akshobhya）那裡修行梵行，不離般若波羅蜜行的菩薩。須菩提！現在十方諸佛，也都會稱揚讚歎，說出他們國土中那些修行梵行，不離般若波羅蜜行的菩薩的名字。」 須菩提問佛說：『世尊！一切諸佛說法時，'
【English Translation】 English version: This is the Bodhisattva who practices the Prajnaparamita (perfection of wisdom). Subhuti! If a Bodhisattva, while practicing the Prajnaparamita, is remembered by all the Buddhas, know that this Bodhisattva is avaivartika (non-retrogressing). Subhuti! Suppose that the beings in worlds as numerous as the sands of the Ganges River all became demons, and each of these demons transformed into as many demons as themselves. These demons would all be unable to harm the Bodhisattva who practices the Prajnaparamita. Subhuti! A Bodhisattva who has accomplished two dharmas cannot be harmed by demons. What are these two? First, observing that all dharmas are empty; second, not abandoning all sentient beings. A Bodhisattva who has accomplished these two dharmas cannot be harmed by demons. Subhuti! There are also two other dharmas that demons cannot harm. What are these two? First, being able to practice according to what is taught; second, being remembered by all the Buddhas. A Bodhisattva who has accomplished these two dharmas will be honored and respected by all the devas, who will come to inquire and comfort him, saying: 『Good man! By practicing this practice, you will quickly attain Buddhahood; by practicing this practice, you will become a refuge for those without refuge; you will become a shelter for those without shelter; you will become an island for those without an island; you will become the ultimate path for those without an ultimate path; you will become a haven for those without a haven; you will become light for those without light; you will become a direction for those without direction.』 Why is this? Because this Bodhisattva, by practicing the Prajnaparamita, has accomplished these four merits. Now, the Buddhas in the immeasurable asamkhya (countless) worlds of the ten directions, when teaching the Dharma surrounded by the Sangha of Bhikshus, will all praise and extol, and speak the name of this Bodhisattva. Subhuti! Just as I now praise and extol the Bodhisattva of True Reality, and speak his name, and the names of other Bodhisattvas who practice the Brahma-faring at the place of Akshobhya Buddha, and do not depart from the practice of the Prajnaparamita. Likewise, Subhuti! Now the Buddhas of the ten directions will also praise and extol, and speak the names of the Bodhisattvas in their lands who practice the Brahma-faring and do not depart from the practice of the Prajnaparamita.』 Subhuti said to the Buddha: 『World Honored One! When all the Buddhas teach the Dharma,』
普皆稱揚讚歎諸菩薩不？」「不也，須菩提！諸佛說法時，有稱讚者，有不稱讚者。須菩提！諸佛說法時，稱揚讚歎諸阿毗跋致菩薩。」
「世尊！未得阿毗跋致者，諸佛說法時，亦皆稱揚讚歎不？」
「須菩提！未得阿毗跋致者，諸佛亦有稱揚讚歎者。何者？是能隨學阿閦佛為菩薩時所行道者。如是菩薩，雖未得阿毗跋致，亦為諸佛稱揚讚歎。須菩提！有能隨學實相菩薩所行道者，如是菩薩雖未得阿毗跋致，亦為諸佛稱揚讚歎。複次，須菩提！有菩薩行般若波羅蜜，信解一切法無生，而未得無生法忍；信解一切法空，而於阿毗跋致地中，未得自在。能行一切法寂滅相，而未入阿毗跋致地。須菩提！菩薩如是行者，諸佛說法時，亦皆稱揚讚歎。未得阿毗跋致，而為諸佛說法時稱揚讚歎者，則離聲聞、辟支佛地，近於佛地，必得阿耨多羅三藐三菩提記。須菩提！若菩薩行般若波羅蜜，諸佛說法時稱揚讚歎者，當知是菩薩，必至阿毗跋致。」◎
◎摩訶般若波羅蜜囑累品第二十四
佛告須菩提：「若菩薩聞是甚深般若波羅蜜，信解不疑，不悔不難，是菩薩當於阿閦佛，及諸菩薩所，聞深般若波羅蜜，亦覆信解。須菩提！菩薩若能信解如佛所說般若波羅蜜，是人必至阿毗跋致。須菩提！若人但聞般
【現代漢語翻譯】 現代漢語譯本 『難道諸佛在說法時，會普遍稱揚讚歎所有的菩薩嗎？』 『不，須菩提！諸佛說法時，有的會稱讚，有的不會稱讚。須菩提！諸佛說法時，會稱揚讚歎那些已證得阿毗跋致（不退轉）的菩薩。』 『世尊！那些尚未證得阿毗跋致的菩薩，諸佛在說法時，也會普遍稱揚讚歎他們嗎？』 『須菩提！對於那些尚未證得阿毗跋致的菩薩，諸佛也會有稱揚讚歎的。哪些呢？就是那些能夠隨學阿閦佛（不動佛）在菩薩道上所行之道的菩薩。這樣的菩薩，即使尚未證得阿毗跋致，也會被諸佛稱揚讚歎。須菩提！還有那些能夠隨學實相菩薩所行之道的菩薩，這樣的菩薩即使尚未證得阿毗跋致，也會被諸佛稱揚讚歎。再者，須菩提！有些菩薩修行般若波羅蜜（智慧到彼岸），信解一切法無生（沒有生起），但尚未證得無生法忍；信解一切法空（沒有自性），但在阿毗跋致地（不退轉地）中，尚未得自在。能夠修行一切法寂滅相（寂靜滅除的相狀），但尚未進入阿毗跋致地。須菩提！菩薩像這樣修行，諸佛在說法時，也會普遍稱揚讚歎。那些尚未證得阿毗跋致，卻在諸佛說法時被稱揚讚歎的菩薩，就遠離了聲聞、辟支佛（緣覺）的境界，接近了佛的境界，必定會得到阿耨多羅三藐三菩提（無上正等正覺）的授記。須菩提！如果菩薩修行般若波羅蜜，在諸佛說法時被稱揚讚歎，應當知道這位菩薩，必定會達到阿毗跋致。』 ◎摩訶般若波羅蜜囑累品第二十四 佛告訴須菩提：『如果菩薩聽聞這甚深的般若波羅蜜，能夠信解而不懷疑，不後悔也不退縮，這位菩薩應當在阿閦佛以及諸菩薩那裡，聽聞甚深的般若波羅蜜，也能夠信解。須菩提！菩薩如果能夠信解如佛所說的般若波羅蜜，這個人必定會達到阿毗跋致。須菩提！如果有人只是聽聞般若波羅蜜的名字，
【English Translation】 English version 'Do all Buddhas universally praise and extol all Bodhisattvas when they preach the Dharma?' 'No, Subhuti! When the Buddhas preach the Dharma, some are praised, and some are not. Subhuti! When the Buddhas preach the Dharma, they praise and extol those Bodhisattvas who have attained Avinivartaniya (non-retrogression).' 'World Honored One! Do the Buddhas also universally praise and extol those who have not yet attained Avinivartaniya when they preach the Dharma?' 'Subhuti! For those who have not yet attained Avinivartaniya, the Buddhas also have those whom they praise and extol. Who are they? They are those who can follow the path practiced by Akshobhya Buddha (Immovable Buddha) when he was a Bodhisattva. Such Bodhisattvas, even if they have not yet attained Avinivartaniya, are praised and extolled by the Buddhas. Subhuti! There are also those Bodhisattvas who can follow the path practiced by the Bodhisattva of True Reality. Such Bodhisattvas, even if they have not yet attained Avinivartaniya, are also praised and extolled by the Buddhas. Furthermore, Subhuti! Some Bodhisattvas practice Prajnaparamita (Perfection of Wisdom), believe and understand that all dharmas are unborn, but have not yet attained the forbearance of the unborn dharmas; they believe and understand that all dharmas are empty (without self-nature), but have not yet attained freedom in the Avinivartaniya stage (non-retrogressive stage). They can practice the aspect of the extinction of all dharmas, but have not yet entered the Avinivartaniya stage. Subhuti! When Bodhisattvas practice in this way, the Buddhas also universally praise and extol them when they preach the Dharma. Those who have not yet attained Avinivartaniya, but are praised and extolled by the Buddhas when they preach the Dharma, are far from the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), close to the realm of the Buddhas, and will surely receive the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! If a Bodhisattva practices Prajnaparamita and is praised and extolled by the Buddhas when they preach the Dharma, you should know that this Bodhisattva will surely reach Avinivartaniya.' ◎Chapter 24: Entrustment of the Mahaprajnaparamita The Buddha told Subhuti: 'If a Bodhisattva hears this profound Prajnaparamita, believes and understands it without doubt, without regret, and without difficulty, this Bodhisattva should hear the profound Prajnaparamita from Akshobhya Buddha and other Bodhisattvas, and also be able to believe and understand it. Subhuti! If a Bodhisattva can believe and understand the Prajnaparamita as spoken by the Buddha, this person will surely reach Avinivartaniya. Subhuti! If a person only hears the name of Prajnaparamita,
若波羅蜜，尚得饒益，何況信解如所說行。當住薩婆若。」
須菩提白佛言：「世尊！若離如，更無法可得。誰當住薩婆若？誰當得阿耨多羅三藐三菩提？誰當說法？」佛告須菩提：「汝所問離如更無法可得，誰當住薩婆若，誰當得阿耨多羅三藐三菩提，誰當說法者。如是，如是！須菩提！離如更無法，住如中。如尚不可得，何況住如者。如，不能得阿耨多羅三藐三菩提；離如，亦不能得阿耨多羅三藐三菩提。如，無說法者；離如，亦無說法者。」
爾時釋提桓因白佛言：「世尊！無住如者，無得阿耨多羅三藐三菩提者，無說法者。而菩薩聞是深法，不疑不悔不難，而欲得阿耨多羅三藐三菩提，是為甚難。」
須菩提語釋提桓因：「憍尸迦！如所說，菩薩聞是深法，不疑不悔不難，欲得阿耨多羅三藐三菩提，是為甚難者。憍尸迦！一切法空，此中誰當疑悔難者？」釋提桓因語須菩提：「如所說者，皆因於空，而無所礙。譬如仰射虛空，箭去無礙。須菩提！所說無礙，亦如是。」
爾時釋提桓因白佛言：「世尊！我如是說，如是答，為隨如來說，隨法答不？」
「憍尸迦！汝如是說，如是答，為隨如來說，為隨法答，皆為正答。憍尸迦！須菩提所說，皆因於空。須菩提尚不能得般若波羅
【現代漢語翻譯】 現代漢語譯本：如果般若波羅蜜（智慧的完美）尚且能帶來饒益，更何況是信解並按照所說的去做呢？應當安住于薩婆若（一切智）之中。 須菩提問佛說：『世尊！如果離開如（真如），就再也沒有什麼法可以得到。那麼誰會安住于薩婆若？誰會證得阿耨多羅三藐三菩提（無上正等正覺）？誰會說法呢？』佛告訴須菩提：『你所問的離開如就再也沒有什麼法可以得到，誰會安住于薩婆若，誰會證得阿耨多羅三藐三菩提，誰會說法這些問題。是的，是的！須菩提！離開如就沒有別的法，要安住于如之中。如尚且不可得，更何況是安住于如的人呢？如，不能證得阿耨多羅三藐三菩提；離開如，也不能證得阿耨多羅三藐三菩提。如，沒有說法者；離開如，也沒有說法者。』 這時，釋提桓因（帝釋天）問佛說：『世尊！沒有安住于如的人，沒有證得阿耨多羅三藐三菩提的人，也沒有說法的人。而菩薩聽到這樣甚深的法，不懷疑、不後悔、不畏難，卻想要證得阿耨多羅三藐三菩提，這是非常困難的。』 須菩提對釋提桓因說：『憍尸迦（帝釋天的別稱）！如你所說，菩薩聽到這樣甚深的法，不懷疑、不後悔、不畏難，想要證得阿耨多羅三藐三菩提，這是非常困難的。憍尸迦！一切法都是空的，這裡面誰會懷疑、後悔、畏難呢？』釋提桓因對須菩提說：『如你所說，一切都因空而無所障礙。譬如向上射箭到虛空中，箭的去向沒有障礙。須菩提！所說的無礙，也是這樣。』 這時，釋提桓因問佛說：『世尊！我這樣說，這樣回答，是隨順如來說的，是隨順法回答的嗎？』 『憍尸迦！你這樣說，這樣回答，是隨順如來說的，是隨順法回答的，都是正確的回答。憍尸迦！須菩提所說的，都是因於空。須菩提尚且不能得到般若波羅蜜（智慧的完美），何況是其他呢？』
【English Translation】 English version: If Prajna Paramita (the perfection of wisdom) can still bring benefit, how much more so for those who believe, understand, and act according to what is said? One should abide in Sarvajna (omniscience). Subhuti said to the Buddha, 'World Honored One! If one departs from Suchness (Tathata), there is no other dharma to be obtained. Then who will abide in Sarvajna? Who will attain Anuttara Samyak Sambodhi (unexcelled complete enlightenment)? Who will teach the Dharma?' The Buddha told Subhuti, 'What you asked about, that if one departs from Suchness there is no other dharma to be obtained, who will abide in Sarvajna, who will attain Anuttara Samyak Sambodhi, and who will teach the Dharma. Yes, yes! Subhuti! Apart from Suchness, there is no other dharma; one must abide in Suchness. Suchness itself is unattainable, how much more so the one who abides in Suchness? Suchness cannot attain Anuttara Samyak Sambodhi; apart from Suchness, one also cannot attain Anuttara Samyak Sambodhi. Suchness has no teacher of the Dharma; apart from Suchness, there is also no teacher of the Dharma.' At that time, Shakra Devanam Indra (Indra, the king of the gods) said to the Buddha, 'World Honored One! There is no one who abides in Suchness, no one who attains Anuttara Samyak Sambodhi, and no one who teaches the Dharma. Yet, when Bodhisattvas hear this profound Dharma, they do not doubt, do not regret, do not fear difficulty, and still wish to attain Anuttara Samyak Sambodhi. This is extremely difficult.' Subhuti said to Shakra Devanam Indra, 'Kausika (another name for Indra)! As you said, when Bodhisattvas hear this profound Dharma, they do not doubt, do not regret, do not fear difficulty, and wish to attain Anuttara Samyak Sambodhi, this is extremely difficult. Kausika! All dharmas are empty; in this emptiness, who would doubt, regret, or fear difficulty?' Shakra Devanam Indra said to Subhuti, 'As you said, everything is due to emptiness and is without obstruction. It is like shooting an arrow upwards into the void; the arrow goes without obstruction. Subhuti! The said unobstructedness is also like this.' At that time, Shakra Devanam Indra said to the Buddha, 'World Honored One! Is my saying and answering in this way in accordance with the Tathagata's (the Buddha's) teaching and in accordance with the Dharma?' 'Kausika! Your saying and answering in this way is in accordance with the Tathagata's teaching and in accordance with the Dharma; they are all correct answers. Kausika! What Subhuti said is all due to emptiness. Subhuti cannot even attain Prajna Paramita (the perfection of wisdom), how much more so others?'
蜜，何況行般若波羅蜜者；尚不得阿耨多羅三藐三菩提，何況得阿耨多羅三藐三菩提者；尚不得薩婆若，何況得薩婆若者；尚不得如，何況得如者；尚不得無生，何況得無生者；尚不得諸力，何況得諸力者；尚不得無所畏，何況得無所畏者；尚不得法，何況說法者。憍尸迦！須菩提常樂遠離，樂無所得行。憍尸迦！是須菩提所行，于菩薩所行，百分不及一，百千萬億分不及一，乃至算數譬喻所不能及。憍尸迦！唯除如來所行，菩薩行般若波羅蜜，于余行中，最大最勝，最上最妙。菩薩所行，亦于聲聞、辟支佛所行，最大最勝，最上最妙。是故，憍尸迦！若人慾於一切眾生中最上者，當行菩薩所行般若波羅蜜。」
爾時會中忉利諸天子，以天曼陀羅華，散佛上。六百比丘從座而起，偏袒右肩，右膝著地，合掌向佛。佛神力故，花悉滿掬，即以此華，散佛上。散已，作是言：「世尊！我等皆當行是上行。」佛即微笑。諸佛常法，若微笑時，青黃赤白無量色光，從口而出。是諸光明，遍照無量無邊世界，上至梵天，還繞身三匝，從頂上入。
阿難即從座而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！何因緣故微笑？諸佛不以無因緣而笑。」
佛告阿難：「是六百比丘，當於星宿劫得成佛，同號
【現代漢語翻譯】 現代漢語譯本：更何況是修行般若波羅蜜的人呢？他們尚且不能證得阿耨多羅三藐三菩提（無上正等正覺），更何況是已經證得阿耨多羅三藐三菩提的人呢？他們尚且不能證得薩婆若（一切智），更何況是已經證得薩婆若的人呢？他們尚且不能證得如（真如），更何況是已經證得如的人呢？他們尚且不能證得無生（不生不滅），更何況是已經證得無生的人呢？他們尚且不能證得諸力（如來十力），更何況是已經證得諸力的人呢？他們尚且不能證得無所畏（如來四無畏），更何況是已經證得無所畏的人呢？他們尚且不能證得法（佛法），更何況是說法的人呢？憍尸迦（帝釋）！須菩提常常喜歡遠離，喜歡修行無所得的法門。憍尸迦！這是須菩提所修行的，與菩薩所修行的相比，百分之一都不到，百千萬億分之一都不到，乃至用算數譬喻都無法比擬。憍尸迦！唯有如來所修行的，菩薩修行般若波羅蜜，在其他修行中，是最大、最殊勝、最上、最微妙的。菩薩所修行的，也比聲聞、辟支佛所修行的，最大、最殊勝、最上、最微妙。所以，憍尸迦！如果有人想在一切眾生中成為最上者，應當修行菩薩所修行的般若波羅蜜。」 當時，法會中的忉利天（欲界第二天）的諸天子，用天上的曼陀羅花，散在佛的身上。六百位比丘從座位上站起來，袒露右肩，右膝跪地，合掌向佛。因為佛的神力，花都充滿了他們的手中，他們就用這些花，散在佛的身上。散完花后，他們說道：『世尊！我們都應當修行這種最上的修行。』佛就微笑了。諸佛通常的習慣是，微笑的時候，會從口中發出青、黃、赤、白等無量顏色的光芒。這些光芒，遍照無量無邊的世界，上至梵天（色界初禪天），然後環繞佛身三圈，從佛的頭頂進入。 阿難（佛陀十大弟子之一）就從座位上站起來，袒露右肩，右膝跪地，合掌向佛，對佛說：『世尊！是什麼因緣讓您微笑？諸佛不會無緣無故地微笑。』 佛告訴阿難：『這六百位比丘，將在星宿劫（極長的時間單位）成佛，佛號相同，都叫作』
【English Translation】 English version: How much less those who practice Prajna Paramita (Perfection of Wisdom)? They have not yet attained Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), how much less those who have attained Anuttara Samyak Sambodhi? They have not yet attained Sarvajna (Omniscience), how much less those who have attained Sarvajna? They have not yet attained Suchness, how much less those who have attained Suchness? They have not yet attained Non-origination, how much less those who have attained Non-origination? They have not yet attained the Powers (Ten Powers of a Tathagata), how much less those who have attained the Powers? They have not yet attained Fearlessness (Four Fearlessnesses of a Tathagata), how much less those who have attained Fearlessness? They have not yet attained the Dharma (Buddha's teachings), how much less those who preach the Dharma? Kausika (Indra)! Subhuti (Buddha's disciple) always delights in detachment, delights in practicing the path of non-attainment. Kausika! What Subhuti practices, compared to what a Bodhisattva practices, is not even one in a hundred, not even one in a hundred million billion, not even comparable by any calculation or analogy. Kausika! Only what the Tathagata practices, the Bodhisattva's practice of Prajna Paramita, is the greatest, the most excellent, the highest, and the most wonderful among all other practices. What a Bodhisattva practices is also the greatest, the most excellent, the highest, and the most wonderful compared to what Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) practice. Therefore, Kausika! If one wishes to be the most supreme among all beings, one should practice the Prajna Paramita practiced by Bodhisattvas.』 At that time, the Deva (gods) sons of Trayastrimsa Heaven (Heaven of Thirty-three) in the assembly scattered celestial Mandarava flowers upon the Buddha. Six hundred Bhikshus (monks) rose from their seats, bared their right shoulders, knelt on their right knees, and joined their palms towards the Buddha. By the Buddha's divine power, their hands were filled with flowers, and they scattered these flowers upon the Buddha. After scattering the flowers, they said, 『World Honored One! We shall all practice this supreme practice.』 The Buddha then smiled. It is the usual practice of all Buddhas that when they smile, countless rays of blue, yellow, red, and white light emanate from their mouths. These rays of light illuminated countless boundless worlds, reaching up to the Brahma Heaven (First Dhyana Heaven), then circled the Buddha's body three times, and entered from the top of his head. Ananda (one of the ten great disciples of Buddha) then rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha, 『World Honored One! What is the cause and condition for your smile? Buddhas do not smile without a cause and condition.』 The Buddha told Ananda, 『These six hundred Bhikshus will attain Buddhahood in the Star Kalpa (an extremely long period of time), with the same Buddha name, all called』
散花。阿難！是諸如來，比丘僧數，悉皆同等，壽命亦等，俱二萬劫。彼諸比丘，從是已后，在所生處，常得出家，其世界常雨五色好華。是故，阿難！若人慾行上行，當行般若波羅蜜。若菩薩欲行如來行，當行般若波羅蜜。阿難！若菩薩行般若波羅蜜，當知是人，從人間命終，若於兜率天上命終，來生人間。何以故？人中、兜率天上行般若波羅蜜易故。阿難！若菩薩行般若波羅蜜，信樂受持，讀誦書寫。書寫已，以般若波羅蜜，示教利喜，諸餘菩薩。當知是人，為如來所見，當知是人，于諸佛所，種諸善根，不于弟子所種善根。阿難！若菩薩學般若波羅蜜，不驚不畏，信樂受持讀誦，如所說行，當知是人，至現在佛所。若有信般若波羅蜜，不謗不逆，當知是人，已供養諸佛。阿難！若人于佛所種善根，求阿羅漢、辟支佛，是善根不虛，亦不離般若波羅蜜。是故，阿難！我今以般若波羅蜜，囑累于汝。
「阿難！我所說法，唯除般若波羅蜜，有所受持。若忘失，其過尚少。汝若受持般若波羅蜜，乃至忘失一句，其過甚重。是故，阿難！我以般若波羅蜜，囑累于汝。汝所聞受持，皆應讀誦，悉令通利，善念在心，當令章句分明。何以故？般若波羅蜜，是過去、未來、現在諸佛法藏故。
「阿難！若人於今現
【現代漢語翻譯】 現代漢語譯本 散花。阿難！這些如來（Tathagata，佛的稱號），他們的比丘僧團數量都相同，壽命也相同，都是兩萬劫（kalpa，極長的時間單位）。這些比丘，從那時以後，無論轉生到哪裡，都能經常出家，他們所在的世界也經常下五彩繽紛的美麗花朵。因此，阿難！如果有人想要修行至高無上的行為，應當修行般若波羅蜜（Prajnaparamita，智慧的完美）。如果菩薩（Bodhisattva，追求覺悟的修行者）想要修行如來的行為，應當修行般若波羅蜜。阿難！如果菩薩修行般若波羅蜜，應當知道這個人，從人間壽命終結，或者從兜率天（Tusita，欲界天之一）上壽命終結，會轉生到人間。為什麼呢？因為在人間和兜率天上修行般若波羅蜜比較容易。阿難！如果菩薩修行般若波羅蜜，信受歡喜地接受、持守、讀誦、書寫。書寫之後，用般若波羅蜜教導、開示、利益、歡喜其他的菩薩。應當知道這個人，為如來所見，應當知道這個人，在諸佛那裡種下各種善根，而不是在弟子那裡種下善根。阿難！如果菩薩學習般若波羅蜜，不驚慌不畏懼，信受歡喜地接受、持守、讀誦，按照所說的修行，應當知道這個人，會到達現在的佛所在之處。如果有人相信般若波羅蜜，不誹謗不違逆，應當知道這個人，已經供養過諸佛。阿難！如果有人在佛那裡種下善根，求阿羅漢（Arhat，已斷除煩惱的聖者）、辟支佛（Pratyekabuddha，獨自覺悟者），這個善根不會虛妄，也不會離開般若波羅蜜。因此，阿難！我現在用般若波羅蜜囑託給你。 「阿難！我所說的法，唯獨般若波羅蜜，如果有所受持。如果忘記了，過失還算小。你如果受持般若波羅蜜，乃至忘記一句，過失就非常嚴重。因此，阿難！我用般若波羅蜜囑託給你。你所聽聞受持的，都應當讀誦，全部使之通達流暢，善於記在心中，應當使章句分明。為什麼呢？因為般若波羅蜜，是過去、未來、現在諸佛的法藏。」 「阿難！如果有人在現在
【English Translation】 English version Scattering flowers. Ananda! These Tathagatas (Buddha's title), the number of their Bhikkhu (monk) Sangha (community) are all equal, and their lifespans are also equal, both being twenty thousand kalpas (an extremely long period of time). These Bhikkhus, from then on, wherever they are reborn, can always leave home (become monks), and the world where they are will always rain down five-colored beautiful flowers. Therefore, Ananda! If someone wants to practice the supreme conduct, they should practice Prajnaparamita (the perfection of wisdom). If a Bodhisattva (a being seeking enlightenment) wants to practice the conduct of a Tathagata, they should practice Prajnaparamita. Ananda! If a Bodhisattva practices Prajnaparamita, it should be known that this person, after their life ends in the human realm, or after their life ends in the Tusita Heaven (one of the heavens in the desire realm), will be reborn in the human realm. Why is that? Because it is easier to practice Prajnaparamita in the human realm and the Tusita Heaven. Ananda! If a Bodhisattva practices Prajnaparamita, believing and joyfully accepting, upholding, reciting, and writing it. After writing it, they use Prajnaparamita to teach, instruct, benefit, and delight other Bodhisattvas. It should be known that this person is seen by the Tathagata, and it should be known that this person has planted various good roots with the Buddhas, not with the disciples. Ananda! If a Bodhisattva studies Prajnaparamita, without being startled or afraid, believing and joyfully accepting, upholding, and reciting it, and practicing as it is said, it should be known that this person will reach the place where the present Buddha is. If someone believes in Prajnaparamita, without slandering or opposing it, it should be known that this person has already made offerings to the Buddhas. Ananda! If someone plants good roots with the Buddha, seeking Arhatship (a saint who has eliminated afflictions) or Pratyekabuddhahood (a solitary enlightened one), this good root will not be in vain, nor will it be separate from Prajnaparamita. Therefore, Ananda! I now entrust Prajnaparamita to you. 「Ananda! Of all the Dharma (teachings) I have spoken, only Prajnaparamita, if it is upheld. If it is forgotten, the fault is still small. If you uphold Prajnaparamita, even if you forget one sentence, the fault is very serious. Therefore, Ananda! I entrust Prajnaparamita to you. What you have heard and upheld, you should all recite, make it all fluent and clear, keep it well in mind, and make the verses distinct. Why is that? Because Prajnaparamita is the Dharma treasury of the Buddhas of the past, future, and present.」 「Ananda! If someone in the present
在，欲以慈心恭敬供養我者，是人當以是心，供養般若波羅蜜，受持讀誦，如所說行，即是供養於我。阿難！是人不但供養於我，亦為恭敬供養過去、未來、現在諸佛。
「阿難！汝若愛重，不捨於我，亦應如是愛重，不捨般若波羅蜜，乃至一句，慎莫忘失。
「阿難！我為囑累般若波羅蜜因緣故，若於一劫百劫、千萬億那由他劫，乃至如恒河沙等劫，說不可盡。阿難！今但略說。如我今為大師，過去現在十方諸佛，於一切世間天、人、阿修羅中，亦為大師。般若波羅蜜亦於一切世間天、人、阿修羅中，而作大師。有如是等無量因緣故，我於一切世間天、人、阿修羅中，以般若波羅蜜，囑累于汝。」
佛告阿難：「若人愛重佛，愛重法，愛重僧，愛重過去、未來、現在諸佛阿耨多羅三藐三菩提，當以是愛重，愛重般若波羅蜜。此則是我所用教化。阿難！若有人受持讀誦般若波羅蜜，當知是人，則為受持過去、未來、現在諸佛阿耨多羅三藐三菩提。
「阿難！般若波羅蜜欲斷絕時，若欲護助者，是人則是護助過去、未來、現在諸佛阿耨多羅三藐三菩提。何以故？阿難！諸佛阿耨多羅三藐三菩提，皆從般若波羅蜜生。阿難！若過去諸佛阿耨多羅三藐三菩提，皆從般若波羅蜜生；未來諸佛阿耨多羅
【現代漢語翻譯】 現代漢語譯本：佛陀說：『阿難，如果有人想以慈悲心恭敬供養我，這個人應當以這樣的心，供養般若波羅蜜（智慧的完美），受持讀誦，按照所說的去做，這就是供養我。阿難！這個人不僅供養了我，也恭敬供養了過去、未來、現在的一切佛。』 『阿難！如果你愛重我，不願離開我，也應當這樣愛重，不捨棄般若波羅蜜，哪怕是一句話，都不要忘記。』 『阿難！我爲了囑託般若波羅蜜的緣故，即使在一劫、百劫、千萬億那由他劫（極長的時間單位），乃至像恒河沙數那樣多的劫，也說不盡。阿難！現在我只是簡略地說。就像我現在是你們的導師一樣，過去、現在十方諸佛，在一切世間的天、人、阿修羅（非天神）中，也是導師。般若波羅蜜在一切世間的天、人、阿修羅中，也作為導師。因為有這樣無量的因緣，我在一切世間的天、人、阿修羅中，用般若波羅蜜囑託於你。』 佛陀告訴阿難：『如果有人愛重佛，愛重法，愛重僧，愛重過去、未來、現在諸佛的阿耨多羅三藐三菩提（無上正等正覺），應當以這樣的愛重，愛重般若波羅蜜。這就是我所用的教化。阿難！如果有人受持讀誦般若波羅蜜，應當知道這個人，就是受持了過去、未來、現在諸佛的阿耨多羅三藐三菩提。』 『阿難！當般若波羅蜜將要斷絕時，如果有人想要護持幫助它，這個人就是護持幫助了過去、未來、現在諸佛的阿耨多羅三藐三菩提。為什麼呢？阿難！諸佛的阿耨多羅三藐三菩提，都是從般若波羅蜜產生的。阿難！如果過去諸佛的阿耨多羅三藐三菩提，都是從般若波羅蜜產生的；未來諸佛的阿耨多羅
【English Translation】 English version: The Buddha said, 'Ananda, if someone wishes to reverently make offerings to me with a compassionate heart, that person should, with such a mind, make offerings to the Prajna Paramita (Perfection of Wisdom), uphold, recite, and practice as it is taught; this is making offerings to me. Ananda! This person not only makes offerings to me but also reverently makes offerings to all Buddhas of the past, future, and present.' 'Ananda! If you cherish me and do not wish to leave me, you should also cherish and not abandon the Prajna Paramita in the same way, not even a single phrase, and be careful not to forget it.' 'Ananda! Because of the cause and condition of entrusting the Prajna Paramita, even if I were to speak for one kalpa (an eon), a hundred kalpas, a thousand million nayuta kalpas (extremely long periods of time), or even as many kalpas as the sands of the Ganges River, it would be inexhaustible. Ananda! Now I will speak briefly. Just as I am now your teacher, the Buddhas of the past, present, and the ten directions are also teachers in all the worlds of gods, humans, and asuras (demigods). The Prajna Paramita also acts as a teacher in all the worlds of gods, humans, and asuras. Because of such immeasurable causes and conditions, I entrust the Prajna Paramita to you in all the worlds of gods, humans, and asuras.' The Buddha told Ananda, 'If someone cherishes the Buddha, cherishes the Dharma, cherishes the Sangha, and cherishes the Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) of the Buddhas of the past, future, and present, they should cherish the Prajna Paramita with the same cherishing. This is the teaching I use. Ananda! If someone upholds and recites the Prajna Paramita, know that this person is upholding the Anuttara-samyak-sambodhi of the Buddhas of the past, future, and present.' 'Ananda! When the Prajna Paramita is about to be cut off, if someone wishes to protect and assist it, that person is protecting and assisting the Anuttara-samyak-sambodhi of the Buddhas of the past, future, and present. Why is that? Ananda! The Anuttara-samyak-sambodhi of all Buddhas arises from the Prajna Paramita. Ananda! If the Anuttara-samyak-sambodhi of the Buddhas of the past all arose from the Prajna Paramita; the Anuttara-samyak-sambodhi of the Buddhas of the future
三藐三菩提，亦從般若波羅蜜生；現在無量阿僧祇世界諸佛阿耨多羅三藐三菩提，亦從般若波羅蜜生。是故，阿難！若菩薩欲得阿耨多羅三藐三菩提，當善學六波羅蜜。何以故？阿難！諸波羅蜜是諸菩薩母，能生諸佛。若菩薩學是六波羅蜜，當得阿耨多羅三藐三菩提。是故，阿難！我以六波羅蜜，重囑累汝。何以故？是六波羅蜜，是諸佛無盡法藏。
「阿難！汝若因小乘法，為小乘人說，三千大千世界眾生，皆以是法，證阿羅漢。汝為弟子，功德蓋少不足言；若以六波羅蜜，為菩薩說，汝為弟子，功德具足，我則喜悅。阿難！若人以是小乘法，教三千大千世界眾生，得阿羅漢證，是諸佈施持戒，修善福德，寧為多不？」
阿難言：「甚多，世尊！」
佛告阿難：「是福雖多，不如聲聞人，為菩薩說般若波羅蜜，乃至一日，其福甚多。阿難！置此一日，若從旦至食時，置從旦至食時，乃至一漏刻頃，置是一漏刻頃，乃至須臾，為菩薩說法，是人於一切聲聞、辟支佛，善根福德不可相比。若菩薩如是行，如是念，于阿耨多羅三藐三菩提退轉者，無有是處。」
摩訶般若波羅蜜見阿閦佛品第二十五
佛說般若波羅蜜是時會中，四眾比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿
【現代漢語翻譯】 現代漢語譯本 無上正等正覺（三藐三菩提），也是從般若波羅蜜（智慧的完美）產生；現在無數阿僧祇（極大的數字）世界中的諸佛的無上正等正覺（阿耨多羅三藐三菩提），也是從般若波羅蜜產生。因此，阿難！如果菩薩想要獲得無上正等正覺，應當好好學習六波羅蜜（六種到達彼岸的方法）。為什麼呢？阿難！諸波羅蜜是諸菩薩的母親，能夠生出諸佛。如果菩薩學習這六波羅蜜，就能夠獲得無上正等正覺。因此，阿難！我用六波羅蜜，再次囑託你。為什麼呢？這六波羅蜜，是諸佛無盡的法藏。 『阿難！你如果用小乘法，為小乘根性的人說法，使得三千大千世界的所有眾生，都通過這種法證得阿羅漢果位。你作為弟子，功德還是很少，不值得一提；如果用六波羅蜜，為菩薩說法，你作為弟子，功德就具足了，我會非常高興。阿難！如果有人用小乘法，教導三千大千世界的所有眾生，讓他們證得阿羅漢果位，這些佈施、持戒、修善的福德，難道不多嗎？』 阿難回答說：『非常多，世尊！』 佛告訴阿難：『這些福德雖然多，但是不如聲聞人，為菩薩宣說般若波羅蜜，哪怕只說一天，其福德也多得多。阿難！暫且不說一天，如果從早晨到吃飯時，暫且不說從早晨到吃飯時，哪怕只說一漏刻（極短的時間），暫且不說一漏刻，哪怕只說須臾（更短的時間），為菩薩說法，這個人所獲得的善根福德，是所有聲聞、辟支佛（獨覺）都無法相比的。如果菩薩這樣修行，這樣思念，在獲得無上正等正覺的道路上退轉，那是絕對不可能的。』 摩訶般若波羅蜜見阿閦佛品第二十五 佛說般若波羅蜜時，法會中的四眾弟子，比丘、比丘尼、優婆塞（男居士）、優婆夷（女居士），以及天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天）等，都心生歡喜，信受奉行。
【English Translation】 English version The Anuttara-samyak-sambodhi (supreme perfect enlightenment), also arises from the Prajna-paramita (perfection of wisdom); the Anuttara-samyak-sambodhi of all Buddhas in the countless Asankhya (immeasurable) worlds now, also arises from the Prajna-paramita. Therefore, Ananda! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi, he should diligently study the six Paramitas (perfections). Why? Ananda! The Paramitas are the mothers of all Bodhisattvas, capable of giving birth to all Buddhas. If a Bodhisattva studies these six Paramitas, he will attain Anuttara-samyak-sambodhi. Therefore, Ananda! I entrust you again with the six Paramitas. Why? These six Paramitas are the inexhaustible Dharma treasury of all Buddhas. 'Ananda! If you use the Hinayana (Lesser Vehicle) Dharma to preach to those of Hinayana capacity, causing all beings in the three thousand great thousand worlds to attain Arhatship through this Dharma, your merit as a disciple would still be small and not worth mentioning; if you use the six Paramitas to preach to Bodhisattvas, your merit as a disciple would be complete, and I would be very pleased. Ananda! If someone uses the Hinayana Dharma to teach all beings in the three thousand great thousand worlds, enabling them to attain Arhatship, are these merits of giving, keeping precepts, and cultivating good fortune not many?' Ananda replied: 'Very many, World Honored One!' The Buddha told Ananda: 'Although these merits are many, they are not as great as a Sravaka (Hearer) preaching the Prajna-paramita to a Bodhisattva, even for just one day, the merit is much greater. Ananda! Let alone one day, if from dawn until mealtime, let alone from dawn until mealtime, even for just one lava (a very short time), let alone one lava, even for just a muhurta (an even shorter time), preaching the Dharma to a Bodhisattva, the good roots and merits of this person cannot be compared to all Sravakas and Pratyekabuddhas (Solitary Buddhas). If a Bodhisattva practices and thinks in this way, there is no possibility of him regressing from the path to Anuttara-samyak-sambodhi.' Chapter 25: The Chapter on Seeing Akshobhya Buddha in the Maha Prajna-paramita When the Buddha spoke the Prajna-paramita, the fourfold assembly of disciples, Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), as well as Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), and others, all rejoiced and accepted the teachings with faith and practice.
修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，佛神力故，見阿閦佛在大會中，恭敬圍繞，而為說法。如大海水，不可移動。時諸比丘，皆阿羅漢，諸漏已盡，無復煩惱，心得自在，及諸菩薩摩訶薩，其數無量。佛攝神力，大會四眾等，皆不復見阿閦如來，及聲聞菩薩，國界嚴飾。
佛告阿難：「一切法亦如是，不與眼作對。如今阿閦佛，及阿羅漢、諸菩薩眾，皆不復現。何以故？法不見法，法不知法。阿難！一切法，非知者，非見者，無作者，無貪著，不分別故。
「阿難！一切法不可思議，猶如幻人；一切法無受者，不堅牢故。菩薩如是行者，名為行般若波羅蜜，於法亦無所著。菩薩如是學者，名為學般若波羅蜜。阿難！若菩薩欲到一切法彼岸，當學般若波羅蜜。何以故？阿難！學般若波羅蜜，于諸學中，最為第一，安樂利益諸世間故。
「阿難！如是學者，無依止者，為作依止。如是學者，諸佛所許，諸佛所贊。諸佛如是學已，能以足指震動三千大千世界。阿難！諸佛學是般若波羅蜜，於過去、未來、現在一切法中，得無礙知見。阿難！是故般若波羅蜜，最上最妙。
「阿難！若欲稱量般若波羅蜜，即是稱量虛空。何以故？是般若波羅蜜無量故。阿難！我不說有般若波羅蜜有限有量。
【現代漢語翻譯】 現代漢語譯本：阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種歌神）、摩睺羅伽（Mahoraga，一種大蟒神）、以及人非人等，因為佛的神力，看見阿閦佛（Akshobhya，不動佛）在法會中，恭敬地被圍繞，並且為他們說法。如同大海水，不可動搖。當時的比丘們，都是阿羅漢（Arhat，已證悟的聖者），所有煩惱都已斷盡，不再有煩惱，心已得自在，以及諸位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），數量無量。佛收回神力，法會中的四眾弟子等，都不再看見阿閦如來，以及聲聞（Sravaka，佛陀的弟子）菩薩，和國土的莊嚴景象。 佛告訴阿難：『一切法也是這樣，不與眼睛相對。就像現在阿閦佛，以及阿羅漢、諸菩薩眾，都不再顯現。為什麼呢？法不能看見法，法不能知道法。阿難！一切法，不是知者，不是見者，沒有作者，沒有貪著，因為不分別的緣故。』 『阿難！一切法不可思議，就像幻化的人；一切法沒有接受者，因為不堅固的緣故。菩薩像這樣修行，名為修行般若波羅蜜（Prajnaparamita，智慧的完美）。對於法也沒有執著。菩薩像這樣學習，名為學習般若波羅蜜。阿難！如果菩薩想要到達一切法的彼岸，應當學習般若波羅蜜。為什麼呢？阿難！學習般若波羅蜜，在所有學習中，最為第一，能夠安樂利益一切世間。』 『阿難！像這樣學習的人，沒有依靠的人，為他們作依靠。像這樣學習的人，是諸佛所允許的，是諸佛所讚歎的。諸佛像這樣學習之後，能夠用腳趾震動三千大千世界。阿難！諸佛學習這般若波羅蜜，在過去、未來、現在一切法中，得到無礙的知見。阿難！因此般若波羅蜜，是最上最妙的。』 『阿難！如果想要稱量般若波羅蜜，那就是稱量虛空。為什麼呢？因為這般若波羅蜜是無量的。阿難！我不說般若波羅蜜是有限有量的。』
【English Translation】 English version: Asuras (a type of warring deity), Garudas (a mythical bird-like creature), Kinnaras (a celestial musician), Mahoragas (a great serpent deity), and beings both human and non-human, through the Buddha's divine power, saw Akshobhya Buddha (the Immovable Buddha) in the assembly, respectfully surrounded and expounding the Dharma. Like the ocean's water, unmovable. At that time, the Bhikkhus (monks), all Arhats (enlightened beings), with all defilements exhausted, no longer having afflictions, their minds free, and the Bodhisattva-Mahasattvas (great Bodhisattvas), their number immeasurable. The Buddha withdrew his divine power, and the fourfold assembly no longer saw Akshobhya Tathagata, nor the Sravakas (disciples of the Buddha) and Bodhisattvas, nor the adornments of the realm. The Buddha said to Ananda, 'All dharmas are also like this, not confronting the eye. Just as now Akshobhya Buddha, and the Arhats, and the Bodhisattva assembly, are no longer visible. Why is that? Dharma does not see dharma, dharma does not know dharma. Ananda! All dharmas are not knowers, not seers, without a maker, without attachment, because of non-discrimination.' 'Ananda! All dharmas are inconceivable, like an illusionary person; all dharmas have no receiver, because they are not firm. A Bodhisattva who practices in this way is called practicing Prajnaparamita (the perfection of wisdom). They have no attachment to dharmas. A Bodhisattva who learns in this way is called learning Prajnaparamita. Ananda! If a Bodhisattva wishes to reach the other shore of all dharmas, they should learn Prajnaparamita. Why is that? Ananda! Learning Prajnaparamita is the foremost among all learnings, bringing peace and benefit to all the worlds.' 'Ananda! Those who learn in this way, for those without refuge, they become a refuge. Those who learn in this way are approved by all Buddhas, praised by all Buddhas. Having learned in this way, the Buddhas can shake the three thousand great thousand worlds with their toes. Ananda! The Buddhas learn this Prajnaparamita, and in all dharmas of the past, future, and present, they attain unobstructed knowledge and vision. Ananda! Therefore, Prajnaparamita is the most supreme and wonderful.' 'Ananda! If one wishes to measure Prajnaparamita, it is like measuring empty space. Why is that? Because this Prajnaparamita is immeasurable. Ananda! I do not say that Prajnaparamita is limited or measurable.'
阿難！名字章句語言有量，般若波羅蜜無量。」
「世尊！何因緣故，般若波羅蜜無量？」
「阿難！般若波羅蜜，無盡故無量；般若波羅蜜，離故無量。阿難！過去諸佛皆從般若波羅蜜出，而般若波羅蜜不盡；未來諸佛皆從般若波羅蜜出，而般若波羅蜜不盡；現在無量世界諸佛皆從般若波羅蜜出，而般若波羅蜜不盡。是故，般若波羅蜜已不盡，今不盡，當不盡。阿難！若人慾盡般若波羅蜜，為欲盡虛空。」
爾時須菩提作是念：「是事甚深，我當問佛。」即白佛言：「世尊！般若波羅蜜無盡耶？」「須菩提！般若波羅蜜無盡。虛空無盡故，般若波羅蜜無盡。」
「世尊！應云何出生般若波羅蜜？」
「須菩提！色無盡故，是生般若波羅蜜；受、想、行、識無盡故，是生般若波羅蜜。須菩提！菩薩坐道場時，如是觀十二因緣，離於二邊，是為菩薩不共之法。若菩薩如是觀因緣法，不墮聲聞、辟支佛地，疾近薩婆若，必得阿耨多羅三藐三菩提。
「須菩提！若諸菩薩有退轉者，不得如是念，不知菩薩行般若波羅蜜，云何以無盡法，觀十二因緣？須菩提！若諸菩薩有退轉者，不得如是方便之力。須菩提！若諸菩薩不退轉者，皆得如是方便之力，所謂菩薩行般若波羅蜜，以如是無盡法
【現代漢語翻譯】 現代漢語譯本：阿難！名字、章句和語言是有侷限的，而般若波羅蜜（prajnaparamita，智慧的完美）是無限的。 世尊！是什麼原因導致般若波羅蜜是無限的呢？ 阿難！般若波羅蜜，因為無盡所以是無限的；般若波羅蜜，因為離一切相所以是無限的。阿難！過去的諸佛都是從般若波羅蜜中產生的，而般若波羅蜜不會窮盡；未來的諸佛也都是從般若波羅蜜中產生的，而般若波羅蜜不會窮盡；現在無量世界的諸佛也都是從般若波羅蜜中產生的，而般若波羅蜜不會窮盡。因此，般若波羅蜜過去沒有窮盡，現在沒有窮盡，將來也不會窮盡。阿難！如果有人想要窮盡般若波羅蜜，就如同想要窮盡虛空一樣。 這時，須菩提（Subhuti，佛陀的弟子）心中想：『這件事非常深奧，我應該去問佛。』於是就對佛說：『世尊！般若波羅蜜是無盡的嗎？』『須菩提！般若波羅蜜是無盡的。因為虛空是無盡的，所以般若波羅蜜也是無盡的。』 世尊！應該如何生起般若波羅蜜呢？ 須菩提！因為色（rupa，物質）是無盡的，所以能生起般若波羅蜜；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是無盡的，所以能生起般若波羅蜜。須菩提！菩薩在菩提樹下修行時，像這樣觀察十二因緣（dvadasanga-pratityasamutpada，十二緣起），遠離兩種極端，這就是菩薩不共的修行方法。如果菩薩像這樣觀察因緣法，就不會墮入聲聞（sravaka，聲聞乘）和辟支佛（pratyekabuddha，緣覺乘）的境界，會迅速接近薩婆若（sarvajna，一切智），必定能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 須菩提！如果有些菩薩退轉了，他們就不會這樣想，他們不知道菩薩修行般若波羅蜜，是如何用無盡的法來觀察十二因緣的。須菩提！如果有些菩薩退轉了，他們就無法獲得這樣的方便之力。須菩提！如果有些菩薩不退轉，他們都能獲得這樣的方便之力，也就是菩薩修行般若波羅蜜，用這樣的無盡法。
【English Translation】 English version: 'Ananda! Names, phrases, and languages have limits, but Prajnaparamita (the perfection of wisdom) is limitless.' 'World Honored One! What is the reason that Prajnaparamita is limitless?' 'Ananda! Prajnaparamita is limitless because it is inexhaustible; Prajnaparamita is limitless because it is detached. Ananda! All Buddhas of the past emerged from Prajnaparamita, and Prajnaparamita is not exhausted; all Buddhas of the future will emerge from Prajnaparamita, and Prajnaparamita will not be exhausted; all Buddhas of the present in countless worlds emerge from Prajnaparamita, and Prajnaparamita is not exhausted. Therefore, Prajnaparamita has not been exhausted, is not exhausted now, and will not be exhausted in the future. Ananda! If someone wants to exhaust Prajnaparamita, it is like wanting to exhaust space.' At that time, Subhuti (a disciple of the Buddha) thought: 'This matter is very profound, I should ask the Buddha.' Then he said to the Buddha: 'World Honored One! Is Prajnaparamita inexhaustible?' 'Subhuti! Prajnaparamita is inexhaustible. Because space is inexhaustible, Prajnaparamita is also inexhaustible.' 'World Honored One! How should Prajnaparamita arise?' 'Subhuti! Because form (rupa) is inexhaustible, Prajnaparamita arises; because feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are inexhaustible, Prajnaparamita arises. Subhuti! When a Bodhisattva sits at the Bodhi tree, observing the twelve links of dependent origination (dvadasanga-pratityasamutpada) in this way, and is detached from the two extremes, this is the unique practice of a Bodhisattva. If a Bodhisattva observes the law of dependent origination in this way, he will not fall into the realm of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), he will quickly approach Sarvajna (omniscience), and will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Subhuti! If some Bodhisattvas regress, they will not think in this way, they do not know how Bodhisattvas practice Prajnaparamita, and how they observe the twelve links of dependent origination with inexhaustible dharmas. Subhuti! If some Bodhisattvas regress, they will not obtain such power of skillful means. Subhuti! If some Bodhisattvas do not regress, they will all obtain such power of skillful means, that is, Bodhisattvas practice Prajnaparamita, with such inexhaustible dharmas.'
，觀十二因緣。若菩薩如是觀時，不見諸法，無因緣生；亦不見諸法。常不見諸法作者受者。須菩提！是名菩薩行般若波羅蜜時，觀十二因緣法。
「須菩提！若菩薩行般若波羅蜜時，不見色，不見受、想、行、識，不見此佛世界，不見彼佛世界，亦不見有法，見此佛世界、彼佛世界。須菩提！若有菩薩能如是行般若波羅蜜，是時惡魔憂愁，如箭入心。譬如新喪父母，甚大憂毒。菩薩亦如是，行般若波羅蜜，惡魔甚大憂毒。」
「世尊！但一惡魔愁毒，三千世界惡魔皆悉愁毒耶？」
「須菩提！是諸惡魔皆悉憂毒，各于坐處，不能自安。須菩提！菩薩如是行般若波羅蜜，一切世間天、人、阿修羅，無能得便，不見有法可退者。是故，須菩提！菩薩欲得阿耨多羅三藐三菩提，當如是行般若波羅蜜。菩薩如是行般若波羅蜜時，則具足檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜。菩薩行般若波羅蜜時，則具足諸波羅蜜，亦能具足方便力。是菩薩行般若波羅蜜，諸有所作，生便能知。是故，須菩提！菩薩欲得方便力者，當學般若波羅蜜，當修般若波羅蜜。
「須菩提！若菩薩行般若波羅蜜，生般若波羅蜜時，應念現在無量無邊世界諸佛，諸佛薩婆若智，皆從般若波羅蜜生。菩薩如
【現代漢語翻譯】 現代漢語譯本 觀察十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）。如果菩薩這樣觀察時，不見諸法（一切事物）是無因無緣而生；也不見諸法有常住不變的作者和受者。須菩提！這名為菩薩在行般若波羅蜜（以智慧到達彼岸）時，觀察十二因緣法。 「須菩提！如果菩薩在行般若波羅蜜時，不見色（物質），不見受、想、行、識（五蘊），不見此佛世界，不見彼佛世界，也不見有任何法，能見此佛世界和彼佛世界。須菩提！如果有菩薩能這樣行般若波羅蜜，這時惡魔會憂愁，如同箭射入心中一樣。譬如剛失去父母的人，會感到非常憂愁痛苦。菩薩也是這樣，行般若波羅蜜時，惡魔會感到非常憂愁痛苦。」 「世尊！難道只是一惡魔感到憂愁痛苦，三千世界（指一個大千世界）的惡魔都會感到憂愁痛苦嗎？」 「須菩提！這些惡魔都會感到憂愁痛苦，各自在自己的位置上，不能安穩。須菩提！菩薩這樣行般若波羅蜜，一切世間的天、人、阿修羅（一種神道），都不能找到機會，不見有任何法可以使菩薩退轉。所以，須菩提！菩薩想要得到阿耨多羅三藐三菩提（無上正等正覺），應當這樣行般若波羅蜜。菩薩這樣行般若波羅蜜時，就具足檀波羅蜜（佈施）、尸羅波羅蜜（持戒）、羼提波羅蜜（忍辱）、毗梨耶波羅蜜（精進）、禪波羅蜜（禪定）。菩薩行般若波羅蜜時，就具足一切波羅蜜，也能具足方便力。這位菩薩行般若波羅蜜，所做的一切，出生時就能知道。所以，須菩提！菩薩想要得到方便力，應當學習般若波羅蜜，應當修習般若波羅蜜。」 「須菩提！如果菩薩行般若波羅蜜，生般若波羅蜜時，應當憶念現在無量無邊世界中的諸佛，諸佛的薩婆若智（一切智），都是從般若波羅蜜而生。菩薩如
【English Translation】 English version Observing the twelve links of dependent origination (referring to ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death). If a Bodhisattva observes in this way, they do not see that all dharmas (all things) arise without cause or condition; nor do they see that all dharmas have a permanent, unchanging creator or receiver. Subhuti! This is called a Bodhisattva observing the twelve links of dependent origination while practicing Prajnaparamita (perfection of wisdom). 「Subhuti! If a Bodhisattva, while practicing Prajnaparamita, does not see form (matter), does not see feeling, perception, mental formations, and consciousness (the five aggregates), does not see this Buddha-world, does not see that Buddha-world, and does not see any dharma, yet sees this Buddha-world and that Buddha-world. Subhuti! If a Bodhisattva can practice Prajnaparamita in this way, then the demons will be sorrowful, as if an arrow has pierced their hearts. It is like a person who has just lost their parents, feeling great sorrow and pain. A Bodhisattva is also like this; when practicing Prajnaparamita, the demons feel great sorrow and pain.」 「World Honored One! Is it only one demon who feels sorrow and pain, or do all the demons in the three thousand worlds (referring to a great chiliocosm) feel sorrow and pain?」 「Subhuti! All these demons feel sorrow and pain, each in their own place, unable to be at peace. Subhuti! When a Bodhisattva practices Prajnaparamita in this way, all the gods, humans, and Asuras (a type of deity) in the world cannot find an opportunity, and they do not see any dharma that can cause the Bodhisattva to regress. Therefore, Subhuti! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should practice Prajnaparamita in this way. When a Bodhisattva practices Prajnaparamita in this way, they fulfill Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), and Dhyana Paramita (perfection of meditation). When a Bodhisattva practices Prajnaparamita, they fulfill all the Paramitas and also fulfill the power of skillful means. This Bodhisattva, practicing Prajnaparamita, knows everything they do from birth. Therefore, Subhuti! If a Bodhisattva wishes to attain the power of skillful means, they should study Prajnaparamita and cultivate Prajnaparamita.」 「Subhuti! If a Bodhisattva practices Prajnaparamita, when Prajnaparamita arises, they should remember the Buddhas in the immeasurable and boundless worlds of the present, and that the Buddhas' Sarvajna-jnana (all-knowing wisdom) all arise from Prajnaparamita. A Bodhisattva, like
是念時，應如是思惟：『如十方諸佛所得諸法相，我亦當得。須菩提！菩薩行般若波羅蜜，應生如是念。』須菩提！若菩薩能生如是念，乃至彈指頃，勝於如恒河沙劫，佈施福德，何況一日半日，當知是菩薩，必至阿毗跋致；當知是菩薩，為諸佛所念。
「須菩提！菩薩為諸佛所念者，不生余處，必當立於阿耨多羅三藐三菩提。是菩薩終不墮三惡道，常生好處，不離諸佛。須菩提！菩薩行般若波羅蜜，生般若波羅蜜，乃至彈指頃得如是功德，何況一日，若過一日。如香象菩薩，今在阿閦佛所，行菩薩道，常不離般若波羅蜜行。」
說是法時，諸比丘眾，一切大會天、人、阿修羅，皆大歡喜。
摩訶般若波羅蜜隨知品第二十六
佛告須菩提：「一切法無分別，當知般若波羅蜜亦如是；一切法無壞，當知般若波羅蜜亦如是；一切法但假名字，當知般若波羅蜜亦如是；一切法以言說故有，當知般若波羅蜜亦如是；又此言說，無所有，無處所，當知般若波羅蜜亦如是；一切法虛假為用，當知般若波羅蜜亦如是；一切法無量，當知般若波羅蜜亦如是；色無量，當知般若波羅蜜亦如是；受、想、行、識無量，當知般若波羅蜜亦如是；一切法無相，當知般若波羅蜜亦如是；一切法通達相，當知般若波羅蜜亦
【現代漢語翻譯】 現代漢語譯本：當這樣唸誦時，應當如此思惟：『如同十方諸佛所證得的諸法實相，我也應當證得。』須菩提（佛陀的十大弟子之一）！菩薩修行般若波羅蜜（智慧的完美），應當生起這樣的念頭。須菩提！如果菩薩能夠生起這樣的念頭，哪怕只是彈指之間，也勝過如恒河沙數劫那樣佈施的福德，更何況是一天半天的時間，應當知道這位菩薩必定會達到阿毗跋致（不退轉的境界）；應當知道這位菩薩，為諸佛所憶念。 須菩提！菩薩為諸佛所憶念的，不會轉生到其他地方，必定會證得阿耨多羅三藐三菩提（無上正等正覺）。這位菩薩最終不會墮入三惡道，常常轉生到好的地方，不會離開諸佛。須菩提！菩薩修行般若波羅蜜，生起般若波羅蜜，哪怕只是彈指之間就能獲得這樣的功德，更何況是一天，或者超過一天的時間。如同香象菩薩，現在在阿閦佛（東方妙喜世界的佛）那裡，修行菩薩道，常常不離開般若波羅蜜的修行。」 當佛陀宣說此法時，所有的比丘（出家僧人）大眾，以及所有集會的天人、阿修羅（一種神道）都非常歡喜。 摩訶般若波羅蜜隨知品第二十六 佛陀告訴須菩提：『一切法沒有分別，應當知道般若波羅蜜也是如此；一切法不會壞滅，應當知道般若波羅蜜也是如此；一切法只是假借名字，應當知道般若波羅蜜也是如此；一切法因為言說而存在，應當知道般若波羅蜜也是如此；而且這些言說，沒有實體，沒有處所，應當知道般若波羅蜜也是如此；一切法虛假不實，只是爲了作用，應當知道般若波羅蜜也是如此；一切法是無量的，應當知道般若波羅蜜也是如此；色（物質現象）是無量的，應當知道般若波羅蜜也是如此；受（感受）、想（思維）、行（意志）、識（意識）是無量的，應當知道般若波羅蜜也是如此；一切法沒有固定的相狀，應當知道般若波羅蜜也是如此；一切法通達實相，應當知道般若波羅蜜也是如此』
【English Translation】 English version: When reciting, one should contemplate thus: 『Just as all the Dharma characteristics attained by the Buddhas of the ten directions, I too shall attain.』 Subhuti (one of the Buddha's ten great disciples)! A Bodhisattva practicing Prajna Paramita (the perfection of wisdom) should generate such a thought. Subhuti! If a Bodhisattva can generate such a thought, even for the duration of a finger snap, it surpasses the merit of giving alms for as many kalpas as the sands of the Ganges River, let alone a day or half a day. Know that this Bodhisattva will surely reach Avinivartaniya (the state of non-retrogression); know that this Bodhisattva is remembered by all the Buddhas. Subhuti! A Bodhisattva who is remembered by all the Buddhas will not be reborn elsewhere, but will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This Bodhisattva will never fall into the three evil paths, will always be reborn in good places, and will not be separated from the Buddhas. Subhuti! A Bodhisattva practicing Prajna Paramita, generating Prajna Paramita, even for the duration of a finger snap, obtains such merit, let alone a day, or more than a day. Like the Bodhisattva Fragrant Elephant, who is now with Buddha Akshobhya (the Buddha of the Eastern Pure Land of Abhirati), practicing the Bodhisattva path, and is always inseparable from the practice of Prajna Paramita.』 When the Buddha spoke this Dharma, all the assembly of Bhikkhus (monks), and all the assembled Devas (gods), humans, and Asuras (a type of demigod) were greatly delighted. Chapter Twenty-Six: The Chapter on Following the Knowledge of the Maha Prajna Paramita The Buddha said to Subhuti: 『All dharmas are without discrimination, know that Prajna Paramita is also thus; all dharmas are without destruction, know that Prajna Paramita is also thus; all dharmas are merely provisional names, know that Prajna Paramita is also thus; all dharmas exist because of speech, know that Prajna Paramita is also thus; moreover, this speech has no substance, no location, know that Prajna Paramita is also thus; all dharmas are illusory and used for function, know that Prajna Paramita is also thus; all dharmas are immeasurable, know that Prajna Paramita is also thus; form (material phenomena) is immeasurable, know that Prajna Paramita is also thus; sensation, perception, volition, and consciousness are immeasurable, know that Prajna Paramita is also thus; all dharmas are without fixed characteristics, know that Prajna Paramita is also thus; all dharmas are understood in their true nature, know that Prajna Paramita is also thus.』
如是；一切法本來清凈，當知般若波羅蜜亦如是；一切法無言說，當知般若波羅蜜亦如是；一切法同於滅，當知般若波羅蜜亦如是；一切法如涅槃，當知般若波羅蜜亦如是；一切法不來不去，無所生，當知般若波羅蜜亦如是；一切法無彼我，當知般若波羅蜜亦如是；賢聖畢竟清凈，當知般若波羅蜜亦如是；舍一切檐，當知般若波羅蜜亦如是。何以故？色無形無處，自性無故；受、想、行、識無形無處，自性無故。
「一切法無熱，當知般若波羅蜜亦如是；一切法無染無離，當知般若波羅蜜亦如是。何以故？色無所有故，無染無離；受、想、行、識無所有故，無染無離。
「一切法性清凈，當知般若波羅蜜亦如是；一切法無繫著，當知般若波羅蜜亦如是；一切法是菩提覺以佛慧，當知般若波羅蜜亦如是；一切法空、無相、無作，當知般若波羅蜜亦如是；一切法是藥，慈心為首，當知般若波羅蜜亦如是；一切法梵相慈相，無過無恚，當知般若波羅蜜亦如是；大海無邊，當知般若波羅蜜亦如是；虛空無邊，當知般若波羅蜜亦如是；日照無邊，當知般若波羅蜜亦如是；色離，當知般若波羅蜜亦如是；受、想、行、識離，當知般若波羅蜜亦如是；一切音聲無邊，當知般若波羅蜜亦如是；諸性無邊，當知般若波羅蜜亦
如是；集無量善法，當知般若波羅蜜亦如是；一切法三昧無邊，當知般若波羅蜜亦如是；佛法無邊，當知般若波羅蜜亦如是；法無邊，當知般若波羅蜜亦如是；空無邊，當知般若波羅蜜亦如是；心心數法無邊，當知般若波羅蜜亦如是；諸心所行無邊，當知般若波羅蜜亦如是；善法無量，當知般若波羅蜜亦如是；不善法無量，當知般若波羅蜜亦如是；如師子吼，當知般若波羅蜜亦如是。何以故？色如大海，受、想、行、識如大海；色如虛空，受、想、行、識如虛空；色如須彌山莊嚴，受、想、行、識如須彌山莊嚴；色如日光，受、想、行、識如日光；色如聲無邊，受、想、行、識如聲無邊；色如眾生性無邊，受、想、行、識如眾生性無邊；色如地，受、想、行、識如地；色如水，受、想、行、識如水；色如火，受、想、行、識如火；色如風，受、想、行、識如風；色如空種，受、想、行、識如空種；色離集善相，受、想、行、識離集善相；色離和合法，受、想、行、識離和合法；色三昧故無邊，受、想、行、識三昧故無邊。色，色離色性，色如是佛法。受、想、行、識，識離識性，識如是佛法。色相無邊，受、想、行、識相無邊；色空無邊，受、想、行、識空無邊；色心所行故無邊，受、想、行、識心所行故無邊；色中
【現代漢語翻譯】 現代漢語譯本： 如此，積累無量善法，應當知道般若波羅蜜（智慧的完美）也是如此；一切法的三昧（專注）無邊，應當知道般若波羅蜜也是如此；佛法無邊，應當知道般若波羅蜜也是如此；法無邊，應當知道般若波羅蜜也是如此；空無邊，應當知道般若波羅蜜也是如此；心和心所法無邊，應當知道般若波羅蜜也是如此；各種心所的活動無邊，應當知道般若波羅蜜也是如此；善法無量，應當知道般若波羅蜜也是如此；不善法無量，應當知道般若波羅蜜也是如此；如同獅子吼，應當知道般若波羅蜜也是如此。為什麼呢？色（物質）如大海，受（感受）、想（概念）、行（意志）、識（意識）如大海；色如虛空，受、想、行、識如虛空；色如須彌山（佛教宇宙觀中的中心山）的莊嚴，受、想、行、識如須彌山的莊嚴；色如日光，受、想、行、識如日光；色如聲音無邊，受、想、行、識如聲音無邊；色如眾生的本性無邊，受、想、行、識如眾生的本性無邊；色如地，受、想、行、識如地；色如水，受、想、行、識如水；色如火，受、想、行、識如火；色如風，受、想、行、識如風；色如空種，受、想、行、識如空種；色離集善之相，受、想、行、識離集善之相；色離和合之法，受、想、行、識離和合之法；色因三昧而無邊，受、想、行、識因三昧而無邊。，離開色的本性，色是這樣的佛法。受、想、行、識，識離開識的本性，識是這樣的佛法。色的相無邊，受、想、行、識的相無邊；色空無邊，受、想、行、識空無邊；色因心所的活動而無邊，受、想、行、識因心所的活動而無邊；色中 English version: Thus it is; accumulating immeasurable good dharmas, it should be known that Prajna Paramita (Perfection of Wisdom) is also like this; all dharmas' Samadhi (concentration) is boundless, it should be known that Prajna Paramita is also like this; Buddha Dharma is boundless, it should be known that Prajna Paramita is also like this; Dharma is boundless, it should be known that Prajna Paramita is also like this; emptiness is boundless, it should be known that Prajna Paramita is also like this; mind and mental dharmas are boundless, it should be known that Prajna Paramita is also like this; all mental activities are boundless, it should be known that Prajna Paramita is also like this; good dharmas are immeasurable, it should be known that Prajna Paramita is also like this; unwholesome dharmas are immeasurable, it should be known that Prajna Paramita is also like this; like a lion's roar, it should be known that Prajna Paramita is also like this. Why is that? Rupa (form) is like the great ocean, Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness) are like the great ocean; Rupa is like space, Vedana, Samjna, Samskara, Vijnana are like space; Rupa is like the adornment of Mount Sumeru (central mountain in Buddhist cosmology), Vedana, Samjna, Samskara, Vijnana are like the adornment of Mount Sumeru; Rupa is like sunlight, Vedana, Samjna, Samskara, Vijnana are like sunlight; Rupa is like sound without limit, Vedana, Samjna, Samskara, Vijnana are like sound without limit; Rupa is like the nature of sentient beings without limit, Vedana, Samjna, Samskara, Vijnana are like the nature of sentient beings without limit; Rupa is like earth, Vedana, Samjna, Samskara, Vijnana are like earth; Rupa is like water, Vedana, Samjna, Samskara, Vijnana are like water; Rupa is like fire, Vedana, Samjna, Samskara, Vijnana are like fire; Rupa is like wind, Vedana, Samjna, Samskara, Vijnana are like wind; Rupa is like the seed of space, Vedana, Samjna, Samskara, Vijnana are like the seed of space; Rupa is apart from the characteristics of accumulating good, Vedana, Samjna, Samskara, Vijnana are apart from the characteristics of accumulating good; Rupa is apart from the dharma of combination, Vedana, Samjna, Samskara, Vijnana are apart from the dharma of combination; Rupa is boundless because of Samadhi, Vedana, Samjna, Samskara, Vijnana are boundless because of Samadhi. , Apart from the nature of Rupa, Rupa is such Buddha Dharma. Vedana, Samjna, Samskara, Vijnana, Vijnana is apart from the nature of Vijnana, Vijnana is such Buddha Dharma. The aspect of Rupa is boundless, the aspect of Vedana, Samjna, Samskara, Vijnana is boundless; the emptiness of Rupa is boundless, the emptiness of Vedana, Samjna, Samskara, Vijnana is boundless; Rupa is boundless because of mental activities, Vedana, Samjna, Samskara, Vijnana are boundless because of mental activities; in Rupa
【English Translation】 Thus it is; accumulating immeasurable good dharmas, it should be known that Prajna Paramita (Perfection of Wisdom) is also like this; all dharmas' Samadhi (concentration) is boundless, it should be known that Prajna Paramita is also like this; Buddha Dharma is boundless, it should be known that Prajna Paramita is also like this; Dharma is boundless, it should be known that Prajna Paramita is also like this; emptiness is boundless, it should be known that Prajna Paramita is also like this; mind and mental dharmas are boundless, it should be known that Prajna Paramita is also like this; all mental activities are boundless, it should be known that Prajna Paramita is also like this; good dharmas are immeasurable, it should be known that Prajna Paramita is also like this; unwholesome dharmas are immeasurable, it should be known that Prajna Paramita is also like this; like a lion's roar, it should be known that Prajna Paramita is also like this. Why is that? Rupa (form) is like the great ocean, Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness) are like the great ocean; Rupa is like space, Vedana, Samjna, Samskara, Vijnana are like space; Rupa is like the adornment of Mount Sumeru (central mountain in Buddhist cosmology), Vedana, Samjna, Samskara, Vijnana are like the adornment of Mount Sumeru; Rupa is like sunlight, Vedana, Samjna, Samskara, Vijnana are like sunlight; Rupa is like sound without limit, Vedana, Samjna, Samskara, Vijnana are like sound without limit; Rupa is like the nature of sentient beings without limit, Vedana, Samjna, Samskara, Vijnana are like the nature of sentient beings without limit; Rupa is like earth, Vedana, Samjna, Samskara, Vijnana are like earth; Rupa is like water, Vedana, Samjna, Samskara, Vijnana are like water; Rupa is like fire, Vedana, Samjna, Samskara, Vijnana are like fire; Rupa is like wind, Vedana, Samjna, Samskara, Vijnana are like wind; Rupa is like the seed of space, Vedana, Samjna, Samskara, Vijnana are like the seed of space; Rupa is apart from the characteristics of accumulating good, Vedana, Samjna, Samskara, Vijnana are apart from the characteristics of accumulating good; Rupa is apart from the dharma of combination, Vedana, Samjna, Samskara, Vijnana are apart from the dharma of combination; Rupa is boundless because of Samadhi, Vedana, Samjna, Samskara, Vijnana are boundless because of Samadhi. , Apart from the nature of Rupa, Rupa is such Buddha Dharma. Vedana, Samjna, Samskara, Vijnana, Vijnana is apart from the nature of Vijnana, Vijnana is such Buddha Dharma. The aspect of Rupa is boundless, the aspect of Vedana, Samjna, Samskara, Vijnana is boundless; the emptiness of Rupa is boundless, the emptiness of Vedana, Samjna, Samskara, Vijnana is boundless; Rupa is boundless because of mental activities, Vedana, Samjna, Samskara, Vijnana are boundless because of mental activities; in Rupa
善不善不可得，受、想、行、識中善不善不可得；色不可壞，受、想、行、識不可壞；色是師子吼，受、想、行、識是師子吼。當知般若波羅蜜亦如是。」
小品般若經卷第九 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第十
後秦龜茲國三藏鳩摩羅什譯
薩陀波侖品第二十七
佛告須菩提：「若菩薩欲求般若波羅蜜，當如薩陀波侖菩薩，今在雷音威王佛所，行菩薩道。」
須菩提白佛言：「世尊！薩陀波侖菩薩云何求般若波羅蜜？」
佛告須菩提：「薩陀波侖菩薩，本求般若波羅蜜時，不依世事，不惜身命，不貪利養，于空林中，聞空中聲言：『善男子！汝從是東行，當得聞般若波羅蜜。行時莫念疲倦，莫念睡眠，莫念飲食，莫念晝夜，莫念寒熱如是諸事。莫念莫觀，亦莫思惟。離諂曲心，莫自高身，卑下他人。當離一切眾生之相，當離一切利養名譽，當離五蓋，當離慳嫉，亦莫分別內法外法。行時，莫得左右顧視，莫念前，莫念后，莫念上，莫念下，莫念四維，莫動色受、想、行、識。何以故？若動色、受、想、行、識，則不行佛法，行於生死。如是之人，不能得般若波羅蜜。』
「薩陀波侖報空中聲言：『當如教行
【現代漢語翻譯】 現代漢語譯本 善與不善都不可得，在受、想、行、識中，善與不善也是不可得的；色（物質現象）不可毀壞，受、想、行、識（精神現象）也不可毀壞；色是獅子吼（比喻其真實不虛），受、想、行、識也是獅子吼。應當知道般若波羅蜜（智慧的完美）也是如此。
小品般若經卷第九 大正藏第 08 冊 No. 0227 小品般若波羅蜜經
小品般若波羅蜜經卷第十
後秦龜茲國三藏鳩摩羅什譯
薩陀波侖品第二十七
佛告訴須菩提：『如果菩薩想要尋求般若波羅蜜，應當像薩陀波侖菩薩一樣，他現在在雷音威王佛（佛名）那裡，修行菩薩道。』
須菩提問佛說：『世尊！薩陀波侖菩薩是如何尋求般若波羅蜜的呢？』
佛告訴須菩提：『薩陀波侖菩薩，當初尋求般若波羅蜜時，不依賴世俗之事，不吝惜自己的身命，不貪圖利益供養，在空曠的樹林中，聽到空中傳來聲音說：『善男子！你從這裡向東走，就會聽到般若波羅蜜。行走時不要想著疲倦，不要想著睡眠，不要想著飲食，不要想著白天黑夜，不要想著寒冷炎熱這些事情。不要想，不要看，也不要思量。遠離虛偽諂媚的心，不要抬高自己，貶低他人。應當遠離一切眾生的表象，應當遠離一切利益供養和名譽，應當遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑），應當遠離慳吝和嫉妒，也不要分別內在的法和外在的法。行走時，不要左顧右盼，不要想前面，不要想後面，不要想上面，不要想下面，不要想四方，不要動搖色、受、想、行、識。為什麼呢？如果動搖色、受、想、行、識，那就不是在修行佛法，而是在生死輪迴中。這樣的人，不能得到般若波羅蜜。』
『薩陀波侖回答空中的聲音說：『我應當按照教導去做。』
【English Translation】 English version Good and not-good are unattainable; within sensation, perception, volition, and consciousness, good and not-good are also unattainable. Form (material phenomena) is indestructible; sensation, perception, volition, and consciousness (mental phenomena) are also indestructible. Form is a lion's roar (a metaphor for its truth and immutability), and sensation, perception, volition, and consciousness are also a lion's roar. Know that Prajna Paramita (perfection of wisdom) is also like this.
Chapter 9 of the Smaller Prajna Sutra Taisho Tripitaka Volume 08, No. 0227, Smaller Prajna Paramita Sutra
Chapter 10 of the Smaller Prajna Paramita Sutra
Translated by Tripitaka Kumarajiva of Kucha, Later Qin Dynasty
Chapter 27: Sadaprarudita
The Buddha said to Subhuti, 'If a Bodhisattva wishes to seek Prajna Paramita, he should be like the Bodhisattva Sadaprarudita, who is now with the Buddha Thunder-Sound-Majesty, practicing the Bodhisattva path.'
Subhuti asked the Buddha, 'World Honored One, how did the Bodhisattva Sadaprarudita seek Prajna Paramita?'
The Buddha told Subhuti, 'When the Bodhisattva Sadaprarudita initially sought Prajna Paramita, he did not rely on worldly affairs, did not begrudge his own life, and did not crave profit and offerings. In an empty forest, he heard a voice in the air saying, 'Good man! If you go east from here, you will hear about Prajna Paramita. When walking, do not think of fatigue, do not think of sleep, do not think of food, do not think of day or night, do not think of cold or heat, or such things. Do not think, do not look, and do not contemplate. Abandon the mind of deceit and flattery, do not elevate yourself and belittle others. You should abandon all appearances of sentient beings, abandon all profit, offerings, and fame, abandon the five hindrances (desire, anger, sleepiness, restlessness, and doubt), abandon stinginess and jealousy, and do not distinguish between inner and outer dharmas. When walking, do not look left or right, do not think of the front, do not think of the back, do not think of above, do not think of below, do not think of the four cardinal directions, and do not move form, sensation, perception, volition, or consciousness. Why? If you move form, sensation, perception, volition, or consciousness, then you are not practicing the Buddha's Dharma, but are in the cycle of birth and death. Such a person cannot attain Prajna Paramita.'
'Sadaprarudita replied to the voice in the air, 'I shall act according to the teachings.'
。何以故？我為一切眾生，作光明故，集諸佛法。』
「空中聲言：『善哉，善哉！善男子！汝應信解空、無相、無作法，應離諸相，離於有見，離眾生見、人見、我見，求般若波羅蜜。善男子！應離惡知識，親近善知識。善知識者能說空、無相、無作，無生無滅法。善男子！汝能如是，不久得聞般若波羅蜜，若從經卷聞，若從法師聞。善男子！汝所從聞般若波羅蜜，當於是人，生大師想，當知報恩。應作是念：「我所從聞般若波羅蜜，則是我善知識。我得聞般若波羅蜜，當不退于阿耨多羅三藐三菩提。不離諸佛，不生無佛世界，得離諸難。」思惟如是功德利故，於法師所，生大師想。善男子！莫以世俗財利心故，隨逐法師。當以愛重恭敬法故，隨逐法師。又，善男子！應覺魔事。惡魔或時為說法者，作諸因緣，令受好妙色聲香味觸。說法者以方便力故受是五欲。汝於此中，莫生不凈之心，應作念言：「我不知方便之力，法師或為利益眾生，令種善根故，受用是法。諸菩薩者，無所障礙。」善男子！汝于爾時，應觀諸法實相。何等是諸法實相？佛說一切法無垢。何以故？一切法性空，一切法無我、無眾生，一切法如幻、如夢、如響、如影、如炎。善男子！汝若如是觀諸法實相，隨逐法師，不久當善知般若波羅蜜
【現代漢語翻譯】 現代漢語譯本：『為什麼呢？因為我爲了所有眾生，作為光明，彙集各種佛法。』 空中傳來聲音說：『好啊，好啊！善男子！你應該信解空、無相、無作的法，應該遠離各種表象，遠離有見，遠離眾生見、人見、我見，去追求般若波羅蜜（智慧的完美）。善男子！應該遠離惡知識，親近善知識。善知識能夠宣說空、無相、無作，無生無滅的法。善男子！你如果能夠這樣做，不久就能聽到般若波羅蜜，無論是從經書上聽到，還是從法師那裡聽到。善男子！你從哪裡聽到般若波羅蜜，就應該對這個人產生如同大師一般的想法，應當知道報恩。應該這樣想：「我所聽聞的般若波羅蜜，就是我的善知識。我能夠聽到般若波羅蜜，就不會在阿耨多羅三藐三菩提（無上正等正覺）上退轉。不會離開諸佛，不會出生在沒有佛的世界，能夠脫離各種災難。」因為思惟這樣的功德利益，對於法師，要產生如同大師一般的想法。善男子！不要因為世俗的財利之心，而追隨法師。應當因為愛重恭敬佛法，而追隨法師。還有，善男子！應該覺察魔事。惡魔有時會為說法的人，製造各種因緣，讓他們接受美好的色、聲、香、味、觸。說法的人因為方便的力量而接受這五欲。你在這其中，不要產生不清凈的想法，應該這樣想：「我不知道方便的力量，法師或許是爲了利益眾生，讓他們種下善根，才受用這些法。各位菩薩，是沒有障礙的。」善男子！你在這個時候，應該觀察諸法的實相。什麼是諸法的實相呢？佛說一切法都是無垢的。為什麼呢？因為一切法的自性是空，一切法無我、無眾生，一切法如幻、如夢、如響、如影、如火焰。善男子！你如果這樣觀察諸法的實相，追隨法師，不久就能善巧地瞭解般若波羅蜜。'
【English Translation】 English version: 'Why is that? Because I, for the sake of all sentient beings, act as a light, gathering all the Buddha's teachings.' A voice from the sky said: 'Excellent, excellent! Good man! You should believe and understand the Dharma of emptiness, signlessness, and non-action. You should be free from all forms, free from the view of existence, free from the views of sentient beings, people, and self, and seek Prajna Paramita (the perfection of wisdom). Good man! You should stay away from evil teachers and be close to good teachers. Good teachers can explain the Dharma of emptiness, signlessness, non-action, and non-birth and non-death. Good man! If you can do this, you will soon hear Prajna Paramita, whether from scriptures or from a Dharma teacher. Good man! From whomever you hear Prajna Paramita, you should regard that person as a great master and know to repay their kindness. You should think: 「The Prajna Paramita I have heard is my good teacher. Because I have heard Prajna Paramita, I will not regress from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). I will not be separated from the Buddhas, I will not be born in a world without Buddhas, and I will be able to escape all difficulties.」 Because of contemplating such merits and benefits, you should regard the Dharma teacher as a great master. Good man! Do not follow a Dharma teacher with a worldly desire for wealth and gain. You should follow a Dharma teacher because of your love, respect, and reverence for the Dharma. Furthermore, good man! You should be aware of demonic activities. Evil demons sometimes create various conditions for those who preach the Dharma, causing them to receive beautiful sights, sounds, smells, tastes, and tactile sensations. Those who preach the Dharma accept these five desires because of their skillful means. In this, you should not have impure thoughts, but should think: 「I do not know the power of skillful means. The Dharma teacher may be using these things to benefit sentient beings and help them plant good roots. The Bodhisattvas have no obstacles.」 Good man! At that time, you should observe the true nature of all dharmas. What is the true nature of all dharmas? The Buddha said that all dharmas are without defilement. Why is that? Because the nature of all dharmas is emptiness, all dharmas are without self, without sentient beings, and all dharmas are like illusions, dreams, echoes, shadows, and flames. Good man! If you observe the true nature of all dharmas in this way and follow a Dharma teacher, you will soon skillfully understand Prajna Paramita.'
。又，善男子！復應覺知魔事。若法師于求般若波羅蜜者，心有嫌恨，而不顧錄，汝於此中，不應憂惱，但以愛重恭敬法心，隨逐法師，勿生厭離。』
「須菩提！薩陀波侖菩薩受虛空中如是教已，即便東行。東行不久，復作是念：『我向者云何不問空中聲，東行遠近？當從誰聞般若波羅蜜？』即住不行，憂愁啼哭，作是念言：『我住於此，若一日、二日，乃至七日，不念疲極，不念睡眠，不念飲食，不念晝夜，不念寒熱，要當得知我從誰聞般若波羅蜜。』
「須菩提！譬如有人唯有一子，愛之甚重，一旦命終，甚大憂惱，唯懷憂惱，無有餘念。須菩提！薩陀波侖亦如是無有餘念，但念我當何時得聞般若波羅蜜。
「須菩提！薩陀波侖菩薩如是憂愁啼哭時，佛像在前立，贊言：『善哉，善哉！善男子！過去諸佛本行菩薩道時，求般若波羅蜜，亦如汝今。是故，善男子！汝以是勤行精進愛樂法故，從是東行，去此五百由旬，有城名眾香，七寶合成。其城七重，縱廣十二由旬，皆以七寶多羅之樹，周遍圍繞。豐樂安靜，人民熾盛，街巷相當，端嚴如畫，橋津如地，寬博清凈。七重城上，皆以閻浮檀金而為樓閣。一一樓閣，七寶行樹，種種寶果。其諸樓閣，次第皆以寶繩連綿，寶鈴羅網，以覆城上。風吹
【現代漢語翻譯】 現代漢語譯本： 「還有，善男子！你還應該覺知魔事。如果法師對於那些尋求般若波羅蜜（智慧的完美）的人心懷嫌恨，而不加以關照，你對此不應感到憂愁煩惱，而應以愛重恭敬佛法的心，跟隨法師，不要產生厭惡和疏離的想法。」
「須菩提（佛陀的弟子）！薩陀波侖菩薩（常啼菩薩）接受虛空中這樣的教誨后，就立即向東走去。向東走了一段路后，他又想到：『我剛才為什麼不問空中的聲音，要向東走多遠？我應該從誰那裡聽聞般若波羅蜜呢？』於是他停下腳步，憂愁地哭泣，心想：『我在這裡停留，即使一天、兩天，乃至七天，也不覺得疲憊，不考慮睡眠，不考慮飲食，不考慮白天黑夜，不考慮寒冷炎熱，一定要知道我應該從誰那裡聽聞般若波羅蜜。』
「須菩提！譬如有人只有一個兒子，非常愛他，一旦兒子去世，就會非常憂愁煩惱，心中只有憂愁煩惱，沒有其他念頭。須菩提！薩陀波侖菩薩也是這樣，心中沒有其他念頭，只想著我什麼時候才能聽聞般若波羅蜜。」
「須菩提！薩陀波侖菩薩這樣憂愁哭泣的時候，佛像出現在他面前，讚歎道：『好啊，好啊！善男子！過去諸佛在修行菩薩道時，爲了求得般若波羅蜜，也像你現在這樣。所以，善男子！你因為這樣勤奮修行，精進愛樂佛法，就從這裡向東走，離開這裡五百由旬（古印度長度單位），有一個城市名叫眾香，是用七寶合成的。那座城有七重城墻，縱橫十二由旬，都用七寶多羅樹（一種樹）環繞。那裡富饒安寧，人民興盛，街道巷子整齊，端莊美麗如畫，橋樑渡口平坦如地，寬闊清凈。七重城墻上，都用閻浮檀金（一種金）建造樓閣。每一個樓閣都有七寶行樹，各種寶果。那些樓閣，依次用寶繩相連，寶鈴羅網覆蓋在城上。風吹動
【English Translation】 English version: 「Furthermore, good man! You should also be aware of the works of Mara (demon). If a Dharma teacher harbors resentment towards those who seek Prajnaparamita (perfection of wisdom) and does not care for them, you should not be troubled or distressed by this. Instead, with a heart that cherishes and respects the Dharma, follow the Dharma teacher and do not develop feelings of aversion or alienation.」
「Subhuti (Buddha's disciple)! Bodhisattva Sadaprarudita (Ever Weeping Bodhisattva), having received such teachings from the voice in the sky, immediately set out eastward. After traveling some distance eastward, he thought again: 『Why did I not ask the voice in the sky how far I should travel eastward? From whom should I hear Prajnaparamita?』 So he stopped walking, and, sorrowfully weeping, he thought: 『I will stay here, even for one day, two days, or even seven days, without feeling tired, without considering sleep, without considering food, without considering day or night, without considering cold or heat. I must find out from whom I should hear Prajnaparamita.』
「Subhuti! It is like a person who has only one son, whom he loves very dearly. If that son dies, he will be extremely sorrowful and distressed, with only sorrow and distress in his mind, and no other thoughts. Subhuti! Bodhisattva Sadaprarudita was also like this, with no other thoughts in his mind, only thinking about when he would be able to hear Prajnaparamita.」
「Subhuti! When Bodhisattva Sadaprarudita was weeping in such sorrow, a Buddha image appeared before him and praised him, saying: 『Excellent, excellent! Good man! When the Buddhas of the past were practicing the Bodhisattva path, they also sought Prajnaparamita as you are doing now. Therefore, good man! Because of your diligent practice, your zealous devotion to the Dharma, go eastward from here, five hundred yojanas (ancient Indian unit of distance) away, there is a city named Sarvagandha (All Fragrant), made of seven treasures. That city has seven layers of walls, twelve yojanas in length and width, all surrounded by seven-treasure Tala trees (a type of tree). It is prosperous and peaceful, with a thriving population, streets and alleys well-arranged, beautiful and picturesque, bridges and ferries as flat as the ground, wide and clean. On the seven layers of walls, there are pavilions made of Jambu gold (a type of gold). Each pavilion has seven-treasure rows of trees, with various precious fruits. Those pavilions are connected in sequence by precious ropes, and a net of precious bells covers the city. The wind blows
鈴聲，其音和雅，如作五樂，甚可愛樂，以是音聲，娛樂眾生。其城四邊，流池清凈，冷暖調適。中有諸船，七寶嚴飾，是諸眾生，宿業所致，娛樂遊戲。諸池水中，種種蓮華，青黃赤白，眾雜好華，香色具足，遍滿其上，三千大千世界，所有好華，悉皆具有。其城四邊，有五百園觀，七寶莊嚴，甚可愛樂。一一園中，有五百池水。池水各各縱廣十里，皆以七寶雜色莊嚴。諸池水中，皆有青黃赤白蓮花，大如車輪，彌覆水上。青色青光，黃色黃光，赤色赤光，白色白光。諸池水中，皆有鳧雁鴛鴦，異類眾鳥。是諸園觀池沼，適無所屬，皆是眾生宿業果報，長夜信樂深法，行般若波羅蜜，福德所致。善男子！眾香城中，有大高臺，曇無竭菩薩宮舍在上，其宮縱廣各五十里，皆以七寶校成雜色莊嚴。其墻七重皆亦七寶，七寶行樹周匝圍繞。其宮舍中有四園觀常所娛樂，一名常喜，二名無憂，三名華飾，四名香飾。一一園中有八池水，一名為賢，二名賢上，三名歡喜，四名喜上，五名安隱，六名多安隱，七名必定，八名阿毗跋致。諸池水邊，面各一寶，黃金、白銀、琉璃、頗梨、玫瑰為底，金沙布上。一一池側，有八梯階，種種寶物，以為梯橙。諸階陛間，有閻浮檀金芭蕉之樹。諸池水中，皆有青黃赤白蓮花遍覆。其上鳧雁
【現代漢語翻譯】 現代漢語譯本：其音聲和諧優雅，如同演奏五種樂器，非常悅耳動聽，用這樣的聲音來娛樂眾生。城池四邊有清澈的流水池，冷暖適宜。池中有各種船隻，用七寶裝飾，這些都是眾生前世的業力所致，用來娛樂嬉戲。池水中生長著各種蓮花，青色、黃色、紅色、白色，各種美好的花朵，香氣和色彩都非常完美，遍佈其上，三千大千世界中所有美好的花朵，這裡都應有盡有。城池四邊有五百個園林，用七寶裝飾，非常可愛。每個園林中都有五百個水池。每個水池縱橫十里，都用七寶和各種顏色裝飾。水池中都有青色、黃色、紅色、白色的蓮花，大如車輪，覆蓋在水面上。青色的蓮花發出青光，黃色的蓮花發出黃光，紅色的蓮花發出紅光，白色的蓮花發出白光。水池中都有野鴨、大雁、鴛鴦等各種不同的鳥類。這些園林池沼，沒有主人，都是眾生前世的業報，長期信奉和喜愛深奧的佛法，修行般若波羅蜜（智慧到彼岸），福德所致。善男子！眾香城中，有一座高大的樓臺，曇無竭菩薩（永遠不枯竭的菩薩）的宮殿就在上面，宮殿縱橫各五十里，都用七寶裝飾成各種顏色。宮墻有七重，也都是七寶所造，七寶行樹環繞四周。宮殿中有四個園林，是菩薩經常娛樂的地方，一個叫常喜，一個叫無憂，一個叫華飾，一個叫香飾。每個園林中有八個水池，分別名為賢、賢上、歡喜、喜上、安隱、多安隱、必定、阿毗跋致（不退轉）。每個水池邊都用一種寶物鋪底，黃金、白銀、琉璃、頗梨（水晶）、玫瑰為底，上面鋪著金沙。每個水池邊都有八個臺階，用各種寶物做成。臺階之間有閻浮檀金（一種金）的芭蕉樹。水池中都覆蓋著青色、黃色、紅色、白色的蓮花。上面有野鴨、大雁 現代漢語譯本：鴛鴦等各種鳥類。
【English Translation】 English version: Its sound is harmonious and elegant, like the playing of five musical instruments, extremely pleasant and delightful, using this sound to entertain sentient beings. Around the four sides of the city are clear flowing pools, with a comfortable temperature, neither too cold nor too warm. In the pools are various boats, adorned with seven treasures, which are the result of the past karma of these sentient beings, used for entertainment and play. In the pool waters grow various lotuses, blue, yellow, red, and white, all kinds of beautiful flowers, with fragrance and color complete, covering the surface. All the beautiful flowers in the three thousand great thousand worlds are present here. Around the four sides of the city are five hundred gardens, adorned with seven treasures, extremely delightful. In each garden are five hundred pools of water. Each pool is ten miles in length and width, all adorned with seven treasures and various colors. In the pool waters are blue, yellow, red, and white lotuses, as large as chariot wheels, covering the water's surface. The blue lotuses emit blue light, the yellow lotuses emit yellow light, the red lotuses emit red light, and the white lotuses emit white light. In the pool waters are ducks, geese, mandarin ducks, and various kinds of birds. These gardens and pools have no owner, they are all the result of the past karma of sentient beings, who have long believed in and loved the profound Dharma, practiced Prajna Paramita (perfection of wisdom), and accumulated merit. Good man! In the City of Fragrances, there is a great high platform, where the palace of Bodhisattva Tanhumojie (the Bodhisattva who never exhausts) is located. The palace is fifty miles in length and width, all adorned with seven treasures and various colors. The walls are seven layers, also made of seven treasures, with rows of seven-treasure trees surrounding them. In the palace are four gardens, where the Bodhisattva often enjoys himself, one named 'Constant Joy', one named 'No Worry', one named 'Flower Adornment', and one named 'Fragrance Adornment'. In each garden are eight pools of water, named 'Virtuous', 'Superior Virtuous', 'Joyful', 'Superior Joyful', 'Peaceful', 'Very Peaceful', 'Certain', and 'Avivartika' (non-retrogression). The bottom of each pool is made of one kind of treasure, gold, silver, lapis lazuli, crystal, or rose quartz, covered with gold sand. On each side of the pool are eight staircases, made of various treasures. Between the staircases are banana trees made of Jambu gold (a type of gold). In the pool waters are blue, yellow, red, and white lotuses covering the surface. On top are ducks, geese English version: mandarin ducks, and various kinds of birds.
鴛鴦、孔雀眾鳥，鳴聲相和，甚可愛樂。諸池水邊，皆生花樹香樹，風吹香華墮池水中。其池成就八功德水，香若栴檀，色味具足。曇無竭菩薩，與六萬八千婇女，五欲具足，共相娛樂，及城中男女，俱入常喜等園、賢等池中，共相娛樂。善男子！曇無竭菩薩，與諸婇女遊戲娛樂已，日日三時，說般若波羅蜜，眾香城中，男女大小，為曇無竭菩薩，于其城內，多聚人處，敷大法座。其座四足，或以黃金，或以白銀，或以琉璃，或以頗梨，敷以綩綖雜色茵蓐，以迦尸白㲲而覆其上。座高五里，施諸幃帳。其地四邊，散五色華，燒眾名香，供養法故。曇無竭菩薩於此座上，說般若波羅蜜。善男子！彼諸人眾，如是供養、恭敬曇無竭菩薩，為聞般若波羅蜜故，於是大會百千萬眾諸天世人一處集會。中有聽者，中有受者，中有持者，中有誦者，中有書者，中有正觀者，中有如說行者。是諸眾生，已度惡道，皆不退轉于阿耨多羅三藐三菩提。善男子！汝從是去，當於曇無竭菩薩所，聞般若波羅蜜。曇無竭菩薩世世是汝善知識，示教利喜汝阿耨多羅三藐三菩提。善男子！曇無竭菩薩，本行菩薩道時，求般若波羅蜜，亦如汝今。今汝東行，莫計晝夜，不久當得聞般若波羅蜜。』
「薩陀波侖菩薩，心大歡喜，譬如有人為毒箭所
【現代漢語翻譯】 現代漢語譯本 鴛鴦、孔雀等各種鳥兒，鳴叫的聲音和諧動聽，非常可愛令人快樂。各個池塘邊，都生長著開花的樹木和香樹，風吹動香花落入池水中。那些池塘里充滿了八功德水（指具有澄凈、清涼、甘美等八種功德的水），香氣如同栴檀（一種香木），色澤和味道都非常完美。曇無竭菩薩（一位菩薩的名字），與六萬八千名婇女（宮女），享受著五欲（色、聲、香、味、觸）的滿足，一同娛樂，城中的男女也一起進入常喜等園林、賢等池塘中，共同享樂。善男子！曇無竭菩薩與眾婇女嬉戲娛樂之後，每天三次宣講般若波羅蜜（意為「智慧的完美」），眾香城中的男女老少，爲了曇無竭菩薩，在城內人多的地方，鋪設大法座。那座的四足，有的用黃金，有的用白銀，有的用琉璃，有的用頗梨（一種寶石）製成，上面鋪著華麗的綩綖（一種細席）和各種顏色的茵蓐（墊子），再用迦尸（古印度地名）出產的白色細布覆蓋。座高五里，還設定了各種帷帳。地面四周，散佈著五顏六色的鮮花，焚燒各種名貴的香，以此來供養佛法。曇無竭菩薩就在這座上宣講般若波羅蜜。善男子！那些人們，如此供養、恭敬曇無竭菩薩，是爲了聽聞般若波羅蜜的緣故，於是大會上聚集了成百上千萬的天人和世人。其中有聽聞者，有接受者，有持守者，有誦讀者，有書寫者，有正確觀想者，有如教奉行者。這些眾生，已經脫離了惡道，都不會在阿耨多羅三藐三菩提（無上正等正覺）的道路上退轉。善男子！你從這裡出發，應當去曇無竭菩薩那裡，聽聞般若波羅蜜。曇無竭菩薩世世代代都是你的善知識，他會教導你，使你歡喜，並引導你證得阿耨多羅三藐三菩提。善男子！曇無竭菩薩，在過去修行菩薩道時，也是像你現在這樣求取般若波羅蜜的。現在你向東走，不要計較白天黑夜，不久就能聽到般若波羅蜜。』 薩陀波侖菩薩（一位菩薩的名字），心中非常歡喜，就像一個人被毒箭射中
【English Translation】 English version The mandarin ducks, peacocks, and various other birds sing in harmonious chorus, which is very lovely and delightful. By the sides of all the ponds, there grow flowering trees and fragrant trees, and the wind blows the fragrant flowers into the water. The ponds are filled with water possessing the eight merits (referring to water with eight qualities such as clarity, coolness, and sweetness), fragrant like sandalwood, with perfect color and taste. Bodhisattva Dharmodgata (a Bodhisattva's name), together with sixty-eight thousand consorts, enjoying the fulfillment of the five desires (form, sound, smell, taste, and touch), are engaged in entertainment, and the men and women of the city also enter the gardens like Changxi and the ponds like Xian, enjoying themselves together. Good man! After Bodhisattva Dharmodgata has played and enjoyed himself with the consorts, he expounds the Prajnaparamita (meaning 'perfection of wisdom') three times daily. The men, women, old, and young of the city of Many Fragrances, for the sake of Bodhisattva Dharmodgata, set up a great Dharma seat in a place where many people gather within the city. The four legs of the seat are made of gold, silver, lapis lazuli, or crystal, and it is covered with luxurious carpets and cushions of various colors, and then covered with white fine cloth from Kashi (an ancient Indian place). The seat is five li high, and various curtains are set up. The ground around it is scattered with five-colored flowers, and various precious incenses are burned to make offerings to the Dharma. Bodhisattva Dharmodgata expounds the Prajnaparamita on this seat. Good man! Those people make offerings and show respect to Bodhisattva Dharmodgata in this way, for the sake of hearing the Prajnaparamita. Thus, in the assembly, hundreds of millions of gods and humans gather in one place. Among them are those who listen, those who receive, those who uphold, those who recite, those who write, those who contemplate correctly, and those who practice as taught. These beings have already escaped the evil paths and will not regress on the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Good man! From here, you should go to Bodhisattva Dharmodgata and listen to the Prajnaparamita. Bodhisattva Dharmodgata has been your good teacher in every lifetime, he will teach you, make you happy, and guide you to attain Anuttara-samyak-sambodhi. Good man! Bodhisattva Dharmodgata, when he was practicing the Bodhisattva path in the past, also sought the Prajnaparamita as you are doing now. Now you should go east, do not count day or night, and soon you will be able to hear the Prajnaparamita.』 Bodhisattva Sadāprarudita (a Bodhisattva's name) was very happy in his heart, like a person who has been shot by a poisoned arrow
中，更無餘念。唯念何時，當得良醫，拔出毒箭，除我此苦。如是薩陀波侖菩薩，無有餘念，但念何時，得見曇無竭菩薩，為我說般若波羅蜜。我聞般若波羅蜜，斷諸有見。◎
「爾時薩陀波侖即于住處一切法中，生無決定想，入諸三昧門，所謂：諸法性觀三昧、諸法不可得三昧、破諸法無明三昧、諸法不異三昧、諸法不壞三昧、諸法照明三昧、諸法離闇三昧、諸法不相續三昧、諸法性不可得三昧、散華三昧、不受諸身三昧、離幻三昧、如映象三昧、一切眾生語言三昧、一切眾生歡喜三昧、隨一切善三昧、種種語言字句莊嚴三昧、無畏三昧、性常默然三昧、無礙解脫三昧、離塵垢三昧、名字語言莊嚴三昧、一切見三昧、一切無礙際三昧、如虛空三昧、如金剛三昧、無負三昧、得勝三昧、轉眼三昧、畢法性三昧、得安隱三昧、師子吼三昧、勝一切眾生三昧、離垢三昧、無垢凈三昧、華莊嚴三昧、隨堅實三昧、出諸法得力無畏三昧、通達諸法三昧、壞一切法印三昧、無差別見三昧、離一切見三昧、離一切闇三昧、離一切相三昧、離一切著三昧、離一切懈怠三昧、深法照明三昧、善高三昧、不可奪三昧、破魔三昧、生光明三昧、見諸佛三昧。
「薩陀波侖菩薩住是諸三昧中，即見十方諸佛，為諸菩薩說般若波羅
【現代漢語翻譯】 現代漢語譯本 心中，再也沒有其他的念頭。只想著什麼時候，才能遇到良醫，拔出毒箭，解除我的痛苦。像這樣，薩陀波侖（Sadāprarudita）菩薩，沒有其他的念頭，只想著什麼時候，才能見到曇無竭（Dharmodgata）菩薩，為我講說般若波羅蜜（Prajñāpāramitā）。我聽聞般若波羅蜜，就能斷除各種有見（對存在的執著）。 那時，薩陀波侖菩薩在所住之處，對一切法生起無決定的想法，進入各種三昧（samādhi，禪定）之門，即：諸法性觀三昧（觀察諸法自性的禪定）、諸法不可得三昧（諸法不可得的禪定）、破諸法無明三昧（破除對諸法無明的禪定）、諸法不異三昧（諸法不異的禪定）、諸法不壞三昧（諸法不壞的禪定）、諸法照明三昧（照亮諸法的禪定）、諸法離闇三昧（遠離諸法黑暗的禪定）、諸法不相續三昧（諸法不連續的禪定）、諸法性不可得三昧（諸法自性不可得的禪定）、散華三昧（散花的禪定）、不受諸身三昧（不受諸身的禪定）、離幻三昧（遠離幻象的禪定）、如映象三昧（如鏡中像的禪定）、一切眾生語言三昧（理解一切眾生語言的禪定）、一切眾生歡喜三昧（令一切眾生歡喜的禪定）、隨一切善三昧（隨順一切善的禪定）、種種語言字句莊嚴三昧（用各種語言文字莊嚴的禪定）、無畏三昧（無畏的禪定）、性常默然三昧（自性常默然的禪定）、無礙解脫三昧（無礙解脫的禪定）、離塵垢三昧（遠離塵垢的禪定）、名字語言莊嚴三昧（用名字語言莊嚴的禪定）、一切見三昧（洞察一切見的禪定）、一切無礙際三昧（一切無礙際的禪定）、如虛空三昧（如虛空的禪定）、如金剛三昧（如金剛的禪定）、無負三昧（無負的禪定）、得勝三昧（獲得勝利的禪定）、轉眼三昧（轉眼的禪定）、畢法性三昧（究竟法性的禪定）、得安隱三昧（獲得安穩的禪定）、師子吼三昧（獅子吼的禪定）、勝一切眾生三昧（勝過一切眾生的禪定）、離垢三昧（遠離污垢的禪定）、無垢凈三昧（無垢清凈的禪定）、華莊嚴三昧（用花莊嚴的禪定）、隨堅實三昧（隨順堅實的禪定）、出諸法得力無畏三昧（從諸法中獲得力量和無畏的禪定）、通達諸法三昧（通達諸法的禪定）、壞一切法印三昧（破壞一切法印的禪定）、無差別見三昧（無差別見的禪定）、離一切見三昧（遠離一切見的禪定）、離一切闇三昧（遠離一切黑暗的禪定）、離一切相三昧（遠離一切相的禪定）、離一切著三昧（遠離一切執著的禪定）、離一切懈怠三昧（遠離一切懈怠的禪定）、深法照明三昧（照亮深法的禪定）、善高三昧（善高的禪定）、不可奪三昧（不可奪取的禪定）、破魔三昧（破除魔的禪定）、生光明三昧（產生光明的禪定）、見諸佛三昧（見到諸佛的禪定）。 薩陀波侖菩薩安住于這些三昧中，就見到十方諸佛，為諸菩薩講說般若波羅蜜。
【English Translation】 English version In his mind, there were no other thoughts. He only thought about when he could find a good physician to pull out the poisoned arrow and relieve his suffering. Thus, Bodhisattva Sadāprarudita had no other thoughts, but only thought about when he could see Bodhisattva Dharmodgata, who would explain the Prajñāpāramitā (Perfection of Wisdom) to him. If I hear the Prajñāpāramitā, I will cut off all views of existence. At that time, Bodhisattva Sadāprarudita, in his dwelling place, developed a non-definitive view of all dharmas (phenomena), and entered various samādhi (meditative absorption) gates, namely: the samādhi of observing the nature of all dharmas, the samādhi of the unattainability of all dharmas, the samādhi of breaking the ignorance of all dharmas, the samādhi of the non-difference of all dharmas, the samādhi of the non-destruction of all dharmas, the samādhi of illuminating all dharmas, the samādhi of being free from the darkness of all dharmas, the samādhi of the non-continuity of all dharmas, the samādhi of the unattainability of the nature of all dharmas, the samādhi of scattering flowers, the samādhi of not accepting any bodies, the samādhi of being free from illusion, the samādhi like a mirror image, the samādhi of the languages of all sentient beings, the samādhi of the joy of all sentient beings, the samādhi of following all good, the samādhi of adorning with various languages and words, the samādhi of fearlessness, the samādhi of the nature of constant silence, the samādhi of unobstructed liberation, the samādhi of being free from dust and defilement, the samādhi of adorning with names and languages, the samādhi of all views, the samādhi of all unobstructed boundaries, the samādhi like space, the samādhi like a diamond, the samādhi of no burden, the samādhi of gaining victory, the samādhi of turning the eye, the samādhi of completing the nature of dharma, the samādhi of gaining peace, the samādhi of the lion's roar, the samādhi of surpassing all sentient beings, the samādhi of being free from defilement, the samādhi of being pure and undefiled, the samādhi of adorning with flowers, the samādhi of following the solid, the samādhi of gaining power and fearlessness from all dharmas, the samādhi of penetrating all dharmas, the samādhi of destroying all dharma seals, the samādhi of seeing without difference, the samādhi of being free from all views, the samādhi of being free from all darkness, the samādhi of being free from all forms, the samādhi of being free from all attachments, the samādhi of being free from all laziness, the samādhi of illuminating the profound dharma, the samādhi of good height, the samādhi of being unseizable, the samādhi of breaking the demon, the samādhi of generating light, and the samādhi of seeing all Buddhas. Bodhisattva Sadāprarudita, abiding in these samādhis, then saw the Buddhas of the ten directions, who were explaining the Prajñāpāramitā to the Bodhisattvas.
蜜。諸佛各各安慰贊言：『善哉，善哉！善男子！我等本行菩薩道時，求般若波羅蜜，亦如汝今；得是諸三昧，亦如汝今。得是諸三昧已，了達般若波羅蜜，住阿毗跋致地。我等得是諸三昧故，得阿耨多羅三藐三菩提。善男子！是為般若波羅蜜，所謂于諸法無所念。我等住于無念法中，得如是金色之身、三十二相、大光明不可思議智慧、諸佛無上三昧、無上智慧，盡諸功德邊。如是功德，諸佛說之猶不能盡，況聲聞、辟支佛。是故，善男子！汝於是法，倍應恭敬愛重，生清凈心。得阿耨多羅三藐三菩提，不足為難。汝于善知識，應深恭敬愛重信樂。善男子！若菩薩為善知識所護念者，疾得阿耨多羅三藐三菩提。』
「薩陀波侖菩薩白諸佛言：『何等是我善知識？』諸佛答言：『善男子！曇無竭菩薩，世世教誨成就汝于阿耨多羅三藐三菩提，令汝得學般若波羅蜜方便之力。曇無竭菩薩，是汝善知識，汝應報恩。善男子！汝若於一劫，若二劫三劫，乃至百劫，若過百劫，頂戴恭敬，以一切樂具而供養之；若以三千大千世界，妙好色聲香味觸盡以供養，亦未能報須臾之恩。何以故？以曇無竭菩薩因緣力故，令汝得如是諸深三昧，及聞般若波羅蜜方便。』諸佛如是教授安慰薩陀波侖菩薩已，忽然不現。
「薩陀波
【現代漢語翻譯】 現代漢語譯本：諸佛各自安慰讚歎道：『善哉，善哉！善男子！我們過去修行菩薩道時，求證般若波羅蜜（智慧到彼岸），也像你現在一樣；得到這些三昧（禪定），也像你現在一樣。得到這些三昧后，通達般若波羅蜜，安住于阿毗跋致地（不退轉地）。我們得到這些三昧的緣故，才證得阿耨多羅三藐三菩提（無上正等正覺）。善男子！這就是般若波羅蜜，即是對一切法都不執著。我們安住于無念的法中，才得到這樣金色的身軀、三十二相、大光明不可思議的智慧、諸佛無上的三昧、無上的智慧，以及一切功德的圓滿。這樣的功德，諸佛說都說不盡，何況是聲聞、辟支佛（緣覺）。所以，善男子！你對於這個法，更應該恭敬愛重，生起清凈心。證得阿耨多羅三藐三菩提，並非難事。你對於善知識，應該深深地恭敬愛重信樂。善男子！如果菩薩被善知識所護念，就能快速證得阿耨多羅三藐三菩提。』 薩陀波侖菩薩（常啼菩薩）問諸佛：『誰是我的善知識？』諸佛回答說：『善男子！曇無竭菩薩（法涌菩薩），世世代代教誨成就你證得阿耨多羅三藐三菩提，使你得以學習般若波羅蜜的方便之力。曇無竭菩薩，是你的善知識，你應該報答他的恩德。善男子！你即使在一劫、二劫、三劫，乃至百劫，甚至超過百劫的時間裡，都頂戴恭敬，用一切美好的樂具來供養他；即使把三千大千世界中，所有美妙的色、聲、香、味、觸都用來供養，也無法報答他須臾的恩德。為什麼呢？因為曇無竭菩薩的因緣之力，才使你得到這些甚深的禪定，以及聽聞般若波羅蜜的方便。』諸佛這樣教導安慰薩陀波侖菩薩后，忽然消失不見。 薩陀波侖菩薩
【English Translation】 English version: The Buddhas each comforted and praised him, saying: 『Excellent, excellent! Good man! When we were practicing the Bodhisattva path, seeking Prajna Paramita (Perfection of Wisdom), it was just like you are now; obtaining these Samadhis (meditative absorptions), it was also just like you are now. Having obtained these Samadhis, we understood Prajna Paramita and dwelt in the Avinivartaniya (non-retrogressive) stage. Because we obtained these Samadhis, we attained Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Good man! This is Prajna Paramita, which means having no attachment to any dharma (phenomena). We dwell in the dharma of non-attachment, and thus we obtained such golden bodies, the thirty-two marks, great light, inconceivable wisdom, the unsurpassed Samadhis of the Buddhas, unsurpassed wisdom, and the complete perfection of all merits. Such merits, even the Buddhas cannot fully describe, let alone the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Therefore, good man! You should be even more respectful, loving, and reverent towards this dharma, and generate a pure mind. Attaining Anuttara Samyak Sambodhi will not be difficult. You should deeply respect, love, and have faith in your good teachers. Good man! If a Bodhisattva is protected and cared for by good teachers, he will quickly attain Anuttara Samyak Sambodhi.』 Sadāprarudita Bodhisattva (Ever Weeping Bodhisattva) asked the Buddhas: 『Who are my good teachers?』 The Buddhas replied: 『Good man! Dharmodgata Bodhisattva (Dharma Rising Bodhisattva), in lifetime after lifetime, has taught and helped you to achieve Anuttara Samyak Sambodhi, enabling you to learn the skillful means of Prajna Paramita. Dharmodgata Bodhisattva is your good teacher, and you should repay his kindness. Good man! Even if you were to respectfully carry him on your head for one kalpa (eon), two kalpas, three kalpas, or even a hundred kalpas, or more than a hundred kalpas, and offer him all kinds of delightful things; even if you were to offer him all the wonderful sights, sounds, smells, tastes, and touches of the three thousand great thousand worlds, you would still not be able to repay his kindness for even a moment. Why is that? Because it is through the power of Dharmodgata Bodhisattva』s conditions that you have obtained these profound Samadhis and heard the skillful means of Prajna Paramita.』 After the Buddhas had thus instructed and comforted Sadāprarudita Bodhisattva, they suddenly disappeared. Sadāprarudita Bodhisattva
侖菩薩從三昧起，不見諸佛，作是念：『是諸佛向從何來？今至何所？』不見佛故，即大憂愁。作是念：『曇無竭菩薩，已得陀羅尼諸神通力，已曾供養過去諸佛，世世為我善知識，常利益我。我至曇無竭菩薩所，當問諸佛從何所來，去至何所？』
「爾時薩陀波侖菩薩于曇無竭菩薩，益加愛重，恭敬信樂，作如是念：『我今貧窮，無有華香瓔珞、燒香涂香、衣服幡蓋、金銀真珠、頗梨珊瑚，無有如是諸物，可以供養曇無竭菩薩。我今不應空往曇無竭菩薩所。我若空往，心則不安，當自賣身，以求財物，為般若波羅蜜故，供養曇無竭菩薩。何以故？我世世已來，喪身無數。于無始生死中，為欲因緣故，在於地獄，受無量苦，未曾為是清凈之法。』
「是時薩陀波侖菩薩，中道入一大城，至市肆上，高聲唱言：『誰欲須人？誰欲須人？』爾時惡魔作是念：『薩陀波侖菩薩，為愛法故，欲自賣身以供養曇無竭菩薩，為聞般若波羅蜜方便。云何菩薩行般若波羅蜜，疾得阿耨多羅三藐三菩提，亦得多聞。如大海水，不為諸魔所壞，能盡一切諸功德邊，於此利益無量眾生。是諸眾生，出我境界，得阿耨多羅三藐三菩提。我今當往壞其道意。』即時惡魔隱蔽諸人，乃至不令一人得聞唱聲，唯一長者女，魔不能蔽。
【現代漢語翻譯】 現代漢語譯本 薩陀波侖（Sadāprarudita）菩薩從禪定中起身，不見諸佛，心中思忖：『這些佛是從哪裡來的？現在又去了哪裡？』因為不見佛，心中非常憂愁。他想：『曇無竭（Dharmodgata）菩薩已經獲得了陀羅尼（dhāraṇī，總持）等神通力量，曾經供養過過去的諸佛，世世代代都是我的善知識，常常利益我。我應該去曇無竭菩薩那裡，問問諸佛是從哪裡來，又去了哪裡？』 當時，薩陀波侖菩薩對曇無竭菩薩更加愛重，恭敬信樂，心中想：『我現在貧窮，沒有鮮花、香、瓔珞、燒香、涂香、衣服、幡蓋、金銀、珍珠、琉璃、珊瑚等物，沒有這些東西可以用來供養曇無竭菩薩。我現在不應該空著手去曇無竭菩薩那裡。如果空著手去，心中會不安，我應該賣掉自己的身體，以求得財物，爲了般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的緣故，供養曇無竭菩薩。為什麼呢？我從世世代代以來，已經喪失了無數的身體。在無始的生死輪迴中，爲了慾望的緣故，在地獄中受了無量的痛苦，卻從未爲了這清凈的佛法。』 這時，薩陀波侖菩薩走到一座大城的中心，來到集市上，高聲喊道：『誰需要人？誰需要人？』當時，惡魔心中想：『薩陀波侖菩薩爲了愛慕佛法，想要賣掉自己的身體來供養曇無竭菩薩，爲了聽聞般若波羅蜜的方便法門。菩薩如何修行般若波羅蜜，才能迅速獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），並且多聞博學。如同大海水，不會被諸魔所破壞，能夠窮盡一切功德的邊際，由此利益無量的眾生。這些眾生，會超出我的境界，獲得阿耨多羅三藐三菩提。我現在應當去破壞他的道心。』隨即，惡魔就隱蔽了所有的人，甚至不讓一個人聽到他的喊聲，只有一位長者的女兒，魔不能夠遮蔽。
【English Translation】 English version Bodhisattva Sadāprarudita, having arisen from samadhi, did not see the Buddhas, and thought: 『Where did these Buddhas come from? And where have they gone now?』 Because he did not see the Buddhas, he was greatly distressed. He thought: 『Bodhisattva Dharmodgata has already attained the powers of dhāraṇī and other spiritual abilities, has offered to past Buddhas, and has been my good teacher in every lifetime, always benefiting me. I should go to Bodhisattva Dharmodgata and ask where the Buddhas came from and where they have gone.』 At that time, Bodhisattva Sadāprarudita had even greater love, respect, and faith in Bodhisattva Dharmodgata, and thought: 『I am now poor, without flowers, incense, necklaces, burning incense, fragrant ointments, clothes, banners, gold, silver, pearls, lapis lazuli, or coral. I have none of these things to offer to Bodhisattva Dharmodgata. I should not go to Bodhisattva Dharmodgata empty-handed. If I go empty-handed, my heart will be uneasy. I should sell my own body to obtain wealth, for the sake of Prajñāpāramitā, to offer to Bodhisattva Dharmodgata. Why? Because in countless lifetimes, I have lost countless bodies. In the beginningless cycle of birth and death, for the sake of desire, I have suffered immeasurable pain in hell, but never for this pure Dharma.』 At this time, Bodhisattva Sadāprarudita went to the center of a large city, to the marketplace, and shouted loudly: 『Who needs a person? Who needs a person?』 At that time, the demon thought: 『Bodhisattva Sadāprarudita, out of love for the Dharma, wants to sell his own body to offer to Bodhisattva Dharmodgata, in order to hear the expedient teachings of Prajñāpāramitā. How does a Bodhisattva practice Prajñāpāramitā to quickly attain anuttarā-samyak-saṃbodhi and become learned and wise? Like the water of the great ocean, which cannot be destroyed by demons, he can exhaust the boundaries of all merits, thereby benefiting immeasurable beings. These beings will transcend my realm and attain anuttarā-samyak-saṃbodhi. I should now go and destroy his aspiration for the path.』 Immediately, the demon concealed all the people, not even allowing one person to hear his shouts, except for the daughter of an elder, whom the demon could not conceal.
「薩陀波侖菩薩，賣身不售，在一處立，流淚而言：『我為大罪故，欲自賣身供養曇無竭菩薩，為聞般若波羅蜜，而無買者。』爾時釋提桓因作是念：『我今當試是善男子，實以深心為愛法故，舍是身不？』即化作婆羅門，在薩陀波侖菩薩邊行。問言：『善男子！汝今何故憂愁啼哭？』薩陀波侖言：『我以貧窮，無有財寶，欲自賣身，供養曇無竭菩薩，為聞般若波羅蜜。而無買者。』婆羅門言：『善男子！我不須人，今欲大祠，當須人心人血人髓，能與我不？』薩陀波侖自念：『我得大利，定當得聞般若波羅蜜方便。』以婆羅門欲買心血髓故，即大歡喜，語婆羅門：『汝所須者，盡當相與。』婆羅門言：『汝須何價？』答言：『隨汝所與。』薩陀波侖菩薩即執利刀，刺右臂出血。復割右髀，欲破骨出髓。
「時一長者女，在閣上遙見薩陀波侖菩薩刺臂出血，割其右髀，復欲破骨出髓，作是念：『此善男子，何因緣故，困苦其身？我當往問。』時長者女，即便下閣，到薩陀波侖菩薩所，問言：『善男子！何因緣故，困苦其身，用是血髓為？』薩陀波侖言：『賣與婆羅門，供養般若波羅蜜，及曇無竭菩薩。』長者女言：『善男子！汝賣血髓供養是人，得何等利？』薩陀波侖言：『是人當爲我說般若波羅蜜方便力
【現代漢語翻譯】 現代漢語譯本 『薩陀波侖菩薩（Sadāprarudita Bodhisattva），想要賣身卻無人購買，他站在那裡，流著淚說：「我因為犯下大罪，想要賣掉自己的身體來供養曇無竭菩薩（Dharmodgata Bodhisattva），以求聽聞般若波羅蜜（Prajñāpāramitā），卻沒有人願意買。」當時，釋提桓因（Śakra devānām indra）心想：「我今天應當試探一下這位善男子，他是否真的以深切的愛法之心，捨棄自己的身體？」於是，他化作一個婆羅門，走到薩陀波侖菩薩身邊，問道：「善男子！你現在為何如此憂愁哭泣？」薩陀波侖回答說：「我因為貧窮，沒有財寶，想要賣掉自己的身體，供養曇無竭菩薩，以求聽聞般若波羅蜜，卻沒有人願意買。」婆羅門說：「善男子！我不需要人，現在想要舉行大型祭祀，需要人心、人血、人髓，你能給我嗎？」薩陀波侖心想：「我得到了大利益，一定能夠聽聞般若波羅蜜的方便法門。」因為婆羅門想要購買他的心血和骨髓，他非常歡喜，對婆羅門說：「你所需要的，我都會給你。」婆羅門問：「你需要什麼價格？」他回答說：「隨你給。」薩陀波侖菩薩立刻拿起利刀，刺破右臂，流出血來。又割開右腿，想要破開骨頭取出骨髓。 當時，一位長者的女兒，在樓閣上遠遠看見薩陀波侖菩薩刺破手臂流血，割開右腿，又想要破開骨頭取出骨髓，心想：「這位善男子，因為什麼緣故，如此折磨自己的身體？我應當前去詢問。」當時，長者的女兒，立刻下樓，來到薩陀波侖菩薩面前，問道：「善男子！因為什麼緣故，如此折磨自己的身體，用這些血髓做什麼？」薩陀波侖回答說：「賣給婆羅門，供養般若波羅蜜，以及曇無竭菩薩。」長者的女兒說：「善男子！你賣血髓供養這個人，能得到什麼利益？」薩陀波侖說：「這個人會為我講述般若波羅蜜的方便力。」
【English Translation】 English version 『Sadāprarudita Bodhisattva, unable to sell his body, stood in one place, weeping and saying, 「Because of my great sins, I wish to sell my body to make offerings to Dharmodgata Bodhisattva, in order to hear the Prajñāpāramitā, but there is no one who will buy it.」 At that time, Śakra devānām indra thought, 「I should now test this good man, to see if he truly gives up his body with a deep love for the Dharma.」 He then transformed himself into a Brahmin and walked to where Sadāprarudita Bodhisattva was. He asked, 「Good man! Why are you so sorrowful and weeping?」 Sadāprarudita replied, 「Because I am poor and have no wealth, I wish to sell my body to make offerings to Dharmodgata Bodhisattva, in order to hear the Prajñāpāramitā, but there is no one who will buy it.」 The Brahmin said, 「Good man! I do not need a person, but I wish to perform a great sacrifice, and I need human hearts, human blood, and human marrow. Can you give them to me?」 Sadāprarudita thought to himself, 「I have obtained a great benefit, and I will surely be able to hear the expedient teachings of the Prajñāpāramitā.」 Because the Brahmin wanted to buy his heart, blood, and marrow, he was very happy and said to the Brahmin, 「Whatever you need, I will give it to you.」 The Brahmin asked, 「What price do you require?」 He replied, 「Whatever you give.」 Sadāprarudita Bodhisattva immediately took a sharp knife and pierced his right arm, causing blood to flow. He then cut open his right thigh, intending to break the bone and extract the marrow. At that time, the daughter of an elder, from her pavilion, saw from afar Sadāprarudita Bodhisattva piercing his arm and drawing blood, cutting open his right thigh, and intending to break the bone and extract the marrow. She thought, 「Why is this good man tormenting his body in this way? I should go and ask him.」 At that time, the elder』s daughter immediately descended from the pavilion and went to where Sadāprarudita Bodhisattva was. She asked, 「Good man! Why are you tormenting your body in this way? What will you do with this blood and marrow?」 Sadāprarudita replied, 「I am selling it to the Brahmin to make offerings to the Prajñāpāramitā and to Dharmodgata Bodhisattva.」 The elder』s daughter said, 「Good man! What benefit will you gain by selling your blood and marrow to make offerings to this person?」 Sadāprarudita said, 「This person will explain to me the expedient power of the Prajñāpāramitā.」
，我隨中學，當得阿耨多羅三藐三菩提金色之身、三十二相、常光、無量光、大慈大悲、大喜大舍、十力、四無所畏、四無礙智、十八不共法、六神通、不可思議清凈、戒品、定品、智慧品、解脫品、解脫知見品，得佛無上智慧、無上法寶，分佈施與一切眾生。』
「時長者女語薩陀波侖：『汝所說者，甚為希有，微妙第一。為一一法，乃可應舍恒河沙身。善男子！汝今所須金銀真珠、琉璃頗梨、琥珀珊瑚、諸好珍寶，及華香瓔珞、幡蓋衣服，盡當相與，供養曇無竭菩薩，莫自困苦。我今亦欲隨汝至曇無竭菩薩所，種諸善根，為得如是清凈法故。』
「爾時釋提桓因即復其身，在薩陀波侖菩薩前立，作是言：『善哉，善哉！善男子！汝心堅固，愛法如是。過去諸佛，行菩薩道時，亦如汝今求聞般若波羅蜜方便，得阿耨多羅三藐三菩提。善男子！我實不須人心血髓，故來相試。汝愿何等，當以相與。』薩陀波侖言：『與我阿耨多羅三藐三菩提。』釋提桓因言：『我無此也。諸佛世尊，乃能辦之。更求余愿，當以相與。』薩陀波侖言：『汝於此中，若無力者，還使我身，平復如故。』薩陀波侖身即平復，無有瘡𤻧。於是釋提桓因忽然不現。
「時長者女，語薩陀波侖菩薩言：『可至我舍，當白父母，求
【現代漢語翻譯】 現代漢語譯本：我跟隨學習，應當獲得阿耨多羅三藐三菩提（無上正等正覺）的金色之身、三十二相（佛的三十二種殊勝的身體特徵）、常光（佛身常放光明）、無量光（佛光無量）、大慈大悲（佛的廣大慈愛和悲憫）、大喜大舍（佛的歡喜和捨棄）、十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的品質）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛獨有的十八種功德）、六神通（佛的六種神通能力）、不可思議清凈（佛的不可思議的清凈）、戒品（佛的戒律）、定品（佛的禪定）、智慧品（佛的智慧）、解脫品（佛的解脫）、解脫知見品（佛的解脫知見），獲得佛的無上智慧、無上法寶，分佈施與一切眾生。 當時，長者女對薩陀波侖（常啼菩薩）說：『你所說的，非常稀有，微妙第一。爲了每一法，都可以捨棄恒河沙數的身軀。善男子！你現在所需要的金銀、真珠、琉璃、頗梨（水晶）、琥珀、珊瑚、各種珍寶，以及花香、瓔珞、幡蓋、衣服，都應當給你，供養曇無竭菩薩（永不疲倦菩薩），不要自己困苦。我現在也想跟隨你到曇無竭菩薩那裡，種下各種善根，爲了獲得如此清凈的法。』 這時，釋提桓因（帝釋天）恢復了原來的身形，站在薩陀波侖菩薩面前，說道：『善哉，善哉！善男子！你的心志堅固，愛法如此。過去的諸佛，在行菩薩道時，也像你現在這樣求聞般若波羅蜜（以智慧到達彼岸的方法），從而獲得阿耨多羅三藐三菩提。善男子！我實際上不需要人心血髓，所以來試探你。你想要什麼，我應當給你。』薩陀波侖說：『給我阿耨多羅三藐三菩提。』釋提桓因說：『我沒有這個。諸佛世尊，才能做到。你再求其他的願望，我應當給你。』薩陀波侖說：『你如果在這裡沒有能力，就讓我身體恢復原樣。』薩陀波侖的身體立刻恢復原樣，沒有傷痕。於是釋提桓因忽然消失不見。 當時，長者女對薩陀波侖菩薩說：『可以到我家去，我應當告訴父母，請求他們允許。』
【English Translation】 English version: I will follow the teachings, and I shall attain the golden body of Anuttara-samyak-sambodhi (supreme perfect enlightenment), the thirty-two marks (the Buddha's thirty-two auspicious physical characteristics), constant light (the Buddha's body constantly emits light), immeasurable light (the Buddha's light is immeasurable), great compassion and great mercy (the Buddha's vast compassion and mercy), great joy and great equanimity (the Buddha's joy and equanimity), the ten powers (the Buddha's ten powers), the four fearlessnesses (the Buddha's four qualities of fearlessness), the four unobstructed wisdoms (the Buddha's four unobstructed wisdoms), the eighteen unique qualities (the Buddha's eighteen unique virtues), the six supernormal powers (the Buddha's six supernormal abilities), inconceivable purity (the Buddha's inconceivable purity), the precepts (the Buddha's precepts), concentration (the Buddha's meditation), wisdom (the Buddha's wisdom), liberation (the Buddha's liberation), and the knowledge and vision of liberation (the Buddha's knowledge and vision of liberation), and obtain the Buddha's supreme wisdom and supreme Dharma treasure, and distribute them to all sentient beings. At that time, the elder's daughter said to Sadāprarudita (Bodhisattva Ever Weeping): 'What you have said is extremely rare and supremely subtle. For each and every Dharma, one could give up bodies as numerous as the sands of the Ganges River. Good man! All the gold, silver, pearls, lapis lazuli, crystal, amber, coral, and various precious jewels that you need, as well as fragrant flowers, necklaces, banners, canopies, and clothing, I shall give to you to make offerings to Dharmodgata Bodhisattva (Bodhisattva Never Weary), so that you do not suffer hardship. I also wish to follow you to Dharmodgata Bodhisattva's place to plant various roots of goodness, in order to obtain such pure Dharma.' At that time, Śakra, Lord of the Devas (Indra), restored his original form and stood before Sadāprarudita Bodhisattva, saying: 'Excellent, excellent! Good man! Your mind is firm, and your love for the Dharma is such. When the Buddhas of the past were practicing the Bodhisattva path, they also sought to hear the Prajñāpāramitā (the perfection of wisdom) teachings, just as you do now, and thus attained Anuttara-samyak-sambodhi. Good man! I do not actually need human heart blood and marrow, so I came to test you. Whatever you wish for, I shall give it to you.' Sadāprarudita said: 'Give me Anuttara-samyak-sambodhi.' Śakra said: 'I do not have that. Only the World Honored Buddhas can accomplish that. Ask for another wish, and I shall give it to you.' Sadāprarudita said: 'If you do not have the power here, then restore my body to its original state.' Sadāprarudita's body was immediately restored to its original state, without any wounds. Then Śakra suddenly disappeared. At that time, the elder's daughter said to Sadāprarudita Bodhisattva: 'You may come to my house, and I shall tell my parents, asking for their permission.'
索財寶，為聞法故，供養曇無竭菩薩。』薩陀波侖菩薩與長者女，俱到其舍。長者女入，白父母言：『與我華香瓔珞，種種衣服，及諸寶物，愿聽我身，並先所給五百侍女，與薩陀波侖菩薩，共往供養曇無竭菩薩。曇無竭菩薩，當爲我說法。以是法故，我等當得諸佛之法。』父母語女：『薩陀波侖菩薩今在何處？』女言：『今在門外。是人發心求阿耨多羅三藐三菩提，欲度一切眾生生死苦惱。為愛法故，欲自賣身，而無買者，憂愁啼哭，立在一處，作是言：「我欲賣身，而無買者。」時一婆羅門作是言：「汝今何故欲自賣身？」答言：「我愛法故，欲供養曇無竭菩薩，我當從彼得諸佛法。」婆羅門言：「我不須人，今欲大祠，當須人心人血人髓。」即時是人心大歡喜，手執利刀，刺臂出血，復割右髀，欲破骨出髓。我在閣上，遙見此事，心自念言：「是人何故，困苦其身，當往問之。」我即往問。答我言：「我以貧窮，無有財寶，欲賣心血髓，與婆羅門。」我時問言：「善男子！持是財物，欲作何等？」答我言：「為愛法故，供養曇無竭菩薩。」我復問言：「善男子！汝於是中得何等利？」答我言：「我於是中，當得無量不可思議功德之利。」我聞是無量不可思議諸佛功德，心大歡喜，作是念：「是善男子甚為希有，
【現代漢語翻譯】 現代漢語譯本：爲了聽聞佛法，他尋求財寶，以供養曇無竭菩薩（Dharmodgata Bodhisattva）。薩陀波侖菩薩（Sadāprarudita Bodhisattva）與長者之女一同來到他的住所。長者之女進入家中，對父母說：『請給我鮮花、香料、瓔珞、各種衣服以及珍寶，並允許我帶著我原有的五百名侍女，與薩陀波侖菩薩一同去供養曇無竭菩薩。曇無竭菩薩會為我們說法。通過這佛法，我們將會獲得諸佛的教法。』父母問女兒：『薩陀波侖菩薩現在在哪裡？』女兒說：『現在在門外。這個人發心追求阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），想要度脫一切眾生的生死苦惱。爲了愛慕佛法，他想要賣掉自己的身體，但沒有人買，他憂愁地哭泣，站在那裡說：「我想要賣身，但沒有人買。」當時，一位婆羅門（Brahmin）說：「你現在為何要賣掉自己的身體？」他回答說：「我因為愛慕佛法，想要供養曇無竭菩薩，我將從他那裡獲得諸佛的教法。」婆羅門說：「我不需要人，現在要舉行大型祭祀，需要人心、人血和人髓。」當時，這個人心中非常歡喜，手持利刀，刺破手臂流血，又割開右腿，想要破骨取髓。我在樓閣上，遠遠看到這件事，心中想：『這個人為何如此折磨自己，我應該去問問他。』我便前去詢問。他回答我說：『我因為貧窮，沒有財寶，想要賣掉心血和骨髓，給婆羅門。』我當時問他說：『善男子！拿著這些財物，你想要做什麼？』他回答我說：『爲了愛慕佛法，供養曇無竭菩薩。』我再次問道：『善男子！你從中能得到什麼利益？』他回答我說：『我從中將獲得無量不可思議的功德利益。』我聽到這無量不可思議的諸佛功德，心中非常歡喜，心想：『這位善男子真是非常稀有，』 English version: He sought for treasures in order to hear the Dharma, to make offerings to Dharmodgata Bodhisattva. Sadāprarudita Bodhisattva and the daughter of the elder both arrived at his residence. The elder's daughter entered, and said to her parents: 'Give me flowers, incense, necklaces, various clothes, and jewels, and allow me, along with my five hundred maidservants, to go with Sadāprarudita Bodhisattva to make offerings to Dharmodgata Bodhisattva. Dharmodgata Bodhisattva will preach the Dharma for us. Through this Dharma, we will attain the teachings of all Buddhas.' Her parents asked their daughter: 'Where is Sadāprarudita Bodhisattva now?' The daughter said: 'He is now outside the gate. This person has aspired to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), wishing to liberate all sentient beings from the suffering of birth and death. Because of his love for the Dharma, he wants to sell his body, but no one will buy it. He is weeping with sorrow, standing there saying, 「I want to sell my body, but no one will buy it.」 At that time, a Brahmin said, 「Why do you want to sell your body now?」 He replied, 「Because of my love for the Dharma, I want to make offerings to Dharmodgata Bodhisattva, and I will obtain the teachings of all Buddhas from him.」 The Brahmin said, 「I do not need a person. I am about to perform a great sacrifice, and I need human hearts, human blood, and human marrow.」 At that time, this person was very happy, and with a sharp knife, he pierced his arm to draw blood, and then cut open his right thigh, wanting to break the bone to extract the marrow. I was in the pavilion, and saw this from afar. I thought to myself, 「Why is this person tormenting himself so much? I should go and ask him.」 So I went and asked him. He replied to me, 「Because I am poor and have no treasures, I want to sell my heart, blood, and marrow to the Brahmin.」 I then asked him, 「Good man! What do you intend to do with these treasures?」 He replied, 「Because of my love for the Dharma, I want to make offerings to Dharmodgata Bodhisattva.」 I asked again, 「Good man! What benefit will you gain from this?」 He replied, 「From this, I will gain immeasurable and inconceivable merits.」 When I heard of these immeasurable and inconceivable merits of all Buddhas, my heart was filled with great joy, and I thought, 「This good man is truly rare,」
【English Translation】 He sought for treasures in order to hear the Dharma, to make offerings to Dharmodgata Bodhisattva. Sadāprarudita Bodhisattva and the daughter of the elder both arrived at his residence. The elder's daughter entered, and said to her parents: 'Give me flowers, incense, necklaces, various clothes, and jewels, and allow me, along with my five hundred maidservants, to go with Sadāprarudita Bodhisattva to make offerings to Dharmodgata Bodhisattva. Dharmodgata Bodhisattva will preach the Dharma for us. Through this Dharma, we will attain the teachings of all Buddhas.' Her parents asked their daughter: 'Where is Sadāprarudita Bodhisattva now?' The daughter said: 'He is now outside the gate. This person has aspired to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), wishing to liberate all sentient beings from the suffering of birth and death. Because of his love for the Dharma, he wants to sell his body, but no one will buy it. He is weeping with sorrow, standing there saying, 「I want to sell my body, but no one will buy it.」 At that time, a Brahmin said, 「Why do you want to sell your body now?」 He replied, 「Because of my love for the Dharma, I want to make offerings to Dharmodgata Bodhisattva, and I will obtain the teachings of all Buddhas from him.」 The Brahmin said, 「I do not need a person. I am about to perform a great sacrifice, and I need human hearts, human blood, and human marrow.」 At that time, this person was very happy, and with a sharp knife, he pierced his arm to draw blood, and then cut open his right thigh, wanting to break the bone to extract the marrow. I was in the pavilion, and saw this from afar. I thought to myself, 「Why is this person tormenting himself so much? I should go and ask him.」 So I went and asked him. He replied to me, 「Because I am poor and have no treasures, I want to sell my heart, blood, and marrow to the Brahmin.」 I then asked him, 「Good man! What do you intend to do with these treasures?」 He replied, 「Because of my love for the Dharma, I want to make offerings to Dharmodgata Bodhisattva.」 I asked again, 「Good man! What benefit will you gain from this?」 He replied, 「From this, I will gain immeasurable and inconceivable merits.」 When I heard of these immeasurable and inconceivable merits of all Buddhas, my heart was filled with great joy, and I thought, 「This good man is truly rare,」
乃能自受如是苦惱。為愛法故，尚能捨身。我當云何不供養法？我今多有財物，於是事中當發大愿。」我時語言：「善男子！汝莫如是困苦其身，我當多與財物，供養曇無竭菩薩，我亦隨汝至曇無竭菩薩所，欲自供養，我亦欲得無上佛法。」如上所說，父母今當聽我，隨是善男子，及給財物，供養曇無竭菩薩。』父母報言：『汝所贊者，希有難及，是人一心念法，一切世界勝最第一，必能安樂一切眾生。是人能求難事，我今聽汝隨去，我等亦欲見曇無竭菩薩。』是女為供養曇無竭菩薩故，白父母言：『我不敢斷人功德。』
「是女即時莊嚴五百乘車，敕五百侍女亦皆莊嚴，持種種色華；種種色衣；種種雜香末香涂香；金銀寶華；種種雜色、妙好瓔珞；諸美飲食。與薩陀波侖菩薩，各載一車，五百侍女，恭敬圍繞，漸漸東行。遙見眾香城。其城七重，七寶莊嚴，甚可愛樂。有七重塹，七重行樹。其城縱廣十二由旬，豐樂安靜，人民熾盛，五百街巷，端嚴如畫，橋津如地，寬博清凈。見曇無竭菩薩，于城中央，法座上坐。無量百千萬眾，圍繞說法。心即歡喜，譬如比丘得第三禪。見已，作是念：『我等不應載車趣曇無竭菩薩。』即皆下車步進。薩陀波侖與五百侍女，恭敬圍繞，各持種種莊嚴諸物，俱詣曇無竭菩薩所
【現代漢語翻譯】 現代漢語譯本 『他竟然會自己承受這樣的苦惱。爲了愛護佛法，他甚至可以捨棄生命。我怎麼能不供養佛法呢？我現在有很多財物，應該在這件事上發大愿。』我當時說：『善男子！你不要這樣折磨自己，我會給你很多財物，用來供養曇無竭菩薩（Dharmakshaya Bodhisattva，意為「法盡菩薩」），我也要和你一起去曇無竭菩薩那裡，親自供養，我也想得到無上的佛法。』如上所說，父母現在應該聽我的，讓我跟隨這位善男子，並提供財物，供養曇無竭菩薩。』父母回答說：『你所讚歎的這個人，稀有難得，他一心念法，在一切世界中最為殊勝第一，必定能夠安樂一切眾生。這個人能夠追求難事，我們現在聽你的，讓你跟隨他去，我們也想見曇無竭菩薩。』這位女子爲了供養曇無竭菩薩，對父母說：『我不敢斷絕別人的功德。』 這位女子立刻裝飾了五百輛車，命令五百名侍女也全都裝飾起來，拿著各種顏色的花；各種顏色的衣服；各種混合的香末、涂香；金銀寶花；各種雜色、精美的瓔珞；各種美味的食物。和薩陀波侖菩薩（Sadāprarudita Bodhisattva，意為「常啼菩薩」），各自乘坐一輛車，五百名侍女恭敬地圍繞著，漸漸向東走去。遠遠地看見了眾香城。這座城有七重城墻，用七寶裝飾，非常可愛。有七重護城河，七排行道樹。這座城縱橫十二由旬，富饒安寧，人民興旺，有五百條街道，端莊美麗如畫，橋樑渡口平坦寬闊，清凈整潔。看見曇無竭菩薩在城中央的法座上坐著。無數的百千萬眾圍繞著他聽法。她心裡非常歡喜，就像比丘得到第三禪一樣。看見之後，她心想：『我們不應該乘車去曇無竭菩薩那裡。』於是都下車步行前進。薩陀波侖和五百名侍女，恭敬地圍繞著，各自拿著各種裝飾物品，一起前往曇無竭菩薩那裡。
【English Translation】 English version 'He is even able to endure such suffering himself. For the sake of loving the Dharma, he can even give up his life. How can I not make offerings to the Dharma? I now have much wealth, and I should make a great vow in this matter.' I then said, 'Good man! You should not torment yourself like this. I will give you much wealth to make offerings to Dharmakshaya Bodhisattva (Dharmakshaya Bodhisattva, meaning 'Bodhisattva of Exhausted Dharma'), and I will also go with you to Dharmakshaya Bodhisattva, to make offerings myself, and I also wish to obtain the unsurpassed Buddha Dharma.' As mentioned above, my parents should now listen to me, let me follow this good man, and provide wealth to make offerings to Dharmakshaya Bodhisattva.' My parents replied, 'The person you praise is rare and difficult to attain. He is single-mindedly devoted to the Dharma, and is the most supreme and foremost in all the worlds, and will surely bring peace and happiness to all sentient beings. This person is able to pursue difficult things, and we now listen to you and let you follow him. We also wish to see Dharmakshaya Bodhisattva.' This woman, for the sake of making offerings to Dharmakshaya Bodhisattva, said to her parents, 'I dare not cut off the merits of others.' This woman immediately adorned five hundred carriages, and ordered five hundred maidservants to also adorn themselves, holding various colored flowers; various colored clothes; various mixed fragrant powders, incense, and perfumes; gold and silver jeweled flowers; various colored, exquisite necklaces; and various delicious foods. Together with Sadāprarudita Bodhisattva (Sadāprarudita Bodhisattva, meaning 'Ever-Weeping Bodhisattva'), each rode in a carriage, with five hundred maidservants respectfully surrounding them, gradually heading east. From afar, they saw the City of All Fragrances. This city had seven layers of walls, adorned with seven treasures, and was very lovely. There were seven moats, and seven rows of trees. The city was twelve yojanas in length and width, prosperous and peaceful, with a thriving population, five hundred streets, dignified and beautiful as a painting, and bridges and ferries that were flat, wide, clean, and pure. They saw Dharmakshaya Bodhisattva sitting on a Dharma seat in the center of the city. Countless hundreds of thousands of people surrounded him, listening to the Dharma. Her heart was filled with joy, like a bhikkhu who had attained the third dhyana. After seeing this, she thought, 'We should not ride in carriages to Dharmakshaya Bodhisattva.' So they all got out of their carriages and walked forward. Sadāprarudita and the five hundred maidservants, respectfully surrounding her, each holding various adornments, together went to Dharmakshaya Bodhisattva.
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「曇無竭菩薩所，有七寶臺，牛頭栴檀而以校飾。真珠羅網，寶鈴間錯。四角各懸明珠，以為光明。有四白銀香爐，燒黑沉水，供養般若波羅蜜。其寶臺中，有七寶大床。床上有四寶函，以真金鍱，書般若波羅蜜，置是函中。其臺四邊，垂諸寶幡。
「爾時薩陀波侖菩薩，與五百侍女，遙見妙臺，種種珍寶，以為挍飾。又見釋提桓因，與無量百千諸天，以天曼陀羅華、天金銀華、天栴檀華，以散臺上。天于空中，作諸伎樂。即問釋提桓因：『憍尸迦！汝以何故，與諸天眾，以天曼陀羅華、天金銀華、天栴檀華，散此臺上；于虛空中，作諸伎樂？』釋提桓因言：『善男子！汝不知耶？有法名摩訶般若波羅蜜，是諸菩薩母。菩薩於是中學，當得盡諸功德、一切佛法，疾得薩婆若。』薩陀波侖言：『憍尸迦！摩訶般若波羅蜜，是諸菩薩母，為在何處？我今欲見。』『善男子！在此七寶篋中，黃金鍱上，曇無竭菩薩七處印之，我不得示汝。』
「爾時薩陀波侖菩薩與五百女人，各持種種華香瓔珞、幡蓋衣服、金銀珍寶，以半供養般若波羅蜜，以半供養曇無竭菩薩。薩陀波侖菩薩以種種花香瓔珞、幡蓋衣服、金銀寶花，作諸伎樂，供養般若波羅蜜已，向曇無竭菩薩所，復以種種華香瓔珞、碎末栴檀、金銀
【現代漢語翻譯】 現代漢語譯本 『在曇無竭菩薩那裡，有一座七寶臺，用牛頭栴檀裝飾。臺上有珍珠羅網，寶鈴交錯懸掛。四個角上各懸掛著明珠，作為光明。還有四個白銀香爐，燃燒著黑沉水香，供養般若波羅蜜（智慧的完美）。寶臺中，有七寶大床。床上放著四個寶函，用真金薄片書寫著般若波羅蜜，放置在函中。臺的四邊，垂掛著各種寶幡。 『當時，薩陀波侖菩薩（常啼菩薩），帶著五百侍女，遠遠看見這座精美的寶臺，用各種珍寶裝飾。又看見釋提桓因（帝釋天），帶著無數百千諸天，用天上的曼陀羅花、天上的金銀花、天上的栴檀花，散在臺上。天人們在空中演奏各種音樂。薩陀波侖菩薩就問釋提桓因：『憍尸迦（帝釋天的別稱）！你為什麼和諸天眾，用天上的曼陀羅花、天上的金銀花、天上的栴檀花，散在這臺上；在虛空中，演奏各種音樂？』釋提桓因說：『善男子！你不知道嗎？有一種法叫做摩訶般若波羅蜜（偉大的智慧的完美），是諸菩薩的母親。菩薩們在這裡學習，應當獲得一切功德、一切佛法，迅速證得薩婆若（一切智）。』薩陀波侖說：『憍尸迦！摩訶般若波羅蜜，是諸菩薩的母親，在哪裡？我現在想見。』『善男子！就在這七寶篋中，黃金薄片上，曇無竭菩薩在七處蓋了印，我不能給你看。』 『當時，薩陀波侖菩薩和五百女人，各自拿著各種花香瓔珞、幡蓋衣服、金銀珍寶，一半用來供養般若波羅蜜，一半用來供養曇無竭菩薩。薩陀波侖菩薩用各種花香瓔珞、幡蓋衣服、金銀寶花，演奏各種音樂，供養般若波羅蜜后，來到曇無竭菩薩那裡，又用各種花香瓔珞、碎末栴檀、金銀
【English Translation】 English version 'At the place of Bodhisattva Dharmodgata, there is a seven-jeweled platform, adorned with ox-head sandalwood. There are pearl nets and jeweled bells interspersed. At each of the four corners, bright pearls are hung, providing light. There are also four silver incense burners, burning black aloeswood, offering to Prajnaparamita (the perfection of wisdom). Within the jeweled platform, there is a large seven-jeweled bed. On the bed are four jeweled boxes, with Prajnaparamita written on gold leaves, placed inside the boxes. Around the four sides of the platform, various jeweled banners are hung.' 'At that time, Bodhisattva Sadāprarudita (Ever Weeping Bodhisattva), along with five hundred attendant women, saw from afar the wonderful platform, adorned with various treasures. They also saw Shakra Devanam Indra (Indra, the king of gods), with countless hundreds of thousands of devas, scattering celestial Mandarava flowers, celestial gold and silver flowers, and celestial sandalwood flowers on the platform. The devas were playing various musical instruments in the sky. Bodhisattva Sadāprarudita then asked Shakra Devanam Indra: 'Kausika (another name for Indra)! Why are you and the devas scattering celestial Mandarava flowers, celestial gold and silver flowers, and celestial sandalwood flowers on this platform; and playing various musical instruments in the sky?' Shakra Devanam Indra said: 'Good man! Do you not know? There is a Dharma called Mahaprajnaparamita (the great perfection of wisdom), which is the mother of all Bodhisattvas. Bodhisattvas learn here, and they should attain all merits, all Buddha Dharmas, and quickly attain Sarvajna (omniscience).' Sadāprarudita said: 'Kausika! Where is Mahaprajnaparamita, the mother of all Bodhisattvas? I wish to see it now.' 'Good man! It is in this seven-jeweled casket, on the gold leaves, where Bodhisattva Dharmodgata has sealed it in seven places, I cannot show it to you.' 'At that time, Bodhisattva Sadāprarudita and the five hundred women, each holding various flower garlands, banners, canopies, clothes, gold, silver, and treasures, used half to offer to Prajnaparamita, and half to offer to Bodhisattva Dharmodgata. Bodhisattva Sadāprarudita, using various flower garlands, banners, canopies, clothes, gold, silver, and jeweled flowers, and playing various musical instruments, after offering to Prajnaparamita, went to Bodhisattva Dharmodgata, and again used various flower garlands, powdered sandalwood, gold, and silver
寶華，供養法故，散曇無竭菩薩上。即住虛空，合成寶蓋。其蓋四邊，垂諸寶幡。薩陀波侖菩薩及五百女人，見此神力，心大歡喜，作是念：『未曾有也。曇無竭大師，神力乃爾，未成佛道，神通之力，尚能如是，況得阿耨多羅三藐三菩提。』時五百女人，敬重曇無竭菩薩故，皆發阿耨多羅三藐三菩提心：『我等以是善根因緣，于未來世，當得作佛；行菩薩道時，亦得如是功德，如今曇無竭菩薩。供養恭敬尊重般若波羅蜜，為人演說，成就方便力，亦如曇無竭菩薩。』薩陀波侖及五百女人，頭面禮曇無竭菩薩足，合掌恭敬，卻住一面。
「薩陀波侖白曇無竭菩薩言：『我本求般若波羅蜜，時于空林中，聞空中聲言：「善男子，從是東行，當得聞般若波羅蜜。」我即東行。東行不久，便作是念：「我云何不問空中聲，去當遠近，從誰得聞般若波羅蜜。」憂愁懊惱，即住七日，不念飲食，及世俗事，但念般若波羅蜜，我云何不問空中聲，去當近遠，從誰得聞。即時佛像，現在我前，作是言：「善男子！從是東行五百由旬，有城名眾香城，中有菩薩名曇無竭，為諸大眾說般若波羅蜜。汝於是中，當得聞般若波羅蜜。」我於是處，一切法中，生無依止想，亦得無量諸三昧門。我住是諸三昧，即見十方諸佛，為諸大眾說般
【現代漢語翻譯】 現代漢語譯本 寶華（一種供養方式），爲了供養佛法，散向曇無竭菩薩（Dharmaksaya Bodhisattva）上方。隨即停留在虛空中，合成一個寶蓋。寶蓋的四邊，垂掛著各種寶幡。薩陀波侖菩薩（Sadāprarudita Bodhisattva）和五百位女子，見到這種神力，心中非常歡喜，心想：『真是前所未有啊。曇無竭大師的神力竟然如此，尚未成就佛道，神通之力尚且如此，更何況是證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』當時五百位女子，因為敬重曇無竭菩薩的緣故，都發起了阿耨多羅三藐三菩提心：『我們憑藉這個善根因緣，在未來世，應當能夠成佛；行菩薩道的時候，也能獲得像現在曇無竭菩薩一樣的功德。供養、恭敬、尊重般若波羅蜜（Prajñāpāramitā，智慧到彼岸），為他人演說，成就方便之力，也像曇無竭菩薩一樣。』薩陀波侖和五百位女子，頭面頂禮曇無竭菩薩的足，合掌恭敬，退到一旁站立。 「薩陀波侖對曇無竭菩薩說：『我本來求般若波羅蜜，當時在空曠的樹林中，聽到空中傳來聲音說：「善男子，從這裡向東走，就能聽到般若波羅蜜。」我便向東走。向東走不久，就想到：「我為什麼不問空中的聲音，要走多遠，從誰那裡才能聽到般若波羅蜜呢？」憂愁懊惱，就停住了七天，不思飲食，也不管世俗的事情，只是想著般若波羅蜜，我為什麼不問空中的聲音，要走多遠，從誰那裡才能聽到。這時，佛像出現在我面前，對我說：「善男子！從這裡向東走五百由旬（yojana，古印度長度單位），有一座城名叫眾香城，城中有一位菩薩名叫曇無竭，為大眾宣說般若波羅蜜。你到那裡，就能聽到般若波羅蜜。」我在這裡，對一切法，生起了無所依止的想法，也得到了無量諸三昧門（samādhi，禪定）。我安住在這些三昧中，就看見十方諸佛，為大眾宣說般若波羅蜜。』
【English Translation】 English version Bao Hua (a kind of offering), for the sake of offering the Dharma, scattered above Dharmaksaya Bodhisattva. Immediately, it stayed in the void, forming a jeweled canopy. On the four sides of the canopy, various jeweled banners hung down. Sadāprarudita Bodhisattva and five hundred women, seeing this divine power, were greatly delighted in their hearts, thinking: 'This is unprecedented. Master Dharmaksaya's divine power is so great, not yet having attained Buddhahood, the power of his supernatural abilities is already like this, how much more so when he attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' At that time, the five hundred women, out of respect for Dharmaksaya Bodhisattva, all aroused the mind of Anuttarā-samyak-saṃbodhi: 'By virtue of this root of goodness, in the future, we should be able to become Buddhas; when practicing the Bodhisattva path, we will also obtain merits like Dharmaksaya Bodhisattva now. Offering, respecting, and honoring Prajñāpāramitā (Perfection of Wisdom), explaining it to others, and achieving the power of skillful means, will also be like Dharmaksaya Bodhisattva.' Sadāprarudita and the five hundred women bowed their heads to the feet of Dharmaksaya Bodhisattva, joined their palms in reverence, and stood aside. 「Sadāprarudita said to Dharmaksaya Bodhisattva: 'Originally, I sought Prajñāpāramitā. At that time, in an empty forest, I heard a voice in the air saying: 「Good man, go east from here, and you will hear Prajñāpāramitā.」 I then went east. Not long after going east, I thought: 「Why didn't I ask the voice in the air how far to go and from whom I could hear Prajñāpāramitā?」 Worried and distressed, I stopped for seven days, not thinking about food or worldly matters, but only thinking about Prajñāpāramitā, why didn't I ask the voice in the air how far to go and from whom I could hear it. At that time, a Buddha image appeared before me, saying: 「Good man! Go five hundred yojanas (ancient Indian unit of distance) east from here, there is a city called Many Fragrances City, in which there is a Bodhisattva named Dharmaksaya, who is expounding Prajñāpāramitā to the assembly. There, you will hear Prajñāpāramitā.」 At that place, regarding all dharmas, I gave rise to the thought of having no reliance, and also obtained countless samādhi (meditative absorption) gates. Abiding in these samādhis, I saw Buddhas in the ten directions, expounding Prajñāpāramitā to the assembly.'
若波羅蜜。諸佛讚我言：「善哉，善哉！善男子！我等本行菩薩道時，亦得是諸三昧，住是諸三昧中，能成就諸佛法。」諸佛安慰示教我已，皆不復現。我從諸三昧覺已，作是念：「諸佛從何所來，去至何所？」不知諸佛來去因緣故，即作是念：「曇無竭菩薩已曾供養過去諸佛，深種善根，善學方便，必能為我說諸佛從何所來，去至何所？」惟愿大師，今當爲我說諸佛從何所來，去至何所，令我常得不離見佛。』
摩訶般若波羅蜜曇無竭品第二十八
「爾時曇無竭菩薩語薩陀波侖菩薩言：『善男子！諸佛無所從來，去無所至。何以故？諸法如，不動故。諸法如，即是如來。善男子！無生無來無去，無生即是如來。實際無來無去，實際即是如來。空無來無去，空即是如來。斷無來無去，斷即是如來。離無來無去，離即是如來。滅無來無去，滅即是如來。虛空性無來無去，虛空性即是如來。善男子！離是諸法，無有如來。是諸法如，諸如來如，皆是一如，無二無別。善男子！是如唯一，無二無三，離諸數，無所有。善男子！譬如春末後月，日中熱時，見野馬動，愚夫逐之，謂當得水。善男子！于意云何？是水從何所來？為從東海來？南西北海來？』
「薩陀波侖白大師言：『焰中尚無有水，況有來處去
【現代漢語翻譯】 現代漢語譯本：如果能達到般若波羅蜜（智慧的完美），諸佛會讚歎我說：『太好了，太好了！善男子！我們過去修行菩薩道時，也曾獲得這些三昧（禪定），安住于這些三昧中，能夠成就諸佛的法。』諸佛安慰教導我之後，都不再顯現。我從這些三昧中醒來后，心想：『諸佛從哪裡來，又到哪裡去呢？』因為不知道諸佛來去的因緣，就想：『曇無竭菩薩（永不枯竭的菩薩）曾經供養過過去的諸佛，深深種下善根，善於學習方便法門，一定能為我說諸佛從哪裡來，又到哪裡去。』我希望大師，現在能為我說諸佛從哪裡來，又到哪裡去，讓我常常能夠不離開見到佛。』
摩訶般若波羅蜜曇無竭品第二十八
這時，曇無竭菩薩對薩陀波侖菩薩（常啼菩薩）說：『善男子！諸佛沒有從哪裡來，也沒有到哪裡去。為什麼呢？因為諸法的本性是如如不動的。諸法的本性如如不動，就是如來（佛的稱號）。善男子！沒有生，沒有來，沒有去，沒有生就是如來。實際（真如實性）沒有來沒有去，實際就是如來。空沒有來沒有去，空就是如來。斷沒有來沒有去，斷就是如來。離沒有來沒有去，離就是如來。滅沒有來沒有去，滅就是如來。虛空性沒有來沒有去，虛空性就是如來。善男子！離開這些法，就沒有如來。這些法的本性如如不動，諸如來的本性如如不動，都是一樣的如如不動，沒有兩個，沒有差別。善男子！這個如如不動是唯一的，沒有兩個，沒有三個，超越一切數量，沒有任何東西。善男子！譬如春末的月亮，正午炎熱的時候，看到野馬（海市蜃樓）在動，愚笨的人追逐它，以為能得到水。善男子！你認為怎麼樣？這水是從哪裡來的？是從東海來的？還是從南西北海來的？』
薩陀波侖對大師說：『火焰中尚且沒有水，哪裡會有來處去處呢？』
【English Translation】 English version: If one attains Prajna Paramita (perfection of wisdom), all Buddhas would praise me, saying: 『Excellent, excellent! Good man! When we were practicing the Bodhisattva path, we also attained these Samadhis (meditative states), and abiding in these Samadhis, we were able to accomplish the Dharma of all Buddhas.』 After the Buddhas comforted and instructed me, they all disappeared. After awakening from these Samadhis, I thought: 『Where do the Buddhas come from, and where do they go?』 Because I did not know the causes and conditions of the Buddhas』 coming and going, I thought: 『Bodhisattva Dhammakirti (the Bodhisattva of inexhaustible Dharma) has previously made offerings to past Buddhas, planted deep roots of goodness, and is skilled in learning expedient means. He will surely be able to tell me where the Buddhas come from and where they go.』 I wish, Master, that you would now tell me where the Buddhas come from and where they go, so that I may always be able to see the Buddhas without separation.』
Chapter 28: The Inexhaustible Prajna Paramita
At that time, Bodhisattva Dhammakirti said to Bodhisattva Sadaprarudita (the Ever-Weeping Bodhisattva): 『Good man! The Buddhas do not come from anywhere, nor do they go anywhere. Why is that? Because the nature of all dharmas is suchness, unmoving. The suchness of all dharmas is the Tathagata (title of a Buddha). Good man! There is no birth, no coming, no going; no birth is the Tathagata. Actual reality (true suchness) has no coming and no going; actual reality is the Tathagata. Emptiness has no coming and no going; emptiness is the Tathagata. Cessation has no coming and no going; cessation is the Tathagata. Detachment has no coming and no going; detachment is the Tathagata. Extinction has no coming and no going; extinction is the Tathagata. The nature of space has no coming and no going; the nature of space is the Tathagata. Good man! Apart from these dharmas, there is no Tathagata. The suchness of these dharmas, the suchness of all Tathagatas, are all one suchness, without two, without difference. Good man! This suchness is one, without two, without three, beyond all numbers, without anything. Good man! It is like the moon at the end of spring, when the sun is hot at noon, one sees a mirage moving, and a foolish person chases after it, thinking they will get water. Good man! What do you think? Where does this water come from? Does it come from the Eastern Sea? Or from the Southern, Western, or Northern Sea?』
Sadaprarudita said to the Master: 『There is not even water in the flames, how could there be a place of coming or going?』
處。但是愚人無有智故，于無水中而生水想，實無有水。』
「『善男子！若有人以如來身色音聲而生貪著，如是人等，分別諸佛有去來相，當知是等，愚癡無智，如無水中而生水想。何以故？諸佛如來，不應以色身見。諸佛如來皆是法身故。善男子！諸法實相，無來無去。諸佛如來，亦復如是。善男子！譬如幻師，幻作象兵馬兵、車兵步兵，無來無去。當知諸佛無來無去，亦復如是。善男子！如人夢中，見有如來，若一若二，若十若二十，若五十，若百，若過百數。覺已，乃至不見有一如來。善男子！于意云何？是諸如來，從何所來，去至何所？』
「薩陀波侖白大師言：『夢無定法，皆是虛妄。』
「『善男子！如來說一切法，虛妄如夢。若人不知諸法虛妄如夢，以色身名字、語言章句，而生貪著。如是人等，分別諸佛，而有來去，不知諸法相故。若人于佛分別來去，當知是人，凡夫無智，數受生死，往來六道，離般若波羅蜜，離於佛法。善男子！若能如實知佛所說，一切諸法，虛妄如夢，是人於法，則不分別，若來若去，若生若滅。若不分別，是人則以諸法實相而觀如來。若以法相知如來者，是人則不分別，如來若來若去。若能如是知諸法相，是人則行般若波羅蜜，近阿耨多羅三藐三菩提，
【現代漢語翻譯】 現代漢語譯本：但是愚人因為沒有智慧，在沒有水的地方產生有水的想法，實際上是沒有水的。 『善男子！如果有人因為如來的身色和音聲而產生貪戀執著，這樣的人，分別諸佛有來去之相，應當知道這些人，愚癡沒有智慧，就像在沒有水的地方產生有水的想法。為什麼呢？諸佛如來，不應該以色身來見。諸佛如來都是法身（Dharmakaya）的緣故。善男子！諸法的實相，沒有來也沒有去。諸佛如來，也是如此。善男子！譬如幻術師，幻化出象兵、馬兵、車兵、步兵，沒有來也沒有去。應當知道諸佛沒有來也沒有去，也是如此。善男子！譬如人在夢中，見到有如來，或者一個，或者兩個，或者十個，或者二十個，或者五十個，或者一百個，或者超過一百個。醒來后，甚至連一個如來都見不到。善男子！你認為怎麼樣？這些如來，從哪裡來，去到哪裡呢？』 薩陀波侖（Sadāprarudita）對大師說：『夢沒有固定的規律，都是虛妄的。』 『善男子！如來說一切法，虛妄如夢。如果有人不知道諸法虛妄如夢，因為色身、名字、語言章句，而產生貪戀執著。這樣的人，分別諸佛，有來有去，不知道諸法的實相。如果有人對佛分別來去，應當知道這個人，是凡夫沒有智慧，多次經歷生死，往來六道，遠離般若波羅蜜（Prajnaparamita），遠離佛法。善男子！如果能夠如實知道佛所說，一切諸法，虛妄如夢，這個人對於法，就不會分別，是來是去，是生是滅。如果不分別，這個人就以諸法的實相來觀察如來。如果以法相來了解如來，這個人就不會分別，如來是來還是去。如果能夠這樣瞭解諸法的實相，這個人就修行般若波羅蜜，接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』
【English Translation】 English version: But fools, lacking wisdom, generate the thought of water where there is no water; in reality, there is no water. 'Good man! If someone develops attachment to the form and sound of the Tathagata, such people, distinguishing that the Buddhas have coming and going, should know that these people are foolish and without wisdom, like generating the thought of water where there is no water. Why is that? The Buddhas, the Tathagatas, should not be seen by their physical forms. The Buddhas, the Tathagatas, are all Dharmakaya (Dharma Body). Good man! The true nature of all dharmas has neither coming nor going. The Buddhas, the Tathagatas, are also like this. Good man! For example, a magician conjures up elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, which have neither coming nor going. You should know that the Buddhas have neither coming nor going, and are also like this. Good man! For example, in a dream, a person sees a Tathagata, whether one, two, ten, twenty, fifty, a hundred, or more than a hundred. Upon waking, they do not see even one Tathagata. Good man! What do you think? Where did these Tathagatas come from, and where did they go?』 Sadāprarudita (Ever Weeping Bodhisattva) said to the master: 『Dreams have no fixed nature; they are all illusory.』 'Good man! The Tathagata says that all dharmas are illusory like dreams. If someone does not know that all dharmas are illusory like dreams, and develops attachment to physical forms, names, and linguistic expressions, such people, distinguishing that the Buddhas have coming and going, do not know the true nature of dharmas. If someone distinguishes that the Buddhas have coming and going, you should know that this person is an ordinary being without wisdom, repeatedly experiencing birth and death, going back and forth in the six realms, far from Prajnaparamita (Perfection of Wisdom), and far from the Buddha's teachings. Good man! If one can truly know that all dharmas spoken by the Buddha are illusory like dreams, this person will not distinguish regarding dharmas, whether they come or go, whether they arise or cease. If one does not distinguish, this person will observe the Tathagata with the true nature of all dharmas. If one understands the Tathagata through the nature of dharmas, this person will not distinguish whether the Tathagata comes or goes. If one can understand the nature of all dharmas in this way, this person will practice Prajnaparamita, and approach Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment).』
是名真佛弟子，不虛受人信施，是為世界福田。善男子！譬如海中種種珍寶，不從東方來，南西北方、四維上下來。眾生福業因緣，海生此寶，非無因而有。諸寶滅時，亦不至十方。以眾緣合則有，眾緣滅則無。善男子！諸如來身，亦復如是，無有定法。不從十方來，亦不無因而有，以本行報生。眾緣合則有，眾緣滅則無。善男子！譬如箜篌音聲，無所從來，去無所至，屬眾因緣。有弦有槽有棍，有人以手鼓之，眾緣合則有聲。是聲不從弦出、槽出、棍出、手出。眾緣合則有聲，而無所從來。眾緣散則滅，而無所至。善男子！諸如來身，亦復如是。屬眾因緣，無量福德之所成就。不從一因緣一福德而生，亦不無因無緣而有。以眾緣合則有，而無所從來。眾緣散則滅，而去無所至。善男子！應當如是觀諸如來來去之相，亦應如是觀諸法相。善男子！汝若如是觀諸如來，及一切法無來無去，無生無滅，必至阿耨多羅三藐三菩提，亦得了達般若波羅蜜方便。』
「說是如來無來無去法時，三千大千世界，地大震動；諸天宮殿亦皆震動；諸魔宮殿皆不復現。三千大千世界，草木華樹，悉皆傾向曇無竭菩薩；諸樹皆出非時妙華。釋提桓因，及四天王，于虛空中，雨天名華、天末栴檀，散曇無竭菩薩上。語薩陀波侖菩薩言：
【現代漢語翻譯】 現代漢語譯本：這樣的人才稱得上是真正的佛弟子，沒有白白接受別人的供養，是世間的福田。善男子！譬如大海中各種珍寶，不是從東方來的，也不是從南西北方、四維上下來的。眾生因為福業因緣，海中才生出這些寶物，不是沒有原因就有的。當這些寶物消失時，也不會去往十方。因為各種因緣聚合就產生，各種因緣消散就消失。善男子！諸佛如來的身體也是這樣，沒有固定的法則。不是從十方來的，也不是沒有原因就有的，而是因為過去的行為果報而產生。各種因緣聚合就產生，各種因緣消散就消失。善男子！譬如箜篌的聲音，沒有從哪裡來，也沒有到哪裡去，是屬於各種因緣的。有弦、有槽、有棍，有人用手彈奏，各種因緣聚合就產生聲音。這聲音不是從弦發出、不是從槽發出、不是從棍發出、不是從手發出。各種因緣聚合就產生聲音，但沒有從哪裡來。各種因緣消散就消失，也沒有到哪裡去。善男子！諸佛如來的身體也是這樣。屬於各種因緣，由無量的福德成就。不是從一個因緣、一個福德而產生，也不是沒有因緣就有的。因為各種因緣聚合就產生，但沒有從哪裡來。各種因緣消散就消失，也沒有到哪裡去。善男子！應當這樣觀察諸佛如來的來去之相，也應當這樣觀察諸法的實相。善男子！你如果這樣觀察諸佛如來，以及一切法無來無去，無生無滅，必定能達到阿耨多羅三藐三菩提（無上正等正覺），也能通達般若波羅蜜（智慧到彼岸）的方便法門。 當佛陀宣說如來無來無去之法時，三千大千世界（佛教宇宙觀中的一個大世界）發生大地震動；諸天宮殿也全都震動；諸魔宮殿都消失不見。三千大千世界中的草木花樹，都向曇無竭菩薩（菩薩名）傾斜；所有的樹都開出非時盛開的美麗花朵。釋提桓因（帝釋天），以及四天王，在虛空中，降下天上的名貴花朵、天上的末栴檀（一種香木），散在曇無竭菩薩的身上。他們對薩陀波侖菩薩（菩薩名）說：
【English Translation】 English version: Such a person is called a true disciple of the Buddha, not receiving offerings in vain, and is a field of merit for the world. Good man! For example, various treasures in the sea do not come from the east, nor from the south, west, north, or the four intermediate directions, or from above or below. It is because of the karmic conditions of sentient beings that these treasures arise in the sea; they do not exist without a cause. When these treasures disappear, they do not go to the ten directions either. They arise when various conditions come together, and they cease when various conditions disperse. Good man! The bodies of the Tathagatas (Buddhas) are also like this; there is no fixed law. They do not come from the ten directions, nor do they exist without a cause, but arise from the retribution of past actions. They arise when various conditions come together, and they cease when various conditions disperse. Good man! For example, the sound of a konghou (a type of harp) has no origin and no destination; it belongs to various conditions. There are strings, a sound box, and a stick, and when someone plays it with their hands, sound arises when various conditions come together. This sound does not come from the strings, the sound box, the stick, or the hands. Sound arises when various conditions come together, but it has no origin. It ceases when various conditions disperse, and it has no destination. Good man! The bodies of the Tathagatas are also like this. They belong to various conditions and are accomplished by immeasurable merits. They do not arise from one condition or one merit, nor do they exist without cause or conditions. They arise when various conditions come together, but they have no origin. They cease when various conditions disperse, and they have no destination. Good man! You should observe the coming and going of the Tathagatas in this way, and you should also observe the true nature of all dharmas (phenomena) in this way. Good man! If you observe the Tathagatas in this way, and that all dharmas have no coming and no going, no birth and no death, you will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and you will also understand the expedient means of Prajna-paramita (perfection of wisdom). When the Buddha spoke about the dharma of the Tathagata having no coming and no going, the great thousand world (a large world in Buddhist cosmology) shook greatly; the palaces of the devas (gods) also shook; and the palaces of the maras (demons) all disappeared. The grasses, trees, and flowers in the great thousand world all leaned towards Bodhisattva Dharmanirghosa (a Bodhisattva's name); all the trees bloomed with beautiful flowers out of season. Sakra, Lord of the Devas (Indra), and the Four Heavenly Kings, in the empty space, rained down heavenly precious flowers and heavenly sandalwood powder, scattering them on Bodhisattva Dharmanirghosa. They said to Bodhisattva Sadaprarudita (a Bodhisattva's name):
『因仁者故，我等今日聞第一義，一切世界所難值遇，貪身見者所不能及。』
「爾時薩陀波侖菩薩白曇無竭菩薩：『何因緣故，地大震動？』
「曇無竭言：『以汝向問是諸如來無來無去，我答汝時，有八千人得無生法忍；八十那由他眾生髮阿耨多羅三藐三菩提心；八萬四千眾生遠塵離垢，于諸法中，得法眼凈。』
「薩陀波侖菩薩心即歡喜，作是念：『我今則為大得善利，聞般若波羅蜜中，無來無去，利益如是無量眾生。我之善根，已為具足，于阿耨多羅三藐三菩提，心無疑悔，必當作佛。』
「薩陀波侖聞法生歡喜因緣，即升虛空，高七多羅樹。作是念：『我今當以何物供養曇無竭菩薩？』
「釋提桓因知薩陀波侖心所念，即以天曼陀羅華，與薩陀波侖。作是言：『汝以是花，供養曇無竭菩薩。善男子！我等應助成汝，以汝因緣故，利益無量眾生。善男子！如是之人，甚難得值，能為一切眾生故，于無量阿僧祇劫，往來生死。』
「爾時薩陀波侖菩薩，受釋提桓因曼陀羅華，散曇無竭菩薩上。從虛空下，頭面作禮，白大師言：『我從今日，以身供給，奉上大師。』作是語已，合掌一面立。
「爾時長者女，及五百侍女，白薩陀波侖菩薩言：『我等今者，以身奉上，
【現代漢語翻譯】 現代漢語譯本：'因為仁者的緣故，我們今天才能聽聞這第一義諦，這是所有世界都難以遇到的，是那些執著于身見的人所無法企及的。' 那時，薩陀波侖菩薩（Sadāprarudita Bodhisattva）問曇無竭菩薩（Dharmodgata Bodhisattva）：『是什麼因緣導致大地震動？』 曇無竭菩薩回答說：『因為你剛才問諸如來（Tathagata）無來無去，我回答你時，有八千人獲得了無生法忍（anutpattika-dharma-ksanti）；八十那由他（nayuta，數量單位，表示極大的數目）眾生髮起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；八萬四千眾生遠離塵垢，在諸法中，得到了法眼凈（dharma-caksu-visuddhi）。』 薩陀波侖菩薩心中立刻歡喜，心想：『我現在真是獲得了巨大的利益，聽聞般若波羅蜜（Prajnaparamita）中無來無去的道理，竟然利益瞭如此無量的眾生。我的善根已經具足，對於阿耨多羅三藐三菩提，心中不再有任何疑惑和後悔，必定能夠成佛。』 薩陀波侖菩薩因為聽聞佛法而生歡喜的緣故，立即升到虛空中，高七多羅樹（tala，一種樹）的高度。他心想：『我現在應當用什麼來供養曇無竭菩薩呢？』 釋提桓因（Sakra devanam Indra，帝釋天）知道薩陀波侖菩薩心中所想，就用天上的曼陀羅花（mandarava，一種天花）給了薩陀波侖菩薩。並說道：『你用這些花來供養曇無竭菩薩。善男子！我們應當幫助你成就，因為你的緣故，利益了無量的眾生。善男子！像這樣的人，非常難得遇到，爲了所有眾生的緣故，在無量阿僧祇劫（asamkhya kalpa，極長的時間單位）中，往來生死。』 那時，薩陀波侖菩薩接受了釋提桓因的曼陀羅花，散在曇無竭菩薩的身上。然後從虛空中下來，頭面頂禮，對大師說：『我從今天開始，將以我的身體來供養，奉獻給大師。』說完這些話后，合掌站在一邊。 這時，長者女和五百侍女，對薩陀波侖菩薩說：『我們現在，也以我們的身體奉獻給大師。』
【English Translation】 English version: 'Because of the benevolent one, we today hear the supreme meaning, which is difficult to encounter in all the worlds, and cannot be reached by those who are attached to the view of self.' At that time, Sadāprarudita Bodhisattva asked Dharmodgata Bodhisattva: 'What is the cause and condition for the great earth to shake?' Dharmodgata said: 'Because you just asked about the Tathagatas neither coming nor going, and when I answered you, eight thousand people attained the forbearance of the non-arising of dharmas (anutpattika-dharma-ksanti); eighty nayutas (a large number) of beings generated the mind of anuttara-samyak-sambodhi (supreme perfect enlightenment); eighty-four thousand beings were freed from dust and defilement, and in all dharmas, they attained the purity of the Dharma Eye (dharma-caksu-visuddhi).' Sadāprarudita Bodhisattva's heart immediately rejoiced, and he thought: 'I have now truly gained great benefit, hearing the principle of neither coming nor going in the Prajnaparamita (Perfection of Wisdom), and it has benefited such immeasurable beings. My roots of goodness are already complete, and regarding anuttara-samyak-sambodhi, there is no doubt or regret in my heart, and I will surely become a Buddha.' Because Sadāprarudita Bodhisattva was joyful from hearing the Dharma, he immediately ascended into the sky, to a height of seven tala trees (a type of tree). He thought: 'What should I use to make offerings to Dharmodgata Bodhisattva?' Sakra devanam Indra (Indra, the king of gods) knew what Sadāprarudita Bodhisattva was thinking, and gave Sadāprarudita Bodhisattva heavenly mandarava flowers (a type of heavenly flower). He said: 'You should use these flowers to make offerings to Dharmodgata Bodhisattva. Good man! We should help you succeed, because of you, immeasurable beings have benefited. Good man! Such a person is very difficult to encounter, and for the sake of all beings, he travels through birth and death for immeasurable asamkhya kalpas (extremely long periods of time).' At that time, Sadāprarudita Bodhisattva received the mandarava flowers from Sakra devanam Indra, and scattered them on Dharmodgata Bodhisattva. Then he descended from the sky, bowed his head to the ground, and said to the master: 'From today onwards, I will offer my body to serve and dedicate myself to the master.' After saying these words, he stood to one side with his palms together. At this time, the daughter of the elder and five hundred maidservants said to Sadāprarudita Bodhisattva: 'We now also offer our bodies to the master.'
持是善根因緣，當得如是善法，世世常共供養諸佛，常相親近。』
「薩陀波侖菩薩報諸女言：『汝若以身與我，誠心隨我行者，我當受汝。』
「諸女白言：『我等誠心，以身奉上，當隨所行。』
「爾時薩陀波侖菩薩，與五百女人，並諸寶物莊嚴之具，及五百乘車，奉上曇無竭菩薩。白言：『大師！以是五百女人，奉給大師；五百乘車，隨意所用。』
「爾時釋提桓因贊薩陀波侖菩薩言：『善哉，善哉！菩薩摩訶薩應如是學一切舍法。菩薩有是一切舍者，則能疾得阿耨多羅三藐三菩提。諸菩薩為聞般若波羅蜜，及方便故，應如汝今供養于師。過去諸佛，本行菩薩道時，亦皆如汝住是舍中，為般若波羅蜜供養于師。為聞般若波羅蜜及方便故，得阿耨多羅三藐三菩提。』
「爾時曇無竭菩薩，欲令薩陀波侖菩薩善根具足故，受五百女人，及五百乘車。受已，還與薩陀波侖。從坐而起，還入宮中。是時日沒。薩陀波侖菩薩作是念：『我為法來，不應坐臥，當以二事，若行若立，以待法師出宮說法。』
「爾時曇無竭菩薩，七歲常入菩薩無量三昧、無量般若波羅蜜，及方便觀。薩陀波侖菩薩滿七歲中，若行若立，離於睡眠，不念于欲，不念美味，但念曇無竭菩薩何時當從禪起，我當
【現代漢語翻譯】 現代漢語譯本 『持有這種善根因緣，應當獲得這樣的善法，世世代代常常共同供養諸佛，常常互相親近。』 薩陀波侖菩薩（Sadāprarudita Bodhisattva）告訴那些女子們說：『你們如果以身體給我，真心誠意地跟隨我修行，我應當接受你們。』 那些女子們回答說：『我們真心誠意，將身體奉獻給您，當跟隨您所行。』 當時，薩陀波侖菩薩，帶著五百個女子，以及各種寶物裝飾的器具，和五百輛車，奉獻給曇無竭菩薩（Dharmodgata Bodhisattva）。說道：『大師！將這五百個女子，奉獻給大師；這五百輛車，隨您使用。』 當時，釋提桓因（Śakra devānām indra）讚歎薩陀波侖菩薩說：『太好了，太好了！菩薩摩訶薩（Bodhisattva-mahāsattva）應當這樣學習一切捨棄之法。菩薩有了這種一切捨棄的行為，就能迅速獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。諸位菩薩爲了聽聞般若波羅蜜（Prajñāpāramitā，智慧的完美）以及方便法門，應當像你現在這樣供養老師。過去諸佛，在修行菩薩道的時候，也像你一樣安住于這種捨棄之中，爲了般若波羅蜜而供養老師。爲了聽聞般若波羅蜜以及方便法門，才得以獲得阿耨多羅三藐三菩提。』 當時，曇無竭菩薩，爲了讓薩陀波侖菩薩的善根圓滿具足，接受了五百個女子和五百輛車。接受之後，又還給了薩陀波侖。然後從座位上起身，回到宮中。這時太陽已經落山。薩陀波侖菩薩這樣想：『我是爲了求法而來，不應該坐著或躺著，應當用兩種方式，要麼行走，要麼站立，等待法師出宮說法。』 當時，曇無竭菩薩，七年之中常常進入菩薩無量三昧（samādhi，禪定）、無量般若波羅蜜以及方便觀。薩陀波侖菩薩在這七年之中，要麼行走，要麼站立，不睡覺，不思念慾望，不思念美味，只是想著曇無竭菩薩什麼時候能從禪定中出來，我應當
【English Translation】 English version 'Holding onto these roots of goodness, one should attain such good dharmas, and in life after life, always together offer to all Buddhas, and always be close to them.' Sadāprarudita Bodhisattva said to the women, 'If you give your bodies to me, and sincerely follow me in practice, I shall accept you.' The women replied, 'We are sincere, and offer our bodies to you, and shall follow wherever you go.' At that time, Sadāprarudita Bodhisattva, with five hundred women, along with various jeweled ornaments, and five hundred carriages, offered them to Dharmodgata Bodhisattva. He said, 'Master! I offer these five hundred women to the master; these five hundred carriages, use them as you wish.' At that time, Śakra devānām indra praised Sadāprarudita Bodhisattva, saying, 'Excellent, excellent! A Bodhisattva-mahāsattva should learn all the dharmas of giving in this way. A Bodhisattva who has this kind of giving will quickly attain anuttarā-samyak-saṃbodhi. All Bodhisattvas, for the sake of hearing Prajñāpāramitā and the expedient means, should offer to their teachers as you do now. The Buddhas of the past, when practicing the Bodhisattva path, also dwelt in this kind of giving, offering to their teachers for the sake of Prajñāpāramitā. For the sake of hearing Prajñāpāramitā and the expedient means, they attained anuttarā-samyak-saṃbodhi.' At that time, Dharmodgata Bodhisattva, in order to make Sadāprarudita Bodhisattva's roots of goodness complete, accepted the five hundred women and five hundred carriages. After accepting them, he returned them to Sadāprarudita. Then he rose from his seat and returned to the palace. At this time, the sun had set. Sadāprarudita Bodhisattva thought, 'I have come for the Dharma, I should not sit or lie down, I should use two methods, either walking or standing, to wait for the Dharma master to come out of the palace to teach the Dharma.' At that time, Dharmodgata Bodhisattva, for seven years, constantly entered the Bodhisattva's immeasurable samādhi, immeasurable Prajñāpāramitā, and expedient contemplation. Sadāprarudita Bodhisattva, during these seven years, either walked or stood, abstaining from sleep, not thinking of desires, not thinking of delicious food, but only thinking of when Dharmodgata Bodhisattva would come out of samādhi, and I should
為敷法座，曇無竭菩薩當坐說法；我當掃灑，令地清凈，布種種華，曇無竭菩薩當說般若波羅蜜及方便。時長者女，及五百女人，亦皆七歲隨薩陀波侖菩薩所行之事。
「爾時薩陀波侖菩薩聞空中聲言：『善男子！曇無竭菩薩卻後七日，從三昧起，當於城中法座上說法。』
「薩陀波侖菩薩聞空中聲，心大歡喜。與五百女人，欲為曇無竭菩薩敷大法座。是時諸女，各脫上衣，以為法座。作是念：『曇無竭菩薩當坐此座，說般若波羅蜜及方便。』薩陀波侖菩薩欲灑法座處地，求水不得。惡魔隱蔽，令水不現。作是念：『薩陀波侖求水不得，或當憂悔，心動變異，善根不增，智慧不照。』薩陀波侖求水不得，即作是念：『我當刺身出血，以用灑地。何以故？此中塵土坌于大師。我今何用此身。此身不久必當壞敗，我寧為法，以滅于身，終不空死。又，我常以五欲因緣喪無數身，往來生死，未曾得為如是法也。』薩陀波侖即以利刀，周遍刺身，以血灑地。五百女人，亦效薩陀波侖菩薩，各各刺身，以血灑地。薩陀波侖菩薩及五百女人，乃至一念，無有異心，魔不能壞，障其善根。
「爾時釋提桓因作是念：『未曾有也！薩陀波侖菩薩愛法堅固，發大莊嚴，不惜身命，深心趣于阿耨多羅三藐三菩提，當得阿
【現代漢語翻譯】 現代漢語譯本：爲了鋪設法座，曇無竭菩薩（Dharmodgata Bodhisattva，意為「法生菩薩」）將要坐于其上說法；我應當清掃，使地面潔凈，鋪上各種鮮花，曇無竭菩薩將要宣說般若波羅蜜（Prajnaparamita，意為「智慧的完美」）及方便法門（Upaya，意為「善巧方便」）。當時，長者女和五百位女子，也都七歲，跟隨薩陀波侖菩薩（Sadaprarudita Bodhisattva，意為「常啼菩薩」）所做的事情。 那時，薩陀波侖菩薩聽到空中傳來聲音說：『善男子！曇無竭菩薩將在七日後，從三昧（Samadhi，意為「禪定」）中起身，在城中的法座上說法。』 薩陀波侖菩薩聽到空中的聲音，心中非常歡喜。與五百位女子，想要為曇無竭菩薩鋪設大法座。這時，眾女子各自脫下上衣，用來作為法座。她們心想：『曇無竭菩薩將坐在此座上，宣說般若波羅蜜及方便法門。』薩陀波侖菩薩想要灑掃法座所在之處的地面，卻找不到水。惡魔（Mara，意為「魔羅」）隱蔽起來，使水無法顯現。惡魔心想：『薩陀波侖找不到水，或許會憂愁後悔，心生動搖，善根不增，智慧不明。』薩陀波侖找不到水，就想：『我應當刺破身體流血，用來灑地。為什麼呢？因為這裡的塵土會沾染大師。我還要這個身體做什麼呢？這個身體不久必定會壞滅，我寧願爲了佛法，捨棄這個身體，終究不會白白死去。而且，我常常因為五欲（Kama，意為「感官慾望」）的緣故喪失無數的身體，往來生死，從未曾爲了這樣的佛法而付出。』薩陀波侖立即用利刀，遍刺全身，用血灑地。五百位女子，也效仿薩陀波侖菩薩，各自刺破身體，用血灑地。薩陀波侖菩薩和五百位女子，乃至一念之間，都沒有異心，魔不能破壞，阻礙他們的善根。 那時，釋提桓因（Sakra devanam Indra，意為「帝釋天」）心想：『真是前所未有啊！薩陀波侖菩薩愛法之心如此堅定，發大莊嚴，不惜身命，內心深切地趨向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為「無上正等正覺」），必定能夠證得阿耨多羅三藐三菩提。』
【English Translation】 English version: To prepare the Dharma seat, Dharmodgata Bodhisattva will sit and preach; I shall sweep and cleanse the ground, and spread various flowers, Dharmodgata Bodhisattva will then expound the Prajnaparamita and the Upaya. At that time, the daughter of the elder and five hundred women, all seven years old, also followed the actions of Sadaprarudita Bodhisattva. Then, Sadaprarudita Bodhisattva heard a voice in the sky saying: 『Good man! Dharmodgata Bodhisattva, after seven days, will arise from Samadhi and preach on the Dharma seat in the city.』 Sadaprarudita Bodhisattva, hearing the voice in the sky, was greatly delighted. With the five hundred women, he wished to prepare a great Dharma seat for Dharmodgata Bodhisattva. At this time, the women each took off their upper garments to use as the Dharma seat. They thought: 『Dharmodgata Bodhisattva will sit on this seat and expound the Prajnaparamita and the Upaya.』 Sadaprarudita Bodhisattva wished to sprinkle water on the ground where the Dharma seat was to be placed, but could not find any water. Mara concealed it, preventing the water from appearing. Mara thought: 『If Sadaprarudita cannot find water, he might become worried and regretful, his mind might waver, his good roots will not grow, and his wisdom will not shine.』 Unable to find water, Sadaprarudita thought: 『I shall pierce my body and use my blood to sprinkle the ground. Why? Because the dust here will defile the great master. What use is this body to me? This body will soon perish, I would rather give up this body for the Dharma, and not die in vain. Moreover, I have often lost countless bodies due to the five desires, wandering in birth and death, and have never done so for such a Dharma.』 Sadaprarudita immediately used a sharp knife to pierce his entire body, and used his blood to sprinkle the ground. The five hundred women also followed Sadaprarudita Bodhisattva, each piercing their bodies and using their blood to sprinkle the ground. Sadaprarudita Bodhisattva and the five hundred women, even for a single thought, had no different intention, and Mara could not destroy or hinder their good roots. At that time, Sakra devanam Indra thought: 『This is unprecedented! Sadaprarudita Bodhisattva』s love for the Dharma is so firm, he has made great vows, not cherishing his life, and his heart is deeply directed towards Anuttara-samyak-sambodhi, he will surely attain Anuttara-samyak-sambodhi.』
耨多羅三藐三菩提，度脫無量眾生生死苦惱。』即時釋提桓因變灑地血，為天赤栴檀水。法座四邊，面百由旬，天栴檀氣，流佈遍滿。釋提桓因贊言：『善哉，善哉！善男子！汝精進力不可思議，愛法求法最為無上。善男子！過去諸佛，亦皆如是，深心精進，愛法求法，以此修集阿耨多羅三藐三菩提。』
「爾時薩陀波侖作是念：『我為曇無竭菩薩，已敷法座，掃灑清凈，當於何所得好名華，莊嚴此地？曇無竭菩薩在座說法，當以供養。』
「釋提桓因知薩陀波侖心所念，即以三千石天曼陀羅華，與薩陀波侖菩薩。作是言：『善男子！取是曼陀羅華，莊嚴此地，供養曇無竭菩薩。』薩陀波侖菩薩受此華已，以半散地，以半供養曇無竭菩薩。
「爾時曇無竭菩薩，過七日已，從三昧起，與無量百千萬眾，恭敬圍繞，趣法座所，坐法座上，說般若波羅蜜。薩陀波侖見曇無竭菩薩，心大喜樂，譬如比丘入第三禪。爾時薩陀波侖及五百女人，散華供養，頭面禮足，卻坐一面。
「曇無竭菩薩因薩陀波侖為大眾說言：『諸法等故，般若波羅蜜亦等；諸法離故，般若波羅蜜亦離；諸法不動故，般若波羅蜜亦不動；諸法無念故，般若波羅蜜亦無念；諸法無畏故，般若波羅蜜亦無畏；諸法一味故，般若波羅蜜
【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三藐三菩提（無上正等正覺），能度脫無量眾生脫離生死苦惱。』當時，釋提桓因（帝釋天）將灑在地上的血變為天上的赤栴檀水。法座四周，方圓百由旬（古印度長度單位，約合七公里），都瀰漫著天栴檀的香氣。釋提桓因讚歎道：『善哉，善哉！善男子！你的精進之力不可思議，愛法求法最為無上。善男子！過去諸佛，也都是這樣，以深切的心精進，愛法求法，以此修集阿耨多羅三藐三菩提。』 這時，薩陀波侖（常啼菩薩）心想：『我為曇無竭菩薩（法涌菩薩）已經鋪設了法座，打掃得清凈，應當從哪裡得到美好的名花，來莊嚴這塊地方呢？曇無竭菩薩在座說法時，我可以用這些花來供養。』 釋提桓因知道薩陀波侖心中所想，就用三千石天曼陀羅花（天界花名）送給薩陀波侖菩薩，說道：『善男子！拿這些曼陀羅花，莊嚴這塊地方，供養曇無竭菩薩。』薩陀波侖菩薩接受了這些花，一半撒在地上，一半用來供養曇無竭菩薩。 這時，曇無竭菩薩過了七日之後，從三昧（禪定）中起身，與無量百千萬眾，恭敬圍繞著，走向法座，坐在法座上，宣說般若波羅蜜（以智慧到達彼岸）。薩陀波侖見到曇無竭菩薩，心中非常歡喜，如同比丘進入第三禪（禪定的一種境界）。當時，薩陀波侖和五百位女子，散花供養，頭面禮足，然後退坐在一旁。 曇無竭菩薩因為薩陀波侖的緣故，為大眾說道：『諸法平等，所以般若波羅蜜也平等；諸法離散，所以般若波羅蜜也離散；諸法不動，所以般若波羅蜜也不動；諸法無念，所以般若波羅蜜也無念；諸法無畏，所以般若波羅蜜也無畏；諸法一味，所以般若波羅蜜也一味；』
【English Translation】 English version 'Anuttara-samyak-sambodhi (supreme perfect enlightenment) enables the deliverance of immeasurable sentient beings from the suffering of birth and death.' Immediately, Sakra, Lord of the Devas (Indra), transformed the blood sprinkled on the ground into heavenly red sandalwood water. The area around the Dharma seat, extending a hundred yojanas (an ancient Indian unit of distance, approximately seven kilometers) in all directions, was filled with the fragrance of heavenly sandalwood. Sakra praised, 'Excellent, excellent! Good man! Your diligence is inconceivable; your love for the Dharma and seeking of the Dharma are supreme. Good man! The Buddhas of the past were all like this, with deep hearts, diligently loving and seeking the Dharma, and through this, they cultivated Anuttara-samyak-sambodhi.' At that time, Sadāprarudita (Bodhisattva Ever Weeping) thought, 'I have already prepared the Dharma seat for Dharmodgata Bodhisattva (Bodhisattva Rising Dharma), and swept it clean. Where should I obtain beautiful, renowned flowers to adorn this place? When Dharmodgata Bodhisattva is seated and teaching the Dharma, I can use these flowers to make offerings.' Sakra, knowing what Sadāprarudita was thinking, immediately gave three thousand stones of heavenly Mandarava flowers (a type of celestial flower) to Sadāprarudita Bodhisattva, saying, 'Good man! Take these Mandarava flowers, adorn this place, and make offerings to Dharmodgata Bodhisattva.' Sadāprarudita Bodhisattva received these flowers, scattering half on the ground and using the other half to make offerings to Dharmodgata Bodhisattva. Then, after seven days, Dharmodgata Bodhisattva arose from Samadhi (meditative absorption), and surrounded by an immeasurable multitude of hundreds of thousands, respectfully approached the Dharma seat, sat upon it, and began to expound the Prajnaparamita (Perfection of Wisdom). Sadāprarudita, seeing Dharmodgata Bodhisattva, felt great joy, like a Bhikkhu entering the third Dhyana (a state of meditative absorption). At that time, Sadāprarudita and five hundred women scattered flowers as offerings, bowed their heads to his feet, and then sat to one side. Dharmodgata Bodhisattva, because of Sadāprarudita, spoke to the assembly, saying, 'Because all dharmas are equal, so too is the Prajnaparamita equal; because all dharmas are detached, so too is the Prajnaparamita detached; because all dharmas are unmoving, so too is the Prajnaparamita unmoving; because all dharmas are without thought, so too is the Prajnaparamita without thought; because all dharmas are without fear, so too is the Prajnaparamita without fear; because all dharmas are of one flavor, so too is the Prajnaparamita of one flavor;'
亦一味；諸法無邊故，般若波羅蜜亦無邊；諸法無生故，般若波羅蜜亦無生；諸法無滅故，般若波羅蜜亦無滅。如虛空無邊，般若波羅蜜亦無邊；如大海無邊，般若波羅蜜亦無邊；如須彌山莊嚴，般若波羅蜜亦莊嚴；如虛空無分別，般若波羅蜜亦無分別。色無邊故，般若波羅蜜亦無邊；受、想、行、識無邊故，般若波羅蜜無邊；地種無邊故，般若波羅蜜無邊；水種火種風種空種無邊故，般若波羅蜜無邊。如金剛等故，般若波羅蜜亦等；諸法無壞故，般若波羅蜜無壞；諸法性不可得故，般若波羅蜜性不可得；諸法無等故，般若波羅蜜無等；諸法無所作故，般若波羅蜜無所作；諸法不可思議故，般若波羅蜜不可思議。』
「是時薩陀波侖菩薩，即于坐所，得諸法等三昧、諸法離三昧、諸法不動三昧、諸法無念三昧、諸法無畏三昧、諸法一味三昧、諸法無邊三昧、諸法無生三昧、諸法無滅三昧、虛空無邊三昧、大海無邊三昧、須彌山莊嚴三昧、如虛空無分別三昧、色無邊三昧、受想行識無邊三昧、地種無邊三昧、水種火種風種空種無邊三昧、如金剛等三昧、諸法不壞三昧、諸法性不可得三昧、諸法無等三昧、諸法無所作三昧、諸法不可思議三昧。得如是等六百萬三昧。」
摩訶般若波羅蜜囑累品第二十九
【現代漢語翻譯】 現代漢語譯本：也是同一真味；因為一切法沒有邊際，所以般若波羅蜜（智慧的完美）也沒有邊際；因為一切法不生，所以般若波羅蜜也不生；因為一切法不滅，所以般若波羅蜜也不滅。如同虛空沒有邊際，般若波羅蜜也沒有邊際；如同大海沒有邊際，般若波羅蜜也沒有邊際；如同須彌山（佛教中的聖山）莊嚴，般若波羅蜜也莊嚴；如同虛空沒有分別，般若波羅蜜也沒有分別。因為色（物質現象）沒有邊際，所以般若波羅蜜也沒有邊際；受（感受）、想（概念）、行（意志）、識（意識）沒有邊際，所以般若波羅蜜也沒有邊際；地種（地元素）沒有邊際，所以般若波羅蜜也沒有邊際；水種、火種、風種、空種沒有邊際，所以般若波羅蜜也沒有邊際。如同金剛（堅硬無比的寶石）一樣，般若波羅蜜也一樣；因為一切法不壞，所以般若波羅蜜也不壞；因為一切法的自性不可得，所以般若波羅蜜的自性也不可得；因為一切法沒有相等，所以般若波羅蜜也沒有相等；因為一切法沒有造作，所以般若波羅蜜也沒有造作；因為一切法不可思議，所以般若波羅蜜也不可思議。 這時，薩陀波侖菩薩（常啼菩薩），就在他的座位上，獲得了諸法等三昧（禪定）、諸法離三昧、諸法不動三昧、諸法無念三昧、諸法無畏三昧、諸法一味三昧、諸法無邊三昧、諸法無生三昧、諸法無滅三昧、虛空無邊三昧、大海無邊三昧、須彌山莊嚴三昧、如虛空無分別三昧、色無邊三昧、受想行識無邊三昧、地種無邊三昧、水種火種風種空種無邊三昧、如金剛等三昧、諸法不壞三昧、諸法性不可得三昧、諸法無等三昧、諸法無所作三昧、諸法不可思議三昧。獲得了像這樣六百萬種三昧。 《摩訶般若波羅蜜囑累品》第二十九
【English Translation】 English version: It is also of one flavor; because all dharmas (phenomena) are boundless, so is the Prajnaparamita (perfection of wisdom) boundless; because all dharmas are unarisen, so is the Prajnaparamita unarisen; because all dharmas are unceasing, so is the Prajnaparamita unceasing. Like space is boundless, so is the Prajnaparamita boundless; like the great ocean is boundless, so is the Prajnaparamita boundless; like Mount Sumeru (sacred mountain in Buddhism) is adorned, so is the Prajnaparamita adorned; like space is without discrimination, so is the Prajnaparamita without discrimination. Because form (material phenomena) is boundless, so is the Prajnaparamita boundless; because sensation, perception, volition, and consciousness are boundless, so is the Prajnaparamita boundless; because the earth element is boundless, so is the Prajnaparamita boundless; because the water element, fire element, wind element, and space element are boundless, so is the Prajnaparamita boundless. Like a diamond (an extremely hard gem), so is the Prajnaparamita; because all dharmas are indestructible, so is the Prajnaparamita indestructible; because the nature of all dharmas is unattainable, so is the nature of Prajnaparamita unattainable; because all dharmas are without equal, so is the Prajnaparamita without equal; because all dharmas are without action, so is the Prajnaparamita without action; because all dharmas are inconceivable, so is the Prajnaparamita inconceivable. At that time, Bodhisattva Sadāprarudita (Ever Weeping Bodhisattva), right in his seat, attained the samadhi (meditative absorption) of all dharmas being equal, the samadhi of all dharmas being apart, the samadhi of all dharmas being unmoving, the samadhi of all dharmas being without thought, the samadhi of all dharmas being without fear, the samadhi of all dharmas being of one flavor, the samadhi of all dharmas being boundless, the samadhi of all dharmas being unarisen, the samadhi of all dharmas being unceasing, the samadhi of space being boundless, the samadhi of the great ocean being boundless, the samadhi of Mount Sumeru being adorned, the samadhi of space being without discrimination, the samadhi of form being boundless, the samadhi of sensation, perception, volition, and consciousness being boundless, the samadhi of the earth element being boundless, the samadhi of the water element, fire element, wind element, and space element being boundless, the samadhi of being like a diamond, the samadhi of all dharmas being indestructible, the samadhi of the nature of all dharmas being unattainable, the samadhi of all dharmas being without equal, the samadhi of all dharmas being without action, the samadhi of all dharmas being inconceivable. He attained six million samadhis like these. Chapter 29, Entrustment of the Mahaprajnaparamita
爾時佛告須菩提：「薩陀波侖菩薩得六百萬三昧門已，即見十方如恒河沙等世界諸佛，與大比丘眾，恭敬圍繞，皆以是文字章句相貌，說般若波羅蜜。如我今於此三千大千世界，與諸大眾恭敬圍繞，以是文字章句相貌，說般若波羅蜜。薩陀波侖從是已后，多聞智慧，不可思議。如大海水，世世所生，不離諸佛，現在諸佛，常生其所，一切眾難皆悉得斷。
「須菩提！當知是般若波羅蜜因緣，能具足菩薩道。是故諸菩薩，若欲得一切智慧，應當信受般若波羅蜜，讀誦正憶念，如說修行，廣為人說。亦當了了書寫經卷，供養恭敬，尊重讚歎，華香瓔珞、末香涂香、幡蓋伎樂等，則是我教。」
爾時佛告阿難：「于意云何？佛是汝大師不？」「世尊！佛是我大師，如來是我大師。」
佛告阿難：「我是汝大師，汝是我弟子。汝以身口意業，於今現在供養恭敬，尊重於我。我滅度后，汝當以是供養恭敬，尊重般若波羅蜜。第二第三亦如是說。我以般若波羅蜜囑累于汝，慎莫忘失，莫作最後斷種人也。阿難！隨爾所時般若波羅蜜在世，當知爾所時有佛在世說法。阿難！若有書寫般若波羅蜜，受持讀誦，正憶念，如所說行，廣為人說，供養恭敬，尊重讚歎，華香乃至伎樂，當知是人，不離見佛，不離聞法，常
【現代漢語翻譯】 現代漢語譯本： 那時，佛陀告訴須菩提：『薩陀波侖（常啼）菩薩獲得六百萬三昧法門后，就見到十方如恒河沙數般的世界中的諸佛，與大比丘眾一起，恭敬圍繞，都以這些文字章句的相貌，宣說般若波羅蜜。就像我現在在這三千大千世界，與諸大眾恭敬圍繞，以這些文字章句的相貌，宣說般若波羅蜜一樣。薩陀波侖從此以後，多聞智慧，不可思議。就像大海水一樣，世世所生，不離諸佛，現在諸佛，常生於他所在之處，一切災難都能夠斷除。』 『須菩提！應當知道，這般若波羅蜜的因緣，能夠圓滿菩薩道。因此，諸菩薩如果想要獲得一切智慧，應當信受般若波羅蜜，讀誦、正確憶念，按照所說的修行，廣泛地為他人宣說。也應當清楚地書寫經卷，供養、恭敬、尊重、讚歎，用鮮花、香、瓔珞、末香、涂香、幡蓋、伎樂等來供養，這就是我的教導。』 那時，佛陀告訴阿難：『你認為如何？佛是你的大師嗎？』『世尊！佛是我的大師，如來是我的大師。』 佛陀告訴阿難：『我是你的大師，你是我的弟子。你以身口意三業，現在供養、恭敬、尊重我。我滅度后，你應當以同樣的供養、恭敬、尊重般若波羅蜜。第二、第三次也這樣說。我將般若波羅蜜囑託給你，要謹慎不要忘記，不要做最後斷絕佛種的人。阿難！只要般若波羅蜜在世間存在，就應當知道那時有佛在世說法。阿難！如果有人書寫般若波羅蜜，受持、讀誦、正確憶念，按照所說的修行，廣泛地為他人宣說，供養、恭敬、尊重、讚歎，用鮮花乃至伎樂等來供養，應當知道這個人，不會離開見到佛，不會離開聽聞佛法，常常與諸菩薩同生一處。』
【English Translation】 English version: At that time, the Buddha said to Subhuti: 'After the Bodhisattva Sadāprarudita (Ever Weeping) obtained six million samadhi gates, he saw the Buddhas in the ten directions, as numerous as the sands of the Ganges River, surrounded by great Bhikshu assemblies, all respectfully, and they were all expounding the Prajnaparamita with these words, phrases, and appearances. Just as I am now in this three thousand great thousand world, respectfully surrounded by the great assembly, expounding the Prajnaparamita with these words, phrases, and appearances. From then on, Sadāprarudita had vast learning and wisdom, which was inconceivable. Like the water of the great ocean, in every life he was born, he was never separated from the Buddhas. The present Buddhas were always born in his place, and all difficulties were cut off.' 'Subhuti! You should know that the cause and condition of this Prajnaparamita can fulfill the Bodhisattva path. Therefore, if the Bodhisattvas wish to obtain all wisdom, they should believe in and accept the Prajnaparamita, recite it, correctly remember it, practice as it says, and widely explain it to others. They should also clearly write out the scriptures, make offerings, be respectful, honor, and praise them, with flowers, incense, garlands, powdered incense, scented ointment, banners, canopies, and music, etc. This is my teaching.' At that time, the Buddha said to Ananda: 'What do you think? Is the Buddha your master?' 'World Honored One! The Buddha is my master, the Tathagata is my master.' The Buddha said to Ananda: 'I am your master, and you are my disciple. With your body, speech, and mind, you are now making offerings, being respectful, and honoring me. After my parinirvana, you should make the same offerings, be respectful, and honor the Prajnaparamita. The second and third times are also said in this way. I entrust the Prajnaparamita to you, be careful not to forget it, and do not be the last person to cut off the Buddha's seed. Ananda! As long as the Prajnaparamita exists in the world, you should know that at that time there is a Buddha in the world teaching the Dharma. Ananda! If someone writes the Prajnaparamita, upholds it, recites it, correctly remembers it, practices as it says, widely explains it to others, makes offerings, is respectful, honors, and praises it, with flowers and even music, etc., you should know that this person will not be separated from seeing the Buddha, will not be separated from hearing the Dharma, and will always be born in the same place as the Bodhisattvas.'
親近佛。」
佛說般若波羅蜜已，彌勒等諸菩薩摩訶薩，舍利弗、須菩提、目揵連、摩訶迦葉等諸聲聞眾，一切世間天、人、阿修羅等，聞佛所說，歡喜信受。
小品般若經卷第十
【現代漢語翻譯】 現代漢語譯本 『親近佛。』
佛陀宣講完《般若波羅蜜》（Prajnaparamita，意為「智慧的完美」）之後，彌勒（Maitreya，未來佛）等諸位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），舍利弗（Sariputra，佛陀十大弟子之一）、須菩提（Subhuti，佛陀十大弟子之一）、目犍連（Maudgalyayana，佛陀十大弟子之一）、摩訶迦葉（Mahakasyapa，佛陀十大弟子之一）等諸位聲聞眾（Sravaka，佛陀的弟子），以及一切世間的天人、阿修羅（Asura，一種神道）等，聽聞佛陀所說，都歡喜信受。
《小品般若經》卷第十
【English Translation】 English version 'Approach the Buddha.'
After the Buddha finished expounding the Prajnaparamita (Perfection of Wisdom), Bodhisattva-Mahasattvas (Great Bodhisattvas) such as Maitreya (the future Buddha), Sravakas (Disciples of the Buddha) such as Sariputra (one of the ten great disciples of the Buddha), Subhuti (one of the ten great disciples of the Buddha), Maudgalyayana (one of the ten great disciples of the Buddha), Mahakasyapa (one of the ten great disciples of the Buddha), and all the beings in the world including Devas (gods), humans, Asuras (a type of demigod), etc., having heard what the Buddha had said, were all delighted and accepted it with faith.
Chapter Ten of the Smaller Prajnaparamita Sutra